English
There, "nijjhatto" means "I am made to understand, I have attained the designated Dhamma through the wisdom of the Dhamma-light." "Subhaṭṭhena" means by well-spoken words. Jisu, nisu, visu, misu, vassa in sprinkling. Jesati. Nesati. Vesati. Mesati. The god rains. Marisu in enduring, and. The particle "ca" refers to sprinkling. Marisati. Pusa in nourishing. Posati. Nourishment. "Poso" means one who is nourished by kamma, mind, season, and food. However, the example "The god nourishes others too" – we will explain this root in the curādi group as well. . To grind, to crush, to pound, to rub, to hurt. He grinds. He crushes. Crushing. He pounds. He rubs. He hurts. Hurt. To rub, to scrape. Rubbing, friction. He rubs. To embrace. Embracing, hugging. He embraces. To laugh. He laughs. Horses laugh, noble steeds laugh, he laughs aloud, he mocks. In the causative, "he makes laugh," etc., being mocked, laughter, loud laughter, laughing, laughing aloud, a smile. By the dropping of the 'ha' sound, a gentle smile is called "sita" in phrases like "he revealed a smile," etc. There, "uhasati" means he mocks. "Uhasiyamāno" means being mocked. In this regard, there is a Pāli passage: "Here, a bhikkhu gone to a forest, or to the root of a tree, or to an empty house, a woman approaches and mocks him," and "he, being mocked by a woman." "Hāso" is laughter or joy, as in "joy arose in me," etc. To sound, to laugh, to hiss, to roar. He sounds, he laughs, he hisses, he roars, a roar. In this regard, there is a Pāli passage: "Let all drums sound, let all lutes roar." To taste. He tastes. Taste. To taste, to love. He tastes. Taste. To decay. He decays. Decaying, decay. In this regard, there is a Pāli passage: "Neither standing nor sitting, nor lying nor walking; As long as one blinks, even then there is decay of age." There, "rasatibbayo" means that each age decays, diminishes, it does not increase, is the meaning. To cling, to play. He clings. Clinging. And your clinging, expelled. "Lasi" is called brain matter. "Nippalitā" means expelled. To concentrate. Concentration, mental composure, one-pointedness of mind. He concentrates. To sound, to be angry. He sounds. He is angry. Sound. Mosquito. To go, to move. He goes. He moves. To harm. He harms. Weapon. "Sattha" is called a sword. To praise. And the 'ca' implies harming. He praises, he praises highly. Praise, praising. The Buddha is praised. Praising, praised, praiser, to be praised, praise. led, praised, having praised, and so on. To see, to look. Of this, there are various forms – "is seen, appears" and so on, intransitive. "Sees, will see" and so on, transitive. Let it be seen, let him see, let him see. May it be seen, may he see, may he see. He sees, he sees, he sees. See, see, see. He did not see, he did not see. He saw the mountains in the middle of the river. He saw, they saw, they saw. He was seen, he was seen, he was seen. He will see, he will see, he will see. He will not see, he will not see, he will not see. Thus, they should be elaborated according to the present tense, fifth case, and so on. In the causative, forms like "he shows, he causes to see." In the passive, "is seen" and so on. Direction. Seeing. Seeing. One who sees. One who shows. Seeing. Insight, knowledge-vision are nominal forms. For that meaning, and in the infinitive sense, the form is "for seeing." For the Pāli states: "We have come to this Dhamma assembly, for seeing the unconquered Sangha." In this Pāli passage, "for seeing" is a form of the fourth case, either for that meaning or in the infinitive sense. Thus, the meaning of "for seeing" should be construed as "for the purpose of seeing" or "to see." Among "direction" and so on, the divisions like east and so on are also called "direction." As it is said: "The four directions, the four intermediate directions, Up and down, these ten directions; In which direction stands the Nāga king, Whom you saw in a dream, six-tusked?" Parents and so on are also directions. As it is said: "Parents are the eastern direction, teachers the southern direction; Wife and children the western direction, friends and associates the northern; Servants and workers below, ascetics and brahmins above; These directions should be honored by a householder, sufficient in his family." Givers of requisites are also directions. As it is said: "Householders who give food, drink, and clothing, those who invite, they call them a direction." Nibbāna is also a direction. As it is said: "Such is the supreme, white banner, Having attained which, they are free from suffering and happy." Thus, having understood the meaning expressed by the word "disā," its explanation should now be seen as follows. ṃ. It is known in various ways as "this is the east, this is the west," due to the turning of the moon, etc., thus it is a direction (disā), like the eastern direction. Similarly, "these are our venerable ones," thus they should be seen (passitabbā), thus they are directions (disā), like mothers and fathers. They are seen as "these are givers" due to their meritorious deeds, thus they are known (paññāyanti), thus they are directions (disā), like givers of requisites. It is seen as existing at all times due to its eternal nature, without arising and ceasing, thus it is a direction (disā), Nibbāna. One who sees (passoti) sees cause and effect, thus one who sees (passo). Thus one who sees (passaṃ). Here is the Pāli: "One who sees, sees one who sees, and sees one who does not see; One who does not see, does not see one who does not see, and does not see one who sees." One who sees (passati) is a seer (passitā). One who shows (dasseti) is a shower (dassitā). Seeing (dassanaṃ) is the act of seeing. Moreover, seeing (dassanaṃ) is eye-consciousness. For it sees the visible object, thus it is called seeing. Similarly, "the qualities to be abandoned by seeing," by this saying, seeing (dassanaṃ) is the path of stream-entry. Why is the path of stream-entry called seeing? Because it is the first seeing of Nibbāna. Does not the Gotrabhū see it first? No, it does not see it. But it does not perform the task to be done after seeing, due to not abandoning the fetters, therefore it should not be said "it sees." A villager who, having seen a king somewhere, but not having completed the task by giving a present, says "I still have not seen the king," is an example. Insight (Vipassanā) is the knowledge that sees the aggregates as impermanent, etc. Knowledge and vision (Ñāṇadassanaṃ) is also called divine eye, also insight, also the path, also the fruit, also reviewing knowledge, also omniscience. "Being diligent, one attains knowledge and vision," here, divine eye is called knowledge and vision. "One directs and inclines the mind to knowledge and vision," here, it is insight knowledge. "They are incapable of knowledge and vision, of supreme enlightenment," here, it is the path. "This is another superhuman state, a distinction of noble knowledge and vision, attained for comfortable living," here, it is fruit knowledge. "And knowledge My vision arose, My liberation of mind is unshakeable, This is the last birth, There is no more rebirth. Herein is the knowledge of review. And my vision of knowledge arose, That Āḷāra Kālāma passed away seven days ago. Herein is omniscience. Herein this occurs: The divine eye, and also the path, And also the fruit, and insight; And the knowledge of review, And omniscience too; By the word 'knowledge and vision', These meanings are expressed. The root Daṃsa is in the sense of seeing/biting. He bites, he bites through/reveals. Tamed/bitten. In the causative, it reveals light. The root Esa is in the sense of seeking/wishing. He seeks/wishes. The root Saṃsa is in the sense of speaking/telling. He speaks/tells. Whoever tells me of the great nāga. The root Kilisa is in the sense of afflicting/troubling. He afflicts/troubles. Defilement. Here, in the sense of affliction, Lust and so on are also called "defilements," And also suffering. Among these, in the sense of suffering – And having obtained this condition, Previously their own defilement; They wandered joyfully, In the delightful mountain range. This usage should be understood. But for that which belongs to the Divādi group, The form is "kilissati". The root Vasa is in the sense of fat/affection. He dwells. Fat. And here, 'vasā' is melted fat. Its color is like coconut oil. It is also proper to say, Its color is like oil poured into rice gruel. The root Īsa is in the sense of harming, going, showing. He harms/goes/shows. Lord/ruler. The root Bhāsa is in the sense of clear speech. He speaks. Language, spoken word, brother. He reviles/speaks ill of. Reviling, reviler. There, 'bhāsā' is that by which meaning is spoken, Like the Magadhi language, and so on. And 'bhāsita' is a saying/word. Indeed, the word 'bhāsita' in the sense of a saying, Should always be understood as neuter gender. As in "having heard the hunter's saying." But the word 'bhāsita' in the sense of what is spoken, Should be understood as having three genders. As in "the Dhamma was spoken," "The Four Noble Truths were spoken," "The speech was spoken." One who speaks first is 'bhātā', Meaning an elder brother. Indeed, because he was born first, He can be called thus. Although the word 'bhātu' is used, For elder and younger brothers, In phrases like "a hundred brothers, Seven brothers. By what fault, O water-guardian, Did you abandon your brother?", Nevertheless, it is mostly established, In the sense of an elder brother, "b...". When "brother" is said, the elder brother is understood. Therefore, in some places, "younger brother" is specified. But sir, is "elder brother" not specified in some places? True, but that "elder brother" is said to make it clear that the word "brother" also applies to the younger. Just as when the word "deer" (miga), which applies to deer (hariṇa),