English
" *Satthā* (teacher) means one who instructs the world with its devas through the three vehicles, or one who instructs beings appropriately with regard to the welfare of this life, the next life, and the ultimate goal. *Satthā* (teaching) means that by which one instructs and explains sounds and meanings. What is that? Grammar. *Īsa* means to rule. *Issariya* is sovereignty, being a ruler. He rules. Vaṅgīsa, Janapadesa, Manujesa. Here, Vaṅgīsa means one who is the ruler (īsa) of speech (vācā). Who is he? The Venerable V. Angisa is an Arahant. And he himself said: "Born in Vanga, thus Vangisa, and master of speech; 'Vangisa' is my name, it became accepted by the world." He sat down. Upavesana means sitting, as in "the Sangha sat down on the seat." He sits. He stays. Sitting. A seat. He attends. A lay follower. There, āsana means that on which one sits, a seat, any suitable place for sitting, such as a couch or stool. Kasi is in the sense of going and drying. This root ends in ī, therefore there is no niggahīta increment. He dries. Nisī is in the sense of kissing. He kisses. Disī is in the sense of displeasure. He dislikes the Dhamma. An enemy. Seen. Disliking. Disliked. Disagreeable. There, diso and diṭṭho are terms for an enemy. For he dislikes others, does not love them, or is disliked by others, not made dear, so he is called "diso" and "diṭṭho." Or else, diso is a thief or an enemy. Diṭṭho is an enemy only. Here are these usages: "Whatever an enemy might do to an enemy, or a foe to a foe; A wrongly directed mind will do him greater harm than that." And, "May these enemies listen to the Dhamma talk," and, "May these enemies associate with those people who teach only the Dhamma, the good ones." "He in whom these four qualities, O king of monkeys, are found as in you: Truth, Dhamma, steadfastness, generosity, he overcomes what is seen." Dessī means one who is prone to disliking, prone to displeasure, thus dessī. "One who loves the Dhamma prospers, one who dislikes the Dhamma perishes" is an example of its usage here. Desso means disliked, and similarly dessiyo. And here: "My two sons are not disliked by me, Queen Maddī is not disliked; Omniscience is dear to me, therefore I gave up those who were dear." And, "That brahmin woman is not disliked by me, nor is strength not present in me." And, "My mother and father are not disliked by me, nor is great fame disliked; Omniscience is dear to me, therefore I undertook the vow." These are the usages. Everywhere, meti and mayhanti should be understood as genitive. But these enemies Its names are – "An enemy, a foe, seen as an adversary, a hostile one, and a destroyer of beings; a non-friend and a rival, thus are they designated." Esu: in going. He goes. Bhassa: in speaking, shining. Speaking is speech. Splendor is radiance. He shines. Shining, brilliant. Dhisa: in sound. He makes a sound. Disa: in pointing out. He points out, advises, indicates, specifies, rejects, re-indicates, directs. Place, direction, and so on. Pisu: in parts. He divides. Isi: in going. He goes. Phusa: in contact. He touches. Contact, touching, close contact, the state of having touched. Such was the bodily contact. Tangible, touched. And the deity touches each one. To touch, to touch, having touched, having touched, having touched, having touched. Touching again and again, he makes an end. Therein, contact means: by this they touch the object, or it itself touches, or it is merely touching – thus contact, a phenomenon characterized by touching the object. Rusa, risa: in harming. He harms. He harms. Man. And here, teachers say: "Puṃ is called hell, he who harms it is a man." Risa: in going. He goes. Visa: in entering. He enters, he enters. Entry, entering, dwelling, entering. Here, dwelling is called a house. Masa: in touching. He touches, he touches, he grasps. Grasping, grasping. Here, grasping means: he grasps from another, thus grasping; it means he takes impermanent phenomena as permanent, and so on. "Grasping, wrong view, wrong path, false way," and many other synonymous terms are to be taken from the Abhidhamma. Isu: in wishing. He wishes, he accepts. Acceptance, wish, desire, wishing, wishing. Vesu: in giving. He gives, he offers, he bestows. Offering, offering. Nisa: in binding. Bound means fettered, this is a designation for egoism. He binds. Jusi: in enjoying, serving. He enjoys. Isa: in searching. He searches. Seeker, desired, undesired, searching. , being. In a pit, in a well. A well is a seat. It sinks. Roots ending in ‘s’. Roots ending in ‘h’. Hā in abandoning. He abandons, he gives up. Abandoning, to abandon, to abandon, having abandoned, having given up. Mhī in smiling, laughing. He smiles, he laughs, he is astonished. There, ‘mhayate’ means he smiles. ‘Umhayate’ means he shows a joyful expression. ‘Vimhayate’ means he is astonished. In this regard, there is this Pāli text: “Seeing him, she does not laugh. With a glance and a smile. She speaks as if she had smiled before. When the princess, smiling, looks at me. May she make me smile, Pabhāvatī. May she make me laugh, Pabhāvatī.” There, ‘umhayamānā’ means smiling, showing a joyful expression. ‘Umhāpeyya’ means she would make him smile with a slight smile. ‘Pamhāpeyya’ means she would make him laugh with a great laugh. Hu in giving. He offers. An offering. Hu in arranging. Arranging is the act of arranging in a particular way. He offers. Offered, one who has offered, one who has offered, an offering. Hū in being. He is, they are. You are, you all are. I am, we are. He arises, they arise. Much, many, whence arise quarrels and disputes. Being, being, being, arising. One should be a junior monk. To be, to be, to arise, having been. Forms of the present tense and so on. Here, only common forms are taken. Let him be, let them be. Be, be ye. Let me be, let us be. Forms of the imperative mood. Here too, only common forms are taken. He might be, they might be. You might be, you all might be. I might be, we might be. You might be, they might be. You might be, you all might be. I might be, we might be. Forms of the optative mood. Here, however, in the Pāli text “Upaka the Ājīvaka, having said ‘May it be so, friend,’ shook his head, took the wrong path, and departed,” based on the meaning of the word ‘huveyya’, ‘huveyya, huveyyu’ and so on are stated. The reading ‘hupeyyā’ is also seen, like in reflection. Based on that, forms like ‘hupeyya, hupeyyu. Hupeyyāsī’ and so on, where ‘v’ is replaced by ‘p’, should also be taken. Another method – heyya, heyy uṃ. May it be, may you be. May I be, may we be. Be, may it be. Be, may you be. May it be, may we be. These are forms taken in the sense of commentaries. Here, however, "there is no arising. If it were, an arising of arising would also follow," this example should also be seen. Was, were. Were, were you. Was, were we. Were you, be, thus by the elision of the conjunct syllable, it means "it was." For example, when explaining the meaning of the phrase "may your livelihood be difficult," the meaning "our livelihood was difficult" is stated. Were. Were you, were you. Was, were we. Forms for the perfect tense. Was, were. Were, were you. Was, were we. Were you, were they. Were you, were you. Was, were we. Forms for the past imperfect tense. Here, "we were" means "we were." In the Pāli text "We did your work, by what strength we were," the word division should be either "we were" or "we were." In the latter case, the addition of the 'v' sound, "was" and "was," both mean "it was." "Amhaṃ" means "ours." "Se" is merely a particle. This is what is said: "Whatever strength was ours, by that strength we did your work." Was, were, were. Were, were you. "Were you" also. Was, were, were. Was, were. Were you, were. Was, were. Were we. Forms for the aorist tense. Here, in the example "I am in the fisherman's village, I was a fisherman's boy," "was" is said, meaning "it was." In the example "Venerable sir, I was formerly a disciple of the Buddha named Sumedha," "I was" is indeed the meaning. Thus, in the commentary to the Vimanavatthu of various colors, when explaining the meaning of this Pāli text, the meaning "I was" is revealed as "it was." "Will be, will be, will be, will be," these four are to be understood as the head-words for the future tense. This I shall divide these: He will be, they will be. You will be, you all will be. I will be, we will be. He will be, they will be. You will be, you all will be. I will be, we will be. These are said: "In the future time, we shall be face to face with this." He will be, they will be. You will be. The rest should be elaborated. He will be, they will be. You will be. The rest should be elaborated. He will be, they will be. You will be. The rest should be elaborated. He will be, they will be. You will be. The forms of the future. He would have been, they would have been. You would have been, you all would have been. I would have been, we would have been. He would have been, they would have been. You would have been, you all would have been. I would have been, we would have been. The forms of the conditional. "Vhe" is in calling and in sound. Calling is summoning. "Baddhā" is ego, or collision, or making a fuss. "Saddo" is a sound. "Vheti, vhāyati, avheti, avhāyati, avhāsi" (he calls). "Kaccāyano māṇavakosmi rāja, anūnanāmo iti mavhayanti." (They call me, O king, Kaccāyana the youth, with an unblemished name.) The prefix "ā" is just a prefix, it became short due to being followed by a conjunction. "Avhito." (called) "Anavhito tato āgā." (The uncalled one came from there.) "Avhā, avhāyanā." (call, calling) "Vāraṇavhayanā rukkhā." (trees that call elephants) "Kāmavhe visaye." (in the realm of desires) "Kumāro candasavhayo." (the prince named Canda) "A very sweet seven-stringed lute, I played delightfully; He calls me to the stage, Be my refuge, O Kosiyā!"