English
With 'ā' prefix, in taking. He takes what is not given. He undertakes a precept. In passive – a gift is given by a man, what is not given is taken. In causative – he causes to take, he causes to undertake, he causes to take, he causes to undertake, those noble ones who cause the Dhamma itself to be taken. 'Dā' in cutting off. It is cut off, they are cut off. Small, limited. And here, 'paritta' (protection) [is that which protects] all around. Because it is limited. Indeed, a small lump of cow dung is called limited. Therefore, limited is the name for what is small, and for a sense-sphere phenomenon, because it has little power. Dā is in purity. It is purified. It is thoroughly purified. Purity. This root is intransitive. Thus it is said in the Nettisaṃvaṇṇanā: “That by which one is purified, thoroughly purified, is purity, calm and insight.” Dī is in decay. It decays. Decayed, danger. Here, decayed means afflicted with suffering due to the decay of relatives, wealth, etc. Danger means: that by which one reaches, or attains, the suffering of the future, is danger, fault. Du is in torment. It is tormented. Tormented, messenger. Bhidi is in breaking. What has the nature of breaking, breaks. What breaks is broken. Breaking is a break. Chidi is in cutting. The thread is cut. What is cut is severed. Similarly, a hole. Cutting is a cut. Khidi is in dejection. The state of dejection is dejection, like skill. He is dejected, dejected, of unwearied mind, dejection, the Lord, having reached dejection for the welfare of the world. Here, having reached dejection means having attained weariness, which is physical suffering, the meaning is, he experienced suffering. Pada is in going. He goes. He enters the path. He enters practice. He is one who has entered the long path, he enters the attainment of fruition. He incurs an offense. It can also be intransitive, their unrighteousness arises, a path, a tiger path, accomplishments. Here, path means a way. Tiger path means born on a tiger's track, thus a tiger path, a young man of that name. That by which the Dhamma is accomplished, or made known, is accomplishment, an explanation. Vida is in existence. Existence is the state of being. It exists, it thoroughly exists. Fire, knowledge, ignorance, known. Here, fire means fire. For it, having been born, makes known, it is manifested by the rising of smoke and flames, therefore it is called fire. Knowledge means: that which makes known the true nature of phenomena is knowledge, wisdom. Ignorance means: the heap-nature of aggregates, the basis-nature of sense-bases, the empty-nature of elements, the true-nature of truths, the ruling-nature of faculties, un- It makes unknown, thus ignorance. It makes unknown the fourfold truth, spoken of as suffering and so on, by way of oppression and so on, thus ignorance, delusion. Mada means madness. Madness is confusion, or loss of mindfulness, or distraction of mind. He is intoxicated, he is negligent. Intoxicated, intoxicated with liquor. "I am intoxicated, great king. I ate my children's flesh." An intoxicated elephant, negligent, mad. Vigilance is the path to immortality, negligence is the path to death; The vigilant do not die, those who are negligent are as if dead. Mida means affection. He loves. Loving-kindness, friendship, friend, friend. Antaradhā means disappearance. The root dhā, with anta as prefix, means the disappearance of an existing thing. It disappears. Disappearance, disappearing. That deity disappeared. It is covered over. Budha means understanding. Understanding is knowing. He understands, understood, understanding, understood, awakening, enlightenment. He understood the truths. The Buddha in every way, having understood, he awakens, he causes to awaken, awakened, fully awakened, and so on. There, Buddha means: He understood the truths, thus Buddha. He causes people to awaken, thus Buddha. Or, having understood all that is knowable by wisdom cultivated through perfections, thus Buddha. Some, desiring the word Buddha to be established even by action, make this explanation: "That Blessed One is truly a Fully Self-Enlightened One, thus he is to be understood by those with special attainments, the Arahants, thus Buddha." The detailed explanation should be taken in the manner stated in the Niddesa. Buddhi means: it understands, thus buddhi (intellect). Similarly, buddha (understood), bodha (awakening), and bodhi (enlightenment). Or, understanding is buddhi. Similarly, bodha and bodhi, all these are synonyms for wisdom. Now we will explain the meaning of the word bodhi. Bodhi is said to mean a tree, a path, omniscient knowledge, Nibbāna, and a person thus designated. For instance, "first fully enlightened at the root of the Bodhi tree," and "between Bodhi and Gayā," in these passages, the tree is called Bodhi. "Knowledge in the four paths," in this passage, the path. "He attained in the place where it says: "Sumedha, of great wisdom, for enlightenment," it means omniscience. In the place where it says: "Having attained the deathless, unconditioned enlightenment," it means Nibbāna. In the place where it says: "Lord, Prince Bodhi bows his head at the feet of the Blessed One," and "an Ariyan disciple is called Bodhi," it means a person so designated. Here it is said: In a tree, on a path, and Nibbāna, In knowledge, and omniscience; And also in designation, The word 'bodhi' is used. He understands, therefore he is an understander; he makes others understand, therefore he is an enlighter. Here, some usages and forms like 'tumanta' and others are mentioned: "The person who makes known a hidden matter that is not understood, is worthy of making others understand. To understand, to understand, having understood, having understood, having understood, by understanding, by understanding, having understood, having understood." These are the forms. There, "not understood" means unknown to others. There is also the reading "asambodha," meaning it is not proper to make others understand. "Sambuddha" means to understand thoroughly. "Buddha" means having understood. Similarly, in "buddhāna" also. Some, however, say: "In the analysis of name and form, 'having understood by the path of enlightenment,' and 'having understood at the foot of the Bodhi tree, what the Sugata said,' and since the word with the conjunction of 'dha' and 'va' is seen as an 'tvā' ending, the formation of the word 'budhvā' with the conjunction of 'dha' and 'va' should be desired." This should not be accepted, because such a word form is not seen in the Buddha's teachings, and it is not in conformity with the Buddha's teachings, and in pure ancient manuscripts, the word "buddhā" without the 'va' conjunction is seen in "by the path of enlightenment" and "at the foot of the Bodhi tree." For indeed, such a reading is not in conformity with the Buddha's teachings. For, even if one searches for a hundred years or a thousand years in the Buddha's teachings, one will not find such a word with the conjunction of 'va' and 'dha'. Thus, the non-conformity of the word form "budhvā" with the Buddha's teachings should be understood. This is desired by scholars who are misled by their familiarity with Sanskrit texts, not by the true Dhamma. by those skilled in grammar. Here, these illustrative examples should be understood: Who, having pierced me, hides? Having obtained, a mortal desires what he wishes. Having obtained the past and future distinction, he would go to the unseen realm of the King of Death. Having seen Ummādantī, adorned with jeweled earrings; I do not sleep day or night, as if defeated by a thousand. Here, "viddhā" means having pierced. "Laddhā" means having obtained. "Laddhāna" means having obtained. "Diṭṭhā" means having seen. Thus, the words "viddhā, laddhā, laddhāna, diṭṭhā," although they go with the tvā-suffix, are not bound by the consonant 'v' due to their conjunction. Therefore, "buddhā, buddhāna," etc., should be understood as having lost the 'v' consonant, just like "laddhā, laddhāna," etc. Those who desire and recite the form "budhvā," I think the tvā-suffix deceives them, and they fall into deception. Therefore, without adopting such a form, the grammatical decision stated in the science of grammar should be essentially accepted by the venerable ones. Budha means to awaken. This root can be transitive or intransitive. For when the word "bodhana" is uttered, knowing, blossoming, and the destruction of sleep are included. Therefore, it means "budha in knowing, budha in blossoming, budha in the destruction of sleep." The Blessed One awakens, he awakens to the Dhamma, he fully awakens, the lotus blossoms. A person is awakened, fully awakened, he awakens, he causes to awaken, and so on. Saṃdhā means in joining. The root dhā, prefixed with saṃ, means to join. She does not frown, nor does she join, nor does she cry. "Na sandhiyati" is a form of the divādi class, uncommon in other treatises. Dhanu means to beg. Indeed, your mother begs, the heart of the enemy is begged. This is also an uncommon divādi form. Dhī means in disrespect. He is disrespected. Disrespected. Yudha means in fighting. He fights. A warrior, battle, weapon of the feet. When 'y' becomes 'v', the form is "āvudha." Here, "caraṇāyudha" means a rooster. Kudha means in anger. He is angry. Anger, being angry, the state of being angry. An angry person does not know the meaning, ku The attached one does not see the Dhamma. Sudha, in purity. Purity is the state of being pure. It becomes pure. Purity, complete purity, becoming pure, pure, completely pure, perfectly pure. In the causative: "purifies, purifier," and so on. Sidhu, in accomplishment. It succeeds. Success. Radha, in harming. It errs, it fails, it offends. Offense. Rādha, sādha, in perfect accomplishment. He accomplishes, he perfects. Accomplishment, means of accomplishment.