English
He who accomplishes his own and others' welfare, thus is a good person, a virtuous person. That which should be accomplished completely, thus is good, an excellent acquisition like generosity and morality. Vidha, in piercing. It pierces. It penetrates. Pierced in an instant, piercer, piercer, pierced, penetrated, piercing, piercing, penetration, having pierced, pierced, piercings. Who, having pierced me, hides? Idha, in growth. It prospers, it completely prospers. Psychic power, prospering, complete prospering, prospered. There, 'iddhi' means prospering, 'iddhi'. Or, beings prosper by this, having prospered, having grown, having reached excellence, thus it is 'iddhi'. Gidhu, in craving. It craves, vulture. Greedy. Formerly afflicted by greed. Greedy for sensual pleasures, you do not know. Greed. Rudhi, in obstructing. It is obstructed, it opposes, it strongly opposes. Opponent, opposed. Obstruction, opposition, strong opposition, subsequent opposition. Anuvidhā, in imitation. The root 'dhā' with the prefix 'anuvi' is used in the sense of imitation. A man imitates the action of another man; concerning that, this is the Pāli: Corrupted by Giridatta, the master's clever horse; Having abandoned its former nature, imitates him alone. This also is an uncommon form of the Divādi class. Anurudha, in desire. Desire is wish. The root 'rudh' with the prefix 'anu' is used in the sense of desire. Desired, desire. What is the opposite of 'anu'? Opposition. There, 'anuruddho' means he desires excellent things again and again, thus 'anuruddho'. 'Anurodha' means compliance. This Pāli: "He desires the gain that has arisen, and opposes loss." Byadha, in striking. It strikes. Hunter. 'Byādho' means a cruel person. He strikes that very deer, by striking. i. He harms, thus a hunter. To cover, to envelop. It covers. An iguana. To know, to think. He thinks, he despises, he overestimates. He thinks in terms of superiority and so on, thus conceit. "Thinking, being thought, conceit, ego, upliftment, banner, grasping, arrogance" are synonyms. To generate, to be born. This root is intransitive in its own action. "It is born" is its form, meaning it acts. In the causative: "He generates, he touches me." He generates, he generates happiness, he generates, thus a generator, a father, or anyone who brings forth. He generates many defilements, thus an ordinary person. Here, the forms "janeti, janayati" become causative forms by belonging to the Curādi group. For their meaning is "he acts." The meaning should also be stated in the sense of a causative agent: "he brings forth." To appear, to be born. This is an intransitive root ending in ī, but if preceded by "vi", it is transitive. A son is born, born. Many defilements arise in him, thus an ordinary person. Generation is birth, "coming into being, arising, reappearance, the manifestation of the aggregates" are synonyms. A woman gives birth to a son, a woman has given birth to a son. That man is displeasing even to his birth mother. A woman who is about to give birth. In the causative, the forms are "jāpeti, jāpayati. Wisdom that brings forth meaning." To harm. Here, by the word "harm", striking should be understood. Sound is struck in the ear. It is repelled. The Buddha's teaching is repelled in the ears of the worldly. These are active voice words. But belonging to the Bhūvādi group, in the Pāli text "Gold is indeed struck by iron, they do not strike iron with gold," the word "haññati" is in the passive voice, meaning gold is struck by blacksmiths with iron. The word "hananti" is in the active voice, for it means blacksmiths strike iron with gold. Here, striking should be understood as hitting. To be afflicted, to change. Affliction is agitation, striking, tormenting. It is afflicted. Form, affliction. But for this root, which is in the Curādi group as "rūpa rūpakriyāya" (to form, to act as form), the forms are "rūpeti, rūpayati." There, what is form? What is form by meaning? Form is by the meaning of being afflicted. For this was said by the Blessed One: “And what, monks, is form? It is afflicted, monks, therefore it is called ‘form’. By what is it afflicted? It is afflicted by cold, it is afflicted by heat, it is afflicted by hunger, it is afflicted by thirst, it is afflicted by the touch of gnats, mosquitoes, wind, sun, and creeping things. It is afflicted, monks, therefore it is called ‘form’.” There, ‘it is afflicted’ means it is disturbed, struck, oppressed, the meaning is it breaks. ‘It breaks’ means it undergoes change, and undergoing change is the arising of dissimilar forms when cold and so forth are present. And here, by ‘it is disturbed’, the derivation of the word ‘rūpa’ in the agentive sense is shown. By ‘it is struck, it is oppressed’, it is shown in the objective sense. For the action of disturbance and so forth is indeed the action of being afflicted. And to show the meaning that this meaning, whether agentive or objective, is what is called breaking, it is said, “the meaning is it breaks.” Or else, the derivation of the word ‘rūpa’ in the medio-passive sense is said to be ‘it is afflicted’ (rūpati). For change is called affliction, and therefore, by the word ‘breaks’ in the medio-passive sense, the meaning is shown as ‘it breaks’. There, when the word ‘ruppati’ is in the objective sense, then ‘by cold’ and so forth are instrumental words in the agentive sense. But when the word ‘ruppati’ is in the agentive or medio-passive sense, then the instrumental word should be understood as in the causal sense. The word ‘rūpa’ is used in the meanings of aggregate, existence, sign, condition, body, color, shape, and so forth. Indeed, in “whatever form, past, future, present,” it is used in the sense of the form aggregate. In “he develops the path to rebirth in the form realm,” it is used in the sense of form existence. In “perceiving formless things internally, he sees forms externally,” it is used in the sense of a kasina sign. In “evil, unwholesome states arise with a form, monks, not without a form,” it is used in the sense of a condition. In “space surrounded by form is reckoned as form,” it is used in the sense of body. In “dependent on the eye and forms, eye-consciousness arises,” it is used in the sense of color. "Rūpappamāṇo rūpappasanno" here refers to shape. Thus: In aggregates, existence, and signs, in body and also in conditions; In color, shape, and so on, the word "rūpa" (form) occurs. Kupa (root) means anger. He is angry. Even the winds, when stirred, become agitated. Anger, great anger. One should guard against verbal anger. Tapa (root) means heating. It heats, it burns intensely. Heat, torment. Tapa (root) means satisfying. He is satisfied. Satisfaction. Dapa (root) means pride. He is proud. Dīpa (root) means shining. It shines. Lamp. Lupa (root) means disappearing. Disappearance, cutting off, loss. Khipa (root) means throwing. He throws. Quickly. Lubha (root) means greed. He is greedy. He stands leaning on his own knee. Greed, craving, having craved, having craved, having craved, having craved, having leaned, having leaned, having leaned, having leaned, to crave, to lean. There, "lobha" (greed) means beings are greedy by it, or one is greedy oneself, or it is merely the act of being greedy, that is "lobha". Here, however, "lobha, lubbhanā, lubbhitattaṃ, rāgo, taṇhā, tasiṇā, mucchā, ejā, vanaṃ, vanatho," etc., should be known as many names for greed. Khubha (root) means shaking. It shakes, it is agitated. A city that shakes. Agitation. In the causative – he causes to shake, he causes to agitate. Samu (root) means calming. The mind calms, it is pacified, it is completely pacified, recluse, peace, peaceful. Here, "samaṇa" (recluse) means one who calms, one who becomes peaceful in mind, thus "samaṇa". In the causative sense, however, the explanation should be understood as "samaṇa" means one who calms or pacifies defilements. Thus, "that which calms is noble. It calms beings here" are two causative forms. Samu (root) means weariness and cessation. Weariness. Exhaustion. Cessation means going out of existence. The body of one who has entered the path of a journey becomes weary. The fire goes out. Ceased. The word "santa" occurs in the sense of weariness in phrases like "a long journey for the weary one." In the sense of cessation in phrases like "this thought and this pondering become ceased, extinguished." And in phrases like "This Dhamma I have attained is indeed profound, difficult to see, difficult to comprehend, peaceful, sublime." in the range of the knowledge of the peaceful. In phrases like "for one who is always mindful and peaceful," it refers to the calming of defilements. In phrases like "the good declare the peaceful," it refers to the good people. In phrases like "there are, monks, these five great thieves, peaceful and existing," it refers to existence. Therefore, it is said: In being weary, in being ceased, in the range of the knowledge of the peaceful, and in the calming of defilements, in existence, and in the good; in these six instances, the word "santa" has come. Damu means to tame. He tames. Tamed, taming, taming. In the causative, forms like "he tames the mind, he causes it to be tamed." Here, "damo" is a name for sense-restraint and so on. In "tamed by truth, endowed with taming, gone to the end of the Vedas, having lived the holy life," sense-restraint is called "damo." In "if there is more here than truth, taming, generosity, and patience," wisdom is called "damo." In "by giving, by taming, by restraint, by speaking truth," the Uposatha observance is called "damo." In "by taming and calming," patience is called "damo." Thus: Sense-restraint, wisdom, patience, and also Uposatha; these meanings are declared by the word "damo" in the teaching. Yā means to go, to reach. He goes, they go. Turn, way. "The great king, going, saw the mountain in the lion's den." Going. He follows one who is going.