English
He follows one who has gone. To go, having gone, and so on. Here, the meaning of the word "pariyāya" is explained. The word "pariyāya" is used in the sense of turn, teaching, reason, place to be gone all around, and similarity. In phrases like "whose turn is it today, Ananda, to admonish the bhikkhunis?", it is used in the sense of turn. In phrases like "remember these as the honey-ball discourse," it is used in the sense of teaching. In phrases like "by this reason too, O king, let it be so for you," it is used in the sense of reason. In phrases like "the surrounding path," it is used in the sense of place to be gone all around. In phrases like "the word 'kopa' is similar to 'khobha'," it is used in the sense of similarity. Thus: The word "pariyāya" may be in turn, teaching, and reason; and in the place to be gone all around, and in similarity. Ri means to go. Alas. Flows. Vilī, in the state of melting. Ghee melts. In the causative, causes to melt. Vā, in going and smelling. It blows. Wind, breeze. Sivu, in the connection of threads. Sews, sews together. Sewing, sewing. In the causative – causes to sew, causes to sew, causes to sew, causes to sew. Sivu, in going and drying. It goes. Dhivu, Khivu, in showing. Shows. Shows. Sā, in making thin. Thins, they thin. Sā, in the act of ending. "Siyati" completely destroys conceit, it is said that the noble path is the destruction of conceit. Sā, in tasting. Tastes the flavor. Tasted, tasting. Si, in giving birth to living beings. Gives birth, gives birth. A cow that has given birth. Kusu, in taking away and shining. Takes away. Silisa, in embracing. Embraces. Embrace. Kilisa, in affliction. Is afflicted, is greatly afflicted. Defilement, great defilement. With the dropping of 'i', 'klissati', 'kleso', and so on. Also, impurity is called by the word 'kilisa'. One wears defiled clothes. In "By a defiled mind, beings are defiled," and so on, due to the many meanings of roots. Masa, in diminishing and patience. Diminishes. Līsa, in diminishing. Diminishes. A trace. Teachers also read "Lisa in diminishing." Tasa, in thirst. Thirsts, greatly thirsts. Great thirst, craving, thirsty. Dusa, in blaming. Blames. Blame, blaming, blamed. Dusa, in displeasure. Is displeased, is hostile. Displeasure, hostility, corrupted, greatly corrupted, one who corrupts, corrupted, corrupting. Asu, in throwing. Throwing is casting. Throws. Rejects and accepts the Dhamma. An archer. Here, 'nirassati' means to abandon the Teacher, and also the Dhamma teachings, and so on. 'Issāso' means one who throws an arrow, an archer. Yasu, in striving. Strives. A specific action. Here, by which disciplinary action, 'you should live relying on it,' one is made to rely, made to associate, that is 'niyaso' for a fool, that is called 'niyasakamma'. But in 'O yakkha, do for me a niyasakamma,' here 'niyasakamma' means an act of suppression. Bhassa, in falling. Falls. Fall. saṃ, one who causes division. Vasa, to sound. A bird sings. The jackal, dear, the lowest of wild animals, howls. A frog croaks. Nasa, to disappear. That which is of a disappearing nature disappears. It vanishes. It is destroyed. Disappear, live, go, perish. Lost, utterly lost. In the causative – causes to disappear, causes to vanish. Susa, to dry. A leaf dries. In the causative – the wind dries the leaf, causes it to dry. In the passive – the leaf is dried by the wind. In the impersonal, the verb is not common. Dryness, dry wood. Drying, one who is drying. A drying lake. Tusa, to be pleased. Is pleased, is content. Contentment, satisfaction, pleasing, to be pleased, to be satisfied, pleased. In the causative, “pleases,” etc. Hā, to diminish. Diminishes, is diminished. There the mares diminish. In the impersonal, the form “fear or agitation or horripilation, that will be abandoned” and “lust is abandoned.” In the passive, the verb is not common. However, “lust is abandoned” is the form of the root from the Bhūvādi group mentioned as “hā, to abandon,” indicating the agent “abandons lust.” Naha, to bind. Binds. Binds on. Binds together. Binding. Bound. Muha, to be bewildered. Is bewildered, is utterly bewildered, is greatly bewildered. Bewilderment, great bewilderment. Bewildered. A very bewildered person. A very bewildered mind. In the causative – bewilders. One who bewilders. Here, “momūho” means very bewildered due to lack of clarity, meaning greatly bewildered. Saha, suha, to be able. Is able. Is able. Nhā, to cleanse. Bathes, when there are few syllables, nahāyati. Having bathed, having bathed. Bathing, bathing. One who has bathed his head. Here, “one who has bathed his head” means one who has washed his head and then bathed, as approved by the ancients. Siniha, to love. Loves. One who loves, one who is loved, smooth. Love for a son arose. By dropping the “i,” sneho. Thus, the Pāli “I desire not to love” is seen. Viriḷa, to be ashamed and to urge. Viriḷito. The meaning is well-known in the sense of shame, not in the sense of urging. Thus, the "Viriḷita means ashamed," say the venerable expounders of meaning, "or having attained the state of shame." So many roots of the Divādi class are seen, by me, according to my ability; Looking at others in the suttas, take them as appropriate to the meaning. This is the Divādi group. The Svādi group "Su" in the sense of hearing. "He hears, he hears. They heard. He agreed, they agreed. He heard, they heard. He heard back, they heard back" and so on, and "he will hear, he will hear" and so on, occur. In the reduplicated form, "he desires to hear, desire to hear" and so on. In the non-reduplicated form – a hearer, hearing, hearing, hearing, hearing, being heard, hearing, heard. Or "it was heard." Having heard, hearing, a dog, to hear, to hear. Having heard, having heard, having heard, having heard, having heard. In the causative – he causes to hear, he causes to hear. In the passive – sound is heard, and is heard. In the impersonal, the word form is not well-known. Here, "sāvaka" means a disciple. He is of two kinds: one who has attained the fruit (of practice) and one who has not attained the fruit. Of these, the one who has attained the fruit is called "sāvaka" because he is born into the noble lineage at the end of hearing. The other is called "sāvaka" because he hears the instruction of the teachers. "Sāvaka," "antēvāsika," "sissa" are synonyms. Here, we will explain the meaning of the word "suta" along with the meaning of the word "sota." The word "suta" with a prefix and without a prefix, and without a preceding word, and the word "suta" also – In going, in being renowned, in being wet, and in being engaged, in being accumulated; And in sound, and in things known through the ear-door, it is seen. Thus, in phrases like "pasuta in the army," the meaning is "going." In phrases like "of one who has heard the Dhamma, who sees," the meaning is "of one whose Dhamma is renowned." In phrases like "the defiled, of the defiled person," the meaning is "of one who is wet (with defilements)." In phrases like "those wise ones who are engaged in jhana," the meaning is "engaged." In phrases like "much merit has been accumulated by you," the meaning is "accumulated." In phrases like "seen, heard, sensed, cognized," the meaning is "sound." In phrases like "he is learned, a holder of what is heard, an accumulator of what is heard," the meaning is "a holder of Dhamma known through the ear-door." The word "sota" also un The meaning is one, but the application is manifold. Thus it is seen in: Consciousness of the flesh, and in knowledge, and in craving and the like; In a current, in the Noble Path, and in the continuity of mind. The word "sota" (stream) in "ear faculty, ear element, ear sense-organ" and the like, is seen in the fleshly ear; in "hearing sound with the ear" and the like, in ear-consciousness. In "with the divine ear-element" and the like, in the stream of knowledge. In "whatever streams there are in the world, whatever these streams are that I have declared, proclaimed, explained, taught, established, set forth, revealed, analyzed, made plain, made manifest. Namely: the stream of craving, the stream of views, the stream of defilements, the stream of misconduct, the stream of ignorance" and the like, in these five dhammas. In "the Blessed One saw a great log being carried away by the current of the river Ganges" and the like, in the current of water. In "this, friends, is a designation for the Noble Eightfold Path, namely, the stream" and the like, in the Noble Path. In "he discerns the stream of consciousness of a person, unbroken on both sides, established in this world and established in the other world" and the like, in the continuity of mind. A dog is called "soṇoti" because it hears (suṇāti) the word of its master. These are its names: Sunakha, sārameyyo, suṇo, sūno, kukkuro; Soṇo, svāno, suvāno, sāḷuro, migadaṃsano. These words, "sā sunidhāti," are used for males; "Sunakhī, kukkurī, sī" are used for females. "Sunakhā, sārameyā" and so on, are plural; They are used for males and females, and this rule applies elsewhere too; The word "kukkuro" there, is by sound in childhood; But by convention, it is also used for old dogs. Thus, the Aṭṭhakathā teachers, in the Kukkura Jātaka, in the passage "ye kukkurā rājakulamhi vaḍḍhā, koleyyakā vaṇṇabalūpapannā" (those dogs grown in the royal family, of noble breed, endowed with beauty and strength), explained the meaning thus: "ye kukkurā means ye sunakhā (those dogs). Just as even young urine is called 'putimutta' (foul urine), and even a jackal born today is called 'jarasiṅgālo' (old jackal), and even tender gaḷācīlatā creeper is called 'pūtilatā' (foul creeper), and even a golden-colored one..." The body is called 'the putrid body,' just as a hundred-year-old dog is called 'a cur.' Therefore, even old beings born in a body are called 'curs.' Ki in harming. He buys, she buys, they buy.