English
Elsewhere, however, in cases where the root is not applicable, by means of a taddhita suffix, "he gave a gift carefully" (sakkaccaṃ dānaṃ adāsi), taking the meaning in this way, the word "Sakka" should be established by the method of etymology. For it was said by the Blessed One: "Mahāli, Sakka, the king of devas, when he was formerly a human being, gave gifts carefully, therefore he is called 'Sakka'." Being able. Being able (fem.). A family that is able. Khuṇu, khiṇu in the sense of harming. He harms. He harms. Iṇu in the sense of going. He goes. Debt, debtor. Tiṇu in the sense of eating. He eats. Grass. Here, "tiṇa" means grass. For it is eaten, consumed by grass-eating animals like oxen, therefore it is "tiṇa." Ghiṇu in the sense of shining. He shines. Hanu in the sense of removing. Removing means making something not spoken of, making it disappear. He removes. He removes. Panu in the sense of giving. He gives. He gives. Manu in the sense of knowing. He knows. He knows. Mind. Mind. Mind. Human. Youth. Young man. Here, "mano" means that which knows, that which understands, thus "mano." The neuter gender of these two words "mana" is seen in phrases like "where the mind settles. His mind is peaceful." should be understood. "Mānasa" means craving, mind, and arahantship. Indeed, in the phrase: "The snare that roams the sky, that which roams, is 'mānasa'," here "mānasa" is craving. In the phrase: "Mind, thought, 'mānasa'," here "mānasa" is mind. In the phrase: "A trainee who has not attained 'mānasa', should make time, heard among people," here "mānasa" is arahantship. Therefore, this is said: Craving, mind, and arahantship, Are called "mānasa"; In the Teacher's Dispensation, In the dispensation of evil, in every dispensation. There, craving is "mānasa" because it exists in the mind associated (with it). Having considered the mind itself as "mānasa", the mind is "mānasa". The supreme path is "mānasa" because it completely cuts off and eradicates conceit. And the state of arahantship should be understood as "mānasa" because it is produced by that (supreme path). "Manu" means a being. Indeed, in the phrase: "By which eye-faculty, Manu sees forms," here "Manu" is said to be a being. Or "Manu" is a man named Manu, who stood in the position of father and mother to humans in the first eon, who is called "Mahāsammata Rājā" in the Dispensation. He is called "Manu" because he knows (manute) how to do good for the whole world. A human (manusso) is one who knows (manute) what is good for himself according to his ability, or a human is so called because of the abundance of mind (manassa). Or a human is the offspring of Manu of the aforementioned kind. Thus also "mānava" and "māṇava". Indeed, when the 'n' sound is made into an 'ṇ' sound, the form "māṇava" is accomplished. However, some say: "The word 'mānava' with the dental 'n' is a term common to all beings, but the word 'māṇava' with the cerebral 'ṇ' is a term for a despicable, foolish offspring." If, having investigated that, it is appropriate, it should be accepted. It should not be said here that "this statement contradicts the explanation of the meaning of the word 'māṇava'," because the bringing in of the words "antara" and "antarikā" is seen in the explanation of the meaning of the word "antara". However, there is this investigation: Indeed, in the Cūḷakammavibhaṅga Sutta, in this passage: "Subha, the young man, Todeyya's son," the Aṭṭhakathā teachers (said): "Subha, it is said, was handsome and pleasing to look at, so they named him 'Subha' because of the comeliness of his body. But 'Māṇava' (they said) him... In their youth, they were called fools, and in old age, they are still called by that same name. Thus, the meaning of the word 'māṇava' as 'born foolish' is explained. And in the commentary, the teachers said: "In the world, the term 'māṇava' is used for offspring that are contemptible or foolish. And mostly, beings are foolish in their youth." This is why it was said, "In their youth, they were called fools." Thus, the meaning of the word 'māṇava' as 'born foolish' is explained. Now, the meaning of the word 'māṇava' is extracted. 'Māṇava' means a being, a thief, or a youth. In passages like "The māṇavas who are negligent, urged by the divine messengers," a being is called 'māṇava'. In passages like "They go with the māṇavas, both those who have done deeds and those who have not," a thief is meant. In passages like "Ambaṭṭha the māṇava," a youth is called 'māṇava'. 'Appa' to reach. 'Appa' means 'water'. Here, 'āpo' means 'water', it means it forgets this or that place. 'Mā' in the sense of measuring. 'Minoti' means 'measures'. 'Upamā' (simile), 'upamāna' (comparison), 'vimāna' (mansion). Others should also be connected. And here, that which does not measure or cut off at all, that which is near to measure, is 'upamā', just as "a wild ox is like an ox." 'Upamāna' is just 'upamā'. Thus, "He whose comparison is removed, immeasurable, the lord of the helpless." Here, 'vītopamāna' means "He whose comparison is removed," meaning "incomparable." Or 'upamāna' is the manner of comparison, as in "The Blessed One is like a lion." Here, the lion is the simile, the Blessed One is the object of comparison, because he is to be compared in terms of splendor, valor, etc. Splendor, valor, etc., are the manner of comparison. Here, because of his excellence, even if there is no manner of comparing the Blessed One's splendor, etc., with the lion's splendor, etc., it should be understood that "The Blessed One is like a lion" is said by way of an inferior simile. 'Vimāna' (mansion), even though it arises from seasons, because it arises from karma-conditioned seasons, it is measured and delimited specifically by karma, thus it is 'vimāna'. 'Kara' in the sense of doing. "Does, is done, makes, makes, performs, assists, harms, opposes, removes, repairs, prepares." These and similar forms are in the active voice. In the passive voice, according to the Pāli method, at the place of the 'i' augment, the 'y' is doubled. But if at that same place the 'r' and 'y' are interchanged, there is no doubling. Similarly, at the place of the 'ī' augment, "kariyyati, kayirati, karīyati, kayyati, pakarīyati, pakariyyati, paṭisaṅkhariyyati, abhisaṅkhariyyati" these and similar forms are in the passive voice. Here, the word "kayirati" appears in two places: in the active and in the passive. For the active, it should be construed as "a man does the work." But for the passive, this Pāli passage is "a hut is made for me, whose foundation is not shown." In that, the active voice is said to be formed with the 'yir' suffix. But the passive voice is to be understood as formed by the interchange of 'r' and 'y' which are at the beginning and end of the 'i' augment. "Kāreti, kārayati, kārāpeti, kārāpayati" these are the four causative forms, which are called "forms of the agent-cause" because they indicate the cause. Now, the word paradigms are to be stated. First, we will arrange the paradigm for the word "kubbati" because it is to be arranged in the same way for all cases. For the word "karoti" which ends in 'o', and for the word "kāreti" which ends in 'e', we will arrange their paradigms later as appropriate, because they are not to be arranged in the same way. There, kubbati, kubbanti. Kubbasi, kubbatha. Kubbāmi, kubbāma. Kubbate, kubbante. Kubbase, kubbavhe. Kubbe, kubbamhe. These are the forms stated in the present tense. For the imperative and so on: kubbatu, kubbantu. Kubbeyya, kubbeyyuṃ. The rest should be expanded everywhere according to the method stated for "bhavati, bhavanti." "Kariyati" and similar words ending in 'a' are to be arranged in the same way. And here, this word paradigm stated as "kubbati, kubbanti. Kubbasī" and so on, is stated in this way due to the Pāli method. But the grammarians of the Dispensation, paying attention only to grammar, say "kubbati, kubbasi" They, thinking that such forms do not exist in Pāli, do not accept them. They, thinking that in Pāli, just as in grammar, the 'u' sound, which is a substitute for the 'o' suffix in phrases like "asanto nānukubbanti," becomes 'v' only when followed by a vowel, accept only forms like "kubbanti, kubbante," and do not accept "kubbati, kubbasī" in Pāli, thinking they do not exist due to the absence of a following vowel. But we, seeing the Pāli usage, accept those forms. Here, to dispel the listeners' doubts, we will state some Pāli usage – "The virtuous do not do, the fool does deeds," and "Why does your honor, resorting to a secluded forest, perform austerities here?" and "being spoken to with harsh words." In such places, however, an 'a' insertion should be made. Indeed, Pāli usage is inconceivable, and mostly far removed from grammatical rules. Just as, seeing the Pāli usage in "agginiṃ sampajjalitaṃ pavisanti," the declension "aggini, agginī, agginayo. Agginiṃ, agginī, agginayo. Aggininā" must be formed, so too, seeing the Pāli usage in "bālo sīlāni kubbatī," the declension "kubbati, kubbanti. Kubbasī" must also be constructed. And just as, seeing the Pāli usage in "bahumpetaṃ asabbhi jātavedā" and the commentary usage in "santo sabbhīhi saddhiṃ sataṃ dhammo na jaraṃ upetīti pavedayanti," the declension "sabbhi, sabbhī, sabbhayo. Sabbhiṃ, sabbhī, sabbhayo. Sabbhinā" must be formed, so too, seeing the Pāli usage in "bālo sīlāni kubbatī," the declension "kubbati, kubbanti. Kubbasī" must also be constructed. Similarly, "krubbati, krubbanti. Krubbasī" and so on, everything should be applied everywhere. Now, the declension as promised has arrived. He does, they do. You do, you (pl.) do. I do, I do, we do, we do. He does, they do. (Middle voice) You do, you (pl.) do. (Middle voice) I do, we do. (Middle voice) These are forms stated in the present tense. Let him do, let him do. Let them do. You (sg) do. You (pl) do. I do. I do. We do. We do. Let him do. Let them do. You (sg) do. You (sg) do. You (pl) do.