English
For instance, in the Aṭṭhakathā of “O giver of boons, you might obtain a son,” “labhethā” is quoted and explained as “labheyya” by reversing the person. But in the Aṭṭhakathā of “the charioteer should do wrong,” “kayirā” is quoted and explained as “kare has been explained as “he would do.” Therefore, in “the charioteer would do unrighteousness,” a change of person should not be considered. Or, just as in “may he obtain a son, a boon,” and in “may dust not cling to the body,” the singular number has been taken, so too, without taking the singular number, the word division should be “may he obtain, then.” In this way, there is no need for a change of person. Here, “labheti” is a verb in the seventh case, first person singular, like the word “vajjhañcāpi pamocaye” (he would release even a captive). “Atha” is an indeclinable particle indicating a different topic or for filling out the verse. And here, by way of a different topic, the meaning is “may he obtain another excellent son.” Since the arising of two meanings is seen here, and since among these two, the Buddha’s intention is difficult to know, both meanings should be taken. Here, although six kinds of inversions—gender inversion, case inversion, number inversion, tense inversion, person inversion, and letter inversion—should be brought forth and shown, they have not been shown because they will become clear later. There, the word “kayirātha” is divided in two ways: by way of the seventh case, active voice, and by way of the middle voice; and also by way of the second person plural and by way of the third person singular. Thus, in “as you would do merits, giving again and again,” this “kayirātha” is said by way of the seventh case, active voice, and by way of the second person plural. For the meaning is “as you would do merits appropriately.” But in “the wise one would do merits,” this “kayirātha” is said by way of the seventh case, middle voice, and by way of the third person singular. For the meaning is “he would do.” Here, forms accompanied by the “yira” suffix, by way of the past indefinite, etc., are mostly not well-established in the Dispensation, and so they have not been shown. That which makes its own result is a cause. That which makes is an agent, thus an agent or a doer. Here, the word “kāraka” (agent) where it denotes the agent-case, object-case, etc., is also masculine. is, mostly neuter. But where it means a silversmith, craftsman, or blacksmith, there it is masculine. Kārāpetī means one who causes to do. Doing, making, performing, doing, making, performing, doing, performing, doing, performing. Female doer, female causer. Doing (fem.), making (fem.). A family that does. Causing to do, doing, making, performing. Formation, equipment, adorned, honored, doing, action. However, grammarians desire the word "kriyā" (action). Here, although the word "kriyā" is seen in phrases like "it is fruitless for one who does not act" with consonant clusters of 'k' and 'r', it is not seen in Pāli like the word "klesa" (defilement). Even though it is not seen, since it has been accepted by venerable ones like the commentators, it should be accepted. Thus, constructions like "one who teaches the division of action and non-action" are seen. To do, to make. To do, to cause to do. Having done, having done, having done, having done, having done, having done, having done, having done, having done, having done, having done, having done, having honored, having caused to do. Other tumanta and similar forms should also be joined. There, kaccā means having done. Adhikaccā means having done more. However, grammarians, relying on the method of grammar, desire the form "adhikicca". But we do not desire such a form because it is not suitable for Pāli. Thus, in the Therīgāthā, in the words of Gotamī's parinibbāna, the Pāli phrase "having circumambulated and bowed at the feet" is seen. There, the meaning is having circumambulated. By seeing the word kaccā, the word adhikaccā is also seen. This method should be understood elsewhere as appropriate. Now we will explain a little about the special meaning of the root "karoti" (to do) – one who creates craving. Cause. Speaking harshly. Does not make friends with the good. There, taṇhaṅkaro means one who creates or harms the craving or greed of those to be trained, thus taṇhaṅkaro. Or, one who creates craving or affection in oneself for all the world through the attainment of the physical body and the Dhamma body. "He goes" means "he makes craving." "Making" means "harming." "Doing harm" means "harming." "He does not make dear to the good people" means he does not make them his own dear, wished for, lovely, pleasing ones. Or, "making dear, being pleased, rejoicing, he does not make dear to the good people, he does not serve them" is the meaning. Just as, in the sense of "he serves the king," grammarians say "he makes the king dear." This rare rule should be well kept in mind. Here, the meaning of the word 'parikkhāra' is explained. In phrases like "parikkhāra means well-surrounded by seven city 'parikkhāras'," it refers to retinue. In phrases like "the chariot with white 'parikkhāra', with meditation as its axle, and effort as its wheel," it refers to adornment. In phrases like "these 'parikkhāras' of life to be gathered by a renunciant," it refers to provisions. Therefore, it is said: By the wise, knowers of the teaching, 'Parikkhāra' in the teaching, Is called retinue, adornment, And provisions. 'Jāgara' means 'in the destruction of sleep'. He wakes. Waking. Long is the night for one who wakes. These 'Tanādi' roots have been seen, By me according to my ability; Having looked at others in the suttas, Take what is useful. This is the Tanādi group. The sixfold Rudhādi group, rich in various meanings, Creating understanding, delighting the wise, To be well-served by those of noble aspirations, Like a pure place for golden geese. Thus, for the skill of the wise in the paths of expression in the nine-membered Tipiṭaka with commentaries, In the Saddanīti treatise made for that purpose, the Rudhādi sixfold group Is named The Seventeenth Chapter. 18. Elucidation of the Curādi Group Hereafter I shall speak, Bringing much benefit, Of the group named Curādi, The eighth group by name. 'Cura' means 'in stealing'. 'Stealing' is called 'theft' or 'robbery'. The root 'cura' operates in this sense of stealing. He steals, he causes to steal, a thief, a female thief, theft, to steal, to cause to steal, having stolen, having caused to steal. The characteristic of the Curādi group is the use of 'ṇe' and 'ṇaya' in the active voice. In the causative: he causes to steal, he causes to cause to steal, to cause to steal, to cause to cause to steal, having caused to steal, having caused to cause to steal. He steals the object of action. Indeed it is stolen, stolen wealth. This rule applies everywhere. Roots ending in 'k' In the sense of seeing. He sees, he looks, he looks at, he observes, he looks up, he looks up, he looks away, he looks around, he illuminates, he looks towards, he looks around, he surveys. World, light, seeing, looking at, looking up, illuminating, looking around, looking away, observing. To look at, to observe, having looked at, having observed. But in the causative, "he causes to look at, he makes to observe, to cause to look at, to make to observe, having caused to look at, having made to observe" these and similar forms should be applied. This rule applies everywhere. There, the word 'loka' (world) refers to three worlds: the world of formations, the world of beings, and the world of space. There, in the passage "one world, all beings subsist on food," the world of formations should be understood. In the passage "the world is eternal" or "the world is not eternal," the world of beings (is meant). "As far as the moon and sun revolve, The directions shine, resplendent; So far the world extends a thousandfold, Here your sway prevails." In this passage, the world of space (is meant). Or else, the word 'loka' (world) refers to three kinds of worlds: the world of defilements, the world of existence, and the world of faculties. There, beings in the sense-sphere, due to the abundance of defilements like lust, are the world of defilements. Beings in the form-sphere, due to the development of jhānas and supernormal powers, are the world of existence. Beings in the formless-sphere, due to the abundance of imperturbable concentration and purified faculties, are the world of faculties. Or else, defilement means being defiled, which is the suffering of results. Therefore, beings in the lower realms, due to the abundance of suffering, are the world of defilements. Other beings, due to their state of fortunate existence, are the world of existence. There, those beings endowed with faculties that ripen for liberation, should be understood as the world of faculties. But in the Jātaka Commentary – The world is of many kinds: the world of formations, the world of beings, the world of space, the world of aggregates, the world of sense-bases, the world of elements. Here, in the passage "one world, all beings subsist on food... (and so on)... eighteen worlds, eighteen elements," the world of formations is spoken of. The world of aggregates and others are included within that. "This world, the other world, the Brahma world with its deities..." In phrases like "being," the world of beings is spoken of. "As far as the sun and moon revolve, the directions shine, resplendent. So far is the world in a thousand ways, there your power extends," here the world of space is spoken of, it is said. In terms of meaning, the world of beings is the collection and continuum of aggregates bound by faculties, a "being" because of attachment to forms and so on, and "world" because wholesome and unwholesome actions and their results are found therein. The world of space is the collection and continuum of forms not bound by faculties,