English
where moving and stationary things are found, and it is the space for them; and because it is their support, it is also called the "world of containers." Both of these, being designated based on forms and other phenomena, are conceptual designations, without ultimate reality. However, being designated based on dependent forms and non-forms, their dependence on conditions is to be understood by way of their being the objects of attachment for both. Those two aggregates are the world of formations, formed by conditions, they decay and perish. Here, although path and fruition phenomena also decay and perish due to their dependence on conditions, they are not considered "world" because "world" is intended to refer only to the phenomena of the three realms. Thus, they are called "supramundane." Āloka means light, or that by which people see much, or eye-consciousness, thus āloka. Olokana is looking down. Vilokana is looking up. Ālokana is looking forward. Vilokana is looking in two directions, or looking in various ways. Apalokana is making known, as in "having informed the Saṅgha." Avalokana is looking by turning the front part of the body, as in "looking with the elephant's gaze." In "he is mindful in looking forward and looking around," the meaning should be taken as the act of looking forward is āloka, the act of looking around is vilokita. Thaka means to obstruct. He obstructs, he obstructs the door, the man. Takka means to ponder. He ponders, he considers, he reflects. Pondering, consideration, reflection. There, pondering. "Takka" is said to be pondering, thus "vitakka". Or else, they think with this, or one thinks oneself, or it is merely thinking, thus "vitakka". "Takka, vitakka, appanā, byappanā, placing of mind" are said to be synonyms in the Abhidhamma. He who thinks is a thinker, a person. "The unthinking approach death" is a Pāli passage. "Aki" in the sense of marking. Marking is a sign, it is said to be a cause for knowing. Here this should be noted. Those roots in this "curādi" group, having many vowels, not ending in a conjunct consonant, specified by means of the suffix 'i', being endowed with these three characteristics thus stated, attaining the state of a verb and a noun, become forms produced exclusively with the 'niggahīta' augment, and do not become forms without the 'niggahīta' augment anywhere. He marks, he causes to mark. Marking, a mark. But in compounds, forms like "sasaṅka" (having a mark), "cakkaṅkitacaraṇo" (having feet marked with a wheel) occur. "Sakka", "Vakka" in the sense of speaking. He speaks, he causes to speak. He speaks, he causes to speak. "Nakka", "Vakka" in the sense of destroying. He destroys, he causes to destroy. He destroys, he causes to destroy. "Cakka", "Cukka" in the sense of tormenting. He torments, he causes to torment. He torments, he causes to torment. Cakka. Cakka, in what sense is it cakka? In the sense that it torments, afflicts, harms, it is cakka. The word "cakka" - In prosperity, and in mark; In a chariot-wheel, in posture; In giving, in jewel-wheel, Dhamma-wheel, hoof-wheel, etc., it is seen; In passages like "These four wheels, monks, by which gods and humans are endowed," it is seen in the sense of prosperity. In "Wheels are born on the soles of the feet," here, in the sense of a mark. In "The foot of one who carries, like a wheel," here, in the sense of a chariot-wheel. In "Four-wheeled, nine-doored," here, in the sense of posture. In "Give and enjoy, do not be heedless, turn the wheel for beings," here, in the sense of giving. In "A divine jewel-wheel appeared," here, in the sense of a jewel-wheel. In "The wheel set in motion by me," here, in the sense of the Dhamma-wheel. In "For a person struck by desire, a wheel turns on his head," here, in the sense of In the razor-wheel. Here, in "even with a wheel edged like a razor," it means a striking-wheel. Here, in "lightning-wheel," it means a lightning-circle. In binding. He binds, he binds. In praising. Praising is eulogy. He praises, he praises. The sun. The sun praises. For it is praised, eulogized by people pleased with it, because of its great brilliance, hence "Akko" (sun). Thus, indeed, its praise is seen in phrases like "There is no radiance equal to the sun. This one-eyed king rises." In harming. He harms, he harms. In measuring. He measures, he measures. In barking. Here, the barking of a dog should be taken as "barking," not "speaking" which refers to speech. It barks, it barks. And here, the common usage "she barks at thieves" should be understood. But in the Bhūvādi group, the form is "she barks." Another reads "Bukka in reviling," but even when reading thus, the barking of a dog is intended. In tasting. He tastes, he tastes. He tastes, he tastes. In speaking. He speaks, he speaks. He speaks, he speaks. In touching. He touches, he touches. He touches, he touches. Forms of verbs ending in 'ka'. Verbs ending in 'kha'. In seeing and marking. Seeing is perceiving. Marking is branding. He sees, he marks. He observes, he observes. He pierces the mark with an arrow, he makes a mark. The sands of the Ganges may be exhausted, the water in the great ocean may be exhausted; the earth's soil may be exhausted, but not my intellect in discerning marks. Characteristics of an eon. Characteristics of cattle. Characteristics of women. Characteristics of phenomena. Observation. Recognition. Re-recognition. For the forms preceded by 'samādi' and ending with the 'yu' suffix of the root 'lakkha', the 'na' is dental. In eating. He eats, he eats. Food is not obtained. The wretched deer eat. But in the Bhūvādi group, the form is "he eats." In connecting. He connects, he connects. In smearing. He smears, he smears. 1. Makkha, makkhī. There, makkha means he smears, he grinds the good qualities done by others, thus makkha, the destruction of good qualities. But in “not enduring the makkha,” the contempt shown by others towards oneself is called makkha. 2. Yakkha, in worship. Yakkheti, yakkhayati. Yakkha. Yakkha means a being of great power. Indeed, in “I ask you, great yakkha, lord of all beings,” Sakka, the king of devas, is called “yakkha.” Or, yakkha means a being born in the yakkha realm. Or, all beings are called “yakkhā.” In “revealing the supreme yakkha purity,” the word yakkha refers to beings. Indeed, a yakkha, a being, a deva, Sakka, an Arahant, is indeed a yakkha, because of their great power, they are yakkhiyati, worshipped by those who seek refuge with various offerings and various sacrifices, thus yakkha. In beings, devas, and Sakka, in Arahants and rakkhases; In these five meanings, the word yakkha occurs. 3. Lakkha, in observation. Lakkheti, lakkhayati. He pierces the mark with an arrow. 4. Mokkha, in releasing. Mokkheti, mokkhayati. 5. Rukkha, in harshness. Phārussaṃ is harshness. Rukkheti, rukkhayati. In compounds, “rukkhakeso, atirukkhavacano” are the forms. And here, “this ascetic is evil, of excessively harsh speech” is the Pāli example. There, atirukkhavāco means of excessively harsh speech. Khakāranta verb forms. Gakāranta verbs. 1. Liṅga, in making distinct. Cittīkaraṇaṃ is making varied. Liṅgeti, liṅgayati, liṅgaṃ. Here, liṅga, meaning a form distinguished by long, short, thin, thick, round, etc., is very suitable for understanding. For it is varied in many ways, it is liṅgīyati, made varied, the body by ignorance, craving, and kamma, or by season, or by powders, etc., thus liṅga, this should be understood in terms of the forms occurring in the internal continuum, grass, trees, etc., and coiled baskets, etc. The word liṅga occurs in sound, in the cause of the occurrence of sound, in the female gender, in the male gender, in a sign, and in appearance. is seen in these meanings. For it is seen in the word “the word ‘tree’ is a gender.” In “of the meaning of the gender-word,” it is in the cause of the word’s occurrence. In “at that time, a certain monk’s female organ appeared,” it is in the female organ. In “of the male organ, the signs, and the postures,” it is in the male organ. In “by that sign we know, he will surely be a Buddha,” it is in the distinguishing mark. In “by those signs, by those marks, by those appearances, the state of being a newcomer should be known, ‘these are newcomers’,” it is seen in the appearance. In word and its cause, in the mark of a tree and a bird, in the characteristic and the appearance, the word ‘liṅga’ occurs. Maga means searching. He searches, he seeks. A deer, a deer, a deer, searching. Here, the Pāli passage “as a cat searching for a mouse” is an example. Both “migo” and “mago” refer to a quadruped. Here, migo means he searches, he seeks food here and there, therefore migo. Similarly, mago. Here, specifically, a deer is called migo. But generally, other quadrupeds are also called “migo.” Thus, in the Susīma Jātaka, in the Pāli passage “these black deer with white teeth are yours, more than a thousand, covered with golden nets,” even elephants are referred to by the word miga as “black deer.” Or, migo means he is sought, he is searched for by hunters who desire meat and so on for their livelihood, therefore migo, quadrupeds born in the forest such as rabbits, antelopes, deer, and elks, similarly, mago. But in “the fool does not obtain his aim,” mago is like a fool, meaning a simpleton. Magga means seeking. He seeks, he searches. A path, a search. Here, maggo is a designation for a way, a natural path, and a means. But in passages like “of the residents of the Great Monastery, dependent on the path of recitation,” a literary composition is also called “maggo.” Among these, the way is exclusively for beings afflicted by birth, old age, sickness, suffering, and so on, the cessation of suffering. for attaining Nibbāna, it is sought, it is searched for, thus it is the path. The ordinary path, is sought by those who are lost on the path, thus it is the path. Among those lost on the ordinary path,