English
many are indeed lost on the Noble Path, which is the practice. For the ordinary path, sometimes travelers get lost, but leaders saying "this is the path" are not rare. The Noble Path, however, is always lost to all the world, and leaders are extremely rare. Therefore, that alone should be sought by those deluded by ignorance, thus it is the path. Others, however, according to two elements, the teachers explain the meaning: "It goes killing defilements, thus it is the path." That particular task, or benefit, those who wish to accomplish it, seek it, search for it, thus it is the path, a means. The word "path" indeed, as in "the path of Abhidhamma discourse, the gods set it in motion," here it means a means. Thus, in the Abhidhamma commentary, "path means a means, because it is a means for understanding the aggregates, sense bases, etc., and wholesome, etc., phenomena, or for realizing the truths, it is the path of Abhidhamma discourse," it is said, or a "composition" is called the path. Because it is long, it is like a path, thus it is the path. Therefore, the composition of Abhidhamma discourse is called the path of Abhidhamma discourse. Now we will explain the names of the ordinary paths and the paths of practice. Among these, for the ordinary path: "Path, road, way, track, highway, route, journey, passage, course, foot-track, and also continuous flow." These are its names. For the path of practice, however: "Path, road, way, track, highway, route, journey, boat, crossing, bridge, raft, and ferry." These are its many names. Here, some say, "boat, etc., are names for the ordinary path." That should not be accepted, because in no Pāli passage is the ordinary path spoken of by words like "boat," etc., and in dictionaries of synonyms, "boat," etc., are not found as its appellations. Herein, this is the verbal meaning: Like a boat, thus a boat. That by which one crosses over, thus a crossing. One crosses over by a boat. Indeed, this The term for boat is: “crossing, that which crosses, ship, raft.” These are also its synonyms. Like a crossing, it is a crossing. Like a bridge, it is a bridge. Like a raft, it is a raft. Like a float, it is a float. Like a gangway, or that by which one crosses, it is a gangway. All these are names for the Noble Path, not for an ordinary path. For thus, “Having boarded the Dhamma-boat, I shall ferry across the world with its deities,” and, “Having made the Dhamma-bridge firm, that bull among men was extinguished,” and, “Monks, ‘raft’ is a designation for the Noble Path,” and so on, in various places, the Blessed One has spoken of the Noble Path by many names such as “boat.” The Aṭṭhakathā teachers also, in the Suttanipāta Aṭṭhakathā, regarding the passage “the raft is well-made, well-constructed, O Blessed One,” have explained the meaning thus: “A ‘bhisi’ (float) is said in the world to be a ‘kulla’ (raft) made by spreading out and making it wide and bound; but in the Noble Discipline, it is the Noble Path.” “Path, track, way, road, Highway, thoroughfare, Boat, crossing, bridge, Raft, float, gangway, And source of the journey, Are declared in various places.” Thus, seeing the explanation of meaning made by the teachers, the statement “boat and so on are also names for an ordinary path” should not be accepted; only the statement as given should be accepted. Someone here might say, “In ‘having made the Dhamma-bridge firm,’ the word ‘Dhamma’ refers to the path, as in ‘Dhamma-bridge means path-bridge,’ not the word ‘bridge’.” That is not so. Just as the word ‘Dhamma’ refers to the path, so too does the word ‘bridge’ refer to the path. Thus, like a bridge, it is a bridge; Dhamma itself is the bridge, the Dhamma-bridge, in terms of meaning. This method applies elsewhere too. Another might say, “Indeed, in the Brahmajāla Suttanta Aṭṭhakathā, in the passage ‘having entered the Bodhimaṇḍa from the south-east, having circumambulated the king of the Bodhi trees, standing in the north-east part,’ the word ‘south-east’ refers to the southern path.” No, in many Pāli passages and Aṭṭhakathā passages, the designation Since the word 'uttara' (north), which indicates a direction, is not used in the sense of a path, therefore, the meaning there should be understood as: "The northern part to be gone to from the southern direction is called 'dakkhiṇuttara' (south-north). Referring to the entrance to the Bodhimaṇḍa by such a 'dakkhiṇuttara', it is said 'having entered the Bodhimaṇḍa by the dakkhiṇuttara'." Or, 'dakkhiṇuttarena' means 'dakkhiṇapacchimuttarena' (south-west-north). Here, by taking the beginning and the end, the middle part should also be understood. Indeed, such an understanding is consistent with what is said in the Jātaka Nidāna: "The Bodhisatta, taking grass, ascended the Bodhimaṇḍa and stood facing north in the southern quarter. At that moment, the southern world-system sank down as if it had reached Avīci below, and the northern world-system rose up as if it had reached the peak of existence above. The Bodhisatta, thinking 'this is not the place for attaining full enlightenment,' circumambulated and went to the western quarter and stood facing east," and so on. Furthermore, one might say: "If the word 'uttara' indicates a direction, then in that case, instead of using the 'ena' ending in 'dakkhiṇuttarena', the 'āya' ending 'dakkhiṇuttarāya' should be used." That is not so, because even when the word indicates a direction, it is used with the 'ena' ending, as in "to the north is the river Sītā, deep and difficult to cross." Moreover, the word "dakkhiṇuttarena" is said referring to a quarter of a direction. Indeed, a quarter of a direction is just a direction, this conclusion should be understood here. Verb forms ending in 'G'. Verb root ending in 'Gh'. Lighi, in the sense of speaking. Laṅgheti, laṅghayati. Even though these are not established in the Buddha's word, they appear by way of seeing their use in worldly applications. Indeed, in the Dispensation, the form of the root belonging to the Bhūvādi group and Curādi group, which expresses the meaning of going and signifies the meaning of transgressing, is very well known. Laṅgha, in the sense of transgressing. Laṅgheti, laṅghayati. "O teacher, do not do this, This does not please me; Having transgressed the fourth, He is also attacked on the fifth." In this Satti-laṅghana Jātaka, belonging to the Curādi group... For the root `laṅgh`, which denotes going and indicates the meaning of transgressing, even when forms like `laṅghayitvā`, `laṅghayitvānā` are seen, forms like `laṅgheti`, `laṅghayati` are indeed seen. But for the meaning "to speak," such forms are not seen. Even so, because it was approved by the far-sighted former teachers, it should be understood that there is also a root `laṅgh` meaning "to speak." In this way, in all groups like `bhūvādi` (etc.), the acceptance of forms that are agreeable to the Sāsana should be known, even those not established in the Sāsana, and the rejection of those not agreeable and not established. Agha: in doing evil. He does evil, he does evil. Evil (noun), evil (noun), one without evil. There, `agha` means suffering. "I will resort to suffering. In a forest infested with wild beasts, frequented by rhinoceroses and leopards" - this is an example. `Agha` also means defilement. By that defilement, the Arahant is without defilement. There, `agha` means "beings do evil by this," what is that? Suffering. Thus, `agho`. But good people do not do evil for their own happiness, even for the sake of suffering or for the sake of defilements. For thus it is said – Wise ones, for the sake of their own happiness, do not commit evil deeds; even when touched by suffering, even when stumbled, they do not abandon the Dhamma out of desire or hatred. Thus it is said. If this is so, why is the root "agha in doing evil" and the statement "beings do evil by this, therefore agha" (and so on) mentioned? It is true, but mostly beings do evil deeds for the sake of suffering and so on; among these, only good people do not do so, others do. Thus, suffering and defilement are indeed the causes of doing evil. For thus it is said – Some, though happy, do not do evil, others, again, from fear of blame and association; being capable, thinking of great gain, "Why do you not cause me suffering?" Thus it is said. This verse indeed illustrates the meaning that beings do evil even for the sake of suffering. And this (quote) "Indeed, an angry person kills his father, an angry person kills his mother" illustrates the meaning that they do evil even for the sake of defilement. Therefore, we have spoken words like "evil, doing bad deeds." G-ending verb forms. C-ending verb Loca, to see. Loceti, locayati. Locana. That which sees, that which perceives the visible object, is locana, the eye. Kici, to crush. Kiñceti, kiñcayati. Kiñcana, akiñcano. Here, kiñcana means entanglement. That which crushes beings is kiñcana. The word kiñcana is used in the sense of crushing. Indeed, when people crush rice, they say to the ox, "Crush, Kapila, crush, Kapila!" Paci, to expand. Pañceti, pañcayati. Papañceti, papañcayati. Papañcā. Here, papañcā refers to craving, conceit, and wrong views. These are called papañcā because they expand the cycle of existence for beings who cling to them, making it vast. Or, they are papañcā because they expand and prolong the continuity of the mind-stream where they arise. Ordinary people, however, when they say things like "When we talk with you, there is papañca," mean the long duration of time. But in the Dispensation, both meanings are accepted. Sicca, to beat. Sicceti, siccayati. Vañcu, to deceive. Deception is misleading. Vañceti, vañcayati. Vañcako, vañcanaṃ. However, in the Bhūvādi group, the root vañc is used in the sense of going. For example, the Pāli text says, "There are feet that do not waver." Cacca, to study. Cacceti, caccayati. Cu, to move. Cāveti, cāvayati.