English
"Vaṇṇa" is that by which the result is manifested according to its nature, reason. "Vaṇṇa" is that which is formed in terms of long, short, etc., form. "Vaṇṇa" is that which is measured in terms of half, great, etc., measure. "Vaṇṇa" is that which reveals the state of being agreeable to the heart, undergoing change, visible object. Thus, the usage of the word "vaṇṇa" in those various meanings should be understood by its respective context. We will now explain other meanings of the word "vaṇṇa". The word "vaṇṇa" is seen in the senses of form, caste, visible object, reason, measure, quality, praise, gold, sand, letter, and so on. Indeed, it is seen in the sense of form, as in "having created a great form of a serpent king," and similar. In the sense of caste, as in "the brahmin is the highest caste, other castes are low," and similar. In the sense of visible object, as in "endowed with supreme beauty of complexion," and similar. "I do not steal, I do not break, I smell the lotus from afar; Then by what reason am I called a thief of fragrance?" and similar, in the sense of reason. "Three measures of the bowl," and similar, in the sense of measure. "When, householder, did the qualities of the recluse Gotama become manifest to you?" and similar, in the sense of quality. "He speaks praise of one worthy of praise," and similar, in the sense of praise. "We shall trade gold for antimony-colored (gems) in Kalinga," here, in the sense of gold. "Akilāsuno vaṇṇapathe khaṇantā" (digging in the sand-path tirelessly) - here, in the sand. "Vaṇṇāgamo vaṇṇavipariyāyo" (appearance of color, change of color) - and so on, is seen in letters. Thus, in every way - In skin, in praise, in gold, and in family groups, and in cause; In form, and in measure, and in kinds of visible objects; In qualities, in letters, in sand, the word 'vaṇṇa' occurs. The word 'suvaṇṇa' occurs in the sense of beauty of skin, garuḷa (mythical bird), and pure gold. Indeed, it occurs in the sense of beauty of skin in phrases like "in the beautiful, in the ugly, in the well-faring, in the ill-faring," and "beauty of skin, sweetness of voice." In the sense of garuḷa in phrases like "garuḷas surround the crow." And in the sense of pure gold in phrases like "of golden color, with skin like gold." Puṇa: to collect. He collects, he collects. Cuṇa: to contract. He contracts, he contracts. Cuṇṇa: to crush. He crushes, he crushes. Powder. He makes it into powder and fragments. Saṇa: to give. He gives, he gives. Kuṇa: to contract. He contracts, he contracts. A cripple. One with a crippled hand. Crippled in hand. Tūṇa: to fill. He fills, he fills. A quiver. Here, 'tūṇī' means a collection of arrows. For it is called 'tūṇī' because arrows are filled into it. Bhūṇa: to speak. He speaks, he speaks. Kaṇa: to close the eyes. He closes his eyes, he closes his eyes. One-eyed. Here, 'kāṇo' means one whose eye is lost, either one or both. But the Aṭṭhakathā teachers say, "A 'kāṇo' is one-eyed, an 'andho' is blind in both eyes." That is applicable when the words 'kāṇa' and 'andha' are used together with a single meaning. Otherwise, the turtle mentioned in the Kāṇakacchapopama Sutta would be one-eyed, and a one-eyed person would not be called "blind." Therefore, when they are not a pair, each should be understood as possibly denoting both types. Thus, in the Kosala Saṃyutta Aṭṭhakathā, it is said, "'kāṇo' means either one-eyed or blind in both eyes." Or, just as in "he should advise and instruct," the specific and general meanings of advice and instruction should be understood. Gaṇa: to count. He counts, he counts. Counting, a group. Here, 'gaṇanā' means number. Ga This is a group of bhikkhus. Or a group of anyone. And a group has many names. Such as – Saṅgha, gaṇa, samūha, Khandha, sannicaya, caya; Samuccaya and nicaya, Vagga, pūga, and rāsi. Kāya, nikāya, nikara, Kadamba, visara, ghaṭā; Samudāya and sandeha, Saṅghāta, samaya, kara. Ogha, puñja, kalāpa, Piṇḍa, jāla, and maṇḍala; Saṇḍa, pavāha – these Are terms denoting 'group'. Although these words like saṅgha, gaṇa, samūha, etc., denote the meaning of 'group', yet only the words saṅgha and gaṇa are used for a group of bhikkhus even without a qualifying word, not the others. The other words, however, sometimes have the same meaning as saṅgha and gaṇa, and sometimes different meanings, depending on the context. Therefore, they should be applied without confusion according to the usage. "One, two," and so on, is to be counted, hence 'gaṇa' (group/count). In the sense of 'hearing'. He hears, he listens. Ear. That by which they hear sound, that is 'kaṇṇa' (ear), which in the world is also called "hearing, ear". 'Kuṇa', 'guṇa' in the sense of 'inviting'. He invites, he calls. He invites, he calls. Quality. Ox. Here, 'guṇa' refers to virtues and other qualities. In what sense are they 'guṇa'? A person established in oneself is invited, called upon by people wishing to see, hear, and honor them, hence 'guṇa'. Here, although there is no direct invitation of virtues and other qualities, it is said in this way because they are the cause of such invitation and calling. Just as – "Just as in a fertile field, Even a small seed sown; When rain falls properly, The fruit satisfies the farmer." Here, the satisfaction of the fruit is spoken of in a causal sense, even though the fruit is inanimate, because it is the cause of the farmer's joy. Similarly here, it is spoken of in this way because it is the cause of invitation. Others, however, say the meaning is "guṇa are those that are 'guñjante' (murmured/expressed) or 'abyayante' (unexpended)". But we do not see a root word corresponding to that; we only see "guṇa in the sense of inviting". This should be considered and taken. 'Vaṇa' in the sense of 'crushing the body'. He crushes. describes. A wound. Here, "vaṇa" means a wound. For it describes, crushes, makes holes and breaks in the body, therefore it is called a wound. "Paṇṇa" means green. It is green, it is green. A palm leaf. A leaf for soup. Here, it should be understood that the state of being a leaf persists in an object even when its greenness is gone, due to common usage. "Paṇṇa," "patta," "palāsa," "dala" – these have the same meaning. "Paṇa" means to deal. He deals, he deals. The king imposes a heavy penalty. These are verb forms ending in "ṇa." Verbs ending in "ta" "Cinta" means to think. He thinks, he thinks. Mind, thought, thinking, one who thinks. In the causative, the forms are "cintāpeti, cintāpayati." There, "citta" means that which thinks about an object, it means it knows, this should be understood as common to all minds. Here it might be asked – why, after saying "citta means that which thinks about an object," was it also said "it means it knows"? Are not thinking and knowing different in nature? For the meaning "knows" cannot apply to the word "thinks," as even one with little wisdom, though thinking in various ways, does not attain subtle meanings? It is true, this word "knows" was said to indicate the mind's specific apprehension of objects, distinct from the functions of perception and wisdom, because the word "citta" is common to all minds. For that class of phenomena which is called "citta," that indeed is consciousness; therefore, taking the meaning of knowing, it was said "knows" to indicate the apprehension of objects distinct from the functions of perception and wisdom. Now we will explain the derivation also based on another group of verbs – among all minds, that worldly wholesome, unwholesome, or functional mind, that accumulates its own continuum through the javana process, is "citta"; that which is accumulated by kamma and defilements as vipāka is "citta"; this is a derivation based on the root "ci." Whatever diverse craftsmanship exists in the world, since all of it is done by the mind, "citta" means that by which it is made diverse, made varied; it is said to be "citta" because it makes things diverse; this is a derivation based on the root "citt." An explanation. It is mind because of its varied nature; this is an etymology based on the root word. Therefore, the commentators said: "All of it, according to its nature, is mind because of its varied nature, it is mind because it makes things varied; thus, the meaning here should be understood." Here, indeed, the mind's varied nature should be understood by its being differentiated by distinctions such as with greed, with hatred, etc., and by way of its associated planes, objects, and its being inferior, middling, superior, or dominant. Although a single mind does not have such a varied nature, nevertheless, being included among the varied (minds), even a part is called "mind" by conventional usage of the whole, just as when parts of mountains, rivers, oceans, etc., are seen, the mountains, etc., are said to be seen. Therefore, the commentators said: "Although here a single mind is not thus, yet, being included among minds, it is proper to call any one of them 'mind' because of its varied nature." And here, there is a determination of the meanings of the types mentioned. How? Because wherever and however the meaning is obtained, there and thus it should be taken. Therefore, that which accumulates by way of repeated conditioning, and that which is accumulated, being conditioned by kamma, is called mind for that reason. But that which is not so, namely the two minor functional states and the last impulsion, should be understood as mind by way of its obtained thinking, varied nature, etc. But the arising of laughter is just like other impulsion-processes. These are the names for mind: Mind, thought, and consciousness, discernment, heart, intellect; These names generally occur in common usage. The word "citta" is seen in meanings such as designation, consciousness, varied, artwork, and wonderful. Indeed, it is seen in designation in phrases like "Citta the householder," "Citta month," etc.