English
In consciousness in phrases like "mind, thought, consciousness," etc. In varied in phrases like "adorned with varied clothes and ornaments," etc. In artwork in phrases like "Monks, have you seen the artwork called 'the wandering'?" etc. In wonderful in phrases like "Come, Maddi, listen, it appears like a wonderful form," etc. Cita: Volition. e. He thinks, he makes think. Indeed, brahmin, one overcome by greed thinks of harming himself, thinks of harming others, thinks of harming both. He desires, he makes think, restrain that, O light-bearer. Volition, intention. Having willed, having thought, having willed. Intentionally he deprives a living being of life. Here, volition is that which wills, meaning it connects the associated phenomena with itself to the object. Intention is the word expanded by a prefix. Having willed is the mode of volition. Intentionally means having known oneself, having considered and reflected, that is the meaning. These are the names for volition – Intention, having willed, volition, and action itself; For action, indeed, is "volition," thus it was spoken directly by the Conqueror. Here is the Pāli: "Volition, monks, I declare to be kamma; having willed, one performs kamma by body, speech, or mind." In the section on secret speech. He consults, he advises, he invites, he makes invite, he addresses, he makes address. People gather and consult, they advise, they advised in private. He invited the king. The lord of devas addressed Visukamma, the mighty. Counsel, secret counsel. In the causative, the forms are "he makes consult, he makes advise." Here, counsel means wisdom, some also say "the perception of investigation." Secret counsel is secret speech. "Even eavesdroppers hear the secret counsel, therefore secret counsel quickly comes to ruin," here, secret speech is called "secret counsel." And also, secret counsel is the six-limbed mantra. It is said: "Those who recite the mantra, the six-limbed thought of Brahmā." Here, the mantra is to be understood as "six-limbed" by way of instruction, etymology, ritual, grammar, astronomy, and prosody. These six are also called "Vedangas." Indeed, the Veda itself is called "mantra" and "suti." Or else, mantra is the knowledge of the Vedas and so on. Yanta in contraction. He contracts, he makes contract. A machine, an oil-press wheel, thus the earth trembles. Satta in motion. He moves, he makes move. Santa in harming in application. "Āmappayoga" means abundant action. He applies, he causes to apply. Kitta in comparison. He compares, he causes to compare. But in passages like "Those whom I shall praise, with words in due order. Praise, complete praise," "kittanā" is said to mean "katthanā" (praise). Tanta in supporting a family. He supports, he causes to support. "Satanto" means "sappadhāno" (having a good leader). Yata in effort and help. He strives, he helps. And when led back, the root "yata" after the prefix "ni" is used in the sense of returning, he returns, he causes to return. But when "ta" is changed to "da", the forms are "niyyādeti, niyyādayati." "Having returned the chariot, come, charioteer, free from debt." Vatu in speaking. He speaks, he causes to speak. Pata in going. He goes, he causes to go. Vāta in going, comfort, and serving. There are three meanings: going, comfort, serving. Here, "sukhanaṃ" is comfort. He blows, he causes to blow. Wind, wind-flower. The back of the robe. Keta in inviting. He invites, he causes to invite. An inviter. Satta in continuous action. Continuous action means connected action, making it unbroken. He connects, he causes to connect. Connected. "Why, hurrying, having cut green grass; Do you say 'Eat, eat,' to the lifeless old ox?" But in the Pāli, the phrase "gatasattaṃ jaraggavaṃ" is explained as "vigatajīvitaṃ jiṇṇagoṇaṃ" (a lifeless old ox). By this, the word "satta" appears to mean "life," similar to how the word "paggaha" in "it is not easy to live by gleaning and gathering" refers to "pattakathana" (speaking of leaves). It should be carefully considered. Sutta in loosening. He loosens, he causes to loosen. Mutta in discharging. He discharges, he causes to discharge. He urinates, he causes to urinate. Urine. Here is the Pāli: "He urinates and he defecates." There, "mutteti" means he makes urine. "Ohadeti" means he discharges feces. In the causative, the forms are "muttāpeti, muttāpayati." Kattara in old age. He grows old, he causes to grow old. Old. An old stick, an old winnowing basket. There, "kattaro" means old. It is said to be "mahallako" (elderly). Ke by what is destroyed? In the sense that by the loosening of the limbs it becomes loose. Kattaradaṇḍa, a staff for the old, because it must be held by the old, the decrepit. Therefore the commentators said: "Kattaradaṇḍa is a staff to be held in old age." Kattarasuppa is an old winnowing basket. The compound is kattarañca taṃ suppañcāti kattarasuppa. Citta, in making beautiful, sometimes even in seeing. Cittakaraṇa is making beautiful. Citteti, cittayati. Citta. Takāranta-dhātu forms. Thakāranta-dhātu. Katha, in speaking. Katheti, kathayati. He discusses the Dhamma. Sākacchā, kathā, parikathā, aṭṭhakathā. There, sākacchati means speaks together. Aṭṭhakathā is that by which the meaning is explained, the 'ttha' becomes 'ṭṭha'. By which they explain the meaning, following the words and their meaning, the connection of the origin and the story, this is considered an aṭṭhakathā. "Aṭṭhakathā" and "atthasaṃvaṇṇanā" are synonyms. Pathi, in going. Panthenti, panthayanti. Pantho. In the Bhūvādi group, "patha gatiyaṃ" is said as ending in 'a', and its forms are "pathati, patho", without the niggahīta-āgama. Here, however, it is said as ending in 'i', and its forms always have the niggahīta-āgama. This should be understood. Puttha, in showing respect or disrespect. Puttheti, putthayati. Muttha, in accumulating. Muttheti, mutthayati. Vattha, in covering. Vattheti, vatthayati. Putha, in speaking. Potheti, pothayati. The meaning is, he speaks. Putha, in striking. Potheti, pothayati. Having struck the boy, he went. Katha, in composing sentences. Katheti, kathayati. Kathā. Satha, in weakness. Satheti, sathayati. Attha, pattha, in asking. Attheti, atthayati. Attho. Pattheti, patthayati. Patthanā. Paccatthikā are those who desire, who wish for the opponent. Thoma, in praising. Thometi, thomayati. Thomanā. Kātha, in harming. Kātheti, kāthaya. ti. Satha in binding. He binds, he binds. Santha, gantha, santhambha. He calms, he calms. He ties, he ties. A knot. Verbs ending in 'tha'. Verbs ending in 'da'. Hada in scattering dung. Scattering dung is the casting off, the letting go of dung. He scatters, he scatters. He scatters down, he scatters down. Vida in obtaining. In this place, obtaining means experiencing, therefore the verb 'vida' means to experience. He experiences pleasant feeling. He experiences painful feeling. He experiences. Feeling, experience. Experienced. Experiencing pleasant feeling. Kudi in speaking indistinctly. He speaks indistinctly, he speaks indistinctly. Mida in anointing. Here, anointing means affection. He anoints, he anoints. Chada in covering. He covers the house, he covers. He covers a fault, he covers. He covers completely, he covers completely. An umbrella. A covered hut. There, an umbrella is a sunshade. It covers the sun, hence an umbrella. It is covered, hence covered. Cuda in urging and commanding. He urges, he urges. An urger, one urged, urging. Ananda urged by the Buddha. There, urging is stirring. Stirring means accusing. Chadda in vomiting. He vomits, he vomits. Mada in intoxication. He intoxicates, he intoxicates. Vida in knowing, telling, and dwelling. Knowing is recognizing. Telling is speaking. Dwelling is residing. He knows, he knows. He knows thoroughly, he knows thoroughly. I will tell you, great king. Sadda in sounding. He sounds, he sounds. He sounds clearly, he sounds clearly. A sound, sounded. In the long form, "it sounds". Here, the commentary text "thinking 'he is calling me,' he quickly fell into the water" is an example. It should not be said that this form "pabbatāyatī" is not derived from a root, it should be taken as derived from a root. A sound is that which is sounded, just as a word is that which is spoken. Or, a sound is that by which meaning is sounded. But Garava says, "it spreads, hence a sound. It is uttered, it is spoken." is the meaning of "goes," they say. Sūda in sprinkling. He sprinkles, he causes to sprinkle. A sprinkler. Sūda means a cook, who is also called "rasaka" (one who prepares flavors). Kanda in continuity. Continuity is a continuous state, an uninterrupted state. He continues, he causes to continue. Muda in mixing. Making one is mixing. He mixes, he causes to mix the enemies with ghee. Nada in speaking. He sounds, he causes to sound. These should not be said to be causative forms, because it is seen in Pāli: "And the lion with a lion's roar, caused the daddara drum to sound." Even elsewhere, no doubt should be made. For in this curādi group, forms similar to causative forms are also seen. Sada in tasting. He tastes, he causes to taste. He tastes, he causes to taste. Here the prefix ā stands in its short form. Gada in divine sound. Divine sound is called the sound of thunder. He thunders, he causes to thunder. Pada in going. He goes, he causes to go. A foot. In the divādi group, the form "pajjati" occurs, but here it is like this. Chidda in piercing the ear. He pierces, he causes to pierce. A hole. Chida in dividing into two. Now, sir, if one cuts into four, or five, or many hundreds, is that cutting not called "dividing into two"? If so, why is it not stated generally, but specifically "in dividing into two," thus taking it as two? It should not be said that it is not dividing into two, for cutting into many hundreds is also dividing into two.