English
He cuts, he causes to cut. Carpenter. Carpenter means house-builder. Gaddha, in desiring. He desires, he causes to desire. Greedy. Greedy means vulture. "Gaddhabādhipubbo" (formerly afflicted by greed) is an example here. Sadhu, in delighting. He delights, he causes to delight. Vaddha, in speaking. He speaks, he causes to speak. Andha, in obscuring sight. Obscuring sight means the obscuring, removal, or destruction of sight, which is called the eye. For the eye is called sight because one sees with it. Referring to which it is said in the commentaries, "in the sight-disc, which is the place where the forms of objects standing in front appear, in the black disc surrounded by the white disc of the eye with its components." And in the Tika it is said, "in the sight-disc means in the disc of sight, which is called the eye, the place where the forms of objects standing in front appear." The root "andha" is used in the sense of obscuring such sight. He blinds, he causes to blind. They blinded the eyes, blind. Blind means he blinds, thus blind. One whose vision is destroyed, either of both eyes or one, thus the root "andha" is stated here. But in Kaccayana, "of khādā, maga, and mana, kh By the word "andhandhagandhā", the formation of the word is shown by substituting 'andha' for the root 'ama'. Badha, in binding. He binds the deer, he causes to bind. The bound deer, You are bound by Mara's snare. There, the pure meaning of 'bādheti' is 'binds', which should be taken. Likewise, in 'bādhayati' also. For instance, in "You bind the wind with a net, you who desire the undesired," here 'bādhesi' means 'you bind', which is the pure meaning. However, in the Bhūvādi group, according to the root 'bādha' (for binding), 'bādhati' is the active voice, and 'bādheti, bādhayati' are the causative active voice. 'Baddho' means he is bound, he is tied, so he is bound. Forms of roots ending in 'dha'. Root ending in 'na'. Māna, in honoring, in loving, in investigating. He honors, he causes to honor. Mother. He dishonors, he causes to dishonor, he waits for, he causes to wait for. Honoring, complete honoring, dishonoring, celestial palace, dishonoring, honored. Where there is no honoring of the good, Or dishonoring of the good; Or even honoring of the low, One should not dwell there. He investigates, Investigation, 'Vīmaṃsiyati' means 'being investigated'. Investigating. There, 'māneti' means 'honors'. However, in the commentaries, at this point, the meaning of 'mānenti' is shown as: 'mānenti' means 'they love with the mind'. 'Pūjenti' means 'they honor with requisites'. This should be understood as spoken by way of clarifying synonymous meanings. Indeed, the words 'mānana' and 'pūjana' are synonyms, being synonymous words. 'Vimāneti' means 'he despises'. 'Vimāna' is a celestial palace due to its connection with special splendor and its being specially honored. Indeed, 'vimāna' means 'that which is specially honored', a mansion that is the dwelling place of devas. Mana, in stiffness. Stiffness is the rigidity of the mind. He stiffens, he causes to stiffen. Pride. Thana, in the sound of devas. The sound of devas is the sound of clouds. It thunders, it causes to thunder. Just as a cloud thundering, With a garland of lightning, a hundred-peaked. Fills both high ground and low, Showering upon the earth. Just as a rainy season cloud, Thundering with lightning. Ūna, in diminishing. He diminishes, he causes to diminish. i. The world is deficient. Dhana: in the sense of sound. He makes sound, he makes sound, he is made to sound. Sound, wealth. There, the word 'dhanī' means sound. They make sound, that which is property, thinking "this is mine," it should be made to sound, it should be made to be heard, thus they make sound. This root also occurs in the sense of desire. The Pāli example is: "Indeed, your mother desires, the heart of the widower desires." There, 'dhaniyyatī' means he longs for, he desires. Thena: in the sense of theft. The state of a thief is theft. Just as 'sūriyaṃ' (sun), and 'dakkhiyaṃ' (skill). He steals, he steals. A thief, having stolen. Tanu: in the sense of sound and torment. He torments, he torments. Here, this is with augmentation. In the Tanādi group, in the sense of expansion, "he expands, he expands" is without augmentation. Verb forms ending in 'tavagga'. Verbs ending in 'pakāra'. Ñapa: in the sense of pleasing and sharpening. He pleases, he pleases, he makes known, he makes known, declaration. And here in the exposition, the word "paññāpetī" is an example. There, "paññāpetī" means that by the elaborated parts of the sentence, fully explained by the definitions, it causes the minds of the trainable to be pleased and their wisdom to be sharpened. 'Pa' prefixed means placing. He prepares a seat, he prepares a seat. "Āsanaṃ paññapetī" with a short vowel is also seen. He opens the door to the deathless, wisdom. In the causative, "a man causes a seat to be prepared by another man" is a single word. When these forms "paññāpeti, paññāpayati" are forms of "ñā in the sense of knowing," then they become forms without 'pa'. But here, they are forms with 'pa' because they denote that meaning. Lapa: in the sense of clear speech. He speaks, he speaks. Speech, speaking, conversation, discourse, conversational speech, spoken word. Byapa: in the sense of burning. He burns, he burns. Burnt, meditation. There, 'jhatto' means burnt by the digestive fire, afflicted by hunger, thus 'jhatto'. And the Pāli text says: "They were burnt, exhausted." 'Jhāna' means that which burns up the defilements, thus 'jhāna', with augmentation. In the causative, however – he causes to burn, he causes to burn. Rūpa: in the sense of forming. Forming means making manifest. verb. It forms, it shapes. Form. Here, 'form' means that which forms or shapes. It means that by undergoing a change in appearance, it reveals its presence in the heart. In the Divādi group, however, this word "rūpaṃ ruppane" stands by taking the meaning of breaking, etc. To arrange, in the sense of method. Method is a verb. He arranges a lion's posture. He arranges. The peacock arranged its dwelling. I worship the Buddha Gotama, who arranges the lion's posture. To arrange, in the sense of thought, method, and cutting. He arranges, he arranges, the peacock arranged its dwelling. Arranged beard. He arranges, he arranges. He resolves, he resolves. Arrangement, resolution, variation. A monk of the eon, etc. Here, 'kappa' means that which is arranged by way of division. 'Saṅkappa' means resolution. 'Vikappa' means various arrangements, the non-exclusivity of meaning. Here, the meaning of the word 'kappa' is extracted. The word 'kappa' has many meanings such as conviction, usage, designation of time, cutting, variation, a little bit, completeness, etc. Thus, in phrases like "This is fitting for the venerable Gotama, as he is an Arahant, a Fully Self-Enlightened One," it means conviction. In phrases like "Monks, I allow you to enjoy fruit with five monastic arrangements," it means usage. In phrases like "By which I always dwell," it means time. In phrases like "Thus, the venerable Kappa," it means designation. In phrases like "Adorned, with hair and beard trimmed," it means cutting. In phrases like "A two-finger length is permissible," it means variation. In phrases like "There is a little bit to lie down," it means a little bit. In phrases like "Having illuminated the entire Bamboo Grove," it means completeness. Alternatively, the word 'kappa', with or without a prefix, is seen in the meanings of thought, arrangement, comparison, designation, time, maximum lifespan, usage, completeness, conviction, cutting, application, discipline, action, a little bit, other, eon, craving, view, incalculable eon, great eon, etc. Thus, it appears in the sense of thought in phrases like "thought of renunciation, thought of non-ill-will," etc. In phrases like "He might fall into a variation regarding the robe," etc. in arrangement, the meaning is indeed 'may one fall into a greater arrangement'. In the sense of 'likeness', as in "Alas, conversing with a disciple like the Teacher, we did not know," the meaning there is 'like the Teacher'. In designation, as in "Thus, Venerable Kappa." In time, as in "By which indeed I dwell always." In maximum lifespan, as in "Ananda, if the Tathagata wished, he could remain for an eon or for the remainder of an eon." Indeed, here 'kappa' is intended as 'lifespan'. In monastic usage, as in "Monks, I allow you to partake of fruits in five monastic ways." In entirety, as in "Having illuminated the entire Veluvana." In firm belief, as in "Faith, belief, acceptance, serene joy," the meaning is 'they believe'. In cutting, as in "Adorned, with hair and beard trimmed." In allocation, as in "Just so, what is given from here, benefits the departed." In monastic action, as in "What is allowable becomes mixed with what is not allowable." In manner, as in "There is a way to lie down, come, I will lie down." And in intermediate eons, as in "One bound for a woeful state, a denizen of hell, one who remains for an eon, a schismatic, ripens in hell for an eon." "They do not imagine, nor do they cling, Doctrines are not accepted by them; A brahmin is not to be led by mere virtue, One who has gone to the other shore does not return." In cravings and views, as in these. Thus it is said in the exposition: "By way of summary, 'kappa' means two eons: the eon of craving and the eon of views." In incalculable eons, as in "many eons of contraction, many eons of expansion." In great eons, as in "Monks, these are the four incalculable periods of an eon." Thus – In thought and in arrangement, and likewise in likeness; In designation, also in time, in maximum lifespan and in cutting. In entirety, in usage, and also in firm belief; In allocation and monastic action, and in manner. In choices, intermediate eons, in craving, views, and incalculable periods;