English
Thus, the various domains of the word Dhamma have been shown by the Aṭṭhakathā teachers, and in each case, by the word ‘etc.’, meanings such as appropriateness and others should be understood. Thus, the word Dhamma – “This is not right, great king, that you should go alone; I too will go by that path, by which you go, warrior.” In these and similar phrases, it refers to appropriateness. In phrases like “dependent on mind and phenomena, mind-consciousness arises,” it refers to object. In “the Dhamma of the good does not decay,” here it refers to Nibbāna. There, what is without a self, that is without a living entity. And what is a cause, that is a condition. Thus – In scriptures and causes, in qualities and being without a self; and in nature in wisdom, and in merit, in designation. In offense, in change, and in what has arisen as a condition; in truth, concentration, nature, in what is to be known, and in suitability; in the object, and in Nibbāna, the word *dhamma* occurs. Some, however, say that the scope of the word *dhamma* is divided into ten ways. In what is to be known, in the path, and in Nibbāna, in nature, and in origin; in mind, in objects, in merits, in being, and in scripture; in these ten meanings, the word *dhamma* occurs. Here, *atthuddhāro* means the extraction of meanings that are to be spoken with similar words. Roots ending in *ra*. Roots ending in *la*. *Pāla* in the sense of protecting. "Protection, guarding, keeping, defending, preserving, safeguard, protection, security" — these are synonyms. *Pāleti*, *pālayati*. *Pālaka* (protector), *Buddhāpāla*. *Ambapālī* (a courtesan). May he be equal to Pāli. *Pālita* (protected), *pālana* (protection), *pāḷi*. Here, *pāḷī* means that which protects the meaning, thus *pāḷi*, with *la* becoming *ḷa*. Or, like the strong, great embankment of a large pond that protects the water within, it is called *pāḷi*; the doctrine of the scriptures. Another way: because it makes known excellent meanings like virtue, and because it is a natural expression, and because it was spoken by the Buddhas and others, it is *pāḷi*, an array of excellent words. The word *pāḷi* occurs in the *pāḷi* doctrine, and in the embankment of a pond; and in a row, thus it should be known by one who understands. Indeed, this appears in the *pāḷi* doctrine, which is called the doctrine of the scriptures, as in "examining the meaning in the *pāḷi*." In the embankment of a pond, as in "the embankment of a large pond." In a row, as in "they sat in a row," meaning they sat in order. In this sense, there is no function of the root. For the word *pāḷi* is a nominal stem meaning "row." *Tila* in the sense of anointing. *Teleti*, *telayati*. *Tela* (oil), *tilo* (sesame plant), *tilaṃ* (sesame seed). Here, *tilo* is the sesame plant. *Tilaṃ* is its fruit. The oil extracted from it is *telaṃ*. It is called "oil because it belongs to sesame." If so, then the expression "mustard oil" would not be appropriate? No, it is not inappropriate. arises, saying, "sesame oil" (tilasineha), because the word "sesame" (tila) generally refers to any oil. Therefore, expressions like "mustard oil" (sāsapatelaṃ) and "mahua oil" (madhukatelaṃ) are seen in the scriptures. We, however, speaking of the word forms "tilo, tila" which denote the sesame plant and its fruit, derived from the root "tila," say "this is the oil of sesame" (tilānaṃ idanti telaṃ). But by that statement, we do not say that the oil of mustard and so forth is not oil. If you ask, "Then what is it?" We say "this is the oil of sesame" (tilānaṃ idanti telaṃ) with respect to the word "tila" for the sake of the proficiency of the wise in the rules of derivation (taddhita). We do not abandon the naming of the oil of mustard and so forth, which is called oil. Therefore, in explaining the examples, we did not say "tilo, tilaṃ, telaṃ" but rather "telaṃ, tilo, tilaṃ." This statement indeed shows the general application of the word "oil" (tela) to any oil. And for this very reason, specific terms like "sesame oil" (tilatelaṃ) and "mustard oil" (sāsapatelaṃ) are seen in the scriptures, and this should be understood here. Moreover, the word "tela" mostly refers to sesame oil, just as the word "miga" (deer) is also to be seen as referring to the hariṇa deer. Jala: to cover. Jāleti, jālayati. Jālaṃ, jālā. Jālaṃ is a fishing net. Jālā is a flame. Khala: to cleanse. Cleansing is purity. Khāleti, khālayati. Pakkhāleti, pakkhālayati. Tala: to establish. Tāleti, tālayati. Tālo, talaṃ. Here, tālo is the palmyra palm tree. Talaṃ is the palm of the hand, the surface of the earth, and so on. For it is called talaṃ where things are established, where they stand. Tula: to weigh. Toleti, tolayati. Dula: to toss up. Tossing up is throwing upwards. Doleti, dolayati. Dolā. Here, dolā is where a child lies and is tossed up, or one who lies there is tossed up. Vula: to immerse. Voleti, voyalati. Mīla: to close the eyes. Mīleti, mīlayati. Mīlanaṃ (closing), ummīlanaṃ (opening), nimīlanaṃ (closing). Mūla: to root. Mūleti, mūlayati. Mūlaṃ. When this (root) refers to establishment, it belongs to the Bhūvādi group, and is "mūlatī." its form. There, *mūla* means: that by which a tree, etc., grows, sprouts, is *mūla*. Or, even if cut, that by which something, though cut, sprouts again, is *mūla*. For it has been said: Just as a tree, though cut, grows again if its root is firm and unharmed; So too, this suffering arises again and again if the latent defilement of craving is not uprooted. The meaning of the word *mūla* has been explained below in the *bhūvādi* group. *Kala*, *pila* in the sense of casting away. *Kāleti*, *kālayati*. *Kāla*. *Pileti*, *pilayati*. Here, *kāla* means both time and death. There, time is called *kāla* because it casts away, diminishes, makes less and less day by day, the life of those beings. It has also been said: Time devours beings, all of them, with its own self; And he who is a time-devourer, cooks all beings. But death is called *kāla* because it casts away, destroys, brings to an end the life of those beings. Therefore, the commentators said: "*Kāla* is death. It is *kāla* because it casts away, destroys the life of beings. One who has died is *kālakata*, made by *kāla*, by death." "Death, destruction, death, end, cessation, *kāla*, destroyer, abandonment" are synonyms for death. *Sulla* in the sense of preparing. *Sulleti*, *sullayati*. *Ila* in the sense of urging. *Ileti*, *ilayati*. *Vala* in the sense of bearing. *Vāleti*, *vālayati*. *Vāla*. *Lala* in the sense of wishing. *Laleti*, *lalayati*. *Dala* in the sense of splitting. *Dāleti*, *dālayati*, *padāleti*, *padālayati*. *Kudāla*. *Kala* in the sense of going and counting. *Kāleti*, *kālayati*. *Kāla*, *kalā*. *Kalā* is a part. It is *kalā* because it is to be counted, to be enumerated. *Sīla* in the sense of upholding. Upholding means firm holding, being a support by way of establishment. *Sīleti*, *sīlayati*. *Sīla*, *sīlana*. Here, *sīla* means that which upholds, firmly holds, the person endowed with it, by preventing their arising in the lower realms, thus firmly supporting them. Or, *sīla* is that which is practiced, observed, held by good people, brought close to the heart. *Sīlana* means non-dispersion in the *bhūvādi* group. is called aṅkhāta samādhāna. There, "sīlati" is a form, but here, it is called upadhāraṇa, which is the state of being a support. And here are the forms "sīleti, sīlayati." Indeed, in the commentaries, it is said, "the state of being a support, by way of being the foundation of wholesome states, is upadhāraṇa." Vela in the sense of time. Veleti, velayati. Velā. Some say, "vela is not a root word," that should not be accepted, because the ancient etymologists have shown the form "velayati." Pala in the senses of root, cutting, and cleansing. Lavana is cutting, pavana is cleansing. Pāleti, pālayati. Palaṃ. Pala is a specific measure. It protects, cuts, and cleanses the doubt of the world, thus it is pala. Mūleti, mūlayati. However, etymologists say the usage "mūlayati kedāraṃ, mūlayati dhaññaṃ" (roots the field, roots the grain). Thūla in the sense of increasing. Paribrūhana is increasing. Thūleti, thūlayati. A fat man. The fat ones quickly diminish. Pala in the sense of going. Paleti, palayati. It goes to an end, it does not come into reckoning. It goes, taking the essence. Just as a ball of thread, with as many threads as it is wound, with as many it unwinds. Ciṅgula in the sense of whirling around. Ciṅguleti, ciṅgulayati. Having whirled around. Here is the Pāḷi: "As far as the momentum of the volitional formation goes, having gone that far, having whirled around, it falls to the ground." There, ciṅgulayitvāti means having whirled around. Root forms ending in -l. Root ending in -v. Divu in the sense of roaring. Parikūjana is roaring. Deveti, devayati. And the god, having lamented. Devo means cloud. Divu in the sense of grinding. Addana is said to be grinding perfume. Deveti, devayati. Civa in the sense of speaking. Civeti, civayati. Root forms ending in -v. Root ending in -s. Pusa in the sense of nourishing. Poseti, posayati. Although these forms appear like the forms of the causal verb "poseti" of the Bhūvādi group, nevertheless, they are said to be the forms of the Curādi group, as in "aññepi devo posetī" (the god nourishes others too), etc. these should be understood. However, in the causative forms of both, forms like "posāpeti, posāpayati" are desired. Pesa, in sending back. Peseti, pesayati. Pisa, in strength and life. Piseti, pisayati. Pasi, in destruction. Paṃseti, paṃsayati. Jasi, in protection. Jaṃseti, jaṃsayati. Silesa, in embracing. Sileseti, silesayati. Sileso. Lūsa, in harming. Lūseti, lūsayati. Punsa, in crushing. The 'n' is for the nasal sound. Puṃseti, puṃsayati. Napuṃsako. When the 'n' of the root is dropped, the form is "poso". There, "na puṃsako" means