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Namo tassa bhagavato arahato sammāsambuddhassa Saddanītippakaraṇaṃ Dhātumālā 15. Saravaggapañcakantika suddhassaradhātu From this point onwards, from vowels, from those ending in 'k', and other distinctions, I shall explain the roots and the various forms derived from roots. From the Piṭaka with commentaries, and the words of the Buddha, as far as my ability allows, having examined the method, I shall briefly explain. I, in the sense of going. For those roots that have the meaning of going, understanding is also their meaning. Also, occurring and attaining. Among these, going is of two kinds: bodily going and knowledge-going. Of these, bodily going is movement in postures, and knowledge-going is the arising of knowledge. Therefore, according to the usage, the word "gacchati" can mean "knows," and it can mean "occurs," and it can mean "attains," and it can mean "goes by bodily movement," and it can mean "goes by knowledge-going." Thus, in phrases like "goes quickly," movement in postures is called "going." He went to the beautiful Nibbāna. But in phrases like "gatimā," it is knowledge-going. In this way, the meaning of all roots signifying "going" should be understood according to their usage. From this, these forms arise: iti, eti, udeti. In the causative, the form "udāyati" arises. For its meaning is "causes to rise," and the 'd' is an augment. Upeti, samupeti, veti, apeti, aveti, anveti, sameti, abhisameti, samayo, abhisamayo, īdi, udi, ekodi, paṇḍito, ito, udito, upeto, samupeto, anvito, apeto, sameto, etabbo, paccetabbo, paṭiyamāno, paṭicco, ento, adhippeto, adhippāyo, paccayo, and others should be combined. Also, in the feminine and neuter genders, as appropriate, with "itā, ita," etc. Paccetuṃ, upetuṃ, samupetuṃ, anvetuṃ, sametuṃ, abhisametuṃ, icca, paṭicca, samecca, abhisamecca, apecca, upecca, paṭimukhaṃ itvā, itvāna, upetvā, upetvāna, upetuna, and others should be combined according to the words of the Buddha. Itiiti is a verb. is not seen in the meanings. This should not be said here, for my cry is from seeing. “This one in the form of anger,” thus indeed the Pāli is seen; In the Aṅguttara Nikāya, spoken by the Sage, having struck; This was said by the Blessed One in the Aṅguttara Nikāya, condemning anger – “This one in the form of anger, the garb of death, dwelling in a cave; That, by restraint, one should cut off, by wisdom, energy, and right view.” There, itāyanti is split as iti ayanti. Iti means it goes, it proceeds. The meaning of the Sutta word here is – the fault which in the world is called “anger” by the ordinary people, this should not in reality be called anger. What then should it be called? This, indeed, is the king of death, dwelling in the cave of the body, who goes about in the stream of beings, crushing them by means of anger. That anger, which should be called “the king of death,” which causes harm to many people, one who desires good should cut off by restraint, by wisdom, by energy, and by right view. But the meaning of eti is it comes. In “eti,” the prefix ā is concealed by the sandhi process, and is not apparent, like the full moon covered by clouds. Thus, here the sandhi analysis is ā iti eti, and the long ‘ā’ together with the ‘i’ becomes ‘e’. Therefore, in phrases like “ayaṃ so sārathī eti. Etu vessantaro rājā” (This charioteer comes. Let King Vessantara come), the meaning should be expressed as “āgacchati, āgacchatū” (he comes, let him come). In grammar texts too, the sandhi analysis ā iti eti is seen, therefore this principle should also be well borne in mind. Or, the word spoken with a short vowel, iti, signifies going, while the word spoken with a long vowel, eti, signifies coming, etc., according to usage. Even by the measure of the vowel, words have special meanings. How is that? Sāsane pabbajito (one who has gone forth in the Dispensation), raṭṭhā pabbājito (one who has been expelled from the country). Also by conjunction and disjunction, how is that? Gāmā niggacchati (he goes out from the village). Yasaṃ poso nigacchati (the man obtains fame), therefore this principle should also be well borne in mind. Here it is said – The root ‘i’ is said to mean ‘to go’, when it has undergone lengthening; Then For the meaning of coming, it is usually a verbal expression. From the meaning of posture, it always expresses coming. "Here comes the charioteer," this is an example here. By the meaning of not being a posture, in occurrence, and in going, and in coming, it occurs, the wise should understand it thus. "The result comes dependent on (the cause)," in such occurrences, having attained growth, from the 'i' sound, this root proceeds. "When the sun sets, dangers..." and in such (phrases), when it has gone, in "eti iti" (danger comes), etc., it would be in the sense of coming. Thus, 'īti' (danger) comes for harm, thus 'īti' (danger), calamity, thus the meaning of coming should be taken. And it is said in the Suttanipāta Commentary: "'Eti' (comes) is 'īti' (danger); this is a designation for those who come, who are partakers of unwholesome deeds, and causes of calamity." Now, appropriately, the explanation of the meanings of the words 'iti' and 'ito' is given, of those included among particles, verbs, and nouns. There, the word 'iti' has many different meanings, such as cause, completion, beginning, reversal of word meaning, manner, ascertainment, and example. Thus, it (the word 'iti') in "Monks, it is afflicted, therefore it is called form," etc., is seen in the sense of cause. In "Therefore, monks, be heirs of Dhamma to me, not heirs of material things. I have compassion for you, that my disciples might be heirs of Dhamma, not heirs of material things," etc., (it is seen) in the sense of completion. In "Thus, or thus, abstaining from such spectacles," etc., (it is seen) in the sense of beginning. In "Māgaṇḍiya is the designation, appellation, concept, usage, name, naming, nomenclature, etymology, expression, and utterance of that brahmin," etc., (it is seen) in the sense of reversal of word meaning. In "Thus, monks, the fool is fearful, the wise one is fearless. The fool is calamitous, the wise one is free from calamity. The fool is afflicted, the wise one is un-afflicted," etc., (it is seen) in the sense of manner. In "Is there old age and death dependent on this? When asked thus, one should say, 'Yes, there is.' If one should say, 'Dependent on what is old age and death?' then one should say, 'Old age and death are dependent on birth,'" etc., (it is seen) in the sense of ascertainment. "Is there, indeed, Kaccāna..." “This is one extreme: ‘it is.’ This is the second extreme: ‘it is not,’” and so on, in such examples. Those usages should be understood as particles. However, in “thus with the form of anger,” the word “iti” appears in the sense of going, as a verb. This meaning is intended here; the meaning as a particle is not desired. It should be seen that it comes merely as an explanation of meaning to produce skill in understanding meaning for the wise. The other, however, says: The word “ito” occurs in the sense of going and in the sense of “this.” For “anvito” (followed), it is indeed a word in the sense of going. In the meaning of “this,” it is a word of separation. “From here is the southern direction,” in such Pāli passages. The sense of going is desired here; the other sense is not desired. It is stated as an explanation of meaning for the skill of the wise. Here, however, without explaining the meaning of the word “samaya” with its derivation, which should be done, we will explain it above, only in relation to the root “aya,” that is, because the word “samaya” is threefold due to the root “aya.” There, the word “iti” and the words ending in “tyanta” after “i,” and “eti,” “udeti,” and so on, and the words ending in “tyanta” after “e,” and other such word-series, should be appropriately joined, mostly avoiding the middle voice. For in such places, the series of verbs is difficult. Since, however, in this treatise, both easy and difficult series of “tyanta” words should be known, therefore, we state the method of word-series, both common and uncommon, from the ninety-six utterances prescribed in the eight groups, such as the “bhūvādi” group: The wise person should join the lines of words ending in “tyanta” after “a,” such as “bhavati,” “rundhati,” and so on, everywhere, in every way. And the lines of words such as “iti,” “eti,” the wise person should join appropriately those preceded by a pure vowel. And also the lines of words ending in “tyanta” after “ā,” such as “yāti,” “suṇāti,” “asnāti,” and so on, appropriately. And also the Pāli passages of words ending in “tyanta” after “i,” such as “rundhiti,” “rundhīti,” and so on, appropriately. And the word “sutiiti” ending in “tyanta” after “u.” For what occurs in the sense of impelling, join the garland appropriately. And for words ending in 'e' appropriately, like "he conquers, he obstructs, he causes to do, he causes to be done," etc. And for words ending in 'o' in due order, like "he does, he becomes, he is," etc., one should state appropriately. Thus, sevenfold has been stated, the method of word-garlands by me. A method apart from this, there is none in verbs. From seeing methods like "he takes, he does, he goes," etc., the statement "appropriately and suitably" has been spoken here. Now the order for words ending in 'i' is stated: -i, -inti. -isi, -itha. -imi, -ima. The present tense method is incomplete. -itu, -intu. -ihi, -itha. -imi, -ima. The imperative method is incomplete. And here, for the conformity of these two with the teaching, these are the supporting words: "he goes away, he goes away, he follows." There, 'vi' (plus) 'iti' makes 'veti'. The meaning is "he goes away." The word 'iti' here signifies 'going'. Similarly, 'apa' (plus) 'iti' makes 'apeti'. The meaning is "he goes away." 'Anu' (plus) 'iti' makes 'anveti'. The meaning is "he follows."