English
"Ohadeti" means he expels feces. In delighting and playing. He delights. An utterance. Exultant. There, why is an utterance called an utterance? In the sense of uttering. What is this uttering? A declaration arisen from a surge of joy. Just as a substance to be measured, like oil, cannot be contained by a measure and overflows, it is called an "overflow." And just as water that a pond cannot contain overflows, it is called a "flood." In the same way, a particular declaration, arisen from a surge of joy, a proliferation of thoughts, which the heart cannot contain, becomes excessive, does not settle within, and emerges through the door of speech, independent of a recipient, is called an "utterance." "Udaggoti" means having arisen with joy. In playing only. He plays. He plays. He plays. In flowing. It flows. A discourse. A cook. The king's cooks in the kitchen. And here, "sutta" (discourse) means that it causes meaning to flow forth, like a cow milk, hence "sutta," the Buddha's words in the three baskets. However, because it is an intransitive root, the meaning can be expressed in the causative sense as "causes to flow forth." Just as the meaning of "karoti" (he does) can be expressed as "he produces." "Sūda" is a cook. Who is also called "āḷārika" (kitchen attendant), "odanika" (rice cook), "sūpakāra" (soup maker), "rasaka" (flavorer). The cook (sūdati) says, "When prepared in such and such a way, the food or drink is fragrant and pleasing." will be delicious.” One who causes flavor to flow forth, who brings it into being, through skill in cooking, is a cook. Rahada: in the sound of a lake. It makes a sound. A lake. Hilādi: in pleasure. The particle “ca” refers to the preceding meaning. It delights. Delighting, delight, the great delight of the seven beings made friends by loving-kindness. Sadda: in a bad sound. It makes a sound. Mida: in fat. Fat is of two kinds: grease, and the fat of joy. Here, grease is intended. It becomes fat, fat. And here, “it becomes fat” means “this person becomes endowed with fat.” Fat is the widespread grease that pervades the entire body of a stout person, or that resides in the calf muscles and so on of a thin person. It is yellow in color. In the causative, the forms are “medeti, medayati.” Thus, the Pāli text says: “They cause this body to gain strength, they cause it to grow, they cause it to become fat.” There, “they cause it to become fat” means “they cause fat to be produced.” However, for this root, when it belongs to the Divādi group, in the sense of the fat of joy, the form is “mejjati.” But when it belongs to the Curādi group, the forms are “medeti, medayati.” This should be understood. Sida: in releasing. It releases. Sweat. Sanda: in flowing forth. Flowing forth is streaming, uninterrupted continuity. Water flows. A great flow of merit. And here, “flow of merit” means a stream of merit, it is also appropriate to say “river of merit.” Madda: in crushing. He crushes, he crushes completely. The crusher of Māra’s army. He crushes a thorn. Kadi: in delay. The state of being delayed is delay. It delays. Kada: in calling and weeping. It calls. Khadi: in abandoning. It abandons. Sada: in tasting. It tastes. Taste. Sīda: in spreading, going, and ceasing. Spreading is dispersing. Ceasing of going is the end of going, the cessation, the non-existence, meaning sitting down. It sits, gourds sink. It sinks completely, it sinks down, it becomes clear, it becomes very clear. Clarity. Clear. Very clear. One who clarifies. Clarified. A palace. One who causes to sink down. Lazy. o. Seated. Sitting. Having sat. Among the birds settling down. Sitting, sat. Sitting. Cow-sitting, cause. Sinks. Causes to sink. Causes to sink. Causes to sink. Causes to be pleased. To sit. To cause to sit, to cause to sit, causes to sit, having caused to sit. Having made me sit on his lap, father instructs me in the meaning. The reading is also "having sat". Having sat. Having sat. Having sat. Having sat. Having sat. Having sunk completely. Having sunk down. Having sunk down. Here, "lazy" means one who sinks in a contemptible manner due to not obtaining the goal that should be attained through effort. Or, one who himself sinks in a contemptible manner and causes others to sink, and through him, the sinking of others is possible, therefore "lazy". Thus it is said – "Just as one who climbs a small log, Sinks in the great ocean; So too, by relying on a lazy person, Even one with a good livelihood sinks." The demonstration of "lazy" here is like "well-gone" or "it is in being". Thus, "sinks" means "being", this is a term for impermanence. By this, the view of annihilation is stated. Here, "being" is an indeclinable expression. "Among those settling down" means among those sitting down completely to relieve fatigue, meaning among those resting, expressed by changing 'd' to 'v'. "Sitting" is the act of sitting. Or a seat like a couch or chair. For it is called "sitting" because one sits on it. "Sat" is also the act of sitting. Here, however, its usage should be understood in phrases like "he acts with full awareness in going, standing, sitting, sleeping, waking, speaking, and being silent. The remorse 'I sat alone with a woman' arises." Here, going is called "gone", standing "stood", sitting "sat", sleeping "slept", waking "woken", speaking "spoken". "Sitting" is the act of sitting. "Cow-sitting" is the sitting of a cow. "Cause" is that in which the fruit sits, a cause. "To cause to sit" means to make one sit. "Having caused to sit" means having made one sit. In the neuter gender. is to be known, the sound is said to be 'nisinna'. 'Vāccaliṅga' and 'tiliṅga' are such, this method applies to 'gata' and others. 'Cada' means to ask. Asking is entreating. He asks. 'Mida', 'meda' mean 'medhā' (wisdom) and 'hiṃsā' (harm). He is wise. He harms. 'Nida', 'neda' mean 'kucchā' (reproach) and 'sannikarisa' (proximity). Reproach is blame. Proximity is a kind of usage. He reproaches. He is near. 'Bundi' means sharpening. Sharpening is making keen or sharp. He sharpens. The body. And here, 'bondi' means body. For in it are 'bundāni' (sharp things), such as harsh and slanderous words, or wisdom and energy, thus it is called 'bondi'. Even with 'saññogaparatta', the 'u' becomes 'o'. This meaning should be understood in terms of good and bad people. The word 'bondi' meaning body is seen in – "Never again, never again, and never, never again, shall I enter an elephant's body, for I am truly terrified," and so on. These are its names – Kāya, deha, sarīra, vapu, bimba, viggaha, bondi, gatta, tanu, attabhāva, upadhi, samussaya – these are indeed names for the body. 'Vada' means to speak clearly. He speaks, he says. He advises, he admonishes, he replies. He salutes, he repeats, he blames, he slanders. He tells. Other applications should also be made. There, the word 'vajjati' is given, as seen in the Pāli text "vajjantu bhonto amma" (may you speak, sirs, mother). Some teachers, however, prefer the form 'vajjeti'. If, after examination, it is found suitable, it should be adopted. And 'vadeti' and 'ovadeti' are given, as seen in "the lay follower speaks to the bhikkhu. By that method, the Great Sage advises the people." All these are active voice forms. He causes to speak, he causes to speak, he causes to speak, he causes to speak. Speaking, speaking – these are causative active voice forms. In the passive voice, forms like "is spoken, is advised, is said. Being spoken, being said, being advised, being advised, he does not follow the teaching," and so on, occur. "Speech, advice, reply, fame, salutation, repetition, blame, slander, dispute, telling, saying, speaking," and so on. Such nominal words should be joined. And words like "to speak, having spoken, having disputed" are gerunds and so on. There, "vāda" means speech. What should be spoken, what should be said, is "vajja". What is that? A saying. For here, in "By this true saying, may I be united with my husband," the saying is called "vajja". That by which they speak is "vadana", the mouth. Indeed, these are the names for the mouth – Vadana, lapana, tuṇḍa, Mukha, massa, and ānana; The mouth of a pig, etc., is "tuṇḍa", This should be known especially. There, "he speaks" means a father speaks to his son. Also, "it speaks" means a drum speaks, meaning it emits a sound. The same method applies to "it is played" here. Here is the word-series: He speaks, they speak. You speak, you (pl.) speak. I speak, we speak. He speaks (mid), they speak (mid). You speak (mid), you (pl.) speak (mid). I speak (mid), we speak (mid). Let him speak, let them speak. Speak (sg.), speak (sg.), speak (pl.). Let me speak, let us speak. Let him speak (mid), let them speak (mid). Speak (sg. mid), speak (pl. mid). Let me speak (mid), let us speak (mid). It is played, they are played. You are played, you (pl.) are played. I am played, we are played. It is played (mid), they are played (mid). You are played (mid), you (pl.) are played (mid). I am played (mid), we are played (mid). Let it be played, let them be played. Be played (sg.), be played (sg.), be played (pl.). Let me be played, let us be played. Let it be played (mid), let them be played (mid). Be played (sg. mid), be played (pl. mid). Let me be played (mid), let us be played (mid). These two word-series are said to be from the root "vad" by way of the substitution "vajja". This should be understood. Here is a subtle determination of meaning: The Pāli text says: "Human and divine, Instruments are played at once." Here, "vajjanti" is a pure active verb, because it indicates the agent. Like what? "Let conch-horns and drums sound forth, Let single-mouthed instruments speak; Let well-strung drums roar, Let beautiful drums speak." Like "let them sound forth, let them speak" and so on here.