English
Sweet, delightful, destroying faults, and beneficial; Those who will hear your words, they too are most fortunate among men. However, in such cases, the word "dhañña" should be taken to mean the attainment of merit, or the attainment of glory and wisdom along with the attainment of merit. Here is the etymology: "They are 'dhañña' because they possess 'dhañña' (the attainment of glory, merit, and wisdom)." But in "dhañña is considered auspicious," "dhañña" means that which should be cherished and trusted as "this is a supreme gem," being endowed with glory, endowed with merit, endowed with wisdom. This meaning is also appropriate. In "grain, wealth, silver, gold" and so on, by the saying "there is no wealth like grain," that which is considered wealth is grain. What is that? Early crops. Moreover, a type of medicine is also called grain. And as for the word *dhana* (wealth), in compounds like *adhana* (without wealth) and *niddhana* (destitute), it refers to a poor person, in the sense of "one who has no wealth." But in "goes to destruction," *nidhana* is said to mean destruction, based on the root *dhū* which signifies trembling. Root *Muna* in the sense of going. It goes. Root *Cina* in the sense of thinking. This root does not drop its final vowel, like *gile* and *mile*. It thinks, it despises. "May all people despise him" is the Pāli example here. *Ocināyati* means to despise. Thus, the verb forms ending in the *ta*-group of the *bhū*-class Are completed. Roots ending in *pa*. Now the verb forms ending in the *pa*-group are stated – Root *Pā* in the sense of drinking. Drinking is imbibing. "He drinks, they drink. Let him drink, let them drink" and so on should be appropriately applied. Quickly stretch out your neck, I will not give you life; This arrow, shot by me, will drink your blood. Here *pāssati* means *pivissati* (will drink). "He will drink, they will drink. You will drink, you all will drink. I will drink, we will drink" and so on, and "he drank, they drank" and so on, the rest should all be applied by those who know the method. Who indeed is capable of extracting and showing all the varied and scattered gem-like forms from the ocean of the Buddha's words? Therefore, in all roots, only a brief method of understanding has been shown. He drinks, they drink. Drinking, one who drinks, one who is drinking, drinking the water of the Ganges. In the causative, he makes the boy drink milk. For a moment, to quench thirst, you were made to drink milk by me. In the passive, it is drunk, drunk. In infinitives and gerunds, "to drink, to drink, having drunk, having drunk, having made to drink" and so on should be applied. In other places too, word forms should be applied in accordance with the Pāli method. Root *Pā* in the sense of protecting. He protects. He protects well. Father, cowherd. Root *Pā* in the sense of filling. He fills, he fills completely. Vipra. A brahmin is called Vipra. For he indeed purifies and fills with his special brahmin work, such as chanting the Vedas, the intention of the world, and the Vedas in his own heart, therefore he is called Vipra. "I am born in a Vipra family" - here, a brahmin is called "Vipra". His family is Vipra-family. "Pū" in the sense of purifying. It purifies. Son, merit. Here, a son is one who purifies his own family, thus "son". However, having reached the Kiyādi group, it should be said as "punāti" (purifies). Son, offspring, born, scion, Body-born, son, breast-born; Sons, grandsons, and so forth, Are called "descendants". When speaking in the feminine gender, "Daughter" and "offspring" are to be said; In other places, one should speak appropriately; Indeed, in Pāli, "offspring" is A woman, a daughter, is called; Here, however – "Then after two seven-nights, the beloved daughter of Vedaha, The royal maiden named Rucā, spoke to her wet-nurse mother." This Pāli passage is an example. "Daughter, girl, daughter, offspring" - these are synonyms. Thus, by indicating "offspring" as a feminine word for a woman, the feminine gender rule in words like "suta" (son) should also be examined as to whether it is obtainable or not. For example, in the world, feminine words like "vessī, suddī, nārī, kiṃpurisī" are seen as pairs for "vesso, suddo, naro, kiṃpuriso" and so on. However, feminine words as pairs for "puriso, pumā" and so on are not seen. Here, "merit" is that which purifies its doer, thus "merit". However, having reached the Kiyādi group, it should be said as "punāti", thus "merit". Another meaning should be spoken, Based on etymological characteristics; Therefore, the derivation should be known, Here from the worship of people and so on. It generates a state of being worthy of veneration, thus "merit". Or it always generates that which is venerated, thus "merit". It purifies the doer, thus "merit". It purifies all demerit, thus "merit". Good, skillful, merit, Should be indicated as auspicious; A designation for skillful action, Proficient in speech. "Pe" in the sense of going. It goes, going. Urge, send. Here, monks, some unruly horse, being told "Go!", being pricked, being urged by the charioteer, retreats backward, turns the chariot back. It takes the wrong path, it makes the chariot overturned. (Root 'pa-i' in the sense of) growth. It goes. Going, not-going (or decline). Here, 'apāya' means there is no going, no growth here, thus 'apāya'. The meaning should also be understood by the root 'aya' (going, income). 'Apāya' means gone from going, from growth, or from happiness. (These are) hells, animal wombs, ghost realms, asura bodies. (Root 'pa' in the sense of) drying up. It dries up, or it goes. Skilful, wise. Here, 'nipako' means one who dries up, destroys the opponent, or one who protects oneself, thus 'nipako', one who is discerning. (Root 'gup' in the sense of) protecting. He protects. Protector. As a border city, guarded within and without. So should you guard yourselves, let not the moment pass you by. 'Gopetha' means one should guard, one should protect. (Root 'vap' in the sense of) procreating. He procreates. (Root 'sap' in the sense of) assembling. He assembles. (Root 'cup' in the sense of) slow movement. It moves slowly. (Root 'tup' in the sense of) harming. He harms. He harms. (Root 'gup' in the sense of) protecting and loathing. He protects, he loathes. Loathing, one who is loathing. One who loathes. Having loathed, etc. (Root 'kapu' in the sense of) harming, reasoning, and smelling. It fits, it is proper. Camphor. (Root 'kapu' in the sense of) capability. This is suitable for us. This is not suitable for us. (Root 'kap' in the sense of) compassion. He pities. Wretched, wretchedness. There, 'kapati' means he pities, 'kāpañña' means wretchedness. (Root 'sap' in the sense of) reviling. He reviles. Oath, curse, cursed, one who curses. (Root 'vap' in the sense of) sowing seeds. He sows seeds. Sower. Sown grain. Seed sown by a man. Seed is sown. Sowing festival. (Root 'sup' in the sense of) sleeping. He sleeps. Happily sleep the sages, who are not bound by women. A sleeping man, sleeping, sleep. (Root 'khip' in the sense of) urging (or grinding). Urging, pulverizing, grinding. He urges/grinds. Urger/grinder. (Root 'khip' in the sense of) indistinct sound. It makes an indistinct sound. Indistinct sound. And when teaching the Dhamma, the world's chief leader uttered (a sound). (Root 'khip' in the sense of) throwing away. He throws, he lifts up, he scatters, he throws down, he contracts. Thrown. that, lifted, placed, scattered, and so on. Opa, to spit out. Spitting out is expelling saliva. He spits. Having prepared medicine, he spits saliva into his mouth. Lipi, to smear. He smears. Smeared with supreme glory. Khipi, in motion. He throws. Ḍipa, in throwing. He throws. Nidapi, in plucking. Plucking means taking the seeds or leaves of rice ears or millet ears from grain plants without breaking off a small branch, without damaging it, but by holding it with the hand as it is, pulling it, and taking only the seeds or only the leaves. A man plucks a rice ear, plucks a tree leaf. One who plucks, plucked, to pluck, having plucked. Tapa, in shining. Shining is radiating. The sun shines by day. Tapa, in agitation. Agitation is fear, timidity. He is agitated, he is greatly agitated. Conscientiousness, conscientiousness is wealth. Tapa, in burning, heating, tormenting. He burns. Asceticism, heat. One who is ardent. Sunshine. He burns, burning, in action he is tormented. He is burned. In state, burning, heat, torment, suffering. Burning. Verb forms ending in -pa. Verbs ending in -pha. Puppha, in blooming. This is both intransitive and transitive. It blooms. Flower, blooming, bloomed, to bloom, having bloomed. The trees, the bloomers, bloom. Flowers born of land and water, all bloom at once. A tree called Mañjūsaka, whatever flowers there are in water or on land, it makes them all bloom. Tupha, in harming. He harms. Dapha, daphi, vappha, in motion. He moves. He moves. He moves. Dipha, in speaking, fighting, blaming, harming, giving. He speaks. Speech. Tapha, in satisfying. Satisfaction is contentment, he satisfies. Dupha, in defiling. Defiling is defilement. He defiles. Gupha, in binding. Binding is making a knot. He binds. Verb forms ending in -pha. Verbs ending in -ba. Bhabba, in harming. He harms. Harmful. Pabba, vabba, mabba, kabba, khabba, gabba, sabba, cabba, in motion. He moves. He moves. He moves. He moves. He moves. He moves. bati. All. Cabbati. Abba sabba in harm. The particle ca is for gatyāpekkhāya. Abbati. Sabbati. Kubi in covering. Kubbati. Lubi tubi in adding. Lumbati. Tumbati. Lumbinīvana. Udakatumbo. And also two tumbas. Cubi in joining by mouth. Kisses the son on the head. Kisses on the mouth.