English
Here it might be said, "If the root cubi means joining by mouth, how is it said 'the peak kissed by cloud-drops' where there is no mouth and no consciousness in the mountain peak for the cloud-drops to kiss?" It is true, but that is said by conceiving an appearance similar to kissing, just as seeing is said of trees, which have no eyes, in "seeing the weeping children, the tall trees were startled," because it arises in an appearance similar to seeing, even though seeing is not possible. Similarly here, kissing is said of cloud-drops, which have no mouth, because it arises in an appearance similar to kissing. Naturally, seeing, kissing, etc., do not exist for unconscious things; they belong only to conscious beings. This method should also be applied to kamu in "stepping forward," etc. Ubbi tubbi thubbi dubbi dhubbi mean harming. Ubbati. Tubbati. Thubbati. Dubbati. Dubbā. Dhubbati. Here dubbā means dabba grass, which is mentioned in the Pāli text "a kind of creeping grass." And here dubbā is feminine, and dabba is neuter, it should be understood. Mubbi in binding. Mubbati. Kubbi in rising. Kubbati. Pubba pabba sabba in filling. Pubbati. Pabbati. Sabbati. Here it might be said, "Are not the words pubba and sabba pronouns? Why then are they included in the consideration of roots?" It is said: there is no consideration of roots for pronouns, or for indeclinables and prefixes that are without tumanta endings, etc. But these are not pronouns. They merely appear like pronouns due to similarity in sound, therefore, being free from that nature, they were taken by the ancient teachers in the consideration of roots, seeing their use in "pubbati sabbati." If Why then are these forms not in the Buddha's word? They are not there by way of not coming, not by way of not existing. Although these forms are not in the Buddha's words, they should be taken as ancient language approved by the ancients, just as in "nātho" (protector) from "nāthati" (he protects), the form "nāthati," though not found in the Buddha's word, must be accepted; so too these. Therefore, for the skill of the wise in usage, even worldly applications that are suitable for the teaching, though not found in the teaching, should be accepted, thus forms like "pubbati" and "sabbati" are taken. This method should be understood in other places too. Camba: in eating. He eats. Kabba, khabba, gabba, dabba: Dabba: in pride. He is proud. He is proud. He is proud. Abi, dabi: in sound. He makes a sound. Mother, water. He makes a sound. Labi: in hanging down. Hanging down is suspending. He hangs, he hangs down, he hangs about. The sun hangs low. He leans on. Support, that support, or that support, or that support. Gourd. Or alābu, for the 'a' is in that sense. Verb forms ending in 'b'. Verbs ending in 'bh'. Bhā: in shining. The moon shines, the problem shines forth to me. The night shines forth. Light, ready wit. The night has dawned. Bhī: in fear. He fears. Fear, fearful, terrible, Bhīmasena, timid, timid one, one of timid nature. In the causative, forms like "bhāyeti, bhāyayati, bhāyāpeti, bhāyāpayati". Sabhu, sambhu: in harming. He harms. He harms. Sumbha: in speaking and. The 'ca' implies harming. He speaks (or harms). A pit. A small pit. Here, "sumbha" means a pit. "Dig out the pit" is an example here. "Kusumbha" means a small pit, "filling up the small pits full of mountain caves, ravines, and branches" is an example here. Abbha, vabbha, mabbha: in going. He goes. Cloud. He goes. He goes. Here, "abbha" means a cloud. For it goes, being many hundreds of layers, therefore it is called "abbha". It is said, "having garlands of lightning, a hundred-peaked." A hundred- And also, akūti has many hundreds of layers. And here, the word 'abbha' should be understood as having three genders. For example, in "He goes forth, he goes and does not return," it is masculine. In "Clouds, mist, smoke, dust, Rāhu," it is feminine. In "Clouds cover the moon's orb," it is neuter. These are the names of a cloud: Cloud, valāhaka, laṅghi, Jīmūta, ambuda, ghana; Dhārādhara, ambudhara, Pajjunna, himagabbhaka. Yabha in sexual intercourse. The act of two people in a pair is methūna; in that methūna, the root 'yabha' operates. He copulates. Copulation. And here, "methuna" is a proper term, because it is not an unspeakable word for persons endowed with shame. For example, this term appears in proper contexts, such as "the sexual act should not be practiced" and "the king is not my friend, the king is not a sexual partner." But terms like "yabhati" are improper, like terms such as "sikharani." Indeed, not even an ordinary person endowed with shame and moral dread would speak such a word. Even so, the Blessed One, whose shame and moral dread were exceedingly exalted, his heart moved by great compassion, spoke for the welfare of the world in the midst of the assembly. Oh, the great compassion of the Tathāgata! These are the names of the sexual act: Union, rubbing, Sexual intercourse, delight, pleasure; Disturbance, village-custom, Copulation, delusion, enjoyment. Impure practice, outcast-practice, also filth-pleasure; Dual-attainment, pair, common, water-end. Sibha, vibha in boasting. He boasts. He boasts. Debha, abhi, dabhi in sound. It sounds. It sounds. Sound. It sounds. And here, "ambho" is called water. For even though it is inanimate, when it flows in floods and at other times, it makes a sound, hence it is called "ambho." These are its names: Drink, water, toya, Jala, pāta, and ambu; Daka, ka, salila, vāri, Āpo, ambho, and papa. Nīra and kepuka Waters, the deathless, and this very thing, These are called waters, come from hither and thither. Here, usages like “in the tips of hairs and in the moss. And their drinking is abundant water” should be shown. Thabhi khabhi: to bind, to make firm, to make stable. To make firm, to make stable. A pillar. Firm, a support. A support. A disruption. One whose defilements are disrupted. Jabha jabhi: in the bending of limbs. To bend. To yawn, to stretch. A yawn, a stretch. Yawning, stretching, stretched. Sabbha: in speaking. To speak. Vabbha: in eating. To eat. Gabbha: in holding. To hold. A womb, an embryo. Here, “gabbha” means both the mother’s womb and the child in the womb. Thus, in “the young one who dwells in the womb for one night first,” the mother’s womb is called “gabbha.” But in “my womb, O god, is established. And the womb fell to the ground,” it refers to the child in the womb. Moreover, “gabbha” is a kind of dwelling. In “entered the inner chamber,” the inner room is called “gabbha.” Rabha: in violence. Rabha preceded by ā: in harming, doing, striving. Rābhassaṃ: a violent nature. Those possessing it are found in Pāli as “fierce, angry, violent.” Here, “rabhasā” means superior action. To act, to undertake, to undertake completely, to begin. Violence. An undertaking. A complete undertaking, undertaking. Completely undertaking. My energy is aroused. With effort. Without effort. No effort is found in you. An undertaking of a cause. An undertaking of energy. To undertake. Having undertaken. Having undertaken. Here, “vīriyārambho” means an undertaking in the sense of energy. The word “ārambha” appears in many meanings: in action, in an offense, in an act, in energy, in harm, in disturbance. “Whatever suffering arises, all is due to undertaking; With the cessation of undertakings, there is no arising of suffering.” Here, action is called “ārambha.” In “he undertakes and is remorseful,” it means an offense. “Great sacrifices, great undertakings.” Alas, they are not of great fruit. Here, the action of setting up a sacrificial post, etc. Strive, go forth, Engage in the Buddha's teaching. Here, energy. Intending to harm a living being For the ascetic Gotama. Here, harm. Refraining from Destroying seeds and plants. Here, cutting, breaking, and other acts of damage. Thus, In action and offense, In energy, in acts of harm; And in damage, The word "ārambha" occurs, so it is declared; Labha, to obtain. He obtains, it is obtained. Obtaining, obtained, he obtained, they obtained. Subha, to shine. It shines. Splendor, shining, splendid. Khubha, to move. It moves, it is agitated. When an elephant was given, The city was agitated then. Agitation, great agitation. Nabha, tubha, to harm. He harms. He harms. Sambha, to trust. He trusts. Trust, trusted. Lubha, to delude. He deludes, he entices. The enticement of Thullakumārī. In the causative, however, The forms are "lobheti, palobheti, palobhetvā." But having reached the Divādi group, In the sense of greed, the form "lubbhati" occurs. Dabhi, to bind. He binds. Binding. Rubhi, to restrain. He restrains, he completely restrains. Complete restraint, having completely restrained. Ubha, ubbha, umbha, to fill. He fills. He fills. He fills. Filling. Filling. Filling. Filling. A riddle. Filling. A pot. A pot. In the causative, The forms "obheti, ubbheti, umbheti" occur. There, "keṭubha" means The science that assists poets In the analysis and variations of actions. This is its explanation here: "Kiṭeti" means to go, to lead, To distinguish the divisions of actions, Or by completely encompassing them without remainder, "Keṭento gamento obheti" means to fill, Thus "keṭuta" by means of the root "kiṭaubha." "Ubbhati ubbheti" means to fill, The meaning is filling. Indeed, such a usage of words is seen in the Cariyāpiṭaka, How is that? "He gave great alms, Extremely full, like the ocean." And there, "accubbha" means Extremely fulfilling the wishes of the beggars. "Akkhumbhant" This is also a lesson. What is called a pot (kumbha)? It is that which is to be lifted with water (udaka), hence a pot (kumbha). And that, in the feminine gender, is a pot (kumbhī). Here, the usage is "a pot (kumbhī) washes, being bent." The word "kumbha" is known to be used for a pot, for the elephant's head-mass, and for ten measures (ambaṇa), by the wise one who sees the way.