English
Its tongue is two-forked, thus "dujivha." It tastes flavor with two tongues, thus "dvirasaññū." "Sappinī" means a female snake. "Pīṭhasappī" means one who creeps or goes by means of a seat, thus "pīṭhasappī," a cripple. "Sappi" means that which, for the increase of strength and life of one who does not consume it, creeps, goes, or proceeds, thus "sappi," ghee. Sakka, ṭeka, laṅgha are verbs of going. Sakkati (is able), nisakkati (moves away), parisakkati (strives). Nisakko (moved away), parisakkanaṃ (striving). Ṭekati (moves). Ṭīkā (commentary). Laṅghati (jumps), ullaṅghati (jumps over), olaṅghati (jumps down). Laṅghako (jumper), ullaṅghikā pīti (joy of jumping over). Ke, re, ge are sounds. Kāyati (sings). Rāyati (makes sound). Gāyati (sings). Jātaka (birth story). Rā (sound). Gīta (song). Kāyituṃ (to sing). Rāyituṃ (to make sound), gāyituṃ (to sing). Kāyitvā (having sung). Rāyitvā (having made sound). Gāyitvā (having sung). There, "Jātaka" means that by which the Blessed One relates or tells his own past conduct, that which has been born, that which has come to be. Indeed, the Jātaka Pāli is here called "Jātaka." Elsewhere, however, "jāta" should be taken as "jātaka." Thus, the word "jātaka" also occurs in the sense of scripture, as in "Itivuttaka, Jātaka, Abhutadhamma," etc. And it occurs in the sense of birth, as in "he connected the Jātaka," etc. "Rā" is called sound. "Gīta" is singing. Khe, je, se are for destruction. Khāyati (destroys). Jāyati (wears out). Sāyati (destroys). The meaning is "goes to destruction." Here, however, it might be said, "But sir, Regarding the word "khāyati", it means "eats" or "is known". Similarly, for "jāyati", it means "is born". For "sāyati", it means "tastes a flavor". "If this is so, why do you explain the meaning here in this way?" It is true, because verbs have many meanings, it is possible to explain the meaning in this way. For example, in "This person of little learning, like an ox, grows old," the word "jīrati" here does not mean "reaches old age" but means "grows". This should be understood in the same way. Gu, ghu, ku, u are in the sense of sound. Gavati. Ghavati. Kavati. Avati. Khu, ru, ku are in the sense of sound. Khoti. Roti. Koti. Cu, ju, pu, plu, gā, se are in the sense of going. Cavati. Javati. Pavati. Plavati. Gāti. Seti. Cavanaṃ, cuti. Javanaṃ, javo. Pavanaṃ, plavanaṃ. Gānaṃ. Setu. Poto. Plavo. Here, gānaṃ means going. Poto means that by which one goes in water, a boat. Similarly, plavo means that which floats and does not sink, also a boat. Indeed, in the Jātaka Pāḷi, it is seen: "Like a broken boat in the middle of the ocean." "Nāvā, poto, plavo, jalayānaṃ, taraṇaṃ" are names for a boat. Dhe, the are in the sense of sound and connection. Dhāyati. Thāyati. In the sense of being – dhiyati, thiyati. Itthī. Thī. De, te are in the sense of protecting. Dāyati. Dayā. Tāṇaṃ. Rā, lā are in the sense of taking. Rāti. Lāti. Ati, adi are in the sense of binding. Antati. Andati. Antaṃ. Andu. Juta, subha, ruca are in the sense of shining. Jotati. Sobhati. Rocati, virocati. Aka, aga are in the sense of crooked movement. Akati. Agati. Nātha, nādha are in the sense of begging, tormenting, ruling, blessing. Nāthati. Nādhati. Sala, hula, cala are in the sense of shaking. Salati. Hulati. Calati. Kusalaṃ. Here, kusalaṃ means that which shakes evil, bad qualities. This explanation should be understood as causative. Indeed, in the Aṭṭhasālinī, the meaning is given as causative: "They shake, move, tremble, destroy evil, bad qualities, therefore they are skillful (kusalā)." This is the explanation of the word kusala in terms of the root sala. For other roots too, the explanation of the word 'kusala' occurs. Thus, in the Aṭṭhasālinī, other explanations are shown. How? "They lie in a bad way, thus 'kusā' (evils); they cut, they sever those 'kusā' called unwholesome states, thus 'kusalā' (wholesome). Or, the knowledge that makes thin, that reduces bad things, is called 'kusa'; by that 'kusa' they are to be taken, thus 'kusalā', meaning, they are to be grasped, to be brought into being. Or, just as 'kusā' (blades of grass) cut the hand that reaches both sides, so too, these (wholesome states) cut the defilement-faction that reaches both sides by being arisen and not yet arisen; therefore, they cut like 'kusā', thus 'kusalā'." Thus, other explanations are shown. There, considering the word "dhammā" and in accordance with its gender and number, the designation "kusalā" was made. Here, however, in the sense of a general designation, the designation "kusala" in the neuter singular has been made by us. For the word 'kusala' meaning merit and meaning health is always neuter gender. But when it means other things, it is of three genders, for example, 'kusalo phasso' (wholesome contact), 'kusalā vedanā' (wholesome feeling), 'kusalaṃ cittaṃ' (wholesome consciousness). The word 'kusala' in this 'bhūvādi' group is to be understood as derived from the roots 'lā' and 'sala'. Thus, the roots included in the 'bhūvādi' group are complete. Thus – Both in detail and in brief, the 'bhūvādi' group by me; which was divided with its purpose, and with its explanation as appropriate. With prefixes and particles, endowed with various meanings; the words here are shown, each separately. With Pāli examples and so on, they are shown together; and forms ending in 'tyādi', and forms ending in 'syāni' all throughout. The similarity of words, and likewise their dissimilarity; with objections and refutations, and the determination of meaning. The extraction of meaning, the naming, the mixing of the three genders; and specific words in their referent genders. The combination of various words and many words is shown; and conventional terms and so on, well-divided and clear. Pronouns, and words similar to pronouns; combined with various words. Indeed, shown appropriately. And forms ending in -tuṃ, And those ending in -tvā, for the wise; For proficiency in the Piṭaka, All this has been explained. Those who in the Saddanīti, This division know well, In the teaching of the Sage, they, In all matters, free from doubt, Fearless, like lions, they become. In the cycle of the self-existent, The foremost of beings, made manifest, Speaking abundant truth to humans; The chapter on Bhū, etc., in the Saddanīti, Which was spoken by me, That you should practice, desiring benefit. Thus, for the skill of the wise In the ways of expression In the nine-membered Piṭaka With its commentaries, In the Saddanīti treatise Made for their proficiency, Adorned with fifteen chapters, The section called Bhū, etc., Is the sixteenth chapter. 17. The group of Rudh, etc. The Rudh, etc. group. Hereafter I will speak, Of the Rudh, etc. groups; For the benefit of the teaching, How the groups are sixfold. Rudh in the sense of covering. The root Rudh functions in the sense of covering. Here, covering means closing, Or surrounding, or obstructing, Or not giving to take away; All this is applicable. He covers, he covers, he covers, He causes to cover, he obstructs. In the passive – the path is covered by a man. Covering, obstruction, opposition, Repeated opposition, opposed, Repeatedly opposed, surrounded. To cover, to surround. Having covered. Having surrounded. There, 'rodha' is a jailer. For he obstructs the going of beings Who have entered and committed cruel deeds, Thus he is called 'rodha'. 'Orodha' is a royal harem; It is obstructed, prevented From moving as it wishes By not being given freedom, Thus it is 'orodha'. 'Virodha' is unfriendliness. 'Paṭivirodha' is repeated unfriendliness. 'Viruddha' is one who has fallen into opposition. 'Paṭiviruddha' is one who has fallen into opposition as an enemy. 'Pariruddha' is one surrounded for the purpose of capture. As it is said: "As one surrounded by enemies, With paths of escape cut off." 'Avaruddha' is one who has been banished. Muc in the sense of releasing. He releases the deer from its bonds. Releasing, freeing. Releasing from suffering, release. If it is 'moca' A boneless banana tree. To release. Having released. In the causative: "causes to release," "to cause to release," "having caused to release," etc. Rica, in purging. Purges. Purging, evacuation, purgative, purger. To purge. Having purged. Sica, in flowing forth. Sprinkles the ground with water. Consecrated the son to the kingdom. Consecration. A consecrated warrior. Bail out, monk, this boat, Bailed out, it will go lightly for you. The place of sprinkling. To sprinkle. Having sprinkled. Yuja, in joining. Joins, applies oneself. In the passive, forms like "is joined/applied." Some prefer "yuñjate." Joining, connection, application, devoted to development, connection, fetter, explanation of meaning. A long journey for the peaceful one. To join, to apply oneself. Having applied oneself. Joins/connects. There, "saṃyojana" means a bond, such as sensual desire, etc. "Yojana" means – A span is twelve finger-breadths, Twice that is considered a cubit; A staff is seven cubits, An usabha is twenty staffs; A gāvuta is eighty usabhas, A yojana is four gāvutas. Bhuja, in protecting and consuming. Protecting means guarding. Consuming means eating. Eats, enjoys, partakes. He enjoyed with the use of a slave. In the causative, forms like "causes to eat," "causes to enjoy," etc. Food, enjoyment, king, village headman, use, enjoyment. The rice was eaten by you. If I were to eat. Having eaten rice, one who has eaten, one who has eaten. In the infinitive and gerund forms: "to eat," "to enjoy," "to cause to eat," "to cause to enjoy," "having eaten," "having eaten," "having eaten," "having eaten," "having caused to eat," "having caused to eat," "having caused to enjoy," "having caused to enjoy," etc., these should be specified with prefixes like "pari," etc. There, "bhuñjati" means eats rice, eats food. Thus it is said, "eats or enjoys what is to be chewed or what is to be eaten."