English
According to the teaching, the 'i' of 'sare' becomes 'iyya', hence 'khiyyati'. Forms like 'khayo', 'khaṃ' should be known. There, 'khayo' means 'decaying'. Or, 'khayo' is that in which defilements decay, meaning the path and Nibbāna. Because it is attained by the path called 'decay', the fruit is also 'khayo'. 'Khanti' means empty, void, secluded, barren. Or, 'khanti' means space. Khi means 'to dwell'. 'Khīyati' or 'khiyyati'. According to the teaching, the 'i' should be seen as becoming 'īya' or 'iyya'. This should also be included in the Divādi group. 'Khaṃ' means 'decay'. A delightful royal abode. There, 'khīyati' means 'dwells'. 'Khanti' means the eye and other sense faculties, as they are the dwelling place for eye-consciousness and so on. 'Khayanti' means a dwelling. 'Rājakkhayanti' means the king's dwelling. Here is the Pāli text: "And if today you hold, the prince of charming appearance; Kusa, a Khattiya by birth, with a girdle of gold and jewels; Honored by your relatives, you will not go to Yama's abode." There, 'yamakkhaya' means Yama's dwelling. Khu means 'to sound'. 'Khoti' means 'sounds'. Khe means 'to eat' or 'to be attached'. 'Khāyati'. Mice eat. Something eaten away. Something eaten by cows. It appears like a ghost. Even the directions do not appear to me. Here, in the first instance, 'kāyati' means 'eats'. Or, it means 'appears', 'is known'. Sukha, dukkha mean 'to act'. 'Takriyā' means the action of pleasant and unpleasant feelings, it means 'to be pleasant' and 'to be unpleasant'. These verbs are intransitive. 'Sukhati', 'dukkhati'. 'Sukhaṃ', 'dukkhaṃ'. 'Sukhito', 'dukkhito'. 'Sukhaṃ' is comfort, pleasure, nourishment. 'Dukkhaṃ' is affliction, suffering, defilement. There, 'pleasure' (sukha) means 'it causes pleasure' (sukhayati). The meaning is: for whom it arises, it makes that one pleased. 'Suffering' (dukkha) means 'it causes suffering' (dukkhayati). The meaning is: for whom it arises, it makes that one suffer. These derivations should be understood as spoken in the causative sense by the venerable teachers in the commentaries when explaining the meaning of the words 'sukha' and 'dukkha', because the explanation takes the meaning of 'sukhayati' and 'dukkhayati' as transitive. Thus, "sukheti, sukhayati, sukhāpeti, sukhāpayati, dukheti, dukkhayati, dukkhāpeti, dukkhāpayati" are their causative verb forms. And "one pleases oneself, nourishes oneself," and "it pleases" (sukhayati sukhaṃ), and "it causes suffering" (dukkhayati dukkhaṃ). "And if at any time, death should come to me first; my sons and my grandsons, Mahosadha would make them happy." This is seen in the Pāli and other texts. However, in the meaning of words and in the summary of root lists, these roots are stated only in the Curādi group. And "sukhayati" and "dukkhayati" are desired as non-causative, simple active verb forms. But we do not desire those derivations and those verb forms of theirs, because they contradict the Pāli and other texts. That is why they are stated in this Bhūvādi group. Indeed, our preference in the simple active sense is: "sukhati (he is happy) means sukhito (happy), dukhati (he suffers) means dukkhito (suffering)." But sir, are not the verbs "sukhati" and "dukhati" seen in the Buddha's word? True, even so, because they are to be understood by way of the commentaries, they are indeed seen. For not all forms of all roots are found in the Dispensation or in the world; some are found, but some are not. Even so, they are found by way of method. For when "kappayavho patissatā" (prepare, mindful ones) is seen, "caravho" (wander) and "bhuñjavho" (eat) and so on are also indeed seen by way of method. And this is the method there. For in the Visuddhimagga and other texts, it is said: "When one has gone a distance of even one or two yojanas, the wind (humor) is disturbed, the limbs suffer (dukkhanti)" – thus, "dukkhanti" is an intransitive, active voice verb from the Bhūvādi group. A verb is seen. In that view, “He is happy, they are happy. You are happy, you all are happy. I am happy, we are happy,” and so on, and “He suffers, they suffer. You suffer, you all suffer,” and so on, are considered to be seen, because a similar blameless method of the unseen is to be taken from the seen. Therefore, the Bhūvādi method alone should be adopted, as in “He is happy because he is happy,” and “He suffers because he suffers,” not the Curādi method. Another explanation here: “Happy” means one for whom happiness has arisen, meaning one with arisen happiness. This method applies to “suffering” as well. Or, “happy” means one who proceeds with happiness. This method applies to “suffering” as well. This rare interpretation should be well considered. Mokkha means to be released. This root is intransitive. He is released. Release. Pātimokkha. In the causative, the forms are “he causes to be released, he causes to be released, he causes to be released, he causes to be released.” Some, however, having read this as “mokkha, to release,” place it in the Curādi group. According to their view, “he releases, he releases” become active voice forms. These contradict the Pāli texts and the commentaries. Thus, they contradict the Pāli texts: “They are released from Māra’s bonds. You will not release me, ascetic. We will offer a great sacrifice, thus we will be released from evil.” And they contradict the commentary: “Pātimokkha is that which protects and guards one, and releases one from suffering in the lower realms and so on.” Therefore, in Pāli, instead of saying “you release, we release,” the intransitive form “you are released, we are released” is used, and that too, with an ablative sense. In the commentary, however, the transitive form “he releases, he causes to be released” is used, and that too, with an ablative sense. Thus, the intransitive nature of this root in the active voice is known, and its transitive nature in the causative voice is known, like muca, paca, chida, and others. If it is asked whether the root mokkha belongs to two groups? No, because the transitive forms “mokkheti, mokkhayati” are not seen in many Pāli passages with commentaries. This should be understood. Kakkha, to laugh. He laughs. Okha, rākha, lākha, dākha, dhākha, in the sense of drying up. It dries up. He protects. He obtains. He burns. He holds. Sākha, to spread. It spreads. A branch. Ukha, nakha, makha, rakha, lakha, rakhi, lakhi, ikhi, rikhi, in the sense of going. He goes. He goes. He goes. He goes. He goes. He goes. He goes. He goes. He goes. Rakkha, to protect. He protects. Protection, guarding, virtue. Devadatta is protected. Virtue is protected by Devadatta. Devadatta is a protector of virtue. Akkha, in the sense of distinguishing and counting. He distinguishes, an eye, an axle. Nikkha, to kiss. He kisses, a kiss. Nakkha, in the sense of going. He goes. A constellation. Here, a constellation is that which protects its going, its movement, by not going with an uneven movement, hither and thither, but by keeping to its own path. The ancients, however, said, "They do not perish, therefore they are constellations." "Constellation, light, star, heavenly body" are synonyms. Vekkha, to see. He sees. Makkha, to smear. He smears. Takkha, to burn. Burning is covering. He burns. Sukkha, to disregard. He disregards. Kakhi, vakhi, makhi, in doubt. He doubts the teacher. He doubts, he doubts. "Doubt, doubting, the state of doubting, uncertainty, indecision, wavering, two-way path, suspicion, grasping at many things, creeping, crawling, not comprehending, stiffness of mind, mental stain" are synonyms for doubt. Among these, however— In common usage, "Doubt, uncertainty, suspicion, Indecision" are the names Most frequently used. Kakhi, this one. He desires wealth, he longs for, I do not long for death. Desired wealth. Dakhi, dhakhi, in the sense of roaring and doubting. He roars. He roars. Ukkha, to sprinkle. He sprinkles. Kakha, to laugh. He laughs. Jakkha, also to eat. The particle "ca" is for drawing in the sense of laughing. He eats. Likha, to write. He writes, he scrapes. This monk writes. Writing, the act of writing, a writer, that which is written, the practice of self-restraint, these, from 'dakhi' onwards to 'likha', grammarians call "expressions of others." Dhukkha, dhikkha (are used) in the sense of kindling, defiling, living. He kindles. He defiles. But grammarians say "dhukkhate, dhikkhate" are reflexive forms. And similarly, other forms from this. Rukkha, vakkha (are used) in the sense of covering/warding off. Covering is warding off. He covers. He wards off. A tree, a tree. And here, 'vakkha' is just a tree. For thus, the Jātaka passage is seen: "Sweet and delightful, there are trees born in the forest." But these are the names for a tree – Tree, earth-grower, tree, foot-drinker, earth-grower; Immovable, mountain, earth-born, branched, sāla, and branched, tree; Tree, fruit-bearer, indeed fruitful, bush, indeed small plant. Some here might say, "Surely by the word 'sāla' only a sāla tree is meant, not another, as seen in the usage 'sālā phandanamāluvā' (sāla, creeping creeper), so why is any tree whatsoever said to be 'sāla' by the word 'sāla'?" Not only a sāla tree is meant by the word 'sāla', but also other trees are spoken of, because the usage 'sāla' is seen for a sāla tree, for a chief forest tree, and for any tree whatsoever. For thus, a sāla tree is also called "sāla." As it is said: "Just as, monks, not far from a village or town, there is a great sāla forest, and it is covered with castor-oil plants. Between the twin sāla trees..." Also a chief forest tree. As it is said – In your very realm, O king, in your very garden land; Straight-stemmed great sāla trees, blue-shining, delightful. Also any tree whatsoever. As it is said: "Then, monks, that creeper seed might fall at the root of some tree." Here this is said – For a sāla tree, for a chief tree, for any tree whatsoever;