English
Saka in one's own power. Power is ability, like skill. He is able, they are able. He was able. He will be able. Able. Able. Here, Sakka is the king of devas. He is Sakka because he is able to do good for others and for himself. Also, anyone born in the Sakya clan. Thus, it is said: "Then Mahānāma the Sakka," and so on. "Piṅgiya addressed the Blessed One: 'Sakka, save me!'" Taking the saying, "Oh, the Sakya princes are indeed supreme Sakya princes!" all those born in the Sakya clan are called 'Sakyas,' 'Sākiyas,' and 'Sakkas.' Here, it should be understood that even in svādi, from a root with many vowels, only one uṇā suffix occurs, not ṇu ṇā suffix. Khī in decay. He decays. She decays. Birth is decayed. Decayed. A great destruction of connections. Ge in sound. He sings, she sings. Ci in gathering. The ṇakāra becomes nakāra. He builds a wall. Merit is accumulated. Ceto is a person. Ru in tormenting. He torments, she torments. Rādha, sādha in accomplishment. He accomplishes. He accomplishes. Accomplishment. Accomplishment. Accomplishment. Pī in delight. He delights, she delights. Delight, dear. Apa in reaching and sambhu. He reaches, she reaches. Reached. The Teacher reached omniscience. He reached the means of Yama. He is able, he is not able to accomplish anything. Being able, being able to accomplish. Here, patto, the prefix pa is like the prefix pa in "pappoti." Thus, in "patto," in the sense of "he reached," when the pa of the root apa, preceded by pa, is elided, the ta suffix is doubled. Here, "na abhisambhuṇāti" means "he does not reach," "he does not accomplish." Khipa in throwing. He throws. Quickly. The fish trap throws. Āpa in pervading. He pervades. Water. Mi in throwing. He throws. Friend. Here, a friend is one into whom all secrets are measured and put. The saying, "A friend becomes by seven steps," is spoken by way of convention, not by way of meaning. If it were said so, then anyone untrustworthy, or even one's adversary, would be called a friend, and it should not be seen that way. Rather, it should be seen thus: "One who merely goes along for seven steps, merely by uttering kind words to the one going along, and merely by engaging in conversation with each other, is to be called a friend." For what reason? "A firmly trusted friend" would not be the meaning, so it is said thus in praise of the friend's qualities. Vu in the sense of covering. He covers, he covers, he covers, he covers. A wise person is restrained by morality. Su in the sense of pressing. Pressing means squeezing, churning, joining, or oozing. He presses, he presses. Si in the sense of binding. He binds. Si in the sense of sharpening. He sharpens, he sharpens. A sharpened knife. Surely not this hunchback, will get her tongue cut off; With a well-sharpened knife, speaking such ill words; Here, they say "bhaṇanti" (speaking). Vusa in the sense of impudence. Impudence means being impudent with body, speech, and mind. He is impudent. Asu in the sense of pervading. He pervades. Let it be. Hi in the sense of going, knowing, and afflicting. He goes. Here, even when not similar in form, a collection of similar meanings is spoken of. Tika, tiga, sagha, dikkha, kivi, ciri, jiri, dāsa, du in the sense of harming. He harms. He harms. He harms. He harms. He harms. He harms. He harms. He harms. These forms (he harms, he harms) are indicative of harming. So many roots of the Su-group have been seen, by me, according to my ability; Looking at others in the suttas, gather them according to their meaning. This is the Svādi group. Kiyādi Group Kī in the sense of exchange of goods. Exchange of goods means the turning over of merchandise by way of buying and selling. He buys, they buy. He sells, they sell. To buy, to buy. To sell, to sell. Having bought, having sold. Bought merchandise. Buying, selling. He might sell or he might kill. Kh i, to go. It goes. The sound is very gone. Sky, skies. The 'n' becomes 'ṇ'. Here, 'khiṇāti' means goes. 'Atikhiṇoti' means gone beyond. In this Pāli passage, "They lie down as if very gone, lamenting the old." Here, 'cāpātikhiṇā' means gone beyond the bow, gone past. In the commentary, it is explained as "cāpātikhiṇā means gone beyond the bow, released from the bow," and this explanation of the word's meaning should be understood as referring to the sense of 'gone' and expressing the intended meaning. There, 'kha' is heaven. It is called 'kha' because it is to be gone to by those who have done good deeds. 'Khāni' means heavens. Ci, to collect. One collects merit. One builds a wall. One collects perfections, and also gathers them. One gathers flowers, or picks them. One collects. Having collected. Merit collected. Collection, accumulation. A wall built. 'Cināti' means a builder, a bricklayer. A being who accumulates merit. "Accumulation, heap, mass, lump, group, crowd, cluster, class, hand, multitude" and so on are synonyms. Ji, to conquer. One conquers, one thoroughly conquers, one is conquered. Conqueror, the Conqueror. Māra is conquered. Conquered Māra. Conquered, victorious, to be conquered, conquerable, conquering, conquered, thoroughly conquered, victory, defeat, defeat. Whose victory is not undone. No one in the world can undo his victory. This is indeed the victory of the glorious Buddha, and the defeat of the wicked Māra. There, 'jetā' means one who conquers, any person. 'Ajinīti' means the Conqueror, the Omniscient Dhamma King. What did he conquer? Evil unwholesome states and enemies like Māra. Thus, he conquered evil unwholesome states and enemies like Māra, hence he is the Conqueror. It is also said – "Such as I are indeed Conquerors, who have attained the destruction of defilements; Evil states have been conquered by me, therefore, Upaka, I am the Conqueror," And "The Tathāgata, monks, is victorious, unconquered." The word 'Jina' by itself refers to the Omniscient One, but with a prefix, it refers to Paccekabuddhas and others, and to him, as appropriate. "Paccekajina, Odhijina, Anodhijina, Vipākajina, Avipākajina" these Here are examples of words. Ji, in conquering. He conquers, he does not conquer, he does not cause to conquer, the conqueror of the chariot, the jewel earrings, and the sons and wives, thus the conqueror. The conqueror of wealth and servants. Ñā, in knowing. He knows, he understands, he comprehends. They do not comprehend the signless. He would know if he were to lose. He wishes, "May they not know me." They are called relatives because they are to be known as "these are ours," a kinsman. Relatives, friends, and well-wishers. Our kinsman is seated. What is to be known is the knowable, the conditioned, the unconditioned, the characteristics, Nibbāna, concepts, and phenomena. In such instances, the word "ñeyya" (knowable) is always neuter, but when it refers to what is to be expressed, it can be of any gender, for example: Knowable is contact. Knowable is feeling. Knowable is consciousness. Knowable is a man, knowable is a woman, knowable is wealth. Thu, in praising. He praises. He extols. Praise, extolment. Praising, extolling, praised, extolled. Thu, in lamenting. He laments. Arise, Revati, you of evil deeds, With unbarred doors, ungenerous; We will lead you where the wretched lament, Afflicted with suffering in hell; And the usage "lamenting the old" is also found. Du, in harming. He harms. A betrayer of friends. A tree. Here, "mittaddu" means one who harms, injures, or betrays a friend, thus a betrayer of friends. Here, the Pāli text "For him, the betrayer of friends, the murderer, the Vedas are no protection" is an example. "Dumo" (tree) means that which is harmed or cut down for the sake of house-building materials, or that which is oppressed by those seeking leaves and flowers by taking leaves and flowers. Dhū, in shaking. He shakes. Smoke, shaken (feminine), shaken (masculine), shaken. Shaking my bark garments, I go into the sky then. There, "dhūmo" (smoke) means that which shakes or trembles. The word "dhūma" is used in the sense of anger, craving, discursive thought, the five sense pleasures, teaching the Dhamma, and natural smoke. Here, in "Anger is smoke, ashes are falsehood," it refers to anger. In "Craving is always smoking," it refers to craving. "At that time, a certain bhikkhu was sitting not far from the Blessed One, smoking (with anger/craving)..." in the thought, "it is." "Mud is sensual pleasures, and mire is sensual pleasures, And this is said to be a fearful, tumultuous thing; Dust and smoke have been declared by me, Having abandoned them, Brahmadatta, go forth!" Here, in the five strands of sensual pleasure. "He makes smoke" here, in a Dhamma discourse. "A banner is the sign of a chariot, smoke is the sign of fire" here, in natural smoke. Thus— In anger, craving, and thoughts, and in the five strands of sensual pleasure; In discourse, and in natural smoke, "smoke" occurs. Dhonā is wisdom. This is said in the Niddesa: "Dhonā is called wisdom, that wisdom, understanding, right view. For what reason is wisdom called dhonā? Because by that wisdom, bodily misconduct is shaken off, washed, thoroughly washed, completely washed; verbal misconduct, mental misconduct is shaken off, washed, thoroughly washed, completely washed. For that reason, wisdom is called dhonā. Or, right view has shaken off, washed, thoroughly washed, completely washed wrong view. For that reason, wisdom is called dhonā." "For the Dhona there is nowhere in the world, a conceived view in existences and non-existences" this is the Pāli passage as an example here. Here, one who has dhonā is dhona, hence "of the dhona" is the explanation. Due to the many meanings of roots, the root dhū occurs in the sense of shaking and also in the sense of washing. Muna in the sense of knowing. He knows. Silence, a sage. In this place, when the root is used as a verb, the final vowel is always dropped.