English
However, in the Sobhita Thera Gāthā, in the future tense, by way of lengthening the 'u' vowel, another form "ahaṃ monena monissaṃ" is seen. There, "monissaṃ" means "I will know." In the noun form, the final vowel is not dropped. There, although "mona" in "na monena muni hoti" refers to silence, here, because it says "in knowing," that is not intended; knowledge itself is intended. Therefore, the path-knowledge-silence, which is called the practice of sagacity, should also be taken. Muni means one who knows, who discerns what is beneficial and what is harmful. Or, having weighed the aggregates and the world, He knows these two things, as if measuring, saying 'these are internal aggregates, these are external,' and so on. Therefore, he is a muni. Therefore the Blessed One said: "Not by silence is one a muni, if foolish and unknowing; But he who, taking up a scale, a wise one, takes the excellent. He avoids evil deeds, he is a muni, by that he is a muni; He who knows both worlds, by that he is called a muni." Another explanation of the meaning occurs here. 'Muni' means 'mona', which is knowledge, or one of the various forms of bodily restraint, and so on. Because a person is endowed with it, he is called a 'muni'. This muni is of many kinds: a householder muni, a homeless muni, a trainee muni, an accomplished muni, a solitary Buddha muni, and a muni of munis. Therein, a householder muni is one who, though a householder, has attained a fruit and understood the teaching. A homeless muni is a renunciant of that same kind. A trainee muni refers to the seven trainees. An accomplished muni is one whose taints are destroyed. A solitary Buddha muni is a Paccekabuddha. A muni of munis is a Perfectly Self-Enlightened One. Thus, even Venerable Sāriputta said, "The Tathāgata, the Arahant, the Perfectly Self-Enlightened One, is called a muni." Pū means 'to purify'. Purification is cleansing. He purifies. Merit, son, toothbrush. Here, 'puñña' (merit) is that which purifies and cleanses its doer. Or, 'puñña' is that which purifies and cleanses the lineage in which it itself arose. What is that? Good conduct, wholesome action. Because the root is transitive, the meaning is explained in a causative sense. 'Putta' (son) is one who purifies and cleanses his own family. If this were so, it should not be said that those of low birth, such as outcasts, would not have a 'son'. Because the explanation of the meaning of words proceeds in various ways. Therefore, an explanation like 'putta' is one who fills his father's heart should also be accepted. Indeed, words achieve their meaning through various roots. A son is of four kinds: one born of oneself, one born of the field, an apprentice, and one given. Therein, one born dependent on oneself is called 'atraja'. One born on a bed, couch, lap, and so on, is called 'khetraja'. One who learns a craft nearby... A resident pupil, indeed. Given for the purpose of being nourished, is called a 'dinnaka'. They clean and purify the teeth with it, therefore it is a 'dantapoṇa', a toothbrush. 'Pī' (root) is in the sense of satisfying and delighting. It satisfies, therefore 'pīti' (joy). And here, 'pīti' means satisfaction, and 'pīti' is said to be delight. This is an explanation based on state/condition. But this, in the causal sense, means it causes satisfaction, it causes delight. And this joy is fivefold: minor joy, momentary joy, showering joy, uplifting joy, and pervading joy. Therein, minor joy can only cause goosebumps on the body. Momentary joy is like flashes of lightning, moment by moment. Showering joy, like waves on a seashore, breaks over the body again and again. Uplifting joy is powerful; it is capable of lifting the body into the air. But when pervading joy arises, the entire body is inflated like a full bladder, or like the hollow of a mountain struck by a great torrent of water, it becomes completely suffused. Thus, joy is fivefold. Because its characteristic is affection, it is appropriate to say "it satisfies, therefore 'pīti'" even in the sense of a pure agent. Here, "he loves, father, beloved, love" and so on are indeed forms of the root 'pī'. Therein, they say "he loves his son, therefore 'pitā' (father)". He who is to be loved, is 'piyo' (beloved). The act of loving, is 'pemo' (love). 'Mā' (root) is in the sense of measuring. He measures. Measure, measurement, quantity, amount, mind, mansion, to be measured, to be measured, the shadow is to be measured. In such places, the 'anīya' suffix is not used. Here, 'mano' (mind) is that which measures and defines the object, like one measuring with a single measure and a single scale. That which is specially measured and defined is 'vimāna' (mansion), a divine abode created by the power of the gods' merits. That mansion is adorned, "this abode shines forth" and so on, it is praised. 'Mī' (root) is in the sense of harming. He harms. Fish, a bad fish/trap. Here, 'mīna' means fish. Indeed, for a fish, there are many names: 'mīna', 'maccha', 'ambuja' (water-born), 'vārija' (water-born), 'vāricara' (water-dweller). Special names. Moreover, "amaro, khaliso, candakulo, kandaphali, indaphali, indavalo, kuliso, vāmi, kuṅkutalo, kaṇḍiko, sakulo, maṅguro, siṅgī, satavaṅko, rohito, pāṭhīno, kāṇo, savaṅko, pāvuso" and so on, and "timi, timiṅgalo" and so on, exist. Kumīnaṃ: That by which fish are measured or harmed in a despicable manner is kumīnaṃ, a fish-binding cage. That is called by the word kumīnaṃ in Pāli. Thus, indeed: "As I was, like a fish, bound in the mouth of a kumīnaṃ; He abuses and strikes me, not seeing his dear sons." This Pāli passage is seen. Mū (root) is in the sense of binding. Munāti. Muni. Here, muni means one who binds or restrains their own mind, not allowing it to go under the sway of greed, hatred, and so on. Ri (root) is in the sense of going and teaching. Rikāti. Reṇu. The 'na' becomes 'ṇa'. Lī (root) is in the sense of clinging. Lināti, nilināti. Līnaṃ, sallīnaṃ, paṭisallānaṃ. Vī (root) is in the sense of weaving threads. One weaves cloth. "Weave the robe with this thread." In the passive: "Friends, this robe is being woven for me." Vītaṃ (woven). Suvītaṃ (well-woven). There is little to be woven. In the causative: "He causes to be woven. They caused the robe to be woven by the weavers," and so on, occur. Vī (root) is in the sense of harming. Vināti. Veṇu. Veṇu means bamboo. Lū (root) is in the sense of cutting. Lunāti. Loṇaṃ, kusalaṃ, bālo, lūto. Here, loṇaṃ means that which cuts away tastelessness, destroys tastelessness, and makes it tasteful; it is salt. Kusalaṃ means that which cuts away unwholesome states from the hand-reach, like kusa grass; it is a wholesome state, a phenomenon characterized by blameless and desirable results. Bālo means one who cuts off two meanings, both in this life and the next; he is an ignorant person. Lūto is said to be a spider. Indeed, they call its thread "lūtasutta." Lūto means that which cuts off the life of moths, flies, and so on, to drink their juice. Si (root) is in the sense of binding. Sināti. Sīmā, sīsaṃ. Here, sīmā means that which is bound by the unanimous Sangha through a formal act; it is a boundary. It is of two kinds: baddhasīmā (bound boundary) and abaddhasīmā (unbound boundary). Among these, the abaddhasīmā is to be understood as a "sīmā" in the sense of establishing a limit. Binds. Binds the hair by making a topknot, therefore it is the head. Others should also be applied. 'Sā' in cooking. Cooks. 'Su' in harming. Harms. Axe. They harm others with this, therefore it is an axe. 'Asa' in eating. One eats the fruit of what has been said. Eating. Here, 'asana' means food. For it is eaten, consumed, therefore it is called "asana". "Eat, chew, drink" this is the example here. 'Kilisa' in afflicting. Afflicts. Defilement. Here, 'kilesa' refers to lust and so on, and also to suffering. 'Uddhasa' in gleaning. Gleaning is searching. Gleans. 'Isa' in desiring. Desires. 'Visa' in separation. Separates. Poison. 'Pusa' in anointing, flowing, filling. Anoints/flows/fills. 'Pusa' in nourishing. Nourishes. 'Musa' in stealing. Steals. Pestle. The Kiyādi roots, so many have been seen, by me, according to my ability; Having looked at others in the suttas, you should take them according to their meaning. From the teaching and from the world, these, have been shown, from the world among them; For the benefit of the teaching, they have been stated accordingly. This is the Kiyādi group. The Gahādi group. Now the Gahādi group is spoken of. Here, some think thus: A group called 'Gahādi', is not found individually; So, a single root 'gaha', might be the 'Gahādi' group. Since other 'ppaṇhā' forms arise, from roots in the Buddha's teaching; Those others are not found, apart from the root 'gaha'. Thinking thus, some, placed the root 'gaha' among the Kiyādi group; They inserted it into that group, and did not speak of a 'Gahādi' group. A wise person, a very discerning one, should not accept their view; Because in Kaccāyana it is stated, that the Gahādi group is distinct. "From Gahādi, 'ppaṇhā' forms arise" - thus, by stating this rule, By the venerable Kaccāyana, was it not shown in the teaching? If a distinct group of Gahādi, is not accepted by name; Then in the sutta that illuminates Gahādi, abandoning this external idea. "From 'gaha', 'ppaṇhā' forms arise" - thus, it should be said, or else; "From Kiyādi, no 'ppaṇhā' forms arise" - thus, a single rule should be made. Since it was not said thus, nor was a single rule made; Therefore, this (Gahādi) is indeed distinct, a group, thus... Thus it is known. Like the rules "sarā sare lopa" and so on, this rule is profound, hard to understand for one who relies on reasoning. Even "usāda" and others are included, the initial element is taken there; for thus "uṇhāpeti" and other such forms are seen. Now, making clear the meaning of the initial word,