English
I will explain the group of "gaha" and others with their uses, listen to me. "Gaha" means "taking". Taking is "gahaṇa", not the defilement-taking. The prefix "upa" here does not convey any special meaning. Or else, "upādāna" is taking by approaching with body or mind, thus the prefix "upa" means "near". For in some places, the word "upa" combined with "ādāna" means firm grasping, as in "kāmupādāna" and so on. Here, however, whether it is firm grasping or loose grasping, any kind of grasping is "upādāna" itself, therefore the meaning to be taken is that the root "gaha" means "grasping". It is grasped, or one grasps. One grasps completely, one grasps firmly, one grasps over, one grasps forward, one grasps down. The principal grasper. To grasp, to grasp up. Having grasped, having grasped up. Other forms also occur. I will grasp the net. To grasp. Having grasped. The one who grasps up, the one who collects, deeply immersed. In the causative: "gaṇhāpeti, gaṇhāpayati, they cause to grasp a certain mindfulness, having caused to grasp with a thousand ministers. The preceptor should be caused to grasp. Having caused the preceptor to grasp. He causes to grasp, he causes to grasp, he will cause to grasp. They cause to grasp the true nature. The grasper, having caused to grasp" and so on. In the passive: it is grasped, it is collected, or it is grasped. For thus the commentary text "gaṇhiyanti uggaṇhiyanti" is seen. "Gehaṃ, gāho, pariggaho, saṅgāhako, saṅgahetā" and so on should be construed. There, the word forms ending in "a" after "a" (akārānantaratyantapadānaṃ) such as "gheppati, gheppanti. Gheppasī" and "gaṇhati, gaṇhanti. Gaṇhasī" and so on, the word paradigm should be construed in all cases and in all ways. The word forms ending in "ā" and "e" after "a" (ākārekārānantaratyantapadānaṃ) such as "gaṇhāti gaṇhāpetī" and so on, the word paradigm should be construed as far as possible. Avoiding the place to be conquered. But these are some well-known aorist forms: "He took the clay bowl. They took, they took, they took." In the future tense and so on: "He will take, they will take." The rest should be completed. "He would have taken, they would have taken." The rest should be completed. 'Usa' means burning. Burning is heat. It burns, it burns, thus it is heat. The word 'uṇha' (hot/heat) refers to a substance in phrases like "He eats hot rice," and so on. But in phrases like "Cold repels heat," and so on, it refers to a quality, because the state of being hot is desired. For the state of being hot and the state of being cold are indeed qualities. 'Tasa' means trembling. Craving. In what sense is it craving? In the sense that it trembles, it greatly trembles. 'Jusi' means delighting, serving. Juṇha is a time. In darkness or in moonlight, when the breeze blows. There, 'juṇha' means it delights, it produces joy and gladness for people, thus it is juṇha (moonlight/bright time). 'Juta' means shining. Juṇhā is night. It shines, even though it is without its own light, it shines by the light of the moon and stars, it is radiant, it becomes luminous, thus it is juṇhā (moonlit night). 'Sā' means making thin. Gentle speech. It is made thin, it is made subtle, it is not made harsh by a rough nature, thus it is gentle. 'So' means ending. Subtle knowledge. It ends, it brings to completion even an extremely subtle meaning by its own subtle nature, thus it is subtle. 'Tija' means sharpening. Sharpening is keenness. A sharp axe. It is keen, thus it is sharp. 'Si' means serving. It is served by those who wish for their own welfare, thus it is a craft (sippa), whatever is to be learned for the sake of livelihood, a field of craft. Moreover, crafts are the eighteen great crafts: listening, heroic wisdom, grammar, prosody, etymology, astrology, training, knowledge of liberation, method of action, archery, elephant training, erotics, horse physiognomy, ancient lore, history, ethics, logic, and medicine. 'Ku' means blaming. Blame is censure. Dark qualities. A dark person. There, 'kaṇha' means because it causes a state of non-radiance, it is to be blamed, to be censured by the wise, thus it is kaṇha (dark/evil), unwholesome qualities. Because of its dark color, compared to the color of gold and so on, it is blamed... "Black" means to be struck, to be blamed, dark-colored. And this has been said: "This person is indeed black, He eats black food; In a black land, He is not dear to my mind." And also: "Not by skin is one black, A brahmin has inner essence; In whom are evil deeds, He is truly black, O Sujampati." Thus, In the group of roots like "gah" (to take), Referring to "tas" and so on, The initial "gah" is made, As is appropriate in "gah" and so on. From the root "gah", indeed, "ppo" Appears in the verbal form; And in the verbal form and nominal form, The word "ṇhā" is from "us" thus. From "us" and "gah", from others, Only two are considered nominal; Thus, the determination of the "gah" group, Should be known specifically. Here, although in the Dispensation, the verb "taṇhāyati" (to crave) is seen, yet because it is formed by the "āya" suffix added to a noun, like "pabbatāyati" (to become a mountain), "mettāyati" (to be friendly), it cannot be said that the "ṇhā" suffix is primarily obtained in the verbal form. For "taṇhāyati" is formed by the "āya" suffix following the noun "taṇhā", which is derived from the root "tas" with the "ṇhā" suffix. Similarly, although in the explanation of the rule concerning currency transactions, in the passage "vāsiphalaṃ tāpetvā udakaṃ vā khīraṃ vā uṇhāpetī" (having heated the axe-head, he heats water or milk), the causative verb "uṇhāpetī" is seen, yet because it is formed by the causative "ṇāpe" suffix added to the noun "uṇhā", which is derived from the root "us" with the "ṇhā" suffix, it cannot be said that the "ṇhā" suffix is primarily obtained in the verbal form. "Uṇhāpetī" is formed by the "ṇāpe" suffix from the aforementioned noun "uṇhā"; when this is seen, the word "uṇhāpayati" is also seen. Furthermore, since the causative word "uṇhāpetī" is seen in the Vinaya commentary, the active word "uṇhatī" is also seen by inference, because active and causative words are found from the same root. How? "Gaṇhati" (he takes), "gaṇhāpeti" (he causes to take); "gacchati" (he goes), "gacchāpeti" (he causes to go). Therefore, "us Considering that the form "uṇhatī" is found for the root "a dāhe" (to burn), the explanation "uṇhatī" (is) "uṇha" (hot) should be made. Thus, the suffix 'ppa' is obtained in one way from 'gah' and from others. However, the suffix 'ṇhā' should be understood as obtained in two ways from 'gah' and 'us', and in one way from others. Although such a rule has been stated here, nevertheless, in the Buddha's words in the Tipiṭaka with commentaries, other nominal forms and two verbal forms for each root should also be sought out. And by the method, in accordance with the Buddha's words, by which roots like 'tas' and others have been taken by us in the 'gahādi' group with the word 'ādi', there is no other method more commendable than this method; this very one is more commendable. Therefore, this rule should be well upheld and recited by the venerable ones for the stability of the Dispensation. So many 'gahādi' (roots) have been seen, roots by me according to my ability; Having looked at others in the suttas, take them according to their meaning. This is the Gahādi group. The Tanādi group. Tanu (root) in the sense of spreading/extending. He spreads/extends. Āyatana (sense-base), tanu (body). In the passive voice, the forms are "taniyyati," "taniyyanti," "vitaniyyatī." Here is the Pāli text: "Just as a bull's hide is spread out on the ground." But the teachers say the forms are "patāyate," "pataññatī." To spread, having spread. Forms like 'tumanta' (infinitive). There, 'āyatana' (sense-base) means that which spreads out and extends the states that are its source. 'Tanū' means body. For it is called 'tanū' because, starting from the embryo, it is spread out and extended by kamma and so forth as appropriate, reaching a great size. Words like "tanu, vapu, sarīra, puṃ, kāyo, deho" are terms for the body. The body is the five aggregates. What the common people call 'body' is, in ultimate reality, merely the five aggregates; no self or anything belonging to a self is found therein. However, in phrases like "the mind of the Once-Returner path, which makes lust and ill-will thin," the word 'tanu' means 'little' or 'thin'. And since we do not see a verb for this word meaning 'little', it must be an indeclinable particle. The place where the word 'tanu' is said to be an indeclinable particle. We do not see, but it should certainly be taken as an unformed base. He stretches, they stretch. You stretch, you (pl.) stretch. I stretch, we stretch. He stretches, they stretch. You stretch, you (pl.) stretch, you (pl.) stretch. I stretch, we stretch. The rest should be expanded as possible. Let him stretch, let them stretch. He might stretch, he might stretch, they might stretch. Stretch out, stretch out. He stretched, he stretched. Mother's hair is falling out. He stretched, they stretched. He will stretch, they will stretch. He stretched, they stretched. In the passive voice, it should be expanded with "is stretched, are stretched. You are stretched," and so on. By one's own power. Power is capability. He is able, capable. He was unable to make known. You will be able. He is able. Even you, mother, will be able to go forth. "It is possible to make amends for old age," is the Pāli. There, Sakka is the king of devas. He is called "Sakka" because he is able to do good for himself and others, being capable of thinking a thousand matters in a moment.