English
Another says, "cu, to endure." Cāveti, cāvayati, meaning to endure. Añcu, to distinguish. Añceti, añcayati. Loca, to speak. Loceti, locayati. Locana. That which speaks as if explaining what is even and uneven is locana, the eye. Raca, to arrange. Raceti, racayati. Racanā, viracitaṃ, kesaracanā, gāthāracanā. Sūca, to slander. Slander is backbiting. Sūceti, sūcayati. Sūcako. Pacca, to restrain. Pacceti, paccayati. Rica, in separating and accomplishing. Receti, recayati. One should separate the merchant's son. Vireceti, virecayati. Vir ecako, a purgative. Vaca, to speak. He speaks, he causes to speak. This also occurs in the Bhūvādi group. Then its forms are "he spoke, he speaks, he said, they said," and so on. But in the causative, the forms are "he teaches the Dhamma to the pupil, he causes him to teach." To speak, to speak, having spoken, spoken, it is spoken. Acca, to worship. He worships, he causes to worship. Worshipped by Brahmā, asuras, and devas. Sūca, to indicate. He indicates, he causes to indicate. An indicator, a Sutta. Here, "Sutta" means that which indicates meaning in terms of self-interest, others' interest, and so on. The Buddha's teaching in the Tipiṭaka. Kaca, to shine. He shines, he causes to shine. Kacco. Here, "Kacco" means one who shines, who is radiant, who is beautiful due to his beauty, thus Kacco, an ancient man of that name. Men born in his lineage are called "Kaccānā," "Kaccāyanā," or "Kātiyānā." Women are called "Kaccānī," "Kaccāyanī," or "Kātiyānī." Verbs ending in -ca. Verbs ending in -cha. Milecha, in indistinct speech. He speaks indistinctly, he causes to speak indistinctly. A barbarian. Here, "Milakkhu" means one who speaks indistinctly, thus a barbarian. Kuccha, to throw down. Throwing down means casting downwards. He throws down, he causes to throw down. Viccha, to speak. He speaks, he causes to speak. Verbs ending in -cha. Verbs ending in -ja. Vajja, to avoid. He avoids, he causes to avoid. One who avoids. "Avoided by the virtuous, what will you, bhikkhu, do?" Tujja, in strength and protection. He strengthens, he causes to strengthen. Tuji, piji, in harming, strengthening, giving, and dwelling. Dwelling is residence. He harms, he causes to harm. He harms, he causes to harm. Khaji, in difficult living. He lives with difficulty, he causes to live with difficulty. A cripple. Khaji, in protecting. The forms are the same. In the Bhūvādi group, for "khaji, in going crookedly," its form is "he limps." Pūja, to worship. He worships, he causes to worship. Worship. This worship is superior. A worshipper, worshipped, worthy of worship, worthy of worship, to be worshipped, worthy of worship. Gaja, in crushing and making sound. He crushes, he causes to crush. An elephant. Tija, to sharpen. He sharpens, He makes to shine. To go in the aggregates of the path. He goes, he makes to go. To threaten with a threat. He threatens, he makes to threaten. He threatens, he makes to threaten. Threatened. To join, to mend. He joins, he makes to join. To prepare, to equip. He prepares, he makes to prepare a gift. Having become ready for departure. To trust, to confide. He trusts, he makes to trust. But in the Bhūvādi group, the form is "bhajati", devotion, attachment. To speak, to converse, to declare. He speaks, he makes to speak. He speaks, he makes to speak. He speaks, he makes to speak. He speaks, he makes to speak. The meaning is, he tells. To harm, to injure. He harms, he makes to harm. Sickness. To divide, to separate. Division is separation, the meaning is to act separately. He divides, he makes to divide. He divides, he makes to divide. Division. To honor, to serve. He honors, he makes to honor. To shine, to manifest. He shines, he makes to shine. Parched grain. To restrain, to bind. With "saṃ" prefix, to bind. He binds, he makes to bind. He binds, he makes to bind. A bond. To cleanse, to adorn. He cleanses, he makes to cleanse. He cleanses thoroughly, he makes to cleanse thoroughly. Thorough cleansing. To divide, to distribute gifts. He divides, he makes to divide. How Vessantara, the son, divides the elephant, Sañcaya. Verb forms ending in 'ja'. Verbs ending in 'ñ' are not well-known. In the sense of sound, however, they read "ñā niyojane" (ñā in appointing), but the form is not in accordance with the Buddha's words, therefore it has not been shown by us. Verbs ending in 'ṭa'. To rub, to strike. Rubbing is making an effort. He rubs, he makes to rub. Here, the example is "You rubbed, you rubbed, for what reason did you rub? I know you." To assemble, to collect. As before, verb forms, in nominal form "pot, pots". Here, "gaṭa" is a water pot. "Ghaṭā" is a group, as in "a group of fish" and so on. To move, to shake. He moves, he makes to move. To dance, to act. Dancing is bodily movement. He dances, he makes to dance. To cut, to sever. He cuts, he makes to cut. He cuts, he makes to cut. He pounds, he pounds. Puṭṭa, caṭṭa in diminishing. He diminishes, he diminishes. He diminishes, he diminishes, meaning it becomes little. Muṭa in crushing completely. He crushes, he crushes. Aṭṭa, suṭṭa in disrespect. He disrespects, he disrespects. He disrespects, he disrespects. Khaṭṭa in covering. He covers, he covers. Saṭṭa in harming, giving strength, and dwelling. He harms, he harms. Tuvaṭṭa in lying down. He lies down, he lies down. The monks of the Group of Six lie down on one couch. Chaṭṭa in rejecting. He rejects, he rejects. Here is the Pāli: If he rejects, this is skillful. If he does not reject, a monk endowed with five qualities should be appointed as a rejecter of silver. Puṭa in harming. He harms, he harms. Kīṭa in binding. Binding is a bond. He binds, he binds. A worm. Cuṭi in cutting. He cuts, he cuts. Luṭi in stealing. He steals, he steals. Kūṭa in deceiving. He deceives, he deceives. False silver. A deceitful cow. A deceitful ascetic. Cuṭa, puṭa, phuṭa in separating. He separates, he separates. He breaks, he breaks. He bursts, he bursts. The fingers cracked. Ghaṭa in joining and in the sense of striking. He joins, he joins. Paṭa, puṭa, luṭa, ghaṭa, ghaṭi in speaking. He speaks, he speaks. He speaks, he speaks. He speaks, he speaks. He speaks, he speaks. He speaks, he speaks. Paṭa, vaṭa in composing. He composes, he composes. He composes, he composes. Kheṭa in eating. He eats, he eats. Khoṭa in throwing. He throws, he throws. Kuṭi in burning. He burns, he burns. Yuṭa in mixing. He mixes, he mixes. Vaṭa in dividing. He divides, he divides. Verb forms ending in ṭa. Verb roots ending in ṭha. Saṭha in the movements of formations. He moves, he moves. Suṭha in laziness. He is lazy, he is lazy. Suṭhi in drying. He dries, he dries. Saṭha in praising. He praises, he praises. Saṭha in speaking improperly. He speaks improperly. He speaks improperly, a rogue. Here, a rogue means a deceiver. One who speaks improperly is a rogue, meaning one who does not speak rightly. Deceitful, in deceit. Its nature is just like that. "Easy to see is the fault of others, But one's own is hard to see... But one's own he conceals, Like a deceitful gambler (conceals) a losing throw." Here, the fowler is called "a gambler." This is his deceit; in that deceit, this root is used, this is the meaning. Kaṭhi, in sorrow. He grieves, he sorrows. Forms of roots ending in Ṭha. Root ending in Ḍa Paṭi, in ridicule. He ridicules, he mocks. He greatly ridicules, he greatly mocks. People greatly ridiculed that nun. Laḍi, in throwing up. He throws up, he lifts. Khaḍi, Kaḍi, in cutting. He cuts, he breaks. He cuts, he breaks. A piece, a fragment. Piḍi, in accumulating. He accumulates, he collects. A lump. And here, "piṇḍa" refers to a collection, a cluster, as in "a bundle of rags, delight, play" mentioned here; and "piṇḍa" reckoned as food is also indeed "piṇḍa." Kuḍi, in piercing. He pierces, he strikes. An earring. Maḍi, in adorning and in laughing. He adorns, he decorates. Cream, adornment, adorned. Bhaḍi, in welfare. Welfare, goodness. He prospers, he thrives. Goods. And here, "bhaṇḍa" means wealth, or ornament. As in "He takes goods," and "Having adorned with ornaments," and so on. Daṇḍa, in inflicting punishment. He punishes, he wields a staff. A staff. Chaḍḍa, in throwing away. He throws away, he abandons. A thrower. It is thrown away, thrown away. To throw away, to throw away, having thrown away, having thrown away. Forms of roots ending in Ḍa. Root ending in Ḍha Vaḍḍha, in serving out. He serves out rice porridge with a bronze bowl. Having served out the food, he gave it. These are forms of roots ending in Ḍha. Root ending in Ṇa Vaṇṇa, in describing, acting, expanding, qualities, and speaking. "Vaṇṇa" means praise. "Kriyā" means doing. "Vitthāra" means expansion, extensiveness. "Guṇa" means quality, such as virtue. "Vacana" means speech, word. He describes, he praises. Color, description, gold, praise. The word "vaṇṇa" is seen in contexts such as skin-color, praise, family, group, cause, form, measure, visible objects, and so on. There, "The Blessed One is of golden complexion," and so on. in complexion. "When, householder, did the qualities of the recluse Gotama become manifest to you?" and similar, in praise. "These are the four castes, O Gotama," and similar, in the sense of caste. "Then by what reason is he called a thief of fragrance?" and similar, in the sense of reason. "Having created a great form of an elephant king," and similar, in the sense of form. "Three measures of the bowl," and similar, in the sense of measure. "Color, smell, taste, nutritive essence," and similar, in the sense of visible object. There, "complexion" means the color element inherent in the skin, as in "golden complexion," where the word "vaṇṇa" is taken by others. "Vaṇṇa" is the proclamation of fame, praise. "Vaṇṇa" is that which is established without confusion, caste.