English
"Sāla" is the sound (word), "sālā" (feminine) may be for a meeting hall. Sikkha (is used) in the sense of acquiring knowledge. He learns. Learning, the act of learning, a learned craft, a learner, si trained, trainee, fully trained. By the elision of the letter 'k', the forms "sekho asekho" arise. Here, "sikkhito" means one who has acquired training, or one who is trained. Thus, the agentive usage is seen: "I am indeed well-trained, faultless in my own ancestral craft of pottery." "Bhikkha" means to beg. He begs. Monk, alms, begging, beggar, food begged. Here, "bhikkhu, yati, samaṇa, muni, pabbajita, anagāra, tapassī, tapodhano" are synonyms. Among these, in the Dispensation, "bhikkhu" refers to one who has received the higher ordination. Sometimes, however, in phrases like "he fed a hundred monks, he fed a thousand monks," the term "bhikkhu" is used to include novices. Ascetics are also referred to by terms like "samaṇa" and others. "There was in the past, an ascetic, a lamp of patience," this is an example here. "Dakkha" means in growth and in swiftness. He grows, offering, skillful. Beings grow, they become prosperous, developed, and reach excellence through these desired attainments, therefore it is "dakkhiṇā," an object to be given. He goes swiftly in skillful action and in other duties and non-duties, without sluggishness, therefore he is "dakkho," skillful, one who is also called "kusalo." "Dikkha" means in tonsure, initiation, observance, vow, and instruction. The root "dikkha" is used in tonsure, initiation, observance, vow, and instruction. He initiates. "Dikkhito" means tonsured. Here it might be asked: "Indeed, sirs, in the Sarabhaṅga Jātaka, in the passage 'The scent of long-initiated sages, released from their bodies, goes with the wind,' the commentators said 'ciradikkhitānaṃ' means 'long-gone forth into homelessness.' They did not say 'long-tonsured.' If that is the case, why is it said here that 'the root dikkha is used in tonsure'?" It is true that there, "cirapabbajitānaṃ" was said because the word "dikkhita" refers to one who has gone forth, not to explain the meaning of the root. This, however, is said in the sense of tonsure to explain the meaning of the root. For ascetics are referred to by words meaning tonsure. is fit to be called by the word 'dikkhita'. Thus, in the commentary by the Aṭṭhakathā teachers, in the explanation of the meaning of the Cakkavatti Sutta, regarding the meaning of the Pāḷi text "having shaved off hair and beard, having put on saffron robes", it is explained thus: "Indeed, those who go forth as ascetics first shave off hair and beard, then from that point onwards, they tie up and reveal their grown hair, therefore it is said 'having shaved off hair and beard'". Ikkha in seeing. He sees, he looks on, he expects. Looking on, expectation, review. With the elision of 'k', the forms "upekhā, apekhā, upasampadāpekho" occur. Dukkha in harming and going. He harms. A harmer. Cikkha, cakkha in clarity of speech. He speaks clearly, he explains, he accuses. An explainer. He sees, eye. Here, 'cakkhu' means 'it sees', meaning it is as if it speaks clearly of the even and uneven. Or, just as the word 'cakkhu' also has the meaning of tasting, as in "he tastes the soup, he tastes the honey", etc., therefore the meaning of tasting should also be taken: "the eye, supported by consciousness, is as if it tastes form". For it is said: "The eye, Māgaṇḍiya, delights in forms, is pleased with forms, rejoices in forms." Even though there is the state of the ear and others delighting in sounds, etc., the word 'cakkhu' is established in meaning only for the eye, like the words 'paṅkaja' and so on for lotuses. Cakkha, akkha: eye, sight, vision, seeing; Pekkhana, acchi: eyelid, is called "pakhuma". These, from 'rukkha' up to 'cakkhu', the experts in grammar call "attanobhāsā". Roots ending in 'kha'. Roots ending in 'ga'. Gu in excreting feces. Excreting feces is defecation. He excretes. Ge in sound. He sings. A song. Vagga in going. He goes. A group, gone. Here, 'vagga' is the going forth, the proceeding, in the sense of a collection. 'Vaggita' means going. Thus, in the commentary to the Nāgapetavatthu, "that one in the middle, with a chariot drawn by four mules, well-gone. Our..." The middle son was he, unselfish, a lord of giving, he shines. In explaining the meaning of this Pāli, "by suvaggita means by beautiful going." And further, the verb is also seen: "they shake, they go, they proceed, in the sky." Ragi lagi agi vagi magi igi rigi ligi tagi sagi in going. The particle 'ca' indicates motion. Raṅgati (moves). Raṅgo (motion). Laṅgati (leaps). Laṅgo (a leap), laṅgī (a leaper). Aṅgati, aṅgeti (moves, goes). Aṅgo (a part), samaṅgī (possessed of parts), samaṅgitā (possession of parts), aṅgaṃ (a limb, a factor), aṅgaṇaṃ (a courtyard, defilement). Vaṅgati (bends). Vaṅgo (a bend). Maṅgati (moves). Maṅgo (a part), upaṅgo (a minor part), maṅgalaṃ (auspiciousness). Iṅgati (moves). Iṅgitaṃ (a gesture). Riṅgati (crawls). Riṅganaṃ (crawling). Liṅgati (moves). Liṅganaṃ (moving). Ulliṅgati (leaps up), ulliṅganaṃ (leaping up). Taṅgati (moves). Taṅganaṃ (moving). Saṅgati (moves). Saṅganaṃ (moving). There, aṅganti refers to a part of any object, and is also said of the body and a cause. Aṅgaṇaṃ is sometimes said of defilements, as in "lust is a defilement" and so on. For lust and the like, those individuals possessed of them go to a state of inferiority, thus they are called "aṅgaṇāni" (defilements). Sometimes it means dirt or mud, as in "he strives for the abandonment of that dust or defilement" and so on. For aṅgaṇaṃ means it smears, it soils, hence dirt and the like. Sometimes it refers to such an open space, as in "cetiyaṅgaṇaṃ (shrine courtyard), bodhiyaṅgaṇaṃ (Bodhi tree courtyard)" and so on. For aṅgaṇaṃ means it makes manifest what is there due to its extreme beauty, hence an open ground space. Thus— Among defilements like lust, in mud, in bodily impurity; And in an open ground space, the word "aṅgaṇaṃ" is used. Yugijugi in avoiding. Yuṅgati. Juṅgati. Ragi in doubt. Raṅgati. Laga in attachment. The particle 'ca' refers to what was just said. Lagati (attaches). And from 'ja' it does not become 'laganaṃ'. Stuck on a fishhook. Thagaṃ in covering. Thagati. Agga in crooked motion. Aggatīti aggi, meaning it goes crookedly. Aggi (fire) with smoke-flame, joti (light), jātavedo (fire god), sikhī (flame-bearer), gini (fire); Aggini (fire), bhāṇumā (radiant), tejo (heat), pāvako (purifier), tivako (three-fold), analo (fire). Hutāsano (fire that consumes offerings), dhūmaketu (smoke-bannered), vessānaro (fire god) and accimā (flaming); Ghatāsano (fire that consumes ghee), vāyusakho (friend of wind), dahano (burner), kaṇhavattani (dark-pathed). These are guādikā. Ending in 'gga', grammarians call these 'parassabhāsā'. Gā, in movement. Gāti. Gu, in sound. Gavati. Gu, in rising. Rising is appearing, becoming manifest. Gavati. But grammarians say that 'gāte' and 'gavate' are in the middle voice. Verb forms ending in 'ga'. Verb roots ending in 'gha'. Ghā, in taking smell. Ghāti. Smelling. Having smelled a scent. Here is the Pāli: "having smelled a scent, mindfulness was lost." But when this (root) belongs to the Divādi group, the forms are 'ghāyati' and 'ghāyitvā'. Ghu, in approaching. Approaching is reaching. Ghoti. Jaggha, in laughing. Jagghati, sañjagghati. You laughed heartily with me. Even to laugh is not proper. Having laughed. Taggha, in protecting. Tagghati. Sighi, in smelling. Smelling is experiencing scent with the nose. Siṅghati, upasiṅghati. Having sniffed. I smell the lotus from afar. Grammarians say these are 'parassabhāsā'. Ghu, in sound. Ghoti, ghavati. Raghi, Laghi, in hindering movement. Hindering movement is obstructing movement. Raṅghati, laṅghati, ullaṅghati. One who has leaped over, also 'ullaṅghikā', having leaped over. Maghi, and in deceit. The 'ca' refers to the previous meaning. Maṅghati. Rāgha, Lāgha, in power. Rāghati. Lāghati. Dāgha, and in exertion. Exertion is weariness. The 'ca' refers to power. Dāghati. Summer. Silāgha, in praising. Praising is commending. Silāghati. Praise. He praises the Buddha. Having praised. Grammarians say these are 'attanobhāsā'. Verb forms ending in 'gha'. Thus, in the Bhūvādi group, verb forms ending in the 'ka' class are completed. Verb roots ending in 'ca'. Now, verb forms ending in the 'ca' class are stated – Suca, in sorrow. Socati. Sorrow, grieving, grieving, grieving (masc.), grieving (fem.), a grieving family, having grieved. Kuca, in loud sound. A loud sound is a very high sound. Kocati. The meaning is, it makes a high sound. Kuñca, in crookedness and contraction. Kuñcati. A key, curled hair. Having become crooked. Luñca, in removing. Luñcati. gleaner, to glean, having gleaned. Añcu in going and honoring. He goes the path. He honors the Buddha. Not going upwards, but going across, thus a horizontal-goer. A bitter-goer. Vañcu, cañcu, tañcu in going. He goes. He goes. He goes. He goes. There are feet that do not go. Not-going means unable to go. Gucu, gaṇecu in stealing. Stealing is theft, robbery. The act of it is stealing. He steals. He steals. Acca in honoring. He honors. Honored by Brahmās, Asuras, and Devas. Tacca in harming. He harms. Cacca, jacca in reviling and avoiding. He reviles. He reviles. Kuca in contracting, bending, recoiling, scratching. He contracts, he shrinks. Contraction. Taca in covering. Covering is protecting. He covers. Skin. Dica in praising. He praises. Kuca in contracting. He contracts, he shrinks. Contraction. Byāca in feigning. Feigning is an act of pretense. He feigns. Vaca in distinct speech. This is the distinctness of the distinct, in distinctness of speech, in distinct speech, this is the meaning. For the speech of a person who speaks distinctly is called distinct.