English
And in eons, and such like, the word 'kappa' occurs. Kapi means in motion. It moves, it causes to move, the meaning is it goes. These are like causative forms used in the sense of motion. Indeed, in the sense of motion, from the root "kampa" (to shake), "kampati" is an intransitive pure active form. "Kampeti" and so on are transitive causative forms, as seen in the transitive usage of the root in "this second dart, it shakes my heart." Khapi means in patience. He endures, he causes to endure. Thūpa means in piling up. Piling up is rising, elevation. He piles up, he causes to pile up. A mound, a small mound. Tapa means in wasting away. He wastes away, he causes to waste away. Upa means in attaining. He attains, he causes to attain. Capa means in harshness. He is harsh, he causes to be harsh. Suppa means in measuring. He measures, he causes to measure. Ḍapa, ḍipa means in gathering. He gathers, he causes to gather. He gathers, he causes to gather. Kapa means in trembling. He trembles, he causes to tremble. A poor person. A poor person is one to be pitied. Elsewhere, they say the form "kappati" (is fitting). Gupa, kupa, dhūpa means in speaking. He speaks, he causes to speak. He speaks, he causes to speak. He speaks, he causes to speak. Kipa means in weakness. He weakens, he causes to weaken. Khepa means in crushing. Crushing is pulverizing. He crushes, he causes to crush. Tapa means in satisfying. He satisfies, he causes to satisfy. Āpu means in hanging. He hangs, he causes to hang. Water. Tapa means in burning. He burns, he causes to burn. Heat, burning. Intense heat, torment. In the causative – he causes to burn, he causes to burn. Here, "tapo" (asceticism) is so called because it burns up unwholesome things; it is virtue. Opathapa means in placing. He places, he causes to place. They do not place them in their storehouses. He places, he causes to place. Placed. Having placed the cover, he arranges it. Arrangement. And here, the analysis is "vi ava thapeti, vi ava thapana." Here, in the former, there is vowel elision, 'tha' becomes 'ṭha', and due to dissimilarity, it is doubled. In the latter, however, there is vowel elision, 'ava' becomes 'o', 'tha' becomes 'ṭha', 'pa' becomes 'va', 'va' is doubled, and the two 'va's become two 'ba's. And "voṭṭhabbana" is the name for the arranging mind. With the elision of 'na', "voṭṭhabba" is another form. ati. To measure, to make. He makes a leaf-hut, he causes it to be made. He who causes a living being to be made, the leaf-hut is well-made. To pass, to maintain. Passing, maintaining. By that he passes there. He causes to pass. Passing. Here, "he passes" is a causative verb when used with the root "yā." Thus, the Pāli phrase "they cause to pass" is seen. Root forms ending in -ka. Root forms ending in -pha are clear. Roots ending in -ba Samba, in connection. Connection is firm binding. He connects, he causes to connect. Provision. Sabi, in a circle. A circle is roundness. The form is just like that. Kubi, in covering. He covers, he causes to cover. Lubi, dubi, in harming. Harming is injury. He harms, he causes to harm. He harms, he causes to harm. Pubba, in dwelling. Dwelling is residence. He dwells, he causes to dwell. Gabba, in pride. Pride is egoism. He is proud, he causes to be proud. Pride, proud. Here, "he is proud" means he does not shrink. Root forms ending in -ba. Roots ending in -bha Bhū, in attainment. Attainment is reaching. A transitive root. He causes to be, he causes to be. He causes to appear, he causes to appear. Having become thus. Having become an eye, having become knowledge, having become Dhamma, having become Brahma. Here, "he causes to be" means a person following another person who is going, reaches him. This is the method for the remaining verb forms. And here, if "bhāveti" and so on are forms of the root "bhū, to be," then they are causative forms. "He cultivates wholesome Dhamma" and so on are examples here. For "bhāveti" means to increase. But here, being a causative form, it means to attain. "Having become thus" means having attained this state. As for "having become an eye" and so on, we will explain the meaning based on the commentaries and sub-commentaries for the two roots "bhū, to be" and "bhū, to attain," which belong to two different classes, for the skill of those who come later. Here, "having become an eye" means just as an eye serves for the seeing of beings, so for the world, the means of true seeing. By the meaning of leading to the act of seeing, he is one who has become the eye. Or, he is one who has become like an eye, thus he is one who has become the eye. Or, by being made of the eye of wisdom, by self-arisen knowledge, he has attained the eye of wisdom, thus he is one who has become the eye. By the meaning of making known, he is one who has become knowledge. Or, he has attained uncommon knowledge, thus he is one who has become knowledge. By the meaning of having an unperverted nature, or by the promulgation of the Pariyatti Dhamma, or by having thought with the heart and uttered with the voice, he is one made of Dhamma, thus he is one who has become Dhamma. Or, by being arisen from the factors of enlightenment, and by causing their arising in the world, or he has attained uncommon Dhamma, thus he is one who has become Dhamma. By the meaning of being supreme, he is one who has become Brahma. Or, Brahma is called the path, by that he has arisen, and by causing its arising in the world, and he has attained that by self-arisen knowledge, thus he is one who has become Brahma. Thus, the meaning spoken in terms of these two elements should be understood. Other illustrative examples here should be understood. "Sirs, we are old, should we honor or not honor Prince Suddhodana, who has become a Buddha? You should go forth in his Dispensation." And, "Then the elder monks honored the venerable Revata, his contemporary." And other examples like "one who has become a human, one who has become a deva," should be applied here. Thus, in the commentary to the Petavatthu, which frees from transmigration, the meaning of "manussabhūtā" is explained as "born among humans, or attained human nature." The root "Bhū" means "to tremble." This is also an intransitive verb. Bhāveti, bhāvayati. Monks who are to be cultivated in mind. Here, "bhāveti" means to feel compassion for a son, or a brother, or whatever. "Manobhāvanīyā" means "May the venerable ones be long-lived, healthy, free from affliction," in this way, they are to be cultivated, to be felt compassion for, thus "manobhāvanīyā." In another context, "manobhāvanīyā" means those who gladden the mind. For when they are seen, the mind rejoices, "they are called manobhāvanīyā." The root "Labha" means "to adorn." Labheti, labhayati. The root "Jabhi" means "to destroy." Jambheti, jambhayati. The root "Lābha" means "to send." Lābheti, lābhayati. If the forms of the root 'Labha' are causative, they become causative forms. Dabhī, in fear. This root ends in 'ī', therefore forms with the 'niggahīta' increment do not occur. Dabheti, dabhayati. Dūbha, in stiffening. Dūbheti, dūbhayati. Vambha, in destroying. Vambheti, vambhayati. Vambhanā. The Chabbaggiya monks revile a monk. Forms of roots ending in 'bha'. Roots ending in 'ma'. Ātena camu, in washing. The root 'camu' with prefix 'ā' means washing. Ācameti, ācamayati. Ācamanakumbhī. But here, the passage from the Pāli text of the story of the one who showed little respect, "Then indeed that Licchavi, having rinsed, gave eight pairs to the elder," is an example. There, 'ācamayitvā' means having washed the face after washing hands and feet. But this root, when belonging to the Bhūvādi group, stands for "eating" as "camatī". Kamu, in desiring and wishing. Kāmeti, kāmayati. Kāmo, kanti, nikanti, kāmanā, kāmayamāno, kāmento, abhikkantaṃ. Abhikkantavaṇṇā. And here, 'kāmo' means that which desires objects like forms, or that which is desired is 'kāmo'. This should be understood in terms of defilement-desire and object-desire. Indeed, defilement and objects reckoned as the three-fold cycle of existence are called 'kāmo'. Or even the divine son Māra is called 'kāmo'. For he, being endowed with extremely dark qualities, desires to keep even Buddhas, Paccekabuddhas, and Buddha's disciples, who have transcended proliferation, under his sway; therefore he is called 'kāmo'. And this is said in an ancient composition: "I bow, I bow to the Bodhi tree, where the assailed one was conquered; Kāma was conquered by the Buddha, who dwells in mindfulness, having crossed the flood of desire." But these are his names: Kāma, Namuci, and Kaṇha, Vasavattī, Pajāpati; Pamattabandhu, Madana, Pāpimā, and Dammakopi; Kandappo, and Ratipati, Māra, and Kusumāyudha. Others say other names. Since these are not in accordance with the teaching, they are not shown here. But in the commentaries, only four names appear: "Māra, Namuci, Kaṇha, Pamattabandhu." Now, regarding the word *abhikkanta*, we will explain its meanings, based on the root *kamu* as stated in the Bhūvādi group with the head-word "kamu padavikkhepe" (kamu, to step), and also based on the root *kamu* as stated here with "kamu icchākantīsu" (kamu, in desire and beauty). The word *abhikkanta* is found in the senses of passing, beautiful, handsome, and approval. It is found in the sense of passing in phrases like: "The night, venerable sir, has passed, the first watch has gone, the community of monks has been seated for a long time." In the sense of beautiful in phrases like: "This one is more beautiful and more excellent than these four individuals." "Who worships my feet, shining with power and glory; with a handsome appearance, illuminating all directions?" In such phrases, it means handsome. In phrases like "Abhikkantaṃ bhante" (Excellent, venerable sir), it means approval. Thus— In passing and in beautiful, and also in approval; in handsome, the word *abhikkanta*