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is found in the scriptures. *Thoma* in praise. Praise is commendation. *Thometi*, *thomayati*. *Thomito*, *thomanā*. *Yama* in covering. *Yameti*, *yamayati*. *Yamo*. *Sama* in thought. *Sāmeti*, *sāmayati*. *Samā*. *Nisāmeti*, *nisāmayati*. *Nisāmanaṃ*. *Paṭisāmeti*, *paṭisāmayati*. *Paṭisāmanaṃ*. Here, *samā* means year, it is called *samā* in the feminine gender. In "Yo yajetha sataṃ samaṃ" (Whoever sacrifices for a hundred years), the word *sama* here is feminine, but is referred to as *sama* in usage. These are the names for a year: *saṃvaccharo*, *vaccharo*, *samā*, *hāyano*, *sarado*, *vasso*, and so on. *Nisāmeti* means to think, to consider. Here, the Pāli passage "iṅgha maddi nisāmehi, nigghoso yādiso vane" (Come, Maddi, consider what kind of sound is in the forest) is an example. Here, *nisāmehi* means think, consider. *Paṭisāmeti* means to put goods in a safe place. *Sama* in looking. Looking is seeing. *Sāmeti*, *sāmayati*. *Nisāmanaṃ*. Here, *nisāmeti* means to see, to look. Thus, the Pāli passage "iṅgha maddi nisāmehi, cittaṃ rūpaṃva dissatī" (Come, Maddi, look, the mind appears like a form) is found. Here, *nisāmehi* means look. This verb also occurs in the sense of hearing, due to its connection with prefixes, or due to the excessive connection of meanings of the roots. Thus, Pāli passages like "Then, O chief of charioteers, listen to Kaṇhājinā" are seen. There, "nisāmehi" means "listen." Ama in the sense of sickness. Ameti, amayati. Blind. One with a deformed foot, one with putrid nails. There, "andho" is said to mean one whose eyes are destroyed. "Andhanakho" means one with putrid nails. In both ways, sickness is indicated. Bhāma in the sense of anger. Bhāmeti, bhāmayati. Goma in the sense of smearing. Gometi, gomayati. Sāma in the sense of comforting, inviting. Comforting is the use of sāma. Inviting is calling, summoning. Sāmeti, sāmayati. Saṅgāma in the sense of war. Saṅgāmeti, saṅgāmayati. Two kings fought. War. Āto gamu in the sense of slight endurance. Āgameti, āgamayati; relying on sense-sphere phenomena, form and formless phenomena arise, samudāgameti, samudāgamayati. The lay follower, not wishing for an obstacle to hearing the Dhamma, said, "Please wait, please wait." Arising, waiting. Waiting, causing to wait. There, "āgameti" means to endure slightly. "Samudāgameti" means to arise completely. In the Bhūvādi group, "gamayati" is stated in the causative form; but here, it should be understood that "āgameti" and similar forms are stated in the simple form after being preceded by prefixes and particles. Verb forms ending in 'm'. Thus, verb forms ending in 'p' in the Curādi group are completed. Verbs ending in 'y'. Yu in the sense of disgust. Yāveti, yāvayati. Barley. Byaya in the sense of decay. Byayeti, byayayati. Indestructible state. Byaya in the sense of mental exertion. The same form. Verb forms ending in 'y'. Verbs ending in 'r'. Para in the sense of going. Pareti, parayati. And here, the Pāli passage "Thus, Ananda, wholesome virtues gradually lead to the highest" is an example. There, "aggāya parenti" means "they go for the sake of arahantship." Gara in the sense of rising. Gareti, garayati. Heavy. Cara in the sense of certainty. Careti, carayati. Pūri in the sense of filling. Pūreti, pūrayati. Vara in the sense of wishing. Vareti, He chooses. Choice, boon, choosing. These four choices I choose. O Sakka, choose this boon. There, 'varo' means 'is chosen' or 'is to be chosen'. 'Varaṃ' means 'they choose' or 'he chooses', the meaning is 'wishing, desiring'. "The great, highly worthy Sakyamuni, free from hindrances, from defilements; Liberated, liberated, well-seen, I revere the excellent, supreme enlightenment." Like the word "vara" in ancient poetic compositions. Thus, 'varanto' means 'he chooses'. He chooses, I choose, I wish, I beg. In the causative, the form is "pavāreti", the meaning is 'causes to wish'. But in the sense of prohibition, this causative is not used. Sara, in the sense of throwing. He throws, he casts. Arrow, sound. 'Saro' means sound. Sāra, in the sense of weakness. He weakens, he makes weak. The meaning is 'becomes weak'. Kumāra, in the sense of playing. He plays, he causes to play. Boy, young boy. Girl, young girl. Here, 'kumāro' means 'he plays here and there'. He, being very young, is a 'kumārako'. This method applies elsewhere too. Sūra, vīra, in the sense of heroism/prowess. Prowess is valorous movement. He is heroic, he shows prowess. He is brave, he shows bravery. Hero, brave one. However, by those in the Dispensation, skilled in the True Dhamma, the etymology of words like 'sūra' and 'vīra', even regarding the nature of their roots, has not been shown in this way, but merely, here and there, only the explanation of their meaning has been given, such as "sūro means one with an excellent chest/heart", and "mahāvīro means one with great prowess", and "vīro means one possessing energy". Pāra, tīra, in the sense of completion of action. Completion of action means the finishing, the bringing to an end, of an action. He completes, he finishes. He completes, he finishes. Shore, completion. Shore, completion. I strive but do not complete, I pierce the earth with speed. Having completed that task, he went. 'Santīraṇa' (investigation), 'tīraṇapariññā' (full understanding through investigation), and so on, should be shown here. There, "na pāremi" means "I am unable to cut". Īra, in the sense of shaking/moving. He shakes, he moves. Jara, in the sense of loss of youth/aging. He ages, he causes to age. Old age. But in the Pāli canon, the reading is "jīrati" (he ages). Vara, in the sense of covering/hindering. He covers, he hinders. He prevents, he restrains. One who prevents/restrains. He surrounds, he encircles. Retinue, entourage. Invites, offers, permits. Invitation, offering, permission. Pavāraṇa is either prohibition or a desired gift. Dhara in the sense of holding. Holds, supports. Basis, support, Dhamma, and so on. Among the various kinds of Dhamma, the supramundane Dhamma, produced and realized, holds beings, preventing them from falling into the four lower realms or into transmigration; thus it is Dhamma. Or it is held by the Noble Ones such as stream-enterers, not by ordinary people; thus it is Dhamma. Moreover, the four-fold Dhamma holds all its characteristics; thus it is Dhamma. By its own nature, such as hardness, contact, and peace, it is held and recognized by the wise; thus it is Dhamma. Moreover, the Pāli Dhamma of the Tipiṭaka holds meanings such as one's own welfare and others' welfare; thus it is Dhamma. Some scholars, however, give an etymology based on the root *dhū* (to shake), saying: "It shakes, trembles, destroys evil unwholesome states; thus it is Dhamma." This applies very well to the Dhamma of the path, but to the Dhamma of fruition, Nibbāna, and the scriptures, it applies indirectly. The word Dhamma is seen in the sense of scripture, cause, quality, non-sentient, non-living, and so on. Indeed, it is seen in the sense of scripture in phrases like "He masters the Dhamma, the suttas, the geyya." It is seen in the sense of cause in phrases like "Knowledge of the cause is Dhamma-paṭisambhidā (analytical knowledge of Dhamma)." "For Dhamma and non-Dhamma, both do not have the same result; non-Dhamma leads to hell, Dhamma leads to a good destination." It is seen in the sense of quality in such phrases. "Indeed, at that time, there are dhammas. He dwells contemplating dhammas in dhammas." It is seen in the sense of non-sentient, non-living in such phrases. Alternatively, the word Dhamma is seen in the sense of nature, wisdom, merit, concept, offense, scripture, non-sentient, non-living, modification, quality, condition, conditioned, and so on. Indeed, it is seen in the sense of nature in phrases like "wholesome dhammas, unwholesome dhammas, indeterminate dhammas." "For whom these four dhammas, for the householder of faith: truth, Dhamma, steadfastness, generosity, he truly grieves not after death." It is seen in the sense of wisdom in such phrases. "For Dhamma and non-Dhamma, both do not have the same result; non-Dhamma leads to hell, Dhamma leads to a good destination." It is seen in the sense of merit in such phrases. In phrases like “terms, expressions, designations,” it refers to designation. In phrases like “offences of defeat, offences of suspension,” it refers to offence. In phrases like “here a monk knows the Dhamma: discourses, mixed prose and verse, explanations,” it refers to the scriptures. In phrases like “at that time there are phenomena. He dwells contemplating phenomena in phenomena,” it refers to being without a self or a living entity. In phrases like “subject to birth, subject to aging, subject to death,” it refers to change. In phrases like “of the six Buddha-qualities,” it refers to quality. In phrases like “knowledge of cause is analytical knowledge of the Dhamma,” it refers to cause. In phrases like “the established element, the stability of phenomena, the regularity of phenomena,” it refers to the result of a cause. Alternatively, the word Dhamma is seen to be used in many meanings such as scripture, truth, concentration, wisdom, nature, merit, offence, and knowable. Thus, in phrases like “here a monk learns the Dhamma,” it is seen to refer to scripture. In phrases like “seen the truth, attained the truth,” it refers to truth. In phrases like “such were those Buddhas,” it refers to concentration. In phrases like “truth, Dhamma, steadfastness, generosity,” and so on, it refers to wisdom. In phrases like “beings, monks, subject to birth,” and so on, it refers to nature. In phrases like “Dhamma indeed protects the Dhamma-practicer,” and so on, it refers to merit. In phrases like “four offences of defeat,” and so on, it refers to offence. In phrases like “wholesome phenomena,” and so on, it refers to the knowable.