English
a person devoid of female or male state. Indeed, like a man, he does not crush his enemies excessively, he is unable to crush them, thus he is called "napuṃsako". Some, however, say that "napuṃsako" means "not male, not female". Thus, experts in grammar refer to that person as "napuṃsaka" in the neuter gender. Dhūsa, in making beautiful. Dhūseti, dhūsayati. Rusa, in anger. Anger is making furious. Roseti, rosayati. Roso. "Roso" means wrath. Byusa, in abandoning. Byoseti, byosayati. Jasa, in harming. Jāseti, jāsayati. Daṃsa, in biting. Daṃseti, daṃsayati. Daṃsano. "Daṃsano" means a tooth. They bite what is to be chewed or eaten with it, thus "daṃsano". Dasi, and in seeing. The "ca" implies biting. Daṃseti, daṃsayati. The sun illuminates, "vidaṃseti, vidaṃsayati" the light. Tassa, in threatening. The man threatens the thieves, "tasseti, tassayati". Vassu, in binding power. Binding power is making capable. Vasseti, vassayati. Jasa, in striking. Striking is hitting. Jāseti, jāsayati. Pasa, in binding. Pāseti, pāsayati. Pāso. They bind beings with it, thus "pāso", like a bird-snare, etc. Ghusi, in proclaiming. Proclaiming is announcing. Ghoseti, ghosayati. Ghoso. Lasa, in dancing. Dancing is performing a play, a gift of movement. Lāseti, lāsayati. Lāsento, lāsentī. Here, this p A line: "Even while playing, they frolic, Even while dancing, they frolic, Even while frolicking, they dance." Therein, "frolic" means those who, having risen as if floating, perform a frolicking dance, and give a shake. Bhūsa is in adorning. He adorns, he adorns. He beautifies, he beautifies. Adornment, beautification. Vasa is in anointing, cutting, taking away. Taking away means taking by theft. He anoints, he anoints. Fat. Tāsa is in hindering. Hindering means preventing. He hinders, he hinders. Dhasa is in gleaning. He gleans, he gleans. Bhasa is in taking. He takes, he takes. Pusa is in holding. He holds, he holds, the meaning is he holds an ornament. Tusi, pisi, kusi, dasi are in speaking. He speaks, he speaks. He speaks, he speaks. He speaks, he speaks. He speaks, he speaks. Khusi is in reviling. He reviles, he reviles. Reviling. Gavesa is in seeking. He seeks, he seeks. A seeker, sought, seeking, a search. Vāsa is in dwelling. He dwells, he dwells. Dwelling, an abode. Hisi is in harming. He harms, he harms. Nivāsa is in covering. He covers with a cloth, he covers with a cloth. Having covered oneself in the forenoon. Aṃsa is in accumulating. He accumulates, he accumulates. A part, shoulders. And here, "aṃsa" is said to be a portion or a shoulder. "Aṃsā" means piles (a disease). Misa is in preparing. He prepares, he prepares. Rasa is in tasting. He tastes, he tastes. Taste. "Raso" means that which is tasted and enjoyed by people. Rasa is in anointing. He anoints, he anoints. Anointing. Therein, "raseti" means he anoints. "Raso" means anointing, affection. The connection of affection is called "the taste of harmony," referring to which, the brahmins said of the Blessed One, "The ascetic Gotama is without taste/affection." Siya is in improper use. He uses improperly, he uses improperly. Improper use. With "vi" prefix, in excess, with "vi" prefix, in excess, the root "sis" with "vi" prefix functions in excess. He distinguishes, he distinguishes. Distinction, distinguished, distinguishing. Missa is in mixing. He mixes, he mixes. He mixes thoroughly, he mixes thoroughly. Mixed, mixed, mixed, thoroughly mixed, thoroughly mixed, and so on. In the Alambusā Jātaka, "missā" is a name for women, due to their mingling with men. Jusa, in thinking. Joseti, josayati. Masa, in mocking. Maseti, masayati. Marisa, in enduring. Mariseti. Marisayati. Pisa, in sending. Peseti, pesayati. Pesako, pesito. Ghusa, in sounding. Ghoseti, ghosayati. Joyful, they proclaimed at the Bodhi-tree ground. Ghoso. Disī, in uttering. Deseti, desayati. Desako, desetā, desito, desanā. Vasa, in covering. Vāseti, vāsayati. Nivāseti, nivāsayati. Vatthaṃ. Forms of verbs ending in 's'. Verbs ending in 'h'. Araha, in honoring. Araheti, arahayati. Arahā, arahaṃ. "Arahā, khīṇāsavo, asekkho" are names of an Arahant. Sineha, in loving. Sineheti, sinehayati. Varaha, in harming. Varaheti, varahayati. Varāho. "Varāha" is called both a pig and an elephant. In "And deer and boars," a pig is called "varāha." But in "of the great boar... watching in the rivers," an elephant is "varāha." Raha, in abandoning. Raheti, rahayati. Caha, in striving. Caheti, cahayati. Maha, in honoring. Maheti, mahayati. Mahito rājā, mahārājā. Vihāramaho, cetiyamaho. Piha, in wishing. Piheti, pihayati. Pihā, pihālu, apiho, pihanīyā vibhūtiyo. Kuha, in deceiving. Kuheti, kuhayati. Kuhako. He deceives, he causes the world to be astonished, therefore he is a deceiver. Kuhanā. Saha, in enduring. Enduring is patience. Saheti, sahayati. Sahanaṃ. But for the verb of the Bhūvādi group, the form is "sahatī". Garaha, in blaming. Garaheti, garahayati. Garahā. But for the verb of the Bhūvādi group, the form is "garahatī". Forms of verbs ending in 'h'. Verbs ending in 'ḷ'. Taḷa, in striking. Tāḷeti, tāḷayati. Patāḷeti, patāḷayati. Tāḷaṃ. They strike cymbals, etc. Taḷa, in striking. Forms as before. Khaḷa, in breaking. Khaḷeti, khaḷayati. Iḷa, in praising. Iḷeti, iḷayati. Juḷa, in urging. Joḷeti, burns. Pīḷa in pressing. He presses, he presses. He thoroughly presses, he thoroughly presses. One who presses, pressed, pressing, pressing, one who thoroughly presses. Laḷa in serving. He serves, he serves. He serves well, he serves well. But for this verb, which is in the Bhūvādi group and means to sport, the form is “laḷati”. Siḷa in shaking. He shakes, he shakes. Shaking. Here, “seḷeti” means it makes a “seḷita” sound. Forms of verbs ending in a consonant. As many Curādi verbs as I could see, according to my strength; Seeing others in the suttas, take them according to their meaning. The Curādi group, among others, has been taught by me for the teaching; The wise one who desires much good should also learn it. For in the teaching of the good and abundant method, he would obtain the essence of meaning, like delicious nectar, from the Teacher. Thus, in the Saddanīti treatise, made for the skill of the discerning in the ways of expression in the three Piṭakas with their commentaries and nine divisions, the eighteenth chapter, the exposition of the Curādi group. 19. The Determination of All Groups Now I will explain the determination of all groups; for the sharpness of listeners, regarding the supreme three Piṭakas. That, with divisions of suffixes and so forth, and with various methods; for the easy grasp of listeners, listen to my explanation. There, the first is the Bhūvādi group, the second the Rudhādi group, the third the Divādi group, the fourth the Svādi group, the fifth the Kiyādi group, the sixth the Gahādi group, the seventh the Tanādi group, the eighth the Curādi group. In this teaching of the Blessed One, there are eight kinds of verb groups. Among these, according to the vikaraṇa suffixes – From Bhūvādi, the suffix ‘a’, and with anusāra from Rudhādi; The suffix ‘a’ and ‘ivaṇṇa’, and ‘ekāra’ and ‘okāra’ too. The suffix ‘ya’ from Divādi, ‘ṇu’, ‘ṇā’, ‘uṇā’ from Svādi; But from Kiyādi, only ‘nā’, and ‘ppaṇhā’ from Gahādi. ‘Oyi’ and ‘rā’ from Tanādi, ‘ṇe’ and ‘ṇaya’ from Curādi; By taking what was not taken, there are fifteen suffixes. The aorist, the optative, the present, and the imperative; These four are called sabbadhātukanāmikā. In these contexts alone, the suffix ‘a’... Except for kha, cha, and so on, it is found even with. "Is, becomes, arises, conquers, wins, is bought; Flies, goes, thus comes, protects, makes, doubts. Begs, drinks, drinks, speaks, says," thus; The forms of the Bhū-group roots, should be declared as such. The form "obstructs, obstructs, again obstructs, obstructs; Crushes," and so on, should be shown as the Rudh-group. "Plays and sews, is yoked, is found, also; Smells, wastes away," and so on, they say are forms of the Div-group. "Hears and hears, chooses and chooses; Reaches, abandons," thus, are the initial forms of the Su-group. "Buys and conquers, shakes and knows; Eats," and so on, should be understood as the Ki-group. "Is taken, receives, and makes subtle, and makes subtle; Dark, craving, sharp, hot," and so on, are of the Gah-group. "Stretches and makes, is made, makes; Is able, obtains, reaches," and so on, are forms of the Tan-group. "Steals and stealing, thinks and thinking; Counsels," and so on, they say are forms of the Cur-group. Thus by means of the vikaraṇa, the difference in forms is declared; Following the opinion of one skilled in the distinctions of roots, and so on. From holding action, roots are considered of one kind; And are also said to be of two kinds, by transitive and intransitive. There, transitive ones, may be 'gami', 'bhakkha', and so on; And 'ṭhā', and so on, are intransitive, say without a prefix; Again, 'divu', and so on, are both transitive and intransitive; Taking them, they become three kinds, thus also should be understood. Dividing transitive into two, by one-object and two-object; With intransitive ones, they indeed become three kinds. Intransitive are only 'ru', and so on; One-object are 'gama', and so on; Two-object ones are, 'duhi', 'kara', 'vaha', and so on. Regarding the transitivity/intransitivity of roots due to prefixes; There is no fixed rule, therefore, it is not stated by me here. One-place are 'gami', and so on; Two-place are 'bhū', 'paca', and so on; Three-place are 'su', and so on, thus; From the aspect of place, also considered three kinds. The Gup-group by rule, in the sense of the verb 's'. Non-augmenting; Verbs like vaca, tura, etc., are not augmenting without the causative. Verbs like khi, ji, etc., are considered both augmenting and non-augmenting. Thus, even by way of augmentation, the collection of verbs is threefold.