English
And those with unelided infixes, likewise those with elided infixes; and those with both elided and unelided infixes, thus also become threefold. Among these, those with unelided infixes are gami, rudhi, div, etc. Pā, bhā, etc., and ji, ni, etc., are the others in order. Pure-vowel, single-syllable, and also multi-syllable (verbs); become threefold. (Verbs like) yu, yā, tā, pā, bhā, lā, etc., and kara, etc. And also the fourfold and other methods, and by way of what is obtainable, should be understood by those skilled in methods, in accordance with what has been stated. Again, pure-vowel verbs, and single-syllable verbs are sevenfold, considered by way of ending in 'a', 'i', 'u', 'e', 'o' vowels. Indeed, by way of ending in 'a', 'i', 'u' vowels and 'k' consonants; and multi-syllable verbs, are also declared sevenfold. Thus, even in fifteen ways, is the collection of verbs here. Its divisions are declared, by the wise, starting with 'i', 'u', etc. Among these, "i (to go), i (to study), u (to sound)" etc., these are pure-vowel verbs. Yā, rā, lā, etc., are single-syllable verbs ending in 'ā'. Khi, ji, ni, etc., are single-syllable verbs ending in 'i'. Pī, etc., are single-syllable verbs ending in 'ī'. Khu, du, ku, etc., are single-syllable verbs ending in 'u', bhū, hū, etc., are single-syllable verbs ending in 'ū'. Khe, je, se, etc., are single-syllable verbs ending in 'e'. So, etc., are single-syllable verbs ending in 'o'. Kara, paca, saṅgāma, etc., are multi-syllable verbs ending in 'a', omā, etc., are multi-syllable verbs ending in 'ā', saki, etc., are multi-syllable verbs ending in 'i'. Cakkhī, etc., are multi-syllable verbs ending in 'ī'. Andhu, etc., are multi-syllable verbs ending in 'u'. Kakkhū, etc., are multi-syllable verbs ending in 'ū'. Gile, mile, etc., are multi-syllable verbs ending in 'e'. Thus, the collection of verbs is in fifteen ways. Now, also in thirty-three ways, the collection of verbs occurs. How? Verbs are pure-vowel, and again, also single-syllable; k-ending, kh-ending, g-ending, and gh-ending verbs. c-ending, ch-ending, j-ending, jh-ending, and ñ-ending; ṭ-ending, ṭh-ending, ḍ-ending, ḍh-ending, and ṇ-ending. Tantā and also thantā, dantā, dhantā, and nantakā; Pantā, phantā, bakārantā, bhantā, mantā, and yantakā. Rantā, lantā, vakārantā, santā, hantā, and ḷantakā; Thus, in thirty-three ways, should be known, the collection of roots here. In the opinion of the Teacher, ḍha, ṇa, ḷa, do not appear at the beginning of words; Therefore, in single-syllable roots, ḍha, ṇa, ḷa are not spoken. By means of the endings -i and -ti, as appropriate, the names of the roots are formed, by the application of the 'iti' suffix. To cook, to beg, to cut, to eat, to do, to be, to go; Going, goes, is, etc., these are the initial usages extracted. Thus, among all the roots taken in these thirty-three categories – From 'saha' (to endure), 'hiṃsa' (to harm), 'īha' (to strive), 'vasa' (to dwell), one should speak of the meaning of the word 'sīha'; From enduring, from harming, 'sīha' indeed, the teachers say. Thus, indeed, a lion endures even dangers like wind and sun, not seizing small creatures for its own food, thinking "What use are many killed ones to me?", and out of compassion, it endures even small beings that are to be endured, thinking "May I not bring about the destruction of small beings that have gone astray." But it harms beings like boars and buffaloes that are to be harmed and have taken on a body; therefore, it is also called 'sīha'. Just as 'takka' (buttermilk) is called so by the meaning of 'churning' due to the inversion of beginning and end, so too 'sīha' should be understood by the meaning of 'harming'. Or, because of its strong energy in all postures, it strives excellently, hence 'sīha'. As it is said – "Just as the lion, king of beasts, whether sitting, standing, or walking; Is always unflagging in energy, with a mind held high." Another method – From enduring and harming, and also from swiftness; One should thus speak of 'sīha', in the teaching of the Sakyan Lion. As it is said in the Suttanipāta Commentary: "From enduring, and from harming, and from swiftness, is sīha." Now the extraction of its meanings is spoken: the word 'sīha' appears in the sense of 'king of beasts' in phrases like "Monks, the lion, king of beasts..."; and in the sense of a proper name (designation) in phrases like "Then General Sīha approached the Blessed One..."; and in phrases like "Monks, 'Sīha' is indeed an appellation for the Tathāgata, the Arahant, the Perfectly Self-Enlightened One..." In the Tathāgata. There, in the Tathāgata, it comes by way of comparison to a similar one. Here it is said— In the lion, and in designation, in the Buddha, the unequalled person; In these three meanings, the word 'lion' occurs. From the roots 'to form' and 'to be afflicted', one should speak of the derivation of the word 'rūpa'; Saying "it forms, it is afflicted," having stated the two former. And this was said by the teachers: "It forms, therefore it is rūpa (form), meaning it manifests a state of being heart-felt by undergoing a change of color." And this was also said: "Why is it called rūpa? By the meaning of being afflicted." But this was said by the Blessed One: "And what, monks, do you call rūpa? Monks, it is called rūpa because it is afflicted. By what is it afflicted? It is afflicted even by cold," and so on. But its summary of meaning was already stated below. By the meaning of 'to produce', and by the root 'udi'; The derivation of the word 'samudda' a wise person should explain. Here, indeed, 'samudda' (ocean) is because, being endowed with eight wonderful and amazing qualities, it causes to flow for those dependent on it, such as fish and sea-monsters, joy and happiness; it produces, it generates, therefore it is 'samudda'. This is our acceptance. But the Aṭṭhakathā teachers say: "It is 'samudda' by the meaning of 'gathering together', by the meaning of 'wetting', by the meaning of 'being wet' it is said to be." But in the Milindapañha, the venerable Nāgasena, when asked by King Milinda: "Venerable Nāgasena, the ocean is called 'samudda', for what reason is water called 'samudda'?" replied: "As much water, O great king, so much salt; as much salt, so much water; because of the equality of water, it is called 'samudda'." Then by King Milinda it was said: "You are skillful, Venerable Nāgasena." Here, indeed, "equal with water is salt here," this derivation of 'samudda' should be understood, as in "nīloda" (blue water) and so on. There, the view of Venerable Nāgasena and our view do not contradict, because they are stated with reference to the natural ocean, and the view of the Aṭṭhakathā teachers (as in) "ocean of craving" and "this is also an ocean" which have come (to be said), and things similar to the ocean, such as craving, eye, ear It should be understood that it is not contradictory because it was said with reference to these and other things. By reason of the root 'khād', Or by reason of the root 'khanu'; Or from the root 'khan', Or from the root 'dhā' preceded by 'khaṃ'; Let the experts in word-groups explain The derivation of the word 'khandha'. There, according to the saying "in brief, the five aggregates of clinging are suffering", being itself a suffering phenomenon, it is eaten, devoured by many sufferings like birth, old age, sickness, death, etc., thus it is 'khandha'. It is also 'khandha' because it is torn apart, destroyed by those very sufferings. It is also 'khandha' because it is dug up, thoroughly dug up. It is also 'khandha' because it holds 'khaṃ' (emptiness/void) due to its emptiness of self or what belongs to self, like the aggregate of form, etc. But from the extraction of meaning – The word 'khandha' Is used in the sense of heap, quality, Designation, and common usage; And also in the sense of portion and part, So one should understand. This has been said in the Sammohavinodanī, the commentary to the Vibhaṅga: "The word khandha occurs in many places: in the sense of a heap, a quality, a designation, and common usage." For example, in passages like "Just as, monks, in the great ocean it is not easy to take a measure of the water, saying 'so many measures of water' or 'so many hundreds of measures of water' or 'so many thousands of measures of water' or 'so many hundreds of thousands of measures of water', but rather it is reckoned as an immeasurable, incalculable great mass of water", here 'khandha' means a heap. Indeed, a small amount of water is not called a 'water-mass', but a large amount is. Similarly, a small amount of dust is not a 'dust-mass', a small number of cows is not a 'cow-mass', a small amount of strength is not a 'strength-mass', a small amount of merit is not a 'merit-mass'. Indeed, a large amount of dust is called a 'dust-mass', and many cows, etc., are called a 'cow-mass', 'strength-mass', 'merit-mass'. But in passages like "mass of virtue, mass of concentration", 'khandha' means a quality. In "The Blessed One saw a great log being carried away by the current of the river Ganges", here it means a designation. A heap is called. “That consciousness, mind, mentality… …cognition, the aggregate of cognition,” in these and similar expressions, it is called a heap by convention. Here, it is meant as a collection. This meaning of heap is the meaning of a mass, the meaning of a multitude, the meaning of a cluster, the meaning of a collection. Therefore, aggregates should be understood as having the characteristic of a collection. It can also be said to have the meaning of a component. In the world, when pressed after taking a loan, people say, “We will pay in two installments, we will pay in three installments.” Thus, it can also be said that aggregates have the characteristic of components. In this way, here, “the aggregate of form means the collection of form, the component of form;