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However, the explanations that are not based on root words are not included here. Praise, in essence, is worship, so the meaning of the root "araha" as "for worship" is appropriate and is adopted by us here. But the Aṭṭhakathā teachers have adopted all meanings of the word "arahant" as they are found, whether based on roots or not. How so? Because he is far and has destroyed the enemies of defilements, that sage; He has destroyed the wheel of existence, and is worthy of requisites and so on; He does not do evil in secret, therefore he is called an Arahant. The Ṭīkā teachers have also adopted it in the same way. How so? Because he is far from the dull-witted, and far from those who know; Because secrets are well abandoned, and because of the worthiness of the wise; And because of the absence of secrecy in existences, the Conqueror is an Arahant worthy of praise. Just as the explanations for the word "arahant", so too should the explanations for the word "arahā" be understood. From having gone well before, and from having spoken well before; The wise one should declare the derivation of the word "Sugata". Here, "Sugata" means "one whose going is good", "Sugata" means "one who has gone to a beautiful place", "Sugata" means "one who has gone rightly", "Sugata" means "one who speaks rightly". Taking these meanings based on the roots, the derivation of the word should be made. For it is said in the Aṭṭhakathās: "Sugata because of his beautiful going, because he has gone to a beautiful place, because he has gone rightly, and because he has spoken rightly. Going is also called 'gata', and that of the Blessed One is beautiful, pure, and blameless. What is that? The Noble Path. By that going, he has gone to the secure direction without obstruction, therefore he is Sugata because of his beautiful going," and so on. From the prefix "bhaga", and from "vanu" or "vamu"; One should declare the derivation of the word "Bhagavā", or in another way. These are the additional explanations: He is called Bhagavā because he enjoyed, partook of, and served the worldly and supramundane blessings, which are called 'bhaga'. He is called Bhagavā because, in his last existence, such as when he was Prince Somanassa, he vomited, disgorged, and cast away the glory, sovereignty, and fame, which are called 'bhaga', without attachment, like a lump of phlegm. Or, he is called Bhagavā because he vomited the worlds that are receptacles like Sineru, Yugandhara, Uttarakuru, and Himavanta, which are called 'bhaga' because they exist together with the constellations; he abandoned them by transcending their inhabitants and dwellings, and by eradicating the desire and attachment connected with them. Or, from the root 'para' (to cross), or from the prefix 'parūpa', from 'mu' (to be free), 'majj' (to cleanse), 'may' (to go), 'muṇ' (to know), 'mi' (to measure), and again 'mi' (to measure) – from these seven roots, one should declare the derivation of the word 'Parama' in the Buddha's teaching. With the word 'Parama', meaning 'supreme speaker', and with eight words, one should declare the word 'Pāramī' as a taddhita derivative. From the prefix 'pāra', and from 'majj' (to cleanse), or 'mu' (to be free), or 'may' (to go), or 'muṇ' (to know), or 'mi' (to measure), or again 'mi' (to measure) – from these six roots, they derive the word 'Pāramī', which refers to the Great Being, hence the sound 'Pāramitā'. Here, first, we will explain the derivation of 'Pāramī' by way of the word 'Parama', which signifies the highest meaning. Then, by way of the root 'para'. Then, by way of the prefix 'pāra' and the root 'mu', etc. Then, by way of the prefix 'pāra' and the root 'majj', etc. She is 'paramā' (supreme) by being the best among beings through the possession of special qualities like generosity and morality. The Great Bodhisattas are Bodhisattas; their state or action is 'pāramī', the acts of giving, etc. Or, 'paramo' is one who crosses, protects, and fulfills; the Bodhisatta is the protector and fulfiller of qualities like generosity. This belongs to the 'paramo', or it is the state or action of the 'paramo', the acts of giving, etc. Or, 'paramo' is one who binds other beings to himself by special qualities; or 'paramo' is one who cleanses himself more than others from the defilement of klesas; or 'paramo' is one who goes to the supreme Nibbāna; or 'paramo' is one who knows and discerns the other world like this world, by means of special knowledge that serves as a measure; or 'paramo' is one who measures the exceedingly great collection of qualities like morality in his own continuum. i. He throws in, thus he is supreme. Or, he measures, harms, the host of defilement-serpent-thieves, who are other than the self-become Dhamma-body, or who are adversaries, causing harm to it; thus he is supreme. He is a great being. This is of the supreme one, or the state of the supreme one, or the action, the perfection, the act of giving and so on. Another way: He purifies, cleanses, in Nibbāna on the other shore, and he purifies, cleanses, beings; thus it is a perfection. He is a great man. His state, or his action, is a perfection. He binds, joins, beings to Nibbāna on the other shore; thus it is a perfection. Or, he goes to Nibbāna on the other shore, and he makes beings go; thus it is a perfection. Or, he knows Nibbāna on the other shore as it truly is, or he throws in, places, beings there; thus it is a perfection. Or, he measures, harms, the enemy of defilements for beings in Nibbāna on the other shore; thus it is a perfection. He is a great man. His state, or his action, is a perfection, the act of giving and so on. In this way, the meaning of the word 'perfections' should be understood. By means of the root 'kara', or by means of the root 'kira', or from the root 'rudhi' with the prefix 'kaṃ', one should explain the derivation of the word 'karuṇā' (compassion) in the teaching of great compassion. Therein, 'karuṇā' (compassion) is that which, when there is suffering in others, causes the hearts of good people to tremble; thus it is compassion. It scatters the suffering of others; thus it is compassion. 'Kaṃ' is said to be happiness; it obstructs, hinders that, it does not make the compassionate one happy; thus it is also compassion. By means of the roots 'vidi', 'vidha', 'vidā', one should explain the derivation of the word 'vijjā' (knowledge), one skilled in word derivation. Therein, 'vijjā' (knowledge) is that which finds, obtains, what is to be found, such as good conduct of body, as it truly is; thus it is knowledge. Or, by way of crushing the mass of darkness and so on, it pierces its own adversary; thus it is knowledge. For that very reason, it makes its own domain known; thus it is also knowledge. By means of the root 'medha', and by means of the roots 'medhā' in two ways, the wise one should declare the derivation of the word 'medhā' (wisdom). Therein, 'medhā' (wisdom) is that which harms, destroys, delusion; thus it is wisdom. Or, it harms, destroys, evil unwholesome states; thus it is also wisdom. Or else – "Wisdom indeed is supreme, say the skilled, Like the king of stars among the constellations; Virtue and glory, and of the good..." mmo, "They follow the wise." From this saying, wisdom associates with virtue, with prosperity, and with the Dhamma of good people; it does not stand alone, this is also wisdom. Another way: it quickly grasps and retains even subtle meanings and Dhamma, this is wisdom; here 'grasps' means 'takes'. Thus, it is said in the Aṭṭhasālinī: "It harms defilements like a thunderbolt on a mountain peak, thus *medhā* (wisdom), or it is *medhā* by way of quick grasping and retention." Due to the root *rañj*, and also from *rā* followed by *ti*; A knower of word meanings should explain the derivation of the word *ratti* (night). Beings delight in it, thus *ratti*. The sound *rā* (noise) ceases, is cut off in it, thus *ratti*; meaning, it is the time when the noise of beings subsides. From *mā* (to measure) with an 's' ending, and from *kammanī* (to act) from both; One should explain the derivation of the word *māsa* (month) from these roots. Thus, it is *māsa* because it measures the lifespan of beings, as if bringing it to an end. There are twelve months, starting with Citta. Namely: Citta, Visākha, Jeṭṭha, Āsāḷha, Sāvaṇa, Bhadda, Assayuja, Kattika, Māgasira, Phussa, Māgha, Phagguṇa. Among these, the Citta month is called "delightful". The Pāli text "Just as in the delightful month, many water-flowers bloom" is seen. Bhadda, however, is called "Poṭṭhapāda". Or, *māsa* is also the name for a type of pulse and for a gold coin. There, the type of pulse is *māsa* because it is eaten within a limited time. The other (gold coin) is called *māsa* because it is handled, touched, taken with "this is mine." From *vad* and *car* preceded by *saṃ*, one should explain the derivation of the word *saṃvacchara* (year); in the teaching of the Sakya Lion. Thus, it is *saṃvacchara* because it proceeds, as if speaking, by associating with various beings and the progression of the Dhamma. Due to the roots *bhid* (to break) and *bhikkh* (to beg), or, having *bhī* (fear) as the prefix, and due to the root *ikkh* (to see); A discerning person should explain the derivation of the word *bhikkhu*. Thus, one who breaks defilements is a *bhikkhu*. Broken, severed A monk is one who wears a patched robe. A monk is one whose habit is to beg. He sees fear in transmigration, or, a monk is one whose habit is to see. From the root *sad* and the root *bhid*, one should speak of the word *sabbhi*; Regarding good people and Nibbāna, this word is used. Here are these explanations: *Sabbhi* means one who breaks the defilements that have the nature of sinking down, a good person, who is also called "noble" or "wise." Also, *sabbhi* is Nibbāna, where defilements that have the nature of sinking down are broken,