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which receives names like "the destruction of passion." Thus it is said in the Saṃyutta Commentary: "Because defilements that have the nature of sinking down are broken by means of Nibbāna, therefore it is called *sabbhi*." Here we say this: "Because by means of Nibbāna, the defilements that have the nature of sinking down are broken, therefore that deathless state is called *sabbhi*." From the root *brū* and the root *sad*, the origin of the word *bhisi*; The ancient teachers, wise ones, spoke of it as nourished by qualities. Thus, the ancients explained the origin of the word *bhisi* as "they speak here, they sink down, therefore *bhisi*." Also, by virtue of the root *sukha*, or from *su* prefixed to *khādati*, or from *su* prefixed to *khanati*, one should speak of the word *sukha*. For *sukha* means it makes happy. It means it makes happy the one in whom it arises. Also, *sukha* means it thoroughly devours suffering. Also, *sukha* means it thoroughly digs out suffering. Also, by virtue of the root *dukkha*, or from *du* prefixed to *khādati*, or from *du* prefixed to *khanati*, one should speak of the word *dukkha*. For *dukkha* means it makes unhappy. It means it makes unhappy the one in whom it arises. Also, *dukkha* means it badly devours happiness. Also, *dukkha* means it badly digs out happiness. Or, it digs out happiness in two ways, therefore *dukkha*. Also, by virtue of the root *gandha*, or by means of the root *gam*, or from the root *gamudhā*, one should speak of the word *gandha*. Thus, *gandha* means it makes known, it indicates its own object, it proclaims "this is fragrant, this is foul-smelling," it slanders a hidden flower or fruit, saying "this is here." It means it was like a heap of dust. Or, it is called *gandha* because it cuts off, a pleasant smell by its fragrance cuts off an unpleasant smell, and an unpleasant smell by its foulness cuts off a pleasant smell. Here, regarding the word *gandha* in the sense of cutting: “A son born superior, or equal, The wise desire; One born inferior they do not desire, Who is a disgrace to the family.” This Pāli passage is an illustration. Or, it is called *gandha* because it goes, being carried by the wind. For in Kaccāyana’s grammar, “*khandha*, *andhaga*, *gandhā*” are given as respective substitutions for the roots *khāda*, *ama*, *gami*. Or, it is called *gandha* because it is held while going. This was stated by the venerable teacher Buddhadatta, a grammarian skilled in the method of etymology: “It is held while going, or *gandha* from indicating.” From the root *rasa*, And also from the root *ramāsa*, The wise in Dhamma-flavor Declare the derivation of the word *rasa*. For *rasa* means they taste it, they enjoy it, so it is *rasa*; or they enjoy it, they eat it, so it is *rasa*. It is also said, “It is declared as *rasa* because they, enjoying, eat it.” The meaning here is: because beings such as devas and humans, enjoying, eat that Dhamma-nature, therefore that Dhamma-nature is called *rasa*, as declared by those skilled in etymology. The word division, however, should be understood thus: “They eat it, they do not eat it,” Such would be the word division there; For the meaning is desired there In the sense of agent and object. According to what has been stated, Even in unstated passages; The method should be applied appropriately By those skilled in method, a beautiful method. Those words which are free from root analysis, Are considered unanalyzable; And there are many such, like *pītalohita* (yellow-red); Even words derived from roots, like *dhaga*, etc.; Are regarded as unanalyzable, Due to the distinction in the rule for *go* (cow), etc. Thus, the word “*go* (cow) because it goes,” Having been stated, is again Made unanalyzable, and they said “*gāvo*” (cows), etc. Absolutely unanalyzable words Are *viḍūḍabha*, etc.; And words in the form of roots, Like “*pabbatāyati*” (acts like a mountain), etc. Such as: "Viḍūḍabha, tisso, yevāpano, pītaṃ, lohitaṃ" such nominal words are unanalyzable. But "nīlaṃ, pītaṃ, yevāpanako" and so on, in the sense of blue color, yellow color. Since they come from roots like "ke re ge" sounds, "nīlati" means blue, "pītatī" means yellow, and "ye vā pana" (whatever else) is said, taught by the Blessed One, therefore "yevāpanako" should be said to be analyzable. Some might ask here, "Are not verbs like 'nīlati' and 'pītatī' not found in the Tipiṭaka, the Buddha's word?" Even if they are not found, they should be taken as an ancient language that is not currently in use. Just as in "nāthatīti nātho" (he who seeks refuge is a protector), even though the verb "nāthatī" is not found in the Buddha's word, yet because the root "nātha" (to seek refuge, to oppress, to rule, to bless) is seen, the Aṭṭhakathā teachers accepted it. Similarly, this should be seen. For a root would not be called a root if it lacked a verb. And further, just as in the Jātaka Pāḷi, "yāva byāti nimīsati, tatrāpi rasatibbayo" (as long as he opens his eyes, even there is a taste of craving), in this Buddha-era, the verb "byātī," which is an ancient language not circulating in the speech of gods and humans, is found. Similarly, "nīlati, pītatī" and so on must be verbs from an ancient language. There, "yāva byātī" means "as long as he opens his eyes." This was the usage at the time when the Bodhisatta was a wanderer named Cūḷabodhi. Just as words like "viḍūḍabha" are called unanalyzable in terms of roots, similarly, "pabbatāyati, samuddāyati, cicciṭāyati, dhūmāyati, duddubhāyati, mettāyati, karuṇāyati, mamāyati" and so on, and "chattīyati, vatthīyati, parikkhārīyati, dhanīyati, paṭīyati" and so on, and "atihatthayati, upavīṇayati, daḷhayati, pamāṇayati, kusalayati, visuddhayati" and so on, are also called unanalyzable in terms of roots. There, "pabbatā" In "yatī" and so on, the Sangha acts like a mountain, it 'mountains'. Similarly, it 'oceans'. A sound acts like a 'cicciṭa', it 'sizzles'. A thing acts like smoke, it 'smokes'. A sound acts like a 'duddubha', it 'drums'. A monk 'mettā-s', and similarly, 'karuṇā-s'. One grasps "This is mine," one 'mines'. A non-umbrella acts like an umbrella, it 'umbrellas'. A non-son acts like a son, it 'sons'. A pupil acts like a teacher. One desires one's own bowl, one 'bowls'. Similarly, one 'clothes'. One 'requisites'. One 'robes'. One 'riches'. One 'cloths'. One surpasses with an elephant, one 'elephant-surpasses'. One sings along with a lute, one 'lute-sings'. One makes effort firm, one 'firms'. One makes a measure, one 'measures'. One asks about skill, one 'skills'. The night becomes pure, it 'pures'. Here is the word-series: "He mountains, they mountain. You mountain, you (pl.) mountain. I mountain, we mountain." In this manner, all the rest should be constructed according to the eight inflections. Similarly, in "he oceans, he umbrellas," and so on. There, also by way of the causative, "He causes to mountain, he mountains. He causes to son, he sons." Such word-formation occurs. But this word-series is: He mountains, they mountain. You mountain. The rest should be constructed. Thus, by way of roots, formed and unformed words have been explained. Now, the characteristics of verb groups, the characteristics of non-verbs, the combination of causative suffixes, the one-object and two-object verbs in the causative, the group of inferable forms, the one-group, two-group, and three-group verbs, the forms of pure agent and causative agent verbs, the forms of passive and impersonal verbs, the one-causative and two-causative verbs, and the non-causative two-object verbs— all these we shall explain as appropriate. There, in the usage of all verb-dependent forms, the suffix 'a' coming after a pure-vowel root, or a one-vowel root, or a many-vowel root, is the characteristic of the Bhūvādi group by way of general characteristics, and special characteristics... And according to the moment, in the verbal form, from a root ending in 'i' with multiple vowels, along with the 'a' suffix, the constant insertion of 'ṃ', and in the nominal form, merely the insertion of 'ṃ', is the characteristic of the Bhūvādi group. In the verbal form, in the active voice, from roots, along with the 'a' suffix, the fixed insertion of 'ṃ' is the characteristic of the Rudhādi group, as a general characteristic. But as a special characteristic, in the verbal form, in the active voice, from roots, along with the 'i', 'e', 'o' suffixes, the fixed insertion of 'ṃ', and in the nominal form, merely the unfixed insertion of 'ṃ', is the characteristic of the Rudhādi group. In the active voice, from roots, the subsequent occurrence of the 'ya' suffix, whether or not it undergoes substitution, is the characteristic of the Divādi group. In the active voice, from roots, the subsequent occurrence of the 'ṇu', 'ṇā', 'uṇā' suffixes, as appropriate, is the characteristic of the Svādi group. In the active voice, from roots, the subsequent occurrence of the 'nā' suffix is the characteristic of the Kiyādi group. In the active voice, from roots, in the verbal form, by way of less frequent usage, and in the nominal form, by way of frequent usage, the subsequent occurrence of the 'ppaṇhā' suffix is the characteristic of the Gahādi group. In the active voice, from roots, as far as possible, the subsequent occurrence of the 'o', 'yi', 'ra' suffixes is the characteristic of the Tanādi group. In the verbal form, in the active voice, from roots, in all ways, the subsequent occurrence of the 'ṇe', 'ṇaya' suffixes is the characteristic of the Curādi group, as a general characteristic. But as a special characteristic, in the verbal form, from a root ending in 'i', along with the 'ṇe', 'ṇaya' suffixes, the constant insertion of 'ṃ', and in the nominal form, merely the insertion of 'ṃ', is the characteristic of the Curādi group. The non-occurrence of the suffixes indicating the groups is the characteristic of non-roots.