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is pabhava (origin/power), anyone who is capable. Not pabhava is appabhava (powerless). And this "appabhava" is seen in the Jātaka – "Like a cloud torn by the wind, weeping, I approached a tree; Being powerless there, I grasped a branch with my hands." There, this is a supporting statement. An explanation of masculine nouns ending in -aṃ. Dhanabhūti means "may wealth be his," thus dhanabhūti (wealth-being). Siribhūti is a designation for beauty, and for wisdom and merit. May that be his, thus siribhūti (glory-being). Similarly sotthibhūti (welfare-being), suvatthibhūti (well-being). An explanation of masculine nouns ending in -ī. Bhāvī means one whose nature is to be, one whose nature is becoming, one who acts well in becoming. Similarly vibhāvī (distinguisher). Sambhāvī (honorer). Paribhāvī (contemner). Among these, vibhāvī is said to be a wise person who is capable of distinguishing meaning. Here, vidvā (learned), vijjāgato (attained knowledge), ñāṇī (wise), etc., should be understood as synonyms. And here are (the terms): Learned, attained knowledge, wise, distinguisher, sage, intelligent; Awakened, skilled, discerning, knower of faults, learned, knowing. Insightful, and ready-witted, intelligent, skillful, poet; Expert, far-sighted, wise, perceptive, thoughtful, and this one. Possessing eyes, possessing ears, capable, steadfast, profound, discerning; Wise, intelligent, sagacious, thus named is the distinguisher. An explanation of masculine nouns ending in -ī. Sayambhū means one who becomes by oneself, thus self-existent. Who is that? One who knows everything by oneself, without another's instruction. Having penetrated the Dhamma, the Sakyamuni Blessed One attained omniscience. This was said by the Blessed One: No teacher have I, None like me is found; In the world with its gods, No opponent have I. For I am an Arahant in the world, I am the supreme teacher; I am the one Fully Self-Awakened, Cooled am I, extinguished. In essence, however, the continuum of aggregates, perfected by perfections, with self-existent knowledge, with all defilements, even their latent tendencies, completely eradicated, the foundation of immeasurable groups of qualities such as great compassion and omniscience, is the Self-Awakened One. Such a continuum of aggregates is called the foremost person in the world. This was said by the Blessed One: "One person, monks, arising in the world, arises as a wondrous human being. Who is that one person? The Tathāgata, monks, the Arahant, the Fully Self-Awakened One." That one person is now renowned by names acquired from true qualities such as "Omniscient One," "Well-Gone One," etc.; and renowned by clan as "Gotama," "Kinsman of the Sun"; and renowned by family as "Son of the Sakyas," "Sakya," "Sakyamuni," "Lion of the Sakyas," "Bull of the Sakyas"; and renowned by parents as "Son of Suddhodana and Māyādevī"; and renowned by the name he received as "Siddhattha." And here are verses: He who was the one person, That Buddha, chief of speakers; By clan, named Gotama, And likewise, Kinsman of the Sun. Born in the Sakya clan, He is known as Sakyaputta; And called Sakka, And likewise, Sakyamuni. By his supremacy everywhere, And his supremacy among the Sakyas; He is honored as Sakyasīha, And as Sakyapuṅgava. By his father, Suddhodana, Known like the moon in the sky; And known by his mother, As the son of Māyādevī. Omniscient, Well-Gone, Buddha, King of Dhamma, Tathāgata; All-Auspicious, Blessed One, Conqueror, Ten-Powered, Sage. Teacher, Leader, Protector, Chief of Sages, Leader of the World; Bull among Men, Conqueror of the World, Fully Awakened, Foremost of Two-Footed Beings. God of gods, Teacher of the World, Master of Dhamma, Great Sage; All-Seeing Eye, Trainer of tamable men, Conqueror of Māra. Lord of Dhamma He is the leader of the caravan, whose word is not to be doubted; The Pure God, God of gods, and lord of ascetics. He is greatly wise, unsurpassed, a lion among men, and endowed with vision; The Sage of sages, chief of men, sixfold-knowing, heard among people. He is Aṅgīrasa, king of ascetics, friend of the world, bestower of the deathless; The speaker, the establisher, the Dhamma-wheel-turner, lord of ascetics. He is the lamp of the world, full of glory, chief of ascetics, supreme among men; Knower of the three worlds, light of the world, supreme among persons. He is the seer of truth, marked with a hundred merits, named Truth; Kin of the sun, unequalled, foremost among those with five eyes. He is the vanquisher of all, knower of all, truly named, and gone to the other shore; The most excellent of men, all-seeing, charioteer of men. Thus he is known as the Perfectly Self-Awakened One, and the Supreme Being; The Imperturbable, the Analyzer, and the Greatly Compassionate One. He is described as the Eye-become, Dhamma-become, and Knowledge-become; And praised as Brahma-become, and the Noble Man. He is the Eldest of the world, Self-existent, the Great Seer, the vanquisher of Māra; Whose word is fruitful, the Dhamma-body, the conqueror of Māra. Innumerable are the names, of the Great Seer, according to his qualities; Who among poets can recount the name that is based on his qualities? Among these, the name "Omniscient" and so forth, would be common; To all Buddhas, but "Gotama" and so forth, is not. "Buddha" and "Paccekabuddha," "Self-existent" in the Teaching; Some say "Brahmā is Self-existent," but that is not within the Teaching. The words "Buddha, Tathāgata, Teacher, Bhagavā"; They frequently appear in thousands of places. And among these, the first word and the last word; A skilled person should discern that they also appear together. As for qualifying words, there are dependent words; And independent words, thus words are of two kinds. For example, the appellations "leader of the caravan," "chief of men," "sixfold-knowing" are dependent qualifying words. How so? "Thus the leader of the caravan, the unsurpassed one, who has conquered the battle; Is attended by his disciples, the three-knowledge-holders, who have overcome death. Whom the world worships, And the world-protector always bows down to; His excellent teaching, Is to be known by the wise." "of the best of men," "the teaching of the six-fold knower." Such are the words that require qualifying terms. But terms like "Buddha," "Victor," "Blessed One" do not require qualifying terms; this should be understood. Some here might say thus: "Terms like 'chief of sages,' 'chief of recluses,' 'lord of recluses,' 'lord of ascetics,' 'kinsman of the sun,' 'kinsman of the sun,' mentioned here, since they lack distinct meanings, contain the fault of repetition." That is not so, because terms are seen in two ways: as constructed terms and unconstructed terms, according to whether they are capable of being constructed or not. For instance, concerning the term "Lion of the Sakyas," some construct various other terms like "King of the Sakyas' beasts," "Lord of the Sakyas' wild animals," and so on. Indeed, in the scriptures, the reading "who attained the supreme, pure, excellent state, difficult to reach in two ways" is seen. Similarly, concerning the term "King of Dhamma," some construct "Lord of the Dhamma's directions" and so on. Concerning the term "Omniscient One," they construct "All-seeing," "All-seer," and so on. Concerning the term "Thousand-eyed," they construct "Ten-hundred-eyed" and so on. Concerning the term "Kinsman of the Sun," they construct "Kinsman of the lotus's friend" and so on. Concerning the term "Lotus-born," they construct "Water-born," "Grove," and so on. Indeed, in the scriptures, considering that what is a lotus is called water-born, the noble ones who attained analytical knowledge, in the manner of eloquent discourse, where "named Padumuttara" should be said, the reading "named Jalajuttara" is seen. Thus, constructed terms are seen. But terms like "Buddha," "Blessed One" are unconstructed terms. For this was said by the Dhamma General, the venerable Sāriputta: "The name 'Buddha' was not made by a mother, nor made by a father, nor made by a sister, nor made by relatives and kinsmen, nor made by deities. This is a name that comes from liberation, for Buddhas, Blessed Ones, at their enlightenment..." at the root, with the attainment of omniscience, a true designation, namely, "Buddha." Likewise, "Bhagavā is not a name made by a mother… a true designation, namely, "Bhagavā." Thus, "Buddha Bhagavā" are unconditioned designations. For these designations, and "Teacher, Well-gone, Conqueror," and so on, are not conditioned by any other designation, nor are other designations seen to be conditioned by these. For example, the names "Awakener, Enlightener, Enlighter," and so on, are not conditioned by the designation "Buddha." Likewise, the names "Possessor of fortune, Instructor, Speaker of good words," and so on, are not conditioned by the names "Bhagavā, Teacher, Well-gone," and so on. Thus, to show this distinction, it should be understood that we have made repetitions in the manner of "Chief of sages, Chief of recluses, Lord of recluses, Lord of ascetics, Kinsman of the sun, Kinsman of the radiant one," and so on. The same method should be applied elsewhere. Here it is said: "A conditioned name, and an unconditioned name; The Buddha, excellent in two difficult paths, thus the name is twofold." "Pabhū" means "lord," "master," because it arises by force from something. "This hunter is the lord of the forest" is a statement that confirms this meaning. "Abhibhū" means "overcomer," because it overcomes; it is the non-percipient being. What did it overcome? The four immaterial aggregates. Thus, it is "Abhibhū" because it overcame the four immaterial aggregates. And indeed, being unconscious, it began to overcome the four immaterial aggregates by making them cease in the non-percipient realm, through cultivating the fifth jhāna attained by oneself