English
at the time of jhāna attainment, by means of the fading away of perception, even before the arising of non-perception, without the activity of overcoming. That act of overcoming is now accomplished, so it is called "Abhibhū" because it overcame. Moreover, even though there is no activity of overcoming due to its unconscious nature, it is considered as if it were conscious, due to its activity in a previous conscious state. with the use of a metaphor, the statement of activity is indeed appropriate. For it is seen in the world and in the Dispensation that even an inanimate object, like an animate one, is spoken of as active by way of metaphor. How so? "The bank desires to fall," thus in the world. But in the Dispensation— "Seeing the children crying, the great trees, agitated, bent down by themselves, and approached the children." And "Now, venerable sir, the trees are like embers, bearing fruit, having shed their leaves." And "The fruit pleases the farmer," and so on. Regarding the word *abhibhū* as referring to a non-percipient being, the statement "he considers the conqueror to be conquered" is a proof here. Or *abhibhū* means "he overcomes," whoever is an overcomer of others. But especially, the Tathāgata alone is *abhibhū*. For it was said by the Blessed One: "Monks, the Tathāgata is a conqueror, unconquered, a seer of other things, a master." Some, however, say that "the conqueror (abhibhū) is the thousandfold Brahmā." *Vibhū* means "distinguished," "excellent." The statement "if the Buddha has crossed the stream of existence, gone to the end of the world, he is distinguished (vibhū)" is a proof of this meaning. Here, *vibhū* means "distinguished by the attainment of the physical body and the Dhamma-body." And it was said: "Even his visible physical body is inconceivable; what then of the Dhamma-body, in terms of unique knowledge?" *Adhibhū* means "he overcomes," an overlord. "Then, scorched by the heat of my asceticism, the overlord of the heavens, assuming the guise of a brahmin, came to me for alms." This is a proof of this meaning. *Patibhū* means "one who stands surety," a guarantor. "The guarantor of the ox" is a proof of this meaning. *Gotrabhū* means "one who has become by making the deathless great Nibbāna, called the lineage, his object." It refers to the person endowed with the powerful insight-consciousness that has reached its peak, immediately preceding the path of stream-entry. For it was said by the Blessed One: "And what person is *gotrabhū*? The person endowed with those states immediately after which there is the descent into the noble state." “hū” – this is the word that establishes the meaning here. Moreover, a samaṇa, experiencing only the lineage, even a samaṇa with a saffron neck-band, is a gotrabhū. For he experiences, finds, only the lineage as “samaṇa,” not the samaṇa-qualities as they are not present in himself, thus he is called “gotrabhū.” “Ananda, in the future there will be gotrabhū, samaṇas with saffron neck-bands, immoral, of evil nature” – this is the word that establishes this meaning. Vatrabhū is Sakka. For he, having attained Sakka-hood through the seven observances such as supporting mother and father, overcomes other devas by his observance, thus Vatrabhū. In the Āgama Commentary, however, taking also the meaning of “attainment” found in the root “bhū,” it is said, “Having overcome others by his observance and attained sovereignty over devas, thus Vatrabhū.” And also, “He overcomes the asura named Vatra, thus Vatrabhū.” “Vatrabhū, the father of Jayanta” – this is the word that establishes this meaning. Here, Vatrabhū means the conqueror of the asura named Vatra. Jayataṃ pitā means the father of Jayanta. “Sakka, Indra, Purindada” – these are synonymous terms. We will explain this in the section on roots. Parābhibhū means one who overcomes others, thus Parābhibhū. Similarly in Rūpābhibhū, etc. Sabbābhibhū means one who overcomes all that is to be overcome, thus Sabbābhibhū. And this name Sabbābhibhū is applicable only to the Tathāgata. For it was said by the Blessed One: “I am the all-overcomer, the all-knower, Untainted by all things; Having abandoned all, liberated through the destruction of craving, Having known by myself, whom should I point to as teacher?” This is the declension of masculine nouns ending in ū. This is a declension of fixed masculine nouns. Now, the declension of indeterminate gender words that are included among fixed gender words, such as bhūta, parābhūta, sambhūta, etc., is stated. Therein, bhūta means that which came into being by its own conditions, thus bhūta. Bhūta means born, arisen, produced, manifested, appeared. Or bhūta means any being that has attained a form, whether conscious or unconscious. Or, that which comes into being in such a way, thus bhūta. That which is true, real, unfailing, unperverted, whatever it may be, here the word 'bhūta' means 'true'. The phrase "bhūtaṭṭho" (meaning of 'bhūta') is the supporting statement for this. 'Parābhūta' means 'overcome', 'defeated'. 'Suṭṭhu bhūta' means 'well-become', 'sambhūta' (perfectly formed). 'Visesena bhūta' means 'specially become', 'vibhūta' (manifest). Or 'vissuto bhūta' means 'well-known', 'vibhūta'. The phrase "vibhūtārammaṇa" (manifest object) is the supporting statement for this meaning. Or 'vibhavī' means 'vibhūta', the meaning is 'destroyed'. The phrase "rūpe vibhūte na phusanti phassā" (when forms are destroyed, contacts do not touch) is the supporting statement for this meaning. 'Pākaṭo bhūta' means 'manifested', 'pātubhūta'. 'Āvi bhavati' means 'becomes manifest', 'āvibhūta'. Similarly 'tirobhūta' (disappeared). 'Vinābhūta' (separated). 'Bhavitumanucchaviko' means 'fit to be', 'bhabbo' (capable). 'Paribhaviyate so' means 'he is despised', 'paribhūto'. Whoever is oppressed or scorned by anyone, he is 'paribhūto'. 'Gamyamānattho' means 'one who goes as he pleases', 'yathākāmacārī'. 'Abhibhaviyyate so' means 'he is overcome', 'abhibhūto'. 'Adhibhaviyate so' means 'he is dominated', 'adhibhūto'. Similarly 'addhabhūto'. Here the word 'addha' is synonymous with 'adhi'. The phrase "cakkhu bhikkhave addhabhūtaṃ, rūpā addhabhūtā, cakkhuviññāṇaṃ addhabhūtaṃ" (Monks, the eye is dominated, forms are dominated, eye-consciousness is dominated) is the supporting statement for this meaning. Also the phrase "idha bhikkhave bhikkhu na heva anaddhabhūtaṃ attānaṃ na addhabhāvetī" (Here, monks, a bhikkhu does not make himself undominated, nor does he dominate himself). There, 'anaddhabhūtaṃ' means 'not dominated by suffering'. 'Not dominated by suffering' refers to the human state. 'Na addhabhāveti' means 'does not dominate', this is the meaning of the Sutta phrase. 'Anubhaviyate so' means 'he is experienced', 'anubhūto'. Similarly 'samanubhūto' (fully experienced). 'Paccanubhūto' (experienced in return). 'Bhāvito'. Here, 'bhāvito' in phrases like "satisambojjhaṅgo kho kassapa mayā sammadakkhāto bhāvito" (Kassapa, the mindfulness enlightenment factor has been well-expounded and developed by me) should be seen in the Dispensation as a principal word denoting a quality, being in apposition with the subject. However, in the system of the sectarians, 'bhāvito' refers to sense pleasures. This is stated in the Pāḷi: "na bhāvitamāsīsatī" (does not long for what is developed). There, 'bhāvitā' refers to the five sense pleasures. 'Na āsīsati na sevati' means 'does not long for, does not indulge in them', this is the meaning of the Sutta phrase. 'Sambhāviyate so' means 'he is esteemed', 'sambhāvito'. Similarly 'vibhāvito' (made clear). 'Paribhāvito' (pervaded). 'Anuparibhūto' (repeatedly pervaded). 'Manaṃparibhūto' means 'he is despised in mind'. a soti manaṃparibhūto. Here, manaṃparibhūto means slightly not yet insulted. For manaṃ is an indeclinable particle. Its usage should be understood in phrases like: “By the very wise son, I was manaṃ upakūlito (deeply troubled/vexed). Devadatta, by his own ignorance and lack of patience and loving-kindness, manaṃ nāsito (destroyed) the Elder Kumārakassapa and the nun, manaṃ vuḷho ahosī (was manaṃ carried away/overwhelmed).” Here, we shall state some justification for the word manaṃ. The word manaṃ is divided into two, nominal and indeclinable; When it exists, it is manaṃ, as in ‘manamhi upakūlito’. Paribhavitabboti means he can be insulted by another, thus paribhavitabboti. Similarly, paribhottabbo, paribhavanīyo. For in the place of the tabbapaccaya, the usage of sakkuṇeyya (can) is seen: “An unobtained object should be obtained, is obtainable, or one can obtain it.” Or, he deserves to be insulted, thus paribhavitabbo. Similarly, paribhottabbo, paribhavanīyo. Indeed, in the place of the tabbapaccaya, the usage of arahati (deserves) is seen: “He deserves a gain that can be obtained, thus laddhabba (to be obtained).” Here, for the existence of the word paribhottabbo, the Pāli passage “A khattiya, O great king, should not be despised or paribhottabbo (insulted) because he is young” is an example. The roots bhū with abhi and adhi prefixes have the same meaning. The remaining pairs should be understood according to the method. Bhamāno means bhavatīti (becomes) bhamāno; the elision of the letter ‘v’ in the middle should be noted. Here, this should be said: “What is he, bhamāno, Saccaka?” In this Pāli passage, the form of the root bhavatī appears only with the elision of ‘v’. Here is the Pāli passage: “What is he, bhamāno, Saccaka the Nigaṇṭha’s son, who will challenge the Buddha’s doctrine?” Vibhavamāno means vibhavatīti (becomes dispossessed) vibhavamāno. Similarly, in paribhavamāno and so on. There, “abhisambhonto” means doing, accomplishing, that is the meaning. “Accomplishing all things, he should dwell in the royal residence” is a statement that supports this meaning. Since these words like “bhavamāno” are participles in the present tense, He does not cry while remembering, he takes while going,