English
like "that Bhāradvāja, going, saw the immortal sage," making complete verbs for the latter part, it should be connected as "the king, being, experiences prosperity." For "remembering, going," these are not like "gone, gone, arrived," they are dependent on a subsequent verb, like words ending in -tvā. "Being despised" means "he is despised, therefore he is being despised." Similarly for "being overcome," etc. These are also incomplete passive voice forms, therefore, like "the thief, being led by the king's men, thought thus," making complete verbs for the latter part, "being despised by others, he seeks refuge." "Wealth, being enjoyed by a person, goes to destruction," it should be connected thus. Thus, in all such incomplete sentences, it should be connected. This is the explanation of the words bhūta, parābhūta, sambhūta, which are of indeterminate gender but included in determinate genders. Thus, the explanation of masculine words derived from the root bhū, according to their respective meanings, has been clarified. Now, the explanation of feminine words is stated— Among them, bhāvikā means "she who cultivates," therefore bhāvikā. She who performs cultivation, she is bhāvikā. Bhāvanā means growth, increase, flourishing, practice, repetition. Vibhāvanā means manifestation, showing forth. Or vibhāvanā means non-existence, disappearance. Sambhāvanā means exaltation, praise. Paribhāvanā means pervading, or growth all around. Explanation of feminine words ending in -ā. Bhūmi means "it exists, it becomes, therefore bhūmi," or "here fixed and moving things exist, are born, grow, therefore bhūmi." Bhūmi is called earth. But in "by the attainment of the first stage," etc., the supramundane path is called bhūmi. But the earth known by the blind, foolish populace, these are its names— "Pathavī, medanī, bhūmi, bhūrī, bhū, puthuvī, mahī; Chamā, vasumatī, ubbī, avanī, ku, vasundharā; Jagatī, khiti, v impure, the earth is called "go" and "dharā." Now, where has it been seen before that the words "bhū," "ku," and "go" refer to the earth? The wise should understand that in words like "bhūpāla" (earth-protector), "kumuda" (water-lily, lit. earth-joy), and "gorakkhā" (cow-protection, lit. earth-protection), "Bhū," "ku," and "go" are said to mean earth. "Bhūti" means becoming, existence. "Vibhūti" means destruction, or special becoming, or that by which beings specially come into existence, which is prosperity itself. The statements "the king's prosperity" and "desirable prosperities" confirm this meaning. This is a feminine noun ending in "ī." "Bhūrī" means earth. It is called "bhūrī" because beings come into existence on it, or because it exists, is known, and grows. Or, because existing and non-existing beings dependent on it find delight in it. Indeed, beings dependent on the earth find delight only on the earth; therefore, it is called "bhūrī" in this sense too. The statement "bhūripañño" (one with abundant wisdom) confirms "bhūrī" as meaning earth. Moreover, "bhūrī" (wisdom) is like "bhūrī" (earth), meaning wisdom that is as vast as the earth. The commentary's statement "wisdom arises from effort, the destruction of wisdom from lack of effort" confirms this meaning. Or, "bhūrī" means that which delights in existing things, this is a name for wisdom. The commentary's statement "bhūrī, medhā, pariṇāyikā" (bhūrī, intelligence, guidance) confirms this meaning. Or, wisdom itself overcomes defilements like lust, hence "bhūrī." It also overcomes enemies like lust, hence "bhūrī." Thus, in the Paṭisambhidāmagga, the Venerable Sāriputta said: "It overcomes lust, hence 'bhūrī,' wisdom. Hatred, delusion... etc. Lust is an enemy, it crushes that enemy, hence 'bhūrī,' wisdom. Hatred. Delusion... etc. All karma leading to existence is an enemy, it crushes that enemy, hence 'bhūrī,' wisdom." Here, it should be understood that just as in the word "gotrabhū," the word "bhūrī" is pronounced by making "bhū" a prefix and combining it, even though it should be "aribhū." Moreover, in such nominal words, meanings like "overcoming" are obtained even without a prefix, but not in verbal words. is to be understood. This, however, is a synonym for wisdom – Wisdom, knowing, thought, Investigation, observation; Thorough investigation and sagacity, And also investigation of phenomena. Discernment and skill, Intellect, re-observation; Dexterity and discernment, Intelligence, and examination. Comprehension and guidance, And also insight; Faculty of wisdom, power of wisdom, Non-delusion, and right view; And the goad from Abhidhamma, These have been taken by me. Knowledge, understanding, sagacity, Science, hearing, and view; Counsel, awakening, intellect, the awakened, And ready wit, and enlightenment. Dhamma, knowledge, path, silence, Prudence, understanding, thought, wisdom; Investigation, origin, purity, And sagacity, and also erudition; Knowledge, and also scholarship, Remedy, and also discernment. What is said as "hearing, enlightenment," This is a pair of knowledge names; It applies even to Buddhas, Paccekabuddhas, And their disciples. However, the pair of names, "Supreme enlightenment, enlightenment," Applies only to Paccekabuddhas, And Omniscient Buddhas. The supreme state, called supreme enlightenment, However, The designation of knowledge, Applies only to the Omniscient Buddha. The designation of perfect enlightenment, The supreme state, and so on; Or the designation of knowledge as "Buddha," Applies only to the Omniscient One. What is said as "omniscience," That knowledge belongs only to the Omniscient One; It is fitting. The remaining designations of knowledge, Are all-pervading. Although they exist as knowledge, Terms like "Dhamma-eye," however, Due to the absence of a different purpose, Have not been shown here by me. Bhūtī means the wife of a bhūta. Just as the wife of a peta is called "petī," so too the wife of a bhūta is called "bhūtī." Bhotī means that a woman, when spoken to, is to be addressed as "bhotī" by the speaker, therefore, it is to be understood that a woman is referred to by this term. Just as a man, when spoken to, is addressed as "bhavaṃ" by the speaker, so too a woman, when spoken to, is addressed as "bhotī" by the speaker. "From where, sir Bhāradvāja, did you bring these children?" "I... I will serve the master, may you not be angry, lady.” Here is an example. Or, here, some being is named by way of the feminine gender, that one is to be addressed as “bhotī.” Therefore, by this word, a woman is addressed, and also a non-woman who is named by way of the feminine gender. Thus, even a devaputta (son of a deity), being addressed as “devatā” (deity) by way of the feminine gender, is addressed as “bhotī” with reference to the word “devatā,” how much more so a devadhītā (daughter of a deity). Thus, in “If you, lady, know, tell me that when asked,” here, with reference to the word “devatā,” the feminine gender address “bhotī” is made. Here, the meaning of the Sutta passage is: “If that deceptive, wealth-seeking ascetic does not know, does the lady, the deity, know?” Moreover – “You are desirous of my welfare, O yakkha, you are desirous of my good, O deity; I will do that word of yours, you are my teacher” – In the Maṭṭhakuṇḍalī story, Maṭṭhakuṇḍalī, who was a man, is addressed in the masculine gender as “atthakāmo” with reference to the masculine word “yakkha,” and in the feminine gender as “hitakāmā” with reference to the feminine word “devatā.” Elsewhere too, a devaputta is addressed in the feminine gender with reference to the word “devatā” – “You, foolish one, do not understand the word of the Arahants”; “You are desirous of my welfare, O mother, you are desirous of my good, O deity.” Here, however, in “Come, foolish one, ask forgiveness of King Kusara, the mighty one,” a woman herself is addressed in the feminine gender. Therefore, sometimes, without considering the meaning of the masculine and feminine words, but only considering the gender itself, “bhotī devatā,” “bhotī silā,” “bhotī jambū,” “bhotiṃ devataṃ,” etc., are to be combined with the nominative case, etc. Sometimes, however, considering both gender and meaning, they are to be combined as “bhotī itthī,” “bhotiṃ devaṃ,” etc. “Vibhāvinī” means “she who makes clear,” thus “vibhāvinī.” Similarly in “paribhāvinī,” etc. This is an explanation of feminine words ending in ī. “Bhūti” means “being,” that which comes into existence, that which is. Or, they come into existence, they are born, they grow. And here, `bhū` refers to the seven constituents. `Bhū` is called earth. `Abhū` means a story devoid of growth, or `abhū` means what has not existed before, a story that has not existed before. Or `abhū` means what does not exist, a story that does not exist. "Why do you tell me a non-existent story, you speak evil indeed!" This is a statement that proves these meanings. This is an explanation of feminine nouns ending in `ū`. This is an explanation of definite feminine nouns. But for indefinite gender words included in definite feminine nouns, the explanation of words like `bhūta`, `parābhūta`, `sambhūta`, etc., is easily understood according to the method. Thus, for feminine nouns formed from the root `bhū`, the explanation has been clarified appropriately, based on their prior forms. Now, the explanation of neuter nouns is given – there, `bhūta` refers to the fourfold great elemental form, beginning with the earth element. For it exists as a support for others, hence `bhūta`; or the derived forms exist dependent on it, hence `bhūta`. Or `bhūta` means a being, or one named `bhūta`. Indeed, `bhūta` in the neuter gender refers to all beings, and those named thus, like yakkhas. "Time devours all beings, together with themselves. Whatever beings are gathered here, having abandoned the beings, he departed from that place." In such instances, the neuter usage should be understood.