English
If it is asked whether the gender is reversed for the ease of versification? No, "Whatever yakkhas and great beings grasp, neither inside nor outside of it is a place found for them." Even in this prose composition, the neuter gender of the word `bhūta` is seen, so it should be understood. `Mahābhūta` refers to the fourfold great elemental form as described. Its nature as a great element should be understood from reasons like its great manifestation. How? That which is a great being is a great element; that which is associated with the great being called a magician is also a great element; that which is associated with great beings like yakkhas is also a great element; that which sustains beings with great factors like food and clothing is also a great element; that which is a greatly transformed being is also a great element. Thus, for reasons like its great manifestation, `mahābhū...` This should be understood. Here, this should be carefully noted— The word "bhūta" occurs in neuter gender, and in feminine gender for designation and qualities. Words like "bhūta" and "sambhūta", which denote designations, should be applied in all three genders, this should be especially known. "A being stands, beings stand, this is a monk; now a being, minds, are pure beings. This bride is a barren being," these are the examples stated, which one seeking the meaning of the Teaching should carefully note. "Bhavitta" means a place of growth. It is called "bhavitta" because beings grow there, "My origin, my growth, thus he sank into the mud" is a statement that supports this meaning. "Bhavitta" and "bhāvitta" are two readings I have seen, with short and long vowels, in the Bhaggava Jātaka. "Bhūna" means growth, development. "I am indeed the defiler, the killer of the embryo, of the great King Patāpa," and "I have committed foeticide" are statements that support this meaning. "Bhavana" means the act of becoming. Or, it is called "bhavana" because beings grow there with sons, daughters, and various possessions, meaning a house, "my ancestral home" is a statement that supports this meaning. "House, home, dwelling, and bhavana (abode)" is a synonym. "Parabhavana" means falling into decay. "Sambhavana" means good growth. "Vibhavana" means destruction or ruin. "Pātubhavana" means manifestation, appearance, or gaining a form. "Āvibhavana" means being evident. "Tirobhavana" means being concealed. "Vinābhavana" means separation. "Sotthibhavana" means well-being. "Paribhavana" means oppression or contempt. "Abhibhavana" means overcoming. "Adhibhavana" means overpowering. "Anubhavana" means experiencing. "Samanubhavana" means thoroughly experiencing. "Paccanubhavana" means thoroughly experiencing even with mastery. Explanation of the 'a' ending. A 'revealer of meaning' is a mind, knowledge, or family that has the nature of revealing meaning. Similarly, a 'revealer of Dhamma'. Explanation of neuter gender ending in 'i'. 'Gotrabhū' is a gotrabhū-mind which has a conceptual object or a sublime object. For it overcomes the sensuous realm lineage and develops or produces the sublime realm lineage, therefore it is called 'gotrabhū'. Moreover, 'gotrabhū' is the gotrabhū-knowledge that arises in the path-process with Nibbāna as its object, or the gotrabhū-knowledge that arises in the fruition-attainment process with conditioned phenomena as its object. Among these, the first overcomes the ordinary person's lineage and develops the noble lineage, and the designation of 'lineage' arises by taking Nibbāna as its object, therefore it is called 'gotrabhū'. But the second, though having conditioned phenomena as its object, by way of repeated practice, develops the associated fruition-minds in the designation of lineage, in Nibbāna, therefore it is called 'gotrabhū'. This is the Pāli grammatical distinction: The word spoken as 'Gotrabhu' (short 'u'), should be understood as neuter, referring to knowledge, mind, etc. But the word spoken as 'Gotrabhū' (long 'ū'), should be understood as masculine, referring to persons, etc. But do not say that what is spoken with a long vowel is neuter; Other distinctions, ending in 'bindu', are said to be three. Those ending in 'ī' and 'ū' become short in the teaching; Attaining neuter gender, like 'sahabhu' and 'sīghayāyi'. That which exists with the mind is 'cittasahabhu'; That which does not exist with the mind is 'nacittasahabhu', which is form. Explanation of neuter gender ending in 'u'. This is an explanation of fixed neuter gender. The explanation of words like 'bhūta' and 'parābhūta', which have unfixed gender but are included among fixed neuter genders, is easily understood according to the method. Thus, the explanation of neuter gender words derived from the root 'bhū', in terms of their appropriate prior forms, etc., has been clarified. Thus, in every way, the explanation of the three genders is completed. Spoken by various methods of gender, words from the root 'bhū'... This which is of gender nature; To be embraced, dearer, well-heard, well-gendered, A person should keep in mind, desiring excellence in gender knowledge. Thus, for the skill of the wise in the paths of expression in the nine-membered, with commentaries, three Piṭakas, In the Saddanīti treatise made for the purpose of skill, The division of nominal forms, consisting of root elements, having three genders, The Fourth Chapter. 5. Masculine nominal word-series ending in 'o' Of those derived from the root 'bhū', Of nominals from now on; I shall expound the word-series, And also other word-series. Scattered discourse here, When thus said, will not be; The classification of word-series, Will be complete. Of the lion-like former teachers, Therefore, the heard opinion here; Having made it a forerunner, I shall speak with full determination. Puriso, purisā. Purisaṃ, purise. Purisena, purisehi, purisebhi. Purisassa, purisānaṃ. Purisā, purisasmā, purisamhā, purisehi, purisebhi. Purisassa, purisānaṃ. Purise, purisasmiṃ, purisamhi, purisesu. Bho purisa, bhavanto purisā. This is the method of the nominal word-series for the base form 'purisa' (man), extracted from the Niruttipiṭaka made by the Venerable Mahākaccāna, who possessed analytical knowledge. There, in the singular and plural forms of 'purisa', the nominative case etc. occur. How is that? 'Puriso tiṭṭhati' (a man stands), 'purisā tiṭṭhanti' (men stand). There, 'puriso' is the nominative case in the singular form of 'purisa', and 'purisā' is the nominative case in the plural form of 'purisa'. 'Purisaṃ passati' (he sees a man), 'purise passati' (he sees men). There, 'purisaṃ' is the accusative case in the singular form of 'purisa', and 'purise' is the accusative case in the plural form of 'purisa'. 'Purisena kataṃ' (done by a man), 'purisehi kataṃ' (done by men), 'purisebhi kataṃ' (done by men). There, 'purisena' is the instrumental case in the singular form of 'purisa', and 'purisehi', 'purisebhi' are the instrumental case in the plural form of 'purisa'. 'Purisassa dīyate' (given to a man), 'purisānaṃ dīyate' (given to men). There, 'purisassa' is the singular... In 'aca', the dative case occurs. In 'purisānaṃ', in the word 'purisa', in the plural, the dative case occurs. From the man, departed. From the man, departed. From the man, departed. From the men, departed. From the men, departed. There, 'purisā', in the word 'purisa', in the singular, is the ablative case. 'Purisasmā' and so on, 'purisamhā', in the word 'purisa', in the singular, is the ablative case. 'Purisehi', 'purisebhī', in the word 'purisa', in the plural, is the ablative case. Possession of the man. Possession of the men. There, 'purisassa', in the word 'purisa', in the singular, is the genitive case. 'Purisānaṃ', in the word 'purisa', in the plural, is the genitive case. Established in the man. Established in the man. Established in the man. Established in the men. There, 'purise', in the word 'purisa', in the singular, is the locative case. 'Purisasmiṃ' and so on, 'purisamhi' and so on, 'purisesu', in the word 'purisa', in the plural, is the locative case. O man, stand! O sirs, men, stand! There, 'bho purisa', in the word 'purisa', in the singular, is the vocative case. 'Bhavanto purisā', in the word 'purisa', in the plural, is the vocative case. In this way, the method should be extended everywhere. However, in the 'Cūḷanirutti' made by the Great Elder Yamaka, having stated 'bho purisa' as the short form of the vocative singular, 'bho purisā' is stated as the long form of the vocative plural. Although such a method is not found in the 'Niruttipiṭaka', nevertheless, in the context of addressing many, the vocative plural forms like 'bho yakkhā' and so on, are seen in the Jātaka commentaries and so on. This is more commendable and a standard for the wise. Therefore, even according to this opinion of the Great Elder Yamaka, having stated 'puriso, purisā, purisa' and so on, in addressing, the nominal word-series 'bho purisa, bho purisā, bhavanto purisā' should be constructed. There, 'puriso' is the nominative singular. 'Purisā' is the plural. 'Purisaṃ' is the accusative. Singular. "Purisā" is plural. "Purisena" is the singular of the third case. "Purisehi", "Purisebhī" are the two plurals. "Purisassa" is the singular of the fourth case. "Purisānaṃ" is plural. "Purisā", "Purisasmā", "Purisamhā" are the three singulars of the fifth case. "Purisehi", "Purisebhī" are the two plurals. "Purisassa" is the singular of the sixth case. "Purisānaṃ" is plural. "Purise", "Purisasmīṃ", "Purisamhī" are the three singulars of the seventh case. "Purisesu" is plural. "Bho purisa" is the singular of the eighth case. "Bho purisā", "Bhavanto purisā" are the two plurals. Although among these, "purisā" is the same for the first, fifth, and eighth cases; "purise" is the same for the second and seventh cases; "purisehi, purisebhī" are the same for the third and fifth cases;