English
Bhavantā, bhavantasmā, bhavantamhā, bhavantehi, bhavantebhi. Bhavantassa, bhavantānaṃ. Bhavante, bhavantasmiṃ, bhavantamhi, bhavantesu. He bhavanta, he bhavantā. Here, the meaning of "bhavaṃ, bhavanto" and so on should be understood as "growing, being" and so on. Thus, there are usages like "He becomes well-known. He becomes one who loves the Dhamma. The kings, being, rejoice with various fortunes. The crab-lake is connected to the Ganges; when the Ganges is full, it fills with Ganges water; when the water becomes low, the lake's water flows into the Ganges." Therefore, this declension should be essentially accepted. Here, apart from the word "bhavaṃ" itself, in the word "bhavanta" like in "gacchamāna" and "caramāna," the masculine form "bhavanto, bhavantā" is also used, and in the neuter gender, "bhavantaṃ, bhavantānī" like "citta" is also used. Thus, the declension of the word "bhavanta," which signifies growing and being, should be understood. And this is a distinction: the word "bhavanto," when used in a meaning other than growing and being, is always plural, as in "bhavanto āgacchanti" (the sirs come). When used in the sense of growing and being, it is always singular. Here are examples of such usage: "Gradually, one becomes wise. A recluse should not be involved in such deeds; being thus, a recluse would be a good recluse." The word "bhavaṃ," however, is always singular in both meanings. Therefore, now, in accordance with the observation of usages like "bhavaṃ ānando" (Sir Ānanda), "bhavanto āgacchanti" (the sirs come), "appasaddā bhavanto hontu" (may the sirs be quiet), "mā bhonto saddamakatthā" (sirs, do not make noise), it is used in specific contexts. Depending on another meaning, another string of nominal forms is stated: You, sirs, masters. You, sirs. By you, by you, by you, by you all, by you all. To you, to you, to you, of you all, of you all. From you, from you, from you all, from you all. To you, to you, to you, of you all, of you all. In you, in you, in you, in you, in you all. O, sirs, masters. Here, however, the three words "bho" and so on, since they are vocative words used in specific address, therefore, they do not have "bho" and so on as prefixes, like the words "āvuso, bhante". Indeed, in "O man, O brahmins, O recluses, O king" and so on, only the words like "man" and so on have "bho" and so on as prefixes. And here, in "Venerable Ānanda," the words "bho, bhavanto, bhonto" are stated as synonymous with "bhavaṃ", but not synonymous with "bhavaṃ" in "may you be one who loves Dhamma." Indeed, in the first method, for the purpose of emphasis, "bho bhavanta, bhavanto bhavantā, bhonto bhavantā" become prefixes to vocative words, not in the second method. However, by repetition, words like "bho bho, bhavanto bhavanto, bhonto bhonto" occur, just like "bhante bhante". Here is a brief Pāli illustration based on the root "bhū": Why, sir, do you dwell in a secluded forest? How then, sir, shall I know that venerable Gotama? Thus, indeed, the young brahmin Ambaṭṭha, having promised the brahmin Pokkharasāti (said). May you, sirs, not speak thus. Listen to this, sirs. Thus, O man, know that evil qualities are unrestrained, and so on. Here, "bhavaṃ" and so on should be understood as nominal forms derived from the root "bhū". Furthermore, it should be established that among these, "bho, bhavanto, bhonto" are also indeclinable particles. Bho, In phrases like "O men!", there should be no dispute about whether these are particles or not. For in Kaccāyana it is said, "bho ge tū". But elsewhere it is said, "a particle in the sense of address," and so on. Thus, in the Niruttimañjūsā it is said: "This 'bho' is a particle in the sense of address. It is not only singular, but also plural, so the plural usage 'bho purisā' is also accepted. The word 'bhavanto', however, is only plural, so 'purisā' is said again." In Pāli and in the commentaries, the word 'bho', being a particle, appears in two ways: singular and plural. The others, however, appear only in the plural. But when they are particles, there is no need for their formation. Since 'bho' is a particle among them, in direct address to inanimate objects, the usage "Rise up, O broad rock! Float, O broad rock!" is also seen in the feminine gender. These are the verses illustrating the usage of 'bho': "Go from here, O 'bho', to a good destiny, to the company of humans"; In such cases, the word 'bho' is considered singular. "See, O 'bho', this noble son," and so on; This 'bho' word should be understood as plural. In addressing persons, and in addressing the Dhamma, and in addressing inanimate objects, the word 'bho' appears in three ways. There, in addressing the Dhamma, only the singular is found; In the others, it may be singular or plural. A qualifying word must be definitely present in addressing the Dhamma; "How wonderful, O 'bho'!" is an example here. A qualifying word is desired in addressing persons; "Thus, O 'bho' man, know!" is an example here. Even if a qualifying word is absent in addressing persons, it is supplied and spoken, meaning in "O 'bho', come!" and so on. Addressing pots and so on is addressing inanimate objects; Sometimes, however, worldly people address them as if they were alive. Addressing inanimate objects is rare in conveying meaning; "Rise up, O 'bho' broad rock!" is a Pāli example. Here, the gender Some wise ones wish for inversion; According to their view, 'bhotī' Should change its gender. Or else, the word 'bho' Is an indeclinable particle, like a word; Therefore, there is no contradiction for it In three genders, in two numbers. Even though it is so, the word 'bho' Is mostly found in two genders; Since it is seen thus, the wise Should speak it in two genders only. When it comes to the feminine gender, One should use 'bho'; Indeed, such a usage The wise have called good usage. If it were indeed bad usage, It might be shown by you; "Rise up, O broad-rock!" If this is an example. Because that is not bad usage, Indeed, by one skilled in usage; In the Dhamma spoken by the Conqueror, Bad usages are not found. In the sphere of the feminine gender, The usage of the word 'bhotī' Is dear to poets, Thus it has been said by me. Thus, the nominal paradigm of the word 'bhavanta', In accordance with the Pāli method, Is divided into two ways, According to growth, being, meaning, and other meanings. As for the word 'karonta' – Doing, doing, doing. Doing, doing. By doing, by doing, by doing, by doing. Of doing, of doing, of doing, of doing. From doing, from doing, from doing, from doing, from doing, from doing. Of doing, of doing, of doing, of doing. In doing, in doing, in doing, in doing. O doing, O sirs doing – these are the forms. "Evil is not done by the doer" – This here is an example of the word 'karoto'. When speaking in the feminine gender, One should combine (forms) beginning with "karontī, karontiyo"; When speaking in the neuter gender, One should combine (forms) beginning with "karontaṃ, karontānī". As for the word 'arahanta' – Worthy one, worthy ones. Worthy one, worthy ones. By the worthy one, by the worthy one, by the worthy ones, by the worthy ones. Of the worthy one, of the worthy one, of the worthy ones, of the worthy ones. From the worthy one, from the worthy ones, from the worthy one, from the worthy one, from the worthy ones, from the worthy ones. Of the worthy one, of the worthy one, of the worthy ones, of the worthy ones. In the worthy one, in the worthy one, in the worthy one, among the Arahants. O Arahants, you are Arahants, such are the forms. This is the nominal declension of the word "Arahant" as an adjective. "Arahā, arahanto, arahantā" also. This form is seen in the Samantapāsādikā in the section on human bodies. In the Uttarimanussadhamma Pāli, however, the word "mayañcamhā anarahanto" (we are not Arahants) is seen. Arahantaṃ, arahante. Arahatā, the rest should be elaborated. This is the nominal declension of the word "Arahant" as a substantive. Thus, in "Arahant, Perfectly Self-Enlightened One. Arahant, the Fortunate One in the world. Arahants, Perfectly Self-Enlightened Ones," etc., the words like "Arahant" are adjectives. In "He was an Arahant. Indeed, I am an Arahant in the world. One Arahant, sixty-one Arahants were in the world. In the village or in the forest, in the lowlands or on the high ground; Wherever Arahants dwell, that ground is delightful. We are not Arahants," etc., the words like "Arahā" should be understood as substantives. Here, the method of stating separately based on feminine and neuter genders is not established. If so, how should a woman who has attained the destruction of defilements be spoken of, and how should a mind that has attained the destruction of defilements be spoken of? A woman, according to the saying "that a woman might be an Arahant, a Perfectly Self-Enlightened One," should be called "Arahant" in an adjectival sense, but in a substantive sense, she should be called "the woman was an Arahant." The mind, however, should only be called "Arahant mind" in an adjectival sense. Of the word "Sant" (existent, good): Saṃ, santo, santo, santā. Saṃ, santaṃ, sante. Satā, santena, santehi, santebhi, sabbhi. Sato, santassa, santānaṃ, sataṃ, satānaṃ. Satā, santā, santasmā, santamhā, santehi, santebhi, sabbhi. Sato, santassa, santānaṃ, sataṃ, satānaṃ. Sati, sante, santasmiṃ, santamhi, santesu. Bho santa, bhavanto santo, such are the forms. Here, however, "satānaṃ" is stated because of the Pāli text of the Jayaddisa Jātaka, "addhā hi tāta satanesa dhammo" (indeed, dear one, this is the Dhamma of the good). There, "satanesā" means "of the good." "aṃ esa" is the division, and the formation should be understood by the shortening of the vowel and the elision of the 'niggahīta'. Thus, in its commentary, the meaning "Indeed, this, dear one, is certainly the nature, the characteristic, of hundreds of wise ones" is stated. This is the nominal declension