English
of the word "santa" which denotes those who are called "good people," "noble ones," and "wise ones" in the world. For its negation, however, "asaṃ," "asanto," sometimes "asantā." Thus, the Pāli passage is seen: "Indeed, the base ones, calling me 'father, father,' speak." It should be construed with "asaṃ, asantaṃ, asante. Asatā," etc. In this sense, "santo" and "asanto" are always plural, never singular. Why? Because they denote a concept. Elsewhere, however, in "santo, danto," etc., excluding the word "santo" which denotes existing things, they are singular. Why? Because they do not denote a concept – this should be understood. Now we will speak of some usages of these words that denote concepts – The bad one associates with the bad. Whomever, O king, one associates with, whether good or bad. That is not an assembly where good people are not present. The bad go to hell, the good have heaven as their destination. One should not associate with the bad, a wise person should associate with the good. One should associate only with the good. The Dhamma of the good, and so on, are these. However, the word "sabbhī" which we have construed in the declension as the plural of the instrumental and ablative cases, that is in the sense of an 'a'-ending stem "santa," but elsewhere "sabbhī" should be construed in the sense of an 'i'-ending stem. Thus, "sabbhī" means a good person and Nibbāna, or "sabbhī" is an excellent designation. And all this meaning should be explained with its commentary by the Pāli passage "This fire, much of it is not good" and by "Indeed, the good declare the good." In vocative and direct address, and in instrumental and ablative cases; And in compounds, the wise one should construe the word "sabbhi." Here is the construction – O good one, stand; the good one stands; go with the good one. Go away, good people, you are an unwholesome person. Since this is conducive to the teaching, to show its conduciveness, here we will show its use from the teaching, in the wondrous, incomprehensible way of the Sugata's words, for the listeners to attain confident wisdom. How so? "This fire is very unwholesome, which we honor with a tail." "Associate with good people." "Senaka, who in the Salavana grove, did an unwholesome evil deed." "This illness is unwholesome." "He is unsociable, stubborn, unwholesome." Here, in the vocative case, even if the nominative case is not explicitly present in the Pāli, it is understood. Similarly, in the instrumental case, even if the ablative case is not explicitly present, it is understood. In compound words, even if the expanded form is not explicitly present, it is understood as far as possible, except for phrases like "seeing the teacher as a cause." And if it refers to Nibbāna, the word "sabbhi" is feminine, like "santivisuddhi" and "nibbuti," and according to the great Elder Yamaka, it should be conjugated like "ratti." Indeed, that rule is common to all feminine words ending in -i. If it means "beautiful," it should be conjugated like "aggi," "ratti," and "aṭṭhi," because it is an adjective. For example, in "Nibbāna, which is the dhamma of the good," the meaning is "Nibbāna, which is the beautiful dhamma." Thus, having understood the occurrence of the word "sabbhi" in the five places like the vocative case, according to the Pāli method, its occurrence according to the commentary method should also be known. How? Because in the commentary to the Sagāthāvagga, in the passage "the good declare, 'the dhamma of the good does not decay with the good'," the special word formation "sabbhīhi" in the instrumental plural was shown by the commentary teachers. Therefore, the word "sabbhi" should be conjugated in all cases and numbers. Here we say this: The teachers explained the meaning of "with the good" in the Pāli; Therefore, the wise one should use the word "sabbhi" everywhere. "Unwholesome" is also heard in the context of compounds; Therefore, Associate with the good, the wise should be employed everywhere. In "He should advise and instruct, and restrain from the bad," the word "asabbhā" is to be understood as derived by the ṇya suffix in the various forms of taddhita suffixes. How? That which mostly exists among the bad is "asabbhaṃ." What is that? Unwholesome things. Therefore, "asabbhā" means he should restrain from unwholesome things, and establish in wholesome things. In "They will strike us with sharp weapons, reviling us with bad words," "asabbhā" means these belong to the bad, or these do not belong to the good. The formation of the word is to be understood as by the ṇya suffix. And the word list for "santa" (good) shown by us here as "saṃ, santo. Saṃ, santaṃ, sante," etc., in the Pāli "sameti asatā asa" (he meets the bad, the bad one), even though the word "saṃ" is not present in the Pāli, it is understood to be present due to its existence in pairs. Thus, the understanding of the unseen from the seen should be known. Or, in "asa," since it is to be understood by the compound analysis "na saṃ asanti" (not good, not good ones), the word "saṃ" is understood to be present. The same method applies elsewhere. There, "santi" is a good person. "Asanti" is a bad person. When referring to the feminine gender, the forms "asatī, asā" occur. The nominal word list should be arranged according to the feminine gender, as will be stated: "asatī, asatī, asatiyo, asā. Asatiṃ, asatī, asatiyo. Asāya, asatiyā, asatīhi, asatībhi. Asatiyā, asatīnaṃ." Here, one should show "Women of the world are bad, they have no limit. Do not fall under the sway of the bad women," etc. Here, "asā" and "asatī" are synonymous, for their meaning is "of ignoble birth." However, since in the Jātaka commentary they explained the meaning as: " 'asā' means bad women, base women. Or, 'sāta' is called happiness, that is not in them. They give only unhappiness to those whose minds are attached to them, thus 'asā' means suffering, things that cause suffering," therefore, s When there is no taste, it is 'asā'. For the word 'asā', just as 'empty taste' is here, so for the word 'rittassa', with its last letter dropped, the nominal declension should be formed in the manner of 'citta': 'rittassaṃ, rittassāni. Rittassa'. Similarly, it should be formed in the manner of 'kaññā': 'asā, asā, asāyo. Asaṃ, asā, asāyo. Asāyā'. And here, the word "santo" shown by us, it sometimes also means the existing word in singular and plural forms. According to that, this is the nominal declension – Santo, santo, santā. Santaṃ, sante. Satā, santena, santehi, santebhi. Sato, santassa, sataṃ, santānaṃ. Satā, santā, santasmā, santamhā, santehi, santebhi. Sato, santassa, sataṃ, santānaṃ. Sati, sante, santasmiṃ, santamhi, santesu. Bho santa, bhavanto santo, bhavanto santā. But here, "Indeed, monks, this eighth noble thoroughbred horse exists in the world." "These four persons, monks, exist in the world." "They slander with what is not, with what is empty, false, and unreal." "When there is existence, there is birth" – such usages occur. But in "When there are formations, there is consciousness" and so on, the word 'sati' should be understood as standing due to a change in case. Among the words 'santo', standing in two ways, singular and plural, except for the plural 'santo', the rest also mean 'samāna' (equal/same/existing). Therefore, the meaning should be stated as "santo means samāno, santā means samānā" and so on. And the meaning of 'samāno' is 'honto' (being/existing), as in "Being powerful, a thinker of vast meanings, why do you not cause me suffering?" and so on. But the usages are – "Whoever, his mother or father, Being able, does not support them, old and past their youth; that is the cause of one's downfall." "While I am standing right here, being a god, And a renewed life has been obtained by me; know this, dear sir." Such usages occur. Moreover, contentment Because it speaks of the meaning "weary," "calmed," and "ceased," therefore, according to these, the declension of the word 'santa' should be understood in the masculine gender, like "santo, santā. Santaṃ, sante. Santenā." And here are usages like: "The weary one is thirsty. A long journey for the weary one. The calmed one is tamed, restrained, a celibate. The ceased one has gone to rest, has utterly gone to rest." When speaking in the neuter gender, the declension is like "santaṃ, santānī," following the pattern of 'citta'. And that should be understood as having words that illuminate the meaning "being present, being, weary, calmed, ceased." Or else, seeing the neuter usage in phrases like "When there is clinging, there is becoming," when 'santa' signifies the meaning of 'being present', in the third, fifth, fourth, sixth, and seventh cases, the forms "satā, sato, sataṃ, satī" should be stated as additional, the rest are to be known by the 'citta' pattern. When speaking in the feminine gender, the declension should be constructed in two ways: like "santā, santā, santāyo. Santaṃ, santā, santāyo. Santāyā" following the 'kaññā' pattern, and "santī, santī, santiyo. Santiṃ, santī, santiyo. Santiyā" following the 'itthī' pattern. Among these, the first has words that illuminate the meaning "being present, weary, calmed, ceased"; the usages here are easily understood. The second, however, has words that illuminate the meaning "being present, being." Thus, in "An existing offense should be revealed," 'santī' is said to mean "existing." "By whom a person is nourished by his mother, And looks upon this world; Even that life-giver, being present, The angry ordinary person kills." Here, 'santī' is said to mean "being." Another declension should be known when speaking in the feminine gender. For when the word 'santī' signifies the meaning of 'being present', seeing the feminine usage in "When there is birth, there is old age and death," etc., in the seventh case, the forms "sati, satiyā, satiyaṃ, santiyā, santiyaṃ, santīsū" should be stated. The rest...