English
These are to be known by the feminine gender. This is the third (way), and here the Pāli text "if there is no offense, one should be silent" is an example of the existence of "if there is an offense," etc. Another method: since the Pāli text "you who live with an old man, so young, being equal" and "those who gave you to an old man, so young, being equal" show the word *satī* in the sense of "equal," forms like *satī, satī, satiyo. Satiṃ, satī, satiyo. Satiyā* etc., should also be constructed, or by dropping the 'n' in combination. Now we will explain the definite usage of the two words "santo, santā" for the non-confusion of listeners in their usage. Thus, when one wishes to express the meaning in the plural, such as "good people" or "wise ones," the plural "santo" should be used, similar to the singular "santo danto" (calm and tamed) thus spoken. When one wishes to express the meaning in the singular, such as "existing," the singular "santo" should be used. When one wishes to express the meaning in the plural, such as "existing ones," the plural "santo" or "santā" should be used, similar to the plural "santo sappurisā" (good people existing) or "santo saṃvijjamānā" (existing ones existing) thus spoken. When one wishes to express the meaning in the singular, such as "tired" or "being" or "calmed" or "ceased," the singular "santo" should be used, similar to the plural "santo sappurisā" thus spoken. But when one wishes to express the meaning in the plural in those very senses, the plural "santā" should be used, as in "with swollen feet, who will take them by the hands?" This rule should be well borne in mind. For this is a place of confusion for those of dull intellect. And this summary should be understood here: In the three genders and in the singular sense, and in the plural sense too, it is seen; the word *sati* ending in the locative case, in reversal, it is plural. Now the nominal declension of the word *mahanta* is stated: Mahaṃ, mahā, mahanto, mahantā. Mahantaṃ, mahante. Mahat Oh, by the great one, by the great ones, by the great ones. Of the great one, of the great one, of the great ones, of the great ones. From the great one, from the great ones, from the great one, from the great one, from the great ones, from the great ones. Of the great one, of the great one, of the great ones, of the great ones. In the great one, in the great ones, in the great one, in the great one, in the great ones. O great one, O great one, O great ones, this is our preference. Here, "great one, great ones. great one, great ones. by the great one" the masculine style is also found. Therefore, "O great one, O great ones" vocative words should be joined. When speaking in the neuter gender, "great one, great ones" the 'citta' style is also found. When speaking in the feminine gender, "great one, great one, great ones. great one, great one, great ones. by the great one, by the great ones, by the great ones" the feminine style is also found. "By a great army of yakkhas" and so on are example words here. Another, "great ones, great ones, great ones. great one" the 'kaññā' style is also found. "Great treasure-jars" and so on are example words here. In Kaccāyana, however, the word "mahantī" is seen. That, like "guṇavantī, kulavantī" etc., since it is not established in Pāli, should be examined. But sir, since in the scriptures words like "going, moving" and also "endowed with psychic power" are seen, should "great, virtuous" etc. also exist? They should not exist, because they are not to be taken according to such a rule, and because the rule of "great, virtuous" etc. is seen before. Thus, in Pāli and in the commentaries, usages like "just as a great ploughshare, a woman might be beautiful, and she might be virtuous. Mindful, endowed with sight. Endowed with psychic power, endowed with attainment" and "seeing a great army, Mahosadha's army is small, this army appears exceedingly great" and so on are seen, not "great, beautiful" etc. Some, however, [say] that the word "mahā" is not found in isolation, but is found only in compounds, as in "great man" here. "They say 'a viyā'," that should not be taken. "Great is your offering, lay follower. Great indeed, venerable sir, is this earthquake. And the sound is vast, great. The kingdom of Bārāṇasī is called great. The army appears great," as seen in usage. Thus, it should be understood that it is also found in expansion, therefore, "mahaṃ, mahā, mahanto, mahantā. O great one, O great ones," in the masculine gender, "mahantaṃ, mahā, mahantāni. O great one, O great ones," in the neuter gender, "mahantā, mahā, mahantā, mahantāyo. O great lady, O great ladies," in the feminine gender, all should be fully applied. In compounds, however, forms like "mahāsatto, mahāupāsako, mahāupāsikā, mahabbalo, mahāvanaṃ, mahaggataṃ, mahapphalaṃ, mahabbhaya" and so on occur. In derivatives, forms like "mahattano, mahattaṃ, mahantattaṃ, mahantatā" occur. For the word "gacchant," after stating the forms "gacchanto, gacchantā," the rest of the nominal declension should be elaborated in the manner described for the word "mahant." Similarly, the masculine usage "gacchanto, gacchantā," the neuter usage "gacchantaṃ, gacchantāni," and the feminine usage "gacchantī, gacchantī, gacchantiyo" should be taken. Thus, according to the three genders, the nominal declension of thousands of words like "caraṃ, caranto, carantaṃ, carantī, dadaṃ, dadanto, dadantaṃ, dadantī" and so on should be elaborated. But those teachers who desire the vocative plural for "gacchanto" and so on, and the vocative singular for "gacchaṃ" and so on, they are not to be accepted by us, because such usage is not seen in the teaching. Therefore, we do not speak of them here. However, this distinction is seen. What is it? Words like "gacchaṃ vidhamaṃ" in the teaching of the Sage; Sometimes they are verbal, and sometimes they are nominal. "I, going near her, He will be my teacher; Destroying, O god, your kingdom, Vessantara is your son. Adham "You, charioteer, make me, you throw me onto the bed in the forest." Such usages should be understood by the wise here. "I will go, I will destroy," and so on, in the Buddha's teaching; the skilled one explains the meaning according to various times and persons. But in the noun forms, "going, destroying," and so on; the meaning of "go!" and so on is explained by the unskilled. Now, even in cases of similar action, we will explain the distinction that appears due to differences in gender, case, and number in words like "knowing, seeing." Thus, it should be understood that in phrases like "knowing, she said 'I don't know,' seeing, she said 'I don't see'," the words "jānaṃ" (knowing) and "passaṃ" (seeing) can be changed to "jānantī" (knowing, feminine) and "passantī" (seeing, feminine) due to a difference in gender. By this, it is shown that the word "gacchaṃ" (going) can, according to usage, take the meaning of "gacchantī" (going, feminine) for a woman, because they have similar action. But the word "gacchanto" (going, masculine) cannot take the meaning of "gacchantī" (going, feminine) for a woman, because they have dissimilar action. In "Do you, venerable ones, abide knowing and seeing a world of pure happiness?" it should be understood that a change to "jānantā" (knowing, plural) and "passantā" (seeing, plural) is possible due to a difference in number. By this, it is shown that the word "gacchaṃ" (going) can, according to usage, take the meaning of "gacchantā" (going, plural) for many, because they have similar action. But the word "gacchante" (going, plural masculine) cannot take the meaning of "gacchantā" (going, plural feminine) for many, because they have dissimilar action. This method applies further on. In "Parents support, remembering what was done before," the word "anussaraṃ" (remembering) changes to "anussarantā" (remembering, plural) due to a difference in number. In "The True Dhamma should be honored, remembering the Buddhas' teaching," the word "saraṃ" (remembering) changes to "sarantena" (by remembering) due to a difference in case. In "Touching beings, as one grasps a form with the mind," the word "phusaṃ" (touching) also changes to "phusantassā" (of one touching) due to a difference in case. Similarly, "y Even here, in "one who does not give to a beggar is disliked," the word "yācaṃ" (beggar) changes to "yācantassa" (to the beggar) due to a different case ending. Or, they beg for money that should be begged for; in this way, various kinds of changes should be understood. Thus, the series of dissimilar words like "bhavaṃkara" (being-making), the series of similar words like "gacchaṃ, caraṃ" (going, moving), and the occasional change in gender, case, and number for words like "jānaṃ, passaṃ" (knowing, seeing) – these three types of forms have been explained along with the analysis of verbal meanings, for the sake of listeners in the excellent teaching to gain profound wisdom in the meanings of the teachings. Indeed, with all this in mind, these verses were spoken: "Being, making, worthy, existing, great" these words, indeed, become dissimilar, one from another, so understand. "Going, moving, giving, standing, thinking, developing, speaking, knowing, seeing," and so on, indeed become similar. There, for "knowing" and so on, sometimes there is a change, due to differences in gender, case, and number, it is seen. Moreover, this is the nature of all masculine words ending in 'ṃ' (niggahīta), namely, the change according to any gender, case, or number among the two genders, six cases, and thirteen numbers. This rule also should be understood here. "Going, moving," and so on, may be incomplete words; "one who is going, one who is moving," and such words. "Great, being" – these, are also incomplete words, and complete words, they may be, according to meaning. "Worthy, existing" – these, are entirely distinct; this threefold form, let the wise one keep in mind.