English
that prove the feminine nature of the word 'go'. "Just as, monks, in the last month of the rainy season, in autumn, when the crops are abundant, a cowherd would guard the cows. He would strike those cows here and there with a stick. These give food, give strength, give beauty, and give happiness; Knowing this fact, they did not kill cows." "He gathers all the cows." "Venerable sir, the cows, longing for their calves, will go." These are the Sutta passages. And common usages like "He went when the cows were being milked." Thus, the feminine nature of the word 'go' should be essentially understood, just like its masculine nature. Although "go, gāvī, gāvo, gāvī, gavo," etc., are stated in the feminine gender, they become, according to usage, words denoting both female and male, like "pajā" (offspring) and "devatā" (deity). Therefore, when "sā go" (that cow, feminine) or "tā gāvo" (those cows, feminine plural) is said in the feminine gender, it should be understood that all cattle, both female and male, are included. For in such a context, gender is not exclusively primary. Meaning is primary. When it is said, "The cows are milking," although this word "cows" applies also to males, yet because the act of milking is impossible for males, by meaning, females are understood. But when it is said, "A cow is milking," who among the wise would fall into doubt, both by gender and by meaning? When it is said, "Those cows are grazing" (feminine plural), sometimes someone might doubt, "Are they not females?" But when it is said, "Those cows are grazing" (masculine plural), there is no doubt; females and males are understood, as the masculine plural sometimes includes both sexes. Just as in "Here are lions and tigers," etc., when "A cow grazes" and "He sees a cow" are said, a female is understood, because the word "gāvī" is to be taken as a female. Indeed, in worldly usage and in scriptural usage, a female is taken by the word "gāvī". However, referring to some scriptural usage, we have said that "gāvī" and "gāviṃ" are words common to both male and female. Thus, the Pāli passage is seen: "Just as, monks, a skilled butcher or a butcher's apprentice, having slaughtered a cow, and having divided it into portions at a crossroads, might be sitting." And in the commentaries, having made the word "gāvo" a word common to both male and female, again, referring to that same male and female, the word construction "gāvi, having reached the door, having reached" is seen. Here, indeed, a female or a male belonging to the bovine species is called "gāvī". But specifically, "gāvī" is a designation for a female. Thus, in various Pāli passages, etc., from seeing usages like: "A young cow, with a calf, having trampled Bāhiya Dārucīriya, who had recently departed from the Blessed One, deprived him of life," and "I give you a bull, or I give you a cow," and "A grass-lion is like a dove-colored cow," it should be said that a female is spoken of. But by the word "go", "milking of cows, milking of cows, cow's milk, cow wealth, and cow forms" are seen. It should be said that it is spoken of as both feminine and masculine. Now, for the purpose of generating skill in the wise, the method of meaning and usage, based on Pāli grammar, is explained regarding the word 'go' (cow) ending in 'o' and being feminine, in its declension series – She, the cow, goes. She, the cow, goes. They, the cows, go. They, the cows, go. They, the cows, go. He sees that cow. He sees that cow. He sees that cow. He sees those cows. He sees those cows. He sees those cows. Done by those cows. Done by those cows. He gives to those cows. He gives to those cows. He gives to those cows. He departs from those cows. He departs from those cows. The horns of those cows. The horns of those cows. The horns of those cows. Established in those cows. O cow, you stand. O cows, you stand. O cows, you stand. O cows, you stand. Another is also explained – She, the cow, crossing the river, goes. She, the cow, crossing the river, goes. They, the cows, crossing the river, go. They, the cows, crossing the river, go. They, the cows, crossing the river, go. He sees that cow crossing the river. He sees that cow crossing the river. He sees that cow crossing the river. He sees those cows crossing the river. He sees those cows crossing the river. He sees those cows crossing the river. Done by those cows crossing the river. Done by those cows crossing the river. He gives to those cows crossing the river. He gives to those cows crossing the river. He gives to those cows crossing the river. He departs from those cows crossing the river. He departs from those cows crossing the river. The property of those cows crossing the river. The property of those cows crossing the river. The property of those cows crossing the river. Established in those cows crossing the river. Here, the declension series of the feminine word 'go' ending in 'o', which is established as 'go, gāvī, gāvo, gāvī, gavo' and so on, is distinct from the declension series of the masculine word 'go' ending in 'o', which is stated as 'go, gāvo, gavo' and so on, because the forms 'gāvī' are mentioned in the vocative and other specific usages, like the four words for 'girl' (kaññā). Since this distinction exists, the usage of this feminine word 'go' ending in 'o' should be observed as having an unclear form, like other feminine words, not as having a clear form like masculine words, nor as having a form transcending both like neuter words. Here, a verse for clarification is stated – Just as a difference is seen in two root words, so too a difference should be desired for the two 'go' words. Thus, indeed, for masculine According to feminine gender, a difference is seen in two 'dhātu' words. How is that? Dhātu, dhātū, dhātavo. Dhātuṃ, dhātū, dhātavo. Dhātunā, dhātūhi, dhātūbhi. Dhātussa, dhātūnaṃ. Dhātusmā, dhātumhā, dhātūhi, dhātūbhi. Dhātussa, dhātūnaṃ. Dhātusmiṃ, dhātumhi, dhātūsu. This is the masculine distinction. Dhātu, dhātū, dhātuyo. Dhātuṃ, dhātū, dhātuyo. Dhātuyā, dhātūhi, dhātūbhi. Dhātuyā, dhātūnaṃ. Dhātuyā, dhātūhi, dhātūbhi. Dhātuyā, dhātūnaṃ. Dhātuyā, dhātuyaṃ, dhātūsu. This is the feminine distinction. Just as a distinction is known for two 'dhātu' words, so too a distinction is known for two 'go' words. And just as for two 'āyu' words of neuter gender, a distinction is known by "āyu, āyū, āyavo" and so on, and by "āyu, āyū, āyūnī" and so on, so too a distinction is known for two 'go' words. Thus, clear-form usage is masculine, unclear-form usage is feminine, usage beyond both forms is neuter. Now, making this very meaning clearer, we will explain it briefly: 'purisa' (man) is clear-form usage, 'kaññā' (girl) is unclear-form usage, 'rūpa' (form) is usage beyond both forms. A man stands. A girl stands. Girls stand. A girl sees. Ladies, girls, stand! Here, one word dissimilar, four similar. Men stand. Men departed. Sirs, men, go! Girls stand. Girls see. Ladies, girls, go! Three, three similar. He sees a man. He sees a girl. Two dissimilar. He sees men. Established in men. Two similar. Done by that man. Done by that girl. Gives to that girl. Departs from that girl. Belonging to that girl. Established in that girl. One dissimilar, five similar. Thus, the clear-form usage of masculine is seen, the unclear-form usage of feminine is seen. Not. However, in the neuter gender, in the three places of direct application and address, such as "rūpaṃ, rūpāni, rūpā. Rūpaṃ, rūpāni, rūpe. Bho rūpa, bhavanto rūpāni, rūpā," a mixed usage, having both characteristics, is seen due to a special series of forms. For masculine and feminine genders, special forms are not always present in these three places. Thus, it should be understood that clear usage is masculine, unclear usage is feminine, and mixed usage is neuter. This method is also found in words of similar sound, such as "saddhā, sati, hirī," and in phrases like "the woman who is faithful and serene," "those people who are faithful and serene," "much faith prepared," "a faithful family," and so on, in the manner of a string of words. And the unclear usage mentioned for the feminine gender is also found in some numeral words. For example, words from "twenty" up to "ninety" are said to be feminine singular. Here, "vīsatiyā" should be said five times, and similarly for "tiṃsāyā" and so on, up to "navutiyā." Thus, the unclear usage of "vīsati" and similar words is found, just like the word "kaññā." This should be understood. If so, what about the words for "three" and "four"? Since the words for "three" and "four," namely "tayo tisso tīṇi" and "cattāro caturo catasso cattārī," have their own forms that follow the gender of the referent, they combine with words like "men," "girls," "minds" according to their respective genders, which are designated as having a usage free from clear, unclear, or both characteristics. Therefore, they can be said to be usages free from clear, unclear, or both characteristics for each individual gender. This threefold characteristic is also found in pronouns due to the combination of special forms. How? In the case of masculine and neuter, all pronominal forms like "tassa, kassa" end in the fourth and sixth cases. In the case of feminine gender, pronominal forms like "tassā, kassā" end in the third, fourth, fifth, sixth, and seventh cases. Therefore, even in pronouns, the feminine gender... Its unclear usage must be entirely accepted. Here, however, not bringing forth the common forms of dative and genitive, but due to their rarity, the instrumental, ablative, and locative forms we will bring forth from the scriptures and demonstrate, for listeners to attain supreme subtle and refined knowledge without doubt in the Buddha's teaching. As follows: "Venerable Udāyī approached where that maiden was, and having approached, he sat down alone with that maiden in a secluded, concealed, suitable seat." Here, "tassā" is an instrumental form.