English
"In happiness, in suffering. In a hundred of forty-nine Ājīvakas, in a hundred of forty-nine wanderers," and so on. But sir, since such forms are seen in Pāli, should it not be said that "there is also a neuter gender ending in 'e'"? It should not be said, because those forms are special forms derived from those ending in niggahīta. Indeed, since they are established by substitution, there is no separate neuter gender ending in 'e'. Therefore, only the aforementioned three kinds of neuter gender should be accepted. Thus for neuter genders, with a beautiful method for genders; the word-series has been divided by me, for the teaching of the Great Seer. For whom this is well-versed, this well-explained grammar; for the noble sons in the Dispensation, he is a refuge, a final resort. Thus, in the nine-fold, with commentaries, three Pitakas, for those skilled in the ways of expression, made for the sake of proficiency in the Saddanīti treatise, the division of nominal word-series of the natural form of neuter genders is the Ninth Chapter. 10. Nominal Word-Series Mixed with Three Genders From more or less (syllables) and from one syllable, from now on; mixing the three genders, a clear word-series (will be presented). In various subtle meanings indicated, for the discerning; for the movement of profound wisdom, I shall explain according to my ability. Itthī, thī and pabhā, bhā and, girā, rā, pavanaṃ, vanaṃ; Udakañca, dakaṃ, kañca, vitakko and so on. Bhū, bhūmi and araññaṃ, araññānī and so on; Paññā, paññāṇaṃ, ñāṇañca, and so on, these are three-fold. Ko, vi, sā and bhā, rā and, thī, dhī, ku, bhū, likewise kaṃ; Khaṃ, go, mo, mā and saṃ, yaṃ, taṃ, kiṃ and so on, these are single (syllable). This is the outline of the nominal word-series mixed with three genders. Therein: itthī, itthī, itthiyo. Itthiṃ... (and so on)... bhotiyo itthiyo. Thī, thī, thiyo. Thiṃ, thī, thiyo. Thiyā, thīhi, thībhi. Thiyā, thīnaṃ. Thiyā, thīhi, thībhi. Thiyā, thīnaṃ. Thiyā, thiyaṃ, thīsu. Bhoti thi, bhotiyo thī, bhotiyo thiyo. Herein – ‘‘Cocks, jewels, staffs, and women with auspicious marks arise for a blameless being, one who has done merit; One should not reveal a woman's secret; The nature of women is hard to know’’ These are illustrative examples. Pabhā, pabhā, pabhāyo. Pabhaṃ... (and so on)... bhotiyo pabhāyo. Bhā, bhā, bhāyo. Bhaṃ, bhā, bhāyo. Bhāya, bhāhi, bhābhi. Bhāya, bhānaṃ. Bhāya, bhāhi, bhābhi. Bhāya, bhānaṃ. Bhāya, bhāyaṃ, bhāsu. Bhoti bhe, bhotiyo bhā, bhotiyo bhāyo. And herein, ‘‘bhākaro, bhānu’’ and so on are illustrative examples. Girā, girā, gi Rāyo. Speech… ladies, speech. “Speech, utterance, expression. Which I will praise, with words in due order.” These are examples of the word girā in the feminine gender. The word rā, meaning gold, is masculine. But here, the word rā, meaning sound, is feminine. Rā, rā, rāyo. Raṃ, rā, rāyo. Rāya, rāhi, rābhi. Rāya, rānaṃ. Rāya, rāhi, rābhi. Rāya, rānaṃ. Rāya, rāyaṃ, rāsu. Bhoti re, bhotiyo rā, bhotiyo rāyo. Rā is said to be sound. Indeed, in the Aggaññasuttaṭīkā, it is said, “The word rā is cut off, it is severed here, hence ratti (night), the time when the sound of beings ceases.” Therefore, the word “rattī” is an example of rā meaning sound. Pavanaṃ, pavanāni, pavanā. Pavanaṃ, pavanāni, pavane. Vanaṃ, vanāni, vanā. Vanaṃ, vanāni, vane. All the rest is to be understood. The words pavana and vana are sometimes synonymous, sometimes different in meaning. They are synonymous when referring to a forest, as in “fulfilling those doctrines, I then entered the forest. I entered the forest with my son,” and so on. However, they are different in meaning when referring to wind, craving, and forest respectively, as in “wandering in extremely foul-smelling wind. Having cut down the forest and craving, be without forest, O bhikkhus,” and so on. Udakaṃ, udakāni, udakā. Udakaṃ, udakāni, udake. Dakaṃ, dakāni, dakā. Dakaṃ, dakāni, dake. All the rest is to be understood. “Ripe mango, cool water. Land-born, water-born flowers,” these are examples here. But in the Pāli passages “blue water in the midst of the forest. Great ocean. By the falling of a drop of water, even a water pot is filled,” the meaning of water is expressed by the word uda alone, being a noun at the end of a compound, just as the meaning of “tasteless” is expressed by the word “rittassa” where “rittassāda” should be said. Indeed, the word uda alone is not seen in Pāli. If it exists, it should be carefully noted. Kaṃ, kāni, kā. Kaṃ, kāni, ke. Kena, kehi, kebhi. Kassa, kānaṃ. Kā, kasmā, kamhā, kehi, kebhi. Kassa, kānaṃ. Ke, k in which, in what, in whom. O what, O sirs what, O sirs what. Or the plural should be formed with the word "bho" as "bho kāni, bho kā." Here "kaṃ" is said to mean water, head, and happiness. Here, usages like "kantāro, kandaro, kevaṭṭā, kesā, karuṇā, nāko" should be understood. There, "kantāro" (wilderness) means water. It is to be crossed or overcome by it, hence "kantāro," a waterless place. But in usages like "corakantāra" (thieves' wilderness), it should be understood that the word "kantāra" is used by convention even for difficult-to-pass places. Here too, "kandaro" (cave/ravine) means water. It is split or broken by it, hence "kandaro." But in "kevaṭṭā" (fishermen) and so on, "ke" means water, and because they live in water and are engaged in catching, they are "kevaṭṭā." "Ke" (what) grow or arise on the head, hence "kesā" (hair). "Kaṃ" (happiness) is obstructed by it, hence "karuṇā" (compassion/pity). "Nāko" (heaven) means heaven. For "ka" is happiness, "na ka" is "aka," suffering. That is not here, hence "nāko" - this meaning should be taken. Just as here the nominal declension series of "itthī" (woman) and so on is applied, so too should "vitakko, vicāro, ābhā, padīpo" and so on be applied. Earth, earth, earths. Earth, earth, earths. By earth, by earths, by earths. To earth, of earths. From earth, from earths, from earths. Of earth, of earths. In earth, in earth, in earths. O earth, O earths, O earths. And here, "bhūruho" (tree), "bhūpālo" (king), "bhūbhujo" (king), "bhūtala" (earth's surface) are example words. Ground, grounds, grounds; The rest should be elaborated; Forest, forests, forests; The rest should be elaborated. "Araññānī" is called a great forest. Like the word "gahapatānī" (wife of a householder), it is a word to be formed by means of the "inī" suffix, and it is feminine. Indeed, the reading "Araññānī" is also seen in the commentaries. Great forest, great forest, great forests. Great forest, great forest, great forests. By great forest, by great forests, by great forests. To great forest, of great forests. From great forest, from great forests, from great forests. Of great forest, of great forests. In great forest, in great forest, in great forests. O great forest, O great forests, O great forests. Just as here This is applied according to the subsequent rule, and similarly, it should be applied in "sabhā, sabhāya" and so on. "Sabhāya" means "sabhā" itself, but it is stated this way for gender clarity. The Pāli text "Sabhāye vā dvāramūle vā vatthabba" (One should dwell in the hall or at the root of the door) is an example here. Wisdom, wisdom, wisdoms. Wisdom, wisdom, wisdoms. By wisdom. Knowledge, knowledges, knowledges. Knowledge, knowledges, knowledges. By knowledge. "Indeed, venerable sir, the Blessed One's knowledge of virtue. Good is the person endowed with knowledge" These and similar are the example phrases here. Knowledge, knowledges, knowledges. Knowledge, knowledges, knowledges. By knowledge. All the rest should be understood. In "aggi, aggini, gini" and so on, the nominal word-series should be applied according to the subsequent rule. Among the single letters like "ko," "vī," "sā," and so on, "ko" is said to mean Brahmā, wind, and body. These are the usages for its denotation. For example: "By the Victor, by whom unlimited welfare was brought to the world; I venerate his lotus feet, attended by bees of topknots." "Kakudha tree. Karaja body." These and similar are examples. There, "kamoḷialisevitaṃ" (attended by bees of topknots) poets wish it to mean "attended by the bees of the topknots of many hundreds of Brahmās who are venerating." However, in "Kakudharukkho" (Kakudha tree), "ko" is said to mean wind. That which becomes angry at it, it (the tree) prevents it by removing wind diseases. Therefore, that tree is called "kakudha" by the teachers. But in "Karajakāyo" (Karaja body), "ko" is said to mean body. The dust that arises there is "karajo." What is that? Semen and blood. Indeed, because it is the result of the dust of passion, which is stated as "passion is dust, but it is not called fine dust," it is specified by the word "ka," which denotes body, and by the result-designation, it is called "karajo." Therefore, the body arisen from "karaja," which consists of semen and blood, is "karajakāyo," say the teachers. Thus, it is stated as "the body arisen from mother and father." However, in the commentary to the Mahāassapūrasutta, it is said: "That which is made or thrown into the womb is 'karo,' origin. That which is born from 'karo' is 'karajo,' meaning 'arisen from mother and father.' Others say it is 'born from 'karo' by establishing the mother and so on.' In both ways... it is said, "karajakāyanti refers to the four-fold continuity of form." But this meaning is not intended here; the former meaning is intended because it is in the context of the word 'ka'. Who, what. Whom, what. By whom, by what, with whom, with what. To whom, to what. From whom, from what, by whom, by what. Of whom, of what. In whom, in what. O who, O what. There, 'vi' is said to mean bird. Thus, the king of birds, Supaṇṇa, is said to be 'vindo'. Referring to this meaning, a former teacher also recited this verse: "Upon the head of the faithful, I establish your supreme, faultless state, O Sage;