English
The lotus feet of yours, O assembly of Indra, Nāga kings, and human kings, are not divided." There, 'vindo' means the lord of birds, meaning the king of Supaṇṇas born of the bird species. Bird, birds, birds. Bird, birds, birds. By bird, by birds, with birds. To bird, of bird, of birds. From bird, from birds, by birds, with birds. Of bird, of birds. In bird, in birds. O bird, O birds. 'Sā' is said to mean dog. However, in phrases like "I have a mother, she must be supported by me," the word 'sā' is to be understood as a pronominal word referring to something distant, derived from the word 'ta'. The declension of 'sā', 'rā', 'thī', 'bhū', and 'ka' as nominal words is explained below. 'Dhī' is said to mean wisdom. Here are examples: "Know, my son, the ministers, the wise, skilled in purpose." And "wise, intelligent, very wise, very intelligent, endowed with wisdom." These are illustrative words. Wisdom, wisdom, wisdoms. Wisdom, wisdom, wisdoms. By wisdom, by wisdoms, with wisdoms. To wisdom, of wisdoms. From wisdom, from wisdoms, by wisdoms, with wisdoms. Of wisdom, of wisdoms. In wisdom, in wisdoms. O wisdom, O wisdoms, O wisdoms. 'Ku' is said to mean earth. Here are examples: "hoe. lotus. elephant." There, 'kudālo' means that by which the earth is dug, broken, or shattered. 'Kumudaṃ' means that which delights in the earth. 'Kuñjaro' means that which wears out the earth. Thus, in the commentary on the Vimānavatthu, it is said, "the earth is worn out by its impact." It goes, therefore it is an elephant. Ku, kū, kuyo. Kuṃ, kū, kuyo. Kuyā, kūhi, kūbhi. Kuyā, kūnaṃ. Kuyā, kūhi, kūbhi. Kuyā, kūnaṃ. Kuyā, kuyaṃ, kūsu. Bhoti ku, bhotiyo kū, bhotiyo kuyo. "Kha" is declared a faculty, "Kha" is said to be space; The heavenly abode is also called "kha", And emptiness is considered "kha". There, the faculty is called "kha" because it is the going and dwelling place of eye-consciousness and so on. Space (is called "kha") by reason of being secluded. Heaven goes by the name of "kha" because it is certainly to be gone to by those who have done good deeds. And "As a bird, indeed, on a treetop, perching on the branches, strikes the branch," and "The self-existent one, created in space, wandered for eight hundred (years)" and so on are examples here. Khaṃ, khāni, khā. Khaṃ, khāni, khe. Khena, khehi, khebhi. Khassa, khānaṃ. Khā, khasmā, khamhā, khehi, khebhi. Khassa, khānaṃ. Khe, khasmiṃ, khamhi, khesu. Bho kha, bhavanto khāni, bhavanto khā. The explanation of the meaning of the word "go" is spoken – "Go" (is used) in cattle, and in sense-organs, in earth, And in speech, and in wisdom; And in the sun, and in a ray of light, and in water it occurs; Among these meanings, in cattle it is feminine and masculine, and in the others it is masculine. Thus, in phrases like "He went when the cows were being milked. The fifth cow," the word "go" refers to cattle. The word "gocara" also refers to sense-organs here, meaning "the place where the sense-organs, such as the eye, wander." Thus, the ancients said, "Gocara is where cows wander, gocara is like gocara, a place to be frequented. Or, gocara is the place where the sense-organs, such as the eye, wander." However, in the ancient poetic composition "I bow to Gotama, rich in cows (earth)," it refers to the earth. Indeed, the meaning is "I bow to Gotama, the Fully Enlightened One, of vast wisdom." Similarly, in the commentary on the Suttanipāta, in the section explaining the Vāseṭṭha Sutta, it is said, "By 'gorakkha' is meant 'khettarakkha' (protection of fields), which is said to be 'kasirakkha' (protection of cultivation). For the earth is called 'go', and a field is a type of it." "Gotama" by reason of lineage. Here, however, the word refers to speech and intellect. Therefore the ancients said: “That which protects speech is ‘gotta’. For ‘Gotama’, when it is used, protects speech and intellect by having a definite scope, thus it is ‘gotta’. Just as intellect does not function without an object, so a designation does not function without its designated object. Therefore, that meaning, called ‘gotta’, is said to protect them. Who then is ‘he’?” It should be understood as the common form of that lineage, which is shared by other families, and which originated from the first ancestor of that family, and is common to those included in that family. Thus, King Suddhodana and others, born of that lineage, are also called Gotama. The Blessed One himself addressed his father, King Suddhodana, saying: “The Tathāgatas, Gotama, have surpassed the excellent.” King Vessavaṇa also addressed the Blessed One, saying: “Endowed with knowledge and conduct, we venerate the Buddha, Gotama.” And Venerable Vaṅgīsa addressed Venerable Ānanda, saying: “Please speak of the excellent cooling, out of compassion, Gotama.” Thus, this common form is said to protect speech, hence ‘gotta’. This, however, is of many kinds, such as Gotama-gotta, Kassapa-gotta, and so on. Similarly, the word ‘go’ refers to the sun. The ancient poetic composition, “I bow to Gotama of the Go-gotta,” is an example here. The meaning is: “I bow to the Perfectly Enlightened One, Gotama, the kinsman of the sun.” For the sun is also born in the Gotama lineage, and so is the Blessed One. Thus, because of this shared lineage, the praise of the Blessed One is seen here and there as “kinsman of the sun” and so on: “I ask you, kinsman of the sun, about seclusion and the state of peace, O great sage.” And, “I always venerate Jetavana, the monastery of the kinsman of the sun.” And, “the sole kinsman of the world, the kinsman of the lotus-friend.” In “uṇhagū” (the hot-rayed), however, the word ‘go’ refers to a ray. “Uṇhā gāvo rasmiyo etassāti uṇhagū” (he whose rays are hot), is the sun. For the ancient teachers also explained this very meaning in the science of prosody. In “gosītacandana” (cow-head sandalwood), it refers to water. For water is called by the word ‘go’. Cool like ‘go’ (water)... sandalwood. When it is put into the boiling oil taken out of the oven, that oil immediately becomes very cool. Here some say: "Why, sirs, do you say 'the word 'go' when referring to 'gopada' is both feminine and masculine'? And why do you say 'when referring to sense-faculties, earth, wisdom, sunbeams, and water, it is masculine'? Let it be masculine when referring to the sun, but surely when referring to sense-faculties, speech, and water, the word 'go' should be neuter, and when referring to earth, wisdom, and rays, it should be feminine, since the words 'indriya' (sense-faculty) etc. and 'pathavi' (earth) etc. when referring to the meanings of 'indriya' etc. and 'pathavi' etc. are described as neuter and feminine respectively?" That is not so, because there is no fixed rule. For even when a word refers to a feminine object, its description as masculine is seen, as in "orodha" (harem, but masculine). And even when a word refers to a masculine object, its description as feminine is seen, as in "You are my well-wisher, O yakkha, you are my well-wisher, O devatā" (devatā is feminine). Moreover, even when some words do not refer to feminine or masculine objects, but refer to the same meaning like knowledge, their description as feminine, masculine, and neuter is seen, as in "paññā" (wisdom, feminine), "amoho" (non-delusion, masculine), "ñāṇa" (knowledge, neuter), and "taṭaṃ" (bank, neuter), "taṭī" (bank, feminine), "taṭo" (bank, masculine). Thus, even though it is not feminine, a tree also receives the name "Mātulā" in the feminine gender, and a city also receives that name. Therefore, it is said in the commentary to the Cakkavatti Sutta: "Mātulā is a certain tree that received a name in the feminine gender. Because a city was built in its vicinity, it also became known as 'Mātulā'. Therefore, it is said 'in the city named Mātulā'." The declension of the word "go" has been explained below. "Mo" is said to be the moon. In the commentary, however, the reading "mā is said to be the moon" with a long 'a' is seen. It should be the reading with 'o', taking the rule from the one-letter dictionary in the Sanskrit language: "Mo is Shiva, and the moon..." is to be said as ending in 'o'. And here, for the word 'masa' said as ending in 'o' meaning 'moon', the examples are "puṇṇamī, puṇṇamā". There, 'puṇṇamī' means 'that in which the moon is full', and similarly 'puṇṇamā', a feminine gender word referring to the night. Here, the example is: "On the full moon night of Visākhā, in the first watch of the night, he recollected his past lives." Here it might be asked: If the word "puṇṇamā" is feminine, referring to the night, "As the moon shines pure on the full moon night; So may you, full of mind, shine among ten thousand. On the fifteenth day, on the full moon Uposatha; Mounting a Nāga as a vehicle, he went to give a gift." How is the word "puṇṇamāye" formed in these instances? By substituting 'ye' for 'ya'. For the Dhamma-lord, the Buddha, when he should have said "puṇṇamāyā", by saying "puṇṇamāye", he taught 'ye' in place of 'ya', just as 'tte' in place of 'ttā' in feminine gender, and 'ne' in place of 'nī'. Thus, just as in the Rādhajātaka, "abyayataṃ vilapasi viratte kosiyāyane", when he should have said "virattā", by saying "viratte", he taught 'tte' in place of 'ttā', and when he should have said "kosiyāyanī", by saying "kosiyāyane", he taught 'ne' in place of 'nī'. Similarly, when he should have said "puṇṇamāyā", by saying "puṇṇamāye", he taught 'ye' in place of 'ya'. And just as in this passage from the Mahāsamayasutta, "dakkhitāye aparājitasaṅgha", when he should have said "dakkhitāyā", by saying "dakkhitāye", he taught 'ye' in place of 'ya', so it is here. However, just as in "sabhāye vā dvāramūle vā", "sabhāya" refers to the assembly by gender inflection, "puṇṇamāya" here does not refer to the full moon by gender inflection, but rather "puṇṇamā" is said as a feminine word ending in 'ā'. Thus, the word "puṇṇamāyo"