English
arises from pronouncing 'ye' in place of 'ya'. That should be understood as a word of the earth. "Mā" is said to be prosperity. Thus, in the commentary on the ornament of the wise, explaining the meaning of the word "mālinī," it is said, "Mā is prosperity, alinī is a bee." And the word "lakkhī" is synonymous with the word "sirī," therefore the meaning "mā is prosperity" is approved by us. Similarly, by the ancients, the meaning "Mandhātā is one who holds and establishes prosperity for me" was revealed. Therefore, "mālinī" and "mandhātā" are the illustrative words here. Among these, the nominal declension of the masculine word "ma" is as follows: Mo, mā. Maṃ, me. Mena, mehi, mebhi. Massa, mānaṃ. Mā, masmā, mamhā, mehi, mebhi. Massa, mānaṃ. Me, masmiṃ, mamhi, mesu. Bho ma, bhavanto mā. And this is the nominal declension of the feminine word "mā": Mā, mā, māyo. Maṃ, mā, māyo. Māya, māhi, mābhi. Māya, mānaṃ. Māya, māhi, mābhi. Māya, mānaṃ. Māya, māyaṃ, māsu. Bhoti me, bhotiyo māyo. Here, the word "mā" meaning prosperity and the word "rā" meaning sound are of the same declension because they are single-lettered, always ending in "ā," and are feminine. There, "saṃ" is said to be a person with a calm mind. What people in the world call "good person," "noble one," or "wise one," that is an appellation for this, namely "saṃ." Thus, in the sense of the existence of the word "saṃ" as a singular noun, meaning a good person, noble one, or wise one, "sameti asatā asa" is an example of usage. For here, by considering the compound "na saṃ asa," it is understood that the meanings of "good person" and "not good person" are expressed by the words "saṃ" and "asaṃ." Therefore, it should not be said that "the meaning of 'good person' is not expressed by the word 'saṃ' in the singular." Those who say "it does not exist," their statement should not be accepted. Its nominal declension has been explained below as "saṃ, santaṃ, sante," etc. In the neuter gender, "saṃ" means wealth, "man's wealth. Another's wealth. Everyone's wealth. Taking all wealth. Another's “Taking away” and so on are the illustrative words here. Therein, “manussassa saṃ” means “manussassaṃ” (man’s happiness). Similarly, “parassa saṃ” means “parassaṃ” (another’s happiness). “Sabbassa saṃ” means “sabbassaṃ” (everyone’s happiness). “Tassa haraṇaṃ” (taking that away), “parassaharaṇaṃ” (taking another’s away), “sabbassaharaṇaṃ” (taking everyone’s away) – this is the compound. Likewise, “saṃ” is said to mean happiness and peace. Indeed, its meaning as such is stated in ancient compositions: “O God of gods, grant us happiness, Though fallen from the highest divine state; The cycle of rebirth, a pit of destruction, May its essence grant happiness to beings.” Therefore, this verse is here, “Dīpaṅkara, the creator of the whole world” – Here, the word “saṅkaro” is an example. “Saṃ, sāni, sā. Saṃ, sāni, se. Sena” and so on, Should be understood in the manner previously explained. And here, to generate skill in the excellent teaching of the Sugata for the listeners, We will fully explain the nominal paradigm of the word “saṃ” which is at the end of compounds: Manussassaṃ, manussassāni, manussassā. Manussassaṃ, manussassāni, manussasse. Manussassena, manussassehi, manussassebhi. Manussassassa, manussassānaṃ. Manussassā, manussassasmā, manussassamhā, manussassehi, manussassebhi. Manussassassa, manussassānaṃ. Manussasse, manussassasmiṃ, manussassamhi, manussassesu. Bho manussassa, bhonto manussassāni, manussassā. This method applies also to “parassaṃ, sabbassaṃ” and so on. All these words are to be understood as having the gender of the object they denote. The nominal paradigm of “yaṃ, taṃ, kimiti” Will be explained in the section on pronouns, In all three genders. Thus, the nominal paradigms of “ko, vi, sā” and so on, Mentioned below, have been analyzed with examples of other meanings. Here is the gender determination: “Ko, vi, sā” are masculine. “Bhā, rā, thī, dhī, ku, bhū” are feminine. “Kaṃ, khaṃ” are neuter. “Go” is masculine. “Tu” is masculine and feminine. “Mo” is masculine. “Mā” is feminine. “Saṃ” is masculine and neuter. “Yaṃ, taṃ, kimiti” occur in all genders. Other single-letter words should also be examined and understood from this. Thus, for the discerning and those who know the method. For the attainment of a supremely pure and vast intellect in matters of word formation, for the avoidance of confusion in the use of extremely subtle and profound meanings, and for the expansion of knowledge in the Buddha's teachings of the three Pitakas, like the roaring of a lion on a golden plate, the nominal word-series have been divided, mixing the three genders according to the excess or deficiency of letters. Some are skilled in words, but not in meanings, Some are skilled in meanings, but not in words. Therefore, supreme skill in both is desired, The wise should always strive for it. Thus, in the Saddanīti treatise, made for the skill of the discerning, in the nine-fold Pitaka with commentaries, concerning the ways of expression, the section on nominal word-series mixed with the three genders is the Tenth Chapter. 11. The Nominal Word-Series Illuminating Expressed and Denoted Gender, etc. From now on, I shall speak of word-series in accordance with what has been spoken, also by way of expressed and denoted gender, etc. Here, "expressed genders" are secondary genders, or genders designated as qualities. "Denoted genders" are primary genders, or genders designated as qualified terms. Since these expressed genders follow the denoted genders, all expressed genders formed from the root "bhū" (to be) should be combined according to the denoted genders. Although these expressed genders formed from the root "bhū" are not directly combined in the nominal word-series, they are combined in various ways, so we will not show them now. Although those not formed from the root "bhū" are also combined in various ways, we will explain them to generate skill in their usage for the listeners, and we will show their nominal word-series while mentioning some usage. Long, short, blue, yellow, White, black, excellent, evil, Faithful, pure, high, low, Done, past, and so on. Long is the night for one awake, long is a league for one weary; Long is transmigration for fools, who do not know the good Dhamma. Long (masculine), long (feminine). Long (neuter), long (neuter plural). By long, by long (plural), by long (plural). To long, of long (plural). Long, from long, from long, by longs, by longs. Of long, of longs. In long, in long, in long, in longs. O long, O longs. "You should call me Long" is an example here. Long (fem. sg.), Long (fem. pl.), Long (fem. pl.). Long (fem. sg. acc.), Long (fem. pl. acc.), Long (fem. pl. acc.). For Long (fem. sg. dat.). The rest should be understood according to the pattern of "girl." Long (neut. sg.), Long (neut. pl.), Long (neut. pl.). Long (neut. sg. acc.), Long (neut. pl. acc.), Long (neut. pl. acc.). By Long (neut. sg. inst.). The rest should be understood according to the pattern of "mind." Short and others should be elaborated in the same way. This is the nominal word-list of gendered words; it is appropriate to call it "the nominal word-list of quality-names." Among the words denoting gender, those that are specific, I shall now explain their word-list, according to the Pāli text. Which are those words that are specific? "Existence and non-existence," "the island of Lanka," and so on; "Enlightenment," "juncture," and so on, these indeed are specific. Among these – The word "existence and non-existence" is sometimes singular, sometimes plural; in compounds and non-compounds, its occurrence is desired. Having stated the analysis and the meaning of the word, I shall present it; listen to the word-list being spoken, without distraction. Existence and non-existence is "existence and non-existence." Or, existence and non-existence are "existences and non-existences" – this is the analysis. Here, "existence" means a minor existence. "Non-existence" means a great existence. The letter 'a' here denotes the meaning of greatness. Here, minor and great should be understood in terms of happy and unhappy destinies, and in terms of inferior and superior. Or, "existence" means growth. "Non-existence" means non-growth. This is the meaning of the word. This nominal word-list, however, is – Existence-and-non-existence (nom. sg.), existence-and-non-existence (acc. sg.), by existence-and-non-existence, for existence-and-non-existence, from existence-and-non-existence, from existence-and-non-existence, from existence-and-non-existence, of existence-and-non-existence, in existence-and-non-existence, in existence-and-non-existence, in existence-and-non-existence, O existence-and-non-existence. Thus, the word "existence-and-non-existence" is singular. And its singularity is seen in the Pāli text and in the commentaries – "Having set aside the conduct in past existences and non-existences; I shall speak of the conduct in this existence, listen to me." Or, "Thus, many this suffering, and various kinds of prosperity; Having experienced in existence and non-existence, attained the highest enlightenment." Thus or in this way, in Pāli, the singular form of the word 'bhavābhava' is seen. And in the commentaries too – "Unenlightened, that which is served by Buddhas, The world of living beings goes to existence and non-existence; Homage to the net of defilements like ignorance, To that excellent Dhamma, the destroyer." Thus its singular form is seen. Bhavābhavāni, bhavābhavā, bhavābhavāni, bhavābhave, bhavābhavehi, bhavābhavebhi, bhavābhavānaṃ, bhavābhavehi, bhavābhavebhi, bhavābhavānaṃ, bhavābhavesu, bhavanto bhavābhavāni. Thus the word 'bhavābhava' also becomes plural. And its plural form is seen in Pāli: "For one who is cleansed, there is nowhere in the world. Conceptual views in existences and non-existences." Having mixed both methods,