English
the six-colored auspicious rays. Thus, such usages of the word *bodhi*, meaning tree, are seen in the feminine gender. Or, the word *bodhi*, meaning tree, is of two genders, masculine and feminine. For instance, in the *Samantapāsādikā*, the commentary on the Vinaya, the following word formations are seen from the great grammarian, the venerable Buddhaghosa, who was skilled in the Pāli method: "Will you, dear, be able to go to Pāṭaliputta and bring the venerable Saṅghamittā Theri with the Mahābodhi?" and "That ship, carrying the Mahābodhi, entered the surface of the great ocean as the great king watched." For that word *bodhi*, meaning tree, the word paradigm should be understood as "bodhi, bodhī, bodhayo. Bodhiṃ, bodhī, bodhayo. Bodhinā," etc., according to the derivation "that by which one awakens is *bodhī*." But for that same word, meaning tree, the word paradigm should be understood as "bodhi, bodhī, bodhiyo. Bodhiṃ, bodhī, bodhiyo. Bodhiyā," etc., by the conventional usage in the feminine gender when referring to knowledge, which is established by convention and indicates a conventional meaning. Thus: The word *bodhi*, meaning a person, should be masculine. The word meaning knowledge, etc., should always be feminine. The word meaning the Bodhi tree should be masculine and feminine. Even so, its feminine gender is more to be desired, because it was declared by the General of the Dhamma. The nominal word paradigms for words like *sandhi* should also be constructed according to the rules. The word *sandhi*, meaning vowel conjunction, etc., is masculine, and meaning rebirth-linking, etc., is feminine, as seen in "sandhino. sandhiyā," etc. The word *vibhatti*, meaning division, is feminine, and meaning case ending, is both masculine and feminine, as seen in "vibhattissa. vibhattiyā," etc. The word *āyu*, however, meaning only the life faculty, is neuter, as seen in "And life has been obtained by me again, know this, Mārisa," and "This much is your life, the time of passing away will be." The word *dhātu*, meaning nature, etc., is feminine, and meaning verb root, etc. Which is masculine or feminine? "Of the eye-element. Of the verb 'to do'. Elements of the element." The word 'Pajāpati' is masculine when denoting a particular deity, is feminine when denoting a wife, mother-in-law, or maternal aunt. "You should look at the banner-top of Pajāpati, the king of devas." "with his own wife, with the great wife." The words 'dāmā' and 'dāmaṃ' are respectively feminine and neuter genders for a single object, such as a jasmine garland. Thus indeed: "A jasmine garland, with its playful bee-embrace." "A jasmine garland." "A garland sniffed by bees." "A jewel garland." "A jewel garland." Such worldly usages showing dual gender are seen, consistent with the teachings. However, the words 'saddhā' and 'saddhaṃ' are feminine and neuter, denoting different objects. The word 'saddhā' is feminine, denoting the characteristic of faith/serenity. The word 'saddhaṃ' is neuter, denoting a meal for the deceased. "Faith is believing." "We, good Gotama brahmins, give offerings and make them 'saddhāni' (meals for the deceased)." However, in this context, "a faithful man," "a faithful woman," "a faithful family" these are to be understood as not included, being adjectives that agree in gender with the noun. The words 'taṭaṃ', 'taṭī', and 'taṭo' for the single meaning of 'bank' or 'shore' are feminine, masculine, and neuter genders. The word 'byañjana' is neuter when denoting a condiment, gender, sentence, special characteristic, or body part. And it is masculine or neuter when denoting a letter. In the case of condiment, "soup or condiment" is seen as a neuter designation. Similarly, in the case of gender, "female gender, male gender" is a neuter designation. In the case of sentence, "having properly grasped the words and sentences" is a neuter gender designation. In the case of special characteristics, "eighty minor characteristics" is a neuter designation. In the case of body part, "that which makes defilements manifest again and again through their expression is anubyañjana" is such a neuter designation. Here, anubyañjana means an appearance such as movements of hands and feet, smiling, laughing, speaking, looking, etc. That is indeed called a "body part." The word 'byañjan' and the word "ana" is of both masculine and neuter gender. The word "attha" is a term for Nibbāna and is neuter gender. But when it means meaning, wealth, cause, purpose, cessation, intention, etc., it is masculine gender. Thus, in the Kathāvatthu, in the commentary on the Pāli phrase "atthatthamhi," the word "attha" is stated with a neuter gender designation as "attha is called Nibbāna." Thus, the word "attha" is of two genders. And the word "akkhara" is seen in "yo pubbo akkharo akkharāni." Moreover, the word "akkhara" meaning Nibbāna or a name-designation is always neuter gender, as in "the unchangeable, deathless state," and "Vāseṭṭha, because he was esteemed by the great multitude, the first letter 'Mahāsammato' arose," and so on. In "He teaches by letters, for each letter there is an offense of pācittiya," it should be said to be either masculine or neuter gender, but not feminine gender. This is because it is stated with a change of case ending, like the words "dhanañcayāya, vacanāyā" in "asakkatā casma dhanañcayāya. Viramathāyasmanto mamavacanāyā," and so on, not due to a change of gender. However, the words "ajjava," "maddava," and "gārava" are of both masculine and neuter gender. As seen in "uprightness and gentleness. Uprightness and gentleness. Respect and humility. When the stupa was brought to mind, I then had respect." The words "vaco" and "vacī" are of masculine and feminine gender, like the words "ghaṭa" and "ghaṭī." In this regard, the nominal paradigm for the word "vacī" should be applied as "vacī, vacī, vaciyo. Vaciṃ, vacī, vaciyo. Vaciyā." Some say that "in words like 'duccaritapayogaviññatti' and others, the end of the word 'vaca' becomes 'īkāra,' and thus forms like 'vacīduccarita' are seen," but this should not be accepted because the word "vacī" is seen as distinct from the word "vaca." Here are examples from the Pāli and the commentaries: "verbal formation, verbal formation is verbal formation, excluding verbal formation and verbal formations, the rest are neither verbal formation nor verbal formation. Spoken "O, with words, one should delight in mindfulness" – these are example words from Pāli. "Speech, called 'expression,' is indeed verbal communication; the division of speech is 'speech-division'" – these are example words from the commentary. In this way, for other words, both formal and informal, their two genders should be appropriately determined. Thus, among the genders of the expressed meaning, the specific genders of the expressed meaning should be understood. Now, in some cases, the nominal word-strings for words that are of the gender of the expressed meaning, and for words ending in a *taddhita* suffix, are stated according to phenomena and so on. Thus indeed – From phenomena and persons, and also from phenomena-persons; And from exclusively phenomena, and likewise from exclusively persons. Word-strings may be in these, but according to individual usage and so on; One should know the word to be similar, dissimilar, and entirely similar. How? "Wrong view, wrong intention, wrong speech, wrong speaker, one with wrong view, one with wrong intention" – the nominal word-strings for these should be understood thus. "Wrong view, wrong views, wrong views. Wrong view, wrong views, wrong views. By wrong view" – thus from phenomena, "Wrong-viewer, wrong-viewers, wrong-viewers. Wrong-viewer, wrong-viewers, wrong-viewers. By a wrong-viewer" – thus from persons, "Wrong intention, wrong intentions. Wrong intention" – thus from phenomena-persons, "Wrong speech, wrong speeches, wrong speeches. Wrong speech, wrong speeches, wrong speeches. By wrong speech" – thus from exclusively phenomena, "Wrong speaker, wrong speakers. Wrong speaker, wrong speakers. By a wrong speaker" – thus from exclusively persons, "One with wrong view. Ones with wrong view. One with wrong view" – thus also from exclusively persons, "One with wrong intention, ones with wrong intention. One with wrong intention" – thus also from exclusively persons, the nominal word-string is formed. However, according to individual usage, number, and so on, a word can be similar, dissimilar, or entirely similar. This method applies to right view, right intention... even in those that produce. Here are direct statements used: For one gone to ignorance, bhikkhus, for one who does not see, wrong view arises. From wrong view, wrong intention arises. From wrong intention, wrong speech arises. From wrong speech, wrong action arises. From wrong action, wrong livelihood arises. From wrong livelihood, wrong effort arises. From wrong effort, wrong mindfulness arises. From wrong mindfulness, wrong concentration arises. For one gone to knowledge, bhikkhus, for one who sees, right view arises. From right view, right intention arises. And so on, in detail. Thus, in some places, the nominal word-series with their uses, for words that are gender-referring, and for words that are gender-referred, and for words ending in taddhita suffixes, have been explained. Now, we will explain some peculiarities of the word 'bhavitabba' which is not gender-referred, and of the words 'sotthi' and 'suvatthi' which are gender-referred, and of the word 'abbhuta' which is both gender-referring and gender-referred, and of the word 'abhūta' which is gender-referring. And we will apply the nominal word-series as appropriate. Among these, the word 'bhavitabba' is always a neuter noun, expressing absolute existence, and is always in the singular. It must be combined with words in the instrumental case, and with 'evaṃ' (thus) and 'na' (not) and so on. Its nominal word-series is not found.