English
And here are its uses: "One should be devoted to the Dhamma, not devoted to material things." "It should be by this thief." "It should be by these thieves." "It should be by this female thief." "It should be by these female thieves." "It should be by this mind." "It should be by these minds." "It should be thus." "It should be otherwise." Here it is said: The word 'bhavitabba' always, In the excellent teaching of the Omniscient One; Is primarily singular, expressing state, And neuter. By the wise, with instrumental words, And 'evaṃ' and other such words, It should be combined, thus it arises, So let the learned understand. This is the peculiarity of the word 'bhavitabba'. May there be welfare for the king, venerable sir. The barber goes to welfare. I am arisen from welfare. Welfare, welfare, wel- Now, this is the distinction of words like *dhasātthi*. This, however, is the distinction between the two: *abbhuta* and *abhūta*. When the word *bhū* has *bbhū* (a double consonant), and when it is preceded by the particle *aiti* which implies negation before a conjunct consonant, it invariably becomes short. In what sense? In senses such as "that which was not before, but has come to be" (*abhūtapubbaṃ bhūtaṃ*). In such cases, when not followed by a conjunct consonant, it does not become short. In what sense? In senses such as "untrue" (*asaccaṃ*). Thus, the word *abbhuta* can mean "that which was not before, but has come to be," and it can also mean "a wonder-working." The word *abhūta*, however, can mean "untrue," and it can also mean "unborn." Among these, "Wonderful, indeed, sirs, amazing, indeed, sirs! A marvel, indeed, in the world, an amazing hair-raising thing!" and so on, are usages in the sense of "that which was not before, but has come to be." "You, with an elephant, embrace me, I, with a frog-skin; Let there be a wonder there for us, With five thousand." And so on, are usages in the sense of "a wonder-working." Thus, by way of shortness. By way of length, however, when not compounded, "untrue, not factual, not so" and so on, are usages in the sense of "untrue"; "unborn, not arisen, not produced" and so on, are usages in the sense of "unborn." And here there are — "That which was not before, but has come to be," In this sense, this *abbhuta* (wonder); This word should be understood by the wise, Established in its short form. In the sense of wonder-working too, The word *abbhuta* is likewise; Established in its short form, Thus the learned one should discern. But the word *abhūta*, Spoken by way of length; Is to be understood as signifying "Untrue" and "unborn." *Abbhuta* (neuter singular), *abbhutāni* (neuter plural). By the feminine gender, *abbhuto* (masculine singular), *abbhutā* (masculine plural). *Abbhutaṃ* (neuter singular), by the masculine gender, *abbhutā* (feminine singular), *abbhutā* (feminine plural), *abbhutāyo* (feminine plural). *Abbhutaṃ* (neuter singular). To be understood by the maiden gender. In this way, the nominal declension of the word *bhūta* should also be taken in three ways. Here, the word *abbhuta* can be both a gender-agreeing word and a gender-independent word. The word *abhūta*, however, is a gender-agreeing word, or the word *sacca* (truth) is also a gender-independent word. as somewhere. Thus, appropriately, this noun paradigm with examples has been stated. Now, to generate proficiency for students, a noun paradigm by word combination is taught: the Buddha, the Blessed One; the Buddhas, the Blessed Ones. the Buddha, the Blessed One; the Buddhas, the Blessed Ones. by the Buddha, the Blessed One. The rest should be elaborated. This paradigm should be known by way of singular and plural. The Tāvatiṃsa gods. The Tāvatiṃsa gods. By the Tāvatiṃsa gods. The rest should be elaborated. The paradigm should be known by way of plural. He, the Blessed One, knowing, seeing, the Worthy One, the Perfectly Self-Enlightened One. That Blessed One, knowing, seeing, the Worthy One, the Perfectly Self-Enlightened One. By that Blessed One, knowing, seeing, the Worthy One, the Perfectly Self-Enlightened One. Of that Blessed One, knowing, seeing, the Worthy One, the Perfectly Self-Enlightened One. The rest should be elaborated. The paradigm should be known by way of singular. King Suddhodana. King Suddhodana. By King Suddhodana. The rest should be elaborated. King Pasenadi of Kosala. King Pasenadi of Kosala. By King Pasenadi of Kosala. The rest should be elaborated. King Bimbisāra Seniya of Magadha. King Bimbisāra Seniya of Magadha. By King Bimbisāra Seniya of Magadha. The rest should be elaborated. King Ajātasattu Vedehiputta of Magadha. King Ajātasattu Vedehiputta of Magadha. By King Ajātasattu Vedehiputta of Magadha. The rest should be elaborated. Mahāpajāpatī Gotamī. Mahāpajāpatī Gotamī. By Mahāpajāpatī Gotamī, it should be said five times. In Mahāpajāpatī Gotamī. O Mahāpajāpatī Gotamī. Makkhali Gosāla. Makkhali Gosāla. By Makkhali Gosāla. The rest should be elaborated. The pair of disciples, Sāriputta and Moggallāna. The pair of disciples, Sāriputta and Moggallāna. By the pair of disciples, Sāriputta and Moggallāna. Of the pair of disciples, Sāriputta and Moggallāna. The rest should be elaborated. All these paradigms should be known by way of singular. Sariputta and Moggallana, chief disciples. Sariputta and Moggallana, chief disciples. By Sariputta and Moggallana, chief disciples. The rest should be elaborated. They should be known in the plural. This is the same method for others too. That boy. That girl. That boy. Those boys. By that boy. The rest should be elaborated. That woman. Those women. That woman. Those women. By that woman. The rest should be elaborated. That action. Those actions. By that action. That fruit. Those fruits. By that fruit. The rest should be elaborated. The first jhana. The first jhana. By the first jhana. Of the first jhana. The rest should be elaborated. The fourth direction. The fourth direction. By the fourth direction. A righteous discourse. A righteous discourse. By a righteous discourse. In a righteous discourse. Thus, a gradual discourse. A discourse of such a kind. In this way, in other places too, by the combination of words, by gender, by ending, and by meaning, it should be considered. And from the words, various nominal paradigms should be constructed. Now, the diversity of words of one kind, according to gender and ending, should be understood. How? Of what kind (masc.), of what kind (fem.), of what kind (neut.). Of such a kind (masc.), of such a kind (fem.), of such a kind (neut.). Of this kind (masc.), of this kind (fem.), of this kind (neut.). Of what kind (masc.), of what kind (fem.), of what kind (neut.). Of this kind (masc.), of this kind (fem.), of this kind (neut.). Of this kind (masc.), of this kind (fem.), of this kind (neut.). Similar (masc.), similar (fem.), similar (neut.). Sometimes, feminine forms like "yādisā tādisā" also occur. Their nominal paradigms should be constructed according to masculine, feminine, and neuter methods. Now, the nominal paradigms of words like "amama," which are compound and derivative words, are stated: Without 'mine' (masc. sing.). Without 'mine' (fem. sing. or masc. pl.). Without 'mine' (neut. sing.). Without 'mine' (masc. pl.). By 'without mine'. The rest should be elaborated. Mine (masc. sing.). Mine (fem. sing. or masc. pl.). Mine (neut. sing.). Mine (masc. pl.). By mine. The rest should be elaborated. Raw (fem. sing.). Raw (masc. pl.). Raw (fem. pl.). Raw (neut. sing.). Raw (masc. pl.). Raw (fem. pl.). The rest should be elaborated. There, "amamo" (without 'mine') means: He for whom there is no 'mine' of craving and no 'mine' of views, is "amamo". Who is he? It is fitting to say, "He is an Arahant." Moreover, for whom craving and views... They do not make "this is mine" into possessiveness, they too are without possessiveness. Here, "humans are born there, without possessiveness, without grasping" this is an example from the teaching. "Without possessiveness, without ego" this is an example from the world. When speaking in the feminine gender, the word-series is "amamā, amamā, amamāyo". When speaking in the neuter gender, the word-series is "amamaṃ, amamānī". There, "mayhako" means "this is mine, this is mine" thus he babbles, a certain kind of bird. This is said in a Jātaka: "A bird named mayhako, dwelling in mountain caves; Having climbed a ripe fig tree, cries 'mine, mine'." When speaking in the feminine gender, the word-series is "mayhakī, mayhakī, mayhakiyo". There, "āmā" means "yes, I am your slave" thus she acknowledges her state of slavery, a household slave. This is said in the Jātakas: "where a slave born as āmā, stands and commits great faults" and "slaves of āmā also exist in the world", therefore these are the example words here. Now, the distinction of the words kati, katipaya, and katimī is stated as appropriate, and their nominal word-series. There, the nominal word-series of the word katimī is not obtained because it only appears in the form of a question, such as "today, venerable sir, which number?". However, the word-series of kati and katipaya are indeed obtained, and they are plural. But in the Visuddhimaggaṭīkā, the word katipaya is stated as singular. How many men stand? How many men does he see? How many women? How many families? How many flaws in the world where the mind does not settle? How many skilled ones? How many elements? How many sense-bases? By how many aggregates, by how many sense-bases, by how many elements is it comprised? By how many does one become defiled? By how many does one become purified? A few men, a few women, a few minds. These are the nominal word-series. Kati. Katihi, katibhi. Katinaṃ. Katisu. Katipayā. Katipayehi, katipayebhi. Katipayānaṃ. Katipayesu. Katipayāyo. Katipayāhi, katipayābhi. Katipay of some. of some. of some. in some. by some. of some. in some.