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Determinations of words. Thus, in the Saddanīti treatise, made for the skill of the wise in the nine-membered Canon with commentaries, in the paths of expression, The division of nominal word-garlands of numbers and names with their determinations Is the thirteenth chapter. 14. Division of the Triplets of Meanings The root ‘bhū’ and the forms produced from it—this pair; Having made them primary, we have expounded all this. Now, by virtue of its being, we will explain the excellent triplet of meanings; The extraction of meaning, the tumanta ending, and the tvādi ending are the triplets here. Therefore, first, the extraction of the meaning of the word ‘bhūta’, which arises from the root ‘bhū’, is presented— In aggregates, beings, humans, and in what exists in elements; In Arahants, in trees and so forth, the word ‘bhūta’ occurs. And in arising, it should be known, the word ‘bhūta’ by the discerning; With a prefix, it is in abundance, in contempt, and in destruction; In defeat, in knowing, in naming, and in being manifest. And this has been said: The word ‘bhūta’ is seen in the five aggregates, humans, elements, existing things, Arahants, beings, trees, and so forth. For instance, in "Bhikkhus, see this as ‘bhūta’," and so on, it is seen in the five aggregates. In "Whatever beings have gathered here," it is in non-humans. In "Bhikkhus, the four great elements are the cause," it is in elements. In "A pācittiya for what exists (bhūta)," and so on, it is in existing things. In "He who is a devourer of time, an Arahant (bhūta)," it is in Arahants. In "All beings (bhūta) in the world will lay down their bodies," it is in beings. In "Injury to living things (bhūtagāma)," it is in trees and so forth. This is a saying from the commentary on the Mūlapariyāya Sutta. In the sub-commentary, by the word ‘ādi’ (and so forth), arising and so on are taken. And this has been said: In "Born, arisen (bhūta), conditioned," and so on, the word ‘bhūta’ is seen in arising. With a prefix, however, in "The noble one produces much (pabhūta) merit," and so on, it is in abundance. In "Mostly despised (paribhūta) by bhikkhus," and so on, it is in contempt. In "Sāṇavāsī, the one who has become (sambhūta)," and so on, it is in designation. In "Māra is overcome (abhibhūta), the battle is won," and so on, it is in destruction. In "This naked ascetic, Pāthikaputta, is indeed defeated (parābhūta)." in the sense of defeat in "in defeats" and so on. In the sense of experiencing in "experienced pleasure and pain" and so on. In the sense of making manifest in "manifested by wisdom" and so on, all these are to be understood as included by the word "in trees" and so on. Now the infinitives are stated— To be, to arise, to arise together, to originate, to be defeated, to overcome, to be born, to become manifest, to be, to be born together, to become manifest, to appear, to become manifest, to appear. These are intransitive infinitives. To experience, to overcome, to rule over, to overcome, to experience, to experience together, to be born together, to be born together. These are transitive infinitives, all of them are transitive. "To develop, to make manifest, to bring about, to make clear, to cultivate" and so on, these are transitive infinitives, all transitive infinitives are transitive. This is the statement. Among synonyms, taking only one initial word, the explanation should be made— "Bhavituṃ" means to be, to exist, to appear, to obtain a form. Following the method stated here, the explanation of the remaining infinitives should also be elaborated. All infinitives are used in the sense of the dative case, as in "You, knowing my mind, have come to ask for my eye." Here, "yācituṃ" means for the purpose of asking. Therefore, the meaning of "bhavituṃ" and so on should be taken as "for the purpose of being" or "for being" or "for becoming." Moreover, as the word "daṭṭhu" in "to see renunciation as safe" is seen to mean "having seen," infinitives should also be taken in the sense of gerunds as appropriate. These are included among indeclinable words. For it is stated in the Nirutti Piṭaka, in the section on indeclinable words, "tuṃ is the dative." The meaning there is "the indeclinable ending in 'tuṃ' is in the sense of the dative." occurs." The discourse on gerunds is concluded. Now, words ending in -tvā are stated: Having been, having been, having been, having been, having been. Having arisen, having arisen, having arisen, having arisen, having arisen. This rule applies also to "having arisen together," "having been defeated," "having originated," "having perished," "having manifested." These are standard gerunds. Having been, having been, having despised, having despised, having despised, having despised, having despised, having despised. Having overcome, having overcome, having overcome, having overcome, having overcome, having overcome. This rule applies also to "having dominated," "having surpassed," "having experienced." And here is an example: "The king said to him, having experienced that too, 'You should go quickly; I too will perform worship.'" Having experienced, having experienced. Having dominated, having dominated. "For sixty thousand aeons, he will delight in the deva-world; Having dominated other devas, he will exercise sovereignty." This is a Pāli example here; these are standard gerunds. These four are indeed gerunds. "Having developed, having developed. Having illuminated, having illuminated. Having honored, having honored. Having explained, having explained. Having pervaded, having pervaded," and so on – these are indeed standard gerunds. This is a summary. Therein, among words of similar meaning, the explanation should be made by taking only one initial word – "bhavitvā" means "having been," "having appeared," "having obtained its own form." Thus, according to the method stated, the explanation of the remaining gerunds should also be elaborated. But this is the distinction: "bhutvā" should be understood as meaning "having experienced prosperity" (anubhutvā), as a gerund. Indeed, those skilled in the good Dhamma consider "bhutvā" and "anubhutvā" to have the same meaning. Here this is said: "Bhutvā" and "bhutvāna" – these, indeed, indicate the meaning of "anubhutvā." For the word "hutvā", but not for them. Some desire "bhūtvā" with a long vowel, in the teaching. Both length and shortness, these two appear. And in grammar, "bhūtvā", a word with a long vowel, clarifies "bhavitvā"'s meaning, but not in the teaching. The word "hutvā" itself, clarifies in the Buddha's teaching; The meaning of "bhavitvā", that word is not found elsewhere. Thus, this specific statement, by one who sees the essence; In the teaching and in grammar, should be observed by the wise. Thus, the words ending in "-tvā" used in the sense of "having done" are also explained. All these should be understood as indeclinable. Indeed, in the Nirutti Piṭaka, in the section on particles, words ending in "-tvā" are stated as indeclinable. However, in the opinion of grammarians, they are declinable, having cases like the nominative and so on. And in this section on words ending in "-tvā", this should also be noted: "having eaten, he goes", "having eaten, he went", "having eaten, you will go", "having ploughed, he sows". "Having come out of the city, Videha boarded a boat." "Having eaten, O monk, you should beg for alms." These are examples of the use of "-tvā" words for verbs with the same agent in a prior action. Here, in "bhutvā gacchati" (having eaten, he goes), the word "bhutvā" indicates the prior action. The word "gacchati" indicates the subsequent action. And these words have the same agent because they express actions performed by a single agent. Thus, here, the one who is the agent of the going action should be seen as the agent of the eating action. This method should be applied in similar instances elsewhere. "Having dispelled darkness, this sun has risen; Having illuminated with the light of wisdom, it has emerged, shining forth." These are also examples of "-tvā" words used for verbs with the same agent in a simultaneous action. Here, the word "nihantvāna" (having dispelled) indicates a simultaneous action. It should not be said that "udito" (risen) indicates a subsequent action, because a simultaneous action is intended here. Therefore, a simultaneous action... is to be taken as a word indicating a later action. This method should be applied elsewhere in similar instances. Some, however, cite: “He lies with his mouth agape, he sees by rolling his eyes.” Others: “He studies sitting, he speaks standing.” There, the time after gaping and rolling is marked by the cessation of gaping, by the act of seeing. And in “He studies sitting, he speaks standing,” even if simultaneous, the acts of sitting and standing precede the studying and speaking, so a prior and later time can be inferred. Therefore, the former examples are appropriate. For the cessation of that which ceases is simultaneous with its arising. “Having closed the door, he enters,” etc. Here, for actions with the same agent, the use of the particle -tvā indicates a later time. Since in this case, the act of entering is prior, but the act of closing is posterior, therefore, “āvaritvā” (having closed) is to be understood as a word indicating a later action. And “pavisati” (he enters) is a word indicating a prior action. This method should be applied elsewhere in similar instances. Others cite: “The stick fell making a ‘dha’ sound.” But in the case of a combination with an impact, the simultaneity of the sound produced by the impact is found here. Therefore, the former examples are appropriate here too. “Having seen a demon, fear arises in him. Having seen with wisdom, his defilements are destroyed.” This is an example of use with different agents. For here, having seen a demon, fear arises in the man,