English
Though capable, he does not support. The sage teaches the saint. Good people are saints in the world. Existing ones are present in the world.” Here, the two words “jīrati” should be understood as, respectively, denoting the loss of newness and growing old. The five words “santo” should be understood as, respectively, denoting one who has attained weariness, similar, pacified, perceivable, and existing. For dissimilarity in etymology, there are usages such as: “Ungrateful, a betrayer of friends, faithless, ungrateful.” Here, the two words “akataññū” should be understood as having dissimilar etymologies, because they arise from the etymology of knowing and not knowing what has been done and not done. For dissimilarity in gender, there are usages such as: “May Pañcasikha, Sakka, king of devas, be happy. And you, good lady, be happy. Where she is present. I have a mother, she must be supported by me.” Here, the two words “sukhī” and the two words “sā” should be understood as having dissimilar genders, masculine and feminine, respectively. For dissimilarity in inflection, there are usages such as: “From food in the belly. From which he understands the conditioned dhamma.” Here, the two words “yato” should be understood as having dissimilar inflections, being accompanied by the nominative and ablative cases. For dissimilarity in number, these are the usages: “The common person, angered, kills that very life-giver, the peaceful one, by whom he was nourished, and looks upon this world.” In these and similar cases, the word “hanti” is singular. “Surely these hunters, in the forest, having surrounded the herds of deer with nets, and having made them fall into a pit, immediately, crying out loudly, kill…” not their best. But in the beginning, it is plural. "Virtuous, endowed with good conduct. Come, venerable ones, be virtuous. Peaceful, tamed, restrained, a celibate. Peaceful ones, indeed, declare among the good. That great king, glorious. Four great kings." In these and similar cases, words like 'virtuous' are sometimes singular, sometimes plural. But in dissimilarity of endings, where there is dissimilarity of case endings or dissimilarity of number for words with the same sound, those are the usages. How so? "Mindful, comprehending, the Dhamma of the mindful, peaceful, tamed, peaceful good people," and so on. In dissimilarity of tense, "Was it not heard by you, brahmin, when it was being spoken, the gods do not envy the endeavor of a man. Those people will cross over, the realm of death, so difficult to cross," and so on. Here, the two words 'envy' should be understood as dissimilar in tense, being in the present and future tenses. And also dissimilar in case ending, being in the present and future tense endings. In dissimilarity of word class, "The elephant, self-composed, having known by himself, whom should I point out? The husband of the one running on the path, having made the deerskin one-sided, fell at his feet with his head. He fell upon the fierce, roaring mountain," and so on. Here, the two words 'self' should be understood as dissimilar in word class, being a noun and an indeclinable, and the three words 'fell' as dissimilar in word class, being a noun, a verb, and a preposition. In this way, it should be elaborated everywhere. Thus, in the teaching, some words, though similar in sound to each other, are dissimilar in meaning, dissimilar in the cause of their occurrence, dissimilar in gender, dissimilar in case ending, dissimilar in number, dissimilar in ending, dissimilar in tense, and dissimilar in word class. Among such words, that which expresses the nature of a verb is not that which expresses the nature of a noun. And that which expresses the nature of a noun is not that which expresses the nature of a verb. Even so, due to the similarity of sound, taking them as one, the meaning should be extracted. Therefore, we will explain the meaning of the aforementioned verbs and the words 'bhave' and 'bhoti' which are similar in sound to nouns. How so? The word 'bhoti' is a doer. is a verb, and in conjunction with a verb, it is a noun. Therefore, it functions in two senses: as a verb and as a noun. In the sense of a verb, it is used as a present participle; in the sense of a noun, it is used as an address. In the sense of a verb, for example, "one becomes"; in the sense of a noun, "O sir, do not lament." Here it is said: In the sense of being, and of a noun, and specifically as an address; In these two senses, the word "bhoti" is used. The word "bhava" also functions in the sense of the word "bhavāmi" when it is used with the present tense ending. It also functions in the sense of the word "bhavāmi" when it is used with the fifth case ending, signifying command or aspiration. It also functions in the sense of the word "bhaveyyāmi" when it is used with the seventh case ending, signifying permission or supposition. Here is a direct statement that supports the first meaning: "I am superior to the devas, I am a king of men; Endowed with beauty and auspicious marks, I am unequalled in wisdom." And this verse, composed by us, supports all those meanings: "May this one be happy, and may I also be happy; May this one be happy, and may I also be happy. By this offering to the Buddha, may beings be happy; And may I attain happiness, with ministers and relatives. May this one be happy, and may I also be happy; If this one were happy, may I also be happy." Thus: In the present tense, in the fifth, and in the seventh case ending; In these three instances, the word "bhava" is used. In one way in the present tense, and in the fifth and seventh cases; The meaning of "dvedhā dvedhā" is explained in five ways. Or in two ways, in the present tense, referring to the first person; The meaning of "bhave" is also used as "bhavati." Now, to support the meaning that has been stated; I will bring forth a Pāli passage here, listen to me. Who is this in the midst of the ocean, not seeing the shore, struggling? Knowing what purpose, do you strive so intensely? Having understood the way of the world, strive... and also, O deity; Therefore, in the midst of the ocean, not seeing the shore, one should strive. In the former verse, of the word ‘‘āyuhe’’; The meaning is ‘‘he strives,’’ this should be understood by the discerning. This is stated due to a reversal of case, or due to the sense of the seventh case in the present tense, or due to the single-vowel ending. And in the latter verse, of the word ‘‘āyuhe’’; The meaning is ‘‘I strive,’’ this should be understood by those who know the meaning of words. Similarly, of the word ‘‘bhave,’’ in the present tense case; The meaning can be understood in two ways: ‘‘it is’’ and ‘‘I am.’’ In other such passages, this method applies; It should be applied by the skillful in method, in the teaching of the ocean of methods. Thus, this word *bhava* occurs in five or six meanings of verb-roots. Similarly, in the meanings of nominal words ending in the seventh case, such as growth, transmigration, kamma-existence, and rebirth-existence. For example, in ‘‘he delights in non-existence, he does not delight in existence,’’ and so on, it means growth. In ‘‘wandering in existence,’’ and so on, it means transmigration. In ‘‘when there is kamma-existence, there is birth; with birth as condition, there is old age and death,’’ and so on, it means kamma-existence. In ‘‘thus, when there is rebirth-existence,’’ and so on, it should be understood as rebirth-existence. By this method, the meaning of other verbs derived from the root *bhū*, as far as possible, should be extracted. These meanings are not to be taken from the meaning of the verb-root at any time; For these are extracted by way of meaning-extraction from the noun. This is here a brief illustration of the method of meaning-extraction. In the consideration of word meanings, however, it should be observed thus: words like ‘‘bhavante, parābhavante, parābhave,’’ etc., are specific words, like words such as *gacchati*, *gacchaṃ*, *gacchato*, etc., and not general words like the word *nāthati*, which denotes begging or tormenting, nor like the word *deva*, which denotes a king or a deity. And those that are specific words here are always specific words. And those that are general words are also always general words. Here, the specificity of words like *gacchati*, etc., should be seen thus: *gacchati* is a single nominal word, One verb. Likewise, 'gacchanti' is one noun, one verb. 'Gacchato' is one participle, another is a conventional word. Even as a specific word, due to similar sound, it does not produce a specific understanding without connection to context or other words. For example, with other words, when "gacchati patiṭṭhita" is said, it is understood as a noun in the locative case. But when "gacchati tisso" is said, it is a verb. Likewise, when "sa gacchaṃ na nivattati" is said, it is understood as a noun in the nominative case. When "gacchaṃ puttanivedako" is said, it is understood as a verb. When "gacchato hayato patito" is said, it is understood as a participle. When "gacchato paṇṇapupphāni patanti" is said, it is a conventional word for a tree. Thus, for specific words, verbs and nouns, which sound like other nouns and verbs, some connection indicating a specific meaning in context, etc., must necessarily be sought. Thus, the specific word nature of "gacchati" and so on, standing individually as verbs, nouns, etc., each denoting a single meaning, should be seen. But for "nāthati devo" and so on, verbs and nouns that do not sound like other nouns and verbs, and denote multiple meanings, their general word nature should be seen. For in relation to meaning, etc., without any connection, when "nāthati" is said, the meaning "begs" or "torments" or "exercises sovereignty" or "wishes" appears. Likewise, when "devo" is said, the meaning "cloud" or "sky" or "king" or "deity" or "pure god" appears.