English
from minds (abl. pl.), of mind (gen. sg.), of mind (gen. sg.), of minds (gen. pl.), in/on mind (loc. sg.), in/on mind (loc. sg.), in/on mind (loc. sg.), in/on minds (loc. pl.), in/on minds (loc. pl.). Darkness, ascetic practice, brilliance, head, chest, speech, dust, vitality, iron, water, age, lake, fame, mind, will, accomplishment, day, and so on, is the Mano group. This is the characteristic of the Mano group: In verbal actions, ending in `o`; for `nā` and others, `sā` is formed; and in the middle of compounds and derivatives, ending in `o`. He who, having said "I will give," then sets his mind on not giving. Having heard Kassapa's words, ascetic practice here increases. He knows by encompassing the mind. I will afflict your head, and so on. If with a purified mind, with a thoroughly purified mind, both by word and by mind, I venerate those Tathāgatas. Twenty-nine years of age, shining with splendor and glory, a being supreme through ascetic practice, eat with ghee or with milk, I venerate with the head at the feet, who serve these, by will or by wealth, I will push away with the chest, struck back by iron, etc. Not dear to my mind, a thought arose in the mind, mental sustenance, indeed, drinking milk is good, Sāvittī is the foremost of meters, etc. Pay careful attention, having placed this matter in mind, having made an añjali on the head, hair on the chest, he did evil in secret, etc. Mind-element, mind-made, he shattered the mass of darkness, ascetic, fire-element, hair growing on the head, a lotus growing in a lake, a dust-removing cloth, a branch that draws sap, an iron bowl, the qualities of age gradually abandon, Queen Yasodharā, mental states connected with mind, a treatise on prosody, having gone to a solitary place, he thought, at the passing of days and nights, etc. According to Mahāvutti, from "ahaṃ", "smiṃ" becomes "ni" and "u", on that day, on that day. From "rahaṃ", "smiṃ" becomes "o", a man sits alone with a woman in secret, he stands in secret, he consults in secret. The collection of "mano" group is finished. The collection of "manādi" group 116. From "kodha" and so on. From these, the instrumental case ending "nā" optionally becomes "sā". by anger, by anger, by meaning, by meaning. 117. "nā" becomes "sā". From "pada" and so on, the instrumental case ending "nā" optionally becomes "sā". by foot, by foot, by hole, by hole. 118. From "pada" and so on, "si". From "pada" and so on, the locative case ending "smiṃ" optionally becomes "si". in the foot, in the foot, in the hole, in the hole. There, the "kodha" group is masculine, the "pada" group is neuter. There, some words in compounds, and in the middle of secondary derivatives, become ending in "o", water-element, water-made, wind-element, wind-made, may you live a hundred autumns, they follow in every direction, etc. Some obtain the substitution of "sā" for "nā", he pierced with an arrow by anger, grasp firmly with strength. he went by foot, do not commit evil by mouth, tamed by truth, endowed with self-control— 'damasā' means by controlling the senses, pure, excellent, endowed with flavor, having gone swiftly, protect the only son with one's life, and so on. Some obtain the 'sya' substitute for 'smiṃ', as in 'padasi', 'bilasi', and so on. By some, in the great commentary, 'nā', 'sma' becomes 'so', as in 'atthaso' (according to meaning), 'akkharaso' (according to letter), 'suttaso' (according to sutta), 'byañjanaso' (according to expression), 'hetuso' (according to cause), 'yoniso' (wisely), 'upāyaso' (according to means), 'ṭhānaso' (according to place), 'dīghaso' (lengthily), 'oraso' (naturally), 'bahuso' (frequently), 'puthuso' (variously), 'mattaso' (according to measure), 'bhāgaso' (according to part), and so on. But in phrases like "One should recite the Dhamma word by word," "he should sit having divided it by cavities," and so on, 'so' is an affix in the sense of 'by means of'. But when at the end of a compound, by the great commentary, 'sa' is an augment in the 'sya' and other endings, then it also becomes the 'purisādi' group, as in 'byāsattamanaso' (with an attached mind), 'abyaggamanaso' (with an unagitated mind), 'putto jāto acetaso' (a son born without a mind), 'sumedhaso' (wise), 'bhūrimedhaso' (greatly wise), and so on. Thus, the collection of 'mana' and so on. The collection of 'guṇavā' and so on. 119. Of 'nta'. In 'si', 'nta' becomes 'ṭā'. The virtuous one stands. 120. Of 'nta' in 'ya' and so on. In 'ya' and so on, 'nta' becomes 'attaṃ'. The virtuous ones stand. 121. Of 'nta' and 'ntu', 'nto' in the first 'yo'. In the first 'yo', 'nta' and 'ntu' with their endings become 'nto'. The virtuous ones stand. 122. 'ṭa', 'ṭā', 'aṃ' in 'ge'. When 'ge' follows, 'nta' and 'ntu' with their endings become 'ṭa', 'ṭā', 'aṃ'. O virtuous one, O virtuous one, O virtuous one, O virtuous ones, O virtuous ones, the virtuous one, the virtuous ones, by the virtuous one. 123. 'to', 'tā', 'ti', 'tā' in 'sa', 'smā', 'smiṃ', 'nā'. In 'sa', 'smā', 'smiṃ', 'nā', 'nta' and 'ntu' with their endings optionally become 'to', 'tā', 'ti', 'tā' respectively. by the virtuous one, by the virtuous ones, by the virtuous ones, of/to the virtuous one, of/to the virtuous one. 124. 'taṃ' optionally in 'naṃ'. For 'nta' and 'ntu' endings, of all case endings, 'ta' becomes optionally. Of the virtuous, of the virtuous, from the virtuous, from the virtuous, from the virtuous, by the virtuous, by the virtuous, by the virtuous, of the virtuous, of the virtuous, of the virtuous, of the virtuous, in the virtuous, in the virtuous, in the virtuous, in the virtuous, in the virtuous. Similarly, Blessed One, Virtuous One, Wise One, Strong One, Wealthy One, Beautiful One, Prosperous One, Learned One, and so on. And here, in the vocative, 'Bhagavā' is always long. All, all, all, all, by all, by all, by all… (and so on)… in all. Similarly, as much, as many, so much, so many, this much, this many, how much, how many, how much, how many, and so on. Likewise, having eaten food, having eaten food, having understood Dhamma, having understood Dhamma, having done action, having done action, and so on. Mindful one, mindful ones, mindful ones, O mindful one, O mindful one, O mindful one, O mindful ones, O mindful ones, mindful one, mindful ones, by a mindful one, by a mindful one, by mindful ones, by mindful ones, of a mindful one, of a mindful one, of mindful ones, of mindful ones, from a mindful one, from a mindful one, from a mindful one, by a mindful one, by mindful ones, by mindful ones, of a mindful one, of a mindful one, of mindful ones, of mindful ones, in a mindful one, in a mindful one, in a mindful one, in mindful ones, in mindful ones. Similarly, intelligent one, one with destiny, sinful one, one with birth, radiant one, long-lived one, venerable one, glorious one, modest one, resolute one, famous one, powerful one, brilliant one, discerning one, praiseworthy one, intelligent one, one with eyes, one with relatives, one with cattle, and so on. A special rule is stated. For Himavant, 'o' optionally. In the 'si' case ending, for 'himavant', 'o' becomes optionally. Deletion by 'gasīnaṃ'. Himavant mountain, Himavant mountain. And for 'nt', 'ṭa' in the 'vaṃsa' (context). In 'aṃ' and other endings, for 'nt' and for 'ntu', the whole becomes 'ṭa' optionally. "Having plunged into Himava" (quote fragment). Mindful, having kin, of one having virtues, of one who is mindful, of one having kin. By the Great Commentary, sometimes when 'si' and 'ge' follow, 'nta' becomes 'atta', as in the Pāli: "Peerless by name, wise, glorious" [Bv 21.10], and "The sage who is resourceful, mindful, and resolute" [Thag 1052], and "One with eyes, of great fame", and "Your father, great hero, wise, glorious" [Ap. Therī 2.2.389]. In the first case, sometimes 'nta' becomes 'ṭa', as in: "But the monks of Vaggumudātīriya are beautiful" [Pārā. 194], "Come, friends, be virtuous" [A.N. 5.114], "Those who have fallen under the sway of women become blind, though having eyes" [Jā. Aṭṭha. 2.3.36], "Those of purified wisdom, skillful, become intelligent" [Sutta Nipāta 887]. Thus, the collection of groups like 'guṇavā'. The collection of groups like 'gacchanta'. 127. 'Nta' in 'si' [Ka. 186; Rū. 107; Nī. 382-4; 'tassaṃ' (in many)]. In 'si', 'nta' optionally becomes 'aṃ'. 'Si' is dropped. Going, going, going, going, O going one, O going ones, O going one, O going ones, O going ones, Going, going, by the going one, by the going one, by the going ones, by the going ones, of the going one, of the going one, of the going ones, of the going ones, from the going one, from the going one, from the going one, from the going one, from the going ones, from the going ones, for the going one, for the going one, for the going ones, for the going ones, in the going one, in the going one, in the going one, in the going ones, in the going ones. Thus: doing, doing, moving, falling, conquering, abandoning, knowing, aging, giving, burning, sacrificing, hearing, cooking, remembering, eating, releasing, lying down, remembering, carrying, standing, will be, will do, will go, and so on. A special rule is stated. "And 'nta' becomes 'ṭa' in the series", in the rest, 'nta' becomes 'ṭa'. "Whatever king one serves, whether good or bad. Whether virtuous or unvirtuous, one goes under his sway." [Jā. 1.15.181] He should do the duty of one who is doing it again. Of one who is doing it again, means of one who is doing it again. By the Mahāvutti rule, in the first case ending, for 'nt' of a word with its ending, it becomes 'aṃ'. Do you live knowing and seeing a world of pure happiness? Ploughing the field, sowing the seed. Young men find wealth. Parents support. Remembering what was done before. 128. For 'mahant' and 'arahant', 'ṭā' optionally. In the 'si' ending, for 'nt' of these, it becomes 'ṭā' optionally.