English
Mahā, mahaṃ, mahanto, mahantā, mahanto, bho maha, bho mahā, bho mahaṃ, bhonto mahantā, bhonto mahanto, mahantaṃ. By 'ntassa ca ṭa vaṃse', in the 'aṃ' ending, 'nt' becomes 'ṭa'. "The great city, I will surround it," The meaning is, the very great city of Bārāṇasī. The rest is like 'gacchant'. Arahā stands. By 'ntassaṃ simhī', in the 'si' ending, 'nt' becomes 'aṃ'. Arahant, the Sugata in the world. Arahant, the Perfectly Self-Enlightened One. Arahantā, arahanto, arahantaṃ, arahante, arahantena, arahatā, arahantehi, arahantebhi, arahantassa, arahato, arahantānaṃ, arahataṃ, etc. By the Mahāvutti rule, for 'brahmant', 'nt' also becomes 'ṭā' in the 'si' ending. Brahā, brahanto, brahantā, brahanto, brahantaṃ, brahante, etc. "That assembly is great, that army appears great." And "Great, venerable sir, is the earthquake." And "Great, lay follower, is your donation." And "Great fear has come to me." And "The kingdom of Bārāṇasī is great." And "Great are his attendants, brahmins and householders; great are his attendants, monks and nuns." And "Greatly they carry wrong views, thoughts rooted in craving." These are the Pāli texts. Here, the word 'mahā' might also be an indeclinable particle. 129. Bhūto. From the root 'bhū', 'nt' For "assa," "aṃ" becomes "si." In pure forms, always; in compounds, sometimes. Sir stands, experiencing prosperity, experiencing, overcoming craving, overcoming, despising suffering, despising, stands. Sirs, Sirs, O Sir, O Sirs, O Sirs, O Being, O Being, O Sir. "Do you, Sir, delight in the forest?" - Pāli. O Sirs, O Sirs, Sir, Sirs, by Sir, by Sir, by Sirs, by Sirs, of Sir, to Sir, of Sirs, to Sirs, from Sir, from Sir, from Sir, from Sir, from Sirs, from Sirs, of Sir, to Sir, of Sirs, to Sirs, in Sir, in Sir, in Sir, in Sirs, in Sirs. 130. Or "bhonto" for "bhavato" in "ga, yo, nā, se" endings. In "ga, yo, nā, se" endings, "bhonto" for "bhavanta" occurs, or not. And by the rule of division, in "aṃ, hi, naṃ, smā" and so on. Sirs, Sirs, O Sir, O Sirs, O Sirs, Sir, Sirs, by Sir, by Sir, by Sirs, by Sirs, of Sir, to Sir, of Sirs, to Sirs, from Sir, from Sir, from Sir, from Sir, from Sirs, from Sirs, of Sir, to Sir, of Sirs, to Sirs, in Sir, in Sir, in Sir, in Sirs, in Sirs. "Bho" and "bhante" are two particles established in the sense of honorifics, used as vocatives. After them, "ga" and "yo" are dropped. "From here, Sir, go to a good destination." "Rise up, Sir, from the broad rock." "From where, Sirs, do you three people come?" "See, Sirs, this young man of good family." "Come, Sir, make amends." He made those monks apologize, saying, "Forgive, Sirs." Similarly, "bhaddante" and "bhaddantā" are two vocative particles established in the sense of "May there be welfare for you (singular)" and "May there be welfare for you (plural)." "O good Sir," those monks replied to the Blessed One. "That I tell you, good Sirs, as many as are gathered here." Bhaddanta, the word "bhaddanta" belongs to the purisādi group. The word "santa" (being, good) is used here when it refers to good people, existing and being. He associates with the non-existent, the non-being. Saṃ, santo, santā, santo, O santa, O santā, O sa, O sā, or O saṃ, O santā, O santo. Whatever king he serves, whether good or not good. To the good, by the good, by the good. 131. Of the good, all, when 'bhe' follows. When 'bhe' follows, 'santa' optionally becomes 'saba'. By the good, by the good, by the good, of the good, of the good, of the good, of the good, from the good, from the good, from the good, from the good, by the good, by the good, by the good, of the good, of the good, of the good, of the good, in the good, in the good, in the good, in the good, in the good. Good people in the world, though far, they shine forth. Four persons, good, existing in the world. One who has much, does not support. The word "santa" used in the sense of 'weariness' and 'cessation' belongs to the purisādi group, etc. Long is the journey of the weary. They are ceased, suppressed, etc. Thus ends the group of 'gacchantādi'. The group of 'rājādi' and 'yuvādi'. 132. From 'rājādi' and 'yuvādi', 'ā'. From 'rājādi' and 'yuvādi', 'si' becomes 'ā'. The king goes. 133. 'Yo' becomes 'āno'. From 'rājādi' and 'yuvādi', 'yo' optionally becomes 'āno'. Kings. What is the option? And the four great kings. O king, O king, O kings. 134. 'Vaṃ' and 'mha' become 'ānaṅ'. For 'rājādi' and 'yuvādi', 'aṃ' optionally becomes 'ānaṅ'. To the king, to the king, to the kings, and to the four great kings. 135. In 'nā' and 'smāsu', 'raññā'. In 'nā' and 'smāsu', 'rāja' optionally becomes 'raññā'. By the king, by the king. 136. In 'nāmhi', 'rājassa i'. In 'nā', 'rāja' becomes 'i'. By the king. 137. In 'su', 'naṃ', 'hisu', 'rāja'. He becomes or. By kings, by kings, by kings, by kings. 138. Of the king, of the king, of the king. Separately, with its case ending, for 'rājassa', 'rañño', 'raññassa', 'rājino' become or. Of the king, of the king, of the king. Or what? Of the king. Of the kings, of the kings. 139. Of the king, of the kings. In 'naṃ', for 'rājassa', 'raññaṃ' becomes or. Of the kings, from the king, from the king, from the king, by the kings, by the kings, by the kings, by the kings, of the king, of the king, of the king, of the king or, of the kings, of the kings, of the kings. 140. In 'smiṃ', in the king, in the king. In 'smiṃ', with its case ending, for 'rājassa', 'raññe', 'rājini' become or. In the king, in the king, in the king, in the king, in the kings, in the kings. 141. In a compound or. In the place of a compound, all those substitutions become optionally. Four great kings, four great kings, of the king of gods, the king of gods, kings of gods, kings of gods, and four great kings, see the jewel created, by the king of Kasi, by the king of Kasi, by the kings of gods, by the kings of gods, of the king of Kasi, of the king of Kasi, of the kings of gods, of the kings of gods...etcetera... in the king of Kasi, in the king of Kasi, in the kings of gods, in the kings of gods. By the great commentary, from 'rājan', 'yo' becomes 'ino'. "Named Samantapāsādikā, sixteen kings were, in the twenty-ninth eon, from here sixteen kings, Kusa king great in strength, like a flowering Sal tree king, like an adorned owl king, and four great kings, Yudhañcaya was permitted by King Sabbadatta, then father gave me to King Bimbisāra, when the great kings were departing, the earth trembled," such Pāli words. Brahma, Brahmas, O Brahma, O Brahma. By 'Ghabrahmāditve', of 'ga' this, O Brahma, O Brahmas, Brahma. Him, Brahmā, Brahmās. 142. Nāmhi. Nāmhi of Brahmā, or uhoti. By Brahmā, by Brahmā, with Brahmās, with Brahmās. 143. Brahmassu or. Sa, naṃsu of Brahmā, or u hoti. 144. Jhalā sassa no. Jha, lato sassa no hoti. Of Brahmā, of Brahmā, of Brahmās, of Brahmās. 145. Smānāva Brahmā and. Of Attā and you, and from Brahmā, of smā, nā is like the form. By Brahmā, from Brahmā, from Brahmā, of Brahmā, of Brahmā, of Brahmās, of Brahmās. By the sutta 'Kammādito', smiṃno is ni, in Brahmā, in Brahmā, in Brahmā, in Brahmā, in Brahmās. Self, selves, O self, O self, O selves, self, self, selves. By the option 'Nāsseno', nāssa is not enatta, by self, by self. 146. Suhisvanaka. In su, hi, of self and you, the end is anaka. By selves, by selves, by selves, by selves. 147. Nottātumā. Of self and you, sassa is no. Of self, of self, selves, from self, from self, self, by self, by selves, by selves, by selves, by selves, of self, of self, selves, in self, in self, in self, in selves, in selves, in selves. But in compounds, the form is like purisa, he whose self is sent forth, is pahitatta, pahitattā, pahitattaṃ, pahitatte, pahitattena, pahitattehi, pahitattebhi, pahitattassa, pahitattānaṃ, pahitattasmā, pahitattamhā, pahitattā, pahitattehi, pahitattebhi, pahitattassa, pahitattānaṃ, pahitattasmiṃ, pahitattamhi, pahitattate, pahitattesu. You, you all, you all, you, you all, by you, by you, by you all, by you all, of you, of you, of you all, etc. A friend stands. 148. Āyo no and friend. [ū. 130; nī. 394]. From sakha, the endings yo and no may or may not be āno. Friends, companions. 149.Nonāsesvi [ka. 194; rū. 131; nī. 407]. No, nā, in sesu, for sakha, i may occur. Friends. In suttavibhatta, for the ttapaccaya, ittaṃ, as in "sakhittaṃ kareyya, sakhittaṃ na kareyyā" [theragā. 1017 (sakhitaṃ)] is the Pāli. 150.Yosvaṃhismānaṃsvāraṅa [ka. 195-6; rū. 133-4; nī. 408-9; yosvaṃhisucāraṅa (in many)]. In yo, aṃ, hi, smā, naṃ, for sakha, āraṅa occurs. By the rule 'Ṭoṭe vā', from the āra substitution, for yo, ṭo, ṭe occur in order. Friends stand. By 'Ghabrahmāditve', with the option of g, ettaṃ, O friend, O companion, O friend, O friend, why do you abandon me [jā. 1.6.94]. "Sakhi, sakhīti, both are established in the feminine," is stated in the commentary. O friends, O companions, O friends, O companions, of friends, friend, friend, friends, companions, friends, companions, companions, by friend, by companion, by friend, by companions, by companions, by friends, by friends, to friend, to friend, of companions, of friends. 151.Smānaṃsu vā [ka. 194, 170; rū. 120, 131; nī. 407, 542]. In smā, naṃ, for sakha, i may occur. Of friends, from friend, from friend, friend, by friend, from companion, from companion, from companion, by companions, by companions, by friends, by friends, to friend, to friend, of companions, of friends, of friends. 152.Ṭe smiṃno [ka. 192; rū. 135]. From sakha, in smiṃ, no, ṭe occurs. This rule is for permanency. Friend, in companions, in friends. "Such friends are not, a friend is obtainable to me while living" [jā. 1.7.9] is the Pāli. The rule for yo is by the method of purisa and so on. However, in compounds, all forms like purisa are obtained, "sabbamitto sabbasakho, pāpamitto pāpasakho" [dī. ni. 3.253] is also the Pāli. Bad friend, bad companion, bad friend, O bad friend, by bad friend, by bad friends, bad