English
From 'isi', 'ṭe' occurs optionally. Whoever today removes our doubt, the sage, expert in meaning and Dhamma. In 'Ghabrahmāditva', 'ga' also occurs as 'etta'. Sit down, great sage. You are our refuge, O sage. Let a son be born, O sage. 169. Of the second 'ya'. From 'isi', the second 'ya' becomes 'ṭe' optionally. I salute ascetics and brahmins, the sages endowed with conduct. But in composition, 'mahesi' goes, 'mahesī' go, 'mahesayo', 'mahesino'. In the accusative plural, 'mahesinaṃ' is formed. "The great sages sang", "the great sages released from the forest" and "those who have gone rightly do not approach that sacrifice, the great sages approach this sacrifice, those who have gone rightly approach this sacrifice, the great sages approach this sacrifice, the great sages having abandoned desires, by which the great sages have crossed over" and "the victorious great sage" and "also the community of great sages, like an elephant, the great sage, having approached the great sage, quickly see the great sage, the great sage who has accomplished his task" and these scriptural passages are seen. In the word 'aggi' – 170. From 'aggi', 'ni'. From 'aggi', 'ni' occurs optionally. Fire burns, fire burns, fires burn, fires, etc. But in Pāli, three synonyms for fire are seen: "aggi, gini, agginī" – "the fire of passion, the fire of hatred, the fire of delusion" and "the hut is covered, the fire is kindled, the hut is open, the fire is extinguished, the great fire blazes, from which that fire is born" and "entering the blazing fire". For these, separate declension patterns are found. And from the words 'seṭṭhi', 'pati', 'adhipati', 'senāpati', 'atithi', 'sārathi', of the 'yo' ending does not occur, or 'naṃ' occurs for 'aṃvacana'. Of the merchant, of the merchants, of the lord, of the lords, of the chief, of the chiefs, of the general, of the generals, of the guest, of the guests, of the charioteer, of the charioteers. Forms like householders, husbands of wives, etc. are seen as regular. In the word 'ādi' (beginning) – By 'ṭo for smiṃno from ratthyādi', 'ṭo' occurs for 'smiṃno'. In the beginning, in the beginning, at the start, at the verse's start, at the foot's start. But in forms like 'ādiṃ', 'gāthādiṃ', 'pādādiṃ', etc., the accusative case is used for location, just as in 'this night', 'this day', 'the eastern direction', 'the western direction', 'that moment', 'that time', 'that instant', etc. Now, in compounds, the non-occurrence of 'ṭa' substitution for 'jhi' is stated. 171. From 'i' in other sense in masculine. In masculine compounds of other meaning, from the 'i' vowel, for the first and second case endings, 'no' and 'ne' occur respectively, or not. By the rule of 'suttavibhatta', even in compounds where the meaning of the latter word is prominent, 'no' and 'ne' sometimes occur for 'yo'. In the first case ending – Of wrong view, of right view, of lost mindfulness, of established mindfulness, perceiving essence in the non-essential, gods delighting in creation, those gods who are powerful, these eight wheel-turners, those who conform to the Dhamma in the Dhamma, the well-destined go to heaven, those with spears and goads in hand, those with staffs and clubs in hand, of noble conduct, wise ones of peaceful conduct, etc. In the second case ending – Those of lost mindfulness, those of established mindfulness, those of noble conduct, those with spears and goads in hand, etc. Why 'or'? People of wrong view go. He sees people of wrong view. But the teachers desire forms like 'those with spears and goads in hand' and 'those with minds skilled in meaning' here. What (is the purpose of) 'in other sense'? Wrong views are phenomena. He sees wrong views as phenomena. What (is the purpose of) 'in masculine'? Women of wrong view. Families of wrong view. 172. 'Ne' for 'smiṃno' sometimes. In masculine, in other sense, from 'i', 'ne' sometimes occurs for 'smiṃno'. And in a grateful person, in a virtuous one of noble conduct. All desires in a family with wealth, with an umbrella in hand, with a staff in hand, with a spear and goad in hand, etc. By the Suttavibhatta rule, even from this, 'smiṃ' sometimes becomes 'ne', as in 'yasassine' in the elephant, 'devavaṇṇine' (of divine hue), 'brahmavaṇṇine' (of Brahma's hue), 'tādine' in the Arahant, etc. The section on masculine nouns ending in 'i' is finished. The section on masculine nouns ending in 'ī' In 'ī'-ending words, by the rule 'simhi nā'napuṃsakassā', there is no shortening of 'ī' in 'siṃ'. By 'ge vā', 'ī' is optionally shortened before 'ge'. And before 'yo', 'aṃ', 'nā', 'sa', 'smā', 'smiṃ', by 'ekavacanayosvaghonaṃ', 'ī' is always shortened. Daṇḍī goes. By the rule 'Jantu hetu', etc., there is an optional elision of 'yo'. Daṇḍī go. Alternatively – 173. 'Yo' becomes 'no', 'ne' in masculine. In masculine nouns ending in 'ī' that are 'jha' (long vowel) classified, the 'yo' of the first and second cases optionally become 'no' and 'ne' respectively. Daṇḍino go. O Daṇḍī! (singular) O Daṇḍī! (singular) O Daṇḍino! (plural) Daṇḍiṃ. 174. 'Naṃ' from 'jhī'. In masculine nouns ending in 'ī' that are 'jha' classified, the 'aṃ' case ending optionally becomes 'naṃ'. Daṇḍinaṃ. 175. 'No' optionally (in plural). In masculine nouns ending in 'ī' that are 'jha' classified, the 'yo' of the second case optionally becomes 'no'. Daṇḍī, Daṇḍino, Daṇḍine, Daṇḍinā, Daṇḍīhi, Daṇḍībhi, Daṇḍissa, Daṇḍino, Daṇḍīnaṃ, Daṇḍismā, Daṇḍimhā, Daṇḍinā, Daṇḍīhi, Daṇḍībhi, Daṇḍissa, Daṇḍino, Daṇḍīnaṃ, Daṇḍismiṃ, Daṇḍimhi. 176. 'Smiṃ' becomes 'niṃ'. From 'jhī', 'smiṃ' optionally becomes 'niṃ'. Daṇḍini. By the case rule 'Ne smiṃno kvacī', 'smiṃ' also becomes 'ne' sometimes. Daṇḍine, Daṇḍīsu. Similarly: Cakkī (one with a wheel), Pakkhī (one with wings), Sukhī (happy one), Sikhī (one with a crest), Cāgī (generous one), Bhāgī (sharer), Bhogī (enjoyer), Yogī (practitioner), Saṅghī (member of the Saṅgha), Vācī (speaker), Dhajī (one with a banner), Bhajī (worshipper), Kuṭṭhī (leper), Raṭṭhī (ruler of a kingdom), Dāṭhī (one with tusks), Ñāṇī (wise one), Pāṇī (living being), Gaṇī (leader of a group), Guṇī (virtuous one), Cammī (one with skin/leather), Dhammī (righteous one), Sīghayāyī (fast-goer), Pāpakārī (evil-doer), Brahmacārī (holy liver), Māyāvī (deceiver), Medhāvī (intelligent one), Bhuttāvī (one who has eaten), Bhayadassāvī (fear-seeing), Yasassī (famous one), Tejassī (glorious one), Chattī (one with an umbrella), Pattī (one with leaves/wings), Dantī (one with teeth/tusks), Mantī (minister), Sattughātī (enemy-slayer), Sīhanādī (lion-roarer), Sāmī (master), Piyappasaṃsī (praising the beloved). Atthadassī (seeing the meaning), Dhammadassī (seeing the Dhamma), etc. and so on. But in (words like) Gāmaṇī, Senānī, Sudhī, etc., the `smiṃ` ending is not constant. A special rule is stated. By the Mahāvutti, in the `yo` endings, even of the long `ī` sound, sometimes there is `ṭa`. "Geese, cranes, and peacocks, Elephants, antelopes, deer; All fear the lion, There is no equality in body." "And man-eaters and elephants, Restrained brahmacārins, 'Worship brahmacārins'" — thus they are seen. There, 'hatthayo' means elephants, 'purisālū' means strong-mouthed ogresses greedy for men, 'brahmacārayo' means brahmacārins, 'apace' means one should worship. Even for `su`, sometimes `nesu` occurs. "Oh, how happily we live, Among the hostile, without hostility, Among hostile men, We dwell without hostility." There, 'verinesū' means among those with hostile minds. Even in compounds, for the nominative plural `yo`, there is `na`, and for the accusative plural `yo`, there is `na` and `ne`. There, the two `na` forms are evident. But the `ne` form is stated: "In non-recluses who imagine themselves recluses, In men who take life, In charming, sweet-speaking ones, In garland-wearers, In wearers of excellent Kāsī cloth, In glorious, famous ones, In archers with quivers, Both in radiant-colored ones, In brahmins who insult deities, Lifts up living beings, Thus old age and death, Overcome living beings" — thus they are seen. There, 'bhassaravaṇṇine' means those with radiant color. But regarding the `ne` form of `smiṃ`, "in the glorious elephant" and so on, have already been stated before. The section on masculine nouns ending in `ī` is finished. The section on masculine nouns ending in `u` The group beginning with `bhikkhu` 'Gasīna' means `si` is dropped, bhikkhu. When `yo` is dropped, there is lengthening, bhikkhū. Alternatively – 177. `yo` becomes `vo` in masculine. In masculine, after `la`-marked words ending in `u` vowel, `yo` becomes `vo`, or `yo` becomes `vo`. 178. `lu` becomes `ve` or `vo`. In masculine, when `ve` or `vo` follow, of the `la`-marked (word). The 'u' becomes 'ṭa'. Monks. What is 'lussāti'? Self-existent. O monk, O monks, O venerable monks. 179. In addressing masculine nouns, 've' and 'vo' occur. In addressing masculine nouns, after the 'u' of a word ending in 'la', 've' and 'vo' optionally occur for 'yo'. O venerable monks, then the Blessed One addressed the monks, saying "Monks!" The divine beings have come, know them, O monks. Monk, monks, O monks, by the monk. 'Sunaṃhisū' is long. By the monks, by the monks, to the monk, to the monk, of the monks, from the monk, from the monk, by the monk, by the monks, by the monks, to the monk, to the monk, of the monks, in the monk, in the monk, among the monks. Thus, maṅku (crooked), maccu (death), ucchu (sugar cane), paṭu (clever), bhāṇu (sun), setu (bridge), ketu (banner), sattu (enemy), sindhu (river), bandhu (relative), kāru (artisan), neru (Meru), meru (Meru), ruru (deer), veḷu (bamboo), etc. A special rule is stated. In the words hetu (cause), jantu (creature), kuru (Kuru), by the rule 'jantuhetu' etc., the 'yo' is optionally dropped: hetu dhammo (the cause, the Dhamma), hetū dhammā (the causes, the Dhammas), atīte hetavo pañca (in the past, five causes). 180. 'Yo' optionally becomes 'ṭa' sometimes.