English
In the 'yo' case, the 'u' of a word ending in 'la' sometimes optionally becomes 'ṭa'. Atīte hetayo pañca (in the past, five causes). What is 'vā'? Hetuyo (causes). What is 'kvaci'? Bhikkhavo (monks). O cause, O causes, O venerable causes, hetavo, hetayo, hetuyo optionally. Cause, causes, hetavo, hetayo, hetuyo optionally. The rest is like 'bhikkhu'. Jantu gacchati (the creature goes), jantū, jantayo, jantuyo optionally. 181. From 'jantu' and the like, 'no' and 'ca' do not occur. In masculine nouns, from 'jantu' and the like, 'yo' does not become 'no' and 'vo' does not occur. Jantuno, jantavo, O creature, O creatures, O venerable creatures, jantayo, jantuyo, jantuno, jantavo, creature, creatures, jantayo, jantuyo, jantuno, jantavo. The rest is like 'bhikkhu'. Kuru, kurū, kurayo, kuruyo, kuruno, kuravo—all are like 'jantu'. "May the Kurus bring him today," "The Kurus rejoice at his sight." I will send him to Kurū today. Sometimes, even in the great tradition, the word 'naṃ' is found, as in: "To what kind of bhikkhus do they speak? They speak to bhikkhus who are guides on the path, bhikkhus who live the path, to the Buddha, kinsman of the sun." And also: "A nest of diseases, perishable, and perishable of possessions, and consciousness that fades away." Here, 'kimatthinaṃ' means 'of what nature', 'maggadesiṃ' means 'guiding on the path', 'maggajīviṃ' means 'living on the path', 'roganiḍḍaṃ' means 'a nest for diseases', 'pabhaṅgunaṃ' means 'of a breaking nature', 'virāgunaṃ' means 'of a fading nature'. Sometimes, the first ending is also seen, where there is no augment. Thus, the group of bhikkhā and others. The group of satthā and others. The group of satthā. 182. The 'u' of 'ltu', 'pitā' and others becomes 'ā' before 'siṃhi'. When 'siṃhi' follows, the 'u' of words ending in 'ltu' like 'satthu', 'kattu', and of 'pitā' and others becomes 'ā'. The 'naṃ' of 'gasīnaṃ' is dropped. Satthā. 183. The 'u' of 'ltu', 'pitā' and others becomes 'āraṃ' before 'ase'. When any other case ending from the group of 'saṃ' follows, the 'u' of 'ltu', 'pitā' and others becomes 'āraṃ'. 184. From 'āraṃ'. From 'āraṃ', the 'yo' becomes 'ṭo'. Satthāro. 185. And 'a' before 'ge'. Before 'ge', the 'u' of 'ltu', 'pitā' and others becomes 'a' and 'ā'. O teacher, O teacher, O teachers, the teacher. 186. 'ṭo', 'ṭe' optionally. From 'āraṃ', the 'yo' optionally becomes 'ṭo', 'ṭe' respectively. Here, the word 'vā' (optionally) in 'sakhasadde' means 'alternative', because there is another rule. The repeated mention of 'ṭo' is for brevity. Satthāro, satthāre. 187. 'ṭā' for 'nā', 'smānaṃ'. From 'āraṃ', 'nā' and 'smānaṃ' become 'ṭā'. Satthārā, satthārehi, satthārebhi. 188. Dropping. The 'sa' is optionally dropped from 'ltu', 'pitā' and others. Satthu, satthussa, satthuno. 189. Optionally before 'naṃ'. 416]. When *naṃ* follows, the *u* of *pitādī* and others optionally becomes *āraṅa*. Is there one conclusion for these three teachers, Mahānāma, or are there separate conclusions? [A. Ni. 3.127]. Of the teachers. 190.Ā [Ka. 202; Rū. 164; Nī. 417]. When *naṃ* follows, the *u* of *pitādī* and others optionally becomes *ā*. Of the teachers, by the teacher, with the teachers, with the teachers, to the teacher, of the teacher, of the teacher, of the teachers, of the teachers, of the teachers. 191.Ṭi smiṃno [Ka. 206; Rū. 165; Nī. 422]. When *āraṅa* precedes, *smiṃ* and *no* become *ṭi*. 192.Rassāraṅa [Ka. 208; Rū. 166; Nī. 424]. When *smiṃ* follows, *āraṅa* becomes short. In the teacher, in the teachers. By the rule of abundance, *satthunā* in *nā* and *smā*, and *satthūsū* in *su* are established. The Pāli reads: "By the Dhamma-king, the teacher, worship is received from the husband" [Jā. 2.22.1517]. *Bhattusū* is in the sense of 'from the husband', *bhattāsū* is also a reading. By the inclusion of *ase* in "*ltupitādīnamase*", *āraṅa* occurs before *to* [Nī. 414], the Pāli reads: "They go from the teacher to the teacher, they strive from the teacher to the teacher" [Mahāni. 27]. Thus, *kattā* (doer), *bhattā* (husband), *gantā* (goer), *jetā* (conqueror), *janetā* (producer), *chettā* (cutter), *cheditā* (cutter), *viññātā* (knower), *viññāpetā* (one who makes known), *uṭṭhātā* (riser), *uṭṭhāpetā* (one who makes rise), *taritā* (crosser), *tāretā* (one who makes cross), *dātā* (giver), *dāpetā* (one who makes give), *sandhātā* (joiner), *sandhāpetā* (one who makes join), *netā* (leader), *nettā* (leader), *posetā* (nourisher), *bhettā* (breaker), *yātā* (goer), *vattā* (speaker), *setā* (white), *hantā* (killer), *sakamandhātā*, *mahāmandhātā*, and so on. Special rules are stated. By *mahāvutti*, *yo* becomes *ā*, "they enter the womb without reflection" [Jā. 1.13.138 (variant)], "those monks are the cultivators of empty dwellings." From the words *kattu* and *khattu* meaning 'minister', *ga* becomes *ettaṃ*, "rise quickly, minister" [Jā. 2.22.1690], "there is no other world, O minister" [Dī. Ni. 2.408]. When *ge* follows, *āraṅa* also occurs, "we ask the doer, O wise one," "*kattāraṃ anomapaññaṃ*" [Jā. 1.10.28] is also appropriate. When *aṃ* follows, the preceding vowel is also elided, "women abandon even a compassionate husband who is like their own life." "He, delighted, by his released husband, reverent to his husband." Because of being seen, "by the doer," "by the goer," and so on, are suitable. From the leader, having been seen, this, when the eye has gone straight, these words are of the same form in the three genders: "doer" (feminine), "doer" (masculine), "doer" (neuter), and so on. Thus, the group beginning with "teacher." The group beginning with "father." Father goes. 193. Of the "father" group, not the "grandson" group. Of the "father" group, excluding the "grandson" group, the long `ā` ending becomes short. Fathers, O father, O father, O fathers. Father (acc.), or `pituṃ`. "Having paid homage to mother and father" is seen. Fathers, fathers (acc.), by father, by father, by fathers, by fathers, by fathers, by fathers, of father, of father, of father, of fathers, of fathers, of fathers, from father, from father, from fathers, from fathers, from fathers, from fathers, in father, in father, in father, in fathers, in fathers. He is not indebted to his relatives, and to the gods and fathers. By the passing away of mother and father, practice Dhamma, great king, O warrior, towards mother and father. Thus, "brother," "brothers," "son-in-law," "sons-in-law," and so on. What is "not the 'grandson' group"? Grandson, grandsons, grandson (acc.), grandsons (acc.), grandsons (acc.), and so on. Likewise, the word `nattu` (grandson). But the words `mātu` (mother), `dhītu` (daughter), `duhitu` (daughter) are feminine only: mother, mothers, O mother, O mother, or O mother. "Wonderful, O Nandamātā, amazing, O Nandamātā" is seen. This is for 'gha' in 'ghabrahmāditve'. O mothers, mother (acc.), mother (acc.), mothers (acc.), mothers (acc.), by mother, by mother, by mothers, by mothers, by mothers, by mothers, of mother, of mother, of mother. "He remembers his mother, he remembers his father" is seen in the grammar. And "Let the Sugata's son pay homage to the Buddha's mother" is seen. Of mothers, of mothers, of mothers. The fifth case form (ablative) is the same as the third... Similar. The sixth form is like the fourth. In mother, in mother, in mother, by mother, in mother, in mothers, in mothers. Thus are the words daughter, daughter. In special rules, in verses, by the great commentary, from the words mother, father, for the five singular forms of `nā`, `yā` occurs, and `smiṃ` becomes `ya`, and there is an internal elision. Done by mother. Gives to mother. Goes away from mother. Mother's wealth. Stood by mother. Stood in mother. Thus `done by father` etc., here, lengthening. I am permitted by mother, I am prepared by father. Done well by mother and by father. Indeed, I know this, O king, by mother and by father. All this has been said before. The rules for Teacher, Father, etc. in compounds will come in the chapter on compounds. Thus ends the group of Father etc. Thus ends the group of Teacher etc. The group of masculine words ending in `u` is finished. The group of masculine words ending in `ū` "Elision of `ga`." The self-existent one goes. "Elision of `yo`." The self-existent ones go. Alternatively – "By 'from `janta` etc., `no` and `ca'." `yo` becomes `vo` or `no`. Self-existent ones, self-existent ones. "By '`ge` or'." When `ge` follows, there is optionally shortening. O self-existent one, O self-existent one. O self-existent ones, self-existent ones, self-existent ones. "By 'singular `yo` etc. `sva` etc. `ghona` etc.'." In singular forms like `am`, there is always shortening. The self-existent one. In verses, `sayambhuna` is also used. Self-existent one, self-existent ones, self-existent ones. By self-existent one, by self-existent ones, by self-existent ones. To/of self-existent one, to/of self-existent one, to/of self-existent ones. From self-existent one, from self-existent one, from self-existent one, from self-existent ones, from self-existent ones. To/of self-existent one, to/of self-existent one, to/of self-existent ones. In self-existent one, in self-existent one, in self-existent ones. Thus `overcomer`, `conqueror`, `Vessabhū`, `gotrabhū`, `vatrabhū` etc. But in other cases, `yo` is not obtained. Phenomena co-arising with consciousness. 194.Kūto. In masculine words ending with the suffix `kū`, `yo` optionally becomes `no`. Omniscient one, omniscient ones. The rest is easily understood. Wise one. , generous, knowing the goal, knowing the Dhamma, moderate, discerning. Here, by the word "kū", those ending in "rūpa" are also taken, such as "vedagū" (expert in the Vedas), "pāragū" (gone to the other shore). Similarly, "bhīrū" (fearful), "pabhaṅgū" (fragile), "virāgū" (dispassionate), etc. The class of masculine nouns ending in "ū" is finished.