English
The only noun ending in "o" is "go", which has been mentioned before. The class of masculine nouns is finished. The class of neuter nouns The class of neuter nouns ending in "a", such as "citta" Now, neuter nouns are explained. These are of five kinds: ending in "a", ending in "i", ending in "ī", ending in "u", and ending in "ū". 195. "Aṃ" in the neuter. In the neuter, "aṃ" comes for "si" after "a". Cittaṃ (mind). 196. "Ni" for "yo". In the neuter, "ni" comes for "yo" after "a". "Yolopanīsu" (in "yo", "lopa", "nī") means a long vowel in "ni". Cittāni (minds). 197. "Nīnaṃ vā" (or for "ni"). For "ni" after "a", "ṭā" and "ṭe" come optionally. Cittā (minds), he citta (O mind), he cittā (O minds), he cittāni (O minds), he cittā vā (or O minds), cittaṃ (mind), cittāni (minds), citte (in the mind), cittena (by the mind). The rest is like masculine. Similarly, dakaṃ (water), udakaṃ (water), sukhaṃ (happiness), dukkhaṃ (suffering), mukhaṃ (mouth), aṅgaṃ (limb), liṅgaṃ (sign), siṅgaṃ (horn), aghaṃ (evil), saccaṃ (truth), naccaṃ (dance), rajjaṃ (kingdom), pajjaṃ (verse), ambujaṃ (lotus), dhaññaṃ (grain), thaññaṃ (milk), araññaṃ (forest), puññaṃ (merit), kiliṭṭhaṃ (defilement), piṭṭhaṃ (back), bhaṇḍaṃ (goods), tuṇḍaṃ (beak), ñāṇaṃ (knowledge), tāṇaṃ (protection), leṇaṃ (cave), karaṇaṃ (doing), caraṇaṃ (walking), chattaṃ (umbrella), khettaṃ (field), nettaṃ (eye), amataṃ (nectar), sotaṃ (ear/stream), pīṭhaṃ (seat), vatthaṃ (cloth), padaṃ (foot/word), gadaṃ (disease), āvudhaṃ (weapon), kānanaṃ (forest), ghānaṃ (nose), jhānaṃ (meditation), dānaṃ (giving), dhanaṃ (wealth), vanaṃ (forest), pāpaṃ (evil), dumaṃ (tree), hadayaṃ (heart), cīraṃ (rag), cīvaraṃ (robe), kulaṃ (family), mūlaṃ (root), balaṃ (strength), maṅgalaṃ (auspiciousness), bhisaṃ (lotus root), sīsaṃ (head), lohaṃ (metal), etc. Thus, the class of "citta" and similar words. The class of "kamma" and similar words In the word "kamma" – 198. "Nāsseno" (or "ena" for "nā"). From "kamma" and similar words, "ena" comes for "nā" optionally. Kammena (by action), kammanā (by action). By the rule "pumakammathāmaddhānaṃ", "uttama" comes for "nā" and "smā", so "kammunā" (by action), "kammassa" (of action), "kammuno" (of action), "kammasmā" (from action), "kammamhā" (from action), "kammanā" (by action), "kammunā" (by action), "kammassa" (of action), "kammuno" (of action). 199. From "kamma" and similar words. From "kamma" and similar words, "ni" comes for "smiṃ" optionally. Kammasmiṃ (in action), k In mother, in deed, in deed. The rest is like `citta`. Deed, skin, heat, stone, house, path, head, day, Brahmā, self, soul, and so on like `kamma`. In deed, in skin. "What is your wish, what is your intention, alone you dwell in the heat?" and "What do you desire, Great Brahmā, alone you dwell in the heat?" and "Do not, O moon, stumble on the stone." and "The Great Brahmā saw him, seated in his house." are seen. In path, in head, in day, in Brahmā, in self, in soul, all this has been said before. There, `sammasī` means you dwell, `ghammanī` means in summer or in the heat, `asmanī` means on the stone, `vesmanī` means in the house. Thus the group of words like `kamma`. 200. `Aṃ` in the neuter. In the neuter, `nt` becomes `aṃ` when `si` follows, optionally. Deletion of `si`. A virtuous family. Alternatively – When `si` follows, by the great rule, the end of `nt` becomes `a`, then `si` becomes `aṃ`, thus `guṇavantaṃ kulaṃ` (a virtuous family). By the rule '`yv` etc. for `nt`', in `yv` etc., the end of `nt` becomes `at`: `guṇavantāni`, `guṇavantā`, `he guṇava`, `he guṇavā`, `he guṇavantāni`, `he guṇavantā`, `guṇavaṃ`, `guṇavantaṃ`, `guṇavantāni`, `guṇavante`, `guṇavantena`, `guṇavatā kulena` (by a virtuous family). All are like the masculine. A mindful family, a mindful family, etc. A going family, a going family, going families, etc. Thus ends the section on neuter words ending in `a`. Section on neuter words ending in `i`. The bone stands, the bones stand. 201. `Jha` and `la` optionally. In the neuter, `jha` and `la`, `yo` becomes `ni` optionally. By the rule '`yo` deletion and `ni`', there is lengthening. Bones, O bone, O bones, O bones, O bones (alternatively), bone, bones, bones, bones, by bone, by bones, by bones. The rest is like `muni`. Even in compounds, a family of right view, families of right view, etc. `yo` does not become `no` or `ne`. In the right view, in the right view, in the right view, in the right view, in the family, a In a family of good conduct, thus it should be said. Thus eye, eye, thigh, curds, water, etc. Thus the group of neuter nouns ending in -i. The group of neuter nouns ending in -ī. In words ending in -ī, by the rule 'ekavacanayosvaghona', the -ī becomes short in the nominative singular, a family with a staff, families with staffs, with the elision of 'yo', daṇḍī. By 'Ge vā', it becomes short, O staff-bearer, or O staff-bearer, O staff-bearers, O staff-bearers, staff-bearer (acc. sg.), staff-bearer (acc. pl.), staff-bearers (acc. pl.), staff-bearers (nom. pl.), by a staff-bearer, by staff-bearers, by staff-bearers. Like masculine nouns. Even in compounds, a swift-moving mind, swift-moving minds, swift-moving minds, O swift-moving mind, or O swift-moving mind, O swift-moving minds, O swift-moving minds, swift-moving mind (acc. sg.), swift-moving mind (acc. pl.), swift-moving minds (acc. pl.), etc. Thus, a happiness-making gift, one with a wheel, one with wings, happy, one with a crest, etc., and those related to family should be understood. Thus the group of neuter nouns ending in -ī. The group of neuter nouns ending in -u. Life stands, by 'jhalā vā', with the elision of 'yo' and 'nit', it becomes long. Lives, lives, O life, O life, O lives, O lives, life (acc. sg.), life (acc. pl.), lives (acc. pl.), lives (nom. pl.). The rest is like 'bhikkhu'. The word 'āyu' also occurs in the masculine gender, "And life has been regained by me," "And how much life is there for you, friend?" "Is life exhausted and death near? And life is not exhausted and death is far away." These are Pāli passages. Thus eye, asafoetida, moringa, lac, object, whey, honey, bow, tin, wood, wealth, tear, etc. 202. From 'ambu' and others. From 'ambu', 'paṃsu', etc., 'smiṃ' becomes 'ni' optionally. The fruit falls into the water, like a flower gone into the dust in the sun. The rest is like 'āyu'. 'Citragu', 'vahagu', 'digu', etc. are also naturally ending in -u. Thus the group of neuter nouns ending in -u. The group of neuter nouns ending in -ū. In the nominative singular, it becomes short, knowledge of the family origin, family origins, family origins, O family origin, O family origin, O family origins, O family origins, family origin (acc. sg.), family origin (acc. pl.), family origins (acc. pl.), family origins (nom. pl.). The rest is like masculine nouns. Thus, self-existent knowledge, overcoming (meditation). ...etc. Thus ends the collection of neuter nouns ending in -ū. The collection of neuter gender nouns is finished. The collection of 'sabba' and so forth (pronouns) Now the pronouns are explained. Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, adhara, ya, ta, tya, eta, ima, amu, kiṃ, eka, ubha, dvi, ti, catu, tumha, amha—these are the twenty-eight pronouns. Names common to all genders and meanings are pronouns. Among these, the word 'sabba' means 'all'. The words 'katara' and 'katama' are for questioning. The word 'ubhaya' means 'the collection of two parts'. The word 'itara' is a counter-term for what has been mentioned as one. The word 'añña' means 'other' than what has been understood. The words 'aññatara' and 'aññatama' mean 'undetermined'. The words 'pubba' and so forth are terms for specifying direction, time, etc. The word 'ya' is a term for 'undetermined'. The words 'ta' and 'tya' are terms for 'far' when facing away. The word 'eta' is a term for 'near' when facing away, and 'far' when facing towards. However, in the commentary, it is said: "'eta' refers to what has gone far beyond the range of sight." Therefore, it also functions with the meaning of the word 'ta'. The word 'ima' is a term for 'near' when facing towards. The word 'amu' is a term for 'far'. Nearness and farness can also be by way of conceptual understanding. The word 'kiṃ' is for questioning. The word 'eka' means 'number' and also 'other'. The word 'ubha' is a synonym for the word 'dvi' (two). Among these, the word 'tya' is also frequently seen. "Play is placed in them, delight is established in them, seeds grow in them." "How indeed can I trust in them?" "Then he trusts in them," etc. By 'itthiyamattā', the suffix -ā, the designation 'gha', the elision of 'si', 'sabbā itthī' (all women), 'sabbā', 'sabbāyo', 'he sabbe' (O all, masc.), 'he sabbā' (O all, fem.), 'he sabbāyo' (O all, fem. pl.), 'sabbaṃ' (all, nom/acc sg neut), 'sabbā' (all, nom/acc pl fem), 'sabbāyo' (all, nom/acc pl fem), 'sabbāya' (to all, dat/gen sg fem), 'sabbāhi' (by all, instr/abl pl fem), 'sabbābhi' (by all, instr/abl pl fem), 'sabbāya' (for all, dat/gen sg fem). 203. Of Gha and Pa, 'ssa' optionally becomes 'ssā'. From pronouns designated 'gha' and 'pa', 'ssa' optionally becomes 'ssā'. 204. Regarding Ghossaṃssāssāyaṃtiṃsu. In words beginning with 'ss', 'gho' is short. Of all (feminine). 205. Saṃ, sānaṃ. For 'naṃ' case-ending of 'sabbādi' words, 'saṃ' and 'sānaṃ' occur. Of all, of all (alternative), to all, by all, by all (alternative), in all, of all, of all (alternative), to all, in all. 206. Smiṃ becomes ssaṃ. For 'sabbādi' words, 'smiṃ' optionally becomes 'ssaṃ'. In all (feminine), in all (feminine plural). In Saddanīti, 'nā', 'smā', 'smiṃ' are also said to have 'ssa' substitution. The Pāli text: "With that girl," "By whom am I harmed?" But here, it is accomplished by the rule of the sutta. Done for all, it goes away from all, it stands for all. All men. 207. Yo becomes eṭa.