English
For 'sabbādi' words ending in 'a', 'yo' becomes 'eṭa'. All men. Only from 'a'-ending? All women, those men. O all, O all (feminine), O all (plural), all (accusative), all (accusative plural), by all. 208. For 'sabbādi' words, in 'naṃ' and also. In 'naṃ', and in 'su' and 'hi', the 'a' of 'sabbādi' words becomes 'e'. By all, by all (alternative), of all, of all (plural), of all (plural, alternative), from all, from all (alternative), by all, by all (alternative), of all, of all (plural), of all (plural, alternative), in all, in all (alternative), in all (plural). In Cūḷanirutti, however, 'smā' and 'smiṃ' are said to become 'ā' and 'ettaṃ', as in "it goes away from all," "all are established." And the Pāli text: "And all flows, in every way it flows," and "I am very firm in that mantra." There, 'tyāhaṃ' means 'te + ahaṃ', the meaning is 'in that mantra'. For pronouns, the 'āya' substitution for the dative case is also seen: "By whose compassion the sage ordained us. That purpose has been attained by us." and "For whatever purpose you may come, that very purpose you should carefully bear in mind." and "This Nāga is not for my suffering, for my body..." And in Pāli. All mind. 209. By 'sabba' and so on. From 'sabba' and so on, 'nissa ṭā' does not occur. All (neuter plural), all (neuter singular), all (neuter plural). The rest is like the masculine. Due to the rule of 'bahula', sometimes 'nissa ṭā' and 'ṭe' occur. But in Pāli, 'nissa ṭā' and 'ṭe' are seen: "Which formerly the Bodhisattas embraced the excellent seat. Signs will appear, those will appear today." "Are there jewels for the young man, that the dice-player, having conquered him, would take away?" Thus, the words 'katara' and 'katama' should also be known. In the word 'ubhaya', in feminine and masculine, the nominative singular forms 'ubhayā' and 'ubhayo' are not established. By the Mahāvutti, 'yo' optionally becomes 'ṭo'. Both women (nom. pl.), both women (acc. sg.), both women (acc. pl.), for both, by both, by both. The rest is like 'sabba'. Both men (nom. pl.), both men (nom. pl. alt.), both (acc. sg.), both (acc. pl.), both (acc. pl. alt.), by both (inst. sg.), by both (inst. pl.), by both (inst. pl. alt.), of both (gen. sg.), of both (gen. pl.), of both (gen. pl. alt.). Like 'sabba'. Both families stand, both (nom. pl.), both (acc. sg.), both (acc. pl.). Like 'sabba'. "Both for one night, you and Dhanusekha, Todeyya, both Kappas. Here for one night both of us will dwell. Both gods and humans, both of us will dwell." - thus in Pāli. 210. Rule concerning 'ssaṃ', 'ssā', 'ssāye' and 'itara', 'eka', 'añña', 'eta', 'ima'. In 'ssaṃ' and so on, for the words 'itara', 'eka', 'añña', 'eta', 'ima', 'i' occurs. Done for the other, gives to the other, goes away from the other, the wealth of the other, for/of the other, standing in the other. The rest is like 'sabba'. Other, other, others, other, other, others, by the other, by the other, by the others, by the others, for/of the other, for/of the other, for/of the others, for/of the others, from the other, from the others, from the others, for/of the other, for/of the other, in/on the other, in/on the other, in/on the other, in/on the others. In the remaining genders, like 'sabba'. "He becomes attached in mind to a certain other woman." - thus in Pāli, here by the rule of the sutta. is accomplished. The rest is the same in all respects for some, for some others. Thus, the eightfold aggregate of all. Pubbā (feminine noun): pubbā, pubbāyo, pubbaṃ, pubbā, pubbāyo, pubbāya, pubbassā, pubbāhi, pubbābhi, pubbāya, pubbassā, pubbāsaṃ, pubbāsānaṃ, in the seventh case: pubbāya, pubbassā, pubbāyaṃ, pubbassaṃ, pubbāsu. 211. From pubbādi and six others. From these six, 'eṭa' occurs for 'yo' optionally. Pubbe, pubbā, pare, parā, apare, aparā, dakkhiṇe, dakkhiṇā, uttare, uttarā, adhare, adharā. There, 'pubbe pubbā' means the eastern direction, or things located there, or ancient beings and formations. In "pubbabuddhā, pubbadevā, pubbācariyā" and so on, the meaning should be understood as "pubbe buddhā (Buddhas of the past) are pubbabuddhā, or pubbā buddhā (past Buddhas) are pubbabuddhā" and so on. Similarly for the rest. Pubbesaṃ, pubbesānaṃ, paresaṃ, paresānaṃ, aparesaṃ, aparesānaṃ, dakkhiṇesaṃ, dakkhiṇesānaṃ, uttaresaṃ, uttaresānaṃ, adharesaṃ, adharesānaṃ. The rest is to be known. Why "from pubbādi"? Sabbe (all). Why "six"? Ye (which), te (those). 212. Not for 'añña' and not for the principal in a compound. Pure nouns and nouns that are not principal in a compound do not undergo the 'sabbādi' operations mentioned previously for 'sabbādi' and other 'sabbādi' operations to be mentioned later. Among these, 'añña' (other) as a pure noun, meaning 'does not know', refers to a fool; 'añña' meaning 'knows thoroughly', refers to one with the knowledge of the middle path and fruit; 'añña' referring to the knowledge of arahantship; 'pubba' in "pubbo lohita" (first blood) and so on; 'para' referring to excess or supreme; 'dakkhiṇa' and 'uttara' when used in meanings other than direction or time; and 'añña' as a numeral meaning 'one' - all these are pure nouns, and thus the 'sabbādi' operations do not apply to them. In a non-principal position: diṭṭhapubba (seen before), gatapubba (gone before), piyapubba (loved before), etc. There, 'diṭṭhapubbo buddho purisena' means 'the Buddha seen before by a man'. 'Seen before'. A man by whom the Buddha was seen before. Thus, a path gone before by a man, or a man gone before to the path. A wife is called 'dear one'. She is dear, former, ancient to him, thus 'dear-former'. A husband is called 'dear one'. He is dear, former, to whom, thus 'dear-former'. And with these, there is no 'sabbādi' function. 213. In the sense of the third case. When conjoined with a word in the sense of the third case, there is no 'sabbādi' function. Of those formerly by a month, 'month-formerly'. 214. In a 'Cattha' compound. A 'Cattha' compound is called a Dvanda compound, in it, there is no 'sabbādi' function. South and North and East, 'South-North-East', of the 'South-North-East'. What (is meant by) 'in the sense of and'? The intermediate direction of the South and the East is 'South-East', and that which is South and East is 'South-East', of the 'South-East', in the 'South-East'. 215. 'Veṭa' rule. In a 'Cattha' compound, the 'yo' ending optionally becomes 'eṭa'. Which-which (masc/neut), which-which (fem), other-other (masc/neut), other-other (fem), mutual (masc/neut), mutual (fem), former-latter (masc/neut), former-latter (fem), former-latter (masc/neut), former-latter (fem), etc. Among these 'pubbādi' words, the 'smā' and 'smiṃ' endings become 'ā' and 'e'. Former (abl), former (loc), latter (abl), latter (loc), other (abl), other (loc), south (abl), south (loc), north (abl), north (loc), lower (abl), lower (loc). Thus, the group of six 'pubbādi' words. She who is a woman: who, who (plural), whom, who, who (plural), by whom, of whom, by whom (plural), by whom (plural), by whom, of whom, of whom (plural), of whom (plural), by whom, of whom, by whom (plural), by whom (plural), by whom, of whom, of whom (plural), of whom (plural), by whom, of whom, in whom, in whom, in whom (plural). He who is a man: who (singular), who (plural), whom (singular), who (plural), by whom, by whom (plural), by whom (plural), of whom, of whom (plural), of whom (plural), from whom, from whom, by whom (plural), by whom (plural), of whom, of whom (plural), of whom (plural), in whom, in whom, in whom (plural). That which is a mind: which (singular), which (plural), which (singular), which (plural). The rest is like the masculine. 216. Of 'tya', 'ta', 'eta', 'tassa' becomes 'so'. Of the non-neuter words 'tya', 'ta', 'eta', the consonant 't' becomes 'so'. is a lioness. Silopo. That woman, those, those, women, that, those, those, by that. 217.Ssā optionally from these, these, these, and the word amu. Gha, from the words pa, etā, imā, amu, ssā optionally occurs for the five singulars of nādī. Shortened. Done by her, by those, by those, by that, to her. 218.Tāssi optionally. In ssaṃ, ssā, ssāyesu, i optionally occurs for the word tā, which has the gha-designation. Tissā. 219.Ssāya for tetimātosassa. Ssāyādeso optionally occurs for sa from tā, etā, imā. Tassāya, tissāya, tāsaṃ, tāsānaṃ, by that, to her, to her, to her, to her, to her, to her, in that, in her, in her, in her, in those. That man, those men, that, those, by that, by those, by those, to that, of those, of those, in that, in that, in those. That mind, those minds, that, those. The rest is like the masculine. 220.No for tassa in all. In all vibhattis beginning with ya, no occurs for tassa. Those men, that, those, by those, by those, of those, of those, by those, by those, of those, of those, in that, in those. And here, even though 'in all' is stated, whatever vibhatti is obtained, that should be understood and applied. That mind, by those, by those. Like the masculine. 221.Ṭa for sasmāsmiṃssāyassaṃssāsaṃmhāmhisvimassa and this. In sādī, ṭa optionally occurs for tassa and imassa. Done by this woman, to this, to this woman he gives. Long in saṃmhi – of these women, the wise do not get angry at these; this goes away, this, wealth of this, wealth of these, "their progress is evident, not their regression" – here 'sānaṃ' means of feelings, its sattā by Mahāvutti. This, located in this. Of this man, of these men. Neither are their hairs seen, nor their webbed hands and feet. From this, from this, of this, of these, in this, in this. mhi. Of that mind. Like the masculine. This woman, these, these, this, these, these, by this, of this, of this, done. This man, these, this, these, by this. This mind, these, this, these, by this. All like the 'ta' word, except for 'na' and 'ṭa'. 222. 'Si' of the non-neuter becomes 'ayaṃ'. In 'si' case, from non-neuter, of other 'ima', 'ayaṃ' occurs. 'Si' is dropped. This woman, these, these,