English
this, these, these, by this, of this, of this, by these, by these, by this, of this, of this, of this, of this, in this, of this, of this, of these, of these, of these. The fifth case form is like the third, the sixth case form is like the fourth. By this, in this, of this, of this, in this, of this, of this, in this, of this, in this, in these. This man, these, this, these. 223. 'Na' in 'mhi' becomes 'nimi'. In 'na' case, in non-feminine gender, 'ana' and 'imi' are the substitutes for 'ima'. By this, by this, by these, by these. 224. 'Ima' in non-feminine becomes 'ṭe'. In non-feminine gender, 'ṭe' occurs for 'ima' optionally, in 'su', 'naṃ', 'hi' cases. By these, by these, of this, of this, of these, of these, of these, of these, from this, from this, from this, from this, by these, by these, by these, by these, of this, of this, of these, of these, of these, of these, in this, in this, in this, in this, in these, in these. "In this, good one, O beautiful-eared one, why do you laugh, O lovely one?" In this place, the Pāli word 'anamhi', by the great commentary, 'ana' is the substitute for 'smiṃ'. This mind. 225. 'Ima' becomes 'idaṃ' optionally. In neuter, in 'aṃ' and 'si' cases, for 'ima', along with 'aṃ' and 'si', 'idaṃ' occurs optionally. This mind, these minds, this, this, these, by this, by this. All like the masculine. Here mixed forms are stated – Which, that woman, which, those women, which, that woman, which, this woman, which, these wo that woman, which woman, which women, that woman, that man, those men, and so on. In "that prince grew up," it should be "that prince" (so so kumāro). In "this is one and the same," it should be "this is one and the same" (ese se eke ekatthe). There, the first word is a word of meaning, the second is merely an expression. But in "that charioteer comes," both are distinct words of meaning. The words "yaṃ," "taṃ," "idaṃ" (that, that, this) also function as particles and appear in Pāli sentences, maintaining an unvarying form across all genders and cases. 226. In "ima," "etaṃ," "enaṃ" for anukathana, in the second case. Anukathana means repetition, re-telling. In the place of anukathana, "ena" is substituted for "ima" and "etaṃ" in the second case. Teach this monk discipline, then teach that monk Dhamma. Teach these monks discipline, then teach those monks Dhamma. It should be said, "Teach that monk discipline," and so on. In "those hell-guards, O monks" and "wherever that monk" also, it is anukathana. 227. "Ma" and "amussa." When "si" (nominative singular) is present, for a non-neuter word, "so" becomes "amussa" or "massa." That woman, or that one, those women, those women, that woman, those women, those women, by that woman, by that woman, by those women, by those women, to that woman, to that woman, to those women, to those women, from that woman, from that woman, from those women, from those women, of that woman, of that woman, of those women, of those women, in that woman, in that woman, in that woman, in that woman, in those women. That man, or that one. 228. "Lopa" for "amuto." "Lopa" (elision) occurs for "yo" (nominative plural) from "amuto." This is not an exception. Those, that one, those, by that one, by those, by those. 229. Not for "sassa." "No" does not occur for "sassa" from "amuto." Of that one. According to the Mahāvutti, "dutta" (doubling) for "mussa" in "samhi," and for "adussa." In Pāli, "My field-guard, the food was brought at night." Here, by way of a verse, there is elision of 'a'. Of that, of those, from that, from that, by those, by those, of that, of that, of that, of those, in that, in that, in those. 230. 'Amu' becomes 'adu'. In the neuter, with 'aṃ' and 'si', 'amu' becomes 'adu' or 'aduṃ' with them. That mind, that mind, those, that, that, those. The rest are like the masculine. When the 'ka' suffix is made by the Sutta 'Sakatthe', there are no 'sabbādi' forms. That maiden, those maidens, those maidens. That man, those men. That mind, those minds, etc. 231. 'Ke' or. When 'ke' follows, the 'ma' of 'amu' becomes 'so' or. Such a woman, such women, such women. Such a man, such men. Such a family, such families. All are like 'kaññā', 'purisa', 'citta'. Here, in 'Itthiyamatvā', by the case Sutta 'itthiyaṃ ā', the 'ā' suffix is applied to 'kiṃ' in the feminine. 232. 'Kiṃ' becomes 'ko'. In all case suffixes, 'kiṃ' becomes 'ko'. Which woman, which women, which women, which, which, which women, by which, of which, etc., all are alike. Which man, which men, which, which, by which, by which, by which, of which. 233. 'Ki' with 'sa', 'smiṃ', 'su' or not in feminine. In non-feminine gender, with 'sa', 'smiṃ', 'su', the 'kiṃ' word becomes 'ki' or. Of which, of which, of which, from which, from which, by which, by which, of which, of which, of which, of which, in which, in which, in which, in which, in which. 234. 'Kiṃ' with 'aṃ', 'si' in neuter. In the neuter, with 'aṃ' and 'si', the 'kiṃ' word becomes 'kiṃ' with those 'aṃ' and 'si'. Which mind, which minds, which, which or, which minds. The rest are like the masculine. This is the form of the pure 'kiṃ' word for asking. But when joined with the particle 'ci', it expresses 'some' or 'a little'. Some woman, some women, some woman, some, by some, by some, by some, of some, of some, from some, by some. In the seventh case - in some, in some, in some. Who Any man, some, any, some, by any, by some, to any, to some, in any, from any, anywhere, in some. Any family, any families, any, any. The rest is like the masculine. Again, when joined with the word 'ya', it expresses the whole meaning. Whichever woman, whichever women. Whichever man, whichever, whichever, whichever, by whichever, by whichever, to whichever, to whichever, from wherever, by whichever, to whichever, to whichever, in whichever, from whichever, wherever, in whichever. Whichever mind, whichever, whichever, whichever. The rest is like the masculine. Numerals The word 'eka' (one), when used in the sense of number, is only singular. When used in another sense, it is both singular and plural. There, in the sense of number – one woman, one, by one, of one, etc. In masculine and neuter singulars, it is just like the forms of 'man' and 'mind'. In another sense – a certain woman, certain women, a certain, a certain, by a certain, of a certain, by certain, by certain, etc. A certain man, certain, a certain, certain, by a certain, by certain, by certain, to a certain, to certain, of certain. Like all masculine forms. A certain family, certain families, a certain family, certain families. The rest is like the masculine. When the suffix 'ka' follows, there is no form like 'all'. The Pāli says: "Let her lie alone on the couch, who stole your mangoes." "I, a householder, alone, was reproached by my mother." A solitary man, a solitary, by a solitary. A solitary family, etc., is only singular. When speaking of the plural of 'ekaka', it is found as "two solitary ones," "two solitary ones," "by two solitary ones." The Pāli says: "Let Pañcāla and Videha, both be one for you." In this way, the plural is also found. 'Ekā' means mixed. But when used in negation, many women, of many women. Many men, of many men. Many families, of many families. But in Pāli, "many heaps of grain, many groups of fields, of many heaps of grain..." of many, of many fields. The words ekacca, ekacciya, kati, and bahu are also to be explained here. Ekaccā itthī, ekaccā, ekaccāya are all like kaññā. Ekacco puriso. 135. From ekaccādi. From ekaccādi ending in 'a', 'yo' becomes 'ṭe'. Ekacce purisā, ekacce purise. The rest is like purisa. The word 'ādi' includes appekacca, ekatiya, and ubha. Appekacce purisā, ekatiye purisā, ubhe purisā. Ekaccaṃ cittaṃ. 236. No 'ṭā' for 'ni'. From ekaccādi, 'ni' does not become 'ṭā'. Ekaccāni cittāni. The rest is like citta. The words ekacciya, ekacceyya, and ekatiya follow the pattern of kaññā, purisa, and citta. "Indeed, some women, O lord of men, are better. Truly, they said this, some men here. A floating log is better, but not some men" and "surrounded, some may be released" and "do not trust some" are Pāli passages – there 'niplavita' means lifted from the water. The word kati is always plural. 237. 'Ṭi' from kati. From kati, 'yo' becomes 'ṭi'. Kati itthiyo, kati purisā, kati purise, kati cittāni. Katihi itthīhi, katihi purisehi, katihi cittehi. 238. Of many and kati. In 'naṃ', 'bahu' and 'kati' have 'nuka' at the end. Katinnaṃ itthīnaṃ, katinnaṃ purisānaṃ, katinnaṃ cittānaṃ. This 'n' augment is often absent, and 'katinaṃ tithīnaṃ pūraṇī katimī' is also seen. "For many hundreds of years, for many thousands of years" and "for many wholesome states, for many unwholesome states" and "for the welfare of many, the Tathāgatas arose" are Pāli passages. Katisu itthīsu, katisu purisesu, katisu cittesu. For the word bahu, in the two 'naṃ' cases, bahunnaṃ, bahunnaṃ should be said. The rest is like dhenu, bhikkhu, āyu. Kapaccaye kaññ Oh, man, like the mind, many women, numerous women. Many men, numerous men, many men. Many minds, numerous minds, and so on, should be said. When a collection of many is intended, even the singular is used, as in the Pāli: "for the welfare of many folk, for the happiness of many folk, for the welfare and happiness of many folk." The word 'ubha' (both) is always plural. 'ṭo' for 'yo' in 'ubhagohi ṭo'. Both women, men, families go, both women, men, families see. 239. Suhisubhasso. In 'su' and 'hi', the end of 'ubha' becomes 'o'. By both, in both. 240. Ubhinnaṃ. For 'naṃ' case ending of 'ubha', 'innaṃ' occurs. Of both. Everywhere it should be combined with feminine, masculine, and neuter nouns. 241. In 'yo', 'dvinnaṃ' becomes 'duve', 'dve'. In 'yo' case endings, for 'dvi' (two), 'duve' and 'dve' occur. The word 'dvinnaṃ' is for the rule of 'dvi' being plural. Two women, two men, two men, two minds, two women, two men, two men, two minds,