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should be understood for the end of the element indicated by the genitive case. ‘Gossāvaṅa’. Gavassaṃ. 19. Ṭānubandhonekavaṇṇo sabbassa An augment with Ṭ as an anubandha, and an augment with multiple letters, both of these should be understood for the entire group of letters of the element indicated by the genitive case. First, with Ṭ as an anubandha – ‘Imassānitthiyaṃ ṭe’. Esu. With multiple letters – ‘Animi nāmhi’. Anena, iminā. 20. Ñakānubandhā ādyantā An augment with Ñ as an anubandha, and an augment with Kā Anubandha and āgama, in order, should be known at the beginning and at the end of that indicated by the sixth case. In the case of Ñ-anubandha – 'Brūto tissiña'. He speaks. In the case of K-anubandha – 'Bhūssa vuka'. He was. 21. M-anubandha comes after the final vowel. The M-anubandha augment comes after the final vowel. 'Najjāyo svāma'. The rivers flow. 'Maṃ vā rudhādīnaṃ'. He obstructs. 'Jara sadānamīma vā'. It ages, it sinks. In this grammar, the term 'many-voweled' exists only in nominal stems like 'nadī', 'purisa', etc., it does not exist in verbal roots like 'gamu', 'paca', etc. All verbal roots are indeed consonant-ending; there is no elision of the final part of a root. Therefore, in 'najjāyo' here, the letter 'ī' is called the final vowel. From that, by the rule 'najjāyo svāma', the augment 'ā' comes. But in 'rundhati' here, the letter 'u' is called the final vowel; from that, by the rule 'maṃ vā rudhādīnaṃ', the nasal augment comes. Similarly in 'jīrati', 'sīdati', etc. However, in Burmese manuscripts, the reading is "M-anubandha comes after the end of words"; that does not agree with Sinhalese manuscripts. 22. In the case of conflict. Of two rules having the same scope, in a place where there is no mutual prohibition, generally the later rule takes effect. 'These four, monks, are phenomena' — here, in 'cattārimeti', when the elision of the former (vowel) would occur, the elision of the latter (vowel) takes effect. 23. A mark is not a part of the word, it is an anubandha. That letter which is not a part of the usage, but is merely a mark in the rules, that is called an anubandha. 'Gossāva'. Gavassaṃ — by this it is made known that the anubandha does not come into use in the formation of word-forms. 24. By 'vaṇṇapara' also a similar letter (is taken). The word 'vaṇṇapara' means 'that which has a letter after it'. By 'vaṇṇapara', with a short vowel, a similar letter is also taken, and itself. When 'avaṇṇa' is said, the letter 'ā' is also taken, and it is said that 'a' is also taken. Similarly in the case of 'i-vowel' and 'u-vowel'. 25. Related to Ntu, Vantu, Mantā, Vantu, Tavantu. Nt Thus said, the suffix -ntu, related to vantu, mantu, āvantu, tavantu, is taken. "The -nto of -ntantu is in the first (case)." Virtuous ones, mindful ones, as many as, having eaten. The collection of signs is completed. Rules of Sandhi Now the rules of Sandhi are explained. Elision, lengthening, shortening, augmentation, substitution, insertion, doubling, inversion. Collection of Elisions 26. A vowel is elided before a vowel. That which is elided is elision. When a vowel follows, whether similar or dissimilar, the preceding vowel is elided. First, in similar cases – In the case of 'a' – world's foremost, influx of existence, influx of ignorance, underlying tendency of ignorance. In the case of 'i' – chief of sages, spoken by the sage, spoken by the excellent speaker, faculty of femininity. In the case of 'u' – very helpful, many waves (become) many waves, waves of the lake (become) waves of the lake, water of the lake (becomes) water of the lake. In dissimilar cases – Faculty of hearing, clinging to sensual pleasures, craving for existence, flood of existence, he is silent, underlying tendency of views, clinging to views, one-pointedness of view, flood of views, soft faculty, sons exist for me, pain in the chest, those who are not here are not seen, and so on. Thus, the collection of preceding elisions. 27. The following (vowel) sometimes. After a preceding vowel, whether similar or dissimilar, the following vowel is sometimes elided. First, in similar cases – When will that be? When indeed will the foolish one make an end of suffering? When he has virtue and wisdom, then they yoke the black (ox). (Kaṇha means) a great black ox. His craving is abandoned. Do not be angry, chief of chariots. Or he should seek a caravan leader for him. You have come. You wish to hear. Do not do such a thing. They found evil. means they obtained abundant water. not enough to give a mouthful. the division is pa+ādātaveti. means to take. that which is afflicted is form. that which awakens is the Buddha (long vowel). burns like fire. goes like a woman. flows like a river. attendance on mother. attendance on father. these teachings are good in the beginning. and so on. In dissimilar forms – thus it is. thus also. you are not a recluse. you are ungrateful. I salute. I am he. now for whom. like an unceasing shadow. what talk is there among such as me? what, does the fool think these recluses are honey? the faculty of sight. these two things, monks. these three things, monks. and so on. What is "sometimes"? And what, Ananda, is the perception of impermanence? Thus, the section on elision of a subsequent vowel. 28. Not two, or. Two preceding and subsequent vowels are sometimes not elided, or not. Diligence is the path to immortality. Who will conquer this earth? Only sometimes? The faculty of hearing. The faculty of sight. What does "or" mean? Who will touch this outcast woman? From here onwards, until the end of the Sandhi chapter, in appropriate places, everywhere, the word "sometimes" and the word "or" occur. There, the word "sometimes" shows various applications. The word "or" shows various forms of a single application. Prohibition of elision. 29. Of the subsequent vowel. Sometimes the subsequent vowel after a niggahīta is elided, or not. You are. pure like the spotless moon. the footprint of the bearer of the wheel. now enough to declare. what should I say? (it is) a robe. (it is) a bowl. (it is) a monk. Thus, the section on elision of a vowel. 30. Elision of the initial consonant of a conjunct. Sometimes the initial consonant of a conjunct is elided, or not. A flower arises – here, by the previous rule, vowel elision. thus your defilements are abandoned. If I were to eat, my livelihood would be blamed by me. The analysis is `assa + ājīvo`, the meaning is `bhaveyya`. In three consonants, of two identical ones, the elision of the initial consonant (occurs) – fire-house, fire-placed, of what is said, is experienced, a hundred times, nights, by night, in the night, I, Sakka, O sir, king of devas, and so on. What (is meant by) 'of identical ones'? The sectarians speak variously, ending in the fourth, ending in the sixth, eye-affliction, here is the object. Thus, the section on consonant elision. 31. Elision. Sometimes, the elision of niggahīta occurs. When a vowel follows, for instance – Thus I, having thought, I gave a flower offering – the analysis is `adāsiṃ + ahaṃ`, niggahīta elision, then elision of the preceding vowel, for your sake, great sage, this is your wrongdoing, I am in their presence, I speak thus to them, this is a designation for five qualities, this is a designation for six qualities, O ascetic, I ask you this, O brahmin, I ask you this – the analysis is `tvaṃ + eva`, (it is) the foremost of the wise. When a consonant follows – I confess that at your feet. In a verse – The seeing of the Noble Truths, this is the teaching of the Buddhas, and the sequence of aggregates, and of elements and sense-bases. In the insertion of `m` (followed by a vowel) – Garula, like a serpent, the Dhamma, like for Arahants, light, like for those who see, the crane, like a crab, the sky, like it were starred, a lotus, like it were in hand – in these, in the insertion of `m`, niggahīta elision (occurs), and the preceding vowel is lengthened before the consonant. Similarly, in the elision of the niggahīta of the prefix `saṃ-`, the final vowel is lengthened – with passion, impassioned, without taking, with violence, agitated, the city of Sāketa, common, `saṃ` of it at. Regarding 'thi'. In a compound, with the 'tum' ending, always – Desiring to do, desiring to go, and so on. Thus, the section on the elision of 'm'. 32. Elision of 'syā' and so on, of the first one. In repetition, when one word ending in a case-ending is doubled, the elision of 'syā' and so on occurs in the first word. Each one, each ones, by each one, to each one, and so on. When 'ma' is added – Each and every one, each and every ones, and so on. Thus, the section on the elision of 'syā' and so on. Minor rules are stated. 33. 'Tadaminā' and so on [caṃ. 5.2.1.27; pā. 6.3.109; mu. 2.34; kā. 2.27]. This is a major rule, meaning that word forms like 'Tadaminā' and so on are accomplished by this irregular formation. Elision of a vowel in a consonant – Lābu = alābu, pidhānaṃ = apidhānaṃ, dvāraṃ pidahitvā = apidahitvā, gini = aggini, ratnaṃ = ratanaṃ, nhānaṃ = nahānaṃ, asnāti = asanāti, hanti = hanati. An angry ordinary person strikes [A.N. 7.64]. Indeed, the fruit kills the plantain [A.N. 4.68]. Honor kills the ignoble person. Sometimes the plural is also seen. Crying out loudly, it strikes them again and again [Jā. 2.22.2370]. In the elision of 'i' – Ārāmarukkhacetyāni = cetiyāni [Dhp. 188], then one hundred Khatyā [Jā. 2.22.594] = Khattiyā, heretics speak variously [Sn. 897]. Heretics settled variously [Sn. 898] = titthiyā. Viddhasto = viddhaṃsito, utrasto = utrāsito, sneho = sineho, klesavatthūni = kilesavatthūni, kriyā = kiriyā, plavanti = pilavanti. In the elision of 'u' – Paddhāni = padumāni, usmā = usumā, and so on. And elision of a consonant at the beginning of a cluster – Indeed, the killing of sons is suffering, one who kills a mother obtains suffering,