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desires have little enjoyment, they are suffering, there is no suffering beyond desire [Jā. 2.19.118]. Sekho = sekkho, apekhā = apekkha, upasampadāpekho = upasampadāpekkho [Mahāva. 70], and so on. Elision of a consonant together with a vowel – Wisely reflecting [A.N. 6.58], akkhāti = akkhāyati, gandhaṃ ghāti = ghāyati, abhiññā = abhiññāya, pariññā = pariññāya, adhiṭṭhā = adhiṭṭhāya, patiṭṭhā = patiṭṭhāya. a, made manifest, it is easy. By not hearing the Dhamma, they decline. Result arises with that object. It should be kept for a maximum of ten days. This is not for the brahmin's meal, it will be a sesame-rice dish. Like Visasena, blameable, for whose sake are the tree-planters. Visasenova means a king of that name. For whose sake they come from afar. Yassa means for the belly. Candavatī for the father's sake. Derived form. Liberated without clinging. Gone forth through faith. Designation by comparison. Usage of arrangement. Goes = goes. Blows = blows. Is extinguished = is extinguished. Are extinguished = are extinguished. Abandons = abandons. Respectful = respectful. Good-hearted = good-hearted = 'ya' elision everywhere. Talkative = harsh-mouthed. Making speech = making speech. Path of speech = path of speech = 'va' becomes 'bya', and shortening. Thus indeed = thus indeed = 'vi' becomes 'bya', and lengthening and 'ya' elision. But in words like Lolupo (greedy), Momuho (very deluded), Kukkuco (anxiety), Susukho (very dry), Roruvo (loudly weeping), etc., to show an intensified meaning, the word is reduplicated, and letters are elided in the first part. Word elision at the beginning, middle, and end – Datta = Devadatta. Chariot yoked with horses = horse-chariot. Existence of form = form. Existence of formlessness = formlessness, etc. The section on elision is finished. Section on long and short vowels. Now long and short vowels are explained. 34. The rest are long. This Sutta is inserted. Or, the remaining short vowels, from elided or substituted letters, are sometimes long. First, in cases of initial elision – Therein this is the beginning, venerable sir. One should wish for delight therein. Recollection of the Buddha. Faith here is the best wealth for a person. And both by the homeless. Connected with the Dhamma. He taught the excellent Dhamma, like that. Their calming is happiness, etc. In cases of final elision – "Ajita," the Blessed One said. Sumedha, the one born with good wisdom, and so on. It breaks up, thus it is form. He awakens, thus he is the Buddha. Having heard "Excellent!" What indeed is the best wealth for a person here? and so on. In cases of anusvāra elision – Of them, I. Of them, I. In cases of substitution – This Dhamma of mine. I am. Is experienced, and so on. Although these forms are accomplished in the consonant by the preceding rule, but in cases of elision and substitution, this rule is to be understood as inserted to indicate the constant accomplishment of the long vowel. 35. Long and short vowels in consonants. When a consonant follows, short and long vowels sometimes become long, or short. There, the rule for lengthening occurs either by way of verse, or by way of tradition, or by way of ease of pronunciation, or by way of ease of understanding. There, by way of verse, first of all – The fool thinks it is sweet. Patience and amiability. Thus should the sage wander in the village. Capable, upright, and very upright, and so on. In tradition – Like a snake. Like Arahants. Like those who see, and so on. It is also appropriate by way of verse. Ease of pronunciation and ease of understanding are also found in the remaining long vowels mentioned previously. There, for ease of pronunciation – Six nights of penance. Excellent speech, the Teaching. Palace. Wall. The cloud rained. He entered the city. He entered. Purity. The first day. Eighty-four thousand, and so on. Ease of understanding means ease of knowing word division. There – Meaningful, with consonants. A meaningful Dhamma discourse. As if a sighted person were blind, and so on. But in cases of anusvāra elision, "with passion", "attached", and so on, are already cited above. Thus, the collection of long vowels. In the sandhi of short vowels, by way of verse, first of all – What is offered and much given in the world. He is called a "Bhovādi". [Dhp. 396; Sn. 625], as he was by virtue, and so on. In the augmentations of ya, ra, da, the preceding vowel is shortened – As this is [AN 1.1-4], so this is, just as our Blessed One, just so the Sangha of bhikkhus, should act rightly [SN 1.112], the mindfulness enlightenment factor has been well-declared by me [SN 5.194], and so on. Shortening before a conjunct consonant is mostly found – Wrong action, effort, declared, knowledge, faculty of final knowledge, the Blessed One is known, the Fortunate One is known, a covering, snaps, clings, cuts off, taste, radiant, resplendent, omniscience, I am one who has attained and mastered jhana [Pārā. 203-204]. Even in the suffixes tā and to, there is shortening – Gratitude, knowledge of the meaning, knowledge of the Dhamma, from the maiden, from the river, from the bride. In compounds – Woman and man, feminine gender, womanhood, the all-knowing Buddha, and so on. Thus, the section on shortening. The sections on lengthening and shortening are completed. Section on Vuddhi Now, vuddhi sandhi is explained. 36. The vowels i and u become e and o when dropped [Kacc. 14; Rūp. 16; Nīti. 34]. When dropped from the preceding vowel or the succeeding vowel, e and o substitutions occur respectively for the remaining i-vowels and u-vowels, optionally. When the succeeding vowel is 'i' – The meeting of relatives, therefore it is wonderful to me [Jā. 2.22.1988], wind-blown, spoken by the Conqueror. When the succeeding vowel is 'u' – Water of the Ganges, making the bowl water [Cv. 376], the knower of the Vedas does not reach calculation [Sn. 754, Mahāni. 6], born as if from water. In verbal forms – Goes away, goes away, approaches, expectation, equanimity, and so on. When the preceding vowel is 'i' – Chief of charioteers, chief of people, abode of sages, and so on – there, 'rathesabho' means the chief or best of charioteers; 'rathīnaṃ' means those with chariots, those mounted on chariots, warriors. 'Janesabho' means the chief of people; 'janīnaṃ' means those with people, rulers. 'Munelayo' means the abode or monastery of sages. When the preceding vowel is 'u' – A beautiful woman is welfare, that which has a beautiful meaning is welfare, shortening, blessing. The section on Vuddhi is completed. Substitution Sandhi Now, substitution sandhi. It is illuminated. 37. 'Y' or 'V' for vowels. When a vowel follows, 'i' and 'u' vowels optionally become 'y' or 'v' substitutions. In the case of 'i' vowel – Of the practice of hospitality, all joy is experienced, how do I offend? – here, first, the bindu (anusvāra) is dropped, heard and wise, indeed, heard and wise, indeed, we are, known as general, indeed, I am, this is skillful, this is to be said by him, having replied, brings back, returns, cause, passes, passing, this is an excessive middle section – this means 'this is an excessive middle section', not small-eggedness – this means 'not small-eggedness', born blind, born without a nose, born deaf, rises up, approaches, open space, open space, came to, and so on. Only optionally? Even for a moment, very quickly, spoken about. And here, in 'iccetaṃ' and so on, by this rule, the 'i' vowel of the words 'iti', 'pati', 'atiputi', 'jāti', 'abhi', 'adhi' becomes 'y', by the rule 'tavagga, varaṇāna...' where the 'tavagga' (t-group) becomes 'c', by the rule 'vagga, la, sehi te', the 'y' takes the preceding form, but in the words 'abhi' and 'adhi', by the rule 'catutthadutiyesvesa...', the fourth consonants of the vaggas become third. In the case of 'u' vowel – Comes to eye affliction, made manifest, herein, cloth is always prescribed, twofold, honey liquor, connection, follows, well-expounded, well-formed, many afflictions, and so on. 38. 'Y' or 'V' for 'e' and 'o'. When a vowel follows, 'e' and 'o' optionally become 'y' or 'v' substitutions. Of which person would there be paths of speech? Of which person would there be objects of sense here? – this means 'of which person', 'byapathayo' means 'paths of speech', the analysis is 'just as the name, so also jhassa-ce+assa', I would say thus, of him. they are abandoned, I am your son, O great king, I will go to Gandhamādana, this Dhamma has been attained by me, by whom there is remorse, by whom there are those who wish you ill, by whom I consider ascetics—and here, even in non-distinct word sounds, for the ease of understanding the word division as ye+assa, the inscription of 'yyassa' in books is appropriate, as in? 'When one has virtue and wisdom' etc., where were you with my life, as much as his body, so much is his fathom, then indeed, there is this, O brahmin, wherefore, by whom I, by whom I, etc. Or 'vā'? So I will wander, so I, venerable sir. 39. Yuvaṇṇānamiyaṅauvaṅa. When a vowel follows, iyaṅ and uvaṅ are optionally substituted for the final i-vowel and u-vowel of words. The anubandha ṅ indicates a final substitution. This applies everywhere. Here, two forms are stated for each word. In the case of i-vowel: Tiyantaṃ, tyantaṃ – 'tiyantaṃ' is formed by this rule, 'tyantaṃ' by the rule 'yavā sare'. The same applies to the rest. Aggiyāgāre, agyāgāre; catutthiyatthe, catutthyatthe; pañcamiyatthe, pañcamyatthe; pathaviyākāso, pathabyākāso; viyañjanaṃ, byañjanaṃ; viyākato, byākato; viyākaṃsu, byākaṃsu; viyatto, byatto; viyūḷho, byūḷho; dhammaṃ adhiyeti, ajjheti; patiyeti, pacceti, or pattiyāyati; pariyaṅko, pallaṅko; vipariyāso, vipallāso. Here, there is one form – pariyatti, pariyatto, pariyāyo, pallaṅko, etc., where in the word 'pari', after making the short 'a' into 'l' and 'i' into 'y' by 'yavā sare', the 'y' becomes the preceding form.