English
It is said that it generally functions in one form in all genders, cases, and numbers. Or Abyaya is the name for prefixes and particles. But this word is not inherently Abyaya; it becomes Abyaya by being unified in meaning with indeclinables. Thus, even that which is not Abyaya becomes Abyaya, which is Abyayībhāva. 331. A word ending in a case ending with another word ending in a case ending becomes one meaning. This is an authoritative rule. Syādi means a word ending in a case ending. 'Syādinā' means with a word ending in a case ending. That which has one meaning is Ekattha. The meaning is that a word ending in a case ending becomes one meaning with another word ending in a case ending. And here, by the word 'syādi', all nominal words and nominal imitations are included along with prefixes and particles. It grasps, and removes those words at the beginning and end. Among these, the so-called quasi-nouns are like 'yevāvanakadhammā' and so on. Similarly, those that have attained the state of a conventional word are like 'atthi' and so on, in examples such as "atthipaccayo, natthipaccayo, atthikhīrā brāhmaṇī, aññāsikoṇḍañño, makkhaligosālo". By 'ekattha' it is said that even in a dvanda compound, the words attain a single meaning by being a single agent, a single object, and so on. 332. An indeclinable (compound) in the sense of case ending, abundance, proximity, totality, absence, likeness, posteriority, and simultaneity. 'Asaṅkhya' is called a prefix-word and a particle-word. Indeed, both of these are called 'asaṅkhya' because they are devoid of form-change in relation to singular and plural number. An 'asaṅkhya' word, occurring in the sense of case ending, abundance, proximity, totality, absence, likeness, posteriority, and simultaneity, becomes one in meaning with another declinable word. And this compound, according to its meaning, is called 'asaṅkhya' and 'abyayībhāva'. First, in the sense of case ending – Adhitthi. And here, 'adhi' from 'si', its elision by the rule 'asaṅkhyehi sabbāsa', 'itthi' from 'su'. The sentence is 'adhi itthīsu'. And explaining its meaning, because it is a permanent compound, the analysis should be done with another word: "a talk occurring among women" or "a discourse occurring among women" or "a word occurring among women". Then, by the previous rule, the 'ekattha' designation is made, and by this rule, the 'asaṅkhya-ekattha' designation is made. But when the 'ekattha' designation is made, the meaning of the case endings used for the sentence meaning is expressed by the single-meaning word. Then the case endings are called 'expressed in meaning'. Now, because they are unworthy of use, he states the rule for elision of those whose meaning is expressed. 333. When there is a single meaning. Those for which there is one meaning are 'ekatthāni'. And here, by 'meaning', is meant the primary meaning to be stated or predicated in another word, by being an agent, an object, and so on. Thus it should be understood. For example, in 'rājaputta' (king's son), it is the meaning of 'putta' (son) that is to be specified, not the meaning of 'rāja' (king). And every word and sentence is completed by the meanings to be specified, not otherwise. And since 'rājaputta' is the name of the meaning of 'putta' alone, not of the meaning of 'rāja', therefore, the single predominant meaning of 'putta' is the meaning of those two words, not the meaning of 'rāja'. The state of having one meaning is 'ekatthatā' (oneness of meaning), it is called 'ekatthībhāva' (becoming one in meaning). That is of three kinds: samāsa (compound), taddhita (derivative), and dhātupaccayanta (ending in a verbal suffix). In this threefold oneness of meaning, the elision of all case endings (syādi vibhatti) of the expressed meanings occurs. By this, the 'su' is elided. However, due to the 'bahulādhikāra' (rule of abundance), a compound without elision is also seen. 334. That is neuter. That 'ekattha' (one-meaning) which is 'asaṅkhya' (indeclinable) becomes neuter. By this, the word 'adhitthī' is made neuter, and then the 'syādi' (case endings) arise from it. 335. Shortening in 'syādi'. The 'ekattha' (one-meaning) of a neuter becomes short in the 'syādi' case endings. By this, the long 'ī' becomes short. 336. From 'pubbasmāmādi'. 'Pubbaamādi' refers to an 'asaṅkhya samāsa' (indeclinable compound) where the meaning of the first word is predominant. From that, all subsequent case endings are elided. And by the word 'ādi' (etc.), the first case ending is also included here. Or, 'amādi' refers to a 'tappurisa' (tatpurisa compound), and 'pubba' (before) refers to an 'asaṅkhya samāsa'. Thus, from 'asaṅkhya ekattha' (one-meaning indeclinable) which precedes 'amādi', all subsequent case endings are elided. By this, all case endings are elided from the word 'adhitthī'. 'Adhitthi tiṭṭhati' (it stands among women), meaning, a discourse concerning women stands. 'Adhitthi tiṭṭhanti' (they stand among women), meaning, discourses concerning women stand. This method applies to the remaining case endings, remaining numbers, and remaining genders. Thus, in all genders, all case endings, and all numbers, with a single form. it stands, therefore this compound, being free from change of form, is called 'avyayībhāva'. And here, the meaning of the case ending, in "adhitthi, bahigāmaṃ, uparigaṅga" and so on, is called the mere meaning of the case endings, free from specific meanings like proximity etc. But in the analysis, "kathā, pavattā" and so on are known by the power of the compound as meaning-words; they also say these are the meaning-words of the prefix 'adhi'. Thus, adhikumāri, adhivadhu, adhijambu and so on. The dhamma that occurs in oneself, or the dhamma that has occurred, in this sense, when the case endings are dropped, making 'adhiatta' neuter, then the production of syādi (case endings), when the dropping of syādi (case endings) is reached by 'pubbasmāmādito' – 337. Not from a-ending, except for the fifth case. From an a-ending word, after an indeclinable meaning, the dropping of all case endings does not occur. For case endings other than the fifth, 'aṃ' occurs. The dhamma arises within. The dhammas arise within. He sees the dhamma within. They see the dhammas within. What (is the meaning of) "except for the fifth"? He departs from within. He departs from within (plural). 338. Or for the third and seventh cases. From an a-ending word, after an indeclinable meaning, 'aṃ' occurs optionally for the third and seventh cases. He acts with the dhamma within, or with the within. He acts with the dhammas within, or with the withins. He gives to the dhamma within. He gives to the dhammas within. He departs from the dhamma within. He departs from the dhammas within. The property of the dhamma within. The property of the dhammas within. He stands in the dhamma within, or in the within. He stands in the dhammas within, or in the withins. And here, 'ajjhattaṃ dhammo' means the dhamma that has become internal, 'ajjhattaṃ dhammā' means the dhammas that have become internal, and so on; the meaning should be understood. Even if it is said 'that which has occurred with reference to oneself' or 'that which has occurred', the state of self as a basis is accomplished. indeed. Thus, higher thought, arising separately in oneself, or arisen individually. And here, "having entered into the internal, one arises from the internal, having entered into the external, one arises from the internal" is a reading, therefore, the omission of the 'aṃ' in the fifth case is to be seen as minor. "Internal phenomena, external phenomena" is a reading, therefore, variations of the first case and so on are also obtained. In the sense of completeness: Complete with Brahma is 'sabrahmaṃ', 'Brahma' is said to be the Veda. And here, by the rule 'akāle sakatthassā', the 'saha' word has 'sā' as its substitute. The prosperity of monks is 'subhikkhaṃ' (good alms), by the rule 'syādīsu rasso', the neuter word made short. In the sense of proximity: Near the city is 'upanagaraṃ', near the pot is 'upakumbhaṃ', near the jewel is 'upamaṇikaṃ', near the bride is 'upavadhu', near the cows is 'upagu', by the rule 'gossū', the 'o' becomes 'u'. In the sense of entirety: Entire with grass is 'satiṇaṃ', the meaning is, one consumes the entire object with grass. The 'saha' word has 'sā' as its substitute. In the sense of absence: Absence of flies is 'nimmakkhikaṃ', absence of distress is 'niddarathaṃ', absence of monks (alms) is 'dubbhikkhaṃ', the word 'du' also has the sense of absence. How? As in 'dussīlo' (immoral) and 'duppañño' (unwise). And here, the explanation of meaning in grammar books, beginning with 'sampannaṃ brahmaṃ', is merely an elucidation of word meanings. However, in the Suttantas, having known the appropriate intended meaning of these words, the explanation of meaning corresponding to that should also be understood. In the sense of 'according to': Suitable to the nature of form is 'anurūpaṃ', arising dependent on oneself, oneself, is 'paccattaṃ', following half a month, half a month, is 'anvaḍḍhamāsaṃ', following house by house is 'anugharaṃ', following year by year is 'anuvassaṃ', following the order of elders is 'anujeṭṭhaṃ', according to one's power is 'yathāsatti', according to one's strength is 'yathābalaṃ', according to the order is 'yathākka me. Thus, according to number, according to gain. Against the stream, against the current, against the wind, against the sound. In the sense of 'behind' – Behind the chariot, following the chariot. The word in the sense of 'simultaneous' is 'yugapadattha', it is the name for two co-existent meanings. There, the wheel existing with the fall of a thunderbolt is 'sacakkaṃ', and they also say that the discus-weapon of Vāsudeva exists simultaneously with the mace-weapon [place 'sacakkaṃ' in the sense of 'simultaneous', (in Moggallāna's commentary).