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In the case of u-vowel: Bhikkhuvāsane, sayambhuvāsane. Here too, two forms are obtained – duvaṅgikaṃ = dvaṅgikaṃ, bhuvādigaṇo = bhvādigaṇo, etc. 40. Vitisseve vā. When the word 'eva' follows, the i-vowel of the word 'iti' The shortening occurs, or. It is indeed the thief Angulimala, It is indeed the ocean that is counted, It is indeed the great mass of water that is counted, It is indeed from the Great Elect that the first letter arose, It is indeed Isigili that was the name. What is 'va'? This is the meaning. The ocean, it is indeed so, goes by the name. By the Suttavibhanga, after the word 'eva', the 'aññati-kāra' occurs. That bird, it is indeed so, laments. His sensual passion, it is indeed so, lies latent. His passion for form, it is indeed so, lies latent – the analysis is anuseti + eva + assa. It is indeed so, the completion of the task, or it is indeed so. 41. E and O in letters. After a letter that is a vowel or a consonant, 'e' and 'o' become short, or. There, the shortening of 'e' mostly becomes 'a', it occurs only in 'dāgama'. "We have done your work" – the meaning is 'akaramhas'. "Having seen the beggars who have come," "Having seen the wise ones who have come," "What they say, there is no effort" – the meaning is 'ye āhu'. "When will it be?" – 'ke + assu'. "Whatever is dependent on birth for you," "That indeed is dependent on old age for you" – the analysis is 'te + eva'. "Tomorrow's existence is tomorrow" – long in a consonant. In 'o' – He is virtuous, He is wise, He indeed is worthy of the saffron robe. This is the meaning, This is the Dhamma. It was given by the lord of men – the analysis is 'dinno + āsi'. There is a path – the analysis is 'maggo + atthi'. It is declared as supreme. And indeed the mode of conditions. The Sangha is like a mountain, The sound is like a crackle. Yesterday's existence is yesterday. Morning food is breakfast. Instructed in the morning. Kakusandha and Koṇāgamana. Supreme among the doctrines of the elders – the analysis is 'kakusandho' and 'thero', the meaning is 'theravāda'. By the Suttavibhanga, it occurs even without a sign. And you, and the bow-learner. This is a great region of conditions. This is one part. abh This is a mere difference in pronunciation, and so on. 42. Gossāvaṅa [ka. 22, 78; rū. 28; nī. 52, 229]. When a vowel follows, the final 'go' becomes 'avaṅa'. 'Go' and 'asso' become 'gavāssaṃ'. By the rule of division, even in consonants. Sagavacaṇḍo [a. ni. 4.108], paragavacaṇḍo. A minor rule is stated. By the Great Commentary, 'a' becomes 'u' and 'o' – Puthujjano, puthubhūto – or 'puthū' is one base word, 'puthunā' and 'puthunī' are also seen, Apekkhiyāno, meaning 'having expected'. Thus approving, having understood the mirage-like, let not demons eat me, live you for a hundred autumns [jā. 1.2.9], like night and day, so divine, human hundred autumns – meaning a hundred years, they follow in every direction [dī. ni. 3.281], they fall upon in every direction – meaning 'that direction and that direction', beyond a hundred, beyond a thousand, each other, each other, again and again, again and again, craving for renewed existence – or 'puno' is one particle, again, his great lord, again, having taken the bowl, and now again it does not exist, my and your meeting, not again the deathless form, I shall see your face [apa. therī 2.2.235]. Of the vowel 'i', 'a', 'u', and 'e' – Tadamināpetaṃ pariyāyena veditabbaṃ – meaning 'that collection of meanings should be known by this method', 'comes once by virtue' means 'once-returner', the state of a woman is 'itthattaṃ', Evumaṃ – the division is 'evaṃ + imaṃ', you are our teacher, great sage, knower of meaning and doctrine, seer. Of the vowel 'u', 'i' and 'o' – From the mother [dī. ni. 1.303], from the father, mother's side, father's side, mother-killer [jā. 2.19.118], father-killer, maternal wealth [pārā. 34], paternal wealth, will you indeed obtain, are you indeed getting along, how indeed are you getting along, are you indeed desirous to hear, O monks, not indeed is there an equal [khu. pā. 6.3], not indeed by connecting [ma. ni. 3.272], there is no way for us [jā. 1.5.110 (na hi no koci pariyāyo)] – in these three, the word 'nu' has a single meaning. Oh, well-cooled, and well-heated— meaning, very cool, very hot. Born from the Jambu river, jambonada (gold). This is the explanation for "e"— We enter beings, mountains, and forests— meaning, we enter. What we do for Brahmā, that we shall give to you today. Here in winter and summer, among Buddhas and Paccekabuddhas, with the mind-born sons— meaning, together with the mind-born sons. This is the explanation for "o"— Pleasing. They did not obtain the meaning by that— meaning, he did not obtain the meaning by that word. Let them challenge with battle— meaning, let them challenge me with words of striking. Are the jaws weary? meaning, our jaws are utterly exhausted, afflicted with suffering. Even transformation sandhi is included here, as it is a form of substitution sandhi. Thus, the collection of vowel substitutions. Starting from the K-group, the substitution of grouped and ungrouped consonants is explained. 43. By the group letters, 'la', and 'sa', 'te'. Sometimes, after the five groups, and 'la', and 'sa', the 'ya' sound becomes those very group letters, 'la', or 'sa', respectively. It is said that the 'ya' sound takes on the form of the preceding sound. What is cooked is 'nipaka' (skilled). The state of being skilled is 'nepakka' (skill). 'Vipāka' (result) is 'vepakka' (result). What is spoken is 'vākka' or 'vākya' (speech). What is good at the forefront is 'pāmokkha' (chief)— where, when the preceding form is made, the second of the initial becomes the first. The state of being fortunate is 'sobhagga' (good fortune). Misfortune. What is to be enjoyed is 'bhogga' (enjoyable). What is to be yoked is 'yogga' (suitable). The state of remorse is 'kukkucca' (remorse). What is to be spoken is 'vācca' (speakable). Is spoken. Is cooked. The work of merchants is 'vāṇijja' (trade). What is to be eaten is 'bhojja' (food). What is to be joined is 'yojja' (joinable). 44. Of the T-group, 'va', and 'ṇa', 'ye' (which become) the C-group, 'ba', 'ya', 'ña'. When 'ya' follows, whether it is a substitution, an inflection, or a suffix, the T-group, 'ra', and 'ṇa' sometimes become the C-group, 'ba', 'ya', and 'ña' respectively. Pokkh In the forest, from the lotus pond, to the lotus pond, the state of a recluse is recluseship, likewise brahminhood, this is skillful, and so on, are exemplified in the rule 'yavā sare'. The state of a wise person is wisdom, the state of a good person is truth, the state of being so is reality, if it is so, rivers, from the river, in the river, the state of a friend is friendship, what should be said is a fault, he dwells having attained jhana, he attains, open air, factor of enlightenment, enlightenment, or of enlightenment, what should be understood is enlightenment, he understands, repeated merit, milk born from the breast. In the 'pa' group, the prior form of 'ya' – Is sown, is cut off, risen up, open air, the state of a bull is bull-like strength, what can be obtained is obtainable, is obtained, what is beneficial in the village is rural, simile, subtlety, having come, having approached, what can be gone to is accessible, likewise tamable, delightful, is gone to, is delighted in. By the rule 'Tavagga varaṇāna...' where 'ra' becomes 'ya' – Is done, is done, noble one, noble one. By 'Vaggalasehi te', the prior form of 'ya' from 'la' – Couch, perversion, skill, suitable time. By 'Tavaggavaraṇāna...', where 'va' becomes 'ba' – From the earth, on the earth, the offspring of a brother is a nephew, a Kuru, what exists in the sky is divine, heavenly. By 'Vaggalasehi te', the prior form of 'ya' from 'sa' – What exists in secret is a secret, joy, sorrow, amiability, harshness, due to being a mind-group, 'sa' is inserted in the middle, what should be spoken is speech, having pointed out, having designated, having fasted, having touched, he is pleased, he is displeased, he perishes, and so on. 45. For 'ta', 'tha', 'na', 'ra', 'ṇa', 'la' [Rū. 3 (page)]. 'Ta' and so on, become 'ṭa' and so on, optionally. 'Ta' becoming 'ṭa' – Is struck against, fire should be given, covered, attained, engaged, exemplified, ill-done, and so on. 'Tha' becoming 'ṭha' – Meaning of oppression, meaning of conditioned, he should listen attentively, a Commentaries, etc. N becomes ṇ – He who leads the village is a village head, He who leads the army is an army general, aspiration, resolution, applied, bowing, transformation, bending down, rising up, what should be done, doing, knowledge, protection, measure, refuge, grasping, etc. R becomes l – cross-bar, hindrance, involved, couch, young, lamented piteously, great hall, meaning-explainer, method-explainer, etc. Now the great rule-setting is declared. K becomes kh – goes forth, gone forth, renunciation, He who does royal duties is an administrator, or a doer. And 'd' – One should be diligent in one's own welfare. And 'y' – Having abandoned one's own kingdom, He who gives a gift of flowers is a flower-giver, He who dwells in the Sippali forest is a Sippali forest dweller, of a maiden, a maiden. Kh becomes g – Dumb. G becomes k – It perishes, therefore it is the world, He who heals health is a physician, family-attendant, milk-attendant, neck-attendant. Gh becomes h – Because of swiftness, a lion. C becomes ch – decision, wonderful, stinginess, Rays go forth and go down – that is the meaning. Ch becomes s – There is life for a hero, the analysis is 'chāhaṃ + assa', six sense bases. J becomes d – He who conquers the enemy army is Pasenadi – by the great rule, vowel elision, and assimilation of 'r'. And 'y' – He who is born depending on is one's own, or one's own, one's own son. Ñ becomes ṇ – designation, fifty, twenty-five. And 'n' –