English
One does not know mere name, the signless are not known – the meaning is 'they are not known'. T becomes k – certain. And 'th' – crossed over, crossing over, leader. And 'n' – conqueror, fat, clung to, secluded, old, dirty, dream, abandoned, shaking, again, cut, offering, gift. D becomes ḍattaṃ – Corpse-burning, direction-burning, body-burning. Ḷattañca – Burning, having come, they burn the corpse here, thus a cremation ground, a cemetery. Tattañca – The Fortunate One, the Thus-Gone One, the lazy one, that which produces and brings forth, thus a season. Dhassa dattaṃ – At one time, bhikkhus, I [M.N. 1.501] - or 'idhā' is an indeclinable particle. Hattañca – Good is the sight of the Noble Ones [Dh.P. 206], joined, arranged, covered, spoken, placed, intended, believes, arranges, covers. Nassa uttaṃ – Presentation = upanyāso, method = nyāyo - that by which fruit always comes, thus method, knowable = neyyaṃ. Yattañca – The action of a thief is theft, dependent on elders is therādheyyaṃ, Pātimokkha, suffering that is dependent on others. Passa phattaṃ – Comes to be, accomplishment, accomplished. Battañca – Numerous = sampahulaṃ, though having much, he does not support [S.N. 98] = though having much, he does not support. Bhassa phattaṃ – Infinite, all-pervading [D.N. 1.499]. Massa pattaṃ – Long-absent [Dh.P. 219], elephant in rut [Dh.P. 326]. Yassa vattaṃ – Prince Dīghāvu [Mahāva. 459] = Prince Dīghāyu, that which holds life, thus a weapon = āyudhaṃ, in the sense of 'he has life' is the particle 'āvuso', astringent = kasāyo, saffron robe = kāsāyaṃ, one who cuts rice, one who cuts grass. Lassa rattaṃ – That in which there is blue water, thus Nerañjarā, unable to take water, thus arañjaro, goes to permanence, goes to annihilation - the meaning is 'goes'. Vassa pattaṃ – Thirsts, thirsts. Battañca – Declared, skilled, condiment, virtuous practice, Nibbāna, extinguished, divine, shines, sews, does, doing, does, doing, one who should be avoided because he is not to be associated with, thus a fool, a renunciant, renunciation, etc. Sassa chattaṃ – Leftover - meaning 'remaining', also in "divine sounds emerge, rays [Vv. 730] emerge," they desire 'chatta' for 'sa'. attañca – They offer the alms-bowl, "One should not be heedless in rising," here, "uttiṭṭha" means standing up for a purpose. "The Noble Ones stand for a purpose, this is the request of the Noble Ones," it is said. Hassa ghattaṃ – It always burns here, hence nidāgho (summer), laghu lahu (quickly, quickly). Ḷassa ḍattaṃ – Garuḍo garuḷo. Thus ends the section on consonant changes. Now mixed changes are spoken of. Avassa uttaṃ – Uddhammo (unrighteousness), ubbinayo (ill-discipline), uppatho (wrong path), ummaggo (wrong way), uññā avaññā (disregard, contempt), uññātaṃ avaññātaṃ (disregarded, despised), ujjhānasaññī (fault-finding). Ottañca – Onaddho (bound), okāso (opportunity), ovādo (advice), olokanaṃ (looking), etc. Vassa ottaṃ – Uposatho (observance day) – upavasathoti (abiding) is the state, nonītaṃ (fresh butter) navanītaṃ, nivatthakoco (wearing a coat) nivatthakavaco, ko te balaṃ mahārāja (what is your strength, O great king), ko nu te rathamaṇḍalaṃ (what is your chariot-circle) – kvati is the meaning. Ko te diṭṭho vā suto vā (who have you seen or heard), vānaro dhammiko iti (the monkey is righteous), ko nume gotamasāvakā gatā (where have the disciples of Gotama gone) – kva nu+ime is the division, soṇṇaṃ (gold) suvaṇṇaṃ, etc. Kussa kruttaṃ – Krubbati (does) kubbati. Ttassa trattaṃ – Atrajo (son) putto, khetrajo (born in the field) putto attajo, khettajo, gotrabhū (clan-destroyer), vatrabhū, citraṃ (variegated), vicitraṃ (diverse), cittaṃ (mind), vicittaṃ (diverse), utrastamidaṃ cittaṃ (this mind is terrified), utrāsī palāyī (terrified, fled), yātrā ca me bhavissati (and I will have a journey), etc. Dassa drattaṃ – Indriyaṃ (faculty), sukho udayo yassāti sukhudrayaṃ (whose arising is pleasant, hence pleasant-resultant), dukkhudrayaṃ kammaṃ (action with painful result), pathavī undriyyati (the earth is being moistened) – it means it is being broken, mittadrubbho (betrayer of friends) mittaddubbho. Ddassa drattaṃ – Bhadraṃ (auspicious) bhaddaṃ, asso bhadro (the horse is auspicious), sadā bhadrāni passati (always sees auspicious things), sabbe bhadrāni passantu (may all see auspicious things), bhadrāni bhadrāni yānāni yojetvā (having yoked auspicious, auspicious vehicles), ludraṃ (fierce) luddaṃ. Bassa brattaṃ – Brahāvanaṃ (great forest), brahantaṃ vā vanappatiṃ (or a great tree), brahmā (Brahma), brāhmaṇo (Brahmin) – because he has cast away evil, an Arahant is called a Brahmin, one born of Brahma's lineage is called a caste Brahmin. Variations. Va, The lute's expert – Byayo is vayo, meaning destruction. Byāvaṭo in duties is vāvaṭo. Byasanno in mud is visanno. Byamhito is vimhito. Byamhaṃ is vimāna, the greatness of pride. Kkh and Cch – Acchi is akkhi. Sacchi is sakkhi, a particle meaning 'exists with the eye', meaning direct perception. He realizes Nibbana. Macchikā is makkhikā. Lacchī is lakkhī, meaning prosperity. By the Great Commentary, Letter contraction occurs: Ācero, ācariyo. Not grown by mother and father, Living in a teacherless family [jā. 1.1.9]. Well-trained in the teacher [jā. 1.7.82]. Brahmacero, brahmacariyo. Tiṇhaṃ, tikhiṇaṃ. Taṇhā, tasiṇā. Suṇhā, suṇisā. Abhiṇhaṃ, abhikkhaṇaṃ. Paṇho, pubbaṇho. Mahosadha to be killed in the forenoon [jā. 1.15.324]. Surāmerayo, surāmereyyo. The intoxicating drinks, Which a man indulges in [dha. pa. 247]. Kammadhārayo is kammadhāreyyo. Pāṭihīraṃ, pāṭiheraṃ, pāṭihāriyaṃ. Accheraṃ, acchariyaṃ. Maccheraṃ, maccharaṃ, macchariyaṃ, etc. Letter expansion also occurs: Ekacciyo, ekacceyyo, ekacco. Mātiyo, macco. Kiccayaṃ, kiccaṃ. Paṇḍitiyaṃ, paṇḍiccaṃ. Suvāmi, sāmi. Suvāmini, sāmini. Suvakehi puttehi, sakehi puttehi. Sattavo, satto. And you are a supreme being [jā. 2.21.76]. Thus a supreme being [jā. 2.21.79], etc. Thus, a collection of mixed substitutions. Niggahīta substitution is explained. 46. In a class, the class-ending consonant [ka. 31; rū. 49; nī. 138-9]. When a class consonant follows, the niggahīta is optionally substituted by the class-ending consonant of that class. Dīpaṅkara, saṅkhāra, saṅgaha, sañcāra, sañjāta, saṇṭhita, attantapa, parantapa, amatandada, purindada, sandhi, sannidhi, sampatti, sambuddha, sambhava, sambhāra, sambhinna, sammata – in these and others, it is constant. Taṅkara, taṃkara – in these and others, it is optional. "I go to the Buddha for refuge" [khu. pā. 1.saraṇattaya], "That deed is not well done" [dha. pa. 67] – in these and others, it does not occur. The rule of great assimilation is explained. When consonants, classified or unclassified, follow, the niggahīta takes the form of the following (consonant) – Sakkaroti, sakkato, sakkāro, sakkaccaṃ, takkattā, takkaro, takkhaṇaṃ, taṅkhaṇaṃ, taṃ khaṇaṃ, taggatikaṃ, taṃ gatikaṃ, tanninno, tappoṇo, tappabbhāro, tappadhāno, etapparamo, yagguṇo, yaṃguṇo, talleṇā, malleṇā, sallekho, paṭisallīno, tabbaṇṇanā, taṃvaṇṇanā, tassamo, taṃsamo, idappaccayatā, cirappavāsiṃ, hatthippabhinnaṃ, and so on. In this text, even if established in one place, that very form is prescribed again and again in various places for the sake of diverse knowledge. 47. Mayadā before vowels. When a vowel follows, the niggahīta sometimes becomes ma, ya, or dā, optionally. Therein, the substitution of dā is seen from the words ya, ta, and eta in the neuter gender – What he said, that is impermanent, the Teacher said this. But in compounds, the substitution of dā is seen in all three genders – Immediately after which, immediately after that, a talk for this purpose. A counsel for this purpose – therein, immediately after which meaning, or after which word, or after which talk, is immediately after which. But sometimes? This water-born flower, you smell without being given. The substitution of ma is seen from the words ya, ta, and eta in the masculine and feminine genders – Whom they call Sujampati among the gods, the Teacher explaining that meaning, having known this meaning. But from other words, two substitutions are seen in all three genders – Once-returner, having fully understood this thus, and so on. The substitution of ya is sometimes seen only from the word ta when the word idaṃ follows – This is not good, this is not well. 48. Ño before ya, eva, hi. When the words ya, eva, or hi follow, the niggahīta becomes ño. Which is the form of the preceding (sound). They call it immediate – immediate. The cutting off of the offering, whatever it is, that very thing, the man himself, the individual himself, for that, for the man, connected with meaning, connected with meaning, connected with Dhamma, connected with Dhamma. 49. Ye saṃssa. When other letters follow the prefix `saṃ`, its `niggahīta` (ṃ) becomes `ñ`. Which is its prior form. Conjunction, conjunction, conjoined, conjoined, fetter, fetter, restraint, restraint, restrained, restrained, restrains, restrains, a mendicant's hut, a mendicant's hut, and so on. Thus, the collection of `bindu` substitutions. The collection of substitution sandhi is completed. Augmentative sandhi Now augmentative sandhi is explained. By the Mahāvutti, vowel augmentation – A – Having built a leaf-hut, having built a leaf-hut – `māpetvā` is the meaning. Not again and again, I will enter the elephant's body – `punappunaṃ` is the meaning. There is no deathless in the world – the meaning is 'the state before deathless'. Blameless, without a known end, blind from birth, deaf from birth, mute from birth, eunuch from birth. Ā – Born in a rich family, reborn among humans, his fame increases. I – Having given a Dhamma talk, `sarisapā` means 'they crawl, they move, they go'. Ī – Making into a mouthful, attention, he pays attention, he makes it manifest, having become distant, indeclinable compound. U –