English
to be awakened, awakening, having penetrated, having penetrated, having penetrated, etc. In the ṭa-class – where standing, there standing, risen, finished, standing on land, standing in water, old, etc. In the ta-class – Elder Sumana, Elder Yasa, state, states, expansion, praised, supported, lifts up, lifting up, lifted up, determines, determination, determined, without wealth, shaken off, washed off, etc. In the pa-class – spreads out, spreading out, expansion, snaps (fingers), great fruit, fruitless, honey-syrup, wanders about, wandering, lifted up, fearless, difficult to bear, true nature, the state of a bull is 'bull-like quality', is obtained, to be begun, having begun, having begun, etc. Here also, they especially desire the doubling of the initial consonant of subsequent words after u, du, ni. Thus, the collection of dissimilar doublings. 55. Doubling in 'vicchā' and 'abhikkhañña'. [6.3-1; pā. 8.1.1, 4]. In 'vicchā' and 'abhikkhañña', there are two forms of a single word with many meanings. The desire to pervade in different meanings, by action or by substance or by quality, is 'vicchā'. Repeated action is 'abhikkhañña'. First, in 'vicchā' – He waters tree after tree. In village after village, a hundred pots. Village after village is delightful. In house after house, a lord. He eats taste after taste. He undertakes action after action. Even in sequence, 'vicchā' is understood – At the roots, thick; at the roots, thick. At the tops, delicate; at the tops, delicate. Enter in order of seniority. Give them a coin, a coin daily. The Mañjūsaka tree blossoms flower after flower. These people go path after path. All these are rich. Which, which of these is their richness? Which, which... This is their half. In repetition – He cooks food, he cooks food, He produces demerit, he produces demerit, Having eaten, having eaten, they lie down, He makes a cloth, a cloth, It rustles, Each one, Each one (plural neuter) In such repetitions, the syā-etc. suffix is dropped from the preceding word. 56. Of 'sabba' and others, in reciprocal action. Taking beyond is 'atihāra'. Not 'atihāra' is 'vītihāra'. The meaning is 'taking within each other'. When the meaning of reciprocal action is understood, two forms occur for the pronouns 'sabba' and others, and the syā-etc. suffix is dropped from the first one. These two people are helpful to each other, helpful to one another, they see each other, they give to each other, they go away from each other, their wealth is each other's, they depend on each other. 57. 'Yāvatā-tāvaṃ' in agitation. That which is its measure is 'yāvaṃ'. That which is its measure is 'tāvaṃ'. Repeated wandering, occurrence, is 'sambhamo'. By swift verbal expression, indicating this or that means, is 'sambhamo'. It is called 'āmeḍita' (repetition). When agitation is understood, by 'yāvatā', by as many words as that meaning is expressed, so many words are used, or it is uttered twice, or thrice, or more than that, that is the meaning. The reading 'yathābodhaṃ sambhame' also exists, it has the same meaning. In fear, in anger, in praise, in haste, in curiosity, in wonder. In laughter, in sorrow, and in joy, the wise one makes repetition. There, in fear – Snake! Snake! Thief! Thief! In anger – Pierce! Pierce! Strike! Strike! In praise – Excellent! Excellent! In haste – Go! Go! In curiosity – Come! Come! In wonder – Oh, the Buddha! Oh, the Buddha! In laughter – Proceed, Vāseṭṭhas! Proceed, Vāseṭṭhas! In sorrow – Where is my only son? Where is my only son? In joy – Excellent, good Gotama! Excellent, good Gotama! and so on. He uttered the solemn utterance three times: "Homage to that Blessed One!" and so on. Explanation. Thus, the section on doubling of words and sentences. The section on doubling in euphonic combination is completed. Transposition in Euphonic Combination Now transposition in euphonic combination is explained. Transposition is the reversal of the prior and posterior order of the syllables of words. 58. Transposition of 'h'. When 'h' is followed by another sound, a reversal of its prior and posterior order may occur. It burns, it is collected, it is bound together, it is carried away, it is milked, it is deluded. Or is it so? It is collected. Thus, having collected (saṅgayha), having collected (saṅgaṇhitvā). Having ascended (āruyha), having ascended (āruhitvā). Having plunged into (ogāyha), having plunged into (ogāhitvā). Having overcome (pasayha), having overcome (pasahitvā). 59. Of 'v', or. When 'v' is followed by 'h', a transposition of 'h' may occur. Many diseases (bavhābādho), many diseases (bahvābādho). Many people bathe here (bavhettha nhāyatī jano) is equivalent to many people bathe here (bahvettha nhāyatī jano). The rule of general usage is stated. Transposition of 'y' and 'r' – My hut is made (kayirati). He spoke the word (payirudāhāsi). He reveres the teacher (payirūpāsati). I salute you, lady, with a clear mind (ayyire). — Doubling of 'y'. Transposition of the niggahīta – They cooked in hell (apaccisuṃ). They asked me for horses (ayācisuṃ). They spoke these verses (abhāsisuṃ). Transposition of vowels also – Someone might even kill him (haññayyevāpi koci naṃ). The standard form is haññeyya. Having gone to the rootless root (amūlamūlaṃ gantvā) means not having gone to the root of the root. Thus elsewhere. Having caused (it) to be made without opportunity (anokāsaṃ kārāpetvā), (means) having made (it) without a sign. One who does not eat with faith is an unbelieving eater (asaddhabhoji). Having seen the untrodden path (disvā padamanuttiṇṇaṃ) means not having seen the trodden path. Transposition of words also – But by a monk with a new robe gain. The conduct of the Nāga maidens by the group (nāgakaññā caritaṃ gaṇena) the standard form is 'the conduct by the group of Nāga maidens'. Thus, the section on transposition. 60. Generally. The rule of euphonic combination, indeed, is generally so; the meaning is 'it mostly occurs'. This is a governing rule. Until the end of the book, in suitable places, it applies everywhere. By this, in all word rules, the prevention of undesirable forms and the acceptance of desirable forms is achieved. Thus, in the Exposition of Etymology, named Moggallāna's Exposition, The chapter on euphonic combination is completed. 2. Nominal Chapter ṇḍa The Chapter on Declension Now, the method of forming declensions (vibhatti) like syā, etc., from the nominal stem (liṅga) is explained. Liṅga, nāma, and pāṭipadika are one and the same in meaning. This is the name for the original form of a substance, such as a man, which is to be expressed. For when it attains division by means of the seven declensions, some of its forms are dissimilar, some are not dissimilar, and some are intermediate. Because it is endowed with these three kinds of nominal forms, it is called liṅga (nominal stem). When this same form transforms, sometimes in accordance with the sound-gender (saddaliṅga) and sometimes in accordance with the meaning-gender (atthaliṅga), it is therefore also called nāma (noun). When this same form is considered as "a word existing separately" from verbal roots (dhātu), suffixes (paccaya), and declensions (vibhatti), and also from words that are merely sound-meaning (saddapadatthaka), it is also called pāṭipadika (base word). Among these, a verbal root (dhātupada) is like brū, bhū, hū, etc. A suffix (paccayapada) is like ṇa, tabba, anīya, etc. A declension (vibhattipada) is like si, yo, aṃ, yo, ti, anti, etc. Words that are merely sound-meaning (saddapadatthakapadāni) are like rājassa, sakhassa, pumassa, etc. Here, rājassa, etc., are sound-meaning words in the grammar (saddasutta), but in usage (payoga) they are meaning-meaning words (atthapadatthaka). Verbal roots, suffixes, and declensions, however, are always merely sound-meaning words, and they are found only in the grammar, not in usage. This is the difference between the two. If so, how do declensions arise from bhussa, brussa, bhūto, hūto, ṇe, tabbe, simhi, timhi, etc.? These are imitative words, like atthissa, karotissa, etc. Therefore, these and rājassa, etc., are included here as imitative nominal stems, not as absolute nominal stems. Having done this, they said, "A nominal stem is a meaningful word devoid of verbal roots, suffixes, and declensions." Here, "meaningful" (atthavantaṃ) refers to a meaning-meaning word, excluding a sound-meaning word like rājassa, etc. By this, when there is a meaning-meaning word, they also establish the absolute nominal stem status of taddhita, samāsa, and kitaka words. For there is no need for them to be designated as nominal stems or nouns, which are capable of being qualifiers of a noun. , those prefixes, particles, and words ending in -tvā, etc., are here included as qualifying nouns. 61. Two by two, from a noun, in singular and plural, are si, yo, aṃ, yo, nā, hi, sa, naṃ, smā, hi, sa, naṃ, smiṃ, su. From a noun occurring in one meaning and in many meanings, two by two, si, yo... smiṃ, su, are the case endings. They divide, therefore they are case endings. The meaning is that they divide each and every natural noun word by way of division into various forms, by way of division into various meanings like agent, object, etc., and by way of division into singular and plural numbers. Si, yo, are called the first case... smiṃ, su, are called the seventh case. In each pair, the former is called the singular, meaning "a word occurring in one meaning." The latter is called the plural, meaning "a word occurring in many meanings." And "plural" and "many-worded" are its names. All this is established by this sūtra. 62. In the mere meaning of the first case. Without regard to an external meaning like agent, object, etc., from a noun occurring in the mere meaning of the stem, the first case ending occurs. This is my man. These are my men. 63. In addressing. Addressing is called calling out.