English
In the sphere of addressing, from a noun occurring in the mere meaning of the stem, the first case ending occurs. O man! O men! 64. The second case in the object. From a noun, in the meaning of the object, the second case ending occurs. He sees the man. They see the men. 65. The third case in agent and instrument. From a noun, in the agent and in the instrument, the third case ending occurs. Done by the man. Done by the men. The family shines by the man. The family shines by the men. 66. The fourth case in the recipient. From a noun, in the recipi The fourth case ending occurs in the sense of 'for'. He gives to the man, He gives to the men. 67. The fifth case in the sense of 'from'. 'From' is called the ablative. From a noun, in the sense of 'from', the fifth case ending occurs. He goes away from the man, He goes away from the men. 68. The sixth case in the sense of relation. From a noun, in the sense of relation, the sixth case ending occurs. The wealth of the man, The wealth of the men. 69. The seventh case in the sense of support. From a noun, in the sense of support, the seventh case ending occurs. He stands in the man, He stands in the men. The section on case endings is finished. The section on feminine suffixes. 70. Feminine 'a' and 'ā'. 'Itthiyaṃ+ato+ā' is the breakdown. From a noun ending in 'a', in the feminine, the suffix 'ā' occurs. From some nouns of designation not spoken of in the masculine, always: Kaññā, paññā, saññā, nāvā, sālā, taṇhā, icchā, bhikkhā, sikkhā, gīvā, jivhā, vīsā, tiṃsā, cattālīsā, paññāsā, etc. And from all pronouns spoken of in the masculine, and from those ending in 'tabba', 'nīya', 'ta' suffixes, always: Sabbā, katarā, katamā, anubhavitabbā, anubhavanīyā, gatā, jātā, bhūtā, hūtā, etc. But from others, optionally: Kalyāṇā, kalyāṇī; sundarā, sundarī; sobhaṇā, sobhaṇī; kumbhakārā, kumbhakārī, kumbhakārinī; atthakāmā, atthakāmī, atthakāminī; paribbājikā, paribbājikinī; ekākā, ekākinī; dīpanā, dīpanī, etc. In compounds, by rule of division, from 'mother', 'daughter', etc., the suffix 'ā' occurs. Nanda's mother, Uttara's mother, god's daughter, king's daughter. She is not a female ascetic, not a Sakyan daughter, etc. And here, 'in the feminine' sometimes indicates the word itself, or sometimes the meaning itself, as indicating the feminine state. And this being so, even feminine suffixes are like the case endings 'sya', etc. They are merely indicative, it is established that they are not expressive. 71. The affix ṅī after Nadā-group words. After Nadā-group words, ṅī occurs in the feminine. The indicatory letter ṅ is for the purpose of specification in 'ntantūnaṃ ṅīmhi to vā' (rule). River, earth, woman, maiden, young woman, Vāseṭṭha woman, Gotama woman, Kaccāna woman, Kaccāyana woman, young woman, female novice, female sailor, fifth, sixth, fourteenth, fifteenth, a thousand, ten thousand, a hundred thousand, female potter, female garland-maker, eye-making, knowledge-making, dharma-illuminating, and so on. 72. 'to' optionally for 'nta' and 'ntū' before ṅī. 'to' optionally occurs for 'nta' and 'ntū' when ṅī follows. Going, going; being, being; will be, will be; virtuous, virtuous; mindful, mindful; all-possessing, all-possessing; as much as, as much as; so much as, so much as; having eaten, having eaten. 73. 'vī' optionally after 'go'. After the word 'go', 'vī' optionally occurs in the feminine. Cow. Why 'optionally'? The Pāli (text says) 'Gokāṇā, one who wanders at the edge'. There, 'kāṇā' means blind. 74. And 'inī' after Yakkhā-group words. After Yakkhā-group words ending in 'a', 'vī' and 'inī' both occur in the feminine. Female yakkha, female yakkha; female nāga, female nāga; female buffalo, female buffalo; female deer, female deer; female lion, female lion; female leopard, female leopard; female tiger, female tiger; female crow, female crow; female pigeon, female pigeon; human female, human female, and so on. 75. After Ārāmika-group words. After Ārāmika-group words ending in 'a', 'inī' occurs in the feminine. Female monastery attendant, female obstacle-maker, female sailor, female hanging (one), female rag-robe wearer, female wanderer, queen, solitary female, and so on. In a specific sense: Mānusinī (is used for) humans, or Mānusā; otherwise, Mānusī is the proper form. 76. Gharaṇī-group words. Gharaṇī and so on are formed in the feminine with the suffix 'nī'. In Gharaṇī, Vetraṇī, Pokkharaṇī: the 'n' becomes 'ṇ'. For Ācarinī, the 'y' is dropped, (resulting in) Ācari. yā vā. 77. For the wife of an uncle, etc. For the wife of an uncle, etc., when ending in ‘a’, ‘ānī’ occurs. The brother of the mother is mātulo (uncle); his wife is mātulānī. Similarly, varuṇānī, gahapatānī, ācariyānī, khattiyānī. By the rule of ‘bahulā’ (frequently), khattiyī and khattiyā also occur. 78. ‘Nī’ for those ending in ‘u’ and ‘i’. For those ending in ‘i’ and ‘u’ in the feminine, ‘nī’ occurs. Chattapāṇinī (holding an umbrella), daṇḍapāṇinī (holding a staff), daṇḍinī (staff-bearer), chattinī (umbrella-bearer), hatthinī (elephant-like), mālinī (garland-wearer), māyāvinī (illusionist), medhāvinī (intelligent), piyapasaṃsinī (praising what is dear), brahmacārinī (celibate), bhayadassāvinī (seeing danger), atthakāminī (desiring welfare), hitacārinī (acting for benefit), bhikkhunī (nun), khattiyabandhunī (kinswoman of a warrior), paṭunī (skillful), paracittavidunī (knowing others' minds), mattaññunī (knowing moderation), atthaññunī (knowing the meaning), dhammaññunī (knowing the Dhamma), etc. 79. ‘Nī’ for ‘ti’ in other meanings. In a compound of other meanings (aññapadattha-samāsa), ‘nī’ occurs in the feminine for words ending in the ‘ti’ suffix. Ahiṃsāratinī (delighting in non-harming), dhammaratinī (delighting in Dhamma), vacchagiddhinī (greedy for calves), puttagiddhinī (greedy for sons), muṭṭhassatinī (forgetful), micchādiṭṭhinī (wrongly viewing), sammādiṭṭhinī (rightly viewing), attaguttinī (self-protected), etc. Why ‘in other meanings’? Dhamme rati (delight in Dhamma) is dhammarati. 80. ‘Yuvati’. For ‘yuva’, ‘ti’ occurs in the feminine. Yuvati (young woman). And here, by the rule of ‘ti’ in the suttavibhatta, ‘ti’ occurs for twenty and thirty. Vīsati (twenty), vīsaṃ (twenty), tiṃsati (thirty), tiṃsaṃ (thirty). 81. For ‘ūrū’ preceded by upamā, saṃhita, sahita, saññata, saha, sapha, vāmalakkhaṇa, etc., ‘ū’ occurs. The break is lakkhaṇādito + ūruto + ū. In a compound of other meanings (aññapadattha-samāsa), for the word ‘ūru’ preceded by upamā, etc., ‘ū’ occurs in the feminine. Nāgassa nāsā viya ūrū yassā (whose thighs are like an elephant's trunk) is nāganāsūrū. Saṃhitā sambandhā ūrū yassā (whose thighs are joined together) is saṃhitorū. Sahitā ekabaddhā ūrū yassā (whose thighs are bound together) is sahitorū. Saññatā alolā ūrū yassā (whose thighs are restrained, not loose) is saññatorū. Ūruyā [ūrunā?] saha vattatīti (who has thighs together) is sahorū. Sapho is said to be a hoof; saṃsiliṭṭhatāya saphabhūtā ūrū yassā (whose thighs are like hooves due to being close-fitting) is saphorū. Vāmā sundarā ūrū yassā (whose thighs are beautiful) is vāmorū. Lakkhaṇasampannā ūrū yassā (whose thighs are endowed with auspicious marks) is lakkhaṇorū. By the suttavibhatta, brahmabandhū (kinswoman of a brahmin) is formed. "If you, nāganāsūrū, would look at me..." "who is resplendent" and "You stand alone, with beautiful thighs" and "Mahāmāyā, with well-formed thighs, O maiden of charming appearance" and "O fair-thighed one, embrace me, good lady" and "I do not know the reason, infatuated by her auspicious thighs" and "I would be blameworthy among kinsmen of Brahmins" — these Pāli words are seen. Therein, 'sajā' means embrace. 'Gārayhassaṃ' means I would be blameworthy. And here, those ending in the -tā suffix are naturally feminine gender, such as: lightness, softness, village-ness, people, deity, etc. Likewise, those ending in the -ti suffix: going, mind, night, mindfulness, satisfaction, view, power, success, etc. Likewise, porridge, element, cow, itch, scab, mother, daughter, daughter, etc. And rose-apple, bride, army, beautiful-bodied, Sarabū, etc. However, in Sanskrit texts, even in 'sutanū', 'sarabū', etc., they apply the -ū suffix. Therein, all those that are feminine gender are always designated 'pa' by the rule 'ivaṇṇuvaṇṇā pitthiya'. By the rule 'Ākāro ca ghā', it is always designated 'gha'. The collection of feminine suffixes is completed. Collection of feminine nouns ending in -ā Feminine gender is of six kinds: ending in -ā, ending in -i, ending in -ī, ending in -u, ending in -ū, ending in -o. Therein, from the word 'kaññā' (girl), the first case (nominative) is used for mere existence. 82. For 'ga' and 'si' suffixes. For 'ga' and 'si' suffixes for which no rule has been obtained by any rule, there is elision of 'ga' and 'si', thus 'si' elision. The girl stands. 83. From 'jantu', 'hetu', 'ī', 'gha', and 'pa', optionally. From 'jantu' and 'hetu', and in non-masculine nouns, and from those ending in -ī, and from 'gha' and 'pa' designated ones, and from those with 'i' and 'u' vowels, there is optional elision of 'yo'. The girls stand. The girls stand. The first case (nominative) is used for addressing. By 'gosyālapane', it is designated 'ga'. 84. In the case of 'gha' and words like 'brahmā'. From 'gha' and from words like 'brahmā', the 'ga' becomes 'e' optionally. By the word 'ādi' (etc.), (are included) sage, ascetic, Revatī, doer, destroyer. Thus and so forth. O maiden, O maiden, O maidens, O maidens, "Arise, daughter, the going forth is difficult, daughter," thus is the Elder's Pāli [Therīgāthā 465], therefore, in the great treatise, the short vowel is also appropriate for 'ge pare'. In the Kusa Jātaka, "You did not do my word, O daughter, for your welfare" [Jātaka 2.20.47] is also found. The accusative case for the object, 'saro lopo sare' (vowel elision before a vowel) is the elision of the preceding vowel.