English
Thus, now, here, from here, here. 235, 281. In 'adhunā' and 'mhi', and 'ca'. The 'a' sound occurs entirely for the word 'ima' when the suffix 'dhunā' and 'mhi' follow. Now. The 'ca' particle is for emphasis. 236, 280. 'Eta' in 'rahi'. The substitution 'eta' occurs for the entire word 'ima' when the suffix 'rahi' follows. At this time. 237, 176. In feminine, 'ā' suffix from 'a'. When in the feminine gender, the suffix 'ā' occurs from the 'a' sound. All, which, she, who. Which one. 238, 187. After Nadādi, or ī. After Nadādi, or not after Nadādi, when referring to a female, the suffix ī occurs. River, earth, maiden, young woman, female friend, woman. 239, 190. After Ṇava, ṇika, ṇeyya, ṇa, ntu. After Ṇava, ṇika, ṇeyya, ṇa, ntu, when referring to a female, the suffix ī occurs. Young woman, female descendant of Paṇḍu, female sailor, female descendant of Vinatā, female descendant of Kunti, female descendant of Gotama, virtuous woman, Sāmāvatī. 240, 193. After Pati, bhikkhu, rājī, and words ending in kāra. After Pati, bhikkhu, rājī, and words ending in kāra, when referring to a female, the suffix inī occurs. Householder's wife, female mendicant, queen, female elephant, female staff-bearer, intelligent woman, female ascetic. 241, 191. For Ntu, ta or īkāra. For the entire suffix ntu, the letter ta occurs, optionally, before the suffix īkāra. Virtuous woman, virtuous woman, respectable woman, respectable woman, mindful woman. Mindful woman, great woman, great woman, woman of good family, woman of good family. 242, 192. For Bhavant, bhota. For the entire word bhavant, the substitute bhota occurs, when the suffix īkāra follows, referring to a female. Lady, noblewoman, lady, maiden, lady, Kharādī. 243, 110. For Bhogetu. For the entire word bhavant, the substitute bho occurs, when ge follows. O man, O fire, O king, O teacher, O staff-bearer, O self-existent one. Why "ge"? By the venerable one, the venerable one. By the inclusion of "tu", in other cases too, for the entire word bhavant, the substitutes bhonta, bhante, bhonto, bhadde, bhotā, bho, to occur. Bhonta, bhante, bhonto, bhadde, bhotā, bhoto. 244, 72. For Akāra and words ending in pitādi, ā. Akāra and the ending of pitādi words become ā, when ge follows. O men, O kings, O father, O mother, O teacher. 245, 152. Jhalapa, short. Jhalapa become short, when ge follows. O staff-bearer, O self-existent one, O woman, O bride. 246, 73. Ākāra, or. Ākāra becomes short, optionally, when ge follows. O king, O king, O self, O self, O friend, O friend, O teacher, O teacher. Thus ends the fourth section in the chapter on nouns. Fifth section 247, 261. Tvādi, vibh Atti-suffixes. The suffixes which have "to" and "ādi" as their causes, are "tvādayo". These suffixes, "tvādayo", should be understood as case endings. From all, from which, from that, from where, from this, from here, always, when, then, sometimes, here, now. 248, 260. Sometimes "to" in the sense of the ablative. Sometimes the suffix "to" occurs in the sense of the ablative case. From all, from which, from that, from where, from this, from here. Why "sometimes"? From all, from this. 249, 266. "Tratha" for the locative with all pronouns. These suffixes "tratha" occur in the sense of the locative case with all pronouns. Everywhere, everywhere, where, where, there, there. 250, 268. "Dhi" from "sabba". From "sabba" the suffix "dhi" occurs sometimes in the sense of the locative case. Everywhere, in all. 251, 269. "Va" from "kiṃ" and "smā". From "kiṃ" the suffix "va" occurs in the sense of the locative case. Where have you gone, O beloved of the gods? 252, 271. "Hiṃ haṃ hiñcanaṃ". From "kiṃ" these suffixes "hiṃ haṃ hiñcanaṃ" occur in the sense of the locative case. Where, where, anywhere. 253, 273. And from "taṃ". And from "taṃ" these suffixes "hi haṃ" occur in the sense of the locative case. There, there. The inclusion of "ca" is to prevent the inclusion of "hiñcanaṃ". 254, 274. "Ha dhā" from "imaṃ". From "imaṃ" these suffixes "ha dhā" occur in the sense of the locative case. Here, here. The inclusion of "ca" is for emphasis. 255, 275. "Hiṃ" from "yaṃ". Therefore, from "yaṃ" the suffix "hiṃ" occurs in the sense of the locative case. Where. 256, 0. In time. "In time" should be understood as a heading. 257, 279. "Dā dācanaṃ" from "kiṃ sabba añña eka ya ku". From "kiṃ sabba añña eka ya ku" these suffixes "dā dācanaṃ" occur in the sense of the locative case regarding time. When, always, at another time, once, when, at any time. 258, 278. And "dāni" from "taṃ". From "taṃ" these suffixes "dāni dā" occur in the sense of the locative case regarding time. Then, then. The inclusion of "ca" is for continuation. 259, 279. And "rahi dhunā dāni" from "imaṃ". From "imaṃ" these suffixes "rahi dhunā dāni" occur in the sense of the locative case regarding time. Then, now, now. The inclusion of "ca" is for continuation. Thus. 260, 277. Of 'sabba', 'so' (is substituted) before 'dā' or 'mhi'. For 'sabba', 'sa' is substituted, optionally, before the suffix 'dā' or 'mhi'. Always, at all times. 261, 369. The 'a' vowel and 'ya' (are elided). The 'a' vowel is elided before the suffix 'ya'. Great learning, wisdom, abundance, compassion, skill, commonality, friendliness. 262, 391. Of 'vuḍḍha', 'ja' (is substituted) before 'iya' and 'iṭṭha'. For the word 'vuḍḍha' entirely, 'ja' is substituted before the suffixes 'iya' and 'iṭṭha'. Superior, eldest. 263, 392. Of 'pasattha', 'sa' also. For the word 'pasattha' entirely, 'sa' is substituted, and 'ja' is substituted before the suffixes 'iya' and 'iṭṭha'. Better, best, superior, eldest. 264, 393. Of 'antika', 'neda'. For the word 'antika' entirely, 'neda' is substituted before the suffixes 'iya' and 'iṭṭha'. Nearer, nearest. 265, 394. Of 'bāḷha', 'sādha'. For the word 'bāḷha' entirely, 'sādha' is substituted before the suffixes 'iya' and 'iṭṭha'. Stronger, strongest. 266, 395. Of 'appa', 'kaṇa'. For the word 'appa' entirely, 'kaṇa' is substituted before the suffixes 'iya' and 'iṭṭha'. Smaller, smallest. 267, 396. And of 'yuvan'. For the word 'yuvan' entirely, 'kaṇa' is substituted before the suffixes 'iya' and 'iṭṭha'. Younger, youngest. The inclusion of 'ca' is for extension. 268, 397. And elision of 'vantu', 'mantu', 'vī'. Elision of the suffixes 'vantu', 'mantu', 'vī' occurs before the suffixes 'iya' and 'iṭṭha'. Virtuous (comparative), most virtuous, mindful (comparative), most mindful, intelligent (comparative), most intelligent. 269, 401. Consonants 'ta', 'la', 'ṇa', 'da' of 'ya', 'va' become 'ca', 'la', 'ña', 'ja' respectively. The consonants 'ta', 'la', 'ṇa', 'da' that are followed by 'ya' become 'ca', 'la', 'ña', 'ja' respectively. Great learning, wisdom, abundance, compassion, skill, cleverness, commonality, friendliness. Why 'ya', 'va', 'ta'? A blade of grass. Why 'ta', 'la', 'ṇa', 'da'? Laziness, health. Why 'consonants'? By death. Why the inclusion of 'kāra'? To indicate the substitution of 'ya' with 'ma'. Simile. 270, 120. A Our, your, king, Brahma, self, friend, teacher, father, etc. The word 'smā' is not to be seen with 'our', 'your', 'king', 'Brahma', 'self', 'friend', 'teacher', 'father', etc. By me, by you, by the virtuous, by the king, by Brahma, by the self, by the friend, by the teacher, by the father, by the mother, by the brother, by the daughter, by the doer, by the speaker. Why "by these"? Men. Thus ends the fifth chapter in the Noun Section. The Noun Section is finished. 3. The Case Section Sixth Chapter 271, 88, 308. From which one departs, or from which fear arises, or from which one takes, that is the ablative. From which one departs, or from which fear arises, or from which one takes, that case is called the ablative. For example? Monks depart from the village, the king went out from the city, fear arises from thieves, the student takes instruction from the teacher and preceptor. What is the purpose of "ablative"? The fifth case is for the ablative. 272, 309. Also with verbs and nouns, and with prefixes. Also in the use of verbs and nouns, and with the use of prefixes, that case is called the ablative. In the use of verbs, when the verb 'ji' (to conquer) is used with 'parā' (away, from), the one who is unable to overcome is called the ablative. For example? Other sectarians are defeated by the Buddha. When the verb 'bhū' (to be) is used with 'pa' (forth, from), that from which the origin is unbroken is called the ablative. For example? Five great rivers flow from the Himalayas, great lakes arise from Anavatatta, small rivers flow from Aciravati. Even in the use of nouns, that case is called the ablative. For example? A son born from the chest, sap extracted from the earth, a son well-born from both mother and father. In the use of prefixes, that case is called the ablative. For example? Merchants come from Sālā, a sound rises up from the Brahma-world, the god rains from above the mountain, Sāriputta turns away from the Buddha in his Dharma teaching, he addresses the monks for three months, he gives him ghee in addition to oil, he gives him a water-lily in addition to a lotus, he gives him gold in addition to silver. By 'ādi' (etcetera), the fifth case ending occurs even in the middle of a kāraka. From this side, the hunter shoots a deer; from the quiver, he shoots an elephant; from the month, he eats food. By 'api' (also), the fifth case ending occurs even with the use of indeclinables, and the second and third cases also. Without a mother's sister, having done merit, she gives a gift; without a mother's sister (acc.), or without a mother's sister (inst.). Without the good Dhamma, whence does one obtain happiness? Without the good Dhamma (acc.), or without the good Dhamma (inst.). Those monks have gone forth from various families. Without the good Dhamma, there is no other protector found in the world; without the good Dhamma (acc.),