English
Tanniccutaṃ, practice the Dhamma well, a man long away. His mind is calm, compassionate, thus, monks, should you train. By the word "or," indeed, niggahita becomes the substitute "la." A person. Why "or"? That deed was not well done. 32, 50. Ehe uṃ. Indeed, niggahita obtains ñ, or not, when followed by e or h. I myself will attain final Nibbāna, I will question you about this, thus, monks, should you train. That is indeed a lie for him. Why "or"? Having thus understood this, thus is well-spoken. 33, 50. Saye ca. Indeed, niggahita obtains ñ, or not, together with y, when followed by y. Conjunction, connected. Why "or"? Conjunction, connected. 34, 52. Madā sare. Indeed, niggahita obtains the substitutes m or d, or not, when followed by a vowel. Him I call a brahmin, thus spoke the Teacher. Why "or"? He abused me, he struck me, he defeated me, he robbed me. 35, 34. Ya va ma da na ta ra lā are augmentations. When followed by a vowel, y, v, m, d, n, t, r, l, these are augmentations, or not. Not his knowledge, just as this mind. The doe, confused, looks around, if sprinkled, it will quickly come, if not sprinkled, it will slowly come. A good horse, like a whip, those freed by right knowledge. Those freed by mental knowledge, having understood one's own welfare. It is long led, it is led from here. Therefore, monks, therefore, monks, from today forth, having gone for refuge to living beings. Associate only with the good, like a mustard seed on the tip of an awl, like an awl on a mustard seed. Six supernormal powers, six sense bases. Why "or"? Thus mighty This is it: s/he abused me, s/he struck me, s/he defeated me, s/he robbed me, unconquered, following. By the inclusion of 'ca', here the letter 'p' takes the place of 'm'. A man long-absent. And of the letter 'k', there is the letter 'd'. One should be devoted to one's own good. And of the letter 'd', there is the letter 't', well-gone. 36, 47. Sometimes 'o' before a consonant. When a consonant follows, sometimes the vowel 'o' is inserted. Indeed, it is very early to go for alms in Sāvatthī. More than a thousand. Why 'sometimes'? Come, see this world, this world is blinded. 37, 57. And niggahita. And niggahita is inserted, when a vowel or a consonant follows, sometimes. The eye arose, head downwards, as long as here, monks, I recall former births, small and large in every way, mind precedes all mental states. Why 'sometimes'? Right here they praise him, having passed away, he rejoices in heaven, not indeed by these vehicles, would one go to the unreached direction. By the inclusion of 'ca', and of the letter 's', there is the letter 'p' (or 'c'). He will cook, or he will investigate. 38, 53. Sometimes elision. Indeed, niggahita sometimes undergoes elision when a vowel follows. I am among them, the foremost of the wise. Why 'sometimes'? I am indeed a fool, having known this matter. 39, 54. And before a consonant. Indeed, niggahita sometimes undergoes elision when a consonant follows. The seeing of the Noble Truths, this is the teaching of the Buddhas. Why 'sometimes'? This is the highest blessing, that I tell you, sirs. 40, 55. The following vowel, or not. After niggahita, the following vowel undergoes elision, or not. They rejoice in what is spoken, as if heated, as if a seed, as if grain. Why 'or'? I am indeed a fool, this happened. 41, 56. And the consonant disjoined. After niggahita, when the following vowel is elided, if the conjoined consonant becomes disjoined. Thus are your defilements, a flower arose. Why 'elided'? Thus it is for him, the foremost of the wise. By the inclusion of 'ca', between three similar consonants, of those also there is elision. Fire-house, of one whose conduct is hospitable. Thus, the fourth section in the chapter on Sandhi. Fifth Chapter 42, 32. Sometimes *ga* comes after the vowel at the end of *putha*. When a vowel follows the end of *putha*, sometimes *ga* comes. As in *puthage*. 43, 33. The final vowel of *pā* is shortened. When a vowel follows the end of *pā*, sometimes *ga* comes, and the final vowel is shortened. As in *pageva* for *vutyassa*. Why "sometimes"? As in *pā eva* for *vutyassa*. 44, 24. *Abbho* for *abhi*. For *abhi*, when a vowel follows, *abbha* is substituted. As in *abbhudīritaṃ*, *abbhuggacchati*. 45, 25. *Ajjho* for *adhi*. For *adhi*, when a vowel follows, *ajjha* is substituted. As in *ajjhokāse*, *ajjhāgamā*. 46, 26. These are optionally not so before *i*. These, *abhi* and *adhi*, optionally do not take the forms *abbho* and *ajjho* when *i* follows. As in *abhicchitaṃ*, *adhīritaṃ*. Why "optionally"? As in *abbhīritaṃ*, *ajjhiṇamutto*. 47, 23. For the final *ti* of *ati*. For the final syllable *ti* of *ati*, the form "all *caṃ* *tī*" does not occur when *i* follows. As in *atīsigaṇo*, *atīritaṃ*. Why "when *i* follows"? As in *accantaṃ*. 48, 43. Sometimes *paṭi* for *pati*. For *pati*, when a vowel or consonant follows, sometimes *paṭi* is substituted. As in *paṭaggi dātabbo*, *paṭihaññati*. Why "sometimes"? As in *paccantimesu janapadesu*, *patilīyati*, *patirūpadesavāso ca*. 49, 44. *U* for *putha* before a consonant. The final vowel of *putha* becomes *u* when a consonant follows. As in *puthujjano*, *puthubhūtaṃ*. By "final," the final vowel of *aputha* also becomes *u* when a vowel follows, as in *manuññaṃ*. 50, 45. *O* for *ava*. For *ava*, when a consonant follows, sometimes *o* is substituted. As in *andhakārena onaddhā*. Why "sometimes"? As in *avasussatu me sarīre maṃsalohitaṃ*. 51, 59. Unspecified forms according to usage. Unspecified prefixes and particles should be joined according to their usage with vowel sandhi and consonant sandhi, and with the stated sandhi rules. *Pāpanaṃ*, *parāyaṇaṃ*, *upāyanaṃ*, *upāhanaṃ*, *nyāyogo*, *nigupadhi*, *anubodho*, *duvūpasantaṃ*, *suvūpasantaṃ*, *dvālayo*, *svālayo*, *durākhyātaṃ*, *svākhyāto*, *udīritaṃ*, *samuddiṭṭhaṃ*, *viyaggaṃ*, *vijjhaggaṃ*, *byag* Going, not departing, follows, not harming, not wonderful, seeking, grasping, thus they are in vowels. Grasping, holding, going forth, exertion, renunciation, free from defilements, not clinging, difficult to cling, famine, ill-spoken, seen, difficult to grasp, dispute, departed, going forward, going back, thus they are in consonants. All the rest should be joined. Thus in the chapter on Sandhi, the fifth section. The chapter on Sandhi is finished. 2. Chapter on Nouns First Section 52, 60. Indeed, connected with the words of the Buddha. This phrase, "Indeed, connected with the words of the Buddha," should be understood as the governing principle. 53, 61. And the gender is formed. In whatever way the gender is indeed connected with the words of the Buddha, in that way here too the gender is formed. How is that? This is our teacher, Brahmā is the self, friend, king. 54, 62. And from that, the case endings. From those genders connected with the words of the Buddha, the case endings follow. 55, 63. Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su. And what are those case endings? Si, yo are the first; aṃ, yo are the second; nā, hi are the third; sa, naṃ are the fourth; smā, hi are the fifth; sa, naṃ are the sixth; smiṃ, su are the seventh. What is the purpose of "case ending"? For "amhassa" (of us), "mamaṃ" (me), "savibhattissa" (with case ending), "se" (to him/her/it). 56, 64. Without contradicting that. In whatever way there is no contradiction of those words of the Buddha, in that way here too the gender is formed. 57, 71. In vocative, si and ga are designations. In the sense of vocative, si and ga are designations. O venerable one, O maiden, O sharp-toothed one. Why "in vocative"? She is a venerable one. Why "si"? O venerable ones. What is the purpose of "ga"? And in "ghata" (ghee). 58, 29. I-vowel and U-vowel are jhalā. These, the I-vowel and U-vowel, are designated as jhalā respectively. Of the sage, of the fire, of the householder, of the staff-bearer. Of the bridge, of the banner, of the monk. Of the self-existent, of the conqueror. What is the purpose of "jhala"? From jhala, "sa" becomes "no" optionally. 59, 182. Those, when feminine, are po. Those I-vowel and U-vowel (stems), when they are feminine, then they are designated as pa. Rattiyā, itthiyā, dhenuyā, vadhuyā. Why "itthikhyāti"? By the seer, by the monk. What is the purpose of "saiccanena"? From the morning. 60, 177. Ā gho. When the ā-vowel is feminine, then it is called gha. Saddhāya, kaññāya, vīṇāya, gaṅgāya, disāya, sālāya, mālāya, tulāya, dolāya, pabhāya, sobhāya, paññāya, karuṇāya, nāvāya, kapālikāya. Why "āti"? Rattiyā, itthiyā. Why "itthikhyoti"? This Dhamma was taught by the Teacher. What is the purpose of "ghaiccanena"? The river of ghats. 61, 86. Sāgamo se. The addition of "sa" occurs in the "se" ending. Purisassa, aggissa, isissa, daṇḍissa, bhikkhussa, sayambhussa, abhibhussa. Why "seti"? Purisasmiṃ. 62, 206. Saṃsāsvekavacanesu ca. The addition of "sa" occurs in the singular endings of "saṃsā". Etissaṃ, etissā, imissaṃ, imissā, tissaṃ, tissā. Tassaṃ, tassā, yassaṃ, yassā, amussaṃ, amussā. Why "saṃsāsvīti"? Agginā, pāṇinā. Why "ekavacanesvīti"? Tāsaṃ, sabbāsaṃ. Why "vibhattādesesvīti"? Manasā, vacasā, thāmasā. 63, 217. Etimāsami. The final vowel of "etāimā" becomes "i" in the singular endings of "saṃsā" and their substitutes. Etissaṃ, etissā, imissaṃ, imissā. Why "saṃsāsvīti"? Etāya, imāya. Why "ekavacanesvīti"? Etāsaṃ, imāsaṃ. 64, 216. Tassā vā. The final ā-vowel of "tassā" when referring to a feminine noun, optionally becomes "i" in the singular endings of "saṃsā" and their substitutes. Tissaṃ, tissā, tassaṃ, tassā. 65, 215. Tato sassa ssāya. From "tā", "etā", "imā", the "sa" ending optionally becomes "ssāya". Tissāya, etissāya, imissāya. Why "vāti"? Tissā, etissā, imissā. 66, 205. Gho rassaṃ. The "gha" becomes short in the singular endings of "saṃsā" and their substitutes.