English
Tassaṃ, tassā, yassaṃ, yassā, sabbassaṃ, sabbassā. Why "saṃsāsvīti"? Tāya, sabbāya. Why "ekavacanesvīti"? Ah? Of them, of all. 67, 229. Not from two, in "naṃ". From the number "dvi" and so on, the augment "nakāra" occurs in the "naṃ" ending. Of two, of three, of four, of five, of six, of seven, of eight, of nine, of ten. Why "from dvi"? Of thousands. Why "in naṃ"? In two, in three. By the inclusion of "ca", the augment "aññā" also occurs. Of four women, of three feelings. 68, 184. "Aṃ" and "ā" optionally for "smiṃ" and "smā" after "pati". From "pati", "aṃ" and "ā" are optionally substituted for "smiṃ" and "smā" respectively. In the mind, in the mind, by the mind, by the mind, in the vicinity. In the vicinity, by the vicinity, by the vicinity, in the transformation, in the transformation, by the transformation, by the transformation, in the detachment, in the detachment, by the detachment, by the detachment, in the delight, in the delight, by the delight, by the delight, in the earth, in the earth, by the earth, by the earth, in the becoming, by the becoming, in the becoming, by the becoming. 69, 186. And "o" from "ādi". From "ādi", "aṃ" and "o" are optionally substituted for the "smiṃ" ending. In the beginning, in the beginning. Why "optionally"? In the beginning, in the beginning, having worshipped the Lord. By the inclusion of "ca", "ā", "o", and "aṃ" are also substituted for the "smiṃ" ending from other words. Both by day and by night they collect tribute. There was a king in Bārāṇasī. 70, 30. "Iya" and "uva" optionally for "jhala" before a vowel. "Iya" and "uva" are optionally substituted for "jhala" respectively when a vowel follows. The end of three, in the back house, in the fire house, he sits in the monk's seat, he sits in the earth's seat. Why "before a vowel"? Three-fold impurity, three-fold fruit, three-fold square, three-fold staff, three worlds, three eyes, three snares, three swans, three existences, three aggregates, three baskets, three feelings, four directions, having become earth. Why "optionally"? With five parts, with three aspects. The eye-base. "Vā" is for option, "aya" is substituted for "ikāra", the three objects. 71, 505. And "y" and "v". "Y" and "v" are substituted for "jhala" respectively when a vowel follows. Fire-house, eye-base, welcome, O great hero. The inclusion of "ca" is for collection. 72, 185. "Pasañña" and of 'ssa'. And of 'pasañña' and of 'i-vowel', when a vowel termination follows, 'y' is substituted. Of the earth, of delight, of thought. Why 'when a vowel follows'? In the earth. 73, 174. 'Gāva' for 'se'. For the 'o' of 'go', 'āva' is substituted in the 'se' termination. Of the cow. 74, 169. And in 'yo'. For the 'o' of 'go', 'āva' is substituted when 'yo' follows. Cows go, cows see, cows go, cows see. Why the 'and' (ca)? 'āva' is not substituted in 'sma' and 'smiṃ' words. By the cow, from the cow, in the cow, among the cows. 75, 170. And 'ava' in 'aṃ'. For the 'o' of 'go', 'āva' and 'ava' are substituted in the 'aṃ' termination. The cow (acc.), the cow (acc.). By 'and' (ca), in similar preceding words, for the 'o' of 'go', 'ava' is substituted. Of the cow, cows, by the cow, from the cow, in the cow, among the cows. 76, 171. Or 'u' for 'āva'. For the final vowel of 'āva', which is a 'gāva' substitute, 'u' is optionally substituted in the 'aṃ' termination. The cow (acc.), the cow (acc.). Why 'for āva'? Cows stand. 77, 175. From that 'naṃ' in 'pati', and in elided compounds. From the word 'go', 'aṃ' is substituted for 'naṃ', and for the 'o' of 'go', 'ava' is substituted when 'pati' follows, and in unelided compounds. Lord of cows. Why 'unelided'? Lord of cows. By 'and' (ca), even in non-compounds, 'aṃ' is substituted for 'naṃ', and for the 'o' of 'go', 'ava' is substituted. Of the cow. 78, 3. And 'o' in a vowel. For the 'o' of 'go', 'ava' is substituted in compounds and when a vowel follows. Cow-horse, cow-sheep, cow-skin. By 'and' (ca), for genders ending in 'u-vowel' etc., 'uva', 'ava', 'ura' are sometimes substituted in 'smiṃ' and 'yo'. On the earth, animals, teachers, four. Why 'when a vowel follows'? Cow-wealth, cow-finder. 79, 46. And its opposite in a preceding word, before a consonant. For the 'o' of that 'av' word, when it stands as a preceding word, its opposite occurs when a consonant follows. When the sun has risen, he rises, having risen. The 'and' (ca) is for emphasis. At the end, in scattering, he scatters. 80, 173. Or 'goṇa' in 'naṃ'. In the case of the word "go" (ox), the substitution "goṇa" occurs, or not, in the case of the ending "naṃ". For seven oxen. Why "or"? If the leading ox, goes straight, all the cows go straight, when the leader goes straight. By division of the rule, the substitution "goṇa" also occurs elsewhere. For those that have become oxen. 81, 172. And in "suhinā". In these "suhinā" forms, the substitution "goṇa" occurs for the whole word "go", or not. In "goṇesu", "goṇehi", "goṇebhi", "goṇena". Why "or"? In "gosu", "gohi", "gobhi", "gavena". By the inclusion of "ca" (and), in the remaining "syā" forms, and in the preceding and succeeding words, the substitutions "goṇa", "gu", "gavaya" occur. "Goṇo", "goṇā", "goṇaṃ", "goṇe", "goṇassa", "goṇamhā". "Goṇamhi", "gunnaṃ", "gavayehi", "gavayebhi". 82, 149. "Aṃ" and "ma" become "niggahita" before "jha", "la", "pa". The "aṃ" ending and the letter "ma", become "niggahita" (ṃ) before "jha", "la", "pa". "Aggiṃ", "isiṃ", "gahapatiṃ", "daṇḍiṃ", "mahesiṃ", "bhikkhuṃ", "paṭuṃ", "sayambhuṃ", "abhibhuṃ", "rattiṃ", "itthiṃ", "vadhuṃ", "pulliṅgaṃ", "pumbhāvo", "puṅkokilo". Why "aṃ" and "ma"? "Agginā", "pāṇinā", "bhikkhunā", "rattiyā", "itthiyā", "vadhuyā". Why "jha", "la", "pa"? "Sukhaṃ", "dukkhaṃ". The re-initiation of the rule, is to prevent optionality. "Aggiṃ", "paṭuṃ", "buddhiṃ", "vadhuṃ". 83, 67. Vowel elision, but in the beginning of "amādesa" and "paccaya", vowel elision is natural. Vowel elision occurs, but in the beginning of "amādesa" and "paccaya", vowel elision is natural. "Purisaṃ", "purise", "pāpaṃ", "pāpe", "pāpiyo", "pāpiṭṭho". Why "in the beginning of amādesa and paccaya"? "Appamādo amataṃ padaṃ". Why "vowel elision"? "Purisassa", "daṇḍinaṃ". The inclusion of "tu" (but) is for emphasis. "Bhikkhunī", "gahapatānī". By the force of "pakati" (natural) being mentioned, re-sandhi also occurs. "Seyyo", "seṭṭho", "jeyyo", "jeṭṭho". 84, 144. And a non-long vowel becomes short, in the singular and "yo" endings. A non-long vowel becomes short, in the singular and "yo" endings. "Itthiṃ", "itthiyo", "itthiyā". "Vadhuṃ", "vadhuyo", "vadhuyā". "Daṇḍiṃ", "daṇḍino", "daṇḍinā". "Sayambhuṃ", "sayambhuvo", "sayambhunā". Why "non-long"? "Kaññaṃ", "kaññāyo", "kaññā". having known. Why "ekavacanayosvīti"? By women, by self-born ones. The 'ca' is for emphasis. To the river, rivers, by the river. By the 'api' it does not become short. Woman, nun. 85, 150. Not short in 'si' for non-neuters. Non-neuter genders do not become short in 'si'. Woman, nun, bride, staff-bearer, self-born one. Why "sismiṃ"? O woman, O bride, O staff-bearer, O self-born one. Why "anapuṃsakānīti"? Happiness-producing giving, happiness-producing virtue, swift-moving mind. 86, 227. From 'ubha' etc., 'innaṃ' for 'naṃ'. From 'ubha' and so on, for the 'naṃ' ending, 'innaṃ' occurs. Of both, of two. Why "ubhādito"? Of both. 87, 231. 'Iṇṇaṃ', 'iṇṇannaṃ' for 'naṃ' with three numbers. For the 'naṃ' ending, 'iṇṇaṃ' and 'iṇṇannaṃ' are the substitutes with three numbers. Of three, of three. Why "tīhīti"? Of two. 88, 147. In 'yo' where 'nika' and 'ra' are dropped, long. All vowels become long in 'yo' where 'nika' and 'ra' are dropped. Fires, monks, nights, gruels, bones, bones, lives, lives, all, which, those, what, which ones, these, waters, these. Why "yosvīti"? Fire, monk, night, gruel, all, who, that, what, such. Why "katanikāralopesvīti"? Women, brides, self-born ones. Why the re-initiation? For constant lengthening. Fires, monks, nights, which, those, which ones. 89, 87. And in 'su', 'naṃ', 'hi'. In 'su', 'naṃ', 'hi', all vowels become long. In fires, of fires, by fires, in nights, of nights, by nights. In monks, of monks, by monks. Of men. Why "etesvītī"? By fire, by hand, by staff-bearer. The 'ca' is for emphasis. In good fields, among brahmacārins, the Blessed One taught the Dhamma to the monks, having given with his own hands. 90, 252. 'Attaṃ' for 'pañcādi'. The end of the numbers 'pañcādi' becomes 'attaṃ' in 'su', 'naṃ', 'hi'. In five, of five, by five, in six, of c six, by six, in seven, of seven, by seven, in eight, of eight, by eight, in nine, of nine, by nine, in ten, of ten, by ten. Why "of five and so on"? In two, of two, by two. The indication of "atta" (a) is for the coming of both, the "u" at the end becomes "atta". Of four women. Of three feelings. 91, 194. In "pati" and "inī". The end of "pati" becomes "atta" when the suffix "inī" is present. Householder's wife. Why "inī"? Householder. 92, 100. The end of "ntu" in "yo" and "su". The end of the "ntu" suffix becomes "atta" when "su", "naṃ", "hi", "yo" are present. Virtuous ones (locative), of virtuous ones, by virtuous ones, virtuous ones (nominative plural), virtuous ones (vocative plural). Why "ntu"? Of ascetics. Why "in these"? Virtuous one (nominative singular). By the inclusion of "ca", "atta" also occurs in other cases. In the virtuous one, by the virtuous one. By the inclusion of "anta", the end of the "ntu" suffix becomes "atta", and the "i" of "yo" also occurs. Virtuous woman. 93, 106. All "va" in "aṃsa". The entire "ntu" suffix optionally becomes "atta" in "aṃsa" and so on. Mindful monk, or mindful monk (accusative), wealthy king, or wealthy king (accusative), of the mindful monk, or of the mindful monk, gives tax of the wealthy king, or of the wealthy king. Why "in these"?