English
For the ta of tumha in the tayā and tayī cases, tva optionally occurs, tvayā, tayā, tvayi, tayi. 214. Smāmhi tvamhā. In the smā case, for tumha with its ending, tvamhā optionally occurs, pattā nissaṃ sayaṃ tvamhā (having attained certainty from you). Or just tveva? Tvayā. 215. Ntantūnaṃntoyomhī paṭhame. In the first yo case, for ntantū with its ending, the substitute nto optionally occurs, gacchanto, gacchantā, guṇavanto, guṇavantā. 216. Taṃ naṃmhi. In the naṃ case, for ntantū with its ending, ta or it is, of those going, of those going, of those with qualities, of those with qualities. 217. Totātitā in sa, sma, smiṃ, nā. In the case of 'sa' and so on, for 'nt' stems with their case endings, 'totātitā' optionally occur in order, of him going, of him going, of him with qualities, of him with qualities, from him going, from him going, from him with qualities, from him with qualities, in him going, in him going, in him with qualities, in him with qualities, by him going, by him going, by him with qualities, by him with qualities. 218. Ṭaṭāaṃ in ge. When 'ge' follows, for 'nt' stems with their case endings, the substitutions 'ṭaṭāaṃ' occur, O you going, O you going, O you going, O you with qualities, O you with qualities, O you with qualities. 219. In yo, for two, duvedve. In the case of 'yo', for 'dvi' with its case ending, 'duvedve' occur individually, two, two. 220. Duvinnaṃ in naṃ, optionally. In the case of 'naṃ', for 'dvi' with its case ending, 'duvinnaṃ' optionally occurs, of two, of two. 221. For rāja, raññaṃ. In the case of 'naṃ', for 'rāja' with its case ending, 'raññaṃ' optionally occurs, of kings, of kings. 222. Raññā in nāsmāsu. In the case of 'nāsmāsu', for 'rāja' with its case ending, 'raññā' occurs, done by the king, gone forth from the king. 223. Rañño, raññassa, rājino in se. In the case of 'se', for 'rāja' with its case ending, 'rañño', 'raññassa', 'rājino' occur, of the king, of the king, of the king. 224. Raññe, rājini in smiṃ. In the case of 'smiṃ', for 'rāja' with its case ending, 'raññe', 'rājini' occur, in the king, in the king. 225. Optionally in compounds. In the context of compounds, these substitutions for 'rāja' optionally occur, by the king of Kasi, by the king of Kasi, from the king of Kasi, from the king of Kasi, of the king of Kasi, of the king of Kasi, in the king of Kasi, in the king of Kasi. 226. Tayi, mayi for tumha, amha in smiṃ. In the case of 'smiṃ', for the words 'tumha' and 'amha' with their case endings, 'tayi' and 'mayi' occur in order, in you, in me. 227. Taṃ, maṃ, tavaṃ, mamaṃ in aṃ. In the case of 'aṃ', for the words 'tumha' and 'amha' with their case endings, 'taṃ', 'maṃ', 'tavaṃ', 'mamaṃ' occur in order, you, me, you, me. 228. Tayā, mayā in nāsmāsu. In the case of 'nāsmāsu', for the words 'tumha' and 'amha' with their case endings, 'tayā' and 'mayā' occur in order, done by you, done by me, gone forth from you, gone forth from me. 229. Your, my, to you, my. yhaṃ se. From se, for the words tumha and amha, with all their case endings, tava, mama, tuyhaṃ, mayhaṃ occur respectively, tava, tuyhaṃ, mama, mayhaṃ. 230. Ṅaṃṅākaṃ in naṃ. In naṃ, for the words tumha and amha, with all their case endings, ṅaṃṅākaṃ occur individually, tumhaṃ, tumhākaṃ, amhaṃ, amhākaṃ, the respective order is not intended here. 231. In the second, in yo, optionally. For the words tumha and amha, with all their case endings, ṅaṃṅākaṃ optionally occur individually in yo of the second case, tumhaṃ, tumhākaṃ, tumhe, amhaṃ, amhākaṃ, amhe. 232. From the beginning of a word, in a single sentence. This should be understood as an additional rule. That by which meaning is produced is a word— that which ends in tya, etc., and that which begins with tya, etc. A group of words is a sentence. 233. Vono for yo, ṇaṃ, hi, su, except the fifth. Except for the fifth case, for yo, ṇaṃ, hi, su, when they occur after a word from the beginning of a word, and are in a single sentence, for the words tumha and amha, with all their case endings, vono optionally occur respectively, stand ye, stand you, we stand, we stand, he sees you, he sees you, he sees us, he sees us, it is given to you, it is given to you, it is given to us, it is given to us, your wealth, your wealth, our wealth, our wealth, done by you, done by you, done by us, done by us. Why "except the fifth"? Departed from you, departed from us. Why "from the beginning of a word"? 'And strength not given to the bhikkhus, much merit has been accumulated by you.' Why "after a word"? You stand. Why "in a single sentence"? Devadatta stands in the village, you stand in the city. Why "with all their case endings"? The Dhamma is worthy of those like you, the Dhamma is worthy of those like us. 234. Teme in nā, se. In nā and se, when they occur after a word from the beginning of a word, and are in a single sentence, for the words tumha and amha, with all their case endings, teme optionally occur respectively, done by you, done by you, done by me, done by me, it is given to you, it is given to you, it is given to me, it is given to me, your wealth, your wealth, my wealth, my wealth. 235. In subsequent mention. In the context of repeating what has been said, for tumh The substitutes for 'you' and 'I' words always become repeated. The village is your possession. And the district is your possession. 236. With a preceding word, or with a word ending in the first case. From a preceding word that exists, or from a word ending in the first case, the substitutes for 'you' and 'I' words optionally occur for others, even in subsequent mention. In the village, the cloth is yours. And in the town, the blanket is yours. And in the town, the blanket is yours. What does "with a preceding word" mean? The cloth is yours. And the blanket is yours. What does "ending in the first case" mean? The cloth in the town is yours. And the blanket in the village is yours. 237. Not with 'ca', 'vā', 'ha', 'heva' conjunctions. In conjunction with 'ca' and the like, the substitutes for 'you' and 'I' words do not occur. The village is your possession, and my possession. The village is your possession, or my possession. The village is indeed your possession, indeed my possession. The village is indeed your possession, indeed my possession. The village is indeed your possession, indeed my possession. Thus it should be exemplified everywhere. What does "in conjunction" mean? And the village is your possession. And the town is my possession. 238. In the sense of seeing, not in the sense of addressing. When used in the sense of seeing, excluding addressing, the substitutes for 'you' and 'I' words do not occur. The village came for you. The village came for us. What does "not addressing" mean? The village addresses you. The village addresses us. 293. An address preceding is as if non-existent. An address preceding is as if non-existent in the context of substitutes for 'you' and 'I' words. Devadatta, your possession. What does "address" mean? The blanket is your possession. What does "preceding" mean? 'This entire thing has been told by me, to you, O best of brahmins.' For if the other (word) were non-existent, the prohibition 'apādādo' would not apply. What does "as if" mean? So that it may be heard. 240. Not a general word in the same sense. When a word in apposition follows, a general word (vocative) is not as if non-existent. O young man, O ascetic, your possession. Even if the other (word) is non-existent, the substitute occurs based on the preceding form. What does "general word" mean? Devadatta, O young man, your possession. What does "in the same sense" mean? Devadatta, Yaññadatta, your possession. 241. Or in many (plural). An address occurring among many, a general statement, is not as if non-existent in a single meaning. Brahmins, virtuous ones, are your possession. Brahmins, virtuous ones, are your possession. Thus, in Moggallāna's grammar, in the commentary. The second chapter, Syādi. (3) The third chapter (compounds) 1. Syādi (forms) a single meaning with Syādi. It should be understood that a word ending in Syādi, together with a word ending in Syādi, forms a single meaning; and that unification of different meanings is called a compound. 2. Asaṅkhyaṃ (countless), vibhatti (case-ending), sampatti (prosperity), samīpa (nearness), sākalyābhāva (completeness/absence), yathā (as), pacchā (after), yugapadatthe (simultaneous meaning). Asaṅkhyaṃ (countless), a word ending in Syādi, existing in the meaning of case-endings etc., forms a single meaning with a word ending in Syādi. There, in the meaning of case-ending: a discourse concerning women (is) 'adhitthi'. Sampatti (prosperity) is twofold: self-prosperity and abundance. 'Sabrahmaṃ' (with Brahmins) for the Licchavis (means) prosperous Brahmins. 'Subhikkhaṃ' (good alms) for the bhikkhus (means) abundance. In nearness: 'upakumbhaṃ' (near the pot) (means) near the pot. In completeness: 'satiṇamajjhoharati' (eats with grass) (means) eats with grass. 'Sāgyadhīte' (studies with fire) (means) studies with fire. Absence (abhāva) is of many kinds due to differences in relation. There, in the absence of prosperity: 'dussaddikaṃ' (bad sound) (means) prosperity has gone from the sound-makers. In the absence of meaning/purpose: 'nimmakkhikaṃ' (without flies) (means) absence of flies. In the absence of transgression: 'nittiṇaṃ' (without grass) (means) the grass has gone beyond. In the absence of suitability: 'atilahupāvuraṇaṃ' (too light a cloak) (means) a light cloak has gone beyond. The meaning is that this is not the time for using a light cloak. Yathā (as/according to) here is of many kinds. There, in suitability: 'anurūpaṃ' (according to form) (means) brings a good form. In distribution: 'anvaddhamāsaṃ' (every half-month). In non-transgression of meaning: 'yathāsatti' (according to power). In similarity: 'sakikhi' (like a kikhi bird) (means) similar to a kikhi bird.