English
O for manādi and āpādī, and in maye. "Manādi" and "āpādī" become "o" in the latter word, and in "maye". Manoseṭṭhā (mind-foremost), manomayā (mind-made), rajojallaṃ (dust and dirt), rajomayaṃ (dust-made), āpogataṃ (gone to water), āpomayaṃ (water-made), anuyanti disodisaṃ (they follow in every direction). 60. Parassa in numbers. "Parassa" becomes "o" in latter words that are numbers. Parosataṃ (more than a hundred), parosahassaṃ (more than a thousand). Why "in numbers"? Paradattūpajīvino (living on what is given by others). 61. U for putha in jana. "Puthassa" becomes "u" when "jana" is the latter word. Ariyehi puthagevāyaṃ janoti puthujjano (this person is separate from the noble ones, hence "puthujjana" - an ordinary person). 62. So for cha in āha and āyatana, optionally. When "āha" and "āyatana" are latter words. in the sixth position, it is so. I am six, the six sense-bases, the six sense-bases. 63. For those ending in -tu, -pita, etc., -āraṅa and -araṅa. For those ending in the suffix -tu and for -pita, etc., -āraṅa and -araṅa optionally occur in the subsequent word, in due order. For example, satthāradassanaṃ (seeing the teacher), kattāraniddeso (description of the doer), mātarapitaro (mother and father). Why "optionally"? Satthudassanaṃ (seeing the teacher), mātāpitaro (mother and father). 64. For those related by knowledge and birth, -ā in that context and in the sense of "and". For those ending in -tu, -pita, etc., which are related by knowledge or by birth, when followed by subsequent words related by knowledge or birth, in the sense of "and", -ā occurs. For example, hotāpotaro (the sacrificer and the one who drinks), mātāpitaro (mother and father). Why "for those ending in -tu, -pita, etc."? Puttabhātaro (sons and brothers). Why "in that context"? Pitupitāmahā (father and paternal grandfather). Why "in the sense of 'and'"? Mātubhātā (mother's brother). Why "related by knowledge and birth"? Dātubhattāro (givers and supporters). 65. When "putta" follows. When "putta" follows, in the sense of "and", for those related by knowledge or birth, -ā occurs. Pitāputtā (father and sons), mātāputtā (mother and sons). 66. When "ci" follows. When the suffix "ci" follows, -ā occurs. Kesākesi (hair to hair, hand-to-hand fight), muṭṭhāmuṭṭhi (fist to fist, fist-fight). 67. A feminine word that refers to a masculine word becomes masculine when it is in the same case and refers to the same thing. When a feminine word is present, and it is in the same case, referring to the same thing, and is followed by a subsequent word, a feminine word that refers to a masculine word becomes masculine. Kumārabhariyo (a young man's wife), dīghajaṅgho (long-legged, referring to a woman), yuvajāyo (a young man's wife). Why "when a feminine word is present"? Kalyāṇī padhānamesaṃ kalyāṇippadhānā (the beautiful one is chief among them, the beautiful one is the chief). Why "that refers to a masculine word"? Kaññābhariyo (a maiden's wife). Why "feminine word"? Gāmaṇikulaṃ diṭṭhi assa gāmaṇidiṭṭhi (a leader's family, his view is a leader's view). Why "in the same case and refers to the same thing"? Kalyāṇiyā mātā kalyāṇimātā (the mother of the beautiful one). 68. Sometimes with a suffix. A feminine word that refers to a masculine word sometimes becomes masculine with a suffix. Byattatarā (more skilled, feminine), byattatamā (most skilled, feminine). 69. "Sabbādayo" in the sense of "vutti". Feminine words like "sabbādayo" become masculine in the sense of "vutti" (usage/occurrence). Tassā mukhaṃ tammukhaṃ (her face, that face), tassaṃ tatra (in her, there), tāya tato (by her, from that), tassaṃ velāyaṃ tadā (at that time, then). 70. "Jāyā" becomes "jayaṃ" when "pati" follows. When "pati" follows, "jāyā" becomes "jayaṃ". Jayampatī (husband and wife). "Jānipatī" is established by another rule, as are "dampatī" and "jampatī". 71. For "udaka" in proper names. In proper names, when "udaka" is a subsequent word, it becomes "uda". Udadhi (ocean), udapānaṃ (well). 72. Optionally in "kumbhādīsu". In subsequent words like "kumbhādīsu", "udaka" For 'udaka', 'uda' is substituted, or it happens. Water-pot, water-pot, Water-dish, water-dish, Water-drop, water-drop, This is an illustrative group. 73. Elision in 'sota' and others. In subsequent words like 'sota' and others, the 'u' of 'udaka' is elided. Water-stream, water-demon. 74. 'Ṭa' for 'nañ'. In a subsequent word, 'ṭa' occurs for the word 'nañ'. Non-brahmin. Why 'ñ'? Lest it be for the mere 'pa' in 'pāmanaputto'. 75. 'Ana' before a vowel. In a subsequent word beginning with a vowel, 'ana' occurs for the word 'nañ'. Untold. 76. 'Nakha' and others. Words like 'nakha' and others are formed with 'ana' or 'ṭa' substitutions. He has no pleasure, thus 'nakha' (finger-nail/claw), other than pleasure. And in proper nouns, the formation should be done in whatever way possible. He has no family, thus 'nakula' (mongoose), other than family. 'Nakha', 'nakula', 'napuṃsaka', 'nakkhatta', 'nāka', and so on. 77. 'Naga' optionally in non-animate. 'Naga' is optionally formed in non-animate things. 'Naga' (is) a tree, 'naga' (is) a mountain, 'ago' (is) a tree, 'ago' (is) a mountain. Why 'in non-animate'? The outcast went with the cold. 78. For 'saha', 'so' in another sense. In a compound expressing another meaning, when a subsequent word follows, 'so' optionally occurs for 'saha'. With-son, with-son. Why 'in another sense'? Having done together, having fought together. 79. In a proper noun. In a proper noun, 'so' occurs for 'saha' before a subsequent word. With-horse, with-leaves. 80. In the unperceived. When the unperceived is implied, 'so' occurs for 'saha' before a subsequent word. Pigeon with fire, wind-whirlwind with demons. 81. Not in time, in its inherent meaning. For the word 'saha' predominant in its own meaning, 'so' occurs before a subsequent word, not in time. Accomplished Brahma, 'sabrahma', place it with the wheel, drive it with the yoke. Why 'not in time'? With the forenoon, with the afternoon. 82. In completion of a text, and in excess. When 'saha' is present in the sense of completion of a text or excess, 'so' occurs before a subsequent word. He studies the whole astrology. For a moment, the beginning is temporal. In excess: a 'khārī' with a 'doṇa', a 'kahāpaṇa' with a fraction. This beginning is for the permanent meaning. 83. For 'samāna', 'so' optionally in 'pakkha' and others. In subsequent words like 'pakkha' and others, 'so' optionally occurs for 'samāna'. Of the same side, of the same side, of the same light, of the same light. Why 'in pakkhādi'? Same... not-of-virtue, wing, light, country, night, wife, husband, navel, kinsman, celibate, name, lineage, form, place, colour, age, word, doctrine, birth, killing. 84. In 'udara' and 'iya'. When 'samāna' is followed by 'udara' or 'iya', 'so' optionally occurs. Sodariyo, samānodariyo. What is 'iya'? Samānodaratā. 85. In 'rī', 'rikkha', 'kesu'. In these, 'so' occurs for 'samāna'. Sarī, sarikkho, sariso. 86. 'Ā' for 'sabbādi'. In 'rī', 'rikkha', 'kesu', 'ā' occurs for 'sabbādi'. Yādī, yādikkho, yādiso. 87. 'ṭā', 'kī', 'ṭī' for 'nta', 'kiṃ', 'ima'. In 'rī', 'rikkha', 'kesu', 'ṭā', 'kī', 'ṭī' occur respectively for the words 'nta', 'kiṃ', 'ima'. Bhavādī, bhavādikkho, bhavādiso, kīdī, kīdikkho, kīdiso, īdī, īdikkho, īdiso. 88. 'tā' and 'ma' for 'tumha' and 'amha' in 'ekasmiṃ'. In 'rī', 'rikkha', 'kesu', 'tā' and 'ma' occur respectively for 'tumha' and 'amha' in 'ekasmiṃ'. Tādī, tādikkho, tādiso, mādī, mādiso. What is 'ekasmiṃ'? Tumhādī, amhādī, tumhādikkho, amhādikkho, tumhādiso, amhādiso. 89. 'taṃ' and 'maṃ' elsewhere. In a subsequent word other than 'rī', 'rikkha', 'ka', 'taṃ' and 'maṃ' occur respectively for 'tumha' and 'amha' in 'ekasmiṃ'. Tandīpā, mandīpā, taṃsaraṇā, maṃsaraṇā, tayyogo, mayyogo, with dropping of the dot. 90. 'eṭa' for 'eta'. In 'rī', 'rikkha', 'kesu', 'eṭa' optionally occurs for 'eta'. Edī, etādī, edikkho, etādikkho, ediso, etādiso. 91. 'du' for 'dvi' in 'vidhā' and others. 'Du' occurs for 'dvi' in 'vidhā' and others. Duvidho, dupaṭṭaṃ, and so on. 92. 'di' in 'guṇa' and others. 'Di' occurs for 'dvi' in 'guṇa' and others. Dviguṇaṃ, diratti, digu, and so on. 93. 'a' in 'tī'. 'A' occurs for 'dvi' in 'tī'. Dvattikkhattuṃ, dvittipattapurā. 94. 'Ā' in numbers, not 'sata' etc., not in other meanings. In a subsequent word denoting a number, 'ā' occurs for 'dvi', not for 'sata' and so on, and not in other meanings. Dvādasa, dvāvīsati, dvattiṃsa. What is 'in a number'? Dirattaṃ. What is 'not for sata etc.'? Disataṃ, disahassaṃ. What is 'not in other meanings'? Dvidasā. 95. 'e' for 'ti'. In a subsequent word denoting a number, 'e' occurs for 'ti', not for 'sata' and so on, and not in other meanings. Terasa, tevīsa, tettiṃsa, in numbers, etc. What? Three hundred, and in the sense of "not being" (asatādo)? Three hundred, and in the sense of "not other" (anaññatthe)? Three or four. 96. Or in the sense of "forty". Or "three" becomes "forty", "three-forty" (tecattālāsaṃ) or "three-forty" (ticattālīsaṃ), "three-fifty" (tepaññāsaṃ) or "three-fifty" (tipaññāsaṃ), "three-sixty" (tesaṭṭhi) or "three-sixty" (tisaṭṭhi), "three-seventy" (tesattati) or "three-seventy" (tisattati), "three-eighty" (teasīti) or "three-eighty" (tiyāsīti), "three-ninety" (tenavuti) or "three-ninety" (tinavuti), and in the sense of "not being" (asatādo)? Three hundred. 97. And for "two". In the sense of "not being" (asatādo) and "not other" (naññatthe), "forty" (cattālīsādo) for "two" (dvisse) becomes "ā" (ā ca). "Two-forty" (dvecattālīsaṃ), "two-forty" (dvācattālīsaṃ) or "two-forty" (dvicattālīsaṃ), "two-fifty" (dvepaññāsaṃ), "two-fifty" (dvāpaññāsaṃ) or "two-fifty" (dvipaññāsaṃ), etc. 98. In the sense of "forty" (bācattālīsādo). For "two" (dvissa), "bā" (bā) optionally occurs, in the sense of "not forty" (acattālīsādo-naññatthe). "Twelve" (bārasa) or "twelve" (dvādasa),