English
Tadaminādīni etc. are valid. That by this, tadaminā. Once-returner, sakadāgāmī. One here I, ekamidāhaṃ. Arrangement and removal, saṃvidāvahāro. Water-bearer, valāhako. Life-bound, jīmūto. Corpse-bed, susānaṃ. Up from the ground, udukkhalaṃ. Flesh-eater, pisāco. Cries on the earth, mayūro. Thus others too should be understood from usage. This should be seen as like 'pisodara' etc. for others. 48. Of 'ta' class, 'va', 'ra', 'ca' class, 'ba', 'ña'. Of 'ta' class, 'va', and 'ra', 'ca' class, 'ba', and 'ña' optionally occur in order before 'ya', sometimes. Apuccaṇḍatāya, tacchaṃ, yajjevaṃ, ajjhattaṃ, thaññaṃ, dibbaṃ, payyosanā, pokkharañño. Sometimes indeed? Rattyā. 49. From 'va', 'ga', 'la', 'sa', 'te'. After 'va', 'ga', 'la', 'sa', the 'ya' optionally becomes those 'va', 'ga', 'la', 'sa', sometimes. Sakkate, paccate, aṭṭate, kuppate, phallate, assate. Sometimes indeed? Kyāhaṃ. 50. Of 'ha', inversion. Of 'ha', inversion occurs before 'ya'. Guyhaṃ. 51. Ve or va. Of 'ha', inversion optionally occurs before 'va'. Bavhābādho, bavhābādho. 52. Of 'ta', 'tha', 'na', 'ra', 'ṭa', 'ṭha', 'ṇa', 'la'. Of 'ta', 'tha', 'na', 'ra', 'ṭa', 'ṭha', 'ṇa', 'la' optionally occur. Dukkaṭaṃ, aṭṭhakathā, gahaṇaṃ, paligho, palāyati. Or indeed? Dukkataṃ. Sometimes. indeed? The Fortunate One. 53. Elision of the initial of a conjunct. The initial component of a conjunct, sometimes undergoes elision. Pupphaṃ (flower) - sā (she) jāyate (is born) - gini (fire). 54. Duplication in repetition and frequency. That which occurs in repetition and frequency, has two forms. Repetition is the desire to encompass a meaning, distinguished by action, quality, or substance. He waters tree after tree, village after village is delightful, in village after village there is water, in house after house there is a master, he eats taste after taste, he undertakes action after action. There is also repetition in sequence, thick at the roots, fine at the tips. For if there were no distinction between root and tip here, there would be no sequence either. "Give a māsaka to each of these two from this kahāpaṇa," from "māsaka after māsaka" repetition is understood, but from the word "from this kahāpaṇa" there is a specification. "Flower after flower blooms," "they cook first after first," here too there is repetition. "These two are halves, which of these two is a half?" "All these are halves, which of these is a half?" here too there is repetition. Frequency is repeated action: he cooks and cooks, he cooks repeatedly, "reap, reap!" thus he reaps, having eaten and eaten, he goes, he makes a "paṭapaṭā" sound, he makes a "paṭapaṭā" sound. 55. Elision of the initial of the first in duplication. In duplication for repetition, the initial of the first undergoes elision. Of each one. How is "matthakamatthakena" (head by head) formed? By the division of the rule "elision of the initial of the first," there is no over-application, by the division of the rule, the desired result is achieved. 56. Of the "sabbā" group in reciprocal action. Of the "sabbā" group, in reciprocal action, there are two forms, and elision of the initial of the first. They are eaters of one another, they are eaters of each other. 57. As much as is understood in confusion. Confusion is the showing of a cause of danger in haste, when that occurs, as many words as are needed to understand that meaning are used. Snake! Snake! Snake! Be aware! Be aware! Be aware! The community of monks is split! The community of monks is split! 58. Frequently. This is an अधिकार (governing rule) up to... until completion. By that, there is no over-extension and the desired outcome is achieved. Thus, in Moggallāna's grammar, in the commentary, First section. 2. Second section (beginning with 'si' etc.) 1. Two by two, in singular and plural, from a noun: si, yo; aṃ, yo; nā, hi; sa, naṃ; smā, hi; sa, naṃ; smiṃ, su. Of these, there are two by two, occurring in singular and plural meanings, from a noun. Muni, munayo; muniṃ, munayo; muninā, munīhi; munissa, munīnaṃ; munismā, munīhi; munissa, munīnaṃ; munismiṃ, munīsu. Similarly, kumārī, kumāriyo; kaññā, kaññāyo. These are seven pairs, seven cases, having made the division of cases. Here, the 'si', 'aṃ', 'i', 'ti', 'kāra', 'akāra' are for the purpose of indication, as in "kimaṃ sisu" (2.200). 2. In the object, the second case. That which is done, that which is connected with the agent's action, is the object. In that, the second case ending occurs. He makes a mat. He cooks rice. He sees the sun. In 'rice is cooked', from the word 'rice', object-ness is not understood. What then? From the verb. In 'He makes a mat, vast and beautiful', even in that meaning, the object-ness of something endowed with qualities. Even in desired (objects), the accusative is established as the object: He milks the cow for milk. He asks the cowherd for the cow. He confines the cow to the pen. He asks the youth the way. He begs the cowherd for the cow. He picks fruits from the tree. He tells the disciple the Dhamma. He instructs the disciple in the Dhamma. Thus, even in undesired (objects): He jumps over a snake. He eats poison. That which is neither desired nor undesired, there too the accusative is established: Going to the village, he approaches the foot of a tree. He lies upon the earth. He stands upon the village. He sits upon the tree. In the use of 'adhi' with 'sī', 'ṭhā', 'āsa', there is a desire to express the locative as an object. For cases arise from the speaker's intention. For example: It shines from the cloud. It shines of the cloud. The cloud shines. It shines in the cloud. It shines by the cloud. Similarly for 'abhinivis': He enters into the Dhamma, or in the Dhamma. Likewise, for 'upa', 'anu', 'adhi', 'ā' with 'vas', when not signifying 'eating' or 'abstaining': He dwells near the village. He dwells after the village. the mountain... He dwells, he lives in a house. What is meant by "abstinence from food"? He fasts in the village, meaning, he abstains from food. Even in the case of drinking and conduct, the accusative case is used because of the action, as in "he drinks the river," "he walks the village." Similarly, in phrases like "if he addresses me," and so on. The accusative case is prescribed for "against" (pati) in composition: "May the factors of enlightenment shine forth for you, Cunda." Meaning, may the factors of enlightenment shine forth for him. But when "pati" is not conjoined with a verb, then, due to its non-association, the genitive case is used for relationship, as in "it does not shine forth for him." He plays with dice, he plays by means of dice, he plays on dice – this is the choice of the accusative, instrumental, or locative case for agent, instrument, or location. 3. In the case of continuous connection with time and distance. Continuous connection is the complete relationship of time and distance with action, quality, or substance. When this is understood, the accusative case is used for words denoting time and distance. He studies for a month. A month is beautiful. A month of molasses and grains. He studies for a league. The river is crooked for a league. The mountain is for a league. Why "continuous connection"? He studies for two days of the month. The mountain is in a part of the league. In phrases like "having put on the robe in the forenoon," "on one occasion the Blessed One," "this night the four great kings," and so on, the accusative case for words denoting time is established precisely because of continuous connection. Or, it is due to the frequent prescription of case inversion. Completion of an action, the attainment of a result, is "apavagga." When this is understood, the instrumental case is preferred for time and distance in continuous connection with an action. This too is established as an instrument, as in "the recitation was learned in a month," "the recitation was learned in a league." But in the case of non-completion, due to not being the most effective means, and the absence of instrumentality, the accusative case is used, as in "the recitation was learned for a month, but it was not grasped by him." Among the cases, for words denoting time and distance, the locative and ablative cases are preferred, as in "Devadatta, having eaten today, will eat in two days, will eat from two days." "This arrow-shooter hits the target in a league, hits the target from a league." These too are established here by the choice of their respective case forms. 4. For the causative of verbs of motion, knowledge, eating, sound, intransitive verbs, and verbs like "bhaj." Of verbs of going, of verbs of knowing, of verbs of eating, of verbs of sound, For intransitive verbs like 'bhajja' and others, when used causatively, the agent takes the accusative case. And by its power, it is understood that the agent's action becomes the object. He makes the student go to the village, He makes the student travel to the village, He makes the student understand the Dhamma, He makes the student know the Dhamma, He makes the student eat the sweet cake, He makes the student eat the sweet cake, He makes the student study the Veda, He makes the student recite the Veda, He makes Devadatta eat, He makes Devadatta eat, He makes another fry, He makes another pound, He makes another spread. What is meant by 'of these very ones'? Yaññadatta cooks rice by Devadatta. What is meant by 'causative'? Devadatta goes. When Yaññadatta makes Devadatta go, and another makes him go, then it should be "Yaññadatta makes Devadatta go by another..." because 'gamayati' means 'to make go'. 5. Or for 'hara' and others. For 'hara' and others, when used causatively, the agent takes the accusative case, or not. He makes Devadatta carry the load, or by Devadatta. He makes Devadatta eat the gruel, or by Devadatta. He makes Devadatta make the mat, or by Devadatta. He shows the king to the people, or by the people. He makes Devadatta salute the teacher, or by Devadatta. 6.