English
"If one goes forth from home to homelessness, one becomes an Arahant, a Perfectly Self-Enlightened One, in the world, Vivaṭacchadā." And also based on the Pāli passage "in the world, Vivaṭacchado," as 'o'-ending. It should be said in the avasa way: "vivaṭacchado, vivaṭacchadā, vivaṭacchadaṃ, vivaṭacchade." It should be said in the missaka-avasa way: "vivaṭacchadā, vivaṭacchado, vivaṭacchadāno, vivaṭacchadā. Vivaṭacchadānaṃ, vivaṭacchadaṃ, vivaṭacchadāne, vivaṭacchade." Now the nominal declension of the word 'vattaha' is stated: 'Vattaha' means Sakka. Vattaha, Vattahas. Of Vattaha, to Vattaha. From Vattaha, with Vattahas, by Vattahas. Of Vattaha, of Vattahas. From Vattaha, with Vattahas, by Vattahas. Of Vattaha, of Vattahas. In Vattaha, among Vattahas. O Vattaha, O Vattahas (respectful). Or also, "O Vattaha, O Vattahas." Now the nominal declension of the word 'vuttasira' is stated: Vuttasira, Vuttasira, Vuttasiras. Of Vuttasira, to Vuttasira. From Vuttasira, with Vuttasiras, by Vuttasiras. Of Vuttasira, of Vuttasiras, from Vuttasira, with Vuttasiras, by Vuttasiras. Of Vuttasira, of Vuttasiras. In Vuttasira, among Vuttasiras. O Vuttasira, O Vuttasiras (respectful). The reading 'vuttasiro' (o-ending) is also seen. Now the nominal declension of the word 'yuva' is stated: Youth, youth, youths, youths. Of youth, youth, to youth, to youth. From youth, by youth, by youth, with youths, by youths, with youths, by youths. Of youth, of youth, of youths, of youths. From youth, from youth, from youth, with youths, by youths, with youths, by youths. Of youth, of youth, of youths, of youths. In youth, in youth, in youth, in youth, in youth, in youth, among youths, among youths, among youths. O youth, O youths, O youths (respectful). In this place, the a-ending method in one part, and the o-ending method entirely, and the o-ending method in one part, these three methods are seen. Also for the word 'maghava', beginning with "maghavā, maghavā, maghavāno, maghavānā," the teachers make the nominal declension just like that of the word 'yuva'. Grammar. In the Pāli Canon, however, it is said with reference to qualities: "Maghavā stands, Maghavants stand. He sees Maghavant, he sees Maghavants. Done by Maghavant, done by Maghavants, done by Maghavants. Given to Maghavant, given to Maghavants. Issued from Maghavant, issued from Maghavants, issued from Maghavants. Possession of Maghavant, possession of Maghavants. Established in Maghavant, established in Maghavants. O Maghavā, O Maghavants." And similarly in the Cūḷanirutti. This corresponds and agrees with the Pāli Canon. For in the Pāli Canon it is said: "Sakka, Mahāli, the lord of devas, when he was a human being in the past, was a young man named Magha, therefore he is called Maghavā." By this, the formation of the word "Maghavā" is shown, meaning "he has the name Magha," by means of the suffix -vant which denotes possession. Therefore, its declension should be formed like that of the word "guṇavantu" (possessing qualities). Now the declension of the word "addhā" is stated. The form "addhā" (nominative singular) which is seen in the sense of time and path, as in "the past time," "a long, very difficult path," is similar to the indeclinable word "addhā" which means "certainly," as in "certainly this mantra-word is very difficult to see." But indeclinables do not have declensions; only nouns have declensions. Addhā, addhā, addhāno. Addhānaṃ, addhāne. Addhunā, addhānehi, addhānebhi. Addhuno, addhānaṃ. Addhunā, addhānehi, addhānebhi. Addhuno, addhānaṃ. Addhani, addhāne, addhānesu. Bho addha, bhavanto addhā, addhāno. Here we will show some usages: three times. One who has crossed over the paths. By this long time. By the passing of a long time. The moon, like the fifteen of the path. There was in past time, a monk, a lamp of patience. It will be known as time passes. And so on, should be understood. This rule should also be known here: "addhānaṃ" (accusative plural) The form is stated in the singular, and in the dative and genitive plural. In phrases like "one who has set out on a long journey," the word "addhāna" (long journey), which denotes a long path, is similar to a neuter noun due to similarity of sound. Now the declension of the word "muddha" is stated – Muddhā, muddhā, muddhāno. Muddhaṃ, mudde, muddhāne. Muddhānā, muddhehi, muddhebhi. Muddhassa, muddhānaṃ. Muddhānā, muddhehi, muddhebhi. Muddhassa, muddhānaṃ. Muddhani, muddhanesu. Bho muddha, bhavanto muddhā, muddhāno. Thus, dissimilar words become like "abhibhavitā." Thus, in various ways, words ending in -ā, similar to "abhibhavitā" such as "vatta" etc., and dissimilar ones like "guṇavā" etc., and "rājasā" etc., have been shown, along with their declensions. If a person, of a wise nature, applies himself here; His supreme knowledge will flourish in various usages. Thus, in the Saddanīti treatise, made for the skill of the discerning in the modes of expression in the nine-fold Pitaka with commentaries, the section on declensions of basic forms of masculine nouns ending in -ā, with explanations, is named the Sixth Chapter. Masculine nouns ending in -ā, whose basic form ends in -u or -a, are concluded. 7. Declension of Masculine Nouns ending in Niggahīta Now, having taken the opinion of former teachers as a guide, we shall explain the declension of the basic forms of masculine nouns ending in niggahīta, such as "bhavanta" (being), "karonta" (doing), etc. – Going, measuring, moving, standing, Giving, eating, hearing, cooking; Conquering, aging, falling, dying, Remembering, doing, muttering, going. Gacchaṃ, gacchanto, gacchantā. Gacchantaṃ, gacchante. Gacchatā, gacchantehi, gacchanteti. Gacchato, gacchantassa, gacchantānaṃ, gacchataṃ. Gacchatā, gacchantehi, gacchantebhi. Gacchato, gacchantassa, gacchantānaṃ, gacchataṃ. Gacchati, gacchantesu. Bho gacchaṃ, bho gacchā, bhavanto gacchanto. And other words like "gaccha" etc., and those similar to them, e This is the view of the Elder Yamaka. Although here, in the third singular case-endings and so on, words like "gacchantena, gacchantā, gacchantasmā, gacchantamhā, gacchantasmiṃ, gacchantamhī" do not appear, nevertheless, they should be understood from their usage elsewhere. There, the Elder Yamaka stated that "gacchanto, mahanto, caranto" and so on are plural only in the vocative case, and singular in the nominative case. Some, however, stated that in the nominative case, they are both singular and plural, and in the vocative case, only plural. But for "gacchaṃ, mahaṃ, caraṃ" and so on, the vocative case is singular. But we, in the Buddha's word and in many commentaries, do not see plural usages like "gacchanto, mahanto" and so on, nor vocative singular usages like "gacchaṃ, mahaṃ" and so on. But we only see nominative singular usages like "gacchanto Bhāradvājo. Sa gacchaṃ na nivattati. Mahanto lokasannivāso." Therefore, we consider such forms as not acceptable. In the Niruttipiṭaka, in the nominative and vocative cases, only the plural form of "mahanto, bhavanto, caranto" and so on is stated, not the singular. For example, there, having recited the verse "mahaṃ bhavaṃ caraṃ tiṭṭha" it is said: "mahaṃ stands, mahanto stand," and "O great one, O venerable ones, O great ones," and "bhavaṃ stands, bhavanto stand," and so on. Here, however, where the words "bhavaṃ, bhavanto" do not express the meaning of "being" (honto, hontā), there, as in "Venerable Kaccāna. May the venerable ones not speak thus," by falling into another meaning, they become singular and plural. Therefore, like the word "santo" in "good people exist in the world," and like the word "arahanto" in "Arahants, perfectly enlightened ones," the word "bhavanto" is plural... This is suitable for reflection. But the plural form of "great ones, moving ones, standing ones," and so on, does not seem suitable for reflection to us. For we do not see the use of plural endings for hundreds of such words as "going, great, moving," and so on, anywhere, apart from the words "saints, arahants, sirs." Thus indeed: In some places, in the plural, just as "knowing ones" and so on; Are seen, not so in the plural, "going ones" and so on. In some places, in the plural, "saints" and so on also; Are seen, not so in the plural, "going ones" and so on. "Arahants" in the plural, is seen absolutely; Not so are seen in the plural, "going ones" and so on. In hundreds of various readings, for "dwelling ones" and so on; The occurrence of even one in the plural, is not seen. By the rule of the plural, for the word "going one"; If taken, many faults are truly seen. Just as when one house is burnt, nearby houses are burnt; So too, in the plural sense, for the word "going one." For "dwelling ones" and so on, there might be a plural sense; The form-rule is undesirable and to be understood in many ways. Even so, since it is famous in the world that "the Nirutti Piṭaka was made by the great Arahant Mahākaccāyana, who had attained the analytical knowledges," therefore this point should be examined again and again. Although it was said here out of respect for the elder, nevertheless, making the Pāli rule paramount, the unseen plural rule should be abandoned in favor of the seen singular rule. In this way, the rule becomes beautiful among those who have been corrected. But this is our preference: "Sir, making, Arahant, being, great" these words; Are found to be dissimilar, one from another, so one should mark. "Going, moving, giving, standing, thinking, developing, speaking; Knowing, seeing" and so on, are indeed similar. There, "knowing" and so on, sometimes change; According to case, gender, and number, thus... should be cultivated. Here, the declension of the word "bhavanta" is stated. The word "bhavaṃ" indeed means "growing, being." This is the declension based on those meanings. Bhavaṃ, bhavanto, bhavantā. Bhavantaṃ, bhavante. Bhavantena, bhavantehi, bhavantebhi. Bhavantassa, bhavantānaṃ.