English
This is the analytical division of nominal word series for masculine words ending in 'ṃ' (niggahīta), with clear determination. The masculine words ending in 'ṃ' (niggahīta) whose nature is to end in 'ā' are finished. Now I will explain the division of nominal word series for the natural form of "dhanabhūti" and other similar words, making the opinion of former teachers my guide. Fire, fires (dual), fires (plural). Fire (acc. sg.), fires (acc. dual), fires (acc. pl.). A By fire, by fires, by fires. To fire, of fire, of fires. By fire, by fires, by fires. To fire, of fire, of fires. In fire, in fire, in fires. O fire, O fires, O sirs, fires. The opinion of Yamaka Mahāthera. Although here, in the place of the ablative case forms, "aggismā, aggimhā" have not appeared, nevertheless, they should be taken (as valid) due to the observation of similar usages in various places. And the order "aggina, aggismā, aggimhā" should be understood. Dhanabhūti, Dhanabhūtī, Dhanabhūtayo. Dhanabhūti, Dhanabhūtī, Dhanabhūtayo. By Dhanabhūti, by Dhanabhūtī, by Dhanabhūtībhi. To Dhanabhūti, of Dhanabhūti, of Dhanabhūtī. By Dhanabhūti, from Dhanabhūti, from Dhanabhūti, by Dhanabhūtī, by Dhanabhūtībhi. To Dhanabhūti, of Dhanabhūti, of Dhanabhūtī. In Dhanabhūti, in Dhanabhūti, in Dhanabhūtī. O Dhanabhūti, O Dhanabhūtī, O sirs, Dhanabhūtayo. Siribhūti, Sotthibhūti, Suvatthibhūti, fire; Fire, light, curds, hand, sage, joint, monk, jewel. Sickness, knot, sun, fist, poet, mountain, monkey, treasure; Belly, bladder, method, rice (plant), rice (grain), heap, snake, ink. Satisfaction, hair, worm, body, enlightenment, lamp, lord, Hari; Enemy, wealthy, whale, bud/strife, charioteer, ocean, folded hands, Lord, king, sword, relative, without substratum; Concentration, ocean, etc., are considered like Dhanabhūti. Or, among these, for the word "adhipati", due to the Pāli usage "adhipatiyā sattā" (beings of the lord), the seventh case form "adhipatiyā" should also be desired. Moreover, in the Pāli phrase "asāre sāramatino" (those who perceive essence in the non-essential), due to the observation of the substitution of "no" for the "yo" ending from an i-ending compound word, sometimes, for i-ending compound words like "adhipati" etc., forms like "adhipatino" etc. should also be desired as individual usage forms, just as for ī-ending words like "daṇḍī" (staff-bearer) etc., forms like "daṇḍino" etc. are individual usage forms for dative/genitive cases. However, for compound words like "gahapati" (householder), "jānipati" (husband) etc., such individual usage forms are not desired. should be taken as "householders, spouses," and so on, according to the context. In the vocative case of the words "isi" and "muni," the forms "ise, muse" should also be taken, as seen in "May a son be born, O sage. Receive, O great recluse." Regarding the words "aggini" and "gini" that we have mentioned here, some say this: "The word 'aggini' is used only in the singular sense, not in the plural sense or in other usages." Some say, "There is no word 'aggini' in Pāli, only the word 'gini' exists." Some say, "There is no word 'gini,' only the word 'aggini' exists." All of this is not correct, because both "aggini" and "gini" are found, and they can be used in all cases and in both numbers. Thus, in the Kokālika Sutta of the Sutta Nipāta: "Indeed, they do not speak pleasantly, those who speak, they do not rush forward, they do not seek refuge; They lie on scattered embers, they enter a blazing fire." In this passage, "agginiṃ" is seen as an accusative case. Therefore, the Aṭṭhakathā teacher said, "agginiṃ sampajjalitaṃ means a fire blazing with flames on all sides." And in the same Kokālika Sutta of the Sutta Nipāta: "Then they enter an iron pot blazing with fire; Indeed, they are cooked in them for a long night, in those similar to fire, in the midst of the current." In this passage, because it is a compound, "agginisañjalitaṃ" means "blazing with fires," and "agginisamāsu" means "similar to fires." Thus, through the method of compounding, the instrumental case "agginīhi" is also seen. The word "gini" is also found in Pāli. Thus, in the Cūḷabodhi-cariyā, the word "gini" is seen: "That very wood it burns, from which that fire is born." Some here speak of the elision of the 'a' vowel due to sandhi, and the elision of the 'g' of the initial consonant cluster, but that is also not correct, because in the commentary to that Pāli passage, "yasmā means from which wood. Gi fire is fire,” thus by explaining the word ‘gini’ in this way. Similarly, in the commentary on the Dhaniya Sutta, “The hut is thatched, the fire is kindled,” it is said, “kindled means brought or lit. Gini means fire.” And likewise, in the commentary on the Theragāthā, “A great fire is burning, it is extinguished without fuel,” it is said, “gini means fire.” If the word ‘gini’ did not exist separately, the commentators would explain the meaning of “fire arises,” etc., by parsing the words as “aggini arises,” etc. Since they did not explain it in this way, but rather said, “gini means fire,” it is known that “the word ‘gini’ also exists separately.” Those who say “the word ‘gini’ does not exist” their statement should not be accepted, because the word ‘gini’ is found in the Dispensation. Indeed, in the commentary on the Suttanipāta, in the explanation of the passage, “The hut is thatched, the fire is kindled,” it is stated immediately after the definition, “in those places, ‘aggini’ is called ‘gini’.” Therefore, we shall compose a verse here – In the middle of the Videha country, that which is known by name; The country of the mountains, beautiful and delightful to see. There, a beautiful city exists, named Dhammakoṇḍava; In that place, the language of the people, is indeed ‘gini’. “Gini, ginī, ginayo,” thus the wise ones declare; The word-paradigm, is just like that of the word ‘aggi’, O wise one. Thus, it should be understood that just as the words ‘alābu’ and ‘lābu’ exist, so too do the words ‘aggini’ and ‘gini’ appear in the Buddha’s teachings. Just as the word ‘aggini’ is established to be inflected in all cases and in both numbers, so too is the word ‘gini’ established. Therefore, here are the inflections: Aggini, agginī, agginayo. Agginiṃ, agginī, agginayo. Aggininā, agginīhi, agginībhi. Agginissa, agginīnaṃ. Aggininā, agginismā, agginimhā, agginīhi, agginībhi. Agginissa, agginīnaṃ. Agginismiṃ, agginimhi, agginīsu. Bho aggini, bhavanto agginī, bhavanto agginayo. Gini, ginī, gin fire. All should be joined thus: "fire, of fire, by fire, with fire." Thus, according to the Pāli method, the nominal declension of the words aggini and gini is joined. Or, just as in Sanskrit, words spoken with conjunction, like "sattva paddhasvāminī," upon reaching the Magadhan language, are seen in Pāli pronounced without conjunction, as "sattavapadumasuvāminī," as in "and you are the best being," and so on; similarly, in Sanskrit, the word "agnī," spoken with conjunction, upon reaching the Magadhan language, is seen in Pāli pronounced with a conjunctive 'n', as "agginī," as in "entering the blazing fire," and so on. And just as the word "agni," which belongs to Sanskrit, is declined by grammarians in all cases and three numbers; similarly, the word "aggini," which belongs to the Magadhan language, must also be declined in all cases and two numbers. Therefore, it is declined by us here. And the word "gini," being synonymous with "aggini" and slightly similar in form, is also to be understood as declined in the same way. Here it might be asked: If the word "aggini" is to be declined in all cases and numbers, then why does Kaccāyana show the substitution of "ini" for the end of "aggi" before the "si" ending with the rule "aggissinī"? It is true. Just as, having set aside nine times, for the remaining ten, after making the substitution of "nava" for the "yo" ending, and then the substitution of "uti" for the "yo" ending, when the form "navutī" is produced, again, having established "navutī" as the base, and then forming the "naṃ" ending, the form "navutīnaṃ" is produced. In the feminine gender, however, having formed the "nādi" singular endings, and then making the substitution of "yā" for them, the form "navutiyā" is produced. Thus, usages like "the excellent doctrine of ninety-six heretical sects, which is the Sugata's discipline, surrounded by ninety thousand swans," and so on, are seen. Similarly, even when the form "agginī" is produced by making the substitution of "ini" for the end of "aggi" before the "si" ending, again, having established "agginī" as the base, and then forming the "yo," "aṃ," "nā," and other endings, "aggini, agginī, agginayo" "Agginiṃ, agginī, agginayo. Aggininā" and so on, how will they not be formed? This determination should be made. This is the determined division of noun paradigms for masculine nouns ending in -i, in their natural form. The masculine nouns ending in -i, whose natural state is ending in -i, are concluded. Now we will explain the division of noun paradigms for 'bhāvī' in its natural form, and for others similar to it, taking the opinion of former teachers as our guide. Staff-bearer, staff-bearers, staff-bearers. Staff-bearer, staff-bearers, staff-bearers. By a staff-bearer, by staff-bearers, by staff-bearers. To/of a staff-bearer, to/of staff-bearers, to/of staff-bearers. From a staff-bearer, from staff-bearers, from staff-bearers. To/of a staff-bearer, to/of staff-bearers, to/of staff-bearers. In/on a staff-bearer, in/on a staff-bearer, in/on staff-bearers. O staff-bearer, O staff-bearers, O staff-bearers. Yamaka Mahāthera's opinion. Although here the instrumental singular "daṇḍinā", and the ablative singular "daṇḍismā, daṇḍimhā", and the locative singular "daṇḍinī" are not present, nevertheless, they should be understood by seeing similar usages in various places. "Speak, friend, being permitted, only of meaning and Dhamma; for there are young birds,