English
wise and radiant." In this Pāli, by seeing the nominative plural "pakkhī", it should be understood that the nominative and accusative plural forms like "daṇḍī" are stated. One who is, one who is, ones who are. One who is, one who is, ones who are, ones who are. By one who is, by ones who are, by ones who are. To/of one who is, to/of ones who are, to/of ones who are. From one who is, from one who is, from one who is, from ones who are, from ones who are. To/of one who is, to/of ones who are, to/of ones who are. (In one who is) in one who is, in one who is, in ones who are. O one who is, O one who is, O ones who are. Similarly, one who distinguishes, one who esteems, one who despises, one with a banner, one with a retinue; happy one, sick one, moon, leper, one with a crown, skillful one, strong one. Ascetic with matted hair, yogi, elephant, one with a vehicle, one with a spear, one with a pestle, one with fruit; elephant, minister, wise one, intelligent one, fortunate one, enjoyer, one with claws, peacock. Righteous one, one of the Sangha, knowing one, existent one, elephant, one with eyes, bird, one with tusks; one with a kingdom, one with an umbrella, one with a garland, one with a hide, wanderer, generous one, desirous one, master. Wrestler The evil-doer, the slayer of beings, lives long; The speaker of Dhamma, the lion-roarer, lies on the ground, quickly departs. The fault-finder and the living being, and the famous ones, etc.; Some distinction of these is stated in part. Indeed, in masculine words ending in -ī, such as "vajjadassī" (fault-finder) and "pāṇī" (living being), forms like "vajjadassinaṃ" and "pāṇine" also occur in the locative plural case. And here— "As one would see a discoverer of treasures, a fault-finder; Thus old age and death overcome the living being. The moon approaches the sky. Having afflicted the mind of the elephant, the famous one; He was cut off with the kingdom, then became a middle forest. Oh, how happily we live, without hatred among the hateful." Such usages should be understood. This method is also found in words like "daṇḍī" (staff-bearer), as words like "daṇḍī" and "vajjadassī" have a similar inflection. Therefore, in usage, one should conjugate "daṇḍiṃ, daṇḍinaṃ, daṇḍino, daṇḍine." In the locative plural, one should conjugate "daṇḍismiṃ, daṇḍimhi, daṇḍini, daṇḍine, daṇḍīsu, daṇḍinesū." This method should be applied to masculine words ending in -ī, excluding "gāmaṇī" (leader) and "senānī" (general), as appropriate. This is the determined classification of the nominal declension of masculine words ending in -ī in their natural form. The masculine words ending in -ī, in their natural form, are concluded. Now, since the words derived from the root "bhū" (to be) ending in -u are already explained, we will complete the nominal declension of other masculine words ending in -u in their natural form. Which are they? "Bhikkhu (monk), hetu (cause), setu (bridge), ketu (banner), rāhu (Rahu), bhāṇu (sun), khāṇu (stump), saṅku (stake), ucchu (sugarcane), veḷu (bamboo), maccu (death), jantu (creature), sindhu (river), bandhu (relative), ruru (deer), neru (Meru), sattu (enemy), babbu (cat), paṭu (clever), bindu (drop), garu (heavy)," etc. Bhikkhu, bhikkhū, bhikkhavo. Bhikkhuṃ, bhikkhū, bhikkhavo. Bhikkhunā, bhikkhūhi, bhikkhūbhi. Bhikkhussa, bhikkhuno, bhikkhūnaṃ. Bhikkhunā, bhikkhusmā, bhikkhumhā, bhikkhūhi, bhikkhūbhi. Bhikkhussa, bhikkhuno, bhikkhūnaṃ. Bhikkhusmiṃ, bhikkhumhi, bhikkh ūsu. O monk, O venerable monks, O monks, O monks. Bhikkhu and others, and similar ones, should be understood thus. And this distinction here should be known: cause, causes, causes, causes. Cause, causes, causes, causes. O cause, O venerable causes, O causes, O causes. The rest is like bhikkhu. Or, by seeing forms like "hetuyā", the masculine form "hetuyā" should be desired in the locative case, similar to the feminine form "dhenuyā". Indeed, some masculine forms are similar to some feminine forms. How is that? "Rise, Katta, quickly. Come, Bāle, make it, the great powerful Kusarāja. By brother, by mother, by ruler, by night, causes, cows, by mind, by ghost." By seeing this method, in examples like "hetuyā three, adhipatiyā seven, Rise, Katta," the thought of gender confusion should not be produced. Being, beings, beings, beings, beings. Being, beings, beings, beings, beings. O being, O venerable beings, O beings, O beings. The rest is like bhikkhu. Teacher, teachers, teachers, teachers. Teacher, teachers, teachers, teachers. O teacher, O venerable teachers, O teachers, O teachers. The rest is like bhikkhu. Here, however, is the Pāli example: "And all teachers of the husband, the wise one reveres." There, the vocative word "bhikkhave" is seen only in prose passages, not in verses. The word "bhikkhavo" is seen only in verses, not in prose passages. Furthermore, the vocative word "bhikkhave" is seen only in contexts of sandhi in the Pāli address of a disciple to monks, not in contexts without sandhi. But in the Pāli address of the Buddha to monks, it is seen both in contexts of sandhi and without sandhi. The vocative word "bhikkhavo" is seen in the Pāli address of the Buddha to monks, both in verses and in prose passages, but only in contexts of sandhi. But it is not seen in the Pāli address of a disciple to monks; this is the distinction between the two. to be seen. Thus, in phrases like, "And thus, monks, you should recite this training rule," the word "monks" is seen only in prose passages. In phrases like, "These three hundred monks, with clasped hands, entreat," the nominative plural "monks" is seen only in verses. In phrases like, "Venerable Sāriputta addressed the monks, 'Friends, monks'," the word "monks" is seen in the context of sandhi in the address of a disciple to monks. But in phrases like, "The Buddha addressed the monks, 'Do you wish to hear, monks?'" and "Here, monks, the monks," the word "monks" is seen in the address of the Buddha to monks, both in sandhi and non-sandhi contexts. In phrases like, "In the forest, at the root of a tree, or in an empty house, monks," and "There, indeed, the Blessed One addressed the monks, 'Monks'," the vocative word "monks" in the Buddha's address to monks is seen in verses and also in prose passages only in the context of sandhi. Thus – The word "monks" is seen in prose, in two ways; Since it occurs in sandhi and non-sandhi contexts. The word "monks" is seen in verse and also in prose; And in the word, in the context of sandhi, it is indicated. This is the discriminative analysis of the nominative word-declension of masculine nouns ending in -u, which are natural forms. The natural form of -u ending, masculine -u ending, is finished. Now we will explain the nominative word-declension of the natural form of "self-existent" and similar words – Self-existent (nom. sg.), self-existent (nom. du.), self-existent (nom. pl.). Self-existent (acc. sg.), self-existent (acc. du.), self-existent (acc. pl.). By the self-existent (inst. sg.), by the self-existent (inst. du.), by the self-existent (inst. pl.). To the self-existent (dat. sg.), to the self-existent (dat. sg.), to the self-existent (dat. pl.). From the self-existent (abl. sg.), from the self-existent (abl. sg.), from the self-existent (abl. sg.), from the self-existent (abl. du.), from the self-existent (abl. pl.). Of the self-existent (gen. sg.), of the self-existent (gen. sg.), of the self-existent (gen. pl.). In the self-existent (loc. sg.), in the self-existent (loc. sg.), in the self-existent (loc. pl.). O self-existent (voc. sg.), O self-existent (voc. du.), O self-existent sirs (voc. pl.), O self-existent (voc. pl.). Similarly, "lord," "overpowering," "pervading," and so on. Sa All-knower, all-knowers (dual), all-knowers (plural). The all-knower, all-knowers (dual), all-knowers (plural). O all-knower, O all-knowers (dual), O all-knowers (plural), in the remaining cases the words are like 'bhikkhu'. Thus 'vidū', 'viññū', 'kataññū', 'maggaññū', 'dhammaññū', 'atthaññū', 'kālaññū', 'rattaññū', 'mattaññū', 'vadaññū', 'avadaññū', and so on. There, in "those who have attained humanity, the generous, free from stinginess," the word "vadaññū" (generous) is seen as a plural in the sense of 'each one'. Therefore, for 'sayambhū', 'sabbaññū', and so on, the plural usage in the sense of 'each one' should also be understood. Moreover, in words like 'vidū', 'viññū', and so on, since the feminine form "paracittavidunī" (knower of others' minds) is seen, when speaking in the feminine gender, the word-paradigm should be formed like 'itthi': 'vidunī, vidunī, viduniyo.' 'Viduniṃ, vidunī, viduniyo.' 'Viduniyā,' and so on. Similarly, in "the discerning are capable of knowing well-spoken and ill-spoken, coarse and not coarse," since "viññū" (discerning) is seen in the feminine gender, and in "the angry and ungrateful, slanderous and betrayers of friends," since "akataññū" (ungrateful) is also seen in the feminine gender, the word-paradigm should be formed like 'jambū': 'viññū, viññū, viññuyo.' 'Viññuṃ, viññū, viññuyo.' 'Viññuyā,' and so on. And 'kataññū, kataññū, kataññuyo.' 'Kataññuṃ, kataññū, kataññuyo.' 'Kataññuyā,' and so on. Thus, also for 'maggaññū', 'dhammaññū', and so on. However, in the word "sayambhū", since "sayambhu ñāṇaṃ gotrabhu cittaṃ" (self-existent knowledge, lineage-originating mind) is seen, when speaking in the neuter gender, the 'āyu' paradigm should also be taken for the neuter: 'sayambhu, sayambhū, sayambhūni.' 'Sayambhuṃ, sayambhū, sayambhūnī,' and so on. This method should be applied to the rest as appropriate. This is a definitive explanation of the nominal word-paradigm division for the basic forms of masculine words ending in -ū. The masculine words ending in -ū, whose basic form ends in -ū, are concluded. Thus, in all respects, the nominal word-paradigm division for the basic forms of masculine words is completed. However, since this entire (work)