English
Similarly, the nominal paradigms for "bhūti (being), satti (power), patti (attainment), vutti (conduct), mutti (release), kitti (fame), khanti (patience), titti (satisfaction), siddhi (success), iddhi (psychic power), vuddhi (growth), suddhi (purity), buddhi (intellect), bodhi (enlightenment), pīti (joy), nandi (delight), mati (mind), asani (thunderbolt), vasani (dwelling), sati (mindfulness), gati (going), vuḍḍhi (growth), yuvati (young woman), aṅguli (finger), bondi (body), diṭṭhi (view), tuṭṭhi (satisfaction), nābhi (navel)" and so on, should be constructed. Moreover, from observing usages like "Nights go unfailingly. Both by day and by night they carry tribute. Not four fingers from the earth. He sleeps lamenting on the earth. He ties the noose fallen on the earth. He fastens it to his neck. And these navels are adorned with a hundred lines. They shine like lightning, delighted in a hundred ways," this particular variation of nominal paradigms for words like ratti, bhūmi, nābhi, etc., should be understood. How? Night, nights, nights (plural), nights (alternative plural). Night, nights, nights (plural), nights (alternative plural). By night, by night (alternative), by nights, by nights. Of night, of night (alternative), of nights. From night, from night (alternative), from nights, from nights. For night, for night (alternative), for nights. In night, in night (alternative), in night (alternative), in night (alternative), in nights. O night, O nights, O nights, O nights (alternative plural). Here, excluding the form "ratto," all should be understood as "Earth, earths, earths (plural), earths (alternative plural)." Navel, navels, navels (plural), navels (alternative plural). Navel, navels, navels (plural), navels (alternative plural). By navel, by navel (alternative), by navels, by navels. Of navel, of navel (alternative), of navels. From navel, from navel (alternative), from navels, from navels. Of the navel, of the navel, of the navels. In the navel, in the navel, in the navel, in the navel, in the navels. O navel, O navels, O navels, O navels. Enlightenment, enlightenments, enlightenments, enlightenments. Enlightenment, enlightenment, enlightenment, enlightenments, enlightenments, enlightenments. By enlightenment, by enlightenment, by enlightenments, by enlightenments. Of enlightenment, of enlightenment, of enlightenments. From enlightenment, from enlightenment, from enlightenments, from enlightenments. Of enlightenment, of enlightenment, of enlightenments. In enlightenment, in enlightenment, in enlightenment, in enlightenment, in enlightenments. O enlightenment, O enlightenments, O enlightenments, O enlightenments. Here, however, because of seeing varied Pāli usages like "O Conqueror, awaken in enlightenment. Apart from enlightenment, by asceticism," a varied declension table has been stated. And all this method should be applied elsewhere as appropriate. This is a definite explanation of the declension table of the natural forms of feminine nouns ending in -i. Feminine nouns ending in -i, which are irregular in their -i ending. Finished. Now we shall explain the declension table of words like "bhūrī" and others, making the opinion of former teachers our guide – Woman, women, women. Woman, women, women. By woman, by women, by women. Of woman, of women. From woman, from women, from women. Of woman, of women. In woman, in woman, in women. O woman, O women. The opinion of the Great Elder Yamaka. "Bhūrī, bhūrī, bhūriyo. Bhūriṃ, bhūrī, bhūriyo" is like "itthī". Thus, the declension table for words like "bhūtī", "bhotī", "vibhāvinī", etc., which are formed from the root "bhū", and other feminine nouns ending in -ī, should be constructed. Here, other words ending in -ī are: And aunt, and sister, nun, female ascetic, she-goat; Tank, pond, goddess, female naga, female yakkha, queen. And female slave, and brahmin woman, one with lost mindfulness, one who goes swiftly; And "Sākiyānī" and so on, these are indeed usages. There, the forms for "pokkharaṇī", "dāsī", "brāhmaṇī", etc.; May also be otherwise in verses and prose, as appropriate. For "Kusāvatī" and so on, especially in verses; The forms are different, speak from the singular. "Kāsī “Avantī” and so on, should be said in the plural; “Candavatī” and so on, according to the usage. Thus indeed: “The ponds were well-made. And those seven hundred wives, and seven hundred slave women. And I will lead the children, attendants of the brahmin woman. The rivers flow. On the bank of the river Nerañjarā. Let there be a dwelling for Lakkhī. In Bārāṇasī, O great king, the crow king resided; By eighty thousands, well-winged, he was surrounded. The king, just like Vessavaṇa in Naḷiñña.” By seeing such Pāli texts, the specific noun declensions for “pokkharaṇī” and so on, should be applied. How? Having said “pokkharaṇī, pokkharaṇī, pokkharaṇiyo, pokkharañño. Pokkharaṇi” and so on, in the instrumental, dative, ablative, and genitive singular places, “pokkharaṇiyā, pokkharaññā” should be said. But in the locative singular places, “pokkharaṇiyā, pokkharaññā, pokkharaṇiyaṃ, pokkharañña” should be said. And everywhere, the words should be made complete. Similarly, having said “dāsī, dāsī, dāsiyo, dāsyo. Dāsiṃ, dāsiyaṃ, dāsī, dāsiyo, dāsyo,” in the instrumental singular places and so on, “dāsiyā, dāsyā” should be said. But in the locative singular places, “dāsiyā, dāsyā, dāsiyaṃ, dāsya” should be said. Everywhere, the words should be made complete. But here, by seeing usages like: “strikes with a stick, like a slave woman born in the house. I will touch liberation,” the word “dāsiya” is said by way of the ‘yamādesa’ substitution for the ‘aṃ’ ending. And among those, in “like a slave woman born in the house,” another grammatical rule is found besides the ‘yamādesa’ for the ‘aṃ’ ending. How? Just as “dahariyā” is said for “daharī,” so “dāsiyā” is said for “dāsī.” But here, “I see a young woman, a maiden of charming appearance” and “those who gave it to the old man, thus when there is a young woman” are Pāli examples. The word “dāsiya” is said out of a desire for usage, in this… In the sense of 'dāsī' (female slave): 'dāsiyā, dāsiyā, dāsiyāyo. Dāsiyaṃ, dāsiyā, dāsiyāyo. Dāsiyāyā' the noun paradigm is formed just like the word 'kumāriyā' (maiden) following the 'kaññā' (maiden) pattern. Thus, the Pāli phrase 'kumāriye upaseniye' is seen. Similarly, 'pupphavatiyā, pupphavatiyaṃ, pupphavatiyāya, pupphavatiyāyaṃ, bhoti pupphavatiye' forms a noun paradigm in the singular, based on the 'kaññā' pattern. Here, the Pāli text and commentary passage are examples: 'In the past, this Bārāṇasī was named Pupphavatī. The king was of cruel deeds, a sole king in Pupphavatī. Go forth by the east of Pupphavatī.' Another method: in phrases like 'dāsiyā dahariyā kumāriyā', the substitution of 'y' for 'k' should also be noted. For the word 'brāhmaṇī', having said 'brāhmaṇī, brāhmaṇī, brāhmaṇiyo, brāhmaṇyo. Brāhmaṇi' and so on, in places like the instrumental case, the singular forms 'brāhmaṇiyā, brāhmaṇyā' should be stated, and all forms should be made complete. For the word 'nadī', having said 'nadī, nadī, nadiyo, najjo. Nadi' and so on, 'nadiyā, najjā' and 'nadiyaṃ, najja' should be stated, and all forms should be made complete. Indeed, in feminine nouns, when the nominative plural is seen, the accusative plural, even if not present, is also considered seen. Similarly, when the accusative plural is seen, the nominative plural, even if not present, is also considered seen. And when any one of the instrumental, dative, ablative, genitive, or locative cases is seen, any other is also considered seen. Thus, in 'dāsā ca dāsyo anujīvino cā' (slaves and female slaves and dependents), when 'dāsyo' as nominative plural is seen, the other 'dāsyo' as accusative plural, being similar, is also considered seen. 'And if Sakka would grant me a boon, and that boon would be obtained by me; For one night or two nights, I would be a protector; Having sported with Ummādantī, then I would be the king of Sivi.' Here, 'ummādantyā' being seen in the instrumental case... and similar forms of the dative, ablative, genitive, and locative cases are also seen. In "Brāhmaṇyā paricārake" (servants of the brahmin woman), where "brāhmaṇyā" is seen in the genitive case, similar forms of the instrumental, dative, ablative, and locative cases are also seen. In "Seti bhūmyā anutthunaṃ" (he sleeps lamenting on the ground) and "pathabyā cārupubbaṅgī" (the beautiful foremost of the earth), where "bhūmyā" and "pathabyā" are seen in the singular locative case, similar forms of the instrumental, dative, ablative, and genitive cases are also seen. In "Bārāṇasyaṃ mahārājā" (the great king in Bārāṇasī), where "bārāṇasyaṃ" is seen in the locative case, other similar locative forms such as "brāhmaṇyaṃ, ekādasyaṃ, pañcamyaṃ" are also seen. And such forms are adopted by the ancient teachers, even the foremost ones, in the composition of verses. In the Dispensation too, such forms are mostly found in verses. Kusāvatī. Kusāvatiṃ. Kusāvatiyā, kusāvatyā. Kusāvatiyaṃ, kusāvatyaṃ. Bhoti kusāvati. Bārāṇasī. Bārāṇasiṃ. Bārāṇasiyā, bārāṇasyā. Bārāṇasiyaṃ, bārāṇasyaṃ, bārāṇassaṃ. Bhoti bārāṇasi. Naḷinī. Naḷiniṃ. Naḷiniyā, naḷiññā. Naḷiniyaṃ, naḷiññaṃ. Bhoti naḷini. Others should also be similarly applied. However, when it comes to verses, forms like "kusāvatimhi, bārāṇasimhi, naḷinimhi" should also be applied. Indeed, in the Pāli canon, feminine forms ending in "-mhi" like "kusāvatimhi" are found only in verses, not in prose compositions. But in the Akkharasamaya (grammar), such forms are not prohibited, as seen from "nadimhā cā" and so on. However, if a feminine form like "sammādiṭṭhimhi" is seen in prose compositions in the commentaries, it should be understood as stated due to a change of letters, because in prose, "sammādiṭṭhiyaṃ, paṭisandhiyaṃ, sugatiyaṃ, duggatiyaṃ" and so on are seen.