English
The other two, however, should be taken as either neuter or masculine, because a first singular ending in -o is found for those ending in niggahīta (ṃ) or -o. Thus, for "sons, creepers, mountains, doctrines," and so on... Thus, gender changes are to be understood because of the non-occurrence of the first singular ending in words ending in niggahīta (ṃ), and because of the observation of the first singular ending in words ending in o and ā. But this, "Do not decay, being subject to decay," should be understood as having become neuter by way of another word's meaning. Being, beings, beings. Being, beings, in the being. By the being, by the beings, by the beings. Of the being, of the beings. From the being, from the being, from the being, from the beings, from the beings. To the being, to the beings. In the being, in the being, in the being, in the beings. O being, O beings, O beings. Thus, by the method of "mind," the noun declension table is formed. By this method, the noun declension table for words ending in niggahīta (ṃ) derived from the root `bhū`, such as "great being, becoming, of beings, becoming," etc., and for other words ending in niggahīta (ṃ) such as "occurrence," etc., should be known. Occurrence, form, ear, nose, suffering, flower, meditation, knowledge; Giving, virtue, merit, evil, fault, truth, vehicle, umbrella. Cart, gold, tagara, city, crossing, walking, holding, dying; Leading, speaking, doing, cutting, dwelling, wind, becoming, sky. Nectar, sand, garland, seat, hearing, mouth; Lotus, water-lily, rain, eye, means, happiness. Protection, root, wealth, bank, blessing, lotus, fruit; Gold, lotus, grain, net, sign, foot/word, water. Limb, leaf, cemetery, saṃ, weapon, heart, forest; Stair, robe, breath, firebrand, faculty, family. Metal, grain, strength, seat, egg, object, city; Forest, bank, fig tree, etc., should be extracted. These are in all respects similar to the word "mind," but these are dissimilar. Namely – "Skin, house," etc., are declined in only one way; but "deed, strength, virtuous," etc., are in many ways. How? In the skin, in the skin, in the skin, in the skin, in the house, in the house, in the house, in the house, g In the heat, in the heat, in the heat, in the heat. Similarly, others should be applied. Action, actions, actions. Action, actions, actions. By action, by action, by action, by actions, by actions. Of action, of action, of actions. From action, from action, from action, from actions, from actions. Of action, of action, of actions. In action, in action, in action, in action, in actions. O action, O actions, O actions. But for the word "thāma", in the places of the instrumental singular and so on, "by strength, by strength, of strength, of strength," and "from strength, from strength, from strength, from strength" should be applied. But for words ending in the suffixes -vant, -mant, -imant, whose final sound is a nasal, according to usages like "a virtuous mind, a beautiful flower, an evil family" – Virtuous, virtuous ones, virtuous ones, virtuous ones. Virtuous one, virtuous ones, virtuous ones, virtuous ones. By virtuous one, by virtuous one, by virtuous ones, by virtuous ones. Of virtuous one, of virtuous one, of virtuous ones, of virtuous ones. From virtuous one, from virtuous one, from virtuous one, from virtuous one, from virtuous ones, from virtuous ones. Of virtuous one, of virtuous one, of virtuous ones, of virtuous ones. In virtuous one, in virtuous one, in virtuous one, in virtuous one, in virtuous ones. O virtuous one, O virtuous ones, O virtuous ones. Similarly, with "beautiful, beautiful ones, beautiful," etc., and with "evil, evil ones, evil," etc., should be conjugated. Moreover, here, usages like "virtuous, strong, famous, mindful, moving" should be expanded. For the word "karonta", according to usages like "a mind doing/making, a family doing/making" – Doing, doing ones, doing ones, doing ones. Doing one, doing ones, doing ones, doing ones. By doing one, by doing one, by doing ones, by doing ones. Of doing one, of doing one, of doing one, of doing ones, of doing ones. From doing one, from doing one, from doing one, from doing ones, from doing ones. Of doing one, of doing one, of doing one, of doing ones, of doing ones, k The not-crying one. He makes. The making ones, in the making one, in the making one, in the making ones. O doer, O sirs, the doing ones, the doing ones, thus it should be combined. But for the word "going", by way of usage, like "the going mind, the going family". The going one, the going ones, the going ones. The going one, the going ones, the going ones. By the going one, by the going one, by the going ones, by the going ones. Of the going one, of the going one, of the going ones, of the going ones. From the going one, from the going one, from the going one, from the going one, from the going ones, from the going ones. Of the going one, of the going one, of the going ones, of the going ones. In the going one, in the going one, in the going one, in the going one, in the going ones. O going one, O going ones, O sirs, the going ones, thus it should be combined. Thus, also in "moving, giving, standing, thinking" and so on, the nominal word-series should be combined. But for the word "great", there is some difference. For thus, seeing the neuter usage of "great", as in "the kingdom of Bārāṇasī, named 'great'", the order "great, great, great ones, great ones. Great, great ones, great ones. By the great one" should be understood. All these are dissimilar to the word "mind". This is a clear determination, the division of the nominal word-series, of the natural form, of neuter words ending in 'n'. Having the nature of ending in 'a' or 'u', ending in 'n'. The neuter gender is finished. Now, of the word "atthavibhāvi", of the meaning of "having that nature", of "what kind", we will speak of its nominal word-series, making the opinion of former teachers foremost. Bone, bones, bones. Bone, bones, bones. By bone, by bones, by bones. Of bone, of bone, of bones. From bone, from bones, from bones. Of bone, of bone, of bones. In bone, in bone, in bones. O bone, O sirs, bones, O sirs, bones. The opinion of the Elder Yamaka. Although here, in the place of the ablative case, the words "from bone, from bone" are not present, nevertheless, there... Then there, from seeing similar usages, they should be taken. Just as for the word 'aṭṭhi', so too for 'satthi', 'dadhi', 'vāri', 'akkhi', 'acchi', etc., forms occur. Meaning-clarifier, meaning-clarifiers, meaning-clarifiers. Meaning-clarifier, meaning-clarifiers, meaning-clarifiers. By the meaning-clarifier, by the meaning-clarifiers, by the meaning-clarifiers. To the meaning-clarifier, of the meaning-clarifier, of the meaning-clarifiers. From the meaning-clarifier, from the meaning-clarifier, from the meaning-clarifiers, from the meaning-clarifiers. To the meaning-clarifier, of the meaning-clarifier, of the meaning-clarifiers. In the meaning-clarifier, in the meaning-clarifier, in the meaning-clarifiers. O meaning-clarifier, O meaning-clarifiers, O meaning-clarifiers. Thus also 'dhammavibhāvi', 'cittānuparivatti', 'sukhakāri', etc. There, 'aṭṭhi', 'satthi', etc. are primary nouns because they do not depend on others, while 'atthavibhāvi', 'dhammavibhāvi', etc. are secondary nouns because they depend on others. This is a detailed analysis of the nominal declension series of i-ending neuter nouns in their natural form. The i-ending neuter noun, whose nature is to end in 'i', is completed. Now we shall explain the nominal declension series of the word 'gotrabhu' of 'katarassa', taking the opinion of the former teachers as our guide – Life, lives, lives. Life, lives, lives. By life, by lives, by lives. To life, of life, of lives. From life, from lives, from lives. To life, of life, of lives. In life, in life, in lives. O life, O lives, O lives. The opinion of Yamaka Mahāthera. Although here in the ablative case, the words 'āyusmā', 'āyumhā' are not given, nevertheless, they should be taken from seeing similar usages here and there. And here the word 'āyu' should be understood as masculine and neuter. For thus its dual gender is seen in Pāli and in the commentaries. Indeed, in phrases like "And life has been obtained by me, thus know, sir. And her life was exhausted," the word 'āyu' is masculine, and accordingly 'āyu, āyū, āyavo', etc. According to the established rule, the noun declension series should be formed as far as possible. In phrases like "Supreme is life and beauty" and "How much life does he have?", it is neuter gender. Accordingly, "āyu, āyū, āyūnī" are formed. Gotrabhu, Gotrabhū, Gotrabhūni. Gotrabhuṃ, Gotrabhū, Gotrabhūni. Gotrabhunā, Gotrabhūhi, Gotrabhūbhi. Gotrabhussa, Gotrabhuno, Gotrabhūnaṃ. Gotrabhunā, Gotrabhusmā, Gotrabhumhā, Gotrabhūhi, Gotrabhūbhi. Gotrabhussa, Gotrabhuno, Gotrabhūnaṃ. Gotrabhusmiṃ, Gotrabhumhi, Gotrabhūsu. O Gotrabhu, O Gotrabhū, O Gotrabhūni. O Gotrabhū, O Gotrabhūni, or thus the plural. This is our opinion. Thus, the noun declension series should be formed for U-stem words like "cittasahabhu" and others similar to them, which are formed from the root 'bhū'. However, the U-stem word "gotrabhū" when referring to a person, being included in the masculine gender, falls under the rule of the Omniscient One. Other words there are: "cakkhu (eye), vasu (wealth), dhanu (bow), dāru (wood), tipu (tin), madhu (honey), siṅgu (horn), hiṅgu (asafoetida), cittagu (mind-goer)" and so on. This is a definitive explanation of the noun declension series for U-stem neuter words in their natural form. U-vowel U-stem natural form. U-stem neuter gender finished. Thus, neuter genders are completely understood as being of three kinds: ending in niggahīta (ṃ), ending in 'i', and ending in 'u'. Among these, for some ending in niggahīta, a difference is seen in the singular and plural by way of the 'e' substitution. For example?