English
In the sense of 'locative/place' in phrases like: "Where the Blessed One Vipassī, the Arahant, the Perfectly Self-Enlightened One, arose in the world..." Here it is said – In direct object and in purpose, And in locative and in instrumental; In these four positions, The word 'yaṃ' occurs. The compound of the word 'yaṃ' with a subsequent word should also be understood, such as "yaṃkhandhādi, yaṃguṇā, yagguṇā". There, the analysis of the compound is: "that which is a group" becomes "yaṃkhandhādi", "those qualities" becomes "yaṃguṇā". Thus, in the Visuddhimagga: "This name is indicative of qualities, and to reveal those qualities, they recite this verse." In this context, it should be understood: "Which qualities are 'yaṃguṇā', 'yaṃguṇā' indeed are the sign, thus 'yaṃguṇanimittaṃ', from that arises the name 'Bhagavā', thus 'yaṃguṇanemittika'." Here, "yagguṇā" is explained as "whose qualities are 'yagguṇā'". Thus indeed – Even omniscience, wisdom, whose qualities it might not know; Then who would know him, that Buddha, adorned with virtues, I salute. In ancient compositions, "whose qualities are 'yagguṇā'" should be understood. In the compound of the word 'yassa', together with other words, indeed; Either the coming of niggahīta, or a doubling may occur in two ways. Thus, the compounding of the word 'yassa' should be noted. Now, the nominal declension of the word 'ta' is stated – He, they. Him, that, them, those. By him, by that, by them, by those. To him, to that, to them, to those (of them). From him, from that, from them, from those. To him, to that, to them, to those (of them). In him, in that, in them, in those. This is masculine. And here, regarding the existence of the word 'āsaṃ', the verse: "Their hair is not seen, nor their hands and feet, shining" is an example, and it should be understood as having three genders. Regarding the existence of the word 'tyamhi' – When one attains his virtue and wisdom, and purity; Then one trusts in him, and does not conceal secrets from him. This verse is an example. Here, this special form should be noted – in 'ariyavinaye' or 'sappurisavinaye'. In Pāli passages like 'ese se eke ekaṭṭhe', the singular ending 'e' for these 'ta' words is also seen. Here, however, the meaning of the word 'te' is explained – The word 'te' appears in the nominative plural, by way of the word 'taṃ', in phrases like: "They do not know happiness, who do not see Nandana" and so on. And in the accusative plural, in phrases like: "I do not see those children" and so on. And in phrases like: "Homage to you, noble man, homage to you, supreme man. Homage to you, Buddha, hero!" and so on, it is 'tum'. In the sense of 'for laughter's sake' in giving, they say it means 'for you'. "What have you seen? What have you seen? Your attachments are overcome, Your defilements are destroyed," and in these and similar instances, it's in the instrumental sense. "What is your vow? What then is your holy life?" in these and similar instances, in the sense of ownership, they say it means 'yours'. Here it is said: In the reflexive and in use, in the instrumental and in the dative; and in possession, the word 'te' is seen in five meanings. That, those. That, those. By it, by that, etc. The rest is like the masculine. This is the neuter gender. She, they, they. Her, that, them, those, them, those. By her, by that, by them, by those, by them, by those. For her, for her, (for her,) for her, for her, for that, for them, for those, for them, for those. From her, from her, from her, from her, from that, from them, from those, from them, from those. Of her, of her, (of her,) of her, of her, of that, of them, of those, of them, of those. In her, in that, in her, in her, in her, in that, in them, in those, in them, in those, in them. This is the feminine gender. But here, from seeing usages like: "Their progress is known," "The wise do not get angry at them," "Play is directed towards them," "Delight is established in them," "Seeds grow in them," these forms 'sānaṃ', 'āsaṃ', 'tyāsu' mentioned are places that confuse the eye of wisdom of grammarians. Thus, the declension table for the pronoun 'taṃ' (that/she/it) is formed. And here this should be said: "You, having gone, should beg him," in these and similar instances, at the beginning of a word; 'taṃ', 'te', etc. at the beginning, but 'naṃ', 'ne', etc. are not so. 'naṃ', 'ne', 'nena', etc., like 'vo', 'no', etc., in the position after a word, are seen in the Buddha's teaching. "Then he said to him, then he said to them, and he does not rejoice at it"; these and similar usages should be shown by the wise. And who would say here: "Just as a river and a road, a tavern, an assembly hall, a water-stall; so are women in the world, the wise do not get angry at them." Here – Even when not after a word, from seeing the word 'nāsaṃ'; it should be desired at the beginning too. they are not permanent, etc. So, it should be said to him, “It is not found in your view; The word ‘nāsaṃ’ and ‘nasaddo’ And ‘āsaṃsaddo’ are found. Therefore, ‘the wise do not get angry At women’ with this meaning; It will certainly be so, Understand it well, O wise one.” Or, since in the Nirutti Piṭaka, words like “naṃ, ne” are stated, even when they are not separate from the preceding word, as in “he sees that man (naṃ purisaṃ passati), he sees those men (ne purise passati),” etc., therefore, by that method too, they might sometimes be separate from the preceding word. But we speak of their occurrence according to the Pāḷi method; this point should be thoroughly investigated. Here, the compound of the word “ta” with subsequent words should also be understood, as in “his son (taṃputto), similar to him (taṃsadiso), inclined to him (tanninno), prone to him (tappoṇo), leaning on him (tappabbhāro), become him (tabbhūto), having his qualities (tagguṇo), similar to him (tassadiso).” In the compound of the word “ta,” Indeed, with subsequent words; The assimilation of niggahīta Is in the former word, and doubling in the latter. Thus, the compound of the word “ta” should be observed. Now, the nominal declension of the word “eta” is stated – He, they. Him, them. By him, by them. To him, to them. From him, from them. Of him, of them. In him, in them. This is masculine. It, they. It, they. The rest is like the masculine. This is neuter. She, they. Her, them. By her, by them. To her, to them. From her, from them. Of her, of them. In her, in them. This is feminine. Thus, the nominal declension of the word “eta” occurs. Here, its compound with a subsequent word should also be understood, as in “for this purpose in the world, a treasure is treasured (etadatthāya lokasmiṃ, nidhi nāma nidhiyyati). The deities were assembled only for this (etapparamāyeva devatā sannipatitā ahesuṃ),” etc. In the compound of the word “eta,” Indeed, with subsequent words; The assimilation of niggahīta Is in the former word, and sometimes not. Now, the nominal declension of the word “idaṃ” is stated – This, these. This, these. By this, by these. i, by these, by these, by these. Of this, of this, of these, of these, of these, of these. From this, from this, from this, by these, by these, by these, by these. Of this, of this, of these, of these, of these, of these. In this, in this, in this, in this, in these, in these. This is masculine gender. This, these. The rest is like the masculine. This is neuter gender. This, these, these. This, these, these. By this, by these, by these. Of this, of this, of this, of this, of this, of these. From this, from this, from this, by these, by these. Of this, of this, of this, of this, of this, of these. In this, in this, in this, in this, in these. This is feminine gender. Thus is the nominal declension of the word "idaṃ". In Kaccāyana, however, by the rule "imassidamaṃsisu napuṃsake," only the word "imaṃ" is stated as the base form. But here, the word "idaṃ" itself, in "idappaccayatā," is shown as the base form by "idaṃ." Thus it is said: "The conditions of these are 'idappaccayā'." "'Idappaccayā' themselves are 'idappaccayatā'." "Or the collection of 'idappaccayā' is 'idappaccayatā'." And here, "idappaccayā" themselves are "idappaccayatā" – the word is extended with "tā" without any difference in meaning, just as "devo" (god) is "devatā" (divinity). "The collection of 'idappaccayā' is 'idappaccayatā'" – it speaks of "tā" for the meaning of collection, just as the collection of people is "janatā" (populace). In the Cūḷanirutti and the Nirutti Piṭaka, the word "idaṃ" itself is stated as the base form. In compounds of "idaṃ," together with the following word; as "idappaccayatā" itself, the form becomes doubled in the latter. Now the nominal declension of the word "asu" is stated – That, that, those. That, those. By that, by those, by those. Of that, of that, of those, of those. From that, from that, by those, by those. Of that, of that, of those, of those. In that, in that, in those. This is masculine gender. That, those. The rest is like the masculine. This is neuter gender. That, that, those, those. That, those, those. By that, by those, by those. Of that, of that, of those, of those. A muyā, amūhi, amūbhi. Amussā, amuyā, amūsaṃ, amūsānaṃ. Amuyā, amuyaṃ, amussaṃ, amūsu. This is feminine gender. Thus the declension table of the word 'amu' is formed, but compounds are not well-established. There, from seeing the usage: "For my field-guardian, the night-meal was not brought," the word "dussā" is established by us. Due to the insertion of 'k', other non-pronominal forms also occur. According to these, the declension table for the three genders is stated – With "Asuko, asukā. Asukaṃ, asuke" etc., and "Amuko, amukā. Amukaṃ, amuke" etc., the masculine pattern is also obtained. With "Asukā, asukāyo" etc., and "Amukā, amukāyo" etc., the feminine pattern is also obtained. With "Asukaṃ, asukānī" etc., and "Amukaṃ, amukānī" etc., the neuter pattern is also obtained.