English
Therefore, it should be understood that here the dual number is taken for both the noun and the verb, and the rules for inflections and suffixes are made differently from Sanskrit. Where, due to the general application of all initial inflections, by the definition “the usage of words follows the speaker’s intention,” according to the speaker’s intention— 65. First case in the sense of gender. The first case ending occurs merely to express the sense of gender. Even there, due to the irregular application of singular and plural, by the definition “the singular when one is to be spoken of,” when there is a desire to express the singleness of the gender, the first singular occurs. From “Ato nenā,” “ato” is carried over from this, and also the taking of gender. 66. So. Si, o—these are two words. The ‘si’ ending after a gender ending in ‘a’ becomes ‘o’. Indeed, in the suttas, the explanation of the agent mentioned in the first case, by changing to the sixth case, is to be understood as expecting a substitute. And here, ‘si’ refers to the inflection, because this is a section on rules for inflectional changes, or because the taking of inflection is carried over from “and from that, inflections.” Thus, everywhere in the rules for changes to ‘si’ and so on, it should be understood that it is the inflection itself. Where the elision of the preceding vowel is stated as an exception to the elision of the following vowel, which would otherwise occur by “or the following, if dissimilar”— 67. Elision of vowel; when ‘aṃ’ is a substitute or initial suffix, elision of vowel, but natural state. The preceding vowel is elided before the ‘aṃ’ ending, and before a vowel that is a substitute or an initial suffix. But when the elision of a vowel has occurred, the following vowel remains in its natural state. And here, the repeated taking of “elision of vowel” is for the purpose that the following vowel remains in its natural state only when the elision of a vowel has been caused by this very rule, even if a change would otherwise occur. By the power of the rule for the natural state of the following vowel, it is also established when a vowel that is a substitute or an initial suffix follows. And here, the ‘tyādi’ inflections, being suffixes, To be understood; The taking of 'ādi' gives the meaning of 'āgama' in verbs and participles. By association with suffixes, and the substitute comes after the base. No elision of a vowel at the end of a word, thereby when 'abbhāha' etc. follow. The taking of 'tu' is for preventing vowel elision in 'bhikkhunī' etc. "Lead the latter when appropriate," the latter should be led. The man stands. When "a man and a man" should be said as "purisa purisa" – 68. Of similar forms, single retention, not once. Among words and syllables of similar, identical forms, only one remains, others undergo elision. This is single retention, "not once." And here, even when established by saying "of similar forms," the repeated taking of "not once" in the use of "not once" is for showing that it comes only in the use of "not once" for those in the same case, and there is no over-application in the use of repetition. In "The groups are five by five, the mantras," by the very mention of "five by five," the establishment of repetitive use is known. Or else, this single retention is for the desire for co-expression. And here, by division of the rule, in single retention, "not once" thus; There is single retention of dissimilar forms, or in "pitūna" etc. Just there, when desiring to express the plurality of the gender meaning, "When many are to be spoken of, the plural number," the first plural case ending 'yo', 'purisa yo' thus here, and "ato, vā" applies. 69. Of all origins, 'ā' and 'e'. From a noun ending in 'a', for all the following first case endings and second case endings, respectively, 'ā' and 'e' substitutes occur, or the 'ā' substitute. The taking of 'sabba' is for the purpose of a complete substitute. Vowel elision etc. is just like before. The men stand. "Vā" thus: 'rūpā', 'rūpāni', 'aggayo', 'munayo'. This word 'vā' has the meaning of a restricted option, thereby and here – And always in the masculine gender, and optionally in the neuter gender; But when made, not existing in 'jha', 'vā' thus shows the rule. Just there, when desiring to express the vocative, "The first case in the gender meaning" applies. 70. And in vocative. Speaking, having made facing, is vocative, address. In that, when the meaning of vocative is predominant, and merely expressing the gender meaning, the first case ending occurs. Like before, singular number etc. In 'purisa si' here – 71. In vocative, 's'. The 'ga' designation. The 'si' prescribed for the vocative sense becomes the 'ga' designation. Thus, in the 'ga' designation, from "bho ge tū", "ge" is understood. 72. Of those ending in 'a', 'pitu', etc., 'ā'. The 'a' connected with the stem, and the end of 'pitu', 'satthu', and so forth, becomes 'ā' when 'ge' follows. And "ge, short" is understood. 73. 'Ā' optionally. The 'ā' connected with the stem becomes short when 'ge' follows, optionally. This is only in the vocative of what is not far off. 74. Deletion of 'gasi' from the rest. The 'rest' refers to what is other than those indicated by "siṃ, so, syā ca, sakhato gasse vā, ghate cā" and so forth. From that rest, from the stem, 'ga' and 'si' undergo deletion. The inclusion of 'api' is for combining the second meaning. And even though 'si' is mentioned here, the word 'vā' itself is an indicator for the inclusion of 'ālapanā' even where 'si' is mentioned elsewhere. Some, for expressing the vocative, use the word 'bhavanta' or the word 'he'. O man, stand! Or, O men! In the plural, there is no distinction. O sirs, men, stand! In that same context, when wishing to express the object, "va" is understood. 75. What one does, that is the object. What one does, or what one modifies, or what one reaches, that agent, being the cause of the action, becomes the object designation. 76. In the sense of object, the second case. As before, the second case singular is 'aṃ'. When the vowel is deleted by "saralopo" and so forth, and lengthening is about to occur by "dīgha", there is also the natural state. See the man. In the plural, the 'yo' ending becomes 'e' by "sabbayonīnamāe". See the men. In that same context, when wishing to express the agent – 77. Who acts, that is the agent. Who, being self-reliant, performs an action, that one becomes the agent designation. "Tatiyā" is understood. 78. And in the agent. And in the agent case, the third case ending occurs, thus the third case singular is 'nā'. 79. From 'a', 'ena'. 'Ena' is a designation without an ending. From a stem ending in 'a', the 'nā' ending that follows becomes 'ena'. Vowel deletion and so forth. "Done by the man." In the plural – 80. In 'su' and 'hi', the 'a' becomes 'e'. When the case forms 'su' and 'hi' follow a stem... that related 'a' becomes this. 81. Smā, hi, smiṃ, naṃ, mhā, bhi, mhi, or. From all genders, for smā, hi, smiṃ, these, in order, mhā, bhi, mhi, are the substitutes, or, by men, by men it was done. There, in the desire for the instrumental case – 82. That by which it is done is the instrument. That by which it is done, that by which one sees, that by which one hears, that agent is called the instrument. 83. The third case in the instrument. In the instrumental agent, the third case ending occurs, the rest is like the agent, by the devoted man he performs merit, by men, by men. There, in the desire for the dative case – 84. To whom one wishes to give, to whom it pleases, or to whom one holds, that is the dative. To whom one wishes to give, to whom it pleases, or to whom one holds, that agent is called the dative. 85. The fourth case in the dative. In the dative agent, the fourth case ending occurs, thus the singular of the fourth case is sa. 86. Sa-augmentation for se. From all genders, the sa-augmentation occurs when the se ending follows. He gives wealth to the man. In the plural, "long" is understood. 87. And in su, naṃ, hi. When su, naṃ, hi follow, all short vowels at the end of the gender become long, the 'ca' is for the occasional prevention of 'i' and 'u'. Of men. There, in the desire for the ablative case – 88. From which one departs, from which one fears, or from which one takes, that is the ablative. From which, as a boundary, one departs, from which there is fear, or from which one takes, that agent is called the ablative. 89. The fifth case in the ablative. In the ablative agent, the fifth case ending occurs, thus the singular of the fifth case is smā. "From 'a', of all, ā, e" is also understood. 90. Smā, smiṃ, or not. From a gender ending in 'a', for all smā, smiṃ, these, in order, ā and e are the substitutes, or, elsewhere, mhā is the substitute. From the man he departs, from the man, from the man. In the plural, everywhere it is like the third case, bhi is the substitute for hi. From the men he departs, from the men. There, in the desire for the possessive case – 91. Whose possession it is, or is its owner. Or, whatever is possessed, that is called 'sāmisa'. 92. The sixth case in 'sāmisa'. The sixth case ending occurs in 'sāmisa'. Except for the 'āyādesa', the form of the fourth and sixth cases is the same everywhere. This is the wealth of the man, of the men. In that very context, when the sense of 'place' is intended – 93. That which is the support is the 'okāsa'. That which is the support for the action of the agent and object, that kāraka is called 'okāsa'. 94. The seventh case in 'okāsa'. The seventh case ending occurs in the 'okāsa' kāraka. Thus, the singular of the seventh case is 'smiṃ', and for it, by "smāsmiṃnaṃ vā", 'e' and 'mhi' are substituted: established in the man, in the man, in the man. In the plural, by "suhisvakāro e", 'e' is substituted: in the men.