English
Man, men, O man, O men, or, O sirs, men, man, men, by the man, by the men, to the man, of the men, from the man, from the man, from the men, to the man, of the men, in the man, in the man, in the man, in the men. Similarly, Sugata, Sugatas, O Sugata, O Sugatas, or, O sirs, Sugatas, Sugata, Sugatas, by the Sugata, by the Sugatas, to the Sugata, of the Sugatas, from the Sugata, from the Sugata, from the Sugatas, to the Sugata, of the Sugatas, in the Sugata, in the Sugata, in the Sugata, in the Sugatas. Thus, gods, asuras, men, nāgas, yakkhas, Gandhabbas, kinnaras, humans, pisācas, petas; Elephants, moving beings, horses, boars, lions, Tigers, bears, tortoises, hyenas, deer, horses, dogs. Light, world, abodes, wind, giving, yogas, effort, villages, Towns, arrivals, dhamma, desires; Sangha, floods, sounds, opposition, defilements, anger, greed, Quarrels, stiffness, intoxication, pride, heedlessness, envy. Punnāga, pūga, panasā, asana, campaka, ambā, Hintāla, tāla, bakula, arjuna, kiṃsuka, and; Mandāra, kunda, pucimanda, karañja trees, To be known are peacocks, birds, egg-born, cranes, swans – And so on. But in 'manogaṇādi', there is a special rule for 'nāsasmāsmiṃsu'. Otherwise, it is like 'purisa'. Mind, minds, O mind, O O minds, O sirs, minds, mind, minds. “Vā” (or) is understood. 95. From the mind-group, smiṃ, nā, mi, ā. The group beginning with “mano” is “manogaṇa”. From the mind-group, for smiṃ and nā, the letters i and ā are substituted respectively, or. By “ādi” (etc.), also from “bilapada” (lotus-foot) etc. “From the mind-group” is understood. 96. With a vowel, sāgamo (s-insertion) or. From these same mind-group words, when a vowel follows, sāgamo occurs, or. Manasā (by mind), manena (by mind). This word “vā” (or) is for a fixed option, therefore it does not occur in “mano manā manaṃ mane manaāyatana” (mind, minds, mind, minds, mind-base) etc. It is always in “mānasikaṃ, cetasikaṃ” (mental, mental) etc. Manehi (by minds), manebhi (by minds). “From the mind-group” and “vā” (or) are understood. 97. Sassa co. From the mind-group, for the s of the case ending that follows, the letter o is substituted, or. Sāgamo (s-insertion). Manaso (of mind), manassa (of mind), manānaṃ (of minds), manā (minds), manasmā (from mind), manamhā (from mind), manehi (by minds), manebhi (by minds), manaso (of mind), manassa (of mind), manānaṃ (of minds), manasi (in mind), mane (in mind), manasmiṃ (in mind), manamhi (in mind), manesu (in minds). Thus vaco (speech), vayo (age), tejo (splendor), Tapo (asceticism), ceto (mind), tamo (darkness), yaso (fame); Ayo (iron), payo (milk), siro (head), chando (meter); Saro (lake), uro (chest), raho (secrecy), aho (day) – This is the mind-group. The variations of the word “guṇavantu” (possessing qualities). Guṇavantu, si, iti, idha (here) – “Of the case ending” and “of ntu” are understood. 98. Ā in simhi. For the entire suffix “ntu” with its case ending, the substitute ā occurs in the simhi case ending. Guṇavā (possessing qualities). “In yo”, “in the first” by the lion’s leap, and “vā” (or) are understood. 99. Ntussa nto. For the entire suffix “ntu” with its case ending, the substitute nto occurs, or, in the first yo. Guṇavanto tiṭṭhanti (those possessing qualities stand). “In su, naṃ, hi” and “atta” (self) are understood. 100. Ntussa anto in yo, su, ca. The final u of the suffix “ntu” becomes atta (a) in yo, su, naṃ, hi. By the “ca” (and) also in other aṃ, nā, smā, smiṃ. Guṇavantā (possessing qualities). Although already established in the sixth case, by repeating “anta” (end), the i of yo is sometimes also. Guṇavanti (possessing qualities). “Aṃ” is understood. 101. Avaṇṇā and ca ge. For the entire suffix “ntu” with its case ending, the substitutes aṃ and avaṇṇa (a) occur when ge follows. Bho guṇavaṃ (O possessor of qualities), bho guṇava (O possessor of qualities), bho guṇavā (O possessor of qualities), bhavanto guṇavanto (O sirs, possessors of qualities), guṇavantā (possessors of qualities). possessing qualities, O possessor of qualities. "Or" is understood. 102. To, ti, tā in sasmiṃnā. For the entire ntupaccaya with its ending, to, ti, tā are substituted, optionally, in sasmiṃnā, respectively. By the possessor of qualities, with the possessor of qualities, by the possessors of qualities, with the possessors of qualities. 103. Nt to se, optionally. For the entire ntupaccaya with its ending, nt is substituted, optionally, in the se ending. Of the possessor of qualities, of the possessor of qualities. 104. Taṃ in naṃ, optionally. For the entire ntupaccaya with its ending, taṃ is substituted, optionally, in the naṃ ending. Of the possessors of qualities, of the possessors of qualities. "Amha, tumha, ntu" and so on, nā is the designation for the smā ending. By the possessor of qualities, from the possessor of qualities, from the possessor of qualities, from the possessor of qualities, by the possessors of qualities, with the possessors of qualities, of the possessor of qualities, of the possessor of qualities, of the possessors of qualities, of the possessors of qualities, in the possessor of qualities, in the possessor of qualities, in the possessor of qualities, in the possessor of qualities, among the possessors of qualities. Thus, one who has a group, one who has a family, one who has strength, one who has fame, one who has wealth, one who has learning, the Blessed One, one who has snow, one who has fruit, one who has virtue, one who has wisdom, and so on. From the word himavantu, when simhi is formed – "Attaṃ, ntussa'nto" is also understood – 105. In simhi, optionally. For the ntupaccaya, anto becomes attaṃ, optionally, in the simhi ending. Himavanto, himavā, the rest is the same. The repeated use of "vā" (optionally) is to prevent attaṃ from occurring elsewhere than in the word himavantu. This word "vā" implies a regulated option. Therefore, there is no over-application in guṇavantādīsu. Thus, one who has mindfulness, one who has courage, one who has movement, one who has thought, one who has hearing, one who has liberation, one who has splendor, one who has glory, one who has shame, one who has praise, one who has delight, one who has restraint, one who has purity, one who has defilement, one who has offerings, one who has cultivation, one who has taste, one who has intelligence, one who has eyes, one who has relatives, one who has a cause, one who has a bridge, one who has a banner, one who has Rāhu, one who has light, one who has a stump, one who has lightning, and so on. Among these, satimantu and bandhumantu words have different forms in the aṃsa endings. "Attaṃ, ntussā" is also understood. 106. Of the whole, optionally, in aṃsa. For the entire ntupaccaya, attaṃ occurs, optionally, in the aṃsa endings. Here too, due to the regulated option of "vā", there is no over-application. Mindful one (acc. sg.), mindful one (acc. sg.), relative (acc. sg.), relative (acc. sg.), of the mindful one, of the mindful one, mindful one (voc. sg.) of it, of the possessor, of the possessor, of the possessor, the rest is similar. The distinction of "gacchanti", "gacchanta" (nom. sg. masc.), "Or" is understood. 107. In the nominative singular, of "gacchant" and the like, the sound "nta" becomes "aṃ". Of "gacchanti" and the like, of those ending with the "anta" suffix, the sound "nta" takes the form "aṃ" or in the "si" case ending. With vowel elision and "si" elision, it takes "gacchaṃ" or "gacchanto". And when "of 'gacchant' and the like, the sound 'nta'" is understood – 108. In the rest, like "ntu". The sound "nta" of "gacchant" and the like should be seen as the "ntu" suffix in the remaining case endings and suffixes; this is an extension of the rule here. The rest is like "guṇavantu". They, going, going, O going one, O going one, O going ones, O sirs going, going, going, going, 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 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. Thus, honoring, moving, standing, giving, eating, hearing, cooking; conquering, aging, passing away, dying, remembering, doing, reciting, going – and so on. Of the word "bhavanta", there is no special rule in the other cases. He, sir. "Of the sir" is understood. 109. The 'o' state sometimes for the 'va' sound in the 'yo' ending. Of this "bhavanta", the "va" sound sometimes becomes "o" in these "yo" endings. They, sirs, sirs, sirs. "Of the sir" is understood. 110. "Bho" in the vocative, and. Of the entire word "bhavanta", "bho" occurs when "ge" follows. By the word "tu", "bhante", "bhonta" and the like (also occur), with "ga" elision. O sir, O sir, O sirs, O sirs, O sirs, O sirs, O sirs, sir, sirs, sirs. In the other cases, the "o" state (occurs) by the division of the rule "the 'o' state sometimes". By the sir, by the sir, by the sir, of the sir, of the sir, of the sir, and so on. 111. Of "bhadanta", "bhaddanta", "bhante". Of the entire word "bhadanta", these substitutions "bhaddanta", "bhante". are sometimes in the house, and elsewhere. O venerable sir, venerable sirs, or similar masculine words. 112.Of the word 'sant', 'so', 'bhe', 'bo', 'cante'. Of the entire word 'sant', 'sa' is substituted when 'bha' follows, and 'ka' is augmented at the end. By the inclusion of 'ca', even when 'bha' is not present, 'sa' is sometimes substituted in compounds. Sabbhi. Why 'bheti'? Santehi, the rest is like the word 'gacchant'. There is a distinction for words like 'rāja', 'brahma', 'atta', 'sakha', and so on. Similarly, the formation of 'syā', etc., when it stands as "rāja si" – The section "From brahma, atta, sakha, rāja, etc." is in effect.