English
For Tumha and Amha, the vibhatti Sassa becomes Ama, optionally. To you, to us is given. 241. Tavamama se. For all Tumha and Amha words with their vibhattis, Tava and Mama are the respective substitutes when the vibhatti is Se. This is optional due to the presence of an intervening rule. “Se” is understood. 242. Tuyhaṃ mayhañca. For all Tumha and Amha words with their vibhattis, Tuyhaṃ and Mayhaṃ are also the respective substitutes when the vibhatti is Se. Tava, Mama, Tuyhaṃ, Mayhaṃ, or is given. 243. Amhassa mamaṃ savibhattissa se. For the entire Amha word with its vibhatti, Mamaṃ is the substitute when the vibhatti is Se. Mamaṃ is given. From “Sassaṃ,” by lion-leap, “Aṃ” is understood. 244. Tumhamhehi namākaṃ. After Tumha and Amha, the Naṃ case ending becomes Ākaṃ, and also Añca. By “Tesu vuddhī” and so on, Amha sometimes becomes Asma. Tumhaṃ Tumhākaṃ, Amhaṃ Amhākaṃ Asmākaṃ, or. In the fifth case, by “Amhatumhanturāja” and so on, the Smā ending is analogously not Nā. By you, by me departs; by you all, by us all; by you all, by us all; your, my, your, my, my possession; your, your all, our, our all, our nature. “Smiṃmhī” is understood. 245. Tumhamhākaṃtayi mayi. For all Tumha and Amha words with their vibhattis, Tayi and Mayi are the respective substitutes when the vibhatti is Smiṃmhi. The letter Ta becomes Tva. Tvayi, Tayi, Mayi, in you all, in us all. For these same Tumha and Amha words, when other substitutes are prescribed after the stem, there is a difference in form. “Navā” is the governing rule. 246. Padato dutiyācatutthīchaṭṭhīsu vo no. For all Tumha and Amha words with their vibhattis, after the stem, Vo and No are the respective substitutes in the second, fourth, and sixth plural cases, optionally. Here, “in the plural cases” is understood because “in the singular cases” will be stated later. I will go leaving you, may you not today... They desired, “I will teach you the Dhamma, monks, Distribute the kingdom among us, I am pleased with your nature, Our Teacher, the Blessed One, has arrived.” What is “not”? May there be no fear for you, This is our Teacher. “From the word, in the fourth and sixth” is understood. 247. And in singulars for them. For all the words “you” and “I” with their inflections, after the word, the substitutions “te” and “me” occur respectively in the fourth and sixth singulars, or not. “I give you five excellent villages,” “Give me an excellent village,” “This is your kingdom,” “This is my son.” What is “not”? “I give this robe to you for the purpose of arrangement,” “Listen to my word.” And because of the “not” authority here, These “vo,” “no,” “te,” “me” do not occur when preceded by “pāda,” or with “ca,” “vā,” “eva,” etc. For example: “I do not grieve, I do not weep, having heard you, young man;” “And for you, great king, and for me, O prosperity of the kingdom.” “Thus this long journey, wandered, transmigrated, for me and for you.” What is “from the word”? “Your relative,” “My relative.” “Te me” is understood. 248. Not in “aṃmhi.” For all the words “you” and “I” with their inflections, after the word, the substitutions “te” and “me” do not occur in the “aṃmhi” inflection. “May he see you for a hundred years of health.” “He spoke to me.” “In singulars for them” is understood. 249. Or in the third. For all the words “you” and “I” with their inflections, after the word, the substitutions “te” and “me” occur optionally respectively in the third singular. “Evil was done by you,” “Evil was done by you,” “Merit was done by me,” “Merit was done by me.” “Or, in the third” is also understood. 250. In plurals, “vo” and “no.” For all the words “you” and “I” with their inflections, after the word, the substitutions “vo” and “no” occur optionally respectively in the third plural. “Action was done by you (pl.),” “Action was done by us.” By the designation of plural, sometimes “vo” and “no” occur in the first “yo.” “You (pl.) might go to the village,” “We might go to the village.” Similarly for the eighteen from “pañca” onwards, and for the word “kati” in all genders. The forms are similar even in the three genders, because there is no gender, thus the absence of feminine suffixes from "five" onwards. Here, "which five" means— From "two of which two" "of which" is understood, and "number of feminine, masculine, and neuter." 251. The "a" for "five" onwards. In relation to the end, it is the sixth case. For the eighteen numbers from "five" onwards, which occur in feminine, masculine, and neuter, the end of the word with its ending becomes "a" when "which" follows. This is an exception to the "ā" and "e" substitutions. Five aggregates, five destinies, five faculties. Similarly in the second case. "When 'su', 'naṃ', 'hi' follow" is understood. 252. The "atta" for "five" onwards. The end of the eighteen numbers from "five" onwards becomes "atta" when "su", "naṃ", "hi" follow. This is an exception to the long vowel. With five, by five, of five, with five, by five, of five, in five. Similarly for the words six, seven, eight, nine, ten. When a dvandva compound is formed with the meaning "one and ten," or a tappurisa compound with the meaning "ten with one more," "In numbers" is understood. 253. The "ā" for "two, one, eight" optionally. The end of "two," "one," and "eight" becomes "ā" optionally when a number is the following word. This is a fixed option. Eleven, twelve, eighteen. Why "in numbers"? One-toothed, two-toothed, eight-pillared. "Optionally" is understood. 254. The "ra" for "dasa" after "eka" optionally, in numbers. The initial "da" of "dasa" following the number "eka" becomes "ra" optionally, in numbers. The rest is the same. Eleven, eleven. Two and ten, or ten with two more, thus "dvidasa" here— "Optionally" is understood. 255. The "bā" for "dvi" in "vīsati" and "dasa" optionally. When "vīsati" or "dasa" follow, "dvi" becomes "bā" optionally. By the word "tu," also in "tiṃsa." The "ra" and the "ātta" (long 'a'). Twelve, twelve. Three and ten, or ten with three more, thus "terasa." Here, by "increase in these" etc., the substitution of "te" for "ti" is not regular. Four and ten, or ten with four more, thus "catuddasa" here— "In counting," and "of dasa" are understood. 256. Of "catu" as a prefix Elision of 'tu' and 'ca' at the beginning of the latter word, and 'cu', 'co' optionally. In counting, of the word 'catu' standing at the beginning of 'dasa', the sound 'tu' is elided. And of the 'ca' sound of the prefix 'catu' standing at the beginning of the latter word, 'cu' and 'co' are optionally substituted. Fourteen, fourteen, fourteen. By the inclusion of 'api', even of a non-prefix, in counting, the 'ca' sound at the beginning of the word is elided, and 'cu' and 'co' optionally occur. For example – forty, forty, forty, forty. Five and ten, or ten with five more, in this sense, 'pañcadasa' (fifteen). By "growth among them" etc., of the word 'pañca' before 'dasa' and 'vīsati', 'panna' and 'paṇṇa' are optionally substituted in some places. Fifteen, fifteen. Six and ten, or ten with six more, in this sense, 'chadasa' (sixteen), here – "Of cha" is understood. 257. Before 'dasa', 'so' always. Of the numeral 'cha', 'so' always occurs when 'dasa' follows. "Of numerals, optionally" is also understood. 258. 'La' for 'da' and 'ra'. Of the 'da' and 'ra' sounds of numerals, 'la' is optionally substituted. There is no distinction between 'la' and 'ḷa'. This word 'vā' (optionally) is for a regulated option, therefore 'soḷasa' (sixteen) is always, 'teḷasa, terasa' (thirteen, thirteen), 'cattālīsaṃ, cattārīsaṃ' (forty, forty) are optional, and it does not occur in 'dasa' (ten) or 'pannarasa' (fifteen) etc. Seven and ten, or ten with seven more, in this sense, 'sattarasa' (seventeen), 'sattadasa' (seventeen). Eight and ten, or ten with eight more, in this sense, 'aṭṭhadasa' (eighteen), here, when 'ā' is made – "Optionally, of 'da', 'ra', in counting" is also understood. 259. And after 'aṭṭha' etc. And after 'aṭṭha' etc., of the 'da' sound of 'dasa', 'ra' optionally occurs in counting. Eighteen, eighteen. Why "after 'aṭṭha' etc."? (So that it doesn't apply to) 'catuddasa' (fourteen). The word 'kati' (how many) is always plural-ended, here in "kati yo" – Always elision of 'yo' etc., shortening, how many stand, how many do you see, by how many, of how many, by how many, of how many, in how many. The genderless nouns are finished. Rules for case endings and suffixes Now words ending in case endings and suffixes are stated. However, because they are genderless and indeclinable, their form is the same in all three genders and in both numbers. From a man, by men i vāti in the sense of – 260.Sometimes, in the sense of the ablative. From all pure nouns, and from all pronouns, from any gender, sometimes the suffix 'to' occurs in the sense of the ablative. 261.The 'to' and similar suffixes are called case-endings. The 'to' and similar suffixes are those suffixes which extend up to 'dāni'. These suffixes are called case-endings. By that, even those ending in them are established as words ending in case-endings. From a man, thus, or from a king, or from a thief, or from fire, or from a householder, from an elephant, from a cause, from an omniscient one, from a maiden, from justice, from a woman, from a nun. And here, in the 'to' suffix, there is shortening due to the rule "sometimes for initial, middle, and final, in long and short suffixes, etc." From gruel, from a rose-apple tree, from the mind, from life, and so on. From a pronoun, in the sense of 'from all' or 'by all', it is 'sabbato'. Thus, from which, from that, from which of two, from which of many, from the other, from another, from one, from both, from the front, from beyond, from the other side, from the south, from the north, from yonder. And "kissa, ku" also continues. 262.And in 'tra', 'to', and 'tha'. 'Kim' becomes 'ku' when 'tra', 'to', and 'tha' follow.