English
in attainment, food. he attains the heap. In 'Abhi' there are meanings like facing, excellent, additional, upward action, family, suitable, veneration, characteristic, 'such-and-such' explanation, and covering. In facing, he faces, he approaches. In excellent, the Abhidhamma. In additional, it rains more. In upward action, he ascends. In family, well-born. In suitable, handsome. In veneration, he salutes. In characteristic and so on, it is like the former. In 'Pati' there are meanings like gone back, reverse, representative, return, prohibition, cessation, similarity, counteraction, taking, awakening, condition, characteristic, 'such-and-such' explanation, part, and covering. In gone back, direct perception. In reverse, against the stream. In representative, the pupil from the teacher. In return, he gives ghee in return for oil. In prohibition, prohibition. In cessation, he turns back. In similarity, an image. In counteraction, a remedy. In taking, he accepts. In awakening, penetration. In condition, cause. In characteristic and so on, it is like the former. In 'Su' there are meanings like good, very well, thoroughly, prosperity, and for happiness. In good, good scent. In very well and thoroughly, well-gone, the Sugata. Also Sugata means thoroughly gone. In prosperity, good harvest. In for happiness, easy to do. In 'Ā' there are meanings like facing, upward action, limit, pervasion, attainment, wish, embrace, beginning, taking, dwelling, proximity, and calling. In facing, he comes. In upward action, he ascends. In limit, the field up to the mountain. In pervasion, Kaccāyana's fame up to the children. In attainment, he has fallen into an offense. In wish, desire. In embrace, embracing. In beginning, beginning. In taking, he takes, he grasps. In dwelling, a dwelling place. In proximity, near. In calling, he called. In 'Ati' there are meanings like surpassing, past, excessive, and very much. In surpassing, he excels us. Past. In excessive, very much. In very much, very angry, excessive growth. In 'Api' there are meanings like possibility, expectation, collection, blame, and question. In possibility, even in divine pleasures. He might go even piercing Mount Meru. In expectation, This dhamma is also uncertain, in a collection, it is also an Arahant, taking even the end, even the end-quality, in blame, our wise one, in questions, Venerable, did you receive alms? Apaiti means gone away, in blame, avoidance, veneration, defilement, etc. Gone away, immeasurable, departed, in blame, impudent, in avoidance, traders come to Apasālā, in veneration, one who respects elders, in defilement, one who offends. Upaiti means approaching, nearness, occurrence, similarity, excess, superiority, fasting, blaming, perception, past karma, veneration, taking, abundance, etc. In approaching, one might sit near one who is seated, in nearness, a suburb, in occurrence, one attains the heavenly world, or else, occurrence means suitability, as in – one looks from suitability, thus equanimity, in similarity, a simile, a comparison, in excess, a doṇa (measure) in a khāri (larger measure), in superiority, one who is fully ordained, in fasting, a fast, in blaming, one blames another, in perception, upadhā is a prefix, in past karma, an undertaking, a help, in veneration, a Buddha-attendant, mother-attending, in taking, attending to purity, in abundance, clinging, distress, support. Thus, prefixes have many meanings. And it has been said – “Prefixes and particles, and these three kinds of suffixes; Are concerned with many and various meanings, so say the grammarians.” Among these, because prefixes specify nouns and verbs, when the case-ending syādi is due irregularly in the gender-perception, since there is no distinction of number or action in them, only the first singular case-ending occurs with them. While “Lopa” (elision) is current, 282. From all, O friends, and from prefixes, particles, etc. From the word “āvuso” (O friends), and from prefixes and particles, elision occurs for all subsequent case-endings. By “etc.”, sometimes also from Sutta-words, etc. And here, the separate taking of “āvuso” should be understood as indicating its distinct number. They attach to the meaning, these are prefixes like pa, cā-words are at the beginning, middle, and end of words, particles fall (into place). Striking is a blow, likewise, defeat, dwelling, taking out, taking up, taking away, taking together, dwelling, taking down, following, taking care of. , bringing near, offering, warding off, good taking, food, transgression, concealing, stealing, offering. To be connected are: strikes, is defeated, dwells, takes out, lifts up, and so on. Some obstruct the root's meaning, Some follow it; Another specializes it, The functions of prefixes are threefold. The section on prefixed words is finished. Indeclinable Particles An indeclinable particle is a word not denoting a being, for meanings such as conjunction, alternative, negation, and completion. Therein, 'ca' (and) is for conjunction, concomitance, mutual connection, aggregation, ascertainment, and so on. 'Vā' (or) is for alternative, comparison, conjunction, and fixed option. 'Na', 'no', 'mā', 'a', 'alaṃ', 'halaṃ' — these are in the sense of negation. 'Alaṃ' is also for sufficiency and adornment. The sense of completion is of two kinds: filling of meaning and filling of words. Therein, 'atha', 'khalu', 'vata', 'vatha', 'atho', 'assu', 'yagghe', 'hi', 'carahi', 'naṃ', 'taṃ', 'vā', 'ca', 'tuva', 'vo', 'pana', 'have', 'kīva', 'ha', 'tato', 'yathā', 'sudaṃ', 'kho', 've', 'haṃ', 'enaṃ', 'seyyathidaṃ' — and so on, are word fillers. Therein, 'atha' is for question, immediate succession, topic, and so on. 'Khalu' is for negation, ascertainment, and renown. 'Vata' is for certainty, regret, compassion, and intention. 'Atho' is also for subsequent mention. 'Hi' is for reason and ascertainment. 'Tu' is for distinction, reason, cessation, and so on. 'Pana' is also for distinction. 'Have', 've' — these are also in the sense of certainty. 'Haṃ' is also for dejection and confusion. 'Seyyathidaṃ' is also in the sense of 'which is that?' (or 'namely'). Filling of meaning is of two kinds: connected with inflection, and not connected with inflection. 'Atthi', 'sakkā', 'labbhā' — these are in the nominative case. 'Āvuso', 'ambho', 'hambho', 're', 'are', 'hare', 'je' — these are for addressing. 'Divā', 'bhiyyo', 'namo' — these are in the nominative and accusative cases. 'Sayaṃ', 'sāmaṃ', 'saṃ', 'sammā', 'kinti' — these are in the instrumental sense, and also those ending in 'so' and 'dhā' suffixes. For example: 'suttaso', 'padaso', 'aniccato', 'dukkhato', 'ekadhā', 'dvidhā', and so on. Those ending in 'tave' and 'tuṃ' suffixes are for the dative case. For example: 'kātave', 'dātave', 'kātuṃ', 'kāretuṃ', 'dātuṃ', 'dāpetuṃ', and so on. Those ending in 'so' and 'to' suffixes are in the ablative sense. For example: 'dīghaso', 'oraso', 'from the king or from a thief', and so on. And in the sense of the seventh case, and those ending with suffixes like -trathā. From one side, from the front, from the back, from the side, from the rear, from the foot, from the head, from the top, from the root, where, where, where, there, there, there, there, and so on. All around, all around, around, on both sides, from all sides, together, on one side, below, above, upwards, downwards, across, in front, behind, openly, secretly, across, high, low, inside, between, internally, externally, outside, outside, outside, outside, on this side, on the other side, far, far, after, before, in the past, in the future, these are in the sense of the seventh case. Now, in the future, today, the day after tomorrow, the day after the day after tomorrow, tomorrow, tomorrow, the day after tomorrow, yesterday, the day before yesterday, immediately, in the evening, in the morning, at the time, in the morning, by day, by night, always, constantly, repeatedly, frequently, repeatedly, for a moment, formerly, formerly, when, then, when, and so on, are in the sense of the seventh case of time. Thus are those connected with cases. And among those not connected with cases, perhaps, perhaps, perhaps, these are in the sense of doubt. Certainly, certainly, certainly, indeed, indeed, certainly, these are in the sense of certainty. "Indeed" is in the sense of emphasis. Is it that? What then? Is it not? How? What then? What? These are in the sense of questioning. "Thus," "thus," "thus," these are in the sense of illustration. "Thus" is for cause, and for the completion of sentences. As far as, so far as, as much as, so much as, how much? so much, how much? these are in the sense of limitation. "Yes," "good," "fittingly," "suitable," "appropriate," "yes," "good," these are in the sense of assent. Just as, so, just as, so, thus, just so, just so, even so, just as, just as, just as it is called, like, like, just as, so, just as it is called, so it is called, just as indeed, so indeed, both as and so, these are in the sense of comparison. "Just as" is for suitability, distribution, not exceeding the meaning of the word, and illustration. "Thus" is for instruction, and questions, etc. "Although" is in the sense of concession. "Oh!" is for blame, praise, and longing. "Indeed" is for blame, praise, recognition, and questions. "Good" is for praise, and entreaty. "Come now!" "Come now!" these are in the sense of urging. "Good," "very good," "so it is," in the sense of approval. "It is said" is for hearsay, and things hard to believe. "Surely" is for... in reflections on remembering and pondering. Why? in asking for a reason. Because, therefore, indeed, by that – these are for expressing a reason. With, together, equally, alike – in simultaneous action. Without, except – in separation. Various, separate, of many kinds. Separate, distinct, and not combined. Badly, shamefully – in disgust.