English
due to being neuter, shortening occurs, "si" is dropped. Gotrabhu cittaṃ (gotrabhu mind), gotrabhū, gotrabhūni, O gotrabhu, O gotrabhū, O gotrabhūni, gotrabhuṃ, gotrabhū, gotrabhūni, by gotrabunā, and so on, like the masculine word "abhibhū". Thus, "abhibhū", "sayambhū", "dhammaññū", and so on. Ending in "ū". The word "cittago" is neuter, ending in "o". "Whose mind-cows are..." in the sense of "having a mind," when a bahubbihi compound is formed, by "the vowel of a neuter noun is short," the 'o' becomes a short 'u' due to proximity of place and effort, then the 'syā' etc. endings appear, and 'si' is elided. Cittagu family, cittagū, cittagūni, etc., like the word 'āyu'. Ending in 'o'. Mind, and action, and faithless, and bone, and pleasure-maker; Life, lineage, knowing the Dhamma, Cittagu, in the neuter. The neuter gender is finished. Pronouns Now pronouns are explained. Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, adhara, ya, ta, eta, ima, amu, kiṃ, eka, ubha, dvi, ti, catu, tumha, amha – these twenty-seven are pronouns, and being pronouns, they are of three genders. Among these, the word 'sabba' means 'all, without remainder'. When it signifies an object qualified by the masculine gender, then the form is as follows. As before, the 'syā' etc. endings appear, 'so' for 'si' becomes 'o', and vowel elision and assimilation occur. Sabbo jano (all people). In the plural, "sabba yo" – here, by "in the usage of other names," 'sabba' etc. have the pronoun designation. "Yo" is understood. 200. The first after the 'a' of a pronoun. The names of all feminine, masculine, and neuter nouns are pronouns. For all these pronouns, the first 'yo' after the 'a' takes this form. Sabbe purisā (all men). Why "after the 'a'"? Sabbā amū (all those). He sabba (O all, masc.), sabbā (O all, fem.), he sabbe (O all, pl.), sabbaṃ (all, neut.), sabbe (all, pl.), sabbena (by all), sabbehi sabbebhi (by all). When the 'āya' ending is due in the dative singular – "From 'a', 'ā e', 'smā smiṃnaṃ', 'āya' for the dative singular" is also understood. 201. And only from pronouns. From pronouns ending in 'a', the endings 'smā', 'smiṃ', and the dative singular 'āya' 'e' 'ā' do not occur. Thus, the 'āya' ending is absent. The 'ca' (and) is for sometimes preventing the prohibition, so for 'pubba' etc., 'smā', 'smiṃ' become 'ā' and 'e'. Sabbassa (of all). "Akāro, e" is also understood. 202. And for pronouns in 'naṃ'. The 'a' of all pronouns takes this form in 'naṃ'. In the case of inflections. And "from a pronoun" is understood. 203. From 'sabba' (all), 'naṃ' becomes 'saṃsānaṃ'. From 'sabba', from a pronoun, for the 'naṃ' case-ending that follows, these substitutions 'saṃ' and 'sānaṃ' occur. Of all, of all, from all, from all, by all, by all, to all, of all, of all, in all, in all, among all. In the feminine, "from the feminine, the suffix 'ā'" thus the suffix 'ā'. Other forms are like 'kaññā' (girl) except for the 'sa', 'naṃ', and 'smiṃ' case-endings. All people, all, all, O all, O all, all, all, all, to all, by all, by all. In the fourth singular, "from a pronoun, optionally", from 'sabba', and "from 'sabba'" is understood. 204. From 'gha' and 'pa', for 'smiṃ' and 'sa', 'saṃ' and 'sā'. From 'sabba', from a pronoun, which has the designation 'gha' or 'pa', for these 'smiṃ' and 'sa', respectively, the substitutions 'saṃ' and 'sā' occur, optionally. "And 'in the singulars with saṃ and sā'" is understood. 205. 'Gha' becomes short. The 'ā' vowel designated 'gha' becomes short when the case-ending substitutions 'saṃ' and 'sā' in the singular follow. "The insertion of 'sā'" is understood. 206. And in the singulars with 'saṃ' and 'sā'. When these 'saṃ' and 'sā', which arise in the place of the singular, as case-ending substitutions follow, the 's' insertion occurs after the stem. To all, to all, of all, of all, by all, by all, by all, to all, to all, of all, of all. In the case of 'smiṃ', "from a pronoun, from 'gha' or 'pa'" is understood. 207. Not 'āya' or 'yā' for 'smiṃ' from these. From these pronouns designated 'gha' or 'pa', for the 'smiṃ' case-ending that follows, the substitutions 'āya' and 'yā' do not occur, thus the absence of 'āya' and 'yā'. Due to the optional rule, it sometimes occurs, as in 'dakkhiṇāya' (to the south), 'uttarāya' (to the north), etc. Substitutions with 'saṃ' and 'yaṃ', in all, in all, among all. In the neuter, all mind, all, O all, O all, all, all. The rest should be understood as in the masculine. Thus, the method of formation for 'katara' (which of two) and so on, up to 'aññatama' (one of many), in all three genders. Therein, the words 'katara' and 'katama' have the meaning of questioning. The word 'ubhaya' (both) means a collection of two parts. The word 'itara' (other) means the opposite of what has been said. The word 'añña' (another) means something additional or different. Aññatara and aññatama words mean indefinite. "Yo, the first in the pronominal declension" is also stated. 208. Or in Dvanda compounds. Or, the first "yo" after a pronominal declension in a Dvanda compound, which becomes this. "Which one and which one" becomes katarakatame, or katarakatamā, etc. Pubba and others are words indicating direction and position. Pubba time. In the plural, from the mention of "parā" in "suffixes after roots and genders," the "yo" ending for pubbādi words optionally becomes "ekāro". Pubbe, pubbā, he pubba, he pubbe, he pubbā, pubbaṃ, pubbe, pubbena, pubbehi, pubbebhi, pubbassa, pubbesaṃ, pubbesānaṃ. "Smā, smiṃ, naṃ" optionally become "ākāra" and "ekāra". Pubbā, pubbasmā, pubbamhā, pubbehi, pubbebhi, pubbassa, pubbesaṃ, pubbesānaṃ, pubbe, pubbasmiṃ, pubbamhi, pubbesu. In the feminine, pubbā direction, pubbā, pubbāyo, etc., like all "sabbā" words. In the neuter, pubbaṃ place, pubbāni, he pubba, he pubbāni, pubbaṃ, pubbāni, the rest is like the masculine. Similarly, parāpara, dakkhiṇa, uttara, adhara words. "From a pronoun, in a Dvanda compound" is also stated. 209. No other pronominal. Apart from this, no other pronominal function occurs for the "yo" ending after a pronoun in a Dvanda compound, meaning there is no substitution for "saṃsāna". For pubbāparānaṃ, pubbuttarānaṃ, adharuttarānaṃ, even in a Tatiya compound with the rule "nāññaṃ sabbanāmikaṃ" without an adhikāra. Māsapubbāya, māsapubbānaṃ. "No other pronominal" is also stated. 210. And in Bahubbīhi. And in a Bahubbīhi compound, no other pronominal rule applies. Piyapubbāya, piyapubbānaṃ, piyapubbe. By the inclusion of "ca" (and), only the pronominal rule applies to directional pronouns in a Bahubbīhi compound. In the sense of "that which is between the south and the east," a Bahubbīhi compound: dakkhiṇapubbassaṃ, dakkhiṇapubbassā, similarly uttarapubbassaṃ, uttarapubbassā, etc. The form of "yata" and "eta" words, etc., is not possible in the vocative. The word "ya" is indefinite. This is the meaning. The man, the men, which, which. The maiden, the maidens, which, which. The mind, which, which, which. The rest is everywhere like all words. These words, "ta, eta, ima, amu, kiṃ," are used for things far away, near, very near, far, and for asking questions. The variations of the word "ta." Here, "ta si" means— "This 'si' is for non-neuter, and 'saṃ' also occurs." 211. "To" for "eta" and "ta." For "eta" and "ta," when they are not neuter, the "ta" becomes "sa" in the "si" ending. So, "so puriso" (that man). The taking of pronouns, and the taking of "ta" from this, also occurs. 212. Or "na" for "ta" everywhere. For the pronoun "ta," the "ta" may optionally become "na" everywhere in all genders. "Ne te" (those), "naṃ taṃ" (that), "ne te" (those), "nena tena" (by that), "nehi nebhi tehi tebhi" (by those). "Of all, or of 'ta' everywhere" also occurs. 213. "Atta" for "sasmā, smiṃ, saṃ, sā." For the pronoun "ta," "atta" may optionally occur for the whole word in "sa, smā, smiṃ, saṃ, sā" endings, in all genders, everywhere. "Assa nassa tassa" (of that), "nesaṃ tesaṃ nesānaṃ tesānaṃ" (of those). From "smāhismiṃnaṃ mhābhimhi vā," "smāsmiṃnaṃ, mhāmhī" also occurs. 214. Not with these made into "ā." From "ta" and "ima," when they have been made into "ā," the substitutions "smā, smiṃ, naṃ, mhā, mhi" do not occur. Rules for Natural Sandhi Now, when sandhi operations are due for vowels, their natural state is declared. "Vowels, natural state" also occurs. 35. Sometimes in vowels. Vowels, indeed, when followed by a vowel, sometimes remain in their natural form in places where the meter is different, or where pronunciation is difficult, or where sandhi is not desired, meaning they do not undergo elision, substitution, or modification. Such places of natural state are, for example, at the end of vocatives, in "anitismiṃ," where meter is not preserved, in non-compounds, and long "i" and "u" at the end of nouns and at the beginning of past verbs, and so on. In vocative endings, for example: "What, Ananda, is the perception of impermanence?", "What, Ananda, is the perception of danger?", "Sariputta, here someone...", "Come, Sivika, get up!", "Lay followers, here someone...", "Lady, venerable one!", "Monk, your virtue is healthy." "Aṃ, sprinkle, monk, this boat!" "Monks, I speak thus!" "Householders, these five advantages!" and so on, are in their natural state. Deletion of the first vowel, and other such changes, do not occur. By "sometimes" in "in this case, for the sake of preserving the meter, sandhi occurs," for example: "Sakkā, O goddess!" "Homage to you, O Buddha, may you be victorious!" What is "Sareti"? "Good, O great king!" "Thus, it is said, O monks!" In compounds, at the end of words, with long vowels: "The venerable Ānanda recited verses." "Devas, the Abhassaras, as it were." "Possessing the three knowledges and psychic powers." "The Blessed One rose from his seat." "The Blessed One spoke thus." "Having saluted, he stood to one side.