English
Here, due to the rule being applicable, by "ghosāghosaggahaṇena" (taking voiced and unvoiced), only the fourth and second are intended, otherwise an undesirable consequence would arise. Therefore, in "kataññū, tannayo, tammayo" and so on, even though the fifth letters of a class are voiced, the application of the third does not occur, or it is due to the context of the place. In "ghara" and so on, when followed by the fourth letters of "pa u du ni" and so on: "pagharati" becomes "paggharati", similarly "uggharati", "ugghāṭeti", "dugghoso", "nigghoso", this is also the fruit of meditation, "paṭhamajjhānaṃ", "abhijjhāyati", "ujjhāyati", "viddhaṃseti", "uddhaṃsito", "uddhāro", "niddhāro", "niddhano", "niddhuto", "vibbhanto", "ubbhato", "dubbhikkhaṃ", "nibbhayaṃ", "tabbhāvo", "catuddhā", "cabhubbhi", "chaddhā", "saddhammo", "sabbhūto", "mahaddhano", "mahabbhayaṃ". In "yavata mādesādīsu" (substitutions of "yavata" and so on): bo Meditation, excellent, to be awakened, awakens. What is the state? For the virtuous meditator, who are wise, devoted to meditation, a treasure, great wealth. After a short vowel, in the second consonants of the vaggas – five aggregates, five aggregates, thus, the form aggregate, unable, repeatedly, non-distraction, field of birth, disturbance of elements, exhaustion of life. White umbrella, white umbrella, thus, completely covered, cut off, Bodhi tree's shade, rose-apple tree's shade, eradication. Standing there, standing there, thus, standing on land, standing in water, established, completed, four positions, worthy of respect, arisen, well-established. Elder Yasa, where, there, spreads, expansion, praised, supported, lamenting, fourth, where? Claps, great fruit, fruitless, pervading, should pervade, honey and molasses. From the form – told, told, thus, the destruction of craving, field of command, aggregate of perception, covers, covers, thus, cuts off, standing on a boat, spreads over, claps. What about 'saraṃ'? Formation, at that moment, covered, that place, praised, that fruit. What is the state? Cakes and eatables, having cut off its skin etc., as it stands, how? Fruit of action. Goes forth, falling down, accumulation, wanders about, crossing over. Here, in "d becomes c", because the 'and' refers to 'frequently', by that 'and' the substitution may occur in many ways according to usage. For example – from the prefix 'ni', of 'kamu', 'pada', 'ci', 'cara', 'tara', the first consonant becomes the second of its class, with doubling, by this rule. Goes forth, falling down, accumulation, wanders about, crossing over. Similarly, 'v' becomes 'b' for 'kuva', 'diva', 'siva', 'vaja' etc., the doubling of 'v' becomes the doubling of 'b'. For example – doing, thus, doing, they do, doubling of the substitute at the end of the root. Plays, plays, thus, playing, sews, sewing, goes forth, goes forth, going forth, cooling, Nibbana, extinguished, becomes disgusted, expenditure. ... and so on. Sometimes 'l' for 'r' in 'taruṇa' and so on. 'paripanno' becomes 'palipanno', likewise 'palibodho', 'pallaṅkaṃ', 'taruṇo' becomes 'taluno', 'mahāsālo', 'māluto', 'sukhumālo'. Sometimes 'ṭ' for 't' in 'dukkata' and so on. For example, 'dukkataṃ' becomes 'dukkataṃ', likewise 'sukaṭaṃ', 'pahaṭo', 'patthaṭo', 'uddhaṭo', 'visaṭo' and so on. Sometimes 'k' for 't' in 'niyata' and so on. 'niyato' becomes 'niyako'. 'y' for 'j' in 'nija' and so on, or 'nijaṃputtaṃ' becomes 'niyaṃputtaṃ'. 'k' for 'g' in 'kulūpaga' and so on, 'kulūpago' becomes 'kulūpako'. Likewise 'ṇ' for 'n' after 'pa', 'pari' and so on. 'panidhānaṃ' becomes 'paṇidhānaṃ', likewise 'paṇipāto', 'paṇāmo', 'paṇītaṃ', 'pariṇato', 'pariṇāmo', 'ninnayo' becomes 'niṇṇayo', likewise 'uṇṇato', 'oṇato' and so on. In 'patiaggi', 'patihaññati' and so on— 43. Sometimes 'paṭi' for 'pati'. Sometimes 'paṭi' is substituted for the prefix 'pati' when a vowel or consonant follows, with the preceding vowel dropped. 'paṭaggi', 'paṭihaññati'. Why "sometimes"? 'paccattaṃ', 'patilīyati'. In 'puthajano', 'puthabhūtaṃ' and so on, "the end" is understood. 44. 'u' for 'putha' before a consonant. The final vowel of 'putha' becomes 'u' when a consonant follows, and there is doubling. 'puthujjano', 'puthubhūtaṃ'. Why "before a consonant"? 'putha ayaṃ'. Even though it is established by the compound "puthassa a putha", the repeated inclusion of "the end" means that sometimes 'u' is also for 'aputha' before a vowel. 'mano aññaṃ' becomes 'manuññaṃ', likewise 'imaṃ' becomes 'evumaṃ', the latter part is dropped, 'iti evaṃ' becomes 'itvevaṃ', 'u' becomes 'v'. In 'avakāso', 'avanaddho', 'avavadati', 'avasānaṃ' and so on— "Sometimes before a consonant" is also understood. 45. 'o' for 'ava'. The prefix 'ava' sometimes becomes 'o' when a consonant follows. 'okāso', 'onaddho', 'ovadati', 'osānaṃ'. Why "sometimes"? 'avasānaṃ', 'avasussatu'. Why "before a consonant"? 'avayāgamanaṃ', 'avekkhati'. In 'avagate sūriye', 'avagacchati', 'avagahetvā' and so on— "For 'ava'" is understood, and also "the taking of 'o'". 46. And its opposite in a preceding word, before a consonant. The 'o' of 'ava' standing in a preceding word also becomes its opposite when a consonant follows. Its opposite, its oppo The rule (rīto), a pronounced word is a secondary word. The opposite of 'o' - this is the designation for 'u'. The word 'ca' sometimes means exclusion, and doubling. When the sun has risen, it rises, having taken up. The special case, first, a hundred others, a thousand others - thus here, "Augment" is understood. 47. Sometimes 'o' in a consonant. When a consonant follows, sometimes the augment 'o' occurs. Thus, from the words 'para', the augment 'o' occurs by special rule. And in the sutta beginning "yavamada" etc., by the word 'ca', the augment 'ga' occurs by special rule. By special rule, indeed, first, a hundred others, a thousand others. Here, by "vowels are dropped before vowels", the preceding vowel is dropped. Mind-made, iron-made - thus here, "of the group beginning with mana" is understood. 48. Of these, 'am' becomes 'o' when dropped. The end of these, of the group beginning with 'mana', becomes 'o' when the case ending has been dropped. Mind-made, iron-made. Thus: chief of minds, iron bowl, one whose wealth is asceticism, dispeller of darkness, hair, fire meditation object, dust and dirt, day and night, gone to solitude. By the word "etc.": water element, wind element. Or by the rule of "lion's gait", here it does not occur: by mind alone, the sixth of minds, iron shovel, dispeller of darkness, mind sense-base. Thus the rules for consonant sandhi are completed. Rules for Niggahīta Sandhi Now niggahīta sandhi is explained. Making craving, abandoning strife, standing well, holding light, well esteemed - thus here, "niggahīta" is the subject, "in a consonant" is understood. 49. The last letter of a class, or in a class. When a class consonant follows, niggahīta indeed obtains the last letter of that class, or. By proximity of the place of articulation of the anusvara, it becomes the fifth letter of that class. This word 'vā' has the meaning of a fixed option. Therefore, in "taṇhaṅkaro, raṇañjaho, saṇṭhito, jutindharo, sammato" and similar cases, it is always (applied). He makes it (from `taṃ karoti`), that moment (from `taṃ khaṇaṃ`), collection (from `saṃ gaho`), that ghee (from `taṃ ghataṃ`). He should practice Dhamma (from `dhammaṃ care`), that roofed (from `taṃ channaṃ`), that born (from `taṃ jātaṃ`), that knowledge (from `taṃ ñāṇaṃ`). That place (from `taṃ ṭhānaṃ`), he burns the light (from `bhaṃ ḍahati`). He stretches it (from `taṃ tanoti`), that firm (from `taṃ thiraṃ`), sloth. That gift, that gift. That wealth, that wealth. That permanence, that permanence. That attained, that attained. That fruit, that fruit. Their enlightenment, their enlightenment. Become, become. That friend, that friend. What done, what done. Gone to give, gone to give. And so on, by variation. Here it does not happen. That deed is not well done. I go for refuge. Even when there is a word-taking above or in the middle of a break, the act of taking a word here is for making known the meaning of the interval. By that, for the `saṃ` prefix ending in `ṃ` before `l`, the `l` sound occurs. For example – `paṭisaṃlīno` becomes `paṭisallīno`. Thus `paṭisallāṇo`, `sallakkhaṇā`, `sallekho`, `sallāpo`. `puṃliṅgaṃ` becomes `pulliṅgaṃ`. Individually indeed, that indeed, for that indeed, thus indeed for you. Here the word "vā" (or) is the governing rule. 50. Come here. When `e` or `h` follow, the `ṃ` indeed becomes `ñ`, or when `e` follows, the `ñ` substitution is doubled. Individually indeed, individually indeed. That indeed, that indeed. For that indeed, for that indeed. Thus indeed for you, thus indeed for you. Due to the word `vā` (or) being a fixed option, it does not occur elsewhere from the particle `evaṃ hi`. For example – `evametaṃ`, `evaṃ hoti`. Connection, fetter, restrained, by request, whatever, what they call immediate (karma). Here "ña" is the governing rule. 51. And those. When `ṃ` indeed is followed by `y`, it becomes `ñ` along with `y`, or the `ñ` substitution is doubled. Connection, connection. Fetter, fetter. Restrained, restrained. By request, by request. Whatever, whatever. What they call immediate, what they call immediate. Due to the word `vā` (or) being a fixed option, the `ṃ` does not occur elsewhere from the end of `saṃ` and from a pronoun followed by `y`. For example – `etaṃ yojanaṃ`, `taṃ yānaṃ`, `saraṇaṃ yanti`. And here, where "saha ye ca" should be said, by saying "sa ye ca", it should be understood that there is also a dropping of letters for ease of pronunciation in the suttas. Therefore, reflecting wisely, reflecting wisely. Having known by oneself, having realized; having known by oneself, having realized. Seeking. is accomplished.