English
That I say, what they say, is wealth, what is this, worthy of blame, what is impermanent, that is not self, this he spoke, this alone is desired – 52. In vowels, m-sound. Indeed, after a suppressed sound in vowels, m-sound and d-sound substitutions occur optionally. And here, due to the established optionality of the word 'vā' (optionally), the d-sound occurs only after the words 'yata' and 'eta'. That I say, what they say, is wealth, what is this, worthy of blame, what is impermanent, that is not self, this he spoke, this alone. What is 'vā'? That I, this alone, he abused me, he struck me. And here, by division of the rule, the m-sound is optional even in consonants. Thereby, "I go for refuge to the Buddha" and so on is accomplished. In their presence, the foremost of the wise, to him I gave, thus here "in vowels" is understood. 53. Sometimes elision. Indeed, a suppressed sound sometimes undergoes elision when followed by a vowel, for the sake of preserving meter and ease of pronunciation. Elision of the preceding vowel, lengthening of the following non-conjunct vowel. In their presence, the foremost of the wise, to him I gave, thus I am a Tathāgata, thus I am, what am I. What is 'sometimes'? Thus it is, what am I. The seeing of the Noble Truths, this is the teaching of the Buddhas, attached, attachment, agitation, non-destruction, long I sojourned, desirous to go, mind to go, thus here "sometimes elision" is understood. 54. And in consonants. Indeed, a suppressed sound sometimes undergoes elision when followed by a consonant, for the sake of preserving meter and so on. In 'ra' and 'ha' sounds, the prefix-ending vowel is lengthened. The seeing of the Noble Truths, this is the teaching of the Buddhas, attached, attachment, agitation, non-destruction, long I sojourned, doubling, desirous to go, mind to go. What is 'sometimes'? This is the highest blessing. Done thus, what thus, rejoiced thus, as if heated, as if a wheel, now a bad time, now what, you are, this also, further also, to give also, similar indeed, thus here "from suppressed sound, elision" is also understood. 55. The following vowel optionally. From a suppressed sound, the following vowel undergoes elision. or obtains. The niggahīta is not a class consonant. Katanti, kinti, abhinandunti, uttattaṃva, cakkaṃva, kalindāni, kindāni, tvaṃsi, idampi, uttarimpi, dātumpi, sadisaṃva. What is the meaning of Vāti? Kataṃ iti, kimiti, dātumapi, sāmaṃ eva. This also, due to the fixed optionality of the word vā, does not occur elsewhere than in itīvīdānisīpevādi. For example – ahaṃ ettha, etaṃ ahosi. Thus, your defilements, a flower arises for her. Here, when the vowel is elided, it is said by inversion, "in the latter, in the vowel, when elided." 56. And consonant disjunction. When a vowel after a niggahīta is elided, if there is a consonant conjunction, it becomes a disjunction. This is the elision of the former consonant, which is part of the conjunction. The presence of two consonants together is a conjunction. Here, however, it is a conjunction because it is joined, the former letter. It is a disjunction because its conjunction is gone, the latter. Thus, your defilements, a flower arises for her. What is meant by "elided"? Evamassa. By the word "ca," the conjunction of three consonants in their original form also becomes a disjunction. For example – agyāgāraṃ, vutyassa. The eye arose, the head was down, as long as here, monks, small and large, those connected. Here, it is also said, "in the vowel, augmentation, sometimes, in the consonant." 57. And niggahīta. And niggahīta becomes an augmentation in a vowel or a consonant, sometimes in a place easy to pronounce. Since the niggahīta follows a short vowel, this is from shortness. Cakkhuṃ udapādi, avaṃsiro, yāvañcidha bhikkhave, aṇuṃthūlāni, taṃsampayuttā, evaṃ taṅkhaṇe, taṃsabhāvo. What is meant by "sometimes"? Not by these, and here. When this is said, that is good, once the Blessed One, like a fire blazing. Here, when the operations of elision and substitution are due, this is mostly said to be an exception to them. 58. Niggahīta as aṃ in a consonant. The niggahīta, when followed by a consonant, becomes aṃ. The letter "a" is for pronunciation. Or the elision of the preceding vowel, as in "saralopo" and so on. When this is said, that is good, once the Blessed One, like a fire blazing. Here, the unstated rule He then states the extension for the purpose of extending the stated method to the rest. 59. Of those not taught, by the stated connection. For those prefixes, particles, etc., which have not been specifically taught by us here, their formation should be understood according to the stated method, following the stated rules in vowel sandhi, etc., by the stated connection. Therefore, in the rule "do dhassa cā" (d becomes dh and c), by the word "ca" (and), the reversal of the letters like 'ra', 'ha', 'na', etc., of 'pari' and others, with 'ya', 'va', etc., is understood, for example: pariyudāhāsi (he gave an example) becomes payirudāhāsi, ariyassa (of the noble one) becomes ayirassa, bahvābādho (many diseases) becomes bavhābādho, na abhineyya (not to be led) becomes anabhineyya. In "Taṃ imināpi jānāthā" (Know this also by this), when the vowel is elided by "paro vā saro" (or the following vowel), by the division of the rule "tatrākāro" (there is 'a'), the 'a' of the niggahīta becomes 'da', thus "tadamināpi jānātha", etc. Thus, the rules for niggahīta sandhi are completed. The rules of designation, vowel sandhi, sandhi, The prohibition, consonant sandhi, sandhi; And the clear determination of niggahīta in sandhi, That too has been stated by me here. Thus, the Sandhi Chapter The First, in Rūpasiddhi. 2. The Noun Chapter Now the introduction to nominal inflections is stated. It is called 'nāma' (noun) because it inclines towards meaning, and because it names meaning in itself; it is the designation of a substance. That, however, is of two kinds: by meaning and by convention; and of three kinds: by masculine, feminine, and neuter gender. For example: rukkho (tree), mālā (garland), dhanaṃ (wealth). It is of four kinds: by common noun, quality, action, and arbitrary designation. For example: rukkho (tree), nīlo (blue), pācako (cook), sirivaḍḍho (Sirivaḍḍha), etc. It is of eight kinds: by ending in 'a', 'i', 'u', 'o', niggahīta, and by natural forms. Masculine Gender Therein, first, from masculine nouns ending in 'a', which denote a class or a person, the inflections beginning with 'sī' are affixed after them. 60. Indeed, what is suitable for the Buddha's word. This is a governing rule. Therein, 'Jina' means 'victor over the five Māras', i.e., the Buddha. 'Jinavacana' is the word of the Jina. 'Jinavacanayutta' is what is suitable for that word of the Jina. This should be understood as the meaning of the governing rule: that which is suitable and appropriate for the Tipiṭaka, the word of the Buddha, in the natural idiom of Māgadhī. That Māgadhī is the root language, by which the people of the first aeon; And Brahmās, with unheard speech, the Fully Enlightened One... and also roots are spoken of. However, the adhikāra is of three kinds: lion-gait, frog-gait, and sequential. This one is lion-gait, because it looks at what precedes and follows, or it is simply sequential. Having made it different from Sanskrit, he states the definition for establishing the natural form in accordance with the Buddha's words. 61.And a nominal stem is established. A nominal stem is a base word. Just as a nominal stem is suitable for the Buddha's words, so here a nominal stem is established. By the word "ca" (and), "and roots," when a nominal stem like "purisa" (man) is established in accordance with the Buddha's words, then from that word which is meaningful, devoid of roots, suffixes, and endings, by the definition "in the usage of another's designation," in the designation of a nominal stem— From here on, in all rules for endings, suffixes, etc., the taking of the nominal stem is continued. 62.And from that, endings. From those nominal stems suitable for the Buddha's words, endings occur. By the inclusion of the word "ca," also from suffixes like "tavetu" and indeclinables. They are called "endings" because they divide the meaning of the nominal stem according to action, number, etc. And what are those endings? The adhikāra is "endings." 63.Si, yo; aṃ, yo; nā, hi; sa, naṃ; smā, hi; sa, naṃ; smiṃ, su. The "si" and so on are the fourteen endings. Among them, "si, yo" is the first case; "aṃ, yo" is the second case; "nā, hi" is the third case; "sa, naṃ" is the fourth case; "smā, hi" is the fifth case; "sa, naṃ" is the sixth case; "smiṃ, su" is the seventh case. This should be seen as a designation rule among the rules for designation, definition, and injunctions. For it is said in the commentary: "What is the purpose of 'vibhatti'? 'amhassa mamaṃ savibhattissa se'." Otherwise, a single rule should be made with the previous sutta. And here, the designations of first case, etc., and singular, etc., are to be understood as established either by their meaning or by another's designation. "The word of one" is singular, "the word of many" is plural, "the second of two" is second case, and so on. Otherwise, if the designation were made by the word "ca" in the previous sutta, there would be a risk of an incomplete and meaningless rule. "Indeed, suitable for the Buddha's words, and the gender is derived.” Here, however, to make it known that even the formation of words is not in conflict with the Buddha’s teaching, another definition is given. 64. Without conflict with that. In whatever way there is no conflict with those teachings of the Buddha, in that way here the gender, and by the word ‘ca’ (and) the verb, are derived, meaning they are formed.