English
Here the word 'dhātu' as mentioned in the Abhidhamma commentary 'manodhātunā' (by the mind-element) is also seen in the masculine gender; some say this is stated according to the Sanskrit view. Mātā, mātaro. O māta, mātā, mātaro. Mātaraṃ, mātare, mātaro. Mātarā; there is no 'yā' substitution; by the rule 'ye passā' (those seeing) there is elision due to rule division; 'I am permitted by the mother' (matyā), otherwise 'mātuyā'; mātarehi, mātarebhi, mātūhi, mātūbhi. With vowel elision, 'mātu'; because it is a proper noun, 'no' does not occur; matyā, mātuyā; mātarānaṃ, mātānaṃ, mātūnaṃ. In the context of the sixth case (genitive), 'mātussa saratī' (remembers the mother) is also seen. Mātari, mātaresu, mātūsu. Other special cases are like 'pitu' (father). Thus 'dhītu' (daughter) and 'duhitu' (daughter) words. Ending in 'u'. When shortening is prohibited and 'si' is elided, 'jambū'. By 'jantvā' etc. 'yo' elision, jambū, jambuyo. By 'ge vā' (or in 'ge') shortening, O jambu, jambū, jambuyo. Jambuṃ, jambū, jambuyo. Jambuyā, jambūhi, jambūbhi. Jambuyā, jambūnaṃ. Jambuyaṃ, jambuyā, jambūsu. Thus 'vadhū' and 'sarabhū', 'sarabū', 'sutanū', 'camū'; 'Vāmūrū', 'nāganāsurū', are indeed similar to 'jambū'. Ending in 'ū'. 'Go', 'gāvo', 'gavo' etc. are like masculine forms. Feminine Gender. Neuter Gender, 'si' – 111. 'Aṃ' in the neuter gender. From a noun ending in 'a', 'si' becomes 'aṃ' in the neuter gender. Neuter. 112. 'Ni' for 'yo'. From a noun ending in 'a', 'yo' becomes 'ni' in the neuter gender. Even with the constant rule for 'nīnaṃ', 'ṭāṭe' occur in the alternative 'ninaṃ vā' (or 'ninaṃ'); with lengthening, 'napuṃsakā', 'napuṃsakāni'. O 'n' Neuter, neuters; neuters, neuters. Neuter (singular), in the neuter, neuters (plural). By the neuter, etc., like the word 'Sugata'. Thus – Merit-demerit-fruit-form-means, Ear-nose-pleasure-pain-cause; Giving-virtue-wealth-meditation-eye, Root-bank-strength-net-auspiciousness. Lotus-sign-face-limb-water-lotus, Sandbank-grain-gold-fruit-nectar; Lotus-leaf-charnel ground-forest-weapon, Heart-robe-cloth-family-faculty. Eye-face-vehicle-food-staircase-drink, Dwelling-world-metal-firebrand-beak-seat, Doing-death-knowledge-object-forest-refuge, Tagara-city-bank-umbrella-hole-waters. etc.; A certain one (neuter), 136. Not of 'nis' the 'ṭā' From 'ekacca' and others, the 'ṭā' of 'nis' does not occur, (e.g.) 'ekaccāni'. Oh, certain one, certain ones, certain ones. A certain one, in certain ones, certain ones. The rest is like neuter. Thus 'paṭhamaṃ', 'paṭhamāni', etc. 'Padaṃ', 'padā', 'padāni', etc., like neuter. There is no difference in these. 106. Not of 'nis' the 'sā' From 'pada' and others, the 'sā' of 'nis' occurs optionally. 'Padasā', 'padena'. 105. From 'pada' and others From 'pada' and others, 'smin' becomes 'si' optionally. 'Padasi', 'pade', 'padamhi', 'padasmiṃ', 'padesu'. Thus the word 'bila'. From the word 'kamma', 'nis' becomes 'eno' optionally, as in 'kammena', or, as stated in 'pumakammathāmā' and others, 'kammunā', 'kammanā'. By this very rule, it is said that in 'sasmāsu', 'ussa' with the 'la' designation, 'sa+smānaṃ' becomes 'no+nā' always, as appropriate, due to the established optionality or the governing rule. 'Kammuno', 'kammassa'. 'Kammunā', 'kammā', 'kammamhā', 'kammasmā'. As in 'kammādito', 'smin' optionally becomes 'nimhi' in 'kammani', 'kamme', 'kammamhi', 'kammasmiṃ'. The rest is like neuter. 'Camma', 'vesma', 'bhasma' and others are like 'kamma', except as stated above. Going, 'si'. Or, 'ntassaṃ', with 'si' elision, 'gacchaṃ'. Elsewhere, 'si' becomes 'daṃ', 'gacchantaṃ', 'gacchantā', 'gacchantāni'. Oh, going one, oh, going one, oh, going one, going ones, going ones. Going, going, in going, going. By going, by going, etc., like masculine. maṃ. Thus, yajanta, vajanta, etc. Ending in 'a'. Bone, elision of 's'. 113. From Jha, or From Jha, 'yo' becomes 'ni' or not in the neuter. Bones. By "elision", when 'yo' is elided, it becomes long, aṭṭhī. Oh bone, bones, bones, bones. Bone, bones, bone. By bone, etc., similar to the word 'muni'. Thus, pacchi, akkhi, dadhi, satthi, vāri, acci, etc. Ending in 'i'. Staff, being neuter, by "in the singular" etc., shortens and 's' is elided. Staves, staff. By "in Ge, or" it shortens, oh staff, staves, staves, staff. By "Naṃ from Jhī", it becomes Naṃ. Staff, staff, staves, staff. The rest is like 'daṇḍī' in the masculine. Thus, sukhakārī, sīghayāyī, etc. Ending in 'ī'. Eye, eyes, eye. The rest is like 'aṭṭhi'. Thus, āyu, vasu, dhanu, dāru, tipu, madhu, siṅgu, hiṅgu, vatthu, jatu, ambu, assu, etc. From the word 'āyu', there is no 'na' because of 'kodha' etc., that is the special feature. Ending in 'u'. Gotrabhu, shortens and 's' is elided. Gotrabhus, Gotrabhu. Oh Gotrabhu, Gotrabhus, Gotrabhus, Gotrabhu. Gotrabhu, Gotrabhus, Gotrabhu, etc., similar to 'vessabhū' in the masculine. Thus, sayambhū, abhibhū, dhammaññū, etc. Ending in 'ū'. Clear and distinct forms of speech, free from fear; Because of being the cause of knowing masculine etc., gender is declared. A woman has breasts and hair, a man has a beard; This is the difference between the two, the other is free from fear. This (masc.), this (fem.), this (neut.) and so on, in those meanings which are well-known to people; As feminine, masculine, and neuter, those names are called. Neuter Gender. Now the declension of 'sabba' and similar words is explained, All, which (of two), which (of many), both, other, another, one of many others, one of many others, former, later, other, southern, northern, lower, when arranged and not as a proper noun. By the rule "for the purpose of filling a deficiency, an example of an additional word, and an ellipsis," these are to be understood as being read among the 'sabba' group. Ya, tya, ta, eta, ima, amu, kiṃ, eka, tumha, amha, these are the 'sabbādi' words. Even though the word 'tya' is not shown in Kaccāyana's grammar – Play is directed towards them, delight is established in them; Seeds grow in them, that is, beings are born. Since it appears in Pāli, it is included here. There, the word 'sabba' means 'without remainder'. The words 'katara' and 'katama' are for questioning. The word 'ubhaya' denotes a collection of two parts. The word 'itara' denotes the opposite of what is stated. The word 'añña' denotes another or additional. The words 'aññatara' and 'aññatama' mean 'undetermined'. Words like 'pubba' denote directions and distinctions. The word 'ya' means 'undetermined'. The words 'tya' and 'ta' refer to what is distant. These words: 'eta', 'ima', 'amu', 'kiṃ' denote proximity, extreme proximity, distance, and questioning respectively. The word 'eka' denotes number, etc. The words 'tumha' and 'amha' refer to 'other' and 'self' respectively. Sabbo, 'o' for 'si', 138. 'Eṭa' for 'yo' and 'ma' For 'sabba' and similar words ending in 'a', 'eṭa' always occurs for 'yo'. Sabbe. Bho sabba sabbā, sabbe. Sabbaṃ, sabbe. Sabbena, sabbehi sabbebhi. Thus in forming. Sabbassa. 99. And for 'naṃ' in 'sabbādi' words For 'sabbādi' words ending in 'a', 'e' occurs for 'naṃ', and for 'su' and 'hi'. Here, the word 'ādi' refers to a part, for it is said – In limitation and in kind, And in proximity and part; In these four meanings, the wise Explain the word 'ādi'. 100. 'Saṃ' and 'sānaṃ' For the 'naṃ' case ending of 'sabbādi' words, 'saṃ' and 'sānaṃ' occur. Sabbesaṃ, sabbesānaṃ. Sabbā, sabbamhā, sabbasmā. Sabbe, sabbamhi, sabbasmiṃ, sabbesu. In the feminine, by 'itthiya+matvā', for the 'ā' suffix, it is called 'gha'. The rest is like 'kaññā'. Sabbā, sabbā, sabbāyo. Bho sabbe, sabbā, sabbāyo. By 'Gho ssaṃ+ssā+ssāyaṃ+tiṃ sū', in shortening, sabbaṃ, sabbā, sabbāyo. Sabbāya, sabbāhi, sabbābhi. 101. 'Ssā' or 'ssa' for 'gha' and 'pa' For 'sabbādi' words ending in 'gha' or 'pa', 'ssā' or 'ssa' occurs. Since the form 'amussā' is established by the substitution of 'ssā' through 'ssā vā te+ti+mā+mūhī', the word 'vā' (or) is for a subsequent purpose. In shortening, sabbassā, sabbāya, sabbāsaṃ, sabbāsānaṃ. In the fifth case (ablative), sabbāya. 102. 'Ssaṃ' for 'smi' For 'sabbādi' words ending in 'gha' or 'pa', 'ssaṃ' or 'smi' occurs. Sabbassaṃ, sabbāyaṃ, sabbāya, sabbāsu. In the neuter, sabbaṃ. By 'Yo naṃ nī', in the neuter, for 'yo' and 'ni'. – 137. From *sabba* and so on From *sabba* and so on, there is no elision of the final vowel for another word. In the long vowels, all. O *sabba*, *sabbā*, *sabbāni*. *Sabbaṃ*, *sabbe*, *sabbāni*. In the *nā* case and so on, only masculine. *Katara*, *katama*, *ubhaya* are like *sabba* in all three genders. Thus are the words *itara* and *añña*. There is a difference in *ssā* and *ssaṃsu*. 52. *Ssaṃ*, *ssā*, *ssāyesu*, *itara*, *eka*, *añña*, *eta*, *ima* In *ssaṃ* and so on, *i* is always present for *itara*, *eka*, *añña*, *eta*, *ima*. *Itarissā*, *itarāya*; *aññissā*, *aññāya*; *aññāsaṃ*, *aññāsānaṃ*. *Aññissaṃ*, *aññāyaṃ*, *aññāya*. *Aññatara* and *aññatama* are like *sabba* in all three genders. *Pubbo*, 143. From *pubba* and six others From these six, in their respective domains, *eṭa* may occur. Thus, *eṭa* for *yo*, *pubbe*, *pubbā*. O *pubba*, *pubbā*, *pubbe*, *pubbā*. *Pubbaṃ*, *pubbe*. *Pubbena*. The rest is like *sabba* in all genders. Thus are the five words *para* and so on. 139. Not for names and not for principal words For words that are names, and for words that are not principal, the *sabba*-like function does not occur for *sabba* and so on. "They are *sabbā*, they are *sabbanāmā*" – this is the meaning. "They are *piyasabbā*", "they are *atisabbā*". By prohibiting the *sabba*-like function for words that are names and for words that are not principal in the context of other word meanings, from "the supreme *sabba*s stand" and so on, *eṭa* and so on occur from the principal word, because in a determinative compound, the meaning of the latter word is principal. 140. In conjunction with the meaning of the third case