English
in beginning: a commencement, in taking: he takes, he embraces, (he smears, according to some), in dwelling: a dwelling, a residence, in proximity: near, in calling: he calls. Pa, parā, pa, sa, anva, va, o, ni, du, rabhi, byā, and so on; Ati, ni, ppati, pari, apayo, upa, ā, these are twenty; Indeed, this is the method of prefixes, as told. And here – Prefixes and particles, and these three kinds of suffixes; Are expressive of many meanings, so say the grammarians. 118. Of countless The elision of all case endings of those that have no existing number occurs. Those for which there are no numbers like singular, etc., are "countless," and even if there is no distinction of case endings for these countless ones, the establishment of words ending in case endings, such as "mā no ajja vikantiṃsū" (may they not cut us today), proves the validity of "vo" and "no," etc., and their being in the sense of first person, etc., occurs. Pahāro (a blow), parābhavo (defeat), apahāro (a theft), saṃhāro (destruction), avahāro (a taking away), ohāro (a descent), and so on, occur. They join with the meaning, these prefixes like "pa," and so on; "Ca" and others are particles at the beginning and middle of words. they fall. The section on indeclinables. An indeclinable is a word not signifying a being, used for meanings such as conjunction, alternative, prohibition, and completion. "Ca" is used for conjunction, subsequent connection, reciprocal connection, aggregation, and emphasis, etc. "Vā" is used for alternative, comparison, conjunction, and established option, etc. "Na, no, mā, a, alaṃ, halaṃ" — these are for prohibition. According to the rule "two prohibitions convey the natural meaning," in "na tesaṃ pana rūpānaṃ paccayā na ca hontī" (and those forms are not causes), "na ca na honti" conveys the natural meaning of "they are indeed causes." "Alaṃ" is also for sufficiency and adornment. The meaning of completion is twofold: self-completion and word-completion. Among these, "atha, khalu, vata, atho, assu, yagghe, hi, carahi, naṃ, taṃ, ca, tu, vā, vo, pana, have, kīva, ha, tato, yathā, sudaṃ, kho, ve, haṃ, enaṃ, (evaṃ, rū) seyyathidaṃ" and so on are for word-completion. Among these, "atha" is for question, immediate sequence, and topic, etc. "Khalu" is for prohibition, emphasis, and renown, etc. "Vata" is for certainty, sorrow, compassion, and intention, etc. "Atho" is for subsequent instruction, etc. "Hi" is for reason and emphasis, etc. "Tu" is for distinction, reason, and turning back, etc. "Pana" is also for distinction. "Have" and "ve" are also for certainty. "Haṃ" is for sorrow and wonder. (Sorrow, possibility, rū). "Seyyathidaṃ" is also for the meaning "which is that." Meaning-completion is twofold: with case endings and without case endings. "Atthi, sakkā, labbhā" are for the nominative case. "Āvuso, ambho, hambho, are, hare, re, je" are for vocative. "Divā, bhiyyo (namo, rū)" are for nominative and accusative. "Sayaṃ, sāmaṃ, saṃ, sammā, kinti" are for the instrumental meaning. And those ending with "so" and "to" suffixes, such as "suttaso, padaso, aniccato, dukkhato, ekadhā, dvidhā," etc. Those ending with "tave" and "tuṃ" suffixes are for the dative case, such as "kātave, dātave, kātuṃ, kāretuṃ, (dātuṃ, rū) dāpetuṃ," etc. Those ending with "so" and "to" suffixes are for the ablative meaning, such as "dīghaso, oraso, rājato vā corato vā," etc. "To" is also for the locative meaning, and those ending with "tra" and "tthā" suffixes, such as "ekato, purato." From the eye, from the side, from the back, from the foot, from the head, from the top, from the root, where, where, where, there, there, there, and so on. All around, all around, around, on both sides, all around, together, on one side, below, above, upwards, downwards, across, in front, behind, openly, secretly, beyond, high, low, inside, between, within, internally, externally, externally, externally, outside, on this side, on the other side, far, far off, behind, in front, hereafter, after death— these are in the locative sense. Now, in the future, today, the day after tomorrow, tomorrow, tomorrow, the day after tomorrow, yesterday, the day before yesterday, today, in the evening, in the morning, at the time, in the morning, by day, by night, always, constantly, repeatedly, repeatedly, again and again, for a moment, formerly, formerly, when, then— these and others are in the locative of time. Thus, those used with case endings. Among those not used with case endings: Perhaps, perhaps, surely— these are in the sense of doubt. Certainly, indeed, indeed, certainly, indeed, surely— these are in the sense of certainty. Thus, thus— in the sense of ascertainment. Surely?, surely?, surely?, how?, what?— these are in the sense of questioning. Thus, thus, in this way— these are in the sense of illustration. Thus, and in the sense of cause and conclusion of a sentence. As long as, so long as, as much as, so much as, how much?, so much, how much?— these are in the sense of limitation. Yes, good, well, suitable, appropriate, yes, good— these are in the sense of assent. Thus, as, just as, just so, thus, just so, even so, just as, just as, just as, like, as, just as, just so, just as it is called, just so it is called, for as, so for, and as, and so— these are in the sense of comparison. As, and in the sense of suitability, wish, not exceeding the meaning of a word, and illustration. Thus, and in the sense of instruction, questions, etc. Although, in the sense of concession. Fie!, in the sense of blame. Oh!, in the sense of blame, praise, and longing. Indeed, in the sense of blame, praise, recognition, and questions. Good, in the sense of praise and entreaty. Come now!, well then!— these are in the sense of urging. Good, very well, so it is— in the sense of approval. It is said, in the sense of hearsay and incredulity. Surely, in the sense of inference, recollection, and deliberation. Why? For asking a reason. Yasmā, tasmā, tathā, hi, tena, etc., are for stating a reason. Saha, saddhiṃ, amā (samaṃ, rū) are for acting together. Vinā, rite are for separation. Nānā, puthu are for many kinds. Puthu, visuṃ are for separately, not combined. Duṭṭhu, ku are for disgust (jigucchāyaṃ, rū). Puna is for not first (again). Kathaṃ is for doubt. Dhā, kkhattuṃ, so, kiñcaiti are for numerical division. Īsakaṃ is for small amounts (appamatte, rū). Saṇikaṃ is for slowness. Khippaṃ, araṃ, lahuṃ, āsu, tuṇhaṃ, aciraṃ are for speed. Ciraṃ, cirassaṃ are for a long time. Ce, yadi are for doubt/condition. Dhuraṃ, thirā (dhuvaṃ, thirā, rū) are for certainty/fixity. Hā is for sorrow. Tuṇhī is for silence. Sacchi is for direct perception. Musā, micchā, alikaṃ are for untruth. Suvatthi is for blessing, etc. Tuna, ktvāna, ktvā suffixes are for having done. For example: having seen (passituna, passiya, passitvāna, passitvā), having seen (disvā, disvāna), having shown (dassetvā), having given (dātuna, datvāna, datvā), having taken (upādāya), having caused to give (dāpetvā), having known (viññāya), having investigated (viceyya), having disciplined (vineyya), having understood (samecca), having destroyed (nihacca), having approached (upecca), having begun (ārabbha), having come (āgamma), etc. Distinction is made by inflection, and similarly for genders; For 'you' and similar words, there is no gender, nor for 'pā' and 'ca' etc. Thus, this particle word, free from nouns, verbs, and prefixes, should be understood. The particle word. Masculine, feminine, and neuter, and then another; Three-gendered and genderless, the noun stands in five ways. Thus, in Payogasiddhi, the second chapter is on Nouns. 3. Chapter on Cases Now the distinctions in meaning of the inflections are stated. There, even one meaning is divided by means of action, etc., and by means of singularity, etc., thus they are inflections, such as 'sī' and 'ā'. These are of seven kinds, beginning with the first. For example, "in the sense of the first" is the first inflection. In the case of 'sī', 'o' deletion, and 'a' substitution, (we have) man, woman, neuter. Its own meaning, substance, gender, number, and the five beginning with action; The meaning of a noun is said to be its general meaning. And that meaning of a noun is – Class, action, quality, substance, and name, thus in five ways. Ah; The meaning of a word, that word itself, is here divided into five. How is it a genus-word, a quality-word, and so on? Words with an undifferentiated meaning among the differentiated, like 'strong' and so on, whatever strength they have, that is their genus, like a garland strung on a thread. What is not a substance, what is to be accomplished by agents like the doer and so on, the meaning of a word, the state of being doer or object, that the experts call action. Dependent on a substance, then different, a characteristic for its perception, and having the nature of perishing, a quality is called without qualities. Here, "the cloth is white" (paṭo sukko) means that which has the nature of perishing, and by the word "ca" (and), "the sky is vast" (vipulo ākāso) means that which has the nature of not perishing, a quality without qualities in itself, that is the meaning. Whatever is specified in any way, that is called a substance here; even by genus and so on, such a substance is conceived. Here, when "cow genus" (gojāti) or "horse genus" (assajāti) is said, genus is a substance. And "blue quality" (nīlo guṇo), quality is a substance. And "cooking action" (pacanakriyā) is distinguished from actions like going, so action itself is a substance. In a substance with name and form, sometimes it is called a sentient being; that is a name, like "Citta", but the word "saññā" (perception) is what possesses it. Even if name is a substance, it is established by names like "Citta" and so on, not only by "pot" and "cloth" as substances; therefore, it is called a sentient being by "name", or it is determined that "Citta" and so on