English
Why "sometimes"? Wisdom faculty, Five faculties, Best of beings, Nineteen, Whose these, The teaching of the Fortunate One, Whose defilements are seen, Whose flood is seen, Eye sense-base, How is that obtainable here? By the rule "sandhis occur according to intention," the speaker's wish is also accomplished here. The adhikāra "sometimes" applies to all sandhis, therefore there is no over-application. (Elision Sandhi). "A vowel after (another) optionally" also continues. Of him this, Stirred by the wind, Does not approach, Left thigh, More than others, Water, thus here, by the elision of the preceding vowel— 29. For i- and u-vowels, e and o when elided When vowels are elided, i- and u-vowels become e and o respectively, optionally. The enumeration corresponds to the order of the items. 24. Also a similar vowel after a vowel Because the word "vaṇṇa" (vowel) is after, a similar vowel is also taken, and its own form, so e and o for i and u. This is started to include long vowels in the generic designation of short vowels everywhere. Of him this, Stirred by the wind, Does not approach, Left thigh, More than others, Water. And these last two examples are to negate the notion that "e and o occur only when 'a' is elided." Indeed, by the wind, Of him this. How "in the breast"? By division of the yoga. Dividing "pati urasmi" (in the breast), by "y and v before a vowel" (yavā sare) for the 'y' sound, by "t-class and v-class letters" (tavaggavaraṇā) for 'c', and "from v-class and l-class letters, 'te'" (vaggalasehi te) for the preceding form, and by "for i- and u-vowels, e and o" (yuvaṇṇāna+meo) (by division of the yoga) 'u' becomes 'o'. Why "elided"? These ten qualities, As this, Accomplishment of skill. Since the word "sometimes" which obstructs over-application continues, the optional rule is not fixed, therefore "approached," and In "veccā" and similar, there is an option. In "tārakitā", "yassindriyāni", "mahiddhiko", "sabbītiyo", "tenupasaṅkami", "lokuttaro" and similar, the rule does not apply. His friendly conduct, all joy is experienced, anointing, explained, I am a slave girl, was formerly, every half month, follows, well come, good form, bad form, within sight, many ailments, made manifest, but not so, the earth, fire, wind. Thus here "of i and u vowels" and "v" is applied. 30. Y and V before a vowel Before a vowel, the i and u vowels optionally become y and v respectively. His friendly conduct, all joy is experienced, anointing, explained. With lengthening by rule "byañjane dīgharassā": I am a slave girl, was formerly, every half month, follows, well come, good form, bad form, within sight, many ailments, made manifest, but not so, the earth, fire, wind. But not so, explained, well come. This Dhamma has been attained by me, I am your son, his five are abandoned, I am you, whoever he may be, you today, as much as his body, so much his fathom, what is the meaning, then indeed to him, I indeed today, that I, that today, that very one, from which the case, that I. Thus here "y and v before a vowel" and "v" is applied. 30. Of E and O Before a vowel, e and o optionally become y and v respectively. With lengthening by rule "byañjane dīgharassā": This Dhamma has been attained by me, I am your son, his five are abandoned, I am you, whoever he may be, you today, as much as his body, so much his fathom, what is the meaning, then indeed to him, I indeed today, that I, that today, that very one, from which the case, that I. But not so, you today, that I. Sometimes also, there is wealth, there are sons, they have not come, there are not here, these four. A cow and a lamb, a cow and a horse, a cow and a skin. Thus here "before a vowel" is applied. 32. Of Go, av and aṅ Before a vowel, 'go' optionally becomes 'av'. And when there is a possibility of it applying to the whole (word) by the rule "ṭ-anubandha and multi-syllable (substitutions are) for the whole", it applies to the end (of the word) by the rule "to the end". 18. Ṅ-anubandha The letter 'ṅa' is an anubandha, so even if it has many colors, it belongs to the end, it is only for 'o'. From the saying "Saṃketo+navayavo+nubandho" the letter 'ṅa' is not used. Anubandhas are those that are destroyed immediately after being uttered, anubandha is the purpose, it is a convention. Gaveḷakaṃ, gavāssaṃ, gavājinaṃ. Thus, here— 36. Vī+tisse+ve vā When the word 'eva' follows, 'i' becomes 'va' optionally. And that— 17. Of the sixth case ending Whatever operation is prescribed for the sixth case ending, that should be understood as applying to its end, thus it is a substitute for 'i'. A substitute is that which appears in the place of substitution. Itveva. Elsewhere it is 'y' as a substitute, "tavaggavaraṇānaṃ ye cavaggabayañā" 'ta' becomes 'ca', "vaggalasehi te" 'ya' becomes 'ca', icceva. Why 'eva'? Iccāha. (Sandhi of substitution). Ti aṅgulaṃ, ti aṅgikaṃ, bhū ādayo, migī bhantā udikkhati, such sandhis are spoken of. "Mayadā sare" is current. 45. Vanataragā cā+gamā These 'mayadā' and 'āgamā' occur optionally before a vowel in some places. Even if the 'āgamī' are not fixed— Only a vowel is an 'āgamī', but for 'vana' etc. it is a sign; Otherwise, the rule for 'yuka' for 'padādi' would be meaningless. Here, if 'āgamā' only occur for 'aniyatāgamī', then with the 'yakāra' augment, "nipajja" is established, so the 'yuka' augment for a consonant "padādīnaṃ kvacī" would be meaningless, this is the intention. Tivaṅgulaṃ, tivaṅgikaṃ, bhūvādayo, migī bhantā vudikkhati, pavuccati, pāguññavujutā. Ito nāyati, cinitvā. Yasmātiha, tasmātiha, ajjatagge. Nirantaraṃ, nirālayo, nirindhano, nirīhakaṃ, niruttaro, nirojaṃ, duratikkamo, durāgataṃ, duruttaraṃ, pāturahosi, punarāgaccheyya, punaruttaṃ, punareva, punareti, dhīratthu, pātarāso, caturaṅgikaṃ, caturārakkhaṃ, caturiddhipādapaṭilābho, caturoghanittharaṇatthaṃ, bhatturatthe, vuttiresā, pathavīdhāturevesā, nakkhattarājāriva tārakānaṃ, vijjurivabbhakuṭe, āraggeriva sāsapo, usabhoriva, sabbhireva samāsetha. Puthageva, rasse pageva. Lah He will measure, he will weigh, this they say, By what do you succeed here? Like a good whip, He should not honor in the sky, Of each one, By which some here. It shines, It is, As this, As indeed, May this not be, This is not, Not here, Six of these, These nine qualities, Indeed for enlightenment, Indeed the earth element, Indeed in them, Indeed they, Indeed he, Singular, Explanation, He explained, Limit, Taking up, Obsession, He seeks, Conclusion, Application. Elated, Arising, Cited, Risen, Uttered, It rises, At once, Whatever, By whatever, In whatever, Whoever, Rightly given, Rightly liberated by wisdom, Rightly, As much as needed, As much as desired, As far as, So far as, Again, For what purpose, What interval, That interval, Momentary liberation, For this purpose, For one's own purpose, For that purpose, He should be devoted to his own purpose, On the contrary, Liberated by mind and wisdom, Many nights. Indeed let it blow, One's own purpose, Twofold established, It appeared. Because of the well-defined explanation of the topic, He should ordain nuns, It does not last long, Indeed that. Six supernormal powers, six constituents, six eighty, six parts, six sense bases, thus here "or in a vowel" "augment" is said. 49. Cha ḷo To the word "cha" a ḷa-sound is optionally augmented after a vowel. "Cha" is singular because it is an imitation. Chaḷabhiññā, chaḷaṅgaṃ, chaḷasīti, chaḷaṃsā, chaḷāyatanaṃ. Or indeed, chaabhiññā. (Augment Sandhi). Loss is non-appearance, The original, which, having been crushed, is seen; Substitution is that which, Is not present, augmentation. Vowel Sandhi. Kaññā iva, kaññāva, etc., is called the prohibition of vowel sandhi, for prohibition is preceded by possibility. When the loss of preceding vowels is imminent, "vowel" "or" is said. 28. Not two optionally Sometimes two preceding and succeeding vowels are not lost. Kaññā iva, kaññeva, kaññāva. Sāriputta, some here, Come, Sivaka, get up, Venerable Ānanda, He spoke verses, Gods appeared. like the gods, endowed with the three knowledges, and with psychic powers, the Blessed One rose from his seat, the Blessed One said this, having bowed, he stood to one side, going and looking, speaker of truth, speaker of benefit, that a woman might be an Arahant, Sāmāvatī said, the evil-doer suffers in both worlds, the river overflows, those monks who are of few wishes, he addressed the monks, the monks grumbled, the monks said this, the guardians in this village, all these, which eleven? in the deep, near the water, mindfulness is the path to the deathless, may the Sangha come, who will explore this earth? light arose, one with one, four floods, oh, I too, if of this body, no transgression, oh, how wonderful, and inside and outside, then the venerable one, and those with fickle minds, then he addressed the Teacher, and so on, these are accomplished here only by a time interval. Where is it? What? you have come, we have come, whose turn is it? this person is of little learning, like a yak, all indeed, tomorrow indeed, this is the method, you venerables are pure, not here, how can it be obtained here? if this brahmin, such a simile, as he said, the tongue faculty, the flood of ignorance, the female faculty, the faculty of mastery, the arising of fear, faith indeed is the best treasure for a person here. Therein delight, therein this, recollection of the Buddha, he is desirous, he should have perception, then I, whatever beings are here, I go, thus, beyond this, like a woodpecker, much help, honey water, well considered, he too this, now I, if this, this is of little learning, one with the other, faith indeed is treasure here, cause for action, such a simile, ceased at night, cessation, of the world, thus, god, thus, they pass beyond, they spend time, even the outer robe, even for the sake of life, like lightning, what indeed is treasure here? good, thus, they should be abandoned, he should be, the fool thinks it is honey,