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sometimes as an option, sometimes as grasping a form that is fixed. When it is the latter, then it indicates a rule that is always, not always, and not existing. Here, however, the continuation of the word 'kvaci' means that the non-existent rule is established by that, and the other two by the word 'vā'. Sometimes, not by these, and here. Saṃrambho, saṃratto, saṃrāgo, I am in their presence, similarly this, masculine gender, What I, I gave to him, thus here, the section on “niggahīta” is “mayadā sare.” 39. Elision The niggahīta is sometimes elided. In long words: sārambho (saṃrambho), sāratto (saṃratto), sārāgo (saṃrāgo); in elision of the preceding vowel: tāsāhaṃ santike, evāyaṃ; in reduplication: pulliṅgaṃ (puṃliṅgaṃ), kyāhaṃ, tassa adāsahaṃ. Paṭisallāno, sallekho, pātukāmo, gantumano, ariyasaccāna dassanaṃ, etaṃ buddhāna sāsanaṃ, avisāhāro, cirappavāsintiādīsu are always elided. Why “sometimes”? eva+mayaṃ, ki+mahaṃ, etaṃ maṅgala+muttamaṃ. Kataṃ iti, abhinanduṃ iti, uttattaṃ iva, cakkaṃ iva, kaliṃiva, halaṃ idāni, kiṃ idāni, tvaṃ asi, idaṃ api, uttariṃ api, dātuṃ api, sadisaṃ eva, thus here – 40. Of the following vowel The following vowel after a niggahīta is sometimes elided. Katanti, abhinandunti, uttattaṃva, cakkaṃva, kaliṃva, halaṃdāni, kiṃdāni, tvaṃsi, idampi, uttarimpi, dātumpi, sadisaṃva. Why “sometimes”? kataṃiti, kimiti, dātumapi, sadisaṃ eva. A flower arises for her, thus for him these defilements, thus here in the elision of the following vowel – 53. Elision of the initial consonant in a cluster The juxtaposition of two consonants without an intervening vowel is a cluster; in that cluster, the initial component is sometimes elided, meaning the elision of the initial consonant. Pupphaṃsā uppajjati, evaṃsa te āsavā. In the case of three clusters: agyāgāraṃ, vutyassa iti hoti. He does that, that moment, gone together, that ghee, he should practice Dhamma, that covered, that born, that jhāna, that knowledge, that place, that burns, that spreads, that firm, that gift, that wealth, that constant, that attained, that fruit, their awakening, born together, that friend, what done, gone to give, thus here – 41. The final consonant of the class The niggahīta, in a class, sometimes becomes the final consonant of that class, meaning it becomes the fifth consonant of that class due to the proximity of the distinguishing marks. Proximity means closeness in articulation and quality. or from that, from the quality of form-perception and so on. It is followed by the niggahīta, so it is said to be anussaro, meaning it is placed after and then followed. Taṅkaroti = taṃ karoti, similarly taṅkhaṇaṃ, saṅgato, taṅghataṃ. Dhammañcare, tañchannaṃ, tañjātaṃ, tañjhānaṃ, taññāṇaṃ. Taṇṭhānaṃ, taṇḍahati. Tantanoti, tanthiraṃ, tandānaṃ, tandhanaṃ, tanniccutaṃ, tampatto, tamphalaṃ, tesammodho, sambhūto, tammittaṃ. Kiṅkato, dātuṅgato, taṇhaṅkaro, raṇañjaho, saṇṭhito, jutindharo, sammatotiādīsu niccaṃ. The immediate one, which they say, whatever it may be, individually, that indeed, here – 42. In ye, hi, su, ño In the words ya, eva, hi, su, the niggahīta optionally becomes ño. ‘‘Vaggalasehi te’’ means the ñakāra of ya. Ānantarikañña+māhu = ānantarikaṃ ya+māhu, yaññadeva = yaṃyadeva, in the doubling of ñ, paccattaññeva = paccattaṃ eva, tañhi = taṃ hi. According to the rule ‘‘Abyabhicārinā byabhicārī niyamyate’’ (the invariable determines the variable), due to the association with the word eva, only the word ‘‘ya’’ as a pronoun is taken. Saṃyogo, saṃyojanaṃ, saṃyato, saṃyācikāya, here – 43. In ye, saṃssa The niggahīta of the word saṃ optionally becomes ño before yakāra. Saññogo = saṃyogo, similarly saṃyojanaṃ, saññato, saññācikāya. Here, only the yakāra is taken. What about saṃssa? etaṃ yojanaṃ, taṃ yānaṃ, taṃ saraṇaṃ yanti. Taṃ eva, taṃ ahaṃ brūmi, yaṃ āhu, dhanaṃ eva, kiṃ etaṃ, nindituṃ arahati, taṃ idaṃ, yaṃ aniccaṃ, taṃ anattā, etaṃ avoca, etaṃ eva, here – 44. Mayadā before vowels The niggahīta optionally becomes ma, ya, dā before vowels in some places. Tameva = taṃ eva, tamahaṃ brūmi = taṃ ahaṃ brūmi, yamāhu, dhanameva, kimetaṃ, ninditumarahati. Tayidaṃ. Yadaniccaṃ, tadanattā, etadavoca, etadeva. By the division of the rule ‘‘Mayadā’’, buddhama saraṇama and so on occur. 47. Tadaminādīni Tadaminādīni are formed. According to the rule ‘‘Ya+dalakkhaṇikaṃ, taṃ nipātanā’’ (that which has the characteristic of da is by special formation), it is not by another rule. Here, due to elision, deletion, insertion, and inversion, it should be understood everywhere in this way. And this should be understood like the belly of a demon for others. Phusita is a drop of water, phusita+mudara (belly) is its pisodara (demon's belly). In the case of 'issa' becoming 'akāra', 'taṃ iminā' becomes 'tadaminā'. 'Sakiṃ āgāmī' becomes 'sakadāgāmī'. In the case of 'dha' becoming 'dakāra', 'ekaṃ idha ahaṃ' becomes 'eka+midā+haṃ'. In the case of 'vidha' becoming 'vidādesa', 'saṃvidhāya avahāro' becomes 'saṃvidāvahāro'. In the case of 'vārisadda' (water word) where 'va' changes, and 'ha' changes to 'la', 'vārivāhako' (water-carrier) becomes 'valāhako' (cloud). In the case of 'jīvana' (life) becoming 'jīādesa', 'jīvanassa muto' (freed from life) becomes 'jīmūto' (cloud). In the case of 'chava' (corpse) becoming 'suādesa', and 'sayana' (bed) becoming 'sānādesa', 'chavassa sayanaṃ' (bed of a corpse) becomes 'susānaṃ' (cemetery). In the case of 'uddha' (up) becoming 'uduādesa', and 'kha' (sky) becoming 'khalaādesa', and with doubling of 'saramhā dve' (two from a vowel), 'uddhaṃ khaṃ assa' (its upper sky) becomes 'udukkhalaṃ' (mortar). In the case of 'pisita' (flesh) becoming 'piādesa', and 'asa' (food) becoming 'sācādesa', 'pisitāso' (flesh-eater) becomes 'pisāco' (demon). In the case of 'mahīsadda' (earth word) becoming 'mayūādesa', and 'ravati' (roars) becoming 'rādesa', 'mahiyaṃ ravatīti' (roars on the earth) becomes 'mayūro' (peacock). Similarly, others should be inferred from usage. And here – Insertion of a letter, inversion of a letter, And two others: alteration and deletion of letters; And the excessive use of a root's meaning – This is called the fivefold etymology. For example, 'appointed at the door' is 'dovāriko' (doorkeeper) – this is insertion of 'oka'. 'Hiṃsasadda' (word for harming) becoming 'sīho' (lion) – this is inversion. 'Nijako' (one's own) becoming 'niyako' – this is alteration. 'Mehana' (urination) where 'kha' becomes 'mālā' (garland) – 'mekhalā' (girdle) – this is deletion of letters, deletion of 'ha', 'na', and 'makāra'. In the meaning of 'mayūro' (peacock), it is excessive use of 'ravati' (roars). 'Yathariva' and 'tathariva' are indeclinables. In "Jaraggavā vicintesuṃ, vara+mhākaṃ bhusāmive" (The old bulls thought, "Our best, like a lot"), the word 'iva' has the meaning of 'eva' (indeed). This is a sandhi of the niggahīta. Sandhi of vowels, And then of consonants and vowels, And sandhi of the niggahīta, Indeed, sandhi is fivefold. Thus ends the first chapter on sandhi in Payogasiddhi. 2. Noun Chapter Now nouns are explained. That which bends towards meaning, and by itself bends the meaning, is a noun, a designation of substance. It is twofold: with gender and without gender, and by etymology and convention. It is threefold: masculine, feminine, and neuter gender. Thence, tree, creeper, forest. Fourfold are common, quality, action, and arbitrary names: tree, blue, cooker, Sirivaḍḍha. Eightfold are uncolored, colored, color, maker, and those ending in a consonant, by nature of their division; here the word 'kiṃ' ends in a consonant. That which is done first by affixes is the base, the word, and the root. Among the gendered words, first, from the masculine word 'sugata' ending in 'a', seven cases are applied afterwards. When 'sugata' stands thus – 1. Two by two, in singular and plural, from the noun: si, yo; aṃ, yo; nā, hi; sa, naṃ; smā, hi; sa, naṃ; smiṃ, su. Of these, two by two occur from the noun, in singular and plural meanings, respectively. Since these are seven pairs, because it is said that 'a meaningful word, not a root, not an affix, is a stem, as are primary derivatives, secondary derivatives, and compounds,' that noun is called a stem. Some say that the five categories of own meaning, substance, gender, number, and action, etc., constitute a stem. Therefore, it is said – Own meaning, substance, gender, Others say are the meaning of the word; But number, action, and so on, Are considered to be expressed by the case endings. Own meaning, substance, gender, And the five categories of number, action, etc.; Some say are the meaning of the word, But the case endings are merely indicators. Therefore, when speaking of one, the singular, and when speaking of many, the plural, in the context of an unregulated application, 'from the noun' is the governing rule. 37. The first case, in the sense of mere meaning. The first case ending occurs in the sense of the mere meaning of the noun; thus, by the power of the intention, the singular and plural of the first case. 'Si' and 'yo' are the first case. Because the 'i' of 'si' is an anubandha (indicatory letter), it is not used. The purpose is the indication 'kiṃsisū', and similarly for the 'a' of the 'aṃ' ending. Here, what is said as 'similarly' is an atidesa (extension of a rule), which is the application of properties belonging to one thing to another. When speaking of one, the first singular is 'si'. 'Ato' (from 'a') is current; because 'ato' is an adjective of the noun, by the rule 'a rule applies to that which is qualified by an adjective,' the rule applies to a noun ending in 'a'. 109. 'Si' becomes 'o'. From a noun ending in 'a', 'si' becomes 'o'. With the elision of the preceding vowel, 'sugato' remains. When speaking of many, the plural is 'yo'. Thus it should be applied above. 41. Of 'yo', 'ṭā' and 'ṭe' From nouns ending in 'a', the 'yo' of the first and second cases become 'ṭā' and 'ṭe' respectively.