English
from one possessing qualities, from one possessing qualities. In one possessing qualities, in those possessing qualities, in one possessing qualities, in one possessing qualities, in those possessing qualities. “And of ‘nt’ it is ‘ṭa’ optionally,” due to the division of the rule, and in ‘yo’ when ‘nt’ optionally becomes ‘ṭa’, ‘yo’ becomes ‘ṭa’. “Those with eyes are blind,” “the monks of Vaggumudātīriya are beautiful,” and so on, occur. Thus, one with a retinue, one with a family, one with fruit, one with fame, one with wealth, one who has heard, the Blessed One, Himavā, one with strength, one with virtue, one with wisdom, and so on. 153. Of Himavā, ‘o’ optionally. In the ‘si’ case of Himavā, ‘nt’ optionally becomes ‘o’. Himavanto, Himavā. The rest is like the preceding. The word ‘āyasmantu’ in the instrumental case, sometimes, due to the rule of abundance, in the dual, is ‘āyasmantā’, and in the plural, is ‘āyasmanto’, it is seen. Thus, mindful, resolute, with gait, with thought, with intellect, radiant, prosperous, modest, praiseworthy, delightful, restrained, pure, with strife, with offerings, with cultivation, with luster, intelligent, with relatives, with causes, with bridges, with banners, Rāhu, the sun, a stump, lightning, and so on. Ending in ‘u’. Vessabhū, elision of ‘s’. And the absence of shortness is the distinction. “Of ‘a’ and ‘gho’ in the singular and dual,” when short, “‘vo’ for ‘yo’ in masculine,” Vessabhuvo. “Because it is said ‘lu’ for ‘vevo’,” there is no ‘ṭa’ substitution. “Elision means elision of ‘yo’,” Vessabhū. “Optionally in ‘ge’,” or when short, bho Vessabhu, Vessabhū, Vessabhuvo, Vessabhū. Vessabhuṃ, Vessabhuvo, Vessabhū. Vessabhunā, and so on, like ‘bhikkhu’. Thus, Sayambhū, Parābhibhū, Abhibhū, and so on. From the words Gotrabhū and Sahabhū, for ‘yo’, “‘no’ optionally from ‘jantu’ and so on,” or ‘vo’. Gotrabhuno, Gotrabhuvo, Gotrabhū. Sahabhuno, Sahabhuvo, Sahabhū. The rest is like Vessabhū. 85. Kūto From a word ending in the suffix ‘kū’, ‘no’ optionally occurs for ‘yo’ in the masculine. Sabbaññuno. Except for "lā for 'yo' in masculine," it is not for you, nor is it a separation from 'jantu' and so on, asking "from where?" In the elision of 'yo', 'sabbaññū'. O all-knowing one, all-knowing, of the all-knowing, all-knowing, and so on. Thus, knower of the path, knower of the Dhamma, knower of meaning, knower of time, knower of night, knower of measure, grateful, knower of how, discerning, wise, and so on. Here, because the 'kū' suffix is taken in the three suttas "vidā kū," "vito ñāto," "kammā," 'vedagū' and others ending in the 'rū' suffix are not taken. Ending in 'ū'. Ox, 'si', 'si' elision. Ox. 67. For 'go', in 'ga', 'si', 'hi', 'naṃ', 'gāva' and 'gavā'. In cases other than 'ga', 'si', 'hi', 'naṃ', for the word 'go', 'gāva' and 'gavā' always occur. 170. For 'ubha' and 'go', 'ṭo'. For 'ubha' and 'go', 'yo' becomes 'ṭo'. Cows, cows. O ox, cows, cows. 72. In 'gāvu', 'mhi'. In the 'aṃ' case, for 'go', 'gāvu' optionally occurs. 'Gāvuṃ', 'gāvaṃ', 'gavaṃ', cows, cows. 71. For 'nā', 'ā'. For 'go', 'nā' optionally becomes 'ā'. Because it is a single letter, it is not a complete substitution. While "in the fifth case, for the following" is current, "for the first" makes 'nā' become 'ā', with elision of the following. 'Gāvā', 'gāvena', 'gavā', 'gavena', 'gohi', 'gobhi'. 69. 'Gavaṃ' with 'se'. For 'go', 'se' optionally becomes 'gavaṃ' along with 'se'. 'Gavaṃ', 'gāvassa', 'gavassa'. In Kaccāyana's grammar, based on the Pāli phrase "gavaṃ ce taramānānaṃ," only the plural in 'naṃ' is established. But here, with "gavaṃva siṅgino saṅgaṃ" appearing, the singular also (is established). 70. 'Gunnaṃ' and 'naṃ'. Along with the 'naṃ' case, for 'go', 'gunnaṃ' occurs, and 'gavaṃ' optionally. 'Gunnaṃ', 'gavaṃ', 'gonaṃ'. 'Gāvā', 'gāvamhā', 'gāvasmā', 'gavā', 'gavamhā', 'gavasmā'. 'Gāve', 'gāvamhi', 'gāvasmiṃ', 'gave', 'gavamhi', 'gavasmiṃ'. 68. In 'su', optionally. In 'su', for 'go', 'gāva' and 'gavā' optionally occur. 'Gāvesu', 'gavesu', 'gosu'. For 'go', the substitution 'goṇa' is not made, because it is a different word. The word 'goṇa' indeed appears in all seven cases. In arrow, earth, cattle, ray, direction, speech, water, eye; In these ten meanings 'go' is said, and in 'lagga' and 'vajira'. Ending in 'o'. Thus, masculine gender. Girl, 'si' elision. 1,11. 'Ghā'. The 'ā' sound occurring at the end of a noun in the feminine gender becomes 'gha'. "For 'jantu', 'hetvī', 'gha', 'pe', optionally," 'yo' is elided. 'o' optionally. Maiden, maidens. For 'ga' in "Gha+brahmādite", 'e' optionally; O maiden, maiden; in 'yo', maiden, maidens. Shortening in 'aṃ' by "Gho ssaṃ+ssā yaṃ+tiṃsū". Maiden, maiden, maidens. 45. 'ya' and 'yā' for 'nādī' in 'gha+pate+kasmiṃ' For those ending in 'gha' up to the 'smiṃ' case ending, in the singular, 'ya' and 'yā' occur in order for 'nādī'. For the maiden, by the maidens, by the maidens. For the maiden, of the maidens. 103. 'Yaṃ' For 'gha' (feminine nouns), 'yaṃ' optionally occurs for 'smiṃ'. In the maiden, for the maiden. And because of the general rule for 'mhi' in the context of these exceptions like "Gha+pate+kasmiṃ nādīnaṃ ya+yā" and "yaṃ", its occurrence is not there. Thus, due to the frequent application for 'smiṃ', when 'mhi' is made according to "smā+hi+sminna" etc., it is accomplished as "dasasahassimhi dhātumhī". Among the maidens. Thus – Faith, intelligence, wisdom, knowledge, thought, counsel, craving, lute; Wish, fainting, trembling, illusion, loving-kindness, measure, training, alms. Leg, neck, tongue, speech, shadow, hope, Ganges, boat; Verse, army, writing, hall, garland, time, worship, play. Thirst, feeling, perception, volition, craving, progeny; Deity, quail, iguana, crane, assembly, council. Louse, night jasmine, Lanka, stick, sand, crest; Visakha, street, branch, speech, barren woman, matted hair, pot. Eldest, trunk, sophistry, and compassion, woman, creeper; Talk, sleep, nectar, Radha, impression, sissoo tree, water-shed. Light, boundary, patience, shadow, noblewoman, gravel, liquor; Swing, balance, stone, grace, lāle, lā, girdle, art. Mare, Lambusā, mouse, casket, Sulasā, direction; Nose, moonlight, cave, effort, lymph, earth and others. By "Na+mmādīhi", for 'ammā', 'annā', 'ambā', in the absence of 'e' for 'ga' – 62. Shortening optionally For 'ammā' and others, shortening optionally occurs in 'ge'. Mother, O mother, etc. The rest is like 'kaññā'. Thus 'annā', 'ambā'. For 'sabhā' and 'parisā', 'tiṃ' optionally occurs for 'smiṃ', as in "tiṃ sabhāparisāyā". With shortening by "Ghossa" and others: In the assembly, in the assembly, in the assembly. In the retinue, in the retinue, in the retinue. (End of) A-ending (feminine nouns). Mati (mind), in 'yo' – 1,10. 'Pi' in feminine For a noun existing in the feminine, at the end The i-vowel forms, when not `māna`, are understood. 116. For `i` and `ī` vowels, elision of the recognized i-vowel occurs, or before `ya`. Due to the retention of `kvaci` from "sometimes after," the forms preceding `ca-kāra` do not occur. Matyo. Elsewhere, by "jantvā" etc., `ya`-elision, lengthening, (giving) matī, matiyo. O mati, matī; matyo, matī, matiyo. Matiṃ; matyo, matī, matiyo. Matiyā; matīhi, matībhi. Matyā, matiyā; matīnaṃ. For `smi`, `yaṃ`. Matyaṃ, matiyaṃ, matyā, matiyā; matīsu. Thus – Attainment, justice, conduct, fame, liberation, satisfaction, patience, desire; Peace, doctrine, success, purity, power, growth, wisdom, enlightenment. Earth, birth, joy, hearing, delight, connection, hip, tip; View, rain, satisfaction, staff, line, row, tube, play. Mindfulness, thought, destiny, decease, firmness, young woman, alteration; Pleasure, liking, ray, thunderbolt, dwelling, medicine, finger; Dust, drum, boat, forest, skin, etcetera. 55. For `rati` and similar, `ṭa` optionally occurs for `smi`. Ratto, ratyaṃ, rattiyaṃ, ratyā, rattiyā; rattīsu. The rest is like `mati`. I-ending (nouns). Dāsī. Elision of `si`. By "in the singular" etc., shortening. By "of the `i` and `ī` vowels," `ī`-elision, (giving) dāsyo. By "jantvā" etc., `ya`-elision, (giving) dāsī, dāsiyo. By "for `ge` optionally," shortening. O dāsi, dāsī; dāsyo, dāsī, dāsiyo. 73. `yaṃ` from `ī`. From the recognized `ī`, `yaṃ` optionally occurs for the `aṃ` ending. Dāsyaṃ, dāsiyaṃ, dāsiṃ; dāsyo, dāsī, dāsiyo. By "ghapatekā" etc., `yā`. Dāsyā, dāsiyā; dāsīhi, dāsībhi. Dāsyā, dāsiyā; dāsīnaṃ. Dāsyaṃ, dāsiyaṃ, dāsyā, dāsiyā; dāsīsu. Thus – Earth, Vetaraṇī, pond, Pāṭalī, Kadalī, pot; Woman, girl, young woman, Vāruṇī, Brāhmaṇī, female friend. Female gandhabba, female kinnara, female nāga, goddess, female yakkha, female goat, female deer; Female monkey, sow, lioness, female swan, female crow, and hen. Etcetera. And here, in the elision of `ī`, the preceding form with `ñña` (occurs), (as in) vetarañño, vetaraṇiyo. Vetaraññaṃ, vetaraṇiyaṃ, vetaraṇiṃ; vetarañño, vetaraṇiyo, etcetera. In the `yo` (forms) – 167. Najjā dhayāsvāma. In the `yo` (forms), like `nadī`. Of 'da' it is 'āma' or. Suña+naka+āma etc. with 'ñña', 'ka', 'ma' are augmentative signs. And because it is 'mānubandha' (ma-bound) as 'mānubandho sarāna+mantā paro' (ma-bound after vowels), it is 'īkāra' (long 'ī') after vowels. By 'yavā sare' (y and v before a vowel), 'ye' becomes 'jo' for 'da', and 'ya' has its prior form, 'najjāyo'. Or with 'pa'-elision and 'yo'-elision, 'najjo', 'nadī', 'nadiyo' etc. Ending in 'ī'. Yāgu, yāgū, yāguyo. O yāgu, yāgū, yāguyo. Yāguṃ, yāgū, yāguyo. Yāguyā, yāgūhi, yāgūbhi. Yāguyā, yāgūnaṃ. Yāguyaṃ, yāguyā, yāgūsu. Thus 'dhātu', 'dhenu', 'kāsu', 'daddu', 'kaṇḍu', 'kacchu', 'rajju', 'kareṇu', 'sassu', 'piyaṅgu' and so on.