English
The Buddha's teaching, with passion, he said here: "When a consonant follows," there is elision of "bindu," "buddhānasāsanaṃ." Lengthening, "sārāgo." 34. A seed, like this, he said here: "The following vowel is optional." The following vowel after "bindu" is optionally elided, "bījaṃva." 35. Thus it was, he said here: "And the consonant is without combination." When a vowel following "bindu" is elided, the consonant in combination becomes without combination, thus there is elision of the preceding vowel. "Evaṃsa." Niggahīta Sandhi. Miscellaneous Sandhi 36. From unstated, from the stated application. Here, unstated sandhis should be understood according to what has been stated, as for example: "yadi evaṃ," "bodhi aṅgā," here by this sutta, in the substitution of "ya," the combination of "da" becomes "jo," the combination of "dha" becomes "jho," in doubling: "yajjevaṃ," "bojjhaṅgā." 37. In dissimilar combination, also uniformity of vowels. "Pari esanā," here in the substitution of "ya," "ra" becomes "yo," "payyesanā." 38. Multiplicity of letters, also reversal. "Sarati," "iti eva," "sā itthī," "busaṃ eva," "bahu ābādho," "adhi abhavi," "sukhaṃ," "dukkhaṃ," "jīvo," he said here: Addition of "ma" to "sa," and "a" becomes "u," "sumarati." "Issa vo," "itveva." In the elision of the following, "ā" becomes "o," "sotthī." Addition of "ma," and lengthening of the preceding, "e" becomes "i." "Busāmiva." In the substitution of "va," reversal of the "ha" sound. "Bahvābādho." "Adhissa" sometimes becomes "addha," in lengthening - "addhābhavi." Of "bindu," and "o" becomes "e." "Sukhe," "du Yes, alive. 39. Crying, awakening, burning. 40. After a vowel or consonant, the nasal dot is sometimes 'm'. Like "Mama abhāsi," "Buddham saraṇaṃ," "Pubbe mo paraṃ na netabbo" because it's incorrect. 41. After the nasal dot, vowels can also be nasalized. "Taṃ iminā," "evaṃ imaṃ," "kiṃ ahaṃ" becomes "tīha-issa a." That becomes "tadminā." "Issa u," and the 'a' becomes 'e', with the nasal dot disappearing. Like "Evumaṃ," "kehaṃ." 42. For easy pronunciation in sentences, and to avoid losing the meter, letters are sometimes dropped. "Paṭisaṅkhāya yoniso" becomes "paṭisaṅkhāyoniso" by dropping the initial 'ya'. 43. In "Alābūnityādi," the 'a' is dropped. "Lābūni sīdanti," "silā plavanti." 44. Changes also happen to differentiate meanings. In "Akaramhase tetyādi," the long 'e' in 'sakāre garuno' becomes a short 'a' through this rule, "akaramhasa te kiccaṃ." 45. Letter rules define the meter, heavy and light rules define the style. Long vowels, and short vowels before conjunct consonants are heavy, short vowels are light. For example: ā, assa, aṃ, a. 46. Thus, others should be understood, the combination is beneficial for the text; Combination means the proximity of letters, without separation. Miscellaneous Sandhi. 2. Noun Section Masculine Gender 47. "Indeed, connected to the Buddha's word" is the rule everywhere. And gender is fixed. A word form with meaning, but without root, suffix, or inflection, is a noun with gender; a gender suitable for the Buddha's word is established and produced here. 48. When "Buddha" is established – Then come the inflections. Inflections come after the noun with gender. The 'ca' indicates their singular, etc., and first case, etc., designations. "Si yo aṃ yo nā hi sa naṃ smā hi sa naṃ smiṃ sū" are the inflections. "Si yo" is the first case, "aṃ yo" is the second case, "nā hi" is the third case, "sa naṃ" is the fourth case, "smā hi" is the fifth case, "sa naṃ" is the sixth case, "smiṃ su" is the seventh case. The first case is for the meaning of the noun. Whatever is pure, standing in its own form, not yet transformed into object, agent, etc., is called the meaning of the noun, and the first case inflection is used merely to denote it. In its determination, the singular 'si' is used when one is to be expressed, not the dual or plural; for one. That is the singular form of the word. Thus is the plural. Just so. He. The 'o' replaces the 'si' after an 'a'-ending stem. The elision of a vowel, when a suffix begins with 'ma' or a vowel, is natural. When 'aṃ' and other suffixes follow, a vowel is elided, but if, after that elision, an unlike vowel results by 'kvacādinā', it remains natural. When 'naye' is added. Thus above, vowel elision and so on. Buddha. When speaking of many, the plural is 'yo'. Just so. 'āe' to all 'yonī'. To the first and second 'yonī' after an 'a'-ending stem, 'āe' is optionally added in order. Buddhas. Why 'optionally'? Aggayo. 49. In the sense of gender, the first case. And in address. Addressing is making face to face, in that sense of gender, the first case is used. "In address, 'si' is called 'ga'," 'si' is called 'ga'. Just 'ge'. 'ā' to the end of 'pitā' and others after 'a'. After 'ge', the final 'a' of 'pitu', 'satthu', 'atta', 'rājā' and others becomes 'ā'. "Or 'ā' " after 'ge', the long 'ā' becomes short optionally. Elision of the rest of 'ga' and 'sī'. 'So', 'siṃ', 'syā' and 'ga' from 'sakhā' and others, and other than those specified, stems ending in 'a', 'i', 'u', 'o', the rest, after them 'ga' and 'sī' are elided. He - buddha, buddhā. Yo - buddhā. 50. In the sense of object, the second case. That which one does, that is called the object. There the second case is used. Aṃbuddhaṃ. 'Yossa e' - buddhe. 51. The third case just so. And in the agent. He who does, he is called the agent. There the third case is used. Nā. 'nena' after 'a'. After 'a', 'nā' becomes 'enaṃ'. Buddhena. Hi. 'e' of 'suhi' and 'sva'. 'e' occurs to 'suhi' after 'sva'. 'mhābhimhi' optionally for 'smāhisminnaṃ'. 'mhābhimhi' optionally occur to 'smāhisminnaṃ' after all words, in order. Buddhebhi, buddhehi. 52. In the instrument, the third case. That by which something is done, that is called the instrument. There the third case is used. All equal to the agent. 53. In the dative, the fourth case. He to whom one wishes to give, or pleases, or holds, that is called the dative. There the fourth case is used. Sa. Just so. 'āya' optionally for the singular fourth case. 'āya' optionally occurs to the singular fourth case after 'a'. Buddhāya. "With 'sāgamo se’ 'ti, that is the addition of 'sa'. Of the Buddha. Naṃ. Only long. And with sunaṃhisu. When sunaṃhisu follows, there is lengthening of vowels. With 'ca', sometimes not. Of the Buddhas. 54. Ablative in the ablative case. From whom one departs, or takes fear, that is called the ablative, there the ablative case is. Smā. From 'ato', only āe. 55. Smā, sminnaṃ, optionally. For 'smā' and 'sminnaṃ' following 'a', 'āe' optionally occurs. Buddhas, buddhamhā, buddhasmā. Buddhebhi, buddhehi. 56. Possessive in the genitive case. Whose possession it is, that is the possessor. There the genitive case is. Of the Buddha. Of the Buddhas. 57. Location in the locative case. Where there is support, that is called location. There the locative case is. Smiṃ-in the Buddha, buddhamhi, buddhasmiṃ. Su-in the Buddhas. 58. The Buddha, the Buddha gives happiness, remembering the Buddha, then difficulty, What is the Buddha to those of great power? Even sages are happy because of the Buddha; To the Buddha alone I give my mind, may I attain the imperishable state through the Buddha, What does the Buddha's attainment not do in existence after existence? May there be devotion to the Buddha for me. 59. From here on, because the third and fifth, and fourth and sixth cases are similar, the fifth and sixth cases are mostly disregarded. 60. Atta, si. Only from Brahmattasakharājādi. And syā. From Brahmādi, 'si' becomes 'ā'. Attā. "Yonamāno" - from Brahmādi, 'yonaṃ' becomes 'āno'. Attāno. 61. He - atta, attā. Yo, attāno. 62. "Brahmattasakharājādito amānaṃ" - from Brahmādi, for the plural 'aṃ', 'ānaṃ' optionally occurs. Attānaṃ, attaṃ. Attāno. 63. Attena, attanā. Optionally - due to agreement with the Buddha's word, there is no 'ena'. "Attānto hismimanattaṃ" - for 'himhi', for those ending in 'atta', 'ano' occurs. Attanehi. Thus, in doing. 64. "Sassa no" - the letter 'na' occurs. Attano. Attānaṃ. 65. From amha, tumha, and rājabrahmattasakha, satthupitādi, smā is not like nā. From amhādi, smā is like nā. Attanā. 66. "Tato sminnī" - for 'smiṃ', 'ni' occurs. Attani. "Anatta" - by the indication of contemplation, 'ano' also for 'sumhi'. Attanesu. 67. Rājā is like attā. Nā. For all inflections, only of the king. In the namhi case, it is like raññā. In the namhi case, it is like raññā for the rājasadda with vibhatti. Raññā, rājena. For rājassa, it becomes rāju in the sunaṃhi cases and ca. When sunaṃ and hi follow, rājassa becomes rāju, and sometimes not, due to the cakāra. "Sunaṃhisu ca" with the long vowel - rājūbhi, rājūhi, rājebhi, rājehi. 68. Savibhattissa is the governing factor here. "Rājassa rañño rājino se" - se becomes rañño or rājino. Rañño, rājino. "Raññaṃ namhi vā" - in the namhi case, it is optionally raññaṃ. Raññaṃ, rājūnaṃ, rājānaṃ. 69. Smāssanātulyattā - in the namhi case, it is like raññā optionally. Raññā, rājamhā, rājasmā. 70. "Smimhi raññe rājinī" - in the smimhi case, it becomes raññe or rājini. Raññe, rājini. Rājūsu, rājesu. 71. Guṇavantu, si. For savibhattissa, it is ntussa only. "Ā simhī" - in the simhi case, savibhattissa ntussa becomes ā. Guṇavā. In the yomhi case, it is paṭhama only. Ntussa becomes nto. In the paṭhama yomhi case, savibhattissa ntussa becomes ntokāro. Guṇavanto. In the sunaṃhisu case, it is attaṃ only. Ntussanto in the yosu case and ca. In the sunaṃhisu and yosu cases, and in other cases too due to the cakāra, ntussanto becomes attaṃ. Guṇavantā. 72. Savibhattissa is the governing factor here. Aṃ is only. Avaṇṇo and ge. When ge follows savibhattissa, ntussa becomes aṃaā. He guṇavaṃ, guṇava, guṇavā. Yo - guṇavanto, guṇavantā. 73. Attaṃ - guṇavantaṃ. Guṇavante. 74.