English
Homage to the Blessed One, the Worthy One, the Perfectly Self-Enlightened One. Having duly honored the Buddha, Endowed with excellent qualities, And the Dhamma and the Sangha, I will speak Magadhi, with its sound characteristics. From 'a' to the final 'ṃ', These forty-three letters Are known as 'vaṇṇā' (letters); Hence, the purpose "ñonama vaṇṇe." The statement "forty-three" Indicates where letters are dropped; Therefore, "paṭisaṅkhāyoni" etc., is established. The first ten are vowels. Among them, the first ten letters Are known as 'sarā' (vowels); Hence, the purpose "saro lopo sare," etc. Two by two are similar. Among these, two by two, the vowels Are known as 'savaṇṇā' (similar); Hence, the purpose "vaṇṇapareṇa savaṇṇopi." 1. 2. The former is short. Of these two, whichever is first, That is known as 'rassa' (short); Among these, 'e' and 'o' appear As the first in combination; Hence, the purpose "rasso ve," etc. The latter is long. Of these two, whichever is latter, That is known as 'dīgha' (long); Hence, the purpose "ayolopanisu dīgho," etc. From 'ka' are consonants. The letters beginning with 'ka' Up to the niggahīta, Are known as 'byañjana' (consonants); Hence, the purpose "byajane dīgharassā," etc. Five, five are groups. The five letters beginning with 'ka', These five are known as 'vaggā' (groups); Hence, the purpose "vagge vagganto," etc. The dot is the niggahīta. That which is just a dot on a letter, That is known as 'niggahīta'; Hence, the purpose "niggahītami," etc.; Making it 'garu' (heavy) is for meaningful designation. 'i' and 'u' letters are 'jhala' at the end of nouns. At the end of a noun, A nominal stem, The 'i' and 'u' letters Are known as 'jhala' respectively; Hence, the purpose "jhalā ve," etc. In the feminine. Existing in the feminine, At the end of a noun, The 'i' and 'u' letters Are known as 'pa' (feminine); Hence, the purpose "ye passivaṇṇassa," etc. 'ghā'. Existing in the feminine, The form that is being named is called ghasaṅña; therefore, what is the use of "ghabrahmādite," etc.? In addressing a cowherd-. In addressing, it is called gasañña; therefore, what is the use of "ge ve," etc.? The section on designations. The rule applies to the end of what is qualified-. The rule should be understood to apply to the end of whatever is the qualifier; "ato yonaṃ ṭāṭe." Of men, to men. In the seventh case, to the preceding-. In the indication of the seventh case, the action should be understood to apply to the preceding; "saro lopo sare." Veḷaggaṃ; why does it not occur here, tamahantīdha? It is said there only that the elision of a vowel is based on the preceding vowel, not the following. In the fifth case, to the following-. In the indication of the fifth case, the action should be understood to apply to the following; "ato yonaṃ ṭāṭe." Of men, to men; it does not occur here, jantuyo anantā. Why does it not occur here? Because the herbs are uninterrupted; the action does not apply to what is separated. To the beginning-. The action that is prescribed for the following should be understood to apply to the initial sound; "ra saṅkhyāto vā." Rājinā. Of the end in the sixth case-. The action that is prescribed in the sixth case should be understood to apply to the final sound; "rājassi nāmhi." Rājinā. With ṅ as an affix-. That which has ṅ as an affix applies to the end; "gossāvaṅi." Gavāssaṃ. With ṭ as an affix, and of multiple sounds, to the whole-. That which has ṭ as an affix and is a substitute of multiple syllables applies to the whole; "imassānitthiyaṃ ṭe." Esu, "nāmhanimi." Anena. With ñ and ṇ as affixes, to the beginning and end-. That which is prescribed in the sixth case, with ñ and ṇ as affixes, applies to the beginning and end; "bruto tissīña." Bravīti, "bhussa vuka." Babhuva. With m as an affix, following and after vowels-. That which has m as an affix follows and comes after vowels; "mañca rudhādīnaṃ." Rundhati. In conflict-. When two or three persons occur together, the latter; he goes, and you go, you go; he goes, and you go, and I go, we go. A marker is a non-component affix-. A marker is a non-component sign, and should be understood as an affix; latupitādīnamāsimh. What is the purpose of defining "Kattā, saṅketaggahaṇaṃ"? So that the association with the group beginning with "Pakatīyādi" does not occur. Because a group without parts is a group simply by its nature as a group. What is the purpose of defining "anavayavaggahaṇaṃ"? 'Atena'. By the people. Because the elision is understood by this alone, the statement is not begun for the sake of elision of the attribute. Even a savarṇa when a vaṇṇa is para. Because the word "vaṇṇa" is para, even a savarṇa is taken, a similar form. "Yuvaṇṇānamño luttā‘‘. Vāteritaṃ, samonā. Only that related to ntu, vantuma, and anatvāvantutavantu. Only that related to vantvā and the like is taken, ‘‘ntantunaṃ nto yomhi paṭhame‘‘. Guṇavanto. What is the purpose of "vantvādisambandhīti kiṃ"? Jantu, tantu. Definitions. A vowel is elided when a vowel is. A vowel should be elided when a vowel is. Tatrime, saddhindriyaṃ, no hetaṃ, bhikkhunovādo, sametāyasmā, abhibhāyatanaṃ, puttā matthi, asantettha. Sometimes the para is to be elided. So’pi, sāva, yatodakaṃ, tatova. What is the purpose of "kvavīti kiṃ"? Saddhinduyaṃ, this authority extends to the end of the chapter, therefore there is no over-application. Not two indeed. Sometimes both the preceding and following vowels are not elided. Latā iva, lateva, latāva. Of ivaṇṇas and uvaṇṇas, ño when a vowel is elided. When a vowel is elided, ño optionally occurs to the para ivaṇṇas and uvaṇṇas in order. Tassedaṃ, vāteritaṃ, nopeti, vāmoru, ateva’ññe, vodakaṃ. How is it "paccorasmanti"? By division of the rule, vātveva, tassidaṃ. What is the purpose of "lutteti kiṃ"? Latā iva. Yavā when a vowel is. When a vowel is para, yakāras and vakāras optionally occur to ivaṇṇas and uvaṇṇas in order. Vyākato, iccassa, ajjhiṇamutto, svāgataṃ, bhavāpanalānīlaṃ. Only optionally-itissa. Sometimes indeed-yānīdha, sūpaṭṭhitaṃ. Ñonaṃ. Ñonaṃ optionally become yavā when a vowel is para in order. Tyajja, te’jja, svāhaṃ, so’haṃ. Sometimes indeed-puttāmatthi asantettha. Avaṅi to go when a vowel is. Avaṅi occurs to go when a vowel is para. Gavāssaṃ. Just as "yathariva tathariva" are particles. "Bhusāmiva" means the word "iva" has the meaning of "eva". Dīgharassā when a consonant is. Sometimes dīghas and rassas become dīghas and rassas when a consonant is para. Tatrāyaṃ, munīvare, sammadeva, māla. From Saramha two- From Saramha, a following consonant sometimes has two forms; Paggaha; What is meant by 'from Saramha'? Taṃkhaṇaṃ. Fourth-second in these, third-first-. When fourth and second consonants follow, these fourth and second consonants become third and first respectively, due to proximity; Mahaddhano, yasa tthero, apphuṭaṃ, abbhuggato; What is meant by 'in these'? Thero; What is meant by 'in these'? Pattho. With 'iti', 'eva' optionally-. When the word 'eva' follows, 'iti' optionally becomes 'vo'; Ittheva icceva; What is meant by 'eva'? Iccāha. Ño in color-. 'Ño' optionally becomes 'a' in color sometimes; Disvā yācakamāgate, akarambhasate, esaattho, esadhammo, maggo aggamakkhāyati, svāyatanaṃ, hiyyattanaṃ, karassu; But optionally-yācake āgate, eso dhammo; What is meant by 'color'? So. Niggahīta-. Niggahīta optionally has an augment sometimes; cakkhuṃ udapādi cakkhu udapādi, purimaṃjāti purimajāti, kattabbaṃ kusalaṃ bahuṃ. In Avaṃ siroti-etc., it is constant due to fixed optionality, thus overcoming the rule; By capacity, the augment is only of a short vowel, due to its following the short vowel. Elision-. Niggahīta optionally has elision sometimes; kyāhaṃ kīmahaṃ, sā ratto saṃratto; In sallekho-gattukāmo-gantumanoti etc., it is constant. Of the following vowel- The following vowel of Niggahīta optionally has elision sometimes; tvaṃsi tvamasi. In a group, the group-end- For Niggahīta, in a group, the group-end optionally occurs due to proximity; taṅkaroti taṃ karoti, tañcarati taṃ carati, taṇṭhānaṃ taṃ ṭhānaṃ, tandhanaṃ taṃ dhanaṃ, tampāti taṃ pāti; Always in the middle of a word, gantvā; Sometimes elsewhere too, santiṭṭhati. With 'yeva', 'hi', 'suñño'-. For Niggahīta, 'ño' optionally occurs with the words 'yaeva', 'hi'; yayaññadeva, taññeva, tañbhi; But optionally-yaṃyadeva. 'Ye' of 'saṃssa'- For the Niggahīta of the word 'saṃssa', 'ño' optionally occurs with the letter 'ya'; saññamo saṃyamo. 'Ma', 'ya', 'da' in a vowel-. For Niggahīta, 'ma', 'ya', 'da' optionally occur in a vowel sometimes; tamahaṃ, tayidaṃ, tadalaṃ; But optionally-taṃ ahaṃ. 'Va', 'na', 'ta', 'ra', 'gā' also. Āgama-. These are the augmentations, sometimes in vowels; threefold, from here it leads, having chosen, therefore here, without disease, separately, this they say, as this, one's own benefit; or indeed - one's own benefit; very quickly indeed - the first syllable is only a 'pa' sound. Cha ḷo-. The 'cha' sound is an augmentation of the 'ḷa' sound to another vowel, optionally; chaḷahaṃ, chaḷāyatanaṃ; or indeed - six knowledges. Tadaminādīni- Are tadaminādīni valid? That by this, tadaminā, once coming, sakadāgāmī, one here I, ekamidāhaṃ, having planned, removal, saṃvidāvahāro, water carrier, valāhako, life's cloud, jīmūto, corpse's bed, susānaṃ, upwards space, udukkhalaṃ, crushed fear, pisāco, on the earth it roars, mayūro; thus others also should be understood from usage; the tradition of others, such as pisodara, should be seen. Tavaggavaraṇānaṃ ye cavaggabayañā-. For tavaggavaraṇānaṃ, cavaggabayañā occur respectively in the yakāra; apūccaṇḍakāyaṃ, tacchaṃ, yajjevaṃ, ajjhattaṃ, thañaññaṃ, dibbaṃ, payyesanā, pokkharañño; sometimes indeed - ratyā. Vaggalasehi te- For the yakāra after vaggalasa, sometimes those vaggalasa occur; sakkate, paccate, aṭṭate, kuppate, phallate, assate, sometimes indeed - kyāhaṃ. Hassa vipallāso-