English
When something not directly visible is implied, sahassa becomes sa when it is the subsequent word; sāggi, kapoto; sapisāvā, vātamaṇḍalikā. Out of season, in its own meaning. For sahassa whose own meaning is primary, sa occurs when the subsequent word is out of season; sampannaṃ brahmaṃ, sabrahmaṃ; sacakkaṃ nidhehi, sadhuraṃ - what is the point of "out of season"? Sahapubbanahaṃ, sahāparanhaṃ. At the end of a book, in excess. At the end of a book, when indicating excess, sahassa becomes sa when it is the subsequent word; sakalaṃ jotimadhīte; samuhuttaṃ - time-related beginning; in excess - sadoṇā khārī; samāsako kahāpaṇo; this beginning is constant. For samāna, optionally in pakkhādi. For samāna, in subsequent words like pakkhādi, sa optionally occurs; sapakkho, samānapakkho; sajoti, samānajoti - what is the point of "in pakkhādi"? Samānasīlo; pakkha, joti, janapada, ratti, pattinī, pattī, nābhī, bandhu, brahmacārī, nāma, gotta, rūpa, ṭhāna, vaṇṇa, vayo, vacana, dhamma, jātiya, ghacca. In the belly, iye. When iyapare follows in the belly, sa optionally occurs for samāna; sodariyo; samānodariyo - what is the point of "iyeti"? Samānodarataṃ. In rīrikkha. For these, sa occurs for samāna; sarī; sarikkho; sariso. Ā occurs for all in rīrikkha. Ā occurs for all in rīrikkha; yādī, yādikkho, yādiso. Ṭā, kī, and ṭī for nta, kiṃ, and ma. In rīrikkha, ṭā, kī, and ṭī occur for the words nta, kiṃ, and ma respectively; Like this, like that, like so; How like, how like that, how like so; Thus like, thus like that, thus like so. Of you, to you, in that one. In reduplicated forms, of you, to you, in that one, respectively, become; Like that, like that sort, like that kind; Like me, like my sort, like my kind; In that one, what? Like you, like me, like your sort, like my sort, like you kind, like my kind. That, me, elsewhere. Elsewhere than in reduplicated forms, in the subsequent word, of you and me, in that one, they become that and me, respectively; That lamp; My lamp; That refuge, me refuge; Your union, my union, the dropping of the dot. To this, eta. In reduplicated forms, to this, eta, optionally occurs; This like, this like that; This sort, this like that sort; This kind, this like that kind. In kinds and such, to dvi, du. To dvi, du occurs in kinds and such; Two kinds, two cloths; And so forth. To di in qualities and such. To dvi, di occurs in qualities and such; Two qualities, two nights, two gu; And so forth. To ti, a. To dvi in three, a occurs; Twice three times, two or three bowlfuls. Ā to number, not satādi, not different meaning. To dvi in a subsequent word that is a number, ā occurs, not satādi, not in a different meaning; Twelve, twenty-two, thirty-two; In number, what? Two nights; Not satādi, what? Two hundred, two thousand; Not in a different meaning, what? Two decades. To ti, e. To ti in a subsequent word that is a number, e occurs, not satādi, not in a different meaning; Thirteen, twenty-three, thirty-three; Only in number, three nights; Only not satādi, three hundred; Only not in a different meaning, three times. To cattālisa and such, optionally. To ti, vā occurs from cattālisa and such; Forty-three, forty-three; Fifty-three, fifty-three; Sixty-three, sixty-three; Seventy-three, seventy-three; Eighty-three, eighty-three; Ninety-three, ninety-three; Only not satādi, three hundred. And to dvi. Not satādi, not in a different meaning, to dvi from cattālisa and such, vā occurs, even to forty-two, forty-two, forty-two; Fifty-two, fifty-two, fifty-two; And so forth. To cattālisa and such, bā. To dvi, bā, vā occurs from cattālisa and such, not in a different meaning; Twelve, twelve; Twenty-two, twenty-two; Thirty-two, thirty-two; Not acat What is tālīsādoti? Forty-two. In two hundred and ten, five is pronounced -. In twenty and ten, five is pronounced either paṇṇu or pañca respectively; paṇṇuvīsati, pañcavīsati; pannarasa, pañcadasa. Of four, cuto in ten-. Of four, cuco is used in the word ten; cuddasa, coddasa, catuddasa. Of six, so-. Of six, so is the replacement when the word ten follows; soḷasa. Of one and eight, ā-. Of one and eight, ā is used when ten follows; ekādasa, aṭṭhārasa. Or ra from a number-. The letter ra is optionally added to the word ten following a number; ekārasa, ekādasa; bārasa, dvādasa; pannarasa, pañcadasa; sattarasa, sattadasa; aṭṭhārasa, aṭṭhādasa–-always in pannabādesa, not here in catuddasa. Of six and three, ḷo and ca- Of six and three, ḷo and ro are added to the word ten; soḷasa, sorasa; teḷasa, terasa. Of four, two, and three, aḍḍhu and uḍḍhatiya-. Of four, two, and three, aḍḍhā is replaced by uḍḍhatiya respectively; 'half of the fourth' aḍḍhuḍḍho, 'half of the third' aḍḍhatiyo–-how? Aḍḍhateyyoti-in its own sense, ṇye causes the latter word to increase. Of the second, saha, diyaḍḍha, and divaḍḍhā-. Of the second, aḍḍhā is replaced by saha, diyaḍḍha, and divaḍḍhā with the word aḍḍha; 'half of the second' diyaḍḍho, or divaḍḍho. When a vowel is followed by kada in the sense of kus-. When a vowel is followed by a word in the sense of kus, kada is the replacement; kadannaṃ, kadasanaṃ–-what about the vowel? Kuputto; what about the latter sense? Kuoṭṭho; rājā. In the sense of appa-. When kus is in the sense of appa, kā is used in the latter word; 'a little salt' kālavaṇaṃ. Or purisevā-. Kus becomes puriseka optionally; kāpuriso, kupuriso–-this is an optional non-application–-in the sense of appa, tu before pubba is always used; 'a little man' kāpuriso. Of the latter word after pubba, etc., ah of aha is replaced by anhā; pubbanho; aparanho; ajajanho; sāyanho; majjhanho. Thus, in Moggallāna's grammar, in the commentary, the third section on compounds. To a noun ending in the sixth case The suffix "ṇa" is for offspring, and also for the meaning of "hotapacca." The "ṇa" indicates augmentation. Similarly elsewhere, "vasiṭṭhassa apaccaṃ" becomes vāsiṭṭho, or vāsiṭṭhī. opagavo, or opagavī. This rule extends to optional compounds, with its scope limited to its own meaning. From Vaccha and others, ṇa, aṇa, and āyana. From Vaccha and other words, ending in offspring suffixes, and from words like "hotādi," the suffixes ṇa, aṇa, and āyana optionally occur, denoting offspring. Vacchāno, vacchāyano; kaccāno, kaccāyano; yāgame-kātiyāno; moggallāno, moggallāyano; sākaṭāno, sākaṭāyano; kaṇbhāno, kaṇbhāyano; and so on. From Kattikā and others, and from Vidhavā and others, ṇeyya and ṇera optionally occur, in that order, denoting offspring. Kattikeyyo. Venateyyo; bhāgīneyyo, and so on. vedhavero; vandhakero; nāḷikero; sāmaṇero, and so on. "Ṇya" from Diti and others. From Diti and similar words, "ṇya" optionally occurs, denoting offspring. Decco; ādicco; koṇḍañño; gaggyo; bhātabbo; and so on. "Ā ṇi." From words ending in "a," "ṇi" optionally occurs, dakkhi; doṇi; vāsavi; vāruṇi, and so on. "Ñño" from "Rāja," in the sense of "jati." From the word "Rāja," "ñño" optionally occurs, when "jati" is implied. Rājañño. Why "jati"? Rājāpaccaṃ. "Khattā yiyā." From the word "Khattā," "yeya" occurs, denoting "jati." khatyo; khattiyo. If not "jati," then khatti. "Manuto ssasaṇi." From the word "Manu," in the sense of "jati," "ssa" and "saṇa" occur. Manusso; mānuso? In the feminine, manussā; mānusī. If not "jati," then māṇavo. "From a Janapada name, ṇo for a Khattiya or a king." From the name of a Janapada, "ṇa" occurs for the offspring of a Khattiya, or a king. Pañcālo; kosalo; māgadho; okkāko. Why "from a Janapada name"? Dāsarathi. Why "Khattiya"? "Pañcālassa brāhmaṇassāpaccaṃ" pañcāla. "Ṇya" for Kuru and Sivi. For the offspring of Kuru and Sivi, and for a king, "ṇya" occurs. korabyo, sebyo. "Ṇa" for color, "rattaṃ" (dyed). From a third-case word denoting color, "ṇa" occurs in the sense of "rattaṃ" (dyed). "kasāvena rattaṃ" kāsāvaṃ; kosumbhaṃ; hāliddaṃ. Why "color"? Devadattena rattaṃ vatthaṃ. Why doesn't it occur here? Nīlaṃ pītanti - because they are adjectives. By adding "ṇa" to the meaning of possession. At a time connected with the moon and a constellation. Adding "ṇa" to a time indicated by a third-case constellation; but only if that constellation is connected with the moon. Phussī, night; phusso, day – what is "nakkhattena"? A night indicated by the teacher; what is "indu yanuttena"? A moment indicated by Kattikā; what is "kāle"? Success in an endeavor indicated by Phussa – "ajjakattikā" means when the moon is joined with Kattikā, the word Kattikā is used. That is its deity, full moon. Adding "ṇa" in the sense of the sixth case to the first-case word "assa" when that first-case word is either a deity or a full moon. "Sugato is its deity" becomes sogato; māhindo; yāmo; vāruṇo; phussī is its related full moon becomes phusso, māgho; māgho; phagguno; citto; vesākho; peṭṭhamulo; āsāḷho; sāvaṇo; poṭṭhapādo; assayujo; kattiko; māgasiro – what is "puṇṇamāsī"? Phussi is its fifth day – it is not related to the past month like a full moon; because it is said "puṇṇo mā assanti" – therefore, by nipāta, there is "ṇa" and an āgama, like the rule from the third day of the month to the fifteenth night. He studies that, he knows that, and a small grain. Adding "ṇa" to the second case in the senses of "he studies that" or "he knows that," or a small grain, or just "ṇa." "He studies or knows grammar" becomes veyyākaraṇo; chāndaso; kamako; padako; venayiko; suttantiko – the repetition of the second case is for a separate rule and to show that knowing is a subject of study and for the inclusion of pasimbu. In its territory, country. Adding "ṇa" to the sixth case in the form of a territory or country. "The territory of the Vasātī" becomes vāsāto – what is "dese"? The object of the eye is form, the object of Devadatta is anuvāko. In a dwelling, its name. Adding "ṇa" to the sixth case in a dwelling, country, or its name; "the dwelling of the Sivī" becomes sebyo; vāsāto. Nearby.