English
picchilo, picchavā; pheṇilo, pheṇavā; jaṭilo, jaṭāvā; - how is vāvālo? In censure, with the elision of the initial -ila, "paro kvacī". From sīlā, etc., -vo. From sīlā, etc., it can be -vo; sīlavo, sīlavā; kesavo, kesavā - - aṇṇā is constant; aṇṇavo - - in the sense of names from gāṇḍi and rājī; gāṇḍivaṃ, dhanu; rājivaṃ, paṅkajaṃ. -Vī from māyā and medhā. From these two, it is -vī; māyāvi, medhāvī. Āmyuvāmī with -issara. With words ending in -i, āmyuvāmī are used in the sense of master; 'samassatthiti' sāmī, suvāmī. -Ṇo and -a from lakkhī. From the word lakkhī, it is -ṇo; and the final -a; the -ṇakāra is a substitute; lakkhaṇo. -No from aṅga in the sense of kalyāṇa. When kalyāṇa is understood, from aṅga it is -no; aṅganā. -So from lomā. From lomā, it is -so; lomaso; in the feminine - lomasā. -Imiyā. -Imiyā is used frequently; puttimo, kittimo, puttiyo, kappiyo, jaṭiyo, hānabhāgiyo, seniyo. -To from the ablative. From the ablative, -to is frequently used; gāmato āgacchati, gāmasmā āgacchati; corato bhāyati, corehi bhāyati; satthatoparihīno, satthā parihīno. Itotettokuto-. Tomhi imassa ṭi ni From what source of the word "kiṃ," where? From here, from this; from there, from that; from where, from what? With abhi, etc. With abhi, etc., "to" occurs; around, completely, behind, below. With ādi, etc. With ādi, etc., "to" optionally occurs; at first, from the beginning; from the middle, at the end, on the back, in front, in the face—"yatodakaṃ tadā dittaṃ," meaning, "that water itself was ignited." From all, etc., in the seventh case, "trattha." From all, etc., ending in the seventh case, "trattha" optionally occurs; everywhere, in everything, in all; where, in which, in what—because of the extensive authority, not from "tumha" and "amha." "Kattha," "ettha," "kutra," "atra," "kva," "iha," "idha." These words are irregular; in what, where, where; in this, here, here; in this, here, here. "Dhi" from all optionally. From all ending in the seventh case, "dhi" optionally occurs; in all ways; in everything. "Hiṃ" from "ya." From "ya" ending in the seventh case, "hiṃ" optionally occurs; where, in which. "Haṃ" and "ca" from "ta." From "ta" ending in the seventh case, "haṃ" optionally occurs, and "hiṃ ca"; there, in that, there. "Kuhiṃ," "kahaṃ." From "kiṃ" ending in the seventh case, "hiṃ" and "haṃ" are irregular, and "kissa" becomes "ku"; where, how, how, where else? "Canaṃ" is another irregular particle; "kihidvīti"—here, "vi" is like "eva." "Dā" in time from all, etc. From these ending in the seventh case, when referring to time, "dā" occurs; at all times, always; once, another time, when, then—what is "kāle"? In all places. "Kadā," "kudā," "sadā," "adhunā," "idāni." These words are irregular; at that time, when, when; at all times, always; at this time, now, now. "Ajja," "sajju," "aparajju," "etarahi," "karaha." These words are irregular; the "eka" suffix is an augment, a special case of time, all this is obtained from irregularity; "jjo" is irregularly substituted for "imassa" and "aha"; on this day, today—"sabhāvo" and "jju" for "samānassa" and "aha"—on the same day, immediately—"jju" from "apara"—on another day, the day after tomorrow—"rahi" and "va" in the time of "imassa"—at this time, now—"ko" and "raha" from "kiṃsadda" and not in the present—at that time, when. "Thā" in manner from all, etc. The separator of meanings, a special kind, Where these exist, with words like "all," "thus" becomes "thā," In every way, in all respects, sabbathā; As, yathā, so, tathā. How is it? Katham-itthaṃ? These words are irregular in meaning, What is the suffix "thaṃ" with these? What is their order? How is it? Katham-itthaṃ? "Dhā" with numbers. With number-denoting words, "dhā" comes after, In the sense of "in a way," "With two ways, he makes two or one way," vidhākaroti; He does it in many ways, bahudhā karoti; "He makes one heap in five ways," pañcadhā karoti? "He makes five ways into one way," ekadhākaroti. "Vekājjhaṃ." From "eka" (one), "jjhaṃ" optionally comes, He makes it one way, ekajkvaṅkaroti; He does it in one way, ekadhā karoti. "Dvitīhedhā." From "dvi" and "ti" (two and three), "edhā" optionally comes, In two ways, vedhā, in three ways, tedhā; In two ways, dvidhā, in three ways, tidhā. "Tabbati jātiyo." Words denoting common qualities, with "pakāra" (way), become "jāti" (kind), Of skilled kind, paṭu jātiyo, of gentle kind, mudujātiyo. "Vārasaṃkhyāya kkhattuṃ." With a number related to "times," "kkhattuṃ" comes, "He eats two times," dvikkhattuṃ divasassa bhuñjati; Why "times"? Pañaca bhiñjati; Why "number"? Pahūte vāre bhuñjati. "Katimhā." With the number "kati" (how many) related to "times," "kkhattuṃ" comes, "How many times does he eat?" katikkhattuṃ bhuñjati. "Bahumbhā dhā ca paccāsattiyaṃ." With the number "bahu" (many) related to "times," "dhā" and "kkhattuṃ" come, If there is proximity of times, He eats many times a day, bahudhā divasassa buñjati, many times, bahukkhattuṃ– Why "proximity"? Bahukkhattuṃ māsassa bhuñjati. "Sakiṃ vā." In the sense of "one time," "sakiṃ" is irregular, "He eats one time," Why "vā"? Ekakkhattuṃ bhuñjati. "So vicchāppakāresu." "So" occurs frequently in distribution and manner, In distribution - khaṇḍaso, bilaso; In manner - puthuso, sabbaso. "Abhitatabbhāve karāsabhuyoge vikārā cī." When a thing that was not in a state comes into that state through another thing, And is connected with the words "kara," "āsa," or "bhu," Then "cī" comes from words denoting change, "He makes the not-white white," dhavalī karoti; Let the not-white become white, adhavalo dhavalo siy. Becomes white; non-white becomes white, becomes white—why is it not the nature of that which is not? He makes a pot, there is curd, the pot becomes—why is it not the use of a maker? Non-white is born white—why is it not a change? Let it not be by nature; he makes gold earrings. Other causes are also seen. Other causes besides those mentioned are seen in meanings mentioned and unmentioned; 'various mothers' stepmothers, 'their sons' step-sons—rikaṇa; 'going on the road' travelers—āvī; 'he has envy' envious—ukī; 'bearing the yoke' yoke-bearers—yhaṇa. In another. Named suffixes are seen in another meaning besides the one mentioned; 'lord of the Magadhas' Magadha—ṇo; 'Kasi is a thousand, it is worth that' Kasiya—iyo. In its own meaning. Suffixes are seen in their own meaning; inferior, young, a collection of deeds. Elision. Elision of suffixes is also seen; the Buddha is a precious jewel, the eye is empty of self or belonging to self—elision of the suffix of being. Of vowels, ā, at the beginning, for i, u, when not connected with ṇa. Of the vowels that are at the beginning, which are a, i, u, there are ā's in order when not connected with ṇa; Rāghava, Vainateyya, Mainika, Olumpika, Dohagga—why is it not connected with ṇa? Ancient. In conjunction, sometimes. Of the vowels that are at the beginning, which are i, u, there are ā's sometimes in the matter of conjunction with a god when not connected with ṇa; Decca, Koṇḍañña—why sometimes? Kārttikeyya. In the middle. Of the i and u vowels that are in the middle, there are ā's sometimes; Aḍḍhateyyā, Vāseṭṭha. Kosajjājjavapārisajjasubhajjamaddavārissāsabhājañña theyyabāhusaccā-. These words are irregular when not connected with ṇa; 'the state of being lazy' laziness; 'the state of being straight' non-crookedness; 'good in assemblies' belonging to an assembly; 'good-hearted' good-heartedness, 'but his state is' good-heartedness; 'the state of being soft' softness; 'this of a seer, or the state' belonging to a seer; 'this of a bull, or the state' belonging to a bull; 'the state of a thoroughbred, or that itself' thoroughbredness; 'the state of a thief, or the deed' theft. That which is of dual characteristic among these is by nipāta. Mana and others have saka-. Mana and others have saka when followed by ṇa; "Being in the mind" is mānasaṃ; "The state of being depressed" is domanassaṃ; Somanassaṃ. Uvaṇṇa becomes avaṅi; Rāghavo, jāmbavaṃ. In that, of go and ca-. When a yakāra is the beginning of a suffix, avaṅi happens to the uvaṇṇa of go; gabyaṃ, gātabyo. Lopa of avaṇṇa and ivaṇṇa-. When a yakāra is the beginning of a suffix, avaṇṇa and ivaṇṇa have lāpa, dāyjैjaṃ, kāruññaṃ, ādhipaccaṃ, deppaṃ— a profuse rule does not happen sometimes; kiccayaṃ. When rā is the suffix, of the final vowel and the initial-. The final vowel of the part that is the beginning has lopa when rā is the suffix; kittakaṃ, petteyyaṃ. To kisa and mahat, ima becomes kas and mahā-. To kisa and mahat, ima becomes kas and mahā respectively; kasimā, mahimā. To āyus, āyasa in mantu-. To āyus, āyasa is the replacement in mantu; āyasmā. Ja to vuddha in iya and iṭṭha-. To vuddha, ja happens in iya and iṭṭha; jeyyo, jeṭṭho. To bāḷha, antika, and pasattha, sādha, neda, and sā-. In iya and iṭṭha, to bāḷha, antika, and pasattha, sādha, neda, and sā happen respectively; sādhiyo, sādhiṭṭho; nediyo, nediṭṭho; seyyo, seṭṭho. To kaṇa, appa, and yuva-. In iya and iṭṭha, to appa and yuva, kaṇa and kaṇa happen respectively; kaṇiyo, kaṇiṭṭho; kaniyo, kaniṭṭho. Lopa of vī, mantu, and vantu-. vī, mantu, and vantu have lopa in iya and iṭṭha; "Exceedingly wise" medhiyo, medhiṭṭho; "Exceedingly mindful" satiyo, satiṭṭho; "Exceedingly virtuous" guṇiyā, guṇiṭṭho. Se, to sati, aissa, tissa-. When se follows, the ti of sati is elided; vīsaṃ sataṃ, tiṃsaṃ sataṃ. To eta, eṭa in ttaka-. When ttaka follows, to eta, eṭa happens; ettakaṃ. To ṇika, iya optionally-. To ṇika, iya happens optionally; sakyaputtiyo, sakyaputtiko. To a non-dhātu, ka has i from the beginning when ghe is ssī-. When ghe follows, to the kakāra that is not a dhātu, before that, the akāra has i profusely, save ghona is after syādi; bālikā, kārikā— what is the point of saying "to a non-dhātu"? Sa What? Nandanā. What is the beginning of this? Many wanderers, sweet.