English
Let ṭa and ṭū be for ti and ntī after āhā; ṭakāras are for indicating all substitutions; he said, they said. And because of this, it is indicative that āha is for brū in ti and ntī. Let oma be for vaca in ī etc. Let oma be for vaca in ī etc.; with makāra as an indicatory letter; he spoke; what is the point of ī etc.? He spoke. Or let daṃ be for dā in mi and ma when not reduplicated. Let daṃ be for dā, which is present, in mi and ma when not reduplicated; I give, I give; we give, we give. What is the point of not reduplicated? I give. We give. Let kuṃ be for sa of kara. Or let kuṃ be for sa with okāra of kara in mi and ma; I do, we do; I do, we do. Let kā be in ī etc. Or let kā be for sa with okāra of kara in ī etc.; he did, he did; they did, they did; he did, they did. Or let āhaṅi be for ha of kara with ssa. Or let āhaṅi be for ha of kara with saokāra together with ssa; he will do, he will do; he would do, he would do; he will abandon, he will abandon; he would abandon, he would abandon. Let cchaṅi be for labha, vasa, chida, bhida, and ruda. Or let cchaṅi be for labha etc. together with ssa; he would obtain, he would obtain, he will obtain, he will obtain; he would dwell, he would dwell; he will dwell, he will dwell; he would cut, he would cut; he will cut, he will cut; he would break, he would break; he will break, he will break; he would weep, he would weep; he will weep, he will weep. Even for another chi. Ten divisions of the six yogas? - They cut off, they severed. To others? - I will go, I shall go. Of the arm, the fist, the horn, the sword-. Of the arm and so on, there is the cutting off with 'ssa'; - They will not eat, they will not eat; - He will eat, he will eat; - They will not release, they will not release; - He will release, he will release; - He will see, he will say; - He sees, he will say; - They will enter, they will enter; - He will enter, he will enter. Or of 'visa' to another, by division of the six yogas? - He entered, he entered. Shortening in ā, ī, and others-. In ā and ī, and others, there is shortening of ā; - He took, he took; - He spoke, he carried. Of 'gamissa'-. In ā and ī, and others, there is 'gamissa' optionally; - He went, he went; - He went, he went. And cutting off of 'saṃsa'-. And cutting off of 'saṃsa' and 'gamissa' is optional in ā, ī, and others; - He touched, he touched; - He touched, he touched; - He went, he went, - He went, he went. 'Hū' becomes 'hehehihohī' after 'ssa'-. 'Hū' becomes 'hñādayo' after 'ssa'; - He will be, he will be, he will be. Shortening in 'ṇā' and 'nā'-. In 'kaṇa' and 'kana', there is shortening of the action-meaning vowel; - He buys, he shakes. Optionally of ā, ī, ū, mha, ssa, mha-. There is optional shortening of these; - Gama, gamā; - Gami, gamī; - Gamu; - Gamimha, gamimhā; - Gamissa, gamissā; - Gamissamha, gamissamhā. 'Chi' after 'kusa', 'ruha', and 'issa'-. There is optional 'chi' after 'kusā' and 'ruhā' and after 'issa'; - He scolded, he scolded; - He liked, he liked. 'Ña' of the consonant of ā, ī, and others after īssa-. There is optional 'ña' of the consonant of ā, ī, and others after action-meaning ī and after ssa and others; - He was, he was, he will be, he will experience, he will experience, he will experience, (he will carry) he will be. Why these? - He is; Why of the consonant? - He was. 'Īña' of 'tissa' after 'brū'-. There is optional 'īña' of 'tissa' after 'brū'; - He says, he says. Of 'kya'-. There is optional 'īña' of 'kya' after the action-meaning; - It is cooked, it is cooked. 'O', 'a', 'aṃ', 'tha', 'ttha', 'o', 'vha', 'ka' of 'eyyātha' and others-. There are optional 'oādayo' of 'eyyātha' and others in order; - You might be, you might be; - You would be, you would be; - I was, You were; so you were, you were; so you were, you were; you are, you are—the letter "a" is understood as included—but "tho" at the end refers only to those related to "tva," or because it depends on that; for the making of a basis is approved by the authors of the Suttas. Uṃssiṃsvaṃsu -. Umicca takes iṃsu or aṃsu; they went, they went, they went. Emantā suṃ-. After a substitute for ñā or a substitute for o, umicca optionally takes suṃ; they led, they led; they heard, they heard—the taking of "ta" is for the sake of the substitute. Hūto resuṃ-. After hū, umicca optionally takes resuṃ; they were, they were. Ossa ऐtthattho-. O takes aādayo optionally; you were, you were, you were, you were, you were. Si-. O optionally takes si; you were, you were. Dīghā īssa-. After a long vowel, īssa optionally takes si; he did, he did; he gave, he gave. Mhātthānamuña-. Mhā takes thāna and muñ optionally; we went, we went; you went, you went. Iṃssa ca siña-. Imicca optionally takes siña, and mhātthāna too, frequently; I did, I did; we did, we did; you did, you did. Eyyuṃssuṃ-. Eyyumicca optionally takes uṃ; they should go, they should go. Hissato lopo-. After a vowel, hissa is optionally elided; go, go—why "after a vowel"? Do. Kyassa sse-. Kyassa is optionally elided as sse; he will be blind, he will experience, he will experience, he will experience. Atthiteyyādicchantaṃ ssusasathasaṃsāma -. From asa and bhuvi, sādayo come in order for eyyādicchanna; he should be, they should be, you should be, you should be, I should be, we should be. Ādidvīnnamiyāiyuṃ-. Of the first two of atthiteyyādicchanna, iyāisuṃ come in order; he might be, they might be. Tassatho-. Of the takāra after atthi, tho comes; it is, they are. Sihisvaṭa-. Aṭa comes for atthi in sihisu; ṭo is for the sake of total substitution; you are, you are. Mimānaṃ vā mhimhā ca-. For mimāna after atthi, mhimhā optionally come, That is, of the verb "atthi," there are eight forms: amhi, asmi; amha, asma. Among these, sa-. Among these forms, "atthi" has the letter "s"; asmi, asma; for the purpose of preventing assimilation. Īādo dīgho-. Of "atthi," there is lengthening when followed by ī, etc.; āsi, āsuṃ, āsi, āsittha, āsiṃ, āsimhā. Himimesvassa-. There is lengthening of the "a" in "assa" when followed by hi, mi, etc.; pavāhi, pavāmi, pavāma; muyhāmi. Sakā ṇāssa kha īādo-. Of "saka," "ṇā" becomes "kha" when followed by ī, etc.; asakkhi, asakkhiṃsu. Sse vā-. Of "saka," "ṇā" optionally becomes "kha" when followed by "sse"; sakkhissā, sakkuṇissā; sakkhissati, sakkuṇissati. Tesu suto keṇākaṇānaṃ roṭa-. Among these, when followed by ī, etc., of "suta," the "keṇa" and "akaṇa" optionally become "roṭa"; assosi, asuṇi; assossā, asuṇissā; sossati, suṇissati. Ñāssa sanāssa nāyo timhi-. Of "sa-nā," "ñā" optionally becomes "nā" when followed by "ti"; nāyati. Jānāti. Ñamhi jaṃ-. In the "ñā" form, of "sa-nā," "ñā" optionally becomes "jaṃ"; jaññā, jāneyya. Eyyassiyāñā vā-. Of "ñā," "eyya" optionally becomes "iyāñā"; jāniyā, jaññā, jāneyya. Īssaccādisu kanā lopo-. When followed by ī, ssacca, etc., of "ñā," "kanā" is optionally elided; aññasi, ajāni; ñassati, jānissati. Ssassa hi kamme-. Of "ñā," the "ssa" optionally becomes "hi" in the passive; paññāyihiti, paññāyissatī. Etismā-. Following "eti," "ssa" optionally becomes "hi"; ehiti, essati. Hanā chekhā-. Of "hana," "ssa" optionally becomes "chekha"; hañchema, hanissāma; paṭihaṃkhāmi, paṭihanissāmi. Hāto ha-. Following "hā," "ssa" optionally becomes "ha"; hāhati, chahissati. Dakkhakhahehihohīhi lopo-. Following the forms "dakkha," etc., the "ssa" is optionally elided; dakkhati. Dakkhissati; sakkhati, sakkhissati; hehiti, hehissati; hohiti, hohissati. Kayireyyasseyyumādīnaṃ-. Of "kayirā," the "eyya" of "eyyum," etc., is elided; kayiruṃ, kayirāsi, kayirātha, kayirāmi, kayirāma. Ṭā-. Of "kayirā," the "eyya" becomes "ṭā"; sokayirā. Ethassā-. Of "kayirā," the "etha" becomes "ā"; kayirātha. a. Labhā becomes iṃīnaṃ, thaṃthā, optionally. Labhasmā becomes iṃīiccesaṃ, thaṃthā, optionally; alatthaṃ, alabhiṃ; alattha, alabhi. Gurupubbā, after a short vowel, re optionally for ntentīnaṃ. Gurupubbasmā, after a short vowel, re optionally for ntentīnaṃ, when followed; gacchare, gacchanti; gacchare, gacchante; gamissare, gamissanti; gamissare, gamissante—What is the point of gurupubbā? Pacanti. What is the point of rassā? Honti. Eyyeyyāseyyantaṃ, ṭe optionally. For eyyādīnaṃ, ṭe optionally; so kare, so kareyya; tvaṃ kare, tvaṃ kareyyāsi; ahaṃ kare, ahaṃ kareyyaṃ. For the o-vikaraṇa, u in the paracchakka. For the o-vikaraṇa, u occurs in the paracchakka; tanute. In the pubbacchakka, optionally, sometimes. For the o-vikaraṇa, u occurs optionally, sometimes, in the pubbacchakka; vanuti, vanoti. Eyyāma, assemu, and ca. Eyyāma and assemu occur optionally, and u also; bhavemu, bhaveyyāmu, bhaveyyāma. Thus ends the sixth chapter, the tyādikaṇḍa, in the Moggallāna Grammar Commentary. This Moggallāna Commentary is complete in six bhāṇavāras. By the power of which king, The mind, though agitated, Is wholly free from confusion, By false views of evil monks; The dispensation of the King of Sages Is well established in Lanka, Like the full moon's conjunction, Growing like the ocean; While Parakkamabāhu, Endowed with faith and wisdom, A banner of the Manu lineage, Rules the island of Lanka; The commentary composed By the wise Thera Moggallāna, Of pure conduct, Easily understood, unambiguous, and clear; Encompassing all subjects, A foundation for the Buddha's teachings, A grammar easily mastered, Increasing intelligence; Its commentary, briefly, Revealing vast meanings, Was composed again by him, Causing the dispensation to shine.