English
When used with "pati" in the sense of substitution and donation, the fifth vibhatti is used after the noun; Sāriputta is a substitute for the Buddha, he gives ghee in exchange for oil, why "paṭinidhipaṭidānesu"? He strikes against the tree. "Rite," the second as well - When used with the word "rite," the second and fifth are used after the noun; without the true Dhamma, without the true Dhamma. "Vināññatra," the third as well - When used with the words "vinā" and "aññatra," the third, second, and fifth are used after the noun; without wind, without wind, without wind, except for one who brings alms, except for the Dhamma, except for the Dhamma. "Puthanānāhi" - When used with these, the third and fifth are used; separately from the people, separately from the people, different from the people, different from the people. "Sattamyādhāre" - In the locus of action, the seventh is used after the noun in that kāraka which is the locus of the action of the agent or object, by the holding of the action; he sits on the mat, he cooks rice in the pot, birds in the sky, oil in sesame seeds, a ford in the Ganges. "Nimitte" - The seventh is used in the sense of cause; a leopard is killed for its skin, expiation for false speech. "Yabbhāvo bhāvalakkhaṇaṃ" - From that whose state is a characteristic of another state, the seventh is used; he went when the cows were being milked, he came when they were milked; why "bhāvo"? He eats with matted hair; why "bhāvalakkhaṇaṃ"? He who eats, is that Devadatta? It rains for him out of season, it does not rain for him in season - the seventh of subject matter. "Chaṭṭhī cānādare" - From that whose state is a characteristic of another state, the sixth is used, and the seventh when disregard is implied. "Striking, he leads him, while King Sivi looks on; Death goes, taking him, while the great crowd looks on." Of cows... Sixth in the sense of ownership, they go to the assembly, seventh in the sense of location, thus, master of cattle, lord of cattle, owner of cattle, lord of cattle, heir of cattle, successor of cattle, witness of cattle, guarantor of cattle, born of cattle, produced from cattle, skilled in dance and song, skilled in dance and song, engaged in wood work, engaged in wood work, similarly, the seventh in the sense of location; they greet the monks, kissing on the head, taking by the arms, walking with hands held, going on the paths, protecting elephants in the banana groves; delighted in knowledge, seventh in the sense of object; delighted by knowledge, third in the sense of instrument; thus, zealous in knowledge, zealous by knowledge. From where determination is made-. Determination is the separation of one part from a whole by means of birth, quality, or action, from where it is done, there are the sixth and seventh cases; rice is the most nourishing of grains, rice is the most nourishing among grains, a black cow is the richest in milk among cows, a black cow is the richest in milk among cows, of those going, the running one is the fastest, among those going, the running one is the fastest - - virtue alone is the best of learning - the fifth is only in the sense of limit. The first at the end of meaning -. The first case ending occurs in the mere denotation of a noun; tree, woman, man, neuter - gender is also the meaning of the word, similarly, dona, khari, alhaka - measure is also the meaning of the word, one, two, many - number is also the meaning of the word. In address -. The first case ending occurs in that sense of address, where addressing is done by a word; O man, O woman, O neuter. The sixth in relationship-. The relationship that arises from the connection of action and agent, the cause of non-difference, is called relationship, in that the sixth case ending occurs; the king's man, he remembers the kingdom - the sixth in relationship, meaning he does the remembering related to the kingdom; but in the sense of the object of the action, only the second; he remembers the kingdom, similarly, he gives cloth to the washerman, he gives a blow to the back, the child is filled with sin, "Know, dear father, a wise minister, skilled in matters of wealth." "Three times a day, once a fortnight, a full pot of gold and silver," and so on. The sixth case is often used in the sense of relation in agent and object constructions; "Well-regarded by many people, the Buddha's Dhamma-element is well-established, the wise protector of the Dhamma, the Deathless is consumed by them, they are the speakers of his teachings, non-deceivers of the world, relying on the shameless, based on the four great elements, sensory pleasure," and so on; but in the sense of agent and object, only the third or second case is used: "I was collected by my father, you spoke such words in the lake, for the sight of the Blessed One," and so on. Or the third case in the sense of similarity. In the sense of similarity, the sixth or third case is used; "Similar to the father, similar to the father"; "Why is the third case not used here? Arjuna has no equal, Kesava has no comparison" - if there is no ly suffix, then what? They are similar in meaning to comparison. Aato yonaṃ ṭāṭe-. From a noun ending in a, yo and naṃ become ṭā and ṭe respectively, the ṭ indicating substitution for all; "Buddhas, Buddhas, a" - why "a"? "Girls, women, brides" - why does it not occur here? Because of the power of the rule. Nīnaṃ vā-. From a noun ending in ā, nī and naṃ become ṭā and ṭe optionally; "Forms, forms, forms"; just "a" - "bones." Smāsminnaṃ-. From a noun ending in a, smā and smiṃ become ṭā and ṭe optionally; "Buddhas, from the Buddha, in the Buddha, in the Buddha"; just "a" - "from the fire, in the fire." Sassāya catutthiyā-. For sa after a, āyo becomes the fourth case optionally; "For the Buddha, of the Buddha," more often this āyo is seen only in the dative sense, sometimes elsewhere; just "a" - "of the seer"; why "fourth case"? "The Buddha's face" - "meaning of self" is a compound with the word "meaning"; even from all, smā, smiṃ, sa, and naṃ become ṭā, ṭe, ñā, and yā. Because it is approved by the etymologists, and because of the euphonic combination in the Buddha's words, is it an example there? - "From this world to the next." Both are ruined, that man," thus I thought, adhering to the mantra; but for whatever purpose one might come, that very purpose one should carefully consider. In the case of a ghapa, in the singular, nādī. When a ghapa is followed by nādī, they occur in order: of a maiden, of a night, of a woman, of a cow, of a bride; what is the point of "in the singular"? By maidens, by nights. Ssā or vā with tetimā. With tetimā ghapa terms, in the singular nādī, ssā or vā occurs; of that one done, to that one it is given, from that one it is issued, the possession of that one, established in that one, or by that one; thus of this one, by this one, of this one, by this one, of that one, by that one; what is the point of "by these"? Of all, but only with nādī - sā, but only with ghapa - tena, but only in the singular - tāhi, by those. Namhi nuka for twelve to seventeen. For numbers from twelve to seventeen, nuka occurs in the namhi vibhatti; of two, of four, of five, thus up to eighteen; the u is for pronunciation, the ka is for the final part, therefore in namhi it is not lengthened. Bahukatinnaṃ. Does sukaka occur in namhi for bahu and kati? Of many, of how many. Ṇṇaṃṇṇannaṃ for ti with jhā. For the naṃvacana of ti with the designation jhā, ṇṇaṃṇṇannaṃ occurs; of three, of three; what is the point of jhā? Of three. Ubhinnaṃ. For ubhā, innaṃ occurs in the naṃvacana; of both. Suñsa for ssa. For ssa from a noun, suña occurs; of the Buddha - this is for ease, achieved with a double-sakāra reading. Ssaṃssāssāyesvi with itarekaññetimāna. With ssaṃ etc., i occurs for itara etc.; of the other, of the other, of one, of one, of another, of another, of this one, of this one, of this one, of this one, of this one; what is the point of esvi? Of all, what is the point of esanti? In all. Tāya vā. With ssaṃ etc., vā i occurs for tassa; tissaṃ, tassaṃ, tissā, tassā, tissāya, tassāya; but only with ssaṃssāssāyesvi - tāya. Yassa ssāya from tetimā. From tā etā imā, ssāya or ssāyo occurs for sassa; tassāya, tāya, etissāya, etāya, imissāya, imāya. Ṭo smino with ratyādī. With ratyādī hi becomes ṭo; ratto, rattiyaṃ, ādo, ādismiṃ. Suhisubhasso-. Ubha becomes suhisvo; ubhosu, ubhohi. Ltupitādīnamā simhi-. Latu suffix words and pitā etc. become ā in simhi; kattā pitā; pitu mātu bhātu dhītu duhitu jāmātu nattu hotu potu. Ge a ca-. Latu, pitā etc. become a in ge and ā; bho katta, bho kattā, bho pita, bho pitā. Ayūnaṃ vā dīgho-. A, i, u, these optionally become long when ge follows in three genders; bho purisā, bho purisa, bho aggī, bho aggi, bho bhikkhū, bho bhikkhū. Ghabrahmādite-. Gha optionally comes from brahma etc. when gasse follows; hoti kaññe, hoti kaññā, bho brahme, bho brahma, bho katte, bho katta, bho ise, bho isi, bho sakhe, bho sakha –- sakhi sakhīti-itthiyaṃ siddhameva; ākatigaṇoyaṃ; evamaññatrāpi. Nāmmādīhi-. Gassena comes from ammā etc.; bhoti ammā; bhoti annā, bhoti ambā. Rasso vā-. Ammā etc. optionally become short when ge follows; bhoti amma, bhoti ammā. Gho ssaṃssāssāyaṃtiṃsu-. Gho becomes short in ssaṃ etc.; tassaṃ, tassā, tassāya, taṃ, sabhatiṃ –-esviti-kiṃ? Tāya, sahāya. Ekavacanayosvaghonaṃ-. In the singular, in yosu, the names without gha and okāra become short in three genders; itthiṃ, itthiyā, itthiyo, vadhuṃ, vadhuyā, vadhuyo; daddhiṃ, daddhinā, daddhino, sayambhuṃ, sayamabhunā, sayamabhuvo –- aghonanti-kiṃ? Kaññāya, kaññāyo; oggahaṇamuttaratthaṃ. Ge vā-. Do the names without gha optionally become short in ge in three genders? Itthi, itthi, vadhu, vadhu, daddhi, daddhī, sayambhu, sayambhu –- aghonaṃtveva-hoti kaññā, bho go. Sismiṃ nānapuṃsakassa-. In sismiṃ, the name without neuter gender does not become short.