English
Itthi, daddhī, vadhū, sayambhu –-sisminti-kiṃ? Itthiṃ, anapuṃsakassāti-kiṃ. Daddhi, kulaṃ. Gossāgasihinaṃsu gāvagavā-. In the inflections excluding gasihinaṃ, the word go becomes gāvagavā. Go, go, with go, with go, Of go, of go, from go, from go, To go, to go; Why "of the non-slayer"? Hey go, go stands, with cows, of cows. Or with sumhi-. With sumhi of go, cows or go's are; In cows, in go's, in cows. Sena of cows-. Or with sena, of go, cows are, with sena; Of cows, of cows, of cows. Gunna with naṃnā-. With the word naṃ, of go, gunna is, or gava; Of gunna, of gava, of cows. Nāssa-. Or of go, nāssa is ā; Cow, go, with cow, with go. In gāvu-. In the word aṃ, of go, gāvu is; Gāvuṃ, gāvaṃ, gavaṃ–-of go, the goṇa-replacement is not done, due to being another word. Yaṃ with pito-. Or yaṃ is with aṃ of pasaññīto; In the feminine, itthiṃ–-why "with pito"? Daddhiṃ, rattiṃ. Naṃ with jhīto-. Or naṃ is with aṃ of jhasaññīto; Daddhinaṃ, daddhiṃ–- how? Buddhaṃ ādiccabandhunanti- from the division of the rule; Why "with jhāti"? Itthiṃ, Why "with īto"? Aggīṃ Yonaṃ none in the masculine-. Yonaṃ or none are with jhīto, in order, in the masculine, Daddhino, daddhine, daddhī–-only with jhīto, aggī; Why "in the masculine"? Daddhīni, kulāni. No-. Or no is with yonaṃ with jhīto in the masculine; Daddhino stand, daddhino see, or daddhī. Ni with smino-. Or ni is with the word smiṃ with jhīto; Daddhinī, daddhismiṃ, only with jhīto- aggismiṃ. With ambavādī-. Or ni is with smino with ambuādi; Fruit falls in ambuni, 'Lotus like in paṃsuni, made in the heat', Only with vā- ambumha, paṃsumhi. With kammādi-. Or ni is with smino with kammādi; Kammanī, kamme; Kamma, camma, vesma, bhasma, brahma, atta, ātuma, ghamma, muddha–-why "with kammādi"? Buddhe. Eno with nāssa-. Or eno is with nāvavanassa with kammādi; Kammena, kammanā, cammena, cammanā–-only with kammādi- buddhena. No of sassa with jhalā-. Or no is of sassa with jhalato; Aggino, aggissa, daddhino, daddhissa, bhikkhuno, bhikkhussa, sayambhuno, sayambhussa–-how? "He who is a disciple of the great sage." From here onwards, the 'sa' ending is connected. In Brahmā etc., the 'sa' is an ending. Not 'smāssa'. From 'jhala', 'smāssa' does not occur, or optionally; by fire, from fire; by curd, from curd; by a monk, from a monk; by a self-born one, from a self-born one. 'Lā' becomes 'yo' in the masculine. 'Lato' optionally becomes 'yo' in the neuter gender; monks, monks; self-born ones, self-born... what is the purpose of 'masculine'? Lifespans. From 'janatu' etc., 'no' and 'ca'. From 'jantu' etc., 'yo' does not occur, and optionally 'vo' in the masculine; of a creature, creatures, creatures; of a lineage-founder, lineage-founders, lineage-founders; of a co-existent, co-existents, co-existents. From 'ku'. From words ending in the 'ku' suffix, 'yo' optionally does not occur in the masculine; of a wise one, wise ones; of a knower, knowers; of an all-knower, all-knowers. Elision of 'yo' from 'amu'. From the word 'amu', the 'yo' is always elided in the masculine; those masculine ones - these ones, these things; this is to prevent 'vo'. 'Na' for 'no' of 'sa'. The 'no' does not replace the 'sa' of 'amu'; of that one, what is the purpose of 'noti'? By that one. When 'yo' is elided, lengthening. When 'yo' is elided, the preceding vowel is lengthened; bone, bones; what is the purpose of 'yo elision'? Nights. In 'su' and 'naṃhi'. In these, the name is lengthened; in fires, of fires, by fires. Of five etc., up to fourteen. Of five etc., up to fourteen, 'su' and 'naṃhi' occur; in fives, of fives, by fives; in sixes, of sixes, by sixes; thus up to eighteen. In 'yavādo', 'a' for 'ntu'. In 'yavādisu', 'a' replaces 'ntu'; virtuous ones, to virtuous ones, in virtuous ones, by virtuous ones, etc. What is the purpose of 'yvādoti'? A virtuous one stands. Of that one. And 'ṭa' for 'ntu' in portions. In portions, 'ṭa' optionally replaces the 'ntu' suffix, or 'ntussa'; "whatever king worships, whether a hundred or many," "doing deeds, may he do deeds," "the Himalayas and the mountain," "even though Sujāti was wise, he was without birth," by the division of yoga, elsewhere also, "the sighted become blind," "but the monks at Vaggumudātīriya are handsome." 'Yo' becomes 'sujjhissa' in the masculine. 'Ṭa' optionally replaces 'issa' of 'jhasa' in the masculine when followed by 'yo'; fire, fires - what is the purpose of 'jhaggahaṇaṃ'? The collection of words ending in 'i'. Let there be no ṭa to ssa in the night; what is the use of iggahaṇa? Daṇḍino; what is the use of puveti? Aṭṭhi. Vevosu lussa-. To lasañña, ussa has two vevosu ṭa; monks, bhikkhavo, what is the use of vevosūti? Cantuyo; what is the use of uggahaṇa? Sayambhuvo. Yomhi vā kvavi-. To lasañña, ṭa optionally occurs in yomhi kvaci; hetayo, 'they rejoice, may the doers of good deeds lead them today' what is the use of vāti? hetuyo. Pumālapane vevo-. To lasañña, in vocative, vevo optionally occurs to uto in masculine gender; monks, bhikkhavo, bhikkhū–-what is the use of puma? āyūni; what is the use of ālapaneti? Cantuyo tiṭṭhanti; lutātveva-dhenuyo, sayambhuvo. Smāhisminnaṃ mhābhimhi-. After nāma, smāhisminnaṃ optionally becomes mhābhimhi in order; buddhamhā, buddhasmā, buddhehi, buddhamhi, buddhasmiṃ–-even in bahulādhikārāpavādavīsaye; dasasahassimhi dhātuyā. Suhisvasse-. To akāranta, suhi becomes sva; buddhesu, buddhehi. Sabbādīnaṃ namhi ca-. To akāranta sabbādīnaṃ, e occurs in namhi and suhisu; sabbesaṃ sabbesu, sabbehi–-what is the use of sabbādīnaṃ? Buddhānaṃ; assetveva amūsaṃ. Sabba katara katama ubhaya itara añña aññatara aññatama; Pubbaparāparadakkhiṇuttarādharāni vavatthāyamasaññāyaṃ-(). Yatya ta eta ima amu kiṃ eka tumha amha (these are sabbādayo) Saṃsānaṃ-. From sabbādi, saṃsānaṃ occurs to naṃvacana; sabbesaṃ, sabbesānaṃ. Ghapā sassa ssā vā-. To sabbādīnaṃ, ssā optionally occurs to ssa from ghapa; sabbassā, sabbāya, paggahaṇamuttaratthaṃ. Smino ssaṃ-. To sabbādīnaṃ, ssaṃ optionally occurs to smino from ghapa; sabbassaṃ, sabbāya; amussaṃ, amuyā. Yaṃ-. Yaṃ optionally occurs to smino from ghapa; kaññāyaṃ, daññāya, rattiyaṃ, rattiyā, vadhuyaṃ, vadhuyā, sabbāyaṃ, sabbāya, amuyaṃ, amuyā. Tiṃ sabhāparisāya-. Tiṃ optionally occurs to smino from sabhāparisā; sabhatiṃ, sahāya, parisatiṃ, parisāya. Padādīhi si-. Ehi smi No si is or, in the pada, in the padas, in the bila, in the bilas. Not to him. From padādi, not to him is or; by the pada, with the pada, by the bila, with the bila. From kodhādi. Here, not to him is or; by the kodha, with the kodha, by the attha, with the attha. By ata. To the nāva-vava after akāra, the enādeśa occurs; by the buddha; why ata? By the aggi. Sisso. From the akāra name, the sissa o occurs; buddho; but only from ata - aggi. Kvace vā. From the akāra name, the sissa e occurs optionally somewhere; 'like a forest clump with blossoming tips,' even in the domain of exceptions, it is frequently prescribed, sukhe, dukkhe - why vā? Vanappagumbo; why kvaci? Lest it be everywhere in the pakka. Aṃ napuṃsake. From the akāra name, aṃ occurs to the sassa in the neuter gender, rūpaṃ. Yonaṃ ni. From the akāra name, ni occurs to the yona in the neuter; sabbāni, rūpāni - with the constant rule, the fruit is the first of ekacca and sabba. Jhalā vā. From a jhala, ni occurs to the yona optionally in the neuter; aṭṭhini, aṭṭhī, āyūni, āyū. Lopo. From a jhala, lopo occurs to the yona; aṭṭhī, āyū, aggī, bhikkhū, only from a jhala - aggayo; why not before? Because of the intimacy of the ākara. Jantutvīghepehi vā. To the yona after jantuhetu, īkāra-ending, ghapasañño, lopo optionally occurs; jantu jantuyo, hetu hetuyo, daddhī daddhīyo, kaññā kaññāyo, rattī rattiyo, itthī itthiyo, deṇū deṇuyo, vadhū vadhuyo. Yepassivaṇṇassa. To the pasañña ivaṇṇa, lopo optionally occurs in the yakāra; ratyo ratyā ratyaṃ, pokkharañño pokkharañññā pokkharaññaṃ - why vā? Rattiyo; why passa? Daddhiyo; why ivaṇṇassa? Dhenuyo vadhuyā; how? "I am permitted to die?" From the division of the rule "Ye passā." Gasīnaṃ. To the gasīna from the name, lopo occurs in the absence of vijjhantara; bho purisa, ayaṃ daddhī. Asaṃkhyehi sabbāsaṃ. To all the vibhatti after the non-existent saṅkhya, lopo occurs; va vā evaevaṃ. From this very gender [ ]. It is inferred by countless births. One-thing-ness-. In one-thing-ness, the elision of all inflections is frequent; "puttīyati," "rājapuriso," "vāsiṭṭho"—sometimes it is not frequent due to prescription; "parantapo," "bhagandaro," "parassapadaṃ," "attanopadaṃ," "gavampati," "devānampiyatisso," "antevāsī," "janesuto," "mamattaṃ," "māmako." From-the-former-from-am-. When what is one-thing is preceded by "am," then the elision of all inflections of what follows is frequent; "adhitthī"—here it is not frequent due to prescription, "yathāpattiyā," "yayathāparisāya"; what is the point of "from-the-former"? "Gāmaṃ gato." Not-from-a-after-am-from-the-fifth-. When what is one-thing is preceded by "am," and is an "a"-ending, then the elision of all inflections of what follows does not occur, except in the fifth case; "upakumbhaṃ," what is the point of "except in the fifth"? "Upakumbhā ānaya." Or, the-third-the-seventh-of-these-. When what is one-thing is preceded by "am," and is an "a"-ending, then the third and seventh of what follows optionally become "aṃ"; "upakumbhena kataṃ," "upakumbhaṃ kataṃ," "upakumbhe nidhehi," "upakumbhaṃ nidhehi." Of-the-king, in-name-. In a name, it optionally becomes "of the king"; "sabbadattena rājinā"; or, in another way, "varaññā." In-sunaṃhi, ū-. It optionally becomes "ū" of the king in "sunaṃhi"; "rājūsu rājesu," "rājūnaṃ raññaṃ," "rājūbhi rājebhi." Of-this, in-non-feminine, ṭe-. It optionally becomes "ṭe" of this word in "sunaṃhi" in the non-feminine; "esu imesu," "esaṃ imesaṃ," "ehi imehi"—what is the point of "in the non-feminine"? "Imāsu," "imāyaṃ," "imāhi." In-name, am, anैmi-.