English
In the name, "am," "anैmi," etc., occur of this word in the non-feminine; "anena," "iminā"; but only in the non-feminine—"imāya." In-sī, am, of-the-non-neuter, ayaṃ-. "Ayaṃ" occurs of this word in "sī" in the non-neuter; "ayaṃ puriso," "ayaṃ itthī"; what is the point of "of the non-neuter"? "Imaṃ." Of-tya, ta, eta, of-these, tassa, so-. "So" occurs of "tassa" of "tya," "ta," "eta," in "sī" in the non-neuter; "syo puriso," "syā itthi"; likewise, "so," "sā," "eso," "esā"—but only in the non-neuter—"tyaṃ," "taṃ," "etaṃ." Of-ma, of-amussa, so-. "So" occurs of the "ma" of "amussa" in "sī" in the non-neuter; "asu puriso," "asu itthi." Ke vā-. Whose? Of that person, whose is he? So-and-so, so-and-so, so-and-so, so-and-so, so-and-so, so-and-so. Tatassa no sabbāsu-. Of that, that, no, or it is in all inflections; ne, te, nāyo, tāyo, naṃ, taṃ, nāni, tāni, etc. Ṭa sasmāsmiṃssāyayassaṃssāsaṃmbhāmhisavimassa ca-. For sādisvimassa and tatassa, ṭo optionally occurs; assैmassa, asmā, imasmā, asmiṃ imasmiṃ, assāya imissāya, assaṃ imassaṃ, assā imissā, āsaṃ imāsaṃ, amhā imamhā, amhi imamhi; assa tassa, asmā tasmā, asmiṃ tasmiṃ, assāya tassāya, assaṃ tassaṃ, assā tassā, āsaṃ tāsaṃ, amhā tamhā, amhi tamhi. The taking of ssāyādi is so that it does not occur in another substitution. Ṭā sissisismā-. For isismā, ṭe optionally occurs for sissa; 'yonajja vinaye kaṅkhaṃ atthadhammavidū ise' or just-isi. Dutiyassa yossa-. For yossa of the second case after isismā, ṭe optionally occurs; 'samaṇe brāhmaṇe vande sampannacaraṇe ise' or just-isayo passa; why dutiyassa? Isayo tiṭṭhanti. Ekaccādigato-. For yonaṃ from ekaccādi ending in akāra, ṭe occurs; ekacce tiṭṭhanti, ekacce passa–-why atoti? Ekaccāyo; thus esasa paṭhama. Na nissa ṭā-. ṭā does not occur for nissa after ekaccādi; ekaccāni. ṭā does not occur for nissa after sabbādi; sabbāni. Yeyānameṭa-. For yonameṭa from sabbādi ending in akāra; sabbe tiṭṭhanti sabbe passa; why atoti? sabbāyo. Nāññañca nāmappadhānā-. What was said from sabbādi that are name-like and not principal, and what else is a function of sabbādi, does not occur; te sabbā, te piyasabbā, te ati sabbā. Tatiyatthayoge-. What was said from sabbādi in connection with the meaning of the third case, and what else is a function of sabbādi, does not occur; māsenapubbānaṃ māsapubbānaṃ. Catthasamāse-. What was said from sabbādi in the context of catthasamāsa, and what else is a function of sabbādi, does not occur; dakkhiṇuttarapubbānaṃ–-why samāsa? Amusañca tesañca dehi. Veṭa-. In the compound of case endings, Eṭa is optional for all words beginning with "sabba"; pubbuttare, pubbuttarā. From pubba onwards - For these six, beginning with pubba, Eṭa is optional in their respective cases; Pubbe pubbā, pare parā, apare aparā, dakkhiṇe dakkhiṇā, uttare uttarā, adhare adharā. Why "six"? Ye. From mana onwards, smiṃ, saṃ, nā, smaṃ, sisoosāsā-. For mana and others, si, so, osā, and sā are optional, respectively; manasi manasmiṃ, manaso manassa, mano manaṃ, manasā manena, manasā manasmā. How? "A son is born, devoid of joy, Having abandoned, the wise one departs; With pure, excellent garments, And golden, well-made clothes" - These are ṇanta affixes with inherent meaning. Mana, tama, tapa, teja, sira, ura, vaca, oja, raja, yasa, paya, Saravayayāyavāsacetā, jalāsayākkhayalohapaṭamanesu-(). Sato sabbhe-. For the word santa, saba replaces bha; sabbhi. For bhavanto, bhontā is optional, in ga, yo, nā, and se; bhonta, bhavaṃ, bhonto, bhavanto, bhotā, bhavatā, bhoto, bhavato. "bho" - an interjection in address. "From where do you come, bho, three people?" Thus, bhante is established by another word, bhadda; bhaddanta, with the doubling of da. From sissa, aggi gets ni-. Ni is optional for aggi after sissa; agginī, aggi. Ntassaṃ-. aṃ is optional for the nt suffix after sim; gacchaṃ, gacchanto. Bhuto-. aṃ is compulsory for the nt suffix from the bhū root after sim, due to repeated instruction; bhavaṃ. ṭā is optional for mahant, arahant, and ā after sim; mahā, mahaṃ, arahā, arahaṃ. Ntussa-. ṭā replaces nt after sim; guṇavā. aṃṅaṃ in the neuter gender-. aṃṅaṃ replaces nt after sim in the neuter gender; guṇavaṃ kulaṃ, guṇañca ntaṃ kulaṃ. Why "neuter gender"? Sīlavā bhikkhu. o is optional for Himavat after sim; himavanto, himavā. Due to rājādi and yuvādi-. ā replaces sissa for rājādi and yuvādi; rājā, yayuvā. rāja, brahma, sakha, atta, ātuma. The Dhamma is the meaning. Those of firm Dhamma, from this. This is the state. Aṇimā, laghimā—youth, good, wealthy, man, speaker. Vāmbhānaddha. For kings and others, youths and others, ānaṅi happens optionally; king, king, youth, youth. Yonamāno. For kings and others, youths and others, yonamāno happens optionally; kings, youths—just like that—king, king, youth, youth. Āyo no ca sakhā. From sakhā, yonamāyono happen optionally, and āno also; sakhāyo, sakhino, sakhāno? Just like that—sakhā, sakhe. Ṭe smino. From sakhā, ṭe happens in smin; sakhe, this beginning is for certainty. Nonāsesvi. For sakhā, i happens in nonāsesu; sakhino, sakhinā, sakhissa. Smānaṃsu vā. For sakhā, i happens optionally in smānaṃsu; sakhismā, sakhasmā, sakhīnaṃ, sakhānaṃ. Yosvaṃhisu cāraṅi. For sakhā, āraṅi happens optionally in yosvaṃhisusmānaṃsu also; sakhāro, sakhāyo, sakhāresu, sakhesu, sakhāraṃ, sakhaṃ, sakhārehi, sakhehi, sakhārā, sakhārasmā, sakhārānaṃ, sakhānaṃ. Latupitādinamase. For those ending in latu suffix, and for pitā and others, āraṅi happens, except when sa is present; kattāro, pitaro, kattāraṃ, pitaraṃ, kattārā, pitarā, kattari, pitari—what about eti? Kattuno, pituno. Namhi vā. In namhi, āraṅi happens optionally for those ending in latu suffix, and for pitā and others; kattārānaṃ, kattunaṃ, pitarānaṃ, pitunnaṃ. Ā. In namhi, ā happens optionally for those ending in latu suffix, and for pitā and others; kattānaṃ, kattūnaṃ, pitānaṃ, pitunnaṃ. Salopo. The sa is optionally elided from those ending in latu suffix, and from pitā and others; kattu, kattuno, sakamandhātu, sakamandhātuno, pitu, pituno. Suhisvāraṅi. In suhi, araṅi happens optionally for those ending in latu suffix, and for pitā and others; kattāresu, kattusu, pitaresu, pitusu, kattārehi, kattuhi, pitarehi, pituhi. Najjāyosvāma. In yosu, āmi happens optionally for the word nadī; najjāyo, nadiyo. Ṭi katimhā. In katimhā, ṭi happens in yonaṃ; kati tiṭṭhanti, kati passa. Ṭa pañcādihi cuddasahi. From pañca and the following fourteen numbers, ṭo happens in yonaṃ; pañca A five, thus up to eighteen–-what of pañcādīhi? Two, three, four; what of cuddasabhīti? Twenty-two. Ubhagohi ṭo-. To occurs after ubhago in the yonaṃ; both, both, cows, cows–-how? They both live one night–-in ṭo, there is an augment of ya. Āraṅismā-. To occurs after āraṅādesa in the yonaṃ; sakhāro, kattāro, pataro. Ṭoṭe vā-. Ṭoṭe optionally occur after āraṅādesa in the yonaṃ in order; sakhāro, sakhāre, sakhāro–-the mention of ṭo is for brevity. Ṭā nāsmānaṃ-. Ṭā occurs after āraṅādesa in the nāsmānaṃ; kattārā, kattārā, sometimes it occurs in bahakulādhikārā; such as sakhārasmā. Ṭi smino-. Ṭi occurs after āraṅādesa in the smino; kattari, pitari. Divādito-. Ṭi occurs after names of the divādi class in the smino; divi, bhuvi–-there is always an augment of va. Rassāraṅi-. The āra of smimhi becomes short; kattari, nattari. Pitādīnamanattvādīnaṃ-. The āra of pitādi words, except for nattvādi, becomes short in all inflections; pitaro, pitaraṃ–-what of anattvādīnaṃ? Nattāro. Yuvādīnaṃ suhisvānaṅi-. Ānaṅi occurs after yuvādi words in su and hi; yayuvānesu, yuvānehi. Nonānesvā-. Ā occurs after yuvādi words in these; yuvāno, yuvānā, yuvāne. Smāsminnaṃ nāne-. Nāne occur after yuvādi words in the smā and sminnaṃ in order; yuvānā, yuvāne. Yonaṃ none vā-. None optionally occur after yuvādi words in the yonaṃ in order; yuvāno yuvāne–-what of vā? See yuve; the mention of no is for brevity. Ito’ññatthe pume-. None optionally occur after names ending in i, which are in the sense of aññapadattha, in the yonaṃ in order in the masculine gender; tomaraṃkusa pāṇino, tomaraṃkusapāṇine, or even tomaraṃkusapāṇayo; what of aññattheti? Pāṇayo. Ne smino kvavi-. Ne optionally occurs after names ending in i, which are in the sense of aññapadattha, in the smino sometimes; ‘in the grateful and virtuous man, of good conduct, of noble lineage’ or even ariyavuttimhi; only in the masculine gender-ariyayavuttiyā. Pumā-. What was said of the smino optionally occurs after the word pumasaddato; In the masculine. In the name. What is said in the masculine, in the name, that is optional; from the masculine, by the masculine. And in the su. What is said in the masculine, in the su, that is optional, and ā; in the masculines, in the men, in the men. The aṃ to the ga. To the pumasadda, the aṃ to the ga is optional; O masculine, O masculine, O feminine-masculine, O feminine-masculine. The ānaṅi to the sāssaṃse. To the sāsadda, the ānaṅi occurs, and aṃ to the ge; sānaṃ, sānassa, O sāna. The vattahā to the sana and the na to the āna. The vattahā to the sana and the na to the āna occur in order; vattahā no, vattahānānaṃ. Or to the brahma, the su. Or to the brahma, the su occurs, to the sana; brahmuno, brahmassa, brahmūnaṃ, brahmānaṃ. In the name. To the brahma, the su occurs in the name; brahmunā. Or to the puma, kamma, ṭhāma, and addhā, the sa, smā, and su. The pudīnamu optionally occur to the sa, smā, and su, and in the name; pumuno, pumassa; pumunā, pumasmā; pumunā, pumanā; kammuno, kammassa; kammunā, kammasmā; kammunā, kammanā; ṭhāmuno, ṭhāmassa; ṭhāmunā, ṭhāmasmā; ṭhāmunā, ṭhāmena; addhuno, addhassa; addhunā, addhasmā; addhunā, addhanā. To the yuvā, the sassa, the ino. To the yuvā, to the sassa, the ino occurs; yuvino, yuvassa. The no to the attā and tumā. To the atta and tume, the no to the sassa is optional; attano, attassa; ātumano, ātumassa. The naka to the suhisu.