English
To the atta and ātumānaṃ, in the suhisu, the naka is optional; attanesu, attesu; ātumanesu, ātumesu; attanehi, attehi; ātumanehi, ātumehi—how? In the Verinesūti—by the division of the yoga, the naka. The nā to the smāssa, and the brahma. To the brahma, atta, and ātume, the nā occurs to the smāssa; brahmunā, attanā, ātumanā. The ena to the ima and eta, in the āṇvādese, in the second. To the ima and eta, in the subject of spoken repetition, in the second, the ena is the ādesa; teach this bhikkhu the Vinaya, then teach him the Dhamma; teach these bhikkhus the Vinaya, then teach them the Dhamma; thus it should be applied to tassa also. The ko to the kissa, in all. To the kissa, the ko occurs in all the vibhatti; ko, ke, kā, kāyo, kaṃ, kāni, kene, etc. The ki in the sasmiṃsu, or not in the feminine. Not in the feminine. Of what, or what is, in these? Of what, whose, in what, in what? "Not feminine"—why? Who, whom. This, this is, or-. In these, with these, of this, this is, or, in neuter; this, this; this, this. Of that, that-. In these, with these, of that, that is, or, in neuter; that, that; that, that. From Sumbha, from Ambha, from Asma-. Of Amha, Asma is, or, in Sumhi; food from Asma is yours; or indeed—in Amhesu. In Namhi, of three, four, in feminine, Tissa, Catassa-. In Namhi, of three, four, Tissa, Catassa are, in feminine, respectively; of three, of four; "In feminine"—why? Of three, of four. Tisso, Catasso, in Yomhi, of all inflections-. Of the inflected three, four, in Yomhi, Tisso, Catasso are, in feminine, respectively; three, four. Tīṇi, Cattāri, in neuter-. In Yomhi, of the inflected three, four, respectively, Tīṇi, Cattāri are, in neuter; three, four. In masculine, Tayo, Cattāro-. In Yomhi, of the inflected three, four, Tayo, Cattāro are, respectively, in masculine; three, four. Caturo, or, of Catussa-. Of the inflected word Catussa, in Yomhi, Caturo is, or, in masculine; four people having conferred; how? Four by means of a sign he saw—thus, a change of gender. Mayaṃ, Asmā, Amhassa-. Of you, of us, of Amhassa, of the inflected, Asmākaṃ, Mamaṃ are, or, respectively; of us, of us; mine, mine. Simhi, Ahaṃ-. In Simhi, of Amhassa, of the inflected, Ahaṃ is; I. Of Tumhassa, Tuvaṃ, Tvaṃ, in Amhi, and-. In Amhi, and in Simhi, of Tumhassa, of the inflected, Tuvaṃ, Tvaṃ are, respectively; you, you. Of Tayā, Tayīnaṃ, Tvaṃ, or, of Tassa-. Of Tumhassa, of Tayā, Tayīnaṃ, of the letter Ta, Tva is, or; by you, by you; in you, in you. In Smāṃ, in Amhi, Tvamhā-. In Smāṃ, in Amhi, of Tumhassa, of the inflected, Tvamhā is, or; attained, without doubt, [ ] from you—or indeed—by you. Of Nta, of Nunaṃ, Nto, in Yomhi, in the first-. In the first, in Yomhi, of Nta, of Nunaṃ, of the inflected, Nto, thus, is the substitute, or; going, going; Virtuous ones, virtuous ones. That to. To of the ntantu, with inflections, that also occurs; of those going, of those going; of the virtuous, of the virtuous. To tā ti tā sa sma smin nā su. To tā ti tā occur, respectively, to the sādisu ntantu with inflections, optionally; of the one going, of the one going; of the virtuous one, of the virtuous one; by the one going, from the one going; by the virtuous one, from the virtuous one; in the one going, in the one going; in the virtuous one, in the virtuous one; by the one going, by the one going; by the virtuous one, by the virtuous one. Ṭa ṭā aṃ ge. When ge follows, ṭa ṭā aṃ etc. occur to the ntantu with inflections; O going one, O going one, O going one; O virtuous one, O virtuous one, O virtuous one. Yo mhi of two, two each. When yo follows, two each occur to the dissa with inflections, individually; two, two. Of two, to optionally. To, of the dissa with inflections, duvinnaṃ occurs optionally; duvinnaṃ, dvinnaṃ. Of the king, of the king. To, of the word rāja with inflections, raññaṃ occurs optionally; raññaṃ, rajānaṃ. By, from, to, in, of the king, by the king. By, from, to, in, raññā occurs to rāja with inflections, done by the king, issued by the king. Of the king, of the king, of the king, se. Se, to rāja with inflections, rañño, raññassa, rājino occur; rañño, raññassa, rājino. In, to the king, in the king. In, to rāja with inflections, raññe, rājini occur; raññe, rājini. In a compound, optionally. In the context of a compound, these substitutions of rāja occur optionally; by the king of Kāsī, by the king of Kāsī; from the king of Kāsī, from the king of Kāsī; of the king of Kāsī, of the king of Kāsī; in the king of Kāsī, in the king of Kāsī. In, to you, to me, tayi, mayi. In, to the words tumha and amha with inflections, tayi and mayi occur respectively; in you, in me. To, you, me, tavaṃ, mamaṃ. To, to the words tumha and amha with inflections, taṃ, maṃ, tavaṃ, mamaṃ occur respectively; to you, to me, yours, mine. By, from, to, in, by you, by me. By, from, to, in, to the words tumha and amha with inflections, tayā and mayā occur respectively; done by you, done by me; issued by you, issued by me. Of you, to you, of me, to me, These are the substitutes. For the words "tumha" and "amha," with all their inflections, "ṅaṃ" and "ṅākaṃ" are substituted individually. "Tumhaṃ, tumhākaṃ," "amhaṃ, amhākaṃ"— The order is not considered important here. Or "yo" in the second case. For the words "tumha" and "amha," with all their inflections, "ṅaṃ" and "ṅākaṃ" are optionally substituted in the second case with "yo." "Tumhaṃ/tumhākaṃ, tumhe;" "amhaṃ/amhākaṃ, amhe." From the beginning of a verse, in a single sentence. This should be understood as a qualification: A "pada" is that by which meaning is conveyed, Ending in a case suffix or a "ti" suffix; A group of "padas" is a sentence. "Vo" and "no" for "yo," "naṃ," "hi," "sva" except in the ablative. For the words "tumha" and "amha," with all their inflections, Following a "pada" and standing in a single sentence, "Vo" and "no" are optionally substituted respectively, When "yo," "naṃ," "hi," and "sva" are not in the ablative case, From the beginning of a verse. "Tiṭṭhatha vo," "tiṭṭhatha tumhe;" "Tiṭṭhāma no," "tiṭṭhāma mayaṃ;" "Passati vo," "passati tumhe;" "Passati no," "passati amhe;" "Dīyate vo," "dīyate tumhaṃ;" "Dīyate no," "dīyate amhaṃ;" "Dhanaṃ vo," "dhanaṃ tumhaṃ;" "Dhanaṃ no," "dhanaṃ amhaṃ;" "Kataṃ vo," "kataṃ tumhehi;" "Kataṃ no," "kataṃ amhehi." Why "except in the ablative"? "Nissaṭaṃ tumhehi," "nissaṭaṃ amhehi." Why "from the beginning of a verse"? "Balañca bhikkhūnamanuppadinnaṃ, Tumhehi puññaṃ pasutaṃ anappakaṃ." Why "following a pada"? "Tumhe tiṭṭhatha." Why "in a single sentence"? "Devadatto tiṭṭhati gāme, tumhe tiṭṭhatha nagare." Why "with all their inflections"? "Arahati dhammo tumhādinaṃ;" "Arahati dhammo amhādisānaṃ." "Te" and "me" for "nā" and "se." For "nā" and "se," Following a "pada" and standing in a single sentence, From the beginning of a verse, "Te" and "me" are optionally substituted respectively For the words "tumha" and "amha," with all their inflections. "Kataṃ te," "kataṃ tayā;" "Kataṃ me," "kataṃ mayā;" "Dīyate te," "dīyate tava;" "Dīyate me," "dīyate mama;" "Dhanaṃ te," "dhanaṃ tava;" "Dhanaṃ me," "dhanaṃ mama." In repetition. In the context of repeating what has been said, The substitutions for "tumha" and "amha" are obligatory. They become substitutions again; The village is yours to possess, And the countryside is yours to possess. With the preceding first. From an existing preceding, to the first, Substitutions of *tumha* and *amha* occur, Or even in an indirect reference; A cloth in the village is yours, And a blanket in the city is yours; And a blanket in the city is yours; What is "with the preceding"? A cloth is yours, and a blanket is yours; What is "to the first"? A cloth in the city is yours, And a blanket in the village is yours. Not in association with *va*, *vāhā*, *ha*, *eva*. In association with *ca* and others, Substitutions of *tumha* and *amha* do not occur; The village is yours and mine to possess; The village is either yours or mine to possess; The village is indeed yours, indeed mine; The village is truly yours, truly mine; The village is only yours, only mine; Thus, examples should be given everywhere— What is "association"? The village is yours, and the city is mine. In the sense of showing, without reflection. When used in the sense of showing, Excluding reflection, Substitutions of *tumha* and *amha* do not occur; The village has come intending you, The village has come intending us— What is "without reflection"? The village reflects you, The village reflects us. An address, preceding, as if non-existent. An address is as if non-existent, Preceding, Regarding substitutions of *tumha* and *amha*; Devadatta, yours to possess— What is "an address"? A blanket is yours to possess; What is "preceding"? 'All this has been declared to you, O Brahmins, best of the twice-born' For another, indeed, Since non-existence is not at the end, A prohibition would not occur? What is "as if"? The sound [ ] should occur. Not a general term, in the same sense. When a general term is next in apposition, An address is not as if non-existent; Young man, ascetic, yours to possess— Even when the latter exists, Taking the preceding form, a substitution occurs; What is "a general term"? Devadatta, young man, yours to possess; What is "in the same sense"? Devadatta, Yaññadatta, yours to possess. Or in the plural. An address referring to many, A general term, one or it is as if non-existent; Brahmins are virtuous, your possession; Brahmins are virtuous, your possession. Thus, in Moggallāna's grammar, the second section on "syādi" is complete. "Syādi" means having multiple meanings. "Syādi" ending, with "syādi" ending, becomes one meaning—this should be understood as the governing principle; and that unification of different meanings is called a compound.