English
"Asaṃkhyaṃ" (a word indicating number) in the sense of inflection, abundance, proximity, totality, absence, "yathā" (as, according to), after, simultaneously. The "asaṃkhyaṃ" ending in "syādi," existing in the meaning of inflection etc., becomes one meaning with the "syādi" ending; there, in the meaning of inflection, for example: "kathā pavattā adhitthi" (speech prevalent among women)—"adhitthi"; abundance is twofold: self-abundance and prosperity, for example: "sampannaṃ brahmaṃ sabrahmaṃ" (prosperous Brahma, with Brahma), of the Licchavis; prosperity of monks, "subhikkhaṃ" (good alms). In proximity: "kumbhassa samīpamupakumbhaṃ" (near the pot, "upakumbhaṃ"). In totality: "satiṇamajjho harati" (he carries with grass in the middle); "sāggyadhīte" (learned with fire). Absence is of many kinds due to differences in relation; there, in the absence of prosperity: "vigatā iddhi saddikānaṃ dussaddikaṃ" (gone is the prosperity of grammarians, "dussaddikaṃ"); in the absence of meaning: "abhāvo makkhikānaṃ nimmakkhikaṃ" (absence of flies, "nimmakkhikaṃ"); in the absence of transgression: "atigatāni tiṇāni nittiṇaṃ" (gone are the grasses, "nittiṇaṃ"); in the absence of abundance: "atigataṃ lahupāpuraṇaṃ ati lahupāpuraṇaṃ" (gone is the quick filling, "ati lahupāpuraṇaṃ"); the meaning is: this is not the time for quick filling. "Yathā" (as, according to) has many meanings; there, in suitability: "anurūpaṃ surūpo vahati" (suitable, "surūpo" carries); in distribution: "anvaddhamāsaṃ" (every half month); in non-transgression of meaning: "yathāsatti" (according to ability); in similarity: "sadiso kikhiyā sakikhi" (similar to a hen, "sakikhi"); in sequence: "anujeṭṭhaṃ" (according to seniority); in the sense of after: "anurathaṃ" (after the chariot); in the sense of simultaneously: "sacakkaṃ nidhi" (with the wheel, the treasure). As, not in equality. The word "yathā" (as), existing in the sense of equality, does not become one meaning with the "syādi" ending; for example: "yathā devadatto tathā yaññadatto" (as Devadatta, so is Yaññadatta). "Yāva" (as far as) in determination. The word "yāva" (as far as), existing in the sense of determination, becomes one meaning with the "syādi" ending; determination is limitation, restriction; "yāvāmattaṃ brāhmaṇe āmantaya" (invite as many Brahmins as possible); "yāvajīvaṃ" (as long as life lasts)—why "determination"? "yāva dinnaṃtāva bhuttaṃ nāvadhārayāmi kittakaṃ mayā bhuttanti" (as much as is given, so much is eaten, I do not determine how much I have eaten). "Payyapābahitiropurepacchāvā" On the fifth. Pari and others are one in meaning with a word ending in the fifth case, optionally; the god rained around the mountain, around the mountain; the god rained away from the mountain, away from the mountain; the god rained up to Pāṭaliputta, up to Pāṭaliputta; outside the village, outside the village; across the mountain, across the mountain; before the meal, before the meal; after the meal, after the meal - this is the authority. Nearness and length with anu-. The word anu, existing in the sense of nearness and length, is one in meaning with a word ending in the seventh case, optionally; lightning went along the forest; Bārāṇasī is along the Ganges - why say nearness and length? Lightning flashes along the tree. Tiṭṭhagu and others. Tiṭṭhagu and others are stated as indeclinable in the matter of becoming one in meaning; 'cows stand at which time' tiṭṭhagu, time; vahaggu, time; āyatigavaṃ, khaleyavaṃ, lūnayavaṃ, lūyamānayavaṃ, etc. - vyanto is not here; kesākesi; daṇḍādaṇḍi - likewise, the meaning of time and light also; morning bathing, morning bathing; evening bathing, evening bathing; morning time, evening time; morning cloud, evening cloud; morning path, evening path. Ore, pari, paṭi, pāre, majjhe, heṭṭhā, uddha, adho, anto, optionally with the sixth. Ore and other words are one in meaning with a word ending in the sixth case, optionally; the state of being one vowel is from the statement - oregaṅgaṃ; uparisikharaṃ; paṭi sotaṃ; pāreyamunaṃ; majjhegaṅgaṃ; heṭṭhāpāsādaṃ; uddhagaṅgaṃ; adhogaṅgaṃ; antopāsādaṃ - again, by the statement, gaṅgāoramiccā, etc., also occurs. That is neuter. That which has gone beyond that which is one in meaning, that should be known as being in the neuter gender; thus, it is exemplified; or sometimes, by the authority of abundance - yathāparisaṃ, yathā parisāya; the meaning is, to each and every assembly. Ama and others. Ama and others are one in meaning with a word ending in the seventh case, abundantly; 'gone to the village' gāmagato; 'happiness for a moment' muhuttasukhaṃ. In the commentary, in the compound with an upapada - kumbhakāro; sapāko; tantavāyo; carā haro - with ntamāna, ktavantu, only a sentence; hearing the Dhamma; hearing the Dhamma; eaten rice. 'Killed by the king' rājahato; 'cut by the sword.' Fear from robbers; Driven out of the village, Having engaged in sexual intercourse. Food sprinkled with curd, curd-food; Rice mixed with molasses, molasses-rice. The meaning is not justified, because the action of sprinkling and so on is explained by the word itself. Sometimes, only the meaning; Serpent, tree— Sometimes, only a sentence; Cut with an axe; To be struck with a glance. Given to the Buddha, Buddhadeyya; Wood for the sacrificial post, yūpadāru; Trough for dye, rajanadoṇi; Here it is not— To be given to the Sangha— How so? It will be in the sense of another word, for this purpose, for this purpose. Belonging to the Buddha, Buddhadeyya; Wood for the sacrificial post, yūpadāru; Trough for dye, rajanadoṇi; Here it is not— To be given to the Sangha— How so? It will be in the sense of another word, for this purpose, for this purpose. A king's man, rājapuriso— Not with abundance, authority, the suffix -nta, determination, completion, state, or satiety; Imitating me; Imitating me; The blackest of cows, richest in milk; The fifth of the disciples; The whiteness of cloth— Sometimes it is; Proximity to the present— How so? The teeth of a Brahmin are white— It is not because of dependence— But here it is— Sandalwood scent; River sound; Maiden's form; Bodily contact? Fruit juice— The tartness of fruits; Eaten by fruits; Satiated by fruits; The Brahmin's high house— It is not because of dependence— The wealth of King Pāṭaliputta— Because the sixth case is in relation to wealth, it will not be because of the absence of a relationship with Pāṭaliputta; The king's cow, horse, and man— Because of the different meanings, it is only a sentence— 'The king's cows, horses, and men, rājagavāssapurisā, the meaning is, there is unity.' Addicted to giving, dānasoṇḍo; Delighted in the Dhamma; Pleased with giving— Sometimes, only the meaning; Lying in the stomach; Standing on land; Born in the mud; Growing in the lake— Here it is not— Moderation in eating; Guarding the doors of the senses; Sitting on a seat, to be seated on a seat. An adjective with oneness-. An adjective is at the end, with an adjective at the end, with the same case, there is oneness; 'Blue and that lotus,' niluppalaṃ, 'Ch "Cut and overgrown," that is, chinnaparūḷhaṃ; "with a knife," like satthī, "a knife and a scabbard," that is, satthisāmā; "a lion," like sīho, "a sage and that lion," or atimunisīho; "virtue itself is wealth," sīladhanaṃ—sometimes just a sentence, like Puṇṇo Mantāṇiputto; Citto the householder—sometimes just an explanation, like kaṇhasappo; lohitasāli. What is the point of "special"? Tacchako sappo. What is the point of "one meaning"? Kāḷamhā añño—how, patta jīviko, āpannajīviko, māsajāto—will it be in another meaning. Nañ-. The word "nañi" with its ending, is one in meaning with a word that has an ending; na brāhmaṇo, abrāhmaṇo—because of the abundance rule, it happens even with those who are not capable; apunageyyā, gāthā—having made no space, having gone to the root of the root—īsakaḷāro, īsapiṅgaloti—a word with an ending is one in meaning with a word that has an ending, thus a compound; just a sentence, because there is no over-application. Kupādayo niccamasyādividhimhi-. The word "ku" and the like, and "pā" and the like, are one in meaning with a word that has an ending, always except in the subject of the word "asyādi"; "a despised brahmin," kubrāhmaṇo, "slightly warm," kaduṇhaṃ; panāyako, abhiseko, pakarittvā, pakataṃ, duppuriso, dukkataṃ, supuriso, sukataṃ, abhitthutaṃ, atitthutaṃ, ākaḷāro, ābaddho. "Pā" and the like, in the sense of "gone," in the first case; "gone to the teacher," pācariyo; pantevāsī—"acca" and the like, in the sense of "gone beyond," in the second case; "gone beyond the bed," atimañco; atimālo. "Ava" and the like, in the sense of "covered," in the third case; "covered the forest for the cuckoo," avakokilaṃ; avamayayūraṃ. "Pariyā" and the like, in the sense of "sick," in the fourth case; "sick of not studying," pariyajjheno—"ni" and the like, in the sense of "gone out," in the fifth case; "gone out of Kosambi," nikkosambi—what is the point of "except in the subject of the word 'asyādi'"? rukkhampati vijjotate. Cī kriyatthehi-. A word ending in the "cī" suffix is one in meaning with a word that has an ending, in the sense of action; malinī kariya. Bhusanādarānādaresvalaṃsāsā-. "Alaṃ" and the like, in the senses of "abundance," "respect," "disrespect," and "enough," are one in meaning with a word that has an ending, in the sense of action; alaṃkariya; sakkacca; asakkacca—bhusan What does "ādi" mean? Enough to eat and gone; gone with respect; gone without respect; limited, beautiful, and ugly, is the meaning. And others-. And other words, with action meanings, often become one meaning with words ending in "sya"; becoming ahead; becoming hidden; making hidden; making on the chest; making in the mind; making in the middle; becoming silent. Or many different meanings-. Many words ending in "sya," in the meaning of another word, or become one meaning; many riches he has, so he is "bahudhano"; long ears he has,