English
When 'sa' follows, the 'ti' of 'sati' is elided, hence the elision of 'ti'. Nineteen. And 'ma' to hundreds etc. To a number ending in the sixth case, beginning with a hundred, 'ma' is added in the ordinal sense, and 'dinami' is substituted at the end for hundreds etc. - the hundredth in the ordinal of a hundred, the thousandth. In a compound such as "Twenty more than this hundred, thousand," etc. 'Ḍa' to a number ending in 'sati', 'muti', 'īsa', 'āsa', or 'dasa' when it is more in a hundred or a thousand. To a number ending in 'sati', 'muti', 'īsa', 'āsa', and 'dasa', in the first case, in the sense of "in this," in the seventh case, 'ḍa' is added, provided that number is more than what is in this, and that is a hundred, a thousand, or a hundred thousand - with the elision of 'ti' - twenty - a hundred, a thousand, or a hundred thousand - ending in 'uti' - a hundred thousand - a hundred, a thousand, or a hundred thousand - ending in 'īsa' - forty - a hundred, a thousand, or a hundred thousand - ending in 'āsa' - fifty - a hundred, a thousand, or a hundred thousand - ending in 'dasa' - eleven - a hundred, a thousand, or a hundred thousand - what is the point of "ending in 'sati', 'muti', 'īsa', 'āsa', and 'dasa'"? Six more than this hundred - what is the point of "more"? Fifteen less than this hundred - what is the point of "in this"? Twenty more than this hundred - what is the point of "a hundred thousand"? Eleven more than this twenty. 'Mantu' in the sense of "this is in it, this belongs to it." 'Mantu' is added to a word in the first case in the senses of "this is in it, this belongs to it" - because the word "iti" has the purpose of specifying the intended meaning, it only occurs in the sense of possession when combined with words like 'pahuta' (abundant) - for it has been said: In abundance, in praise, in blame, in excess; Certainty. They exist in association, such as mantu, etc. "He has many cows in this country," or "He has horses," or "He has men," thus 'sagomā' is in praise. "He has a praiseworthy lineage," thus 'jātimā' is in dispraise. 'Valimā' is in excess, 'buddhimā' is in certainty, 'jutimā' is in association, 'haliddimā'. This is the rule: "He has that." The 'vant' and 'avaṇṇā' suffixes. After stems ending in 'a' and denoting 'mantu', 'vantu' is added: 'sīlavā', 'dayāvā'. Why 'avaṇṇā'? 'Buddhimā'. The 'daṇḍādi' pair. From 'daṇḍādi', 'ika' and 'ī' are optionally added in the sense of 'mantu': 'daṇḍiko', 'daṇḍī', 'gandhiko', 'gandhi'. Because the word 'iti' indicates variability, sometimes two, sometimes only one: 'nāviko', 'sukhī'. From 'tapādi', 'ssī'. Optionally, 'ssī' is added from 'tapādi' in the sense of 'mantu': 'tapassī', 'yasassī'. But optionally also 'yasavā'. From 'saddhādi', 'tva'. From 'saddhādi', 'tva' is optionally added in the sense of 'mantu': 'saddho', 'pañño'. But optionally also 'paññavā'. 'Ṇe' after 'tapā'. After the word 'tapa', 'ṇe' is added in the sense of 'mantu': 'tāpaso'. Because of 'manādi', 'saka' with the 'ṇa' augment is added to 'manādi': "From 'māyā' and 'medhā', 'vī'," thus 'vī' in the sense of 'mantu': 'māyāvi', 'medhāvī'. 'To' after the ablative. Frequently, 'to' is added after the ablative: 'gāmasmā', 'gāmato'. Why this rule? "In words, 'to' and 'mhi'." "'Ito', 'tato', 'kuto'," here the 'ṭi' of 'imassa' is replaced by 'ṭa' by exception: 'etassa', 'ṭaeta', 'kassa', 'kuttañca': 'imasmā', 'ito', 'etasmā', 'ato', 'etto', 'kasmā', 'kuto'. After 'abhiādi'. 'To' is added after 'abhiādi'. Because this rule applies even to non-ablative forms: 'abhito', 'parito', 'pacchato', 'heṭṭhato'. After 'ādyādi'. 'To' is added after words beginning with 'ādi': 'ādo', 'ādito', 'majjhe', 'majjhato', 'yaṃ', 'yato'. 'Tra' and 'ttha' after the locative of 'sabbādi'. 'Tra' and 'ttha' are added after the locative of 'sabbādi': 'sabbasmiṃ', 'sabbatra', 'sabbattha', 'yasmiṃ', 'yatra', 'yattha'. Because of the general rule, not after 'tumha' and 'amha'. 'Kattha', 'ettha', 'kutra', 'kvaha', 'idha'. These words are formed by exception: 'kasmiṃ', 'kattha', 'kutra', 'kva', 'etasmiṃ', 'ettha', 'atra', 'asmiṃ', 'iha', 'idha'. 'Dhi' optionally after 'sabbā'. Optionally, 'dhi' is added after the locative of 'sabba': 'sabbadhi'. Why optionally? 'Sabbatra'. 'Hiṃ' after 'yā'. Optionally, 'hiṃ' is added after the locative of the word 'ya': 'yahiṃ'. Why optionally? 'Yatra'. 'Haca' after 'tā'. 'Haca' after the locative of 'ta'. I am, indeed, here, there, truly there. Where is it done? What words ending in the seventh case are irregularly hiṃ, haṃ, kissa, kukā? In the explanation: where, when, at all times, and so forth. At all times, dā after these. Dā occurs after these seventh case endings: always, once, another time, when, then. When, sometimes, always, now. These words are irregular: at what time, when, sometimes, at all times, at this time, now. Today, quickly, the day after tomorrow, then, when? These words are irregular: Nature, suffix, substitution, specification of time, all this is obtained by irregularity. Ṭo after this is irregularly jjo or va: on this day, today. The similarity becomes irregularly sabhāvo or jju: in similar days, quickly. Jju after apara is irregularly va: on the day after tomorrow. To this, kāla and rahi: at this time, then. Ko raha after what word, not today: at what time, when? In manner, thā after all and others. Manner is a specification that distinguishes the general. Thā occurs after all and others denoting that: in every way, in all ways, as, so. How, thus. These words are irregular in manner. Thaṃ suffix after what and these? What are their respective explanations? In what manner, how? In this manner, thus. In one manner, or to do one thing, and so forth in the explanation. Dhā after numbers. Dhā comes after number-denoting manners: he does it in one way. He does it in two ways, three ways, four ways, five ways, and so forth in the explanation. The word bahu, meaning abundance, also denotes number. When it denotes number, he does it in many ways. Vekā jjhaṃ. Jjhaṃ optionally after one manner: together. Or what? In one way. Dvitīhedhā. Edhā optionally after two: in two ways, in three ways. Or what? In two ways, in three ways. He eats once, and so forth in the explanation. Kkhattuṃ for number of times in relation to number. Kkhattuṃ occurs for the number of times in relation to the number: how many times does he eat? How many times does he eat? Dhā and paccāsattiyaṃ after bahu. In relation to the number of times, after bahu. For a number, then 'dhā' occurs, and also 'khattu' for times, and 'paccāsatti' occurs—many times he eats, or in many ways he eats during the day, or a few times; what is 'paccāsatti'? Many times he eats makāsa. Once. In this sense of 'one time', 'sakiṃ' is used irregularly; from 'eka' what? 'Sa' is substituted for 'eka'—one time he eats, once he eats—what is 'vā'? One time he eats. 'So' in distribution and totality. When the meaning is different due to action, quality, or substance, the desire to pervade is distribution, and 'so' occurs in totality and distribution, frequently—general indications, according to possibility, ending in inflections, from wherever, are distinct—in distribution—he makes it piece by piece, he makes it in pieces—in every way, completely. 'Abhuta', in becoming that, in making and being, and in change, 'cī'. When something that was not in a certain state comes into that state, in connection with making and being, 'cī' occurs after a word denoting a state—'ca' is for specifying "cī with action"—he makes something not white, white, thus 'dhavalīkaroti'—something not white becomes white, or is, thus 'dhavalīsiyā', 'dhavalībhavati'—what is 'abhutatabbhāve'? He makes a pot—what is 'karāsabhuyoge'? Something not white becomes white—what is 'vikārā'? He makes gold into earrings. 'Ṇada' and 'yo'. Now, those beginning with 'ta' are spoken of with action, from the authority of "with action," meaning that action is its meaning (root)—and that is of two kinds, transitive and intransitive—there, in that action meaning, when an object is sought in the agent, that is transitive, the other is intransitive—among these, according to suitability, in the transitive, 'ta' and others should be understood in the object and in the agent, in the desire for the object—but in the intransitive, in the agent and in the case devoid of object—and 'kriyā' is what is established in the agent or object, consisting of going, cooking, etc., agreed upon by the wise, the meaning of the word achieved by the group of cases, for it is said: "The meaning of the word, achieved by the group of cases, such as the agent, which is non-substantial; The wise desire action to be the agent, object, and location." 'Kara' in doing—'a' is Because of the utterance, thus also later, it is established, "frequently" applies everywhere. Tabbāṇīyā in the sense of action and object. Tabba and anīyā, which have kriyatthā as their meaning, frequently occur in the sense of action and object—the authority extends everywhere except in the rule for the paccaya. Or optionally with tuṃ, tuna, and tabba. Or optionally, ā occurs to kara when followed by tum etc.—elsewhere. Pararūpa when a consonant follows yakāra. Pararūpa occurs to the final consonant of kriyatthā when followed by a paccaya beginning with a consonant other than yakāra—pararūpa—karaṇaṃ kātabbaṃ. Or kattabbaṃ—neuter gender—although the sense of action is one, the action expressed by tabba etc. appears like a substance, therefore it is also plural—in the sense of object—karīyatīti kātabbo or kattabbo—the gender and number are according to what is being expressed. Tabbādi, which have specific genders, and the five tatthādis are born from action, May be in the neuter gender in the sense of action, as are kta, āna, aka, and antarī; In the sense of action, ghyaṇa is masculine, likewise iyu, vaṇṇa, and gahādi,