English
Kyāhaṃ - Muha = yatī, thus here - Reversal of Ha There is a reversal of ha, it becomes ya - Muyhati, Bahuābādho, bahu ābādho, thus here - During the ussava, "reversal of ha" continues. Vevā. There is a reversal of ha, or it becomes va - Bavhābādho, Bahvābādho. Consonant Combination. Akkhirujati. Akkhirujatī, thus here - 'Veti' continues up to "mayadāsare". Niggahitaṃ. Niggahitaṃ is an augment, or sometimes - It is an augment that goes, exists, and occurs in the place of ṭhānīnamāliṅgiya - Akkhiṃ rujati, Akkhi rujati - "Yāvadvidhā" means that because of the constant, established, and optional nature of the authority, The word 'vā' indicates meaning in two ways, sometimes as an option, sometimes as retaining the original form - When it is last, then it indicates a constant, inconstant, and non-existent rule - Here, however, because of the continuation of the word 'kva ci', the non-existent rule is established by it, so there are two meanings of 'vā' - Saṃ ramho, Saṃramho, Puṃ liṅgaṃ, Puṃ liṅgamitīdha - The authority of niggahita extends to "mayadā sareti". L The elision of the Niggahīta occurs optionally, with lengthening and gemination sometimes, in sāramho, sāramho, a masculine noun, in puṃliṅgaṃ, in paṭisallāṇe, in pātukāmo'tiādi always, pupphaṃ assā, pupphaṃ assā, kiṃ iti, kiṃ itī here - Of a vowel following. The elision of a vowel following the Niggahīta occurs optionally sometimes. Elision of the first of a conjunct. Anantarā byañjanā saṃyogo - of that which is the first part of a conjunct here, the elision occurs optionally, the elision of the first s of sassādi - pupphaṃsā, by "mayadā sare" the Niggahīta becomes ma - pupphamassā, by "vagge vagga'nto" no becomes Niggahīta - kinti, kimiti. Taṃ kha ṇaṃ, taṃ khaṇaṃ, dhammaṃ care, dhammaṃ care, taṃ ḍahati, taṃ ḍahati, taṃ dānaṃ, taṃ dānaṃ, taṃ phalaṃ, taṃ phalaṃ, taṃ elami here - A varga-final in a varga. Of the Niggahīta, a varga-final in a varga occurs optionally, conditionally - taṅkaṇaṃ, taṃkhaṇaṃ - dhammañcare, dhammaṃcare - taṇḍahati, taṃḍahati - tandānaṃ, taṃdānaṃ - tamphalaṃ, taṃphalaṃ - gantvā sammato'tiādi always - ānantarikaṃ yamāhu, ānantarikaṃ yamāhu, paccattaṃ eva, paccattaṃ eva, tañhi. Tañhi, here - Ño with ya, eva, hi. Of the Niggahīta with the words ya, eva, hi, ño occurs optionally - by "vaggalasehi te" ñakāra of ya - ānantarikañña māhu. Ānantarikaṃ yamāhu, gemination of ñ - paccattaññeva, paccattaṃeva - tañhi, taṃhī - because of the association with the word eva, only the word ya is taken - saṃyato, saṃyato'tīdha Ño with ya of saṃ. Of the Niggahīta of the word saṃ, ño occurs optionally with yakāra - Saññato, saṃyato - here only yakāra is taken, because of repetition. Taṃ eva, taṃ eva, taṃ idaṃ, taṃ idaṃ, taṃ iminā, taṃ iminātīdha - Mayadā with a vowel. Of the Niggahīta, mayadā occur optionally with a vowel sometimes - tameva, taṃeva - tayidaṃ, taṃidaṃ - tadaminā, taṃ iminā here - by the nipāta "tadaminādīnī", the ikāra becomes akāra - substitutions, elisions, additions, and inversions, not prescribed by other rules, should all be understood in this way - tena nijako. Niyako,'tiādi is established - buddhama sara Division of rules regarding "na," etc. Niggahita Sandhi. Now, nouns are explained. They are diverse, according to gender and number. There, first, those ending in "a," masculine, like the word "buddha," the seven inflections are applied – when "buddha" is established. Two each in singular and plural, from nouns, "si, aṃ, yo, nā, hi, ya, naṃ, smā, sanaṃ, smiṃ, su." These have two each, being applicable in singular and plural meanings. "Nāmasmā" means from nouns, appropriately, one to be used in the singular, and one to be used in the plural, with this restriction in application – "nāmasmā" is the governing rule. In the mere meaning of the first case. Substance, attribute, gender, number, action, and the five others. The meaning of a noun is said to be its general characteristic. In the mere denotation of a noun, the first case occurs, thus, according to the wish to speak, the first case, singular and plural. "Si" is the first case, the "s" is an indicatory letter, hence its non-application – its purpose is the indication "ki maṃ sīsū" – similarly, the "a" of the plural, the "si-ato" rule applies – because it is a qualifier of the noun, "vidhibbisesanantassā" – thus, a rule applying to the end. "Sisso." From a noun ending in "a," after "si," "o" occurs – the preceding vowel is elided, "buddho" remains – "yo." "Ato yonaṃ ṭāṭe." From a noun ending in "a," after the first and second cases, "yo" and "ṭā" occur respectively – because "ṭ" is an indicatory letter, "ṭanubandhānekavaṇṇā sabbassā" – thus, a complete substitution – "buddhā" remains. "Paṭhamātthamatte" continues to apply. In addressing. Calling forth with a sound, an existing object, Addressing should be understood, there is no king, make it so; In the additional meaning of addressing, the first case occurs, thus, in the singular, "si." "Gosyālapaṇe." In addressing, "si" is designated "ga" – "lopo" continues to apply. "Gasīnaṃ." From a noun, the "ga" and "si" are elided – "bhobuddhamaṃpālaya" – "ge" continues to apply. "Ayunaṃ vā dīgho." ऐu, these optionally become long when "ge" follows, in the three genders, thus, long – "buddhā," some desire the long form only in distant addressing, but it is seen even in nearby addressing, so it should not be taken that way – in the plural "yo" – "buddhā maṃ pāletha." In the object, the second case. Action-related, the agent is called the object; By origination, alteration, and attainment, it is threefold. In this, the second case ending occurs—aṃ, yo, thus the second—aṃ—to the Buddha I bow, yo—in the Buddha. In the agent and instrument, the third case ending. He who performs the action, the chief one, is the agent, whether connected or not; the instrument is that which especially causes the accomplishment of the action. In these agents, the third case ending occurs—nā, thus the third—nā—nāssā is stated. Atena From a noun ending in -a, the substitute enā comes after nā, not in the plural—the Dhamma is taught by the Buddha—hi— Suhisvasesa. For nouns ending in -a, su, hi, and sve—buddhehi—ve is stated. Smāhisminnaṃ mhābhīmhi. To smā, hi, and sminnaṃ following a noun, mhā, bhī, and mhi are optionally added in order—hissa becomes bhi—from the Buddhas, in the instrument—the world is well-conducted by the Buddha, by the Buddhas, by the Buddhas, optionally. The fourth case ending for the dative. Consent, rejection, indifference, and inclination; Giving, connected with action, is called the dative. In that dative agent, the fourth case ending occurs—sanaṃ, thus the fourth—sa. Suñsassa. To sa following a noun, suñ is substituted—saca—while the sixth case ending is still in effect. Ñakānubandhādyantā. The sixth case ending is specified, ñānubandhakānubandhādyantā occur—the u is for pronunciation—the ñākāra is for indication here—give the flower to the Buddha—Ato vā bahulamitica is stated. Sassāya catutthiyā To sa following a noun ending in -a, āyo is optionally and frequently substituted in the fourth case ending—buddhāya—mostly, this āyo is seen only in the sense of purpose, so no further examples are given—naṃ—dīgho is still in effect. Sunaṃhisu In these, the noun is lengthened—buddhānaṃ. The fifth case ending for ablative smā. That which is the boundary of entities, whether moving or unmoving; The immutable former forms, the wise call the ablative. From this agent, the fifth case ending occurs—smā, hī, thus the fifth—smā—ato yonaṃ ṭāṭe veti dva vatta te. Smāsmintaṃ. To smā and sminnaṃ following a noun ending in -a, ṭā and ṭe are optionally added in order. At will. Buddhas go forth, having abandoned. From the Buddha, from the Buddhas, by the Buddhas. The sixth, in relation. Arising from action, the cause of non-attachment; That is called relation, dependent on two related things. Even without distinction in relationship, the sixth can be causative; Born from that, one should speak of the relationship, not from elsewhere. In relation, the sixth vibhatti occurs - sa naṃ is the sixth - sa - of the Buddha, vihāro - naṃ - of the Buddhas. The seventh, in location. The action, the agent, the object, that by which it is located; The location is said to be fourfold, with distinctions such as pervasive. In the locative case, the seventh vibhatti occurs - Smiṃ su is the seventh - smiṃ - devoted to the Buddha - in the Buddha, in the Buddhas, vā - su - in the Buddhas. The Buddha becomes the giver of all to those who worship, O Buddha, what has not been given by him? Even the state of bliss they attain through the Buddha, therefore, let one give affection to the Buddha, doing good for others, not separated from the Buddhas, may the wise one always apply his mind to the Buddha, who would not have devotion to the Buddha? Thus, the form and connection with actions of other masculine nouns ending in -a, such as pot and cloth, should be understood - but we will speak of the special - from here onwards, the equality of the sixth with the fourth, and of the plural of the fifth with the equality of the third, are not shown - gumbasi - therefore, it is said, "to the disciple." Or sometimes. To the name ending in -a, e is sometimes added to sissa - gumbe, gumbo - the rest is like Buddha - thus, one should say, "to be spoken," etc. And it is said, "of whom, ṭe." From ekacca and others. To ekacca and others ending in -a, ṭe is added to yonaṃ - ekacce, (bho) ekacce, ekacce - thus, of the word paṭhama - and it is said, "nāssa sā ve." From kodha and others. To these, nāssa sā is added, or not - kodhasā, kodhena, atthasā, atthene, etc. - and it is said, "ve." From mana and others, smiṃsannāsmānaṃ sisoosāsā.