English
From mana and others, sisomasāsā are added to smamādi, respectively, or not - mano, manaṃ - manasā, manena - manaso, manassa - manasā, manā, manamhā, manasmā - manasi, mane. I am not, in mind. Darkness, heat, light, chest, head, and other such things are mind-like. "Going" and "disciple" also exist, and beyond that, we will not repeat more, since it is understood by the usage itself. Of the ntassaṃ. In the simhi, the ntappaccaya becomes aṃ optionally - "gasīna" with the elision of si - gacchaṃ - elsewhere - gacchanto. Of the ntantunaṃ, nto in the first yomhi. In the first yomhi, of the ntantunaṃ with all inflections, nto is optionally substituted - due to the abundance rule, only masculine - gacchanto, gacchantā. Ṭaṭāaṃ ge. When ge follows, of the ntantunaṃ with all inflections, ṭaṭāaṃ are optionally substituted, frequently - (bho) gaccha, gacchā, gacchaṃ, gacchanto, gacchantā. Of the ntassa, ca ṭa in the aṃse. In the aṃsesu, the ntappaccaya becomes ṭa optionally, and also of the ntussa - this is a fixed option - gacchaṃ, gacchantaṃ. Totātitā in the sa, sma, smiṃ, nā, su. In the sādisu, of the ntantunaṃ with all inflections, totātitā occur optionally, in order - gacchatā, gaccantena - gacchato, gacchassa, gacchantassa. Naṃ in the namhi. In the namhi, of the ntantunaṃ with all inflections, taṃ occurs optionally - gaccataṃ. Gacchantānaṃ - gacchatā, gacchantā, gacchantamhā, gacchantasmā - gacchati, gacchante, gacchantamhi, gaccantasmiṃ - thus tapanta, japantādayo - bhavantasi. Bhuto. From the bhudhātu, the ntassa becomes aṃ in the simhi, invariably, due to the repeated rule - bhavaṃ. Of the bhavato, vā bhonto in the ga, yo, nā, se. Of the bhavantasadda, bhontādeso occurs optionally in the ga, yo, nā, se - bhonto, bhontā, bhavanto, bhavantā - likewise in the vocative also - ge pana - (bho) bhonta, bhontā, bhava, bhavā, bhavaṃ - bhavaṃ, bhavantaṃ, bhonte, bhavante - bhotā, bhontena, bhavatā, bhavantena - bhoto, bhontassa, bhavato, bhavassa, bhavantassa. Satosabbhe. Of the santasadda, sabbhavati in the bhakāra - sabbhi. Of the mahantārahantānaṃ, vā ṭā. In the simhi, of the mahantārahantānaṃ, the natassa becomes ṭā optionally - mahā, mahaṃ, mahanto - arahā, arahaṃ, arahanto - the rest of the bhavantādīnaṃ is similar to gacchantasamaṃ - asmasi. Due to rājādi and yuvādi. From rājādihi and yuvādīhi, ca. Short 'a' replaces 'as' here. Optional. 'Asma' is optionally replaced by 'yona' for words like 'rājādi' and 'yuvādi': asmāno, asmā-(bho)asma, asmā, asmāno, asmā. 'Naṅa' for 'vāmhā'. 'Anaṅ' replaces 'rājādi' and 'yuvādi' for 'vāmhi': asmānaṃ, asmiṃ, asmāno, asme. 'Nāsseno'. 'Eno' optionally replaces the 'na' of a word from 'kammādi': asmena, asmanā. From 'kammādi'. 'Ni' optionally replaces the 'smi' of a word from 'kammādi': asmani, asme, asmamhi, asmasmiṃ. The rest is like the word 'buddha'. 'Muddha', 'gāṇḍīva', 'dhatva', 'anima', 'laghimā' etc. are like 'asmā'. Thus, 'rājā' is indeclinable. 'Addhā' is used in the first and second cases. 'Attā' is 'māna' in the third and seventh singular cases. 'Rājassi nāmhi'. 'Rājassi' optionally replaces 'nāmhi': rājinā. Elsewhere... 'Nāsmāsuraññā'. 'Raññā' replaces 'rājassa' with its inflections in 'nāsmāsu': raññā. 'Sunaṃ hisū'. 'Ū' optionally replaces 'rājassa' in 'sunaṃhisu': rājūbhi, rājehi, rājūbhi, rājebhi. 'Rañño raññassa rājino se'. These replace 'rājassa' with its inflections: rañño raññassa, rājino, rājūnaṃ. 'Rājassa raññaṃ'. 'Raññaṃ' optionally replaces 'rājassa' with its inflections in 'namhi': raññaṃ, rājānaṃ. raññā. 'Smimhi raññerājini'. 'Raññe' and 'rājini' replace 'rājassa' with its inflections in 'smimhi': raññe, rājini, rājusu, rājesu. "In compounds, optionally," what was said about the 'na', 'as', 'mā', 'asmiṃ', 'su' of 'rājassa' is optional: For example: kāsiraññā, kāsirājena = kāsirañño, kāsiraññassa, kāsirājino, kāsirājassa. kāsiraññā, kāsirājā, kāsirājamhā, kāsirājasmā. kāsiraññe, kāsirājini, kāsirāje, kāsirājamhi, kāsirājasmiṃ. 'Addhato nāmhi'. 'Pumādinamuhoti vā sasmāsuca' and 'pumakammathāmaddhānaṃ vā sasmāsuca' are said to be optional in 'utte': addhunā. Elsewhere, 'ene' is optional from 'kammādi': addhena, addhanā. And in the 'u' sound. 'Iyuvaṇṇājjhalā nāmassaneka'. 'Ivaṇṇa', 'uvaṇṇa', and 'jhala' are respectively the names of the endings of nouns. 'Jhalā sassa no'. 'No' optionally replaces the 'sa' of 'jhala': addhuno, addhussa, addhassa. 'Nā smāssa'. 'Nā' optionally replaces 'smāssa' of 'jhala': addhunā, addhumhā, a From the self, truly, from the self, from the self - in the self, in the self, in the self, in the self - the word "self" is like "I". In the good, not. The self, the soul, in the good, or not, becomes - the letter "ka" is the meaning of the final part. By selves, by selves, by selves, by selves. Not the soul. By the self, by the soul, of the six, not or becomes - of the self, of the self. Smāssa, not bra, and ma. Brahmā, by the self, by the soul, and of another, smāssa not becomes - by the self - in the selves, in the selves - the soul is like the self - brahma ge. Ghabrahmādite With the affix "gha", not brahma, the doer, the seer, from the friend and others, of the affix "gha" or becomes - brahme, brahma, brahmā. Nāmhī. Of brahma, "su" becomes in "nāmhi" - brahmunā. Brahmasasu or. Of brahma, "su" or becomes in the six - brahmuno, brahamussa, brahmassa, brahmūnaṃ, brahmānaṃ - brahmunā - "from ambā and others", in "smi", not becomes or - brahmani. Brahme, brahmamhi, brahmasmiṃ - the rest is like "asma". Friend - from the king and others, of "si", "ā". "Ā" is the source, and friend. From the friend, of the source, "māyo" not becomes or, and "āno" also - sakhāyo, sakhāno. Nonāsesmi. Of the friend, "i" becomes in "nonāsesu" - sakhino - otherwise - Yosvaṃhisu, and āraṅa. Of the friend, or "āraṅa" becomes in "yosvaṃhisu", and in "smānaṃsu" also. Āraṅsmā From the "āraṅa" substitute, to those after, "yo" becomes "ṭo" - sakhāro - from "āraddha" and others. In the natural state - friend - thus in addressing - getu - sakho, sakha, sakhā - amhi - sakhānaṃ, sakhāraṃ, sakhaṃ, sakhāyo, sakhā no, sakhino. Ṭoṭe or. From the "āraṅa" substitute, to "yo", "ṭoṭe" or becomes, as appropriate, "ṭe" - on the side - "āraṅismā" tiṭo - sakhāre, sakhāro, sakhe - sakhīnā, sakhārehi, sakhehi, sakhārehi, sakhehi - sakhino, sakhissa, sakhārānaṃ. Samānaṃsu or. Of the friend, or "i" becomes in "smānaṃsu" - sakhīnaṃ, sakhānaṃ. Ṭā nāsmānaṃ. From the "āraṅa" substitute, to "nāsmānaṃ", "ṭā" becomes - sakhārā - due to the abundance of authority, sakhārasmā - sakhīnā, sakhīmhā, sakhismā, sakhā, sakhamhā, sakhasmā. Ṭe smino. From the friend, in "smi", "ṭe" becomes always - sakhe, sakhāresu, sakhesu - "dhammovāññatthe'ti", due to the reading of the king and others, firm in the Dhamma and others. Or asma-sama. Yonaṃ none vā. To Yuvādi, yonaṃ none vā occur sequentially. Nonānesmā. Esu is the ā of Yuvādi - yuvāno, yuvā-yuvānaṃ, yuvaṃ, yuvāne, yuve-yuvānā. Yuvādinaṃ suhisvānaṅi. In suhi, the ānaṅi of Yuvādi occurs - yuvānehi, yuvānebhi. Yuvā sassino. Yuvā has sa or ino - yuvano, yuvassa. Samāsaminnaṃ nāne. To Yuvādi, smāsminnaṃ are nāne sequentially - yuvānaṃ-yuvāne, yuvānesu - but in rūpasiddhi, another method of forms is shown, that should not be taken - because it is without a root - there is no āgama root there - similarly with the name idī - the words maghavapumavattahā are like yuva - but this is the difference. Gassaṃ. From the word pumasadda, gassa becomes aṃ or vā - pumaṃ, puma, pumā. Nāmhi. In nāmhi, pumassa becomes ā or vā - pumānā - elsewhere - vā utte = pumunā, pumena - pumuno, pumussa, pumassa - pumunā, pumānā - in smino, "pumā" becomes ne or vā - pumāne, pume, pumamhi, pumasmiṃ. Sumhā ca. What was said in sumhi for pumassa, that ā also becomes vā - in ānaṅi, ā also occurs - pumānesu pumāsu pumesu. Vattahā sanannaṃ nonānaṃ. To Vattahā, sanannaṃ are nonānaṃ sequentially - vattahāno vattahānānaṃ. Akārantaṃ. Sāsi Ekavacanayosvaghonaṃ. In the singular, in yosu, and for names without gha and okāra, there is shortening in the three genders, when shortening is obtained - "sisminnānapuṃsakassā" - for non-neuter, in si, tuna does not occur - sā - because of Yuvādi, the ā of sissa - sāno, in the case of non-occurrence of ottā - "yonamāno" - because of the vavatthita vibhāsa of vādhikāra, it is not constant - sāno - similarly in the case of non-occurrence of ottā. Sāssaṃse cānaṅi. To the word sā, ānaṅi occurs in aṃse and ge also - (bho)sāna, sānā, sāno, sānaṃ, sāne, sāno - the rest is like the word yuva - setu - sānassa - suvāyuvāva - the difference is only the shortening of "ekavacanayosvaghonaṃ" - getu. Ge vā. For aghonaṃ, in ge, shortening occurs or vā in the three genders - (ho)suva, suvā. Ākārantaṃ. Muni. Yosujjhissa pume. To the jhasa-named issa, in yosu, vā ṭa Are not, in the masculine, Because of the general designation "munayo-ato," Therefore, even though reaching yo and ṭā, They are not, due to the power of non-prescription, Except for: Lopa. Lopa of yo from jha. When yo and ni are elided, there is lengthening. There is lengthening of yo and ni: Muni, (O) muni, munayo, munī. Muniṃ, munayo, munī. Muninā, munīhi, munībhi. The ikāra in yolopa, nīsu, vī, mantu, vantu, etc., is indicative. Because the lengthening of "sunaṃhi" is optional for ikāra and ā-kāra, Munihacca, etc., also occur. Munino, munissa, munīnaṃ. Muninā, munimhā, munismā. Munimhi, munismiṃ, munīsu. Thus, kavi, kapi, giri, etc. This is a special case for aggi and isī. Ni after sa and aggi. Ni optionally after sa of aggismā: Aggini, aggi, aggayo, aggī. Ṭe after sissisismā. Ṭe optionally after sa of isismā: Ise, isi. Because of brahma and āditta, gasse is optional: (O) ise, isi, isī. Ya of the second after isa. Ṭe optionally after ya of the second after isa: Ise, isayo, isi. The rest is like the word muni. In ādisadda, smimhi. Ṭo and smino after ratyādi.