English
tecattārīsa, ticattārīsa— dvepaññāsa, dvāpaññāsa, dvipaññāsa, dvepaṇṇāsati, paṇṇāsa, dvesaṭṭhi, dvāsaṭṭhi, dvisaṭṭhi, tesaṭṭhi, tisaṭṭhi, dvesattati, dvā sattati, dvīsattati, dvesattari, dvāsattari, dvisattari, tesattati, tisattati, tesattari, tisattari, dvñasīti, dvāasīti, dvīyāsīti— with the addition of "yā"— tñasīti, tiyāsīti, dvenavuti, dvānavuti, dvinavuti, tenavuti, tinavuti— sataṃ— ending in the neuter gender, singular number— similarly, thousands and so on— koṭi, pakoṭi, koṭippakoṭi, akkhohiṇiyo— ending in the feminine gender, singular number— vag In the case of aggregates, both number and plural are used, such as "two twenties," "three twenties," and so on. Ten asakas are called a hundred; ten hundreds, a thousand; ten thousands, a nahuta; ten nahutas, a lakkha, also called a hundred thousand; a hundred thousand lakkhas, a koti; a hundred thousand kotis, a pakoti; a hundred thousand pakotis, a kotipakoti. Thus, nahuta, ninnahuta, akkhohini, bindu, abbuda, nirabbuda, ahaha, ababa, atata, sogandhika, uppala, kumuda, pundarika, paduma, kathana, mahakathana, and asankheyya are each a hundred thousand times the previous one. Now, asaṅkhya is explained. It is of two kinds, based on pādi and so on. There, pa, parā, apa, saṃ, anu, ava, o, ni, du, vi, adhi, api, ati, su, u, abhi, pati, pari, upa, ā—these are twenty pādas. Cādas, however, are ca, vā, ha, aha, eva, evami, and so on. Both of these are devoid of gender and number. By these, however, the inflections prescribed as appropriate. With asaṅkhya, of all. There is no number, of all the parās. The elision of all inflections occurs, thus elision. From the inflection, there is a distinction of those with gender, thus. For tumha and others, there is no gender. In pādi and others. The syādis are stated. Now, ekattha is explained. The upa-sound is the singular of the first case, si. Its elision is by "with asaṅkhya, of all." The kumbha-sound is the singular of the sixth case, sa. When upa, kuma, asa are placed, "the aviggaha is a constant compound, the padantara is an alternative," thus, "near to the pot" is the padantaraciggaha. "Syādi, syādi, ekattha" operates in all meanings in ekattha. Asaṅkhya, inflection, abundance, proximity, totality, and also after, simultaneously, at the same time. Asaṅkhya, ending in syādi, existing in the meaning of inflection and so on, becomes ekattha together with the ending in syādi. In ekattata. Ekatthibhāva, being ekattha, is by īyādiṇadi compounds. In that, the syādi is elided. "That is neuter," thus the neuter gender. Then, syādi. When elision is about to occur by "from the previous one, ām, ādito." Not āto ma in the fifth case. Amā from ekattha previously. When what is ending in -a and has one meaning, then the elision of all case endings after it does not occur, but -aṃ does, except in the ablative. 'Near the pot it stands' means 'near the pot it stands'. 'Near the pot he sees'. Or, for the instrumental and locative. When what is ending in -a and has one meaning precedes, then -aṃ occurs optionally for the instrumental and locative after it. 'Near the pot it was done', or 'by what is near the pot', 'give to what is near the pot'. Because of the absence of -aṃ in the ablative, 'go away from near the pot'. 'Dependent on what is near the pot', 'put down near the pot', or 'in what is near the pot'. Thus, 'near the city', and so on. 'Near the fire'. But here, by "from what precedes, -ā from the beginning," there is elision of the beginning of all. Thus, 'near the teacher', and so on, it applies everywhere. -Amādi. -Amādi, along with a case ending, becomes one meaning with a case ending frequently. 'Gone to the village', 'village-gone', 'a moment of happiness', 'moment-happiness'. Only in a compound, 'near the month', 'pot-maker'. Here, because of the frequent application, a compound also occurs with its beginning and end. With -nta, -māna, -kta, -vantū, a sentence. 'Hearing the Dhamma', 'hearing the Dhamma', 'having eaten rice', 'struck by the king', 'king-struck', 'conquered by the sword', 'sword-conquered', 'similar to the father', 'father-similar', 'food sprinkled with curd', 'curd-food', 'rice mixed with molasses', 'molasses-rice'. But here, in a compound, only with a word, because sprinkling and other actions are described, there is no inappropriateness there. Sometimes only in a compound, 'snake'. Sometimes only a sentence, 'cut with an axe', 'to be struck by sight', 'to be given to a Brahmin', 'Brahmin-to-be-given', 'wood for a sacrificial post', 'sacrificial-post-wood'. Here it does not occur, 'to be given to the Sangha'. 'Gone out from the village', 'village-gone-out', sometimes only in a compound, 'karma-born'. Here it does not occur, 'fallen from the tree'. 'The king's man', 'king-man'. Because of the frequent application, it does not occur with -nta, -māna, determination, completion, becoming, becoming, and -ttha. 'Imitating me', 'imitating me', 'blackest of cows, richest in milk', 'fifth of the students', 'whiteness of the cloth'. Sometimes it does occur, 'proximity to the present', 'bitter of fruits', 'satisfied of fruits', 'black teeth of the Brahmin'. Here, because the sixth case is in relation to the teeth, there is no compound because of the absence of connection with blackness. Because of mutual connection, there is compounding. But when it is "kaṇhā ca te dantā ca," because of the specification, there is compounding. Then the sixth case, "kaṇhadantāpekkāti brāhmaṇakaṇhadantāti," it happens. "rañño māgadhassa dhanaṃ" here, "rañño" is in the sixth case, expecting "dhanaṃ," not "māgadhaṃ." The king is spoken of by the word "māgadha," so there is no difference, no connection. Therefore, "rājā" is not compounded with "māgadha" due to equal case. "rañño asso ca puriso ca" here, "rañño asso puriso ca" is related individually, so due to dependence, there is no compounding. But when the "asso ca puriso ca" is compounded in the "cattha" compound, then "rājassapuriso" happens, due to non-dependence. "rañño garuputto" here, even though the "rājā" is dependent, the compounding with the "garuno puttena" happens due to comprehensibility. Comprehensibility is also a condition for compounding. "dāne soṇḍo," "dānasoṇḍo." Sometimes it is just usage, "pabbataṭṭho." Sometimes even in compounding, the case ending is elided, "jane suto." A specification with oneness. A specification with a case ending becomes one with a case ending of equal case. "nīlañca taṃ uppalaṃ ca," "niluppalaṃ." In a sentence, the word "ca" is used to express the state of equal case. But in usage, since that is expressed by the compound itself, that word is not used. Thus, the non-application of what is stated elsewhere is also to be understood. Due to the abundance rule, sometimes the specification that is like a standard of comparison becomes later, "sīho’ca sīho." "muni ca so sīho ca," "munisīho." Or the word "muni" itself is the specification. For example, when "sīho" is said, in the general understanding of metaphorical and non-metaphorical lions, the word "muni" specifies. "sīlameva dhanaṃ," "sīladhanaṃ." "dhammoti sammato," "dhammasammato." When "mahanti ca sā saddhā ca" is compounded, "itthiyambhāsitapumitthi pumevekattha," due to the masculine state, there is no ṅīp affix. "ṭantantunanti," of "nta," "ṭe." "byañjane dīgharassā," long, "mahāsaddhā." Nañ. "Nañ" with a case ending becomes one with a case ending. The ñakāra is for the specification "ṭanaññassā," so it does not happen in "pāmanaputtādīsu." Ṭanaññassa. "Ṭa" happens to the "nañ" word in the later word. na A Brahmin, a non-Brahmin, this is a negation implying exclusion and a negation implying denial. In the first case, a non-Brahmin is like a Brahmin, similar to a Brahmin, but not exactly a Brahmin, such as a Khattiya. In the other case, when someone mistakenly calls a Khattiya a Brahmin due to some cause of doubt, that false knowledge is removed. What is not in a Brahmin is not a Brahmin, meaning it does not have the essence of a Brahmin. There, without similarity, false knowledge arises, and due to the ability to be used, similarity, having the same essence, and gender and number occur. Therefore, it is said that a negation is connected to something similar in a different locus, thus there is a connection of meaning. Thus, in both cases, the meaning of the first word is predominant. Thus, "anasso" - here. Ana for Sara. When a vowel follows, the 'na' of 'nañ' becomes 'ana', thus 'nassa ana'. 'Ku' and others are always with the following word, except in cases of case endings. The word 'ku' and others are one in meaning with the following word, always except in the context of case endings. A bad Brahmin, 'kubrāhmaṇo'. Similarly, 'kupuriso'. In the case of "purise vā," the 'ka' replacement, 'kāpuriso'. Slightly hot, 'kaduṇhaṃ'. In "sare kada kussuttaratthe," the 'ka' replacement for 'ku', 'kālavaṇaṃ'. In "kāppatthe," the 'ka' replacement. 'Pa' and others in the sense of 'gone to', in the first case. Gone to the teacher, 'pācariyo'. Similarly, 'pantevāsī'. Well done, 'sukataṃ'. Difficult to do, 'dukkataṃ'. 'Ati' and others in the sense of 'gone beyond', in the second case. Gone beyond the garland, 'atimālo'. Of a short vowel of the last part of a word ending in 'gha', when it is insignificant. Of the final 'gha' which is part of an insignificant word, a short vowel occurs in case endings, thus a short vowel. 'Ava' and others in the sense of 'covered', in the third case. Covered with cries of cuckoos, a forest, 'avakokilaṃ'. 'Avakuṭṭhaṃ' means abandoned. 'Pari' and others in the sense of 'exhausted', in the fourth case. Exhausted from studying, 'pariyajjheno'. 'Ni' and others in the sense of 'gone out', in the fifth case. Gone out from Kosambi, 'nikkosambi' - a short vowel due to 'ghapādinā'. Or, in the sense of 'many'. Many case endings or other words are one in meaning, or not. The swan that has crossed over, that is, 'otiṇṇa'.