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မောဂ္ဂလ္လာန ဝုတ္တိဝိဝရဏပဉ္စိကာ.

The Sub-commentary on the Explanation of Moggallāna's Exposition.

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ဝုတ္တိသမေတာ.

Accompanied by the Exposition.

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နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

Homage to the Blessed One, the Arahant, the Perfectly Self-Enlightened One.

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သဒ္ဓမိဒ္ဓဂုဏံ သာဓု နမဿိတွာ တထာဂတံ,သဓမ္မသံဃံ ဘာသိဿံ မာဂဓံ သဒ္ဒလက္ခဏံ.

Having duly paid homage to the Tathāgata, who is endowed with the qualities of the flourishing True Dhamma, and to the True Dhamma and the Saṅgha, I shall expound the Magadhan grammar.

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အကာရာဒယော နိဂ္ဂဟီတန္တာ တေစတ္တာလီသက္ခရာ ဝဏ္ဏာ နာမ ဟောန္တိ, အ အာ ဣ ဤ ဥ ဦ ဧ ऐ ဩ औ က ခ ဂ ဃ င စ ဆ ဇ ဈ ဉ ဋ ဌ ဍ ဎ ဏ တ ထ ဒ ဓ န ပ ဖ ဗ ဘ မ ယ ရ လ ဝ သ ဟ ဠ အံ; တေန ကွတ္ထော ‘‘ဉောနမ ဝဏ္ဏေ‘‘. တိတာလီသာတိ ဝစနံ ကတ္ထဝိ ဝဏ္ဏလောပံ ဉာပေတိ; တေန-ပဋိသင်္ခါယောနိ သောတိ-အာဒိ သိဒ္ဓံ.

The letters from 'a' up to the niggahīta—forty-three letters in all—are designated as 'vaṇṇā' (phonemes): a, ā, i, ī, u, ū, e, ai, o, au, ka, kha, ga, gha, ṅa, ca, cha, ja, jha, ña, ṭa, ṭha, ḍa, ḍha, ṇa, ta, tha, da, dha, na, pa, pha, ba, bha, ma, ya, ra, la, va, sa, ha, ḷa, aṃ. Therefore, what is the purpose of [the rule] 'ñonama vaṇṇe'? The statement 'thirty-three' indicates the elision of a letter in some places; by that, [forms like] 'paṭisaṅkhāyoni', 'soti', etc., are established.

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ဒသာဒေါ သရာ-.

The ten at the beginning are vowels.

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တတ္ထာဒိမှိ ဒသ ဝဏ္ဏာ သရာ နာမ ဟောန္တိ; တေန ကွတ္ထော ‘‘သရော လောပေါ သရေ‘‘. စ္စာဒိ.

Among them, the first ten letters are designated as 'sarā' (vowels). Therefore, what is the purpose of [the rule] 'saro lopo sare', etc.?

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ဒွေဒွေ သဝဏ္ဏာ-.

Each two are homogeneous letters.

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တေသု ဒွေဒွေ သရာ သဝဏ္ဏာ နာမ ဟောန္တိ; တေန ကွတ္ထော ‘‘ဝဏ္ဏပရေဏ သဝဏ္ဏောပိ‘‘

Among them, each two vowels are designated 'savaṇṇā' (homogeneous vowels). Therefore, what is the purpose of [the rule] 'vaṇṇapareṇa savaṇṇopi'?

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၁.၂.

1.2.

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ပုဗ္ဗော ရဿော-.

The former is short.

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တေသု ဒွီသု ယော ယော ပုဗ္ဗော သော သော ရဿသညော ဟောတိ; တေသု ဧ ဩ သံယောဂတော ပုဗ္ဗာဝ ဒိဿန္တိ; တေန ကွတ္ထော ‘‘ရဿော ဝေ‘‘.စ္စာဒိ.

Among these two, whichever is the former is designated 'short'. Among them, 'e' and 'o' are seen as preceding due to combination. Therefore, what is the purpose of [the rule] 'rasso ve', etc.?

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ပရော ဒီဃော-.

The latter is long.

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တေသွေဝ ဒွီသု ယော ယော ပရော သော သော ဒီဃသညော ဟောတိ; တေန ကွတ္ထော’ယောလောပနိသု ဒီဃော‘‘.စ္စာဒိ.

Among those same two, whichever is the latter is designated 'long'. Therefore, what is the purpose of [the rule] 'ayolopanisu dīgho', etc.?

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ကာဒယော ဗျဇနာ-.

Those beginning with 'ka' are consonants.

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ကကာရာဒယော ဝဏ္ဏာ နိဂ္ဂဟီတပရိယန္တာ ဗျဇနသညာ ဟောန္တိ; တေန ကွတ္ထော ‘‘ဗျဇနေ ဒီဃရဿာ‘‘.စ္စာဒိ.

The letters beginning with 'ka' up to the niggahīta are designated 'consonants'. Therefore, what is the purpose of [the rule] 'byajane dīgharassā', etc.?

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ပဉ္စ ပဉ္စကာ ဝဂ္ဂါ-.

The five groups of five are the classes.

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ကာဒယော ပဉ္စကာ ပဉ္စ ဝဂ္ဂါ နာမ ဟောန္တီ; တေန ကွတ္ထော ‘‘ဝဂ္ဂေ ဝဂ္ဂန္တော‘‘. စ္စာဒိ.

The five groups of five beginning with 'ka' are designated 'vaggā' (classes). Therefore, what is the purpose of [the rule] 'vagge vagganto', etc.?

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ဗိန္ဒု နိဂ္ဂဟီတံ-.

The dot is the niggahīta.

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ယွာယံ ဝဏ္ဏေ ဗိန္ဒုမတ္တော သော နိဂ္ဂဟီတသညော ဟောတိ; တေန ကွတ္ထော ‘‘နိဂ္ဂဟီတမိ‘‘. စ္စာဒိ; ဂရုသညာ ကရဏံ အနွတ္ထသညတ္ထံ.

That which is a mere dot among the letters is designated 'niggahīta'. Therefore, what is the purpose of [the rule] 'niggahītami', etc.? The designation 'heavy' is for the purpose of the designation being meaningful.

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ဣယုဝဏ္ဏာ ဇ္ဈလာ နာမဿန္တေ-.

The letters 'i' and 'u' at the end of a nominal stem are 'jhalā'.

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နာမံ ပါဋိပဒိကံ တဿ အန္တေ ဝတ္တမာနာ ဣဝဏ္ဏုဝဏ္ဏာ ဈလသညာ ဟောန္တိ ယထာက္ကမံ; တေန ကွတ္ထော‘‘ဈလာ ဝေ‘‘. စ္စာဒိ.

A nominal stem is a base form; the 'i'-vowel and 'u'-vowel occurring at its end are designated 'jhalā' respectively. Therefore, what is the purpose of [the rule] 'jhalā ve', etc.?

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ပိတ္ထိယံ-.

In the feminine.

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ဣတ္ထိယံ ဝတ္တမာနဿ နာမဿန္တေ ဝတ္တမာနာ ဣဝဏ္ဏု ဝဏ္ဏာ ပသညာ ဟောန္တိ; တေန ကွတ္ထာ ‘‘ယေ ပဿိဝဏ္ဏဿ‘‘. ဣစ္စာဒိ.

The 'i'-vowel and 'u'-vowel occurring at the end of a nominal stem in the feminine are designated 'pa'. Therefore, what is the purpose of [the rule] 'ye passivaṇṇassa', etc.?

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ဃာ-.

Ghā.

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ဣတ္ထိယံ ဝတ္တမာနဿ နာမဿန္တေ ဝတ္တမာနော အာကာရော ဃသဉေညာ ဟောတိ; တေန ကွတ္ထော ‘‘ဃဗြဟ္မာဒိတေ‘‘.စ္စာဒိ.

The letter 'ā' occurring at the end of a nominal stem in the feminine is designated 'gha'. Therefore, what is the purpose of [the rule] 'ghabrahmādite', etc.?

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ဂေါသျာလပနေ-.

Of 'go', in the vocative.

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အာလပနေ သိ ဂသညော ဟောတိ; တေန ကွတ္ထော ‘‘ဂေ ဝေ‘‘.စ္စာဒိ.

In the vocative, 'si' is designated 'ga'. Therefore, what is the purpose of [the rule] 'ge ve', etc.?

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သညာဓိကာရော.

The Chapter on Designations.

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ဝိဓိဗ္ဗိသေသနန္တဿ-.

[A rule applies] to that which ends in the qualifier.

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ယံ ဝိသေသနံ တဒန္တဿ ဝိဓိ ဉာတဗ္ဗော; ‘‘အတော ယောနံ ဋာဋေ‘‘. နရာ နရေ.

Whatever is a qualifier, the rule should be understood to apply to that which ends with it; [as in the rule] 'ato yonaṃ ṭāṭe'. [Example:] Narā [becomes] nare.

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သတ္တမိယံ ပုဗ္ဗဿ-.

In the locative case, of the preceding.

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သတ္တမီနိဒ္ဒေသေ ပုဗ္ဗဿေဝ ကာရိယံ ဉတဗ္ဗံ; ‘‘သရော လောပေါ သရေ‘‘. ဝေဠဂ္ဂံ; တမဟန္တီဓ ကသ္မာ န ဟောတိ; သရေတောပသိလေသိကာဓာရော တတ္ထေတာဝ ဝုစ္စတေ ပုဗ္ဗဿေဝ ဟောတိ န ပရဿာတိ.

In a locative designation, the operation should be understood as applying only to the preceding; [as in the rule] 'saro lopo sare'. [Example:] Veḷaggaṃ. Why does this not occur here in `tamahanti`? Because the locative case indicates a contiguous basis, it is stated there that it applies only to the preceding, not to the following.

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ပဉ္စမိယံ ပရဿ-.

In the ablative case, of the following.

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ပဉ္စမီနိဒ္ဒေသေ ပရဿ ကာရိယံ ဉတဗ္ဗံ; ‘‘အတော ယောနံ ဋာဋေ‘‘. နရာ နရေ; ဣဓ န ဟောတိ ဇန္တုယော အနန္တာ; ဣဓ ကသ္မာ န ဟောတိ; ဩသဓျော အနန္တရေ ကတတ္ထတာယ န ဝျဝ ဟိတဿ ကာရိယံ.

In an ablative designation, the action should be understood as applying to the following; [as in the rule] 'ato yonaṃ ṭāṭe'. [Example:] Narā [becomes] nare. Here, it does not occur in `jantuyo anantā`. Why does it not occur here? Because the operation is performed on what is immediately adjacent, it does not apply to what is separated.

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အာဒိဿ-.

Of the initial.

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ပရဿ သိဿမာနံ ကာရိယမာဒိဝဏ္ဏဿ ဉာတဗ္ဗံ; ‘‘ရ သင်္ချာတော ဝါ‘‘. ရာဇိနာ.

An operation prescribed for a following element should be understood as applying to its initial letter; [as in the rule] 'ra saṅkhyāto vā'. [Example:] Rājinā.

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ဆဋ္ဌိယန္တဿ-.

Of that which ends in the sixth case.

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ဆဋ္ဌိနိဒ္ဒိဋ္ဌဿ ယံ ကာရိယံ တဒန္တဿ ဝဏ္ဏဿ ဝိညေယျံ ‘‘ရာဇဿိ နာမှိ‘‘. ရာဇိနာ.

Whatever action is designated by the sixth case, it should be understood as pertaining to the final letter of that [base]; [as in the rule] 'rājassi nāmhi'. [Example:] Rājinā.

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ငနုဗန္ဓော-.

The indicatory letter 'ṅ'.

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ငကာရော’နုဗန္ဓော ယဿ သော’န္တဿ ဟောတိ; ‘‘ဂေါဿာဝငိ‘‘. ဂဝါဿံ.

An element which has the indicatory letter 'ṅ' applies to the end of that to which it is prescribed; [as in the rule] 'gossāvaṅi'. [Example:] Gavāssaṃ.

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ဋနုဗန္ဓာနေကဝဏ္ဏာ သဗ္ဗဿ-.

An element with the indicatory letter 'ṭ' and an element with multiple letters [apply] to the whole.

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ဋကာရော’နုဗန္ဓော ယဿ သော’နေကက္ခရော စာဒေသော သဗ္ဗဿ ဟောတိ; ‘‘ဣမဿာနိတ္ထိယံ ဋေ‘‘. ဧသု ‘‘နာမှနိမိ‘‘. အနေန.

An element with the indicatory letter 'ṭ', and a substitute consisting of multiple letters, applies to the whole [of that which it replaces]; [as in the rule] 'imassānitthiyaṃ ṭe'. [Examples:] Esu, 'nāmhanimi', Anena.

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ဉကာနုဗန္ဓာဒျန္တာ-.

Elements with indicatory 'ñ' and 'k' are initial and final augments.

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ဆဋ္ဌိနိဒ္ဒိဋ္ဌဿ ဉာနုဗန္ဓကာနုဗန္ဓာ အာဒျန္တာ ဟောန္တိ; ‘‘ဗြုတော တိဿီဉ‘‘. ဗြဝီတိ, ‘‘ဘုဿ ဝုက‘‘. ဗဘုဝ.

For that which is designated by the sixth case, elements with the indicatory letters 'ñ' and 'k' are initial and final augments, respectively; [as in the rule] 'bruto tissīña'. [Example:] Bravīti. [And in the rule] 'bhussa vuka'. [Example:] Babhuva.

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မနုဗန္ဓော သရာနမန္တာ ပရော-.

An element with the indicatory letter 'm' is inserted after the final vowel.

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မကာရော’နုဗန္ဓော ယဿ သော သရာနမန္တာ သရာ ပရော ဟောတီ; ‘‘မဉ္စ ရုဓာဒီနံ‘‘. ရုန္ဓတိ.

That which has the letter 'm' as an indicatory letter is inserted after the final vowel; [as in the rule] 'mañca rudhādīnaṃ'. [Example:] Rundhati.

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ဝိပ္ပဋိသေဓေ-.

In case of conflict.

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ဒွိန္နံ တိဏ္ဏံ ဝါ ပုရိသာနံ သဟပ္ပတ္တိယံ ပရော; သော စ ဂစ္ဆတိ တွဉ္စ ဂစ္ဆသိ, တုမှေ ဂစ္ဆထ; သော စ ဂစ္ဆတိ တွဉ္စ ဂစ္ဆသိ အဟဉ္စ ဂစ္ဆာမိ, မယံ ဂစ္ဆာမ.

When two or three persons apply simultaneously, the following one prevails; [as in] 'so ca gacchati tvañca gacchasi, tumhe gacchatha'; [and] 'so ca gacchati tvañca gacchasi ahañca gacchāmi, mayaṃ gacchāma'.

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သင်္ကေတော’နဝယဝေါ’နုဗန္ဓော-.

A designation that is not a component part is an anubandha.

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ယော’နဝယဝဘုတော သင်္ကေတော သော’နုဗန္ဓောတိ ဉတဗ္ဗော;လတုပိတာဒီနမာသိမှိ. ကတ္တာ, သင်္ကေတဂ္ဂဟဏံ ကိံ? ပကတီယာဒိသမုဒါယဿာနုဗန္ဓတာ မာ ဟောတုတိ; အနဝယဝေါ ဟိ သမုဒါယော သမုဒါယရူပတ္တာယေဝ; အနဝယဝဂ္ဂဟဏံ ကိံ?’အတေန’. ဇနေန; ဣမိနာဝ လောပဿာဝဂတတ္တာ နာနုဗန္ဓလောပါယ ဝစနမာရဒ္ဓံ.

That designation which is not a component part should be known as an anubandha; [as in] 'āsi' for 'latu', 'pitu', etc. [Example:] Kattā. What is the purpose of the inclusion of 'designation'? So that the aggregate of the base form, etc., does not become an anubandha. For an aggregate is indeed not a component part, by virtue of its very nature as an aggregate. What is the purpose of the inclusion of 'not a component part'? [Examples:] 'Atena', 'Janena'. Because elision is understood by this very means, a statement for the elision of anubandhas is not undertaken.

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ဝဏ္ဏပရေန သဝဏ္ဏော’ပိ-.

By [the mention of] a letter, also its homogeneous counterpart [is included].

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ဝဏ္ဏသဒ္ဒေါ ပရော ယသ္မာ တေန သဝဏ္ဏော’ပိ ဂယှတိ သံဝ ရူပံ; ယုဝဏ္ဏာနမ္ဉော လုတ္တာ‘‘. ဝါတေရိတံ, သမောနာ.

When the word 'letter' is used, by it is grasped its own form and also its homogeneous counterpart; [as in the rule] 'yuvaṇṇānamño luttā'. [Examples:] Vāteritaṃ, samonā.

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န္တု ဝန္တုမနတွာဝန္တုတဝန္တုသမ္ဗန္ဓိ-.

'Ntu' is that which is related to 'vantu', 'mantu', 'avant', and 'tavantu'.

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ဝန္တွာဒိသမ္ဗန္ဓိယေဝ န္တု ဂယှတိ, ‘‘န္တန္တုနံ န္တော ယောမှိ ပဌမေ‘‘. ဂုဏဝန္တော; ဝန္တွာဒိသမ္ဗန္ဓီတိ ကိံ; ဇန္တု တန္တု.

Indeed, 'ntu' is grasped only when connected with 'vantu', etc.; [as in the rule] 'ntantunaṃ nto yomhi paṭhame'. [Example:] Guṇavanto. Why [the condition] 'connected with vantu, etc.'? [Counter-examples:] Jantu, tantu.

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ပရိဘာသာယော.

The Rules of Interpretation.

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သရော လောပေါ သရေ-.

A vowel is elided before a vowel.

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သရေ သရော လောပနီယော ဟောတိ; တတြိမေ, သဒ္ဓိန္ဒြိယံ, နော ဟေတံ, ဘိက္ခုနောဝါဒေါ, သမေတာယသ္မာ, အဘိဘာယတနံ, ပုတ္တာ မတ္ထိ, အသန္တေတ္ထ.

A vowel is to be elided when a vowel follows; [for example:] tatrime, saddhindriyaṃ, no hetaṃ, bhikkhunovādo, sametāyasmā, abhibhāyatanaṃ, puttā matthi, asantettha.

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ပရော ကွစိ လောပနီယော ဟောတိ; သော’ပိ, သာဝ, ယတောဒကံ, တတောဝ; ကွဝီတိ ကိံ? သဒ္ဓိန္ဒုယံ အယမဓိကာရော အာပရိစ္ဆေဒါဝသာနာ တေန နာတိပ္ပသင်္ဂေါ.

Sometimes the following [vowel] is to be elided; [examples:] so’pi, sāva, yatodakaṃ, tatova. What is the purpose of 'kvaci'? This governing rule [applies] up to the end of the chapter on phonology; therefore, there is no over-application.

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နဒွေဝါ-.

Not both, or optionally.

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ပုဗ္ဗပရသရာ ဒွေ’ပိ ဝါ ကွစိ န လုပျန္တေ; လတာ ဣဝ လတေဝ လတာဝ.

Both the preceding and following vowels are sometimes optionally not elided; [examples:] latā iva, lateva, latāva.

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ယုဝဏ္ဏနမ္ဉော လုတ္တာ-.

For the letters 'i' and 'u', 'y' and 'v' [are substituted] after elision.

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လုတ္တာ သရာ ပရေသံ ဣဝဏ္ဏုဝဏ္ဏာနံ ဉော ဟောန္တိ ဝါ ယထာက္ကမံ; တဿေဒံ, ဝါတေရိတံ, နောပေတိ, ဝါမောရု, အတေဝ’ညေ, ဝေါဒကံ; ကထံ ပစ္စောရသ္မန္တိ; ယောဂဝိဘဂါ, ဝါတွေဝ တဿိဒံ; လုတ္တေတိ ကိံ? လတာ ဣဝ.

After a vowel has been elided, a subsequent i-vowel or u-vowel optionally becomes 'y' or 'v' respectively; examples: tassedaṃ, vāteritaṃ, nopeti, vāmoru, ateva’ññe, vodakaṃ. How is 'paccorasmanti' formed? By splitting the rule, as in 'vātveva tassidaṃ'. What is the purpose of [the word] 'elided'? Example: Latā iva.

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ယဝါ သရေ-.

Y and v before a vowel.

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သရေ ပရေ ဣဝဏ္ဏုဝဏ္ဏာနံ ယကာရဝကာရာ ဟောန္တိဝ ယထာက္ကမံ; ဝျာကတော, ဣစ္စဿ, အဇ္ဈိဏမုတ္တော, သွာဂတံ, ဘဝါပနလာနီလံ; ဝါတ္ထေဝ-ဣတိဿ; ကွစီတွေဝ-ယာနီဓ, သူပဋ္ဌိတံ.

When a vowel follows, i-vowels and u-vowels optionally become 'y' and 'v' respectively; examples: vyākato, iccassa, ajjhiṇamutto, svāgataṃ, bhavāpanalānīlaṃ. Optionally thus: itissa; and sometimes thus: yānīdha, sūpaṭṭhitaṃ.

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ဉောနံ-.

Of 'e' and 'o'.

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ဉောနံ ယဝါ ဟောန္တိ ဝါ သရေ ယထာက္ကမံ; တျဇ္ဇ တေ’ဇ္ဇ သွာဟံ သော’ဟံ,ကွစိတွေဝ-ပုတ္တာမတ္ထိ အသန္တေတ္ထ.

For 'e' and 'o', 'y' and 'v' optionally occur respectively when a vowel follows; examples: tyajja, te’jja, svāhaṃ, so’haṃ. And sometimes thus: puttāmatthi, asantettha.

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ဂေါဿာဝငိ-.

For 'go', 'avaṅ'.

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သရေ ဂေါဿ အဝငိ ဟောတိ; ဂဝါဿံ; ယထရိဝ တထရိဝေတိနိပါတာဝ; ဘုသာမိဝေတိ ဣဝသဒ္ဒေါ ဧဝတ္ထော.

Before a vowel, 'avaṅ' occurs for 'go'; example: gavāssaṃ. Yathariva and tathariva are indeed particles; in 'bhusāmiva', the word 'iva' has the meaning of 'eva'.

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ဗျဉ္ဇနေ ဒီဃရဿာ-.

Long and short [vowels] before a consonant.

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ရဿဒီဃာနံ ကွစိ ဒီဃရဿာ ဟောန္တိ ဗျဉ္ဇနေ; တတြာယံ, မုနီဝရေ, သမ္မဒေဝ, မာလဟာရီ.

For short and long [vowels], sometimes long and short [vowels] occur before a consonant; examples: tatrāyaṃ, munīvare, sammadeva, mālahārī.

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သရမှာ ဒွေ-

Two [forms] after a vowel.

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သရမှာ ပရဿ ဗျဉ္ဇနဿ ကွစိ ဒွေ ရူပါ ဟောန္တိ; ပဂ္ဂဟော; သရမှာတိ-ကိံ? တံခဏံ.

For a consonant following a vowel, sometimes two forms occur; example: paggaho. Why [the condition] 'after a vowel'? Example: Taṃkhaṇaṃ.

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စတုတ္ထဒုတိယေသွေယံ တတိယပဌာမာ-.

For the fourth and second [consonants], the third and first.

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စတုတ္ထဒုတိယေသု ပရေသွေသံ စတုတ္ထဒုတိယာနံ တဗ္ဗဂ္ဂေ တတိယပဌမာ ဟောန္တိ ပစ္စာသတ္တျ; မဟဒ္ဓနော, ယသ တ္ထေရော, အပ္ဖုဋံ, အဗ္ဘုဂ္ဂတော; ဧသွိတိ-ကိံ? ထေရော; ဧသန္တိကိံ?ပတ္ထော.

When a fourth or second class-consonant follows, the preceding consonant becomes the third or first of that class, respectively, due to proximity; examples: mahaddhano, yasa tthero, apphuṭaṃ, abbhuggato. Why [the condition] 'when they follow'? Example: Thero. Why [the condition] 'for them'? Example: Pattho.

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ဝိတိဿေဝေ ဝါ-.

For 'iti' before 'eva', optionally.

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ဧဝသဒ္ဒေ ပရေ ဣတိဿ ဝေါ ဟောတိ ဝါ; ဣတ္ထေဝ ဣစ္စေဝ; ဧဝေတိ-ကိံ,ဣစ္စာဟ.

When the word 'eva' follows, 'iti' optionally becomes 'vo'; examples: ittheva, icceva. Why [the condition] 'eva'? Example: iccāha.

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ဉောနမ ဝဏ္ဏေ-.

For 'e' and 'o', 'a' [is substituted] before a letter.

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ဉောနံ ဝဏ္ဏေ ကွစိ အ ဟောတိ ဝါ; ဒိသွာ ယာစကမာဂတေ, အကရမ္ဘသတေ,ဧသအတ္ထော, ဧသဓမ္မော, မဂ္ဂေါ အဂ္ဂမက္ခာယတိ, သွာယတနံ, ဟိယျတ္တနံ, ကရဿု; ဝါတွေဝ-ယာစကေ အာဂတေ, ဧသော ဓမ္မော; ဝဏ္ဏေတိ ကိံ?သော.

For 'e' and 'o', 'a' sometimes optionally occurs before a letter; examples: disvā yācakamāgate, akarambhasate, esa attho, esa dhammo, maggo aggamakkhāyati, svāyatanaṃ, hiyyattanaṃ, karassu. Optionally thus: yācake āgate, eso dhammo. Why [the condition] 'before a letter'? Example: So.

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နိဂ္ဂဟီတံ-.

Niggahīta.

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နိဂ္ဂဘီတမာဂမော ဟောတိ ဝါ ကွစိ; စက္ခုံ ဥဒပါဒိ စက္ခု ဥဒပါဒိ, ပုရိမံဇာတိ ပုရိမဇာတိ, ကတ္တဗ္ဗံ ကုသလံ ဗဟုံ. အဝံ သိရောတိ-အာဒိသု နိစ္စံ ဝဝတ္ထီတဝိဘာသတ္တာ ဝါဓိကာရဿ; သာမတ္ထီ ယေနာဂမောဝ သ စ ရဿသရဿေဝ ဟောတိ တဿ ရဿာနုဂတတ္တာ.

The niggahīta sometimes optionally occurs as an augment; examples: cakkhuṃ udapādi, cakkhu udapādi; purimaṃ jāti, purima jāti; kattabbaṃ kusalaṃ bahuṃ. In 'avaṃ siro', etc., it is obligatory due to the principle of established option in the governing rule; by its power, it is indeed an augment, and it occurs only after a short vowel, because it conforms to the nature of that short [vowel].

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လောပေါ-.

Elision.

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နိဂ္ဂဟီတဿ လောပေါ ဟောတိ ဝါ ကွစိ; ကျာဟံ ကီမဟံ, သာ ရတ္တော သံရတ္တော; သလ္လေခေါ-ဂတ္တုကာမော-ဂန္တုမနောတိအာဒိသု နိစ္စံ.

The niggahīta is sometimes optionally elided; examples: kyāhaṃ, kīmahaṃ; sā ratto, saṃratto. In 'sallekho', 'gattukāmo', 'gantuma', etc., it is always [elided].

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ပရသရဿ-

Of the subsequent vowel.

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နိဂ္ဂဟီတမှာ ပရဿ သရဿ လောပေါ ဟောတိ ဝါ ကွစိ; တွံသိ တွမသိ.

After a niggahīta, the subsequent vowel is sometimes optionally elided; examples: tvaṃsi, tvamasi.

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ဝဂ္ဂေ ဝဂ္ဂန္တော-

The class-final nasal before a class-consonant.

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နိဂ္ဂဟီတဿ ခေါ ဝဂ္ဂေ ဝဂ္ဂန္တော ဝါ ဟောတိ ပစ္စာ သတျာ; တင်္ကရောတိ တံ ကရောတိ, တဉ္စရတိ တံ စရတိ, တဏ္ဌာနံ တံ ဌာနံ, တန္ဓနံ တံ ဓနံ, တမ္ပာတိ တံ ပါတိ; နိစ္စံ ပဒ မဇ္ဈေ, ဂန္တွာ; ကွစညတြာပိ, သန္တိဋ္ဌတိ.

Indeed, for the niggahīta, the class-final nasal optionally occurs before a class-consonant, due to proximity; examples: taṅkaroti, taṃ karoti; tañcarati, taṃ carati; taṇṭhānaṃ, taṃ ṭhānaṃ; tandhanaṃ, taṃ dhanaṃ; tampāti, taṃ pāti. It is obligatory in the middle of a word: gantvā. Sometimes elsewhere also: santiṭṭhati.

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ယေဝဟိသုညော-.

Before 'y', 'eva', 'hi', and 'su', 'ñ' [is substituted].

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ယဧဝဟိသဒ္ဒေသု နိဂ္ဂဟီတဿ ဝါ ဉော ဟောတိ; ယယညဒေဝ, တညေဝ, တဉ္ဘိ; ဝါတွေဝ-ယံယဒေဝ.

Before the sounds 'y', 'eva', and 'hi', the niggahīta optionally becomes 'ñ'; examples: yayaññadeva, taññeva, tañhi. Optionally thus: yaṃyadeva.

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ယေ သံဿ-

Of 'saṃ' before 'y'.

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သံသဒ္ဒဿ ယံ နိဂ္ဂဟီတံ တဿ ဝါ ဉော ဟောတိ ယကာရေ; သညမော သံယမော.

For the niggahīta of the word 'saṃ', it optionally becomes 'ñ' before the letter 'y'; examples: saññamo, saṃyamo.

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မယဒါ သရေ-.

Regarding m, y, and d before a vowel:

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နိဂ္ဂဟီတဿ မယဒါ ဟောန္တိ ဝါ သရေ ကွစိ; တမဟံ, တယိဒံ, တဒလံ; ဝါတွေဝ-တံ အဟံ.

The niggahīta optionally becomes m, y, or d before a vowel in some cases; e.g., tamahaṃ, tayidaṃ, tadalaṃ. Alternatively, it remains taṃ ahaṃ.

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ဝနတရဂါ စာဂမာ-.

Concerning the augments v, n, t, r, g, and ā:

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ဧတေ မယဒါ စာဂမာ ဟောန္တိ သရေ ဝါ ကွစိ; တိဝင်္ဂီကံ, ဣတော နာယတိ, စိနိတွာ, တသ္မာတိဟ, နိရောဇံ, ပုထဂေဝ, ဣဓမာဟု, ယထယိဒံ, အတ္တဒတ္ထံ; ဝါတွေဝ-အတ္တတ္ထံ; အတိပ္ပဂေါ ခေါ တာဝါတိ-ပဌမန္တော ပဂသဒ္ဒေါဝ.

These—m, y, d, and others—optionally become augments before a vowel in some cases; e.g., tivaṅgīkaṃ, ito nāyati, cinitvā, tasmātiha, nirojaṃ, puthageva, idhamāhu, yathayidaṃ, attadatthaṃ. Alternatively, it remains attatthaṃ. As for atippago kho tāvāti, the first element is simply the sound pa.

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ဆာ ဠော-.

Regarding cha and ḷ:

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ဆသဒ္ဒါ ပရဿ သရဿ ဠကာရော အာဂမော ဟောတိ ဝါ; ဆဠဟံ, ဆဠာယတနံ; ဝါတွေဝ-ဆ အဘိညာ.

After the word cha, the letter ḷ is optionally inserted as an augment before a following vowel; e.g., chaḷahaṃ, chaḷāyatanaṃ. Alternatively, it remains cha abhiññā.

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တဒမိနာဒီနိ-

Regarding tadaminā and so on:

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တဒမိနာဒီနိ သာဓူနိ ဘဝန္တိ? တံ ဣမိနာ တဒမိနာ, သကိံ အာဂါမီ သကဒါဂါမီ, ဧကံ ဣဓ အဟံ ဧကမိဒါဟံ, သံဝိဓာယ အဝဟာရော သံဝိဒါဝဟာရော, ဝါရိနော ဝါဟကော ဝလာဟကော, ဇီဝနဿ မူတော ဇီမူတော, ဆဝဿ သယနံ သုသာနံ, ဥဒ္ဓံ ခမဿ ဥဒုက္ခလံ, ပိသိ တာသော ပိသာစော, မဟိယံ ရဝတီတိ မယူရော; ဧဝမညေပိ ပယောဂ တော’နုဂန္တဗ္ဗာ; ပရေသံ ပိသောဒရာဒိဝေဒံ ဒဋ္ဌဗ္ဗံ.

Are tadaminā and so on correct forms? For example: taṃ iminā becomes tadaminā; sakiṃ āgāmī becomes sakadāgāmī; ekaṃ idha ahaṃ becomes ekamidāhaṃ; saṃvidhāya avahāro becomes saṃvidāvahāro; vārino vāhako is valāhako (cloud); jīvanassa mūto is jīmūto (thundercloud); chavassa sayanaṃ is susānaṃ (cemetery); uddhaṃ khamassa is udukkhalaṃ (mortar); pisi tāso is pisāco (demon); mahiyaṃ ravatīti is mayūro (peacock). In this way, other instances should be understood from usage. In other grammatical works, the section on pisodara and the like should be consulted.

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တဝဂ္ဂဝရဏာနံ ယေ စဝဂ္ဂဗယဉာ-.

Regarding the ta-group, va, and ra becoming the ca-group, ba, ya, and ñ:

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တဝဂ္ဂဝရဏာနံ စဝဂ္ဂဗယဉာ ဟောန္တိ ယထာက္ကမံ ယကာရေ; အပူစ္စဏ္ဍကာယံ, တစ္ဆံ, ယဇ္ဇေဝံ, အဇ္ဈတ္တံ, ထဉညံ, ဒိဗ္ဗံ, ပယျေသနာ, ပေါက္ခရညော; ကွစီတွေဝ-ရတျာ.

The letters of the ta-group, va, and ra respectively become the letters of the ca-group, ba, ya, and ñ when followed by the letter y; e.g., apūccaṇḍakāyaṃ, tacchaṃ, yajjevaṃ, ajjhattaṃ, thañaññaṃ, dibbaṃ, payyesanā, pokkharañño. Sometimes, however, it remains ratyā.

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ဝဂ္ဂလသေဟိ တေ-

After stop consonants, l, and s:

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ဝဂ္ဂလသေဟိ ပရဿ ယကာရဿ ကွစိ တေ ဝဂ္ဂလသာ ဟောန္တိ; သက္ကတေ, ပစ္စတေ, အဋ္ဋတေ, ကုပ္ပတေ, ဖလ္လတေ, အဿတေ, ကွစီ တွေစ-ကျာဟံ.

Sometimes, after a stop consonant, l, or s, a following letter y is assimilated to that preceding consonant; e.g., sakkate, paccate, aṭṭate, kuppate, phallate, assate. Sometimes, however, it remains kyāhaṃ.

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ဟဿ ဝိပလ္လာသော-

Regarding the metathesis of h:

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ဟဿ ဝိပလ္လာသော ဟောတိ ယကာရေ; ဂုယှံ.

The metathesis of h occurs when it is followed by the letter y; e.g., guyhaṃ.

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ဝေ ဝါ-.

Optionally before v:

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ဟဿ ဝိပလ္လာသော ဟောတိ ဝါ ဝကာရေ; ဗဝှာဗာဓော ဗဟွာ ဗာဓော.

The metathesis of h optionally occurs when it is followed by the letter v; e.g., bavhābādho, or alternatively, bahvābādho.

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တထနရာနံ ဋဌဏလာ-.

Regarding t, th, n, and r becoming ṭ, ṭh, ṇ, and l:

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တထနရာနံ ဋဌဏလာ ဟောန္တီ ဝါ; ဒုက္ကဋံ, အဋ္ဌကထာ, ဂဟဏံ, ပလိဃော, ပလာယတိ, ဝါတွေစ-ဒုက္ကတံ; ကွစီတွေဝ-သုဂတော.

The letters t, th, n, and r optionally become ṭ, ṭh, ṇ, and l respectively; e.g., dukkaṭaṃ, aṭṭhakathā, gahaṇaṃ, paligho, palāyati. Alternatively, it remains dukkataṃ. Sometimes, however, it remains sugato.

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သံယောဂါဒိလောပေါ-

Elision of the initial [consonant] of a conjunct:

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သံယောဂဿ ယော အာဒိဘုတော’ဝယဝေါ တဿ ဝါ ကွစီ လောပေါ ဟောတိ; ပုပ္ဖံသာ, ဇာယတေ’ဂိနိ.

Of a conjunct consonant, its initial member is optionally elided in some cases; e.g., pupphaṃsā, jāyate’gini.

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ဝိစ္ဆာဘိက္ခညေသု ဒွေ-

Doubling in distribution and repetition:

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ဝီစ္ဆာယမာဘိက္ခညေ စ ယံ ဝတ္တတေ တဿ ဒွေ ရူပါနိ ဟောန္တိ, ကြိယာယ ဂုဏေန ဒဗ္ဗေန ဝါ ဘိန္နေ အတ္ထေ ဝျာပိတု မိစ္ဆာ ဝီစ္ဆာ; ရုက္ခံရုက္ခံ သိဉ္စတိ, ဂါမောဂါမော ရမဏီယော, ဂါမေ ဂါမေ ပါနီယံ, ဂေဟေ ဂေဟေ ဣဿရော, ရသံ ရသံ ဘက္ခယတီ, ကိရိယံ ကိရိယမာရဟတေ.

In the sense of distribution (vīcchā) and repetition (ābhikkhañña), a word that is used is doubled. Vīcchā is the desire to pervade a meaning distinguished by action, quality, or substance; e.g., rukkhaṃrukkhaṃ siñcati (he waters tree by tree), gāmogāmo ramaṇīyo (village by village is delightful), gāme gāme pānīyaṃ (in each village there is water), gehe gehe issaro (in each house there is a lord), rasaṃ rasaṃ bhakkhayati (he eats flavor by flavor), kiriyaṃ kiriyamārabhati (he undertakes action after action).

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အတ္ထိယေဝါနုပုဗ္ဗိယေ’ပိ ဝီစ္ဆာ, မူလေ ထူလာ, အဂ္ဂေ အဂ္ဂေ သုခုမာ; ယဒိ ဟိ ဧတ္ထ မူလဂ္ဂဘေဒေါ န သိယာ အာနုပုဗ္ဗိယမ္ပိ န ဘဝေယျ, (ဇေဋ္ဌံ ဇေဋ္ဌမနုပ္ပဝေသယ) မာသကံ မာသကံ ဣမမှာ ကဟာပဏာ ဘဝန္တာနံ ဒွိန္နံ ဒေဟီတိ- မာသကံ မာသကမိစ္စေတသ္မာ ဝီစ္ဆာဝဂမျတေ သဒ္ဒန္တရတော ပန ဣမမှာ ကဟာပဏာတိ အဝဓာရဏံ; ပုဗ္ဗံ ပုဗ္ဗံ ပုပ္ဖန္တိ, ပဌမံ ပဌမံ ပစ္စန္တီတိ ဝီစ္ဆာဝ; ဣမေ ဥဘော အဍ္ဎာ ကတရာ ကတရာ ဧသံ ဒွိန္နမဍ္ဎတာ, သဗ္ဗေ ဣမေ အဍ္ဎာ ကတမာ ကတမာ ဣမေသံ အဍ္ဎတာ, ဣဟာပိ ဝီစ္ဆာဝ; အာဘိက္ခညံ-ပေါနောပုညံ, ပစတိ ပစတိ ပပစတိ ပပစတိ, လုနာဟိ လုနာဟိတွေဝါယံ လုနာတိ, ဘုတွာ ဘုတွာ ဂစ္ဆတိ, ပဋပဋာ ကရောတိ, ပဋပဋာယတိ.

There is also distribution in the sense of sequence: at the root it is coarse, at the very tip it is subtle. For if there were no distinction between root and tip here, there would be no sequence either. (E.g., 'Let the eldest by eldest enter.') When it is said, 'Give a māsaka, a māsaka, from this kahāpaṇa, to both of you,' distribution is understood from 'māsakaṃ māsakaṃ'; but from the other word, 'imamhā kahāpaṇā,' there is a specification. 'They bloom earlier and earlier,' 'they ripen first and first'—this is indeed distribution. 'These two are halves; which of these two is their halfness?' 'All these are halves; which of these is their halfness?'—here too is distribution. Repetition (ābhikkhañña) is recurrence; e.g., pacati pacati (he cooks and cooks), papacati papacati (he cooks repeatedly); lunāhi lunāhi—thus he cuts; bhutvā bhutvā gacchati (having eaten again and again, he goes); paṭapaṭā karoti (he makes a 'paṭapaṭā' sound), paṭapaṭāyati (he makes a 'paṭapaṭā' sound).

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သျာဒိလောပေါ ပုဗ္ဗဿေကဿ-.

Elision of the case ending of the first of two:

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ဝီစ္ဆာမေကဿ ဒွိတ္တေ ပုဗ္ဗဿ သျာဒိလောပေါ ဟောတိ, ဧကေကဿ, ကထံ မတ္ထကမတ္ထကေနာတိ? သျာဒိလောပေါ ပုဗ္ဗဿာတိ ယောဂဝိဘာဂါ; န စာတိပ္ပင်္ဂေါ ယောဂဝိဘာဂါ ဣဋ္ဌပ္ပသိဒ္ဓီတိ.

When a single word is doubled in the sense of distribution, the case ending of the first word is elided; e.g., ekekassa. How then is matthakaṃ matthakena explained? The rule 'elision of the case ending of the first' is applied by means of splitting the rule. And there is no over-application, for by splitting the rule the desired form is achieved.

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သဗ္ဗာဒီနံ ဝီတိဟာရေ-.

Regarding sabba and so on in the sense of reciprocal action:

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သဗ္ဗာဒီနံ ဝီတိဟာရေ ဒွေ ဘဝန္တိ ပုဗ္ဗဿ သျာဒိလောပေါ စ; အညမညဿ ဘောဇကာ, ဣတရီတရဿ ဘောဇကာ.

In the sense of reciprocal action, words such as sabba are doubled, and the case ending of the first word is elided; e.g., aññamaññassa bhojakā (feeders of one another), itarītarassa bhojakā (feeders of each other).

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ယာဝ ဗောဓံ သမ္ဘမေ-.

In agitation, until understanding is reached:

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တုရိတေနာပါယဟေတုပဒဿနံ သမ္ဘမော, တသ္မိံ သတိ ဝတ္တု ယာဝန္တေဟ သဒ္ဒေဟိ သော’တ္ထော ဝိညာယတေ တာဝန္တော သဒ္ဒါ ပယုဇ္ဇန္တေ; သပ္ပော သပ္ပော သပ္ပော, ဗုဇ္ဈဿု ဗုဇ္ဈဿု ဗုဇ္ဈဿု, ဘိန္နော ဘိက္ခုသံဃော ဘိန္နော ဘိက္ခုသံဃော.

Agitation (sambhamo) is the swift indication of a cause for alarm. In such a state, a speaker uses as many words as are needed for the meaning to be understood; e.g., Sappo! Sappo! Sappo! (A snake! A snake! A snake!), Bujjhassu! Bujjhassu! Bujjhassu! (Wake up! Wake up! Wake up!), Bhinno bhikkhusaṅgho! Bhinno bhikkhusaṅgho! (The Saṅgha is split! The Saṅgha is split!).

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ဗဟုလံ-.

Variously:

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အယမဓိကာရော အာသတ္ထပရိသမတ္တိယာ တေန နာတိပ္ပသင်္ဂေါ ဣဋ္ဌသိဒ္ဓိ စ.

This governing rule is for the completion of the treatise; therefore, there is no over-extension, and the desired result is achieved.

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ဣတိ မောဂ္ဂလ္လာနဝျာကရဏေ ဝုတ္တီယံ ပဌမော ကဏ္ဍော.

Thus ends the first chapter of the commentary on Moggallāna's Grammar.

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ဒွေဒွေကာနေကေသု နာမသ္မာ သိယောအံယောနာဘိသနံ သ္မာဟိသနံသ္မိံသု-.

From a noun, in singular and plural respectively, [the endings are applied] two by two: `si, yo; aṃ, yo; nā, bhi; sa, naṃ; smā, hi; sa, naṃ; smiṃ, su`.

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ဧတေသံ ဒွေ ဒွေ ဟောန္တိ ဧကာနေကတ္ထေသု ဝတ္တမာနတော နာမသ္မာ; မုနိ မုနယော, မုနိံ မုနယော, မုနိနာ မုနီဟိ, မုနိဿ မုနီနံ, မုနိသ္မာ မုနီဟိ, မုနိဿ မုနီနံ, မုနိသ္မိံ မုနီသု, ဧဝံ ကုမာရီ ကုမာရိယော, ကညာ ကညာယောတိ; ဧတာနိ သတ္တ ဒုကာနိ သတ္တဝိဘတ္တိယော; ဝိဘာဂေါ ဝိဘတ္တီတိ ကတွာ-ဧတ္ထ သိအမိတီကာရာ ကာရာ ‘‘ကိမံသိသူ‘‘တိ. သံကေတတ္ထာ.

Of these, two forms each occur from a noun, being present in the meanings of one (singular) and many (plural); e.g., muni, munayo; muniṃ, munayo; muninā, munīhi; munissa, munīnaṃ; munismā, munīhi; munissa, munīnaṃ; munismiṃ, munīsu. Similarly, kumārī, kumāriyo; kaññā, kaññāyo. These seven pairs are the seven inflections. Having defined 'division is inflection,' here, according to the rule 'kimaṃsisū,' certain letters are for conventional purposes.

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ကမ္မေ ဒုတိယာ-.

The second case ending is used for the object.

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ကရီယတိ ကတ္တုကြိယာယာဘီသမ္ဗန္ဓီယတီတိ ကမ္မံ, တသ္မိံ ဒုတိယာ ဝိဘတ္တိ ဟောတိ; ကဋံ ကရောတိ, ဩဒနံ ပဝတိ, အာဒိစ္စံ ပဿတိ, ဩဒနော ပစ္စတီတိ-ဩဒနသဒ္ဒတော ကမ္မတာ နပ္ပတီယတေ, ကိံ စရဟိ? အာချာတတော; ကဋံ ကရောတိ ဝိပုလံ ဒဿနီယန္တိ- အတ္ထေဝ ဂုဏ ယုတ္တဿ ကမ္မတာ; ဣစ္ဆိတေ’ပိ ကမ္မတ္တာဝ ဒုတိယာ သိဒ္ဓ; ဂါဝုံ ပယော ဒေါဟတိ, ဂေါမန္တံ ဂါဝံ ယာဝတိ, ဂဝမဝရုန္ဓတိ ဝဇံ, မာဏဝကံ မဂ္ဂံ ပုစ္ဆတိ, ဂေါမန္တံ ဂါဝံ ဘိက္ခတေ, ရုက္ခမဝ စိနာတိ ဖလာနိ, သိဿံ ဓမ္မံ ဗြူတေ, သိဿံ ဓမ္မမနုသာသတိ.

That which is done, that which is connected with the activity of the agent, is called 'kamma' (object); in relation to that, the second case ending occurs. E.g., `kaṭaṃ karoti` (he makes a mat), `odanaṃ pacati` (he cooks rice), `ādiccaṃ passati` (he sees the sun). In `odano paccatīti` (rice is cooked), the state of being an object is not understood from the word 'odana'. From what then? From the verb. In `kaṭaṃ karoti vipulaṃ dassanīyaṃ` (he makes a mat, vast and pleasing), the state of being an object indeed belongs to that which is endowed with a quality. Even when desired, the second case is established due to the state of being an object. E.g., `gāvuṃ payo dohati` (he milks milk from a cow), `gomantaṃ gāvaṃ yācati` (he begs a cow from the cow-owner), `gavaṃ avarundhati vajaṃ` (he confines a cow to a pen), `māṇavakaṃ maggaṃ pucchati` (he asks a student the path), `gomantaṃ gāvaṃ bhikkhate` (he begs a cow from the cow-owner), `rukkhaṃ avacināti phalāni` (he picks fruits from a tree), `sissaṃ dhammaṃ brūte` (he tells the Dhamma to a student), `sissaṃ dhammamanusāsati` (he instructs a student in the Dhamma).

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ဧဝမနိစဆိတေ’ပိ; အဟိံ လင်္ဃယတိ, ဝီသံ ဘက္ခေတိ; ယန္နေ ဝိစ္ဆိတံ နာပိ အနိစ္ဆိတံ တတ္ထာပိ ဒုတီယာ သိဒ္ဓါ; ဂါမံ ဂစ္ဆန္တော ရုက္ခမူလမုပသပ္ပတိ, ပထဝိံ အဓိသေဿတိ, ဂါမမဓိတိဋ္ဌတိ, ရုက္ခ မဇ္ဈာသတေတိ-အဓိသီဌာသာနံ ပယောဂေ’ဓိကရဏေ ကမ္မဝစနိစ္ဆာ.

Similarly, even in the case of the undesired; e.g., `ahiṃ laṅghayati` (he jumps over a snake), `vīsaṃ bhakkheti` (he eats poison). For that which is neither desired nor undesired, even there the second case is established; e.g., `gāmaṃ gacchanto rukkhamūlamupasappati` (going to the village, he approaches the foot of a tree), `pathaviṃ adhisessati` (he lies down on the earth), `gāmamadhitiṭṭhati` (he stands in the village), `rukkhaṃ ajjhāsate` (he sits upon the tree). In the usage of verbs with the prefix `adhi` and the roots `sī`, `ṭhā`, and `ās`, there is a desire to use the accusative case in the sense of the locative.

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ဝတ္တိစ္ဆာတော ဟိ ကာရကာနိ ဟောန္တိ; တံ ယထာ- ဝလာဟကာ ဝိဇ္ဇောတတေ, ဝလာဟကဿ ဝိဇ္ဇောတတေ, ဝလာဟကော ဝိဇ္ဇောတတေ, ဝလာဟကေ ဝိဇ္ဇောတတေ, ဝလာဟကေန ဝိဇ္ဇောတတေတိ.

For the case relations (`kāraka`) arise according to the speaker's intention. For example: `valāhakā vijjotate` (from the cloud it flashes), `valāhakassa vijjotate` (for the cloud it flashes), `valāhako vijjotate` (the cloud flashes), `valāhake vijjotate` (in the cloud it flashes), `valāhakena vijjotate` (by the cloud it flashes).

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ဧဝမဘိနဝိသဿ ဝါ, ဓမ္မမဘိနိဝိသတေ ဓမ္မေ ဝါ, တထာ ဥပနွဇ္ဈာဝသဿာဘောဇနနဝုတ္တိစနဿ; ဂါမမုပဝသတိ, ဂါမ မနုဝသတိ, ပဗ္ဗတမဓိဝသတိ, ဃရမာဝသတိ; အဘောဇနနိဝုတ္တိဝစ နဿာတိ-ကိံ? ဂါမေ ဥပဝသတိ-ဘောဇနနိဝုတ္တိံ ကရောတီတိ အတ္ထော. တပ္ပာနာစာရေ’ပိ ကမ္မတ္တာဝ ဒုတိယာ သိဒ္ဓါ, နဒိမ္ပိဝတိ, ဂါမံ စရတိ; ဧဝံ သစေ မံ နာလပိဿတီတိ-အာဒိသုပိ.

Similarly for `abhinivisate`, one may say `dhammamabhinivisate` (he adheres to the Dhamma) or `dhamme vā` (or `dhamme`). Likewise for the verb `vas` with the prefixes `upa`, `anu`, `adhi`, and `ā`, when it does not mean 'abstaining from food'; e.g., `gāmaṃ upavasati` (he dwells near a village), `gāmaṃ anuvasati` (he dwells along a village), `pabbataṃ adhivasti` (he lives on a mountain), `gharaṃ āvasati` (he dwells in a house). What is meant by 'when it does not mean abstaining from food'? When one says `gāme upavasati`, the meaning is 'he undertakes abstinence from food.' Even in the case of verbs of drinking and wandering, the accusative is established due to object-ness; e.g., `nadiṃ pivati` (he drinks from the river), `gāmaṃ carati` (he wanders through the village). Similarly in such cases as `sace maṃ nālapissati` (if he will not address me), and so on.

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ဝိဟိတာဝ ပဋိယောဂေ ဒုတိယာ, ပဋိဘန္တု တံ စုန္ဒ ဗောဇ္ဈင်္ဂါတိ-တံ ပဋိ ဗောဇ္ဈင်္ဂါ ဘာသန္တူတိ အတ္ထော; ယဒါ တု ဓာတုနာ ယုတ္တော ပတိ တဒါ တေနာယောဂါ သမ္ဗန္ဓေ ဆဋ္ဌီ စ တဿ နပ္ပဋိ ဘာတီတိ? အက္ခေ ဒိဗ္ဗတိ, အက္ခေဟိ ဒိဗ္ဗတိ, အက္ခေသု ဒိဗ္ဗတီတိကမ္မကရဏာဓိကရဏဝစနိစ္ဆာ.

The second case is indeed prescribed in connection with `paṭi`. For example, `paṭibhantu taṃ cunda bojjhaṅgā` (May the factors of enlightenment appear to you, Cunda)—the meaning is `taṃ paṭi bojjhaṅgā bhāsantu` (may the factors of enlightenment shine towards you). But when `paṭi` is joined with a verbal root, then, due to its not being an independent particle, is not the sixth case used in the sense of relation, as in `tassa na paṭibhāti` (it does not occur to him)? With the verb `dibbati` (to gamble), one can say `akkhe dibbati` (he gambles with dice, as object), `akkhehi dibbati` (he gambles by means of dice, as instrument), or `akkhesu dibbati` (he gambles at dice, as location)—this reflects the speaker's wish to express object, instrument, or location.

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ကာလဒ္ဓါနမစ္စန္တသံယောဂေ-.

In the case of continuous connection of time and distance—

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ကြိယာဂုဏဒဗ္ဗေဟိ သာကလ္လေန ကာလဒ္ဓါနံ သမ္ဗန္ဓော အစ္စန္တသံယောဂေ, တသ္မိံ ဝိညာယမာနေ ကာလသဒ္ဒေဟိ အဒ္ဓ သဒ္ဒေဟိ စ ဒုတိယာ ဟောတိ; မာသမဓီတေ, မာသံ ကလျာဏိ. မာသံ ဂုဠဓာနာ, ကောသမဓီတေ, ကောသံ ကုဋိလာ နဒီ, ကောသံ ပဗ္ဗတော; အစ္စန္တသံယေဂေတိ ကိံ? မာသဿ ဒွီဟမဓီတေ; ကောသဿေက ဒေသေ ပဗ္ဗတော; ပုဗ္ဗနှသမယံ နိဝါသေတွာ, ဧကံ သမယံ ဘဂဝါ, ဣမံ ရတ္တိံ စတ္တာရော မဟာရာဇာတိ; ဧဝမာဒိသု ကာလဝါစီဟိ အစ္စန္တသံယေဂတ္တာဝ ဒုတိယာ သိဒ္ဓါ, ဝိဘတ္တိဝိပလ္လာသေန ဝါ ဗဟုလံ ဝိဓာနာ-

Continuous connection (`accantasaṃyoga`) is the complete connection of time and distance with action, quality, or substance. When that is understood, the second case occurs with words denoting time and words denoting distance; e.g., `māsaṃ adhīte` (he studies for a month), `māsaṃ kalyāṇī` (she is beautiful for a month), `māsaṃ guḷadhānā` (sugarcane for a month); `kosaṃ adhīte` (he studies for a league), `kosaṃ kuṭilā nadī` (the river is crooked for a league), `kosaṃ pabbato` (the mountain extends for a league). What is the purpose of specifying 'continuous connection'? [It is to exclude cases like] `māsassa dvīhaṃ adhīte` (he studies for two days of a month) or `kosassekadese pabbato` (the mountain is in one part of a league). In phrases like `pubbanhasamayaṃ nivāsetvā` (having dressed in the forenoon), `ekaṃ samayaṃ bhagavā` (at one time the Blessed One), `imaṃ rattiṃ cattāro mahārājā` (tonight the four great kings), and so on, the second case is established with time-denoting words due to continuous connection, or frequently by the provision of case-inversion.

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ဖလပ္ပတ္တိယံ ကြိယာပရိသမတ္တျပဝဂ္ဂေါ တသ္မိံ ဝိညာယ မာနေ ကာလဒ္ဓါနံ ကြိယာယာစ္စန္တသံယောဂေ တတိယာဘိမတာ သာပိ ကရဏတ္တာဝ သိဒ္ဓါ; မာသေနာနုဝါကော’ဓီတော, ကောသေနာနုဝါ ကော’ဓီတောတိ; အနပဝဂ္ဂေတု အသာဓကတမတ္တာ ကရဏတ္တာဘဝေ ဒုတိယာဝ မာသမဓီတော’နုဝါကော, န စာနေန ဂဟိတောတိ.

Completion of action (`apavagga`) is the attainment of the result. When that is understood, the third case is intended for time and distance in continuous connection with the action; that too is established due to instrumentality. E.g., `māsenānuvāko’dhīto` (the recitation was studied in a month), `kosenānuvāko’dhīto` (the recitation was studied over a league). But where there is no completion, due to not being the most effective means and thus the absence of instrumentality, only the accusative is used: `māsaṃ adhīto anuvāko, na cānena gahito` (the recitation was studied for a month, but not grasped by him).

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ကာရကမဇ္ဈေ ယေ ကာလဒ္ဓါနဝါစိနော တတော သတ္တမီပပဉ္စမိယော အဘိမတာ; အဇ္ဇ ဘုတွာ ဒေဝဒတ္တော ဒွီဟေ ဘုဉ္ဇိဿတိ ဒွီဟာ ဘုဉ္ဇိဿတိ, အတြဋ္ဌော’ယမိဿာသော ကောသေ လက္ခံ ဝိဇ္ဈတိ, ကောသာ လက္ခံ ဝိဇ္ဈတီတိ-တာပီဟ သကသကကာရကဝစနိစ္ဆာယေဝ သိဒ္ဓါ.

Among the factors of action, from words signifying time and distance, the seventh and fifth cases are intended. For example: Devadatta, having eaten today, will eat in two days (`dvīhe`) or after two days (`dvīhā`). Here the meaning is this: an archer shoots at a target at a league's distance (`kose`) or from a league's distance (`kosā`). Here too, these cases are established simply by the desire to express their own respective factor of action.

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ဂတိဗောဓာဟာရသဒ္ဒတ္ထကမ္မကဟဇ္ဇာဒီနံ ပယောဇ္ဇေ-.

In the causative of verbs of motion, understanding, eating, verbs with the meaning of sound, intransitive verbs, and verbs like `bhaj`, etc.—

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ဂမနတ္ထာနံ ဗောဓတ္ထာနံ အာဟာရတ္ထာနံ သဒ္ဒတ္ထာနမကမ္မကာနံ ဘဇ္ဇာဒီနဉ္စ ပယောဇ္ဇေ ကတ္တရိ ဒုတိယာ ဟောတိ, သာမတ္ထိယာ စ ပယောဇကဝျာပါရေန ကမ္မတာဝဿ ဟောတီတိ ပတီယတေ; ဂမ ယတိ မာဏဝကံ ဂါမံ, ယာပယတိ မာဏဝကံ ဂါမံ, ဗောဓယတိ မာဏဝကံ ဓမ္မံ, ဝေဒယတိ မာဏဝကံ ဓမ္မံ, ဘောဇယတိ မာဏဝကမောဒနံ, အာသယတိ မာဏဝကမောဒနံ, အဇ္ဈာပယတိ မာဏဝကံ ဝေဒံ ပါဌယတိ မာဏဝကံ ဝေဒံ, အာသယတိ ဒေဝဒတ္တံ, သာယယတိ ဒေဝ ဒတ္တံ, အညံ ဘဇ္ဇာပေတိ, အညံ ကောဋ္ဋာပေတိ, အဉညံ သန္ထရာပေတိ. ဧတေသမေဝါတိ ကိံ?ပါစယတိ ဩဒနံ ဒေဝဒတ္တေန ယဉညဒတ္တော; ပယေ ပ္ပောတိ ကိံ?ဂစ္ဆတိ ဒေဝဒတ္တော, ယဒါ စရဟိဂမယတိ ဒေဝဒတ္တံ ယည ဒတ္တော, တမပရော ပယောဇယတိ တဒါ ဂမယတိ ဒေဝဒတ္တံ ယညဒတ္တေနေတိ - ဘဝိတဗ္ဗံ ဂမယတိဿာဂမနတ္ထတ္တာ.

In the causative use of verbs of going, understanding, eating, verbs of sound, intransitive verbs, and verbs like `bhaj`, etc., the second case occurs for the agent. And by the force of this rule, it is understood that through the instigator's activity, the original agent becomes an object. For example: `gamayati māṇavakaṃ gāmaṃ` (he makes the youth go to the village), `yāpayati māṇavakaṃ gāmaṃ` (he causes the youth to go to the village); `bodhayati māṇavakaṃ dhammaṃ` (he makes the youth understand the Dhamma), `vedayati māṇavakaṃ dhammaṃ` (he makes the youth experience the Dhamma); `bhojayati māṇavakamodanaṃ` (he feeds the youth rice), `āsayati māṇavakamodanaṃ` (he causes the youth to eat rice); `ajjhāpayati māṇavakaṃ vedaṃ` (he teaches the youth the Veda), `pāṭhayati māṇavakaṃ vedaṃ` (he makes the youth recite the Veda); `āsayati devadattaṃ` (he causes Devadatta to sit), `sāyayati devadattaṃ` (he makes Devadatta lie down); `aññaṃ bhajjāpeti` (he has another broken), `aññaṃ koṭṭāpeti` (he has another pounded), `aññaṃ santharāpeti` (he has another spread). What is the purpose of specifying 'only these'? [In other cases, the instrumental is used, e.g.,] `Yaññadatto pācayati odanaṃ devadattena` (Yaññadatta has rice cooked by Devadatta). What is the purpose of specifying 'in the causative'? [To distinguish from the simple verb, e.g.,] `Gacchati devadatto` (Devadatta goes). When Yaññadatta causes Devadatta to go, and another person instigates Yaññadatta, then the form is `gamayati devadattaṃ yaññadattena` (he causes Yaññadatta to make Devadatta go), because `gamayati` itself is not a verb of motion.

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ဟရာဒီနံ ဝါ-.

Optionally for verbs like `harati`, etc.—

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ဟရာဒီနံ ပယောဇ္ဇေ ကတ္တရိ ဒုတိယာ ဟောတိ ဝါ; ဟာရေတိ ဟာရံ ဒေဝဒတ္တံ ဒေဝဒတ္တေနေတိ ဝါ, အဇ္ဈောဟာရေတိ သတ္တုံ ဒေဝဒတ္တံ ဒေဝဒတ္တေနေတိ ဝါ, ကာရေတိ ဒေဝဒတ္တံ ဒေဝဒတ္တေနေတိ ဝါ, ဒဿယတေ ဇနံ ရာဇာ ဇနေနေတိ ဝါ, အဘိဝါဒယတေ ဂုရုံ ဒေဝဒတ္တံ ဒေဝဒတ္တေနေတိ ဝါ.

In the causative use of verbs like `harati`, etc., the second case for the agent occurs optionally. For example: `hāreti hāraṃ devadattaṃ` or `devadattena` (he has the garland carried by Devadatta); `ajjhohāreti sattuṃ devadattaṃ` or `devadattena` (he has the barley-meal swallowed by Devadatta); `kāreti devadattaṃ` or `devadattena` (he has it done by Devadatta); `rājā dassayate janaṃ` or `janena` (the king shows the people); `abhivādayate guruṃ devadattaṃ` or `devadattena` (he has the teacher saluted by Devadatta).

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န ခါဒါဒီနံ-.

Not for verbs like `khādati`, etc.—

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ခါဒါဒီနံ ပယောဇ္ဇေ ကတ္တရိ ဒုတိယာ န ဟောတိ; ခါဒယတိ ဒေဝဒတ္တေန, အာဒယတိ ဒေဝဒတ္တေန, အဝှာပယတိ ဒေဝဒတ္တေန, သဒ္ဒါယတိ ဒေဝဒတ္တေန, ကန္ဒယတိ ဒေဝဒတ္တေန, နာယယတိ ဒေဝဒတ္တေန.

In the causative use of verbs like `khādati`, the second case does not occur with the agent; for example, `khādayati devadattena` (he has it eaten by Devadatta), `ādayati devadattena` (he has it taken by Devadatta), `avhāpayati devadattena` (he has someone called by Devadatta), `saddāyati devadattena` (he has a sound made by Devadatta), `kandayati devadattena` (he makes Devadatta weep), `nāyayati devadattena` (he has something led by Devadatta).

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ဝဟိဿာနိယန္တုကေ-.()

For `vahati` when there is no controller—

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ဝါဟယတိ ဘာရံ ဒေဝဒတ္တေန; အနိယန္တုကေတိ-ကိံ?ဝါဟယတိ ဂါရံ ဗလိဝဒ္ဒေ.

He has the load carried by Devadatta. What is the purpose of specifying 'when there is no controller'? [When there is a controller, the accusative is used, e.g.,] `Vāhayati sakaṭaṃ balivadde` (He makes the oxen pull the cart).

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ဘက္ခိဿာဟိံသာယံ-.()

For `bhakkheti` in the sense of non-harming—

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ဘက္ခယတိ မောဒကေ ဒေဝဒတ္တေန; အဟိံသာယန္တိ ကိံ? ဘက္ခယတိ ဗလိဝဒ္ဒေ သဿံ.

He has sweets eaten by Devadatta. What is the purpose of specifying 'in the sense of non-harming'? [When harm is implied, the accusative is used, e.g.,] `Bhakkhayati balivadde sassaṃ` (He makes the oxen eat the crops).

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ဓျာဒီဟိ ယုတ္တာ-.

Connected with `dhi`, etc.—

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ဓိအာဒီဟိ ယုတ္တတော ဒုတိယာ ဟောတိ? ဓိရတ္ထုမံ ပူတိကာယံ, အန္တရာ စ ရာဇဂဟံ, အန္တရာ စ နာဠန္ဒံ, သမာဓာနမန္တရေန, မုစလိန္ဒမဘိတော သရမိစ္စာဒိ-ဆဋ္ဌိယာပဝါဒေါ ယံ.

When connected with `dhi` and so on, the second case occurs. For example: `dhiratthu imaṃ pūtikāyaṃ` (Fie on this foul body!), `antarā ca rājagahaṃ antarā ca nāḷandaṃ` (between Rājagaha and Nāḷanda), `samādhānamantarena` (without concentration), `mucalindaṃ abhito saraṃ` (around the Mucalinda lake), and so on. This is an exception to the sixth case.

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လက္ခဏိတ္ထမ္ဘုတဝီစ္ဆာသွဘိနာ-.

With `abhi` in the senses of characteristic, state, and repetition—

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လက္ခဏာဒိသွတ္ထေသွဟိနာ ယုတ္တမှာ ဒုတိယာ ဟောတိ; ရုက္ခ မဘိဝိဇ္ဇေတတေ ဝိဇ္ဇု, သာဓု ဒေဝဒတ္တော မာတရမဘိ, ရုက္ခံ ရုက္ခမဘိတိဋ္ဌတိ.

When connected with `abhi` in the senses of characteristic, etc., the second case occurs. For example: `rukkhaṃ abhivijjotate vijju` (The lightning flashes towards the tree); `sādhu devadatto mātaramabhi` (Devadatta is good towards his mother); `rukkhaṃ rukkhamabhitiṭṭhati` (He stands by tree after tree).

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ပတိပရီဟိ ဘာဂေ စ-.

And with `pati` and `pari` in the sense of a share—

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ပတိပရီဟိ ယုတ္တမှာ လက္ခဏာဒိသု ဘာဂေ ဝတ္ထေ ဒုတိယာ ဟောတိ; ရုက္ခမ္ပတိ ဝိဇ္ဇောတတေ ဝိဇ္ဇု, သာဓု ဒေဝဒတ္တော မာတရံ ပတိ, ရုက္ခံ ရုက္ခံ ပတိ တိဋ္ဌတိ, ယဒေတ္ထ မံ ပတိ သိယာ, ရုက္ခံ ပရိဝိဇ္ဇေတတေ ဝိဇ္ဇု, သာဓု ဒေဝဒတ္တော မာတရံ ပရိ, ရုက္ခံ ရုက္ခံ ပရိ တိဋ္ဌတိ, ယဒေတ္ထ မံ ပရိ သိယာ.

When connected with 'pati' and 'pari' in the sense of a characteristic, etc., and of a portion, the second case is used. For example: The lightning flashes towards the tree; Devadatta is good towards his mother; he stands by tree after tree; whatever portion would be for me in this matter. The lightning flashes around the tree; Devadatta is good with respect to his mother; he stands around tree after tree; whatever portion would be for me in this matter.

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အနုနာ-.

With 'anu'—

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လက္ခဏာဒိသွတ္ထေသွနုနာ ယုတ္တမှာ ဒုတိယာ ဟောတိ; ရုက္ခ မနုဝိဇ္ဇောတတေ ဝိဇ္ဇု, သစ္စကိရိယမနုပဝဿိ; ဟေတု စ လက္ခဏံ ဘဝတိ, သာဓု ဒေဝဒတ္တော မာတရမနု, ရုက္ခံ ရုက္ခမနု တိဋ္ဌတိ, ယဒေတ္ထ မံ အနုသိယာ.

When connected with 'anu' in the sense of a characteristic, etc., the second case is used. For example: The lightning flashes along the tree; it rained in accordance with the act of truth, for cause is also a characteristic; Devadatta is good after his mother; he stands by tree after tree; whatever portion would be for me in this matter.

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သဟတ္ထေ-

In the sense of 'with'—

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သဟတ္ထေ’နုနာ ယုတ္တမှာ ဒုတိယာ ဟောတိ; ပဗ္ဗတမနုတိဋ္ဌတိ.

When connected with 'anu' in the sense of 'with', the second case is used. For example: he stands along the mountain.

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ဟီနေ-

In the sense of inferiority—

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ဟီနတ္ထေ’နုနာ ယုတ္တမှာ ဒုတိယာ ဟောတိ; အနုသာရိပုတ္တံ ပညာဝန္တော.

When connected with 'anu' in the sense of inferiority, the second case is used. For example: The wise are inferior to Sāriputta.

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ပညဝန္တော-မ.

The wise ones.

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ဥပေန-.

With 'upa'—

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ဟိနတ္ထေ ဥပေန ယုတ္တမှာ ဒုတိယာ ဟောတိ; ဥပသာရိပုတ္တ ပညာဝန္တော.

When connected with 'upa' in the sense of inferiority, the second case is used. For example: The wise are inferior to Sāriputta.

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သတ္တမျာဓိကျေ-.

In the sense of excess, the seventh case—

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အာဓိကျတ္ထေ ဥပေန ယုတ္တမှာ သတ္တမီ ဟောတိ; ဥပခါရယံ ဒေါဏော.

When connected with 'upa' in the sense of excess, the seventh case is used. For example: A doṇa is in excess of a khārī.

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သာမိတ္တေ’ဓိနာ-.

With 'adhi' in the sense of lordship—

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သာမိဘာဝတ္ထေ’ဓိနာ ယုတ္တမှာ သတ္တမီ ဟောတိ; အဓိဗြဟ္မဒတ္တေ ပဉ္စာလာ, အဓိပဉ္စာလေသု ဗြဟ္မဒတ္တော.

When connected with 'adhi' in the sense of lordship, the seventh case is used. For example: The Pañcālas are under Brahmadatta; Brahmadatta is lord over the Pañcālas.

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ကတ္တုကရဏေသု တတိယာ-.

The third case for the agent and instrument—

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ကတ္တရိ ကရဏ စ္ैအ ကာရကေ တတိယာ ဟောတိ; ပုရိသေန ကတံ, အသိနာ ဆိန္ဒတိ, ပကတိယာဘိရူပေါ, ဂေါတ္တေန ဂေါတမော’သုမေဓော နာမ နာမေန, ဇာတိယာ သတ္တဝဿိကောတိ-ဘူဓာတုဿ သမ္ဘဝါ ကရဏေ ဧဝ တတိယာ; ဧဝံ သမေန ဓာဝတိ, ဝိသမေန ဓာဝတိ, ဒွိဒေါဏေန ဓညံ ကိဏာတိ, ပဉ္စကေန ပသဝေါ ကိဏာတီတိ.

The third case occurs for the agent and the instrument as a factor of action. For example: done by a man; he cuts with a sword; handsome by nature; Gotama by clan, Asumedha by name, seven years old by birth—in these, because of the connection with the root 'bhū' (to be), the third case is indeed in the sense of instrument. Similarly: he runs evenly, he runs unevenly; he buys grain with two doṇas, he buys cattle with five.

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သဟတ္ထေန-

In the sense of 'with'—

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သဟတ္ထေန ယောဂေ တတိယာ သိယာ; ပုတ္တေန သဟာဂတော, ပုတ္တေန သဒ္ဓိံ အာဂတော? တတိယာပိ ဆဋ္ဌီဝ အပ္ပဓာနေ ဧဝ ဘဝတိ.

When used in the sense of 'with', the third case may occur. For example: he came with his son; he came together with his son. The third case, like the sixth, occurs only with respect to the subordinate element.

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လက္ခဏေ-.

In the sense of a characteristic—

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လက္ခဏေ ဝတ္တမာနတော တတိယာ သိယာ; တိဒဏ္ဍကေန ပရိဗ္ဗာဇကမဒ္ဒက္ခိ, အက္ခိနာ ကာဏော, တေန ဟိ အင်္ဂေန အင်္ဂိနော ဝိကာရော လက္ခီယတေ.

The third case may occur with that which indicates a characteristic. For example: he saw the wandering ascetic by his three staffs; blind in one eye. Indeed, by that limb, the deformity of the possessor of the limb is characterized.

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ဟေတုမှိ-.

In the sense of cause—

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တက္ကိရိယာယောဂ္ဂေ တတိယာ သိယာ; အန္နေန ဝသတိ, ဝိဇ္ဇာယ ယသော.

In the sense of cause, the third case may be used. For example: he lives by means of food; fame by knowledge.

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ပဉ္စမီဏေ ဝါ-.

Or the fifth case in the sense of cause or debt—

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ဣဏေ ဟေတုမှီ ပဉ္စမီ ဟောတိ ဝါ;ဇဠတ္တာ ဗဒ္ဓေါ သတေန ဝါ.

In the sense of cause or debt, the fifth case is used optionally. For example: bound from dullness, or by a hundred.

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ဂုဏေ-

In the sense of a quality—

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ပရာင်္ဂဘုတေ ဟေတုမှိ ပဉ္စမီ ဟောတိ ဝါ; ဇဠတ္တာ ဗဒ္ဓေါ ဇဠတ္တေန ဝါ, ပညာယ မုတ္တော, ဟုတွာ အဘာဝတော’နိစ္စာ, သင်္ခါရ နိရောဓာ ဝိညာဏနိရောဓော.

The fifth case is used optionally for a cause that is a quality of another. For example: bound from dullness (ablative) or by dullness (instrumental); freed by wisdom; impermanent because of non-existence after having existed; from the cessation of formations, there is the cessation of consciousness.

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ဆဋ္ဌီ ဟေတွတ္ထေဟိ-.

The sixth case with words of causal meaning—

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ဟေတွတ္ထဝစီဟိ ယေဂေ ဟေတုမှိ ဆဌီ သိယယာ; ဥဒရဿ ဟေတု, ဥဒရဿ ကာရဏာ.

The sixth case may occur for a cause when connected with words expressing causal meaning. For example: for the sake of the belly, for the reason of the belly.

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သဗ္ဗာဒိတော သဗ္ဗာ-.

From 'sabba' and so on, all cases—

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ဟေတွတ္ထေဟိ ယောဂေ သဗ္ဗာဒီဟိ သဗ္ဗာ ဝိဘတ္တိယော ဟောန္တိ; ကော ဟေတု, ကံ ဟေတုံ, ကေန ဟေတုနာ, တဿ ဟေတုဿ, ကသ္မာ ဟေတုသ္မာ, ကဿ ဟေတုဿ, ကသ္မိံ ဟေတုသ္မိံ; ကိံ ကာရဏံ, ကေန ကာရဏေန; ကိံ နိမိတ္တံ, ကေန နိမိတ္တေန; ကိံ ပယောဇနံ, ကေန ပယောဇနေနေစ္စေဝမာဒိ –ဟေတွတ္ထေဟီတွေဝ-ကေန ကတံ.

When connected with words expressing causal meaning, all cases occur with 'sabba' and so on. For example: what cause? (nominative), what cause? (accusative), by what cause? (instrumental), of that cause (genitive), from what cause? (ablative), of what cause? (genitive), in what cause? (locative); what reason?, by what reason?; what sign?, by what sign?; what purpose?, by what purpose?, and so on. This is only with words of causal meaning; for instance, 'by what was it done?'

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စတုတ္ထိ သမ္ပဒါနေ-.

The fourth case (dative) in the sense of recipient—

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ယဿ သမ္မာ ပဒီယတေ တသ္မိံ စတုတ္ထိ သိယာ; သံဃဿ ဒဒါတိ, အာဓာရဝိစက္ခာယံ သတ္တမီပိ သိယာ, သံဃေ ဒေဟိ.

When something is rightly given to someone, the fourth case (dative) may be used for that person. For example: he gives to the Sangha. In the sense of a receptacle, the seventh case (locative) may also be used. For example: give in the Sangha.

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တာဒတ္ထျေ-.

In the sense of purpose—

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တဿေဒံ တဒတ္ထံ တဒတ္ထဘာဝေ ဇောတနီယေ နာမသ္မာ စတုတ္ထီ သိယာ; သီတဿ ပဋိဃာတာယ, အတ္ထာယ ဟိတာယ ဒေဝမနုဿာနံ, နာလံ ဒါရဘရဏာယ, ယူပါယ ဒါရု, ပါကာယ ဝဇတီတွေဝမာဒိ.

When 'this is for that' (tadattha), or the state of being for that purpose, is to be indicated, the fourth case (dative) may be used with a noun. For example: for warding off cold; for the welfare and benefit of gods and humans; not sufficient for supporting a wife; wood for a sacrificial post; he goes for the purpose of cooking, and so on.

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ကဿ သာဒုံ န ရုစ္စတိ, မာ အာယသ္မန္တာနမ္ပိ သံဃဘေဒေါ ရုစ္စတ္ထ, ခမတိ သံဃဿ, ဘတ္တမဿ နစ္ဆာဒေတီတိ-ဆဋ္ဌီ သမ္ဗန္ဓ ဝစနိစ္ဆာယံ; န စေဝံ ဝိရောဓော သိယာ သဒိသရူပတ္တာ ဧဝံ ဝိဓေသု စ သမ္ဗန္ဓဿ သဒ္ဒိကာနုမတတ္တာ ကဿ ဝါ တွံ ဓမ္မံ ရောစေသီတိ-အတ္ထမတ္တေ ပဌမာ.

To whom is the taste not pleasing? May schism in the Sangha not be pleasing even to the venerable ones; it is acceptable to the Sangha; the meal does not satisfy him—the sixth case (genitive) is used in the desire to express relation. And there would be no contradiction thus, because of the similarity of form, and because relation is approved by grammarians in such cases. Or, 'Whose Dhamma do you approve?'—the first case (nominative) is used in the mere sense of the meaning.

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ဧဝမညာပိ ဝိညေယျာ ပရတော’ပိ ယထာဂမံ.

Thus other instances should also be understood from what follows, according to tradition.

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ရညော သတံ ဓာရေတိ, ရညော ဆတ္တံ ဓာရေတီတိ သမ္ဗန္ဓေ ဆဋ္ဌီ; ဧဝံ ရညော သိလာဃတေ, ရညော ဟနုတေ, ရညော ဥပ တိဋ္ဌတေ, ရညော သပတေ, ဒေဝါပိ တဿ ပိဟယန္တိ တာဒိနော, တဿ ကုဇ္ဈ မဟာဝီရ, ယဒိတံ တဿ ပကုပ္ပေယျံ, ဒုဘယတိ ဒိသာနံ မေဃော, ယော မိတ္တာနံ န ဒူဟတီ,[ ] ယော အပ္ပဒုဋ္ဌဿ နရဿ ဒုဿတိ, ကျာဟံ အယျာနံ အပရဇ္ဈာမိ, ဣဿယန္တိ သမဏာနံ တိတ္ထိယာ, ဓမ္မေန နယမာနာနံ ကာ ဥသူယ, [ ] ရညော ဘာဂျမာ ရဇ္ဈတိ, ရညော ဘာဂျမိက္ခတေ, တေန ယာစိတော အယာစိတော ဝါ တဿ ဂါဝေါ ပဋိသုဏာတိ, ဂါဝေါ အာသုဏာတိ, ဘဂဝတော ပစ္စဿောသုံ, ဟောတု ပတိဂိဏာတိ, ဟောတွနုဂိဏာတိ, အာရောဝယာမိ ဝေါ, ပတိဝေဒယာမိ ဝေါ, ဓမ္မ တေ ဒေသိဿာမိ, ယထာ နော သတ္ထာ ဝျာကရေယျ, အလံ တေ ဣဓ ဝါသေန, ကိံ တေ ဇဋာဟိ ဒုမ္မေဓ, အရဟတိ မလ္လော မလ္လဿာတိ –ဇီဝိတံ တိဏာယပိ န မညမနောတိ တာဒတ္ထျေ စတုတ္ထိ; တိဏေန ယော အတ္ထော တဒတ္ထာယပီတိ အတ္ထော;

He owes the king a hundred; he holds an umbrella for the king—the sixth case (genitive) in the sense of relation. Similarly: he praises the king; he conceals from the king; he attends upon the king; he curses the king; even the gods envy such a one; O great hero, be angry with him; if indeed I were to be angry with him; the cloud is hostile to both directions; who does not harm friends; who harms a blameless person; how have I offended the noble ones?; the sectarians envy the ascetics; what envy is there for those who are led by the Dhamma?; one desires the king's fortune; he observes the king's fortune; whether asked or unasked by him, he promises cows to him; he listens to the cows; they replied to the Blessed One; he accepts 'let it be'; he agrees to 'let it be'; I announce to you; I report to you; I will teach you the Dhamma; as our teacher would explain to us; enough of your dwelling here; what use are your matted locks to you, O fool?; a wrestler is a match for a wrestler—'he does not consider life to be worth even grass'—the fourth case (dative) in the sense of purpose; the meaning is: for the purpose which is served by grass.

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‘‘ယော စ သိတစ ဥဏှစ တိဏာ ဘိယျော န နမညတိ‘‘

And who regards cold and heat as no more than grass.

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တိဏမိဝ ဇီဝိတံ မညမာနောတိ-သဝိသယာဝ ဝိဘတ္တိယော; သဂ္ဂါယ ဂစ္ဆတီတိ-တာဒတ္ထျေ စတုတ္ထိ, ယော ဟိ သဂ္ဂံ ဂစ္ဆတိ တဒတ္ထံ တဿ ဂမနန္တိ–-ကမ္မဝဝနိစ္ဆာယံ တု ဒုတိယာဝ - သဂ္ဂံ ဂစ္ဆတိ; အာယုံ ဘောတော ဟောတု, စိရံ ဇီဝိတံ ဘဒ္ဒံ ကလျာဏံ အတ္ထံ ပယောဇနံ ကုသလံ အနာမယံ ဟိတံ ပထျံ သုခံ သာတံ ဘောတော ဟောတု; သာဓု သမ္မုတိ မေတဿ, ပုတ္တဿာဝိကရေယျ ဂုယှမတ္ထံ, တဿ မေ သက္ကော ပါတုရဟောသိ, တဿ ပဟိဏေယျ, ဘိက္ခူနံ ဒူတံ ပါဟေသိ, ကပ္ပတိ သမဏာနံ အာယောဂေါ, ဧကဿ ဒွိန္နံ တိဏ္ဏံ ဝါ ပဟောတိ, ဥပမံ တေ ကရိဿာမိ, အဉ္ဇလိံ တေ ပဂဏှာမိ, တဿ ဖာသု, လောကဿတ္ထော, နမော တေ ပုရိသာဇည, သောတ္ထိ တဿ, အလံ မလ္လော မလ္လဿ, သမတ္ထော မလ္လော မိလ္လဿ, တဿ ဟိတံ တဿ သုခံ, သွာဂတံ တေ မဟာရာဇာတိ-သဗ္ဗတ္ထ ဆဋ္ဌီ သမ္ဗန္ဓေ.

“Considering life like grass”—these are case endings in their proper sense. “He goes for heaven”—this is the dative case for purpose, for whoever goes to heaven, his going is for that purpose; but in the desire to express the object, it is the accusative case—“he goes to heaven.” “May you have long life, sir; may you have long life, auspiciousness, beneficence, benefit, purpose, skill, freedom from illness, welfare, wholesomeness, pleasantness, and comfort, sir”; “good is the agreement for him”; “he should reveal the secret meaning to his son”; “Sakka appeared to me”; “he should send to him”; “he sent a messenger to the monks”; “exertion is fitting for ascetics”; “it suffices for one, two, or three”; “I will make a simile for you”; “I raise my hands in reverence to you”; “ease for him”; “the welfare of the world”; “homage to you, O noble man”; “well-being to him”; “a wrestler is a match for a wrestler”; “a wrestler is capable against a wrestler”; “his welfare, his happiness”; “welcome to you, great king”—in all these, the genitive case is used in the sense of relation.

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ဧဝံ ဝိဓမညမ္ပေဝံ ဝိညေယယျံ ယထာဂမံ.

In this way, other such instances should be understood according to tradition.

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ပဉ္စမျဝဓိသ္မာ-.

The fifth case (ablative) from a point of departure—

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ပဒတ္ထာဝဓိသ္မာ ပဉ္စမီ ဝိဘတ္တိ ဟောတိ; ဂါမသ္မာ အာဂစ္ဆတိ ဧဝံ စောရသ္မာ ဘာယတိ, စောရသ္မာ ဥတ္တသတိ, စောရသ္မာ တာယတိ စောရသ္မာ ရက္ခတီတိ.

The fifth case ending occurs from a word signifying a point of departure. For example: “he comes from the village.” Similarly: “he fears the thief,” “he is afraid of the thief,” “he protects himself from the thief,” “he guards himself from the thief.”

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သဝေဘာယထ ဒုက္ခဿ, ပမာဒေ ဘယဒဿိဝါ တသန္တိ ဒဏ္ဍဿာတိ,-ဆဋ္ဌိသတ္တမိယော’ပိ ဟောန္တေဝ သမ္ဗန္ဓာဓာရဝဝနိစ္ဆာယံ အဇ္ဈေနာ ပရာဇေတိ, ပဋိပက္ခေ ပရာဇေတီတိ-သဝီသယာဝ ဝိဘတ္တိယော; သစေ ကေဝဋ္ဋဿ ပရဇ္ဇိဿာမီတိ- ဆဋ္ဌီပိ ဟောတိ သမ္ဗန္ဓဝဝနိစ္ဆာယံ, ယဝေဟိ ဂါဝေါ ဝါရေတိ, ပါပါ စိတ္တံ နိဝါရယေ, ကာကေ ရက္ခတိ တဏ္ဍုလာတိ-သဝိသယေဝ ပဉ္စမီ? စိတ္တံ ရက္ခေထ မေဓာဝီတိ-ဒုတိယာဝ ဒိဿတိ ကမ္မတ္ထေ; ဥပဇ္ဈာယာ အန္တရဓာယတိ, ဥပဇ္ဈာယာ အဓီတေ; ကာမတော ဇာယတီ သောကောတိ-သဝိသယေဝ ပဉ္စမီ; တတ္ထေမိဆဒ္ဓယော’ပိ ဟောန္တေဝ သဝိသယေ; ဟိမစန္တာ ပဘဝတိ ဂင်္ဂါ, ပါဏာတိပါတာ ဝိရမဿု ခိပ္ပံ, အညော ဒေဝဒတ္တာ, ဘိန္နော ဒေဝဒတ္တာတိ-သမိသယေဝ ပဉ္စမီ; အညော ဒေဝဒတ္တာ, ဘိန္နော ဒေဝဒတ္တာတိ-သဝိသယေဝ ပဉ္စမိ; ဧဝံ အာရာ သော [ ] အာသဝက္ခယာ, ဣတရော ဒေဝဒတ္တာ, ဥဒ္ဓံ ပါဒတလာ, အဓော ကေသမတ္ထကာ, ပုဗ္ဗော ဂါမာ, ပုဗ္ဗေဝ သမ္ဗောဓာ, တတော ပရံ, တတော အပရေန သမယေန, တတုတ္တရိန္တိ, သမ္ဗန္ဓ ဝစနိစ္ဆာယံ ဆဋ္ဌီပိ; ပုရတော ဂါမဿ, ဒက္ခိဏတော ဂါမဿ, ဥပရိ ပဗ္ဗတဿ, ဟေဋ္ဌာ ပါသာဒဿာတိ;ပါသာဒမာရုယှ ပေက္ခတိ, ပါသာဒါ ပေက္ခတိ, အာသနေ ဥပဝိသိတွာ ပေက္ခတိ အာသနာ ပေက္ခတီတိ-အဝဓိ ဝစနိစ္ဆာယံ ပဉ္စမီ; ပုစ္ဆနချာနေသုပိ; ကုတော ဘဝံ, ပါဋလိပုတ္တ သ္မာတိ; တထာ ဒေသကာလမာနေ’ပိ; ပါဋလိပုတ္တသ္မာ ရာဇဂဟံ သတ္တ ယောဇနာနိ သတ္တသု ယောဇနေသူတိ ဝါ; ဧဝမိတော တိဏ္ဏံ မာသာ နမစ္စယေနာတိ; ကိစ္ဆာ လဒ္ဓန္တီ-ဂုဏေ ပဉ္စမီ; ကစ္ဆေန မေ အဓိ ဂတန္တိ ဟေတုမှိ ကရဏေ ဝါ တတိယာ; ဧဝံ ထောကာ မုတ္တော, ထော ကေန မုတ္တောတိ, ထောကံ ဝလတီတိ-ကြိယာဝိသေသနေ ကမ္မနိ ဒုတိယာ; ဒူရန္တိကတ္ထယောဂေ’ပိ သဝိသယေဝ ပဉ္စမီဆဋ္ဌိယော သိယုံ; ဒူရံဂါမသ္မာ, အန္တိကံ ဂါမသ္မာ, ဒူရံ ဂါမဿ, အန္တိကံ ဂါမဿာတိ-ဒူရန္တိ ကတ္ထေ ဟီ တု သဗ္ဗာဝ သဝိသယေ သိယုံ ဗာဓကာဘာဝါ; ဒူရော ဂါမော, အန္တိကော ဂါမောတွေဝမာဒိ; ကေစိ ပနာဟု အသတ္တဝစနေဟေတေဟိ ပါဋိပဒိကတ္ထေ ဒုတိယာတတိယာပဉ္စမီသတ္တမိယော သတ္တဝစနေဟိ တု သဗ္ဗာဝ သဝိသယေတိ; တေ ပနညေဟေဝ ပဋိက္ခိတ္တာ; ဒူရံ မဂ္ဂေါ, အန္တိကံ မဂ္ဂေါတိ- ကြိယာဝိသေသနံ ဘုဓာတုဿ ဂမ္မ မာနတ္တာ; သုဒ္ဓေါ လောဘနီယေဟိ ဓမ္မေဟိ, ပရိမုတ္တော ဒုက္ခသ္မာ, ဝိဝိစ္စေဝ ကာမေဟိ, ဂမ္ဘီရတော စ ပုထုလတော စ ယောဇနံ, အာယာမေန ယောဇနံ, တတောပ္ပဘုတိ, ယတော သရာမိ အတ္တာနန္တီ-သဝိသယေဝ ဝိဘတ္တိယော.

“You should all fear suffering, seeing danger in heedlessness; they tremble at the rod.” Even the sixth and seventh cases occur in the desire to express relation and location. “He is defeated by study,” “he is defeated with respect to the opponent”—these are case endings in their proper sense. If one thinks, “I will be defeated by the fisherman,” the sixth case also occurs in the desire to express relation. “He keeps the cows from the barley,” “one should restrain the mind from evil,” “he guards the rice from crows”—is the fifth case here used in its proper sense? “A wise one should guard the mind”—here the second case appears in the sense of the object. “The preceptor disappears,” “one learns from the preceptor,” “sorrow arises from desire”—here the fifth case is used in its proper sense. In that context, the sixth and other cases also occur in their proper sense. “The Ganges originates from the Himalayas,” “quickly abstain from taking life,” “different from Devadatta,” “separated from Devadatta”—here the fifth case is used in its proper sense. Similarly: “he is far from the destruction of the taints,” “other than Devadatta,” “upward from the sole of the foot,” “downward from the top of the head,” “east of the village,” “before awakening,” “after that,” “after a further time,” “from that point onward”—in the desire to express relation, the sixth case also occurs. “In front of the village,” “to the south of the village,” “above the mountain,” “below the palace.” “Having ascended the palace, one looks,” “one looks from the palace,” “having sat on the seat, one looks,” “one looks from the seat”—here the fifth case is used in the desire to express a limit. In questions and answers also: “From where, sir?” “From Pāṭaliputta.” Similarly in indicating space and time: “From Pāṭaliputta to Rājagaha is seven yojanas,” or “at seven yojanas.” Likewise, “after the passing of three months from now.” “‘Obtained with difficulty’—the fifth case in the sense of quality. ‘By me it was obtained with difficulty’—the third case in the sense of cause or instrument. Similarly, “freed from a little,” “freed by a little.” “He turns a little”—the second case as an adverbial accusative modifying the action. In connection with words meaning distance and proximity, the fifth and sixth cases may also be used in their proper senses: “far from the village,” “near the village,” “far from the village,” “near the village.” Indeed, with words meaning distance and proximity, all cases may occur in their proper senses, as there is no counter-rule: “the village is far,” “the village is near,” and so on. But some say that with these words, when they do not qualify a noun, the second, third, fifth, and seventh cases are used in the sense of the bare stem, but when they do qualify a noun, all cases are used in their proper senses. However, they have been refuted by others. “The path is far,” “the path is near”—here it is an adverbial modification because the verb ‘to be’ is understood. “Pure from things to be coveted,” “liberated from suffering,” “secluded from sensual pleasures,” “a yojana in depth and breadth,” “a yojana in length,” “from that time onward,” “since I remember myself”—here the case endings are used in their proper senses.

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အပပရီဟိ ဝဇ္ဇနေ-.

With ‘apa’ and ‘pari’ in the sense of exclusion—

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ဝဇ္ဇနေ ဝတ္တမာနေဟိ အပပရီဟိ ယောဂေ ပဉ္စမီ ဟောတိ; အပသာလာယ အာယန္တိ ဝါဏိဇာ, ပရိသာလာယ အာယန္တိ ဝါဏိဇာ, သာလံ ဝဇ္ဇေတွာတိ အတ္ထော; ဝဇ္ဇနေတိ ကိံ? ရုက္ခံ ပရိဝိဇ္ဇောတတေ ဝိဇ္ဇု, အာပါဋလိပုတ္တသ္မာ ဝဿိ ဒေဝေါတိ-မရိယာဒါဘိဝိဓိမှိယေဝ ပဉ္စမ, ဝိနာ ပါဋလပုတ္တေန သဟ ဝေတိ-ဝိသေသော; ဧဝံ ယာဝ ပါဋလိပုတ္တသ္မ ဝဿိ ဒေဝေါတိ.

In connection with ‘apa’ and ‘pari’ used in the sense of exclusion, the fifth case occurs. For example: “merchants come, avoiding the hall,” “merchants come, avoiding the hall,” the meaning of which is “excluding the hall.” Why the specification ‘in the sense of exclusion’? “Lightning flashes around the tree.” “It rained up to Pāṭaliputta”—here the fifth case is in the sense of a limit (exclusive) or of inclusion. The distinction is whether it is without Pāṭaliputta or with Pāṭaliputta. Similarly, “it rained as far as Pāṭaliputta.”

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ပဋိနိဓိပဋိဒါနေသု ပတိနာ-.

With ‘pati’ in the sense of substitution and exchange—

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ပဋိနိဓိမှိ ပဋိဒါနေ စ ဝတ္တမာနေန ပတိနာ ယောဂေ နာမသ္မာ ပဉ္စမီ ဝိဘတ္တိ ဟောတိ; ဗုဒ္ဓသ္မာ ပတိ သာရိပုတ္တော, ဃတမဿ တေလသ္မာ ပတိ ဒဒါတိ, ပဋိနိဓိပဋိဒါနေသူတိ-ကိံ? ရုက္ခံ ပတိ ဝိပ္ပောတတေ.

When ‘pati’ is used in the sense of substitution and exchange, the fifth case ending occurs with the noun. For example: “Sāriputta is a substitute for the Buddha,” “he gives him ghee in exchange for oil.” Why the specification ‘in the sense of substitution and exchange’? “It strikes against the tree.”

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ရိတေ ဒုတိယာ စ-

With ‘rite’, and also the second case—

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ရိတေ သဒ္ဒေန ယောဂေ နာမသ္မာ ဒုတိယာ ဟောတိ ပဉ္စမီ စ ရိတေ သဒ္ဓမ္မံ, ရိတေ သဒ္ဓမ္မာ.

When associated with the word ‘rite’, the second case occurs from a noun, and also the fifth: “except the true Dhamma” (rite saddhammaṃ), “except the true Dhamma” (rite saddhammā).

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ဝိနာညတြ တတိယာ စ-.

With ‘vinā’ and ‘aññatra’, also the third case.

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ဝိနာညတြသဒ္ဒေဟိ ယောဂေ နာမသ္မာ တတိယာ စ ဟောတိ, ဒုတိယာပဉ္စမိယော စ; ဝိနာ ဝါတေန, ဝိနာ ဝါတံ, ဝိနာ ဝါတသ္မာ, အညတြ ဧကေန ပိဏ္ဍပါတနီဟာရကေန, အညတြ ဓမ္မံ, အညတြ ဓမ္မာ.

When associated with the words ‘vinā’ and ‘aññatra’, the third case occurs from a noun, and also the second and fifth; “without wind” (vinā vātena), “without wind” (vinā vātaṃ), “without wind” (vinā vātasmā); “apart from one alms-gatherer” (aññatra ekena piṇḍapātanīhārakena); “apart from the Dhamma” (aññatra dhammaṃ), “apart from the Dhamma” (aññatra dhammā).

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ပုထနာနာဟိ-.

With ‘putha’ and ‘nānā’.

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ဧတေဟိ ယောဂေ တတိယာ ဟောတိ ပဉ္စမီ စ; ပုထဂေဝ ဇနေန, ပုထဂေဝ ဇနသ္မာ, ဇနေန နာနာ, ဇသန္မာ နာနာ.

When associated with these, the third case occurs, and also the fifth; “separately from people” (puthageva janena), “separately from people” (puthageva janasmā); “different from people” (janena nānā), “different from people” (janasmā nānā).

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သတ္တမျာဓာရေ-.

The seventh case in the sense of location.

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ကြိယာဓာရဘုတကတ္တုကမ္မာနံ ဓာရဏေန ယော ကြိယာယာဓာရော တသ္မိံ ကာရကေ နာမသ္မာ သတ္တမိ ဟောတိ; ကဋေ နိသီဒတိ, ထာလိယံ ဩဒနံ ပစတိ, အာကာသေ သကုဏာ, တိလေသု တေလံ, ဂင်္ဂါယံ ဝဇော.

The seventh case occurs from a noun when it is the location for an action, supporting either the agent or the object; “he sits on a mat,” “he cooks rice in a pot,” “birds are in the sky,” “oil is in sesame seeds,” “a herd is in the Ganges.”

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နိမိတ္တေ-.

In the sense of cause.

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နိမိတ္တတ္ထေ သတ္တမီ ဟောတိ; အဇိနမှိ ဟညတေ ဒီပိ, မုသာ ဝါဒေ ပါစိတ္တိယံ.

The seventh case occurs in the sense of cause; “a leopard is killed for its hide,” “for false speech, there is a pācittiya offense.”

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ယဗ္ဘာဝေါ ဘာဝလက္ခဏံ-.

When one action is the characteristic of another.

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ယဿ ဘာဝေါ ဘာဝန္တရဿ လက္ခဏံ ဘဝတိ တတော သတ္တမီ ဟောတိ; ဂါဝီသု ဒုယှမာနာသု ဂတော, ဒုဒ္ဓါသု အာဂတော; ဘာဝေါတိ ကိံ? ယော ဇဋာဟိ သ ဘုဉ္ဇတိ; ဘာဝလက္ခဏန္တိ ကိံ;ယော ဘုဇတေ သော ဒေဝဒတ္တော? အကာလေ ဝဿတိ တဿ, ကာလေ တဿ န ဝဿတီတိ-ဝိသယသတ္တမီ.

When the action of one thing is the characteristic of another action, the seventh case is used for the former; “he went when the cows were being milked,” “he came when they had been milked.” Why ‘action’? “He who has matted hair eats.” Why ‘characteristic of an action’? “Is Devadatta the one who eats?” “It rains for him at the wrong time, for him it does not rain at the right time”—this is the locative case of sphere.

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ဆဋ္ဌီ စာနာဒရေ-.

And the sixth case in the sense of disregard.

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ယဿ ဘာဝေါ ဘာဝန္တရဿ လက္ခဏံ ဘဝတိ တတော ဆဋ္ဌီ ဘဝတိ သတ္တမီ စာနာဒရေ ဂမျာနေ.

When the action of one thing is the characteristic of another action, the sixth case is used for the former, and also the seventh, when disregard is implied.

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‘‘အာကောဋယန္တော သော နေတိ သိဝိရာဇဿ ပေက္ခတော;

မစ္စု ဂစ္ဆတိ အာဒါယ ပေက္ခမာနေ မဟာဇနေ.

“Striking, he leads him away while King Sivi looks on; Death takes him away while the great multitude looks on.”

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ဂုန္နံ သာမီတိ-သမ္ဗန္ဓေ ဆဋ္ဌီ, ဂေံသု သာမီတိ ဝိသယသတ္တမီ, ဧဝံ ဂုန္နမိဿရော ဂေါသိဿရော, ဂုန္နံ အဓိပတိ ဂေါသု အဓိပတိ, ဂုန္နံ ဒါယာဒေါ ဂေါသု ဒါယာဒေါ ဂုန္နံ သက္ခိ ဂေါသု သက္ခိ, ဂုန္နံ ပတိဘု ဂေါသုပတိဘု, ဂုန္နံ ပသူတော ဂေါသု ပသူတော, ကုသလာ နစ္စဂီတဿ ကုသလာ နစ္စဂီတေ, အာယုတ္တော ကဋကရဏဿ အာယုတ္တော ကဋကရဏေ, တထာဓာရဝစနိစ္ဆာယံ ပတ္တမီ; ဘိက္ခုသု အဘိဝါဒေန္တိ, မုဒ္ဓနိ စုမ္ဗိတွာ, ဗာဟာသု ဂဟေတွာ, ဟတ္ထေသု ပိဒ္ဓါယ စရန္တိ, ပထေသု ဂစ္ဆန္တိ, ကဒလီသု ဂဇေ ရက္ခန္တီတိ; ဉာဏသ္မိံ ပသန္နောတိဝိသယသတ္တမီ; ဉာဏေန ပသန္နောတိ-ကရဏေ တတိယာ; ဧဝံ ဉာဏသ္မိံ ဥဿုက္ကော ဉာဏေန ဥဿုက္ကောတိ.

“Master of cattle” (gunnaṃ sāmī) is the sixth case in the sense of relation; “master among cattle” (gosu sāmī) is the seventh case in the sense of sphere. Thus: “master of qualities” (gunnaṃ issaro), “master among cattle” (gosu issaro); “lord of qualities” (gunnaṃ adhipati), “lord among cattle” (gosu adhipati); “heir of qualities” (gunnaṃ dāyādo), “heir among cattle” (gosu dāyādo); “witness of qualities” (gunnaṃ sakkhi), “witness among cattle” (gosu sakkhi); “surety for qualities” (gunnaṃ patibhu), “surety among cattle” (gosu patibhu); “descended from qualities” (gunnaṃ pasūto), “intent on cattle” (gosu pasūto). “Skilled in dance and song” (kusalā naccagītassa), “skilled in dance and song” (kusalā naccagīte); “engaged in mat-making” (āyutto kaṭakaraṇassa), “engaged in mat-making” (āyutto kaṭakaraṇe). Similarly, when wishing to express location, the seventh case is used: “they pay homage to the monks,” “having kissed on the head,” “having taken by the arms,” “they walk pressing with their hands,” “they go along the paths,” “they guard the elephants among the plantain trees.” “Pleased with wisdom” (ñāṇasmiṃ pasanno) is the seventh case in the sense of sphere; “pleased by means of wisdom” (ñāṇena pasanno) is the third case in the sense of instrument. Thus: “eager for wisdom” (ñāṇasmiṃ ussukko), “eager by means of wisdom” (ñāṇena ussukko).

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ယတော နိဒ္ဓါရဏံ-.

From which there is specification.

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ဇာတိဂုဏကြိယာဟိ သမုဒါယတေကဒေသဿ ပုထက္ကရဏံ နိဒ္ဓါရဏံ ယတော တံ ကရီယတိ တတော ဆဋ္ဌီသတ္တမိယော ဟောန္တိ; သာလိယော သူကဓညာနံ ပထျတမာ သာလိယော သူကဓညေသု ပထျ တမာ,ကဏ္ဘာ ဂါဝီနံ သမ္ပန္နခီရတမာ ကဏှာ ဂါဝီသု သမ္ပန္န ခီရတမာ, ဂစ္ဆတံ ဓာဝန္တော သီဃတမာ ဂစ္ဆန္တေသု ဓာဝန္တော သီဃတမာ –- သီလမေဝ သုတာ သေယျောတိ-အဝဓိမှိယေဝ ပဉ္စမီ.

Specification is the separation of one part from a whole based on genus, quality, or action; from that whole from which this is done, the sixth and seventh cases occur. “Of awned grains, rice is most beneficial,” “among awned grains, rice is most beneficial.” “Of cows, the black one is most abundant in milk,” “among cows, the black one is most abundant in milk.” “Of those walking, the runner is fastest,” “among those walking, the runner is fastest.” In “Virtue alone is better than learning,” the fifth case is used in the sense of a limit.

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ပဌမာတ္ထမန္တေ -.

The first case in the sense of the mere meaning.

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နာမသ္မာဘိဓေယျမတ္တေ ပဌမာဝိဘတ္တိ ဟောတိ; ရုက္ခော, ဣတ္ထိ, ပုမာ နပုံသကန္တိ-လိင်္ဂမ္ပိ သဒ္ဒေါတ္ထောဝ, တထာ ဒေါဏော, ခါရီ အာဠဟကန္တိ-ပရိမာဏမ္ပိ သဒ္ဒတ္ထောဝ, ဧကော, ဒွေ, ဗဟဝေါတိ-သံချျာပိ သဒ္ဒတ္ထောဝ.

The first case ending occurs from a noun in the sense of the mere denotation; “tree,” “woman,” “man,” and “neuter”—gender is also just the meaning of the word. Likewise, “doṇa,” “khārī,” and “āḷhaka”—measure is also just the meaning of the word. Similarly, “one,” “two,” and “many”—number is also just the meaning of the word.

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အာမန္တဏေ -.

In the sense of addressing.

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ယတော သဒ္ဒေနာဘိမုခီကရဏမာမန္တဏံ တသ္မိံ ဝိသယေ ပဌမာ ဝိဘတ္တိ ဟောတိ; ဘော ပုရိသ, ဘော ဣတ္ထိ, ဘော နပုံသက. ဆဋ္ဌီ သမ္ဗန္ဓေ-.

Addressing is the act of turning someone towards oneself by means of a word; in that sense, the first case ending occurs: “O man,” “O woman,” “O neuter.” The sixth case in the sense of relation.

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ကြိယာကာရကသဉ္ဇာတော အဿေဒမ္ဘာဝဟေတုကော သမ္ဗန္ဓော နာမ တသ္မိံ ဆဋ္ဌီဝိဘတ္တိ ဟောတိ; ရညော ပုရိသော, သရတိ ရဇ္ဇဿာတိ- သမ္ဗန္ဓေ က္ဋ္ဌီ, ရဇဇ္ဇသမ္ဗန္ဓိနိံ သတိံ ကရောတီတိ အတ္ထော; ကမ္မဝစနိစ္ဆာယန္တု ဒုတိယာဝ; သရတိ ရဇ္ဇံ, တထာ ရဇကဿ ဝတ္ထံ ဒဒါတိ, ပဟရတောပိဋ္ဌိံ ဒဒါတိ ပူရတိ ဗာလော ပါပဿ,

Relation is that which arises from an action and its factor but is not itself a primary factor; in that sense, the sixth case ending occurs. For example: 'the king's man' (rañño puriso); in 'he remembers the kingdom' (sarati rajjassa), the sixth case is used for relation, the meaning being 'he produces a memory connected with the kingdom'. However, when the intention is to express the object, the second case is used: 'he remembers the kingdom' (sarati rajjaṃ). Likewise: 'he gives cloth to the washerman' (rajakassa vatthaṃ dadāti), 'he gives his back to one who is striking' (paharato piṭṭhiṃ dadāti), 'the fool is full of evil' (pūrati bālo pāpassa).

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‘‘အမစ္စေ တာတ ဇာနာဟိ ဓီရေ အတ္ထဿ ကောဝိဒေ’’

“Know, dear, the ministers, wise and skilled in purpose.”

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ဒိဝသဿ တိဈတ္တုံ, သကိံ ပက္ခဿ, ပူရံ ဟိရညသုဝဏ္ဏဿ ကုမ္ဘိံ တွေဝမာဒိ.

“Three times a day,” “once a fortnight,” “a pot full of gold and silver,” and so forth.

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ကိတကပ္ပယောဂေ ကတ္တုကမ္မေသု ဗဟုလံ သမ္ဗန္ဓဝစနိစ္ဆာယံ ဆဋ္ဌီ; သာဓု သမ္မတော ဗဟုဇနဿ, သုပ္ပဋိဝိဒ္ဓါ ဗုဒ္ဓါနံ ဓမ္မဓာတု, ဓမ္မဿ ဂုတ္တော မေဓာဝီ, အမတံ တေသံ ပရိဘုတ္တံ, တဿဘဝန္တိ ဝတ္တာရော, အဝိသံဝါဒကော လောကဿ, အလဇ္ဇီနံ နိဿာယ, စတုန္နံ မဟာဘူတာနံဥပါဒါယ ပသာဒေါတွေဝမာဒိ; ကတ္တုကမ္မ ဝစနိစ္ဆာယန္တု တတိယာဒုတိယာယောဝ သဉ္စတ္တော ပိတရာ အဟံ, သရသိ တွံ ဧဝရူပိံ ဝါစာ ဘာသိတာ, ဘဂဝန္တံ ဒဿနာယတ္ထေမာဒိ.

In constructions involving participles, the sixth case is frequently used for the agent and object when the intention is to express a relationship; for example, 'well-regarded by many' (sādhu sammato bahujanassa), 'the Dhamma-element thoroughly penetrated by the Buddhas' (suppaṭividdhā buddhānaṃ dhammadhātu), 'the wise one, a guardian of the Dhamma' (dhammassa gutto medhāvī), 'the deathless is partaken of by them' (amataṃ tesaṃ paribhuttaṃ), 'they are speakers of that' (tassa bhavanti vattāro), 'not deceiving the world' (avisaṃvādako lokassa), 'relying on the shameless' (alajjīnaṃ nissāya), 'clarity derived from the four great elements' (catunnaṃ mahābhūtānaṃ upādāya pasādo), and so on. But when the intention is to express the agent or object directly, the third and second cases are used; for example, 'I was admonished by my father' (sañcatto pitarā ahaṃ), 'Do you remember such a word having been spoken?' (sarasi tvaṃ evarūpiṃ vācaṃ bhāsitā), 'to see the Blessed One' (bhagavantaṃ dassanāya), and so on.

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တုလျတ္ထေန ဝါ တတိယာ-.

With words meaning 'equal', alternatively the third case.

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တုလျတ္ထေန ယောဂေ ဆဋ္ဌီ ဟောတိ တတိယာ ဝါ; တုလျော ပိတု, တုလျော ပိတရာ; သဒိသော ပိတု, သဒိသော ပိတရာ –-ဣဟ ကထံ တတိယယာ န ဟောတိ; အဇ္ဇုနဿ တုလာ နတ္ထိ, ကေသဝဿုပမာ နစေတိနေတေ လျတ္ထာ ကိံ စရဟိ; တုလျာနမောပမ္မတ္ထာ.

In conjunction with words meaning 'equal', the sixth or third case occurs; for example, 'equal to the father' (tulyo pitu), 'equal to the father' (tulyo pitarā); 'similar to the father' (sadiso pitu), 'similar to the father' (sadiso pitarā). Why does the third case not occur here: 'There is no equal to Arjuna' (ajjunassa tulā natthi), 'a simile for Kesava' (kesavassa upamā)? If these do not have the meaning of 'equal', then what do they mean? They have the meaning of the words 'tulya' (equal) and 'upamā' (simile).

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အအတော ယောနံ ဋာဋေ-.

After 'a', the plural ending 'yo' becomes 'ā' and 'e'.

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အကာရန္တတော နာမသ္မာ ယောနံ ဋာဋေ ဟောန္တိ ယထာက္ကမံ ဋကာရာ သဗ္ဗာဒေသတ္ထာ; ဗုဒ္ဓါ, ဗုဒ္ဓေ, အတောတိ-ကိံ? ကညာယော ဣတ္ထိယော, ဝဓုယော –- ဣဓ ကသ္မာ န ဘဝတိ အဂ္ဂယော, အဝိဓာန သာမတ္ထိယာ.

From a noun stem ending in 'a', the plural ending 'yo' becomes 'ā' and 'e' respectively; the letter 'ṭ' indicates a complete substitution. For example: 'buddhā', 'buddhe'. Why 'after a'? To exclude forms like 'maidens' (kaññāyo), 'women' (itthiyo), 'brides' (vadhuyo). Why does this rule not apply in the case of 'aggayo' (from 'aggi')? Because of the power of non-prescription.

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နီနံ ဝါ-.

Or, after stems ending in 'ī'.

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ကာရန္တတော နာမသ္မာ နီနံ ဋာဋေ ဝါ ဟောန္တိ ယထာက္က မံ; ရူပါ, ရူပေ, ရူပါနိ; အတောတ္ထေဝ-အဋ္ဌီနိ.

From a noun stem ending in 'a', for the plural ending `nī`, `ā` and `e` are optional substitutes; for example, `rūpā`, `rūpe`, `rūpāni`. This applies only to stems ending in 'a'; for example, not `aṭṭhīni`.

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သ္မာသ္မိန္နံ-.

Concerning `smā`, `smiṃ`, and `naṃ`.

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အကာရန္တတော နာမသ္မာ သ္မာသ္မိန္နံ ဋာဋေ ဝါ ဟောန္တိ ယထာက္ကမံ; ဗုဒ္ဓါ, ဗုဒ္ဓသ္မာ, ဗုဒ္ဓေ, ဗုဒ္ဓသ္မိံ; အတောတွေဝ-အဂ္ဂီသ္မာ အဂ္ဂိသ္မိံ.

From a noun ending in 'a', for `smā` and `smiṃ`, `ā` and `e` are optional substitutes respectively; for example, `buddhā`, `buddhasmā`, `buddhe`, `buddhasmiṃ`. This applies only to stems ending in 'a'; for example, not `aggīsmā`, `aggismiṃ`.

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သဿာယ စတုတ္ထိယာ-.

For the dative `ssa`, `āya` (is substituted).

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အကာရန္တတော ပရဿ သဿ စတုတ္ထိယာ အာယော ဟောတိ ဝါ; ဗုဒ္ဓါယ, ဗုဒ္ဓဿ, ဘိယျော တာဒတ္ထျေယေဝါယမာယော ဒိဿတေ ကွဝိ ဒေဝညတ္ထ; အတောတွေဝ-ဣသိဿ; စတုတ္ထိယာတိ-ကိံ? ဗုဒ္ဓဿ မုခံ –- အတ္တတ္ထန္တိ အတ္ထသဒ္ဒေန သမာသော; သဗ္ဗာဒိတော’ပိ သ္မာသ္မိံ သာနံ ဋာဋ္ဉာယာ ဟောန္တေဝ. နိရုတ္တိကာရာနုမတတ္တာ ဗုဒ္ဓ ဝစနေ သန္ဒဿနတော ဝ-တတြေဒမုဒါဟရဏံ?-

After a stem ending in 'a', for the dative ending `ssa`, `āya` is an optional substitute; for example, `buddhāya`, `buddhassa`. Furthermore, this `āya` is sometimes seen in the sense of 'for that purpose' (`tādatthiya`), for example, `devaññattha`. This applies only to stems ending in 'a'; for example, not `isissa`. Why specify 'for the dative'? To exclude the genitive, as in `Buddhassa mukhaṃ` (the Buddha's face). `Attatthaṃ` is a compound with the word `attha`, meaning 'for one's own purpose'. Even after the `sabbādi` group, for the endings `smā`, `smiṃ`, and `sa`, the substitutes `ā`, `e`, and `āya` indeed occur. Since this is approved by the etymologists and seen in the speech of the Buddha, what is the example here?

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‘‘အသ္မာ လောကာ ပရမှာ စ ဥဘယာ ဓံသတေ နရော‘‘တျာဟံ မန္တေ ပရတ္ထဒ္ဓေါ; ယာယေဝ ခေါ ပနတ္ထာယ အာဂစ္ဆေယျာထော; တမေဝတ္ထံ သာဓုကံ မနသိ ကရေယျာထောတိ.

"A person is ruined from this world and from the next, from both." Thus I think, being obstinate. "For whatever purpose you may have come, you should attend carefully to that very purpose."

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ဃပတေကသ္မိံ သာဒီနံ ယယာ-.

After `ghapa` stems, in the singular, for `sā` etc., `yā` (is the substitute).

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ဃပတော နာဒီနမေကသ္မိံ ယယာ ဟောန္တိ ယထာက္ကမံ; ကညာယ, ရတ္တိယာ, ဣတ္ထိယာ, ဓေနုယာ, ဝဓုယာ; ဧကသ္မိန္တိကိံ?ကညာဟိ, ရတ္တီဟိ.

After `ghapa` and `nādī` stems, in the singular, `yā` occurs respectively; for example, `kaññāya`, `rattiyā`, `itthiyā`, `dhenuyā`, `vadhuyā`. Why 'in the singular'? To exclude `kaññāhi`, `rattīhi`.

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ဿာ ဝါ တေတိမာမူဟိ-.

Optionally, `ssā` (is substituted) after `ta`, `eta`, `ima`, and `amu`.

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ဃပသညေဟိ တေတိမာမူဟိ နာဒီနမေကသ္မိံ ဿာ ဝါ ဟောတိ; တဿာ ကတံ, တဿာ ဒီယတေ, တဿာ နိဿဋံ, တဿာ ပရိဂ္ဂဟော, တဿာ ပတိဋ္ဌိတံ, တာယ ဝါ; ဧဝံ ဧတိဿာ, ဧတာယ, ဣမိဿာ, ဣမာယ, အမုဿာ, အမုယာ; ဧတေဟီတိ-ကိံ? သဗ္ဗာယ, နာဒီနံတွေဝ-သာ, ဃပတောတွေဝတေန, ဧကသ္မိံတွေစ-တာဟိ, အမူဟိ.

After the `ghapa`-designated pronouns `ta`, `eta`, `ima`, `amu`, and after `nādī` stems, in the singular, `ssā` is an optional substitute; for example, `tassā kataṃ` (done by her), `tassā dīyate` (is given to her), `tassā nissaṭaṃ` (released from her), `tassā pariggaho` (her possession), `tassā patiṭṭhitaṃ` (established in her), or `tāya`. Thus also: `etissā`, `etāya`; `imissā`, `imāya`; `amussā`, `amuyā`. Why specify 'after these'? To exclude `sabbāya`. Why `nādī`? To exclude `sā`. Why `ghapa`? To exclude `tena`. Why 'in the singular'? To exclude `tāhi`, `amūhi`.

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နမှိ နုက ဒွါဒနံ သတ္တရသန္နံ-.

In the case of the ending `naṃ`, `nuka` (is the substitute) for the numbers from two to seventeen.

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ဒွါဒီနံ သတ္တရသန္နံ သံချာနံ နုက ဟောတိ နမှိ ဝိဘတ္တိမှိ; ဒွိန္နံ, စတုန္နံ, ပဉ္စန္နံ, ဧဝံ ယာဝ အဋ္ဌာရသန္နံ; ဥကာရော ဥစ္စာရဏတ္ထော, ကကာရော အန္တာဝယဝတ္ထော, တေနနမှိ န ဒီဃော.

For the numbers from two up to seventeen, `nuka` occurs for the case ending `naṃ`; for example, `dvinnaṃ`, `catunnaṃ`, `pañcannaṃ`, and so on up to `aṭṭhārasannaṃ`. The `u` is for pronunciation, the `k` indicates an element at the end; therefore, the vowel in `naṃ` is not lengthened.

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ဗဟုကတိန္နံ-.

Concerning `bahu` and `kati`.

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နမှိ ဗဟုနော ကတိဿ စ သုကက ဟောတိ? ဗဟုန္နံ, ကတိန္နံ.

For `bahu` and `kati`, `nuka` occurs for the ending `naṃ`; for example, `bahunnaṃ`, `katinnaṃ`.

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ဏ္ဏံဏ္ဏန္နံ တိတောဇ္ဈာ-.

After `ti` and `jha`-designated stems, `ṇṇaṃ` and `ṇṇannaṃ` (are substituted).

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ဈသညာ တိတော နံဝစနဿ ဏ္ဏံဏ္ဏန္နံ ဟောန္တိ; တိဏ္ဏံ, တိဏ္ဏန္နံ, ဈာတိ-ကိံ?တိဿန္နံ.

After `jha`-designated stems and after `ti`, for the ending `naṃ`, `ṇṇaṃ` and `ṇṇannaṃ` occur; for example, `tiṇṇaṃ`, `tiṇṇannaṃ`. Why `jha`? To exclude `tissannaṃ`.

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ဥဘိန္နံ-.

Concerning `ubhinnaṃ`.

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ဥဘာ နံဝစနဿ ဣန္နံ ဟောတိ; ဥဘိန္နံ.

After `ubha`, for the ending `naṃ`, `innaṃ` occurs; for example, `ubhinnaṃ`.

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သုဉ္သဿ-.

Elision of `ssa`.

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နာမသ္မာ သဿ သုဉ ဟောတိ; ဗုဒ္ဓဿ–-ဒွိသကာရပါဌေန သိဒ္ဓေ လာဃဝတ္ထမိဒံ.

After a noun, there is elision of `ssa`; for example, `buddhassa`. This rule is for the sake of brevity, as the form is established by reading the ending with two 's's.

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ဿံဿာဿာယေသွိတရေကညေတိမာနမိ-.

In the cases of `ssaṃ`, `ssā`, and `ssāya`, for `itara`, `eka`, `añña`, `eta`, and `ima`, `i` (is substituted).

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ဿမာဒိသွိတရာဒီနမိ ဟောတိ; ဣတရိဿံ, ဣတရိဿာ, ဧကိဿံ, ဧကိဿာ, အညဿံ, အညဿာ, ဧတိဿံ, ဧတိဿာယ, ဣမိဿံ, ဣမိဿာ, ဣမဿာယ; ဧသွိတိ-ကိံ? ဣတရာယ, ဧသန္တိ-ကိံ? သဗ္ဗဿံ, သဗ္ဗဿာ.

In `ssaṃ` and so forth, for `itara` and so forth, `i` occurs; for example, `itarissaṃ`, `itarissā`, `ekissaṃ`, `ekissā`, `aññassaṃ`, `aññassā`, `etissaṃ`, `etissāya`, `imissaṃ`, `imissā`, `imassāya`. Why 'in these cases'? To exclude `itarāya`. Why 'for these stems'? To exclude `sabbassaṃ`, `sabbassā`.

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တာယ ဝါ -.

Optionally for `tā`.

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ဿမာဒိသု တဿာ ဝါ ဣ ဟောတိ; တိဿံ, တဿံ, တိဿာ, တဿာ, တိဿာယ, တဿာယ; ဿံဿာဿာယေသွိတွေဝ-တာယ.

In `ssaṃ` and so forth, for `tā`, `i` optionally occurs; for example, `tissaṃ`, `tassaṃ`; `tissā`, `tassā`; `tissāya`, `tassāya`. This applies only in the cases of `ssaṃ`, `ssā`, and `ssāya`; otherwise, `tāya`.

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တေတိမာတော ယဿ ဿာယ-.

After `ta`, `eta`, and `ima`, for `ssa`, `ssāya` (is substituted).

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တာဧတာဣမာတော သဿဿာယော ဟောတိ ဝါ; တဿာယ, တာယ, ဧတိဿာယ, ဧတာယ, ဣမိဿာယ, ဣမာယ.

After `tā`, `etā`, and `imā`, for `ssa`, `ssāya` optionally occurs; for example, `tassāya`, `tāya`; `etissāya`, `etāya`; `imissāya`, `imāya`.

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ရတျာဒီဟိ ဋော သ္မိနော-.

After `ratti` and so forth, `ṭo` (is substituted) for `smiṃ`.

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ရတျာဒီဟိ သ္မိနော ဋော ဟောတိ ဝါ; ရတ္တော, ရတ္တိယံ, အာဒေါ, အာဒိသ္မိံ.

After `ratti` and so forth, for `smiṃ`, `ṭo` optionally occurs; for example, `ratto`, `rattiyaṃ`; `ādo`, `ādismiṃ`.

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သုဟိသုဘဿော-.

For `ubha`, in the case of the endings `su` and `hi`.

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ဥဘဿ သုဟိသွော ဟောတိ; ဥဘောသု, ဥဘောဟိ.

For `ubha`, the stem-final vowel becomes `o` before the endings `su` and `hi`; for example, `ubhosu`, `ubhohi`.

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လ္တုပိတာဒီနမာ သိမှိ-.

For stems ending in the suffix '-tu', and for 'pitu' and so forth, 'ā' is substituted in the `si` ending.

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လတုပ္ပစ္စယန္တာနံ ပိတာဒီနဉ္စာ ဟောတိ သိမှိ; ကတ္တာ ပိတာ; ပိတု မာတု ဘာတု ဓီတု ဒုဟိတု ဇာမာတု နတ္တု ဟောတု ပေါတု.

For stems ending in the '-tu' suffix and for 'pitu' and so forth, 'ā' occurs in the `si` ending; for example, `kattā` (agent), `pitā` (father). The stems include `pitu`, `mātu`, `bhātu`, `dhītu`, `duhitu`, `jāmātu`, `nattu`, `hotu`, `potu`.

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ဂေ အ စ-.

In the `ge` ending, `a` is substituted, and also `ā`.

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လတုပိတာဒီနံ အ ဟောတိ ဂေ အာ စ; ဘော ကတ္တ, ဘော ကတ္တာ, ဘော ပိတ, ဘော ပိတာ.

For stems ending in '-tu', and for 'pitu' and so forth, `a` occurs in the `ge` ending, and also `ā`; for example, `bho katta`, `bho kattā`, `bho pita`, `bho pitā`.

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အယူနံ ဝါ ဒီဃော-.

For `a`, `i`, and `u`, there is optional lengthening.

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အ ဣ ဥ ဣစ္စေသံ ဝါ ဒီဃော ဟောတိ ဂေ ပရေ တိလိင်္ဂေ; ဘော ပုရိသာ, ဘော ပုရိသ, ဘော အဂ္ဂီ, ဘော အဂ္ဂိ, ဘော ဘိက္ခူ, ဘော ဘိက္ခူ.

For these, namely `a`, `i`, and `u`, lengthening optionally occurs when the `ge` ending follows, in the three genders; for example, `bho purisā`, `bho purisa`, `bho aggī`, `bho aggi`, `bho bhikkhū`, `bho bhikkhū`.

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ဃဗြဟ္မာဒိတေ-.

After `gha`-stems, and `brahma` and so forth, `e` [is substituted].

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ဃတော ဗြဟ္မာဒိတော စ ဂဿေ ဝါ ဟောတိ; ဟောတိ ကညေ, ဟောတိ ကညာ, ဘော ဗြဟ္မေ, ဘော ဗြဟ္မ, ဘော ကတ္တေ, ဘော ကတ္တ,ဘော ဣသေ, ဘော ဣသိ, ဘော သခေ, ဘော သခ –- သခိ သခီတိ-ဣတ္ထိယံ သိဒ္ဓမေဝ; အာကတိဂဏောယံ; ဧဝမညတြာပိ.

After a `gha`-stem, and after `brahma` and so forth, `e` is optionally substituted for the `ga` vocative ending; for example, `hoti kaññe`, `hoti kaññā`, `bho brahme`, `bho brahma`, `bho katte`, `bho katta`, `bho ise`, `bho isi`, `bho sakhe`, `bho sakha`. The forms `sakhi` and `sakhī` are indeed established in the feminine. This is an `ākatigaṇa` (an open-ended class of words). Likewise elsewhere.

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နာမ္မာဒီဟိ-.

Not after `amma` and so forth.

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အမ္မာဒီဟိ ဂဿေန ဟောတိ; ဘောတိ အမ္မာ; ဘောတိ အန္နာ, ဘောတိ အမ္ဗာ.

After `amma` and so forth, `e` is not substituted for the `ga` vocative ending; for example, `bhoti ammā`, `bhoti annā`, `bhoti ambā`.

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ရဿော ဝါ-.

Optionally, shortening occurs.

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အမ္မာဒီနံ ဂေ ရဿော ဟောတိ ဝါ; ဘောတိ အမ္မ, ဘောတိ အမ္မာ.

For `amma` and so forth, in the `ge` ending, shortening optionally occurs; for example, `bhoti amma`, `bhoti ammā`.

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ဃော ဿံဿာဿာယံတိံသု-.

For a `gha`-stem, [shortening occurs] in the endings `ssaṃ`, `ssā`, `ssāya`, `ṃ`, and `tiṃ`.

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ဿမာဒိသု ဃော ရဿော ဟောတိ; တဿံ, တဿာ, တဿာယ, တံ, သဘတိံ –-ဧသွိတိ-ကိံ? တာယ, သဟာယ.

In the endings `ssaṃ` and so forth, a `gha`-stem is shortened; for example, `tassaṃ`, `tassā`, `tassāya`, `taṃ`, `sabhatiṃ`. Why state 'in these endings'? To exclude forms like `tāya`, `sahāya`.

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ဧကဝစနယောသွဃောနံ-.

For non-`gha` stems, [shortening occurs] in the singular and in the `yo` and `su` endings.

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ဧကဝစနေ ယောသုဝ ဃဩကာရန္တဝဇ္ဇိတာနံ နာမာနံ ရဿောဟောတိ တိလိင်္ဂေ; ဣတ္ထိံ, ဣတ္ထိယာ, ဣတ္ထိယော, ဝဓုံ, ဝဓုယာ, ဝဓုယော; ဒဒ္ဓိံ, ဒဒ္ဓိနာ, ဒဒ္ဓိနော, သယမ္ဘုံ, သယမဘုနာ, သယမဘုဝေါ –- အဃောနန္တိ-ကိံ? ကညာယ, ကညာယော; ဩဂ္ဂဟဏမုတ္တရတ္ထံ.

In the singular, and in the `yo` and `su` endings, shortening occurs in the three genders for nouns, with the exception of `gha`-stems and stems ending in `o`; for example, `itthiṃ`, `itthiyā`, `itthiyo`, `vadhuṃ`, `vadhuyā`, `vadhuyo`; `daddhiṃ`, `daddhinā`, `daddhino`, `sayambhuṃ`, `sayambhunā`, `sayambhuvo`. Why state 'non-`gha` and non-`o`'? To exclude forms like `kaññāya`, `kaññāyo`. The inclusion of `o` is for a subsequent rule.

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ဂေ ဝါ-.

Optionally, in the `ge` ending.

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အဃောနံ ဂေ ဝါ ရဿော ဟောတိ တိလိင်္ဂေ?ဣတ္ထိ, ဣတ္ထိ, ဝဓု, ဝဓု,ဒဒ္ဓိ, ဒဒ္ဓီ, သယမ္ဘု, သယမ္ဘု –- အဃောနံတွေဝ-ဟောတိ ကညာ, ဘော ဂေါ.

For non-`gha` stems, in the `ge` ending, shortening optionally occurs in the three genders; for example, `itthi`, `itthī`, `vadhu`, `vadhū`, `daddhi`, `daddhī`, `sayambhu`, `sayambhū`. This applies only to non-`gha` stems; for example, `hoti kaññā`, `bho go`.

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သိသ္မိံ နာနပုံသကဿ-.

For a non-neuter stem, [shortening does] not [occur] in the `si` ending.

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နပုံသကဝဇ္ဇိတဿ နာမဿ သိသ္မိံ ရဿော န ဟောတိ. ဣတ္ထိ, ဒဒ္ဓီ, ဝဓူ, သယမ္ဘု –-သိသ္မိန္တိ-ကိံ?ဣတ္ထိံ, အနပုံသကဿာတိ-ကိံ. ဒဒ္ဓိ, ကုလံ.

For a noun, excluding the neuter gender, shortening does not occur in the `si` ending; for example, `itthī`, `daddhī`, `vadhū`, `sayambhū`. Why state 'in `si`'? To exclude forms like `itthiṃ`. Why state 'for non-neuter'? To include forms like `daddhi`, `kulaṃ`.

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ဂေါဿာဂသိဟိနံသု ဂါဝဂဝါ-.

For the stem `go`, the substitutes `gāva` and `gava` occur, except in the endings `ga`, `si`, `hi`, and `naṃ`.

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ဂသိဟိနံ စဇ္ဇိတာသု ဝိဘတ္တိသု ဂေါသဒ္ဒဿ ဂါဝဂဝါ ဟောန္တိ; ဂါဝေါ, ဂဝေါ, ဂါဝေန, ဂဝေန, ဂါဝဿ, ဂဝဿ, ဂါဝသ္မာ, ဂဝသ္မာ, ဂါဝေ, ဂဝေ; အဂသိဟိနံသူတိ-ကိံ? ဘော ဂေါ ဂေါ တိဋ္ဌတိ, ဂေါဟိ, ဂေါနံ.

In case endings other than `ga`, `si`, `hi`, and `naṃ`, the substitutes `gāva` and `gava` occur for the word `go`; for example, `gāvo`, `gavo`; `gāvena`, `gavena`; `gāvassa`, `gavassa`; `gāvasmā`, `gavasmā`; `gāve`, `gave`. Why state 'except in `ga`, `si`, `hi`, and `naṃ`'? To show forms like `bho go`, `go tiṭṭhati`, `gohi`, `gonaṃ`.

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သုမှိ ဝါ-.

Optionally, in the `su` ending.

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ဂေါဿ သုမှိ ဂါဝဂဝါ ဟောန္တိ ဝါ; ဂါဝေသု, ဂဝေသု, ဂေါသု.

For the stem `go`, in the `su` ending, the substitutes `gāva` and `gava` optionally occur; for example, `gāvesu`, `gavesu`, `gosu`.

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ဂဝံ သေန-.

With the `sa` ending, `gavaṃ` [is the optional substitute].

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ဂေါဿ သေ ဝါ ဂဝံ ဟောတိ သဟ သေန; ဂဝံ, ဂါဝဿ, ဂဝဿ.

For the stem `go`, `gavaṃ` is optionally substituted, including the `sa` ending; for example, `gavaṃ`, `gāvassa`, `gavassa`.

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ဂုန္နဝ နံနာ-.

With the `naṃ` ending, `gunnaṃ` and `gavaṃ` [are optional substitutes].

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နံဝစနေန သဟ ဂေါဿ ဂုန္နံ ဟောတိ ဂဝဉ္စ ဝါ; ဂုန္နံ, ဂဝံ, ဂေါနံ.

For the stem `go`, together with the `naṃ` ending, `gunnaṃ` and `gavaṃ` are optional substitutes; for example, `gunnaṃ`, `gavaṃ`, `gonaṃ`.

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နာဿာ-.

For the `nā` ending, `ā` [is substituted].

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ဂေါတော နာဿ အာ ဟောတိ ဝါ; ဂါဝါ, ဂဝါ, ဂါဝေန, ဂဝေန.

After the stem `go`, the `nā` ending optionally becomes `ā`; for example, `gāvā`, `gavā`, `gāvena`, `gavena`.

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ဂါဝုမှိ-.

Regarding `gāvu` before the `aṃ` ending.

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အံဝစနေ ဂေါဿ ဂါဝု ဝါ ဟောတိ; ဂါဝုံ, ဂါဝံ, ဂဝံ–-ဂေါဿ ဂေါဏာဒေသော န ကတော သဒ္ဒန္တရတ္တာ.

Before the accusative ending, `gāvu` is an optional substitute for `go`; for example, `gāvuṃ`, `gāvaṃ`, `gavaṃ`. The substitution of `goṇa` for `go` is not made because it is a different word.

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ယံ ပိတော-.

After a `pi`-designated stem, `yaṃ`.

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ပသညီတော အံဝစနဿ ယံ ဝါ ဟောတိ; ဣတ္ထိယံ, ဣတ္ထိံ–-ပိတောတိ-ကိံ?ဒဒ္ဓိံ, ရတ္တိံ.

After a `pi`-designated stem, `yaṃ` is an optional substitute for the accusative ending `aṃ`; for example, `itthiyaṃ`, `itthiṃ`. Why specify `pi`-designated? To exclude forms such as `daddhiṃ`, `rattiṃ`.

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နံ ဈီတော-.

After a `jhi`-designated stem, `naṃ`.

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ဈသညီတော အံဝစနဿ နံ ဝါ ဟောတိ; ဒဒ္ဓိနံ, ဒဒ္ဓိံ–- ကထံ? ဗုဒ္ဓံ အာဒိစ္စဗန္ဓုနန္တိ-ယောဂဝိဘာဂါ; ဈာတိ-ကိံ? ဣတ္ထိံ, ဤတောတိ -ကိံ?အဂ္ဂိံ

After a `jhi`-designated stem, `naṃ` is an optional substitute for the accusative ending `aṃ`; for example, `daddhinaṃ`, `daddhiṃ`. How is the usage in `Buddhaṃ ādiccabandhunaṃ` explained? By splitting the rule. Why specify `jhi`-designated? To exclude `itthiṃ`. Why from a stem ending in `ī`? To exclude `aggiṃ`.

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ယောနံ နောနေ ပုမေ-.

For the ending `yo`, the substitutes are `no` and `ne` in the masculine.

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ဈိတော ယောနံ နောနေ ဝါ ဟောန္တိ ယထာက္ကမံ ပုလ္လိင်္ဂေ, ဒဒ္ဓိနော, ဒဒ္ဓိနေ, ဒဒ္ဓီ–-ဈီတောတွေဝ အဂ္ဂီ; ပုမေတိ-ကိံ?ဒဒ္ဓီနိ, ကုလာနိ.

After a `jhi`-designated stem, `no` and `ne` are optional and respective substitutes for the `yo` ending in the masculine gender; for example, `daddhino`, `daddhine`, `daddhī`. The condition 'after a `jhi`-designated stem' is emphatic; hence `aggī`. Why specify 'in the masculine'? To exclude forms such as `daddhīni`, `kulāni`.

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နော-.

`No` as a substitute.

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ဈိတော ယောနံ နော ဝါ ဟောတိ ပုလ္လိင်္ဂေ; ဒဒ္ဓိနော တိဋ္ဌန္တိ, ဒဒ္ဓိနော ပဿ, ဒဒ္ဓီ ဝါ.

After a `jhi`-designated stem, `no` is an optional substitute for the `yo` ending in the masculine gender; for example, `daddhino tiṭṭhanti` (the curds stand), `daddhino passa` (see the curds), or alternatively `daddhī`.

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သ္မိနော နိ-.

For the ending `smiṃ`, the substitute is `ni`.

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ဈိတော သ္မိံဝစနဿ နိ ဟောတိ ဝါ; ဒဒ္ဓိနီ, ဒဒ္ဓိသ္မိံ, ဈိတော တွေဝ-အဂ္ဂိသ္မိံ.

After a `jhi`-designated stem, `ni` is an optional substitute for the locative ending `smiṃ`; for example, `daddhinī`, `daddhismiṃ`. The condition 'after a `jhi`-designated stem' is emphatic; hence `aggismiṃ`.

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အမ္ဗဝါဒီဟိ-.

From `ambu` and so on.

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အမ္ဗုအာဒီဟိ သ္မိနော နိ ဟောတိ ဝါ; ဖလံ ပတတိ အမ္ဗုနိ,’ပဒုမံ ယထာ ပံသုနိ အာတပေ ကတံ’, ဝါတွေဝ-အမ္ဗုမှ, ပံသုမှိ.

After words of the `ambu`-group, `ni` is an optional substitute for the locative ending `smiṃ`. For example: `phalaṃ patati ambuni` (the fruit falls in the water); `padumaṃ yathā paṃsuni ātape kataṃ` (like a lotus in the dust, placed in the sun). The optionality is emphatic; hence also `ambumhā` and `paṃsumhi`.

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ကမ္မာဒိတော-.

From `kamma` and so on.

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ကမ္မာဒိတော သ္မိနော နိ ဟောတိ ဝါ; ကမ္မနီ, ကမ္မေ; ကမ္မ စမ္မ ဝေသ္မ ဘသ္မ ဗြဟ္မ အတ္တ အာတုမ ဃမ္မ မုဒ္ဓ–-ကမ္မာဒိတောတိ-ကိံ? ဗုဒ္ဓေ.

After words of the `kamma`-group, `ni` is an optional substitute for the locative ending `smiṃ`; for example, `kammanī`, `kamme`. This group includes: `kamma`, `camma`, `vesma`, `bhasma`, `brahma`, `atta`, `ātuma`, `ghamma`, `muddha`. Why specify 'from `kamma` and so on'? To exclude forms such as `Buddhe`.

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နာဿေနော-.

For `nā`, the substitute is `eno`.

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ကမ္မာဒိတော နာဝဝနဿ ဧနော ဝါ ဟောတိ; ကမ္မေန, ကမ္မနာ, စမ္မေန, စမ္မနာ–-ကမ္မာဒိတောတွေဝ-ဗုဒ္ဓေန.

After words of the `kamma`-group, `eno` is an optional substitute for the instrumental ending `nā`; for example, `kammena`, `kammanā`; `cammena`, `cammanā`. This applies only to the `kamma`-group; hence `buddhena`.

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ဈလာ သဿ နော-.

After `jhala`-stems, for `ssa`, `no`.

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ဈလတော သဿ နော ဝါ ဟောတိ; အဂ္ဂိနော, အဂ္ဂိဿ, ဒဒ္ဓိနော ဒဒ္ဓိဿ, ဘိက္ခုနော, ဘိက္ခုဿ, သယမ္ဘုနော, သယမ္ဘုဿ–-ကထံ?’ယော ဝါ သိဿော မဟာမုနေ’တိ.

After a `jhala`-designated stem, `no` is an optional substitute for the genitive ending `ssa`; for example, `aggino`, `aggissa`; `daddhino`, `daddhissa`; `bhikkhuno`, `bhikkhussa`; `sayambhuno`, `sayambhussa`. How so? As in `Yo vā sisso mahāmune ti`.

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ဣတော ကွဝီ သဿ ဋာနုဗန္ဓေတိ -()

Henceforth, `ssa` sometimes has `ṭa` as an indicatory letter.

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ဗြဟ္မာဒိသု ပါဌာ သဿ ဧ ဋာနုဗန္ဓော.

In the `brahma`-group, according to the textual reading, for `ssa` there is the substitute `e` with `ṭa` as an indicatory letter.

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နာ သ္မာဿ-.

For `smā`, the substitute is `nā`.

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ဈလတော သ္မာဿ နာ ဟောတိ ဝါ; အအဂ္ဂိနာ အဂ္ဂိသ္မာ ဒဒ္ဓိနာ, ဒဒ္ဓိသ္မာ, ဘိက္ခုနာ, ဘိက္ခုသ္မာ, သယမ္ဘုနာ, သယမ္ဘုသ္မာ.

After a `jhala`-designated stem, `nā` is an optional substitute for the ablative ending `smā`; for example, `agginā`, `aggismā`; `daddhinā`, `daddhismā`; `bhikkhunā`, `bhikkhusmā`; `sayambhunā`, `sayambhusmā`.

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လာ ယောနံ ဝေါ ပုမေ-.

After a `la`-designated stem, for `yo`, `vo` in the masculine.

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လတော ယောနံ ဝေါ ဟောတိ ဝါ ပလ္လိင်္ဂေ; ဘိက္ခဝေါ, ဘိက္ခူ, သယမ္ဘုဝေါ, သယမ္ဘု–-ပုမေတိ-ကိံ?အာယူနိ.

After a `la`-designated stem (a stem ending in `u`), `vo` is an optional substitute for the plural ending `yo` in the masculine gender; for example, `bhikkhavo`, `bhikkhū`; `sayambhuvo`, `sayambhu`. Why specify 'in the masculine'? To exclude forms such as `āyūni`.

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ဇနတွာဒိတော နော စ-.

From `jantu` and so on, also `no`.

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ဇန္တွာဒိတော ယောနံ နော ဟောတိ ဝေါ စ ဝါ ပုလ္လိင်္ဂေ; ဇန္တုနော, ဇန္တဝေါ, ဇန္တုယော, ဂေါတြဘုနော, ဂေါတြဘုဝေါ, ဂေါတြဘအ, သဟဘုနော, သဟဘုဝေါ, သဟဘု.

After words of the `jantu`-group, `no` and also `vo` are optional substitutes for the plural ending `yo` in the masculine gender; for example, `jantuno`, `jantavo`, `jantuyo`; `gotrabhuno`, `gotrabhuvo`, `gotrabhū`; `sahabhuno`, `sahabhuvo`, `sahabhū`.

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ကုတော-.

After the `ku` suffix.

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ကုပ္ပစ္စယန္တတော ယောနံ နော ဝါ ဟောတိ ပုလ္လိင်္ဂေ; ဝိဒုနော, ဝိဒူ, ဝိညုနော, ဝိည, သဗ္ဗညုနော, သဗ္ဗည.

After words ending in the `ku` suffix, `no` is an optional substitute for the plural ending `yo` in the masculine gender; for example, `viduno`, `vidū`; `viññuno`, `viññū`; `sabbaññuno`, `sabbaññū`.

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လောပေါ’မုသ္မာ-.

Elision after 'amu'.

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အမုသဒ္ဒတော ယောနံ လောပေါဝ ဟောတိ ပုလ္လိင်္ဂေ; အမူ ပုမေတွေဝ-အမုယော,အမူနိ; ဝေါ’ပဝါဒါ’ယံ.

After the word 'amu', the plural ending 'yo' is elided in the masculine gender; (e.g.,) 'amū' in the masculine. (In other genders:) 'amuyo', 'amūni'. This is an exception to the substitution of 'vo'.

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န နော သဿ-.

Not 'no' for 'ssa'.

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အမုသ္မာ သဿ နော န ဟောတိ; အမုဿ, နောတိ-ကိံ? အမုယာ.

After 'amu', the ending 'ssa' does not become 'no'; (e.g.,) 'amussa'. Why the prohibition 'na'? 'Amuyā'.

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ယောလောပနိသု ဒီဃော-.

Lengthening upon the elision of 'yo', as in 'ni'.

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ယောနံ လောပေ နိသုဝ ဒီဃော ဟောတိ; အဋ္ဌိ, အဋ္ဌီနိ; ယောလောပ နိသူတိ-ကိံ? ရတ္တိယော.

When the 'yo' endings are elided, lengthening occurs as in the case of the 'ni' ending; (e.g., the lengthening in) 'aṭṭhīni' from 'aṭṭhi'. Why (the phrase) 'yolopa nisū'? (To exclude cases like) 'Rattiyo'.

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သုနံဟိသု-.

Before 'su', 'naṃ', and 'hi'.

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ဧသု နာမဿ ဒီဃော ဟောတိ; အဂ္ဂီသု, အဂ္ဂီနံ, အဂ္ဂီဟနိ.

Before these (endings), the vowel of the noun is lengthened; (e.g.,) 'aggīsu', 'aggīnaṃ', 'aggīhani'.

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ပဉ္စာဒီနံ စုဒ္ဒသန္နမ-.

Not for the fourteen (numerals) beginning with 'pañca'.

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ပဉ္စာဒီနံ ဝဒ္ဒသန္နံ သုနံဟိသွ ဟောတိ; ပဉ္စသု, ပဉ္စန္နံ, ပဉ္စဟိ, ဆသု, ဆန္န, ဆဟိ; ဧဝံ ယာဝ အဋ္ဌာရသာ.

For the numerals from 'pañca' up to 'aṭṭhārasa', (lengthening does not occur) before 'su', 'naṃ', and 'hi'; (e.g.,) 'pañcasu', 'pañcannaṃ', 'pañcahi'; 'chasu', 'channaṃ', 'chahi'. Thus up to eighteen.

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ယဝါဒေါ န္တုဿ-.

After stems such as '-vant', for '-ntu'.

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ယဝါဒိသု န္တုဿ အ ဟောတိ; ဂုဏဝန္တာ, ဂုဏဝန္တံ, ဂုဏဝန္တေ, ဂုဏဝန္တေန, ဣစ္စာဒိ–-ယွာဒေါတိ-ကိံ? ဂုဏဝါ တိဋ္ဌတိ. အမုဿာ-မ.

For stems such as '-vant', the suffix '-ntu' becomes '-nta'; (e.g.,) 'guṇavantā', 'guṇavantaṃ', 'guṇavante', 'guṇavantena', etc. Why (the specification) 'yvādi'? (To exclude cases like) 'Guṇavā tiṭṭhati'. Amussā-ma.

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န္တဿ စ ဋ ဝံသေ-.

And 'ṭa' for 'nta' in certain contexts.

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အံသေသု န္တပ္ပစ္စယယဿ ဋ ဟောတိ ဝါ န္တုဿ စိ;’ ယံ ယံ ဟိရာဇ ဘဇတိ သတံ ဝါ ယဒိ ဝါ အသံ’’ ကိစ္စာနိ ကုဗ္ဗဿ ကရေယျ ကိစ္စံ’’ဟိမဝံစ ပဗ္ဗတံ’,’သုဇာတိ မန္တော’ပိ အဇာတိမဿ’ ယောဂဝိဘာဂေနာညတြာပိ’စက္ခုမာ အန္ဓိတာ ဟောန္တိ’’ ဝဂ္ဂုမုဒါတီရိယာ ပန ဘိက္ခူ ဝဏ္ဏဝါ ဟောန္တိ.’

In certain cases, 'ṭa' is optionally substituted for the suffix '-nta', and sometimes 'ci' for '-ntu'. (E.g.,) 'yaṃ yaṃ hi rāja bhajati sataṃ vā yadi vā asaṃ'; 'kiccāni kubbassa kareyya kiccaṃ'; 'himavantaṃ ca pabbataṃ'; 'sujātimanto’pi ajātimassa'. By splitting the rule, also elsewhere: 'cakkhumā andhitā honti'; 'vaggumudātīriyā pana bhikkhū vaṇṇavā honti.'

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ယောသုဇ္ဈိဿ ပုမေ-.

Before the 'yo' endings, for stems designated 'jha' and for 'i', in the masculine.

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ဈသညဿ ဣဿ ယောသု ဝါ ဋ ဟောတိ ပုလ္လိင်္ဂေ;အဂ္ဂသော အဂ္ဂီ–-ဈဂ္ဂဟဏံ ကိံ? ဣကာရန္တသမုဒါယဿ ဋော မာ သိယာတိရတ္တိယော; ဣဂ္ဂဟဏံ ကိံ? ဒဏ္ဍိနော; ပုဝေတိ-ကိံ; အဋ္ဌိ.

For a stem designated 'jha' and for 'i', 'ṭa' is optionally substituted before the 'yo' endings in the masculine; (e.g.,) 'aggaso', 'aggī'. Why the inclusion of 'jha'? So that 'ṭa' is not substituted for the entire 'i'-final stem, (as in) 'tirattiyo'. Why the inclusion of 'i'? (To exclude) 'Daṇḍino'. Why (the word) 'pume'? (To exclude) 'aṭṭhi'.

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ဝေဝေါသု လုဿ-.

Before 've' and 'vo', for stems designated 'lu'.

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လသညဿ ဥဿ ဒွေဝေါသု ဋ ဟောတိ; ဘိက္ခဝေ, ဘိက္ခဝေါ, ဝေဝေါသူတိ-ကိံ?စန္တုယော; ဥဂ္ဂဟဏံ ကိံ; သယမ္ဘုဝေါ.

For a stem designated 'la' and for 'u', 'ṭa' is substituted before 've' and 'vo'; (e.g.,) 'bhikkhave', 'bhikkhavo'. Why (the phrase) 'vevosu'? (To exclude) 'Jantuyo'. Why the inclusion of 'u'? (To exclude) 'sayambhuvo'.

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ယောမှိ ဝါ ကွဝိ-.

Before 'yo', optionally and sometimes.

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ယောမှီ ကွစိ လသညဿ ဝါ ဋ ဟောတိ; ဟေတယော,’နန္ဒန္တိ တံ ကုရယော ဒဿနေန အဇ္ဇေဝ တံ ကုရယော ပါပယာတု’ ဝါတိ-ကိံ ဟေတုယော.

Before 'yo', sometimes for a stem designated 'la', 'ṭa' is optionally substituted; (e.g.,) 'hetayo'. 'nandanti taṃ kurayo dassanena ajjeva taṃ kurayo pāpayātu'. Why (the word) 'vā'? (To allow the form) 'hetuyo'.

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ပုမာလပနေ ဝေဝေါ-.

In the masculine vocative, 've' and 'vo'.

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လသညတော ဥတော ယောဿာလပနေ ဝေဝေါ ဟောန္တိ ဝါ ပုလ္လိင်္ဂေ; ဘိက္ခဝေ, ဘိက္ခဝေါ, ဘိက္ခူ–-ပုမေတိ-ကိံ; အာယူနိ; အာလပနေတိ-ကိံ?စန္တုယော တိဋ္ဌန္တိ; လုတာတွေဝ္ै-ဓေနုယော,သယမ္ဘုဝေါ.

After a 'u'-stem designated 'la', the ending 'yo' in the vocative is optionally substituted by 've' and 'vo' in the masculine; (e.g.,) 'bhikkhave', 'bhikkhavo', 'bhikkhū'. Why (the word) 'pume'? (To exclude) 'āyūni'. Why (the word) 'ālapane'? (To exclude a case like) 'Jantuyo tiṭṭhanti'. However, for a stem not designated 'la', (the forms are) 'dhenuyo', 'sayambhuvo'.

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သ္မာဟိသ္မိန္နံ မှာဘိမှိ-.

For 'smā', 'hi', and 'smiṃ', (the substitutions are) 'mhā', 'bhi', and 'mhi'.

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နာမသ္မာ ပရေသံ သ္မာဟိသ္မိန္နံ မှာဘိမှိ ဝါ ဟောန္တိ ယထာ က္ကမံ; ဗုဒ္ဓမှာ, ဗုဒ္ဓသ္မာ, ဗုဒ္ဓေဟိ, ဗုဒ္ဓမှိ, ဗုဒ္ဓသ္မိံ–-ဗဟုလာဓိကာရာပဝါဒဝီသယေ’ပိ; ဒသသဟဿိမှိ ဓာတုယာ.

After a noun, for the endings 'smā', 'hi', and 'smiṃ', the substitutions 'mhā', 'bhi', and 'mhi' optionally occur in sequence; (e.g.,) 'buddhamhā' (or) 'buddhasmā'; 'buddhehi'; 'buddhamhi' (or) 'buddhasmiṃ'. Also by the authority of general application and in the sphere of exceptions; (e.g.,) 'dasasahassimhi dhātuyā'.

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သုဟိသွဿေ-.

Before 'su' and 'hi', 'e' for 'a'.

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အကာရန္တဿ သုဟိသွေ ဟောတိ; ဗုဒ္ဓေသု, ဗုဒ္ဓေဟိ.

For an 'a'-stem, 'e' is substituted before 'su' and 'hi'; (e.g.,) 'buddhesu', 'buddhehi'.

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သဗ္ဗာဒီနံ နမှိ စ-.

For 'sabba' and so on, also before 'naṃ'.

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အကာရန္တာနံ သဗ္ဗာဒီနံ ဧ ဟောတိ နမှိ သုဟိသုစ; သဗ္ဗေသံ သဗ္ဗေသု, သဗ္ဗေဟိ–-သဗ္ဗာဒီနန္တိ-ကိံ?ဗုဒ္ဓါနံ; အဿေတွေဝ အမူသံ.

For 'a'-stems of the 'sabba' group, 'e' is substituted before 'naṃ', 'su', and 'hi'; (e.g.,) 'sabbesaṃ', 'sabbesu', 'sabbehi'. Why (the specification) 'sabbādi'? (To exclude) 'Buddhānaṃ'. However, for the stem 'amu', (the form is) 'amūsaṃ'.

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သဗ္ဗ ကတရ ကတမ ဥဘယ ဣတရ အည အညတရ အညတမ;

Sabba (all), katara (which of two), katama (which of many), ubhaya (both), itara (other), añña (another), aññatara (a certain one), aññatama (some other).

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ပုဗ္ဗပရာပရဒက္ခိဏုတ္တရာဓရာနိ ဝဝတ္ထာယမသညာယံ-().

Pubba (former, east), para (other, beyond), apara (latter, west), dakkhiṇa (right, south), uttara (upper, north), and adhara (lower) when used to denote relative position and not as a proper name.

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ယတျ တ ဧတ ဣမ အမု ကိံ ဧက တုမှ အမှ (ဣစ္စေတေ သဗ္ဗာဒယော )

Ya (which), ta (that), eta (this), ima (this), amu (that), kiṃ (what), eka (one), tumha (you), amha (we) — these are the `sabbādi` group.

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သံသာနံ-.

Saṃ, sānaṃ.

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သဗ္ဗာဒိတော နံဝစနဿ သံသာနံ ဟောန္တိ; သဗ္ဗေသံ, သဗ္ဗေသာနံ.

After the `sabbādi` group, for the ending `naṃ`, `saṃ` and `sānaṃ` are substituted; for example, `sabbesaṃ`, `sabbesānaṃ`.

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ဃပါ သဿ ဿာ ဝါ-.

After a `ghapa` noun, `ssa` optionally becomes `ssā`.

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သဗ္ဗာဒီနံ ဃပတော သဿ ဿာ ဝါ ဟောတိ; သဗ္ဗဿာ, သဗ္ဗာယ, ပဂ္ဂဟဏမုတ္တရတ္ထံ.

For the `sabbādi` group, after a `ghapa` noun, `ssa` optionally becomes `ssā`; for example, `sabbassā`, `sabbāya`. The inclusion is for a subsequent purpose.

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သ္မိနော ဿံ-.

For `smiṃ`, `ssaṃ`.

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သဗ္ဗာဒီနံ ဃပတော သ္မိနော ဿံ ဝါ ဟောတိ; သဗ္ဗဿံ, သဗ္ဗာယ; အမုဿံ, အမုယာ.

For the `sabbādi` group, after a `ghapa` noun, `smiṃ` optionally becomes `ssaṃ`; for example, `sabbassaṃ`, `sabbāya`; `amussaṃ`, `amuyā`.

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ယံ-.

Yaṃ.

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ဃပတော သ္မိနော ယံ ဝါ ဟောတိ; ကညာယံ, ဒညာယ, ရတ္တိယံ, ရတ္တိယာ, ဝဓုယံ, ဝဓုယာ, သဗ္ဗာယံ, သဗ္ဗာယ, အမုယံ, အမုယာ.

After a `ghapa` noun, `smiṃ` optionally becomes `yaṃ`; for example, `kaññāyaṃ`, `kaññāya`; `rattiyaṃ`, `rattiyā`; `vadhuyaṃ`, `vadhuyā`; `sabbāyaṃ`, `sabbāya`; `amuyaṃ`, `amuyā`.

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တိံ သဘာပရိသာယ-.

`Tiṃ` for `sabhā` and `parisā`.

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သဘာပရိသာဟိ သ္မိနော တိံ ဝါ ဟောတိ; သဘတိံ, သဟာယ, ပရိသတိံ, ပရိသာယ.

After `sabhā` and `parisā`, `smiṃ` optionally becomes `tiṃ`; for example, `sabhatiṃ`, `sabhāya`; `parisatiṃ`, `parisāya`.

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ပဒါဒီဟိ သိ-.

After `pada`, etc., `si`.

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ဧဟိ သ္မိနော သိ ဟောတိ ဝါ, ပဒသိ, ပဒသ္မိံ, ဗိလသိ, ဗိလသ္မိံ.

After these (i.e., the `padādi` group), `smiṃ` optionally becomes `si`; for example, `padasi`, `padasmiṃ`; `bilasi`, `bilasmiṃ`.

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နာဿ သာ-.

For `nā`, `sā`.

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ပဒါဒီဟိ နာဿ သာ ဟောတိ ဝါ; ပဒသာ, ပဒေန, ဗိလသာ, ဗိလေန.

After the `padādi` group, `nā` optionally becomes `sā`; for example, `padasā`, `padena`; `bilasā`, `bilena`.

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ကောဓာဒီဟိ-.

After `kodha`, etc.

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ဧဟိ နာဿ သာ ဟောတိ ဝါ; ကောဓသာ, ကောဓေန, အတ္ထသာ, အတ္ထေန.

After these (i.e., the `kodhādi` group), `nā` optionally becomes `sā`; for example, `kodhasā`, `kodhena`; `atthasā`, `atthena`.

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အတေန-.

Atena.

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အကာရန္တတော ပရဿ နာဝဝနဿ ဧနာဒေသော ဟောတိ; ဗုဒ္ဓေန; အတောတိ-ကိံ?အဂ္ဂိနာ.

After a stem ending in `a`, for the instrumental ending `nā`, the substitution `ena` occurs; for example, `buddhena`. Why `ato` (after `a`)? To exclude `Agginā`.

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သိဿော-.

Sisso.

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အကာရန္တတော နာမသ္မာ သိဿ ဩ ဟောတိ; ဗုဒ္ဓေါ; အတော တွေဝ-အဂ္ဂိ.

After a noun ending in `a`, the ending `si` becomes `o`; for example, `buddho`. The specification `ato` (after `a`) is to exclude cases like `aggi`.

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ကွစေ ဝါ-.

`e`, sometimes optionally.

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အကာရန္တတော နာမသ္မာ သိဿ ဧ ဟောတိ ဝါ ကွစိ;’ဝနပ္ပ ဂုမ္ဗေ ယထာ ဖုဿိတဂ္ဂေ’ အပဝါဒဝိသယေ’ပိ ဗဟုလံ ဝိဓာနာ, သုခေ, ဒုက္ခေ–-ဝါတိ-ကိံ? ဝနပ္ပဂုမ္ဗော; ကွစီတိ-ကိံ? ပက္ခေ သဗ္ဗတ္ထ မာ ဟောတု.

After a noun ending in `a`, the ending `si` optionally becomes `e` sometimes; for example, ‘vanappagumbe yathā phussitagge’ (like a forest thicket with blossoming treetops). Due to its wide application, it is also found in the domain of exceptions, for example, `sukhe`, `dukkhe`. Why `vā` (optionally)? To allow for `vanappagumbo`. Why `kvaci` (sometimes)? So that it does not occur everywhere in the case of `pakkha`.

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အံ နပုံသကေ-.

`Aṃ` in the neuter.

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အကာရန္တတော နာမသ္မာ သဿ အံ ဟောတိ နပုံသကလိင်္ဂေ ရူပံ.

After a noun ending in `a`, the ending `si` becomes `aṃ` in the neuter gender; for example, `rūpaṃ`.

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ယောနံ နိ-.

For `yo`, `ni`.

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အကာရန္တတော နာမသ္မာ ယောနံ နိ ဟောတိ နပုံသကေ; သဗ္ဗာနိ, ရူပါနိ –-နိစ္စဝိဓာနေ ဖလမေကစ္စာဒိသဗ္ဗာဒနံ ပဌမာယ.

After a noun ending in `a`, the plural ending `yo` becomes `ni` in the neuter; for example, `sabbāni`, `rūpāni`. The result of this constant rule is the application to the `ekaccādi` and `sabbādi` groups in the nominative.

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ဈလာ ဝါ-.

After `jhala`, optionally.

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ဈလတော ယောနံ နိ ဟောတိ ဝါ နပုံသကေ; အဋ္ဌိနိ, အဋ္ဌီ, အာယူနိ, အာယူ.

After a `jhala` noun, the plural ending `yo` optionally becomes `ni` in the neuter; for example, `aṭṭhini`, `aṭṭhī`; `āyūni`, `āyū`.

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လောပေါ-.

Elision.

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ဈလတော ယောနံ လောပေါ ဟောတိ; အဋ္ဌီ, အာယူ, အဂ္ဂီ, ဘိက္ခူ, ဈလာတွေဝ-အဂ္ဂယော; ပဂေဝ ကသ္မာ န ဟောတိ; အန္တရင်္ဂတ္တာ အာကရဿ.

After `jhala`, etc., the plural ending `yo` is elided. For example: `aṭṭhī`, `āyū`, `aggī`, `bhikkhū`. However, from the `jhala` class, there is indeed the form `aggayo`. Why does this not always occur? Because of the internality of the letter.

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ဇန္တုတွီဃေပေဟိ ဝါ-.

But after `jantu`, words ending in `ī`, and those designated `ghapa`, optionally.

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ဇန္တုဟေတူဟိ ဤကာရန္တေဟိ ဃပသညောဟိဝ ပရေသံ ယောနံ ဝါ လောပေါ ဟောတိ; ဇန္တု ဇန္တုယော, ဟေတု ဟေတုယော, ဒဒ္ဓီ ဒဒ္ဓီယော, ကညာ ကညာယော, ရတ္တီ ရတ္တိယော, ဣတ္ထီ ဣတ္ထိယော, ဒေဏူ ဒေဏုယာ, ဝ္ैဓူ ဝဓုယော.

After `jantu`, `hetu`, words ending in `ī`, and those designated `ghapa`, the elision of the following `yo` occurs optionally. For example: `jantu`, `jantuyo`; `hetu`, `hetuyo`; `daddhī`, `daddhīyo`; `kaññā`, `kaññāyo`; `rattī`, `rattiyo`; `itthī`, `itthiyo`; `dhenu`, `dhenuyo`; `vadhū`, `vadhuyo`.

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ယေပဿိဝဏ္ဏဿ-.

Of the vowel `i` of a stem designated `pa`, before `ya`.

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ပသညဿ ဣဝဏ္ဏဿ လောပေါ ဟောတိ ဝါ ယကာရေ; ရတျော ရတျာ ရတျံ, ပေါက္ခရညော ပေါက္ခရည္ဉာ ပေါက္ခရညံ–-ဝါတွေဝ-ရတ္တိယော; ပဿာတိ-ကိံ?ဒဒ္ဓိယော; ဣဝဏ္ဏဿာတိ-ကိံ? ဓေနုယော ဝဓုယာ; က္ैထံ; အနုညာတော အဟံ မတျာတိ?’ ယေ ပဿာ’တိ-ယောဂဝိဘာဂါ.

Of the vowel `i` of a stem designated `pa`, there is optional elision before the letter `ya`. For example: `ratyo`, `ratyā`, `ratyaṃ`; `pokkharañño`, `pokkharaññā`, `pokkharaññaṃ`. By the word 'optionally' (`vā`), indeed, the form `rattiyo` also exists. Why is `pa` mentioned? To exclude `Daddhiyo`. Why is `ivaṇṇassa` (of the vowel `i`) mentioned? To exclude `Dhenuyo`, `vadhuyā`. How is this applied? For example, in `anuññāto ahaṃ matyāti` (I am permitted by my mother). This is achieved by splitting the rule (`yoga-vibhāga`).

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ဂသီနံ-.

Of `ga` and `sī`.

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နာမသ္မာ ဂသီနံ လောပေါ ဟောတိ ဝိဇ္ဈန္တရာဘာဝေ; ဘော ပုရိသ, အယံ ဒဒ္ဓီ.

After a noun, `ga` and `sī` are elided when there is no intervening letter. For example: `bho purisa` (O man), `ayaṃ daddhī` (this is curd).

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အသံချေဟိ သဗ္ဗာသံ-.

After non-numerals, of all [case endings].

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အဝိဇ္ဇမာနသင်္ချေဟိ ပရာသံ သဗ္ဗာသံ ဝိဘတ္တီနံ လောပေါဟောတိ;ဝ ဝါ ဧဝဧဝံ. ဧတသ္မာယေဝ လိင်္ဂါ [ ] အသင်္ချေဟိ သျာထုပ္ပတ္တျနုမီယတေ.

After words with non-existent number, there is elision of all following case endings. For example: `ca`, `vā`, `eva`, `evaṃ`. From this very sign, the arising of case endings such as `si` after non-numerals is inferred.

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ဧကတ္ထတာယံ-.

When there is a unified meaning.

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ဧကတ္ထီဘာဝေ သဗ္ဗာသံ ဝိဘတ္တီနံ လောပေါ ဟောတိ ဗဟုလံ; ပုတ္တီယတိ, ရာဇပုရိသော, ဝါသိဋ္ဌော–- ကွဝိ န ဟောတိ ဗဟုလံ ဝိဓာနာ; ပရန္တပေါ. ဘဂန္ဒရော, ပရဿပဒံ, အတ္တနောပဒံ, ဂဝမ္ပတိ, ဒေဝါနမ္ပိယတိဿော, အန္တေဝါသီ, ဇနေသုတော, မမတ္တံ, မာမကော.

When there is a unified meaning (i.e., in compounding), the elision of all case endings frequently occurs. For example: `puttīyati`, `rājapuriso`, `vāsiṭṭho`. Sometimes it does not occur, because the rule is an irregular one (`bahulaṃ`). For example: `parantapo`, `bhagandaro`, `parassapadaṃ`, `attanopadaṃ`, `gavampati`, `devānampiyatisso`, `antevāsī`, `janesuto`, `mamattaṃ`, `māmako`.

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ပုဗ္ဗသ္မာမာဒိတော-.

From the preceding, which is not an indeclinable.

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အမာဒေကတ္ထာ ပုဗ္ဗံ ယဒေကတ္ထံ တတော ပရာသံ သဗ္ဗာသံ ဝိဘတ္တီနံ လောပေါ ဟောတိ; အဓိတ္ထီ–-ဣဓ န ဟောတိ ဗဟုလံ ဝိဓာနာ, ယထာပတ္တိယာ, ယယထာပရိသာယ; ပုဗ္ဗသ္မာတိ-ကိံ?ဂါမံ ဂတော.

Of the preceding word in a compound, provided it is not an indeclinable, and of the following words, there is elision of all case endings. For example: `adhitthī`. Here, due to the irregular nature of the rule, it does not occur in cases like `yathāpattiyā` or `yathāparisāya`. Why is `pubbasmā` (from the preceding) mentioned? To exclude phrases like `Gāmaṃ gato` (gone to the village).

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နာတောမပဉ္စမိယာ-.

Not for an `a`-stem, except in the ablative.

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အမာဒေကတ္ထာ ပုဗ္ဗံ ယဒေကတ္ထမကာရန္တံ တတော ပရာသံ သဗ္ဗာသံ ဝိဘတ္တီနံ လောပေါ န ဟောတိ အသ္တု ဘဝတျပဉ္စမျာ; ဥပကုမ္ဘံ, အပဉ္စမိယာတိ-ကိံ? ဥပကုမ္ဘာ အာနယ.

After a compound whose preceding member is not an indeclinable and whose final member is an `a`-stem, the elision of all following case endings does not occur; rather, the ending becomes `am`, except in the ablative. For example: `upakumbhaṃ`. Why is `apañcamiyā` (except in the ablative) mentioned? For cases like `Upakumbhā ānaya` (Bring from near the pot).

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ဝါ တနိယာသတ္တမိနံ-

Optionally, for the instrumental and locative cases.

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အမာဒေကတ္ထာ ပုဗ္ဗံ ယဒေကတ္ထမကာရန္တံ တတော ပရာသံ တတိယာသတ္တမိနံ ဝါ အံ ဟောတိ; ဥပကုမ္ဘေန ကတံ, ဥပကုမ္ဘံ ကတံ, ဥပကုမ္ဘေ နိဓေဟိ, ဥပကုမ္ဘံ နိဓေဟိ.

After a compound whose final member is an `a`-stem, the instrumental and locative case endings are optionally replaced by `aṃ`. For example: `upakumbhena kataṃ` or `upakumbhaṃ kataṃ` (done near the pot); `upakumbhe nidhehi` or `upakumbhaṃ nidhehi` (place near the pot).

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ရာဇဿိ နာမှိ-.

For `rājan`, `i` in the instrumental singular.

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နာမှိ ရာဇဿိ ဝါ ဟောတိ; သဗ္ဗဒတ္တေန ရာဇိနာ; ဝါတွေ ဝရညာ.

In the instrumental singular, `i` optionally replaces the final part of the stem `rājan`. For example: `sabbadattena rājinā` (by King Sabbadatta). By the word 'optionally' (`vā`), indeed, the form `raññā` also exists.

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သုနံဟိသူ-.

In the locative, genitive, and instrumental plural cases.

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ရာဇဿ ဦ ဟောတိ ဝါ သုနံဟိသု; ရာဇူသု ရာဇေသု, ရာဇူနံ ရညံ, ရာဇူဘိ ရာဇေဘိ.

For the stem `rājan`, `ū` is optionally substituted before the endings `su`, `naṃ`, and `hi`. For example: `rājūsu` or `rājesu` (in/among kings); `rājūnaṃ` or `raññaṃ` (of kings); `rājūbhi` or `rājebhi` (by/with kings).

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ဣမဿာနိတ္ထိယံ ဋေ-.

For `ima`, in the non-feminine, `ṭe`.

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ဣမသဒ္ဒဿာနိတ္ထိယံ ဋေ ဟောတိ ဝါ သုနံဟိသု; ဧသု ဣမေသု, ဧသံ ဣမေသံ, ဧဟိ ဣမေဟိ–-အနိတ္ထိယန္တိ-ကိံ? ဣမာသု, ဣမာယံ, ဣမာဟိ.

For the word `ima`, in the non-feminine, the stem is optionally replaced by `e` before the endings `su`, `naṃ`, and `hi`. For example: `esu` or `imesu` (in these); `esaṃ` or `imesaṃ` (of these); `ehi` or `imehi` (by/with these). Why is `anitthiyaṃ` (in the non-feminine) mentioned? To exclude: `imāsu`, `imāyaṃ`, `imāhi`.

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နာမ္ဘနိမိ-.

In the instrumental singular, `an` and `imi`.

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ဣမသဒ္ဒဿာနိတ္ထိယံ နာမှိ အန္ैမိ ဣစ္စာဒေသာ ဟောန္တိ; အနေန, ဣမိနာ; အနိတ္ထိယံတွေဝ-ဣမာယ.

For the word `ima`, in the non-feminine, in the instrumental singular, `an` and `imi` are the substitutes. For example: `anena`, `iminā` (by/with this). The phrase 'in the non-feminine' is used to exclude `imāya`.

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သီမ္ဘနပုံသကဿာယံ-.

In the nominative singular, for the non-neuter, `ayaṃ`.

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ဣမသဒ္ဒဿာနပုံသကဿ အယံ ဟောတိ သိမှိ; အယံ ပုရိသော, အယံ ဣတ္ထီ; အနပုံသကဿာတိ-ကိံ?ဣမံ.

For the word `ima`, in the non-neuter, `ayaṃ` occurs in the nominative singular. For example: `ayaṃ puriso` (this man), `ayaṃ itthī` (this woman). Why is `anapuṃsakassa` (for the non-neuter) mentioned? To exclude `imaṃ`.

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တျတေတာနံ တဿ သော-

For `tya`, `ta`, and `eta`, the `ta` is replaced by `so`.

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တျတေတာနမနပုံသကာနံ တဿ သော ဟောတိ သိမှိ; သျော ပုရိသော, သျာ ဣတ္ထိ; ဧဝံ သော, သာ, ဧသော, ဧသာ –-အနပုံသက ဿေတွ္ैဝ-တျံ, တံ, ဧတံ.

For the non-neuter forms of `tya`, `ta`, and `eta`, the `ta` is replaced by `so` in the nominative singular. For example: `syo puriso` (that man), `syā itthī` (that woman). Similarly: `so`, `sā`; `eso`, `esā`. The phrase 'in the non-neuter' is used to exclude the neuter forms: `tyaṃ`, `taṃ`, `etaṃ`.

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မဿာမုဿ-.

`amussa` for `imassa`.

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အနပုံသကဿာမုဿ မကာရဿ သော ဟောတိ သိမှိ; အသု ပုရိသော, အသု ဣတ္ထိ.

For the letter m of the non-neuter stem amu, so is the substitute when si (nominative singular) follows. Examples: asu puriso (that man), asu itthi (that woman).

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ကေ ဝါ-.

Ke vā—

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အမုဿ မဿ ကေ ဝါ သော ဟောတိ; အသုကော အမုကော, အသုကာ အမုကာ, အသုကံ အမုကံ, အသုကာနိ အမုကာနိ.

For the m of the stem amu, ke or so is optionally the substitute. Examples: asuko, amuko (such a one, so-and-so); asukā, amukā (such a one, so-and-so, feminine); asukaṃ, amukaṃ (such a thing, so-and-so, neuter); asukāni, amukāni (such things, so-and-so, neuter plural).

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တတဿ နော သဗ္ဗာသု-.

For ta, na in all cases—

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တသဒ္ဒဿ တဿ နော ဝါ ဟောတိ သဗ္ဗာသုဝိဘတ္တီသု; နေ, တေ, နာယော, တာယော, နံ, တံ, နာနိ, တာနိ ဣစ္စာဒိ.

For the word ta, the substitute na optionally occurs for ta in all case endings. Examples: ne, te; nāyo, tāyo; naṃ, taṃ; nāni, tāni, and so forth.

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ဋ သသ္မာသ္မိံဿာယယဿံဿာသံမ္ဘာမှိသဝိမဿ စ-.

The substitute ṭa for ima and ta before certain endings—

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သာဒိသွိမဿ တတဿ စ ဋော ဝါ ဟောတိ; အဿ္ैမဿ, အသ္မာ, ဣမသ္မာ, အသ္မိံ ဣမသ္မိံ,အဿာယ ဣမိဿာယ, အဿံ ဣမဿံ, အဿာ ဣမိဿာ, အာသံ ဣမာသံ, အမှာ ဣမမှာ, အမှိ ဣမမှိ; အဿ တဿ, အသ္မာ တသ္မာ, အသ္မိံ တသ္မိံ, အဿာယ တဿာယ, အဿံ တဿံ, အဿာ တဿာ, အာသံ တာသံ, အမှာ တမှာ, အမှိ တမှိ. ဿာယာဒိဂ္ဂဟဏ မာဒေသန္တရေ မာ ဟောတုတီ.

For the stems ima and ta before certain endings, the substitute ṭa optionally occurs. Examples: assa/imassa, asmā/imasmā, asmiṃ/imasmiṃ, assāya/imissāya, assaṃ/imassaṃ, assā/imissā, āsaṃ/imāsaṃ, amhā/imamhā, amhi/imamhi; and also: assa/tassa, asmā/tasmā, asmiṃ/tasmiṃ, assāya/tassāya, assaṃ/tassaṃ, assā/tassā, āsaṃ/tāsaṃ, amhā/tamhā, amhi/tamhi. The inclusion of ssāya and so on is to prevent this rule from applying to other substitutes.

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ဋာ သိဿိသိသ္မာ-.

The substitute ṭā for the si and smā endings of isi—

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ဣသိသ္မာ သိဿ ဋေ ဝါ ဟောတိ;’ ယောနဇ္ဇ ဝိနယေ ကင်္ခံ အတ္ထဓမ္မဝိဒူ ဣသေ’ ဝါတွေဝ-ဣသိ.

After the stem isi, for the suffix si, the substitute ṭe optionally occurs. Example: ‘yo’najja vinaye kaṅkhaṃ atthadhammavidū ise’ (‘The seer, knower of the goal and the Dhamma, who today dispels doubt in the discipline’)—or thus, isi.

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ဒုတိယဿ ယောဿ-.

For the second yo—

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ဣသိသ္မာ ပရဿ ဒုယာယောဿ ဋေ ဝါ ဟောတိ;’ သမဏေ ဗြာဟ္မဏေ ဝန္ဒေ သမ္ပန္နစရဏေ ဣသေ’ ဝါတွေဝ-ဣသယော ပဿ; ဒုတိယဿာတိ-ကိံ?ဣသယော တိဋ္ဌန္တိ.

After the stem isi, for the second yo suffix (accusative plural), the substitute ṭe optionally occurs. Example: ‘samaṇe brāhmaṇe vande sampannacaraṇe ise’ (‘I honor ascetics and brahmins, perfected in conduct, the seers’)—or thus, one sees isayo. Why ‘second’? It does not apply to the nominative plural, as in: Isayo tiṭṭhanti (The seers stand).

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ဧကစ္စာဒိဂတော-.

From ekacca and others—

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အကာရန္တေဟိ ဧကစ္စာဒီဟိ ယောနံ ဋေ ဟောတိ; ဧကစ္စေ တိဋ္ဌန္တိ, ဧကစ္စေ ပဿ–-အတောတိ-ကိံ? ဧကစ္စာယော; ဧဝံ ဧသသ ပဌမ.

After stems ending in a, such as ekacca and others, for the yo suffixes (nominative and accusative plural), the substitute ṭe occurs. Examples: ekacce tiṭṭhanti (some stand), ekacce passa (see some). Why ‘ending in a’? It does not apply to forms like ekaccāyo. This rule also applies to esa and paṭhama.

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န နိဿ ဋာ-.

Not ṭā for ni—

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ဧကစ္စာဒီဟိ ပရဿ နိဿ ဋာ န ဟောတိ; ဧကစ္စာနိ.

After stems such as ekacca and others, the substitution ṭā does not occur for the suffix ni (neuter plural). Example: ekaccāni (some, neuter).

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သဗ္ဗာဒီဟိ ပရဿ နိဿ ဋာ န ဟောတိ; သဗ္ဗာနိ.

After stems such as sabba and others, the substitution ṭā does not occur for the suffix ni (neuter plural). Example: sabbāni (all, neuter).

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ယေယာနမေဋ-.

For yo of sabbādi, e—

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အကာရန္တေဟိ သဗ္ဗာဒီဟိ ယောနမေဋ ဟောတိ; သဗ္ဗေ တိဋ္ဌန္တိ သဗ္ဗေ ပဿ; အတောတွေဝ-သဗ္ဗာယော.

After stems ending in a, such as sabba and others, for the yo suffixes, the substitute e occurs. Examples: sabbe tiṭṭhanti (all stand), sabbe passa (see all). The condition ‘ending in a’ excludes forms like sabbāyo.

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နာညဉ္စ နာမပ္ပဓာနာ-.

And not when they are nouns or are non-principal—

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နာမဘုတေဟိ အပ္ပဓာနေဟိ စ သဗ္ဗာဒီဟိ ယံ ဝုတ္တံ ယံ စညံ သဗ္ဗာဒိကာရိယန္တံ န ဟောတိ; တေ သဗ္ဗာ, တေ ပိယသဗ္ဗာ, တေ အတိ သဗ္ဗာ.

For words of the sabbādi group that have become proper nouns or are non-principal, that which has been stated, and any other grammatical function pertaining to the sabbādi group, does not apply. Examples: te sabbā, te piyasabbā, te atisabbā.

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တတိယတ္ထယောဂေ-.

In connection with the meaning of the third case—

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တတိယတ္ထေန ယောဂေ သဗ္ဗာဒီဟိ ယံ ဝုတ္တံ ယံ စညံ သဗ္ဗာဒိ ကာရိယန္တံ န ဟောတိ; မာသေနပုဗ္ဗာနံ မာသပုဗ္ဗာနံ.

In connection with the meaning of the third case, for words of the sabbādi group, that which has been stated, and any other grammatical function pertaining to the sabbādi group, does not apply. Examples: māsenapubbānaṃ, māsapubbānaṃ (of those prior by a month).

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စတ္ထသမာသေ-.

In a copulative (dvanda) compound—

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စတ္ထသမာသဝိသယေ သဗ္ဗာဒီဟိ ယံ ဝုတ္တံ ယံ စညံ သဗ္ဗာဒိ ကာရိယန္တံ န ဟောတိ; ဒက္ခိဏုတ္တရပုဗ္ဗာနံ–-သမာသေတိ-ကိံ?အမုသဉ္စ တေသဉ္စ ဒေဟိ.

In the context of a copulative (dvanda) compound, for words of the sabbādi group, that which has been stated, and any other grammatical function pertaining to the sabbādi group, does not apply. Example: dakkhiṇuttarapubbānaṃ. Why ‘in a compound’? It does not apply to: Amusañca tesañca dehi (Give to that one and to these).

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ဝေဋ-.

Optionally e—

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စတ္ထသမာသဝိသယေ သဗ္ဗာဒီဟိ ယဿေဋ ဝုတ္တော တဿ ဝါ ဟောတိ; ပုဗ္ဗုတ္တရေ, ပုဗ္ဗုတ္တရာ.

In the context of a copulative (dvanda) compound, the substitution e, which was prescribed for the sabbādi group, occurs optionally. Examples: pubbuttare, pubbuttarā.

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ပုဗ္ဗာဒီဟိ ဇဟိ-

From the six beginning with pubba—

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ဧတေဟိ ပုဗ္ဗာဒီဟိ ဆဟိ သဝိသယေ ဧဋ ဝါ ဟောတိ?ပုဗ္ဗေ ပုဗ္ဗာ, ပရေ ပရာ, အပရေ အပရာ,ဒက္ခိဏေ ဒက္ခိဏာ, ဥတ္တရေ ဥတ္တရာ, အဓရေ အဓရာ–-ဆဟီတိ-ကိံ?ယေ.[ ]

For these six stems beginning with pubba, when used independently, the substitute e optionally occurs. Examples: pubbe, pubbā; pare, parā; apare, aparā; dakkhiṇe, dakkhiṇā; uttare, uttarā; adhare, adharā. Why ‘six’? It does not apply to others, such as ye.

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မနာဒီဟိ သ္မိံသံနာသ္မာနံ သိသောဩသာသာ-.

From mana and others, for certain endings, substitutes such as si, so, o, sā occur—

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မနာဒီဟိ သမီမာဒီနံ သိသောဩသာသာ ဝါ ဟောန္တိ ယထာက္ကံ; မနသိ မနသ္မိံ, မနသော မနဿ, မနော မနံ, မနသာ မနေန, မနသာ မနသ္မာ–-ကထံ? ပုတ္တော ဇာတော အဝေတသော, ဟိတွာ ယာတိ သုမေဓသော; သုဒ္ဓုတ္တရဝါသသာ, ဟေမကပက္ပဏဝါသသေတိ-သကတ္ထေ ဏန္တာ.

After stems of the manādi group, for the suffixes smiṃ, ssa, si (nominative), nā, and smā, the substitutes si, so, o, sā, and sā optionally occur, respectively. Examples: manasi/manasmiṃ (in the mind); manaso/manassa (of the mind); mano/manaṃ (the mind); manasā/manena (by the mind); manasā/manasmā (from the mind). How so? ‘Putto jāto avetaso, hitvā yāti sumedhaso; suddhuttaravāsasā, hemakappaṇavāsasā’ti (‘A son is born, free from craving; the very wise one departs, having renounced; with a clean upper garment, with a garment of golden fabric’). The final note refers to stems ending in the suffix ṇa used in its primary sense.

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မန တမ တပ တေဇ သိရ ဥရ ဝစ ဩဇ ရဇ ယသ ပယ

Mind, darkness, heat, splendor, head, chest, speech, nutritive essence, dust, glory, milk.

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သရဝယယာယဝါသစေတာ ဇလာသယာက္ခယလောဟပဋမနေသု-().

In the words: lake, age, fame, dwelling, mind, reservoir, imperishable, metal, cloth, and mind—

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သတော သဗ္ဘေ-.

Of `sant`, before the `bhi` ending—

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သန္တသဒ္ဒဿ သဗ ဘဝတိ ဘကာရေ; သဗ္ဘိ.

Of the word `sant`, `sabba` is the substitute before the `bha`-ending; for example: `sabbhi` (by/with the good).

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ဘဝတော ဝါ ဟောန္တော ဂယောနာသေ-.

Of `bhavant`, `honta` is optionally substituted before `ga`, `yo`, `nā`, and `se`—

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ဘဝန္တသဒ္ဒဿ ဘောန္တာဒေသော ဝါ ဟောတိ ဂယောနာသေ; ဘောန္တ, ဘဝံ, ဘောန္တော, ဘဝန္တော, ဘောတာ, ဘဝတာ, ဘောတော, ဘဝတော–-ဘော ဣတိ-အာမန္တဏေ နိပါတော’ကုတောနု အာဂစ္ဆထ ဘော တယော ဇနာ’ဧဝံ ဘန္တေတိ-ဘဒ္ဒေတိ-သဒ္ဒန္တရေန သိဒ္ဓံ;ဘဒ္ဒန္တ ဣတိ-ဒဿ ဒွိဘာဝေန.

Of the word `bhavant`, the substitute `bhonta` optionally occurs before the `ga`, `yo`, `nā`, and `se` endings. Examples: `bhonta`, `bhavaṃ`, `bhonto`, `bhavanto`, `bhotā`, `bhavatā`, `bhoto`, `bhavato`. `Bho` is a particle of address, as in: 'Sirs, from where do you three people come?' Thus, `bhante` and `bhaddante` are established by means of other words; `bhaddanta` is by the doubling of the `d`.

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သိဿာဂ္ဂိတော နိ-.

After `aggi`, for the `si` ending, `ni` [is substituted]—

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အဂ္ဂိသ္မာ သိဿ နိ ဟောတိ ဝါ; အဂ္ဂိနီ,အဂ္ဂိ.

After `aggi`, `ni` is optionally substituted for `si` (nominative singular); for example: `agginī`, `aggi` (fire).

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န္တဿံ-.

Of `-nta`, `aṃ` [is substituted]—

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သိမှိ န္တပ္ပစ္စယဿ အံ ဟောတိ ဝါ; ဂစ္ဆံ, ဂစ္ဆန္တော.

In the `si` (nominative singular) ending, `aṃ` is optionally substituted for the `-nta` suffix; for example: `gacchaṃ`, `gacchanto` (going).

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ဘုတော-.

From the root `bhū`—

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ဘုဓာတုတော န္တဿ အံ ဟောတိ သိမှိ နိစ္စံ ပုနဗ္ဗိဓာနာ; ဘဝံ.

From the root `bhū`, `aṃ` is invariably substituted for `-nta` in the `si` ending, due to the restatement of the rule; for example: `bhavaṃ` (being).

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မဟန္တရဟတ္တာနံ ဋာ ဝါ-.

Of `mahant` and `arahant`, `ā` is optionally [substituted]—

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သိမှိ မဟန္တာရဟန္တာနံ န္တဿ ဋာ ဝါ ဟောတိ; မဟာ, မဟံ, အရဟာ, အရဟံ.

In the `si` (nominative singular) ending, `ā` is optionally substituted for the `-nta` of `mahant` and `arahant`; for example: `mahā`, `mahaṃ` (great); `arahā`, `arahaṃ` (arahant).

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န္တုဿ-.

Of `-ntu`—

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သိမှိ န္တုဿဋာ ဟောတိ; ဂုဏဝါ.

In the `si` (nominative singular) ending, `ā` is substituted for `-ntu`; for example: `guṇavā` (virtuous).

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အံငံ နပုံသကေ-.

`Aṃ` and `ṅaṃ` in the neuter—

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န္တုဿ အံငံ ဟောန္တိ သိမှိ နပုံသကေ; ဂုဏဝံ ကုလံ, ဂုဏဉ္စ န္တံ ကုလံ–-နပုံသကေတိ ကိံ? သီလဝါ ဘိက္ခု.

For `-ntu`, `aṃ` and `ṅaṃ` are substituted in the `si` ending in the neuter gender. Examples: `guṇavaṃ kulaṃ` (a virtuous family), `guṇañca ntaṃ kulaṃ`. Why 'in the neuter'? [To exclude cases like:] `Sīlavā bhikkhu` (a virtuous monk).

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ဟိမဝတော ဝါ ဩ-.

Of `himavant`, `o` is optionally [substituted]—

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ဟိမဝတော သိမှိ န္တုဿ ဩ ဝါ ဟောတိ; ဟိမဝန္တော, ဟိမဝါ.

Of `himavant`, `o` is optionally substituted for `-ntu` in the `si` ending; for example: `himavanto`, `himavā` (possessing snow, snowy).

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ရာဇာဒိယုဝါဒိတွာ -.

From those [stems] beginning with `rāja` and `yuva`—

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ရာဇာဒီဟိ ယယုဝါဒီဟိ စ သိဿ အာ ဟောတိ; ရာဇာ, ယယုဝါ–-ရာဇ ဗြဟ္မ သခ အတ္တ အာတုမ.

After those [stems] beginning with `rāja` and `yuva`, `ā` is substituted for `si`; for example: `rājā` (king), `yuvā` (youth). The `rāja` group includes: `rāja`, `brahma`, `sakha`, `atta`, `ātuma`.

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ဓမ္မော ဝါညတ္ထေ-().

For `dhamma`, optionally in other meanings—

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ဒဠှဓမ္မာ; (ဒဠှဓမ္မော) အသ္မာ.

`Daḷhadhammā` (one of firm nature); `(daḷhadhammo)` is the alternative form.

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ဣမော ဘာဝေ-().

For the suffix `-iman` in the sense of an abstract state (`bhāva`)—

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အဏိမာ, လဃိမာ–-ယုဝ သာ သုဝါ မဃဝ ပုမ ဝတ္တဟ.

`Aṇimā` (minuteness), `laghimā` (lightness). The `yuva` group includes: `yuva`, `sā`, `suvā`, `maghavā`, `puma`, `vattaha`.

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ဝါမ္ဘာနဒ္ဓ -.

Optionally, in the `mhi` [ending], `āna` [is substituted]—

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ရာဇာဒီနံ ယုဝါဒီနံ စာနငိ ဟောတိ ဝါမှိ; [ ] ရာဇာနံ, ရာဇံ, ယုဝါနံ, ယုဝံ.

Of those [stems] beginning with `rāja` and `yuva`, `āna` is optionally substituted in the `mhi` ending; for example: `rājānaṃ`, `rājaṃ`; `yuvānaṃ`, `yuvaṃ`.

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ယောနမာနော-.

For `yo`, `āno` [is substituted]—

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ရာဇာဒီဟိ ယုဝါဒီဟိ စ ယောနမာနော ဝါ ဟောတိ; ရာဇာနော, ယုဝါနော–-ဝါတွေဝ-ရာဇာ,ရာဇေ, ယုဝါ, ယုဝေ.

After those [stems] beginning with `rāja` and `yuva`, `āno` is optionally substituted for `yo`; for example: `rājāno`, `yuvāno`. Alternatively: `rājā`, `rāje`; `yuvā`, `yuve`.

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အာယော နော စ သခါ-.

For sakha, āyo and no—

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သခတော ယောနမာယောနော ဟောန္တိ ဝါ အာနော စ; သခါယော, သခိနော, သခါနော?ဝါတွေဝ-သခါ, သခေ.

After sakha, for yo, āyo and āno are optionally substituted. Examples: sakhāyo, sakhino, sakhāno. By the word 'optionally', also: sakhā, sakhe.

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ဋေ သ္မိနော-.

For smiṃ, ṭe—

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သခတော သ္မိနော ဋေ ဟောတိ; သခေ နိစ္စတ္ထော’ယမာရမ္ဘော.

After sakha, ṭe is substituted for smiṃ (locative singular). Example: sakhe (in a friend). This is an invariable rule.

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နောနာသေသွိ-.

In cases other than nāsa, i—

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သခဿ ဣ ဟောတိ နောနာသေသု; သခိနော, သခိနာ, သခိဿ.

For sakha, i is substituted in the cases other than nāsa. Examples: sakhino (of a friend), sakhinā (by/with a friend), sakhissa (for a friend).

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သ္မာနံသု ဝါ-.

Before smā, naṃ, and su, optionally—

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သခဿ ဝါ ဣ ဟောတီ သ္မာနံသု; သခိသ္မာ, သခသ္မာ, သခီနံ, သခါနံ.

For sakha, i is optionally substituted before smā (ablative singular), naṃ (genitive plural), and su (locative plural). Examples: sakhismā, sakhasmā (from a friend); sakhīnaṃ, sakhānaṃ (of friends).

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ယောသွံဟိသု စာရငိ-.

Before yo, su, aṃ, and hi, also āraṅi—

---

သခဿ ဝါ အာရငိ ဟောတိ ယောသွံဟိသုသ္မာနံသု စ; သခါရော သခါယော, သခါရေသု, သခေသု,သခါရံ, သခံ, သခါရေဟိ, သခေဟိ, သခါရာ, သခါရသ္မာ, သခါရာနံ, သခါနံ.

For sakha, āraṅi is optionally substituted before yo (nominative/accusative plural), su (locative plural), aṃ (accusative singular), hi (instrumental plural), smā (ablative singular), and naṃ (genitive plural). Examples: sakhāro, sakhāyo (friends); sakhāresu, sakhesu (in/among friends); sakhāraṃ, sakhaṃ (the friend); sakhārehi, sakhehi (by/with friends); sakhārā, sakhārasmā (from a friend); sakhārānaṃ, sakhānaṃ (of friends).

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လတုပိတာဒိနမသေ-.

For stems ending in -tu and for pitar, etc., except before sa—

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လတုပ္ပစ္စယန္တာနံ ပိတာဒီနံ စာရငိ ဘောတိ သတော’ညတြ; ကတ္တာရော, ပိတရော, ကတ္တာရံ, ပိတရံ, ကတ္တာရာ, ပိတရာ, ကတ္တရိ, ပိတရိ–-အသေတိ-ကိံ?ကတ္တုနော, ပိတုနော.

For stems ending in the suffix -tu and for pitar and so on, āraṅi is substituted, except before sa (genitive singular). Examples: kattāro (doers), pitaro (fathers); kattāraṃ (the doer), pitaraṃ (the father); kattārā (by the doer), pitarā (by the father); kattari (in the doer), pitari (in the father). Why 'except before sa'? [The forms are:] kattuno (of the doer), pituno (of the father).

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နမှိ ဝါ-.

Before naṃ, optionally—

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နမှိ လတုပိတာဒီနမာရငိ ဝါ ဟောတိ; ကတ္တာရာနံ, ကတ္တုနံ, ပိတရာနံ, ပိတုန္နံ.

Before naṃ (genitive plural), for stems ending in the suffix -tu and for pitar and so on, āraṅi is optionally substituted. Examples: kattārānaṃ, kattunaṃ (of doers); pitarānaṃ, pitunnaṃ (of fathers).

---

အာ-၁

Ā-1

---

.

.

---

နမှိ လတုပိတာဒီနမာ ဝါ ဟောတိ; ကတ္တာနံ, ကတ္တူနံ, ပိတာနံ, ပိတုန္နံ.

Before naṃ (genitive plural), for stems ending in the suffix -tu and for pitar and so on, ā is optionally substituted. Examples: kattānaṃ, kattūnaṃ (of doers); pitānaṃ, pitunnaṃ (of fathers).

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သလောပေါ-.

Elision of sa—

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လတုပိတာဒီဟိ သဿ လောပေါ ဝါ ဟောတိ; ကတ္တု, ကတ္တုနော, သကမန္ဓာတု, သကမန္ဓာတုနော, ပိတု, ပိတုနော.

After stems ending in the suffix -tu and after pitar and so on, the elision of sa (genitive singular) optionally occurs. Examples: kattu, kattuno (of the doer); sakamandhātu, sakamandhātuno; pitu, pituno (of the father).

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သုဟိသွာရငိ-.

Before su and hi, āraṅi—

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သုဟိသု လတုပိတာဒီနမရငိ ဝါ ဟောတိ; ကတ္တာရေသု, ကတ္တုသု, ပိတရေသု, ပိတုသု, ကတ္တာရေဟိ, ကတ္တုဟိ, ပိတရေဟိ, ပိတုဟိ.

Before su (locative plural) and hi (instrumental plural), for stems ending in the suffix -tu and for pitar and so on, āraṅi is optionally substituted. Examples: kattāresu, kattusu (in/among doers); pitaresu, pitusu (in/among fathers); kattārehi, kattuhi (by/with doers); pitarehi, pituhi (by/with fathers).

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နဇ္ဇာယောသွာမ-.

For nadī, before yo and su, āma—

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ယောသု နဒီသဒ္ဒဿ အာမိ ဝါ ဟောတိ; နဇ္ဇာယော, နဒိယော.

Before yo (nominative/accusative plural) and su, for the word nadī, āmi is optionally substituted. Examples: najjāyo, nadiyo (rivers).

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ဋိ ကတိမှာ-.

After kati, ṭi—

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ကတိမှာ ယောနံ ဋိ ဟောတိ; ကတိ တိဋ္ဌန္တိ, ကတိ ပဿ.

After kati, ṭi is substituted for yo (nominative/accusative plural), and is then elided. Examples: kati tiṭṭhanti (how many stand?), kati passa (see how many).

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ဋ ပဉ္စာဒိဟိ စုဒ္ဒသဟိ-.

After pañca and so on up to fourteen, ṭa—

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ပဉ္စာဒီဟိ စုဒ္ဒသဟိ သံချာဟိ ယောနံ ဋော ဟောတိ; ပဉ္စ ပဉ္စ, ဧဝံ ယာဝ အဋ္ဌာရသာ–-ပဉ္စာဒီဟီကိ-ကိံ? ဒွေ တယော စတ္တာရော; စုဒ္ဒသဘီတိ-ကိံ? ဒွေဝီသတိယော.

After the numbers from pañca up to fourteen, ṭo is substituted for yo (nominative/accusative plural), and is then elided. Examples: pañca, pañca; and so on up to eighteen. Why 'starting with pañca'? [It does not apply to:] dve (two), tayo (three), cattāro (four). Why 'up to fourteen'? [It does not apply to:] dvevīsatiyo (twenty-two).

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ဥဘဂေါဟိ ဋော-.

After ubha and go, ṭo—

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ဥဘဂေါဟိ ယောနံ ဋော ဟောတိ; ဥဘော, ဥဘော, ဂါဝေါ, ဂါဝေါ–-ကထံ? ဣမေကရတ္တိံ ဥဘယော ဝသာမာတိ- ဋောမှိ ယကာရာဂမော.

After ubha and go, ṭo is substituted for yo (nominative/accusative plural). Examples: ubho, ubho (both); gāvo, gāvo (cows). How so? [As in] 'imekarattiṃ ubhayo vasāma' ('Let us both stay for this one night'). With the substitute ṭo, there is an augment of ya.

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အာရငိသ္မာ-.

After the substitute āraṅi—

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အာရငါဒေသတော ပရေသံ ယောနံ ဋော ဟောတိ; သခါရော, ကတ္တာရော, ပတရော.

After the substitute āraṅi, ṭo is substituted for a following yo (nominative/accusative plural). Examples: sakhāro (friends), kattāro (doers), pitaro (fathers).

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ဋောဋေ ဝါ-.

Ṭo and ṭe, optionally—

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အာရငါဒေသမှာ ယောနံ ဋောဋေ ဝါ ဟောန္တိ ယထာက္ကမံ; သခါရော, သခါရေ, သခါရော–-ဋောဂ္ဂဟဏံ လာဃဝတ္ထံ.

From the `āraṅa` substitute, `ṭo` and `ṭe` are optionally substituted for `yo` (plural), respectively. Examples: `sakhāro`, `sakhāre`, `sakhāro`. The inclusion of `ṭo` is for the sake of brevity.

---

ဋာ နာသ္မာနံ-.

`Ṭā` for `nā`, `smā`, and `naṃ`.

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အာရငါဒေသမှာ နာသ္မာနံ ဋာ ဟောတိ; ကတ္တာရာ, ကတ္တာရာ, ကွစိ ဝါ ဟောတိ ဗဟကုလာဓိကာရာ; ဧတာဒိသာ သခါရသ္မာ

From the `āraṅa` substitute, `ṭā` is substituted for `nā`, `smā`, and `naṃ`; for example, `kattārā`, `kattārā`. Sometimes this is optional due to the `bahulādhikāra` rule; for example, `sakhārasmā`.

---

ဋိ သ္မိနော-.

`Ṭi` for `smiṃ`.

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အာရငါဒေသမှာ သ္မိနော ဋိ ဟောတိ; ကတ္တရိ, ပိတရိ.

From the `āraṅa` substitute, `ṭi` is substituted for `smiṃ`; for example, `kattari`, `pitari`.

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ဒိဝါဒိတော-.

From the `divādi` group.

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ဒိဝါဒီဟိ နာမေဟိ သ္မိနော ဋိ ဟောတိ; ဒိဝိ, ဘုဝိ–-နိစ္စံ ဝကာရာဂမော.

From nouns of the `divādi` group, `ṭi` is substituted for `smiṃ`; for example, `divi`, `bhuvi`. There is always the insertion of `va`.

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ရဿာရငိ-.

Shortening of `āraṅa`.

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သ္မိမှိ အာရော ရဿော ဟောတိ; ကတ္တရိ, နတ္တရိ.

When `smiṃ` follows, `ā` becomes short; for example, `kattari`, `nattari`.

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ပိတာဒီနမနတ္တွာဒီနံ-.

Of `pitu` and others, excluding `nattu` and others.

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နတ္တွာဒိဝဇ္ဇိတာနံ ပိတာဒီနမာရော ရဿော ဟောတိ သဗ္ဗာသု ဝိဘတ္တိသု; ပိတရော, ပိတရံ–-အနတ္တွာဒီနန္တိ ကိံ? နတ္တာရော.

Of the `pitu` group, excluding the `nattu` group, `ā` becomes short in all case endings; for example, `pitaro`, `pitaraṃ`. Why 'excluding the `nattu` group'? For example, `nattāro`.

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ယုဝါဒီနံ သုဟိသွာနငိ-.

Of the `yuvan` group, when `su` and `hi` follow, `ānaṅ`.

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သုဟိသု ယုဝါဒီနံ အာနငိ ဟောတိ; ယယုဝါနေသု, ယုဝါနေဟိ.

When `su` and `hi` follow, `ānaṅ` is substituted for the `yuvan` group; for example, `yuvānesu`, `yuvānehi`.

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နောနာနေသွာ-.

When `no`, `nā`, and `ne` follow, `ā` optionally.

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ဧသု ယုဝါဒီနမာ ဟောတိ; ယုဝါနော, ယုဝါနာ, ယုဝါနေ.

When these [endings] follow, `ā` is substituted for the final `an` of the `yuvan` group; for example, `yuvāno`, `yuvānā`, `yuvāne`.

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သ္မာသ္မိန္နံ နာနေ-.

For `smā`, `smiṃ`, and `naṃ`, `nā` and `e`.

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ယုဝါဒီဟိံ သ္မာသ္မိန္နံ နာနေ ဟောန္တိ ယထာက္ကမံ; ယုဝါနာ, ယုဝါနေ.

After the `yuvan` group, `nā` and `e` are substituted for `smā`, `smiṃ`, and `naṃ` respectively; for example, `yuvānā`, `yuvāne`.

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ယောနံ နောနေ ဝါ-.

For `yo` (plural), `no` and `ne`, optionally.

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ယုဝါဒီဟိ ယောနံ နောနေ ဝါ ဟောန္တိ ယထာက္ကမိံ; ယုဝါနော ယုဝါနေ–-ဝါတိ-ကိံ?ယုဝေ ပဿ;နောဂ္ဂဟဏံ လာဃဝတ္ထံ.

After the `yuvan` group, `no` and `ne` are optionally substituted for `yo` (plural) respectively; for example, `yuvāno`, `yuvāne`. Why 'optionally'? Observe `yuve`. The inclusion of `no` is for the sake of brevity.

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ဣတော’ညတ္ထေ ပုမေ-.

From an i-stem, when in the sense of another word, in the masculine.

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အညပဒတ္ထေ ဝတ္တမာနာ ဣကာရန္တတော နာမသ္မာ ယောနံ နောနေ ဝါ ဟောန္တိ ယထာက္ကမံ ပုလ္လိင်္ဂေ, တောမရံကုသ ပါဏိနော, တောမရံကုသပါဏိနေ, ဝါတွေဝ-တောမရံကုသပါဏယော; အညတ္ထေတိ-ကိံ?ပါဏယော.

From a masculine noun ending in `i` that occurs in the sense of another word, `no` and `ne` are optionally substituted for `yo` (plural) respectively; for example, `tomaraṃkusapāṇino`, `tomaraṃkusapāṇine`. And because it is optional, `tomaraṃkusapāṇayo`. Why 'in the sense of another word'? For example, `pāṇayo`.

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နေ သ္မိနော ကွဝိ-.

`Ne` for `smiṃ`, optionally, sometimes.

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အညပဒတ္ထေ ဝတ္တမာနာ ဣကာရန္တတော နာမသ္မာ သ္မိနော နေ ဟောတိ ဝါ ကွစိ;’ ကတညုမှိ စ ပေါသမှိ သီလဝန္တေ အရိယဝုတ္တိနေ’ ဝါတွေဝ-အရိယဝုတ္တိမှိ; ပုမေတွေဝ-အရိယယဝုတ္တိယာ.

From a noun ending in `i` that occurs in the sense of another word, `ne` is substituted for `smiṃ` optionally and sometimes; for example, in the phrase '`kataññumhi ca posamhi sīlavante ariyavuttine`'. And because it is optional, `ariyavuttimhi`. Only in the masculine; [otherwise,] `ariyavuttiyā`.

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ပုမာ-.

From `puman`.

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ပုမသဒ္ဒတော သ္မိနော ယံ ဝုတ္တံ တံ ဝါ ဟောတိ; ပုမာနေပုမေ.

From the word `puman`, what was stated for `smiṃ` occurs optionally; for example, `pumāne`, `pume`.

---

နာမှိ-.

When `nā` follows.

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ပုမဿ နာမှိ ယံ ဝုတ္တံ တံ ဝါ ဟောတိ; ပုမာနာ ပုမေန.

For `puman`, when `nā` follows, what was stated occurs optionally; for example, `pumānā`, `pumena`.

---

သုမှာ စ-.

And when `su` and `smā` follow.

---

ပုမဿ သုမှိ ယံ ဝုတ္တံ တံ အာ စ ဝါ ဟောတိ; ပုမာနေသု, ပုမေသု, ပုမာသု.

For `puman`, when `su` follows, what was stated occurs, and `ā` is also optionally substituted; for example, `pumānesu`, `pumesu`, `pumāsu`.

---

ဂဿံ-.

For `ga`, `aṃ`.

---

ပုမသဒ္ဒတော ဂဿ အံ ဝါ ဟောတိ; ဘော ပုမံ, ဘော ပုမ, ဘော ဣတ္ထိပုမံ, ဘော ဣတ္ထိပုမ.

For the word `puma`, `aṃ` is optionally substituted for `ga`; for example, `bho pumaṃ`, `bho puma`, `bho itthipumaṃ`, `bho itthipuma`.

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သာဿံသေ စာနငိ-.

For `sā`, `ānaṅi` [is substituted] for `aṃ` and `se`.

---

သာသဒ္ဒဿ အာနငိ ဟောတိ အံသေ ဂေ စ; သာနံ, သာနဿ, ဘော သာန.

For the word `sā`, `ānaṅi` is substituted for `aṃ`, `se`, and `ga`; for example, `sānaṃ`, `sānassa`, `bho sāna`.

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ဝတ္တဟာ သနန္နံ နောနာနံ-.

For `vattahā`, `no` and `naṃ` [are substituted] for `sa` and `naṃ`.

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ဝတ္တဟာ သနန္နံ နောနာနံ ဟောန္တိ ယထာက္ကမ; ဝတ္တဟာ နော, ဝတ္တဟာနာနံ.

For `vattahā`, `no` and `naṃ` are respectively substituted for `sa` and `naṃ`; for example, `vattahā no`, `vattahānānaṃ`.

---

ဗြဟ္မဿု ဝါ-.

For `brahma`, in the case of `su`, optionally.

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ဗြဟ္မဿု ဝါ ဟောတိ သနံသု; ဗြဟ္မုနော, ဗြဟ္မဿ, ဗြဟ္မူနံ ဗြဟ္မာနံ.

For `brahma`, `u` is optionally substituted for the final vowel before `sa`, `naṃ`, and `su`; for example, `brahmuno`, `brahmassa`, `brahmūnaṃ`, `brahmānaṃ`.

---

နာမှိ-.

In the case of `nā`.

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ဗြဟ္မဿု ဟောတိ နာမှိ; ဗြဟ္မုနာ,

For `brahma`, `u` is substituted for the final vowel in the case of `nā`; for example, `brahmunā`.

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ပုမကမ္မထာမဒ္ဓါနံ ဝါ သသ္မာသု စ-.

For `puma`, `kamma`, `ṭhāma`, and `addhan`, optionally in the case of `sa`, `smā`, and `su`, and...

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ပုဒီနမု ဟောတိ ဝါ သသ္မာသု နာမှိ စ; ပုမုနော, ပုမဿ; ပုမုနာ, ပုမာနာ, ပုမုနာ, ပုမာနာ; ကမ္မုနော, ကမ္မဿ; ကမ္မုနာ ကမ္မသ္မာ; ကမ္မုနာ, ကမ္မနာ; ဌာမုနော, ဌာမဿ;ဌာမုနာ, ဌာမသ္မာ; ဌာမုနာ, ဌာမေန; အဒ္ဓုနော, အဒ္ဓဿ; အဒ္ဓုနာ, အဒ္ဓသ္မာ;အဒ္ဓုနာ, အဒ္ဓနာ.

For `puma` and the others, `u` is optionally substituted for the final vowel in the case of `sa`, `smā`, `su`, and `nā`; for example, `pumuno`, `pumassa`; `pumunā`, `pumānā`, `pumunā`, `pumānā`; `kammuno`, `kammassa`; `kammunā`, `kammasmā`; `kammunā`, `kammanā`; `ṭhāmuno`, `ṭhāmassa`; `ṭhāmunā`, `ṭhāmasmā`; `ṭhāmunā`, `ṭhāmena`; `addhuno`, `addhassa`; `addhunā`, `addhasmā`; `addhunā`, `addhanā`.

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ယုဝါ သဿနော-.

For `yuvā`, for `sa`, `sana`.

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ယုဝါ သဿဝါ ဣနော ဟောတိ, ယုဝိနော, ယုဝဿ.

For `yuvā`, `ino` is optionally substituted for `sa`; for example, `yuvino`, `yuvassa`.

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နောတ္တာတုမာ-.

For `atta` and `ātuma`, `no` [is substituted].

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အတ္တာတုမေဟိ သဿ နော ဟောတိ ဝါ; အတ္တနော, အတ္တဿ; အာတုမနော, အာတုမဿ.

After `atta` and `ātuma`, `no` is optionally substituted for `sa`; for example, `attano`, `attassa`; `ātumano`, `ātumassa`.

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သုဟိသု နက-.

In the case of `su` and `hi`, `naka`.

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အတ္တအာတုမာနံ သုဟိသု ဝါ နက ဟောတိ; အတ္တနေသု, အတ္တေသု, အာတုမနေသု, အာတုမေသု; အတ္တနေဟိ, အတ္တေဟိ; အာတုမနေဟိ, အာတုမေဟိ–-ကထံ?ဝေရိနေသူတိ-နက ဣတိ ယောဂဝိဘာဂါ.

For `atta` and `ātuma`, the augment `naka` is optionally inserted before `su` and `hi`; for example, `attanesu`, `attesu`, `ātumanesu`, `ātumesu`; `attanehi`, `attehi`; `ātumanehi`, `ātumehi`. How is this so? As in `verinesu`, the application of `naka` is by division of the rule.

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သ္မာဿနာ ဗြဟ္မာ စ-.

For `smā`, `nā` [is substituted], and for `brahma`...

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ဗြဟ္မ အတ္တအာတုမေဟိ စ သ္မာဿ နာ ဟောတိ; ဗြဟ္မုနာ, အတ္တနာ, အာတုမနာ.

After `brahma`, `atta`, and `ātuma`, `nā` is also substituted for `smā`; for example, `brahmunā`, `attanā`, `ātumanā`.

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ဣမေတာနမေနာဏွာဒေသေ ဒုတိယာယံ-.

For `ima` and `eta`, `ena` [is substituted] in the second case in anaphoric reference.

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ဣမဧတသဒ္ဒါနံ ကထိတာနုကထနဝိသယေ ဒုတိယာယမေနာဒေသော ဟောတိ; ဣမံ ဘိက္ခုံ ဝိနယမဇ္ဈာပယအထော ဧနံ ဓမ္မမဇ္ဈာပယ, ဣမေ ဘိက္ခူ ဝိနယမဇ္ဈာပယ အထော ဧနေ ဓမ္မမဇ္ဈာပယ; ဧဝမေ တဿ စ ယောဇနီယံ.

For the words `ima` and `eta`, in the context of anaphoric reference, the `ena` substitution occurs in the second case; for example, `imaṃ bhikkhuṃ vinayamajjhāpaya atho enaṃ dhammamajjhāpaya`, `ime bhikkhū vinayamajjhāpaya atho ene dhammamajjhāpaya`. Similarly, it should be applied to `ta`.

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ကိဿ ကော သဗ္ဗာသု-.

For `ki`, `ko` [is substituted] in all cases.

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သဗ္ဗာသု ဝိဘတ္တိသုကိဿကော ဟောတိ; ကော, ကေ, ကာ, ကာယော, ကံ, ကာနိ, ကေနေစ္စာဒိ.

In all case endings, `ko` is substituted for `ki`; for example, `ko`, `ke`, `kā`, `kāyo`, `kaṃ`, `kāni`, `kena`, and so forth.

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ကိ သသ္မိံသုဝါနိတ္ထိယံ-.

`Ki` [is substituted] in `sa`, `smiṃ`, and `su`, optionally, not in the feminine.

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အနိတ္ထိယံ ကိဿ ကိ ဝါ ဟောတိ သသ္မိံသု; ကိဿ, ကဿ, ကိသ္မိံ, ကသ္မိံ; အနိတ္ထိယန္တိ-ကိံ? ကော, ကံ.

Not in the feminine, the stem `ki` optionally remains before `sa`, `smiṃ`, and `su`; for example, `kissa`, `kassa`; `kismiṃ`, `kasmiṃ`. What is meant by 'not in the feminine'? For example, `ko`, `kaṃ`.

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ဣမဿိဒံ ဝါ-.

For `ima`, `idaṃ` [is substituted], optionally.

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အံသိသု သဟ တေဟိဣမဿိဒံ ဟောတိ ဝါ နပုံသကေ; ဣဒံ, ဣမံ; ဣဒံ,ဣမံ.

In the neuter, `idaṃ` is optionally substituted for `ima` together with the case endings `aṃ` and `si`; for example, `idaṃ`, `imaṃ`; `idaṃ`, `imaṃ`.

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အမုဿာဒုံ-.

For `amu`, `aduṃ` [is substituted].

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အံသိသု သဟ တေဟိ အမုဿ အဒုံ ဟောတိ ဝါ နပုံသကေ; အဒုံ, အမုံ; အဒုံ, အမုံ.

In the neuter, `aduṃ` is optionally substituted for `amu` together with the case endings `aṃ` and `si`; for example, `aduṃ`, `amuṃ`; `aduṃ`, `amuṃ`.

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သုမ္ဘာမ္ဘဿာသ္မာ-

Regarding `su`, `bhi`, `amha`, and `asmā`.

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အဟ္မဿ အသ္မာ ဟောတိ ဝါ သုမှိ; ဘတ္တီရသ္မာသု သာ တဝ; ဝါတွေဝ-အမှေသု.

For `amha`, `asmā` is an optional substitute in `su`; for example, `bhattīrasmāsu sā tava`. And optionally, `amhesu`.

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နမှိ တိစတုန္တမိတ္ထိယံ တိဿစတဿာ-.

In `naṃ`, for `ti` and `catu` in the feminine, `tissa` and `catassā` are the substitutes.

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နမှိ တိစတုန္နံ တိဿဝတဿာ ဟောန္တိတ္ထိယံ ယထာက္ကမံ; တိဿန္နံ, ဝတဿန္နံ; ဣတ္ထိယန္တိ-ကိံ? တိဏ္ဏံ, စတုန္နံ.

In `naṃ`, for `ti` and `catu`, `tissa` and `catassā` occur respectively in the feminine; for example, `tissannaṃ`, `catassannaṃ`. What is meant by 'in the feminine'? For example, `tiṇṇaṃ`, `catunnaṃ`.

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တိဿောစတဿော ယောမှိ သဝိဘတ္တီနံ-. ဝိဘတ္တိသဟိတာနံ တိဝတုန္နံ ယောမှိ တိဿော စတဿော ဟောန္တိတ္ထိယံ ယထာက္ကမံ; တိဿော,စတဿော

In `yo`, `tisso` and `catasso` are substituted for stems with their case endings. For `ti` and `catu` with their case endings, `tisso` and `catasso` occur respectively in `yo` in the feminine; for example, `tisso`, `catasso`.

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တီဏိစတ္တာရိ နပုံသကေ-.

`Tīṇi` and `cattāri` in the neuter.

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ယောမှိသဝိဘတ္တီနံ တိစတုန္နံ ယထာက္ကမံတီဏိ စတ္တာရိ ဟောန္တိ နပုံသကေ; တီဏိ, စတ္တာရိ.

In `yo`, for `ti` and `catu` with their case endings, `tīṇi` and `cattāri` occur respectively in the neuter; for example, `tīṇi`, `cattāri`.

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ပုမေ တယောစတ္တာရော-.

`Tayo` and `cattāro` in the masculine.

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ယောမှိ သဝိဘတ္တီနံ တိစတုန္နံ တယောစတ္တာရော ဟောန္တိ ယထာက္ကမံ ပုလ္လိင်္ဂေ; တယော, စတ္တာရော.

In `yo`, for `ti` and `catu` with their case endings, `tayo` and `cattāro` occur respectively in the masculine gender; for example, `tayo`, `cattāro`.

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စတုရောဝါ စတုဿ-.

For `catu`, `caturo` is an optional substitute in `sa`.

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စတုသဒ္ဒဿ သဝိဘတ္တိဿ ယောမ္ဘိ စတုရော ဝါ ဟောတိ ပုလ္လိင်္ဂေ; စတုရော ဇနာ သံဝိဓာယ; ကထံ? စတုရော နိမိတ္တေနာဒ္ဒသာသိန္တိ လိင်္ဂဝိပလ္လာသာ.

For the word `catu` with its case ending, `caturo` optionally occurs in `yo` in the masculine gender; for example, `caturo janā saṃvidhāya`. How so? As in `caturo nimittenāddasāsi`, it is due to a change of gender.

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မယမသ္မာမှဿ-.

`Mayam`, `asmā`, for `amha` in `sa`.

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ယေယာသွမှဿ သဝိဘတ္တိဿအသ္မာကံမမံ ဟောန္တိ ဝါ ယထာက္ကမံ; အသ္မာကံ, အမှာကံ; မမံ, မမ.

In `yo` and `ya`, for `amha` with its case ending, `asmākaṃ` and `mamaṃ` occur optionally and respectively; for example, `asmākaṃ`, `amhākaṃ`; `mamaṃ`, `mama`.

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သိမ္ဘဟံ-.

In `si`, for `amha`, `ahaṃ` is the substitute.

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သိမှိ အမှဿ သဝိဘတ္တိဿ အဟံ ဟောတိ; အဟံ.

In `si`, `ahaṃ` occurs for `amha` with its case ending; for example, `ahaṃ`.

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တုမှဿ တုဝံတွမမှိ စ-.

For `tumha`, `tuvaṃ` and `tvaṃ` are the substitutes in `am` and `si`.

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အမှီ သိမှိ စ တုဟ္မဿ သဝိဘတ္တိဿ တုဝံတွံ ဟောန္တိ ယထာက္ကမံ; တုဝံ, တွံ.

In `am` and `si`, for `tumha` with its case ending, `tuvaṃ` and `tvaṃ` occur respectively; for example, `tuvaṃ`, `tvaṃ`.

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တယာတယီနံ တွံ ဝါ တဿ-.

For the `ta` of `tayā` and `tayi`, `tva` is an optional substitute.

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တုမှဿတယာတယီနံ တကာရဿတွ ဟောတိ ဝါ; တွယာ, တယာ; တွယိ, တယိ.

For the stem `tumha`, in the forms `tayā` and `tayi`, the letter `t` optionally becomes `tva`; for example, `tvayā`, `tayā`; `tvayi`, `tayi`.

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သ္မာမှိ တွမှာ-.

In `smā` and `mhi`, `tvamhā` is the substitute for `tumha`.

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သ္မာမှိ တုမှဿ သဝိဘတ္တိဿ တွမှာ ဟောတိ ဝါ; ပတ္တာ နိဿံသယံ [ ] တွမှာ–-ဝါတွေဝ-တွယာ.

In `smā` and `mhi`, `tvamhā` optionally occurs for `tumha` with its case ending; for example, `pattā nissaṃsayaṃ tvamhā`. And optionally, `tvayā`.

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န္တန္တုနံ န္တော ယောမှိ ပဌမေ-.

For `nta` and `ntu` stems, `nto` is the substitute in the first case `yo`.

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ပဌမေ ယောမှိ န္တန္တုနံ သဝိဘတ္တိနံ န္တော ဣစ္စာဒေသော ဝါ ဟောတိ; ဂစ္ဆန္တော, ဂစ္ဆန္တာ; ဂုဏဝန္တော, ဂုဏဝန္တာ.

In the first case `yo`, for `nta` and `ntu` stems with their case endings, the substitution `nto` optionally occurs; for example, `gacchanto`, `gacchantā`; `guṇavanto`, `guṇavantā`.

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တံ နမှိ-.

In `naṃ`, `taṃ` is the substitute.

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နမှိ န္တန္တုနံ သဝိဘတ္တိနံ တံ ဝါ ဟောတိ; ဂစ္ဆတံ, ဂစ္ဆန္တာနံ; ဂုဏဝတံ, ဂုဏဝန္တာနံ.

In `naṃ`, `taṃ` optionally occurs for `nta` and `ntu` stems with their case endings; for example, `gacchataṃ`, `gacchantānaṃ`; `guṇavataṃ`, `guṇavantānaṃ`.

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တောတာတိတာ သသ္မာသ္မိံနာသု-.

The substitutes `to`, `tā`, `ti`, and `tā` occur in `sa`, `smā`, `smiṃ`, `nā`, and `su`.

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သာဒိသုန္တန္တုနံ သဝိဘတ္တိနံ တောတာတိတာ ဟောန္တိ ဝါ ယထာက္ကမံ; ဂစ္ဆတော, ဂစ္ဆန္တဿ; ဂုဏဝတော, ဂုဏဝန္တဿ; ဂစ္ဆတာ, ဂစ္ဆန္တမှာ; ဂုဏဝတာ, ဂုဏဝန္တမှာ; ဂစ္ဆတိ, ဂစ္ဆန္တေ;ဂုဏဝတိ, ဂုဏဝန္တေ; ဂစ္ဆတာ, ဂစ္ဆန္တေန; ဂုဏဝတာ, ဂုဏဝန္တေန.

In `sa` and the following endings, for `nta` and `ntu` stems with their case endings, `to`, `tā`, `ti`, and `tā` occur optionally and respectively; for example, `gacchato`, `gacchantassa`; `guṇavato`, `guṇavantassa`; `gacchatā`, `gacchantamhā`; `guṇavatā`, `guṇavantamhā`; `gacchati`, `gacchante`; `guṇavati`, `guṇavante`; `gacchatā`, `gacchantena`; `guṇavatā`, `guṇavantena`.

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ဋဋာအံ ဂေ-.

In `ge`, the substitutes are `ṭa`, `ṭā`, and `aṃ`.

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ဂေ ပရေ န္တန္တုနံ သဝိဘတ္တီနံ ဋဋာအံ ဣစ္စာဒေသာ ဟောန္တိ; ဘော ဂစ္ဆ, ဘော ဂစ္ဆာ, ဘောက ဂစ္ဆံ; ဘော ဂုဏဝ, ဘော ဂုဏဝါ, ဘော ဂုဏဝံ.

When `ge` follows, the substitutions `ṭa`, `ṭā`, and `aṃ` occur for `nta` and `ntu` stems with their case endings; for example, `bho gaccha`, `bho gacchā`, `bho gacchaṃ`; `bho guṇava`, `bho guṇavā`, `bho guṇavaṃ`.

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ယောမှိ ဒွိန္နံ ဒုဝေဉ္စေ-.

In `yo`, for `dvi`, `duve` and also `dve` are the substitutes.

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ယောမှိ ဒွိဿ သဝိဘတ္တိဿ ဒုဝေဒွေ ဟောန္တိ ပစ္စေကံ; ဒုဝေ, ဒွေ.

In `yo`, for `dvi` with its case ending, `duve` and `dve` occur individually; for example, `duve`, `dve`.

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ဒုဝိန္နံ နမှိ ဝါ-.

`Duvinnaṃ` before `naṃ`, optionally.

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နမှိ ဒွိဿ သဝိဘတ္တိဿ ဒုဝိန္နံ ဟောတိ ဝါ; ဒုဝိန္နံ, ဒွိန္နံ.

Before `naṃ`, `duvinnaṃ` is optionally substituted for `dvi` with its case ending; for example, `duvinnaṃ`, `dvinnaṃ`.

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ရာဇဿ ရညံ-.

For `rāja`, `raññaṃ`.

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နမှိ ရာဇသဒ္ဒဿသဝိဘတ္တိဿရညံ ဟောတိ ဝါ; ရညံ, ရဇာနံ

Before `naṃ`, `raññaṃ` is optionally substituted for the word `rāja` with its case ending; for example, `raññaṃ`, `rājānaṃ`.

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နာသ္မာသု ရညာ-.

The substitution `raññā` before `nā`, `smā`, and `su`.

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နာသ္မာသု ရာဇဿ သဝိဘတ္တိဿရညာ ဟောတိ, ရညာ ကတံ, ရညာနိဿဋံ.

Before `nā`, `smā`, and `su`, `raññā` is substituted for `rāja` with its case ending; for example, `raññā kataṃ`, `raññā nissaṭaṃ`.

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ရညောရညဿရာဇိနော သေ-.

The substitutions `rañño`, `raññassa`, and `rājino` before `se`.

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သေ ရာဇဿ သဝိဘတ္တိဿ ရညောရညဿရာဇိနော ဟောန္တီ; ရညော, ရညဿ, ရာဇိနော.

Before `se`, `rañño`, `raññassa`, and `rājino` are substituted for `rāja` with its case ending; for example, `rañño`, `raññassa`, `rājino`.

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သ္မိမှိ ရညေရာဇိနိ-.

The substitutions `raññe` and `rājini` before `smiṃ`.

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သ္မိမှိ ရာဇဿ သဝိဘတ္တိဿ ရညေရာဇိနိ ဟောန္တိ; ရညေ,ရာဇိနိ.

Before `smiṃ`, `raññe` and `rājini` are substituted for `rāja` with its case ending; for example, `raññe`, `rājini`.

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သမာသေ ဝါ-.

In compounds, optionally.

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သမာသဝိသယေ ဧတေ အာဒေသာ ရာဇဿဝါ ဟောန္တိ; ကာသိရညာ, ကာသိရာဇေန; ကာသိရညာ, ကာသိရာဇသ္မာ; ကာသိရညော, ကာသိရာဇဿ; ကာသိရညေ, ကာသိရာဇေ.

In the context of a compound, these substitutions for `rāja` are optional; for example, `kāsiraññā`, `kāsirājena`; `kāsiraññā`, `kāsirājasmā`; `kāsirañño`, `kāsirājassa`; `kāsiraññe`, `kāsirāje`.

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သ္မိမှိ တုမှာမှာနံတယိမယိ-.

Before `smiṃ`, for `tumha` and `amha`: `tayi` and `mayi`.

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သ္မိမှိ တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ တယိမယိ ဟောန္တိ ယထာက္ကမံ; တယိ,မယယိ.

Before `smiṃ`, `tayi` and `mayi` are respectively substituted for the words `tumha` and `amha` with their case endings; for example, `tayi`, `mayi`.

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အမှိ တံမံတဝံမမံ-.

The substitutions `taṃ`, `maṃ`, `tavaṃ`, and `mamaṃ` before `aṃ`.

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အမှိ တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ တံမံတဝံမမံ ဟောန္တိ ယထာက္ကမံ; တံ, မံ, တဝံ, မမံ.

Before `aṃ`, `taṃ`, `maṃ`, `tavaṃ`, and `mamaṃ` are substituted for the words `tumha` and `amha` with their case endings, in respective order; for example, `taṃ`, `maṃ`, `tavaṃ`, `mamaṃ`.

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နာသ္မာသုတယာမယာ-.

The substitutions `tayā` and `mayā` before `nā`, `smā`, and `su`.

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နာသ္မာသု တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ တယာမယာ ဟောန္တိ ယထာက္ကမံ; တယာ ကတံ, မယာ ကတံ; တယာ နိဿဋံ, မယာ နိဿဋံ.

Before `nā`, `smā`, and `su`, `tayā` and `mayā` are respectively substituted for the words `tumha` and `amha` with their case endings; for example, `tayā kataṃ`, `mayā kataṃ`; `tayā nissaṭaṃ`, `mayā nissaṭaṃ`.

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တဝမမတုယှံမယှံ သေ-.

The substitutions `tava`, `mama`, `tuyhaṃ`, and `mayhaṃ` before `se`.

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သေတုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ တဝမမတုယှံမယှံ ဟောန္တိ ယထာက္ကမံ; တဝ, တုယှံ; မမ,မယှံ.

Before `se`, `tava`, `mama`, `tuyhaṃ`, and `mayhaṃ` are substituted for the words `tumha` and `amha` with their case endings, in respective order; for example, `tava`, `tuyhaṃ`; `mama`, `mayhaṃ`.

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ငံငကံ နမှိ-.

The substitutions `ṅaṃ` and `ṅākaṃ` before `naṃ`.

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နမှိ တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ ငံငါကံ ဟောန္တိ ပစ္စေကံ; တုမှံ, တုမှာကံ, အမှံ, အမှာကံ–-ယထာသင်္ချမတြ န ဝိဝစ္ဆတေ.

Before `naṃ`, for the words `tumha` and `amha` with their case endings, `ṅaṃ` and `ṅākaṃ` are substituted for each. The forms are `tumhaṃ`, `tumhākaṃ`, `amhaṃ`, `amhākaṃ`. A one-to-one correspondence is not intended here.

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ဒုတိယေ ယောမှိ ဝါ-.

In the accusative plural `yo`, optionally.

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တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ ပစ္စေကံ ငံငါကံ ဝါ ဟောန္တိ ယောမှိ ဒုတိယေ; တုမှံ’တုမှာကံ, တုမှေ; အမှံ,အမှာကံ,အမှေ.

Before the accusative plural ending `yo`, for the words `tumha` and `amha` with their case endings, `ṅaṃ` and `ṅākaṃ` are optionally substituted for each. The forms are: `tumhaṃ`, `tumhākaṃ`, `tumhe`; `amhaṃ`, `amhākaṃ`, `amhe`.

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အပါဒါဒေါ ပဒတေကဝါကျေ-.

Not at the beginning of a word (`pada`); following another word; within a single sentence.

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ဣဒမဓိကတံ ဝေဒိတဗ္ဗံ; ပဇ္ဇတေ’နေနတ္ထောတိ-ပဒံ, သျာဒျန္တံ တျာဒျာန္တဉ္စ; ပဒသမူဟော ဝါကျံ.

This should be understood as the governing rule. A `pada` is that by which a meaning is reached; it is what ends in a nominal suffix (`si`, etc.) or a verbal suffix (`ti`, etc.). A collection of `padas` is a sentence.

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ယောနံဟိသွပဉ္စမျာ ဝေါနော-.

Before `yo`, `naṃ`, `hi`, and `su`, excluding the ablative: `vo` and `no`.

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အပဉ္စမိယာ ယောနံဟိသွပါဒါဒေါ ဝတ္တမာနာနံ ပဒသ္မာ ပရေသံ ဧကဝါကျေ ဌိတာနံ တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ ဝေါ နော ဟောန္တိ ဝါ ယထာက္ကမံ; တိဋ္ဌထ ဝေါ, တိဋ္ဌထ တုမှေ; တိဋ္ဌာမ နော, တိဋ္ဌာမ မယံ; ပဿတိ ဝေါ, ပဿတိ တုမှေ; ပဿတိ နော, ပဿတိအမှေ; ဒီယတေ ဝေါ, ဒီယတေ တုမှံ; ဒီယတေ နော,

For the words `tumha` and `amha` with their case endings—when they are not in the ablative case but in the cases of `yo`, `naṃ`, `hi`, or `su`; are not at the beginning of a pada; follow another word; and are in the same sentence—the substitutes `vo` and `no` are optionally used, respectively. For example: `tiṭṭhatha vo` or `tiṭṭhatha tumhe` (you stand); `tiṭṭhāma no` or `tiṭṭhāma mayaṃ` (we stand); `passati vo` or `passati tumhe` (he sees you); `passati no` or `passati amhe` (he sees us); `dīyate vo` or `dīyate tumhaṃ` (it is given to you); `dīyate no`,

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ဒီယတေ အမှံ; ဓနံ ဝေါ, ဓနံ တုမှံ; ဓနံ နော, ဓနံ အမှံ; ကတံ ဝေါ, ကတံ တုမှေဟိ; ကတံ နော, ကတံ အမှေဟိ–-အပဉ္စမျာတိ-ကိံ?နိဿဋံ တုမှေဟိ, နိဿဋံ အမှေဟိ; အပါဒါဒေါတွေဝ

`dīyate amhaṃ` (it is given to us); `dhanaṃ vo` or `dhanaṃ tumhaṃ` (wealth to you); `dhanaṃ no` or `dhanaṃ amhaṃ` (wealth to us); `kataṃ vo` or `kataṃ tumhehi` (done by you); `kataṃ no` or `kataṃ amhehi` (done by us). Why the condition ‘excluding the ablative’? For example: `nissaṭaṃ tumhehi` (departed from you), `nissaṭaṃ amhehi` (departed from us). And why the condition ‘not at the beginning of a pada’?

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‘‘ဗလဉ္စ ဘိက္ခူနမနုပ္ပဒိန္နံ,တုမှေဟိ ပုညံ ပသုတံ အနပ္ပကံ’’;

“And strength has been granted to the bhikkhus; by you no little merit has been acquired.”

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ပဒတောတွေဝ- တုမှေ တိဋ္ဌထ; ဧကဝါကျေတွေဝ- ဒေဝဒတ္တော တိဋ္ဌတိ ဂါမေ, တုမှေ တိဋ္ဌထနဂရေ; သဝိဘတ္တီနံတွေဝ- အရဟတိ ဓမ္မော တုမှာဒိနံ; အရဟတိ ဓမ္မော အမှာဒိသာနံ.

And why the condition ‘following a word’? For example: `tumhe tiṭṭhatha`. And why ‘in a single sentence’? For example: `Devadatto tiṭṭhati gāme, tumhe tiṭṭhatha nagare` (Devadatta stands in the village; you stand in the city). And why ‘with their case endings’? For example: `arahati dhammo tumhādisānaṃ` (the Dhamma is worthy of those like you); `arahati dhammo amhādisānaṃ` (the Dhamma is worthy of those like us).

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တေမေ နာသေ-.

In the instrumental and dative-genitive singular: `te` and `me`.

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နာမှိ သေ စ အပါဒါဒေါ ဝတ္တမာနာနံ ပဒသ္မာ ပရေသံ ဧက ဝါကျေ ဌိတာနံ တုမှအမ္ဘသဒ္ဒါနံ သဝိဘတ္တီနံ တေမေ ဝါ ဟောန္တိ ယထာက္ကမံ; ကတံ တေ, ကတံ တယာ; ကတံမေ, ကတံ မယာ; ဒီယတေ တေ, ဒီယတေ တဝ; ဒီယတေ မေ, ဒီယယတေ မမ; ဓနံ တေ, ဓနံမေ, ဓနံ မမ.

In the instrumental singular (`nā`) and dative-genitive singular (`se`), for the words `tumha` and `amha` with their case endings—when not at the beginning of a pada, following another word, and in the same sentence—the substitutes `te` and `me` are optionally used, respectively. For example: `kataṃ te` or `kataṃ tayā` (done by you); `kataṃ me` or `kataṃ mayā` (done by me); `dīyate te` or `dīyate tava` (it is given to you); `dīyate me` or `dīyate mama` (it is given to me); `dhanaṃ te` or `dhanaṃ tava` (wealth to you); `dhanaṃ me` or `dhanaṃ mama` (wealth to me).

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အနွာဒေသေ-.

In subsequent reference.

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ကထိတာနုကထနဝိသယေ တုမှအမှသဒ္ဒါနမာဒေသာ နိစ္စံ ဘဝန္တိ ပုနဗ္ဗိဓာနာ; ဂါမော တုမှံ ပရိဂ္ဂဟော, အထော ဇနပဒေါ ဝေါ ပရိဂ္ဂဟော.

In the case of subsequent reference—that is, referring to something already mentioned—the substitutes for the words `tumha` and `amha` are obligatory, as the rule is stated again. For example: `gāmo tumhaṃ pariggaho, atho janapado vo pariggaho` (The village is your possession, and the country, too, is your possession).

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သပုဗ္ဗာ ပဌမန္တာ ဝါ-.

Optionally, when preceded by a word in the nominative case.

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ဝိဇ္ဇမာနပုဗ္ဗသ္မာ ပဌမန္တာ ပရေသံ တုမှအမှသဒ္ဒါနမာ ဒေသာ ဝါ ဟောန္တိ အနွာဒေသေ’ပိ; ဂါမေ ပဋော တုမှာကံ, အထော နဂရေ ကမ္ဗလော ဝေါ; အထော နဂရေ ကမ္ဗလော တုမှာကံ; သပုဗ္ဗာတိ-ကိံ? ပဋော တုမှာကံ, အထော ကမ္ဗလော ဝေါ; ပဌ မန္တာတိ-ကိံ-ပဋော နဂရေ တုမှာကံ, အထော ကမ္ဗလော ဂါမေ ဝေါ.

When following a preceding word that is in the nominative case, the substitutes for the words `tumha` and `amha` are optional, even in subsequent reference. For example: `gāme paṭo tumhākaṃ, atho nagare kambalo vo` or `atho nagare kambalo tumhākaṃ` (The cloth in the village is yours, and the blanket in the city is yours). Why the condition ‘when preceded’? For example: `Paṭo tumhākaṃ, atho kambalo vo`. Why the condition ‘by a word in the nominative case’? For example: `paṭo nagare tumhākaṃ, atho kambalo gāme vo`.

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န ဝဝါဟာဟေဝယောဂေ-.

Not when in conjunction with `ca`, `vā`, `aha`, or `eva`.

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စာဒီဟိ ယောဂေ တုမှအမှသဒ္ဒါနမာဒေသာ န ဟောန္တိ; ဂါမော တဝ စ ပရိဂ္ဂဟော, မမ စ ပရိဂ္ဂဟော; ဂါမော တဝ ဝါ ပရိဂ္ဂဟော, မမ ဝါ ပရိဂ္ဂဟော; ဂါမော တဝဟ ပရိဂ္ဂဟော, မမဟ ပရိဂ္ဂဟော; ဂါမော တဝါဟ ပရိဂ္ဂဟော, မမာဟ ပရိဂ္ဂ ဟော; ဂါမာ တဝေဝ ပရိဂ္ဂဟော, မမေဝ ပရိဂ္ဂဟော; ဧဝံ သဗ္ဗတ္ထ ဥဒါဟရရိတဗ္ဗံ–-ယောဂေတိ ကိံ? ဂါမောစ တေ ပရိဂ္ဂဟော, နဂရဉ္စ မေ ပရိဂ္ဂဟော.

When in conjunction with `ca` and the other particles, the substitutes for the words `tumha` and `amha` do not occur. For example: `gāmo tava ca pariggaho, mama ca pariggaho` (the village is your possession and my possession); `gāmo tava vā pariggaho, mama vā pariggaho` (the village is either your possession or my possession); `gāmo tavāha pariggaho, mamāha pariggaho`; `gāmo taveva pariggaho, mameva pariggaho` (the village is indeed your possession, indeed my possession). This should be exemplified in all cases. Why the condition ‘in conjunction’? For example: `Gāmo ca te pariggaho, nagarañca me pariggaho` (Both the village is your possession, and the city is my possession).

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ဒဿနတ္ထေနာလောစနေ-.

With verbs of seeing, except for `āloceti`.

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ဒဿနတ္ထေသု အာလောစနဝဇ္ဇိတေသု ပယုဇ္ဇမာနေသု တုမှ အမှသဒ္ဒါနမာဒေသာ န ဟောန္တိ; ဂါမော တုမှေ ဥဒ္ဒိဿာဂတော, ဂါမော အမှေ ဥဒ္ဒိဿာဂတော–-အနာလောစနေတိ-ကိံ? ဂါမော ဝေါ အာလောဝေတိ, ဂါမော နော အာလောစေတိ.

When verbs with the meaning of ‘seeing,’ except for `āloceti`, are used, the substitutes for the words `tumha` and `amha` do not occur. For example: `gāmo tumhe uddissāgato` (the village headman has come for you); `gāmo amhe uddissāgato` (the village headman has come for us). Why the condition ‘except for `āloceti`’? For example: `gāmo vo āloceti` (the village headman informs you); `gāmo no āloceti` (the village headman informs us).

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အာမန္တဏံ ပုဗ္ဗမသန္တံဝ-.

A preceding vocative is as if non-existent.

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အာမန္တဏံ ပုဗ္ဗမဝိဇ္ဇမာနံ ဝိယ ဟောတိ တုမှအမှသဒ္ဒါန မာဒေသဝိသယေ; ဒေဝဒတ္တ တဝ ပရိဂ္ဂဟော–-အာမန္တဏန္တိကိံ? ကမ္ဗလော တေ ပရိဂ္ဂဟော; ပုဗ္ဗန္တိ-ကိံ?’မယေတံ သဗ္ဗ မက္ခာတံ တုမှာကံ ဒွိဇပုင်္ဂဝါ’ ပရဿ ဟိ [ ] အဝိဇ္ဇမာနန္တာ အပါဒါဒေါတိ-ပဋိသေဓောန သိယာ? ဣဝါတိ-ကိံ? သဝနံ[ ] ယထာ သိယာ.

A preceding vocative is treated as if it were non-existent in the context of the substitution rules for `tumha` and `amha`. For example: `Devadatta, tava pariggaho` (Devadatta, it is your possession). Why the condition ‘vocative’? For example: `Kambalo te pariggaho` (The blanket is your possession). Why the condition ‘preceding’? For example: `Mayā etaṃ sabbaṃ akkhātaṃ tumhākaṃ, dvijapuṅgavā` (All this has been explained by me to you, O best of brahmins). Why the word ‘as if’? So that the vocative is still heard.

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န သာမညဝစနမေကတ္ထေ-.

Not a generic term in apposition.

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သမာနာဓိကရဏေ ပရတော သာမညဝစနမာမန္တဏမသန္တံ ဝိယ န ဟောတိ; မာဏဝက ဇဋိလက တေပရိဂ္ဂဟော–-ပရဿာ ဝိဇ္ဇမာနတ္တေ’ပိ ပုဗ္ဗရူပမုပါဒါယာဒေသော ဟောတိ; သာမည ဝစနန္တိ-ကိံ? ဒေဝဒတ္တ မာဏဝက တဝ ပရိဂ္ဂဟော; ဧကတ္ထေတိကိံ? ဒေဝဒတ္တ ယညဒတ္တ တုမှံ ပရိဂ္ဂဟော.

A vocative that is a generic term in apposition is not treated as non-existent. For example: `Māṇavaka, jaṭilaka, te pariggaho` (O young man, O ascetic, it is your possession). Here, the substitution occurs based on the preceding vocative. Why the condition ‘a generic term’? For example: `Devadatta, māṇavaka, tava pariggaho` (Devadatta, young man, it is your possession). Why the condition ‘in apposition’? For example: `Devadatta, Yaññadatta, tumhaṃ pariggaho` (Devadatta, Yaññadatta, it is your possession).

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ဗဟုသု ဝါ-.

Optionally in the plural.

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ဗဟုသု ဝတ္တမာနမာမန္တဏံ သာမညဝစနမေကတ္ထေ အဝိဇ္ဇမာနံ ဝိယ ဝါ န ဟောတိ; ဗြာဟ္မဏာ ဂုဏဝန္တော တုမှာကံ ပရိဂ္ဂဟော; ဗြာဟ္မဏာ ဂုဏဝန္တော ဝေါ ပရိဂ္ဂဟော.

A vocative in the plural that is a generic term in apposition is optionally not treated as non-existent. For example: `brāhmaṇā guṇavanto, tumhākaṃ pariggaho` or `brāhmaṇā guṇavanto, vo pariggaho` (O virtuous brahmins, it is your possession).

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ဣတိ မောဂ္ဂလ္လာနေ ဝျာကရဏေ ဝုတ္တိယံ သျာဒိကဏ္ဍော ဒုတိယော.

Thus ends the second chapter, the Chapter on Suffixes, in the Vutti on the Moggallāna Grammar.

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သျာဒိ သျာဒိနေကတ္ထံ-.

A nominal word has a single meaning with another nominal word.

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သျာဒျန္တံ သျာဒျာန္တေန သဟေကတ္ထံ ဟောတီတိ-ဣဒမဓိကတံ ဝေဒိတဗ္ဗံ; သော စ ဘိန္နတ္ထာနမေကတ္ထိဘာဝေါ သမာသောတိ ဝုစ္စတေ.

A word ending in a nominal suffix has a single meaning together with another word ending in a nominal suffix; this should be understood as the governing rule. And this unification of things with different meanings into a single meaning is called a compound (`samāsa`).

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အသံချံ ဝိဘတ္တိသမ္ပတ္တိသမီပသာကလျာဘာဝယထာ ပစ္ဆာယုဂပဒတ္ထေ-.

An indeclinable is compounded with a nominal word in the senses of: case meaning, prosperity, nearness, totality, absence, correspondence, posteriority, and simultaneity.

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အသံချံ သျျာဒျန္တံ ဝိဘတျာဒီနမတ္ထေ ဝတ္တမာနံ သျာဒျန္တေန သဟေကတ္ထံ ဘဝတိ; တတ္ထ ဝိဘတျတ္ထေ တာဝ-ဣတ္ထိသု ကထာ ပဝတ္တာ အဓိတ္ထိ–-သမ္ပတ္တိ ဒွိဓာ အတ္တသမ္ပတ္တိ သမိဒ္ဓိ စသမ္ပန္နံ ဗြဟ္မံ သဗြဟ္မံ, လိစ္ဆဝီနံ; သမိဒ္ဓိ ဘိက္ခာနံ သုဘိက္ခံ. သမီပေ-ကုမ္ဘဿ သမီပမုပကုမ္ဘံ–-သာကလျေ-သတိဏမဇ္ဈော ဟရတိ; သာဂ္ဂျဓီတေ–-အဘာဝေါ သမ္ဗန္ဓိဘေဒါ ဗဟုဝိဓော; တတြ ဣဒ္ဓါဘာဝေ-ဝိဂတာ ဣဒ္ဓိ သဒ္ဒိကာနံ ဒုဿဒ္ဒိကံ; အတ္ထာဘာဝေ-အဘာဝေါ မက္ခိကာနံ နိမ္မက္ခိကံ; အတိက္ကမာဘာဝေ-အတိဂတာနိ တိဏာနိ နိတ္တိဏံ; သမ္ပတာဘာဝေ-အတိဂတံ လဟုပါပုရဏံ အတိ လဟုပါပုရဏံ; လဟုပါပုရဏဿ နာယမုပဘောဂကာလောတိ အတ္ထော. ယယထာတ္ထော’နေကဝိဓော; တတြ ယောဂ္ဂတာယံ-အနုရူပံ သုရူပေါ ဝဟတိ; ဝိစ္ဆာယံ -အနွဒ္ဓမာသံ; အတ္ထာနတိဝတ္တိယံ- ယထာသတ္တိ; သဒိသတ္တေ- သဒိသော ကိခိယာ[ ] သကိခိ; အာနုပုဗ္ဗိယံ- အနုဇေဋ္ဌံ; ပစ္ဆာတ္ထေ [ -]အနုရထံ; ယုဂပဒတ္ထေ-သစက္ကံ နိဓိ.

An indeclinable word, signifying the meanings of case, etc., is compounded with a nominal word. In the sense of a case ending: `adhitthi` (concerning women), from `itthisu kathā pavattā`. In the sense of prosperity (which is twofold: personal attainment and abundance): `sabrahmam` (like Brahma), from `sampannaṃ brahmaṃ`; `subhikkhaṃ` (abundance of alms), from `samiddhi bhikkhānaṃ`. In the sense of nearness: `upakumbhaṃ` (near the pot), from `kumbhassa samīpaṃ`. In the sense of totality: `satiṇam ajjhoharati` (he eats it including the grass). In the sense of absence (which is manifold): `dussaddikaṃ` (devoid of good grammarians), from `vigatā iddhi saddikānaṃ`; `nimmakkhikaṃ` (without flies), from `abhāvo makkhikānaṃ`; `nittiṇaṃ` (without grass), from `atigatāni tiṇāni`; `atilahupāpuraṇaṃ` (beyond the light cloak), meaning the time for its use has passed. In the sense of correspondence (`yathā`, which is manifold): in the sense of suitability, `anurūpaṃ`; in the sense of repetition, `anvaddhamāsaṃ` (every half-month); in the sense of not overstepping, `yathāsatti` (according to one's ability); in the sense of resemblance, `sakikhi` (like a kiki bird); in the sense of succession, `anujeṭṭhaṃ` (according to seniority). In the sense of posteriority: `anurathaṃ` (behind the chariot). In the sense of simultaneity: `sacakkaṃ` (together with the wheel).

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ယထာ န တုလျေ-.

`Yathā` is not compounded in the sense of 'equal'.

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ယထာသဒ္ဒေါတုလျတ္ထေ ဝတ္တမာနော သျာဒျန္တေန သဟေကတ္ထော န ဘဝတိ; ယထာ ဒေဝဒတ္တော တထာ ယညဒတ္တော.

The word `yathā`, when used in the sense of ‘equal to,’ is not compounded with a nominal word. For example: `yathā devadatto tathā yaññadatto` (As Devadatta is, so is Yaññadatta).

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ယာဝါဝဓာရဏေ-.

`Yāva` in the sense of limitation.

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ယာဝသဒ္ဒေါ’ဝဓာရဏေ ဝတ္တမာနော သျာဒျန္တေန သဟေကတ္ထော ဘဝတိ; အဝဓာရဏမေတ္တကတာ ပရိစ္ဆေဒေါ; ယာဝါမတ္တံ ဗြာဟ္မဏေ အာမန္တယ; ယာဝဇီဝံ–-အဝဓာရဏေတိ-ကိံ, ယာဝ ဒိန္နံတာဝ ဘုတ္တံ နာဝဓာရယာမိ ကိတ္တကံ မယာ ဘုတ္တန္တိ.

The word `yāva`, when used in the sense of limitation, is compounded with a nominal word. Limitation means restriction. For example: `yāvāmattaṃ brāhmaṇe āmantaya` (invite brahmins to the full measure); `yāvajīvaṃ` (for as long as life lasts). Why the condition ‘in the sense of limitation’? For example: `yāva dinnaṃ tāva bhuttaṃ` (as much as was given, so much was eaten), where I do not determine how much I have eaten.

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ပယျပါဗဟိတိရောပုရေပစ္ဆာဝါ ပဉ္စမျာ-.

`Pari`, `apa`, `ā`, `bahi`, `tiro`, `pure`, and `pacchā` are optionally compounded with a word in the ablative case.

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ပရိအာဒယော ဝဉ္စမျန္တေန သဟေကတ္ထာ ဟောန္တိ ဝါ; ပရိ ပဗ္ဗတံ ဝဿိ ဒေဝေါ, ပရိပဗ္ဗတာ; အပပဗ္ဗတံ ဝဿိ ဒေဝေါ, အပ ပဗ္ဗတာ; အာပါဋလိပုတ္တံ ဝဿိဒေဝေါ, အာပါဋလိပုတ္တာ; ဗဟိဂါမံ, ဗဟိဂါမာ; တိရောပဗ္ဗတံ, တိရောပဗ္ဗတာ; ပုရေဘတ္တံ, ပုရေဘတ္တာ; ပစ္ဆာဘတ္တံ, ပစ္ဆာဘတ္တာ–-ဝေတာဓိကာရော

`Pari` and the other prepositions are optionally compounded with a word in the ablative case. For example: `pari pabbataṃ` or `pari pabbatā` (around the mountain); `apa pabbataṃ` or `apa pabbatā` (away from the mountain); `āpāṭaliputtaṃ` or `ā pāṭaliputtā` (up to Pāṭaliputta); `bahigāmaṃ` or `bahi gāmā` (outside the village); `tiropabbataṃ` or `tiro pabbatā` (beyond the mountain); `purebhattaṃ` or `pure bhattā` (before the meal); `pacchābhattaṃ` or `pacchā bhattā` (after the meal). The governing rule here is optionality.

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သမီပါယာမေသွနု-.

`Anu` in the senses of nearness and extent.

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အနုသဒ္ဒေါ သာမီပျေ အာယာမေ စ ဝတ္တမာနော သျာဒျန္တေန သဟေကတ္ထော ဟောတီ ဝါ; အနုဝနမသနိ ဂတာ; အနုဂင်္ဂံ ဗာရာဏသီ–-သမီပါယာမေသွိတိ-ကိံ, ရုက္ခမနုဝိဇ္ဇောတတေ ဝိဇ္ဇု.

The word `anu`, when used in the senses of nearness and extent, is optionally compounded with a nominal word. For example: `anuvanam asani gatā` (lightning has gone along the forest); `anugaṅgaṃ bārāṇasī` (Varanasi is along the Ganges). Why the condition ‘in the senses of nearness and extent’? For example: `rukkham anu vijjotate vijju` (The lightning flashes upon the tree).

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တိဋ္ဌဂွာဒိနိ-.

`Tiṭṭhagu` and others.

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တိဋ္ဌဂုပ္ပဘုတီနိ, ဧကတ္ထိဘာဝဝိသယေ နိပါတီယန္တေ;’တိဋ္ဌန္တီ ဂါဝေါ ယသ္မိံ ကာလေ’တိဋ္ဌဂု, ကာလော; ဝဟဂ္ဂု, ကာလော; အာယတိဂဝံ, ခလေယဝံ, လူနယဝံ, လူယမာနယဝမိစ္စာဒိ–-ဝျန္တော’ပေတ္ထ; ကေသာကေသိ; ဒဏ္ဍာဒဏ္ဍိ–-တထာ ဝေလာပ္ပဘာဝနတ္ထော’ပိ; ပါတော နဟာနံ ပါတနဟာနံ; သာယံ နဟာနံ သာယနဟာနံ; ပါတကာလံ, သာယကာလံ; ပါတမေဃံ, သာယမေဃံ; ပါတမဂ္ဂံ, သာယမဂ္ဂံ.

`Tiṭṭhagu` and similar words are irregularly formed as compounds. For example: `tiṭṭhagu kālo` (the time when cows stand), from the phrase `tiṭṭhanti gāvo yasmiṃ kāle`; similarly, `vahaggu kālo` (the time when oxen are yoked). Also `āyatigavaṃ` (until the cows come home), `khaleyavaṃ` (barley on the threshing floor), `lūnayavaṃ` (reaped barley), `lūyamānayavaṃ` (barley being reaped), and so on. Also included here are reciprocal compounds: `kesākesi` (fighting by pulling hair); `daṇḍādaṇḍi` (fighting with sticks). Likewise, compounds indicating time: `pātanahānaṃ` (morning bath); `sāyanahānaṃ` (evening bath); `pātakālaṃ` (morning time); `sāyakālaṃ` (evening time); `pātameghaṃ` (morning cloud); `sāyameghaṃ` (evening cloud); `pātamaggaṃ` (morning path); `sāyamaggaṃ` (evening path).

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ဩရေပရိပဋိပါရေမဇ္ဈေဟေဌုဒ္ဓါဓောန္တော ဝါ ဆဋ္ဌီယာ-.

`Ora`, `pari`, `paṭi`, `pāre`, `majjhe`, `heṭṭhā`, `uddhaṃ`, `adho`, and `anto` are optionally compounded with a word in the genitive case.

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ဩရာဒယော သဒ္ဒါ ဆဋ္ဌိယန္တေန သဟေကတ္ထာ ဝါ ဟောန္တိ; ဧကာရန္တတ္တံ နိပါတနတော–-ဩရေဂင်္ဂံ; ဥပရိသိခရံ; ပဋိ သောတံ; ပါရေယမုနံ; မဇ္ဈေဂင်္ဂံ; ဟေဋ္ဌာပါသာဒံ; ဥဒ္ဓဂင်္ဂံ; အဓောဂင်္ဂံ; အန္တောပါသာဒံ–-ပုန ဝါဝိဓာနာ ဂင်္ဂါဩရမိစ္စာ ဒိပိ ဟောတိ.

`Ora` and similar words are optionally compounded with a word in the genitive case; their ending in `-e` is by irregular formation. For example: `oregaṅgaṃ` (on this side of the Ganges); `uparisikharaṃ` (on top of the peak); `paṭisotaṃ` (against the stream); `pāreyamunaṃ` (beyond the Yamuna); `majjhegaṅgaṃ` (in the middle of the Ganges); `heṭṭhāpāsādaṃ` (below the palace); `uddhagaṅgaṃ` (above the Ganges); `adhogaṅgaṃ` (below the Ganges); `antopāsādaṃ` (inside the palace). Because the rule is optional, forms like `gaṅgāya oraṃ` also occur.

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တံ နပုံသကံ-.

It is neuter.

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ယဒေတမတက္ကန္တမေကတ္ထံ တံ နပုံသကလိင်္ဂံ ဝေဒိတဗ္ဗံ; တထာ ဝေဝေါဒါဟဋံ; ဝါ ကွစိ ဗဟုလာဓိကာရာ–-ယထာပရိသံ, ယထာ ပရိသာယ; သကာယ သကာယ ပရိသာယာတိ အတ္ထော.

This compound with a single meaning should be understood to be of the neuter gender. This has already been exemplified. Optionally in some cases, due to the principle of flexible application, it is not. For example: `yathāparisaṃ` or `yathāparisāya`, meaning ‘in each respective assembly.’

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အမာဒိ-.

With the accusative, etc.

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အမာဒိသျာဒျန္တံ သျာဒျာန္တေန သဟ ဗဟုလမေကတ္ထံ ဟောတိ;’ဂါမံ ဂတော’ ဂါမဂတော;’မုဟုတ္တံ သုခံ’ မုဟုတ္တသုခံ. ဝုတ္တိယေ ဝေါပပဒသမာသေ-ကုမ္ဘကာရော; သပါကော; တန္တဝါယော; စရာ ဟရော–-န္တမာနက္တဝန္တုဟိ ဝါကျမေဝ; ဓမ္မံ သုဏန္တော; ဓမ္မံ သုဏမာနော; ဩဒနံ ဘုတ္တဝါ.’

A word ending in `aṃ` and so on, together with a word ending in `sya` and so on, frequently forms a single meaning. For example, 'gone to the village' (`gāmaṃ gato`) becomes 'village-gone' (`gāmagato`); 'a moment of happiness' (`muhuttaṃ sukhaṃ`) becomes 'momentary happiness' (`muhuttasukhaṃ`). In usage, in the `upapada` compound: 'potter' (`kumbhakāro`); 'cook' (`sapāko`); 'weaver' (`tantavāyo`); 'wanderer' (`carā haro`). With the suffixes `-nta`, `-māna`, and `-ktavantu`, it is merely a sentence: 'listening to the Dhamma' (`dhammaṃ suṇanto`); 'listening to the Dhamma' (`dhammaṃ suṇamāno`); 'having eaten rice' (`odanaṃ bhuttavā`).

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ရညာ ဟတော’ ရာဇဟတော;’အသိနာ ဆိန္နော’ အသိစ္ဆိန္နော; ပိတုသဒိသော; ပိတုသမော; သုခသဟဂတံ;’ဒဓိနာ ဥပသိတ္တံ ဘောဇနံ’ဒဓိဘောဇနံ;’ဂုဠေန မိဿော ဩဒနော’ ဂုဠောဒနော. ဝုတ္တိ ပဒေနေဝေါပသိတ္တာဒိကြိယာယာချာပနတော နတ္ထာယုတ္တတ္ထတာ.

'Killed by the king' (`raññā hato`) becomes 'king-killed' (`rājahato`); 'cut by a sword' (`asinā chinno`) becomes 'sword-cut' (`asicchinno`); 'like the father' (`pitusadiso`); 'equal to the father' (`pitusamo`); 'accompanied by happiness' (`sukhasahagataṃ`); 'food sprinkled with curd' (`dadhinā upasittaṃ bhojanaṃ`) becomes 'curd-food' (`dadhibhojanaṃ`); 'rice mixed with molasses' (`guḷena misso odano`) becomes 'molasses-rice' (`guḷodano`). In usage, since the action of sprinkling and so on is expressed by the word itself, there is no impropriety of meaning.

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ကွဝိ ဝုတ္တိယေဝ; ဥရဂေါ ပါဒပေါ–-ကွဝိ ဝါကျမေဝ; ဖရသုနာ ဆိန္နဝါ; ဒဿနေန ပဟာတဗ္ဗာ.’

Sometimes it is only a compound: `urago` (serpent), `pādapo` (tree). Sometimes it is only a sentence: 'cut with an axe' (`pharasunā chinnavā`); 'to be abandoned by seeing' (`dassanena pahātabbā`).

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ဗုဒ္ဓဿဒေယျံ’ ဗုဒ္ဓဒေယျံ;’ယူပါယ ဒါရု’ ယူပဒါရု;’ရဇနာယ ဒေါဏိ’ ရဇနဒေါဏိ; ဣဓ န ဟောတိ-သံဃဿ ဒါတဗ္ဗံ–-ကထံ, ဧတဒတ္ထော ဧတဒတ္ထန္တိ-အညပဒတ္ထေ ဘဝိဿတိ.’

'To be given to the Buddha' (`Buddhassa deyyaṃ`) becomes 'Buddha-gift' (`buddhadeyyaṃ`); 'wood for a sacrificial post' (`yūpāya dāru`) becomes 'sacrificial-post wood' (`yūpadāru`); 'trough for dyeing' (`rajanāya doṇi`) becomes 'dyeing-trough' (`rajanadoṇi`). Here it does not occur: 'to be given to the Sangha' (`saṅghassa dātabbaṃ`). How so? 'For this purpose' (`etadattho`) will be in the sense of another word.

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သဝရေဟိ ဘယံ’ သဝရဘယံ; ဂါမနိဂ္ဂတော, မေထုနာပေတော. ကွစိ ဝုတ္တိယေဝ; ကမ္မဇံ, စိတ္တဇံ–-ဣဓ န ဟောတိ-ရုက္ခာ ပတိတော.’

'Fear from savages' (`savarehi bhayaṃ`) becomes 'savage-fear' (`savarabhayaṃ`); 'gone out from the village' (`gāmaniggato`); 'separated from sexual intercourse' (`methunāpeto`). Sometimes it is only a compound: 'born of action' (`kammajaṃ`), 'born of mind' (`cittajaṃ`). Here it does not occur: 'fallen from a tree' (`rukkhā patito`).

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ရညော ပုရိသော’ ရာဇပုရိသော–-ဗဟုလာဓိကာရာ န္တမာန နိဒ္ဓါရိယပူရဏဘာဝတိတ္တတ္ထေဟိ န ဟောတိ; မမာနုကုဗ္ဗံ; မမာနု ကုရုမာနော; ဂုန္နံ ကဏှာ သမ္ပန္နခီရတမာ; သိဿာနံ ပဉ္စမော; ပဋဿ သုက္ကတာ–-ကွစိ ဟောတေဝ; ဝတ္တမာနသာမီပျံ–-ကထံ ဗြာဟ္မဏဿ သုက္ကာ ဒန္တာတိ-သာပေက္ခတာယ န ဟောတိ–-ဣဓ ပနဟောတေဝ စန္ဒနဂန္ဓော; နဒီဃောသော; ကညာရူပံ; ကာယသမ္ဖဿော?ဖလရသောတိ [ –-]ဖလာနံတိတ္တော; ဖလာနမာသိတော[ ] ဖလာနံ သုဟိတော; ဗြာဟ္မဏဿ္ौစ္စံ ဂေဟန္တိ; သာပေက္ခ တာယ န ဟောတိ–-ရညောပါဋလိပုတ္တကဿဓနန္တိ–-ဓန သမ္ဗန္ဓေ ဆဋ္ဌီတိ ပါဋလိပုတ္တက္ैနသမ္ဗန္ဓာဘာဝါ နဟေဿတိ; ရညော’ဂေါဝ အဿော စ ပုရိသော စာ’တိ ဘီန္နတ္ထတာယံ [ ] ဝါကျ မေဝ–-’ရညော ဂဝါဿပုရိသာ ရာဇဂဝါဿပုရိသာတိ ဝုတ္တိ ဟောတေဝေကတ္ထိဘာဝေ.’ဒါနေသောဏ္ဍော’ ဒါနသောဏ္ဍော; ဓမ္မရတော; ဒါနဘိရတော–-ကွစိဝုတ္တိယေဝ; ကုစ္ဆိသယော; ထလဋ္ဌော; ပင်္ကဇံ; သရောရုဟံ ဣဓ န ဟောတိ ဘောဇနေ မတ္တညုတာ; ဣန္ဒြိယေသု ဂုတ္တဒွါရတာ; အာသနေ နိသိန္နော အာသနေ နိသီဒိတဗ္ဗံ.

'The king's man' (`rañño puriso`) becomes 'royal servant' (`rājapuriso`). Due to the principle of flexible application, it does not occur with words ending in `-nta` or `-māna`, or in the meanings of determination, ordinals, state, and satisfaction: 'following my example' (`mamānukubbaṃ`); 'imitating me' (`mamānu kurumāno`); 'of the cows, the black one is richest in milk' (`gunnaṃ kaṇhā sampannakhīratamā`); 'the fifth among disciples' (`sissānaṃ pañcamo`); 'the whiteness of the cloth' (`paṭassa sukkatā`). Sometimes it does occur: 'proximity to the present' (`vattamānasāmīpyaṃ`). How so in 'the brahmin's teeth are white' (`brāhmaṇassa sukkā dantā`)? Due to syntactic dependency, it does not occur. But here it does occur: 'fragrance of sandalwood' (`candanagandho`); 'sound of the river' (`nadīghoso`); 'beauty of a maiden' (`kaññārūpaṃ`); 'touch of the body' (`kāyasamphasso`). 'Satisfied with fruits' (`phalānaṃ titto`); 'having eaten fruits' (`phalānaṃ āsito`); 'content with fruits' (`phalānaṃ suhito`). 'The brahmin's house is high' (`brāhmaṇassa uccaṃ gehaṃ`); due to syntactic dependency, it does not occur. 'The wealth of the king of Pāṭaliputta' (`rañño pāṭaliputtakassa dhanaṃ`); the genitive is in relation to wealth, but since there is no connection to Pāṭaliputta, it will not occur. 'The king's cow, and horse, and man' (`rañño gavo ca asso ca puriso ca`); due to the difference in meaning, it is merely a sentence. But 'the king's cows, horses, and men' (`rañño gavāssapurisā`) becomes 'royal cows, horses, and men' (`rājagavāssapurisā`); a compound occurs when there is a single meaning. 'Addicted to giving' (`dāne soṇḍo`) becomes `dānasoṇḍo`; 'delighting in the Dhamma' (`dhammarato`); 'rejoicing in generosity' (`dānabhirato`). Sometimes it is only a compound: 'lying on the belly' (`kucchisayo`); 'standing on dry land' (`thalaṭṭho`); 'mud-born' (`paṅkajaṃ`); 'lake-grown' (`saroruhaṃ`). Here it does not occur: 'moderation in food' (`bhojane mattaññutā`); 'guarding the doors of the senses' (`indriyesu guttadvāratā`); 'seated on a seat' (`āsane nisinno`); 'one should sit on the seat' (`āsane nisīditabbaṃ`).

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ဝိသေသနမေကတ္ထေန-.

An adjective with a single meaning.

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ဝိသေသနံ သျာဒျန္တံ ဝိသေဿေန သျာဒျာန္တေန သမာနာဓိကရဏေနသဟေကတ္ထံ ဟောတိ;’နီလဉ္စ တံ ဥပ္ပလဉ္စေ’တိ နိလုပ္ပလံ,’ဆိန္နဉ္စ တံ ပရူဠှဉ္စေ’တိ ဆိန္နပရူဠှံ; သတ္ထိဝ သတ္ထီ,’သတ္ထီ စ သာသာမာ စေ’တိ သတ္ထိသာမာ; သီဟောဝ သီဟော,’မုနိ စ သောသီဟော ဝါ’တိမုနိသီဟော;’သီလမေဝ ဓနံ’ သီလဓနံ–-က္စိ ဝါကျမေဝ, ပုဏ္ဏော မန္တာဏိပုတ္တော; စိတ္တော ဂဟပတိ.–-ကွစိ ဝုတ္တိယေဝ; ကဏှသပ္ပော; လောဟိတသာလိ. ဝိသေသနန္တိ-ကိံ? တစ္ဆကော သပ္ပော. ဧကတ္ထေနေတိ-ကိံ? ကာဠမှာ အညော–-ကထံ, ပတ္တ ဇီဝိကော အာပန္နဇီဝိကော[ ] မာသဇာတောတိ-အညပဒတ္ထေ ဘဝိဿတိ.

An adjective ending in a case termination, together with a noun ending in a case termination, when in apposition, form a single meaning. For example, 'blue and that lotus' (`nīlañca taṃ uppalañca`) becomes 'blue lotus' (`nīluppalaṃ`); 'cut and that overgrown' (`chinnañca taṃ parūḷhañca`) becomes 'cut-overgrown' (`chinnaparūḷhaṃ`); 'a teacher and she who is Sāmā' (`satthī ca sā sāmā ca`) becomes 'teacher-Sāmā' (`satthisāmā`); 'a sage who is like a lion' (`muni ca so sīho vā`) becomes 'sage-lion' (`munisīho`); 'virtue itself is wealth' (`sīlameva dhanaṃ`) becomes 'virtue-wealth' (`sīladhanaṃ`). Sometimes it is merely a sentence: Puṇṇa Mantāṇiputta; Citta the householder. Sometimes it is only a compound: 'black snake' (`kaṇhasappo`); 'red rice' (`lohitasāli`). Why 'adjective'? 'A snake which is a carpenter' (`tacchako sappo`). Why 'with a single meaning'? 'Other than black' (`kāḷamhā añño`). How so in `pattajīviko` ('one whose livelihood is obtained'), `āpannajīviko` ('one who has obtained a livelihood'), `māsajāto` ('one born a month ago')? It will be in the sense of another word.

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နဉ-.

The negative particle `nañ`.

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နဉိစ္စေတံ သျာဒျန္တံ သျာဒျန္တေန သဟေကတ္ထံ ဟောတိ; န ဗြာဟ္မဏော အဗြာဟ္မဏော–-ဗဟုလာဓိကာရတော အသမတ္ထေဟိပိ ကေဟိစိ ဟောတိ; အပုနဂေယျာ, ဂါထာ–-အနောကာသံ ကာရေတွာ အမူလာမူလံ ဂန္တွာ–-ဤသကဠာရော ဤသပိင်္ဂလောတိ-သျာဒိ သျာဒိနေကတ္ထန္တိ သမာသော; ဝါကျမေဝ ဝါတိပ္ပသင်္ဂါဘာဝါ.

This particle `nañ`, when inflected, forms a single meaning with another inflected word. For example, `na brāhmaṇo` (not a brahmin) becomes `abrāhmaṇo` (a non-brahmin). By the principle of flexible application, it sometimes occurs even with syntactically unconnected words: `apunageyyā gāthā` (a verse not to be sung again); `anokāsaṃ kāretvā` (having made no room); `amūlāmūlaṃ gantvā` (having gone to the rootless root). In cases like `īsakaḷāro` (slightly dark) and `īsapiṅgalo` (slightly tawny), a compound is formed by an inflected word with another inflected word into a single meaning; otherwise, it remains a phrase, thus avoiding over-application.

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ကုပါဒယော နိစ္စမသျာဒိဝိဓိမှိ-.

The particles `ku`, `pā`, and so on are always compounded in a context where the rule for inflected words does not apply.

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ကုသဒ္ဒေါ ပါဒယော စ သျာဒျန္တေန သဟေကတ္ထာ ဟောန္တိ နိစ္စံ သျဒိဝိဓိဝိသယတော’ညတ္ထ;’ကုစ္ဆိတော ဗြာဟ္မဏော’ ကုဗြာဟ္မဏော,’ဤသကံ ဥဏှံ’ ကဒုဏှံ; ပနာယကော, အဘိသေကော, ပကရိတ္တွာ, ပကတံ, ဒုပ္ပုရိသော, ဒုက္ကတံ, သုပုရိသော, သုကတံ, အဘိတ္ထုတံ, အတိတ္ထုတံ, အာကဠာရော, အာဗဒ္ဓေါ. ပါဒယော ဂတာဒျတ္ထေ ပဌမာယ()’ ပဂတော အာစရိယော’ ပါစရိယော; ပန္တေဝါသီ–-အစ္စာဒယော ကန္တာဒျတ္ထေ ဒုတိယာယ;()’အတိက္ကန္တော မစ’မတိမဉ္စော; အတိမာလော. အဝါဒယော ကုဋ္ဌာဒျတ္ထေ တတိယာယ;()’အဝကုဋ္ဌံ ကောကိလာယ ဝန’မဝကောကိလံ; အဝမယယူရံ. ပရိယာဒယော ဂိလာနာဒျတ္ထေ စတုတ္ထိယာ; ()’ပရိဂိလ နော’ဇ္ဈေနာယ’ ပရိယဇ္ဈေနော–-နျာဒယော ကန္နာဒျတ္ထေ ပဉ္စမိယာ()’နိက္ခန္တောကောသမ္ဗိယာ’ နိက္ကောသမ္ဗိ–-အသျာဒိဝိဓိမှီတိ ကိံရုက္ခမ္ပတိ ဝိဇ္ဇောတတေ.

The word `ku` and the prefixes `pā` and so on, together with an inflected word, always form a single meaning, in a context other than the domain of the rule for inflected words. For example, 'a despised brahmin' (`kucchito brāhmaṇo`) becomes `kubrāhmaṇo`; 'a little hot' (`īsakaṃ uṇhaṃ`) becomes `kaduṇhaṃ`. Other examples include: `panāyako`, `abhiseko`, `pakaritvā`, `pakataṃ`, `duppuriso`, `dukkataṃ`, `supuriso`, `sukataṃ`, `abhitthutaṃ`, `atitthutaṃ`, `ākaḷāro`, `ābaddho`. The prefixes `pā` and so on, in the sense of 'gone' and so on, with the nominative case: 'the teacher who has gone forth' (`pagato ācariyo`) becomes `pācariyo`; `pantevāsī` (a resident pupil). The prefixes `ati` and so on, in the sense of 'surpassing' and so on, with the accusative case: 'surpassed the cot' (`atikkanto mañcaṃ`) becomes `atimañco`; `atimālo` (exceeding a garland). The prefixes `ava` and so on, in the sense of 'contempt' and so on, with the instrumental case: 'forest scorned by the cuckoo' (`avakuṭṭhaṃ kokilāya vanaṃ`) becomes `avakokilaṃ`; `avamayūraṃ` (a scorned peacock). The prefixes `pari` and so on, in the sense of 'weary' and so on, with the dative case: 'weary of study' (`parigilāno ajjhenāya`) becomes `pariyajjheno`. The prefixes `ni` and so on, in the sense of 'departing' and so on, with the ablative case: 'departed from Kosambi' (`nikkhanto kosambiyā`) becomes `nikkosambi`. What is the purpose of 'where the rule for inflected words does not apply'? It is for cases like 'it shines towards the tree' (`rukkhaṃ pati vijjotate`).

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စီ ကြိယတ္ထေဟိ-.

The suffix `cī` with words denoting action.

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စီပ္ပစ္စယန္တော ကြိယတ္ထေဟိ သျဒျန္တေဟိ သဟေကတ္ထော ဟောတိ; မလိနီ ကရိယ.

A word ending in the suffix `cī`, together with an inflected word denoting action, forms a single meaning. For example: `malinīkariya` (having made dirty).

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ဘုသနာဒရာနာဒရေသွလံသာသာ-.

The words `alaṃ` and `sat` in the sense of adornment, respect, and disrespect.

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ဘုသနာဒိသွတ္ထေသွလမာဒယော သဒ္ဒါ ကြိယာတ္ထေဟိ သျာဒျန္တေဟိ သဟေကတ္ထာ ဟောန္တိ; အလံကရိယ; သက္ကစ္စ; အသက္ကစ္စ–-ဘုသနာဒီသူတိ-ကိံ? အလံ ဘုတွာ ဂတော; သက္ကတွာ ဂတော; အသက္ကတွာ ဂတော; ပရိယတ္တံ သောဘနမသောဘနန္တိ အတ္ထော.

In the meanings of adornment and so on, the words `alaṃ` and so on, together with inflected words denoting action, form a single meaning. For example: `alaṃkariya` (having adorned); `sakkacca` (having done respectfully); `asakkacca` (having done disrespectfully). What is the purpose of 'in the meanings of adornment and so on'? It is to exclude cases like: 'Having eaten enough, he went' (`alaṃ bhutvā gato`); 'having acted respectfully, he went' (`sakkatvā gato`); 'having acted disrespectfully, he went' (`asakkatvā gato`). The meaning is 'sufficient', 'beautiful', or 'not beautiful'.

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အညေ စ-.

And others.

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အညေ စ သဒ္ဒါ ကြိယတ္ထေဟိ သျာဒျန္တေဟိ သဟ ဗဟုလမေကတ္ထာ ဘဝန္တိ; ပုရောဘုယ; တိရောဘုယ;တိရောကရိယ; ဥရသိကရိယ; မနသိကရိယ; မဇ္ဈေကရိယ; တုဏှိဘုယ.

And other words, together with inflected words denoting action, frequently form a single meaning. For example: `purobhuya` (becoming in front); `tirobhuya` (becoming hidden); `tirokariya` (making hidden); `urasikariya` (placing on the chest); `manasikariya` (placing in the mind); `majjhekariya` (placing in the middle); `tuṇhībhuya` (becoming silent).

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ဝါနေကညတ္ထေ-.

Optionally, many words in the sense of another word.

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အနေကံ သျာဒျန္တမညဿ ပဒဿတ္ထေ ဧကတ္ထံ ဝါ ဟောတိ; ဗဟူနိ ဓနာနိ ယဿသော’ဗဟုဓနော;’လမ္ဗာ ကဏ္ဏာ ယဿ သော’ လမ္ဗကဏ္ဏော;’ဝဇိရံ ပါဏိမှိ ယဿသော’ယံ’ ဝဇိရပါဏိ;’မတ္တာဗဟဝေါ မာတင်္ဂါ ဧတ္ထ’ မတ္တဗဟုမာတင်္ဂံ, ဝနံ;’အာရူဠှော ဝါနရောယံ ရုက္ခံ သော’ အာရူဠှဝါနရော;’ဇိတာနိ ဣန္ဒြိယာနိ ယေနသော’ ဇိတိန္ဒြိယော;’ဒိန္နံ ဘောဇနံ ယဿသော’ ဒိန္နဘောဇနော;’အပဂတံ ကာဠကံ ယသ္မာ ပဋာ သော’ယ’ မပဂတကာဠကော;’ဥပဂတာဒသ ယေသံ တေ’ ဥပဒသာ; အာသန္နဒသာ; အဒူရဒသာ? အဓိက ဒသာ;’တယော ဒသ ပရိမာဏမေသံ) တိဒသာ–-ကထံ, ဒသသဒ္ဒေါသံ ချာနေ ဝတ္တတေ ပရိမာဏသဒ္ဒသန္နိဓာနာ, ယထာ-ပဉ္စပရိမာဏ မေသံ’ ပဉ္စကာ သကုဏာတိ; ဒွေ ဝါ တယော ဝါပရိမာဏမေသ’ဒွတ္တယော;ဝါသဒ္ဒတ္ထေ ဝါ-’ဝေ ဝါ တယော ဝါ’ ဒွတ္တယော–-’ဒက္ခိဏဿာ စ ပုဗ္ဗဿာ စ ဒိသာယ ယဒန္တရာဠံ’ ဒက္ခိဏပုဗ္ဗာ, ဒိနာ;’ဒက္ခိဏာ ဝသာ ပုဗ္ဗာ စာ’တိ ဝါ;’သဟ ပုတ္တေနာဂတော’ သပုတ္တော သလောမကော, ဝိဇ္ဇမာနလောမကောတိ အတ္ထော ဧဝံ သပက္ခကော; အတ္ထိခီရာ, ဗြာဟ္မဏိတိ-အတ္ထိသဒ္ဒေါ ဝိဇ္ဇမာနတ္ထေ နိပါတော–-ကွစိ ဂတတ္ထတာယ ပဒန္တရာနမပ္ပယောဂေါ, ကဏ္ဌဋ္ဌာ ကာဠာ အဿ ကဏ္ဌေကာဠော; [ ] ဩဋ္ဌမုခမိစ မုခမဿဩဋ္ဌမုခေါ; ကေသသံဃာတော စူဠာ အဿ ကေသစူဠော; သုဝဏ္ဏဝိကာရော အလင်္ကာရော အဿသုဝဏ္ဏာလင်္ကာရော;’ ပပတိတံ ပဏ္ဏမဿ’ ပပတိတပဏ္ဏော, ပပဏ္ဏော;’အဝိဇ္ဇမာနာ ပုတ္တာ အဿ’ အဝိဇ္ဇမာနပုတ္တော;’န သန္တိ ပုတ္တာ အဿ’ အပုတ္တော–-ကွစိ န ဟောတိပဉ္စဘုတ္တဝန္တော အဿ, ဘာတုနော ပုတ္တော အဿ အတ္ထိတိ ဗဟုလာဓိကာရတော.

Many a word ending in a case termination, in the sense of another word, is optionally compounded. For example: 'one who has much wealth' (bahūni dhanāni yassa so) becomes 'wealthy' (bahudhano); 'one who has long ears' (lambā kaṇṇā yassa so) becomes 'long-eared' (lambakaṇṇo); 'one who has a thunderbolt in his hand' (vajiraṃ pāṇimhi yassa so’yaṃ) becomes 'thunderbolt-handed' (vajirapāṇi); 'a forest wherein are many intoxicated elephants' (mattā bahavo mātaṅgā ettha) becomes 'a forest of many intoxicated elephants' (mattabahumātaṅgaṃ vanaṃ); 'a tree which a monkey has climbed' (ārūḷho vānaro yaṃ rukkhaṃ so) becomes 'a tree climbed by a monkey' (ārūḷhavānaro); 'one by whom the senses are conquered' (jitāni indriyāni yena so) becomes 'one with conquered senses' (jitindriyo); 'one to whom food has been given' (dinnaṃ bhojanaṃ yassa so) becomes 'one who has been given food' (dinnabhojano); 'a cloth from which the black stain has departed' (apagataṃ kāḷakaṃ yasmā paṭā so’yaṃ) becomes 'with the black stain removed' (apagatakāḷako); 'those who have approached ten' (upagatā dasa yesaṃ te) becomes 'nearly ten' (upadasā), also 'close to ten' (āsannadasā), 'not far from ten' (adūradasā), or 'more than ten' (adhikadasā). 'Three tens is their measure' (tayo dasa parimāṇaṃ esaṃ) becomes 'the thirty [gods]' (tidasā). How so? The word 'dasa' is used in counting due to its proximity to a word of measure, as in: 'five is their measure' (pañcaparimāṇaṃ esaṃ) becomes 'a group of five birds' (pañcakā sakuṇā); 'two or three is their measure' (dve vā tayo vā parimāṇaṃ esaṃ) becomes 'two or three' (dvattayo). Or, in the sense of the word 'vā' (or): 'two or three' (dve vā tayo vā) becomes 'two or three' (dvattayo). 'That which is the interval between the southern and eastern direction' (dakkhiṇassā ca pubbassā ca disāya yadantarāḷaṃ) becomes 'south-east' (dakkhiṇapubbā), a direction; or 'southern and eastern' (dakkhiṇā ca pubbā ca). 'He who came with his son' (saha puttena āgato) becomes 'with son' (saputto); 'with hair' (salomako), meaning 'having existing hair'; similarly 'with wings' (sapakkhako). 'A Brahmin woman having milk' (atthikhīrā brāhmaṇī)—here the word 'atthi' is a particle in the sense of 'existing'. Sometimes, because the meaning is understood, other words are not used: 'one who has black at the throat' (kaṇṭhaṭṭhā kāḷā assa) becomes 'black-throated' (kaṇṭhekāḷo); 'one whose face is like a camel's face' (oṭṭhamukham iva mukhaṃ assa) becomes 'camel-faced' (oṭṭhamukho); 'one whose topknot is a mass of hair' (kesasaṅghāto cūḷā assa) becomes 'with a topknot of hair' (kesacūḷo); 'one whose ornament is a modification of gold' (suvaṇṇavikāro alaṅkāro assa) becomes 'adorned with gold' (suvaṇṇālaṅkāro); 'one whose leaf has fallen' (papatitaṃ paṇṇaṃ assa) becomes 'with fallen leaf' (papatitapaṇṇo or papaṇṇo); 'one who has no existing sons' (avijjamānā puttā assa) becomes 'without existing sons' (avijjamānaputto); 'one who has no sons' (na santi puttā assa) becomes 'sonless' (aputto). Sometimes this does not occur, as in: 'one who has five who have eaten' (pañca bhuttavanto assa), or 'one who has a brother's son' (bhātuno putto assa atthi), due to the governing rule of 'variously'.

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တတ္ထ ဂဟေတွာ တေန ပဟရိတွာ ယုဒ္ဓေ သရူပံ-.

In the sense of 'seizing there' and 'striking with that' in battle, with words of the same form.

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သတ္တမျန္တံ တတိယန္တဉ္စ သရူပမနေကံ တတ္ထ ဂဟေတွာ တေန ပဟရိတွာ ယုဒ္ဓေ’ညပဒတ္ထေ ဧကတ္ထံ ဝါ ဟောတိ;’ကေသေသု စ ကေသေသု စ ဂဟေတွာ ယုဒ္ဓမ္ပဝတ္တံ’ ကေသာကေသိ;’ဒဏ္ဍေဟိ စ ဒဏ္ဍေဟိ စ ပဟရိတွာ ယုဒ္ဓမ္ပဝတ္တံ’ ဒဏ္ဍာဒဏ္ဍိ; မုဋ္ဌာမုဋ္ဌိ ‘‘စိ ဝီတိ ဟာရေ’တိ. စိ သမာသန္တော [’]စိသ္မိ. န္တျာကာရော–-တတ္ထ တေနေတိ-ကိံ? ကာယဒွ ကာယဒွ [ ] ဂဟေတွာ ယုဒ္ဓံ ပဝတ္တံ; ဂဟေတွာ ပဟရိတွာတိ- ကိံ? ရထေ စ ရထေ စ ဌတွာ ယုဒ္ဓံပဝတ္တံ; ယုဒ္ဓေတိကိံ? ဟတ္ထေ စ ဟတ္ထေ စ ဂဟေတွာ သချံ ပစတ္တံ; သရူပန္တိကိံ? ဒဏ္ဍေဟိ စ မုသလေဟိစ ပဟရိတွာ ယုဒ္ဓံ ပဝတ္တံ.

Many words of the same form, ending in the seventh or third case, referring to an action of 'seizing there' or 'striking with that' in battle, optionally form a single meaning in the sense of another word. For example: 'a battle waged by seizing hair and hair' (kesesu ca kesesu ca gahetvā yuddhaṃ pavattaṃ) becomes 'a hair-pulling fight' (kesākesi); 'a battle waged by striking with sticks and sticks' (daṇḍehi ca daṇḍehi ca paharitvā yuddhaṃ pavattaṃ) becomes 'a stick-fight' (daṇḍādaṇḍi); 'a fist-fight' (muṭṭhāmuṭṭhi). The suffix 'ci' occurs in the sense of reciprocity. 'Ci' is the compound ending. The letter 'i' is an augment. What is the purpose of 'seizing there' and 'striking with that'? To exclude cases like: 'a battle was waged by seizing body and body'. What is the purpose of 'seizing' and 'striking'? To exclude cases like: 'a battle was waged by standing on chariot and chariot' (rathe ca rathe ca ṭhatvā yuddhaṃ pavattaṃ). What is the purpose of 'in battle'? To exclude cases like: 'friendship was formed by taking hand and hand' (hatthe ca hatthe ca gahetvā sakhyaṃ pavattaṃ). What is the purpose of 'of the same form'? To exclude cases like: 'a battle was waged by striking with sticks and pestles' (daṇḍehi ca musalehi ca paharitvā yuddhaṃ pavattaṃ).

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စတ္ထေ-.

In the sense of 'ca' (and).

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အနေကံ သျာဒျန္တံ စတ္ထေ ဧကတ္ထံ ဝါ ဘဝတိ–-သမုစ္စယော’ဏွာစယော ဣတရီတရယောဂေါ သမာဟာရော စ စသဒ္ဒတ္ထာ, တတ္ထ သမုစ္စယာဏွာစယေသု နေကတ္ထိဘာဝေါ သမ္ဘဝတိ- တေသု ဟိ သမုစ္စယော အညမညနိရပေက္ခာနမတ္တပ္ပဓာနာနံ ကတ္ထစိ ကြိယာဝိသေသေ စီယမာနတာ-ယထာ-ဓဝေ စ ခဒိရေ စ ပလာသေ စ ဆိန္ဒာတိ; အနွာစယောဝ ယတ္ထေကော ပဓာနဘာဝေန ဝိဓိယတေ အပရော စဂုဏဘာဝေန-ယထာ-ဘိက္ခံ စရ ဂါဝေါ ဝါနယေတိ–-ဣတရဉ္စယယ တု သမ္ဘဝတိ, တေသု ဟိ အညမညသာပေက္ခာနမဝ ယဝဘေဒါနုဂတော ဣတရီတရယောဂေါ- ယထာ- သာရိပုတ္တမောဂ္ဂလ္လာနာတိအဿာဝယဝပ္ပဓာနတ္တာ ဗဟုဝစနမေဝ; အညမည သာပေက္ခာနမေဝ တိရောဟိတာဝယဝဘေဒေါ သမုဒါယပ္ပဓာနော သမာဟာရော-ယထာ-ဆတ္တုပါဟနန္တိ-အဿ ပန သမုဒါယပ္ပဓာနတ္တာ ဧကဝစနမေဝ; တေ စ သမာဟာရီတရီတရယောဂါ ဗဟုလံ ဝိဓာနာ နိယတဝိသယာယေဝ ဟောန္တိ, တတြာယံ ဝိသယဝိဘာဂေါ နိရုတ္တိ ပိဋကာဂတော.

Many a word ending in a case termination is optionally compounded in the sense of 'ca' (and). Combination (samuccaya), inclusion (anvācaya), mutual connection (itarītarayoga), and aggregation (samāhāra) are the meanings of the word 'ca'. Among these, compounding is not possible in the case of combination and inclusion. For, in combination, there is an accumulation of mutually independent items, each primary in relation to some specific action—for example: 'Cut the dhavā, and the khadira, and the palāsa trees.' Inclusion is where one thing is enjoined as primary and another as secondary—for example: 'Go for alms, and bring the cows.' However, compounding is possible for mutual connection. In this case, mutual connection follows the distinct components of mutually dependent items—for example: 'Sāriputta and Moggallāna' (sāriputtamoggallānā)—since the components are primary, the plural is used. Aggregation is when mutually dependent items, with their component distinctions obscured, are primary as a collective—for example: 'umbrella and sandals' (chattupāhanaṃ)—since the collective is primary, the singular is used. And these aggregations and mutual connections are, by the 'variously' rule, mostly restricted to specific domains. This division of domains comes from the grammatical tradition of the canon.

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ပါဏိတုရိယယောဂ္ဂသေနင်္ဂါနံ; နိစ္စဝေရီနံ; သံချာပရိ မာဏသညာနံ; ခုဒ္ဒဇန္တုကာနံ; ပစနဝဒ္ဓါလာနံ; စရဏသာဓာရဏာနံ; ဧက္ဈာယနပါဝစနာနံ; လိင်္ဂဝိသေသာနံ; ဝိဝိဓဝိရုဒ္ဓါနံ; ဒိသာနံ; နဒီနဉ္စ; နိစ္စံ သမာဟာရေကတ္ထံ ဘဝတိ.

Of the parts of living beings, musical instruments, yokes, and armies; of perpetual enemies; of terms for number and measure; of small creatures; of names of certain professions; of those who share a common practice; of names of scriptures studied together; of distinctions of gender; of various opposites; of directions; and of rivers—these are always compounded as a single collective (samāhāra).

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တိဏရုက္ခပသုသကုဏဓနဓညဝျဉ္ဇနဇနပဒါနံဝါ အညေ သမိတရီတရယောဂေါဝ.

For grasses, trees, cattle, birds, wealth, grain, seasonings, and districts, the compounding is optional (either samāhāra or itarītarayoga). For others, it is only mutual connection (itarītarayoga).

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ပါဏျင်္ဂါနံ–-စက္ခုသောတံ; မုခနာသိက; ဟနုဂီဝံ; ဆဝိ မံသလောဟိတံ; နာမရူပံ; ဇရာမရဏံ;–-တုရိယင်္ဂါနံ–-အလသတာဠမ္ဗရံ;မုရဇဂေါမုခံ; သံခဒေဒ္ဓိမံ; [ ] မဒ္ဒဝိကပါဏဝိကံ; ဂီတဝါဒတံ?သမ္မတာဠံ–-ယောဂ္ဂင်္ဂါနံ–-ဖာလပါစနံ; ယုဂနင်္ဂလံ–-သေနင်္ဂါနံ–-အသိသတ္တိတောမရပိဏ္ဍံ;[ ] အသိစမ္မံ; ဗီဠာရမူသိကံ; ကာကောလူကံ; နာဂသုပဏ္ဏံ–-သံချာပရိမာဏ သညာနံ–-ဧကကဒုကံ, ဒုကတိကံ; တိကစတုက္ကံ, စတုက္ကပဉ္စကံ; ဒသေကာဒသကံ –- ခုဒ္ဒဇန္တုကာနံ–-ကီဋပဋင်္ဂံ; ကုတ္ထကိပိလ္လိကံ; ဍံသမကသံ; မက္ခိကကိပိလ္လိကံ–-ပဝနဝဒ္ဓါလာနံ–-ဩရရဗ္ဂိကသုကရိကံ; သာကုန္တိကမာဂဝိကံ;သပါကဝဒ္ဓါလံ;ဝေန

Of parts of living beings: eye and ear (cakkhusotaṃ); mouth and nose (mukhanāsikaṃ); jaw and neck (hanugīvaṃ); skin, flesh, and blood (chavimaṃsalohitaṃ); name and form (nāmarūpaṃ); aging and death (jarāmaraṇaṃ). Of parts of a musical ensemble: a type of cymbal and drum (ālasatāḷambaraṃ); the muraja-drum and the gomukha-horn (murajagomukhaṃ); conch and deḍḍima-drum (saṅkhadeḍḍimaṃ); players of the maddavi and pāṇavi drums (maddavikapāṇavikaṃ); singing and instrumental music (gītavāditaṃ); cymbals and rhythm (sammatāḷaṃ). Of parts of a yoke: plowshare and goad (phālapācanaṃ); yoke and plow (yuganaṅgalaṃ). Of parts of an army: sword, spear, javelin, and club (asisattitomarapiṇḍaṃ); sword and shield (asicammaṃ). Of perpetual enemies: cat and mouse (biḷāramūsikaṃ); crow and owl (kākolūkaṃ); serpent and garuḍa (nāgasupaṇṇaṃ). Of terms for number: one and two (ekakadukaṃ), two and three (dukatikaṃ); three and four (tikacatukkaṃ), four and five (catukkapañcakaṃ); ten and eleven (dasekādasakaṃ). Of small creatures: insect and moth (kīṭapaṭaṅgaṃ); louse and ant (kutthakipillikaṃ); gadfly and mosquito (ḍaṃsamakasaṃ); fly and ant (makkhikakipillikaṃ). Of certain professions: sheep-butcher and pig-butcher (orabbhikasūkarikaṃ); fowler and deer-hunter (sākuntikamāgavikaṃ); dog-cooker and...

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ရထကာရံ; ပုက္ကုသဆဝဍာဟကံ–-စရဏသာဓာရဏာနံ–-အတိသဘာရဒွါဇံ; ကဌကာလာပံ; သီလပညာဏံ; သမထဝိပဿနံ; ဝိဇ္ဇာစရဏံ–-ဧကဇ္ဈာယနပါဝစနာနံ–-ဒီဃမဇ္ဈိမံ; ဧကုတ္တရသံယုတ္တကံ; ခန္ဓကဝိဘင်္ဂံ–-လိင်္ဂဝိသေသာနံ–-ဣတ္ထိပုမံ; ဒါသိဒါသံ; စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရရိက္ခာရံ; တိဏကဋ္ဌသာခါပလာသံ; ‘‘လာဘီ ဟောတိ စီဝရပိဏ္ဍပါတသေနာသနဂိလာနပစ္စယဘေသဇ္ဇပရိက္ခာရာန‘‘န္တိပိ ဒိဿတိ–-ဝိဝိဓဝိရုဒ္ဓါနံ–-ကုသလာကုသလံ; သာဝဇ္ဇာနဝဇ္ဇံ; ဟီနပ္ပဏိတံ; ကဏ္ဘသုက္ကံ; ဆေကပါပကံ; အဓရုတ္တရံ–-ဒိသာနံ–-ပုဗ္ဗာပရံ; ဒက္ခိဏုတ္တရံ; ပုဗ္ဗဒက္ခိဏံ; ပုဗ္ဗုတ္တရံ; အပရ ဒက္ခိဏံ; အပရုတ္တရံ–-နဒီနံ–-ဂင်္ဂါယမုနံ, မဟီသရဘု.

...bamboo-worker and chariot-maker (venarathakāraṃ); scavenger and corpse-burner (pukkusachavaḍāhakaṃ). Of those who share a common practice: the Atisabhāradvāja school (atisabhāradvājaṃ); the Kaṭhakālāpa school (kaṭhakālāpaṃ); virtue and wisdom (sīlapaññāṇaṃ); serenity and insight (samathavipassanaṃ); knowledge and conduct (vijjācaraṇaṃ). Of names of scriptures studied together: the Dīgha and Majjhima Nikāyas (dīghamajjhimaṃ); the Ekuttara and Saṃyutta Nikāyas (ekuttarasaṃyuttakaṃ); the Khandhaka and Vibhaṅga (khandhakavibhaṅgaṃ). Of distinctions of gender: female and male (itthipumaṃ); female slave and male slave (dāsidāsaṃ). Of groups of related items: robes, almsfood, lodging, and medicinal requisites for the sick (cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhāraṃ); grass, wood, branches, and leaves (tiṇakaṭṭhasākhāpalāsaṃ). However, the plural form is also seen, as in: 'He is a gainer of robes, almsfood, lodging, and medicinal requisites for the sick' (lābhī hoti cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ). Of various opposites: wholesome and unwholesome (kusalākusalaṃ); blameworthy and blameless (sāvajjānavajjaṃ); inferior and superior (hīnappaṇītaṃ); dark and bright (kaṇhasukkaṃ); clever and wicked (chekapāpakaṃ); lower and higher (adharuttaraṃ). Of directions: east and west (pubbāparaṃ); south and north (dakkhiṇuttaraṃ); south-east (pubbadakkhiṇaṃ); north-east (pubbuttaraṃ); south-west (aparadakkhiṇaṃ); north-west (aparuttaraṃ). Of rivers: the Gaṅgā and Yamunā (gaṅgāyamunaṃ); the Mahī and Sarabhū (mahīsarabhū).

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တိဏဝိသေသာနံ–-ကာသကုသံ, ကာသကုသာ; ဥသီရဗီရဏံ, ဥသီ ရဗီရဏာ; မုဇဗဗ္ဗဇံ, မုဉ္ဇဗဗ္ဗဇာ–-ရုက္ခဝသေသာနံ–-ခဒိရပလာသံ, ခဒိရပလာသာ; ဓဝါဿကဏ္ဏံ, ဓဝါဿကဏ္ဏာ; ပိလက္ခနိဂြောဓံ, ပိလက္ခနဂြောဓာ; အဿတ္ထကပိတ္ထနံ, အဿတ္ထ ကပိတ္ထနာ; သာကသာလံ, သာကသာလာ–-ပသုဝိသေသာနံ–-ဂဇ ဂဝဇံ,ဂဇဂဝဇာ; ဂေါဝဟိသံ, ဂေါမဟိသာ;ဧဏေယျဂေါမဟိသံ, ဧဏေယျဂေါမဟိသာ; ဧဏေယျဝရာဟံ, ဧဏေယျဝရာဟာ; အဇေ

Of types of grasses: kāsa and kusa grass (kāsakusaṃ or kāsakusā); usīra and bīraṇa grass (usīrabīraṇaṃ or usīrabīraṇā); muñja and babbaja grass (muñjababbajaṃ or muñjababbajā). Of types of trees: khadira and palāsa trees (khadirapalāsaṃ or khadirapalāsā); dhava and assakaṇṇa trees (dhavāssakaṇṇaṃ or dhavāssakaṇṇā); pilakkha and nigrodha trees (pilakkhanigrodhaṃ or pilakkhanigrodhā); assattha and kapitthana trees (assatthakapitthanaṃ or assatthakapitthanā); sāka and sāla trees (sākasālaṃ or sākasālā). Of types of animals: elephant and gavaya (gajagavajaṃ or gajagavajā); cow and buffalo (gomahisaṃ or gomahisā); antelope and buffalo (eṇeyyagomahisaṃ or eṇeyyagomahisā); antelope and boar (eṇeyyavarāhaṃ or eṇeyyavarāhā); goat and...

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ဠကံ, အဇေဠကာ; ကုက္ကုရသူကရံ, ကုက္ကုရသူကရာ; ဟတ္ထိဂဝါဿ ဝဠဝံ, ဟတ္ထိဂဝါဿဝဠဝါ–-သကုဏဝိသေသာနံ–-ဟံသဗလာဝံ, ဟံသဗလာဝါ; ကာရဏ္ဍဝဝက္ကဝါကံ, ကာရဏ္ဍဝဝက္ကဝါကာ; ဗကဗလာကံ, ဗကဗလာကာ–-ဓနာနံ–-ဟိရညသုဝဏ္ဏံ, ဟိရည သုဝဏ္ဏာ;မဏိသံခမုတ္တာဝေဖဖရိယံ, မဏိသံခမုတ္တာဝေဠုရိယာ; ဇာတရူပရဇတံ, ဇာတရူပရဇတာ–-ဓညာနံ–-သာလိယဝကံ, သာလိယဝကာ; တိလမုဂ္ဂမာသံ, တိလမဂ္ဂမာသာ; နိပ္ဖာဝကုလတ္ထံ, နိပ္ဖာဝကုလတ္ထာ–-ဗျဉ္ဇနာနံ–-သာကသုဝံ, သာကသုဝါ; ဂဗျမာဟိသံ, ဂဗျမာဟိသာ; ဧဏေယျဝါရာဟံ, ဧဏေယျဝါရာဟာ; မိဂမာယူရံ, မိဂမာယူရာ–-ဇနပဒါနံ–ကာသိကောသလံ, ကာသိကောသလာ; ဝဇ္ဇိမလ္လံ, ဝဇ္ဇိမလ္လာ; စေတိဝီသံ, စေတိဝီသာ; မစ္ဆသုရသေနံ, မစ္ဆသူရသေနာ; ကုရုပဉ္စာလံ, ကုရုပဉ္စာလာ.

Goat and sheep, goats and sheep; dog and pig, dogs and pigs; elephant, cow, horse, and mare, elephants, cows, horses, and mares. Of types of birds: goose and crane, geese and cranes; duck and ruddy shelduck, ducks and ruddy shelducks; stork and heron, storks and herons. Of wealth: unwrought and wrought gold, unwrought and wrought gold; gems, conch shells, pearls, and beryl, gems, conch shells, pearls, and beryl; gold and silver, gold and silver. Of grains: rice and barley, rice and barley; sesame, mung beans, and kidney beans, sesame, mung beans, and kidney beans; field peas and horse gram, field peas and horse gram. Of seasonings: vegetables and curries, vegetables and curries; beef and buffalo meat, beef and buffalo meat; antelope and boar meat, antelope and boar meat; deer and peacock meat, deer and peacock meat. Of countries: Kāsi and Kosala, Kāsi and Kosala; Vajji and Malla, Vajji and Malla; Ceti and Vaṃsa, Ceti and Vaṃsa; Maccha and Sūrasena, Maccha and Sūrasena; Kuru and Pañcāla, Kuru and Pañcāla.

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ဣတရီတရယောဂေါ-ယထာ-ဝန္ဒိမသူရိယာ, သမဏဗြာဟ္မဏာ, မာတာပိတရော, ဣစ္စာဒိ, ဧတသ္မိံ ဧကတ္ထိဘာဝကဏ္ဍေ ယံ ဝုတ္တံ ပုဗ္ဗံ တဒေဝ ပုဗ္ဗံ နိပတတိ ကမာတိက္ကမေ ပယောဇနာဘာဝါ ကွဝိ ဝိပလ္လာသော’ပိ ဟောတိ ဗဟုလာဓိကာရတော.’ ဒန္တာနံ ရာဇာ’ ရာဇဒန္တော. ကတ္ထစိ ကမမ္ပစ္စနာဒရာ ပုဗ္ဗကာလဿာပိ ပရနိပါတော. လိတ္တဝါသိတော, နဂ္ဂမုသိတော, သိတ္တသမ္မဋ္ဌော, ဘဋ္ဌလုဉ္စိတော–-စတ္ထေ ယဒေကတ္ထံ တတ္ထ ကေစိ ပုဗ္ဗပဒံ ဗဟုဓာ နိယမေန္တိ တဒိဟ ဝျဘိဝါရဒဿနာ န ဝုတ္တန္တိ ဒဋ္ဌဗ္ဗံ.

Mutual connection—for example, 'moon and sun,' 'ascetics and brahmins,' 'mother and father,' and so on. In this section on unity of meaning, what was stated earlier falls first, as there is no purpose in transgressing the order, though sometimes inversion also occurs due to predominance. 'King of teeth' (dantānaṃ rājā) becomes 'rājadanto' (king-tooth). In some instances, due to disregard for sequence, even the term for the prior action is placed second. For example: 'smeared and perfumed,' 'naked and robbed,' 'sprinkled and swept,' 'roasted and plucked.' When there is a single meaning in the sense of 'ca' (and), some regulate the first member in many ways; this is not stated here, it should be understood, because exceptions are seen.

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သမာဟာရေ သပုံသကံ-.

In an aggregation, it is neuter.

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ဝတ္ထေ သမာဟာရေ ယဒေကတ္ထံ တန္နပုံသကလိင်္ဂမှဝတိ; တထာ ဝေဝေါဒါဟဋံ–-ကတ္ထစိ န ဟောတိ သဘာပရိသာယာတိ ဉာပကာ; အာဓိ ပစ္စပရိဝါရော; ဆန္ဒပါရိသုဒ္ဓိ; ပဋိသန္ဓိပ္ပဝတ္တိယံ.

When there is a single meaning in an aggregation, it becomes neuter gender. Thus it is exemplified. Sometimes it does not occur, as indicated by 'sabhāparisāya' (assembly and council). Examples: 'ādhipaccaparivāro' (sovereignty and retinue); 'chandapārisuddhi' (purity of consent); 'paṭisandhippavattiyaṃ' (in rebirth-linking and continuity).

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သံချာဒိ-.

Beginning with a number.

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ဧကတ္ထေ သမာဟာရေ သံချာဒိ နပုံသကလိင်္ဂမ္ဘဝတိ; ပဉ္စဂဝံ; စတုပ္ပထံ–-သမာဟာရဿေကတ္တာ ဧကဝစနမေဝ ဟောတိ; သမာဟာရေတွေဝ-ပဉ္စကပါလော, ပူဝေါ; တိပုတ္တော.

In an aggregation with a single meaning, a compound beginning with a number becomes neuter gender. For example: 'pañcagavaṃ' (an aggregate of five cows); 'catuppathaṃ' (a crossroads). Due to the singularity of the aggregation, it is always in the singular number. This applies only to an aggregation; for example, 'pañcakapālo pūvo' (a cake made with five measures), 'tiputto' (a father of three sons).

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ကွစေကတ္တဉ္စ ဆဋ္ဌိယာ-.

And sometimes singularity in a genitive compound.

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ဆဋ္ဌိယေကတ္ထေ ကွစိ နပုံသကတ္တံ ဟောတေကတ္တဉ္စ;’သလဘာနံ ဆာယာ’ သလဟစ္ဆာယံ; ဧဝံ’သကုန္တာနံ ဆာယာ’ သကုန္တစ္ဆာယံ;

In a genitive compound with a single meaning, there is sometimes neuter gender and singularity. For example: 'salabhānaṃ chāyā' (the shade of the locusts) becomes 'salabhacchāyaṃ' (locust-shade); similarly, 'sakuntānaṃ chāyā' (the shade of the birds) becomes 'sakuntacchāyaṃ' (bird-shade).

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ပါသာဒစ္ဆာယယံ, ပါသာဒစ္ဆာယယာ; ဃရစ္ဆာယယံ, ဃရစ္ဆာယာ. အမနုဿာ သဘာယ နပုံသကေကတ္တမ္ဘဝတိ; ဗြဟ္မသဘံ; ဒေဝသဘံ; ဣန္ဒသဘံ; ယက္ခသဘံ; သရဘသဘံ–-မနုဿသဘာယံ–-ခတ္တိယသဘာ, ရာဇသဘာ ဣစ္စေဝမာဒိ–-ကွစီတိ ကိံ?ရာဇပုရိသော.

(Counter-examples:) 'pāsādacchāyayaṃ' (in the palace-shade), 'pāsādacchāyayā'; 'gharacchāyayaṃ' (in the house-shade), 'gharacchāyā'. A compound ending in 'sabhā' (assembly) preceded by a word for a non-human becomes neuter singular: 'brahmasabhaṃ' (Brahmā's assembly); 'devasabhaṃ' (devas' assembly); 'indasabhaṃ' (Indra's assembly); 'yakkhasabhaṃ' (yakkha's assembly); 'sarabhasabhaṃ' (sarabha's assembly). In the case of a human assembly, it remains feminine: 'khattiyasabhā' (warrior assembly), 'rājasabhā' (royal assembly), and so on. Why 'sometimes' (in the previous rule)? For example, 'rājapuriso' (king's man).

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သျာဒိသု ရဿော-.

Before case endings, a short vowel.

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နပုံသကေ ဝတ္တမာနဿ ရဿော ဟောတိ သျာဒိသု; သလဘစ္ဆာယံ–-သျာဒိသူတိ-ကိံ?သလဘစ္ဆာယေ.

Of a word that is neuter, the final vowel is shortened before the case endings. For example: 'salabhacchāyaṃ' (locust-shade). Why 'before case endings'? For example, 'salabhacchāye' (in the locust-shade).

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ဃပဿာန္တဿာပ္ပဓာနဿ-.

Of a non-primary final member designated 'gha' or 'pa'.

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အန္တဘုတဿာပ္ပဓာနဿဃပဿသျာဒိသုရဿောဟောတိ; ဗဟုမာလော, ပေါသော; နိက္ကောသမ္ဗိ; အတိဝါမောရု–-အန္တဿာတိ-ကိံ? ကညာပိယော; အပ္ပဓာနဿာတိ-ကိံ? ရာဇကုမာရီ; ဗြဟ္မဗန္ဓူ.

Of a non-primary final member designated 'gha' or 'pa', the final vowel is shortened before the case endings. Examples: 'bahumālo poso' (a man with many garlands); 'nikkosambi' (he who has departed from Kosambī); 'ativāmoru' (one with exceedingly beautiful thighs). Why 'final member'? For example, 'kaññāpiyo' (beloved of a maiden). Why 'non-primary'? For example, 'rājakumārī' (a princess); 'brahmabandhū' (a kinswoman of a brahmin).

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ဂေါဿု-.

For 'go', 'u'.

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အန္တဘုတဿာပ္ပဓာနဿ ဂေါဿ သျာဒိသု ဥ ဟောတိ; စိတ္တဂု–-အပ္ပဓာနဿာတွေဝ - သုဂေါ;အန္တဿာတွေစဂေါကုလံ.

For the non-primary final member 'go' (cow), 'u' occurs before the case endings. Example: 'cittagu' (one who has a brindled cow). This applies only to a non-primary member; for example, 'sugo' (a good cow). And only to a final member; for example, 'gokulaṃ' (a herd of cows).

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ဣတ္ထိယမတွာ-.

In the feminine, from an a-stem, ā.

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ဣတ္ထိယံ ဝတ္တမာနတော အကာရန္တတော နာမသ္မာ အာပ္ပစ္စယော ဟောတိ, ဓမ္မဒိန္နာ.

From a noun ending in 'a' and denoting the feminine, the suffix 'ā' is applied. For example: Dhammadinnā.

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နဒါဒိတော ဏ္ဍီ-.

From 'nadī' and so on, 'ṇī'.

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နဒါဒီဟိ ဣတ္ထိယံ ဏ္ဍီပ္ပစ္စယော ဟောတိ; နဒီ, မဟီ, ကုမာရီ, တရုဏီ, ဝါရုဏီ, ဂေါတမီ.

From the 'nadī' group, in the feminine, the affix 'ī' (ṇī) occurs: 'nadī' (river), 'mahī' (earth), 'kumārī' (maiden), 'taruṇī' (young woman), 'vāruṇī' (Vāruṇī), 'gotamī' (Gotamī).

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ဂေါတော ဝါ().

From 'go', optionally.

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ဂါဝီ, ဂေါ; အာကတိဂဏော’ယံ–-ငကာရော ‘‘န္တန္တုနံ ငိမှိ တော ဝါ‘‘တိ. ဝိသေသနတ္ထော.

'Gāvī,' 'go' (cow). This is an open class of words. The letter 'ṅ' in the rule 'ntantunaṃ ṅimhi to vā' is for the purpose of specification.

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ယက္ခာဒိတ္တွိတီ စ-.

From 'yakkha' and so on, 'inī' and 'ī' also.

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ယက္ခာဒိတော ဣတ္ထိယမိနီ ဟောတိ ငီ စ; ယက္ခိနီ, ယက္ခိ; နာဂိနီ, နာဂီ; သီဟိနီ, သီဟီ.

From 'yakkha' and so on, in the feminine, 'inī' and 'ī' occur: 'yakkhinī,' 'yakkhī' (female yakkha); 'nāginī,' 'nāgī' (female nāga); 'sīhinī,' 'sīhī' (lioness).

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အာရာမိကာဒီဟိ-.

From 'ārāmika' and so on.

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အာရာမိကာဒိတော ဣနီ ဟောတိတ္ထိယံ; အာရာမိကိနီ; အနန္တရာသိကိနီ; ရာဇိနီ.

From 'ārāmika' and so on, 'inī' occurs in the feminine: 'ārāmikinī' (female monastery attendant); 'anantarāsikinī' (female personal attendant); 'rājinī' (queen).

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သညာယံ မာနုသော().

From 'mānusa', in the sense of a proper name.

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မာနုသိနီ; အညတြ မာနုသီ.

'Mānusinī' (as a proper name); otherwise, 'mānusī' (a human female).

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ယုဝဏ္ဏောဟိ နီ-.

From words ending in 'i' or 'u', 'nī'.

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ဣတ္ထိယမိဝဏ္ဏုဝဏ္ဏန္တေဟိ နီ ဟောတိ ဗဟုလံ; သဒါပယတ ပါဏိနီ; ဒဏ္ဍိနီ; ခတ္တဗန္ဓုနီ; ပရစိတ္တဝိဒုနီ–-မာတု အာဒိတော ကသ္မာ န ဟောတိ? ဣတ္ထိပ္ပစ္စယံ ဝိနာပိ ဣတ္ထတ္တာဟိ ဓာနတော.

In the feminine, from words ending in 'i' or 'u', the suffix 'ī' (nī) occurs frequently: 'sadāpayatapāṇinī' (she who always has outstretched hands); 'daṇḍinī' (a female ascetic bearing a staff); 'khattabandhunī' (a kinswoman of a warrior); 'paracittavidunī' (a woman who knows others' minds). Why does it not occur from 'mātu' (mother) and so on? Because their femininity is established by denotation, even without a feminine suffix.

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က္တိမှာညတ္ထေ-.

From 'kti', in another meaning.

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က္တိမှာညတ္ထေယေဝ ဣတ္ထိယံ နီ ဟောတိ ဗဟုလံ; သာဟံ အဟိံသာရတိနီ; တဿာ မုဋ္ဌဿတိနိယာ; သာ ဝစ္ဆဂိဒ္ဓိနီ–-အညတ္ထေတိ-ကိံ? ဓမ္မရတိ.

After the suffix -kti, only in other meanings, the suffix -nī frequently occurs in the feminine: ahiṃsāratinī (she who delights in non-harming); muṭṭhassatinī (she who is forgetful); vacchagiddhinī (she who is greedy for offspring). What is the purpose of 'in other meanings'? [To exclude cases such as] Dhammarati.

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ဃရဏျာဒယော-.

Gharaṇī and so on.

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ဃရဏီပ္ပဘုတယော နီပ္ပစ္စယန္တာ သာဓဝေါ ဘဝန္တိ; ဃရဏီ; ပေါက္ခရဏီ; ဤဿတ္တံ နိပါတနာ.

Words such as gharaṇī, ending with the suffix -nī, are correct forms: gharaṇī (housewife); pokkharaṇī (lotus pond). The long ī is by irregular formation.

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အာစရိယာ ဝါ ယလောပေါ စ(); အာစရိနီ; အာစရိယာ.

Alternatively, [the feminine of ācariya is] ācariyā, and there is also elision of ya [yielding ācarinī]: ācarinī (female teacher); ācariyā (female teacher).

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မာတုလာဒိတွာနီ ဘရိယာယံ-.

From mātula and so on, the suffix -ānī [is used] in the sense of 'wife'.

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မာတုလာဒိတော ဘရိယာယမာနီ ဟောတိ; မာတုလာနီ; ဝရုဏာနီ; ဂဟပတာနီ; အာစရိယာနီ.

From mātula and so on, the suffix -ānī occurs in the sense of 'wife'; for example, mātulānī (wife of a maternal uncle); varuṇānī (wife of Varuṇa); gahapatānī (wife of a householder); ācariyānī (wife of a teacher).

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အဘရိယာယံ ခတ္တိယာ ဝါ() ခတ္တိယာနီ; ခတ္တိယာ –-နဒါ ဒီပါဌာ ဘရိယာယန္တု ခတ္တိယီ.

When not in the sense of 'wife', the feminine of khattiya is optionally khattiyā or khattiyānī (a Khattiya woman). But in the sense of 'wife', the form is khattiyī.

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ဥပမာသံဟိတသဟိတသညတသဟသဖဝါမလက္ခဏာဒိတုရုတု-.

After upamā, saṃhita, sahita, saññata, saha, sapha, vāma, lakkhaṇa, and so on, with ūru.

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ဦရုသဒ္ဒါ ဥပမာနာဒိပုဗ္ဗာ ဣတ္ထိယမူ ဟောတိ; ကရဟောရူ; သံဟိတောရူ; သဟိတောရူ; သညတောရူ; သဟောရူ; သဖောရူ; ဝါမော ရူ; လက္ခဏောရူ–-’ဦ’တိ-ယောဂဝိဘာဂါ ဦ; ဗြဟ္မဗန္ဓု.

The word ūru, when preceded by upamāna and so on, takes a final ū in the feminine; for example: karahorū, saṃhitorū, sahitorū, saññatorū, sahorū, saphorū, vāmorū, lakkhaṇorū. By splitting the rule to just 'ū', this applies elsewhere, for example, to form brahmabandhū.

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ယုဝါတိ -.

From yuvan, -ti.

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ယုဝသဒ္ဒတောတိ ဟောတိတ္ထိယံ; ယုဝတိ.

From the word yuvan, the suffix -ti occurs in the feminine; for example, yuvati (a young woman).

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န္တန္တုနံ ငီမှိ တော ဝါ-.

For stems ending in -nt and -ntu, there is optionally a t [augment] before -ṅī.

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ငီမှိ န္တန္တုနံ တော ဝါ ဟောတိ; ဂစ္ဆတီ, ဂစ္ဆန္တီ; သီလဝတီ, သီလဝန္တီ.

When the suffix -ṅī follows, for stems ending in -nt and -ntu, there is optionally a t [augment]; for example, gacchatī or gacchantī (going); sīlavatī or sīlavantī (virtuous).

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ဘဝတော ဘောတော-.

For bhavant, [the substitute is] bhot.

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ငီမှိ ဘဝတော ဘောတာဒေသော ဟောတိ ဝါ; ဘောတီ; ဘဝန္တီ.

When the suffix -ṅī follows, for bhavant, the substitution bhot optionally occurs; for example, bhotī or bhavantī (venerable lady).

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ဂေါဿာဝငိ-.

For go, [the substitute is] āva before -ṅī.

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ဂေါသဒ္ဒဿ ငီမှာဝငိ ဟောတိ; ဂါဝီ.

For the word go, the substitute āva occurs before the suffix -ṅī; for example, gāvī (cow).

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ပုထုဿပထဝပုထဝါ-.

For puthu, [the substitutes are] pathava and puthava.

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ငီမှိ ပုထုဿ ပထဝပုထဝါ ဟောန္တိ; ပထဝီ; ပုထဝီ.–-ဌေ ပထဝီ.

When the suffix -ṅī follows, for puthu, the substitutes pathava and puthava occur, yielding pathavī (earth) and puthavī (earth). Also, pathavī is formed with the suffix -ṭha.

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သမာသန္တွ-

The end of a compound is a.

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သမာသန္တော အ ဣတိ ဝါဓိကရီယန္တိ.

The rule 'the end of a compound is a' is now authoritative.

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ပါပါဒီဟိ ဘုမိယာ-.

After pāpa and so on, for bhūmi.

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ပါပါဒီဟိ ပရာ ယာ ဘုမိ တဿာ သမာသန္တော အ ဟောတိ; ပါပ ဘုမိံ; ဇာတိဘုမံ.

For the word bhūmi that follows pāpa and so on, the end of the compound becomes a; for example, pāpabhumaṃ (evil realm); jātibhumaṃ (realm of birth).

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သံချာဟိ-.

After numerals.

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သံချာဟိ ပရာ ယာ ဘုမိ တဿာ သမာသန္တော အ ဟောတိ; ဒွိဘုမံ; တိဘုမံ

For the word bhūmi that follows a numeral, the end of the compound becomes a; for example, dvibhumaṃ (twofold realm); tibhumaṃ (threefold realm).

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နဒီဂေါဒါဝရီနံ-.

For nadī and godāvarī.

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သံချာဟိ ပရာသံ နဒီဂေါဒါဝရီနံ သမာသန္တော အ ဟောတိ; ပဉ္စနဒံ, သတ္တဂေါဒါဝရံ.

For nadī and godāvarī that follow a numeral, the end of the compound becomes a; for example, pañcanadaṃ (the five rivers); sattagodāvaraṃ (the seven Godāvarīs).

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အသံချေဟိ စာင်္ဂုလျာနညာသံချတ္ထေသု-.

After non-numerals and numerals, for aṅgulī, [the ending becomes a], but not when the meaning is another thing or a non-numeral.

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အသံချေဟိ သံချာဟိ စ ပရာယ အင်္ဂုလျာ သမာသန္တော အဟောတိ နော စေ အညပဒတ္ထေ အသံချတ္ထေဝ သမာသော ဝတ္တိတေ.’နိဂ္ဂတမင်္ဂုလီဟိ’ နိရင်္ဂုလံ; အစ္စင်္ဂုလံ; ဒွေ အင်္ဂုလိယော သမာဟဋာ’ဒွင်္ဂုလံ–-အနညာသံချတ္ထေသူတိ-ကိံ? ပဉ္စင်္ဂုလိဟတ္ထော; ဥပင်္ဂုလိ–-ကထံ, ဒွ္ဉင်္ဂုလီ ပမာဏမဿာတိ ဒွင်္ဂုလန္တိ-နာတု သမာသော’ညပဒတ္ထေ ဝိဟိတော မတ္တာဒီနံ လောပေ ကတေ တတ္ထဝတ္တတေ; အင်္ဂုလသဒ္ဒေါဝါ ပမာဏဝါစီသဒ္ဒန္တရံ–-ယထာသေနာင်္ဂုလပ္ပမာဏေန အင်္ဂုလာနံ သတံ ပုဏ္ဏံ စတုဒ္ဒသ ဝါ အင်္ဂုလာနီတိ.

For aṅgulī that follows non-numerals and numerals, the end of the compound becomes a, provided the compound does not have the meaning of another word or of a non-numeral. For example: niraṅgulaṃ ('devoid of fingers'); accaṅgulaṃ ('beyond a finger'); dvaṅgulaṃ ('a collection of two fingers'). What is the purpose of stating 'not in the meaning of another or a non-numeral'? [To exclude cases like] pañcaṅgulihattho ('a hand with five fingers') or upaṅguli ('near the finger'). How then is dvaṅgulaṃ formed when it means 'that which has a measure of two fingers'? This is not a compound having the meaning of another word; it is used in that sense after the elision of words like 'measure'. Alternatively, the word aṅgula is another word that denotes measure, as in: 'senāṅgulappamāṇena aṅgulānaṃ sataṃ puṇṇaṃ' ('a hundred fingers full by the senāṅgula measure') or 'catuddasa vā aṅgulāni' ('or fourteen fingers').

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ဒီဃာဟောဝဿေကဒေသေဟိ စ ရတျာ-.

And for ratti, after dīgha, ahan, vassa, and ekadesa.

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ဒီဃာဒီဟိ အသံချေဟိ သံချာဟိ စ ပရာယ ရတ္တိယာ သမာသန္တော အ ဟောတိ; ဒီဃရတ္တံ; အဟောရတ္တံ; ဝဿာရတ္တံ; ပုဗ္ဗရတ္တံ; အပရရတ္တံ; အဍ္ဎရတ္တံ;’အတိက္ကန္တော ရတ္တိံ’ အတိရတ္တော;’ဒွေ ရတ္တီ သမာဟဋာ’ ဒွိရတ္တံ–-ဝါ ကွစိ ဗဟုလာဓိကာရာဧကရတ္တံ; ဧကရတ္တိ–-အနညာသံချတ္ထေသုတွေဝ-ဒီဃရတ္တိ, ဟေမန္တော; ဥပရတ္တိ–-ကွစိ ဟောတေဝ ဗဟုလံ ဝိဓာနာ;ယထာရတ္တံ.

When `ratti` (night) follows `dīgha` (long) and similar words, or words denoting uncountable or countable numbers, its compound ending becomes `a`; for example, `dīgharattaṃ` (long night), `ahorattaṃ` (day and night), `vassārattaṃ` (rainy night), `pubbarattaṃ` (first part of the night), `apararattaṃ` (last part of the night), `aḍḍharattaṃ` (midnight). 'One who has passed the night' becomes `atiratto`; 'two nights brought together' becomes `dvirattaṃ`. Or sometimes, due to the prevalence of the rule, `ekarattaṃ` or `ekaratti` (one night). However, in meanings that are not another referent or a number, it remains [unchanged], for example, `dīgharatti` (in the sense of winter); `uparatti` (near night). Sometimes it occurs frequently by rule; for example, `yathārattaṃ` (according to the night).

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ဂေါတွစတ္ထေ စာလောပေ-.

For `go` and `tvac`, and in the absence of elision.

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ဂေါသဒ္ဒါ အလောပဝိသယာ သမာသန္တော အဟောတိ န ဝေ ဝတ္ထေ သမာသော အညပဒတ္ထေ အသံချျတ္ထေ စ; ရာဇဂဝေါ; ပရမဂဝေါရ ပဉ္စဂဝဓနော; ဒသဂဝံ–-အလောပေတိ-ကိံ?ပဉ္စဟိ ဂေါဟိ ကီတော ပဉ္စဂု; အစတ္ထေတိ-ကိံ? အဇဿဂါဝေါ –-အနညာသံချတ္ထေသုတွေဝ-စိတ္တဂု;ဥပဂု.

For the word `go`, in contexts where elision does not occur, the compound ending becomes `a`. For example, `rājagavo` (royal cow), `paramagavo` (supreme cow), `pañcagavadhano` (one whose wealth is five cows), `dasagavaṃ` (ten cows). Why 'without elision'? (Consider) `pañcagu` (bought with five cows), where elision occurs. Why 'in the sense of another referent'? (Consider) `ajassagāvo` (goat's cows). However, in meanings that are not another referent or a number, it remains [unchanged], for example, `cittagu` (variegated cow); `upagu` (near a cow).

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ရတ္တိန္ဒိဝဒါရဂဝစတုရဿာ-.

The compounds `rattindiva`, `dāragava`, and `caturassa`.

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ဧတေ သဒ္ဒါ အ အန္တာ နိပစ္စန္တေ;’ရတ္တော စ ဒိဝါ စ’ ရတ္တိန္ဒိဝံ;’ ရတ္တိ စ ဒိဝါ စ’ရတ္တိန္ဒိဝံ;’ဒါရာ စ ဂါဝေါ စ’ ဒါရဂဝံ;’ ဝတဿော အဿိယော အဿ’ စတုရဿော.

These words are irregularly formed with `a` as the ending. 'Day and night' (`ratto ca divā ca`) becomes `rattindivaṃ`; 'night and day' (`ratti ca divā ca`) also becomes `rattindivaṃ`; 'wives and cows' (`dārā ca gāvo ca`) becomes `dāragavaṃ`; 'he who has four corners' (`catasso assiyo assa`) becomes `caturasso`.

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အာယာမေ’နုဂဝံ-.

The word `anugavaṃ` in the sense of length.

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အနုဂဝန္တိ နိပစ္စတေ အာယာမေ ဂမျမာနေ; အနုဂဝံ, သကဋံ–-အာယာမေတိ-ကိံ? ဂုန္နံ ပစ္ဆာ အနုဂု.

The word `anugavaṃ` is irregularly formed when length is implied; for example, `anugavaṃ sakaṭaṃ` (a cart as long as the team of oxen). Why is 'in the sense of length' specified? Because otherwise it would be `anugu` (behind the oxen).

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အက္ခိသ္မာညတ္ထေ-.

For `akkhi` (eye) in another meaning.

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အက္ခိသ္မာ သမာသန္တော အ ဟောတိ အညတ္ထေ စေ သမာသော; ဝိသာလက္ခော.

When `akkhi` is part of a compound that has another meaning, its compound ending becomes `a`; for example, `visālakkho` (broad-eyed).

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ဒါရုမ္ဘျင်္ဂုလျာ-.

For `aṅgulī` (finger) in the sense of wood.

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အင်္ဂုလန္တာ အညပဒတ္ထေ ဒါရုမှိ သမာသန္တော အ ဟောတိ; ဒွင်္ဂုလံ, ဒါရု; ပဉ္စင်္ဂုလံ–-အင်္ဂုလိသဒိသာဝယဝံ ဓညာဒီနံ ဝီက္ခေပကံ ဒါရူတိ ဝုစ္စတေ–-ပမာဏေ တု ပုဗ္ဗေ ဝိယ သိဒ္ဓံ; သခရာဇသဒ္ဒါအကာရန္တာဝ, သိဿော’ပိ န ဒိဿတိ–-ဂါဏ္ဍီဝဓတွာတိ ပကတန္တရေနသိဒ္ဓံ.

When `aṅgulī` is the latter part of a compound referring to another thing, and it is in the sense of wood, its compound ending becomes `a`; for example, `dvaṅgulaṃ dāru` (a two-finger-long piece of wood), `pañcaṅgulaṃ` (a five-finger-long piece of wood). A piece of wood with finger-like parts used for scattering grains and so forth is called `dāru`. However, in the sense of measure, it is established as before. (Note: The words `sakharāja` end in `a`; `sissa` is also not seen. `gāṇḍīvadhatvāti` is established by another rule).

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ဒွိ ဝီတိဟာရေ-.

The word `dvi` in the sense of reciprocity.

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ကြိယာဝျတိဟာရေ ဂမျမာနေ အညပဒတ္ထေ ဝတ္တမာနတော စိ ဟောတိ; ကေသာကေသိ; ဒဏ္ဍာဒဏ္ဍိ–-စကာရော’စိသ္မိ’န္တိ. ဝိသေသနတ္ထော; သုဂန္ဓိ ဒုဂ္ဂန္ဓီတိ-ပယောဂေါ နဒိဿတေ.

When reciprocity of action is implied, and the compound refers to another thing, the suffix `ci` occurs; for example, `kesākesi` (pulling each other's hair); `daṇḍādaṇḍi` (striking each other with sticks). The particle `ca` in `ci` has the meaning of a distinguishing feature. The usage of `sugandhi` and `duggandhi` is not seen in this context.

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လတွိတ္ထိယူဟိ ကော-.

The suffix `ka` for words ending in `latu`, and for `itthī` and `yū`.

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လတုပ္ပစ္စယန္တေဟိ ဣတ္ထိယမီကာရူကာရန္တေဟိ စဗဟုလံ ကပ္ပစ္စယော ဟောတိ အညပဒတ္ထေ; ဗဟုကတ္တုကော; ဗဟုကုမာရိကော; ဗဟုဗြဟ္မဗန္ဓုကော, ဗဟုလံတွေဝ-သုဗ္ဘု.

For words ending in the `latu` suffix, and for feminine words ending in `ī` or `ū`, the suffix `ka` frequently occurs when the compound refers to another thing; for example, `bahukattuko` (having many doers), `bahukumāriko` (having many maidens), `bahubrahmabandhuko` (having many kinsmen of Brahmā). However, due to the prevalence of the rule, `subbhu` (beautiful-browed) occurs.

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ဝါညတော-.

Optionally from other words.

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အညေဟိ အညပဒတ္ထေ ကော ဝါ ဗဟုလံ ဟောတိ; ဗဟု မာလကော; ဗဟုမာလော.

From other words, the suffix `ka` optionally occurs frequently when the compound refers to another thing; for example, `bahumālako` or `bahumālo` (having many garlands).

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ဥတ္တရပဒေ-.

Regarding the latter part of a compound.

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ဧတမဓိကတံ ဝေဒိတဗ္ဗံ.

This should be understood as the governing rule.

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ဣမဿိဒံ-.

The substitution of `idaṃ` for `imassa`.

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ဥတ္တရပဒေ ပရတော ဣမဿ ဣဒံ ဟောတိ; ဣဒမဋ္ဌိတာ; ဣဒပ္ပစ္စယာ; နိဂ္ဂဟီတလောပေါ ပဿ စ ဒွိဘာဝေါ.

When a latter part of a compound follows, `imassa` becomes `idaṃ`; for example, `idamaṭṭhitā` (standing on this), `idappaccayā` (conditioned by this). This involves the elision of `niggahīta` and the doubling of `pa`.

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ပုံ ပုမဿ ဝါ-.

Optionally, `puṃ` for `pum`.

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ပုမဿ ပုံဟောတုတ္တရပဒေ ဝိဘာသာ; ပုလ္လိင်္ဂံ; ပုံလိင်္ဂံ.

For `pum`, `puṃ` optionally occurs when a latter part of a compound follows; for example, `pulliṅgaṃ` or `puṃliṅgaṃ` (masculine gender).

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ဋ န္နန္တုနံ-.

The suffix `ṭa` for words ending in `n` and `antu`.

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ဧသံ ဋ ဟောတုတ္တရပဒေကွစိ ဝါ; ဘဝမ္ပတိဋ္ဌာ မယံ; ဘာဂဝမမူလကာ နော ဓမ္မာ–-ဗဟုလာဓိကာရာ တရာဒိသု စ; ပဂေဝ မဟတ္တရီ; ရတ္တညုမဟတ္တံ.

For these, `ṭa` occurs when a latter part of a compound follows, sometimes optionally; for example, `bhavampatiṭṭhā mayaṃ` (we are established in the venerable one), `bhāgavamamūlakā no dhammā` (our teachings have the Blessed One as their root). And due to the prevalence of the rule, also in `tara` and similar suffixes; for example, `pageva mahattarī` (indeed, greater), `rattaññumahattaṃ` (the greatness of one who knows the night).

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အ-၅

A-5

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.

.

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ဧသံ အ ဟောတုတ္တရပဒေ; ဂုဏဝန္တပတိဋ္ဌော’သ္မိ.

For these, `a` occurs when a latter part of a compound follows; for example, `guṇavantapatiṭṭho’smi` (I am established in the virtuous one).

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[ဟှွ ပဂေ ]

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မနာဒျာပါဒီနမော မယေ စ-.

`o` for `mana`, etc., and `āpa`, etc., and before `maya`.

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မနာဒီနမာပါဒီနဉ္စ ဩ ဟောတုတ္တရပဒေ မယေ စ; မနော သေဋ္ဌာ; မနောမယာ; ရဇောဇလ္လံ; ရဇောမယံ; အာပေါဂတံ; အာပေါမယံ; အနုယန္တိ ဒိသောဒိသံ.

For `mana` and similar words, and for `āpa` and similar words, `o` occurs when a latter part of a compound follows, and also before the suffix `maya`; for example, `mano seṭṭhā` (mind is supreme), `manomayā` (mind-made); `rajojallaṃ` (dust and dirt), `rajomayaṃ` (made of dust); `āpogataṃ` (gone to water), `āpomayaṃ` (made of water); `disodisaṃ` (in every direction).

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ပရဿသံချာသု-.

For `para` in numbers.

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သံချာသုတ္တရပဒေသု ပရဿ ဩ ဟောတိ; ပရောသတံ, ပရောသဟဿံ–-သံချာသူတိ-ကိံ?ပရဒတ္တုပဇီဝိနော.

When a numeral is the latter member of a compound, `para` becomes `o`; for example, `parosataṃ` (beyond a hundred), `parosahassaṃ` (beyond a thousand). Why [the specification] 'when a numeral [is the latter member]'? Consider `paradattupajīvino` (those who live on what is given by others).

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ဇနေ ဥတ္တရပဒေ ဖုထဿ ဥ ဟောတိ; အရိယေဟိ ပုထဂေဝါယံ ဇနောတိ ပုထုဇ္ဇနော.

When `jana` (person) is the latter member of a compound, `puthu` becomes `u`; for example, `puthujjano` (an ordinary person), from the explanation: 'this person is separate from the noble ones'.

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သော ဆဿာဟာယတနေ ဝါ-.

`cha` optionally becomes `so` before `aha` and `āyatana`.

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အဟေ အာယတနေ ဝုတ္တရပဒေ ဆဿ သော ဝါ ဟောတိ; သာဟံ, ဆာဟံ; သဠာယတနံ, ဆဠာယတနံ.

When `aha` (day) or `āyatana` (sense-base) is the latter member of a compound, `cha` (six) optionally becomes `so`; for example, `sāhaṃ` or `chāhaṃ` (six days); `saḷāyatanaṃ` or `chaḷāyatanaṃ` (the six sense-bases).

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လ္တုပိတာဒီနမာရငရငိ-.

The substitutions `āraṅ` and `araṅi` for words ending in `-tu` and for `pitu`, etc.

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လတုပ္ပစ္စယန္တာနံ ပိတာဒီနဉ္စ ယထာက္ကမမာရငရငိ ဝါ ဟောန္တုတ္တရပဒေ; သတ္ထာရဒဿနံ; ကတ္တာရနိဒ္ဒေသော; မာရတ ပိတရော–-ဝါတွေဝ-သတ္ထုဒဿနံ; မာတာပိတရော.

For words ending in the `-tu` suffix and for `pitu` (father) and similar words, `āraṅ` and `araṅi` optionally become the substitutes respectively when a latter member follows; for example, `satthāradassanaṃ` (sight of the teacher), `kattāraniddeso` (instruction of the doer), `mātarapitaro` (mother and father). Since it is optional, `satthudassanaṃ` (sight of the teacher) and `mātāpitaro` (mother and father) also occur.

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ဝိဇ္ဇာယောနိသမ္ဗာန္ဓနမာ တတြ စတ္ထေ-.

The substitution `ā` for those related by knowledge and birth, in that context, and in the sense of 'and'.

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လတုပိတာဒီနံ ဝိဇ္ဇာသမ္ဗန္ဓီနံ ယောနိသမ္ဗန္ဓီနဉ္စ တေသွေဝ လတုပိတာဒိသု ဝိဇ္ဇာယောနိသမ္ဗန္ဓိသုတ္တရပဒေသု စတ္ထဝိသယေ အာ ဟောတိ; ဟောတာပေါတာရော; မာတာပိတရော–-လတုပိတာဒီနန္တွေဝပုတ္တဘာတရော; တတြေတိ-ကိံ? ပိတုပိတာမဟာ; စတ္ထေတိ-ကိံ; မာတု ဘာတာ; ဝိဇ္ဇာယောနိသမ္ဗန္ဓာနန္တိ-ကိံ?ဒါတုဘာတရော.

For words ending in the `-tu` suffix and for `pitu` and similar words, when they are related by knowledge or birth, `ā` is the substitute when a latter member of the same class and relationship follows, in the sense of a copulative compound; for example, `hotāpotāro` (the hotṛ and potṛ priests), `mātāpitaro` (mother and father). Why [the specification] 'words ending in `-tu` and `pitu`, etc.'? Consider `puttabhātaro` (son and brother). Why 'in that context'? Consider `pitupitāmahā` (father and grandfather). Why 'in the sense of 'and''? Consider `mātu bhātā` (mother's brother). Why 'related by knowledge and birth'? Consider `dātubhātaro` (giver and brother).

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ပုတ္တေ-.

When `putta` follows.

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ပုတ္တေ ဥတ္တရပဒေ ဝတ္ထဝိသယေ လတုပိတာဒီနံဝိဇ္ဇာယောနိ သမ္ဗန္ဓာနမာ ဟောတိ; ပိတာပုတ္တာ; မာတာပုတ္တာ.

When `putta` is the latter member of a compound, `ā` is the substitute for words ending in the `-tu` suffix and for `pitu` and similar words related by birth or knowledge; for example, `pitāputtā` (father and son), `mātāputtā` (mother and son).

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စိသ္မိံ-.

When the suffix `ci` follows.

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စိပ္ပစ္စယန္တေ ဥတ္တရပဒေ အာ ဟောတိ; ကေသာကေသိ; မုဋ္ဌာမုဋ္ဌိ.

When a word ending in the suffix `ci` is the latter member of a compound, the preceding vowel is substituted by `ā`; for example, `kesākesi` (pulling each other's hair), `muṭṭhāmuṭṭhi` (fighting with fists).

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ဣတ္ထိယမှာသိတပုမိတ္ထိ ပုမေဝေကတ္ထေ-.

A feminine word that has a masculine form is treated as masculine when compounded with another feminine word, if they refer to a single entity.

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ဣတ္ထိယံ ဝတ္တမာနေ ဧကတ္ထေ သမာနာဓိကရဏေ ဥတ္တရပဒေ ပရေ ဘာသိတပုမာ ဣတ္ထိ ပုမေဝ ဟောတိ; ကုရဘရိယော; ဒီဃ

When a feminine word follows as the latter member of an appositional compound referring to a single entity, a preceding feminine word that has a corresponding masculine form is treated as masculine; for example, `kurūbhariyā` (a wife from the Kuru country), `dīgha-

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ဇင်္ဃော; ယုဝဇာယော–-ဣတ္ထိယန္တိ-ကိံ?’ကလျာဏီ ပဓာနမေသံ’ ကလျျာဏိပ္ပဓာနာ; ဘာသိတပုမေတိ- ကိံ? ကညာဘရိယော; ဣတ္ထိတိ-ကိံ? ဂါမဏိကုလံ ဒိဋ္ဌိ အဿ’ ဂါမဏိဒိဋ္ဌိ; ဧကတ္ထေတိ-ကိံ?’ကလျာဏိယာ မာတာ’ ကလျာဏီမာတာ.

`-jaṅghā` (a long-legged woman), `yuvajāyā` (a young wife). Why [the condition] 'when feminine'? Consider: '`Kalyāṇī` is foremost among them' becomes `kalyāṇippadhānā`. Why 'that has a masculine form'? Consider `kaññābhariyā` (a wife who is a maiden). Why 'feminine' [for the first member]? Consider `gāmaṇikulaṃ` (the headman's family). Why 'referring to a single entity'? Consider: '`Kalyāṇiyā`'s mother' becomes `kalyāṇīmātā`.

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ကွစိပ္ပစ္စယေ-.

Sometimes, when a suffix follows.

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ဘာသိတပုမိတ္ထိ ပစ္စယေ ကွစိ ပုမေဝ ဟောတိ; ဝျတ္တတရာ, ဝျတ္တတမာ.

A feminine word that has a corresponding masculine form is sometimes treated as masculine before a suffix; for example, `vyattatarā` (more skilled, feminine), `vyattatamā` (most skilled, feminine).

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သဗ္ဗာဒယော ဝုတ္တိမတ္တေ-.

Words beginning with `sabba`, in a compound or derivative form.

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ဣတ္ထိဝါစကာ သဗ္ဗာဒယော ဝုတ္တိမတ္တေ ပုမေဝ ဟောန္တိ; တဿာ မုခံ’ တမ္မုခံ; တဿံ တတြ; တာယ တတော; တဿံဝေလာယံ တဒါ.

Feminine forms of words beginning with `sabba` are treated as masculine in a compound or derivative form; for example, `tammukhaṃ` (that face) from `tassā mukhaṃ` (her face); `tatra` (there) from `tassaṃ` (in her); `tato` (from that) from `tāya` (by her); `tadā` (then) from `tassaṃ velāyaṃ` (at that time).

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ဆာယာယ ဇယံ ပတိမှိ-.

`jayaṃ` is the substitute for `jāyā` when `pati` follows.

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ပတိမှိ ပရေ ဇာယာယ ဇယံ ဟောတိ; ဇယမ္ပတီ–-ဇာနိပတီတိပကတန္တရေန သိဒ္ဓံ; တထာ ဒမ္ပတီ ဇမ္ပတီတိ.

When `pati` (husband) follows, `jāyā` (wife) becomes `jayaṃ`; for example, `jayampatī` (husband and wife). The form `jānipatī` is established by another grammatical system. Similarly, `dampatī` and `jampatī` (husband and wife) also occur.

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သညာယမုဒေါဒကဿ-.

`uda` is the substitute for `udaka` in a designation.

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သညာယမုဒကဿုတ္တရပဒေ ဥဒါဒေသော ဟောတိ; ဥဒဓီ; ဥဒပါနံ.

In a designation, `uda` is the substitute for `udaka` when a latter member follows; for example, `udadhī` (ocean), `udapānaṃ` (well).

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ကုမ္ဘာဒိသုဝါ-.

Optionally when `kumbha` and similar words follow.

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ကုမ္ဘာဒသုတ္တရပဒေသု ဥဒကဿ ဥဒါဒေသော ဝါ ဟောတိ; ဥဒကုမ္ဘော, ဥဒကကုမ္ဘော; ဥဒပတ္တော, ဥဒကပတ္တော; ဥဒဗိန္ဒု, ဥကဗိန္ဒု–-အာကတိဂဏော’ယံ.

When `kumbha` and similar words follow as the latter member, `uda` is optionally the substitute for `udaka`; for example, `udakumbho` or `udakakumbho` (water pot); `udapatto` or `udakapatto` (water bowl); `udabindu` or `udakabindu` (water drop). This is a class of words determined by usage.

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သောတာဒိသူလောပေါ-.

Elision of `u` when `sota` and similar words follow.

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သောတာဒိသုတ္တရပဒေသုဥဒကဿ ဥဿလောပေါ ဟောတိ; ဒကသောတံ; ဒကရက္ခသော.

When `sota` and similar words follow as the latter member, the `u` of `udaka` is elided; for example, `dakasotaṃ` (water stream), `dakarakkhaso` (water demon).

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ဋ နဉ္ဿ-.

`A` is the substitute for the negative particle `nañ`.

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ဥတ္တရပဒေနဉ္သဒ္ဒဿ ဋ ဟောတိ; အဗြာဟ္မဏော –-ဉကာရော ကိံ, ကေဝလဿမာ ဟောတု; ပါမနပုတ္တော.

When a latter member follows, the particle `nañ` becomes `a`; for example, `abrāhmaṇo` (non-Brahmin). Why is the `ñ` specified? So that the rule does not apply to the simple particle `na`. Consider `pāmanaputto`.

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အန သရေ-.

`Ana` is the substitute when a vowel follows.

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သရာဒေါ ဥတ္တရပဒေ နဉ္သဒ္ဒဿအန ဟောတိ; အနက္ခာတံ.

When the following member of a compound begins with a vowel, `nañ` becomes `ana`; for example, `anakkhātaṃ` (unspoken).

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၂ ဉကာရောတိ-သဗ္ဗတ္ထ.

The letter `ñ` is applicable everywhere.

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နခါဒယော-.

Words like `nakha`.

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နခါဒယော သဒ္ဒါ အကတဋာဒေသာ နိပစ္စန္တေ;’နာဿ ခမတ္ထိတိ’ နခေါ; အခမညံ–-သညာသဒ္ဒေသု စ နိပ္ဖတ္တိမတ္တံ ယထာကထစိ ကတ္တဗ္ဗံ.’

Words like `nakha` are formed irregularly without the substitution of `ṭa`. From `nāssa khamatthiti` (there is no patience for him) comes `nakho` (nail/claw). `Akhamaññaṃ` (impatience); and in conventional words, the mere formation should be done somehow.

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နာဿ ကုလမတ္ထိ’တိ နကုလော; အကုလမညံ; နခ နကုလ နပုံသက နက္ခတ္တ နာက ဧဝမာဒိ.

From `nāssa kulamatthi` (he has no family) comes `nakulo` (mongoose); `akulamaññaṃ` (another without a family). Examples: `nakha` (nail), `nakula` (mongoose), `napuṃsaka` (neuter), `nakkhatta` (constellation), `nāka` (heaven), and so on.

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နဂေါ ဝါပ္ပာဏိနိ-.

Or `naga` when inanimate.

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နဂ္ैစ္စပ္ပာဏိနိ ဝါ နိပစ္စတေ; နဂါ, ရုက္ခာ; နဂါ, ပဗ္ဗတာ; အဂါ, ရုက္ခာ; အဂါ ပဗ္ဗတာ–-အပ္ပာဏိနီတိ -ကိံ? အဂေါ ဝသလော သီတေန.

`Naga` is optionally formed irregularly when denoting an inanimate object. Examples: `nagā` (trees), `nagā` (mountains); `agā` (trees), `agā` (mountains). Why the condition 'when inanimate'? To exclude cases like: `Ago vasalo sītena` (An outcast is immobile from the cold).

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သဟဿ သော’ညတ္ထေ-.

For `saha`, `so` is substituted in another meaning.

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အညပဒတ္ထဝုတ္တိမှိ သမာသေ ဥတ္တရပဒေ ပရေ သဟဿ သော ဝါ ဟောတိ; သပုတ္တော, သဟပုတ္တော; အညတ္ထေတိ-ကိံ? သဟကတွာ သဟယုဇ္ဈိတွာ.

In a compound expressing the meaning of another word (i.e., a bahubbīhi compound), when a following word is present, `saha` optionally becomes `so`. Examples: `saputto` (with a son), `sahaputto` (with a son). Why the condition 'in another meaning'? To exclude cases like: `sahakatvā` (having done together), `sahayujjhitvā` (having fought together).

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သညာယံ-.

In a conventional term.

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သဟဿုတ္တရပဒေ သော ဟေတိ သညာယံ; သာဿတ္ထံ; သပလာသံ.

For `saha`, `so` occurs before the following word when a conventional term is denoted. Examples: `sāssatthaṃ` (with an assattha tree), `sapalāsaṃ` (with a palāsa tree).

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အပစ္စက္ခေ-.

When not directly perceived.

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အပစ္စက္ခေ ဂမျမာနေ သဟဿ သော ဟောတုတ္တရပဒေ; သာဂ္ဂိ, ကပေါတော; သပိသာဝါ, ဝါတမဏ္ဍလိကာ.

When something not directly perceived is understood, `saha` becomes `so` before the following word. Examples: `sāggi kapoto` (a pigeon with the color of fire); `sapisāvā vātamaṇḍalikā` (a whirlwind with the movement of a calf).

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အကာလေ သကတ္ထေ-.

When not referring to time, and in its own meaning.

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သကတ္ထပ္ပဓာနဿ သဟသဒ္ဒဿ အကာလေ ဥတ္တရပဒေ သော ဟောတိ; သမ္ပန္နံ ဗြဟ္မံ သဗြဟ္မံ; သစက္ကံ နိဓေဟိ, သဓုရံ–-အကာလေတိ-ကိံ? သဟပုဗ္ဗနဟံ, သဟာပရနှံ.

For the word `saha` when its own meaning is primary, `so` occurs before the following word, provided it does not refer to time. Examples: `sabrahmaṃ` (with Brahma), from `sampannaṃ brahmaṃ` (endowed with Brahma); `sacakkaṃ nidhehi` (place it with the wheel); `sadhuraṃ` (with the yoke). Why the condition 'when not referring to time'? To exclude cases like: `sahapubbanhaṃ` (with the forenoon), `sahāparanhaṃ` (with the afternoon).

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ဂန္ထာန္တာဓိကျေ-.

In the sense of completion or excess.

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ဂန္ထာန္တေ အာဓိကျ စ္ैအ ဝတ္တမာနဿ သဟဿ သော ဟောတုတ္တရပဒေ; သကလံ ဇောတိမဓီတေ; သမုဟုတ္တံ–-ကာလတ္ထော အာရမ္ဘော; အာဓိကျေ-သဒေါဏာ ခါရီ; သမာသကော ကဟာပဏော; နိစ္စတ္ထော’ယမာရမှော.

For `saha` occurring in the sense of completion (`ganthānta`) or excess (`ādhikya`), `so` occurs before the following word. Example of completion: `sakalaṃ jotimadhīte` (he studies the entire Joti text). `samuhuttaṃ` (for a whole moment); this application refers to time. Examples of excess: `sadoṇā khārī` (a khārī plus a doṇa); `samāsako kahāpaṇo` (a kahāpaṇa plus a māsaka). This is a mandatory rule.

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သမာနဿ ပက္ခာဒိသု ဝါ-.

For `samāna`, optionally in words like `pakkha`.

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ပက္ခာဒိသုတ္တရပဒေသု သမာနဿသော ဟောတိ ဝါ; သပက္ခော, သမာနပက္ခော; သဇောတိ, သမာနဇောတိ–-ပက္ခာဒိသူတိ-ကိံ? သမာနသီလော; ပက္ခ ဇောတိ ဇနပဒ ရတ္တိ ပတ္တိနီ ပတ္တီ နာဘီ ဗန္ဓု ဗြဟ္မစာရီ နာမ ဂေါတ္တ ရူပ ဌာနဝဏ္ဏ ဝယော ဝစန ဓမ္မ ဇာတိယ ဃစ္စ.

Before following words such as `pakkha`, `samāna` optionally becomes `so`. Examples: `sapakkho` or `samānapakkho` (of the same side); `sajoti` or `samānajoti` (of the same light). Why the condition 'in words like `pakkha`'? To exclude cases like `samānasīlo` (of equal virtue). The list of such words includes: `pakkha`, `joti`, `janapada`, `ratti`, `pattinī`, `pattī`, `nābhī`, `bandhu`, `brahmacārī`, `nāma`, `gotta`, `rūpa`, `ṭhāna`, `vaṇṇa`, `vayo`, `vacana`, `dhamma`, `jātiya`, and `ghacca`.

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ဥဒရေ ဣယေ-.

When `iya` follows `udara`.

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ဥဒရေ ဣယပရေ ပရတော သမာနဿ သော ဝါ ဟောတိ; သောဒရိယော; သမာနောဒရိယော–-ဣယေတိ-ကိံ? သမာနောဒရတံ.

When `iya` follows `udara`, a preceding `samāna` optionally becomes `so`. Examples: `sodariyo` or `samānodariyo` (of the same womb). Why the condition 'when `iya` follows'? To exclude cases like `samānodarataṃ` (the state of being from the same womb).

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ရီရိက္ခကေသု-.

Before suffixes denoting likeness.

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ဧတေသုသမာနဿ သော ဟောတိ; သရီ; သရိက္ခော; သရိသော.

Before these suffixes denoting likeness, `samāna` becomes `so`. Examples: `sarī` (like), `sarikkho` (like), `sariso` (similar).

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သဗ္ဗာဒိနမာ-.

For `sabba` and other pronouns, `ā`.

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ရီရိက္ခကေသုသဗ္ဗာဒီနမာ ဟောတိ; ယာဒီ, ယာဒိက္ခော, ယာဒိသော.

Before the suffixes denoting likeness, the final vowel of `sabba` and other pronouns is replaced by `ā`. Examples (from `ya`): `yādī`, `yādikkho`, `yādiso` (of what kind).

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န္တကိမိမာနံ ဋာကီဋီ-.

For `nta`, `kiṃ`, and `ima`, the substitutes are `ṭā`, `kī`, and `ṭī`.

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ရီရိက္ခကေသု န္တသဒ္ဒကိံသဒ္ဒ္ैမသဒ္ဒါနံ ဋာကီဋီ ဟောန္တိ ယထာက္ကမံ; ဘဝါဒီ, ဘဝါဒိက္ခော, ဘဝါဒိသော; ကီဒီ, ကီဒိက္ခော, ကီဒိသော; ဤဒီ, ဤဒိက္ခော, ဤဒိသော.

Before the suffixes denoting likeness, for stems ending in `nta` (e.g., `bhavanta`), and for the pronouns `kiṃ` and `ima`, the respective substitutes are `ā` (indicated by `ṭā`), `kī`, and `ī` (indicated by `ṭī`). Examples: `bhavādī`, `bhavādikkho`, `bhavādiso` (like your honor); `kīdī`, `kīdikkho`, `kīdiso` (of what kind?); `īdī`, `īdikkho`, `īdiso` (of this kind).

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တုမှာမ္ဘာနံ တာမေကသ္မိံ-.

For `tumha` and `amha` in the singular, `tā` and `mā`.

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ရီရိက္ခကေသု တုမှာမှာနံ တာမာ ဟောန္တေကသ္မိံ ယထာက္ကမံ; တာဒီ, တာဒိက္ခော, တာဒိသော;မာဒီ, မာဒိက္ခော, မာဒိသော; –-ဧကသ္မိန္တိ-ကိံ? တုမှာဒီ, အမှာဒီ, တုမှာဒိက္ခော, အမှာဒိက္ခော, တုမှာဒိသော, အမှာဒိသော.

Before the suffixes denoting likeness, for `tumha` and `amha` in the singular, the respective substitutes are `tā` and `mā`. Examples: `tādī`, `tādikkho`, `tādiso` (like you); `mādī`, `mādikkho`, `mādiso` (like me). Why the condition 'in the singular'? To exclude the plural forms: `tumhādī`, `amhādī`; `tumhādikkho`, `amhādikkho`; `tumhādiso`, `amhādiso`.

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တံမမညတြ-.

For `taṃ` and `mama`, elsewhere.

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ရီရိက္ခကန္တတော’ညသ္မိံ ဥတ္တရပဒေ တုမှာမှာနမေ ကသ္မိံ တံမံ ဟောန္တိ ယထာက္ကမံ; တန္ဒီပါ; မန္ဒီပါ; တံ သရဏာ, မံသရဏာ; တယျောဂေါ မယျောဂေါတိ-ဗိန္ဒုလောပေါ.

When a subsequent term follows, other than one denoting likeness, for 'tumha' and 'amha', 'taṃ' and 'maṃ' are substituted respectively. Examples: 'tandīpā' (your island), 'mandīpā' (my island); 'taṃsaraṇā' (your refuge), 'maṃsaraṇā' (my refuge); in 'tayyogo' (your union) and 'mayyogo' (my union), the dot (ṃ) is elided.

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ဝေတဿေဋ-.

For 'eta', 'eṭa' is optionally substituted.

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ရီရိက္ခကေသွေတဿေဋ ဝါ ဟောတိ; ဧဒီ, ဧတာဒီ; ဧဒိက္ခော, ဧတာဒိက္ခော; ဧဒိသော, ဧတာဒိသော.

In words denoting likeness, for 'eta', 'eṭa' is optionally substituted. Examples: 'edī', 'etādī'; 'edikkho', 'etādikkho'; 'ediso', 'etādiso'.

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ဝိဓာဒိသု ဒွိဿ ဒု-.

In words such as 'vidhā', for 'dvi', 'du' is substituted.

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ဒွိဿ ဒု ဟောတိ ဝိဓာဒိသု; ဒုဝိဓော, ဒုပဋ္ဋံ; ဧဝမာဒိ.

For 'dvi', 'du' is substituted in words such as 'vidhā'. Examples: 'duvidho' (twofold), 'dupaṭṭaṃ' (double-layered); and so on.

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ဒိ ဂုဏာဒိသု-.

In words such as 'guṇa', 'di' is substituted for 'dvi'.

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ဂုဏာဒိသု ဒွိဿ ဒိ ဟောတိ; ဒိဂုဏံ, ဒိရတ္တံ, ဒိဂု; ဧဝမာဒိ

In words such as 'guṇa', for 'dvi', 'di' is substituted. Examples: 'diguṇaṃ' (double), 'dirattaṃ' (two nights), 'digu' (two cows); and so on.

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တိသွ-.

When 'tī' follows, for 'dvi', 'a' is substituted.

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တီသု ဒွိဿ အ ဟောတိ; ဒွတ္တိက္ခတ္တုံ, ဒွတ္တိပတ္တပူရာ.

When 'tī' (three) follows, for 'dvi' (two), 'a' is substituted. Examples: 'dvattikkhattuṃ' (two or three times), 'dvattipattapūrā' (two or three full bowls).

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အာ သံချာယာသတာဒေါ’နညတ္ထေ-.

For 'dvi', 'ā' is substituted when a numeral follows, except for 'sata' etc., and not in another sense.

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သံချာယမုတ္တရပဒေ ဒွိဿအာ ဟောတသဒါဒေါ’နညတ္ထေ; ဒွါဒသ, ဒွါဝီသတိ, ဒွတ္တိံသ; သံချာယန္တိ-ကိံ?’ဒိရတ္တံ; အသတာဒေါတိ-ကိံ? ဒွိသတံ, ဒွိသဟဿံ; အနညတ္ထေတိ-ကိံ?ဒွိဒသာ.

When a numeral is the subsequent term, for 'dvi', 'ā' is substituted, except for 'sata' etc., and not in another sense. Examples: 'dvādasa' (twelve), 'dvāvīsati' (twenty-two), 'dvattiṃsa' (thirty-two). Why specify 'when a numeral follows'? Consider 'dirattaṃ' (two nights). Why 'except for sata etc.'? Consider 'dvisataṃ' (two hundred), 'dvisahassaṃ' (two thousand). Why 'not in another sense'? Consider 'dvidasā' (two tens).

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တိဿေ-.

For 'ti', 'e' is substituted.

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သံချာယမုတ္တရပဒေ တိဿ ဧဟောတသတာဒေါ’နညတ္ထေ; တေရသ, တေဝိသ, တေတ္တိံသ–-သံချာယန္တွေဝ-တိရတ္တံ; အသတာဒေါတွေဝ-တိသတံ; အနညတ္ထေတွေဝ-တိဝတုကာ.

When a numeral is the subsequent term, for 'ti', 'e' is substituted, except for 'sata' etc., and not in another sense. Examples: 'terasa' (thirteen), 'tevisa' (twenty-three), 'tettiṃsa' (thirty-three). Why specify 'when a numeral follows'? Consider 'tirattaṃ' (three nights). Why 'except for sata etc.'? Consider 'tisataṃ' (three hundred). Why 'not in another sense'? Consider 'tivatukā' (a group of three).

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စတ္တာလိသာဒေါ ဝါ-.

Optionally from forty onwards.

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တိဿေဝါ ဟောတိ စတ္တာလီသာဒေါ; တေစတ္တာလီသ, တိစတ္တာလီသ; တေပညာသ, တိပညာသ; တေသဋ္ဌိ, တိသဋ္ဌိ; တေသတ္တတိ, တီသတ္တတီ; တ္ဉသီတိ, တိယာသီတိ; တေနဝုတိ, တိနဝုတိ–-အသတာဒေါတွေဝ-တိသတံ.

For 'ti', 'e' is optionally substituted from forty onwards. Examples: 'tecattālīsa' or 'ticattālīsa' (forty-three); 'tepaññāsa' or 'tipaññāsa' (fifty-three); 'tesaṭṭhi' or 'tisaṭṭhi' (sixty-three); 'tesattati' or 'tīsattatī' (seventy-three); 'tñasīti' or 'tiyāsīti' (eighty-three); 'tenavuti' or 'tinavuti' (ninety-three). This applies only when not following 'sata' etc.; for example, 'tisataṃ' (three hundred).

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ဒွိဿာ စ-.

And for 'dvi', 'ā' is optionally substituted.

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အသတာဒေါ’နညတ္ထေ စတ္တာလီသာဒေါ ဒွိဿေ ဝါ ဟောတိ အာဝ ဒွေစတ္တာလီသံ, ဒွါစတ္တာသံ, ဒွိစတ္တာလီသံ; ဒွေပညာသံ, ဒွါပညာသံ, ဒွိပညာသံ; ဣစ္စာဒိ.

Except for 'sata' etc., and not in another sense, from forty onwards, for 'dvi', 'ā' is optionally substituted. Examples: 'dvecattālīsaṃ', 'dvācattālīsaṃ', or 'dvicattālīsaṃ' (forty-two); 'dvepaññāsaṃ', 'dvāpaññāsaṃ', or 'dvipaññāsaṃ' (fifty-two); and so on.

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ဗာစတ္တာလိသာဒေါ-.

Before forty onwards, 'bā' is substituted.

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ဒွိဿ ဗာ ဝါ ဟောတစတ္တာလီသာဒေါ’နညတ္ထေ; ဗာရသ, ဒွါဒသ; ဗာဝီသတိ, ဒွါဝီသတိ; ဗတ္တိံသ, ဒွတ္တိံသ–-အစတ္တာလီသာဒေါတိ-ကိံ? ဒွိစတ္တာလီသ.

For 'dvi', 'bā' is optionally substituted before forty onwards, not in another sense. Examples: 'bārasa' or 'dvādasa' (twelve); 'bāvīsati' or 'dvāvīsati' (twenty-two); 'battiṃsa' or 'dvattiṃsa' (thirty-two). Why specify 'before forty onwards'? To exclude 'dvicattālīsa' (forty-two).

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ဒွိသတိဒသေသု ပဉ္စဿ ပဏ္ဏုပန္နာ -.

When 'vīsati' and 'dasa' follow, for 'pañca', 'paṇṇu' and 'pannā' are substituted.

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ဝီသတိဒသေသု ပရေသု ပဉ္စဿ ပဏ္ဏုပန္နာ ဟောန္တိ ဝါ ယထာက္ကမံ; ပဏ္ဏုဝီသတိ, ပဉ္စဝီသတိ;ပန္နရသ, ပဉ္စဒသ.

When 'vīsati' (twenty) and 'dasa' (ten) follow, for 'pañca', 'paṇṇu' and 'pannā' are optionally substituted respectively. Examples: 'paṇṇuvīsati' or 'pañcavīsati' (twenty-five); 'pannarasa' or 'pañcadasa' (fifteen).

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စတုဿ စုတော ဒသေ-.

When 'dasa' follows, for 'catu', 'cu' and 'co' are substituted.

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စတုဿ စုစော ဟောန္တိ ဝါ ဒသသဒ္ဒေ ပရေ; စုဒ္ဒသ, စောဒ္ဒသ, စတုဒ္ဒသ.

For 'catu', 'cu' and 'co' are optionally substituted when the word 'dasa' follows. Examples: 'cuddasa', 'coddasa', or 'catuddasa' (fourteen).

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ဆဿ သော-.

For 'cha', 'so' is substituted.

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ဆဿ သော ဣစ္စယမာဒေသော ဟောတိ ဒသသဒ္ဒေ ပရေ; သောဠသ.

For 'cha', the substitute 'so' occurs when the word 'dasa' follows. Example: 'soḷasa' (sixteen).

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ဧကဋ္ဌာနမာ-.

For 'eka' and 'aṭṭha', the final vowel becomes 'ā'.

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ဧကအဋ္ဌာနံ အာ ဟောတိ ဒသေ ပရေ; ဧကာဒသ, အဋ္ဌာရသ.

For 'eka' and 'aṭṭha', the final vowel becomes 'ā' when 'dasa' follows. Examples: 'ekādasa' (eleven), 'aṭṭhārasa' (eighteen).

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ရ သံချာတော ဝါ-.

After a numeral, the 'da' of 'dasa' is optionally substituted by 'ra'.

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သံချာတော ပရဿ ဒသဿရ ဟောတိ ဝိဘာသာ; ဧကာရသ, ဧကာဒသ; ဗာရသ, ဒွါဒသ; ပန္နရသ, ပဉ္စဒသ; သတ္တရသ, သတ္တဒသ; အဋ္ဌာရသ, အဋ္ဌာဒသ–-ပန္နဗာဒေသေသု နိစ္စံ, ဣဓ န ဟောတိ စတုဒ္ဒသ.

For the 'dasa' that follows a numeral, its 'da' is optionally substituted by 'ra'. Examples: 'ekārasa' or 'ekādasa' (eleven); 'bārasa' or 'dvādasa' (twelve); 'pannarasa' or 'pañcadasa' (fifteen); 'sattarasa' or 'sattadasa' (seventeen); 'aṭṭhārasa' or 'aṭṭhādasa' (eighteen). When the substitutes 'paṇṇa' and 'bā' are used, this substitution is obligatory. This rule does not apply to 'catuddasa'.

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ဆတီဟိ ဠော စ-

After 'cha' and 'ti', 'ḷa' is also substituted.

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ဆတီဟိ ပရဿ ဒသဿ ဠော ဟောတိ ရော စ; သောဠသ, သောရသ; တေဠသ, တေရသ.

For 'dasa' following 'cha' and 'ti', 'ḷo' and 'ro' are the substitutes. Examples: 'soḷasa', 'sorasa'; 'teḷasa', 'terasa'.

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စတုတ္ထတတိယာနမဍ္ဎုဍ္ဎတိယာ-.

For 'catuttha' and 'tatiya', there are the substitutes 'aḍḍhuḍḍha' and 'aḍḍhatiya'.

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အဍ္ဎာ ပရေသံ စတုတ္ထတတိယာနံ ဥဍ္ဎတိယာ ဟောန္တိ ယထာက္ကမံ;’အဍ္ဎန စတုတ္ထော’ အဍ္ဎုဍ္ဎော,’အဍ္ဎေန တတိယော’ အဍ္ဎတိယော–-ကထံ?အဍ္ဎတေယျောတိ-သကတ္ထေ ဏျေ ဥတ္တရ ပဒဝုဒ္ဓိ.

For 'catuttha' and 'tatiya' following 'aḍḍha', 'uḍḍha' and 'atiya' are the substitutes respectively. Examples: 'aḍḍhena catuttho' (fourth with a half) becomes 'aḍḍhuḍḍho'; 'aḍḍhena tatiyo' (third with a half) becomes 'aḍḍhatiyo'. How is 'aḍḍhateyyo' formed? In its own meaning, with the suffix 'ṇya', there is vuddhi of the subsequent term.

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ဒုတိယဿ သဟ ဒိယဍ္ဎဒိဝဍ္ဎာ-.

For 'dutiya', there are the substitutes 'diyaḍḍha' and 'divaḍḍha'.

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အဍ္ဎာ ပရဿ ဒုတိယဿ သဟအဍ္ဎသဒ္ဒေန ဒိယဍ္ဎဒိဝဍ္ဎာ ဟောန္တိ;’ အဍ္ဎေန ဒုတိယော’ ဒိယဍ္ဎော, ဒိဝဍ္ဎော ဝါ.

For 'dutiya' following 'aḍḍha', 'diyaḍḍha' and 'divaḍḍha' are the substitutes for the entire compound. Example: 'aḍḍhena dutiyo' (the second with a half) becomes 'diyaḍḍho' or 'divaḍḍho'.

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သရေ ကဒ ကုဿုန္တရတ္ထေ-.

When a vowel follows, 'kada' is the substitute for 'ku' in a contemptible sense.

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ကုဿုတ္တရပဒတ္ထေ ဝတ္တမာနဿ သရာဒေါ ဥတ္တရပဒေ ကဒါ ဒေသောဟောတိ; ကဒန္နံ, ကဒသနံ–-သရေတိ-ကိံ? ကုပုတ္တော; ဥတ္တရတ္ထေတိ-ကိံ? ကုဩဋ္ဌော; ရာဇာ.

For 'ku' used in a contemptible sense, 'kada' is the substitute when a subsequent term beginning with a vowel follows. Examples: 'kadannaṃ' (bad food), 'kadasanaṃ' (bad sight). Why the condition 'when a vowel follows'? For instance, 'kuputto' (bad son). Why the condition 'in a contemptible sense'? For instance, 'kuoṭṭho' (camel, where 'ku' means 'earth').

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ကာပ္ပတ္ထေ-.

'Kā' is the substitute in the sense of 'little'.

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အပ္ပတ္ထေ ဝတ္တမာနဿ ကုဿကာ ဟောတုတ္တရပဒတ္ထေ;’အပ္ပကံ လဝဏံ’ ကာလဝဏံ.

For 'ku' used in the sense of 'little', 'kā' is the substitute before the subsequent term. Example: 'appakaṃ lavaṇaṃ' (a little salt) becomes 'kālavaṇaṃ'.

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ပုရိသေဝါ-.

And optionally before 'purisa'.

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ကုဿ ပုရိသေကာ ဟောတိ ဝါ; ကာပုရိသော, ကုပုရိသော–-အယမပ္ပတ္တဝိဘာသာ–-အပ္ပတ္ထေ တုပုဗ္ဗေနနိစ္စံဟောတိ;’ဤသံ ပုရိသော’ ကာပုရိသော.

For 'ku' before 'purisa', 'kā' is optionally the substitute. Examples: 'kāpuriso', 'kupuriso' (a contemptible man). This is an option for a case not previously covered. However, in the sense of 'little', the substitution by the previous rule is mandatory. Example: 'īsaṃ puriso' (a little man) becomes 'kāpuriso'.

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ပုဗ္ဗာဒီဟုတ္တရပဒဿအဟဿ အနှာဒေသော ဟောတိ; ပုဗ္ဗနှော; အပရနှော; အဇဇနှော; သာယနှော; မဇ္ဈနှော.

For 'aha' as a subsequent term following 'pubba' and so on, 'anha' is the substitute. Examples: 'pubbanho' (forenoon); 'aparanho' (afternoon); 'ajjatanho' (today); 'sāyanho' (evening); 'majjhanho' (midday).

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ဣတိ မောဂ္ဂလ္လာနေ ဝျာကရဏေ ဝုတ္တိယံ သမာသကဏ္ဍော တတိယော.

Thus ends the third chapter on compounds in the commentary to Moggallāna's Grammar.

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ဆဋ္ဌိယန္တာ နာမသ္မာ ဝါ ဏပ္ပစ္စယော ဟောတပစ္စေ’ဘိဓေယေ; ဏကာရော ဝုဒ္ဓျတ္ထော; ဧဝမညတြာပိ,’ဝသိဋ္ဌဿာပစ္စံ’ ဝါသိဋ္ဌော, ဝါသိဋ္ဌီ ဝါ; ဩပဂဝေါ, ဩပဂဝီ ဝါ –-ဝေတိ-ဝါကျ သမာသဝိကပ္ပတ္ထံ တဿာဓိကာရော သကတ္ထာဝဓိ.

After a noun ending in the sixth case, the suffix 'ṇa' optionally occurs when a descendant is denoted. The letter 'ṇ' indicates vuddhi. Similarly elsewhere: 'vasiṭṭhassāpaccaṃ' (a descendant of Vasiṭṭha) becomes 'vāsiṭṭho' or 'vāsiṭṭhī'; 'opagavo' or 'opagavī'. The word 'vā' (optionally) provides an option between forming a phrase or a compound; its authority extends throughout this section.

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ဝစ္ဆာဒိတောဏာနဏာယနာ-.

After 'vaccha' and so on, the suffixes 'ṇāna' and 'ṇāyana' occur.

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ဝစ္ဆာဒီဟိ အပစ္စပ္ပစ္စယန္တေဟိ ဟောတ္တာဒီဟိစ သဒ္ဒေဟိ ဏာနဏာယနပ္ပစ္စယာ ဝါ ဟောန္တပစ္စေ. ဝစ္ဆာနော ဝစ္ဆာယနော; ကစ္စာနော, ကစ္စာယနော–-ယာဂမေ-ကာတိယာနော; မောဂ္ဂလ္လာနော, မောဂ္ဂလ္လာယနော; သာကဋာနော, သာကဋာယနော; ကဏ္ဘာနော, ကဏ္ဘာယနော; ဣစ္စာဒိ.

After the words 'vaccha' and so on, and after words such as 'hotta' which end in a descendant suffix, the suffixes 'ṇāna' and 'ṇāyana' optionally occur when a descendant is denoted. Examples: 'Vacchāno', 'Vacchāyano'; 'Kaccāno', 'Kaccāyano'; with the insertion of 'y', 'Kātiyāno'; 'Moggallāno', 'Moggallāyano'; 'Sākaṭāno', 'Sākaṭāyano'; 'Kaṇbhāno', 'Kaṇbhāyano'; and so on.

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ကတ္တိကာဒီဟိ ဝိဓဝါဒီဟိ စ ဏေယျဏေရာ ဝါ ယထာက္ကမံ ဟောန္တပစ္စေ. ကတ္တိကေယျော. ဝေနတေယျော; ဘာဂီနေယျော ဣစ္စာဒိ–-ဝေဓဝေရော; ဝန္ဓကေရော; နာဠိကေရော; သာမဏေရော ဣစ္စာဒိ.

After 'kattikā' and so on, and after 'vidhavā' and so on, the suffixes 'ṇeyya' and 'ṇera' optionally occur respectively when a descendant is denoted. Examples: 'Kattikeyyo', 'Venateyyo', 'Bhāgīneyyo', and so on; 'Vedhavero', 'Vandhakero', 'Nāḷikero', 'Sāmaṇero', and so on.

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ဏျ ဒိစ္စာဒီဟိ-.

After 'diti' and so on, the suffix 'ṇya' occurs.

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ဒိတိပ္ပဘုတီဟိ ဏျော ဝါ ဟောတပစ္စေ. ဒေစ္စော; အာဒိစ္စော; ကောဏ္ဍညော; ဂဂ္ဂျော; ဘာတဗ္ဗော; ဣစ္စာဒိ

After 'diti' and so on, the suffix 'ṇya' optionally occurs when a descendant is denoted. Examples: 'Decco', 'Ādicco', 'Koṇḍañño', 'Gaggyo', 'Bhātabbo', and so on.

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အာ ဏိ-.

After stems ending in 'a', the suffix 'ṇi' occurs.

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အကာရန္တတော ဏိ ဝါ ဟောတပစ္စေ ဒက္ခိ; ဒေါဏိ; ဝါသဝိ; ဝါရုဏိစ္စာဒိ.

After a stem ending in 'a', the suffix 'ṇi' optionally occurs when a descendant is denoted. Examples: 'dakkhi', 'doṇi', 'vāsavi', 'vāruṇi', and so on.

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ရာဇတော ညော ဇာတိယံ-.

After 'rāja', the suffix 'ñña' occurs in the sense of lineage.

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ရာဇသဒ္ဒတော ညော ဝါ ဟောတပစ္စေ ဇာတိယံ ဂမျမာနာယံ. ရာဇညော–-ဇာတိယန္တိ ကိံ?ရာဇာပစ္စံ.

After the word 'rāja', the suffix 'ñña' optionally occurs in the sense of a descendant when lineage is understood. Example: 'Rājañño' (one of royal lineage). Why the condition 'in the sense of lineage'? For instance, 'Rājāpaccaṃ' (a king's offspring).

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ခတ္တာ ယိယာ-. ခတ္တသဒ္ဒါ ယေယာ ဟောန္တပစ္စေ ဇာတိယံ ခတျော; ခတ္တိယော ဇာတိယယန္တွေ-ခတ္တိ.

After 'khatta', the suffixes 'ya' and 'iya' occur. From the word 'khatta', 'ya' and 'iya' occur in the sense of a descendant when lineage is implied. Examples: 'khatyo', 'khattiyo'. Why the condition 'in the sense of lineage'? For instance, 'khatti'.

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မနုတော ဿသဏိ-.

After 'manu', the suffixes 'ssa' and 'ṇa' occur.

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မနုသဒ္ဒတော ဇာတိယံ ဿသဏ ဟောန္တပစ္စေ. မနုဿော; မာနုသော? ဣတ္ထိယံ-မနုဿာ; မာနုသီ–-ဇာတိယန္တွေဝ-မာဏဝေါ.

After the word 'manu', the suffixes 'ssa' and 'ṇa' occur in the sense of a descendant when lineage is implied. Examples: 'manusso', 'mānuso' (a human). In the feminine: 'manussā', 'mānusī'. Why the condition 'in the sense of lineage'? For instance, 'māṇavo' (a youth, a descendant of Manu).

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ဇနပဒနာမသ္မာ ခတ္တိယာ ရညော စ ဏော-.

After the name of a country, the suffix 'ṇa' occurs to denote the descendant of a Khattiya king.

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ဇနပဒဿ ယံ နာမံ တန္နာမသ္မာ ခတ္တိယာပစ္စေ ရညောဝ ဏော ဟောတိ. ပဉ္စာလော; ကောသလော; မာဂဓော; ဩက္ကာကော–-ဇနပဒနာမသ္မာတိ-ကိံ? ဒါသရထိ; ခတ္တိယာတိ-ကိံ?’ပဉ္စာလဿ ဗြာဟ္မဏဿာပစ္စံ’ ပဉ္စာလ.

After the name of a country, the suffix 'ṇa' occurs to denote the descendant of a Khattiya king. Examples: 'Pañcālo', 'Kosalo', 'Māgadho', 'Okkāko'. Why the condition 'after the name of a country'? For instance, 'Dāsarathi'. Why the condition 'Khattiya'? For instance, 'the descendant of a brahmin of Pañcāla' is 'Pañcāla'.

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ဏျ ကုရုသိဝီဟီ-.

After 'Kuru' and 'Sivi', the suffix 'ṇya' occurs.

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ကုရုသိဝီဟပစ္စေ ရညေ စ ဏျော ဟောတိ; ကောရဗျော သေဗျော.

After 'Kuru' and 'Sivi', the suffix 'ṇya' occurs to denote a descendant who is a king. Examples: 'Korabyo', 'Sebyo'.

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ဏ ရာဂါ တေန ရတ္တံ-.

The affix 'ṇa' (is applied) from a word denoting a dye, in the sense of 'dyed by that'.

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ရာဂဝါစိတတိယန္တတော ရတ္တမိစ္စေတသ္မိံ အတ္ထေ ဏော ဟောတိ’ကသာဝေန ရတ္တံ’ ကာသာဝံ;ကောသုမ္ဘံ; ဟာလိဒ္ဒံ–-ရာဂါတိ ကိံ? ဒေဝဒတ္တေန ရတ္တံ ဝတ္ထံ; ဣဓ ကသ္မာ နဟောတိ? နီလံ ပီတန္တိ–-ဂုဏဝစနတ္တာ ဝိနာပိ ဏေန ဏတ္ထဿာဘိဓာနတော.

From a word ending in the third case that denotes a dye, the affix 'ṇa' occurs in the sense of 'dyed'. For example, 'dyed with saffron' becomes kāsāvaṃ; (similarly) kosumbhaṃ; hāliddaṃ. Why the specification 'dye'? (Consider) 'a cloth dyed by Devadatta'; why does it not occur here? (And why not for) 'blue' or 'yellow'? Because they are words denoting a quality, the sense is conveyed even without the affix 'ṇa'.

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နက္ခတ္တေနိန္ဒုယုတ္တေန ကာလေ-.

The affix 'ṇa' (is applied) after a word for a constellation conjoined with the moon, in the sense of 'time (marked by it)'.

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တတိယန္တတော နက္ခတ္တာ တေန လက္ခိတေ ကာလေ ဏော ဟောတိ; တံ စေ နက္ခန္တမိန္ဒုယုတ္တံ ဟောတိ. ဖုဿီ, ရတ္တီ; ဖုဿော, အဟော–-နက္ခတ္တေနေတိ-ကိံ? ဂုရုနာ လက္ခိတာ ရတ္တိ; ဣန္ဒု ယနုတ္တေနေတိ-ကိံ? ကတ္တိကာယ လက္ခိတော မုဟုတ္တော; ကာလေတိ-ကိံ? ဖုဿေနလက္ခိတာ အတ္ထသိဒ္ဓိ–-အဇ္ဇကတ္တိကာတိ ကတ္တိကာ ယုတ္တေ စန္ဒေ ကတ္တိကာသဒ္ဒေါ ဝတ္တတေ.

From a word for a constellation ending in the third case, the affix 'ṇa' occurs in the sense of 'time marked by it', provided that constellation is conjoined with the moon. For example, Phussī (night); Phusso (day). Why the specification 'by a constellation'? (Consider) 'the night marked by Guru'. Why 'conjoined with the moon'? (Consider) 'the moment marked by Kattikā'. Why 'in the sense of time'? (Consider) 'the accomplishment of a purpose marked by Phussa'. In the expression 'ajjakattikā', the word 'kattikā' refers to the moon conjoined with the Kattikā constellation.

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သာဿ ဒေဝတာ ပုဏ္ဏမံသိ-.

The affix 'ṇa' (is applied) in the sense of 'that is his deity' or '(in relation to) his full moon'.

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သေတိ ပဌမန္တာ အဿာတိ ဆဋ္ဌတ္ထေ ဏော ဘဝတိ ယံ ပဌမန္တံ သာ ဝေ ဒေဝတာ ပုဏ္ဏမာသီ ဝါ.’သုဂတော ဒေဝတာ အဿာ’တိ သောဂတော; မာဟိန္ဒော; ယာမော; ဝါရုဏော; ဖုဿီ ပုဏ္ဏမာသီ အဿ သမ္ဗန္ဓိနီ’တိ ဖုဿော, မာဃော; မာဃော; ဖဂ္ဂုနော; စိတ္တော; ဝေသာခေါ;ပေဋ္ဌမုလော; အာသာဠှော; သာဝဏော; ပေါဋ္ဌပါဒေါ; အဿယုဇော; ကတ္တိကော; မာဂသိရော–-ပုဏ္ဏမာသီတိ-ကိံ, ဖုဿိ ပဉ္စမီ အဿ–-ပုဏ္ဏမာသီဝ ဂတကမာသသမ္ဗန္ဓိနီ န ဟောတိ;’ပုဏ္ဏော မာ အဿန္တိ’ နိဗ္ဗစနာ–-အတော ဧဝ နိပါတနာ ဏော, သာဂမော စ, မာသသုတီယာဝ နပပဉ္စဒသရတ္တာဒေါ ဝိဓိ.

From a word ending in the first case, the affix 'ṇa' occurs in the sense of 'his' (sixth case), if that word in the first case is a deity or a full moon. For example, 'Sugata is his deity' becomes Sogato; (similarly) Māhindo; Yāmo; Vāruṇo. 'The Phussī full moon is related to him' becomes Phusso; (similarly) Māgho; Phagguno; Citto; Vesākho; Jeṭṭhamūlo; Āsāḷho; Sāvaṇo; Poṭṭhapādo; Assayujo; Kattiko; Māgasira. Why the specification 'full moon'? (Consider) 'the fifth (day) of Phussa is his'. The full moon is not related to a past month. Because of the meaning 'the full moon is his', the affix 'ṇa' and the augment 'sa' are applied by irregular formation. This rule applies only in relation to the month, not to the fifteen nights and so on.

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တမဓီတေ တံ ဇာနာတိ ကဏိကာ စ-.

The affixes 'ṇa' and 'ṇika' (are applied) in the sense of 'he studies that' or 'he knows that'.

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ဒုတိယန္တတော တမဓီတေ တံ ဇာနာတီတိ ဧတေသ္ဖတ္ထေသုဏော ဟောတိ ကော ဏိကောဝ.’ ဝျာကရဏမဓီတေ ဇာနာတိ ဝါ’ ဝေယျာကရဏော; ဆာန္ဒသော; ကမကော; ပဒကော; ဝေနယိကော; သုတ္တန္တိကော–-ဒွိတဂ္ဂဟဏံ ပုထဂေဝ ဝိဓာနတ္ထံ ဇာနနဿစ အဇ္ဈေနဝိသယဘာဝဒဿနတ္ထံ ပသိမ္ဗုပသံဂဟတ္ထဉ္စ.

From a word ending in the second case, in these senses, 'he studies that' or 'he knows that', the affixes 'ṇa', 'ka', and 'ṇika' occur. For example, 'he studies or knows grammar' becomes veyyākaraṇo; (similarly) chāndaso; kamako; padako; venayiko; suttantiko. The mention of both (senses) is for the purpose of separate prescription, to show that knowing also has study as its object, and for the purpose of broader inclusion.

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တဿ ဝိသယေ ဒေသေ.-.

The affix 'ṇa' (is applied) in the sense of 'his domain', when it is a region.

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ဆဌိယန္တာ ဝိသယေ ဒေသရူပေ ဏော ဟောတိ.’ဝသာတီနံ ဝိသယော ဒေသော’ဝါသာတော–-ဒေသေတိ ကိံ? စက္ခုဿ ဝိသယော ရူပံ, ဒေဝဒတ္တဿ ဝိသယော’နုဝါကော.

From a word ending in the sixth case, the affix 'ṇa' occurs in the sense of 'domain', when that domain is a region. For example, 'the domain of the Vasātīs, a region,' becomes Vāsāto. Why the specification 'region'? (Consider) 'the domain of the eye is form'; 'the domain of Devadatta is recitation'.

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နိဝါသေ တန္နာမေ-.

The affix 'ṇa' (is applied) in the sense of 'dwelling', when it is a region so named.

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ဆဋ္ဌိယန္တာ နိဝါသေ ဒေသေ တန္နာမေ ဏော ဟောတိ;’သိဝီနံ နိဝါသော ဒေသောသေဗျော; ဝါသာတော.

From a word ending in the sixth case, the affix 'ṇa' occurs in the sense of 'dwelling', when that dwelling is a region so named. For example, 'the dwelling of the Sivis, a region,' becomes Sebyo; (similarly) Vāsāto.

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အဒူရဘဝေ-.

The affix 'ṇa' (is applied) in the sense of 'being not far from'.

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ဆဋ္ဌိယန္တာ အဒူရဘဝေ ဒေသေတန္နာမေ ဏော ဟောတိ;’ဝိဒသာယ အဒုရဘဝံ’ ဝေဒိသံ.

From a word ending in the sixth case, the affix 'ṇa' occurs in the sense of 'being not far from', when referring to a region so named. For example, '(a region) not far from Vidisā' becomes Vedisaṃ.

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တေနတိဗ္ဗတ္တေ-.

The affix 'ṇa' (is applied) in the sense of 'produced by that'.

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တတိယန္တာ နိဗ္ဗတ္တေ ဒေသေတန္နာမေ ဏော ဟောတိ; ကုသမ္ဗေန နိဗ္ဗတ္တာ ကောသမ္ဗီ, နဂရီ; ကာကန္ဒီ, မာကန္ဒီ,’သဟဿေန နိဗ္ဗတ္တာ’ သာဟဿီ, ပရိခါ–-ဟေတုမှိ ကတ္တရိကရဏေ စ ယထာယောဂံ တတိယာ.

From a word ending in the third case, the affix 'ṇa' occurs in the sense of 'produced by that', where the result may be a region so named. For example, '(the city) produced by Kusamba' becomes Kosambī; (similarly) Kākandī, Mākandī. '(The moat) produced with a thousand' becomes Sāhassī. The third case is used appropriately for cause, agent, or instrument.

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တမိဓတ္ထိ-.

The affix 'ṇa' (is applied) in the sense of 'that exists here'.

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တန္တိ ပဌမန္တာ ဣဓာတိ သတ္တမျတ္ထေ ဒေသေ တန္နာမေ ဏော ဟောတိ, ယန္တံ ပဌမန္တမတ္ထိ စေ;’ဥဒုမ္ဗရာ အသ္မိံ ဒေသေ သန္တီ’တိ ဩဒုမ္ဗရော, ဗာဒရော, ဗဗ္ဗဇော.

From a word ending in the first case, the affix 'ṇa' occurs in the locative sense of 'here', when referring to a region so named, provided that which is denoted by the first-case word exists there. For example, '(a region) where Udumbara trees exist' becomes Odumbaro; (similarly) Bādaro, Babbajo.

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တတြ ဘဝေ-.

The affix 'ṇa' (is applied) in the sense of 'existing there'.

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သတ္တမျန္တာ ဘဝတ္ထေ ဏော ဟောတိ;’ဥဒကေ ဘဝေါ’ဩဒကော, ဩရသော, ဇာနပဒေါ, မာဂဓော, ကာပိလဝတ္ထဝေါ, ကောသမ္ဗော.

From a word ending in the seventh case, the affix 'ṇa' occurs in the sense of 'existence'. For example, 'existing in water' becomes Odako; (similarly) Oraso, Jānapado, Māgadho, Kāpilavatthavo, Kosambo.

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အဇ္ဇာဒီဟိ တတော-.

The affix 'tana' (is applied) after 'ajja' and so on.

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ဘဝတ္ထေ အဇ္ဇာဒီဟိ တနော ဟောတိ;’အဇ္ဇ ဘဝေါ’ အဇ္ဇတနော, သွာတနော, ဟိယျတ္တနော.

In the sense of 'existence', the affix 'tana' occurs after 'ajja' and so on. For example, 'existing today' becomes ajjatano; (similarly) svātano, hiyyattano.

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ပုရာတော ဏော စ-.

The affixes 'ṇa' and 'tana' (are applied) after 'purā'.

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ပုရာ ဣစ္စသ္မာ ဘဝတ္ထေ ဏော ဟောတိ တနော စ; ပုရာဏော, ပုရာတနော.

From 'purā', in the sense of 'existence', the affix 'ṇa' occurs, and also 'tana'. For example, purāṇo, purātano.

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အမာတ္ထစ္စော-. အမာသဒ္ဒတော အစ္စော ဟောတိ ဘဝတ္ထေ; အမစ္စော.

The affix 'acca' (is applied) after 'amā'. From the word 'amā', the affix 'acca' occurs in the sense of 'existence'. For example, amacco.

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မဇ္ဈာဒိတွိမော-.

The affix 'ima' (is applied) after 'majjha' and so on.

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မဇ္ဈာဒီဟိ သတ္တမျန္တေဟိ ဘဝတ္ထေ ဣမော ဟောတိ; မဇ္ဈိမော, အန္တိမော–-မဇ္က္ဇ္ဓအန္တ ဟေဋ္ဌာ ဥပရိ ဩရ ပါရ ပစ္ဆာ အဗ္ဘန္တရ ပစ္စန္တ.

From the words 'majjha' and so on, which have a locative sense, the affix 'ima' occurs in the sense of 'existence'. For example, majjhimo, antimo. The list is: majjha, anta, heṭṭhā, upari, ora, pāra, pacchā, abbhantara, paccanta.

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ကဏ္ဏေယျဏေယျကယိယာ-.

The affixes 'ka', 'ṇa', 'ṇeyya', 'ṇeyyaka', 'ya', and 'iya' (are applied).

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သတ္တမျန္တာ ဧတေ ပစ္စယာ ဟောန္တိ ဘဝတ္ထေ; ကဏ-’ကုသိနာရာယံ ဘဝေါ’ ကောသိနာရကော, မာဂဓကော, အာရညကေ, ဝိဟာရော–-ဏေယျ-ဂင်္ဂေယျော, ပဗ္ဗတေယျော, ဝါနေယေယျာ–-ဏေယျက-ကောလေယျကော, ဗာရာဏသေယျကော, စမ္ပေယျကော; မိထိလေယျကောတိ-ဧယျကော–-ယ-ဂမ္မော, ဒိဗ္ဗော; ဣယဂါမိယော, ဥဒရိယော, ဒိဝိယော, ပဉ္စာလိယော, ဗောဓပက္ခီယော, လောကိယော.

From a word ending in the seventh case, these affixes occur in the sense of 'existence'. Examples for 'ka': 'existing in Kusinārā' becomes Kosinārako; (similarly) Māgadhako, Āraññako. Example for 'ṇa': Vihāro. Examples for 'ṇeyya': Gaṅgeyyo, Pabbateyyo, Vāneyyo. Examples for 'ṇeyyaka': Koleyako, Bārāṇaseyyako, Campeyyako; also Mithileyyako (showing the affix 'eyyaka'). Examples for 'ya': Gammo, Dibbo. Examples for 'iya': Gāmiyo, Udariyo, Diviyo, Pañcāliyo, Bodhapakkhīyo, Lokiyo.

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ဏိကော-.

The affix 'ṇika' (is applied).

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သတ္တမျန္တာ ဘဝတ္ထေ ဏိကော ဟောတိ; သာရဒိကော, ဒိဝသော; သာရဒိကာ, ရတ္တိ.

From a word ending in the seventh case, the affix 'ṇiko' occurs in the sense of 'being'. For example: sāradiko, divaso (an autumnal day); sāradikā, ratti (an autumnal night).

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တမဿ သိပ္ပံ သီလံ ပဏျံ ပဟရဏံ ပယောဇနံ-.

The affix 'ṇiko' occurs in the sense of 'that is his craft, virtue, merchandise, weapon, or purpose'.

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ပဌမန္တာ သိပ္ပာဒိဝါစကာ အဿေတိ ဆဎတ္ထေ ဏိကော ဟောတိ;’ဝီဏာဝါဒနံ သိပ္ပမဿ’ ဝေဏိကော, မောဒင်္ဂိကော, ဝံသိကော;’ပံသုကူလဓာရဏံ သီလမဿ’ ပံသုကူလိကော, တေစီဝရိကော;’ဂန္ဓောပဏျမဿ’ ဂန္ဓိကော, တေလိကော, ဂေါဠိကော’စာပေါ ပဟရဏမဿ’ စာပိကော, တောမရိကော, မုဂ္ဂရိကော;’ဥပဓိပ္ပ ယောဇနမဿ’ ဩပဓိကံ, သာတိကံ, သာဟဿိကံ.

From a word ending in the first case that denotes a craft and so on, the affix 'ṇiko' occurs in the sense of 'his' (i.e., the sixth case). For example: 'playing the lute is his craft' becomes veṇiko, modaṅgiko, vaṃsiko; 'wearing rag-robes is his virtue' becomes paṃsukūliko, tecīvariko; 'perfume is his merchandise' becomes gandhiko, teliko, goḷiko; 'the bow is his weapon' becomes cāpiko, tomariko, muggariko; 'deceit is his purpose' becomes opadhikaṃ, sātikaṃ, sāhassikaṃ.

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တံ ဟန္တရဟတိ ဂစ္ဆတုဉ္ဆတိ စရတိ-. ဒုတိယန္တာ ဟန္တီတိ ဧဝမာဒိသွတ္ထေသု ဏိကော ဟောတိ; ပက္ခီဟိ-’ပက္ခိနော ဟန္တီ’တိ ပက္ခိကော, သာကုဏိကော, မာယုရိကော–-မစ္ဆေဟိ- မစ္ဆိကော, မေနိကော–-မိဂေဟိ မာဂဝိကော, ဟာရိဏိကော, - သူကရိကောတိ- ဣကော;’သတမရဟတီ’တိ သာတိကံ, သန္ဒိဋ္ဌိကံ;’ဧဟိ ပဿ ဝိဓိံ ရဟတီ’တိ ဧဟိပဿိကော, သာဟဿိကော–-သဟဿိယောတီဓ ဣယော;’ပရဒါရံ ဂစ္ဆတီ’တိ ပါရဒါရိကော, မဂ္ဂိကော, ပညာသယောဇနိကော;’ ဗဒရေ ဥဉ္ဆတီ’တိ ဗာဒရိကော, သာမာကိကော;’ဓမ္မံ စရတီ’တိ ဓမ္မိကော, အဓမ္မိကော.

The affix 'ṇiko' occurs in the sense of 'he kills that', 'is worthy of that', 'goes to that', 'gleans that', or 'practices that'. From a word ending in the second case, the affix 'ṇiko' occurs in such senses as 'he kills that' and so on. For example, with birds: 'he kills birds' becomes pakkhiko, sākuṇiko, māyuriko. With fish: macchiko, meniko. With deer: māgaviko, hāriṇiko. Sūkariko is formed with 'iko'. 'He is worthy of a hundred' becomes sātikaṃ, sandiṭṭhikaṃ. 'He is worthy of the 'come-and-see' method' becomes ehipassiko, sāhassiko. Here, sahassiyo is formed with 'iyo'. 'He goes to another's wife' becomes pāradāriko, maggiko, paññāsayojaniko. 'He gleans jujubes' becomes bādariko, sāmākiko. 'He practices the Dhamma' becomes dhammiko, adhammiko.

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တေန ကတံ ကီတံ ဗဒ္ဓမဟိသင်္ခတံ သံသဎံ ဟတံ ဟန္တိ ဇိတံ ဇယတိ ဒိဗ္ဗတိ ခဏတိ တရတိ စရတိ ဝဟတိ ဇိဝတိ-.

The affix 'ṇiko' occurs in the sense of 'done by that', 'bought by that', 'bound by that', 'prepared by that', 'mixed with that', 'killed by that', 'kills by that', 'won by that', 'wins by that', 'plays with that', 'digs with that', 'crosses by that', 'travels by that', 'carries by that', or 'lives by that'.

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တတိယန္တာ ကတာဒိသွတ္ထေသု ဏိကော ဟောတိ;’ကာယေန ကတံ’ ကာယိကံ, ဝါစသိကံ, မာနသိကံ;’ဝါတေနကတော အာဗာဓော’ ဝါတိကော–-’သတေန ကီတံ’ သာတိကံ, သာဟဿိကံ, မူလတောဝ-ဒေဝဒတ္တေန ကီတောတိ န ဟောတိ တဒတ္ထာပ္ပတီတိယာ–-’ဝရတ္တာယ ဗဒ္ဓေါ’ ဝါရတ္တိကော, အာယသိကော, ပါသိကော; –-’ဃတေန အဘိသင်္ခတံ သံသဋ္ဌံ ဝါ’ ဃာတိကံ, ဂေါဠိကံ, ဒါဓိကံ, မာရိစိကံ–-’ဇာလေန ဟတော ဟန္တီတိ ဝါ’ ဇာလိကော, ဗာဠိသိကော–-’အက္ခောဟိ ဇိတ’မက္ခိကံ, သာလာကိကံ–-’အက္ခေဟိ ဇယတိ ဒိဗ္ဗတိ ဝါ’ အက္ခိကော–-’ခဏိတ္တိယာ ခဏတီ’တိ ခါဏိတ္တိကော, ကုဒ္ဒါလိကော-ဒေဝဒတ္တေန ဇိတမင်္ဂုလျာ ခဏတီတိ န ဟောတိ တဒတ္ထာ နဝဂမာ–-’ဥဠုမ္ပေန တရတီ’တိ ဩဠုမ္ပိကော; ဥဠုမ္ပိကောတိ-ဣကော; ဂေါပုစ္ဆိကော; နာဝိကော–-’သကဋေန စရတီ’တိ သာကဋိကော. ရထိကော–-ပရပ္ပိကောတိ ဣကော-’ခန္ဓေန ဝဟတီ’တိ ခန္ဓိကော, အံသိကော; သီသိကောတိ-ဣကော–-’ဝေတတေန ဇီဝတီ’တိ ခန္ဓိကော, အံသိကော; သီသိကောတိ-ဣကော–-’ဝေတနေန ဇီဝတီ’တိ ဝေတနိကော, ဘတိကော, ကယိကော, ဝိက္ကယိကော; ကယဝိက္ကယယိကောတိ-ဣကော.

From a word ending in the third case, the affix 'ṇiko' occurs in such senses as 'done by that' and so on. For example: 'done by the body' becomes kāyikaṃ, vācasikaṃ, mānasikaṃ; 'an illness caused by wind' becomes vātiko. 'Bought for a hundred' becomes sātikaṃ, sāhassikaṃ; however, 'bought by Devadatta from the start' is not formed, as that meaning is not conveyed. 'Bound by a strap' becomes vārattiko, āyasiko, pāsiko. 'Prepared with or mixed with ghee' becomes ghātikaṃ, goḷikaṃ, dādhikaṃ, māricikaṃ. 'Killed by a net' or 'kills by a net' becomes jāliko, bāḷisiko. 'Won by dice' becomes akkhikaṃ, sālākikaṃ. 'Wins by dice' or 'plays with dice' becomes akkhiko. 'Digs with a spade' becomes khāṇittiko, kuddāliko; however, 'won by Devadatta' or 'digs with a finger' are not formed, as that meaning is not understood. 'Crosses by a raft' becomes oḷumpiko; uḷumpiko is formed with 'iko'; also gopucchiko, nāviko. 'Travels by cart' becomes sākaṭiko; also rathiko; parappiko is formed with 'iko'. 'Carries on the shoulder' becomes khandhiko, aṃsiko; sīsiko is formed with 'iko'. 'Lives by wages' becomes vetaniko, bhatiko, kayiko, vikkayiko; kayavikkayiko is formed with 'iko'.

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တဿ သံဝတ္တတိ-.

The affix 'ṇiko' occurs in the sense of 'it conduces to that'.

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စတုတ္ထျန္တာ သံဝတ္တတိ အသ္မိံ အတ္ထေ ဏိကော ဟောတိ;’ပုနဗ္ဘဝါယ သံဝတ္တတီ’တိ ပေါနောဘဝိကော, ဣတ္ထိယံ-ပေါနောဘဝိကာ;’လောကာယ သံဝတ္တတီ’တိ လောကိကော,’ သုဋ္ဌု အဂ္ဂေါ’တိ သဂ္ဂေါ,’သဂ္ဂါယ သံဝတ္တတီ’တိ သောဝဂ္ဂိကော, သဿာဝ္ैက တဒမိနာဒိ ပါဌာ–-’ဓနာယ သံဝတ္တတီ’တိ ဓညံ-ယော.

From a word ending in the fourth case, the affix 'ṇiko' occurs in the sense of 'it conduces to that'. For example: 'it conduces to rebirth' becomes ponobhaviko; in the feminine, ponobhavikā. 'It conduces to the world' becomes lokiko. 'Saggo' means 'very excellent'; 'it conduces to heaven (sagga)' becomes sovaggiko. (This is based on variant readings such as sassāvaka and tadaminā). 'It conduces to wealth' becomes dhaññaṃ, with the affix 'yo'.

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တတော သမ္ဘုတမာဂတံ-.

The affix 'ṇiko' occurs in the sense of 'arisen from that' or 'come from that'.

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ပဉ္စမျန္တာ သမ္ဘုတမာဂတန္တိဧတေသွတ္ထေသု ဏိကော ဟောတိ;’မာတိတော သမ္ဘုတမာဂတန္တိ ဝါ’ မတ္တိကံ, ပေတ္တိကံ–-ဏျရိယဏြျာပိ ဒိဿန္တိ–-’သုရဘိတော သမ္ဘုတံ’ သောရဘျံ;’ထနတော သမ္ဘုတံ’ ထညံ;’ပိတိတော သမ္ဘုတော’ ပေတ္တိယော, မာတိယော, မတ္တိယော; မစ္စော ဝါ.

From a word ending in the fifth case, the affix 'ṇiko' occurs in the senses of 'arisen from that' or 'come from that'. For example: 'arisen from or come from the mother' becomes mattikaṃ, pettikaṃ. The affixes 'ṇya', 'riya', and 'ṇya' are also seen. For example: 'arisen from fragrance' becomes sorabhyaṃ; 'arisen from the breast' becomes thaññaṃ. 'Arisen from the father' becomes pettiyo, mātiyo, mattiyo; or macco.

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တတ္ထ ဝသတိ ဝိဒိတော ဘတ္တော နိယုတ္တော-.

The affix 'ṇiko' occurs in the sense of 'he dwells there', 'is known there', 'is devoted there', or 'is appointed there'.

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သတ္တမျန္တာ ဝသတီတွေဝမာဒိသွတ္ထေသု ဏိကော ဟောတိ;’ရုက္ခမူလေ ဝသတီ’တိ ရုက္ခမုလိကော,အာရညိကော, သောသာနိကော;’လောကေ ဝိဒိတော’ လောကိကော;’စတုမဟာရာဇေသု ဘတ္တာ’ စာတုမ္မဟာရာဇိကာ;;ဒွါရေ နိယုတ္တော’ ဒေါဝါရိကော; ဒဿောက တဒမိနာဒိပါဌာ,ဘဏ္ဍာဂါရိကော;-ဣကော နဝကမ္မိကော–-ကိယော-ဇာတိကိယော, အန္ဓကိယော.

From a word ending in the seventh case, the affix 'ṇiko' occurs in such senses as 'he dwells there' and so on. For example: 'he dwells at the foot of a tree' becomes rukkhamūliko, āraññiko, sosāniko. 'Known in the world' becomes lokiko. 'Devoted to the Four Great Kings' becomes cātummahārājikā. 'Appointed at the gate' becomes dovāriko. (Based on variant readings such as dassoka and tadaminā). Also: bhaṇḍāgāriko; navakammiko is formed with 'iko'. The affix 'kiyo' is used in: jātikiyo, andhakiyo.

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တဿိဒံ-.

The affix 'ṇiko' occurs in the sense of 'this is his'.

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ဆဋ္ဌိယန္တာ ဣဒမိစ္စသ္မိံအတ္ထေ ဏိကော ဟောတိ;’သံဃဿ ဣဒံ’ သံဃိကံ, ပုဂ္ဂလိကံ, သကျပုတ္တိကော, နာထပုတ္တိကော, ဇေနဒတ္တိကော–-ကိယေ-သကိယော, ပရကိယော; နိယေ-အတ္တနိယံ;ကေ-သကော, ရာဇကံ, ဘဒ္ဓံ.

From a word ending in the sixth case, the affix 'ṇiko' occurs in the sense of 'this is his'. For example: 'this belongs to the Sangha' becomes saṅghikaṃ, puggalikaṃ, sakyaputtiko, nāthaputtiko, jenadattiko. With the affix 'kiya': sakiyo, parakiyo. With the affix 'niya': attaniyaṃ. With the affix 'ka': sako, rājakaṃ, bhaddhaṃ.

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ဏော-.

The affix 'ṇa'.

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ဆဋ္ဌိယန္တာ ဣဒမိစ္စသ္မိံ အတ္ထေ ဏော ဟောတိ;’ကစ္စာယနဿ္ैဒံ’ ကစ္စာယနံ, ဝျာကရဏံ; သောဂတံ, သာသနံ; မာဟိသံ, မံသာဒိ.

From a word ending in the sixth case, the affix 'ṇa' occurs in the sense of 'this is his'. For example: 'this of Kaccāyana' becomes kaccāyanaṃ, i.e., the grammar; sogataṃ, i.e., the teaching of the Sugata; māhisaṃ, i.e., the meat, etc., of a buffalo.

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ဂဝါဒီဟိ ယော-.

From 'go' and other such words, the affix 'yo' occurs.

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ဂဝါဒီဟိ ဆဋ္ဌိယန္တေဟိ ဣဒမိစ္စသ္မိံ အတ္ထေ ယော ဟောတိ;’ဂုန္နံ ဣဒံ’ဂဗျံ, မံသာဒိ; ကဗျံ, ဒဗ္ဗံ.

From words such as 'go' ending in the sixth case, the affix 'yo' occurs in the sense of 'this is theirs'. For example: 'this of cattle' becomes gabyaṃ, i.e., meat, etc.; kabyaṃ, i.e., poetry; dabbaṃ, i.e., substance.

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ပိတိတော ဘာတရိ ရေယျဏ-.

From 'pitu', in the sense of 'brother', the affix 'reyyaṇa' occurs.

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ပိတုသဒ္ဒါ တဿ ဘာတရိ ရေယျဏ ဟောတိ;’ပိတုဘာတာ’ ပေတ္တေယျော.

From the word 'pitu', the affix 'reyyaṇa' occurs in the sense of 'his brother'; 'father's brother' becomes petteyyo (paternal uncle).

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မာတိတော စ ဘဂိနိယံ ဆော-.

And from 'mātu', in the sense of 'sister', the affix 'cho' occurs.

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မာတိတော ပိတိတော စ တေသံ ဘဂိနီယံ ဆော ဟောတိ;’မာတု ဘဂိနိ’ မာတုစ္ဆာ;’ပိတုဘဂိနီ’ ပိတုစ္ဆာ–-ကထံ မာတုလောတု?’မာတုလာဒိတွာနီ’တိ နိပါတနာ.

From 'mātu' and 'pitu', the affix 'cho' occurs in the sense of 'their sister'; 'mother's sister' becomes mātucchā (maternal aunt); 'father's sister' becomes pitucchā (paternal aunt). How then is 'mātula' (maternal uncle) formed? It is formed by irregular derivation, being in the 'mātula' etc. group.

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မာတာပိတုသွာမဟော-.

From 'mātā' and 'pitu', in the sense of 'lord' or 'master', the affix 'aho' occurs.

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မာတာပိတူဟိ တေသံ မာတာပိတုသွာမဟော ဟောတိ;’မာတုမာတာ’ မာတာမဟီ;’မာတုပိတာ’ မာတာမဟော;’ပိတုမာတာ’ ပတာမဟီ;’ပိတုပိတာ’ ပိတာမဟော–-န ယထာသံချံ ပစ္စေကာဘိသမ္ဗန္ဓာ.

From 'mātā' and 'pitu', the affix 'āmaho' occurs in the sense of 'their mother' or 'their father'. For example: 'mother's mother' becomes mātāmahī (maternal grandmother); 'mother's father' becomes mātāmaho (maternal grandfather); 'father's mother' becomes pitāmahī; 'father's father' becomes pitāmaho (paternal grandfather). This is not applied in respective order, but by individual connection.

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နဟိတေ ရေယျဏ-.

In the sense of 'beneficial to them', the affix 'reyyaṇa' occurs.

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မာတာပိတုဟိ ဟိတေ ရေယျဏ ဟောတိ; မတ္တေယျော, ပေတ္တေယျော.

From 'mātā' and 'pitu', the affix 'reyyaṇa' occurs in the sense of 'beneficial'; matteyyo (one who is beneficial to his mother), petteyyo (one who is beneficial to his father).

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နိန္ဒာညာတပ္ပပဋိဘာဂရဿဒယာသညာသု ကော-.

In the senses of blame, the unknown, smallness, resemblance, shortness, compassion, and designation, the affix 'ko' occurs.

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နိန္ဒာဒီသွတ္ထေသု နာမသ္မာ ကော ဟောတိ; နိန္ဒာယံ-မုဏ္ဍကော, သမဏကော; အညာတေ-’ကဿာယံ အဿော’တိ အဿကော–-

In the senses of blame and so on, the affix 'ko' occurs after a noun. In the sense of blame: muṇḍako (a contemptible shaveling), samaṇako (a contemptible ascetic). In the sense of the unknown: from 'kassa ayaṃ asso' (whose horse is this?), it becomes assako (a horse of unknown ownership).

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ပယောဂသာမတ္ထိယာ သမ္ဗန္ဓိဝိသေသာနဝဂမော’ဝဂမျတေ–-အပ္ပတ္ထေ-တေလကံ, ဃတကံ–-ပဋိဘာဂတ္ထေ-’ဟတ္ထိ ဝိယ’ ဟတ္ထိကော, အဿကော, ဗလိဝဒ္ဒကော–-ရဿေ-မာနုသကော, ရုက္ခကော, ပိလက္ခကော–-ဒယာယံ-ပုတ္တကော, ဝစ္ဆကော–-သညာယံ-’မောရောဝိယ’ မောရကော.

In the sense of smallness: telakaṃ (a little oil), ghatakaṃ (a little ghee). In the sense of resemblance: from 'hatthi viya' (like an elephant), it becomes hatthiko (elephant-like), assako (horse-like), balivaddako (ox-like). In the sense of shortness: mānusako (a short man), rukkhako (a small tree), pilakkhako (a small fig tree). In the sense of compassion: puttako (dear little son), vacchako (dear little calf). In the sense of designation: from 'moro viya' (like a peacock), it becomes morako (a peacock-like figure).

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တမဿ ပရိမာဏံ ဏိကော စ-.

The affix 'ṇiko' also occurs in the sense of 'that is its measure'.

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ပဌမန္တာ အဿေတိ အသ္မိံ အတ္ထေ ဏိကော ဟောတိ ကော စ, တံ စေ ပဌမန္တံ ပရိမာဏံ ဘဝတိ;’ပရိမိယတေ’တေနေ’တိ ပရိမာဏံ–-’ဒေါဏော ပရိမာဏမဿ’ ဒေါဏိကော, ဝီဟိ; ခါရသတိကော, ခါရသဟဿိကော, အာသီတိကော, ဝယော; ဥပဍ္ဎကာယိကံ, ဗိမ္ဗောဟနံ; ပဉ္စကံ,ဆက္ကံ.

After a word ending in the first case, in the sense of 'its', the suffixes 'ṇika' and 'ka' occur, if that word ending in the first case is a measure; 'that by which it is measured' is a measure. 'A doṇa is its measure' becomes 'doṇiko' (a doṇa-measure of), e.g., rice; 'khārasatiko' (a hundred measures of khāra), 'khārasahassiko' (a thousand measures of khāra); 'āsītiko' (eighty years old), e.g., age; 'upaḍḍhakāyikaṃ' (half-body sized), e.g., a pillow; 'pañcakaṃ' (a group of five), 'chakkaṃ' (a group of six).

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သတေတေဟိ တ္တကော-.

After 'sa' (that) and 'eta' (this), the suffix 'ttaka' occurs.

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ယာဒီဟိ ပဌမန္တေဟိအဿေတိ ဆဋ္ဌတ္ထေတ္တကော ဟောတိ, တံ ဝေ ပဌမန္တံ ပရိမာဏံ ဘဝတိ;’ယံ ပရမာဏမဿ ယန္တကံ, တတ္တကံ, ဧတ္တကံ; အာဝတကေ-ယာဝတကော, တာဝတကော.

After words such as 'ya' (which) ending in the first case, in the sense of 'its' (the sixth case), the suffix 'ttaka' occurs, if that word ending in the first case is a measure; 'what is its measure' becomes 'yattakaṃ' (as much), 'tattakaṃ' (that much), 'ettakaṃ' (this much); in the sense of extent: 'yāvatako' (as far as), 'tāvatako' (that far).

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သဗ္ဗာ စာဝန္တု-.

And after 'sabba' (all), the suffix 'āvantu' occurs.

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သဗ္ဗတော ပဌမန္တေဟိ ယာဒီဟိ စ အဿေတိ ဆဋ္ဌတ္ထေ အာဝန္တု ဟောတိ, တံ ဝေ ပဌမန္တံ ပရိမာဏံ ဘဝတိ;’သဗ္ဗံ ပရိမာဏမဿ’ သဗ္ဗာဝန္တံ, ယာဝန္တံ, တာဝန္တံ, ဧတာဝန္တံ.

After 'sabba' (all) and words such as 'ya' (which) ending in the first case, in the sense of 'its' (the sixth case), the suffix 'āvantu' occurs, if that word ending in the first case is a measure; 'all is its measure' becomes 'sabbāvantaṃ' (all-encompassing), 'yāvantaṃ' (as much as), 'tāvantaṃ' (that much), 'etāvantaṃ' (this much).

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ကိမှာ ရတိရိဝရီဝတကရိတ္တကာ-.

After 'kiṃ' (what), the suffixes 'rati', 'rī', 'varī', 'vataka', and 'rittaka' occur.

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ကိမှာ ပဌမန္တာ အဿေတိ ဆဋ္ဌတ္ထေ ရတိရီဝရီဝတကရိတ္တကာ ဟောန္တိ, တံ စေ ပဌမန္တံ ပရိမာဏံ ဘဝတိ;’ကိံ သံချာနံ ပရိမာဏမေသံ’ ကတိ, ဧတေ; ကိဝ, ကီဝတကံ, ကိတ္တကံ–-ရီဝန္တော သဘာဝတော အသံချော.

After 'kiṃ' (what) ending in the first case, in the sense of 'its' (the sixth case), the suffixes 'rati', 'rī', 'varī', 'vataka', and 'rittaka' occur, if that word ending in the first case is a measure; 'what number is their measure?' becomes 'kati' (how many), e.g., these; 'kiva' (how much), 'kīvatakaṃ' (how much), 'kittakaṃ' (how much)—the word ending in 'rī' is by nature immeasurable.

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သံဇာတံ တာရကာဒိတွိတော-.

In the sense of 'arisen', after 'tāraka' (star) and so on, the suffix 'ita' occurs.

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တာရကာဒီဟိ ပဌမန္တေဟိအဿေတိ ဆဋ္ဌတ္ထေဣတော ဟောတိ, တေ ဝေ သံဇာတာ ဟောန္တိ;’တာရကာသံဇာတာ အဿ’ တာရကိတံ, ဂဂနံ; ပုပ္ဖီတော, ရုက္ခော; ပလ္လဝိတာ, လတာ.

After words such as 'tāraka' (star) ending in the first case, in the sense of 'its' (the sixth case), the suffix 'ita' occurs, when these things have arisen; 'stars have arisen in it' becomes 'tārakitaṃ' (starry), e.g., the sky; 'pupphita' (flowered), e.g., a tree; 'pallavitā' (sprouted), e.g., a creeper.

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မာနေ မတ္တော-.

In the sense of 'measure', the suffix 'matta' occurs.

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ပဌမန္တာ မာနဝုတ္တိတော အဿေတိ အသ္မိံ အတ္ထေ မတ္တောဟောတိ;’ပလံ ဥမ္မာနမဿ’ ပလမတ္တံ,’ဟတ္ထော ပမာဏမဿ’ ဟတ္ထမတ္တံ,’သတံ မာနမဿ’ သတမတ္တံ,’ဒေါဏော ပရိမာဏမဿ’ ဒေါဏမတ္တံ–-အဘေဒေါပဝါရာ ဒေါဏောတိပိ ဟောတိ.

After a word ending in the first case that denotes a measure, in the sense of 'its', the suffix 'matta' occurs; 'a pala is its weight' becomes 'palamattaṃ' (a pala's measure); 'a hand is its length' becomes 'hatthamattaṃ' (a hand's measure); 'a hundred is its quantity' becomes 'satamattaṃ' (a hundred's measure); 'a doṇa is its capacity' becomes 'doṇamattaṃ' (a doṇa's measure)—through metaphorical application based on non-difference, 'doṇa' itself also occurs in this sense.

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တဂ္ဃော ဝုဒ္ဓံ-.

In the sense of 'up to', the suffix 'taggha' occurs.

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ဥဒ္ဓမာနဝုတ္တိတော အဿေတိ ဆဋ္ဌတ္ထေ တဂ္ဃာ ဟောတီမ္ैတ္တော စ; ဇဏ္ဏုတဂ္ဃံ, ဇဏ္ဏုမတ္တံ.

After a word denoting an upward measure, in the sense of 'its' (the sixth case), the suffixes 'taggha' and 'matta' occur; 'jaṇṇutagghaṃ' (up to the knee), 'jaṇṇumattaṃ' (knee-measure).

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ဏော စ ပုရိသာ-.

And after 'purisa' (man), the suffix 'ṇa' occurs.

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ပုရိသာ ပဌမန္တာ ဥဒ္ဓမာနဝုတ္တိတော ဏော ဟောတိ မတ္တာဒယော စ; ပေါရိသံ, ပုရိသမတ္တံ, ပုရိသတဂ္ဃံ.

After 'purisa' (man) ending in the first case, when denoting an upward measure, the suffix 'ṇa' occurs, as do 'matta' and so on; 'porisaṃ' (a man's height), 'purisamattaṃ' (a man's measure), 'purisatagghaṃ' (up to a man's height).

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အယုဘဝီတီဟံသေ-.

After 'ubha' (both) and 'vīti', in the sense of 'part', the suffix 'aya' occurs.

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ဥဗဝိတီဟိ အဝယဝဝုတ္တီဟိ ပဌမန္တေဟိ အဿေတိ ဆဋ္ဌတ္ထေ အယော ဟောတိ;’ ဥဘော အံသာ အဿ’ ဥဘယံ, ဒွယံ, တယံ.

After 'ubha' and 'vīti' ending in the first case and expressing a part, in the sense of 'its' (the sixth case), the suffix 'aya' occurs; 'both parts are its' becomes 'ubhayaṃ' (both); 'dvayaṃ' (a pair), 'tayaṃ' (a trio).

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သံချာယ သစ္စုတီသသဒသန္တာဓကာသ္မိံ သတသဟဿေဍော-.

After a numeral ending in 'sati', 'uti', 'īsa', 'āsa', or 'dasa', in the sense of 'more than' in 'this' (locative), when 'this' is a hundred or a thousand, the suffix 'ḍa' occurs.

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သတျန္တာယ ဥတျန္တာယ ဤသန္တာယ အာသန္တာယ ဒသန္တာယ စ သံချာယ ပဌမန္တာယ အသ္မိန္တိ သတ္တမျတ္ထေ ဍော ဟောတိ, သာ စေ သံချာ အဓိကာ ဟောတိ, ယဒသ္မိန္တိ တံ စေ သတံ သဟဿံသတ

After a numeral ending in 'sati', 'uti', 'īsa', 'āsa', or 'dasa', which is in the first case, the suffix 'ḍa' occurs in the sense of 'in this' (the seventh case), if that numeral is 'more', and if that 'this' is a hundred or a thousand.

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သဟဿံ ဝါ ဟောတိ;’ဝီသတိ အဓိကာ အသ္မိံ သတေ’တိ ဝီသံသတံ, ဧကဝီသံသတံ, သဟဿံ သတသဟဿံ ဝါ–-တိံသံသတံ, ဧကတိံသံ သတံ –-ဥတျန္တာယ -နဝုတံသတံ, သဟဿံ သတသဟဿံ ဝါ –-ဤသန္တိယ-စတ္တာရီသံသတံ, သဟဿံ သတသဟဿံ ဝါ–-အာသန္တာယ-ပညာသံသတံ သဟဿံ သတသဟဿံ ဝါ–-ဒသန္တာယ-ဧကာဒသံ သတံ, သဟဿံ သတသဟဿံ ဝါ–-သစ္စုတီသာသဒသန္တေတိ ကိံ?ဆာဓိကာ အသ္မိံ သတေ; အဓိကေတိ ကိံ? ပဉ္စဒသဟီနာ အသ္မိံ သတေ; အသ္မိန္တိ ကိံ? ဝီသတျဓိကာ ဧတသ္မာသတာ; သတသဟဿေတိ ကိံ? ဧကာဒသအဓိကာ အဿံ ဝီသတိယံ.

or a thousand; 'twenty more in this hundred' becomes 'vīsaṃsataṃ' (one hundred and twenty), 'ekavīsaṃsataṃ' (one hundred and twenty-one), or (in a) thousand or hundred thousand; 'tiṃsaṃsataṃ' (one hundred and thirty), 'ekatiṃsaṃ sataṃ' (one hundred and thirty-one); for a word ending in 'uti': 'navutaṃsataṃ' (one hundred and ninety), or (in a) thousand or hundred thousand; for a word ending in 'īsa': 'cattārīsaṃsataṃ' (one hundred and forty), or (in a) thousand or hundred thousand; for a word ending in 'āsa': 'paññāsaṃsataṃ' (one hundred and fifty), or (in a) thousand or hundred thousand; for a word ending in 'dasa': 'ekādasaṃ sataṃ' (one hundred and eleven), or (in a) thousand or hundred thousand. What is the purpose of stating 'ending in sati, uti, īsa, āsa, and dasa'? (Example where it does not apply): 'Six more in this hundred'. What is the purpose of stating 'more'? (Example where it does not apply): 'Fifteen less in this hundred'. What is the purpose of stating 'in this'? (Example where it does not apply): 'Twenty more than this hundred'. What is the purpose of stating 'hundred or thousand'? (Example where it does not apply): 'Eleven more in this twenty'.

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တဿ ပူရေဏေကာဒသာဒိတော ဝါ-.

In the sense of its ordinal, after 'ekādasa' (eleven) and so on, the suffix 'ḍa' occurs optionally.

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ဆဋ္ဌီယန္တာယေကာဒသာဒိကာယ သံချာယ ဍော ဟောတိ ပူရဏတ္ထေ ဝိဘာသာ; သာ သံချာပူရီယတေယေနတံ ပူရဏံ’ဧကာဒသန္နံ ပူရဏော’ဧကာဒသော, ဧကာဒသမော; ဝီသော, ဝီသတိမော; တိံသော, တီံသတိမော; စတ္တာလီသော, ပညာသော.

After a numeral from 'ekādasa' (eleven) onwards ending in the sixth case, the suffix 'ḍa' occurs optionally in the sense of an ordinal; that by which a number is completed is the ordinal; 'the completion of eleven' becomes 'ekādaso' or 'ekādasamo' (eleventh); 'vīso' or 'vīsatimo' (twentieth); 'tiṃso' or 'tīṃsatimo' (thirtieth); 'cattālīso' (fortieth), 'paññāso' (fiftieth).

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မ ပံစာဒိကတီဟိ-.

After numerals from 'pañca' (five) onwards, and after 'kati' (how many), the suffix 'ma' occurs.

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ဆဋ္ဌီယန္တာယ ပံစာဒိကာယ သံချာယကတိသ္မာ စ မော ဟောတိ ပူရဏတ္ထေ; ပဉ္စမော, သတ္တမော, အဋ္ဌမော; ကတိမော, ကတိမီ.

After a numeral from 'pañca' (five) onwards ending in the sixth case, and after 'kati' (how many), the suffix 'ma' occurs in the sense of an ordinal; 'pañcamo' (fifth), 'sattamo' (seventh), 'aṭṭhamo' (eighth); 'katimo' (which in order?), 'katimī' (which in order?, feminine).

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သတာဒီနမိ စ-.

And for 'sata' (hundred) and so on, 'i' is also substituted.

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သတာဒိကာယ သံချာယ ဆဋ္ဌိယန္တာယ ပုရဏတ္ထေ မော ဟောတိ, သတာဒိနမိစာန္တာဒေသော; သတိမော, သဟဿိမော.

After a numeral from 'sata' (hundred) onwards ending in the sixth case, the suffix 'ma' occurs in the sense of an ordinal, and 'i' is substituted for the final vowel of 'sata' and so on; 'satimo' (hundredth), 'sahassimo' (thousandth).

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ဆာ ဒ္ဓဒ္ဓမာ -.

After 'cha' (six), the suffixes 'ṭṭha' and 'ṭṭhama' occur.

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ဆသဒ္ဒါဋ္ဌဋ္ဌမာဟောန္တိ တဿ ပူရဏတ္ထေ; ဆဋ္ဌော, ဆဋ္ဌမော; ဣတ္ထီယ-ဆဋ္ဌိ ဆဋ္ဌမိ–-ကထံ,ဒုတိယံ တတိယံ စတုတ္ထန္တိ? ဒုတိယဿ-စတုတ္ထတတိယာနန္တိ-နိပါတနာ.

After the word 'cha' (six), the suffixes 'ṭṭha' and 'ṭṭhama' occur in the sense of its ordinal; 'chaṭṭho' (sixth), 'chaṭṭhamo' (sixth); in the feminine: 'chaṭṭhī' (sixth), 'chaṭṭhamī' (sixth). How then are 'dutiyaṃ' (second), 'tatiyaṃ' (third), and 'catutthaṃ' (fourth) formed? Through the irregular formation of 'dutiya', 'tatiya', and 'catuttha'.

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ဧကာ ကာကျသဟာယေ-.

After 'eka' (one), in the sense of 'without a companion', the suffixes 'ka' and 'āki' occur.

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ဧကသ္မာ အသဟာယတ္ထေ ကအာကိ ဟောန္တိ ဝါ; ဧကကော, ဧကာကိ, ဧကော.

After 'eka' (one), in the sense of 'without a companion', the suffixes 'ka' and 'āki' occur optionally; 'ekako' (alone), 'ekāki' (solitary), 'eko' (one).

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ဝစ္ဆာဒီဟိ တနုတ္တေ တရော-.

From 'vaccha' and so on, in the sense of 'slightness', the suffix 'tara' occurs.

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ဝစ္ဆာဒီနံ သဘာဝဿ တနုတ္တေ ဂမျမာနေတရော ဟောတိ; သုသုတ္တဿ တနုတ္တေ-ဝစ္ဆတရော; ဣတ္ထိယံ-ဝစ္ဆတရီ; ယောဗ္ဗနဿတနုတ္တ္ै-ဩက္ခတရော; အဿဘာဝဿ တနုတ္တေ-အဿတရော; သာမတ္ထိယဿ တနုတ္တ္ै-ဥသဘတရော.

When the slightness of the nature of 'vaccha' (calf) and so on is implied, 'tara' occurs; in the sense of the slightness of a well-suckled calf: 'vacchataro' (a very young calf); in the feminine: 'vacchatarī' (a very young female calf); in the sense of the slightness of youth: 'okkhataro' (a young ox); in the sense of the slightness of a horse's nature: 'assataro' (a mule); in the sense of the slightness of strength: 'usabhataro' (a young bull).

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ကိမှာ နိဓာရဏေ ရတရရတမာ-.

From 'kiṃ', in the sense of 'selection', the suffixes 'ratara' and 'ratama' occur.

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ကိံသဒ္ဒါ နိဒ္ဓါရဏေ ရတရရတမာ ဟောန္တီ; ကတရော ဘဝတံ ဒေဝဒတ္တော; ကတရော ဘဝတံ ကဌော; ကတမော ဘဝတံ ဒေဝဒတ္တော; ကတမော ဘဝတံ ကဌော; ဘာရဒွါဇာနံ ကတမော’သိ ဗြဟ္မေ.

From the word 'kiṃ', the suffixes 'ratara' and 'ratama' occur in the sense of selection; 'kataro bhavataṃ devadatto?' (Which of you two is Devadatta?); 'kataro bhavataṃ kaṭho?' (Which of you two is Kaṭha?); 'katamo bhavataṃ devadatto?' (Which among you is Devadatta?); 'katamo bhavataṃ kaṭho?' (Which among you is Kaṭha?); 'bhāradvājānaṃ katamo’si brahme?' (Among the Bhāradvājas, which one are you, O Brahmin?).

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တေန ဒတ္တေ လိယာ-.

In the sense of 'given by that', the suffixes 'la' and 'iya' occur.

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တတိယန္တာ ဒတ္တေ’ဘိဓေယေ လ္ैယာ ဟောန္တိ;’ဒေဝေနဒတ္တော; ဒေဝလော; ဒေဝိယော; ဗြဟ္မလော; ဗြဟ္မယော–-သိဝါ-သီဝလော; သီဝိယော; သိဿ ဒီဃော.

After a word ending in the third case, when 'given' is the meaning, the suffixes `la` and `iya` occur; 'given by a deva' becomes `devalo` or `deviyo`; `brahmalo`, `brahmayo`; from `siva`: `sīvalo`, `sīviyo`; the `i` of `siva` is lengthened.

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တဿ ဘာဝကမ္မေသု တ္တတာတ္တနဏျဏေယျ ဏိယဏိယယာ-.

In the sense of its state and action, the suffixes 'tta', 'tā', 'ttana', 'ṇya', 'ṇeyya', 'ṇiya', and 'ṇiyā' occur.

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ဆဋ္ဌိယန္တာ ဘာဝေ ကမ္မေ စ တ္တာဒယော ဟောန္တိ ဗဟုလံ; န စ သဗ္ဗေ သဗ္ဗတော ဟောန္တိ,အဉညတြ တ္တတာဟိ–-’ဘဝန္တိ ဧတသ္မာဗုဒ္ဓိသဒ္ဒါ’တိ ဘာဝေါ, သဒ္ဒဿ ပဝတ္တိနိတ္တံ–-’နီလဿပဋဿ ဘာဝေါ’ နီလတ္တံ, နီလတာတိ ဂုဏော ဘာဝေါ–-’နီလဿဂုဏဿ ဘာဝေါ နီလတ္တံ, နီလတာတီ နီလဂုဏဇာတိ; ဂေါတ္တံ ဂေါတာတိ, ဂေါဇာတိ–-ပါစကတ္တံ ဒဏ္ဍိတ္တံ ဝိသာဏိတ္တံ ရာဇပုရိသတ္တန္တိ ကြိယာဒိသမ္ဗန္ဓိတ္တံ–-ဒေဝဒတ္တတ္တ စန္ဒတ္တံ သူရိယတ္တန္တီတဒဝတ္ထာဝိသေသသာမညံ–-အာကာသတ္တံ အဘာစတ္တန္တိ ဥပစရိတဘေဒသာမညံ–-တ္တန-ပုထုဇ္ဇနတ္တနံ; ဝေဒနတ္တနံ; ဇာယတ္တနံ ဇာရတ္တနံ–-ဏျ-အာလသျံ ဗြဟ္မညံ စာပလျံ နေပုညံပေသုညံ ရဇ္ဇံ အာဓိပစ္စံ ဒါယဇ္ဇံ ဝေသမ္မံ; ဝေသမန္တိ ကေစိ, သချံ ဝါဏိဇ္ဇံ–-ဏေယျ-သောစေယျံ, အာဓိပတေယျံ–-ဏ-ဂါရဝံ ပါဋဝံ အဇ္ဇဝံ မဒ္ဒဝံ–-ဣယ-အဓိပတိယံ ပဏ္ဍိတိယံ ဗဟုဿုတိယံနဂ္ဂိယံ သူရိယံ –-ဏိယ-အာလသိယံ ကာလုသိယံ မန္ဒိယံ ဒက္ခိယံ ပေါရောဟိတိယံ ဝေယျတ္တိယံ–-ကထံ, ရာမဏီယကန္တိ-သကတ္ထေ ကန္တာဏေန သိဒ္ဓံ–-ကမ္မံ ကြိယာ; တတ္ထ.’အလသဿ ကမ္မံ’ အလသတ္တံ, အလသတာ, အလသတ္တနံ; အာလသျံ အာလသိယံဝါ–-’သကတ္ထေ’တိ. သကတ္ထေ’ပိ ယထာဘုစ္စံကာရုညံ ပတ္တကလ္လံ အာကာသာနဉ္စံ, ကာယပဂုညတာ.

After a word ending in the sixth case, 'tta' and so on occur frequently in the sense of state and action; and not all affixes occur from all words, except for 'tta' and 'tā'. 'From this, words of intelligence arise' is 'state' (bhāva), the cause of a word's occurrence. 'The state of a blue cloth' becomes 'nīlattaṃ', 'nīlatā' (blueness); this is the state of a quality. 'The state of the quality of blue' becomes 'nīlattaṃ', 'nīlatā'; this is the class of the quality of blue. 'gottaṃ', 'gotā' is the class of cattle. 'pācakattaṃ' (state of a cook), 'daṇḍittaṃ' (state of having a stick), 'visāṇittaṃ' (state of having horns), 'rājapurisattaṃ' (state of a king's man)—these are connections with action, etc. 'devadattattaṃ' (state of Devadatta), 'candattaṃ' (state of the moon), 'sūriyattaṃ' (state of the sun)—these are the generality of a particular state. 'ākāsattaṃ' (state of space), 'abhāvattaṃ' (state of non-existence)—these are the generality of a figurative distinction. 'ttana': 'puthujjanattanaṃ' (state of a common person); 'vedanattanaṃ' (state of feeling); 'jāyattanaṃ' (state of a wife), 'jārattanaṃ' (state of a paramour). 'ṇya': 'ālasyaṃ' (laziness), 'brahmaññaṃ' (state of a Brahmin), 'cāpalyaṃ' (fickleness), 'nepuññaṃ' (skill), 'pesuññaṃ' (slander), 'rajjaṃ' (kingship), 'ādhipaccaṃ' (sovereignty), 'dāyajjaṃ' (inheritance), 'vesammaṃ' (unevenness); some say 'vesamaṃ'; 'sakhyaṃ' (friendship), 'vāṇijjaṃ' (trade). 'ṇeyya': 'soceyyaṃ' (purity), 'ādhipateyyaṃ' (sovereignty). 'ṇa': 'gāravaṃ' (respect), 'pāṭavaṃ' (skill), 'ajjavaṃ' (straightness), 'maddavaṃ' (gentleness). 'iya': 'adhipatiyaṃ' (sovereignty), 'paṇḍitiyaṃ' (wisdom), 'bahussutiyaṃ' (great learning), 'naggiyaṃ' (nakedness), 'sūriyaṃ' (bravery). 'ṇiya': 'ālasiyaṃ' (laziness), 'kālusiyaṃ' (impurity), 'mandiyaṃ' (dullness), 'dakkhiyaṃ' (skill), 'porohitiyaṃ' (priesthood), 'veyyattiyaṃ' (eloquence). How is 'rāmaṇīyakaṃ' (loveliness) formed? It is accomplished by the suffix 'ka' in its own meaning. Action is 'kriyā'; in that sense, 'the action of a lazy one' becomes 'alasattaṃ', 'alasatā', 'alasattanaṃ' (laziness); or 'ālasyaṃ', 'ālasiyaṃ'. In its own meaning: Also in its own meaning, as it occurs: 'kāruññaṃ' (compassion), 'pattakallaṃ' (timeliness), 'ākāsānañcaṃ' (infinity of space), 'kāyapāguññatā' (bodily proficiency).

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ဗျ ဝဒ္ဓဒါသာ ဝါ-.

From 'vaddha' and 'dāsa', the suffix 'bya' occurs optionally.

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ဆဋ္ဌယန္တာ ဝဒ္ဓါ ဒါသာ စ ဗျော ဝါဟောတိ ဘာဝကမ္မေသု; ဝဒ္ဓချံ, ဝဒ္ဓတာ; ဒါသဗျံ; ဒါသတာ–-ကထံ, ဝဒ္ဓဝန္တိ ဏေ ဝါဂမော.

After 'vaddha' and 'dāsa' ending in the sixth case, 'bya' occurs optionally in the sense of state and action; 'vaddhakhyaṃ', 'vaddhatā' (old age); 'dāsabyaṃ', 'dāsatā' (slavery). How is 'vaddhavanti' formed? The augment 'ṇa' occurs optionally.

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နဏ ယုဝါ ခေါ စဝဿ-.

From 'yuvan', indeed, the suffixes 'ṇa' and 'vassa' occur.

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ဆဋ္ဌိယန္တာ ယုဝသ္ဒါ ဘာဝကမ္မေသုနဏ ဝါ ဟောတိ, ဝဿဗော စ; ယောဗ္ဗနံ; ဝါတွေဝ-ယုဝတ္တံ, ယုဝတာ.

From the word 'yuvan' ending in the sixth case, in the sense of state and action, the suffix 'ṇa' occurs optionally; for example, 'yobbanaṃ'. Because of the option, 'yuvattaṃ' and 'yuvatā' are also formed.

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အဏွာဒိတွိမော-.

From 'aṇu' and so on, the suffix 'ima' occurs.

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အဏုအာဒီဟိ ဆဋ္ဌိယန္တေဟိ ဘာဝေ ဝါ ဣမေ ဟောတိ; အဏိမာ; လဃိမာ; မဟိမာ;ကသိမာ–-ဝါတွေဝ-အဏုတ္တံ; အဏုတာ.

From 'aṇu' and so on, ending in the sixth case, the suffix 'ima' occurs optionally in the sense of state; for example, 'aṇimā', 'laghimā', 'mahimā', 'kasimā'. Because of the option, 'aṇuttaṃ' and 'aṇutā' are also formed.

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ဘာဝါ တေန နိဗ္ဗတ္တေ-.

From a word denoting a state, in the sense of 'produced by that'.

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ဘာဝဝါစကာ သဒ္ဒါ တေန နိဗ္ဗတ္တေ’ဘိဓေယေ ဣမော ဟောတိ;’ပါကေန နိဗ္ဗတ္တံ’ ပါကိမံ; သေကိမံ.

From words denoting a state, when 'produced by that' is the meaning, the suffix 'ima' occurs; for example, 'pākena nibbattaṃ' (produced by ripening) becomes 'pākimaṃ'; 'sekimaṃ'.

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တရတမိဿိကိယိဋ္ဌာတိသယေ-.

In the sense of excellence, the suffixes 'tara', 'tama', 'issika', 'iya', and 'iṭṭha' occur.

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အတိသယေ ဝတ္တမာနတော ဟောန္တေတေ ပစ္စယာ;’အတိသယေန ပါပေါ’ ပါပတရော; ပါပတမော, ပါပိဿိကော, ပါပိယော, ပါပိဋ္ဌော–-ဣတ္ထိယံ-ပါပတရာ–-အတိသယန္တာပိ အတိသယပ္ပစ္စယော;’အတိသယေန ပါပိဋ္ဌော’ ပါပိဋ္ဌတရော.

From a word in the sense of excellence, these suffixes occur: from 'atisayena pāpo' (exceedingly evil) come 'pāpataro' (more evil), 'pāpatamo' (most evil), 'pāpissiko' (very evil), 'pāpiyo' (more evil), 'pāpiṭṭho' (most evil); in the feminine, 'pāpatarā'. Even from a word ending in a suffix of excellence, another such suffix can occur; for example, from 'atisayena pāpiṭṭho' (exceedingly most evil) comes 'pāpiṭṭhataro'.

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တန္နိဿိတေ လ္လော-.

In the sense of 'dependent on that', the suffix 'lla' occurs.

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ဒုတိယန္တာ လ္လပ္ပစ္စယော ဟောတိ နိဿိတတ္ထေ;’ဝေဒနိဿိတံ’ ဝေဒလ္လံ;’ ဒုဌုနိဿိတံ’ ဒုဋ္ဌုလ္လံ–-ဣလ္လေ-သင်္ခါရိလ္လံ.

From words ending in the second case, the suffix 'lla' occurs in the sense of 'dependent'; for example, 'vedanissitaṃ' becomes 'vedallaṃ' (that which is related to feeling); 'duṭṭhunissitaṃ' becomes 'duṭṭhullaṃ' (that which is related to wickedness). The suffix 'illa' also occurs, as in 'saṅkhārillaṃ'.

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တဿ ဝိကာရာဝယဝေသု ဏ္ဏိကဏေယျမယာ-.

In the sense of its modifications and parts, the suffixes 'ṇa', 'ṇika', 'ṇeyya', and 'maya' occur.

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ပကတိယာ ဥတ္တရမဝတ္ထန္တရံ ဝိကာရော–-ဆဋ္ဌိယန္တာ နာမသ္မာ ဝိကာရေ’ဝယဝေ စ ဏာဒယောဟောန္တိဗဟုလံ; ဏ-အာယသံ, ဗန္ဓနံ; ဩဒုမ္ဗရံ, ပဏ္ဏံ; ဩဒုမ္ဗရံ, ဘသ္မံ; ကာပါတ္ैံ, မံသံ; ကာပေါတံ, သတ္ထိ –-ဏိက-ကပ္ပာသိကံ, ဝတ္ထံ; ဏေယျ-ဧဏေယျံ,မံသံ; ဧဏေယျံ, သတ္ထိ; ကောသေယျံ, ဝတ္ထံ–-မယ-တိဏမယံ; ဒါရုမယံ, နဠမယံ; မတ္တိကာမယံ–-’အညသ္မိန္တိ’. ဂုန္နံကရီသေ’ပိ မယော; ဂေါမယံ.

A modification is a different state subsequent to the original nature. From nouns ending in the sixth case, the suffixes 'ṇa' and so on occur frequently in the sense of modification and part: 'ṇa' – 'āyasaṃ' (made of iron), 'bandhanaṃ' (a bond); 'odumbaraṃ, paṇṇaṃ' (a leaf of the Udumbara tree); 'odumbaraṃ, bhasmaṃ' (ash of the Udumbara tree); 'kāpotaṃ, maṃsaṃ' (flesh of a pigeon); 'kāpotaṃ, satthi' (thigh of a pigeon). 'ṇika' – 'kappāsikaṃ, vatthaṃ' (a cloth made of cotton). 'ṇeyya' – 'eṇeyyaṃ, maṃsaṃ' (flesh of a deer); 'eṇeyyaṃ, satthi' (thigh of a deer); 'koseyyaṃ, vatthaṃ' (a cloth made of silk). 'maya' – 'tiṇamayaṃ' (made of grass); 'dārumayaṃ' (made of wood), 'naḷamayaṃ' (made of reed); 'mattikāmayaṃ' (made of clay). In another sense also: even in the dung of cattle, 'maya' occurs; 'gomayaṃ'.

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ဇတုတော ဿဏွာ-.

From 'jatu' (lac), the suffix 'ssaṇa' occurs optionally.

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ဆဋ္ဌိယန္တာ နာမသ္မာဇတုတော ဝိကာရဝယဝေသုဿဏွာ ဟောတိ;’ဇတုနော ဝိကာရော’ ဇာတုဿံဇာတုမယံ–-‘‘လောပေါ‘‘တိ. ဗဟုလံ ပစ္စယလောပေါ’ပိ ဖလပုပ္ဖမူလေသုဝိကာရာဝယဝေသု;’ ပိယာလဿ ဖလာနိ’ ပိယာလာနိ;’မလ္လိကာယ ပုပ္ဖာနိ’ ပလ္လိကာ;’ဥသီရဿ မူလံ’ဥသီရံ–-တံသဒ္ဒေနဝါ တဒဘိဓာနံ.

From the noun 'jatu' ending in the sixth case, in the sense of modification and part, the suffix 'ssaṇa' occurs optionally; 'jatuno vikāro' (a modification of lac) becomes 'jātussaṃ' or 'jātumayaṃ'. Elision: There is also frequent elision of the suffix in the sense of modification and part for fruits, flowers, and roots; 'piyālassa phalāni' becomes 'piyālāni' (the fruits of the piyāla tree); 'mallikāya pupphāni' becomes 'pallikā' (the flowers of the jasmine); 'usīrassa mūlaṃ' becomes 'usīraṃ' (the root of the usīra grass). Or that is denoted by the word itself.

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သမူဟေ ကဏ္ဏဏိကာ-.

In the sense of a group, the suffixes 'ka', 'ṇa', and 'ṇika' occur.

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ဆဋ္ဌိယန္တာ သမူဟေ ကဏ္ဏဏိကာ ဟောန္တိ; ဂေါတ္တပ္ပစ္စယန္တာ ကဏ-ရာဇညကံ; မာနုဿကံ–-ဥက္ခာဒီဟိ-ဩက္ခကံ; ဩဋ္ဌကံ; ဩရဗ္ဘကံ; ရာဇကံ; ရာဇပုတ္တကံ; ဟတ္ထိကံ; ဓေနုကံ–-ဏ-ကာကံ; ဘိက္ခံ; ဏိက-အစိတ္တာ-အာပူပိကံ; သံကုလိကံ.

From words ending in the sixth case, the suffixes 'ka', 'ṇa', and 'ṇika' occur in the sense of a group. From words ending in a lineage suffix, 'ka' occurs, as in 'rājaññakaṃ' (a group of kṣatriyas), 'mānussakaṃ' (a group of humans); and from 'okkha' and so on: 'okkhakaṃ' (a group of oxen), 'oṭṭhakaṃ' (a group of camels), 'orabbhakaṃ' (a group of sheep), 'rājakaṃ' (a group of kings), 'rājaputtakaṃ' (a group of princes), 'hatthikaṃ' (a group of elephants), 'dhenukaṃ' (a group of cows). 'ṇa' occurs, as in 'kākaṃ' (a group of crows), 'bhikkhaṃ' (a group of mendicants). From inanimate things, 'ṇika' occurs, as in 'āpūpikaṃ' (a collection of cakes), 'saṃkulikaṃ' (a collection of pastries).

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ဇနာဒီဟိ တာ-.

From 'jana' and so on, the suffix 'tā' occurs.

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ဇနာဒီဟိ ဆဋ္ဌိယန္တေဟိ သမူဟေ တာ ဟောတိ; ဇနတာ; ဂဇတာ; ဗန္ဓုတာ; ဂါမတာ; သဟာယတာ; နာဂရတာ–-တာန္တာ သဘာဝတော ဣတ္ထိလိင်္ဂါ–-မဒနီယန္တိ-ကရဏေ’ဓိကရဏေ ဝါ အနီယေနသိဒ္ဓံ –-ဓုမာယိတတ္တန္တိ-က္တာန္တာ နာမဓာတုတော တေတ္တန သိဒ္ဓံ.

From 'jana' and so on, ending in the sixth case, the suffix 'tā' occurs in the sense of a group; for example, 'janatā' (a multitude of people), 'gajatā' (a multitude of elephants), 'bandhutā' (a group of relatives), 'gāmatā' (a group of villages), 'sahāyatā' (a group of companions), 'nāgaratā' (a group of citizens). Words ending in 'tā' are by nature of the feminine gender. 'madanīyaṃ' is formed with 'anīya' in the instrumental or locative sense. 'dhumāyitattaṃ' is formed with 'tta' or 'ttana' from a denominative verb ending in 'kta'.

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ဣယော ဟိတေ-.

In the sense of 'beneficial', the suffix 'iya' occurs.

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ဆဋ္ဌိယန္တာ ဟိတေ ဣယော ဟောတိ; ဥပါဒါနိယံ–-အညတြာပိ’သမာနာဒ္ैရေ သယိတော’ သောဒရိယော.

From words ending in the sixth case, the suffix 'iya' occurs in the sense of 'beneficial'; for example, 'upādāniyaṃ' (that which is beneficial for grasping). Also elsewhere: 'sodariyo' (born of the same womb) from 'samāna udare sayito' (one who has lain in the same womb).

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စက္ခဝါဒိတော ဿော-.

From `cakkhu` and so on, the suffix `sso`.

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ဆဋ္ဌိယန္တေဟိ စက္ခုအာဒီဟိ ဟိတေ ဿောဟောတိ; စက္ခူဿံ; အာယုဿံ.

From `cakkhu` and similar words ending in the sixth case, the suffix `sso` occurs in the sense of 'beneficial'; for example, `cakkhussaṃ` (beneficial for the eye), `āyussaṃ` (beneficial for life).

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ဏျော တတ္ထ သာဓု-.

In the sense of 'suitable there', the suffix `ṇya`.

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သတ္တမျန္တာ တတ္ထ သာဓူတိ အသ္မိံ အတ္ထေ ဏျျော ဟောတိ; သဗ္ဘော; ပါရိသဇ္ဇော–-သာဓူတိ-ကုသလော ယောဂ္ဂေါ ဟိတော ဝါ–-အညတြာပိ-’ရထံ ဝဟန္တီ’တိ ရစ္ဆာ.

From words ending in the seventh case, the suffix `ṇya` occurs in the sense of 'suitable there'; for example, `sabbho` (suitable for an assembly), `pārisajjo` (suitable for an assembly). `Sādhu` means skilled, suitable, or beneficial. Also, in other contexts, `racchā` (a road) is formed from `rathaṃ vahantī` (they carry chariots).

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ကမ္မာ နိယညာ-.

From `kamma`, the suffixes `niya` and `ñña`.

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သတ္တမျန္တာ ကမ္မသဒဒါ တတ္ထ သာဓူတိ အသ္မိံ အတ္ထေ နိယညာ ဟောန္တိ;’ ကမ္မေ သာဓု’ ကမ္မနိယံ; ကမ္မညံ.

From the word `kamma` ending in the seventh case, the suffixes `niya` and `ñña` occur in the sense of 'suitable there'; for example, from `kamme sādhu`, `kammaniyaṃ` or `kammaññaṃ` (suitable for work).

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ကထာဒိတွိကော-.

From `kathā` and so on, the suffix `ika`.

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ကထာဒီဟိ သတ္တမျန္တေဟိ တတ္ထ သာဓူတိ အသ္မိံ အတ္ထေ ဣကော ဟောတိ; ကထိကော; ဓမ္မကထိကော; သင်္ဂါမိကော; ပဝါသိကော; ဥပဝါသိကော.

From `kathā` and similar words ending in the seventh case, the suffix `ika` occurs in the sense of 'suitable there'; for example, `kathiko` (skilled in speaking), `dhammakathiko` (skilled in teaching the Dhamma), `saṅgāmiko` (skilled in battle), `pavāsiko` (suitable for dwelling abroad), `upavāsiko` (suitable for fasting).

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ပထာဒီဟိ ဏေယျော-.

From `patha` and so on, the suffix `ṇeyya`.

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ပထာဒီဟိ သတ္တမျန္တေဟိ တတ္ထ သာဓူတိ အသ္မိံ အတ္ထေ ဏေယျော ဟောတိ; ပါထေယျံ; သာပတေယျံ.

From `patha` and similar words ending in the seventh case, the suffix `ṇeyya` occurs in the sense of 'suitable there'; for example, `pātheyyaṃ` (provision for a journey), `sāpateyyaṃ` (wealth, property).

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ဒက္ခိဏာယာရဟေ-.

From `dakkhiṇā`, in the sense of 'worthy'.

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ဒက္ခိဏာသဒ္ဒတော အရဟတ္ထေ ဏေယျော ဟောတိ;’ဒက္ခိဏံ အရဟတီ’တိ ဒက္ခိဏေယျော.

From the word `dakkhiṇā`, the suffix `ṇeyya` occurs in the sense of 'worthy'; for example, `dakkhiṇeyyo` (worthy of an offering) is formed from `dakkhiṇaṃ arahati` (he is worthy of an offering).

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ရာယော တုမန္တာ-.

From words ending in `tum`, the suffix `rāya`.

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တုမန္တတော အရဟတ္ထေ ရာယောဟောတိ; ‘‘ဃာတေတာယံ ဝါ ဃာတေတုံ, ဇာပေတာယံ ဝါ ဇာပေတုံ, ပဗ္ဗာဇေတာယံ ဝါ ပဗ္ဗာဇေတုံ‘‘.

From words ending in `tum` (infinitives), the suffix `rāya` occurs in the sense of 'worthy'; for example, `ghātetāyaṃ` (worthy of being killed) for `ghātetuṃ` (to kill), `jāpetāyaṃ` (worthy of being burned) for `jāpetuṃ` (to burn), `pabbājetāyaṃ` (worthy of being banished) for `pabbājetuṃ` (to banish).

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တမေတ္ထဿတ္ထိတိ မန္တု-.

In the sense of 'that is here for him', the suffix `mantu`.

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ပဌမန္တာ ဧတ္ထ အဿ အတ္ထိတိ ဧတေသွတ္ထေသု မန္တု ဟောတိ;’ဂါမော ဧတ္ထ ဒေသေ အဿ ဝါ ပုရိသဿ သန္တီတိ’ ဂေါမာ–-အတ္ထိတိ ဝတ္တမာနကာလောပါဒါနတော ဘုတာဟိ ဘဝိဿန္တီဟိ ဝါ ဂေါဟိ န ဂေါမာ. ကထံ ဂေါမာ အာသိ ဂေါမာ ဘဝိဿတီတိ? တဒါပိ ဝတ္တမာနာဟိယေဝ ဂေါဟိ ဂေါမာ; အာသိ ဘဝိဿတီတိ ပဒန္တရာ ကာလန္တရံ; ဣတိကရဏတော ဝိသယနိယမော.

From words ending in the first case, the suffix `mantu` occurs in the senses of 'it is in this place' or 'he has it'; for example, `gomā` (possessing cows) is formed from `gāvo ettha dese assa vā purisassa santīti` (cows are here in this place for him or for a person). Because `atthi` (is) implies the present tense, `gomā` is not formed with reference to past or future cows. How then can one say `gomā āsi` (he possessed cows) or `gomā bhavissati` (he will possess cows)? Even then, `gomā` refers to cows existing at that time; the different tense is indicated by another word, `āsi` or `bhavissati`. The scope is thus determined by the particle `iti`.

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ပဟူတေ စ ပသံသာယံ နိန္ဒာယဉ္စာတိသာယနေ နိစ္စယောဂေ စ သံသဂ္ဂေ ဟောန္တိမေ မန္တုအာဒယော.

These suffixes, `mantu` and so on, occur in the senses of abundance, praise, blame, excess, constant connection, and association.

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ဂေါအဿောတိ-ဇာတိသဒ္ဒါနံ ဒဗ္ဗာဘိဓာနသာမတ္ထိယာ မန္တွာ ဒယော နဟောန္တိ; တထာ ဂုဏသဒ္ဒါနံ သေတော ပဋောတိ; ယေ သတ္တု ဂုဏသဒ္ဒါနံ ဒဗ္ဗာဘိဓာနသာမတ္ထိယံ နတ္ထိ တေဟိ ဟောန္တေဝ–-ဗုဓိမာ ရူပဝါ ရသဝါ ဂန္ဓဝါ ဧဿဝါ သဒ္ဒဝါ; ရသီရသိကော; ရူပိ ရူပိကော; ဂန္ဓီ ဂန္ဓိကောတိ.

For class-nouns such as `go` (cow) and `assa` (horse), the suffixes `mantu` and so on do not occur, due to their inherent capacity to denote a substance; similarly for quality-words such as in `seto paṭo` (a white cloth). However, for those quality-words that do not have the inherent capacity to denote a substance, these suffixes do occur; for example, `buddhimā` (wise), `rūpavā` (possessing form), `rasavā` (possessing taste), `gandhavā` (possessing fragrance), `yasavā` (famous), `saddavā` (noisy); also `rasī` or `rasiko` (tasty); `rūpī` or `rūpiko` (beautiful); `gandhī` or `gandhiko` (fragrant).

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ဝန္တွဝဏ္ဏာ-.

From words ending in `a`, the suffix `vantu`.

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ပဌမန္တတော အဝဏ္ဏန္တာ မန္တွတ္ထေ ဝန္တု ဟောတိ; သီလဝါ; ပညဝါ–-အဝဏ္ဏာတိ-ကိံ? သတိမာ; ဗန္ဓုမာ.

From words ending in the first case that end in the vowel `a`, the suffix `vantu` occurs in the sense of `mantu` (possession); for example, `sīlavā` (virtuous), `paññavā` (wise). Why specify 'from words ending in `a`'? To exclude cases like `satimā` (from `sati`) and `bandhumā` (from `bandhu`).

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ဒဏ္ဍာဒိတွိကဤ ဝါ-.

From `daṇḍa` and so on, the suffixes `ika`, `ī`, and `vantu`.

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ဒဏ္ဍာဒီဟိ ဣကဤ ဟောန္တိ ဝါ မန္တ္တွတ္ထေ; ဗဟုလံ ဝိဓာနာ ကုတောဝိ ဒွေ ဟောန္တိ; ကုတောစေကမေကံဝ. ဒဏ္ဍကော, ဒဏ္ဍိ, ဒဏ္ဍဝါ; ဂန္ဓိကော, ဂန္ဓီ, ဂန္ဓဝါ; ရူပိကော, ရူပီ, ရူပဝါ–-ဥတ္တမိဏေဝ ဓနာ ဣကော () ဓနိကော; ဓနီ ဓနဝါညော –-အသန္နိတ္ဉတ္ထာ () အတ္ထိကော အတ္ထိ; အညတြ အတ္ထဝါ

From `daṇḍa` and similar words, the suffixes `ika` and `ī` occur optionally in the sense of `mantu` (possession); by extensive application of the rule, sometimes two suffixes apply, sometimes only one. For example: `daṇḍako`, `daṇḍī`, `daṇḍavā` (possessing a staff); `gandhiko`, `gandhī`, `gandhavā` (possessing fragrance); `rūpiko`, `rūpī`, `rūpavā` (possessing form). From `dhana`, `ika` occurs only in the sense of a creditor, forming `dhaniko`; otherwise, `dhanī` and `dhanavā` (wealthy) are used. In the sense of 'having a need', `atthiko` or `atthī` are formed; otherwise, `atthavā` (possessing wealth).

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–-တဒန္တာ စ;() ပုညတ္ထိကော, ပုညတ္ထိ–-ဝဏ္ဏန္တာ ဤယေဝ() ဗြဟ္မဝဏ္ဏီ ဒေဝဝဏ္ဏီ–-ဟတ္ထဒန္တေဟိ ဇာတိယံ () ဟတ္ထီ; ဒန္တီ; အညတြ ဟတ္ထဝါ; ဒန္တဝါ–-ဝဏ္ဏတော ဗြဟ္မစာရိမှိ; () ဝဏ္ဏီ, ဗုဟ္မစာရီ; ဝဏ္ဏဝါညော–-ပေါက္ခရာဒိတော ဒေသေ() ပေါက္ခရဏီ ဥပ္ပလိနီ ကုမုဒိနီ ဘိသိနီ မုဠာလိနီ သာလုကိနီ –-ကွာဝါဒေသေ’ပိ-ပဒုမနီ, ပဒုမိနီပဏ္ဏံ; အညတြ ပေါက္ခရဝါ, ဟတ္ထိ–-နာဝါယိကော () နာဝိကော; –-သုခဒုက္ခာ ဤ() သုခ ဒုက္ခီ–-(သိခါဒိဟီ ဝါ)() သိခိ သိခါဝါ မာလီ မကာလာဝါ သီလိ သီလဝါ ဗလီ ဗလဝါ –-ဗလာ ဗာဟူရုပုဗ္ဗာ စ() ဗာဟုဗလီ; ဦရုဗလီ.

And from words ending in `attha`; for example, `puññatthiko`, `puññatthī` (desirous of merit). From words ending in `vaṇṇa` (complexion), only `ī` occurs; for example, `brahmavaṇṇī` (having the complexion of Brahmā), `devavaṇṇī` (having the complexion of a deva). From `hattha` and `danta` in the sense of species, `ī` occurs; for example, `hatthī` (elephant), `dantī` (tusked animal); otherwise, `hatthavā` (having a trunk), `dantavā` (having tusks). From `vaṇṇa` in the sense of a `brahmacārī`, `ī` occurs; for example, `vaṇṇī` (a student), `brahmacārī` (one leading a holy life); otherwise, `vaṇṇavā` (having good complexion). From `pokkhara` and so on, in the sense of a place, `ī` occurs; for example, `pokkharaṇī` (lotus pond), `uppalinī` (pond of blue lotuses), `kumudinī` (pond of white lotuses), `bhisinī` (pond of lotus roots), `muḷālinī` (pond of lotus stalks), `sālukinī` (pond of lotus bulbs). Also `padumanī`, `paduminīpaṇṇaṃ` (lotus leaf); otherwise, `pokkharavā` (possessing lotuses). From `nāvā` (boat), `iko` occurs; for example, `nāviko` (sailor). From `sukha` (happiness) and `dukkha` (suffering), `ī` occurs; for example, `sukhī` (happy), `dukkhī` (suffering). From `sikhā` (crest) and so on, `ī` occurs optionally; for example, `sikhī` or `sikhāvā` (crested), `mālī` or `mālāvā` (garlanded), `sīlī` or `sīlavā` (virtuous), `balī` or `balavā` (strong). And from `bala` (strength) when preceded by `bāhu` (arm) or `ūru` (thigh), `ī` occurs; for example, `bāhubalī` (strong-armed), `ūrubalī` (strong-thighed).

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တပါဒီဟိ ဿီ-.

From `tapa` and so on, the suffix `ssī`.

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တပါဒိတော မန္တွတ္ထေ ဝါ ဿိ ဟောတိ; တပဿိ, ယသဿီ, တေဇဿီ, မနဿီ, ပယဿီ –-ဝါတွေဝ-ယသဝါ.

From `tapa` and similar words, the suffix `ssī` occurs optionally in the sense of `mantu` (possession); for example, `tapassī` (ascetic), `yasassī` (famous), `tejassī` (splendid), `manassī` (thoughtful), `payassī` (possessing vitality). Because it is optional, `yasavā` is also formed.

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မုခါဒိတော ရော-.

From `mukha` and so on, the suffix `ra`.

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မုခါဒီဟိ မန္တွတ္ထ ရော ဟ္ैဩတိ; မုခရော, သုသိရော ဦသရော, မဓုရော, ခရော, ကုဇရော, နဂရော –-ဒန္တဿု စ ဥတ္တတဒန္တေ () ဒန္တုရော.

From `mukha` and similar words, the suffix `ra` occurs in the sense of `mantu` (possession); for example, `mukharo` (talkative), `susiro` (hollow), `ūsaro` (saline), `madhuro` (sweet), `kharo` (rough), `kujaro` (elephant), `nagaro` (city). And from `danta` (tooth), in the sense of 'prominent teeth', `danturo` is formed.

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တုဏ္ဍျာဒီဟိ ဘော-.

From `tuṇḍi` and so on, the suffix `bha`.

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တုဏ္ဍိအာဒီဟိ မန္တွတ္ထေ ဘော ဝါ ဟောတိ; တုဏ္ဍိဘော, သာဠိဘော,ဝလိဘော, ဝါတွေဝ-တုဏ္ဍိမာ.

From `tuṇḍi` and similar words, the suffix `bha` occurs optionally in the sense of `mantu` (possession); for example, `tuṇḍibho` (having a beak), `sālibho` (possessing fine rice), `valibho` (having wrinkles). Because it is optional, `tuṇḍimā` is also formed.

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သဒ္ဓါဒိတွ-.

From `saddhā` and so on, the suffix `a`.

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သဒ္ဓါဒီဟိ မန္တွတ္ထေ အ ဟောတိ ဝါ; သန္ဒ္ဓေါ, ပညော; ဣတ္ထိယံ-သဒ္ဓါ; ဝါတွေဝ-ပညဝါ.

From `saddhā` and similar words, the suffix `a` occurs optionally in the sense of possession; for example, `saddho` (faithful), `pañño` (wise); in the feminine, `saddhā` (faithful). Due to the option, there is also `paññavā` (wise).

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ဏော တပါ-.

From `tapa`, with the suffix `ṇa`.

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တပါ ဏော ဟောတိ မန္တွတ္ထေ; တာပသော; ဣတ္ထိယံ-တာပသီ.

From `tapa` (austerity), the suffix `ṇa` occurs in the sense of possession; for example, `tāpaso` (an ascetic); in the feminine, `tāpasī` (a female ascetic).

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အာလွာဟိဇ္ဈာဒီဟိ-. အဘိဇ္ဈာဒီဟိ အာလု ဟောတိမန္တွတ္ထေ; အဘိဇ္ဈာလု, သီတာလု, ဓဇာလု, ဒယာလု–-ဝါတွေဝ-ဒယာဝါ.

From `abhijjhā` and so on, with the suffix `ālu`. From `abhijjhā` and similar words, the suffix `ālu` occurs in the sense of possession; for example, `abhijjhālu` (covetous), `sītālu` (sensitive to cold), `dhajālu` (bannered), `dayālu` (compassionate); due to the option, there is also `dayāvā` (compassionate).

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ပိစ္ဆာဒိတွိလော-.

From `piccha` and so on, with the suffix `ila`.

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ပိစ္ဆာဒီဟိ ဣလော ဟောတိ စာ မန္တွတ္ထေ; ပိစ္ဆိလော, ပိစ္ဆဝါ; ဖေဏိလော, ဖေဏဝါ; ဇဋိလော, ဇဋာဝါ;–-ကထံ ဝါဝါလောတိ? နိန္ဒာယမိလဿာဒိလောပေ ‘‘ပရော ကွစီ‘‘တိ.

From `piccha` and similar words, the suffix `ila` occurs optionally in the sense of possession; for example, `picchilo` or `picchavā` (slimy); `pheṇilo` or `pheṇavā` (foamy); `jaṭilo` or `jaṭāvā` (having matted hair). How is `vāvāla` formed? In the sense of censure, with the elision of the beginning of the suffix `ila`, by the rule 'paro kvacī'.

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သိလာဒိတာ ဝေါ-.

From `sīla` and so on, with the suffix `va`.

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သီလာဒိဟိ ဝေါ ဟောတိ ဝါ မ္ैန္တွတ္ထေ; သီလဝေါ, သီလဝါ; ကေသဝေါ, ကေသဝါ–-အဏ္ဏာ နိစ္စံ;() အဏ္ဏဝေါ–-ဂါဏ္ဍိ ရာဇီဟိ သညာယံ; () ဂါဏ္ဍိဝံ, ဓနု; ရာဇိဝံ, ပင်္ကဇံ.

From `sīla` and similar words, the suffix `va` occurs optionally in the sense of possession; for example, `sīlavo` or `sīlavā` (virtuous); `kesavo` or `kesavā` (hairy). From `aṇṇa` (water), `va` always occurs; for example, `aṇṇavo` (ocean). From `gāṇḍi` and `rājī` in the sense of a name; for example, `gāṇḍivaṃ` (a bow), `rājivaṃ` (a lotus).

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မာယာမေဓာဟိ ဝီ-.

From `māyā` and `medhā`, with the suffix `vī`.

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ဧတေဟိ ဒွီဟိ ဝီ ဟောတိ မန္တွတ္ထေ; မာယာဝိ, မေဓာဝီ.

From these two words, the suffix `vī` occurs in the sense of possession; for example, `māyāvī` (deceitful), `medhāvī` (intelligent).

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သိဿရေ အာမျုဝါမီ-.

From `sa`, in the sense of 'master', with the suffixes `āmi` and `uvāmi`.

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သသဒ္ဒါ အာမျုဝါမီ ဟောန္တိဿရေ’ဘိဓေယေ မန္တွတ္ထေ;’သမဿတ္ထိတိ’ သာမီ, သုဝါမီ.

From the word `sa` (own), the suffixes `āmi` and `uvāmi` occur in the sense of possession, denoting a master. The derivation is from `samassa atthi iti` (he has his own); for example, `sāmī` (master), `suvāmī` (good master).

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လက္ချာ ဏော အ စ-.

From `lakkhī`, with the suffixes `ṇa` and `a`.

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လက္ခီသဒ္ဒါဏော ဟောတ မန္တွတ္ထေ; အ စန္တဿ; ဏကာရော’ဝ သဝေါ; လက္ခဏော.

From the word `lakkhī`, the suffix `ṇa` occurs in the sense of possession, and `a` replaces the final vowel; for example, `lakkhaṇo` (having marks/characteristics).

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အင်္ဂါ နော ကလျာဏေ-.

From `aṅga`, with the suffix `na`, in the sense of 'beautiful'.

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ကလျာဏေ ဂမျမာန္ဉင်္ဂသ္မာနောဟောတိ မန္တွတ္ထေ; အင်္ဂနာ.

When 'beautiful' is implied, from `aṅga` (limb), the suffix `na` occurs in the sense of possession; for example, `aṅganā` (a woman with beautiful limbs).

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သော လောမာ-.

From `loma`, with the suffix `sa`.

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လောမာ သောဟောတိ မန္တွတ္ထေ; လောမသော; ဣတ္ထိယံ-လောမသာ.

From `loma` (body-hair), the suffix `sa` occurs in the sense of possession; for example, `lomaso` (hairy); in the feminine, `lomasā`.

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ဣမိယာ-.

With the suffixes `ima` and `iya`.

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မန္တွတ္ထေ ဣမ္ैယာ ဟောန္တိ ဗဟုလံ; ပုတ္တိမော, ကိတ္တိမော, ပုတ္တိယော, ကပ္ပိယော, ဇဋိယော,ဟာနဘာဂိယော, သေနိယော.

In the sense of possession, the suffixes `ima` and `iya` occur frequently; for example, `puttimo` (having a son), `kittimo` (artificial), `puttiyo` (having a son), `kappiyo` (suitable), `jaṭiyo` (having matted hair), `hānabhāgiyo` (partaking of loss), `seniyo` (belonging to an army).

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တော ပဉ္စမျာ-.-

From the fifth case ending, with the suffix `to`.

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ပဉ္စဝျန္တာ ဗဟုလံ တော ဟောတိ ဝါ; ဂါမတော အာဂစ္ဆတိ, ဂါမသ္မာအာဂစ္ဆတိ; စောရတော ဘာယတိ, စောရေဟိ ဘာယတိ; သတ္ထတောပရိဟီနော, သတ္ထာ ပရိဟီနော.

From words ending in the fifth case, the suffix `to` occurs frequently and optionally; for example, `gāmato āgacchati` (he comes from the village) or `gāmasmā āgacchati`; `corato bhāyati` (he fears the thief) or `corehi bhāyati`; `satthatoparihīno` (deprived of a teacher) or `satthārā parihīno`.

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ဣတောတေတ္တောကုတော-.

The formation of `ito`, `etto`, and `kuto`.

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တောမှိ ဣမဿ ဋိ နိပစ္စတေ ဧတဿ ဋ ဧတ ကိံသဒ္ဒဿ ကုတ္တစ; ဣတော, ဣမသ္မာ; အတော, ဧတ္တော, ဧတသ္မာ; ကုတော, ကသ္မာ.

When the suffix `to` follows, `i` is substituted for `ima`; `a` and `eta` are substituted for `eta`; and `kutta` is substituted for the word `kiṃ`. For example: `ito` (from this), from `imasmā`; `ato` or `etto` (from that), from `etasmā`; `kuto` (from where), from `kasmā`.

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အဘျာဒီဟိ-.

From `abhi` and so on.

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အဘိအာဒီဟိ တော ဟောတိ; အဘိတော, ပရိတော, ပစ္ဆတော, ဟေဋ္ဌတော.

From `abhi` and similar words, the suffix `to` occurs; for example, `abhito` (near, on both sides), `parito` (around), `pacchato` (behind), `heṭṭhato` (below).

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အာဒျာဒီဟိ-.

From `ādi` and so on.

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အာဒိပ္ပဘုတီဟိ တော ဝါ ဟောတိ; အာဒေါ, အာဒိတော; မဇ္ဈတော, အန္တတော, ပိဋ္ဌိတော, ပဿတော, မုခတော–-ယတောဒကံ တဒါ ဒိတ္တံ, ယံ ဥဒကံ တဒေဝါဒိတ္တန္တိ အတ္ထော.

From `ādi` and similar words, the suffix `to` occurs optionally; for example: `ādo` or `ādito` (from the beginning); `majjhato` (from the middle), `antato` (from the end), `piṭṭhito` (from the back), `passato` (from the side), `mukhato` (from the front). An example of usage is `yatodakaṃ tadā dittaṃ`, which means `yaṃ udakaṃ tadeva ādittanti`: 'that very water was ablaze'.

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သဗ္ဗာဒိတော သတ္တမျာ တြတ္ထာ-.

From `sabba` and so forth, in the seventh case, with the suffixes `tra` and `tha`.

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သဗ္ဗာဒီဟိ သတ္တမျန္တေဟိ တြတ္ထာ ဝါ ဟောန္တိ; သဗ္ဗတြ, သဗ္ဗတ္ထ, သဗ္ဗသ္မိံ; ယတြ, ယတ္ထ, ယသ္မိံ–-ဗဟုလာဓိကာရာ န တုမှာမှေဟိ.

From `sabba` and similar words ending in the seventh case, the suffixes `tra` and `tha` occur optionally; for example: `sabbatra`, `sabbattha`, or `sabbasmiṃ` (everywhere); `yatra`, `yattha`, or `yasmiṃ` (where). Due to the governing rule of 'frequently' (`bahula`), this does not apply to `tumha` and `amha`.

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ကတ္ထေတ္ထ ကုတြာတြကွေဟိဓ-.

[The words] 'kattha,' 'ettha,' 'kutra,' 'atra,' 'kva,' 'iha,' 'idha' [are formed].

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ; ကသ္မိံ ကတ္ထ, ကုတြ, ကွ; ဧတသ္မိံ ဧတ္ထ, အတြ; အသ္မိံ ဣဟ, ဣဓ.

These words are formed as indeclinables: 'kasmiṃ' [becomes] 'kattha,' 'kutra,' 'kva'; 'etasmiṃ' [becomes] 'ettha,' 'atra'; 'asmiṃ' [becomes] 'iha,' 'idha'.

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ဓိ သဗ္ဗာ ဝါ-

[The suffix] 'dhi' [occurs with] 'sabba' [and similar words], optionally.

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သတ္တမျန္တတော သဗ္ဗသ္မာဓိ ဝါ ဟောတိ; သဗ္ဗဓိ; သဗ္ဗတ္ထ.

From a word ending in the seventh case, the suffix 'dhi' optionally occurs with 'sabba' [and similar words]; for example, 'sabbadhi' (everywhere); 'sabbattha' (everywhere).

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ယာ ဟိံ-.

[The suffix] 'hiṃ' [occurs with] 'ya' [and similar words].

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သတ္တမျန္တာ ယတော ဟိံ ဝါ ဟောတိ; ယဟိံ, ယတြ.

From 'ya' ending in the seventh case, the suffix 'hiṃ' optionally occurs; for example, 'yahiṃ,' 'yatra' (where).

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တာ ဟံ စ-.

With 'ta', the suffix 'haṃ' [is used], and also 'hiṃ'.

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သတ္တမျန္တာ တတော ဝါ ဟံ ဟောတိ ဟိဉ္စ; တဟံ, တဟိံ, တတြ.

From 'ta' ending in the seventh case, the suffix 'haṃ' optionally occurs, and 'hiṃ' also; for example, 'tahaṃ,' 'tahiṃ,' 'tatra' (there).

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ကုဟိံကဟံ-.

[The words] 'kuhiṃ,' 'kahaṃ' [are formed].

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ကိံသဒ္ဒါ သတ္တမျန္တာ ဟိံဟံ နိပစ္စန္တေ ကိဿ ကုကာ စ; ကိဟိံ, ကဟံ, ကထံ ကုဟိဒွနန္တိ? စနံ ဣတိ နိပါတန္တရံ; ကိဟိဒွီတိ-ဧတ္ထ ဝိသဒ္ဒေါဝိယ.

From the word 'kiṃ' ending in the seventh case, indeclinables are formed with 'hiṃ' and 'haṃ', and 'ku' and 'ka' are substituted for the stem ('kissa'); for example: 'kihiṃ', 'kahaṃ', 'kathaṃ', 'kuhidvaṃ'. 'Canaṃ' is another indeclinable. In 'kihidvi', 'vi' is like the word 'iva'.

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သဗ္ဗေကညယတေဟိ ကာလေ ဒါ-.

[The suffix] 'dā' [occurs] with 'sabba,' 'eka,' 'añña,' 'ya,' and 'ta' in the sense of time.

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ဧတေဟိ သတ္တမျန္တေဟိ စတ္တမာနေဟိ ကာလေ ဒါ ဟောတိ; သဗ္ဗသ္မိံ ကာလေ သဗ္ဗဒါ; ဧကဒါ, အညဒါ, ယဒါ, တဒါ–-ကာလေတိ-ကိံ? သဗ္ဗတ္ထဒေသေ.

With these words ending in the seventh case, 'dā' occurs in the sense of time; for example, 'sabbasmiṃ kāle' [becomes] 'sabbadā' (always); 'ekadā' (once), 'aññadā' (at another time), 'yadā' (when), 'tadā' (then). Why [the specification] 'kāle' (in time)? To exclude [the sense of place, as in] 'sabbattha dese'.

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ကဒါကုဒါသဒါဓုနေဒါတိ-.

[The words] 'kadā,' 'kudā,' 'sadā,' 'adhunā,' 'idāni' [are formed].

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ; တသ္မိံ ကာလေ ကဒါ, ကုဒါ; သမ္ဗသ္မိံ ကာလေ သဒါ; ဣမသ္မိံ ကာလေ အဓုနာ, ဣဒါနိ.

These words are formed as indeclinables: in the sense 'tasmiṃ kāle' are formed 'kadā,' 'kudā' (when, sometimes); in the sense 'sabbasmiṃ kāle' is formed 'sadā' (always); in the sense 'imasmiṃ kāle' are formed 'adhunā,' 'idāni' (now, presently).

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အဇ္ဇသဇ္ဇဝပရဇ္ဇွေတရဟိကရဟာ-.

[The words] 'ajja,' 'sajju,' 'aparajju,' 'etarahi,' 'karaha' [are formed].

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ; ဧကတိပ္ပစ္စယော အာဒေသော ကာလ ဝိသေသောတိ သဗ္ဗမေတံ နိပါတနာ လဗ္ဘတိ; ဣမဿ ဝေါ ဇ္ဇော စာဟနိ နိပစ္စတေ; အသ္မိံ အဟနိ အဇ္ဇ–-သမာနဿ သဘာဝေါဇ္ဇု စာဟနိ–-သမာနေ အဘနိ သဇ္ဇု–-အပရသ္မာ ဇ္ဇု–-အပရသ္မိံ အဟနိအပရဇ္ဇု–-ဣမဿေတောကာလေ ရဟိ ဝ–-ဣမသ္မိံ ကာလေ ဧတရဟိ–-ကိံသဒ္ဒဿ ကော ရဟ စာနဇ္ဇတနေ–-တသ္မိံ ကာလေ ကရဟ.

These words are formed as indeclinables. All of this is obtained by irregular formation, where a single suffix or a substitute denotes a specific time. From 'asmiṃ ahani' is formed 'ajja' (today). From 'samāne ahani' is formed 'sajju' (immediately). From 'aparasmiṃ ahani' is formed 'aparajju' (the day after). From 'imasmiṃ kāle' is formed 'etarahi' (now). From the word 'kiṃ', in the sense of a time not of today, is formed 'karaha' (when?).

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သဗ္ဗာဒီဟိ ပကာရေ ထာ-.

[The suffix] 'thā' [occurs] with 'sabba' and similar words in the sense of manner.

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သာမညဿ ဘေဒကော ဝိသေသော ပကာရော, တတ္ထ ဝတ္တမာနေဟိ သဗ္ဗာဒီဟိ ထာ ဟောတိ သဗ္ဗေနပကာရေန သဗ္ဗထာ; ယထာ, တထာ.

'Manner' ('pakāro') is a specific quality that distinguishes a generality. With 'sabba' and similar words occurring in that sense, 'thā' is affixed; for example, 'sabbathā' (in every way), which means 'sabbena pakārena' (in every manner); 'yathā' (as), 'tathā' (so).

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ကထမိတ္ထံ-.

[The words] 'kathaṃ,' 'itthaṃ' [are formed].

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ ပကာရေ; ကိမိမေဟိ ထံ ပစ္စယော, က္ैစ္စ တေသံ ယထာက္ကမံ; ကထမိတ္ထံ.

These words are formed as indeclinables in the sense of manner. From 'kiṃ' and 'ima' respectively, the suffix 'thaṃ' is affixed: 'kathaṃ' (how), 'itthaṃ' (in this way).

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ဓာ သင်္ချာဟိ-.

[The suffix] 'dhā' [occurs] with numbers.

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သင်္ချာဝါစီဟိ ပကာရေ ဓာ ပရော ဟောတိ;’ဒွီဟိ ပကာရေဟိ ဒွေ ဝါ ပကာရေကရောတိ’ ဝိဓာကရောတိ; ဗဟုဓာ ကရောတိ;’ဧကံ ရာသိံ ပဉ္စပ္ပကာရံ ကရောတိ’ ပဉ္စဓာ ကရောတိ?ပဉ္စပ္ပကာရမေကပ္ပကာရံ ကရောတိ’ ဧကဓာကရောတိ.

The suffix 'dhā' occurs after words denoting numbers in the sense of manner; for example, 'dvīhi pakārehi karoti' or 'dve vā pakāre karoti' [is expressed as] 'dvidhā karoti' (to do in two ways); 'bahudhā karoti' (to do in many ways); 'ekaṃ rāsiṃ pañcappakāraṃ karoti' [is expressed as] 'pañcadhā karoti' (to make a single heap into five kinds); 'pañcappakāram ekappakāraṃ karoti' [is expressed as] 'ekadhā karoti' (to make five kinds into one kind).

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ဝေကာဇ္ဈံ-.

With 'eka', 'jjhaṃ' [occurs], optionally.

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ဧကသ္မာ ပကာရေ ဇ္ဈံ ဝါ ဟောတိ; ဧကဇ္ကွင်္ကရောတိ; ဧကဓာ ကရောတိ.

From 'eka' in the sense of manner, the suffix 'jjhaṃ' optionally occurs; for example, 'ekajjhaṃ karoti' (to make one); 'ekadhā karoti' (to do in one way).

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ဒွိတီဟေဓာ-.

[The suffix] 'edhā' [occurs] with 'dvi' and 'ti'.

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ဒွီတိဟိ ပကာရေ ဧဓာဝါ ဟောတိ; ဝေဓာ, တေဓာ; ဒွိဓာ, တိဓာ.

With 'dvi' and 'ti' in the sense of manner, the suffix 'edhā' optionally occurs; for example, 'dvedhā,' 'tedhā'; alternatively, 'dvidhā,' 'tidhā' (in two ways, in three ways).

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တဗ္ဗတိ ဇာတိယော-.

[The suffix] 'jātiyo' [is used] in the sense of 'of a certain kind'.

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ပကာရဝတိ တံသာမညဝါစကာ သဒ္ဒါဇာတိယော ဟောတိ; ပဋု ဇာတိယော, မုဒုဇာတိယော.

In the sense of possessing a certain kind ('pakāravati'), the suffix 'jātiyo' is affixed to a word denoting a general quality; for example, 'paṭujātiyo' (of a sharp kind), 'mudujātiyo' (of a gentle kind).

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ဝါရသံချာယ က္ခတ္တုံ-

With numbers denoting repetitions, 'kkhattuṃ' [is affixed].

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ဝါရသမ္ဗန္ဓိနိယာ သံချာယ က္ခတ္တုံ ဟောတိ;’ဒွေ ဝါရေ ဘုဉ္ဇတိ’ ဒွိက္ခတ္တုံ ဒိဝသဿ ဘုဉ္ဇတိ; ဝါရဂ္ဂဟဏံ ကိံ? ပဉစ ဘိဉ္ဇတိ; သင်္ချာယာတိ-ကိံ? ပဟူတေ ဝါရေ ဘုဉ္ဇတိ.

The suffix 'kkhattuṃ' occurs with numbers related to repetitions; for example, 'dve vāre bhuñjati' (he eats two times) [is expressed as] 'dvikkhattuṃ divasassa bhuñjati' (he eats twice a day). Why the inclusion of 'vāra' (repetition)? To prevent [application in cases like] 'pañca bhuñjati' (he eats five things). Why the inclusion of 'saṅkhyā' (number)? To prevent [application in cases like] 'pahūte vāre bhuñjati' (he eats many times).

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ကတိမှာ-.

After kati.

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ဝါရသမ္ဗန္ဓိနိယာ ကတိသံချာယ က္ခတ္တုံ ဟောတိ;’ကတိ ဝါရေ ဘုဉ္ဇနိ’ကတိက္ခတ္တုံ ဘုဉ္ဇတိ.

The suffix kkhattuṃ is added to the numeral kati when it is related to repetition; for example, ‘kati vāre bhuñjati’ becomes ‘katikkhattuṃ bhuñjati’ (how many times does one eat?).

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ဗဟုမ္ဘာ ဓာ စ ပစ္စာသတ္တိယံ-.

After bahu, dhā and... in the sense of proximity.

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ဝါရသမ္ဗန္ဓိနိယာ ဗဟုသံချာယ ဓာဟောတိ က္ခတ္တုဉ္စ; ဝါရာနဉ္စေ ပစ္စာသတ္တိ ဟောတိ; ဗဟုဓာ ဒိဝသဿ ဗုဉ္ဇတိ ဗဟုက္ခတ္တုံ–-ပစ္စာသတ္တိယန္တိ ကိံ? ဗဟုက္ခတ္တုံ မာသဿ ဘုဉ္ဇတိ.

To the numeral bahu, when related to repetition, the suffixes dhā and kkhattuṃ are added, if there is proximity of the repetitions; for example, bahudhā divasassa bhuñjati (he eats many times a day), bahukkhattuṃ (many times). What is meant by ‘in the sense of proximity’? When there is no proximity, one says, bahukkhattuṃ māsassa bhuñjati (he eats many times a month).

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သကိံ ဝါ-.

Sakiṃ, optionally.

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ဧကံ ဝါရမိစ္စသ္မိံ အတ္ထေ သကိန္တိ ဝါ နိပစ္စတေ;’ဧကံ ဝါရံ ဘုဉ္ဇတိ’–-ဝါတိ ကိံ?ဧကက္ခတ္တုံ ဘုဉ္ဇတိ.

In the sense of ‘one time,’ the indeclinable sakiṃ is optionally formed; for example, ‘ekaṃ vāraṃ bhuñjati’ (he eats once). What is the purpose of ‘optionally’? To allow the form ekakkhattuṃ bhuñjati (he eats once).

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သော ဝိစ္ဆာပ္ပကာရေသု-.

The suffix so in the senses of distribution and manner.

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ဝီစ္ဆာယံ ပကာရေ စ သော ဟောတိ ဗဟုလံ; ဝီစ္ဆာယံ-ခဏ္ဍသော, ဗိလသော; ပကာရေ-ပုထုသော,သဗ္ဗသော.

The suffix so is frequently added in the sense of distribution and manner. In the sense of distribution: khaṇḍaso (in pieces), bilaso (in portions). In the sense of manner: puthuso (separately), sabbaso (in every way).

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အဘိတတဗ္ဘာဝေ ကရာသဘုယောဂေ ဝိကာရာ စီ-.

From a word denoting a quality, the suffix cī is added in the sense of becoming that which it was not, when in connection with the verbs kar, as, and bhū.

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အဝတ္ထာဝတော ဝတ္ထန္တရေနာဘုတဿ တာယာဝတ္ထာယ ဘာဝေ ကရာသဘုဟိ သမ္ဗန္ဓေသတိ ဝိကာရဝါစကာစီ ဟောတိ;’အဓဝလံ ဓဝလံ ကရောတိ’ ဓဝလီ ကရောတိ; အဓဝလော ဓဝလော သိယာ ဓဝလီ သိယာ; အဓဝလော ဓဝလော ဘဝတိ ဓဝလီ ဘဝတိ–-အဘတတဗ္ဘာဝေတိ-ကိံ? ဃဋံ ကရောတိ, ဒဓိအတ္ထိ, ဃဋော ဘဝတိ–-ကရာသဘုယောဂေတိ ကိံ? အဓဝလာ ဓွအဣလော ဇာယတေ–-ဝိကာရာတိ-ကိံ? ပကတိယာ မာ ဟောတု; သုဝဏ္ဏံ ကုဏ္ဍလီ ကရောတိ.

The suffix cī is added to a word denoting a quality when something that was not previously in a certain state comes to be in that state, and when there is a connection with the verbs kar, as, and bhū. For example: ‘adhavalaṃ dhavalaṃ karoti’ (he makes the non-white white) becomes dhavalī karoti (he whitens); ‘adhavalo dhavalo siyā’ (the non-white may be white) becomes dhavalī siyā (it may become white); ‘adhavalo dhavalo bhavati’ (the non-white becomes white) becomes dhavalī bhavati (it whitens). Why the condition ‘in the sense of becoming that which it was not’? To exclude cases like: ghaṭaṃ karoti (he makes a pot), dadhi atthi (curd exists), ghaṭo bhavati (a pot comes into being). Why the condition ‘in connection with kar, as, and bhū’? To exclude cases like: adhavalo dhavalo jāyate (the non-white is born white). Why the condition ‘from a word denoting a quality’? So that it does not apply to a substance; for example, suvaṇṇaṃ kuṇḍalī karoti (he makes gold into an earring).

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ဒိဿန္တညေ’ပိ ပစ္စယာ-.

Other suffixes are also seen.

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ဝုတ္တတော’ညေ’ပိ ပစ္စယာ ဒိဿန္တိ ဝုတ္တာဝုတ္တတ္ထေသု;’ဝိဝိဓာ မာတရော’ ဝိမာတရော,’တာသံ ပုတ္တာ’ ဝေမာတီကာ-ရိကဏ;’ပထံ ဂစ္ဆန္တီတိ’ ပထာဝိနော-အာဝီ;’ ဣဿာ အဿ အတ္ထိတိ’ ဣဿုကီ-ဥကီ?’ဓုရံ ဝဟန္တီတိ’ ဓောရယှာ-ယှဏ.-

Other suffixes than those mentioned are also seen, in meanings both stated and unstated. For example: ‘vividhā mātaro’ (diverse mothers) becomes vimātaro (stepmothers); ‘tāsaṃ puttā’ (their sons) becomes vemātīkā (sons of a stepmother), with the suffix -rikaṇa; ‘pathaṃ gacchantīti’ (they who go on the path) becomes pathāvino (travelers), with the suffix -āvī; ‘issā assa atthīti’ (he has envy) becomes issukī (envious), with the suffix -ukī; ‘dhuraṃ vahantīti’ (they who bear the yoke) becomes dhorayhā (beasts of burden), with the suffix -yhaṇa.

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အညသ္မိံ-.

In another sense.

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ဝုတ္တတော’ညသ္မိမ္ပိ အတ္ထေ ဝုတ္တပ္ပစ္စယာ ဒိဿန္တိ;’မဂဓာနံ ဣဿရော’ မာဂဓော-ဏော;’ကာသီတိ သဟဿံ, တမဂ္ဃတီတိ ကာသိယော-ဣယော.

Stated suffixes are also seen in a sense other than that which was stated. For example: ‘magadhānaṃ issaro’ (lord of the Magadhas) becomes māgadho (lord of Magadha), with the suffix -ṇo; ‘kāsīti sahassaṃ, tam agghatīti’ (a thousand coins from Kāsī, it is worth that) becomes kāsiyo (worth a Kāsī coin), with the suffix -iyo.

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သကတ္ထ-.

In its own meaning.

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သကတ္ထေ’ပိ ပစ္စယာ ဒိဿန္တိ; ဟီနကော, ပေါတကော, ကိစစယယံ.

Suffixes are also seen in their own meaning; for example, hīnako (an inferior one), potako (a young animal), kiccayayaṃ (what is to be done).

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လောပေါ-.

Elision.

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ပစ္စယာနံ လောပေါ’ပိ ဒိဿတိ; ဗုဒ္ဓေ ရတနံ ပဏီတံ, စက္ခုံ သုညံ အတ္တေန ဝါ အတ္တနိယေယန ဝါတိ ဘာဝပ္ပစ္စယ လောပေါ.

Elision of suffixes is also seen; for example, buddhe ratanaṃ paṇītaṃ (in the Buddha is an excellent jewel), and cakkhuṃ suññaṃ attena vā attaniyena vā (the eye is empty of self or of what belongs to self)—this is the elision of a suffix denoting state.

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သရာနမာဒိဿာယုဝဏ္ဏဿာဉော ဏာနုဗန္ဓေ-.

For the initial vowels a, i, and u of a stem, there is substitution by ā and o when a suffix with the anubandha ṇ follows.

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သရာနမာဒိဘုတာ ယေ အကာရိဝဏ္ဏုဝဏ္ဏာ တေသံ အာဉော ဟောန္တိ ယထာက္ကမံ ဏာနုဗန္ဓေ; ရာဃဝေါ, ဝ္ैနတေယျော, မေနိကော, ဩဠုမ္ပိကော, ဒေါဟဂ္ဂံ–-ဏာနုဗန္ဓေတိ-ကိံ? ပုရာတနော.

For the initial vowels a, i, and u of a stem, ā and o are substituted respectively when a suffix with the anubandha ṇ follows. For example: rāghavo, venateyyo, meniko, oḷumpiko, dohaggaṃ. What is the purpose of the condition ‘when a suffix with the anubandha ṇ follows’? To exclude cases like purātano.

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သံယောဂေ ကွစိ-.

Sometimes, when followed by a conjunct consonant.

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သရာနမာဒိဘုတာ ယေ အယုဝဏ္ဏာ တေသံ အာဉော ဟောန္တိ ကွစိ ဒေဝ သံယောဂဝိသယေ ဏာနုဗန္ဓေ;ဒေစ္စော, ကောဏ္ဍညော –-ကွစီတိ-ကိံ? ကတ္တိကေယျော.

For the initial vowels a, i, and u of a stem, ā and o are substituted, but only sometimes when followed by a conjunct consonant, if a suffix with the anubandha ṇ follows. For example: decco, koṇḍañño. What is the purpose of ‘sometimes’? To exclude cases like kattikeyyo.

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မဇ္ဈေ-.

In the middle.

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မဇ္ဈေ ဝတ္တမာနာနမ္ပိ အယုဝဏ္ဏာနံ အာဉော ဟောန္တိ ကွစိ; အဍ္ဎတေယျာ, ဝါသေဋ္ဌော.

Even for the vowels a, i, and u occurring in the middle of a stem, ā and o are sometimes substituted; for example, aḍḍhateyyā, vāseṭṭho.

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ကောသ္ဇ္ैဇာဇ္ဇဝပါရိသဇ္ဇသုဘဇ္ဇမဒ္ဒဝါရိဿာသဘာဇည ထေယျဗာဟုသစ္စာ-.

The words kosajja, ajjava, pārisajja, sohajja, maddava, ārissa, āsabha, ājañña, theyya, and bāhusacca.

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ ဏာနုဗန္ဓေ;’ကုသီတဿ ဘာဝေါ’ ကောသဇ္ဇဇံ;’ ဥဇုနော ဘာဝေါ’ အပ္ပဝံ;’ပရိသာသု သာဓု’ ပါရိသဇ္ဇော;’သုဟဒယောစ’ သုဟဇ္ဇော,’တဿ ပန ဘာဝေါ သောဟဇ္ဇံ;’မုဒုနော ဘာဝေါ’မဒ္ဒဝံ;’ဣသိနော ဣဒံ, ဘာဝေါ ဝါ’ အာရိဿံ;’ဥသဘဿ ဣဒံ, ဘာဝေါ ဝါ’ အာသဘံ;’အာဇာနီယဿ ဘာဝေါ’ သော ဧဝ ဝါ’ အာဇညံ;’ထေနဿ ဘာဝေါ, ကမ္မံ ဝါ’ ထေယျံ;’ဗဟုဿုတဿ ဘာဝေါ’ ဗာဟုသစ္စံ–-ဧတေသု ယမလက္ခဏိကံ တံ နိပါတနာ.

These words are irregularly formed with a suffix having the anubandha ṇ: ‘kusītassa bhāvo’ (the state of being lazy) becomes kosajjaṃ (laziness); ‘ujuno bhāvo’ (the state of being upright) becomes ajjavaṃ (uprightness); ‘parisāsu sādhu’ (good in assemblies) becomes pārisajjo (one who is fit for an assembly); ‘suhadayo’ (a good-hearted person), and ‘tassa pana bhāvo’ (his state) becomes sohajjaṃ (friendship); ‘muduno bhāvo’ (the state of being soft) becomes maddavaṃ (softness); ‘isino idaṃ, bhāvo vā’ (this of a sage, or his state) becomes ārissaṃ (what pertains to a sage); ‘usabhassa idaṃ, bhāvo vā’ (this of a bull, or his state) becomes āsabhaṃ (what pertains to a bull); ‘ājānīyassa bhāvo, so eva vā’ (the state of a thoroughbred, or the thoroughbred itself) becomes ājaññaṃ (of noble breed); ‘thenassa bhāvo, kammaṃ vā’ (the state or act of a thief) becomes theyyaṃ (theft); ‘bahussutassa bhāvo’ (the state of being very learned) becomes bāhusaccaṃ (great learning). Among these, whatever is characterized by a doubled consonant is due to this irregular formation.

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မနာဒီနံ သက-.

For mana and others, saka...

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မနာဒီနံ သက ဟောတိ ဏာနုဗန္ဓေ;’မနသိ ဘဝံ’ မာနသံ;’ဒုမ္မနသော ဘာဝေါ’ ဒေါမနဿံ; သောမနဿံ.

For mana and other stems of the manas-group, saka is substituted when a suffix with the anubandha ṇ follows. For example: ‘manasi bhavaṃ’ (arisen in the mind) becomes mānasaṃ (mental); ‘dummanaso bhāvo’ (the state of having a bad mind) becomes domanassaṃ (dejection); somanassaṃ (elation).

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ဥဝဏ္ဏဿာဝငိ ဟောတိ; ရာဃဝေါ, ဇာမ္ဗဝံ.

For the vowel u, the substitution ava occurs; for example, rāghavo, jāmbavaṃ.

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ယမှိ ဂေါဿ စ-.

And for go, when ya follows.

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ယကာရာဒေါ ပစ္စယ ဂ္ैဩဿုဝဏ္ဏဿ စ အဝငိ ဟောတိ; ဂဗျံ, ဂါတဗျော.

When a suffix beginning with 'ya' follows, 'ava' is substituted for the vowel of 'go'; for example, 'gabyaṃ,' 'gātabyo'.

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လောပေါ’ဝဏ္ဏိဝဏ္ဏာနံ-.

Elision of the vowels 'a' and 'i'.

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ယကာရာဒေါ ပစ္စယေ အဝဏ္ဏိဝဏ္ဏာနံ လာပေါ ဟောတိ, ဒါယ္ဇ္ैဇံ, ကာရုညံ, အာဓိပစ္စံ, ဒေပ္ပံ–-ဗဟကုလံဝိဓာနံ ကွစိ န ဟောတိ; ကိစ္စယံ.

When a suffix beginning with 'ya' follows, elision of the vowels 'a' and 'i' occurs; for example, 'dāyajjaṃ,' 'kāruññaṃ,' 'ādhipaccaṃ,' 'deppaṃ.' By the principle of `bahula`, this rule is sometimes not applied; for example, 'kiccayaṃ'.

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ရာနုဗန္ဓေ’န္တသရာဒိဿ-.

When 'r' is an anubandha, of the initial vowel of the final syllable.

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အန္တော သရော အာဒိ ယဿာဝယဝဿ တဿ လောပေါ ဟောတိ ရာနုဗန္ဓေ; ကိတ္တကံ, ပေတ္တေယျံ.

When 'r' is an anubandha, elision occurs of the initial vowel of the final syllable; for example, 'kittakaṃ,' 'petteyyaṃ'.

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ကိသမဟတမိမေ ကသ္မဟာ-.

For 'kisa' and 'mahata', the suffixes are 'ima' and 'hā'.

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ကိသဿ မဟတော ဣမေ ကသ္မဟာ ဟောန္တိ ယထာက္ကမံ; ကသိမာ, မဟိမာ.

For 'kisa' and 'mahata', 'ima' and 'hā' occur respectively; for example, 'kasimā' (leanness), 'mahimā' (greatness).

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အာယုဿာယသ မန္တုမှိ-.

For 'āyu', 'āyasa' is substituted when 'mantu' follows.

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အာယုဿ အာယသာဒေသော ဟောတိ မန္တုမှိ; အာယသ္မာ.

For 'āyu', the substitute 'āyasa' occurs when 'mantu' follows; for example, 'āyasmā' (long-lived, venerable).

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ဇော ဝုဒ္ဓဿိယိဎေသု-.

For 'vuddha', 'ja' is substituted when the suffixes 'iya' and 'iṭṭha' follow.

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ဝုဒ္ဓဿ ဇော ဟောတိ ဣယ္ैဋ္ဌေသု; ဇေယျော, ဇေဋ္ဌော.

For 'vuddha', 'ja' is substituted when the suffixes 'iya' and 'iṭṭha' follow; for example, 'jeyyo' (older, superior), 'jeṭṭho' (oldest, most excellent).

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ဗာဠှန္တိကပသတ္ထာနံ သာဓနေဒသာ-.

For 'bāḷha,' 'antika,' and 'pasattha', the substitutes are 'sādha,' 'neda,' and 'sā' respectively.

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ဣယေဋ္ဌေသု ဗာဠှန္တိကပသတ္ထာနံ သာဓနေဒသာ ဟောန္တီ ယထာက္ကမံ; သာဓိယော, သာဓိဋ္ဌော; နေဒိယော, နေဒိဋ္ဌော; သေယျော, သေဋ္ဌော

When the suffixes 'iya' and 'iṭṭha' follow, for 'bāḷha,' 'antika,' and 'pasattha', the substitutes 'sādha,' 'neda,' and 'sā' occur respectively; for example, 'sādhiyo' (stronger), 'sādhiṭṭho' (strongest); 'nediyo' (nearer), 'nediṭṭho' (nearest); 'seyyo' (better), 'seṭṭho' (best).

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ကဏ္ကနာပ္ပယုဝါနံ-.

For 'appa' and 'yuva', the substitutes are 'kaṇa' and 'kana'.

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ဣယေဋ္ဌေသု အပ္ပယုဝါနံ ကဏ္ကနာ ဟောန္တိ ယယထာက္ကမံ; ကဏိယော, ကဏိဋ္ဌော; ကနိယော, ကနိဋ္ဌော.

When the suffixes 'iya' and 'iṭṭha' follow, for 'appa' and 'yuva', the substitutes 'kaṇa' and 'kana' occur respectively; for example, 'kaṇiyo' (younger), 'kaṇiṭṭho' (youngest); 'kaniyo' (younger), 'kaniṭṭho' (youngest).

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လောပေါ ဝီမန္တုဝတ္တုနံ-.

Elision of 'vī,' 'mantu,' and 'vantu'.

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ဝီမန္တုဝန္တုနံ လောပေါ ဟောတိ ဣယ္ैဋ္ဌေသု?’အတိသယေန မေဓာဝီ’ မေဓိယော, မေဓိဋ္ဌော;’အတိသယေနသတိမာ’သတိယော, သတိဋ္ဌော;’အတိသယေန ဂုဏဝါ’ ဂုဏိယာ, ဂုဏိဋ္ဌော.

Elision of 'vī,' 'mantu,' and 'vantu' occurs when the suffixes 'iya' and 'iṭṭha' follow. For example: from 'atisayena medhāvī' (exceedingly wise) come 'medhiyo' (wiser), 'medhiṭṭho' (wisest); from 'atisayena satimā' (exceedingly mindful) come 'satiyo' (more mindful), 'satiṭṭho' (most mindful); from 'atisayena guṇavā' (exceedingly virtuous) come 'guṇiyā' (more virtuous), 'guṇiṭṭho' (most virtuous).

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သေ သ္တိအဣဿ တိဿ-.

When 'sa' follows, of the 'ti' of a word ending in 'sati' [there is elision].

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သေ ပရေ သတျန္တဿ တိကာရဿ လောပေါ ဟောတိ; ဝီသံ သတံ, တိံသံ သတံ.

When 'sa' follows, elision of the syllable 'ti' of a word ending in 'sati' occurs; for example, 'vīsaṃ sataṃ' (twenty hundred), 'tiṃsaṃ sataṃ' (thirty hundred).

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ဧတဿေဋ တ္တကေ-.

For 'eta', 'eṭa' is substituted when 'ttaka' follows.

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တ္တကေ ပရေ ဧတဿ ဧဋ ဟေနာတိ; ဧတ္တကံ.

When 'ttaka' follows, 'eṭa' is substituted for 'eta'; for example, 'ettakaṃ' (this much).

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ဏိကဿိယော ဝါ-.

For 'ṇika', 'iyo' is substituted optionally.

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ဏိကဿဝါ ဣယော ဟောတိ; သကျပုတ္တိယော, သကျပုတ္တိကော.

For 'ṇika', 'iyo' is substituted optionally; for example, 'sakyaputtiyo,' 'sakyaputtiko' (a son of the Sakyans).

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အဓာတုဿ ကေ’သျာဒိတော ဃေ’ဿီ-.

When the feminine suffix 'gha' follows, for the 'a' before a 'ka' that is not part of a root and follows 'sya' and so on, there is 'ī'.

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ဃေ ပရေ အဓာတုဿ ယော ကကာရော တတော ပုဗ္ဗဿ အကာရဿ ဗကဟုလံ ဣ ဟောတိ, သဝေ ဃောန သျာဒိတော ပရော ဟောတိ; ဗာလိကာ, ကာရိကာ–-အဓာတုဿာတိ-ကိံ? သကာ; ကေတိ-ကိံ?နန္ဒနာ; အသျာဒိတောတိ-ကိံ? ဗဟုပရိဗ္ဗာဇကာ, မဓုရာ –-ဗဟုစမ္မိကာတိ ကကာရေန သျာဒိနော ဗျဝဟိတတ္တာ သိဒ္ဓံ–-ဃေတိ-ကိံ? ဗာလကော; အဿာတိ-ကိံ? ဗဟုကတ္တုကာ,သာလာ.

When the feminine suffix 'gha' follows, for the 'a' preceding a 'ka' that is not part of a root, 'i' is frequently substituted, if that 'ka' follows a suffix from the 'sya' group and so on. For example: 'bālikā,' 'kārikā.' Why 'not part of a root'? To exclude 'sakā.' Why 'ka'? To exclude 'nandanā.' Why 'after sya and so on'? To exclude 'bahuparibbājakā,' 'madhurā.' In the case of 'bahucammikā,' the rule is established because the 'ka' is separated from the 'sya'-group suffix. Why 'gha'? To exclude 'bālako.' Why 'a'? To exclude 'bahukattukā,' 'sālā.'

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ဣတိ မောဂ္ဂလ္လာနေ ဝျာကရဏေ ဝုတ္တိယံ ဏာဒိကဏ္ဍော စတုတ္ထော.

Thus ends the fourth chapter, the Ṇādikaṇḍa, in the Vutti to the Moggallāna Vyākaraṇa.

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တိဇမာနေဟိ ခသာ ခမာဝီမံသာသု-.

From the roots 'tij' and 'mān', the suffix 'khasa' is used in the senses of endurance and investigation.

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ခန္တိယံ တိဇာ ဝီမံသာယံ မာနာ စ ခသပ္ပစ္စယာ ဟောန္တိ ယထာက္ကမံ; တိတိက္ခာ, ဝီမံသာ–-တိတိက္ခတိ, ဝီမံသတိ. ခမာဝီမံသာ သုတိ-ကိံ? တေဇနံ, တေဇော, တေဇယတိ, မာနနံ, မာနော, မာနေတိ.

From 'tij' in the sense of endurance, and from 'mān' in the sense of investigation, the 'khasa' suffix occurs, respectively. For example: 'titikkhā,' 'vīmaṃsā'; and the verbs 'titikkhati,' 'vīmaṃsati.' Why specify 'endurance and investigation'? To exclude cases such as 'tejanaṃ,' 'tejo,' 'tejayati,' 'mānanaṃ,' 'māno,' 'māneti'.

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ကိတာ တိကိစ္ဆာသံသယေသု ဇော-.

From the root 'kit', the suffix 'ja' is used in the senses of medical treatment and doubt.

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တိကိစ္ဆာယံ သံသယေ စ ဝတ္တမာနာ ကိတာ ဇော ဟောတိ–-တိကိစ္ဆာ, ဝိစိကိစ္ဆာ–-တိကိစ္ဆတိ, ဝိစိကိစ္ဆတိ–-အညတြနိကေတော, သံကေတော, ကေတနံ, ကေတော, ကေတယတိ.

From the root 'kit', when used in the sense of medical treatment and of doubt, the suffix 'ja' occurs. For example: 'tikicchā,' 'vicikicchā'; and the verbs 'tikicchati,' 'vicikicchati.' In other senses: 'niketo,' 'saṃketo,' 'ketanaṃ,' 'keto,' 'ketayati'.

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နိန္ဒာယံ ဂုပဗဓာ ဗဿဘော စ-.

From the roots gup and badh, in the sense of censure, the suffix bha is also employed.

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နိန္ဒာယံ ဝတ္တမာနေဟိ ဂုပဗဓေဟိ ဇော ဟောတိ; ဗဿ ဘော စ–-ဇိဂုစ္ဆာ, ဗီဘစ္ဆာ–-ဇိဂုစ္ဆတိ, ဗီဘစ္ဆတိ–-အညတြဂေါပနံ, ဂေါပေ, ပေါပေတိ, ဗဓကော.

From the roots gup and badh, when occurring in the sense of censure, the suffix sa is employed. Examples: jigucchā, bībhacchā; and the verbs jigucchati, bībhacchati. Why is 'in the sense of censure' specified? To exclude other meanings, as in gopanaṃ, gope, popeti, badhako.

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တုံသ္မာ လောပေါ ဝိစ္ဆာယံတေ-.

From the suffix tuṃ, there is elision in the sense of desire.

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တုမန္တတော ဣစ္ဆာယမတ္ထေ တေ ခသဆာ ဟောန္တိဗဟကုလံ; လောပေါ စ တုံပစ္စယဿဟောတိ သုတတ္တာ–-ဗုဘုက္ခာ, ဇိဂိံသာ, ဇိဃစ္ဆာ–-ဗုဘုက္ခတိ, ဇိဂိံသတိ, ဇိဃစ္ဆတိ–-ဣဓကသ္မာ န ဟောတိဘောတ္တုမိစ္ဆတီတိ? ပဒန္တရေနာဘိဓာနာ. တုံသ္မာတိ-ကိံ? ဘောဇနမိစ္ဆတိ. ဣစ္ဆာယန္တိ ကိံ? ဘုဉ္ဇိတုံ ဂစ္ဆတိ. ကထံ ကုလံ ပိပတိသတီတိ? ယထာ ကုလံ ပတိတုမိစ္ဆတီတိဝါကျံ ဟောတိ, ဧဝံ ဝုတ္တိပိ ဟေဿတိ; ဝါကျမေဝစရဟိ ကထံ ဟောတိ? လောကဿ တထာ ဝစနိစ္ဆာယ.

After a word ending in the suffix tuṃ, in the sense of desire, the suffixes khasa and cha occur frequently. And there is elision of the suffix tuṃ, as has been stated. Examples: bubhukkhā, jigiṃsā, jighacchā; and the verbs bubhukkhati, jigiṃsati, jighacchati. Why does this not apply here: bhottum icchati (he wishes to eat)? Because it is expressed by another word. Why is 'from tuṃ' specified? To exclude cases like bhojanaṃ icchati (he desires food). Why is 'in the sense of desire' specified? To exclude cases like bhuñjituṃ gacchati (he goes to eat). How then is kulaṃ pipatisati (the family wishes to fall) formed? Just as the sentence kulaṃ patituṃ icchati (the family wishes to fall) is found, so too will this derived form be found. But then how is the sentence itself formed? Through the people's inclination to speak in that way.

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ဤယော ကမ္မာ-.

From the object, the suffix īya.

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ဣစ္ဆာကမ္မတော ဣစ္ဆာယမတ္ထေ ဤယပ္ပစ္စယော ဟောတိ;’ပုတ္တမိစ္ဆတိ’ ပုတ္တီယတိ–-ကမ္မာတိ-ကိံ? အအသိနေစ္ဆတိ; ဣဓ ကသ္မာ န ဟောတိ ရညော ပုတ္တမိစ္ဆတီတိ? သာပေက္ခတ္တာ; န ဟိ အညမပေက္ခမာနော အညေနသဟေကတ္ထိဘာဝမနုဘဝိတုံ သက္ကောတိ; ဣဓာပိ စရဟိ န သိယာ အတ္တနောပုတ္တမိစ္ဆတီတိ; နေဝေတ္ထ ဘဝိတဗ္ဗံ; န ဟိ ဘဝတိ အတ္တနောပုတ္တိယတီတိ; ကထံ စရဟိ ဝုတ္တဿ အတ္တတိယတာဝဂမျတေ? အညဿာသုတတ္တာ, ဣစ္ဆာယ စ တဗ္ဗိသယတ္တာ.

From a word denoting the object of desire, the suffix īya occurs in the sense of desire. For example, puttaṃ icchati (he desires a son) becomes puttīyati. Why is 'object' specified? To exclude cases like āsīnaṃ icchati (he desires one who is sitting). Why does it not occur here: rañño puttaṃ icchati (he desires the king's son)? Because of its dependency; for a word that is dependent on another cannot experience a state of unity with yet another. Then it should also not occur here: attano puttaṃ icchati (he desires his own son). Indeed, it should not be formed in that way, for the form attano puttīyati does not occur. How then is it understood that it is for oneself? Because no other person is mentioned, and because the desire has oneself as its object.

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ဥပမာနာစာရေ-.

From a standard of comparison, in the sense of behavior.

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ကမ္မတော ဥပမာနာ အာဝါရတ္ထေ ဤယော ဟောတိ;’ပုတ္တမဝါ စရတိ’ ပုတ္တီယတိ မာဏဝကံ; ဥပမာနာတိ ကိံ? ပုတ္တမာစရတိ.

From a standard of comparison that is an object, the suffix īya occurs in the sense of behavior. For example, puttaṃ iva ācarati (he treats someone like a son) becomes puttīyati māṇavakaṃ (he treats the young man like a son). Why is 'standard of comparison' specified? To exclude cases like puttaṃ ācarati (he behaves towards his son).

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အာဓာရာ-.

From the locus.

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အာဓာရတုပမာနာအာဝါရတ္ထေ ဤယော ဟောတိ;’ကုဋိယမိဝါစရတိ’ ကုဋိယတိ ပါသာဒေ, ပါသာဒီယတိ ကုဋိယံ.

From a standard of comparison that is a locus, the suffix īya occurs in the sense of behavior. For example, kuṭiyaṃ iva ācarati (he behaves as if in a hut) becomes kuṭiyati pāsāde (he treats a palace like a hut); pāsāde iva ācarati (he behaves as if in a palace) becomes pāsādīyati kuṭiyaṃ (he treats a hut like a palace).

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ကတ္တုတာယော-.

From the agent, the suffix āya.

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ကတ္တတုပမာနာ အာစာရတ္ထေ အာယော ဟောတိ;’ပဗ္ဗတောဝါ စရတိ’ပဗ္ဗတာယတိ.

From a standard of comparison that is an agent, the suffix āya occurs in the sense of behavior. For example, pabbato iva ācarati (he behaves like a mountain) becomes pabbatāyati.

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စျတ္ထေ-.

In the sense of becoming.

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ကတ္တုတော အဘုတတဗ္ဘာဝေ အာယော ဟောတိ ဗဟုလံ; ဘုသာယတိ, ပဋပဋာယတိ, လောဟိတာယတိ–-ကတ္တုတောတွေဝ-ဘုသံကရောတီတိ; ဣဟ ကသ္မာ န ဟောတိ ဘုသိ ဘဝတီတိ? ဝုတ္တတ္ထတာယ.

From a word denoting the agent, the suffix āya frequently occurs in the sense of becoming what one was not before. Examples: bhusāyati (it becomes abundant), paṭapaṭāyati (it crackles), lohitāyati (it becomes red). The specification 'from the agent' is to exclude cases like bhusaṃ karoti (he makes abundant). Why does it not occur here: bhusi bhavati (it becomes abundant)? Because the meaning is already expressed.

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သဒ္ဒါဒီတိ ကရောတိ-.

From sadda and so forth, in the sense of 'does'.

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သဒ္ဒါဒီဟိ ဒုတိယန္တေဟိ ကရောတီတိ အသ္မိံ အတ္ထေ အာယော ဟောတိ; သဒ္ဒါယတိ, ဝေရာယတိ, ကလဟာယတိ, ဓူပါယတိ.

From words such as sadda, when they are in the accusative case, the suffix āya occurs in the sense of 'does'. Examples: saddāyati (he makes a sound), verāyati (he creates enmity), kalahāyati (he makes a quarrel), dhūpāyati (he fumigates).

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နမောတွဿော-.

From namo, the suffix assa.

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နမော ဣစ္စသ္မာ ကရောတီတိ အသ္မိံ အတ္ထေ အဿော ဟောတိ; နမဿတိ တထာဂတံ.

From the word namo, the suffix assa occurs in the sense of 'does'. For example: namassati tathāgataṃ (he pays homage to the Tathāgata).

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ဓာတွတ္ထေ နာမသ္မိ-.

From a nominal stem, in the sense of a verbal root.

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နာမသ္မာ ဓာတွတ္ထေ ဗဟုလမိ ဟောတိ;’ဟတ္ထိနာ အတိက္ကမတိ’အတိ ဟတ္ထယတိ;’ ဝီဏာယ ဥပဂါယတိ’ ဥပဝီဏယတိ;’ဒဠဟံ ကရောတိ’ ဝိနယံ ဒဠဟယတိ;’ ဝိသုဒ္ဓါ ဟောတိ’ ရတ္တိ ဝိသုဒ္ဓယတိ;’ကုသလံ ပုစ္ဆတိ’ကုသလယတိ.

From a nominal stem, the suffix i frequently occurs in the sense of a verbal root. Examples: hatthinā atikkamati (he surpasses with an elephant) becomes atihatthayati; vīṇāya upagāyati (he sings along with a lute) becomes upavīṇayati; daḷhaṃ karoti vinayaṃ (he makes the Vinaya firm) becomes daḷahayati vinayaṃ; visuddhā hoti ratti (the night becomes pure) becomes visuddhayati ratti; kusalaṃ pucchati (he asks about what is skillful) becomes kusalayati.

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သစ္စာဒီဟာပိ-.

From sacca and so forth, the suffix āpi.

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သစ္စာဒီဟိ ဓာတွတ္ထေ အာပိ ဟောတိ; သစ္စာပေတိ, အတ္ထာပေတိ, ဝေဒါပေတိ, သုက္ခာပေတိ သုခါပေတိ, ဒုက္ခာပေတိ.

From words such as sacca, the suffix āpi occurs in the sense of a verbal root. Examples: saccāpeti (he verifies), atthāpeti (he establishes), vedāpeti (he makes known), sukkhāpeti (he makes dry), sukhāpeti (he makes happy), dukkhāpeti (he makes unhappy).

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ကြိယတ္ထာ-.

Regarding verbal roots.

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အယမဓိကာရော အာ သတ္ထပရိသမတ္တိယာ;’ကြိယာ အတ္ထော ယဿသော ကြိယတ္ထော’,ဓာတု.

This is a governing rule that extends to the very end of the treatise. A kriyattha is 'that which has action as its meaning'; that is, a verbal root.

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စုရာဒိတော ဏိ-.

From the cur group and so forth, the suffix ṇi.

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စုရာဒီဟိ ကြိယတ္ထေဟိ သကတ္ထေ ဏိ ပရော ဟောတိ ဗဟုလံ; ဏကာရော ဝုဒ္ဓျတ္ထော–-ဧဝမညတြာပိ–-စောရယတိ, လာဠယတိ. ကထံ ရဇ္ဇံ ကာရေတီတိ? ယောဂဝိဘာဂတော.

After the verbal roots of the cur group and so forth, the suffix ṇi frequently occurs in their own meaning. The letter ṇ serves to indicate vuddhi—and so elsewhere. Examples: corayati (he steals), lāḷayati (he fondles). How then is rajjaṃ kāreti (he causes the kingdom to be ruled) formed? By means of yogavibhāga (splitting the rule).

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ပယောဇကဗျာပါရေ ဏာပိ စ-.

In the sense of the instigator's activity, and also the suffix ṇāpi.

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ကတ္တာရံ ယော ပယောဇယတိ တဿ ဗျာပါရေ ကြိယတ္ထာ ဏိဏာပီ ဟောန္တိ ဗဟုလံ; ကာရေတိ, ကာရာပေတိ–-နနု စ ကတ္တာပိ ကရဏာဒီနံပယောဇကောတိ တဗျာပါရေ?ပိ ဏိဏာပီ ပါပုဏန္တိ? ပယောဇကဂ္ဂဟဏသာမတ္ထိယာ န ဘဝိဿန္တိ, စုရာဒီဟိ ဝိသုံ ဝစနသာမတ္ထိယာ စ–-အာတော ဘိယျော ဏာပိယေဝ, ဏိယေ ဝုဝဏ္ဏတော, ဒွယမေဝညေဟိ.

In the activity of one who instigates an agent, the suffixes ṇi and ṇāpi frequently occur after verbal roots. Examples: kāreti (he causes to do), kārāpeti (he causes to be done). Now, is not the agent also an instigator with respect to the instrument and so forth? Should ṇi and ṇāpi therefore apply in its activity? They will not, by the force of the specific mention of 'instigator', and by the force of the separate rule for the cur group. Furthermore, after a root ending in ā, ṇāpi is more frequent; ṇi is used after other vowels; and only these two suffixes are used with other roots.

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ကျော ဘာဝကမ္မေသွပရောက္ခေသု မာနန္တတျာဒိသု-

The suffix kya is used in the impersonal and passive senses, for tenses other than the perfect, when suffixes such as māna, anta, and tya follow.

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ဘာဝကမ္မဝိဟိတေသု ပရောက္ခာဝဇ္ဇိတေသု မာနန္တတျာဒိသု ပရေသုကျော ဟောတိ ကြယတ္ထာ–-န္တဂ္ဂဟဏမုတ္တရတ္ထံ; ကကာရော အဝုဒ္ဓျတ္ထော; ဧဝမုတ္တရတြာပိ–-ဌိယမာနံ, ဌိယတေ; သူယမာနံ, သူယတေ–-အပရောက္ခေသူတိ-ကိံ? ဗဘုဝ ဒေဝဒတ္တေန; ဗိဘိဒ ကုသူလော. ဘိဇ္ဇတေ ကုသူလော သယမေဝါတိဘိဇ္ဇတေတိ သဝနာ ကမ္မတာဝဂမျတေ, သယမေဝါတိ သဝနတော ကတ္တုတာ; ကတ္တုတာဝစနိစ္ဆာယန္တု-ဘိန္ဒတိကုသုလော အတ္တာနန္တိ ဘဝတိ; ဧဝမညမ္ပိ ယထာဂမမနုဂန္တဗ္ဗံ. ‘‘အပရောက္ခေသု မာနန္တတျာဒိသူ’တိ-အယမဓိကာရော အာ‘‘တနာဒိတွော‘‘အပိဝဧတေ တျာဒယော တျာဒိသု ပရဘုတေသု ကတ္တုကမ္မဘာဝဝိဟိတေသု ကျလာဒီနံ ဝိဓာနတော တေသွေဝ ဝိညယန္တီတိ-အကမ္မကေဟိ ဓာတုဟိ ကတ္တုဘာဝေသု သကမ္မကေဟိ ကတ္တုကမ္မေသုကမ္မာဝစနိစ္ဆာယံ ဘာဝေဝ ဘဝန္တီတိ ဝေဒိတဗ္ဗာ–-ယဿပနဓာတုဿ ကြိယာ ကမ္မမပေက္ခတေ သောသကမ္မကော? ယဿ တု ကြိယာ ကတ္တုမတ္တမပေက္ခတေ သော အကမ္မကောတိ ဉာတဗ္ဗံ.

The suffix kya occurs after a verbal root when suffixes such as māna, anta, and tya follow, provided they are prescribed in the impersonal or passive senses and for tenses other than the perfect. The inclusion of nta is for a subsequent rule. The letter k in kya serves to prevent vuddhi; and so in subsequent rules. Examples: ṭhiyamānaṃ (being stood), ṭhiyate (one stands); sūyamānaṃ (being heard), sūyate (it is heard). Why 'for tenses other than the perfect'? To exclude babhuva devadattena (it was come by Devadatta) and bibhida kusūlo (the granary was split). From hearing bhijjate kusūlo (the granary is split), the passive sense is understood; from hearing sayameva (by itself), agency is understood. When there is a desire to express agency, the form is kusūlo attānaṃ bhindati (the granary splits itself). Other cases should be understood similarly, according to tradition. This governing rule, 'for tenses other than the perfect, when suffixes such as māna, anta, and tya follow', extends up to the rule 'tanādito vā'. Furthermore, these suffixes tya, etc., are understood to be prescribed in agentive, passive, or impersonal constructions only when they follow suffixes like kya, etc. It should be known that from intransitive (akammaka) roots, these are formed in the agentive and impersonal senses; from transitive (sakammaka) roots, they are formed in the agentive and passive senses, or in the impersonal sense if there is a desire not to express the object. A root whose action requires an object is transitive (sakammaka); a root whose action requires only an agent is intransitive (akammaka).

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ကတ္တရိ လော-.

In the agentive sense, the suffix la.

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ကတ္တရိ လော-.

In the agentive sense, the suffix la.

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ကြိယတ္ထတော အပရောက္ခေသု ကတ္တုဝိတမာနန္တတျာဒိသု လော ဟောတိ; လကာရော ‘‘ဉိလဿေ’တိ. ဝိသေသနတ္ထော–-ပစမာနော, ပစန္တော; ပဝတိ.

After a root, the suffix la occurs in the agentive sense, excluding the perfect tense, for the formation of māna, anta, ti, and so on. The letter la is for the purpose of distinction, as in the rule 'ñilasse'. Examples: pacamāno (cooking), pacanto (cooking); pavati (he cooks).

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မဉ္စ ရုဓာဒီနံ-.

And maṃ for the rudh group.

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ရုဓာဒိတော ကတ္တုဝိဟိတမာနာဒိသု လော ဟောတိ; မံ ဝါန္တ သရာ ပရော; မကာရော’နုဗန္ဓော; အကာရော ဥစ္စာရဏတွော–-ရုန္ဓမာနော, ရုန္ဓန္တော, ရုန္ဓတိ.

After the rudh group of roots, the suffix la occurs for the formation of māna etc., which are prescribed in the agentive sense; and the infix maṃ is inserted after the vowel of the root. The makāra is an anubandha; the akāra is for the sake of pronunciation. Examples: rundhamāno (obstructing), rundhanto (obstructing), rundhati (he obstructs).

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ဏဏာပျာပီဟိ ဝါ-.

From ṇa, ṇāpi, and āpi, optionally.

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ဏိဏာပျာဖီဟိ ကတ္တုဝိဟိတမာနာဒိသု လော ဟောတိ ဝိဘာသာ; စောရယန္တော, စောရေန္တော; ကာရယန္တာ, ကာရေန္တော; ကာရာပ္ैယန္တော, ကာရာပေန္တော; သစ္စာပယန္တော, သစ္စာပေန္တော; စောရယတိ, စောရေတိ; ကာရယတိ, ကာရေတိ; ကာရာပယတိ, ကာရာပေတိ; သစ္စာပယတိ, သစ္စာပေတိ–-ဝစတ္ထိတဝိဘာသတ္ထော’ယံ ဝါ သဒ္ဒေါ; တေန မာနေ နိစ္စံ; စောရယမာနော, ကာရယမာနော, ကာရာပယမာနော, သစ္စာပယမာနော.

After ṇi, ṇāpi, and āpi, the suffix la occurs optionally for the formation of māna etc., which are prescribed in the agentive sense. Examples: corayanto, corento; kārayanto, kārento; kārāpayanto, kārāpento; saccāpayanto, saccāpento; corayati, coreti; kārayati, kāreti; kārāpayati, kārāpeti; saccāpayati, saccāpeti. This word vā (optionally) has the meaning of a fixed option. Therefore, with the māna suffix, it is always so. Examples: corayamāno, kārayamāno, kārāpayamāno, saccāpayamāno.

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ဒိပါဒီဟိ ယယက-.

From the div group, the suffix yaka.

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ဒိဝါဒီဟိ လဝီသယေ ယက ဟောတိ; ဒိဗ္ဗန္တော; ဒိဗ္ဗတိ.

From the div group of roots, the suffix yaka occurs in the domain of la (verbal suffixes). Examples: dibbanto (playing), dibbati (he plays).

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တုဒါဒီဟိ ကော-.

From the tud group, the suffix ka.

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တုဒါဒီဟိ လဝီသယေ ကော ဟောတိ; တုဒမာနော, တုဒန္တော; ကုဒတိ.

From the tud group of roots, the suffix ka occurs in the domain of la (verbal suffixes). Examples: tudamāno (piercing), tudanto (piercing); tudati (he pierces).

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ဇျာဒီဟိ က္နာ-.

From the ji group, the suffix knā.

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ဇိအာဒီဟိ လဝိသယေ က္နာ ဟောတိ; ဇိနန္တော, ဇိနာတိ–-ကထံ ဇယန္တော, ဇယတီနိ? ဘုဝါဒိပါဌာ.

From the ji group of roots, the suffix knā occurs in the domain of la (verbal suffixes). Examples: jinanto (conquering), jināti (he conquers). How are jayanto (conquering) and jayati (he conquers) formed? From being listed in the bhū group.

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ကျာဒီဟီ က္ဏာ-.

From the kī group, the suffix kṇā.

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ကီအာဒီဟိ လဝိသယေ က္ဏာ ဟောတိ; ကိဏန္တော, ကိဏာတိ.

From the kī group of roots, the suffix kṇā occurs in the domain of la (verbal suffixes). Examples: kiṇanto (buying), kiṇāti (he buys).

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သွာဒီဟီ က္ဏော-.

From the su group, the suffix kṇo.

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သုအာဒီဟိ လဝိသယေ က္ဏော ဟောတိ; သုဏမာနော, သုဏန္တော, သုဏောတိ; ကထံ သုဏာတီတိ? ကျာဒိပါဌာ.

From the su group of roots, the suffix kṇo occurs in the domain of la (verbal suffixes). Examples: suṇamāno (hearing), suṇanto (hearing), suṇoti (he hears). How is suṇāti (he hears) formed? From being listed in the kī group.

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တနာဒိတွော-.

From the tan group, the suffix o.

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တနာဒိတော လဝိသယေ ဩ ဟောတိ; တနောတိ.

From the tan group of roots, the suffix o occurs in the domain of la (verbal suffixes). Example: tanoti (he stretches).

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ဘာဝကမ္မေသု တဗ္ဗာနီယာ-.

In the impersonal and passive senses, the suffixes tabba and anīya.

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တဗ္ဗအနီယာ ကြိယတ္ထာ ပရေ ဘာဝကမ္မေသု ဗဟုလမ္ဘဝန္တိ; ကတ္တဗ္ဗံ, ကရဏီယံ; ကတ္တဗ္ဗော ကဋော; ကရဏီယော–-ဗဟုလာ

The suffixes tabba and anīya frequently occur after a root in the impersonal and passive senses. Examples: kattabbaṃ (what should be done), karaṇīyaṃ (what is to be done); kattabbo kaṭo (a mat to be made); karaṇīyo (to be done). This occurs frequently.

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ဓိကာရာ ကရဏာဒိသုပိ ဘဝန္တိ–-သိနာနီယံ, စုဏ္ဏံ; ဒါနီယော, ဗြာဟ္မဏော; သမာဝတ္တနီယော, ဂုရု; ပဝစနီယော, ဥပဇ္ဈာယော; ဥပဋ္ဌာနီယော, သိဿော.

By extension of the rule, they also occur in the sense of instrument and so forth. Examples: sinānīyaṃ cuṇṇaṃ (bathing powder); dānīyo brāhmaṇo (a brahmin worthy of gifts); samāvattanīyo guru (a teacher from whom one should take leave); pavacanīyo upajjhāyo (a preceptor who is to be addressed); upaṭṭhānīyo sisso (a pupil who is to be attended to).

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ဃျဏ-.

The suffix ghyaṇa.

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ဘာဝကမ္မေသု ကြိယတ္ထာ ပရော ဃျဏ ဟောတိ ဗဟုလံ; ဝါကျံ, ကာရိယံ, ဝေယျံ, ဇေယျံ.

The suffix ghyaṇa frequently occurs after a root in the impersonal and passive senses. Examples: vākyaṃ (what should be said), kāriyaṃ (what should be done), veyyaṃ (what should be known), jeyyaṃ (what should be conquered).

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အာဿေ စ-.

And after ā.

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အာတော ဃျဏ ဟောတိ ဘာဝကမ္မေသု အာဿ ဧ စ; ဒေယျံ.

After a root ending in ā, the suffix ghyaṇa occurs in the impersonal and passive senses, and ā is changed to e. Example: deyyaṃ (what is to be given).

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ဝဒါဒီဟိ ယော-.

From the vad group, the suffix ya.

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ဝဒါဒီဟိ ကြိယတ္ထေဟိ ယော ဟောတိ ဗဟုလမှာဝကမ္မေသု; ဝဇ္ဇံ, မဇ္ဇံ, ဂမ္မံ–-ဘုဇာန္တေ () ဘောဇ္ဇော, ဩဒနော; ဘောဇ္ဇာ, ယာဂု; ဘောဂ္ဂမညံ.

From the vad group of roots, the suffix ya frequently occurs in the impersonal and passive senses. Examples: vajjaṃ (what should be said), majjaṃ (what should be drunk), gammaṃ (what should be gone to). And from bhuj at the end of the list: bhojjo odano (rice to be eaten); bhojjā yāgu (gruel to be eaten); bhoggamaññaṃ (another thing to be enjoyed).

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ကိစ္စဃစ္စဘစ္စဘဗ္ဗလေယျာ-.

Kicca, ghacca, bhacca, bhabba, and leyya are irregularly formed.

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ဧတေ သဒ္ဒါ ယပ္ပစ္စယန္တာ နိပစ္စန္တေ.

These words, ending in the ya suffix, are irregularly formed.

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ဂုဟာဒီဟိ ယက-.

From the guh group, the suffix yaka.

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ဂုဟာဒီဟိ ကြိယတ္ထေဟိ ဘာဝကမ္မေသု ယက ဟောတိ; ဂုယှံ, ဒုယှံ, သိဿော; သိဒ္ဓါ ဧဝေတေ တဗ္ဗာဒယော ပေသာတိသဂ္ဂပတ္တကာလေသုပိ ဂမျမာနေသု သာမညေန ဝိဓာနတော–-ဟောတာ ခလု ကဋော ကတ္တဗ္ဗော, ကရဏီယော, ကာရိယော, ကိစ္စော-ဧဝံ တွယာ ကဋော ကတ္တဗ္ဗော; ဟောတာ ကဋော ကတ္တဗ္ဗော, ဟောတော ဟိ ပတ္တော ကာလော ကဋကရဏေ–-ဧဝံ ဥဒ္ဓမုဟုတ္တိကေ’ပိ ဝတ္တမာနတော ပေသာဒိသု သိဒ္ဓါ ဧဝ–-တထာ အရဟေ ကတ္တရိ သတ္တိဝိသိဋ္ဌေ စ ပတီယမာနေ အာဝဿကာဓမိဏတာဝိသိဋ္ဌေဝ ဘာဝါဒေါ သိဒ္ဓါ–-ဥဒ္ဓ မုဟုတ္တိကတော-ဘောတာ ကဋော ကတ္တဗ္ဗော; ဘောတာ ရဇ္ဇံ ကာတဗ္ဗံ, ဘဝံ အရဟော; ဘောတာ ဘာရော ဝဟိတဗ္ဗော, ဘဝံ သတ္တော; ဘောတာ အဝဿံ ကဋော ကတ္တဗ္ဗော; ဘောတာ နိက္ခော ဒါတဗ္ဗော.

From roots such as guh, having the sense of action, the suffix yaka occurs in the impersonal and passive voices: guyhaṃ (to be concealed), duyhaṃ (to be milked), sisso (a pupil). These suffixes, tabba and so on, are indeed established even when dispatch (pesa), permission (atisagga), and due time (pattakāla) are understood, due to the general prescription. For example: hotā khalu kaṭo kattabbo (indeed, a mat is to be made by the venerable one), karaṇīyo (should be made), kāriyo (is to be performed), kicco (is to be done). Thus: tvayā kaṭo kattabbo (a mat is to be made by you); hotā kaṭo kattabbo (a mat is to be made by the venerable one), for indeed, the time has come for the venerable one to make a mat. Thus, even when referring to the immediate future, they are established in the sense of dispatch, etc. Similarly, when an agent who is worthy or one endowed with power is understood, and specifically when necessity or indebtedness is understood, they are established from the sense of being. From the immediate future: bhotā kaṭo kattabbo (a mat is to be made by the venerable one); bhotā rajjaṃ kātabbaṃ (the kingdom is to be ruled by the venerable one), for the venerable one is worthy; bhotā bhāro vahitabbo (the burden is to be borne by the venerable one), for the venerable one is capable; bhotā avassaṃ kaṭo kattabbo (a mat must be made by the venerable one); bhotā nikkho dātabbo (a gold coin is to be given by the venerable one).

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ကတ္တရိ လတုဏကာ-.

The suffixes latu, ṇa, and ka in the agentive sense.

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ကတ္တရိ ကာရကေ ကြိယတ္ထာ လတုဏကာ ဘောန္တီ; ပဌိတာ, ပါဌကော–-ဗဟုလမိတွေဝ-ပါဒေဟိ ဟရီယတီ’တိ ပါဒဟာရကေ;’ဂလေစုပ္ပတီ’တိ ဂလေစောပကော–-သဒ္ဓေါ ဧဝ လတုအရဟေ သီလသာဓု ဓမ္မေသု စ သာမညဝိဟိတတတ္တာ; ဘဝံ ဗလု ကညာယ ပရိဂ္ဂယိတာ, ဘဝမေတံ အရဟတိ; သီလာဒိသု-ခလွပိ ဥပါဒါတာ ကုမာရကေ; ဂန္တာခေလော; မုဏ္ဍယိတာရော သာဝိဋ္ဌာယနာ ဝဓုံ ကတပရိဂဟံ.

In the agentive case, from roots with the sense of action, the suffixes latu, ṇa, and ka occur: paṭhitā (one who recites), pāṭhako (a reciter). By the rule of 'frequently': pādehi harīyatī’ti pādahārako (one who carries with the feet, hence a foot-carrier); gale cuppatī’ti galecopako (one who strikes the throat, hence a throat-striker). The suffix latu is indeed established in the sense of 'worthy' for one who is faithful, virtuous in morality, and in the Dhamma, due to its general prescription: bhavaṃ khalu kaññāya pariggayitā, bhavametaṃ arahati (indeed, the venerable one is to be chosen by the maiden; the venerable one is worthy of this). In the sense of morality, etc.: khalvapi upādātā kumārake (indeed, the boys are to be taken up); gantākhelo (a playful goer); muṇḍayitāro sāviṭṭhāyanā vadhuṃ katapariggahaṃ (the Sāviṭṭhāyanas, shavers of the accepted bride).

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အာဝီ-.

The suffix āvī.

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ကြိယယတ္ထာ အာဝီ ဟောတိ ဗဟုလံ ကတ္တရိ; ဘယဒဿာဝီ–-အပ္ပဝီသယတာဉာပနတ္ထံ ဘိန္နယောဂကရဏံ; သာမညဝိဟိတတ္တာ သီလာဒိသု စ ဟောတေဝ.

From roots with the sense of action, the suffix āvī frequently occurs in the agentive sense; bhayadassāvī (one who sees danger). The formulation of a separate rule is for the purpose of indicating its non-universality. Because it is generally prescribed, it also occurs in the sense of morality, etc.

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အာသိံသာယမကော-. အာသိံသာယံ ဂမျမာနာယံ ကြိယတ္ထာ အကော ဟောတိ ကတ္တရိ;’ဇီဝတုတိ’ ဇီဝကော; နန္ဒတုတိ’ နန္ဒကော;’ဘဝတုတိ’ ဘဝကော.

The suffix ako in the sense of a wish. When a wish is understood, from roots with the sense of action, the suffix ako occurs in the agentive sense; ‘jīvatu’ti jīvako (may he live, hence jīvako); ‘nandatu’ti nandako (may he delight, hence nandako); ‘bhavatu’ti bhavako (may he be, hence bhavako).

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ကရာ ဏနော-.

From the root kar, the suffix ṇano.

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ကရတော ကတ္တရိ ဏနော ဟောတိ;’ကရောတီ’တိ ကာရဏံ; ကတ္တရီတိ-ကိံ? ကရဏံ.

From the root kar, the suffix ṇano occurs in the agentive sense; ‘karotī’ti kāraṇaṃ (he does, hence kāraṇaṃ, a doer). Why 'in the agentive sense'? To form karaṇaṃ (instrument).

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ဟာတော ဝီဟိကာလေသု-.

From the root hā, in the sense of rice and time.

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ဟာတော ဝီဟိသိံ ကာလေ စဏနော ဟောတီ ကတ္တရိ; ဟာယနာ နာမ ဝီဟယော; ဟာယနော သံဝစ္ဆရော; ဝီဟိကာလေသူတိ - ကိံ? ဟာတာ.

From the root hā, the suffix ṇano occurs in the agentive sense when rice or time is denoted; hāyanā are a type of rice; hāyano is a year. Why 'in the sense of rice and time'? To form hātā (one who abandons).

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ဝီဒါ ကု -.

From the root vid, the suffix ku.

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ဝိဒသ္မာ ကူ ဟောတိ ကတ္တရိ; ဝိဒူ, လောကဝိဒူ.

From the root vid, the suffix ku occurs in the agentive sense; vidū (wise), lokavidū (knower of the world).

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ဝိတော ဉာတော-.

From the root ñā preceded by vi.

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ဝိပုဗ္ဗာ ဉာဣစ္စသ္မာ ကု ဟောတိ ကတ္တရိ; ဝိည; ဝိတောတိ-ကိံ? ပညော.

From the root ñā preceded by vi, the suffix ku occurs in the agentive sense; viññū (discerning, wise). Why 'preceded by vi'? To form paññū (wise).

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ကမ္မာ-.

After a word denoting the object.

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ကမ္မတော ပရာ ဉာဣစ္စသ္မာ ကူ ဟောတိ ကတ္တရိ; သဗ္ဗည, ကာလည.

After a word denoting the object, from the root ñā, the suffix ku occurs in the agentive sense; sabbaññū (all-knowing), kālaññū (knower of time).

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ကွစဏ-.

Sometimes, the suffix aṇa.

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ကမ္မတော ပရာ ကြိယတ္ထာ ကွစိ အဏ ဟောတိ ကတ္တရိ; ကုမ္ဘကာရော, သရလာဝေါ, မဝ္တဇ္ဈာယော–-ဗဟကုလာဓိကာရာ ဣဟ န ဟောတိ, အာဒိစ္စံ ပဿတိ, ဟိမဝန္တံ သုဏောတိ, ဂါမံ ဂစ္ဆတိ. ကွစီတိ ကိံ? ကမ္မကရော.

After a word denoting the object, from a root with the sense of action, the suffix aṇa sometimes occurs in the agentive sense; kumbhakāro (potter), saralāvo (arrow-cutter), mantajjhāyo (reciter of mantras). Due to the governing rule of 'frequently', it does not occur here: ādiccaṃ passati (he sees the sun), himavantaṃ suṇoti (he hears of the Himalaya), gāmaṃ gacchati (he goes to the village). Why 'sometimes'? To form kammakaro (a worker).

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ဂမာ ရူ-.

From the root gam, the suffix rū.

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ကမ္မတော ပရံ ဂမာ ရူ ဟောတိ ကတ္တရိ; ဝေဒဂု, ပါရဂု.

After a word denoting the object, from the root gam, the suffix rū occurs in the agentive sense; vedagū (one who has mastered the Veda), pāragū (one who has gone beyond).

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သမာနညဘဝန္တယာဒိတုပမာနာ ဒိသာ ကမ္မေ ရီရိက္ခကာ-.

From the root dis, after samāna, añña, bhavanta, ya, ta, and words of comparison, the suffixes rī, rikkha, and ka in the sense of the object.

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သမာနာဒီဟိ ယာဒီဟိစောပမာနေဟိ ပရာ ဒိသာ ကမ္မကာရကေ ရီရိက္ခကာ ဟောန္တိ;’ သမာနော ဝိယ ဒိဿတီ’တိ သဒီ, သဒိက္ခော, သဒိသော; အညာဒီ, အညာဒိက္ခော, အညာဒိသော; ဘဝါဒီ, ဘဝါဒိက္ခော, ဘဝါဒိသော; ယာဒီ, ယာဒိက္ခော, ယာဒိသော; တျာဒီ, တျျာဒိက္ခော, တျာဒိသော –-သမာနာဒီဟီတိ ကိံ? ရုက္ခော ဝိယ ဒိဿတိ. ဥပမာနာတိ ကိံ? သော ဒိဿတိ ကမ္မေတိ ကိံ? သော ဝိယ ပဿတီ–-ရကာရာ အန္တသရာဒိလောပတ္ထာ. ကကာရော ဧကာရာဘာဝတ္ထော.

After samāna, etc., ya, etc., and words of comparison, from the root dis, the suffixes rī, rikkha, and ka occur in the sense of the object: ‘samāno viya dissatī’ti sadī, sadikkho, sadiso (he appears like the same, hence sadī, sadikkho, sadiso, meaning similar); aññādī, aññādikkho, aññādiso (appearing like another); bhavādī, bhavādikkho, bhavādiso (appearing like a venerable one); yādī, yādikkho, yādiso (appearing like whatever); tādī, tādikkho, tādiso (appearing like that). Why 'after samāna, etc.'? For rukkho viya dissati (he appears like a tree). Why 'words of comparison'? For so dissati (he appears). Why 'in the sense of the object'? For so viya passati (he sees like him). The letter r is for the purpose of eliding the initial vowel of a following element. The letter k is for the purpose of preventing the vowel e.

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ဘာဝကာရကေသွဃဏ္ဃကာ-.

The suffixes a, gha, ṇa, and ka in the sense of action and case-relations.

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ဘာဝေ ကာရကေ စ ကြိယတ္ထာ အဃဏ္ဃကာ ဟောန္တိ ဗဟကုလံ; အပဂ္ဂဟော, နိဂ္ဂဟော, ကရော, ဂရော, စယော, ဇယော, ရဝေါ, ဘဝေါ, ပစော, ဝစော, အန္နဒေါ, ပုရိန္ဒဒေါ, ဤသက္ကရော, ဒုက္ကရော, သုကရော–-ဃဏ-ဘာဝေ-ပါကော- ဝါဂေါ, ဘာဝေါ. ကာရကေ’ပိ သညာယံ တာဝ-’ပဇ္ဇတေ’နေနေ’တိ ပါဒေါ;’ရုဇတီ’တိ ရောဂေါ;’ဝီသတီတိ ဝေသော;’သရတိ ကာလန္တရ’န္တိ သာရော, ထိရတ္ထော;’ဒရီယန္တေ ဧတေဘီ’တိ ဒါရာ;’ဇီရယတိ ဧတေနာ’တိ ဇာရော–-အသညာယမ္ပိ-ဒါယော, ဒတ္တော; လာဘော, လဒ္ဓေါ–-ဃ-ဝကောနိပကော–-က-ပိယော, ခိပေါ, ဘုဇော, အာယုဓံ.

In the sense of action (bhāva) and case-relations (kāraka), the suffixes a, ṇa, gha, and ka frequently occur from roots with the sense of action. Examples for a: apaggaho (grasping), niggaho (restraint), karo (doer), garo (swallower), cayo (accumulation), jayo (victory), ravo (sound), bhavo (existence), paco (cook), vaco (speaker), annado (food-giver), purindado (city-giver), īsakkaro (easy to do), dukkaro (difficult to do), sukaro (easy to do). With the suffix ṇa in the sense of action: pāko (cooking), vāgo (speaking), bhāvo (being). Also in the sense of case-relations, firstly when denoting a name: ‘pajjate’nena’ti pādo (that by which one goes, hence pādo, foot); ‘rujatī’ti rogo (it afflicts, hence rogo, sickness); ‘vīsatī’ti veso (he enters, hence veso, a householder); ‘sarati kālantaran’ti sāro, thirattho (it endures through another time, hence sāro, essence, in the sense of 'stable'); ‘darīyante etebhī’ti dārā (they are supported by these, hence dārā, wife); ‘jīrayati etenā’ti jāro (one grows old through this, hence jāro, a paramour). Even when not denoting a name: dāyo (a gift), datto (given); lābho (gain), laddho (obtained). Examples for gha: vako (wolf), nipako (prudent). Examples for ka: piyo (dear), khipo (one who throws), bhujo (one who enjoys), āyudhaṃ (weapon).

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ဒါဓာတွိ-.

From the roots dā and dhā, the suffix i.

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ဒါဓာဟိ ဗဟုလမိ ဟောတိဘာဝကာရကေသု; အာဒိ, နိဓိ. ဝါလဓိ.

From the roots dā and dhā, the suffix i frequently occurs in the sense of action and case-relations; ādi (beginning), nidhi (treasure), vāladhi (tail).

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ဝမာဒီဟထု-.

From the root vam, etc., the suffix athu.

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ဝမာဒိဟိ ဘာဝကာရကေသွထု ဟောတိ; ဝမထု, ဝေပထု.

From roots such as vam, the suffix athu occurs in the sense of action and case-relations; vamathu (vomiting), vepathu (trembling).

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ကွိ-.

The suffix kvi.

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ကြိယတ္ထာ ကွိ ဟောတိ ဗဟုလံ ဘာဝကာရကေသု–-ကကာရော ကာနု ဗန္ဓကာရိယတ္ထော–-အဘိဘု, သယမ္ဘု, ဘတ္တဂ္ဂံ, သလာကဂ္ဂံ, သဘာ, ပဘာ.

From verbs meaning action, 'kvi' frequently occurs in the sense of 'bhāva' (state/action) and 'kāraka' (agent/instrument)—the 'ka' is for the purpose of an anubandha (indicatory letter)—'abhibhū' (overcoming), 'sayambhū' (self-existent), 'bhattaggaṃ' (the chief meal), 'salākaggaṃ' (the chief ticket-food), 'sabhā' (assembly), 'pabhā' (light).

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အနော-..

The suffix 'ano'.

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ကြိယတ္ထာ ဘာဝကာရကေသွနော ဟောတိ; ဂမနံ, ဒါနံ, သမ္ပဒါနံ, အပါဒါနံ, အဓိကရဏံ, စလနော, ဇလနော, ကောဓနော, ကောပနော, မဏ္ဍနော, ဘုသနော.

From verbs meaning action, 'ano' occurs in the sense of 'bhāva' (state/action) and 'kāraka' (agent/instrument); 'gamanaṃ' (going), 'dānaṃ' (giving), 'sampadānaṃ' (dative case), 'apādānaṃ' (ablative case), 'adhikaraṇaṃ' (locative case), 'calano' (mover), 'jalano' (burner), 'kodhano' (angry one), 'kopano' (one who causes anger), 'maṇḍano' (adorner), 'bhūsano' (beautifier).

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ဣတ္ထိယမဏက္တိကယကျာ. စ-.

And in the feminine gender, the suffixes 'a', 'ṇa', 'kti', 'ka', 'ya', and 'kyā'.

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ဣတ္ထိလိင်္ဂေ ဘာဝေ ကာရကေ စ ကြိယတ္ထာ အအာဒယော ဟောန္တ နော စ ဗဟုလံ–-အ-တိတိက္ခာ. ဝီမံသာ, ဇိဂုစ္ဆာ, ပိပါသာ, ပုတ္တီယာ, ဤဟာ, ဘိက္ခာ, အာပဒါ, မေဓာ, ဂေါဓာ–-ဏ-ကာရာ, ဟာရာ, တာရာ, ဓာရာ, အာရာ–-က္တိ-ဣဋ္ဌိ, သိဋ္ဌိ, ဘိတ္တိ, ဘတ္တိ, တန္တိ, ဘုတိ –-က- ဥဟာ, ရုဇာ, မုဒါ,–-ယက-ဝိဇ္ဇာ, ဣဇ္ဇာ–-ယ-သေယျာ, သမဇ္ဇာ, ပဗ္ဗဇ္ဇာ, ပရိစရိယာ, ဇာဂရိယာ–-အန-ကာရဏာ, ဟာရဏာ, ဝေဒနာ, ဝန္ဒနာ, ဥပါသနာ.

In the feminine gender, in the sense of 'bhāva' (state/action) and 'kāraka' (agent/instrument), the suffixes beginning with 'a' occur from verbs meaning action, but not frequently; 'a': 'titikkhā' (forbearance), 'vīmaṃsā' (investigation), 'jigucchā' (disgust), 'pipāsā' (thirst), 'puttīyā' (desire for a son), 'īhā' (effort), 'bhikkhā' (alms), 'āpadā' (misfortune), 'medhā' (wisdom), 'godhā' (lizard); 'ṇa': 'kārā' (doing), 'hārā' (carrying), 'tārā' (crossing), 'dhārā' (holding), 'ārā' (near); 'kti': 'iṭṭhi' (desire), 'siṭṭhi' (creation), 'bhitti' (breaking), 'bhatti' (devotion), 'tanti' (thread/doctrine), 'bhuti' (being/welfare); 'ka': 'uhā' (consideration), 'rujā' (sickness), 'mudā' (joy); 'yaka': 'vijjā' (knowledge), 'ijjā' (sacrifice); 'ya': 'seyyā' (lying down), 'samajjā' (assembly), 'pabbajjā' (going forth), 'paricariyā' (service), 'jāgariyā' (wakefulness); 'ana': 'kāraṇā' (causing), 'hāraṇā' (carrying), 'vedanā' (feeling), 'vandanā' (veneration), 'upāsanā' (attendance).

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ဇာဟာဟ-.

From 'jā' and 'hā'.

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ဇာဟာ ဣစ္စေတေဟိ နိ ဟောတိတ္ထိယံ; ဇာနိ, ဟာနိ.

From 'jā' (to be born) and 'hā' (to abandon), 'ni' occurs in the feminine; 'jāni' (birth), 'hāni' (loss).

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ကရာ ရိရိယော-.

From 'kar', the suffix 'ririyo'.

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ကရတော ရိရိယော ဟောတိတ္ထိယံ;’ကရဏံ’ ကိရိယာ–-ကထံ ကြိယာတိ?’ကြိယာယ’န္တိ နိပါတနာ.

From 'kar' (to do), 'ririyo' occurs in the feminine; 'karaṇaṃ' (doing) becomes 'kiriyā' (action)—'kathaṃ kriyāti?' (How is 'kiriyā' formed?) 'Kiriyā' is by nipātana (irregular formation).

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ဣကိတီ သရူပေ-.

The suffixes 'i' and 'kti' in the sense of 'sarūpa' (the verb's own form).

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ကြိယတ္ထဿ သရူပေ’ဘိဓေယေ ကြိယတ္ထာ ပရေ ဣကိတီ ဟောန္တိ; ဝစိ, ယုဓိ. ပစတိ.–-အကာရော ကကာရောတိအာဒိသု ကာရသဒ္ဒေန သမာသော, ယထာ ဧဝကာရောတိ.

When the verb's own form is to be expressed, 'i' and 'kti' occur after the verbal stem; 'vaci' (speaking), 'yudhi' (fighting). 'Pacati' (he cooks).—In 'akāro', 'kakāro' etc., it is a compound with the word 'kāra', just as in 'evakāro'.

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သီလာဘိက္ခညာဝဿကေသု ဏိ-.

The suffix 'ṇi' in the sense of 'sīla' (habit), 'ābhikkhañña' (repetition), and 'āvassaka' (necessity).

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ကြိယတ္ထာ ဏီ ဟောတိ သီလာဒိသု ပတီယမာနေသု; ဥဏှဘောဇိ, ခီရပါယီ, အဝဿကာရီ, သတတ္ဒါယီ.

From verbs meaning action, 'ṇī' occurs when 'sīla' (habit), etc., are implied; 'uṇhabhojī' (one who habitually eats warm food), 'khīrapāyī' (one who habitually drinks milk), 'avassakārī' (one who necessarily does), 'satatadāyī' (one who constantly gives).

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ထာဝရိတ္တရဘင်္ဂုရဘိဒုရဘာသုရဘဿရာ-.

The words 'thāvara', 'ittara', 'bhaṅgura', 'bhidura', 'bhāsura', 'bhassara'.

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ သီလေ ဂမျမာနေ.

These words are irregularly formed when 'sīla' (habit/nature) is implied.

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ကတ္တရိ ဘုတေ က္တဝန္တုက္တာဝီ-.

The suffixes 'ktavantu' and 'ktāvī' in the agent in the past tense.

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ဘုတတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ က္တဝန္တုက္တာဝီ ဟောန္တီ ကတ္တရိ; ဝိဇိတဝါ, ဝိဇိတာဝီ; ဘုတေတိ အဓိကာရော ယာဝ အာဟာရတ္ထာတိ.

From verbs existing in the sense of the past, 'ktavantu' and 'ktāvī' occur in the agent; 'vijitavā' (one who has conquered), 'vijitāvī' (one who has conquered); the governing rule of 'bhute' (in the past) extends up to 'āhārattha'.

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က္တော ဘာဝကမ္မေသု-.

The suffix 'kta' in the sense of 'bhāva' and 'kamma'.

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ဘာဝေ ကမ္မေ စ ဘုတေ က္တော ဟောတိ; အာသိတံ ဘဝတာ; ကတော ကဋော ဘဝတာ.

In the sense of 'bhāva' (state/action) and 'kamma' (object), 'kta' occurs in the past tense; 'āsitaṃ bhavatā' (it was sat by the venerable one); 'kato kaṭo bhavatā' (a mat was made by the venerable one).

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ကတ္တရီ စာရမှေ-.

And in the agent in the sense of 'ārambha' (beginning).

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ကြိယာရမ္ဘေ ကတ္တရိ က္တော ဟောတ, ယထာပတ္တဉ္စ; ပကတော ဘဝံ ကဋံ; ပကတော ကဋော ဘဝတာ; ပသုတ္တော ဘဝံ; ပသုတ္တံ ဘဝတာ.

In the beginning of an action, 'kta' occurs in the agent, and as appropriate; 'pakato bhavaṃ kaṭaṃ' (the venerable one began to make a mat); 'pakato kaṭo bhavatā' (a mat was begun to be made by the venerable one); 'pasutto bhavaṃ' (the venerable one began to sleep); 'pasuttaṃ bhavatā' (it was begun to be slept by the venerable one).

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ဌာသဝသသိလိသဃိရုဟဇရဇနီဟိ-.

From 'ṭhā', 'ās', 'vas', 'silis', 'ghir', 'ruh', 'jar', and 'jan'.

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ဌာဒီဟိ ကတ္တရိ က္တော ဟောတိ ယထာပတ္တဉ္စ; ဥပဋ္ဌိတော ဂုရုမ္ဘဝံ, ဥပဋ္ဌိတော ဂုရု ဘောတာ; ဥပါသိတော ဂုရုမ္ဘဝံ, ဥပါသိတော ဂုရု ဘောတာ; အနုဝုသိတော ဂုရုမ္ဘဝံ, အနုဝုသိတော ဂုရု ဘောတာ; အာသိလိဋ္ဌော ဂုရုမ္ဘဝံ, အာသိလိဋ္ဌော ဂုရု ဘောတာ;

From 'ṭhā' etc., 'kta' occurs in the agent, and as appropriate; 'upaṭṭhito gurumbhavaṃ' (the venerable one attended upon the teacher), 'upaṭṭhito guru bhotā' (the teacher was attended upon by the venerable one); 'upāsito gurumbhavaṃ' (the venerable one served the teacher), 'upāsito guru bhotā' (the teacher was served by the venerable one); 'anuvusito gurumbhavaṃ' (the venerable one dwelt near the teacher), 'anuvusito guru bhotā' (the teacher was dwelt near by the venerable one); 'āsiliṭṭho gurumbhavaṃ' (the venerable one embraced the teacher), 'āsiliṭṭho guru bhotā' (the teacher was embraced by the venerable one).

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အဓိသယိတော ခဋောပိကံ ဘဝံ, အဓိသယိတာ ခဋောပိကာ ဘောတာ; အာရုဠှော ရုက္ခံ ဘဝံ, အာရုဠှော ရုက္ခော ဘာတာ; အနုဇိဏ္ဏော ဝသလိံ ဒေဝဒတ္တော, အနုဇိဏ္ဏာ ဝသလီ ဒေဝဒတ္တေန; အနုဇာတော မာဏဝကော မာဏဝိကံ, အနုဇာတာ မာဏဝိကာ မာဏဝကေန.

'adhisayito khaṭopikaṃ bhavaṃ' (the venerable one lay upon the cot), 'adhisayitā khaṭopikā bhotā' (the cot was lain upon by the venerable one); 'āruḷho rukkhaṃ bhavaṃ' (the venerable one climbed the tree), 'āruḷho rukkho bhātā' (the tree was climbed by the brother); 'anujiṇṇo vasaliṃ devadatto' (Devadatta followed the outcaste woman), 'anujiṇṇā vasalī devadattena' (the outcaste woman was followed by Devadatta); 'anujāto māṇavako māṇavikaṃ' (the young man was born after the young woman), 'anujātā māṇavikā māṇavakena' (the young woman was born after the young man).

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ဂမနတ္ထာကမ္မကာဓာရေ စ-.

And from verbs with the meaning of 'going' and from intransitive verbs, in the sense of 'ādhāra' (locative).

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ဂမနတ္ထတော အကမ္မကတော စ ကြိယတ္ထာ အာဓာရေ က္တော ဟောတိ ကတ္တရိ စ ယထာပတ္တဉ္စ; ဣဒမေသံ ယာတံ, ဣဟ တေ ယာတံ, ဣဟတေဟိ ယာတံ, အယံ တေဟိ ယာတော ပထော, ဣဒမေသမာသိတံ, ဣဟ တေ အာသိတာ, ဣဟ တေဟိ အာသိတံ, ဒေဝေါ စေ ဝဋ္ဌော သမ္ပန္နာ သာလယောတိ -ကာရဏ သာမဂ္ဂိသမ္ပတ္တိ ဧတ္ထာဘိမတာ.

From verbs meaning 'going' and from intransitive verbs, 'kta' occurs in the sense of 'ādhāra' (locative), and in the agent, and as appropriate; 'idamesaṃ yātaṃ' (this place was gone to by them), 'iha te yātaṃ' (here it was gone by you), 'iha tehi yātaṃ' (here it was gone by them), 'ayaṃ tehi yāto patho' (this path was gone by them), 'idamesamāsitaṃ' (this place was sat in by them), 'iha te āsitaṃ' (here it was sat by you), 'iha tehi āsitaṃ' (here it was sat by them)—'devo ce vuṭṭho sampannā sālayoti' (if the god has rained, the rice plants are abundant)—here, the attainment of the complete set of causes is intended.

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အာဟာရတ္ထာ-.

From verbs with the meaning of 'āhāra' (eating).

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အဇ္ဈောဟာရတ္ထာ အာဓာရေ က္တော ဟောတိ ယထာပတ္တဉ္စ; ဣဒမေသံ ဘုတ္တံ, ဣဒမေသံ ပီတံ, ဣဟ တေဟိ ဘုတ္တံ, ဣဟ တေဟိ ပီတံ, ဩဒနော တေဟိ ဘုတ္တော, ပီတမုဒကံ–-အကတ္တတ္ထော ယောဂဝိဘာဂေါ; ကထံ ပီတာ ဂါဝေါတိ?’ပီတမေသံ ဝိဇ္ဇတီ’တိပီတာ?ဗာဟုလကာ ဝါ–-ပဿိန္နောတိ ယာ ဧတ္ထ ဘုတကာလတာ တနြ က္တော; ဧဝံ ရညမ္မတော, ရညမိဋ္ဌော,ရညမ္ဗုဒ္ဓေါ, ရညံ ပူဇိတော–-ဧဝံ သီလိတော, ရက္ခိတော, ခန္တော, အာကုဋ္ဌော, ရုဋ္ဌော, ရုသိတော, အဘိဝျာဟဋော, ဒယိတော, ဟဋ္ဌော, ကန္တော, သံယတော,အမတော–-ကဋ္ဌန္တိ ဘုတတာယမေဝ; ဟေတုနော ဖလံ တွတြ ဘာဝိ.

From verbs with the meaning of 'ajjhohāra' (eating/consuming), 'kta' occurs in the locative (ādhāra) and as appropriate; 'idamesaṃ bhuttaṃ' (this was eaten by them), 'idamesaṃ pītaṃ' (this was drunk by them), 'iha tehi bhuttaṃ' (here it was eaten by them), 'iha tehi pītaṃ' (here it was drunk by them), 'odano tehi bhutto' (rice was eaten by them), 'pītamudakaṃ' (water that has been drunk)—the splitting of the rule is for a meaning other than the agent; 'kathaṃ pītā gāvoti?' (How is 'pītā gāvo' (the cows have drunk) formed?) 'Pītamesaṃ vijjatī'ti pītā?' (Is it 'pītā' because 'there is drinking for them'?) Or by the principle of varied application?—in 'pasanno' (pleased), 'kta' here indicates past time; similarly, 'raññaṃ mato' (esteemed by kings), 'raññaṃ iṭṭho' (dear to kings), 'raññaṃ buddho' (known to kings), 'raññaṃ pūjito' (honored by kings)—similarly, 'sīlito' (practiced), 'rakkhito' (guarded), 'khanto' (endured), 'ākuṭṭho' (scolded), 'ruṭṭho' (angered), 'rusito' (displeased), 'abhivyāhaṭo' (spoken), 'dayito' (loved), 'haṭṭho' (delighted), 'kanto' (desired), 'saṃyato' (restrained), 'amato' (immortal)—'kaṭṭhaṃ' (ploughed) is only in the sense of past time; but here, the fruit is a future result of a cause.

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တုံတာယေတဝေ ဘာဝေ ဘဝိဿတိ ကြိယာယံ တဒတ္ထာယံ-.

The suffixes 'tuṃ', 'tāye', and 'tave' in the sense of 'bhāva', for a future action, for the purpose thereof.

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ဘဝိဿတိအတ္ထေ ဝတ္တမာနတော ကြယတ္ထာ ဘာဝေ တုံတာယေ တဝေ ဟောန္တိ ကြိယာယံ တဒတ္ထာယံ ပတီယမာနာယံ; ကာတုံ ဂစ္ဆတိ; ကတ္တာယေ ဂစ္ဆတိ; ကာတဝေ ဂစ္ဆတိ–-ဣစ္ဆတိ ဘောတ္တုံ ကာမေတိ ဘောတ္တုန္တိ ဣမိနာဝ သိဒ္ဓံပုနဗ္ဗိဓာနေတွိဟာပိ သိယာ ဣစ္ဆန္တော ကရောတီတိ–-ဧဝံ သက္ကောတိဘောတ္တုံ, ဇာနာတိ ဘောတ္တုံ, ဂိလာယတိ ဘောတ္တုံ, ဃဋတေ ဘောတ္တုံ, အာရဘတေ ဘောတ္တုံ, လဘတေ ဘောတ္တုံ, ပက္ကမတိ ဘောတ္တုံ, ဥဿဟတီ ဘောန္တုံ, အရဟတိ ဘောတ္တုံ, အတ္ထိ ဘောတ္တုံ, ဝိဇ္ဇတိ ဘောတ္တုံ, ဝဋ္ဋတိ ဘောတ္တုံ, ကပ္ပတိ ဘောတ္တုန္တိ–-တထာ ပါရယတိ ဘောတ္တုံ, ပဟု ဘောတ္တုံ, သမတ္ထော ဘောတ္တုံ, ပရိယတ္တော ဘောတ္တုံ, အလံ ဘောတ္တုန္တိ; ဘဝတိဿ သဗ္ဗတ္ထ သမ္ဘဝါ–-တထာ ကာလော ဘောတ္တုံ, သမယော ဘောတ္တုံ, ဝေလာ ဘောတ္တုန္တိ–-ယထာ-ဘောတ္တုမနော, သောတုံ သောတော, ဒဋ္ဌုံ စက္ခု. ယုဇ္ဈိတုံ ဓနု, ဝတ္တု ဇဠော, ဂန္တုံ မနော, ကတ္တုမလသောတိ–-ဥစ္စာရဏန္တု ဝတ္တာယတ္တံ–-ဘာဝေတိ ကိံ? ကရိဿာမိတိ ဂစ္ဆတိ; ကြိယာယန္တိ ကိံ? ဘိက္ခိဿံ ဣစ္စဿ ဇဋာ; တဒတ္ထာယန္တိ ကိံ ဂစ္ဆိဿတော တေ ဘဝိဿတိ ဘတ္တံ ဘောဇနာယ.

From a verb existing in the sense of the future, the suffixes 'tuṃ', 'tāye', and 'tave' occur in the sense of 'bhāva' when an action for that purpose is understood; 'kātuṃ gacchati' (he goes to do); 'kattāye gacchati' (he goes for doing); 'kātave gacchati' (he goes to do). It is established by this: 'icchati bhottuṃ' (he wishes to eat), 'kāmeti bhottuṃ' (he desires to eat). By restating the rule here, it may also apply in cases like 'icchanto karoti' (wishing, he does). Thus: 'sakkoti bhottuṃ' (he is able to eat), 'jānāti bhottuṃ' (he knows how to eat), 'gilāyati bhottuṃ' (he is sick of eating), 'ghaṭate bhottuṃ' (he strives to eat), 'ārabhate bhottuṃ' (he begins to eat), 'labhate bhottuṃ' (he gets to eat), 'pakkamati bhottuṃ' (he sets out to eat), 'ussahatī bhottuṃ' (he tries to eat), 'arahati bhottuṃ' (he ought to eat), 'atthi bhottuṃ' (there is to eat), 'vijjati bhottuṃ' (there is to eat), 'vaṭṭati bhottuṃ' (it is proper to eat), 'kappati bhottuṃ' (it is fitting to eat). Likewise: 'pārayati bhottuṃ' (he is able to eat), 'pahu bhottuṃ' (capable of eating), 'samattho bhottuṃ' (competent to eat), 'pariyatto bhottuṃ' (prepared to eat), 'alaṃ bhottuṃ' (enough to eat); because of the possibility of 'bhavati' (is) everywhere. Likewise: 'kālo bhottuṃ' (it is time to eat), 'samayo bhottuṃ' (it is the occasion to eat), 'velā bhottuṃ' (it is the moment to eat). For example: 'bhottumano' (a mind for eating), 'sotuṃ soto' (an ear for hearing), 'daṭṭhuṃ cakkhu' (an eye for seeing), 'yujjhituṃ dhanu' (a bow for fighting), 'vattuṃ jaḷo' (a fool for speaking), 'gantuṃ mano' (a mind for going), 'kattuṃ alaso' (lazy to do). The pronunciation, however, depends on the speaker. Why 'in the sense of bhāva'? [To prevent it here:] 'Karissāmiti gacchati' (He goes, thinking 'I will do'). Why 'for an action'? [To prevent it here:] 'Bhikkhissaṃ iccassa jaṭā' (The matted hair of one who thinks 'I will beg'). Why 'for that purpose'? [To prevent it here:] 'Gacchissato te bhavissati bhattaṃ bhojanāya' (For you who will go, there will be food for eating).

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ပဋိသေဓေ’လံခလူနံ တူနက္တွာနက္တွာ ဝါ-.

In prohibition, with `alaṃ` and `khalu`, the suffixes `tuna`, `tvāna`, and `tvā` are optional.

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အလံခလုသဒ္ဒါနံ ပဋိသေဓတ္ထာနံပယောဂေ တုနာဒယော ဝါ ဟောန္တိ ဘာဝေ; အလံ သောတုန, ခလု သောတုန; အလံ သုတွာန, ခလု သုတွာန; အလံ သုတွာ, ခလု သုတွာ; လံ သုတေန, ခလု သုတေန–-အလံ ခလူနန္တိ ကိံ? မာ ဟောတု; ပဋိသေဓေတိ ကိံ? အလံကာရော.

When the words `alaṃ` and `khalu` are used in the sense of prohibition, the suffixes `tuna` and others optionally occur in the sense of the verbal noun; for example, `alaṃ sotuna`, `khalu sotuna`; `alaṃ sutvāna`, `khalu sutvāna`; `alaṃ sutvā`, `khalu sutvā`; `alaṃ sutena`, `khalu sutena`. Why is `alaṃ` and `khalu` stated? To exclude `mā hotu` (let it not be). Why is 'in prohibition' stated? To exclude `alaṃkāro` (an ornament).

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ပုဗ္ဗေကကတ္တုကာနံ-.

Of prior actions having a single agent.

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ဧကော ကတ္တာ ယေသံ ဝျာပါရာနံ တေသုယော ပုဗ္ဗော တဒတ္ထတော ကြိယတ္ထာ တုနာဒယော ဟောန္တိ ဘာဝေ; သောတုန ယာတိ, သုတွာန, သုတွာဝါ–-ဧကကတ္တုကာနန္တိ ကိံ ဘုတ္တသ္မိံ ဒေဝဒတ္တေ ယညဒတ္တော ဝဇတိ; ပုဗ္ဗာတိ ကိံ? ဘုဉ္ဇတိ စ ပစတိ စ–-အပ္ပတ္တွာ နဒိံ ပဗ္ဗတော, အတိက္ကမ္မ ပဗ္ဗတံ နဒီတိ ဘုဓာတုဿ သဗ္ဗတ္ထ သမ္ဘဝါ ဧကကတ္တုကတာ ပုဗ္ဗကာလတာ စ ဂမျတေ. ဘုတွာ ဘုတွာ ဂစ္ဆတီတိ ဣမိနာဝ သိဒ္ဓမာဘိက္ခညန္တု ဒိဗ္ဗစနာဝဂမျတေ–-ကထံ ဇီဝဂါဟံ အဂါဟသိ, ကာယပ္ပစာလကံ ဂစ္ဆန္တီတိအာဒိ? ဃဏန္တေန ကြိယာဝိသေသနေန သိဒ္ဓံ; ယထာ ဩဒနပါကံ သယတီတိ.

Of those actions which have a single agent, for the one which is prior, from the verbal root signifying that meaning, the suffixes `tuna` and others occur in the sense of the verbal noun; for example, `sotuna yāti` (he goes to hear), `sutvāna` (having heard), or `sutvā` (having heard). Why is 'having a single agent' stated? For the case: 'When Devadatta has eaten, Yaññadatta goes'. Why is 'prior' stated? For the case: 'He eats and cooks'. In 'the mountain, without having reached the river' and 'the river, having crossed the mountain', because of the universal possibility of the root `bhū` (to be), both single agency and prior time are understood. In 'having eaten and eaten, he goes', by this itself it is established; repetition, however, is understood from the doubled expression. How are forms such as `jīvagāhaṃ agāhasi` (you seized him alive) and `kāyappacālakaṃ gacchanti` (they go swaying their bodies) explained? It is established by these being adverbs of action ending in the suffix `ṇa`; as in `odanapākaṃ sayati` (he lies down in the manner of cooking rice).

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န္တော ကတ္တရိ ဝတ္တမာနေ-.

The suffix `nta` occurs in the active voice in the present tense.

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စတ္တမာနတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ န္တော ဟောတိ ကတ္တရိ; တိဋ္ဌန္တော.

In the sense of the present, from a verbal root in the present tense, the suffix `nta` occurs in the active voice; for example, `tiṭṭhanto` (standing).

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မာနော-.

The suffix `māna`.

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ဝတ္တမာနတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ မာနော ဟောတိ ကတ္တရိ; တိဋ္ဌမာနော.

In the sense of the present, from a verbal root in the present tense, the suffix `māna` occurs in the active voice; for example, `tiṭṭhamāno` (standing).

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ဘာဝကမ္မေသု -.

In the impersonal and passive voices.

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ဝတ္တမာနတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဘာဝေ ကမ္မေ စ မာနော ဟောတိ; ဌီယမာနံ, ပစ္စမာနော ဩဒနော.

In the sense of the present, from a verbal root in the present tense, the suffix `māna` occurs in the impersonal and passive voices; for example, `ṭhīyamānaṃ` (there is standing), `paccamāno odano` (rice being cooked).

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တေ ဿပုဗ္ဗာနာဂတေ-.

Those two, preceded by `ssa`, occur in the future tense.

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အနာဂတတ္ထေ ဝတ္တမာနတော ကြိယန္ထာ တေ န္တမာနာ ဿပုဗ္ဗာ ဟောန္တိ; ဌဿန္တော, ဌဿမာနော, ဌိသိဿမာနံ, ပစ္စဿမာနော ဩဒနော.

In the sense of the future, from a verbal root in the present tense, those two suffixes `nta` and `māna` are preceded by `ssa`; for example, `ṭhassanto`, `ṭhassamāno`, `ṭhisissamānaṃ`, `paccassamāno odano`.

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ဏွာဒယော-.

The suffixes `ṇvu` and others.

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ကြိယတ္ထာ ပရေ ဗဟကုလံ ဏွာဒယော ဟောန္တိ; စာရု, ဒါရု.

After a verbal root, the suffixes `ṇvu` and others occur variously; for example, `cāru` (lovely), `dāru` (wood).

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ခဇယာနမေကဿရောဒိ ဒွေ-.

For roots such as `khaj`, the first single syllable is doubled.

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ခဆသပ္ပစ္စယန္တာနံ ကြိယတ္ထာနံ ပဌမမေကဿရံ သဒ္ဒရူပံ ဒွေ ဘဝတိ; တိတိက္ခာ, ဇိဂုစ္ဆာ, ဝီမံသာ.

For verbal roots ending in `kha`, `cha`, or the suffix `sa`, the first single-syllable sound-form is doubled; for example, `titikkhā` (forbearance), `jigucchā` (disgust), `vīmaṃsā` (investigation).

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ပရောက္ခာယဉ္စ-.

And in the perfect tense.

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ပရောက္ခာယံ ပဌမမေကဿရံ သဒ္ဒရူပံ ဒွေ ဘဝတိ; ဇဂါမ–-စကာရော အဝုတ္တသမုစ္စယတ္ထော; တေနညတြာပိ ယထာဂမံ.

In the perfect tense, the first single-syllable sound-form is doubled; for example, `jagāma`. The particle `ca` has the meaning of including what is unstated; therefore, elsewhere also, it occurs according to tradition.

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ဇဟာတိ, ဇဟိတဗ္ဗံ, ဇဟိတုံ, ဒဒ္ဒလ္လတိ, ဝင်္ကမတိ–-လောလုပေါ, မောမုဟောတိ ဩတ္တံ’တဒမိနာဒိ’ ပါသာ.

`jahāti` (abandons), `jahitabbaṃ` (to be abandoned), `jahituṃ` (to abandon), `daddallati` (shines brightly), `vaṅkamati` (walks crookedly)—`lolupo` (greedy), `momuhoti` (is utterly deluded), `ottaṃ` (moral dread), `tadaminādi` (etc.), `pāsā` (snares).

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အာဒိသ္မာ သရာ-.

For initial vowels.

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အာဒိဘုတာ သရာ ပရမေကဿရံ ဒွေ ဟောတိ; အသိသိသတိ–-အာဒိသ္မာတိ ကိံ? ဇဇာဂါရ; သရာတိ ကိံ? ပပါစ.

An initial vowel causes the following single syllable to be doubled; for example, `asisisati`. Why is 'initial' stated? To exclude `jajāgāra`. Why is 'vowel' stated? To exclude `papāca`.

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န ပုန-.

Not again.

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ဂံ ဒွိဘုတံ န တံ ပုန ဒွတ္တမာပဇ္ဇတေ; တိတိက္ခသတိ, ဇိဂုစ္ဆိသတိ.

A syllable that has been formed by reduplication does not undergo doubling again; for example, `titikkhasati`, `jigucchisati`.

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ယထိဋ္ဌံ သျာဒိနော-.

Optionally for denominatives in `āya`.

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သျာဒျန္တဿ ယထိဋ္ဌမေကဿရမာဒိဘုတမညံ ဝါ ယထာဂမံ ဒွိတ္တမာပဇ္ဇတေ; ပုပုတ္တိယိသတိ, ပုတိတ္တီယိသတီ, ပုတ္တီယိယိသတိ.

For a stem ending in the denominative suffix `āya`, a single syllable, either the initial one or another, is optionally doubled according to tradition; for example, `puputtiyisati`, `putittīyisati`, `puttīyiyisati`.

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ရဿော ပုဗ္ဗဿ-.

The vowel of the preceding syllable is shortened.

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စိတ္တေ ပုဗ္ဗဿလရော ရဿော ဟောတိ; ဒဒါတိ.

In reduplication, the vowel of the preceding syllable becomes short; for example, `dadāti`.

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လောပေါ’နာဒိဗျဉ္ဇနဿ-.

Elision of a non-initial consonant.

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ဒွိတ္တေ ပုဗ္ဗဿာဒိတော’ညဿဗျဉ္ဇနဿ လောပေါ ဟောတိ; အသိသိသတိ.

In reduplication, there is elision of a consonant of the preceding syllable other than the initial one; for example, `asisisati`.

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ခဇသေသွဿိ -.

For `kha`, `ja`, and `sa`, `a` becomes `i`.

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ဒွိတ္တေ ပုဗ္ဗဿ အဿ ဣ ဟောတိ ခဆသေသု; ပိပါသတိ–-ခဆ သေသူတိ ကိံ? ဇဟာတိ; အဿာတိ ကိံ? ဗုဘုက္ခတိ.

In reduplication, 'i' is substituted for the 'a' of the preceding syllable in roots ending in 'kha', 'cha', and 'sa'; for example, pipāsati. Why 'kha, cha, sa'? To exclude jahāti. Why 'a'? To exclude bubhukkhati.

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ဂုပိဿုဿ -.

Of the 'u' of gup.

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ဒွိတ္တေ ပုဗ္ဗဿ ဂုပိဿ ဥဿ ဣ ဟောတိ ခဆသေသု; ဇိဂုစ္ဆတိ.

In reduplication, 'i' is substituted for the 'u' of 'gup' in the preceding syllable in roots ending in 'kha', 'cha', and 'sa'; for example, jigucchati.

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စတုတ္ထဒုတိယယာနံ တတိယပဌမာ-.

For the fourth and second consonants, the third and first consonants are substituted.

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ဒွိတ္တေ ပုဗ္ဗေသံ စတုတ္ထဒုတိယာနံ တတိယပဌမာ ဟောန္တိ; ဗုဘုက္ခတိ. စိစ္ဆေဒ.

In reduplication, for the fourth and second consonants of the preceding syllable, the third and first consonants are substituted; for example, bubhukkhati, ciccheda.

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ကဝဂ္ဂဟာနံ စဝဂ္ဂဇာ-.

For the ka-group consonants, the ca-group consonants are substituted.

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ဒွိတ္တေ ပုဗ္ဗေသံ ကဝဂ္ဂဟာနံ ဝဝဂ္ဂဇာဟောန္တိ ယထာ က္ကမံ; စုကောပ, ဇဟာတိ.

In reduplication, for the ka-group consonants of the preceding syllable, the ca-group consonants are substituted respectively; for example, cukopa, jahāti.

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မာနဿဝီ ပရဿ စ မံ-.

For 'māna', 'vī' is substituted, and 'maṃ' for the following syllable.

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ဒွိတ္တေ ပုဗ္ဗဿမာနဿ ဝီ ဟောတိ, ပရဿစ မံ; ဝီမံသတိ.

In reduplication, 'vī' is substituted for 'māna' of the preceding syllable, and 'maṃ' for the following; for example, vīmaṃsati.

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ကိတဿာသံသယေတိ ဝါ-.

For 'kit', optionally, when not in the sense of doubt.

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သံသယတော’ညသ္မိံ စတ္တမာနဿဒွိတ္တေ ပုဗ္ဗဿ ကိတဿဝါတိ ဟောတိ; တိကိစ္ဆတိ. စိကိစ္ဆတိ–-အသံသယေတိ ကိံ? ဝိစိကိစ္ဆတိ.

When in a sense other than doubt, in reduplication, for 'kit' of the preceding syllable, 'ti' or 'ci' optionally occurs; for example, tikicchati, cikicchati. Why 'when not in the sense of doubt'? To exclude 'vicikicchati'.

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ယုဝဏ္ဏာနမ္ဉောပ္ပစ္စယေ-.

Guṇa substitution for i- and u-vowels when a suffix follows.

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ဣဝဏ္ဏုဝဏ္ဏန္တာနံ ကြိယတ္ထာနံ ဉော ဟောန္တိ ယထာက္ကမံ ပစ္စယေ; စေတဗ္ဗံ, နေတဗ္ဗံ, သောတဗ္ဗံ, ဘဝိတဗ္ဗံ.

For verbal roots ending in i- and u-vowels, guṇa substitution occurs respectively when a suffix follows; for example, cetabbaṃ, netabbaṃ, sotabbaṃ, bhavitabbaṃ.

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လဟုဿုပန္တဿ-.

Of a short penultimate vowel.

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လဟုဘုတဿ ဥပန္တဿ ယုဝဏ္ဏဿ ဉော ဟောန္တိ ယထာက္ကမံ; ဧသိတဗ္ဗံ, ကောသိတဗ္ဗံ–-လဟုဿာတိကိံ? ဓူပိတာ; ဥပန္တဿာတိ-ကိံ? ရုန္ဓတိ.

For a short penultimate i- or u-vowel, guṇa substitution occurs respectively; for example, esitabbaṃ, kositabbaṃ. Why 'short'? To exclude 'dhūpitā'. Why 'penultimate'? To exclude 'rundhati'.

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အဿာ ဏာနုဗန္ဓေ -.

'Ā' for 'a' when 'ṇ' is an anubandha.

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ဏကာရာနုဗန္ဓေ ပစ္စယေ ပရေ ဥပန္တဿ အကာရဿ အာဟောတိ; ကာရကော.

When a suffix with 'ṇ' as an anubandha follows, the penultimate 'a' vowel becomes 'ā'; for example, kārako.

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န တေ ကာနုဗန္ဓနာဂမေသု-.

Those substitutions do not occur when 'ka' is an anubandha or in the case of the n-augment.

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တေ ဉောအာ ကာနုဗန္ဓေ နာဂမေ စ န ဟောန္တိ; စိတော, သုတော, ဒိဋ္ဌော, ပုဋ္ဌော–-နာဂမေ ဝနာဒိနာ. –-စိနိတဗ္ဗံ, ဝိနိတုံ; သုဏိတဗ္ဗံ, သုဏိတုံ; ပါပုဏိတဗ္ဗံ, ပါပုဏိတုံ; ဓုနိတဗ္ဗံ, ဓုနိတုံ, ဓုနနံ, ဓုနယိတဗ္ဗံ, ဓုနာပေတဗ္ဗံ, ဓုနယိတုံ,ဓုနာပေတုံ, ဓုနယနံ, ဓုနာပနံ, ဓုနယတိ, ဓုနာပေတိ; ပီနေတဗ္ဗံ, ပီနယိတုံ, ပီနနံ, ပီနိတုံ, ပီနယတိ; သုနောတိ; သိနောတိ; ဒုနောတိ; ဟိနောတိ; ပဟိဏိတဗ္ဗံ, ပဟိဏိတုံ, ပဟိဏနံ.

Those guṇa and vṛddhi substitutions do not occur when 'ka' is an anubandha or in the case of the n-augment; for example, cito, suto, diṭṭho, puṭṭho. In the case of the n-augment: cinitabbaṃ, vinituṃ; suṇitabbaṃ, suṇituṃ; pāpuṇitabbaṃ, pāpuṇituṃ; dhunitabbaṃ, dhunituṃ, dhunanaṃ, dhunayitabbaṃ, dhunāpetabbaṃ, dhunayituṃ, dhunāpetuṃ, dhunayanaṃ, dhunāpanaṃ, dhunayati, dhunāpeti; pīnetabbaṃ, pīnayituṃ, pīnanaṃ, pīnituṃ, pīnayati; sunoti; sinoti; dunoti; hinoti; pahiṇitabbaṃ, pahiṇituṃ, pahiṇanaṃ.

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ဝါ ကွဝိ-.

Optionally, sometimes.

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တေ ကွစိ ဝါ န ဟောန္တိ ကာနုဗန္ဓနာဂမေသု; မုဒိတော မောဒိတော; ရုဒိတံ, ရောဒိတံ.

Those substitutions optionally do not occur sometimes when 'ka' is an anubandha or in 'nāgama'; for example, mudito, modito; ruditaṃ, roditaṃ.

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အညတြာပိ-.

Elsewhere also.

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ကာနုဗန္ဓနာဂမတော’ညသ္မိမ္ပိ တေ ကွစိ န ဟောန္တိ; ခိပကော, ပနုဒနံ, ဝဓကော.

Elsewhere also, apart from cases with 'ka' as anubandha or the n-augment, those substitutions sometimes do not occur; for example, khipako, panudanaṃ, vadhako.

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ပျေ သိဿာ-.

For 'pi', 'sissa' is substituted.

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သိဿ အာတိ ပျာဒေသေ; နိဿာယ.

When 'pi' is substituted, 'sissa' is used; for example, nissāya.

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ဉောနမယဝါ သရေ-.

Guṇa and the substitutions na, ma, ya, va occur when a vowel follows.

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သရေ ပရေ ဉောနမယဝါ ဟောန္တိ; ဇယော, ဘဝေါ–-သရေတိ ကိံ? ဇေတိ; အနုဘောတိ.

When a vowel follows, guṇa and the substitutions na, ma, ya, va occur; for example, jayo, bhavo. Why 'when a vowel follows'? To exclude jeti, anubhoti.

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အာယာဝါ ဏာနုဗန္ဓေ-.

The substitutions 'āy' and 'āv' occur when 'ṇ' is an anubandha.

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ဉောနမာယာဝါ ဟောန္တိ သရာဒေါဏာနုဗန္ဓေ; နာယယတိ, ဘာဝယတိ. သယာပေတွာတိအာဒိသုရဿတ္တံ.

Guṇa, na, ma, āya, and āva occur when a suffix with an initial vowel and 'ṇ' as anubandha follows; for example, nāyayati, bhāvayati. In forms such as sayāpetvā, the vowel is shortened.

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အာဿာဏာပိမှိ ယုက-.

For roots ending in 'ā', the suffix 'yu' is added, except when 'ṇāpe' is the suffix.

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အာကာရန္တဿ ကြိယတ္ထဿ ယုက ဟောတိ ဏာပိတော’ညသ္မိံ ဏာနုဗန္ဓေ; ဒါယကော–-ဏာနုဗန္ဓေတွေဝ? ဒါနံ. အဏာပိမှီတိ ကိံ? ဒါပယတိ.

For a verbal root ending in 'ā', the suffix `ṇvu` occurs when a suffix other than `ṇā` has `ṇ` as an anubandha; for example, `dāyako`. Why 'when `ṇ` is an anubandha'? To exclude `dānaṃ`. Why 'when not `ṇā`'? To exclude `dāpayati`.

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ပဒါဒီနံ ကွစိ-.

For `pad` and others, sometimes.

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ပဒါဒီနံ ယုက ဟောတိ ကွစိ; နိပဇ္ဇိတဗ္ဗံ, နိပဇ္ဇိတုံ, နိပဇ္ဇနံ, ပမဇ္ဇိတဗ္ဗံ, ပမဇ္ဇိတုံ, ပမဇ္ဇနံ–-ကွစီတိ ကိံ? ပါဒေါ.

For `pad` and others, the suffix `yu` sometimes occurs; for example, `nipajjitabbaṃ` (to be lain down), `nipajjituṃ` (to lie down), `nipajjanaṃ` (lying down), `pamajjitabbaṃ` (to be neglected), `pamajjituṃ` (to neglect), `pamajjanaṃ` (neglecting). Why 'sometimes'? To exclude `pādo` (foot).

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မံ ဝါ ရုဓာဒီနံ-.

Optionally, the infix `ṃ` for `rudh` and others.

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ရုဓာဒီနံ ကွစိ မံ ဝါ ဟောတိ; ရုန္ဓိတုံ, ရုဇ္ဈိတုံ–-ကွစိတွေဝ? နိရောဓော.

For `rudh` and others, the infix `ṃ` is sometimes optionally employed; for example, `rundhituṃ` (to obstruct), `rujjhituṃ` (to be obstructed). Why 'sometimes'? To exclude `nirodho` (cessation).

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ကွမှိ လောပေါ’န္တဗျဉ္ဇနဿ-.

When the suffix `kvi` follows, there is elision of the final consonant.

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အန္တဗျဉ္ဇနဿ လောပေါ ဟောတိ ကွမှိ;’ဘတ္တံ ဃသန္တိ, ဂဏှန္တိ ဝါဧတ္ထာ’တိ ဘတ္တဂ္ဂံ.

Elision of the final consonant occurs when the suffix `kvi` follows; for example, 'a place where they eat (`ghas`) or take (`gah`) food (`bhatta`)' is `bhattaggaṃ` (a refectory).

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ပရရူပမယကာရေ ဗျဉ္ဇနေ-.

Assimilation to the following form occurs when a consonant other than `ya` follows.

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ကြိယတ္ထာနမန္တဗျဉ္ဇနဿ ပရရူပံ ဟောတိ ယကာရတော’ညသ္မိံ ဗျဉ္ဇနေ; ဟေတ္တဗ္ဗံ; ဗျဉ္ဇနေတိ ကိံ? ဘိန္ဒိတဗ္ဗံ. အယကာရေတိ ကိံ? ဘိဇ္ဇတိ.

For a verbal root, the final consonant assimilates to a following consonant that is not `ya`; for example, `bhettabbaṃ` (to be broken). Why 'when a consonant follows'? To exclude `bhinditabbaṃ`. Why 'not `ya`'? To exclude `bhijjati`.

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မနာနံ နိဂ္ဂဟီတံ-.

For `m` and `n`, `niggahīta` is substituted.

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မကာရနကာရန္တာနံ ကြိယတ္ထာနံ နိဂ္ဂဟီတံ ဟောတယယကာရေ ဗျဉ္ဇနေ; ဂန္တဗ္ဗံ, ဇင်္ဃာ. ဗျဉ္ဇနေတွေဝ? ဂမနံ; အယ ကာရေတွေဝ? ဂမျတေ.

For verbal roots ending in `m` or `n`, `niggahīta` is substituted when a consonant other than `ya` follows; for example, `gantabbaṃ`, `jaṅghā`. Why 'when a consonant follows'? To exclude `gamanaṃ`. Why 'other than `ya`'? To exclude `gamyate`.

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န ဗြူဿော-.

For `brū`, not `o`.

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ဗြူဿ ဩ န ဟောတိ ဗျဉ္ဇနေ; ဗြူမိ. ဗျဉ္ဇနေတွေဝ? အဗြဝိ.

For `brū`, `o` is not substituted when a consonant follows; for example, `brūmi`. Why 'when a consonant follows'? To exclude `abravi`.

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ကဂါ စဇာနံ ဃာနုဗန္ဓေ-.

`k` and `g` are substituted for `c` and `j` when `gh` is an anubandha.

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ဃာနုဗန္ဓေ စကာရဇကာရန္တာနံ ကြိယတ္ထာနံ ကဂါ ဟောန္တိ ယထာက္ကမံ; ဝါကျံ, ဘာဂျံ.

When `gh` is an anubandha, for verbal roots ending in `c` or `j`, `k` and `g` are substituted respectively; for example, `vākyaṃ` (speech), `bhāgyaṃ` (fortune).

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ဟနဿ ဃာတော ဏာနုဗန္ဓေ-.

For `han`, `ghāta` is substituted when `ṇ` is an anubandha.

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ဟနဿ ဃာတော ဟောတိ ဏာနုဗန္ဓေ; အာဃာတော.

For `han`, `ghāta` is substituted when `ṇ` is an anubandha; for example, `āghāto` (striking, anger).

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ကွိမှီ ဃော ပရိပစ္စသမောဟိ-.

When the suffix `kvi` follows, `gha` is substituted (for `han`) after `pari`, `paṭi`, `sama`, and `o`.

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ပဌျာဒီဟိ ပရဿဟနဿဃော ဟောတိ ကွိမှိ; ပလိဃော, ပဋိဃော, အဃံ-ရဿတ္တံ နိပါတနာ;သံဃော, ဩဃော.

After `paṭi` and others, for a following `han`, `gha` is substituted when the suffix `kvi` follows; for example, `paligho` (obstacle), `paṭigho` (hostility), `saṅgho` (assembly), `ogho` (flood). The form `aghaṃ` (sin) involves shortening by special rule.

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ပရဿ ဃံ သေ-.

For a following `han`, `ghaṃ` is substituted when `sa` follows.

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ဒွိတ္တေ ပရဿ ဟနဿ ဃံ ဟောတိ သေ; ဇိဃံသာ.

On reduplication, a following root `han` becomes `ghaṃ` when the desiderative suffix `sa` follows; for example, `jighaṃsā` (desire to kill).

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ဇိဟရာနံ ဂိံ-.

For `ji` and `har`, `giṃ` is substituted.

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ဒွိတ္တေ ပရေသံ ဇိဟရာနံ ဂိံ ဟောတိ သေ; ဝိဇိဂိံသာ, ဇိဂိံသာ.

On reduplication, the following roots `ji` and `har` become `giṃ` when the desiderative suffix `sa` follows; for example, `vijigiṃsā` (desire to conquer), `jigiṃsā` (desire to win).

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ဓာဿ ဟော-.

For `dhā`, `ha` is substituted.

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ဒွိတ္တေ ပရဿ ဓာဿ ဟ ဟောတိ; ဒဟတိ.

On reduplication, the following root `dhā` becomes `ha`; for example, `dahati`.

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ဏိမှိ ဒီဃော ဒုသဿ-.

When `ṇi` follows, a long vowel is substituted for `dus`.

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ဒုသဿဒီဃော ဟောတိ ဏိမှီ; ဒူသိတော–-ဏိမှီတိ ကိံ? ဒုဋ္ဌော.

For `dus`, a long vowel occurs when `ṇi` follows; for example, `dūsito`. Why 'when `ṇi` follows'? To exclude `duṭṭho`.

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ဂုဟိဿ သရေ-

For `guh`, when a vowel follows—

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ဂုဟိဿ ဒီဃော ဟောတိ သရေ; နိဂုဟနံ–-သရေတိ ကိံ? ဂုယှံ.

For `guh`, a long vowel occurs when a vowel follows; for example, `nigūhanaṃ`. Why 'when a vowel follows'? To exclude `guyhaṃ`.

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မုဟဗဟာနဉ္စ တေ ကာနုဗန္ဓေ’တွေ-.

And for `muh`, `vah`, and `guh`, when followed by `ta` with `ka` as anubandha, excluding `tvā`—

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မုဟဗဟာနံ ဂုဟိဿ စ ဒီဃော ဟောတိ တကာရာဒေါ ကာနုဗန္ဓေတွာနတွာဝဇ္ဇိတေ; မူဠှော, ဗာဠေဟာ, ဂုဠှော–-နေတိ ကိံ? မုယဟတိ. ကာနုဗန္ဓေတိ ကိံ? မု-ဟိတဗ္ဗံ. အတွေတိ ကိံ? မုယှိတွာန, မုယှိတွာ, ကာနုဗန္ဓေတွေတိ အယမဓိကာရော ယာဝ သာသဿသိသွေ‘‘တိ.

For the roots muh, bah, and guh, the vowel is lengthened before a suffix beginning with ta that has the anubandha ka, excluding tvā and ana; for example, mūḷho, bāḷho, guḷho. Why the exclusion of ana? For the case of muyhati. Why the condition of the anubandha ka? For the case of muhitabbaṃ. Why the exclusion of tvā? For the cases of muyhitvāna and muyhitvā. This governing rule, 'with the anubandha ka and excluding tvā', extends up to the rule sāsassasisve.

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ဝဟဿုဿ-.

Of vah, u is substituted—.

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ဝဟဿ္ौဿ ဒီဃော ဟောတိ တေ ကာနုဗန္ဓေ တွာနတွာဝဇ္ဇိတေ; စူဠှော.

For vah, the substituted u is lengthened before a suffix beginning with ta that has the anubandha ka, excluding tvā and ana; for example, cūḷho.

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ဓာဿ ဟိ-.

Of dhā, hi is substituted—.

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ဓာ ဓာရဏေနိမဿ ဟိ ဟောတိ တေ ကာနုဗန္ဓေ တွာနတွာ ဝဇ္ဇိတေ; နိဟိတော, နိဟိတဝါ.

For the root dhā, in the sense of 'to hold', hi is substituted before a suffix beginning with ta that has the anubandha ka, excluding tvā and ana; for example, nihito, nihitavā.

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ဟမာဒိရာနံ လောပေါ’န္တဿ -.

Of the roots of the gam group, elision of the final consonant—.

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ဟမာဒီနံ ရကာရန္တာနံ ဝါန္တဿလောပေါ ဟောတိ တေ ကာနုဗန္ဓေ တွာနတွာဝဇ္ဇိတေ; ဂတော, ခတော, ဟတော, မတော, တတော, သညတော, ရတော, ကတော–-တေတွေစ? ဂမျတေ. ကာနုဗန္ဓေတွေဝ. ဂန္တဗ္ဗံ. အတွေတွေဝ? ဂန္တွာန, ဂန္တွာ.

For the roots of the gam group and for roots ending in ra, there is optional elision of the final consonant before a suffix beginning with ta that has the anubandha ka, excluding tvā and ana; for example, gato, khato, hato, mato, tato, saññato, rato, kato. Why the condition 'before a suffix beginning with ta'? Consider gamyate. Why the condition 'with the anubandha ka'? Consider gantabbaṃ. Why the condition 'excluding tvā'? Consider gantvāna, gantvā.

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ဝစာဒိနံ ဝဿုဋ ဝါ-.

Of vac, etc., va is optionally substituted by uṭa—.

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ဝစာဒီနံ ဝဿ ဝါ ဥဋ ဟောတိ ကာနုဗန္ဓေ’တွေ; ဥတ္တာ, ဝုတ္တံ; ဥတ္ထံ, ဝုတ္ထံ; အတွေတွေဝ? ဝတွာန, ဝတွာ.

Of vac, etc., va is optionally substituted by uṭa before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, uttā, vuttaṃ; utthaṃ, vutthaṃ. Why the condition 'excluding tvā'? Consider vatvāna, vatvā.

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အဿု-.

Of assa, u is substituted—.

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ဝစာဒီနမဿ ဥ ဟောတိ ကာနုဗန္ဓေ’တွေ; ဝုတ္တံ, ဝုတ္ထံ.

Of vac, etc., assa becomes u before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, vuttaṃ, vutthaṃ.

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ဝဒ္ဓဿ ဝါ-.

Of vaddh, optionally—.

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ဝဒ္ဓဿ အဿ ဝါ ဥ ဟောတိ ကာနုဗန္ဓေ’တွေ; ဝုဒ္ဓေါ, ဝဒ္ဓေါ–-အတွေတွဝ? ဝဒ္ဓိတွာန; ဝဒ္ဓိတွာ. ကထံ ဝုတ္တီတိ?’ဝုတ္တိ မတ္တေ’တိ. နိပါတနာ; ဝတ္တီတိ ဟောတေဝ ယထာလက္ခဏံ.

Of vaddh, assa optionally becomes u before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, vuddho, vaddho. Why the condition 'excluding tvā'? Consider vaddhitvāna, vaddhitvā. How is vutti formed? It is simply vutti, by irregular formation; vatti, however, is formed according to the general rule.

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ယဇဿယဿ ဋိယီ-.

Of yaj and yas, ṭiyī is substituted—.

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ယဇဿ ယဿ ဋိယီ ဟောန္တီ ကာနုဗန္ဓေ’တွေ; ဣဋ္ဌံ, သိဋ္ဌံ, အတွေတွေဝ? ယဇိတွာန, ယဇိတွာ.

Of yaj and yas, the substitutions indicated by ṭiyī occur before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, iṭṭhaṃ, siṭṭhaṃ. Why the condition 'excluding tvā'? Consider yajitvāna, yajitvā.

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ဌာဿိ-.

Of ṭhā, i is substituted—.

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ဌာဿိ ဟောတိ ကာနုဗန္ဓေ’တွေ; ဌိတော. အတွေတွေဝ? ဌတွာန, ဌတွာ.

Of ṭhā, i is substituted before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, ṭhito. Why the condition 'excluding tvā'? Consider ṭhatvāna, ṭhatvā.

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ဂါပါနမိ ဟောတိ ကာနုဗန္ဓေ’တွေ; ဂီတံ, ပီတံ. အတွေတွေဝ? ဂါယိတွာ; နိစ္စံ ယာဂမော; ပါဿ တု ပီတွာနိ ဗဟုလာဓိကာရာ.

Of gā and pā, i is substituted before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, gītaṃ, pītaṃ. Why the condition 'excluding tvā'? Consider gāyitvā, where there is always the augment yā. For pā, however, pītvā is also found, due to the governing rule of 'variously'.

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ဇနိဿာ-.

Of jan, ā is substituted—.

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ဇနိဿ အာ ဟောတိ ကာနုဗန္ဓေ’တွေ; ဇာတော. အတွေတွေဝ? ဇနိတွာ.

Of jan, ā is substituted before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, jāto. Why the condition 'excluding tvā'? Consider janitvā.

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သာသဿသိသွာ-.

Of sās, sis is optionally substituted—.

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သာသဿ ဝါ သိသှောတိ ကာနုဗန္ဓေ’တွေ; သိဋ္ဌံ, သတ္ထံ; သိဿော, သာသိယော. အတွေတွေဝ? အနုသာသိတွာန.

Of sās, sis is optionally substituted before a suffix beginning with ta that has the anubandha ka, excluding tvā; for example, siṭṭhaṃ, satthaṃ; also sisso, sāsiyo. Why the condition 'excluding tvā'? Consider anusāsitvāna.

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ကရဿာတဝေ-.

Of kar, the vowel becomes ā before tave—.

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ကရဿအာ ဟောတိ တဝေ; ကာတဝေ.

Of kar, the vowel becomes ā before tave; for example, kātave.

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တုံတုနတဗ္ဗေသုဝါ-.

Before tuṃ, tuna, and tabba, optionally—.

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တုမာဒိသု ဝါ ကရဿာ ဟောတိ; ကာတုံ, ကတ္တုံ, ကာတုန, ကတ္တုန; ကာတဗ္ဗံ, ကတ္တဗ္ဗံ.

Before the suffixes tuṃ, tuna, and tabba, the vowel of kar is optionally lengthened to ā; for example, kātuṃ, kattuṃ; kātuna, kattuna; kātabbaṃ, kattabbaṃ.

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ဉဿ နေ ဇာ-.

Of ñā, jā is substituted before na—.

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ဉဓာတုဿ ဇာ ဟောတိ နကာရေ; ဇာနိတုံ, ဇာနတ္တော. နေတိ ကိံ? ဉာတော.

Of the root ñā, jā is substituted before the letter na; for example, jānituṃ, jānatto. Why the condition 'before na'? Consider ñāto.

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သကာပါနံ ကုက္ကု ဏေ-.

Of sak and āp, the augments indicated by kukku are added before ṇa—.

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သကအာပါနံ ကုက္ကု ဣစ္စေတေ အာဂမာ ဟောန္တိ ဏကာရေ. သက္ကုဏန္တော, ပါပုဏန္တော; သက္ကုဏောတိ, ပါပုဏောတိ. ဏေတိ ကိံ? သက္ကောတိ, ပါပေတိ.

Of sak and āp, the augments indicated by the mnemonic kukku occur before the letter ṇa; for example, sakkuṇanto, pāpuṇanto; sakkuṇoti, pāpuṇoti. Why the condition 'before ṇa'? Consider sakkoti, pāpeti.

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နိတော စိဿ ဇော-.

After `ni`, for `ci`, `jo` [is substituted]—.

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နိသ္မာ ပရဿ စိဿ ဆော ဟောတိ; နိစ္ဆယော.

After `ni`, for the following root `ci`, `cch` is substituted; for example, `nicchayo`.

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ဇရသဒါနမိမ ဝါ-.

For `jara` and `sada`, `ima` is optionally substituted—.

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ဇရသဒါနမန္တသရာ ပရော ဤမ ဟောတိ ဝိဘာသာ; ဇီရဏာ, ဇီရတိ, ဇီရာပေတိ; နိသီဒိတဗ္ဗံ, နိသီဒနံ, နိသီဒိတုံ, နိသီဒတိ–-ဝါတိ ကိံ? ဇရာ, နိသဇ္ဇာ;’ဤမ ဝေတိ ယောဂဝိဘာဂါ အညေသမ္ပိ?အဘိရထ, သံယောဂါဒိလောပေါ’တ္ထဿ.

For the final vowel of `jara` and `sada`, `īma` is substituted optionally; for example, `jīraṇā`, `jīrati`, `jīrāpeti`; `nisīditabbaṃ`, `nisīdanaṃ`, `nisīdituṃ`, `nisīdati`. Why is `vā` (optionally) stated? For `jarā`, `nisajjā`. By splitting the rule as `īma vā`, does it apply to others as well? [Yes, as in] `Abhiratha`; for this, there is elision of the initial member of the conjunct consonant.

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ဒိသဿ ပဿဒဿဒသ္ဒဒက္ခာ-.

For `dis`, `passa`, `dassa`, `das`, `da`, and `dakkha` [are substituted]—.

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ဒိသဿ ပဿာဒယော ဟောန္တိ ဝိဘာသာ; ဝိပဿနာ, ဝိပဿိတုံ, ဝိပဿတိ; သုဒဿီ, ပိယဒဿီ, ဓမ္မဒဿီ, သုဒဿံ, ဒဿနံ, ဒဿေတိ; ဒဋ္ဌဗ္ဗံ, ဒဋ္ဌာ, ဒဋ္ဌုံ, ဒုဒ္ဒသော, အဒ္ဒသ; အဒ္ဒါ, အဒ္ဒံ; အဒ္ဒက္ခိ, ဒက္ခိဿတိ–-ဝါတွေဝ? ဒိဿန္တိ ဗာလာ.

For the root `dis`, `passa` and the others are substituted optionally; for example, `vipassanā`, `vipassituṃ`, `vipassati`; `sudassī`, `piyadassī`, `dhammadassī`, `sudassaṃ`, `dassanaṃ`, `dasseti`; `daṭṭhabbaṃ`, `daṭṭhā`, `daṭṭhuṃ`, `duddaso`, `addasa`; `addā`, `addaṃ`; `addakkhi`, `dakkhissati`. Why is `vā` (optionally) stated? For `dissanti bālā`.

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သမာနာ ရော ရီရိက္ခကေသု -.

After `samāna`, `ra` [is substituted for `dis`] when suffixes like `rī`, `rikkha`, and `ka` follow—.

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သမာနသဒ္ဒတော ပရဿ ဒိသဿ ရ ဟောတိ ဝါ ရီရိက္ခကေသု; သရီ, သဒီ; သရိက္ခော, သဒိက္ခော; သရိသော, သဒိသော.

After the word `samāna`, for the following root `dis`, `ra` is optionally substituted when the suffixes `rī`, `rikkha`, or `isa` follow; for example, `sarī`, `sadī`; `sarikkho`, `sadikkho`; `sariso`, `sadiso`.

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ဒဟဿ ဒဿဍော-.

For `dah`, `dassa` and `ḍa` [are substituted]—.

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ဒဟဿ ဒဿဍော ဟောတိ ဝါ; ဍာနေဟာ, ဒါဟော; ဍဟတိ, ဒဟတိ.

For the root `dah`, `dassa` and `ḍa` are optionally substituted; for example, `ḍānehā`, `dāho`; `ḍahati`, `dahati`.

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အနဃဏ္သွာပရီဟိ ဠော-.

After `ā` and `pari`, `ḷa` [is substituted], except in the case of `ghaṇa`—.

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အာပရီဟိ ပရဿ ဒဟဿ ဒဿ ဠော ဟောတနဃဏ္သု; အာဏာဟနံ, ပရိဠာဟော.

After `ā` and `pari`, for the following `dah` or `das`, `ḷa` is substituted, except when `ghaṇa` follows; for example, `āṇāhanaṃ`, `pariḷāho`.

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အတျာဒိန္တေသွတ္ထိဿ ဘု-.

For `atthi` (`as`), `bhu` [is substituted], except before `ti`, `nta`, etc.—.

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တျာဒိန္နဝဇ္ဇိတေသု ပစ္စယေသု အသ ဘုဝိစ္စဿ ဘု ဟောတိ; ဘဝိတဗ္ဗံ.

Before suffixes, except for `ti`, `nta`, and so on, `bhu` is substituted for the root `as`; for example, `bhavitabbaṃ`.

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အာဒေသဝိဓာနမသဿာပ္ပယောဂတ္ထမေတသ္မိံ ဝိသယေ–-ဧတေန ကတ္ထစိ ကဿစိ ဓာတုဿာပ္ပယောဂေါ’ပိ ဉာပိတော ဟောတိ–-အတျာဒိန္တေသူတိ ကိံ? အတ္ထိ, သန္တော. အတ္ထိဿာတိ ကိံ? အဿတိဿ မာ ဟောတု.

This rule of substitution is for the purpose of the non-application of the root `as` in this domain. By this, the non-application of some other root in some other case is also indicated. Why is `atyādintesu` stated? For `atthi`, `santo`. Why is `atthissa` stated? So that it may not apply to `assatissa`.

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အအာဿအာဒိသု -.

Before `a`, `ā`, `ssa`, etc.—.

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အအာဒေါ အာအာဒေါ ဿအာဒေါ စ အတ္ထဿ ဘု ဟောတိ; ဗဘုဝ, အဘဝါ, အဘဝိဿာ, ဘဝိဿတိ.

Before endings beginning with `a`, `ā`, `ssa`, and so on, `bhu` is substituted for the root `as`; for example, `babhuva`, `abhavā`, `abhavissā`, `bhavissati`.

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န္တမာနာန္တိယိယုံသွာဒိလောပေါ-.

Before `nta`, `māna`, `nti`, `iyuṃ`, etc., there is elision of the initial vowel—.

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န္တာဒီသွတ္ထိဿာဒိလောပေါ ဟောတိ; သန္တော, သမာနော, သန္တိ, သန္တု, သိယာ, သိယုံ–-ဧတေသွိတိ ကိံ? အတ္ထိ.

Before `nta` and other such suffixes, there is elision of the initial vowel of `atthi` (`as`); for example, `santo`, `samāno`, `santi`, `santu`, `siyā`, `siyuṃ`. Why is `etesu` (in these cases) stated? For `atthi`.

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ပါဒိတော ဌာဿ ဝါ ဌဂေါ ကွစိ-.

After the prefixes `pa`, etc., `ṭha` is optionally substituted for `ṭhā` in some cases—.

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ပါဒီဟိ ကြိယာဝိသေသဇောတကေဟိ သဒ္ဒေဟိ ပရဿ ဌာဿ ကွစိ ဌဟော ဝါ ဟောတိ; သဏ္ဌဟန္တော, သန္တိဋ္ဌန္တော; သဏ္ဌဟတိ, သန္တိဋ္ဌတိ–-ပ ပရာ အပ သံအနု အဝ ဩ နိ ဒု ဝိ အဓိ အပိ အတိ သု ဥအဘိပတိ ပရိ ဥပ အာ ပါဒိ; ကွစီတိ ကိံ? သဏ္ဌိတိ.

After the prefixes `pa` and so on, which are words that indicate distinctions in action, `ṭhaha` is optionally substituted for the following root `ṭhā` in some cases; for example, `saṇṭhahanto`, `santiṭṭhanto`; `saṇṭhahati`, `santiṭṭhati`. The prefixes (`pādi`) are: `pa`, `parā`, `apa`, `saṃ`, `anu`, `ava`, `o`, `ni`, `du`, `vi`, `adhi`, `api`, `ati`, `su`, `u`, `abhi`, `pati`, `pari`, `upa`, `ā`. Why is `kvaci` (in some cases) stated? For `saṇṭhiti`.

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ဒါဿိယငိ-.

For `dā`, `iyaṅ` [is substituted]—.

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ပါဒိတော ပရဿ ဒါဿ ဣယငိ ဟေနာတိ ကွစိ; အနာဒိသိတွာ, သမာဒိယတိ; ကွစီတွေဝ? အာဒါယ.

After the prefixes `pa` and so on, `iyaṅ` is optionally substituted for the following root `dā` in some cases; for example, `anādisitvā`, `samādiyati`. Why is `kvaci` (in some cases) stated? For `ādāya`.

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ပါဒိတော ပရဿကရဿ ကွစိခ ဟောတိ; သင်္ခါရော, သင်္ခရီ ယတိ –-ကရဿာတိ အဝတွာ ကရောတိဿာတိ ဝစနံ တိမှိ စ ဝိကရဏုပ္ပတ္တိ ဉာပေတုံ.

After the prefixes `pa` and so on, `kha` is sometimes substituted for the following root `kara`; for example, `saṅkhāro`, `saṅkharīyati`. The statement `karotissa` instead of `karassa` is to indicate the arising of the conjugational sign (`vikaraṇa`) also in the case of the `ti` ending.

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ပုရသ္မာ-.

After `pura`—.

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ပုရ ဣစ္စသ္မာ နိပါတာ ပရဿ ကရဿခ ဟောတိ; ပုရက္ခတွာ, ပုရေက္ခာရော, ဧတ္တံ တဒမိနာဒိပါဌာ.

After the particle `pura`, `kha` is substituted for the following root `kara`; for example, `purakkhatvā`, `purekkhāro`. This is the reading beginning with `iminā` and so on.

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တိတော ကမဿ-.

After `ti`, for `kama`—.

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နိသ္မာ ပရဿ ကမဿ ကွစိ ခ ဟောတိ; ပုရက္ခတွာ, ပုရေက္ခာရော, ဧတ္တံ တဒမိနာဒိပါဌာ.

After `ni`, `kha` is sometimes substituted for the following `kama`; for example, `purakkhatvā`, `purekkhāro`. This is the reading beginning with `iminā` and so on.

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နိတော ကမဿ-.

After `ni`, for `kama`—.

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နိသ္မာ ပရဿ ကမဿ ကွစိ ခ ဟောတိ; နိက္ခမတိ; ကွစိတွေဝ? နိက္ကမော.

After `ni`, `kha` is sometimes substituted for the following root `kama`; for example, `nikkhamati`. Why is `kvaci` (sometimes) stated? For `nikkamo`.

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ယုဝဏ္ဏာနမိယငုဝငိ သရေ-.

For the vowels i and u, the replacements iyaṅ and uvaṅ occur before a vowel.

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ဣဝဏ္ဏုဝဏ္ဏန္တာနံ ကြိယတ္ထာနမိယငုဝငိ ဟောန္တိ သရေ ကွဝိ;ဝေဒိယတိ, ဗြုဝန္တိ; သရေတိ ကိံ? နိဝေဒေတိ, ဗြူတိ; ကွစီတွေဝ? ဇယတိ, ဘဝတိ.

For verbal roots ending in the vowels i or u, the replacements iyaṅ and uvaṅ sometimes occur before a vowel; for example, vediyati, bruvanti. Why is sare (before a vowel) stated? For nivedeti, brūti. Why kvaci (sometimes)? For jayati, bhavati.

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အညာဒိဿာဿီ ကျေ-.

For the final ā of roots other than ñā and so on, ī is the replacement when kya follows.

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ဉာဒိတော’ညဿ အာကာရန္တဿ ကြိယတ္ထဿ ဤ ဟောတိ ကျေ; ဒိယတိ; အညာဒိဿာတိ ကိံ? ဉာယတိ, တာယတိ.

For a verbal root ending in ā, other than ñā and so on, ī is the replacement when kya follows; for example, dīyati. Why is aññādissa (other than ñā etc.) stated? For ñāyati, tāyati.

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တနဿာ ဝါ-.

For tan, ā is the optional replacement.

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တနဿ အာ ဟောတိ ဝါ ကျေ; တာယတေ, တညတေ.

For the root tan, ā is the optional replacement when kya follows; for example, tāyate, taññate.

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ဒီဃော သရဿ-.

A vowel is lengthened.

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သရန္တဿ ကြိယတ္ထဿဒီဃော ဟောတိ ကျေ; စီယတေ, သူယတေ. သာနန္တရဿ တဿ ဌော-.

For a verbal root ending in a vowel, lengthening occurs when kya follows; for example, cīyate, sūyate. After sa, for the immediately following ta, ṭha is the replacement.

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သကာရန္တတော ကြိယတ္ထာ ပရဿာနန္တရဿတကာရဿ ဌ ဟောတိ; ကုဋ္ဌော, တုဋ္ဌဝါ, တုဋ္ဌဗ္ဗံ, တုဋ္ဌီ; အနနတရသာတိ ကိံ? တုဿိတွာ.

After a verbal root ending in the letter sa, for the immediately following letter ta, ṭha is the replacement; for example, kuṭṭho, tuṭṭhavā, tuṭṭhabbaṃ, tuṭṭhī. Why is anantarassa (immediately following) stated? For tussitvā.

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ကသဿိမ စ ဝါ-.

And for kas, ima is an optional replacement.

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ကသသ္မာ ပရဿာနန္တရဿ တဿ ဌ ဟောတိ, ကသဿ ဝါ ဣမ စ; ကိဋ္ဌံ, ကဋ္ဌံ–-အနန္တရဿာတွေဝ? ကသိတဗ္ဗံ.

After kas, for the immediately following ta, ṭha is the replacement, and for kas itself, ima is also an optional replacement; for example, kiṭṭhaṃ, kaṭṭhaṃ. Why is anantarassa (immediately following) stated? For kasitabbaṃ.

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ဓသ္တောတြသ္တာ -.

Dhasta, trasta.

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ဧတေ သဒ္ဒါ နိပစ္စန္တေ.

These words are irregularly formed.

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ပုစ္ဆာဒိတော-.

From puccha and so on.

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ပုစ္ဆာဒီဟိ ကြိယတ္ထေဟိ ပရဿာနန္တရဿ တကာရဿဌ ဟောတိ; ပုဋ္ဌော, ဘဋ္ဌော, ယိဋ္ဌော–-အနန္တရဿာတွေဝ? ပုစ္ဆိတွာ.

After verbal roots such as puccha, for the immediately following letter ta, ṭha is the replacement; for example, puṭṭho, bhaṭṭho, yiṭṭho. Why is anantarassa (immediately following) stated? For pucchitvā.

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သာသဝသသံသသသာ ထော-.

After sāsa, vasa, saṃsa, and sasa, tha is the replacement.

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ဧတေဟိ ပရဿာနန္တရဿ တဿ ထ ဟောတိ; သတ္ထံ, ဝုတ္ထံ, ပသတ္ထံ, သတ္ထံ–-ကထမနုသိဋ္ဌောတိ? ‘‘ကထနရာနံ ဋဌဏလာ‘‘တိ. ဌော. အနန္တရဿာတွေဝ? သာသတုံ.

After these, for the immediately following ta, tha is the replacement; for example, satthaṃ, vutthaṃ, pasatthaṃ, satthaṃ. How is anusiṭṭho formed? By the rule, ‘Kathanarānaṃ ṭaṭhaṇalā’. Why is anantarassa (immediately following) stated? For sāsituṃ.

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ဓော ဒဟဘေဟိ-.

After roots ending in dha, ha, and bha, dha is the replacement.

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ဓကာရဟကာရဘကာရန္တေဟိ ကြိယတ္ထေဟိ ပရဿာနန္တရဿ တဿ ဓ ဟောတိ; ဝုဒ္ဓေါ, ဒုဒ္ဓံ,လဒ္ဓံ.

After verbal roots ending in the letters dha, ha, and bha, for the immediately following ta, dha is the replacement; for example, vuddho, duddhaṃ, laddhaṃ.

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ဒဟာ ဎော-.

After dah, ḍha is the replacement.

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ဒဟာ ပရဿာနန္တရဿ တဿ ဎ ဟောတိ; ဒင်္ဎော.

After the root dah, for the immediately following ta, ḍha is the replacement; for example, daḍḍho.

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ဗဟဿုမ စ-.

And for bah, uma.

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ဗဟာ ပရဿာနန္တရဿ တဿ သော ဟောတိ, ဗဟဿုမ စ သသန္တယောဂေန; ဗုဍ္ဎော.

After bah, for the immediately following ta, sa is the replacement, and for bah there is also uma by conjunction with the final sa; for example, buḍḍho.

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ရုဟာဒီဟိ ဟော ဠ စ -.

After ruh and so on, ha is the replacement, and also ḷa.

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ရုဟာဒီဟိ ပရဿာနန္တရဿတဿ ဟ ဟောတိ, ဠော စာန္တဿ; အာရုဠှော, ဂုဠှော, ဝုဠှော, ဗာဠှော; အနန္တရဿာတွေဝ? အာရောဂတုံ.

After ruh and so on, for the immediately following ta, ha is the replacement, and ḷa is the replacement for the final consonant of the root; for example, āruḷho, gūḷho, vuḷho, bāḷho. Why is anantarassa (immediately following) stated? For ārohituṃ.

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မုဟာ ဝါ-.

After muh, optionally.

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မုဟာ ပရဿာနန္တရဿ တဿ ဟ ဟောတိ ဝါ, ဠော စာန္တဿ ဟသန္တိယောဂေန; မုဠှော, မုဒ္ဓေါ.

After the root muh, for the immediately following ta, ha is optionally the replacement, and ḷa is the replacement for the final consonant of the root; for example, mūḷho, muddho.

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ဘိဒါဒိတော နော က္တက္ကဝန္တုနံ-. ဘိဒါဒိတော ပရေသံ က္တက္တဝန္တုနံ တဿနော ဟောတိ; ဘိန္နော, ဘိန္နဝါ, ဆိန္နော, ဆိန္နဝါ, ဆန္နော, ဆန္နဝါ, ခိန္နော, ခိန္နဝါ, ဥပ္ပန္နော, ဥပ္ပနနဝါ, သိန္နော, သိန္နဝါ, သနေနာ, သန္နဝါ, ပီနော, ပီနဝါ, သူနော, သူနဝါ, ဒီနော, ဒီနဝါ, ဍီနော, ဍီနဝါ, လီနော, လီနဝါ, လူနော, လူနဝါ–-က္တက္တဝန္တုနတ္တိ ကိံ? ဘိတ္တိ; ဆိတ္တိ, ဘောတ္တုံ, ဆေတ္တုံ.

After roots such as bhid, the ta of the suffixes kta and ktavantu is replaced by na; for example: bhinno, bhinnavā, chinno, chinnavā, channo, channavā, khinno, khinnavā, uppanno, uppannavā, sinno, sinnavā, sanno, sannavā, pīno, pīnavā, sūno, sūnavā, dīno, dīnavā, ḍīno, ḍīnavā, līno, līnavā, lūno, lūnavā. Why is ktaktavantūnaṃ (of kta and ktavantu) stated? For bhitti, chitti, bhottuṃ, chettuṃ.

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ဒါတ္ထီန္နော-.

After dā, inna is the replacement.

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ဒါတော ပရေသံ က္တက္တဝန္တုနံ တဿ ဣန္နော ဟောတိ; ဒိန္နော, ဒိန္နဝါ.

After the root dā, for the following suffixes kta and ktavantu, inna is the replacement for their ta; for example, dinno, dinnavā.

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ကိရာဒီဟိ ဏော-.

After the roots kir, etc., `ṇa` is substituted.

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ကိရာဒီဟိ ပရေသံ က္တက္တဝန္တုနံ တဿာနန္တရဿ ဏ ဟောတိ; ကိဏ္ဏော, ကိဏ္ဏဝါ, ပုဏ္ဏော, ပုဏ္ဏဝါ, ခီဏော, ခီဏဝါ.

After the roots kir, etc., `ṇa` is substituted for the `t` of the following suffixes `kta` and `ktavantu` and for the immediately preceding consonant; for example: `kiṇṇo`, `kiṇṇavā`, `puṇṇo`, `puṇṇavā`, `khīṇo`, `khīṇavā`.

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တရာဒီဟ ရိဏ္ဏော-.

After the roots tar, etc., `riṇṇa` is substituted.

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တရာဒီဟိ ပရေသံ က္တက္တဝန္တုနံ တဿရဏ္ဏော ဟောတိ; တိဏ္ဏော, တိဏ္ဏဝါ, ဇိဏ္ဏော, ဇိဏ္ဏဝါ, စိဏ္ဏော, စိဏ္ဏဝါ.

After the roots tar, etc., `riṇṇa` is substituted for the `t` of the following suffixes `kta` and `ktavantu` and for the preceding consonant; for example: `tiṇṇo`, `tiṇṇavā`, `jiṇṇo`, `jiṇṇavā`, `ciṇṇo`, `ciṇṇavā`.

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ဂေါ ဘဉ္ဇာဒီဟိ-.

After the roots bhañj, etc., `ga` is substituted.

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ဘဉ္ဇာဒီဟိ ပရေသံက္တက္တဝန္တုနံ တဿာနန္တရဿဂ ဟောတိ; ဘဂ္ဂေါ, ဘဂ္ဂဝါ, လဂ္ဂေါ, လဂ္ဂဝါ, နိမုဂ္ဂေါ, နိမုဂ္ဂဝါ, သံဝိဂ္ဂေါ, သံဝိဂ္ဂဝါ.

After the roots bhañj, etc., `ga` is substituted for the `t` of the following suffixes `kta` and `ktavantu` and for the immediately preceding consonant; for example: `bhaggo`, `bhaggavā`, `laggo`, `laggavā`, `nimuggo`, `nimuggavā`, `saṃviggo`, `saṃviggavā`.

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သုသာ ခေါ-.

After the root sus, `kha` is substituted.

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သုသာ ပရေသံ က္တက္တဝန္တုနံ တဿ ခေါ ဟောတိ; သုက္ခေံ, သုက္ခဝါ.

After the root sus, `kha` is substituted for the `t` of the following suffixes `kta` and `ktavantu`; for example: `sukkho`, `sukkhavā`.

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ပစာ ကော-.

After the root pac, `ka` is substituted.

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ပစာ ပရေသံ က္တက္ကဝန္တုနံ တဿ ကော ဟောတိ; ပက္ကော, ပက္ကဝါ.

After the root pac, `ka` is substituted for the `t` of the following suffixes `kta` and `ktavantu`; for example: `pakko`, `pakkavā`.

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မုစာ ဝါ-.

After the root muc, optionally.

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မုစာ ပရေသံက္တက္တဝန္တုနံ တဿ ကော ဝါ ဟောတိ; မုက္ကော, မုတ္တော; မုက္ကဝါ, မုတ္တဝါ–-သက္ကောတိ ဏွာဒိသု သိဒ္ဓံ–-က္တက္တဝန္တုသု သတ္တော သတ္တဝါတွေဝ ဟောတိ.

After the root muc, `ka` is optionally substituted for the `t` of the following suffixes `kta` and `ktavantu`; for example: `mukko`, `mutto`; `mukkavā`, `muttavā`. The form `satto` is established in the `ṇvādi` group; with the suffixes `kta` and `ktavantu`, it is only `satto` and `sattavā`.

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လောပေါ ဝဍ္ဎာ က္တိဿ-.

Elision of `kti` after the root vaḍḍh.

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ဝဍ္ဎာ ပရဿက္တိဿ တဿ လောပေါ ဟောတိ; ဝဍ္ဎိ.

After the root vaḍḍh, there is elision of the `kt` of the following `kti` suffix; for example: `vaḍḍhi`.

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ကွိဿ-.

Of the `kvi` suffix.

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ကြိယတ္ထာ ပရဿ ကွိဿ လောပေါ ဟောတိ; အဘိဘု.

After a verbal root, there is elision of the following `kvi` suffix; for example: `abhibhu`.

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ဏိဏာပီနံ တေသု-.

Of the suffixes `ṇi`, `ṇā`, and `pī` when they follow.

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ဏိဏာပီနံ လောပေါ ဟောတိ တေသု ဏိဏာပီသု;’ကာရေန္တံ ပယောဇယယတိ’ကာရေတိ, ကာရာပေတိ.

There is elision of the suffixes `ṇi`, `ṇā`, and `pī` when these same suffixes follow; for example: from `kārentaṃ payojayati` (he employs one who is causing to do) are formed `kāreti`, `kārāpeti`.

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ကွစီ ဝိကရဏာနံ-.

Sometimes, of the conjugational signs.

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ဝိကရဏာနံ ကွစိ လောပေါ ဟောတ; ဥဒပါဒိ, ဟန္တိ.

Sometimes, there is elision of the conjugational signs; for example: `udapādi`, `hanti`.

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မာနဿ မဿ-.

Of the `ma` of the `māna` suffix.

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ကြိယတ္ထာ ပရဿ မာနဿ မကာရဿ လောပေါ ဟောတိ ကွစိ; ကရာဏော; ကွစတိ ကိံ? ကုရုမာနော.

After a verbal root, there is sometimes elision of the `ma` of the following `māna` suffix; for example: `karāṇo`. Why is 'sometimes' stated? For `kurumāno`.

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ဧဣလဿေ-.

Of `i`, `e` is substituted.

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ဧဣလာနမေ ဟောတ ကွစီ; ဂဟေတွာ, အဒေန္တိ; ကွစီတွေဝ? ဝပိတွာ.

Sometimes `e` is substituted for `i`; for example: `gahetvā`, `adenti`. Why is 'sometimes' stated? For `vapitvā`.

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ပျော ဝါ တွာဿ သမာသေ-.

Optionally, `pya` is substituted for `tvā` in a compound.

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တွာဿဝါ ပျော ဟောတ သမာသေ; ပကာရော’ပျေ သဿာ’တိ. ဝိသေသနတ္ထာ; အဘိဘူယ, အဘိဘဝိတွာ–-သမာသေတိ ကိံ? ပတွာ; ကွဝါသမာသေ’ပိ ဗဟကုလာဓိကာရာ?လတံ ဒန္တေဟိ ဆိန္ဒိယ.

The suffix `tvā` optionally becomes `pya` in a compound; for example: `abhibhūya` (alternative form: `abhibhavitvā`). Why is 'in a compound' stated? For `patvā`. Due to its wide application, it is also sometimes found not in a compound; for example: `Lataṃ dantehi chindiya`.

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တုံယာနာ-.

Of `tuṃ` and `yāna`.

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တွာဿ ဝါ တုံယာနာ ဟောန္တိ သမာသေ ကွစိ; အဘိဟဌူံ, အဘိဟရိတွာ; အနုမောဒိယာန, အနုမောဒိတွာ–-အသမာသေ-ပိ ဗဟုလာဓိကာရာ? ဒဌုံ; ဒိသွာ–-ဧသမပ္ပဝိသယတာဉာပနတ္ထော ယောဂဝိဘာဂေါ.

Sometimes in a compound, the suffix `tvā` optionally becomes `tuṃ` or `yāna`; for example: `abhihaṭhūṃ` (for `abhiharitvā`); `anumodiyāna` (for `anumoditvā`). Due to wide application, this also occurs outside of compounds; for example: `daṭhuṃ` (for `disvā`). This division of the rule serves to indicate its limited scope.

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ဟနာ ရစ္စော-.

After the root `han`, `racca` is substituted.

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ဟနသ္မာ ပရဿ တွာဿ ရစ္စော ဝါ ဟောတိ သမာသေ; အဟစ္စ, အဟနိတွာ.

After the root `han`, the following `tvā` suffix optionally becomes `racca` in a compound; for example: `ahacca` (alternative form: `ahanitvā`).

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သာသာဓိကရာ စစရိစ္စာ-.

From sā, sādh, and kar, [the suffixes] cac and aricca.

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သာသာဓီဟိ ပရာ ကရာ ပရဿ တွာဿ စစရိစ္စာ ဝါ ဟောန္တိ ယထာက္ကမံ; သက္ကစ္စ, သက္ကရိတွာ, အသက္ကစ္စ, အသက္ကရိတွာ, အဓိကိစ္စ, အဓိကရိတွာ,

After sā, sādh, and kar, the suffix tvā optionally becomes cac or aricca, respectively; [for example:] sakkacca, sakkaritvā, asakkacca, asakkaritvā, adhikicca, adhikaritvā.

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ဣတော စ္စော-.

From i, cca [occurs].

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ဣဣစ္စသ္မာ ပရဿ တွာဿ စ္စော ဝါ ဟောတိ; အဓိစ္စ, အဓိယိတွာ, သမေစ္စ, သမေတွာ.

After a root ending in i, the suffix tvā optionally becomes cca; [for example:] adhicca, adhiyitvā, samecca, sametvā.

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ဒိသာ ဝါနဝါ သ စ-.

After dis, [the suffixes] vāna and vā, and also sa.

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ဒိသတော တွာဿ ဝါနဝါ ဟောန္တိ ဝါ, ဒိသဿ စ သကာရော တံ သန္တိယောဂေန; သဿ သဝိဓာနံ ပရရူပဗာဓနတ္ထံ; ဒိသွာန, ဒိသွာ, ပဿိတွာ–-ကထံ နာဒဋ္ဌာ ပရတော ဒေါသန္တိ? ဉာပကာတွာဿ ဝလောပေါ; ဧဝံ လဒ္ဓါ(န) ဓနန္တိအာဒိသု.

After dis, the suffix tvā optionally becomes vāna or vā; and the final consonant of dis becomes sa. The prescription of sa is for the purpose of obstructing a subsequent form. [For example:] disvāna, disvā, passitvā. How is it that in nādaṭṭhā there is no fault from what follows? From an indicator, there is elision of the v of tvā; thus in examples such as laddhā(na) dhananti.

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ဧဣ ဗျဉ္ဇနဿ-.

E and i before a consonant.

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ကြိယတ္ထာ ပရဿ ဗျဉ္ဇနာဒိပ္ပစ္စယဿ ဉိ ဝါ ဟောတိ; ဘုဉ္ဇိတုံ, ဟောတ္တု; ဗျဉ္ဇနဿာတိ ကိံ? ပါစကော.

Before a suffix beginning with a consonant, which follows a root for the purpose of action, the augment i is optionally inserted; [for example:] bhuñjituṃ, hottu. Why [the specification] 'of a consonant'? [For example:] pācako.

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ရာ နဿ ဏော-.

After r, for n, ṇa [is substituted].

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ရာန္တတော ကြိယတ္ထာ ပရဿ ပစ္စယနကာရဿ ဏော ဟောတိ; အရဏံ, သရဏံ.

After a root ending in r, the n of a following suffix used for the purpose of action becomes ṇa; [for example:] araṇaṃ, saraṇaṃ.

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န န္တမာနတျျာဒိနံ-.

Not for nta, māna, tya, and so on.

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ရာန္တတော ပရေသံ န္တမာနတျာဒီနံ နဿ ဏော န ဟောတိ; ကရောန္တော, ကုရုမာနော; ကရောန္တိ.

After a root ending in r, the n of the following suffixes nta, māna, tya, and so on, does not become ṇa; [for example:] karonto, kurumāno, karonti.

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ဂမယမိသာသဒိသာနံ ဝါ စ္ဆငိ-.

For gam, yam, is, ās, and dis, optionally ccha and ṅi.

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ဧတေသံ ဝါ စ္ဆငိ ဟောတိ န္တမာနတျာဒိသု; ဂစ္ဆန္တော, ဂစ္ဆမာနော, ဂစ္ဆတိ; ယစ္ဆန္တော, ယစ္ဆမာနော, ယစ္ဆတိ; ဣစ္ဆန္တော, ဣစ္ဆမာနော, ဣစ္ဆတိ; အစ္ဆန္တော, အစ္ဆမာနော, အစ္ဆတိ; ဒိစ္ဆန္တော, ဒိစ္ဆမာနော, ဒိစ္ဆတိ. ဝါတိ ကိံ? ဂမိဿတိ; ဝဝတ္ထိတ ဝိဟာသတ္တေနညေသု စ ကွစိ? ဣစ္ဆိတဗ္ဗံ, ဣစ္ဆာ, ဣစ္ဆိတုံ; အစ္ဆိတဗ္ဗံ, အစ္ဆတုံ; အညေသဉ္စ ယောဂဝိဘာဂါ? ပဝေစ္ဆတိ.

For these roots, the substitution ccha optionally occurs before nta, māna, tya, and so on; [for example:] gacchanto, gacchamāno, gacchati; yacchanto, yacchamāno, yacchati; icchanto, icchamāno, icchati; acchanto, acchamāno, acchati; dicchanto, dicchamāno, dicchati. Why 'optionally'? [For example:] gamissati. And is this a restricted option, sometimes applying in other cases? [For example:] icchitabbaṃ, icchā, icchituṃ; acchitabbaṃ, acchatuṃ. And for others, by splitting the rule? [For example:] pavecchati.

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ဇရမရာနမီယငိ-.

For jar and mar, īya and ṅi.

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ဧတေသမီယငိ ဝါ ဟောတိ န္တမာနတျာဒိသု; ဇီယန္တော, ဇီရန္တော; ဇီယမာနော, ဇီရမာနော; ဇီယတိ, ဇီရတိ; မီယန္တော, မရန္တော; မီယမာနော, မရမာနော; မီယတိ, မရတိ.

For these roots, the substitution īya optionally occurs before nta, māna, tya, and so on; [for example:] jīyanto, jīranto; jīyamāno, jīramāno; jīyati, jīrati; mīyanto, maranto; mīyamāno, maramāno; mīyati, marati.

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ဌာပါနံ တိဋ္ဌပိဝါ-.

For ṭhā and pā, [the substitutions] tiṭṭha and piva.

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ဌပါနံ တိဋ္ဌပိဝါ ဟောန္တိ ဝါ န္တမာနတျာဒိသု; တိဋ္ဌန္တော, တိဋ္ဌမာနော, တိဋ္ဌတိ; ပိဝန္တော, ပိဝတိ; ဝါတွေဝ? ဌာတိ, ပါတိ.

For ṭhā and pā, the substitutions tiṭṭha and piva optionally occur before nta, māna, tya, and so on; [for example:] tiṭṭhanto, tiṭṭhamāno, tiṭṭhati; pivanto, pivati. Why 'optionally'? [For example:] ṭhāti, pāti.

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ဂမဝဒဒါနံ ဃမ္မဝဇ္ဇဒဇ္ဇာ-.

For gam, vad, and dā, [the substitutions] ghamma, vajja, and dajja.

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ဂမာဒီနံ ဃမ္မာဒယော ဝါ ဟောန္တိ န္တမာနတျျာဒိသု; ဃမ္မန္တော, ဂစ္ဆန္တော; ဝဇ္ဇန္တော, ဝဒန္တော; ဒဇ္ဇန္တော, ဒဒန္တော.

For gam and so on, the substitutions ghamma and so on optionally occur before nta, māna, tya, and so on; [for example:] ghammanto, gacchanto; vajjanto, vadanto; dajjanto, dadanto.

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ကရဿ သောဿ ကုဗ္ဗကုရုကယိရာ-.

For kar with its o, [the substitutions] kubba, kuru, and kayira.

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ကရဿ သဩကာရဿ ကုဗ္ဗာဒယော ဝါ ဟောန္တိ န္တမာနတျာဒိသု; ကုဗ္ဗန္တော, ကယိရန္တော, ကရောန္တော; ကုဗ္ဗမာနော, ကုရုမာနော, ကယိရမာနော, ကရာဏော; ကုဗ္ဗတိ, ကယိရတိ, ကရောတိ; ကုဗ္ဗတေ, ကုရုတေ, ကယိရတေ–-ဝစတ္ထိတဝိဘာသတ္တာ ဝါဓိကာရဿ ဘိယျော မာနပရစ္ဆက္ကေသုကုရု, ကွဝိဒေဝ ပုဗ္ဗစ္ဆက္ကေ? အဂ္ဃံ ကုရုတု နော ဘဝံ; သောဿာတိ ဝုတ္တတ္တာ ကတ္တရိ ယေဝိမေ.

For the root kar with its o, the substitutions kubba and so on optionally occur before nta, māna, tya, and so on; [for example:] kubbanto, kayiranto, karonto; kubbamāno, kurumāno, kayiramāno, karāṇo; kubbati, kayirati, karoti; kubbate, kurute, kayirate. Due to this being a restricted option under the governing rule 'optionally', kuru occurs more with māna and the parasamaipada endings; where is it with the attanopada endings? [For example:] Agghaṃ kurutu no bhavaṃ. Since sossa was stated, these are indeed in the agentive sense.

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ဂဟဿ ဃေပ္ပော-.

For gah, [the substitution] gheppa.

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ဂဟဿ ဝါ ဃေပ္ပောတိ န္တမာနတျာဒိသု; ဃေပ္ပန္တော, ဃေပ္ပမာနော, ဃေပ္ပတိ–-ဝါတွေဝ? ဂဏှာတိ.

For gah, the substitution gheppa optionally occurs before nta, māna, tya, and so on; [for example:] gheppanto, gheppamāno, gheppati. Why 'optionally'? [For example:] gaṇhāti.

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ဏော နိဂ္ဂဟိတဿ-.

Ṇa for the niggahīta.

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ဂဟဿ နိဂ္ဂဟတဿ ဏော ဟောတိ; ဂဏှိတဗ္ဗံ, ဂဏှိတုံ, ဂဏှန္တော.

For the niggahīta of the root gah, ṇa occurs; [for example:] gaṇhitabbaṃ, gaṇhituṃ, gaṇhanto.

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ဣတိ မောဂ္ဂလ္လာနေ ဝျာကရဏေ ဝုတ္တိယံ ခါဒိကဏ္ဍော ပဉ္စမော.

Thus in the Vutti to the Moggallāna Grammar ends the fifth chapter, the Khādikaṇḍa.

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ဝတ္တမာနေ တိအန္တိသိထမိမတ္ဉန္တေ သေဝှ္ဉေမှေ-.

In the present tense, [the endings are] ti, anti, si, tha, mi, ma (for the active voice), and te, ante, se, vhe, e, mhe (for the middle voice).

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ဝတ္တမာန္ဉာရဒ္ဓါပရိသမတ္တေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ တျာဒယော ဟောန္တီ; ဂစ္ဆတိ, ဂစ္ဆန္တိ, ဂစ္ဆသိ, ဂစ္ဆထ, ဂစ္ဆာမိ, ဂစ္ဆာမ; ဂစ္ဆတေ, ဂစ္ဆန္တေ, ဂစ္ဆသေ, ဂစ္ဆဝှေ, ဂစ္ဆေ, ဂစ္ဆမှေ –-ကထံ ပုရေ အဓမ္မော ဒိပ္ပတိ, ပုရာ မရာမိတိ? ဝတ္တမာနဿေဝ ဝတ္တုမိဋ္ဌတ္တာ, တံသမီပဿတဂ္ဂဟဏေန ဂဟဏာ; ပုရေပုရာသဒ္ဒေဟိ ဝါ အနာဂတတ္တာဝဂမျတေ, တဒါ တဿ ဝတ္တမာနတ္တာ; ကာလဝျတ္တယော ဝါ ဧသော; ဘဝန္တေဝ ဟိ ကာလန္တရေ’ပိ တျာဒယော ဗာဟုလကာ?‘‘သန္တေသု ပရိဂုဟာမိ မာ စ ကိဉ္စိ ဣတော အဒံ, ကာယယဿ ဘေဒါ အဘိသမ္ပရာယံ သဟဝျတံ ဂစ္ဆတိ ဝါသဝဿ, အနေကဇာတိသံသာရံ သန္ဓာဝိဿံ, အတိဝေလံ နမဿိဿန္တိ‘‘.

In the sense of an action begun but not completed in the present, the suffixes ti and so on occur after a root for the purpose of action in the present tense; [for example:] gacchati, gacchanti, gacchasi, gacchatha, gacchāmi, gacchāma; gacchate, gacchante, gacchase, gacchavhe, gacche, gacchamhe. How then [are the present tense forms in] 'pure adhammo dippati' (in the past, unrighteousness blazes) and 'purā marāmi' (before I die)? Because of the desire to speak of it as present, it is included by grasping its proximity. Alternatively, by the words pure and purā, futurity is understood, and at that time it has the nature of the present. Or, this is an interchange of tenses. Indeed, do ti and so on occur frequently even in other tenses? [For example:] 'Santesu pariguhāmi mā ca kiñci ito adaṃ' (Among the good I will hide, and I gave nothing from here); 'kāyassa bhedā abhisamparāyaṃ sahavyataṃ gacchati vāsavassa' (At the breaking up of the body, in the next world he goes to the companionship of Vāsava); 'anekajātisaṃsāraṃ sandhāvissaṃ' (Through the round of many births I have run); 'ativelaṃ namassissanti' (they will pay excessive homage).

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ဘဝဿတိ ဿတိဿန္တိဿသိဿထဿာမိဿာမဿတေဿန္တေ ဿသေဿဝှေဿံဿာမှေ-.

In the future tense, [the endings are] ssati, ssanti, ssasi, ssatha, ssāmi, ssāma (for the active voice), and ssate, ssante, ssase, ssavhe, ssaṃ, ssāmhe (for the middle voice).

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ဘဝိဿတိ အနာရဒ္ဓေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဿတျာဒယော ဟောန္တိ; ဂမိဿတိ, ဂမိဿန္တိ, ဂမိဿသိ, ဂမိဿထ, ဂမိဿာမိ, ဂမိဿာမ; ဂမိဿတေ, ဂမိဿန္တေ, ဂမိဿသေ, ဂမိဿဝှေ, ဂမိဿံ, ဂမိဿာမှေ.

In the future tense, in the sense of an action not yet begun, the endings 'ssati' and so on occur for the purpose of action from the root; [examples:] 'gamissati', 'gamissanti', 'gamissasi', 'gamissatha', 'gamissāmi', 'gamissāma'; 'gamissate', 'gamissante', 'gamissase', 'gamissavhe', 'gamissaṃ', 'gamissāmhe'.

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နာမေ ဂရဟာဝိမ္ဘယေသု-.

With the particle 'nāma', in the senses of censure and amazement.

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နာမသဒ္ဒေ နိပါတေ သတိ ဂရဟာယံ ဝိမ္ဘယေ စ ဂမျမာနေဿတျာဒယော ဟောန္တိ; ဣမေ ဟိ နာမ ကလျာဏဓမ္မာ ပဋိဇာနိဿန္တိ; န ဟိ နာမ ဘိက္ခဝေ တဿ မောဃပုရိသဿပါဏေသု အနုဒ္ဒယာ ဘဝိဿတိ; ကထဉှိ နာမ သော ဘိက္ခဝေ မောဃပုရိသော သဗ္ဗမတ္တိကာမယံ ကုဋိကံ ကရိဿတိ; တတ္ထ နာမ တွံ မောဃပုရိသမယာ ဝိရာဂါယ ဓမ္မေ ဒေသိတေ သရာဂါယ ဝေတေဿသိ, အတ္ထိ နာမတာတ သုဒိန္န အာဘိဒေါသိကံ ကုမ္မာသံ ပရိဘုဉ္ဇိဿသိ, အတ္ထိယေဝိဟာပိ နိန္ဒာဝဂမော. ဝိမ္ဘယေ?- အစ္ဆရိယံ ဝတ ဘော အဗ္ဘူတံ ဝတ ဘော သန္တေန ဝတ ဘော ပဗ္ဗဇိတာ ဝိဟာရေနဝိရန္တိ, ယတြ ဟိ နာမ သညီ သမာနော ဇာဂရော ပဉ္စမတ္တာနီ သကဋသတာနိ နိဿာယ နိဿာယ အတိက္ကန္တာနိ နေဝ ဒက္ခိတိ, န ပန သဒ္ဒံ သောဿတိ; အစ္ဆရိယံ အန္ဓော နာမ ပဗ္ဗတမာရောဟိဿတိ; ဗဓိရော နာမ သဒ္ဒံ သောဿတိ.

When the indeclinable particle 'nāma' is present, the endings 'ssati' and so on occur when the sense of censure or amazement is understood. [Censure:] "ime hi nāma kalyāṇadhammā paṭijānissanti"; "Indeed, monks, will that worthless person have compassion for living beings?"; "How indeed, monks, will that worthless person make a hut entirely of clay?"; "There, you worthless person, when the Dhamma has been taught by me for dispassion, will you incline towards passion?"; "Indeed, father Sudinna, will you eat leftover gruel, a transgression?"; even here there is an instance of blame. [Amazement:] "Wonderful indeed, sirs! Astonishing indeed, sirs! How peacefully, sirs, the renunciants dwell, where indeed one, being conscious and awake, will neither see nor hear the sound of five hundred carts passing very close by!"; "Wonderful, a blind man will climb a mountain; a deaf man will hear a sound!"

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ဘုတေ ဤဥံဩတ္ထေမ္ဘာအာဦသေဝှံအမ္ဘေ-.

In the past tense, the endings are: 'ī', 'uṃ', 'o', 'ttha', 'iṃ', 'mhā' (for the active voice); and 'ā', 'ū', 'se', 'vhaṃ', 'aṃ', 'mhe' (for the middle voice).

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ဘုတေ ပရိသမတ္တ္ဉတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဤအာဒယော ဟောန္တိ; အဂမီ, အဂမုံ, အဂမော, အဂမိတ္ထ, အဂမိံ, အဂမိမှာ; အဂမာ, အဂမူ, အဂမိသေ, အဂမိဝှံ, အဂမ, အဂမိမှေ–-ဘုတ သာမညဝစနိစ္ဆာယမနဇ္ဇတနေပိ? သုဝေါ အဟောသိ အာနန္ဒော.

In the past tense, in the sense of a completed action, the endings 'ī' and so on occur for the purpose of action from the root; [examples:] 'agamī', 'agamuṃ', 'agamo', 'agamittha', 'agamiṃ', 'agamimhā'; 'agamā', 'agamū', 'agamise', 'agamivhaṃ', 'agama', 'agamimhe'. Is this also in the non-today past, by the wish to express the general past? [Example:] 'Sve ahosi ānando' (Tomorrow Ānanda will be).

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အနဇ္ဇတနေ အာဦဩတ္ထအမှာတ္ထတ္ထုံသေဝှံဣံမ္ဘသေ-.

In the past of not-today, the endings are: 'ā', 'ū', 'o', 'ttha', 'amhā' (for the active voice); and 'ttha', 'tthuṃ', 'se', 'vhaṃ', 'iṃ', 'mhase' (for the middle voice).

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အဝိဇ္ဇမာနဇ္ဇတနေ ဘုတေ’တ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ အာအာဒယော ဟောန္တိ.

In the past of not-today, in the sense of a past event, the endings 'ā' and so on occur for the purpose of action from the root.

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အာဉာယျာ စ ဥဋ္ဌာနာ အာဉာယျာ စ သံဝေသနာ,ဧသဇ္ဇတနော ကာလော အဟရူဘယတဍ္ဎရတ္တံ ဝါ;

And rising with understanding, and lying down with understanding. This is the time of 'today': the day flanked on both sides by midnight.

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အဂမာ, အဂမူ, အဂမော, အဂမတ္ထ, အဂမ, အဂမမှာ; အဂမိတ္ထ, အဂမတ္ထုံ, အဂမသေ, အဂမဝှံ, ဂမိံ, အဂမမှသေ; အညပဒတ္ထော ကိံ? အဇ္ဇ ဟိယျော ဝါ အဂမာသိ.

[Examples:] He went, they went, you (sg.) went, you (pl.) went, I went, we went; he went, they went, you (sg.) went, you (pl.) went, I went, we went. What is the purpose of this other tense-form? [An example of the aorist:] 'You went today or yesterday.'

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ပရောက္ခေ ဩဧတ္ထအမ္ဘတ္ထရေတ္ထောဝှောဣမှေ-.

In the perfect tense, the endings are: 'o', 'u', 'e', 'ttha', 'a', 'mha' (for the active voice); and 'ttha', 're', 'ttho', 'vho', 'i', 'mhe' (for the middle voice).

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အပစ္စက္ခေ ဘုတာနဇ္ဇတနေ’တ္ထေ စတ္တမာနတော ကြိယတ္ထာ အအာဒယော ဟောန္တိ; ဇဂါမ, ဇဂမု, ဇဂမေ, ဇဂမိတ္ထ, ဇဂမ, ဇဂမိမှ; ဇဂမိတ္ထ, ဇဂမိရေ, ဇဂမိတ္ထော, ဇဂမိဝှော, ဇဂမိ, ဇဂမိမှေ. –––––––––––––––––––-

In the sense of a past that is not directly perceived and not of today, the endings 'a' and so on occur for the purpose of action from the root. For example: jagāma (he went), jagamu (they went), jagame (you sg. went), jagamittha (you pl. went), jagama (I went), jagamimha (we went); jagamittha (he went), jagamire (they went), jagamittho (you sg. went), jagamivho (you pl. went), jagami (I went), jagamimhe (we went).

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မူဠှဝိက္ခိတ္တဗျာသတ္တစိတ္တောနတ္တနာပိ ကြိယာ ကတာဘိနိဗ္ဗတ္တိကာလေ’နုပလဒ္ဓါ သမာနာ ဧလေနာနုမီယမာနာ ပရောက္ခာစ ဝတ္ထုတော; တေနုတ္တမဝ္သယေ’ပိ ပယောဂသမ္ဘဝေါ.

Even for oneself, when one has a mind that is deluded, scattered, and occupied, an action, though performed, being unperceived at the moment of its arising and being inferred by its result, is in reality remote (unperceived). Therefore, its use is possible even in the case of the first person.

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ဧယျာဒေါ ဝါတိပတ္တိယယံ ဿာဿံသုဿေဿထဿံဿမှာဿထ ဿိံသုဿသေဿဝှေဿိံဿာမ အသေ-.

In the conditional mood (non-performance of an action), the endings are: 'ssā', 'ssaṃsu', 'sse', 'ssatha', 'ssaṃ', 'ssāmhā' (for the active voice); and 'ssatha', 'ssiṃsu', 'ssase', 'ssavhe', 'ssiṃ', 'ssāmhase' (for the middle voice).

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ဧယျာဒေါ ဝိသယေ ကြိယာတိပတ္တိယံ ဿာဒယော ဟောန္တိ ဝိဘာသာ; ဝိဓုရပ္ပစ္စယောပနိပါတတော ကာရဏဝေကလ္လတော ဝါ ကြိယာယာတိ ပတနမနိပ္ဖတ္တိ ကြိယာတိပတ္တိ; ဧတေ စ ဿာဒယော သာမတ္ထိယာတီတာနာဂတေသွေဝ ဟောန္တိ, န ဝတ္တမာနေ, တတြ ကြိယာတိပတ္တျ သမ္ဘဝါ.

In the conditional mood, in the case of the non-performance of an action, the endings 'ssā' and so on occur optionally. The non-performance of an action is the failure or non-accomplishment of an action, due to the occurrence of an obstructing condition or a deficiency in the cause. And these endings 'ssā' and so on, by their nature, occur only in the past and future, not in the present, because the non-performance of an action is impossible therein.

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သစေ ပဌမဝယေ ပဗ္ဗဇ္ဇံ အလဘိဿာ, အရဟာ အဘဝိဿာ; ဒက္ခိဏေန စေ အဂမိဿာ, န သကဋံ ပရိယာဘဝိဿာ- ဒက္ခိဏေန စေ အဂမိဿံသု, အဂမိဿေ, အဂမိဿထ, အဂမိဿံ, အဂမိဿမှာ, အဂမိဿထ, အဂမိဿိံသု, အဂမိဿသေ, အဂမိဿဝှေ,အဂမိဿိံ, အဂမိဿာမ အသေ- န သကဋံ ပရိယာဘဝိဿာ. ဝါတိ ကိံ? ဒက္ခိဏေန စေ ဂမိဿတိ, န သကဋံ ပရိယာဘဝိဿတိ.

If he had received ordination in his youth, he would have become an Arahant; if he had gone by the right, the cart would not have overturned. [Similarly with other endings:] if they had gone by the right, if you (sg.) had gone, if you (pl.) had gone, if I had gone, if we had gone; if he had gone, if they had gone, if you (sg.) had gone, if you (pl.) had gone, if I had gone, if we had gone—the cart would not have overturned. Why 'optionally'? [Because one can also use the future tense:] If he goes by the right, the cart will not overturn.

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ဟေတုဖလေသွေယျဧယျုံဧယျာသဧယျာထဧယျာမိဧယျာမဧထ ဧရံဧထောဧယျဝှောဧယျံဧယျာမှေ-.

In the sense of cause and effect, the endings are: 'eyya', 'eyyuṃ', 'eyyāsi', 'eyyātha', 'eyyāmi', 'eyyāma' (for the active voice); and 'etha', 'eraṃ', 'etho', 'eyyavho', 'eyyaṃ', 'eyyāmhe' (for the middle voice).

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ဟေတုဘုတာယံ ဖလဘုတာယဉ္စ ကြိယာယံ ဝတ္တမာနတော ကြိယတ္ထာဧယျာဒယော ဝါ ဟောန္တိ.

In an action that is a cause and in an action that is an effect, the endings 'eyya' and so on occur optionally for the purpose of action from the root.

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သစေ သံခါရာ နိစ္စာ ဘဝေယျုံ, န နိရုဇ္ဈေယျုံ; ဒက္ခိနေဏန စေ ဂစ္ဆေယျ, န သကဋံ ပရိယာဘဝေယျ-ဒက္ခိဏေန စေ ဂစ္ဆေယျုံ, ဂစ္ဆေယျာသိ, ဂစ္ဆေယျာထ, ဂစ္ဆေယျာမိ, ဂစ္ဆေယယျာမ; ဂစ္ဆေထ, ဂစ္ဆေရံ, ဂစ္ဆေထော, ဂစ္ဆေယျဝှော, ဂစ္ဆေယျံ, ဂစ္ဆေယျာမှေ- န သကဋံ ပရိယာဘဝေယျ; ဘဝနံ ဂမနဉ္စ ဟေတု, အနိရုဇ္ဈနံ ပရိယာဘဝနဉ္စ ဖလံ–-ဣဟ ကသ္မာ န ဟောတိ?- ဟန္တီတိ ပလာယတိ, ဝဿတီတိ ဓာဝတိ, ဟနိဿတီတိ ပလာယိဿတီတိ? ဣတိသဒ္ဒေနေဝ ဟေတုဟေတုမန္တတာယယ ဇောတိတတ္တာ ဝါတိ ကိံ ဒက္ခိဏေန စေ ဂမိဿတိ, န သကဋံ ပရိယာ ဘဝိဿတိ.

If formations were permanent, they would not cease. If one were to go by the south, the cart would not overturn. [Similarly with other endings:] if they were to go by the south, if you (sg.) were to go, if you (pl.) were to go, if I were to go, if we were to go; if he were to go, if they were to go, if you (sg.) were to go, if you (pl.) were to go, if I were to go, if we were to go—the cart would not overturn. Being and going are the cause; non-ceasing and not-overturning are the effect. Why does this not apply here: 'He flees, thinking, "He is striking"'; 'He runs, thinking, "It is raining"'; 'He will flee, thinking, "He will strike"'? Because the relationship of cause and effect is already indicated by the particle 'iti'. Why 'optionally'? [Because one can also use the future:] If one goes by the south, the cart will not overturn.

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ပဉှပတ္ထနာဝိဓိသူ-.

In questions, aspirations, and injunctions.

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ပဉှော-သမ္ပုစ္ဆနံ သမ္ပဓာရဏာ နိရူပနာ ကာရိယနိစ္ဆယနံ; ပတ္ထနာ-ယာဝနမိဋ္ဌာသိံသနဉ္စ; ဝိဓာနံ ဝိဓိ နိယောဇနံ ကြိယာသု ဝျာပါရဏာ; သာ စ ဒုဝိဓာဝ?- သာဒရာနာဒရဝသေန, ဝိသယဘေဒေန ဘိန္နာယပိ တဒုဘယာနတိဝတ္တနတော.

Questioning: asking, deliberation, investigation, determination of what is to be done. Aspiration: requesting and wishing for what is desired. Injunction: rule, assignment, engagement in activities. And this is of two kinds: by way of respect and disrespect, because although it is differentiated by distinctions of object, it does not go beyond these two.

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ဧတေသု ပဉှာဒိသု ကြိယတ္ထတော ဧယျာဒယော ဟောန္တိ; ပဉှေ?-ကိမာယသ္မာ ဝိနယမ္ပရိယာပုဏေယျ,ဥဒါဟု ဓမ္မံ?; ဂစ္ဆေယျံ ဝါဟံ ဥပေါသထံ, န ဝါ ဂစ္ဆေယျံ?, ပတ္ထနာယံ?- လဘေယျာဟကကမ္ဘန္တေ ဘဂဝတော သန္တိကေ ပဗ္ဗဇ္ဇံ, လဘေယျံ ဥပသမ္ပဒံ; ပဿေယျံ တံ ဝဿသတံ အရောဂံ. ဝိဓိမှိ?-ဘဝံ ပတ္တံ ပစေယျ, ဘဝံ ပုညံ ကရေယျ, ဣဟ ဘဝံ ဘုဉ္ဇေယျ, ဣဟ ဘဝံ နိသီဒေယျ, မာဏဝကံ ဘဝံ အဇ္ဈာပေယျ–-အနုညာပတ္တကာလေသုပိ သိဒ္ဓါဝ, တတ္ထာပိ ဝိဓိပ္ပတီတိတော; အနုညာယံ?ဧဝံကရေယျာသိ. ပတ္တကာလေ?- ကဋံ ကရေယျာသိ, ပတ္တော တေ ကာလော ကဋကရဏေ; ယဒိ သံဃဿ ပတ္တကလ္လံ သံဃော ဥပေါသထံ ကရေယျ; ဧတဿ ဘဂဝါ ကာလော, ဧတဿ သုဂတ ကာလော, ယမ္ဘဂဝါ သာဝကာနံ သိက္ခာပဒံ ပညပေယျ–-ပေသနေ’ပိစ္ဆန္တိ?- ဂါမံ တွံ ဘဏေ ဂစ္ဆေယျာသိ.

In these contexts of questions and so on, the endings 'eyya' and so on occur for the purpose of action. In questioning: 'Venerable sir, should you study the Vinaya, or the Dhamma?'; 'Should I go to the Uposatha, or should I not go?'. In aspiration: 'Venerable sir, may I receive the going forth in the presence of the Blessed One; may I receive the higher ordination; may I see you for a hundred years in good health.' In injunction: 'Sir, you should fire the bowl; sir, you should make merit; sir, you should eat here; sir, you should sit here; sir, you should teach the student.' This is also established in the cases of permission and opportune time, for there too an injunction is understood. In permission: 'You may do so.' At an opportune time: 'You should make the mat; the time for you to make the mat has come'; 'If the time is right for the Sangha, the Sangha should perform the Uposatha'; 'This is the time, Blessed One, this is the time, Sugata, for the Blessed One to lay down a training rule for the disciples.' Do they also accept it in the sense of commanding? 'Friend, you should go to the village.'

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တုအတ္တုဟိထမိမတံအန္တံဿုဝှောဉာမသေ-.

The endings are: 'tu', 'antu', 'hi', 'tha', 'mi', 'ma' (for the active voice); and 'taṃ', 'antaṃ', 'ssu', 'vho', 'e', 'āmase' (for the middle voice).

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ပဉှာဒိသွေတေ ဟောန္တိ ကြိယတ္ထတော; ကြိယတ္ထတော; ယစ္ဆတု, ဂစ္ဆန္တု, ဂစ္ဆာဟိ, ဂစ္ဆထ, ဂစ္ဆာမိ, ဂစ္ဆာမ, ဂစ္ဆတံ, ဂစ္ဆန္တံ, ဂစ္ဆဿု, ဂစ္ဆဝှော, ဂစ္ဆေ, ဂစ္ဆာမသေ–-ပဉှေ?- ကိန္နု ဗလု ဟော ဝျာကရဏမဓိယဿု?. ပတ္ထနာယံ?- ဒဒါဟိ မေ, ဇိဝတု ဘဝံ. ဝိသိမှိ?-ကဋံ ကရောတု ဘဝံ, ပုညံ ကရောတု ဘဝံ, ဣဟ ဘဝံ ဘုဉ္ဇတု, ဣဟဘဝံ နိသီဒတု, ဥဒ္ဒိသတု ဘန္တေ ဘဂဝါ ပါတိမောက္ခာ. ပေသနေ?- ဂစ္ဆ ဘဏေ ဂါမံ. အနုမတိယံ?ဧဝံ ကရောဟိ. ပတ္တကာလေ?-ကာလော’ယံ တေ မဟာဝီရ ဥပ္ပဇ္ဇ မာတုကုစ္ဆိယံ.

In questions and so on, these endings occur for the purpose of action. [Examples:] 'yacchatu' (let him give), 'gacchantu' (let them go), 'gacchāhi' (go!), 'gacchatha' (go! pl.), 'gacchāmi' (let me go), 'gacchāma' (let us go); 'gacchataṃ' (let him go), 'gacchantaṃ' (let them go), 'gacchassu' (go!), 'gacchavho' (go! pl.), 'gacche' (let me go), 'gacchāmase' (let us go). In questioning: 'Why indeed, sir, should you not study grammar?'. In aspiration: 'Give to me; may you, sir, live long.' In injunction: 'Let the gentleman make a mat; let the gentleman do merit; let the gentleman eat here; let the gentleman sit here; Venerable sir, let the Blessed One recite the Pātimokkha.' In commanding: 'Go, friend, to the village.' In permission: 'Do so.' At the opportune time: 'This is your time, O Great Hero, to arise in your mother's womb.'

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သတ္တျရဟေသွေယျာဒိ-.

In the senses of capability and worthiness, the endings 'eyya' and so on are used.

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သတ္တိယံ အရဟတ္ထေ စ ကြိယတ္ထာ. ဧယျာဒယော ဟောန္တိ; ဘဝံ ခလု ရဇ္ဇံ ကရေယျ, ဘဝံ သတ္တော; အရဘော.

In the sense of capability and in the sense of worthiness, the endings 'eyya' and so on occur for the purpose of action. For example: 'Indeed, sir, you should rule the kingdom' (implying: 'sir, you are capable'); 'Sir, you are capable'; 'He is worthy.'

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သမ္ဘာဝနေ ဝါ-.

And optionally in the sense of possibility.

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သမ္ဘာဝနေ ဂမျမာနေ ဓာတုနာ ဝုစ္စမာနေ စ ဧယျာဒယောဟောန္တိ ဝိဘာသာ; အပိ ပဗ္ဗတံ သိရသာ ဘိန္ဒေယျ. ကြိယာတိပတ္တိယန္တုဿာဒိ?- အသနိယာပိ ဟတော နာပတိဿာ သမ္ဘာဝေမိ သဒ္ဒဟာမိအဝကပ္ပေမိ ဘုဉ္ဇေယျ ဘဝံ; ဘုဇိဿတိ ဘဝံ, အဘုဉ္ဇိ ဘဝံ. ကြယာတိပတ္တိယန္တုဿာဒိ-သမ္ဘာဝေမိ နာဘုဇိဿံ ဘဝံ.

When possibility is understood and expressed by the root, the eyyā-etc. suffixes optionally occur. For example: 'One might even split a mountain with one's head.' In the case of the non-completion of an action, what about the ssā-etc. suffixes? 'Even if struck by lightning, I would not have fallen.' I suppose, I believe, I accept: 'Your honor might eat; your honor will eat; your honor ate.' In the case of the non-completion of an action, regarding the ssā-etc. suffixes: I suppose, 'Your honor would not have eaten.'

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မာယောဂေ ဤအာအာဒိ-.

When conjoined with `mā`, the īā-etc. suffixes.

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မာယောဂေ သတိ ဤအာဒယော အာအာဒယော စ ဝါ ဟောန္တိ; မာဿုပုနပိ ဧဝရူပမကာသိ, မာ ဘဝံ အဂမာ ဝနံ; ဝါတိ ကိံ? မာ တေကာမဂုဏေ ဘမဿု စိတ္တံ, မာ တွံ ကရိဿသိ, မာ တွံ ကရေယျာသိ–-အသကကာလတ္ထော’ယမာရမ္ဘော; ဗုဒ္ဓေါ’ဘဝိဿတီတိ ပဒန္တရ သမ္ဗန္ဓေန အနာဂတကာလတာ ပတိယတေ, ဧဝံ ကတော ကဋော သွေဘဝိဿတိ, ဘာဝိ ကစ္စမာသီတိ; လုနာဟိ လုနာဟိတွေဝါယံ လုနာတိ, လုနဿု လုနဿုတွေဝါယံ လုနာတီတိ တွာဒီနမေဝေတံ မဇ္ဈိမပုရိ သေကဝစနာနမာဘိက္ခညေ ဝိဗ္ဗဝနံ; ဣဒံ ဝုတ္တံ ဟောတိ?-ဧဝမေသ တုရိတော အညေ’ပိ နိယောဇေန္တော ဝိယ ကိရိယံ ကရောတီတိ; ဧဝံ လုနာထ လုနာထာတွေဝါယံ လုနာတိ, လုနဝှော လုနဝှော တွေဝါယံ လုနာတိ; တထာ ကာလတ္တရေသုပိ လုနာဟိ လုနာဟိတွေဝါယံ အလုနိ, အလုနာ, လုလာဝ, လုနိဿတီတိ; ဧဝံ ဿုမှိ စ ယောဇနီယံ–-တထာ သမုစ္စယေ’ပိ မဌမဋ, ဝိဟာရမဋေတွေဝါယမဋတိ; မဌမဋဿု, ဝိဟာရမဋဿုတွေဝါယမဋတိ–-ဗျာပါရဘေဒေ တု သာမညဝစနဿေဝ ဗျာပကတ္တာ အနုပ္ပယောဂေါ ဘဝတိ? ဩဒနံ ဘုဉ္ဇ, ယာဂုမ္ပိဝ, ဓာနာ ခါဒေတွာဝါယမဇ္ဈောဟရတိ.

When conjoined with `mā`, the īā-etc. and āā-etc. suffixes optionally occur. For example: 'Do not do such a thing again'; 'Sir, do not go to the forest.' Why `vā` (optionally)? 'Let not your mind wander among those sensual pleasures'; 'You shall not do'; 'You should not do.' This section is not about a single tense. The future tense in 'he will become a Buddha' is understood by connection with another word. Thus, 'the mat having been made will be tomorrow'; 'the work to be done was.' This is the elucidation of repetition for the second person singular suffixes like `hi`, as in 'cut, cut!'—thus he cuts; 'cut, cut!'—thus he cuts. What is meant by this? 'Thus, this one, being hurried, performs the action as if also commanding others.' Thus, 'cut, cut!' (pl.)—thus he cuts; 'cut, cut!' (pl.)—thus he cuts. Likewise in the three tenses too: 'cut, cut!'—thus he cut, has cut, or will cut. Thus it should be applied in the case of `ssu` also. Likewise in combination too: 'wander, wander!'—thus he wanders in the monastery; 'wander, wander!'—thus he wanders in the monastery. But when there is a difference in action, is there an application due to the inclusiveness of the general word? For example: 'Eat rice, drink gruel, eat roasted grain'—thus he consumes.

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ပုဗ္ဗပရစ္ဆက္ကာနမေကာနေကေသု တုမှာမှသေသေသု ဒွေဒွေ မဇ္ဈိမုတ္တမပဌမာ-.

For the preceding and succeeding groups of six suffixes, in singular and plural, and in the case of the pronouns for 'you', 'we', and the rest, there are two each for the second, first, and third persons respectively.

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ဧကနေကေသုတုမှာမှသဒ္ဒဝစနီယေသု တဒညသဒ္ဒဝစနီယေသု စ ကာရကေသုပုဗ္ဗစ္ဆက္ကာနံ ပရစ္ဆက္ကာနံ မဇ္ဈိမုတ္တမပဌမာ ဒွေ ဒွေ ဟောန္တိ ယထာက္ကမံ ကြိယတ္ထာ; ဥတ္တမသဒ္ဒေါ’ယံ သဘာဝတော တတိယဒုကေ ရုဠှော–-တွံ ဂစ္ဆသိ, တုမှေ ဂစ္ဆထ, တွံ ဂစ္ဆသေ, တုမှေ ဂစ္ဆဝှေ; တွံဂစ္ဆသိ, တုမှေ ဂစ္ဆထ, တွံ ဂစ္ဆသေ, တုမှေ ဂစ္ဆဝှေ; အဟံဂစ္ဆာမိ, မယံ ဂစ္ဆာမ,အဟံ ဂစ္ဆေ, မယံ ဂစ္ဆာမှေ; သော ဂစ္ဆတိ, တေ ဂစ္ဆန္တိ, သော ဂစ္ဆတေ, တေ ဂစ္ဆန္တေ.

When the agent is expressed by singular and plural words for 'you' and 'we', and by words for others, for the preceding and succeeding groups of six suffixes, there are two each for the second, first, and third persons, respectively, for the purpose of the action. This word `uttama` (first person) is by convention established for the third pair. For example: 'you (sg.) go', 'you (pl.) go', 'you (sg.) go' (middle voice), 'you (pl.) go' (middle voice); 'I go', 'we go', 'I go' (middle voice), 'we go' (middle voice); 'he goes', 'they go', 'he goes' (middle voice), 'they go' (middle voice).

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သာမတ္ထိယာ လဒ္ဓန္တာ အပ္ပဌုဇ္ဇမာနေသုပိ တုမှာမှသေသေသု ဘဝန္တိ–-ဂစ္ဆသီ, ဂစ္ဆထ, ဂစ္ဆသေ, ဂစ္ဆဝှေ; ဂစ္ဆာမိ, ဂစ္ဆာမ, ဂစ္ဆေ, ဂစ္ဆာမှေ; ဂစ္ဆတိ,ဂစ္ဆန္တိ, ဂစ္ဆတေ, ဂစ္ဆန္တေ.

By the inherent capacity of the verb, the endings occur even when the pronouns for 'you', 'we', and the rest are not used. For example: (one understands) 'you (sg.) go', 'you (pl.) go', 'you (sg.) go' (middle voice), 'you (pl.) go' (middle voice); 'I go', 'we go', 'I go' (middle voice), 'we go' (middle voice); 'he goes', 'they go', 'he goes' (middle voice), 'they go' (middle voice).

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အာဤဿာဒိသွဉ ဝါ-.

Optionally, another (suffix) in the ā, ī, ssā-etc. forms.

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အာအာဒေါ ဤအာဒေါ ဿာအာဒေါ စ ကြိယတ္ထဿ ဝါ အဉ ဟောတိ, ဉကာရော’နုဗန္ဓော–-အဂမာ, ဂမာ; အဂမီ, ဂမီ; အဂမိဿာ, ဂမိဿာ.

The ā-etc., ī-etc., and ssā-etc. suffixes of a verb optionally become another form; `ñ` is an indicatory letter. For example: agamā, gamā; agamī, gamī; agamissā, gamissā.

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အအာဒိသွာဟော ဗြူဿ-. ဗြူဿ အာဟော ဟောတိ အအာဒိသု; အာဟ, အာဟု.

For `brū`, `āho` (is the substitute) in the a-etc. forms. For `brū`, `āho` occurs in the a-etc. forms. For example: āha (he said), āhu (they said).

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ဘုဿ စုက-.

For `bhū`, `cuka` (is substituted).

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အအာဒိသု ဘုဿ စုက ဟောတိ; ကကာရော’နုဗန္ဓော; ဥကာရော ဥစ္စာရဏတ္ထော; ဗဘုဝ.

In the a-etc. forms, `bhū` becomes `cuka`. The letter `k` is an indicatory letter. The letter `u` is for pronunciation. For example: babhuva (he became).

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ပုဗ္ဗဿ အ-.

For the preceding, `a` (is substituted).

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အအာဒိသု ဒွိတ္တေ ပုဗ္ဗဿ ဘုဿအ ဟောတိ; ဗဘုဝ.

In the a-etc. forms, during reduplication, the preceding `bhū` becomes `a`. For example: babhuva (he became).

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ဥဿံသွာဟာ ဝါ-.

Optionally, `āhā` for `uṃsu`.

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အာဟာဒေသာ ပရဿ္ौဿအံသုဝါ ဟောတိ; အာဟံသု အာဟု.

The substitution `āhā` optionally occurs for the third person suffix `uṃsu`. For example: āhaṃsu, āhu.

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တျန္တီနံ ဋဋူ-.

For `ti` and `antī`, `ṭa` and `ṭū` (are substituted).

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အာဟာ ပရေသံ တိအန္တီနံ ဋဋူ ဟောန္တိ; ဋကာရာ သဗ္ဗာဒေသတ္ထာ; အာဟ, အာဟု. အတောယေဝ စ ဉာပကာ တိအန္တိသု စ ဗြူဿာဟော.

After `āh` (the substitute for `brū`), the third person suffixes `ti` and `antī` become `ṭa` and `ṭū` respectively. The letter `ṭ` indicates a total substitution. For example: āha, āhu. And from this very rule as an indicator, it is known that `āho` is the substitute for `brū` also in the case of the `ti` and `antī` suffixes.

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ဤအာဒေါဝစဿောမ-.

For `vac`, `oma` (is the substitute) in the ī-etc. forms.

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ဤအာဒိသုဝစဿ ဩမ ဟောတိ; မကာရော’နုဗန္ဓာ; အဝေါစ; ဤအာဒေါတိ ကိံ? အဝစ.

In the ī-etc. forms, `vac` becomes `oma`; the letter `m` is an indicatory letter. For example: avoca. Why 'in the ī-etc. forms'? For example: avaca.

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ဒါဿ ဒံ ဝါ မမေသွဒွိတ္တေ-.

For `dā`, `daṃ` (is substituted) optionally before `mi` and `ma`, when not reduplicated.

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အဒွိတ္တေ ဝတ္တမာနဿ ဒါဿ ဒံ ဝါ ဟောတိ မိမေသု; ဒမ္မိ,ဒေမိ; ဒမ္မ, ဒေမ. အဉ္စိတ္တေတိ ကိံ? ဒဒါမိ. ဒဒါမ.

For the root `dā` in the present tense, when not reduplicated, `daṃ` is the optional substitute before the `mi` and `ma` suffixes. For example: dammi, demi; damma, dema. Why 'when not reduplicated'? For example: dadāmi, dadāma.

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ကရဿ သောဿကုံ-.

For `kar` with its `o`, `kuṃ` (is the substitute).

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ကရဿ သဩကာရဿ ကုံ ဝါ ဟောတိ မိမေသု; ကုမ္မိ, ကုမ္မ; ကရောမိ, ကရောမ.

For the root `kar` together with its `o` vowel, `kuṃ` is the optional substitute before the `mi` and `ma` suffixes. For example: kummi, kumma; karomi, karoma.

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ကာ ဤအာဒိသု-.

For `kar`, `kā` (is the substitute) in the ī-etc. forms.

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ကရဿ သဩကာရဿကာ ဟောတိ ဝါ ဤအာဒိသု; အကာသိ, အကရိ; အကံသု, အကရိံသု; အကာ, အကရာ.

For the root `kar` together with its `o` vowel, `kā` is the optional substitute in the ī-etc. (aorist) forms. For example: akāsi, akari; akaṃsu, akariṃsu; akā, akarā.

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ဟာဿစာဟငိ ဿေန-.

For `kar` and `hā`, `āhaṅi` (is the substitute) with `ssa`.

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ကရဿသောဿဟာဿစ အာဟငိ ဝါ ဟောတိ ဿေန သဟ; ကာဟတိ, ကရိဿတိ; အကာဟာ, အကရိဿာ;ဟာဟတီ, ဟာယိဿတိ; အာဟာဟာ, အဟာယိဿာ.

For the root `kar` with its `o` vowel, and for the root `hā`, `āhaṅi` is the optional substitute together with `ssa`. For example: kāhati, karissati (he will do); akāhā, akarissā (he would have done); hāhati, hāyissati (he will abandon); āhāhā, ahāyissā (he would have abandoned).

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လဘဝသစ္ဆိဒဘိဒရုဒါနံ စ္ဆငိ-.

For the roots `labh`, `vas`, `chid`, `bhid`, and `rud`, `cchaṅi` (is the substitute).

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လဘာဒီနံ စ္ဆငိ ဝါ ဟောတိ ဿေန သဟ; အလစ္ဆာ, အလဘိဿာ, လစ္ဆတိ, လဘိဿတိ; အဝစ္ဆာ, အဝသိဿာ; ဝစ္ဆတိ, ဝသိဿတိ; စ္ဆေစ္ဆာ, အစ္ဆိန္ဒိဿာ; ဆေစ္ဆတိ. ဆိန္ဒိဿတိ; ဟေစ္ဆာ, ဘိန္ဒိဿာ; ဘေစ္ဆတိ,ဘိန္ဒိဿတိ; အရုစ္ဆာ, အရောဒိဿာ; ရုစ္ဆတိ, ရောဒိဿတိ. အညသ္မိမ္ပိ ဆိဒဿ ဝါ စ္ဆငိ ယောဂဝိဘာဂါ?- အစ္ဆေစ္ဆုံ, အစ္ဆိန္ဒိံသု. အညေသံ ဝ?-ဂစ္ဆံ, ဂစ္ဆိဿံ.

For `labh` and the other roots, `cchaṅi` is the optional substitute together with `ssa`. For example: alacchā, alabhissā (he would have gained); lacchati, labhissati (he will gain); avacchā, avasissā (he would have dwelt); vacchati, vasissati (he will dwell); acchecchā, acchindissā (he would have cut); checchati, chindissati (he will cut); abhecchā, abhindissā (he would have broken); bhecchati, bhindissati (he will break); arocchā, arodissā (he would have cried); rocchati, rodissati (he will cry). By splitting the rule, is `cchaṅi` optionally applied to `chid` in other cases too? For example: Acchecchuṃ, acchindiṃsu. And for other roots? For example: Gacchaṃ, gacchissaṃ.

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ဘုဇမုစဝစဝိသာနံ က္ခငိ-.

For the roots `bhuj`, `muc`, `vac`, and `vis`, `kkhaṅi` (is the substitute).

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ဘုဇာဒီနံ က္ခငိ ဝါ ဟောတိ ဿေန သဟ; အဘောက္ခာ, အဘုဉ္ဇိဿာ; ဘောက္ခတိ, ဘုဇိဿတိ; အမောက္ခာ, အမုဉ္စိဿာ; မောက္ခတိံ မုဉ္စိဿတိ; အစက္ခာ, အဝစိဿာ; စက္ခတိ. ဝစိဿတိ; ပါဝေက္ခာ, ပါဝိသိဿာ; ပဝေက္ခတိ, ပဝိသိဿတိ. ဝိသဿာညသ္မိမ္ပိ ဝါ က္ခငိ ယောဂဝိဘာဂါ?-ပါဝေက္ခိ, ပါဝိသိ.

For `bhuj` and other roots, the substitution `kkha` optionally occurs together with `ssa`: `abhokkhā`, `abhuñjissā` (he would have eaten); `bhokkhati`, `bhujissati` (he will eat); `amokkhā`, `amuñcissā` (he would have released); `mokkhati`, `muñcissati` (he will release); `acakkhā`, `avacissā` (he would have spoken); `cakkhati`, `vacissati` (he will speak); `pāvekkhā`, `pāvisissā` (he would have entered); `pavekkhati`, `pavisissati` (he will enter). For the root `vis`, is `kkha` also optionally applied in another instance by splitting the rule? `Pāvekkhi`, `pāvisi`.

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အာဤအာဒိသု ဟရဿာ-.

For terminations beginning with `ā`, `ī`, etc., shortening occurs.

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အာအာဒေါဤအာဒေါ စ ဟရဿအာ ဟောတိစာ; အဟာ, အဟရာ; အဘာသိ, အဘရိ.

And for terminations beginning with `ā` and `ī`, shortening optionally occurs: `ahā`, `aharā`; `abhāsi`, `abhari`.

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ဂမိဿ-.

For `gamissa`.

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အာအာဒေါဤအာဒေါ စ ဂမိဿာ ဟောတိ ဝါ; အဂါ, အဂမာ; အဂါ,အဂမိ. သံသဿ စ ဆငိ-.

For terminations beginning with `ā` and `ī`, `gamissā` is optionally substituted: `agā`, `agamā`; `agā`, `agami`. And for the root `saṃsa`, `cha`.

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သံသဿ စ ဂမိဿ စ ဆငိ ဝါ ဟောတိ အာဤအာဒိသု; အဍဉ္ဆာ, အဍံသာ; အဍဉ္ဆိ,အဍံသိ; အဂဉ္ဆာ, အဂစ္ဆာ, အဂဉ္ဆိ, အဂစ္ဆိ.

For the root `saṃsa` and the stem `gamissa`, the substitution `cha` optionally occurs with terminations beginning with `ā`, `ī`, etc.: `aḍañchā`, `aḍaṃsā`; `aḍañchi`, `aḍaṃsi`; `agañchā`, `agacchā`; `agañchi`, `agacchi`.

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ဟူဿဟေဟေဟိဟောဟီ ဿစ္စာဒေါ-.

For the root `hū`, the substitutions `he`, `hi`, `ho`, `hī` occur before terminations beginning with `ssa`, etc.

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ဟူဿ ဟ္ဉာဒယော ဟောန္တိ ဿစ္စာဒေါ; ဟေဿတိ, ဟေဟိဿတိ, ဟောဟိဿတိ.

For the root `hū`, substitutions such as `he` occur before terminations beginning with `ssa`, etc.: `hessati`, `hehissati`, `hohissati`.

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ဏာနာသု ရဿော-.

For the verbal class markers `ṇā` and `nā`, shortening occurs.

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ကဏကနာသု ကြိယတ္ထဿရဿော ဟောတိ; ကိဏာတိ, ဓုနာတိ.

For the verbal class markers `kiṇā` and `nā`, shortening of the root vowel occurs: `kiṇāti`, `dhunāti`.

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အာဤဦမှာဿာဿမှာနံ ဝါ-.

For the endings `ā`, `ī`, `ū`, `mhā`, `ssā`, `ssamhā`, optionally.

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ဧသံ ဝါ ရဿော ဟောတိ; ဂမ, ဂမာ; ဂမိ, ဂမီ; ဂမု; ဂမိမှ, ဂမိမှာ; ဂမိဿ, ဂမိဿာ; ဂမိဿမှ, ဂမိဿမှာ.

For these, shortening optionally occurs: `gama`, `gamā`; `gami`, `gamī`; `gamu`, `gamū`; `gamimha`, `gamimhā`; `gamissa`, `gamissā`; `gamissamha`, `gamissamhā`.

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ကုသရုဟေဟိဿ ဆိ-.

After the roots `kus` and `ruh`, for `ī`, the substitution `chi` occurs.

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ကုသာ ရုဟာ စ ပရဿ ဤဿ ဆိ ဝါ ဟောတိ; အက္ကောစ္ဆိ, အက္ကောသိ; အဘိရုစ္ဆိ, အဘိရုဟိ.

After the roots `kus` and `ruh`, for a following `ī`, `chi` is optionally the substitute: `akkocchi`, `akkosi`; `abhirucchi`, `abhiruhi`.

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အဤဿအာဒီနံ ဗျဉ္ဇနဿိဉ-.

For terminations beginning with `a`, `ī`, `ssa`, etc., substitution for a consonant.

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ကြိယတ္ထာ ပရေသံ အအာဒီနံ ဤအာဒိနံ ဿအာဒီနဝ ဗျဉ္ဇနဿ္ैဉ ဟောတိ ဝိဘာသာ; ဗဘုဝိတ္ထ,အဘဝိတ္ထ, အဘဝိဿာ, အနုဘဝိဿာ, အနုဘဝိဿတိ, အနုဘောဿတိ, (ဟရိဿတိ) ဟဿတိ. ဧတေသန္တိ ကိံ? ဘဝတိ; ဗျဉ္ဇနဿာတိ ကိံ? ဗဘုဝ.

For the consonants of following verbal terminations beginning with `a`, `ī`, `ssa`, etc., substitution optionally occurs: `babhuvittha`, `abhavittha`; `abhavissā`, `anubhavissā`; `anubhavissati`, `anubhossati`; `(harissati)`, `hassati`. Why specify 'of these terminations'? Consider `bhavati`. Why specify 'of a consonant'? Consider `babhuva`.

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ဗြူတော တိဿီဉ-.

From the root `brū`, for `ti`, the substitution `īña`.

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ဗြူတော ပရဿ တိဿ ဤဉ ဝါ ဟောတိ; ဗြဝီတိ, ဗြူတိ.

After the root `brū`, for a following `ti`, `īña` is optionally the substitute: `bravīti`, `brūti`.

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ကျဿ-.

For `kya`.

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ကြိယတ္ထာ ပရဿကျဿ ဤဉွာ ဟောတိ; ပစီယတိ ပစ္စတိ.

For a following `kya` suffix in verbal formations, `ī` is optionally substituted for `ya`: `pacīyati`, `paccati`.

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ဧယျာထဿ္ဉအာဤထာနံ ဩအအံတ္ထတ္ထောဝှောက-.

For the suffixes `eyyātha`, `ssa`, `a`, `ī`, `tha`, the substitutions `o`, `a`, `aṃ`, `ttha`, `ttho`, `vho`, `ka` occur.

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ဧယျာထာဒီနံ ဩအာဒယော ဝါ ဟောန္တိ ယထာက္ကမံ; တုမှေ ဘဝေယျာထော, ဘဝေယျာထ; တွံ အဘဝိဿ, အဘဝိဿေ; အဟံ အဘဝံ, အဘဝ; သော အဘဝိတ္ထ, အဘဝါ; သော အဘဝိတ္ထော, အဘဝီ; တုမှေ ဘဝထဝှော, ဘဝထ–-အာသဟဝရိတောဝ အကာရော ဂယှတေ–-ထော ပနန္တေ နိဒ္ဒေသာ တွာဒိသမ္ဗန္ဓီယေဝ, တဿေဝ ဝါ နိဿီတတ္တာ; နိဿယယကရဏမ္ပိ ဟိ သုတ္တကာရာဝိဏ္ဏံ.

For `eyyātha` and other suffixes, `o` and other substitutions optionally occur in respective order: `tumhe bhaveyyātho`, `bhaveyyātha` (you would be); `tvaṃ abhavissa`, `abhavisse` (you would have been); `ahaṃ abhavaṃ`, `abhava` (I was); `so abhavittha`, `abhavā` (he was); `so abhavittho`, `abhavī` (he was); `tumhe bhavathavho`, `bhavatha` (you are). The commentary notes: the vowel `a` is taken as in `āsahavarita`; the ending `tho` is explained as related to `tva`, etc., or as dependent on it, for the use of such supporting particles is also known to the authors of the suttas.

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ဥံဿိံသွံသု -.

For `uṃ`, the substitutes `iṃsu` and `aṃsu` occur.

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ဥမိစ္စဿ ဣံသုအံသု ဝါ ဟောန္တိ; အဂမိံသု, အဂမံသု, အဂမုံ.

For the suffix `uṃ`, `iṃsu` and `aṃsu` optionally occur: `agamiṃsu`, `agamaṃsu`, `agamuṃ`.

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ဧမန္တာ သုံ-.

After a stem ending in `e`, `suṃ`.

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ဉာဒေသတော ဩအာဒေသတော စ ပရဿ ဥမိစ္စဿ သုံ ဝါ ဟောတိ; နေသုံ, နယိံသု; အဿောသုံ, အဿုံ–-အာဒေသတ္တာချာ ပနတ္ထံ တ္တဂ္ဂဟဏံ.

After a `ñā` substitute and an `o` substitute, for a following `uṃ`, `suṃ` optionally occurs: `nesuṃ`, `nayiṃsu`; `assosuṃ`, `assuṃ`. The inclusion of `-to` is for the purpose of indicating that it is a substitute.

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ဟူတော ရေသုံ-.

From the root `hū`, `resuṃ`.

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ဟူတော ပရဿ ဥမိစ္စဿ ရေသုံ ဝါ ဟောတိ; အဟေသုံ, အဟဝုံ.

After the root `hū`, for a following `uṃ`, `resuṃ` optionally occurs: `ahesuṃ`, `ahavuṃ`.

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ဩဿ ऐတ္ထတ္ထော-.

For the suffix `o`, the substitutions `a`, `ttha`, and `ttho` occur.

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ဩဿ အအာဒယော ဝါ ဟောန္တိ; တွံ အဘဝ, အဘဝိ, အဘဝိတ္ထ, အဘဝိတ္ထော, အဘဝေါ.

For the suffix `o`, `a` and other substitutions optionally occur: `tvaṃ abhava`, `abhavi`, `abhavittha`, `abhavittho`, `abhavo` (you were).

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သိ-.

For `si`.

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ဩဿ သိ ဝါ ဟောတိ; အဟောသိ တွံ အဟုဝေါ.

For the suffix `o`, `si` optionally occurs: ahosi tvaṃ, ahuvo (you were).

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ဒီဃာ ဤဿ-.

For `ī` after a long vowel.

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ဒီဃတော ပရဿ ဤဿ သိ ဝါ ဟောတိ; အကာသိ, အကာ; အဒါသိ, အဒါ.

After a long vowel, the suffix `ī` is optionally replaced by `si`: akāsi, akā; adāsi, adā.

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မှာတ္ထာနမုဉ-.

For `mha` and `ttha`, `uñ`.

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မှာတ္ထာနမုဉ္ဒွါ ဟောတိ; အဂမုမှာ, အဂမိမှာ; အဂမုတ္ထ, အဂမိတ္ထ.

For `mha` and `ttha`, `uñ` optionally occurs: agamumhā, agamimhā; agamuttha, agamittha.

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ဣံဿ စ သိဉ-.

And for `iṃ`, `siñ`.

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ဣမိစ္စဿ သိဉ ဝါ ဟောတိ မှာတ္ထာနဉ္စ ဗဟုလံ; အကာသိံ, အကရိံ; အအကာသိမှာ, အကရိမှာ;အကာသိတ္ထ, အကရိတ္ထ.

For the suffix `iṃ`, `siñ` optionally occurs, and frequently also for `mha` and `ttha`: akāsiṃ, akariṃ; akāsimhā, akarimhā; akāsittha, akarittha.

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ဧယျုံဿုံ-.

For `eyyuṃ`, `uṃ`.

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ဧယျုမိစ္စဿ ဥံ ဝါ ဟောတိ; ဂစ္ဆုံ, ဂစ္ဆေယျုံ.

For the suffix `eyyuṃ`, `uṃ` optionally occurs: gacchuṃ, gaccheyyuṃ.

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ဟိဿတော လောပေါ-.

Elision of `hi` after `a`.

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အတော ပရဿ ဟိဿ လောပေါ ဝါ ဟောတိ; ဂစ္ဆ, ဂစ္ဆာဟိ–-အတောတိ ကိံ? ကရောဟိ.

After `a`, the suffix `hi` is optionally elided: gaccha, gacchāhi. Why `ato` (after `a`)? Karohi.

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ကျဿ ဿေ-.

Of `kya` before `ssa`.

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ကျဿ ဝါ လောပေါ ဟောတိ ဿေ; အန္ဓဘဝိဿာ, အနွဘုယိဿာ, အနုဘဝိဿတိ, အနုဘုယိဿတိ.

The suffix `kya` is optionally elided before `ssa`: andhabhavissā, anvabhuyissā; anubhavissati, anubhuyissati.

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အတ္ထိတေယျာဒိစ္ဆန္တံ ဿုသသထသံသာမ -.

After `as`, for `eyya` etc., `ssa`, `su`, `satha`, `saṃ`, `sāma`.

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အသ-ဘုဝီစ္စသ္မာ ပရေသံဧယျာဒိစ္ဆန္နံ သာဒယော ဟောန္တိ ယထာက္ကမံ; အဿ, အဿု, အဿ, အဿထ, အဿံ, အဿာမ.

After the roots `as` and `bhū`, for the suffixes `eyya` etc., substitutes beginning with `s` occur in order: assa, assu, assa, assatha, assaṃ, assāma.

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အာဒိဒွီန္နမိယာဣယုံ-.

For the first two, `iyā` and `iyuṃ`.

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အတ္ထိတေယျာဒိစ္ဆန္နံ အာဒိဘူတာနံ ဒွိန္နံ ဣယာဣသုံ ဟောန္တိ ယထာက္ကမံ; သိယာ, သိယုံ.

After the root `as`, for the first two of the suffixes beginning with `eyya`, `iyā` and `iyuṃ` occur respectively: siyā, siyuṃ.

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တဿထော-.

For `ta`, `tho`.

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အတ္ထိတော ပရဿ တကာရဿ ထော ဟောတိ; အတ္ထ, အတ္ထု.

After the root `as`, `th` is the substitute for the letter `t` of a suffix: attha, atthu.

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သိဟိသွဋ-.

When `si` and `hi` follow, `aṭa`.

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အတ္ထိဿ အဋ ဟောတိ သိဟိသု; ဋော သဗ္ဗာဒေသတ္ထော; အသိ, အဟိ.

For the root `as`, `aṭa` is the substitute when `si` and `hi` follow; the `ṭ` indicates a complete substitution: asi, ahi.

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မိမာနံ ဝါ မှိမှာ စ-.

And for `mi` and `ma`, optionally `mhi` and `mhā`.

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အတ္ထိသ္မာ ပရေသံ မိမာနံ မှိမှာ ဝါ ဟောန္တိ, တံသန္တိယော ဂေန တ္ထိဿ အဋ စ; အမှိ,အသ္မိ; အမှ, အသ္မ.

After the root `as`, `mhi` and `mhā` are optional substitutes for `mi` and `ma`; and by that same connection, `aṭa` for `ttha`: amhi, asmi; amha, asma.

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ဧသု သ-.

When `e` follows, `sa`.

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ဧသု မိမေသုအတ္ထိဿ သကာရော ဟောတိ; အသ္မိ, အသ္မ; ပရရူပဗာဓနတ္ထံ.

When endings beginning with `e`, or `mi` and `ma` follow, the root `as` is maintained: asmi, asma. This is for the purpose of preventing coalescence (`pararūpa`).

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ဤအာဒေါ ဒီဃော-.

When `ī` etc. follow, lengthening.

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အတ္ထိဿ ဒီဃော ဟောတိ ဤအာဒိမှိ; အာသိ, အာသုံ, အာသိ, အာသိတ္ထ, အာသိံ, အာသိမှာ.

The root `as` is lengthened when an ending beginning with `ī` follows: āsi, āsuṃ, āsi, āsittha, āsiṃ, āsimhā.

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ဟိမိမေသွဿ-. အကာရဿ ဒီဃော ဟောတိ ဟိမိမေသု; ပဝါဟိ, ပဝါမိ, ပဝါမ; မုယှာမိ.

When `hi`, `mi`, and `ma` follow, of `a`. The vowel `a` is lengthened when `hi`, `mi`, and `ma` follow: pavāhi, pavāmi, pavāma; muyhāmi.

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သကာ ဏာဿ ခ ဤအာဒေါ-.

After `sak`, for `ṇā`, `kha` when `ī` etc. follow.

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သကသ္မာ ကဏာဿ ခေါ ဟောတိ ဤ အာဒိသု; အသက္ခိ, အသက္ခိံသု.

From the root sak, kh is substituted for the ṇ of the suffix kaṇā in affixes beginning with ī; for example, asakkhi, asakkhiṃsu.

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ဿေ ဝါ-.

And optionally in the case of sse.

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သကသ္မာ ကဏာဿ ခေါ ဝါ ဘောတိ ဿေ; သက္ခိဿာ, သက္ကုဏိဿာ; သက္ခိဿတိ, သက္ကုဏိဿတိ.

From the root sak, kh is optionally substituted for the ṇ of the suffix kaṇā in the case of sse; for example, sakkhissā, sakkuṇissā; sakkhissati, sakkuṇissati.

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တေသု သုတော ကေဏာကဏာနံ ရောဋ-.

In those affixes, after the root su, for the suffixes keṇā and kaṇā, there is the substitution roṭa.

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တေသု ဤအာဒိဿေသု သုတော ပရေသံ ကေဏာကဏာနံ ရောဋ ဟောတိ; အဿောသိ, အသုဏိ; အဿောဿာ, အသုဏိဿာ; သောဿတိ, သုဏိဿတိ.

In the affixes beginning with ī and in sse, after the root su, the substitution roṭa occurs for the following suffixes keṇā and kaṇā; for example, assosi, asuṇi; assossā, asuṇissā; sossati, suṇissati.

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ဉာဿ သနာဿ နာယော တိမှိ-.

For the roots ñā and sanā, nā is substituted in the case of the affix ti.

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သနာဿ ဉာဿ နာယော ဝါ ဟောတိ တိမှိ; နာယတိ. ဇာနာတိ.

For the roots sanā and ñā, nā is optionally substituted in the case of the affix ti; for example, nāyati, jānāti.

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ဉမှိ ဇံ-.

In the case of the affix ñā, there is the substitution jaṃ.

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ဉာဒေသေ သနာဿ ဉာဿ ဇံ ဝါ ဟောတိ; ဇညာ, ဇာနေယျ.

When ñā is the substitute affix, jaṃ is optionally substituted for the roots sanā and ñā; for example, jaññā, jāneyya.

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ဧယျဿိယာဉာ ဝါ-.

For the affix eyya, iyā or ñā are optionally substituted.

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ဉာတော ဧယျဿ ဣယာဉာ ဟောန္တိ ဝါ; ဇာနိယာ, ဇညာ, ဇာနေယျ.

After the root ñā, iyā or ñā are optionally substituted for the affix eyya; for example, jāniyā, jaññā, jāneyya.

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ဤဿစ္စာဒိသု ကနာ လောပေါ-.

There is elision of the suffix kanā in the case of affixes beginning with ī, ssa, and cca.

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ဤအာဒေါ ဿစ္စာဒေါ စ ဉာတော ကနာ လောပေါ ဝါ ဟောတိ; အညသိ, အဇာနိ; ဉဿတိ, ဇာနိဿတိ.

After the root ñā, there is optional elision of the suffix kanā in the case of affixes beginning with ī and ssacca; for example, aññasi, ajāni; ñassati, jānissati.

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ဿဿ ဟိ ကမ္မေ-.

For the affix ssa, hi is substituted in the passive voice.

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ဉာတော ပရဿဿဿ ဟိ ဝါ ဟောတိ ကမ္မေ; ပညာယိဟိတိ, ပညာယိဿတီ,

After the root ñā, hi is optionally substituted for the following affix ssa in the passive voice; for example, paññāyihiti, paññāyissati.

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ဧတိသ္မာ-.

From the root eta.

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ဧတိသ္မာ ပရဿဿဿဟိ ဟောတိ ဝါ; ဧဟိတိ, ဧဿတိ.

From the root eta, hi is optionally substituted for the following affix ssa; for example, ehiti, essati.

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ဟနာ ဆေခါ-.

For the root han, there are the substitutions che and khā.

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ဟနာ ဿဿ ဆေခါ ဝါ ဟောန္တိ; ဟဉ္ဆေမ, ဟနိဿာမ; ပဋိဟံခါမိ, ပဋိဟနိဿာမိ.

After the root han, che and khā are optionally substituted for the affix ssa; for example, hañchema, hanissāma; paṭihaṃkhāmi, paṭihanissāmi.

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ဟာတော ဟ-.

After the root hā, there is the substitution ha.

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ဟာတော ပရဿ ဿဿ ဟ ဟောတိ ဝါ; ဟာဟတိ, ဆဟိဿတိ.

After the root hā, ha is optionally substituted for the following affix ssa; for example, hāhati, chahissati.

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ဒက္ခခဟေဟိဟောဟီဟိ လောပေါ-.

After the substitutes dakkha, kha, he, hi, ho, and hī, there is elision.

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ဒက္ခာဒီဟိ အာဒေသေဟိ ပရဿဿဿ လောပေါ ဝါ ဟောတိ; ဒက္ခတိ. ဒက္ခိဿတိ; သက္ခတိ, သက္ခိဿတိ; ဟေဟိတိ, ဟေဟိဿတိ; ဟောဟိတိ, ဟောဟိဿတိ.

After the substitutes dakkha and so on, there is optional elision of the following affix ssa; for example, dakkhati, dakkhissati; sakkhati, sakkhissati; hehiti, hehissati; hohiti, hohissati.

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ကယိရေယျဿေယျုမာဒီနံ-.

Of kayireyya, sseyya, eyyum, and so on.

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ကယိရာ ပရဿေယျုမာဒီနမေယျဿ လောပေါ ဟောတိ; ကယိရုံ, ကယိရာသိ, ကယိရာထ, ကယိရာမိ, ကယိရာမ.

After the stem kayirā, the eyya part of the following affixes eyyum and so on is elided; for example, kayiruṃ, kayirāsi, kayirātha, kayirāmi, kayirāma.

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ဋာ-.

Ṭā-.

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ကယိရာ ပရဿ ဧယျဿဋာ ဟောတိ; သောကယိရာ.

After the stem kayirā, ṭā is substituted for the following affix eyya; for example, so kayirā.

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ဧထဿာ-.

For the affix etha, there is the substitution ā.

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ကယိရာ ပရဿေထဿ အာ ဟောတိ; ကယိရာထ.

After the stem kayirā, ā is substituted for the following affix etha; for example, kayirātha.

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လဘာ ဣံဤနံ ထံထာ ဝါ-.

After the root labh, thaṃ and thā are optionally substituted for the affixes iṃ and ī respectively.

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လဘသ္မာ ဣံဤဣစ္စေသံ ထံထာ ဟောန္တိ ဝါ; အလတ္ထံ, အလဘိံ; အလတ္ထ, အလဘိ.

From the root labh, thaṃ and thā are optionally substituted for the affixes iṃ and ī respectively; for example, alatthaṃ, alabhiṃ; alattha, alabhi.

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ဂုရုပုဗ္ဗာ ရဿာ ရေ န္တေန္တီနံ-.

For `nta` and `ntī` after a short vowel preceded by a heavy syllable, `re` is substituted.

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ဂုရုပုဗ္ဗသ္မာ ရဿာ ပရေသံ န္တေန္တီနံ ရေ ဝါ ဟောတိ; ဂစ္ဆရေ, ဂစ္ဆန္တိ; ဂစ္ဆရေ, ဂစ္ဆန္တေ; ဂမိဿရေ, ဂမိဿန္တိ; ဂမိဿရေ, ဂမိဿန္တေ–-ဂုရုပုဗ္ဗာတိ ကိံ? ပစန္တိ. ရဿာတိ ကိံ? ဟောန္တိ

For the suffixes `nta` and `ntī` that follow a short vowel preceded by a heavy syllable, `re` is optionally substituted. For example: `gacchare` for `gacchanti`; `gacchare` for `gacchante`; `gamissare` for `gamissanti`; `gamissare` for `gamissante`. Why the specification 'preceded by a heavy syllable'? For example, `pacanti`. Why the specification 'short vowel'? For example, `honti`.

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ဧယျေယျာသေယျန္တံ ဋေ-.

For `eyya`, `eyyāsi`, and `eyyaṃ`, `ṭe` is the substitute.

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ဧယျာဒီနံ ဋေ ဝါ ဟောတိ; သော ကရေ, သော ကရေယျ; တွံ, ကရေ, တွံ ကရေယျာသိ; အဟံ ကရေ, အဟံ ကရေယျံ.

For `eyya` and the other suffixes, `ṭe` is optionally substituted. For example: `so kare` for `so kareyya`; `tvaṃ kare` for `tvaṃ kareyyāsi`; `ahaṃ kare` for `ahaṃ kareyyaṃ`.

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ဩဝိကရဏဿု ပရစ္ဆက္ကေ-.

For the `o` stem-suffix, `u` is substituted in the paracchakka.

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ဩဝိကရဏဿ ဥ ဟောတိ ပရစ္ဆက္ကဝိသယေ; တနုတေ.

For the `o` stem-suffix, `u` is substituted in the domain of the paracchakka. For example: `tanute`.

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ပုဗ္ဗစ္ဆက္ကေ ဝါ ကွစိ-.

And sometimes optionally in the pubbacchakka.

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ဩဝိကရဏဿ ဥ ဟောတိ ဝါ ကွစိ ပုဗ္ဗစ္ဆက္ကေ; ဝနုတိ, ဝနောတိ.

For the `o` stem-suffix, `u` is sometimes optionally substituted in the pubbacchakka. For example: `vanuti`, `vanoti`.

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ဧယျာမဿေမု စ-.

And for `eyyāma`, `emu` is substituted.

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ဧယျာမဿေမု ဝါ ဟောတိ, ဥ စ; ဘဝေမု, ဘဝေယျာမု, ဘဝေယျာမ.

For `eyyāma`, `emu` is optionally substituted, and `u` is substituted for its `ā`. For example: `bhavemu`, `bhaveyyāmu`, `bhaveyyāma`.

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ဣတိ မောဂ္ဂလ္လာနေ ဝျာကရဏေ ဝုတ္တိယံ တျာဒိကဏ္ဍော ဆဋ္ဌော.

Thus ends the sixth chapter, the Tyādikaṇḍa, in the commentary on the Moggallāna Grammar.

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သမတ္တာ စာယံ မောဂ္ဂလ္လာနဝုတ္တိ ဆဟိ ဘာဏဝါရေဟိ.

And this commentary by Moggallāna, comprising six recitation sections, is complete.

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ယဿ ရညော ပဘာဝေန ဘာဝိတတ္တသမာကုလံ,အနာကုလံ ဒုလဒ္ဓီဟိ ပါပဘိက္ခူဟိ သဗ္ဗသော;

By the majesty of which king, the Teaching, filled with those of cultivated minds, is completely undisturbed by wrong views and evil monks;

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လင်္ကာယ မုနိရာဇဿ သာသနံ သာဓု သဏ္ဌိတံ,ပုဏ္ဏဝန္ဒသမာယောဂါ ဝါရိဓီစ ဝိဝဒ္ဓတေ;

The Teaching of the King of Sages is well-established in Laṅkā, and it prospers like the ocean at the rising of the full moon;

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ပရက္ကမဘုဇေ တသ္မိံ သဒ္ဓါဗုဒ္ဓိဂုဏောဒိတေ,မနုဝံသဒ္ဓဇာကာရေ လင်္ကာဒီပံ ပသာသတိ;

While that Parakkamabāhu—endowed with the qualities of faith and wisdom, a veritable banner of the Manu dynasty—rules the island of Laṅkā.

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မာဂ္ဂလ္လာနေန ထေရေန ဓီမတာ သုစိဝုတ္တိနံ,ရစိတံ ယံ သုဝိညေယျမသန္ဒိဒ္ဓမနာကုလံ;

That which was composed by the wise Elder Moggallāna of pure conduct is easy to understand, unambiguous, and unconfused;

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အသေသဝိသယဝျာပိ ဇိနဝျပ္ပထနိဿယံ,သဒ္ဒသတ္ထမနာယာသသာဓိယံ ဗုဒ္ဓိဝဒ္ဓနံ;

This science of grammar, which encompasses all subjects, relies on the Victor's dispensation, is accomplished without difficulty, and increases wisdom.

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တဿ ဝုတ္တိ သမာသေန ဝိပုလတ္ထပ္ပကာသနီ,ရစိတာ ပုန တေနေဝ သာသနုဇ္ဇောတကာရိနာတိ;

Its commentary, which, though brief, reveals extensive meaning, was composed again by that same illuminator of the Teaching.