ပဒသာဓနံ

Word Formation

နမော တဿ ဘဂဝတော အရဟတော သမ္မာသမ္ဗုဒ္ဓဿ

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

ဗုဒ္ဓမ္ဗုဇံ နမဿိတွာ သဒ္ဓမ္မမဓု ဘာဇနံ,ဂုဏမောပဒပဒံ သံဃမဓုဗ္ဗတနိသေဝိတံ;

Having paid homage to the Buddha-lotus, the vessel of the sweet Dhamma, and the Sangha, the abode of a multitude of virtues, served by those with honey-like observances;

မောဂ္ဂလ္လာယနာစရိယ စရဉ္စ ယေန ဓီမတာ,ကတံ လဃုမယန္ဒိဒ္ဓမနုနံ သဒ္ဒလက္ခဏံ;

By which wise teacher, Moggallāna, a brief, faultless, and complete grammar was composed;

အာရဘိဿံ သမာသေန ဗာလတ္ထံ ပဒသာဓနံ,မောဂ္ဂလ္လာယနသဒ္ဒတ္ထရတနာကရပဒ္ဓတိံ;

I will briefly begin a beginner's guide to word formation, following the method of Moggallāna's 'Jewel-Mine of the Meanings of Words'.

သညာပရိဂ္ဂဟေနေဝ လက္ခဏေသု သရာဒယော,ဉာယန္တိတိ တမေဝါဒေါ ဒဿယိဿံ ဝိဘာဂတော;

Since it is only by grasping the technical terms that vowels and so on are understood in the grammatical rules, I will first present those very terms in detail.

အအာဒယော တိတာဠီသ ဝဏဏာ.

There are forty-three letters, beginning with 'A'.

ဇိနဝစနာနုရူပါ အကာရဒေယော နိဂ္ဂဟိတန္တာ တေစတ္တာဠီ သက္ခရာ ပစ္စေကံ ဝဏ္ဏာ နာမ ဟောန္တိ ယထာ - အ အာ ဣ ဤ ဥ ဦ ဧ ဩ က ခ ဂ ဃ င စ ဆ ဇ ဈ ဉ ဋ ဌ ဏ တ ထ ဒ ဓ န ပ ဖ ဗ ဘ မ ယ ရ လ ဝ သ ဟ ဠ အံ ဣတိ-ကကာရာဒိသွကာရော ဥစ္စာရဏတ္ထော = ဝဏဏီယတိ အတ္ထော ဧတေဟီတိ ဝဏ္ဏာ-အအာဒိ မရိယာဒါ ဘူတော ယေသန္တော အအာဒယော.

Conforming to the Buddha's speech, the forty-three letters, beginning with 'a' and ending with niggahita, are each called 'vaṇṇā', as follows: a ā i ī u ū e o 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. The 'a' in 'ka' and so on is for the purpose of pronunciation. They are called 'vaṇṇā' because meaning is expressed by them. 'A and so on' refers to the letters whose range is established from 'a' onwards.

အအာဒယောတိ ဝတ္တတေ ယာဝ ‘‘ဗိန္ဒုနိဂ္ဂဟီတ’’န္တိ-တဉ္စခေါအတ္ထ ဝသာ ဝိဘတ္တိစီပရိနာမောတိ သတ္တမျန္တမဘိသမ္ဗန္ဓီယတေ.

The term 'A and so on' is understood to continue up to 'binduniggahita'. And that, according to the context, is connected with the locative case by means of a transformation of the case ending.

ဒသာဒေါ သရာ

The first ten are vowels.

အအာဒိသွာဒိမှိ နိဒ္ဒိဋ္ဌာ ဩဒန္တာ ဒသဝဏ္ဏာ သရာ နာမ ဟောန္တိ-ယထာ-အ အာ ဣ ဤ ဥ ဦ ဧ ဩ = သရန္တိ ပဝတ္တန္တီတိ သရာ-ဒသာ ဒေါတိ ဝတ္တတေ တီသု စက္ကမာနေသု.

Among the letters beginning with 'A' indicated at the outset, the ten letters ending with 'o' are called vowels, namely: a ā i ī u ū e o. They are called 'sarā' because they flow and proceed. The word 'ten' carries forward into the three succeeding rules.

ဒွေ ဒွေ သဝဏ္ဏာ.

Two by two are homogeneous.

အအာသွာဒိမေသု ဒဿု ဒွေ ဒွေ သဝဏ္ဏာ နာမ ဟောန္တိ. ယထာက္ကမံ-ယထာ-အအာ ဣတိ, ဥဦ ဣတိ, ဧ ဣတိ, ဩ ဣတိ = သမာနာ သာဒိသာ ဝဏ္ဏာ သဝဏ္ဏာ-သမာနတ္တဉ္စ ဌာနတော.

Among those first ten vowels, two by two are called homogeneous letters, in order: a and ā; i and ī; u and ū. Homogeneous letters are those that are similar, and this similarity is in respect to their place of articulation.

ဆ ဝဏ္ဏာနံဟိ ဥပ္ပတ္တိဋ္ဌာနာနိ ကဏ္ဌာတာလုမုဒ္ဓဒန္တဩဋ္ဌာနာ သိကာဝသေန-တေသု အဝဏ္ဏကဝဂ္ဂဟာနံ ကဏ္ဌောဌာနံ-ဣဝဏ္ဏ စဝဂ္ဂယာနံ တာလု-ဋဝဂ္ဂရဠာနံ မုဒ္ဓါ-တဝဂ္ဂလသာနံ ဒန္တာ-ဥ ဝဏ္ဏပဝဂ္ဂါနံ ဩဋ္ဌာ-ဧဝဏ္ဏဿ ကဏ္ဌတာလု-ဩဝဏ္ဏဿ ကဏ္ဌောဋ္ဌံ-ဝကာရဿ ဒန္တောဋ္ဌံ-နိဂ္ဂဟိတဿ နာသိကာ-ငဉဏနမာနံ သကဋ္ဌာနံ နာသိကာ စ-ဒွေဒွေတိ ဝတ္တတေ.

Indeed, there are six places of origin for letters: the throat, palate, cerebrum (murdha), teeth, lips, and nose. Among these, for the 'a'-sound, the ka-group, and 'h', the place is the throat. For the 'i'-sound, the ca-group, and 'ya', the palate. For the ṭa-group, 'ra', and 'ḷa', the cerebrum. For the ta-group, 'la', and 'sa', the teeth. For the 'u'-sound and the pa-group, the lips. For the 'e'-sound, the throat and palate. For the 'o'-sound, the throat and lips. For 'va', the teeth and lips. For the niggahita, the nose. For ṅa, ña, ṇa, na, and ma, their own place and also the nose. The phrase 'two by two' is understood to continue.

ပုဗ္ဗော ရဿော

The former is short.

တေသ္စေဝ ဒသသု ယေ ဒွေ ဒွေ သဝဏ္ဏာ တေသု ယော ယော ပုဗ္ဗော သော သော ရဿသညော ဟောတိ-ယထာ-အ ဣ ဥ ဧ ဩ-တေသု သံယောဂ ပုဗ္ဗာစ ဒိဿန္တိ ဒွေ ပနန္တိမာ ဒီပေတုံ တတ္ထ သာဓုတ္တံ တေသမ္ပိ ဣဓ သင်္ဂဟော = ရဿကာလယောဂါ တဗ္ဗန္တတာယ ဝါ ရဿာ-တထာ ဒီဃာ-ဣဓာပိဒွေဒွေတိ ဝတ္တတေ.

Among those ten vowels, in the homogeneous pairs, whichever is the former is designated as short, namely: a, i, u, e, o. The last two (e, o) are included here to show their validity as short when they precede a conjunct consonant. They are called short from their association with a short measure of time. Likewise for the long vowels. Here too, the rule 'two by two' is in effect.

ပရော ဒီဃော.

The latter is long.

အအာဒိသွာဒိဘုတေသု ဒသသု ယေ ဒွေ ဒွေ သဝဏ္ဏာ တေသု ယော ယော ပရော သော သော ဒီဃသညော ဟောတိ-ယထာ-အာ ဤ ဦ.

Among the ten primary vowels beginning with 'a', in each pair of two that are homogeneous, the latter is designated as long; namely, ā, ī, ū.

ကာဒယော ဗျဉ္ဇနာ.

'Ka' and so on are consonants.

အအာဒိသု ကာဒယော နိဂ္ဂဟီတပရိယန္တာ တေတ္တိံသ ဗျဉ္ဇနာနာမ ဟောန္တိ-ယထာ-က ခ ဂ ဃ င စ ဆ ဇ ဈ ဉ ဋ ဌ ဍ ဏ တ ထ ဒ ဓ န ပ ဖ ဗ ဘ မ ယ ရ လဝ သ ဟ ဠ အံ = ဗျဉ္ဇီယတိ အတ္ထော ဧတေဟီတိ ဗျဉ္ဇနာ-ကာဒယောတိ ဝတ္တတေ.

Among the letters beginning with 'A', the thirty-three from 'ka' up to the niggahita are called consonants, namely: 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. They are called 'byañjanā' because meaning is manifested by them. The term 'Ka and so on' is understood to continue.

ပဉ္စ ပဉ္စကာ ဝဂ္ဂါ.

The five pentads are the groups.

အအာဒသု ကကာရာဒယော မကာရန္တာ ပဉ္စ ပဉ္စကာ ဝဂ္ဂါ နာမ ဟောန္တိ-ယထာ-ကခဂဃင, စဆဇဈဉ, ဋဌဍဎဏ, တထဒဓန, ပဖဗဘမ. = ဝဇ္ဇေန္တိ ယကာရာဒယောတိ ဝဂ္ဂါ.

Among the letters beginning with 'A', the five pentads from 'ka' to 'ma' are called groups, namely: 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. They are called 'vaggā' because they exclude 'ya' and so on.

ဗိန္ဒု နိဂ္ဂဟိတံ

The dot is the niggahita.

အကာရာဒီသုယဝါယံ ဝဏ္ဏော ဗိန္ဒုမတ္တော သော နိဂ္ဂဟိတသညောဟောတိ = ရဿသရံ နိဿာယ ဂဟိတမုစ္စာရိတံ နိဂ္ဂဟီတံ.

Among the letters beginning with 'A', that letter which is a mere dot is designated as niggahita. It is called 'niggahita' because it is taken and pronounced relying on a short vowel.

သညာ ဝိဓာနံ.

The Section on Technical Terms

သန္ဓိ ဝုစ္စတေ-ပုရိသ ဥတ္တမော, ပညာ ဣန္ဒြိယံ. သတိအာရက္ခော,ဘောဂိ ဣန္ဒော, စက္ခု အာယတနံ, အဘိဘု အာယတနံ, ဓနမ္မေ အတ္ထိ, ကုတော ဧတ္ထာ’ တိဓ-သရော လောပေါ သရေ.

Sandhi is now explained. In cases such as `purisa uttamo`, `paññā indriyaṃ`, `sati ārakkho`, `bhogī indo`, `cakkhu āyatanaṃ`, `abhibhū āyatanaṃ`, `dhanaṃ me atthi`, and `kuto ettha`, the rule is: a vowel is elided when a vowel follows.

သရော သရော လောပနီယော ဟောတိ-သရေတောပသိလေသိကာဓာရသတ္တမီ တတော ဝဏ္ဏကာလဝျဝဓာနေ ကာရိယံ န ဟောတိ-တွမသိ, ကတမာ စာနန္ဒ အနိစ္စသညာ’တိ-အညတ္ထာပိ သံဟတာယမောပသိလေသကာဓာ ရေယေဝ သတ္တမီ-ဝိဓီတိ ဝတ္တမာနေ.

A vowel is to be elided when a vowel follows. The locative case in 'sare' indicates immediate proximity; therefore, the operation does not occur if there is an intervening letter or time, as in 'tvamasi' and 'katamā cānanda aniccasaññā'. Elsewhere too, even when combined, the locative indicates immediate proximity. This rule being in effect:

သတ္တမိယံ ပုဗ္ဗဿ.

When a rule is given in the locative, it applies to the preceding element.

သတ္တမီနိဒ္ဒေသေ ပုဗ္ဗဿေဝ ဝိဓိတိ ပုဗ္ဗသရလောပေါ-ပုရိသုတ္တမော,ပညိန္ဒြိယံ, သတာရက္ခော, ဘောဂိန္ဒော, စက္ခာယတနံ. အဘိဘာယတနံ, ဓနမ္မတ္ထိ, ကုတေတ္ထ. ပုဗ္ဗဿ ကာရိယဝိဓာနာ သတ္တမီနိဒ္ဒိဋ္ဌဿ ပရတာဝ ဂမျတေတိ ပရေတုပရိဝစနမ္ပိ ဃဋတေ-သော အဟံ, စတ္တာရော ဣမေ, ယတော ဥဒကံ, ပါတော ဧဝံ’တီဓ-‘‘သရော လောပေါ သရေ’’တိ ဝတ္တတေ.

When a rule is indicated by the locative case, the operation applies to the preceding element; hence, there is elision of the preceding vowel—examples: 'purisuttamo,' 'paññindriyaṃ,' 'satārakkho,' 'bhogindo,' 'cakkhāyatanaṃ,' 'abhibhūyatanaṃ,' 'dhanammatthi,' 'kutettha.' Because the rule applies to the preceding element, it is understood that what is indicated by the locative must follow. Therefore, the expression 'when a following element...' is also suitable, as in 'so ahaṃ,' 'cattāro ime,' 'yato udakaṃ,' 'pāto evaṃ.' Here, the rule 'a vowel is elided when a vowel follows' is in effect.

ပရော ကွစိ.

Sometimes the succeeding vowel.

သရမှာ ပရော သရော ကွစိ လောပနီယော ဟောတိ-သောဟံ, စတ္တာရောမေ, ယတောဒကံ. ပါတောစ-ကွစိတိကိံ?-ပညိန္ဒြိယံ-အဿာဓိကာရော သဗ္ဗသန္ဓိသု-တဿ ဣဒံ, တဿ ဣဒံ, ဝါတ ဤရိတံ, ဝါတ ဤရိတံ, သီတ ဥဒကံ, သီတ ဥဒကံ, ဝါမ ဦရု,ဝါမ ဦရု, ဣတိဓ-ပုဗ္ဗသရ လောပေ-သရေ ဝေတိ စ ဝတ္တတေ.

A vowel following another vowel is sometimes to be elided—so’haṃ, cattāro’me, yato’dakaṃ, pāto’ca. Why 'sometimes'? For paññindriyaṃ. Its authority extends to all sandhis. Examples: tassa idaṃ, vāta īritaṃ, sīta udakaṃ, vāma ūru. Thus here, concerning the elision of the preceding vowel, the rule 'sare vā' also continues to apply.

ယုဝဏဏာနမ္ဉော လုတ္တာ.

The other letters, 'y' and 'v', are elided.

လုတ္တာ သရာပရေသံ ဣဝဏ္ဏဝဏ္ဏာနံ ဉော ဟောန္တိ ဝါယထာက္ကမံ.

After a vowel has been elided, the following letters 'i' and 'u' optionally become 'y' and 'v' respectively.

ဝဏ္ဏပရေန သဝဏ္ဏေပိ.

Also when a homogeneous vowel follows.

ဝဏ္ဏသဒ္ဒေါ ပရော ယသ္မာ တေန သဝဏ္ဏောပိ ဂယှတိ သယံ စေတိ ဤ ဦ နမ္ပိ ဧ ဩ-တဿေဒံ, တဿိဒံ-ဝါတေရိတံ. ဝါတိရိတံ-သီတောဒကံ, ‘‘ဗျဉ္ဇနေ ဒီဂရဿာ’’တိ ဒီဃေ-သီတုဒကံ-ဝါမောရု,ဝါမူရု-လုတ္တေတိကိံ-ဒသ ဣမေ.

Because the word 'vaṇṇa' means 'what follows', a homogeneous letter is also included, as is the letter itself. And of 'ī' and 'ū' also, 'e' and 'o'. Examples: tassedaṃ, tassidaṃ; vāteritaṃ, vātiritaṃ; sītodakaṃ. By the rule 'byañjane dīgharassā', with lengthening: sītudakaṃ; vāmoru, vāmūru. Why the condition 'when elided'? [To prevent application in] dasa ime.

အတိပ္ပသင်္ဂဗာဓကဿ ကွစိသဒ္ဒဿာနုဝတ္တနတော န ဝိကပ္ပဝိဓီ နိယတာ-တေန ဥပေတော’တိ ဧဝမာဒီသု ဝိကကေပ္ပာ နာရကိတာဒိသု ဝိဓိ စ န ဟောတိ-စိ အကာသိ, စိ အကာသိ. သု အာဂတံ, သု အာဂတံ’တိဓယုဝဏ္ဏာနံ ဝေ’တိ စ ဝတ္တတေ.

Due to the continuation of the word 'kvaci' (sometimes), which prevents over-application and obstruction, the rules for alternatives are not fixed. Therefore, in instances such as 'tena upeto' and others, alternatives are not applied, nor does the rule apply in cases like 'nārakitādisu'. Examples: ci akāsi, su āgataṃ. Thus here, for the letters 'i' and 'u', the rule 'vā' also continues to apply.

ယဝါ သရေ.

'Y' and 'v' when a vowel follows.

သရေ ပရေ ဣဝ ဏ္ဏုဝဏ္ဏာနံ ယကာရဝကာရာ ဟောန္တိ ဝါ ယထာက္ကမံ-အကာရဿ ဒီဃေ-ဝျာကာသိ, ‘‘ဝနတရဂါဝါ ဂါမာ’’တိ ယာဂမေ-ဝိယာကာသိ-သွာဂတံ. သာဂတံ-ကွစိတွေဝ-ယာနီဓ.

When a vowel follows, the letters 'i' and 'u' optionally become 'y' and 'v' respectively. With the lengthening of 'a': vyākāsi. By the rule 'vanataragāvā gāmā', with the insertion of 'y': viyākāsi. Examples: svāgataṃ, sāgataṃ. But only sometimes: yānīdha.

တေ အဇ္ဇ, တေ အဇ္ဇ, သော အယံ, သော အယံ, ဣတီဓ-‘‘ယဝါသရေ’’ ‘ဝေ’တိ စ ဝတ္တတေ.

Te ajja, so ayaṃ. Thus here, the rules 'yavā sare' and 'vā' also continue to apply.

ဉောနံ

Of 'e' and 'o'.

ဉောနံ ယကာရဝကာရာ ဟောန္တိ ဝါ သရေ ပရေ ယထာက္ကမံ.

The letters 'e' and 'o' optionally become 'y' and 'v' respectively when a vowel follows.

တျဇ္ဇ, တေဇ္ဇ-‘‘ဗျဉ္ဇနေ ဒီဃရဿာ’’တိဒီဃေ-သွာယံ, သောယံ.

Examples: tyajja, tejja. By the rule 'byañjane dīgharassā' with lengthening: svāyaṃ, soyaṃ.

ကွစီတွေဝ-ဓနမ္မတ္ထီ-ဂေါ ဧဠကမိတိဓ-သရေ’တိ ဝတ္တတေ.

But only sometimes—dhanamatthi, go eḷakaṃ—thus here, the rule 'sare' continues to apply.

ဂေါဿာဝင.

Of 'go', 'avaṅa'.

သရေ ပရေ ဂေါဿ အဝင အာဒေသော ဟောတိ-သစ‘‘ဋနုဗန္ဓာနေက ဝဏ္ဏာသဗ္ဗဿာ’’တိ သဗ္ဗဿပ္ပသင်္ဂေ-အန္တဿေ’တိ ဝတ္တမာနေ.

When a vowel follows, 'avaṅa' is the substitute for 'go'. And, due to the rule 'a multi-letter substitute with the affix ṭ applies to the whole word', there would be application to the whole word, but this is prevented while the rule 'of the final' continues to apply.

ငနု ဗန္ဓော.

The affix 'ṅa'.

ငကာရောနုဗန္ဓော ယဿ သော နေကဝဏ္ဏောပိ အန္တဿ ဟောတိတိ औကာရဿေဝ ဟောတိ,-‘‘သင်္ကေတောနဝယဝေါနု ဗန္ဓော’’တိဝစနာ ငကာရဿာပ္ပယောဂေါ-ပယောဇနံ‘‘ငနုဗန္ဓော’’တိ သင်္ကေတော-ဂဝေဠကံ.

That to which the letter 'ṅa' is an affix, even if it has multiple letters, applies to the end; thus it applies only to the 'o' sound. Because of the statement 'an affix is a conventional sign, not a part,' the letter 'ṅa' is not used. The purpose is that 'ṅa is an affix' is a conventional sign. Example: gaveḷakaṃ.

ဣတိ ဧဝ, ဣတိ ဧဝါ ‘‘တီဓ-

Iti eva, iti evā—thus here—

ဝိတိဿေဝေ ဝါ

For 'iti' before 'eva', optionally 'v'.

ဧဝသဒ္ဒေ ပရေ ဣတိဿ ဝေါ ဟောတိ ဝါ-သစ.

When the word 'eva' follows, 'iti' optionally becomes 'v'. And that...

ဆဋ္ဌိယန္တဿ.

Of that which ends in the sixth case.

ဆဋ္ဌိနဒ္ဒိဋ္ဌဿ ယံ ကာရိယံ တဒန္တဿ ဝိညေယျန္တိ ဣကာရဿာဒေသော ဟောတိ = ဌာနီနမာမဒ္ဒိယဒိဿတိ ဥစ္စာရိယတိ’တိ အာဒေသော-ဣတွေဝ, အညတြ ယာဒေသေ-‘‘တဝဂ္ဂဝရဏနံ ယေ စဝဂ္ဂဗယဉာ’’တိ တကာရဿ ဝေါ-‘‘ဝဂ္ဂလယေဟိ တေ’’တိ ယဿ စ စကာရော, ဣစ္စေဝ-ဒု အင်္ဂိကံ, စိ ဣတွာ, အဇ္ဇ အဂ္ဂေ, ပါတု အဟေသုံ, ပါ ဧဝ, ဣဓ ဣဇ္ဈတိ, ပရိ အန္တံ, အတ္တ အတ္ထမိတိဓ-‘‘မယဒါသရေ’’တိ ဝတ္တတေ.

Whatever operation is prescribed by the sixth case should be understood as applying to the end of that which is specified; thus, the substitution is for the letter 'i'. A substitute is that which is seen and pronounced without reference to the original. Example: itveva. Elsewhere, in the case of substitution by 'y', by the rule 'tavaggavaraṇanaṃ ye cavaggabayañā', the letter 't' becomes 'v', and by the rule 'vaggalayehi te', 'y' becomes 'c'. Example: icceva. In du aṅgikaṃ, ci itvā, ajja agge, pātu ahesuṃ, pā eva, idha ijjhati, pari antaṃ, atta atthaṃ—thus here, the rule 'ma, ya, da before a vowel' continues to apply.

ဝတတရဂါ စာဂမာ.

And 'm', 'y', 'd' are augments.

ဧတေ မယဒါ ဝါဂမာ ဟောန္တိ ဝါ သရေ ကွစိ,-အာဂမိနော အနိယမေပိ သရောယေဝါဂမီ ဟောတိ ဝနာဒိနန္တု ဉာပကာ-အညထာဟိ ပဒါဒီနံ ယုကွီဓာန မနတ္ထကံ-ဒုဝင်္ဂိကံ, စိနိတွာ, အဇ္ဇတဂ္ဂေ, ပါတုရဟေသုံ, -‘‘ဗျဉ္ဇနေဒီဃရဿာ’’တိ ရဿေ-ပဂေဝ, ဣဓမိဇ္ဈတိ, ပရိယန္တံ, အတ္တဒတ္ထံ-ဝါတွေဝ-အတ္တတ္ထံ.

These 'm', 'y', 'd' are sometimes optionally augments before a vowel. Even though the recipient of the augment is not specified, it is the vowel itself that receives the augment; for 'vana' etc. are indicators of this. Otherwise, the prescription of 'y' etc. at the beginning of words would be meaningless. Examples: duvaṅgikaṃ, cinitvā, ajjatagge, pāturahesuṃ. By the rule 'byañjane dīgharassā', with shortening: pageva, idhamijjhati, pariyantaṃ, attadatthaṃ. Or indeed: attatthaṃ.

ဆ အဘိညာ, ဆ အဘိညာ,’တီဓ-ဝါ သရေ အာဂမော’တိ စ ဝတ္တတေ.

Cha abhiññā—thus here, the rule 'optionally, an augment before a vowel' also continues to apply.

ဆာ ဠော.

From 'cha', 'ḷa'.

ဆ သဒ္ဒါ ပရဿ သရဿ ဠကာရော အာဂမော ဟောတိ ဝါ-ဆဠဘိညာ, ဆအဘိညာ.

After the word 'cha', for a following vowel, the letter 'ḷa' is optionally an augment. Examples: chaḷabhiññā, cha abhiññā.

သရသန္ဓိ.

Vowel Sandhi.

ကညာ ဣဝ-ကညာ ဣဝါ တီဓ-ပုဗ္ဗပရသရာနံ လောပေ သမ္ပတ္တေ-သရော ပရောတိ စ ဝတ္တတေ.

Kaññā iva—thus here, when the elision of both preceding and following vowels is applicable, the rule 'a vowel follows' also continues to apply.

နဒွေဝါ.

Not both, optionally.

ပုဗ္ဗပရသရာ ဒွေပိ ဝါ ကွစိ န လုပျန္တေ-ကညာဣဝ, ကညေဝ, ကညာဝ.

Both the preceding and following vowels are sometimes optionally not elided. Examples: kaññāiva, kaññeva, kaññāva.

သရသန္ဓိ နိသေဓော.

Prohibition of Vowel Sandhi.

တတြ အဘိရတိ, ခန္တိ ပရမံ, သမ္မာ အက္ခာတော’တီဓ-

`Tatra abhirati`, `khanti paramaṃ`, `sammā akkhāto`—thus here—

ဗျဉ္ဆနေ ဒီဃရဿာ.

Before a consonant, long and short [vowels].

ရဿဒီဃာနံ ကွစိ ဒီဃရဿာ ဟောန္တိ ဗျဉ္ဇနေ-တတြာဘိရတိ, ခန္တီပရမံ,’ သမ္မဒက္ခာတော’ တိဒါဂမေ ရဿော-ကွစီတွေစ-တျဇ္ဇ-ကထံ ယာနိဝ အန္တလိက္ခေ’တိ -ဒီဃရဿာတိ ယောဂဝိဘာဂါ.

Of short and long vowels, sometimes long and short [vowels] occur before a consonant. Examples: `tatrābhirati`, `khantīparamaṃ`, `sammadakkhāto`. In the case of an augment, a short [vowel occurs]. Sometimes indeed, [as in]: `tyajja`, `kathaṃ yāniva antalikkhe`. Thus, `dīgharassā` (long and short) is a division of the rule.

စိ ဂဟော, တတိယ ဈာနံ. ဝိ ခေါပေါ, ဣတိဓ-ဗျဉ္ဇနေ’တိ ဝတ္တတေ.

`Ci gaho`, `tatiya jhānaṃ`, `Vi khopo`—thus here, the condition 'before a consonant' is carried forward.

သရမှာ ဒွေ.

After a vowel, doubling.

သရမှာ ပရဿ ဗျဉ္ဇနဿ ကွစိ ဒွေရူပါနိ ဟောန္တိ-ဝိဂ္ဂဟော.

After a vowel, a following consonant is sometimes doubled. This is an analysis.

စတုတ္ထ ဒုတိယေသွေသံ တတိယ ပဌမာ.

Of these, the fourth and second [consonants of a class] become the third and first respectively.

စတုတ္ထဒုတိယေသု ပရေသွေသံ စတုတ္ထဒုတိယာနံ တဗ္ဗဂ္ဂေ တတိယ ပဌမာ ဟောန္တိ ပစ္စာသတျာတိ ပုဗ္ဗဈကာရခကာရာနံ ဇကာရကကရာ-တတိယဇ္ဈာနံ, ဝိက္ခေပေါ-သရမှာ’တိကိံ?-တံ ဝနံ. အကရမ္ဘသေတေ, အကရမ္ဘသေတေ, ဧသော အတ္ထော, ဧသော အတ္ထော, ဣတိဓ-စေ’တိဝတ္တတေ.

When fourth and second [consonants of a class] follow, of these fourth and second consonants, the third and first [of their respective classes] occur due to proximity. Thus, from a preceding `jh` and `kh`, `j` and `k` [are formed]: `tatiyajjhānaṃ`, `vikkhepo`. Why [the condition] 'after a vowel'? `Taṃ vanaṃ`. In `Akarambhasete`, `akarambhasete`, `eso attho`, `eso attho`, thus here, the word `ca` is carried forward.

ဧ ဩ န မ ဝဏ္ဏေ.

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

ဧ ဩ နံ ဝဏ္ဏေ ကွစိ အ ဟောတိ ဝါ-အကရမ္ဘသနေ, အကရမှ သေတေ-ဧသအတ္ထော, ဧသောအတ္ထော-ဝဏ္ဏေတိကိံ?-သော.

For `e` and `o`, `a` sometimes optionally occurs as a substitute. Examples: `akarambhasane`, `akaramha sete`, `esaattho`, `esoattho`. Why [the condition] `vaṇṇe` (in the letter)? `So`.

သရဗျဉ္ဇနသန္ဓိ.

Vowel-Consonant Sandhi.

အတ ယန္တံ. တထ ယံ. မဒ ယံ, ဗုဓိ ယတိ, ဓန ယံ. သေဝ ယော, ပယေသနာ, ပေါက္ခရဏ ယော, ဣတိဓ-

`Ata yantaṃ`, `Tatha yaṃ`, `Mada yaṃ`, `budhi yati`, `dhana yaṃ`, `Seva yo`, `payesanā`, `pokkharaṇa yo`—thus here—

တဝဂ္ဂဝရဏနံယေ စဝဂ္ဂခယဉာ.

For the letters of the `ta`-class, `v`, `r`, and `ṇ` before `y`, the letters of the `ca`-class, `b`, `y`, and `ñ` [are substituted respectively].

တဝဂ္ဂဝရဏနံ စဝဂ္ဂဗယဉာ ဟောန္တိ ယထာက္ကမံ ယကာရေ, ‘‘ဝဂ္ဂလသေဟိ တေ’’တိ ဝဂ္ဂါ ပရဿ ယဿ ပုဗ္ဗရူပံ-အစ္စန္တံ. တစ္ဆံ, မဇ္ဇံ, ဗုဇ္ဈတိ, ဓညံ, သေဗ္ဗော, ပယျေသနာ, ပေါက္ခရညော-ကွစီတွေစ, မတျာ-ယေတိ ဝတ္တတေ ဝက္ခမာနေသု တီသု. သက ယတေ, ရုစ ယတေ, ပဋျတေ, လုပျတေ, သလျတေ, ဒိသျတေ’တီဓ.

For the letters of the `ta`-class, `v`, `r`, and `ṇ`, the letters of the `ca`-class, `b`, `y`, and `ñ` occur respectively when `ya` follows. By the rule `vaggalasehi te`, for a `ya` following a class consonant, the form of the preceding [is taken]. Examples: `accantaṃ`, `Tacchaṃ`, `majjaṃ`, `bujjhati`, `dhaññaṃ`, `sebbo`, `payyesanā`, `pokkharañño`. Sometimes, however, [this does not happen, as in] `matyā`. The condition 'when `ya` follows' is carried forward in the three subsequent rules. [Examples for the next rule are:] `Sakyate`, `ruccate`, `paṭṭate`, `lupyate`, `salyate`, `dissate`, thus here.

ဝဂ္ဂလသေဟိ တေ

After the class consonants, `la`, and `sa`, those same [consonants are substituted].

ဝဂ္ဂလသေဟိ ပရဿ ယကာရဿ ကွစိ တေ ဝဂ္ဂလသာ ဟောန္တိ.

Sometimes, for the `ya` sound following class consonants, `la`, or `sa`, those same class consonants, `la`, or `sa` occur.

သက္ကတေ, ရုစ္စတေ,ပဋ္ဋတေ, လုပ္ပတေ, သလ္လတေ, ဒိဿတေ. ကွစိတွေဝ-ကျာဟံ-မုဟ = ယတီ’တီဓ-

`Sakkate`, `ruccate`, `paṭṭate`, `luppate`, `sallate`, `dissate`. Sometimes, however, [this does not happen, as in] `kyāhaṃ`. In `muhyati`, thus here—

ဟဿ ဝိပလ္လာသော

Metathesis of `h`.

ဟဿ ဝိပလ္လာသော ဟောတိ ယကာရော-မုယှတိ,

Metathesis of `h` with `y` occurs. Example: `muyhati`.

ဗဟုအာဗာဓော, ဗဟု အာဗာဓော’တီဓ-ဥဿဝကာရေ ‘‘ဟဿ ဝိပလ္လာသော’’တိ ဝတ္တတေ.

`Bahuābādho`, `bahu ābādho`—thus here. In the matter of a following `v`, the rule 'metathesis of `h`' is carried forward.

ဝေဝါ.

Optionally with `v`.

ဟဿ ဝိပလ္လာသော ဟောတိဝါ ဝကာရေ-ဗဝှာဗာဓော, ဗဟွာဗာဓော.

Metathesis of `h` with a following `v` occurs optionally. Examples: `bavhābādho`, `bahvābādho`.

ဗျဉ္ဇန သန္ဓိ.

Consonant Sandhi.

အက္ခိရုဇတိ. အက္ခိရုဇတီ’တီဓ-ဝေတိ ဝတ္တတေ ယာဝ‘‘မယဒါသရေ’’တိ.

`Akkhirujati`. In `Akkhirujati`, thus here, the word `vā` (optionally) is carried forward up to the rule `mayadāsare`.

နိဂ္ဂဟိတံ.

The Niggahīta.

နိဂ္ဂဟီတမာဂမော ဟောတိဝါ ကွစိ = ဌာနီနမာလိင်္ဂိယ ဂစ္ဆတိ ပဝတ္တတီ’တိ အာဂမော-အက္ခိံ ရုဇတိ,အက္ခိ ရုဇတိ-‘‘ယာဝဒွိဓာ’’တိ အာဒေါ နိစ္စံ ဝဝတ္ထိတ ဝိဘာသတ္တာ ဝါဓိကာရဿ-ဝါသဒ္ဒေါ ဟိ အတ္ထဝယေ ဝတ္တတေ ကတ္ထစိ ဝိကပ္ပေ ကတ္ထစိ ယထာဝဝတ္ထိတရူပ ပရိဂ္ဂဟေတိ-ယဒါ ပစ္ဆိမေ တဒါ နစ္စမနိစ္စမသန္တဉ္စ ဝိဓိံ ဒီပေတိ-ဧတ္ထ ပန ကွ စိသဒ္ဒဿာနု ဝတ္တနတော တေနေဝါသန္တဝိဓိ သိဒ္ဓေါ’တိ ဝါသဒ္ဒေ နိတရဒွယံ-သံ ရမှော, သံရမှော, ပုံ လိင်္ဂံ,ပုံ လိင်္ဂမိတီဓ-နိဂ္ဂဟီတာဓိကာရော အာ ‘‘မယဒါ သရေတိ’’.

The niggahīta sometimes optionally becomes an augment. An āgama is that which proceeds and occurs by joining with the original element. Examples: `akkhiṃ rujati`, `akkhi rujati`. From `yāvadvidhā` onwards, due to the authority of `vā`, which signifies a constant, determined, or optional rule. Indeed, the word `vā` has various meanings: sometimes it signifies an option, sometimes the acceptance of a precisely determined form. When it is the latter, it indicates a rule that is not constant, not permanent, and not always present. Here, however, since the word `kvaci` is carried forward, the non-constant rule is established by that alone; thus, in the word `vā`, there is no other duality. Examples: `saṃ ramho`, `saṃramho`; `puṃ liṅgaṃ`, `puṃ liṅgaṃ`. Thus here, the governing section on niggahīta extends up to `mayadā sare`.

လောပေါ.

Elision.

နိဂ္ဂဟီတဿ လောပေါ ဟောတိ ဝါ ကွစိ-ဒီဃဒိတ္တာနိ, သာရမှော, သာရမှော-ပုလ္လိင်္ဂံ, ပုံလိင်္ဂံ-ပဋိသလ္လာဏေ ပါတုကာမော’တိအာဒိသု နိစ္စံ-ပုပ္ဖံ အဿာ, ပုပ္ဖံ အဿာ, ကိံ ဣတိ, ကိံ ဣတီ’တီဓ-

Elision of the niggahīta sometimes occurs optionally, with lengthening or doubling. Examples: `sāramho`, `sāramho`; `pulliṅgaṃ`, `puṃliṅgaṃ`. In `paṭisallāṇe pātukāmo` and so on, it is always elided. `pupphaṃ assā`, `pupphaṃ assā`, `kiṃ iti`, `kiṃ iti`—thus here.

ပရသရဿ.

Of the following vowel.

နိဂ္ဂဟီတမှာ ပရဿ သရဿ လောပေါ ဟောတိ ဝါ ကွစိ.

The elision of a vowel following a niggahīta sometimes occurs optionally.

သံယောဂါဒိ လောပေါ.

Elision of the beginning of a conjunct consonant.

အနန္တရာ ဗျဉ္ဇနာ သံယောဂေါ-အတြ ယော အာဒဘုတာဝယဝေါ တဿ ဝါ ကွစိ လောပေါ ဟောတီ’တိ သဿာဒိဿ လောပေါ-ပုပ္ဖံသာ, ‘‘မယဒါ သရေ’’တိ နိဂ္ဂဟီတဿ မကာရော-ပုပ္ဖမဿာ, ‘‘ဝဂ္ဂေ ဝဂ္ဂ’န္တော’’တိ နော နဂ္ဂဟီတဿ-ကိန္တိ, ကိမိတိ.

A conjunct (saṃyoga) is formed by consonants without an interval. Here, the elision of its initial constituent sometimes occurs optionally. Thus, the elision of the initial 's' in 'pupphaṃsā'. By the rule 'mayadā sare', the niggahīta becomes 'm', as in 'pupphamassā'. By the rule 'vagge vagganto', the niggahīta becomes the class nasal, as in 'kinti', or 'kimiti'.

တံ ခ ဏံ, တံ ခဏံ, ဓမ္မံ စရေ, ဓမ္မံ စရေ, တံ ဍဟတိ, တံ ဍဟတိ, တံ ဒါနံ, တံ ဒါနံ, တံ ဖလံ, တံ ဧလမိတီဓ-

Taṅkhaṇaṃ, taṃkhaṇaṃ; dhammañcare, dhammaṃcare; taṇḍahati, taṃḍahati; tandānaṃ, taṃdānaṃ; tamphalaṃ, taṃphalaṃ; taṃ elam—thus here.

ဝဂ္ဂေ ဝဂ္ဂန္တော.

In a class, the end of the class consonant.

နဂ္ဂဟီတဿ ခေါ ဝဂ္ဂေ ဝဂ္ဂန္တော ဝါ ဟောတိ ပစ္စာသတျာ-တင်္ကဏံ,တံခဏံ-ဓမ္မဉ္စရေ, ဓမ္မံစရေ-တဏ္ဍဟတိ, တံဍဟတိ-တန္ဒာနံ, တံဒါနံ-တမ္ဖလံ, တံဖလံ-ဂန္တွာ သမ္မတောတိ’အာဒိသု နိစ္စံ-အာနန္တရိကံ ယမာဟု, အာနန္တရိကံ ယမာဟု, ပစ္စတ္တံ ဧဝ, ပစ္စတ္တံ ဧဝ, တဉှိ. တဉှိ, ဣတိဓ-

Indeed, the niggahīta optionally becomes the nasal of the following consonant's class, by proximity. Examples: 'taṅkhaṇaṃ', 'taṃkhaṇaṃ'; 'dhammañcare', 'dhammaṃcare'; 'taṇḍahati', 'taṃḍahati'; 'tandānaṃ', 'taṃdānaṃ'; 'tamphalaṃ', 'taṃphalaṃ'. In cases such as 'gantvā' and 'sammato', it is always so. In 'ānantarikaṃ yamāhu', 'ānantarikaṃ yamāhu'; 'paccattaṃ eva', 'paccattaṃ eva'; 'tañhi', 'tañhi'—thus here:

ယေဝဟိသုညော.

Yevahisuñño.

ယဧဝဟိသဒ္ဒေသု နိဂ္ဂဟီတဿဉော ဝါ ဟောတိ-‘‘ဝဂ္ဂလသေဟိ တေ’တိ ယဿ ဉကာရေ-အာနန္တရိကည မာဟု. အာနန္တရိကံ ယမာဟု, ဉဿ ဒွိတ္တေ-ပစ္စတ္တညေဝ, ပစ္စတ္တံဧဝ-တဉှိ, တံဟီ-ဧဝ သဒ္ဒသဟစရိယာယေတိ ယသဒ္ဒဿေဝ ဂဟဏံ-သံယတော, သံယတော’တီဓ

Before the words ya, eva, hi, and su, the niggahīta optionally becomes 'ñ'. By the rule 'vaggalasehi te', when 'ñ' follows 'ya': 'ānantarikaññamāhu', 'ānantarikaṃ yamāhu'. When 'ñ' is doubled: 'paccattaññeva', 'paccattaṃeva'. Further examples: 'tañhi', 'taṃhi'. Due to association with the word 'eva', only the word 'ya' is taken. In 'saṃyato', 'saṃyato'—thus here.

ယေ သံဿ

Ye saṃssa.

သံသဒ္ဒဿ ယံ နိဂ္ဂဟီတံ တဿ ဝါ ဉော ဟောတိ ယကာရေ-

The niggahīta of the word 'saṃ' optionally becomes 'ñ' when 'ya' follows.

သညတော, သံယတော-ဣဓယကာရမတ္တောဝ ဂယှတေ ပုနဗ္ဗစနာ.

Saññato, saṃyato. Here, only the 'ya' sound is taken, due to the repetition of the rule.

တံ ဧဝ, တံ ဧဝ, တံ ဣဒံ, တံ ဣဒံ, တံ ဣမိနာ, တံ ဣမိနာတီဓ-

Tameva, taṃeva; tayidaṃ, taṃidaṃ; tadaminā, taṃ iminā—thus here.

မယဒါသရေ.

Mayadāsare.

နိဂ္ဂဟီတဿ မယဒါ ဟောန္တိ ဝါ သရေ ကွစိ-တမေဝ, တံဧဝ-တယိဒံ’ တံဣဒံ-တဒမိနာ, တံ ဣမိနာ ဧတ္ထ-‘‘တဒမိနာဒီနီ’’တိနိပါတနာ ဣကာရဿ အကာရော-လက္ခဏန္တရေနာဝိဟိတာဒေသလောပါဂမဝိပလ္လာသာ သဗ္ဗတ္ထ ဣမိနာဝ ဒဋ္ဌဗ္ဗာ-တေန နိဇကော. နိယကော,’တိအာဒိ သိဒ္ဓံ-ဗုဒ္ဓမ သရဏမိစ္စာဒိသု ယောဂဝိဘာဂါ.

The consonants m, y, and d are sometimes optionally inserted after a niggahīta before a vowel. Examples: 'tameva', 'taṃeva'; 'tayidaṃ', 'taṃidaṃ'; 'tadaminā', 'taṃ iminā'—here. By the irregular formation (nipātana) of 'tadaminā' and so on, 'i' becomes 'a'. Substitutions, elisions, augmentations, and metatheses not prescribed by other rules should be understood everywhere by this very rule. Thereby, 'nijako', 'niyako', and so on are established. In 'buddhaṃ saraṇaṃ' and so on, this is accomplished by splitting the rule (yogavibhāga).

နိဂ္ဂဟိတ သန္ဓိ.

Niggahīta Sandhi.

အထ နာမာနိ ဝုစ္စန္တေ.

Now the nouns are declared.

တာနိ ဝိဝိဓာနိ သလိဂါလိဂဝသေန-တတ္ထ သလိဂေယု တာဝ အကာရန္တတော ပုလ္လိင်္ဂါ ဗုဒ္ဓသဒ္ဒါ သတ္တဝိဘတ္တိယော ပရာ ယောဇီယန္တော-ဗုဒ္ဓ ဣတိ ဌိတေ.

These are of various kinds, according to whether they are gendered ('saliṅga') or ungendered ('aliṅga'). Among these, first, with the 'saliṅga' nouns, such as the masculine word 'buddha' ending in 'a', the seven case endings are affixed when 'buddha' stands as the stem.

ဒွေ ဒွေ ကာနေကေသု နာမသ္မာ သိယော အံယော နာဟိ ယနံ သ္မာသနံ သ္မိံသု

Two each are the endings for singular and plural from a noun: si, yo; aṃ, yo; nā, hi; ya, naṃ; smā, sa, naṃ; smiṃ, su.

ဧတေသံ ဒွေဒွေ ဟောန္တိ ဧကာနေကတ္ထေသု ဝတ္တမာနတော နာမ သ္မာတိ ယထာက္ကမံ ဧကမှိ စတ္တဗ္ဗော ဧကဝစနာနံ ဗဟုမှိ ဝတ္တဗ္ဗေ ဗဟုဝစနာနံ စာတိယမေနပ္ပယင်္ဂေ-နာမသ္မာ’တိအဓိကာရော.

These endings are two each, for the singular and plural senses respectively, from a noun. Thus, when the singular is to be expressed, the singular endings should be used; when the plural is to be expressed, the plural endings should be used. The governing rule is 'nāmasmā' (from a noun).

ပဌမာတ္ထမတ္တေ

In the mere sense of the nominative.

သကတ္ထဒဗ္ဗလိင်္ဂါနိ သင်္ချာကမ္မာဒိပဉ္စကံ

Its own meaning, substance, gender, number, and the five beginning with action.

နာမတ္ထော တဿ သာမညမတ္တမတ္တံ ပဝုစ္စတေ.

The meaning of a noun is declared to be merely its general sense.

နာမဿာဘိဓေယျ မတ္တေ ပဌမာဝိဘတ္တိ ဟောတိ’တိ ဝတ္တိစ္ဆာဝသာ ပဌမာယေကဝစနဗဟုဝစနာနိ.

The first case ending occurs in the mere sense of what is denoted by the noun. Thus, according to the speaker's wish, the singular and plural endings of the first case are used.

သိယောဣတိ ပဌမာ, သိဿိကာရဿာနုဗန္ဓတ္တပ္ပေယောဂေါ-ပယောဇနံ‘‘ကိ မံ သီသူ’’တိ သင်္ကေတော-တထာ အံ ဝစနဿကာရဿ-သိ-အတော’တိ ဝတ္တတေ-တဿ နာမဝိသေသနတ္တာ ‘‘ဝိဓိဗ္ဗိသေသနန္တဿာ’’တိ တဒန္တတော ဝိဓိ.

'Si' and 'yo' are the first case endings. The 'i' of 'si' is an anubandha (indicatory letter); its purpose is the indication in the rule 'kiṃ maṃ sīsū'. Likewise for the 'a' of the ending 'aṃ'. The rules 'si' and 'ato' are continued here. Because that is a qualifier of the noun, by the rule 'vidhir visesena antassa', the operation applies to that which ends in the qualifier.

သိဿော.

Sissa o.

အကာရန္တတော နာမသ္မာ ပရဿ သိဿ ဩဟောတိ-ပုဗ္ဗသရလောပေါ ဗုဒ္ဓေါ တိဋ္ဌတိ-ယော.

For the 'si' ending following a noun ending in 'a', 'o' is substituted, with elision of the preceding vowel. Example: 'buddho tiṭṭhati' (the Buddha stands). Next, 'yo'.

အတော ယောနံ ဋာဋေ.

Ato yonaṃ ā e.

အကာရန္တတော နာမသ္မာ ပရေသံ ပဌမာဒုတိယာယောနံ ဋာဋေ ဟောန္တိ ယထာက္ကမံ-ဋကာရာနုဗန္ဓတ္တာ‘‘ဋနုဗန္ဓာနေကဝဏ္ဏာ သဗ္ဗဿာ’’တိ သဗ္ဗာဒေသော-ဗုဒ္ဓါ တိဋ္ဌန္တိ. ‘ပဌမာတ္ထမတ္တေ’’တိဝတ္တတေ.

For the 'yo' endings of the first and second cases following a noun ending in 'a', 'ā' and 'e' are substituted respectively. Because 'ṭ' is an anubandha, by the rule 'ṭānubandho anekavaṇṇo sabbassa', there is a substitution of the whole form. Example: 'buddhā tiṭṭhanti' (the Buddhas stand). The rule 'Paṭhamātthamatte' (in the mere sense of the nominative) is continued here.

အာမန္တဏေ.

In the vocative.

သဒ္ဒေနာဘိမုခီ ကာရော ဝိဇ္ဇမာနဿ ဝတ္ထုနောအာမန္တဏံ ဝိဓာတဗ္ဗေ နတ္ထိ ရာဇာ ဘဝေတိ တံ;

The act of making an existing object face the speaker by means of a word is to be understood as the vocative, as in 'O Bhava, there is no king'.

အာမန္တဏဓိကေ အတ္ထမတ္တေ ပဌမာ ဝိဘတ္တိ ဟောတီ’တိ ဧကသ္မိံ ဧကဝစနံ သိ.

In the additional sense of the vocative, the first case-ending occurs. Thus, in the singular, the singular ending is 'si'.

ဂေါသျာလပဏေ.

Gosyālapaṇe.

အာလပဏေ သိ ဂသညော ဟောတိ-လောပေါ’တိ ဝတ္တတေ

In the vocative, 'si' is designated 'ga'. The rule for 'elision' continues.

ဂသီနံ.

Gasīnaṃ.

နာမသ္မာဂသီနံလောပေါဟောတိ-ဘောဗုဒ္ဓမံပါလယ-ဂေ’တိဝတ္တတေ.

After a noun, elision of 'ga' and 'si' occurs. Example: 'bho buddha maṃ pālaya' (O Buddha, protect me). The rule concerning 'ge' continues.

အယုနံ ဝါ ဒီဃော.

The vowels 'a', 'i', and 'u' are optionally lengthened.

ऐဥ ဣစ္စေသံ ဝါ ဒီဃော ဟောတိ ဂေပရေ တိလိင်္ဂေ’တိဒီဃော-ဗုဒ္ဓါ, ကေစိ ဒီဃံ ဒူရာလပဏေ ယေဝိစ္ဆန္တိ သမီပါလပဏေပိ ဒဿတော တံ န ဂဟေတဗ္ဗံ-ယောမှိ,-ဗုဒ္ဓါ မံ ပါလေထ.

For the vowels 'a', 'i', and 'u', there is optional lengthening when 'ge' follows, in all three genders. Example: 'buddhā' (O Buddhas). Some desire this lengthening only in distant address; but since it is also seen in near address, that view should not be accepted. Example: 'buddhā maṃ pāletha' (O Buddhas, protect me).

ကမ္မေ ဒုတိယာ

The second case-ending (accusative) is used in the sense of the object.

ကတ္တုကြိယာဘိသမ္ဗန္ဓံ ကာရကံ ကမ္မမုစ္စတေ;

နိဗ္ဗတ္တိ ဝိကတိပ္ပတ္တိ ဘေဒါ တံ တိဝိဓံ ဘဝေ.

The syntactic case (kāraka) connected with the agent's action is called the object (kamma). By the divisions of production, alteration, and attainment, it is threefold.

အသ္မိံ ဒုတိယာ ဝိဘတ္တိဟောတိ-အံယော ဣတိ ဒုတိယာ-အံ-ဗုဒ္ဓံပဏမာမိ, ယောဿဋေ-ဗုဒ္ဓေ.

In this sense of the object, the second case-ending (accusative) occurs. 'Aṃ' and 'yo' are the second case-endings. Example for 'aṃ': 'buddhaṃ paṇamāmi' (I pay homage to the Buddha). For 'yo', 'e' is substituted: 'buddhe' (the Buddhas).

ကတ္တုကရဏေသု တတိယာ.

The third case-ending (instrumental) is used in the senses of agent and instrument.

ကြိယံ ယော ကုရုတေ မုချော သ ကတ္တာ ယောဇိတော န ဝါ ကရဏံ တံ ဝိသေသေန ယံ ကြိယာသိဒ္ဓိဟေတုကံ.

He who, as the principal, performs the action is the agent, whether instigated or not. That which is the special cause for the accomplishment of the action is the instrument.

တေသု ကာရကေသု တတိယာ ဝိဘတ္တိ ဟောတိ-နာဘိ ဣတိ တတိယာ-နာ-နာဿာ’တိ ဝတ္တတေ.

In these syntactic cases, the third case-ending (instrumental) occurs. 'Nā' and 'hi' are the third case-endings. The rule for 'nā' continues.

အတေန

'Ena' after 'a'.

အကာရန္တတော နာမသ္မာ ပရဿ နာဝစနဿ ဧနာဒေသော ဟောတိ-ဗုဒ္ဓေန ဒေသိတော ဓမ္မော-ဟိ-

After a noun ending in 'a', the ending 'nā' is substituted by 'ena'. Example: 'buddhena desito dhammo' (the Dhamma taught by the Buddha). Regarding 'hi':

သုဟိသွသေသ.

Suhisvasesa.

အကာရန္တဿ သုဟီသွေဟောတိ-ဗုဒ္ဓေဟိ-ဝေ’တိ ဝတ္တတေ.

For a stem ending in 'a', 'e' is substituted for 'su' and 'hi'. Example: 'buddhehi'. The rule for 've' continues.

သ္မာဟိသ္မိန္နံ မှာဘီမှိ.

For 'smā', 'hi', and 'smiṃ', the substitutes are 'mhā', 'bhī', and 'mhi'.

နာမသ္မာ ပရေသံ သ္မာဟိသ္မိန္နံ မှာဘီမှိ ဝါ ဟောန္တိ ယထာက္ကမံ-ဟိဿ ဘိယာဒေသော-ဗုဒ္ဓေဘီ, ကရဏေ-ဗုဒ္ဓေန လောကော သုစရတိ, ဗုဒ္ဓေဟိ, ဗုဒ္ဓေဟိ, ဝါ.

After a noun, for the endings 'smā', 'hi', and 'smiṃ', the substitutes 'mhā', 'bhī', and 'mhi' optionally occur, respectively. For 'hi', the substitute is 'bhi'. Example: 'buddhebhī'. In the instrumental sense: 'buddhena loko sucarati' (the world fares well by the Buddha); and optionally 'buddhehi' or 'buddhebhī'.

စတုတ္ထီ သမ္ပဒါနေ.

The fourth case-ending (dative) is used in the sense of the recipient.

အနုမန္တွနိရာကတ္တုဇ္ဈေသကာနံ ဝသာ တဓာ;

ဒဒါတိ ကမ္မနာ ယုတ္တံ သမ္ပဒါနမုဒိရိတံ.

That which is connected with the object of the verb 'to give' is declared to be the recipient (sampadāna), with reference to one who consents, rejects, or requests.

တသ္မိံ သမ္ပဒါနကာရကေ စတုတ္ထိ သိယာ-သနံ ဣတိ စတုတ္ထီ-သ.

In that syntactic case of the recipient, the fourth case-ending (dative) is to be used. 'Sa' and 'naṃ' are the fourth case-endings. Regarding 'sa':

သုဉ္သဿ.

Suñsassa.

နာမသ္မာ ပရဿ သဿ သုဉှောတိ-သစ-ဆဋ္ဌိယာ’တိဝတ္တမာနေ

After a noun, for the ending 'sa', 'suñ' occurs. This rule also applies to the 'sa' of the sixth case-ending (genitive).

ဉကာနုဗန္ဓာဒျန္တာ.

Ñakānubandhādyantā.

ဆဋ္ဌီနိဒ္ဒိဋာဌဿ ဉာနုဗန္ဓကာနုဗန္ဓာဒျန္တာ ဟောန္တီ’တိအာဒိဘုတော ဟောတိ-ဥကာရော ဥစ္စာရဏတ္ထော-ဉာကာရော ဧတ္ထေဝ သင်္ကေတတ္ထော-ဗုဒ္ဓဿ ပုပ္ဖံ ဒေဟိ.-အတော ဝါ ဗဟုလမိတိစ ဝတ္တတေ.

For that which is indicated by the sixth case-ending, there are indicatory letters 'ña' and 'ka' at the beginning and end. Thus, it becomes the initial part. The letter 'u' is for the sake of pronunciation; the letter 'ñ' here has the meaning of a technical sign. Example: 'buddhassa pupphaṃ dehi' (Give a flower to the Buddha). And the rule 'Ato vā bahulaṃ' continues.

သဿာယ စတုတ္ထိယာ

For the dative 'sa', 'āya'.

အကာရန္တတော ပရဿ သဿ စတုတ္ထိယာ အာယော ဟောတိ ဝါ ဗဟုလံ-ဗုဒ္ဓါယ, ယေဘုယျေန တာဒတ္ထေ ယေဝါယမာယော ဒိဿတီ’တိ ဣတောပရံ နောဒါဟရီယတေ-နံ-ဒီဃော’တိဝတ္တတေ.

After a noun ending in 'a', for the dative ending 'sa', the substitute 'āya' optionally and frequently occurs. Example: 'buddhāya'. Mostly, this 'āya' is seen in the sense of 'for that purpose'; therefore, it is not further exemplified. Regarding 'naṃ': the rule for lengthening continues.

သုနံဟိသု

Before 'su', 'naṃ', and 'hi'.

ဧသု နာမဿ ဒီဃော ဟောတိ-ဗုဒ္ဓါနံ.

In these, there is a lengthening of the noun—buddhānaṃ.

ပဉ္စမျဝဓိသ္မာ.

The fifth case is used in the sense of a boundary.

သီမာဘုတော ပဒတ္ထာနံ ယော စလော နိစ္စလော’ထ ဝါ;

အစ္စုတော ပုဗ္ဗကာ ရူပါ နမာဟုရဝဓိမ္ဗုဓာ.

That which is a boundary for the meanings of words, whether moving or unmoving; the wise call that preceding form, from which there is no deviation, a boundary.

ဧတသ္မာ ကာရကာ ပဉ္စမီဝိဘတ္တိ ဟောတိ-သ္မာ ဟီ ဣတိ ပဉ္စမီ-သ္မာ-အတော ယောနံ ဋာဋေ ဝေတိ ဒွ ဝတ္တ တေ.

From this kāraka, the fifth case ending occurs. 'smā' and 'hi' are the fifth case endings. The two rules 'smā-ato...' and 'yonaṃ ṭāṭe vā...' are in effect.

သ္မာသ္မိန္တံ.

For 'smā' and 'smiṃ', there is 'taṃ'.

အကာရန္တတော နာမသ္မာ ပရေသံ သ္မာသ္မိန္နံ ဋာဋေ ဝါ ဟောန္တိ ယထာက္ကမံ.

After an a-ending noun, for the following 'smā' and 'smiṃ', there are optionally 'ṭā' and 'ṭe' respectively.

ဗုဒ္ဓါ ပဟာ နိစ္ဆရတိ. ဗုဒ္ဓမှာ, ဗုဒ္ဓသ္မာဝါ-ဟိ-ဗုဒ္ဓေဟိ, ဗုဒ္ဓေဘိ.

From the Buddha, light emanates. The forms are Buddhamhā or buddhasmā; with the ending 'hi', buddhehi and buddhebhi.

ဆဋ္ဌိ သမ္ဗန္ဓေ

The sixth case is used in the sense of relation.

ကြိယာကာရကသဉ္ဇာတော အဿေဒမှာဝဟေတုကော;

သမ္ဗန္ဓော’တိ ပဝုတ္တော သော သမ္ဗန္ဓိဒွယနိဿိတော.

That which is born of action and kāraka, and is caused by its own nature, is called 'relation'; it depends on two related things.

သမ္ဗန္ဓိတ္တာဝိသေသေပိ ဆဋ္ဌီ ဟေဒကတော သိယာ;

တတော ဟိ ဇာတာ သမ္ဗန္ဓံ ဝဒေယျ န ပနညတော.

Even when the relationship is unspecified, the sixth case may be used for the purpose of specification; for it expresses a relation born from that, and not from another.

သမ္ဗန္ဓေ ဆဋ္ဌိ ဝိဘတ္တိ ဟောတိ-သ နံ ဣတိ ဆဋ္ဌိ-သ-ဗုဒ္ဓဿ ဝိဟာရော-နံ-ဗုဒ္ဓါနံ.

In the sense of relation, the sixth case ending occurs. 'sa' and 'naṃ' are the sixth case endings. For 'sa': 'buddhassa vihāro' (the Buddha's monastery). For 'naṃ': 'buddhānaṃ' (of the Buddhas).

သတ္တမျာဓာရေ.

The seventh case is used in the sense of location.

ကိရိယာ ကတ္တုကမ္မဋ္ဌာ အာဓာရီယတိ ယေန သော;

အာဓာရော စတုဓာ ဝုတ္တော ဝျာပကာဒိပ္ပဘေဒတော.

That by which the action, residing in the agent and the object, is supported, is the location; it is said to be fourfold, according to the divisions of pervasive and so forth.

အာဓာရကာရကေ သတ္တမီ ဝိဘတ္တိ ဟောတိ-

In the kāraka of location, the seventh case ending occurs.

သ္မိံ သု ဣတိ သတ္တမီ-သ္မိံ-ဗုဒ္ဓေ ပသန္နော-ဗုဒ္ဓမှိ, ဗုဒ္ဓသ္မိံ, ဝါ-သု ဗုဒ္ဓေသု.

The endings 'smiṃ' and 'su' are of the seventh case. For 'smiṃ': 'buddhe pasanno' (pleased with the Buddha), or 'buddhamhi', 'buddhasmiṃ'. For 'su': 'buddhesu' (in the Buddhas).

ဗုဒ္ဓေါ သဗ္ဗတ္ထဒါယီ ဘဝတိ ဟိ ဘဇတံ ဗုဒ္ဓ ဗုဒ္ဓံ န တံ ကိံ ဒိန္နံ ဗုဒ္ဓေန လောကေ သိဝပဒမပိ တေ ယန္တိ ဗုဒ္ဓေန ယသ္မာ အသ္မာ ဗုဒ္ဓဿ ပီတိံ ပရဟိတဝိဓယံဒေတိ ဗုဒ္ဓါနပေတော မညော ဗုဒ္ဓဿ နိစ္စံ ဃဋယတိ မတိမာ ကောနု ဘတ္တိံ န ဗုဒ္ဓေ.

The Buddha is indeed the giver of all to the devoted. O Buddha! What in the world has not been given by the Buddha? Since they attain even the state of bliss through the Buddha, therefore, for the welfare of others, one brings joy to the Buddha. A wise person, not straying from the Buddha, I think, constantly strives for the Buddha's sake. Who indeed would not have devotion for the Buddha?

ဧဝမညေယမ္ပိ ဃဋပဋာဒီနမကာရန္တာနံ ပုလ္လိင်္ဂါနံ ရူပနယော ကြိယာဘိသမ္ဗန္ဓော စ-ဝိသေသနမ္ပန ဝက္ခာမ-ဣတော ပရံ ဆဋ္ဌိယာ စတုတ္ထီသမတ္တာ ပဉ္စမီဗဟုဝစနဿ စ တတိယာသမတ္တာ န တာ ဒဿီယန္တေ-ဂုမ္ဗသိ-အတော သိဿာတိ စ ဝတ္တတေ.

Thus, for other a-ending masculine nouns such as 'ghaṭa', 'paṭa', and so on, the method of forming their declensions and their connection with verbs is also to be understood. However, we shall explain the special cases. Hereafter, the equivalence of the sixth case with the fourth, and of the fifth case plural with the third, will not be shown. And the rule 'gumbasi-ato sissa...' is current.

ကွစေ ဝါ.

In some cases, optionally.

အကာရန္တတော နာမသ္မာ ပရဿ သိဿ ဧ ဟောတိ ဝါ ကွစီ-ဂုမ္ဗေ, ဂုမ္ဗော-သေသံ ဗုဒ္ဓသမံ-ဧဝံ ဝတ္တဗ္ဗေ, ဝတ္တဗ္ဗော ဣစ္စာဒိ.

After an a-ending noun, for the following 'si' ending, there is optionally 'e' in some cases—e.g., 'gumbe', 'gumbo'. The rest is like the declension of 'buddha'. Thus, 'vattabbe', 'paṇḍito', and so on.

ယောဿ ဋေ’တိ စ ဝတ္တတေ.

And the rule 'yo'ssa ṭe' is also current.

ဧကစ္စာဒီဟတော.

From 'ekacca' and others.

အကာရန္တေဟိ ဧကစ္စာဒီဟိ ယောနံ ဋေ ဟောတိ-ဧကစ္စေ,(ဘော)ဧကစ္စေ, ဧကစ္စေ-ဧဝံ ပဌမသဒ္ဒဿ-နာဿ သာ ဝေ’တိ စ ဝတ္တတေ.

After a-ending nouns such as 'ekacca', the ending 'yo' becomes 'ṭe'—e.g., 'ekacce', '(bho) ekacce', 'ekacce'. Thus for the first case. And the rule 'nā'ssa sā ve' is also current.

ကောဓာဒီဟိ.

From 'kodha' and others.

ဧဟိ နာဿ သာ ဟောတိ ဝါ-ကောဓသာ, ကောဓေန, အတ္ထသာ, အတ္ထေနေစ္စာဒိ-ဝေတိ ဝတ္တတေ.

After these, the ending 'nā' optionally becomes 'sā'—e.g., 'kodhasā' or 'kodhena'; 'atthasā' or 'atthena', etc. The rule concerning 've' is also current.

မနာဒီဟိ သ္မိံသန္နာသ္မာနံ သိသောဩသာသာ.

After 'mana' and others, for the endings 'smiṃ, sa, nā, smā, naṃ', the substitutes are 'si, so, o, sā, sā'.

မနာဒီဟိ သ္မမာဒိနံ သိသောမသာသာ ဟောန္တိ ဝါ ယထာက္ကမံ-မနော, မနံ-မနသာ, မနေန-မနသော, မနဿ-မနသာ, မနာ, မနမှာ, မနသ္မာ-မနသိ, မနေ, မနမှိ, မနသ္မိံ.

After 'mana' and others, for the endings beginning with 'smiṃ', the substitutes beginning with 'si' optionally occur in respective order. The forms are: mano, manaṃ; manasā, manena; manaso, manassa; manasā, manā, manamhā, manasmā; manasi, mane, manamhi, manasmiṃ.

တမ တပ တေဇ ဥရ သိရပ္ပဘုတယော မနာဒယော.

'Tama', 'tapa', 'teja', 'ura', 'sira', and so forth belong to the 'mana' group.

ဂစ္ဆန္တသိ-သိဿ ဝေ’တိ စ ဝတ္တတေ-ပရတော ဘိယျော နာနု ဝတ္တယိဿာမ ဝုတ္တိယာယေဝါနုဝုတ္တဿဂမျမာနတ္တာ.

And the rule 'gacchantasi-sissa ve' is also current. Hereafter, we will not elaborate further, because it can be understood from what has already been stated in the commentary.

န္တဿံ.

For 'nta', there is 'aṃ'.

သိမှိ န္တပ္ပစ္စယဿ အံ ဟောတိ ဝါ-‘‘ဂသီန’’န္တိ သိလောပေ-ဂစ္ဆံ-အညတြ-ဂစ္ဆန္တော.

When the 'si' ending follows, the suffix 'nta' optionally becomes 'aṃ'. By the rule 'gasīnaṃ', the 'si' is elided, resulting in 'gacchaṃ'. In the alternative case, the form is 'gacchanto'.

န္တန္တုနံ န္တော ယောမှိ ပဌမေ.

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

ပဌမေ ယောမှိ န္တန္တုနံ သဝိဘတ္တီနံ န္တော ဣစ္စာဒေသော ဝါ ဟောတိ-ဗဟုလာဓိကာရာ ပုမေယေဝ-ဂစ္ဆန္တော, ဂစ္ဆန္တာ.

In the first case `yo`, for `nta`, `ntu`, and `naṃ` together with their case endings, `nto` is optionally substituted—due to the governing rule of `bahulaṃ`, this applies only in the masculine—e.g., `gacchanto`, `gacchantā`.

ဋဋာအံ ဂေ.

`Ṭa`, `ṭā`, and `aṃ` are substituted in the vocative plural `ge`.

ဂေ ပရေ န္တန္တုနံ သဝိဘတ္တီနံ ဋဋာအံ ဣစ္စာဒေသာ ဟောန္တိ ဗဟုလံ-(ဘော)ဂစ္ဆ, ဂစ္ဆာ, ဂစ္ဆံ, ဂစ္ဆန္တော, ဂစ္ဆန္တာ.

When the vocative plural `ge` follows, for `nta`, `ntu`, and `naṃ` together with their case endings, `ṭa`, `ṭā`, and `aṃ` are frequently substituted—e.g., (bho) `gaccha`, `gacchā`, `gacchaṃ`, `gacchanto`, `gacchantā`.

န္တဿ စ ဋ ဝံသေ.

And for `nta`, `ṭa` is the substitute in the remaining cases.

အံသေသု န္တပ္ပစ္စယဿ ဋ ဟောတိ ဝါ န္တုဿ စ-ဝဝတ္ထိတဝိဘာသာယာယံ-ဂစ္ဆံ, ဂစ္ဆန္တံ.

In the remaining cases, for the suffix `nta`, `ṭa` is optionally substituted, and also for `ntu`—this is a fixed option—e.g., `gacchaṃ`, `gacchantaṃ`.

တောတာတိတာ သသ္မာသ္မိံနာသု.

`To`, `tā`, `ti`, and `tā` are substituted in `sa`, `smā`, `smiṃ`, and `nā`.

သာဒိသု န္တန္တုနံ သဝိဘတ္တီနံ တောတာတိတာ ဟောန္တိ ဝါ ယထာက္ကမံ-ဂစ္ဆတာ, ဂစ္စန္တေန-ဂစ္ဆတော, ဂစ္ဆဿ, ဂစ္ဆန္တဿ.

When `sa` and other case endings follow, for `nta`, `ntu`, and `naṃ` together with their case endings, `to`, `tā`, `ti`, and `tā` are optionally substituted, respectively—e.g., `gacchatā`, `gaccantena`; `gacchato`, `gacchassa`, `gacchantassa`.

နံ နမှိ.

`Taṃ` is substituted in `naṃ`.

နမှိ န္တန္တုနံ သဝိဘတ္တီနံ တံ ဝါ ဟောတိ-ဂစ္စတံ. ဂစ္ဆန္တာနံ-ဂစ္ဆတာ, ဂစ္ဆန္တာ, ဂစ္ဆန္တမှာ,ဂစ္ဆန္တသ္မာ-ဂစ္ဆတိ,ဂစ္ဆန္တေ, ဂစ္ဆန္တမှိ, ဂစ္စန္တသ္မိံ-ဧဝံ တပန္တ ဇပန္တာဒယော-ဘဝန္တသိ.

When the case ending `naṃ` follows, for `nta`, `ntu`, and `naṃ` together with their case endings, `taṃ` is optionally substituted—e.g., `gaccataṃ`, `gacchantānaṃ`. Other forms are: `gacchatā`, `gacchantā`, `gacchantamhā`, `gacchantasmā`; `gacchati`, `gacchante`, `gacchantamhi`, `gaccantasmiṃ`. Thus `tapanta`, `japanta`, and so on, are declined. The declension of `bhavanta` in the `si` case follows.

ဘုတော.

From the root `bhū`.

ဘုဓာတုတော န္တဿ အံ ဟောတိ သိမှိ နိစ္စမ္ပုနဗ္ဗိဓာနာ-ဘဝံ.

After the root `bhū`, the `nta` suffix always becomes `aṃ` when the `si` case ending follows, this being a special rule—e.g., `bhavaṃ`.

ဘဝတော ဝါ ဘောန္တော ဂယောနာသေ.

For `bhavanta`, `bhonta` is optionally substituted before `ga`, `yo`, `nā`, and `se`.

ဘဝန္တသဒ္ဒဿ ဘောန္တာဒေသော ဝါ ဟောတိ ဂယောနာသေ-ဘောန္တော, ဘောန္တာ, ဘဝန္တော, ဘဝန္တာ-ဧဝမာလပနေပိ-ဂေ ပန-(ဘော) ဘောန္တ, ဘောန္တာ, ဘဝ, ဘဝါ, ဘဝံ-ဘဝံ, ဘဝန္တံ, ဘောန္တေ, ဘဝန္တေ-ဘောတာ, ဘောန္တေန, ဘဝတာ, ဘဝန္တေန-ဘောတော, ဘောန္တဿ, ဘဝတော, ဘဝဿ, ဘဝန္တဿ.

For the word `bhavanta`, the substitute `bhonta` optionally occurs before `ga`, `yo`, `nā`, and `se`—e.g., `bhonto`, `bhontā`, `bhavanto`, `bhavantā`. It is likewise in the vocative. But in the vocative plural `ge`, the forms are: (bho) `bhonta`, `bhontā`, `bhava`, `bhavā`, `bhavaṃ`. Other forms are: `bhavaṃ`, `bhavantaṃ`, `bhonte`, `bhavante`; `bhotā`, `bhontena`, `bhavatā`, `bhavantena`; `bhoto`, `bhontassa`, `bhavato`, `bhavassa`, `bhavantassa`.

သတောသဗ္ဘေ.

For `santa`, `sabbha` is the substitute before the `bhi` ending.

သန္တသဒ္ဒဿ သဗ္ဘဝတိ ဘကာရေ-သဗ္ဘိ.

The word `santa` becomes `sabbha` when the letter `bh` follows—e.g., `sabbhi`.

မဟန္တာရဟန္တာနံ ဝါ ဋာ

For `mahanta` and `arahanta`, `ā` is optionally substituted.

သိမှိ မဟန္တာရဟန္တာနံ နတဿ ဋာ ဝါ ဟောတိ-မဟာ, မဟံ, မဟန္တော-အရဟာ, အရဟံ, အရဟန္တော-ဘဝန္တာဒီနံ သေသံ ဂစ္ဆန္တသမံ-အသ္မသိ.

When the `si` case ending follows, for `mahanta` and `arahanta`, the `nta` optionally becomes `ā`—e.g., `mahā`, `mahaṃ`, `mahanto`; `arahā`, `arahaṃ`, `arahanto`. The remaining forms of `bhavanta` and so on are like `gacchanta`. The rule for `asman` in the `si` case follows.

ရာဇာဒိယုဝါဒိတွာ.

After the `rāja` group and the `yuva` group.

ရာဇာဒိဟိ ယုဝါဒီဟိ စ ပရဿ သိဿ အာ ဟောတိ-အသ္မာ.

After words of the `rāja` group and the `yuva` group, the `si` case ending becomes `ā`—e.g., `asmā`.

ယောနမာနော.

For `yo` and `naṃ`, `āno` is the substitute.

ရာဇာဒီဟိ ယုဝါဒီဟိ စ ယောနမာနော ဝါ ဟောတိ-အသ္မာနော, အသ္မာ-(ဘော)အသ္မ, အသ္မာ, အသ္မာနော, အသ္မာ.

After words of the `rāja` group and the `yuva` group, the case endings `yo` and `naṃ` optionally become `āno`—e.g., `asmāno`, `asmā`; (bho) `asma`, `asmā`, `asmāno`, `asmā`.

ဝါမှာ နင.

Optionally `ānaṃ` in `mhi`.

ရာဇာဒိနံ ယုဝါဒနံ စာနင်ှောတိ ဝါမှိ-အသ္မာနံ, အသ္မိံ, အသ္မာနော, အသ္မေ.

For the `rāja` group and the `yuva` group, `ānaṃ` is optionally substituted for the `mhi` case ending—e.g., `asmānaṃ`, `asmiṃ`, `asmāno`, `asme`.

နာဿေနော

For `nā`, `ena` is the substitute.

ကမ္မာဒိတော နာဝစနဿ ဧနော ဝါ ဟောတိ-အသ္မေန, အသ္မနာ.

After words of the `kamma` group, the instrumental singular ending `nā` optionally becomes `ena`—e.g., `asmena`, `asmanā`.

ကမ္မာဒိတော.

After the `kamma` group.

ကမ္မာဒိတော သ္မိနော နိ ဟောတိ ဝါ-အသ္မနိ, အသ္မေ, အသ္မမှိ, အသ္မသ္မိံ-သေသံ ဗုဒ္ဓသဒ္ဒသမံ-မုဒ္ဓ ဂါဏ္ဍီဝဓတွ အနိမ လဃိမာဒယော အသ္မာသမာ-ဧဝံ ရာဇာ ကာလဒ္ဓါနဝါစီ အဒ္ဓါစ ပဌမာဒုတိယာသု အတ္တာတု မာနော တတိယာသတ္တမျေကဝစနေသုစ.

After words of the `kamma` group, `smiṃ` optionally becomes `ni`—e.g., `asmani`, `asme`, `asmamhi`, `asmasmiṃ`. The remaining forms are like the word `buddha`. `Muddhan`, `gāṇḍīvadhanvan`, `aṇiman`, `laghiman`, and so on, are declined like `asman`. Thus also `rājan`, words denoting time and path, and `addhan` in the first and second cases, and `attan` and `puman` in the third and seventh singular cases.

ရာဇဿိ နာမှိ.

For `rāja`, `i` is the substitute before `nā` and `mhi`.

ရာဇဿိ ဝါ ဟောတိ နာမှိ-ရာဇိနာ-အညတြ-

For `rāja`, `i` is optionally substituted for the final vowel before `nā` and `mhi`—e.g., `rājinā`; otherwise—

နာသ္မာသုရညာ.

For `rāja`, `raññā` is the substitute before the case endings `nā`, `smā`, and `su`.

နာသ္မာသု ရာဇဿ သဝိဘတ္တိဿ ရညာ ဟောတိ-ရညာ.

Before the case endings `nā`, `smā`, and `su`, for `rāja` together with its case ending, `raññā` is the substitute; for example, `raññā`.

သုနံ ဟိသူ.

Before the case endings `su`, `naṃ`, and `hi`, `ū` is substituted.

ရာဇဿ ဦ ဟောတိ ဝါ သုနံဟိသု-ရာဇူဘိ, ရာဇေဟိ, ရာဇူဘိ, ရာဇေဘိ.

For `rāja`, `ū` is optionally substituted before the case endings `su`, `naṃ`, `hi`, and `su`; for example, `rājūbhi`, `rājehi`, `rājūbhi`, `rājebhi`.

ရညော ရညဿ ရာဇိနော သေ.

Before the case endings `sa` and `e`, the substitutes are `rañño`, `raññassa`, and `rājino`.

သေ ရာဇဿ သဝိဘတ္တိဿ ဧတေ အာဒေသာ ဟောန္တိ-ရညော ရညဿ, ရာဇိနော, ရာဇူနံ.

Before the case endings `sa` and `e`, for `rāja` together with its case ending, these are the substitutes: `rañño`, `raññassa`, `rājino`, `rājūnaṃ`.

ရာဇဿ ရညံ.

For `rāja`, the substitute is `raññaṃ`.

နမှိ ရာဇသဒ္ဒဿ သဝိဘတ္တိဿ ရညံ ဟောတိ ဝါ-ရညံ, ရာဇာနံ-ရညာ.

Before the case ending `naṃ`, for the word `rāja` together with its case ending, `raññaṃ` is optionally the substitute; for example, `raññaṃ`, `rājānaṃ`. Also, `raññā`.

သ္မိမှိ ရညေရာဇိနိ.

Before the case ending `smiṃ`, the substitutes are `raññe` and `rājini`.

သ္မိမှိ ရာဇဿ သဝိဘတ္တိဿ ရညေရာဇိနီ ဟောန္တိ-ရညေ, ရာဇိနိ, ရာဇုသု, ရာဇေသု ‘‘သမာသေ ဝါ’’တိ ရာဇဿ နာသသ္မာသ္မိံသု ယံ ဝုတ္တံ တံ ဝါ ဟောတိ-ယထာ-ကာသိရညာ, ကာသိရာဇေန = ကာသိရညော, ကာသိရညဿ, ကာသိရာဇိနော, ကာသိရာဇဿ-ကာသိရညာ, ကာသိရာဇာ, ကာသိရာဇမှာ, ကာသိရာဇသ္မာ-ကာသိရညေ, ကာသိရာဇိနိ, ကာသိရာဇေ, ကာသိရာဇမှိ, ကာသိရာဇသ္မိံ-အဒ္ဓတော နာမှိ.

Before the case ending `smiṃ`, for `rāja` together with its case ending, `raññe` and `rājini` are the substitutes; for example, `raññe`, `rājini`, `rājusu`, `rājesu`. By the rule 'optionally in a compound', what was stated for `rāja` before `nā`, `sa`, `smā`, and `smiṃ` occurs optionally. For example: `kāsiraññā` or `kāsirājena`; `kāsirañño`, `kāsiraññassa`, `kāsirājino`, or `kāsirājassa`; `kāsiraññā`, `kāsirājā`, `kāsirājamhā`, or `kāsirājasmā`; `kāsiraññe`, `kāsirājini`, `kāsirāje`, `kāsirājamhi`, or `kāsirājasmiṃ`. Next, concerning `addha` before `nā` and `mhi`.

ပုမကမ္မထာမဒ္ဓါနံ ဝါ သသ္မာသုစ ပုမာဒိနမုဟောတိ ဝါ သသမာသုနာမှိ စေတိ ဥတ္တေ-အဒ္ဓုနာ-အညတြ ကမ္မာဒိတ္တာ ဝါ ဧနေ-အဒ္ဓေန-အဒ္ဓနာ-သေ ဥကာရေ စ.

For `pumaka`, `kamma`, `attha`, and `addhan`, changes occur optionally before `sa`, `smā`, and `su`. And as it is stated, 'For `puma` and other stems, `u` is optionally substituted before `sa`, `smā`, `su`, `nā`, and `mhi`'; hence, `addhunā`. Elsewhere, for `kamma` and other stems, `ena` is optionally substituted; hence, `addhena`, `addhanā`. And `u` is substituted before `se`.

ဣယုဝဏ္ဏာဇ္ဈလာ နာမဿနေက.

The vowels `i` and `u`, and the consonants designated `jhala`, are terms applied to a noun.

နာမဿန္တေ ဝတ္တမာနာ ဣဝဏ္ဏုဝဏ္ဏာဈလသညာ ဟောန္တိ ယထာက္ကမံ.

The designations `ivaṇṇa`, `uvaṇṇa`, and `jhala` apply respectively to the final sounds of a noun.

ဈလာ သဿ နော.

After a stem ending in `jhala`, `no` is the substitute for `sa`.

ဈလတော သဿ နော ဝါ ဟောတိ-အဒ္ဓုနော, အဒ္ဓုဿ, အဒ္ဓဿ.

After a stem ending in `jhala`, `no` is optionally the substitute for the case ending `sa`; for example, `addhuno`, `addhussa`, `addhassa`.

နာ သ္မာဿ

`Nā` is the substitute for `smā`.

ဈလတော သ္မာဿ နာ ဟောတိ ဝါ-အဒ္ဓုနာ, အဒ္ဓုမှာ, အဒ္ဒုသ္မာ, အဒ္ဓါ, အဒ္ဓမှာ, အဒ္ဓသ္မာ-အဒ္ဓနိ, အဒ္ဓေ, အဒ္ဓမှိ, အဒ္ဓသ္မိံ-အတ္တသဒ္ဒနောဟမှိ

After a stem ending in `jhala`, `nā` is optionally the substitute for `smā`; for example, `addhunā`, `addhumhā`, `addusmā`, `addhā`, `addhamhā`, `addhasmā`. Other forms are `addhani`, `addhe`, `addhamhi`, `addhasmiṃ`. Next, concerning the word `atta` before `no` and `mhi`.

သုဟီသု နက.

Before the case endings `su`, `hi`, and `su`, `na` and `ka` are substituted.

အတ္တအာတုမာနံ သုဟီသု ဝါ နက ဟောတိ-ကကာရော အန္တာဝယဝတ္ထော. အတ္တနေဟိ, အတ္တနေဘိ, အတ္တေဟိ, အတ္တေဟိ.

For `atta` and `ātumā`, `na` and `ka` are optionally substituted before the case endings `su`, `hi`, and `su`; the letter `ka` serves as the final element. Examples: `attanehi`, `attanebhi`, `attehi`, `attehi`.

နောတတာတုမာ.

For `atta` and `ātumā`, `no` is the substitute.

အတ္တအာတုမေဟိ သဿ နော ဟောတိ ဝါ-အတ္တနော, အတ္တဿ.

After the stems `atta` and `ātumā`, `no` is optionally the substitute for the case ending `sa`; for example, `attano`, `attassa`.

သ္မာဿ နာ ဗြ မာ စ.

For `brahma` and `ātumā`, `nā` is the substitute for `smā`.

ဗြဟ္မာ အတ္တအာတုမေဟိ စ ပရဿ သ္မာဿ နာ ဟောတိ-အတ္တနာ-အတ္တနေသု, အတ္တေသု-အာတုမာ အတ္တာဝ-ဗြဟ္မ ဂေ.

After `brahma`, `atta`, and `ātumā`, `nā` is the substitute for the following `smā`; for example, `attanā`. Other forms are `attanesu`, `attesu`. The stem `ātumā` is declined like `attan`. Next, concerning `brahma` before `ge`.

ဃဗြဟ္မာဒိတေ

After stems designated `gha`, and after `brahma` and other stems, `e` is substituted.

ဃသညတော ဗြဟ္မ ကတ္တု ဣသိ သခါဒီဟိ စ ဂဿေ ဝါ ဟောတိ-ဗြဟ္မေ, ဗြဟ္မ, ဗြဟ္မာ.

After a stem with the designation `gha`, and after `brahma`, `kattu`, `isi`, `sakha`, and other stems, `e` is optionally the substitute for the vocative singular ending `ga`; for example, `brahme`, `brahma`, `brahmā`.

နာမှီ.

Before the case endings `nā` and `mhi`.

ဗြဟ္မဿု ဟောတိ နာမှိ-ဗြဟ္မုနာ.

For `brahma`, `u` is substituted before the case endings `nā` and `mhi`; for example, `brahmunā`.

ဗြဟ္မသသု ဝါ.

For `brahma`, the substitution is optional before `sa` and `su`.

ဗြဟ္မဿု ဝါ ဟောတိ သနံသု-ဗြဟ္မုနော, ဗြဟမုဿ, ဗြဟ္မဿ, ဗြဟ္မူနံ,ဗြဟ္မာနံ-ဗြဟမုနာ-‘‘အမ္ဗာဒိဟီ’’တိ သ္မိနော နိဟောတိ ဝါ-ဗြဟ္မနိ. ဗြဟ္မေ, ဗြဟ္မမှိ, ဗြဟ္မသ္မိံ-သေသံ အသ္မသမံ.

For `brahma`, `u` is optionally substituted before `sa`, `naṃ`, and `su`; for example, `brahmuno`, `brahmussa`, `brahmassa`, `brahmūnaṃ`, `brahmānaṃ`. Also, `brahmunā`. By the rule concerning `ambā` and other stems, `ni` is optionally the substitute for `smiṃ`; for example, `brahmani`. Other forms are `brahme`, `brahmamhi`, `brahmasmiṃ`. The remaining forms are like those of `asma`.

သခါ-ရာဇာဒိတ္တာ သိဿ အာ.

The form is `sakhā`. Because it belongs to the group of words beginning with `rāja`, `ā` is the substitute for the case ending `si`.

အာယောနော စ သခါ.

And for `sakha`, `ā` and `yo` are not used.

သခတော ယောနမာယော နော ဟောန္တိ ဝါ အာနော စ-သခါယော, သခါနော.

From `sakha`, the suffixes `yo`, `na`, `am`, `ā`, `yo` do not occur; and `āno` is used optionally, [hence:] `sakhāyo`, `sakhāno`.

နောနာသေသ္မိ.

Not in the case of `nā`, `se`, and `smiṃ`.

သခဿ ဣ ဟောတိ နောနာသေသု-သခိနော-အညတြ-

For the stem `sakha`, `i` is substituted for the final vowel, except before `nā`, `se`, and `su`; [hence,] `sakhino`.

ယောသွံဟိသု စာရင.

And before `yo`, `smā`, `hi`, and `su`, the substitute `āraṅa` occurs.

သခဿ ဝါ အာရင ဟောတိ ယောသွံဟိသု သ္မာနံသု စ.

For `sakha`, the substitute `āraṅa` optionally occurs before the suffixes `yo`, `smā`, `hi`, `su`, and also `smā`, `naṃ`, `su`.

အာရင်္သ္မာ

Āraṅsmā.

အာရငါဒေသတော ပရေသံ ယောနံ ဋော ဟောတိ-သခါရော-အာရဒ္ဓါဒေါ.

After the `āraṅa` substitute, the following `yo` suffixes become `ṭo`; [hence,] `sakhāro`, `āraddhādo`.

သဘာဝေ-သခါ-ဧဝမာလပနေ-ဂေတု-သခေါ, သခ, သခါ-အမှိ-သခါနံ, သခါရံ, သခံ, သခါယော, သခါ နော, သခိနော.

In the nominative singular: `sakhā`. Likewise in the vocative: `sakho`, `sakha`, `sakhā`. In the accusative: `sakhānaṃ`, `sakhāraṃ`, `sakhaṃ`, `sakhāyo`, `sakhāno`, `sakhino`.

ဋောဋေ ဝါ.

Optionally, `ṭo` and `ṭe`.

အာရငါဒေသမှာ ယောနံ ဋောဋေ ဝါ ဟောန္တိ ယထာက္ကမန္တိ ဋေ-ပက္ခေ-‘‘အာရငိသ္မာ’’ တိဋော-သခါရေ, သခါရော, သခေ-သခီနာ, သခါရေဟိ, သခေဟိ, သခါရေဟိ, သခေဟိ-သခိနော, သခိဿ, သခါရာနံ.

After the `āraṅa` substitute, the `yo` suffixes optionally become `ṭo` and `ṭe` respectively. In the case of `ṭe`, [the form is] `sakhāre`; in the case of `ṭo`, `sakhāro`. [Other forms include:] `sakhe`, `sakhīnā`, `sakhārehi`, `sakhehi`, `sakhino`, `sakhissa`, `sakhārānaṃ`.

သမာနံသု ဝါ.

Optionally in the case of `smā`, `naṃ`, and `su`.

သခဿ ဝါ ဣ ဟောတိ သ္မာနံသု-သခီနံ, သခါနံ.

For `sakha`, `i` is optionally substituted for the final vowel before `smā`, `naṃ`, and `su`; [hence,] `sakhīnaṃ`, `sakhānaṃ`.

ဋာ နာသ္မာနံ.

`Ṭā` for `nā`, `smā`, and `naṃ`.

အာရငါဒေသမှာ နာသ္မာနံ ဋာ ဟောတိ-သခါရာ-ဗဟုလာဓိကာရာ သခါရသ္မာ-သခီနာ, သခီမှာ,သခိသ္မာ, သခါ, သခမှာ, သခသ္မာ.

After the `āraṅa` substitute, `ṭā` is substituted for `nā`, `smā`, and `naṃ`; [hence,] `sakhārā`. By the principle of manifold application, [forms such as] `sakhārasmā`, `sakhīnā`, `sakhīmhā`, `sakhismā`, `sakhā`, `sakhamhā`, and `sakhasmā` also occur.

ဋေ သ္မိနော.

`Ṭe` for `smiṃ`.

သခတော သ္မိနော ဋေ ဟောတိ နိစ္စံ-သခေ, သခါရေသု, သခေသု-‘‘ဓမ္မောဝါညတ္ထေ’တိ ရာဇာဒီယု ပါဌာ ဒဠှဓမ္မာဒယော ဝါ အသ္မသမာ.

From `sakha`, the suffix `smiṃ` invariably becomes `ṭe`; [hence,] `sakhe`. [Other forms are] `sakhāresu`, `sakhesu`. The phrase 'dhammo vā aññatthe' indicates that readings of words in the `rājādi` group, or words such as `daḷhadhamma`, are similar to `amha`.

ယောနံ နောနေ ဝါ.

For the `yo` suffixes, `no` and `ne` are optionally substituted.

ယုဝါဒိဟိ ယောနံ နောနေ ဝါ ဟောန္တိ ယထာက္ကမံ.

After words of the `yuvādi` group, the `yo` suffixes optionally become `no` and `ne` respectively.

နောနာနေသ္မာ.

Nonānesmā.

ဧသု ယုဝါဒိနမာ ဟောတိ-ယုဝါနော, ယုဝါ-ယုဝါနံ, ယုဝံ, ယုဝါနေ, ယုဝေ-ယုဝါနာ.

Before these suffixes, the final vowel of `yuvādi` words becomes `ā`; [hence the forms:] `yuvāno`, `yuvā`, `yuvānaṃ`, `yuvaṃ`, `yuvāne`, `yuve`, `yuvānā`.

ယုဝါဒိနံ သုဟိသွာနငိ.

For the `yuvādi` group, before `su` and `hi`, `ānaṅ` is substituted.

သုဟိသု ယုဝါဒိနမာနငိဟောတိ-ယုဝါနေဟိ, ယုဝါနေဘိ.

Before `su` and `hi`, for words of the `yuvādi` group, the substitute `ānaṅ` occurs; [hence,] `yuvānehi`, `yuvānebhi`.

ယုဝါ သဿိနော.

For `yuvan`, `ssa` becomes `ino`.

ယုဝါ သဿ ဝါ ဣနော ဟောတိ-ယုဝနော, ယုဝဿ.

For `yuvan`, `ssa` optionally becomes `ino`; [hence,] `yuvano`, `yuvassa`.

သမာသမိန္နံ နာနေ.

For `smā`, `smiṃ`, and `naṃ`, `nā` and `ne` are substituted.

ယုဝါဒိဟိ သ္မာသ္မိန္နံ နာနေ ဟောန္တိ ယထာက္ကမံ-ယုဝါနံ-ယုဝါနေ,ယုဝါနေသု-ရူပသိဒ္ဓိယံ ပနဿ အညထာ ရူပနယော ဒဿိတော နေသော ဂဟေတဗ္ဗော-အမူလတ္တာ-နဟိ တတ္ထာဂမာဒိမူလမတ္ထိ-ဧဝမိဒီ သမညမ္ပိ-မဃဝပုမဝတ္တဟသဒ္ဒါ ယုဝသဒ္ဒသမာ-အယန္တု ဝိသေသော.

After words of the `yuvādi` group, for `smā`, `smiṃ`, and `naṃ`, `nā` and `ne` are substituted respectively; [hence,] `yuvānaṃ`, `yuvāne`, `yuvānesu`. However, in the Rūpasiddhi, another method of derivation is shown, but this should not be accepted, as it is baseless, for there is no root for it in tradition. Likewise for other similar words. The words `maghavan`, `pumavat`, and `taha` are similar to the word `yuvan`. This, however, is the distinction.

ဂဿံ.

For `ga`, `aṃ` is substituted.

ပုမသဒ္ဒတော ဂဿ အံ ဝါ ဟောတိ-ပုမံ, ပုမ, ပုမာ.

From the word `puman`, `ga` optionally becomes `aṃ`; [hence,] `pumaṃ`, `puma`, `pumā`.

နာမှိ.

Before `nā` and `am`.

နာမှိ ပုမဿ ဝါ အာ ဟောတိ-ပုမာနာ-အညတြ-ဝါ ဥတ္တေ = ပုမုနာ, ပုမေန-ပုမုနော, ပုမုဿ, ပုမဿ-ပုမုနာ, ပုမာနာ-‘‘ပုမာ’’တိ သ္မိနော နေ ဝါ ဟောတိ-ပုမာနေ, ပုမေ, ပုမမှိ, ပုမသ္မိံ.

For the stem `puma`, `ā` is optionally substituted for the `nā` ending, yielding `pumānā`. Other forms are: `pumunā`, `pumena`, `pumuno`, `pumussa`, `pumassa`, `pumunā`, `pumānā`. For `puma`, `ne` is optionally substituted for the `smiṃ` ending, yielding `pumāne`, `pume`, `pumamhi`, `pumasmiṃ`.

သုမှာ စ.

And in the case of `su` and `mhā`.

ပုမဿ သုမှိ ယံ ဝုတ္တံ တံ အာ စ ဝါ ဟောတီတိ အာနငိ အာ စ ဟောတိ-ပုမာနေသု ပုမာသု ပုမေသု.

For `puma`, in the case of the `su` ending, what was stated previously applies, and `ā` also optionally occurs; `ānaṃ` also occurs, yielding the forms `pumānesu`, `pumāsu`, and `pumesu`.

ဝတ္တဟာ သနန္နံ နောနာနံ.

For `vattahā`, `no` and `nānaṃ` for `sa` and `naṃ`.

ဝတ္တဟာ သနန္နံ နောနာနံ ဟောန္တိ ယထာက္ကမံ-ဝတ္တဟာနော ဝတ္တဟာနာနံ.

For `vattahā`, `no` and `nānaṃ` are substituted for `sa` and `naṃ` respectively, yielding `vattahāno` and `vattahānānaṃ`.

အကာရန္တံ.

Ending in `a`.

သာသိ

Sā.

ဧကဝစနယောသွဃောနံ.

In the singular and in `yo`, for stems not designated `gha`.

ဧကဝစနေ ယောသု စ ဃဩကာရန္တဝဇ္ဇိတာနံ နာမာနံ ရဿော ဟောတိ တိလိင်္ဂေ’တိ ရဿေ သမ္ပတ္တေ-‘‘သိသ္မိန္နာနပုံသကဿာ‘‘တိ အနပုံသကဿ သိမှိ တုန ဟောတိ-သာ-ယုဝါဒိတ္တာ သိဿ အာ-သာနော, နောတ္တာဘာဝပက္ခေ-‘‘ယောနမာနော‘‘တိ ဝါဓိကာရဿ ဝဝတ္ထိတ ဝိဘာ သတ္တာနိစ္စမာနော-သာနော-တထာ နောတ္တာဘာဝ ပက္ခေ.

In the singular and in `yo`, for nouns excluding those designated `gha` and those ending in `o`, shortening occurs in the three genders. When this shortening is applied, by the rule `sisminnānapuṃsakassa`, for a non-neuter stem, `na` is not substituted for `si`, yielding `sā`. Due to the stem being in the `yuvādi` group, `āno` is substituted for `si`, yielding `sāno`. In the case where `no` is not substituted, by the rule `yonamāno`, because the governing `vā` rule is a fixed option, the substitution of `āno` is constant, yielding `sāno`; similarly in the case where `no` is not substituted.

သာဿံသေ စာနငိ.

For `sāsa`, `ānaṃ` in the case of `aṃ` and `ge`.

သာသဒ္ဒဿ အာနငိ ဟောတိ အံသေ ဂေ စ-(ဘော)သာန, သာနာ, သာနော, သာနံ, သာနေ, သာနော-သေသံ ယုဝသဒ္ဒသမံ-သေတု-သာနဿ-သုဝါယုဝါဝ-‘‘ဧကဝစနယောသွဃောနံ’’တိရ- ဿတ္တံဝ ဝိသေသော-ဂေတု.

For the word `sāsa`, `ānaṃ` is substituted for the `aṃ` and `ge` endings, yielding `(bho)sāna`, `sānā`, `sāno`, `sānaṃ`, `sāne`, `sāno`. The rest is similar to the word `yuva`. By the rule `ekavacanayosvaghonaṃ`, the only difference is shortening in the vocative.

ဂေ ဝါ.

Optionally in the vocative singular.

အဃောနံ ဂေ ဝါ ရဿော ဟောတိ တိလိင်္ဂေ-(ဟော)သုဝ, သုဝါ.

For stems not designated `gha`, the final vowel is optionally shortened in the vocative singular in the three genders, yielding `(ho)suva`, `suvā`.

အာကာရန္တံ.

Ending in `ā`.

မုနိ.

Muni.

ယောသုဇ္ဈိဿ ပုမေ.

In the case of `yo`, for stems designated `jha`, in the masculine.

ဈသညဿ ဣဿ ယောသု ဝါ ဋ ဟောတိ ပုလ္လိင်္ဂေ-မုနယော-အတော’တိ သာမညနိဒ္ဒေသာ အတော ယောနံ ဋာဋေ သမ္ပတ္တာပိ အဝိဓာန သာမတ္ထိယာ န ဟောန္တိ-အညတြ-

For a stem designated `jha` ending in `i`, `a` is optionally substituted for that `i` in the case of the `yo` ending in the masculine gender, yielding `munayo`. Therefore, by this general statement, even though `ṭā` and `ṭe` might be obtained for `yo`, they do not occur due to the power of this specific rule, except...

လောပေါ.

Elision.

ဈလတော ယောနံ လောပေါ ဟောတီ’တိ ယော လောပေ.

After a stem designated `jhala`, elision of `yo` occurs. Thus, when `yo` is elided...

ယောလောပနိသု ဒီဃော.

When `yo` is elided and in the case of `ni`, lengthening occurs.

ယောနံ လောပေါ နိသု စ ဒီဃော ဟောတိ-မုနီ-(ဘော)မုနီ, မုနယော, မုနီ-မုနိံ မုနယော မုနီ = မုနိနာ မုနီဟိ မုနီဘိ-ယောလောပ နီသု ဝီ မန္တုဝန္တုနမိစ္စာဒိ ဉာပကာ ဣကာရာ ကာရာနံ ‘‘သုနံဟိသူတိ’’ဒီဃ ဿာနိစ္စတ္တာ မုနိဟစ္စာဒီပိ ဟောတိ-မုနိနော, မုနိဿ မုနီနံ, မုနိနာ မုနိမှာမုနိသ္မာ, မုနိမှိ မုနိသ္မိံ မုနီသု-ဧဝံ ကဝိကပိဂိရိ အာဒယော-အဂ္ဂိဣသီနံ အယံ ဝသေသော.

When `yo` is elided and in the case of `ni`, lengthening occurs, yielding `munī`, `(bho)munī`, `munayo`, `munī`, `muniṃ`, `munayo`, `munī`, `muninā`, `munīhi`, `munībhi`. In the case of `yo`-elision and `ni`, `vī`, `mantu`, `vantu`, etc. are indicators. Because the lengthening of `i` and `u` vowels by the rule `su-naṃ-hi-su` is not constant, forms like `munihi` also occur. The forms are: `munino`, `munissa`, `munīnaṃ`, `muninā`, `munimhā`, `munismā`, `munimhi`, `munismiṃ`, `munīsu`. Thus are `kavi`, `kapi`, `giri`, etc. declined. For `aggi` and `isi`, this is the difference.

သဿာဂ္ဂိ တော နိ.

After `aggi`, `ni` is substituted for `si`.

အဂ္ဂိသ္မာ သိဿ နိ ဟောတိ ဝါ-အဂ္ဂိနိ. အဂ္ဂိ, အဂ္ဂယော, အဂ္ဂီ.

After `aggi`, `ni` is optionally substituted for `si`, yielding `aggini`. Other forms are `aggi`, `aggayo`, `aggī`.

ဋေ သိဿိသိသ္မာ.

`Ṭe` is substituted for `si` after `isi`.

ဣသိသ္မာ သိဿ ဋေ ဝါ ဟောတိ-ဣသေ, ဣသိ-ဗြဟ္မာဒိတ္တာ ဂဿေ ဝါ-(ဘော)ဣသေ ဣသိ ဣသီ.

After `isi`, `ṭe` is optionally substituted for `si`, yielding `ise`, `isi`. Due to the stem being in the `brahmādi` group, `e` is optionally substituted for the vocative singular ending, yielding `(bho)ise`, `isi`, `isī`.

ဒုတိယဿ ယောဿ.

For the `yo` of the accusative.

ဣသသ္မာ ပရဿ ဒုတိယာ ယောဿ ဋေ ဝါ ဟောတိ-ဣသေ, ဣသယော, ဣသိ, သေသံမုနိသဒ္ဒသမံ-အာဒိသဒ္ဒနော သ္မိမှိ-ရတျာဒိဟိ ဋော သ္မိနော.

After `isi`, `ṭe` is optionally substituted for the following accusative `yo`, yielding `ise`, `isayo`, `isi`. The rest is similar to the word `muni`. For the word `ādi`, in the locative singular, `ṭo` is substituted for `smiṃ` due to the `ratyādi` group.

ရတျာဒီဟိ သ္မိနော ဋော ဟောတိ ဝါ-အာဒေါ, အာဒိမှိ, အာဒိသ္မိံ. သမာသေ ဣကာရန္တတော ယောသ္မိံသု ဝိသေသော.

After words of the `ratyādi` group, `ṭo` is optionally substituted for `smiṃ`, yielding `ādo`, `ādimhi`, `ādismiṃ`. In compounds, for stems ending in `i`, there is a special rule for `yo` and `smiṃ`.

ဣတောညတ္ထေ ပုမေ.

After a stem ending in `i`, when used in the sense of another word, in the masculine.

အညပဒတ္ထေ ဝတ္တမာနာ ဣကာရန္တတော နာမသ္မာ ယောနံ နော နေ ဝါ ဟောန္တိ ယထာက္ကမံ ပုလ္လိင်္ဂေ-အရိယဝုတ္တိနော, အရိယဝုတ္တယော, အရိယဝုတ္တိ-ဧဝမာလပနေ-အရိယဝုတ္တိနေ, အရိယဝုတ္တယော အရိယဝုတ္တီ.

After a noun ending in `i` which occurs in the sense of another word, `no` and `ne` are optionally substituted for `yo` respectively in the masculine gender, yielding `ariyavuttino`, `ariyavuttayo`, `ariyavutti`. Thus, in the vocative: `ariyavuttine`, `ariyavuttayo`, `ariyavuttī`.

နေ သ္မိနော ကွစိ.

'Ne' is substituted for 'smiṃ' in some cases.

အညပဒတ္ထေ ဝတ္တမာနာ ဣကာရန္တတော နာမသ္မာ သ္မိနော နေ ဟောတိ ဝါ ကွစိ-အရိယဝုတ္တိနေ, အရိယဝုတ္တိမှိ, အရိယဝုတ္တိသ္မိံ, ‘‘ကွစီ‘‘တိ ဝုတ္တတ္တာ ယထာဒဿနံ န သဗ္ဗတ္တ နေ အာဒေသော.

From a noun ending in 'i' which has the sense of another word, 'ne' is optionally substituted for 'smiṃ' in some cases—as in 'ariyavuttine', 'ariyavuttimhi', 'ariyavuttismiṃ'. Because 'kvaci' is stated, the substitution of 'ne' does not occur everywhere, but only as observed in usage.

ဣကာရန္တံ.

Nouns ending in 'ī'.

ဒဒ္ဓီ, သိလောပေါ, အနပုံသကတ္တာ န ရဿော.

'Daddhī'. There is elision of 'si'. Because it is not neuter, there is no shortening of the vowel.

ယောနံ နောနေ ပုမေ.

For 'yo', 'no' and 'ne' are substituted in the masculine.

ဈသညိတော ယောနံ နောနေဝါဟောန္တိ ယထာက္ကမံ ပုလ္လိင်္ဂေ. ဒဒ္ဓိနော.

After a 'jhasañña' stem, 'no' and 'ne' are optionally substituted for the 'yo' endings respectively in the masculine gender—as in 'daddhino'.

ဇန္တုဟေတွီဃပေဟိ ဝါ.

Optionally after 'jantu', 'hetu', 'ī', 'gha', and 'pa'.

ဇန္တုဟေတုဟိ ဤကာရန္တေဟိ ဃပသညေဟိ စ ပရေသံ ယောနံ ဝါ လောပေါ ဟောတိ-ဒဒ္ဓီ, ဒဒ္ဓိယော-ဧဝမာလပနေ-ဂေတု-ဒဒ္ဓိ, ဒဒ္ဓီ.

After 'jantu', 'hetu', words ending in 'ī', and 'ghapa'-stems, there is optional elision of a following 'yo' ending—as in 'daddhī', 'daddhiyo'. Thus also in the vocative: 'daddhi', 'daddhī'.

န ဈီကော.

Not from 'jhi'...

ဈသညိတော အံဝစနဿ နံ ဝါ ဟောတိ-ဒဏ္ဍိနံ, ဒဏ္ဍိံ, ဒဏ္ဍိနေ.

After a 'jhasañña' stem, 'naṃ' is optionally substituted for the 'aṃ' ending—as in 'daṇḍinaṃ', 'daṇḍiṃ', 'daṇḍine'.

နော.

'No'.

ဈိတော ယောနံ နော ဝါ ဟောတိ ပုလ္လိင်္ဂေဟိ ဒုတိယာ ယောဿ နော ဒဏ္ဍိနော, ဒဏ္ဍိ, ဒဏ္ဍိနာ, ဒဏ္ဍီဟိ, ဒဏ္ဍီဘိ-ဒဏ္ဍိနော, ဒဏ္ဍိဿ, ဒဏ္ဍိနံ-ဒဏ္ဍိနာ, ဒဏ္ဍိမှာ, ဒဏ္ဍိသ္မာ.

After a 'jhi' stem, 'no' is optionally substituted for the 'yo' endings in the masculine; for the accusative 'yo', 'no' is substituted—as in 'daṇḍino', 'daṇḍi'; 'daṇḍinā', 'daṇḍīhi', 'daṇḍībhi'; 'daṇḍino', 'daṇḍissa'; 'daṇḍinaṃ'; 'daṇḍinā', 'daṇḍimhā', 'daṇḍismā'.

သ္မိနော နိ.

'Ni' for 'smiṃ'.

ဈိတော သ္မိံဝစနဿ နိ ဟောတိ ဝါ-ဒဏ္ဍိနိ. ဒဏ္ဍိမှိ, ဒဏ္ဍိသ္မိံ, ဒဏ္ဍီသုဧဝံ သံဃိ ဂဏိ ဂါမဏိပ္ပဘုတယော.

After a 'jhi' stem, 'ni' is optionally substituted for the 'smiṃ' ending—as in 'daṇḍini', 'daṇḍimhi', 'daṇḍismiṃ', 'daṇḍīsu'. Thus are declined 'saṅghī', 'gaṇī', 'gāmaṇī', and so forth.

ဤကာရန္တံ.

Nouns ending in 'u'.

ဘိက္ခု.

'Bhikkhu'.

လာ ယောနံ ဝေါ ပုမေ.

From 'la', 'vo' for 'yo' in the masculine.

လတော ယောနံ ဝေါ ဟောတိ ဝါ ပုလ္လိင်္ဂေ.

After a 'la'-stem, 'vo' is optionally substituted for 'yo' in the masculine gender.

ဝေဝေါသု လုဿ

Of the 'u' of a 'la'-stem, when 've' or 'vo' follow.

လသညဿ ဥဿ ဝေဝေါသု ဋ ဟောတိ-ဘိက္ခဝေါ-အညတြ-ယော လောပေ ဒီဃော-ဘိက္ခု (ဘော)ဘိက္ခု.

For the 'u' of a 'la'-stem, 'a' is substituted when 've' or 'vo' follow—as in 'bhikkhavo'. Elsewhere, upon the elision of 'yo', there is lengthening. Vocative: 'bhikkhu', '(bho) bhikkhu'.

ပုမာလပနေ ဝေဝေါ.

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

လသညတော ဥတော ယောဿာလပနေ ဝေဝေါ ဟောန္တိ ဝါ ပုလ္လိင်္ဂေ-ဘိက္ခဝေ, ဘိက္ခဝေါ, ဘိက္ခု-ဘိက္ခုံ, ဘိက္ခဝေါ, ဘိက္ခု-ဘိက္ခုနာ, ဘိက္ခုဟိ,ဘိက္ခူဘိ-ဘိက္ခုနော, ဘိက္ခုဿ, ဘိက္ခူနံ-ဘိက္ခုနာ, ဘိက္ခုမှာ. ဘိက္ခုသ္မာ-ဘိက္ခုမှိ. ဘိက္ခုသ္မိံ, ဘိက္ခူသု-ဧဝံ သေတု ကေတု ဘာနု အာဒယော-ဇန္တုဟေတူနံ ယောသွယမှေဒေါ-ဇန္တွာဒိနာ ဝါ ယောဿ လောပေ-ဇန္တု.

After a 'la'-stem ending in 'u', the vocative 'yo' optionally becomes 've' or 'vo' in the masculine gender—as in 'bhikkhave', 'bhikkhavo', 'bhikkhu'. Accusative: 'bhikkhuṃ', 'bhikkhavo', 'bhikkhu'. Instrumental: 'bhikkhunā', 'bhikkhuhi', 'bhikkhūbhi'. Genitive/Dative: 'bhikkhuno', 'bhikkhussa', 'bhikkhūnaṃ'. Ablative: 'bhikkhunā', 'bhikkhumhā', 'bhikkhusmā'. Locative: 'bhikkhumhi', 'bhikkhusmiṃ', 'bhikkhūsu'. Thus are declined 'setu', 'ketu', 'bhānu', etc. For 'jantu' and 'hetu', this is the distinction regarding the 'yo' endings; or by the rule for 'jantu', etc., there is elision of 'yo'—as in 'jantu'.

စန္တွာဒိတော နော စ.

And 'no' after 'jantu', etc.

ဇန္တွာဒိတော ယောနံ နော ဟောတိ ဝေါ စ ဝါ ပုလ္လိင်္ဂေ-ဇန္တုနော, ဇန္တဝေါ, ဇန္တုယော-ဧဝံ ဒုတိယာယောမှိ-(ဘော) ဇန္တု, ဇန္တု, ဇန္တုနော ဇန္တဝေါ-‘‘ပုမာလပနေ ဝေဝေါ’’တိဝါ ဝေ ဝေါ စ ဇန္တဝေ, ဇန္တဝေါ, ဇန္တုယော-ဟေတု, ဟေတဝေါ, ဟေတု. ဟေတုယော-‘‘ယောမှိဝါ ကွစီ‘‘တီ ယောသုလသညဿ ဥဿ ဝါ ဋာ ဒေသော ဟေတယော, ဟေတုယော-(ဘော)ဟေတု, ဟေတု, ဟေတဝေ, ဟေတဝေါ, ဟေတယော, ဟေတုယော-ဟေတုံ, ဟေတု, ဟေတဝေါ, ဟေတယော, ဟေတုယော ဗဟုသဒ္ဒါ နမှိ.

After 'jantu', etc., 'no' and also 'vo' are optionally substituted for 'yo' in the masculine gender—as in 'jantuno', 'jantavo', 'jantuyo'. Thus also in the accusative plural. Vocative: '(bho) jantu', 'jantu', 'jantuno', 'jantavo'. By the rule 'pumālapane vevo', 've' and 'vo' also occur—as in 'jantave', 'jantavo', 'jantuyo'. For 'hetu': 'hetavo', 'hetu', 'hetuyo'. By the rule 'yomhi vā kvaci', for the 'u' of a 'la'-stem when 'yo' follows, there is optionally the substitution of 'a'—as in 'hetayo', 'hetuyo'. Vocative: '(bho) hetu', 'hetu', 'hetave', 'hetavo', 'hetayo', 'hetuyo'. Accusative: 'hetuṃ', 'hetu', 'hetavo', 'hetayo', 'hetuyo'. For many words, when 'naṃ' follows.

ဗဟုကတိန္နံ

Of 'bahu' and 'kati'.

နမှီ ဗဟုနော ကတိဿ စ နုက ဟောတိ တိလိင်္ဂေ-ဗဟုန္နံသေသံ ဘိက္ခုသမံ-ဗဟု. ဗဟဝေါ, ဗဟူ-(ဘော) ဗဟု, ဗဟု, ဗဟဝေ, ဗဟဝေါ, ဗဟု ဗဟုံ, ဗဟဝေါ, ဗဟု-ဗဟုနာ. ဗဟုဟိ,ဗဟူဘိ-ဗဟုနော, ဗဟုဿ, ဗဟုန္နံ-ဗဟုနာ, ဗဟုမှာ. ဗဟုသ္မာ-ဗဟုမှိ, ဗဟုသ္မိံ, ဗဟုသု-ဝတ္တုသိ.

When 'naṃ' follows, for 'bahu' and 'kati' there is the augment 'nuk' in all three genders—as in 'bahunnaṃ'. The rest is similar to 'bhikkhu'. Nominative: 'bahu', 'bahavo', 'bahū'. Vocative: '(bho) bahu', 'bahu', 'bahave', 'bahavo', 'bahu'. Accusative: 'bahuṃ', 'bahavo', 'bahu'. Instrumental: 'bahunā', 'bahuhi', 'bahūbhi'. Genitive/Dative: 'bahuno', 'bahussa', 'bahunnaṃ'. Ablative: 'bahunā', 'bahumhā', 'bahusmā'. Locative: 'bahumhi', 'bahusmiṃ', 'bahusu'. Thus in usage.

လတုပိတာဒိနမာ သိမှိ.

Of 'latu', 'pitar', etc., 'ā' is substituted when 'si' or 'mhi' follow.

လတုပ္ပစ္စယန္တာနံ ပိတု မာတု ဘာတု ဓီတု ဒုဟိတု ဇာမာတု နတ္တု ဟောတု ပေါတုနဉ္စာ ဟောတိ သိမှိ-ဝတ္တာ.

For words ending in the 'latu' suffix, and for 'pitar', 'mātar', 'bhātar', 'dhītar', 'duhitar', 'jāmātar', 'nattar', 'hotar', and 'potar', 'ā' is substituted when 'si' or 'mhi' follow—as in 'vattā'.

လတုပိတာဒိနမသေ.

Of 'latu', 'pitar', etc., in 'se'.

လတုပ္ပစ္စယန္တာနံ ပိတာဒိနံ စာရငိ ဟောတိ သတောညတြ-‘‘အာရငိသ္မာ’’တိ ဋော-ဝတ္တာရော.

For words ending in the 'latu' suffix and for 'pitar', etc., 'āra' is the substitute, except in the case of 'satar'. By the rule 'āraṅismā', 'o' is substituted—as in 'vattāro'.

ဂေ အာ စ.

And `ā` for the vocative singular.

လတုပိတာဒီနံ အ ဟောတိ ဂေ အာ စ-(ဘော) ဝတ္တ, ဝတ္တာ. ဝတ္တာရော, ဝတ္တာရံ. ဝတ္တာရေ, ဝတ္တာရော-နာဝစနဿ ‘‘ဋာနာသ္မာန’’န္တိ ဋာ-ဝတ္တာရာ.

For words of the latupitādi group, `a` and also `ā` occur for the vocative singular—(bho) vatta, vattā. Further forms: vattāro, vattāraṃ, vattāre, vattāro. For the instrumental singular, by the rule `ṭānāsmāna`, `ṭā` is substituted—vattārā.

သုဟိသွာရငိ

In `su` and `hi`, `āraṅi`.

သုဘိသု တုပိတာဒီနမာရငိ ဝါ ဟောတိ-ဝတ္တာရေဟိ, ဝတ္တာရေဘိ, ဝတ္တူဟိ, ဝတ္တူဘိ.

In `su` and `hi`, `āraṅi` is optionally substituted for words of the `tupitādi` group—vattārehi, vattārebhi, vattūhi, vattūbhi.

သလောပေါ.

Elision of `sa`.

လတုပိတာဒီဟိသဿ လောပေါ ဝါ ဟောတိ-ဝတ္တု, နဝတ္တုနော, ဝတ္တုဿ.

For words of the `latupitādi` group, there is optional elision of the genitive singular `sa`—vattu, navattuno, vattussa.

နမှိ ဝါ.

Optionally in `naṃ` and `mhi`.

နမှိ လတုပတာဒိနမာရငိ ဝါ ဟောတိ-ဝတ္တာရာနံအညတြ.

In `naṃ` and `mhi`, `āraṅi` is optionally substituted for words of the `latupatādi` group—vattārānaṃ; elsewhere.

အာ

Ā

နမှိ လတုပိတာဒီနမာဝါ ဟောတိ-ဝတ္တာနံ. ဝတ္တုနံ-သ္မာဿ ဝါ-ဝတ္တာရာ.

In `naṃ` and `mhi`, `ā` is optionally substituted for words of the `latupitādi` group—vattānaṃ, vattunaṃ. For `smā`, `ā` is optionally substituted—vattārā.

ဋိသ္မိနော.

Ṭismino.

အာရငါဒေသမှာသ္မနော ဋိ ဟောတိ.

After the `āraṅa` substitution, `ṭi` occurs in place of `smā`.

ရဿာရ ငိ.

Shortening of `āra` in the locative singular (`ṅi`).

သ္မိမှိ အာရော ရဿော ဟောတိ-ဝတ္တရိ, ဝတ္တာရေသု, ဝတ္တုသု-ဧဝံ ဘတ္တု ဟောတ္တု အာဒယော-သတ္ထုသဒ္ဒဿ ပန နမှိ ဗဟုလာဓိကာရာ ဝါ အာရငါဒေသေ-သတ္ထာရာ, သတ္ထုနာ-ပိတာ.

In the locative singular `smiṃ`, `āra` is shortened—vattari; vattāresu, vattusu. Similarly for `bhattu`, `hottu`, and others. However, for the word `satthu`, in the instrumental singular `nā`, due to the governing `bahula` rule, the `āraṅa` substitution is optional—satthārā, satthunā. Pitā.

ပိတာဒိနမနတွာဒိနံ

Of `pitā` and others, not of `tvādi` and others.

နတွာဒိဝဇ္ဇိတာနံ ပိတာဒိနမာရော ရဿော ဟောတိ သဗ္ဗာသု ဝိဘတ္တိသု-ပိတရော ဣစ္စာဒိ စတ္တုသမံ-ရဿောဝ ဝိသေသော-နတွာဒိ နန္တု ရဿာဘာဝါ နတ္တာရော ဣစ္စာဒိ ဂုဏဝန္တုသိ.

For words of the `pitādi` group, excluding the `tvādi` group, `āra` is shortened in all inflections. Forms like `pitaro` are similar to `cattu`; the shortening is the only distinction. But for the `tvādi` group, due to the absence of shortening, forms are like `nattāro`, etc., as in `guṇavantu`.

န္တုဿ.

Of `ntu`.

သိမှိ န္တုဿ ဋာ ဟောတိ-ဂုဏဝါ-န္တုဝ ဝန္တွာဒိ သမ္ဗန္ဓိယေဝ ဂယှတေ န္တုဝန္တုမန္တွာဝန္တုတဝန္တုသမ္ဗန္ဓိ’တိ ဝစနတော န ဇန္တုတနတွာဒိနံ-ယော-န္တန္တုနမာဒိနာဝါန္တော-ဂုဏဝန္တော အညတြ.

In the nominative singular `si`, `ā` is substituted for `ntu`—guṇavā. Only the suffix `ntu` connected with `vantu`, etc., is taken, because of the statement: 'connected with `ntu`, `vantu`, `mantu`, `āvantu`, `tavantu`.' It does not apply to words like `jantu`, `tana`, `tvādi`, etc. The form is `guṇavanto` elsewhere.

ယွာဒေါ န္တုဿ.

For `ntu`, in `yo` and other endings.

ယဝါဒိသု န္တုဿ အ ဟောတိ-အကာရန္တတ္တာ ဋာ-ဂုဏဝန္တာ-န စေ ဟ အဝိဓာနသာမတ္ထိယာ အပ္တ္တိ အဝိဓာနဿ စရိတတ္ထတာယ ဂုဏဝန္တဿာတိ-(ဘော) ဂုဏဝ,ဂုဏဝါ, ဂုဏဝံ, ဂုဏဝန္တော, ဂုဏဝန္တာ-ဂုဏဝံ, ဂုဏဝန္တံ, ဂုဏဝန္တေ-ဂုဏဝတာ, ဂုဏဝန္တေန, ဂုဏဝန္တေဟိ, ဂုဏဝန္တေဘိ-ဂုဏဝတော, ဂုဏဝဿ, ဂုဏဝန္တဿ, ဂုဏဝတံ. ဂုဏဝန္တာနံ-ဂုဏဝတာ, ဂုဏဝန္တာ, ဂုဏဝန္တမှာ, ဂုဏဝန္တသ္မာ-ဂုဏဝတိ, ဂုဏဝန္တေ, ဂုဏဝန္တမှိ. ဂုဏဝန္တသ္မိံ, ဂုဏဝန္တေသု-ဧဝံ မဃဝန္တု ဘဂဝန္တုပ္ပဘုတယော.

In `yo` and other endings, `a` is substituted for `ntu`. Because the stem now ends in `a`, `ā` is substituted for `yo`—guṇavantā. The argument `na ce... guṇavantassāti` explains the validity of this rule. The declension is as follows: (Vocative) bho guṇava, guṇavā; (Nom./Acc.) guṇavaṃ, guṇavantaṃ, guṇavanto, guṇavantā, guṇavante; (Instrumental) guṇavatā, guṇavantena; guṇavantehi, guṇavantebhi; (Genitive/Dative) guṇavato, guṇavassa, guṇavantassa; guṇavataṃ, guṇavantānaṃ; (Ablative) guṇavatā, guṇavantā, guṇavantamhā, guṇavantasmā; (Locative) guṇavati, guṇavante, guṇavantamhi, guṇavantasmiṃ; guṇavantesu. Similarly for `maghavantu`, `bhagavantu`, and others.

ဟိမဝတော ဝါ ဩ.

For `himavantu`, optionally `o`.

ဟိမဝတော သိမှိ န္တုဿ ဩ ဝါ ဟောတိ-ဟိမဝန္တော, ဟိမဝါ-သေသံ ဂုဏဝါဝ.

For `himavantu`, in the nominative singular `si`, `o` is optionally substituted for `ntu`—himavanto, himavā. The rest is like `guṇavantu`.

ဥကာရန္တံ.

Ending in `u`.

ဝေဿဘု. ဝေဿဘုဝေါ, ဝေဿဘု-(ဘော) ဝေဿဘု, ဝေဿဘုဝေ, ဝေဿဘုဝေါ, ဝေဿဘု-သေသံ ဘိက္ခုသဒ္ဒသမံ-ဧဝံ သယမ္ဘု ပရာဘိဘု အဘိဘုအာဒယော-ဂေါတြဘု သဟဘု သဒ္ဒေဟိပနယောနံ‘‘ဇန္တွာဒိတော နော ဝေ’’တိ နော ဝေါ ဝါ-ဂေါတြဘုနော, ဂေါတြဘုဝေါ, ဂေါတြဘု-သဘဘုနော, သဟဘုဝေါ. သဟဘု-သဗ္ဗညုသဒ္ဒဿယောသွေဝ ဝိသေသော.

Vessabhu. Forms: Vessabhuvo, vessabhu. (Vocative) bho vessabhu, vessabhuve, vessabhuvo, vessabhu. The rest is like the word `bhikkhu`. Similarly `sayambhu`, `parābhibhu`, `abhibhu`, and others. However, for the words `gotrabhu` and `sahabhu`, in the nominative plural `yo`, by the rule `jantvādito no ve`, `no` or `vo` are optional substitutes—gotrabhuno, gotrabhuvo, gotrabhu; sahabhuno, sahabhuvo, sahabhu. For the word `sabbaññu`, the difference is only in the nominative plural.

ကုတော.

From `ku`.

ကုပ္ပစ္စယန္တတော ယောနံ နော ဝါ ဟောတိ ပုလ္လိင်္ဂေ-သဗ္ဗညုနော-အညတြ လောပေါ စ-‘‘လာ ယောနံ ဝေါ ပုမေ’’တိ န ဝေါ ‘‘ကုတော’’တိ ဇန္တွာဒီဟိ ပုထက္ကရဏ-သဗ္ဗညု-ဧဝံ ဝိညုဝိဒု ဝေဒဂု ပါရဂု အာဒယော ကုပ္ပစ္စယန္တာ.

For masculine stems ending in the suffix `ku`, `no` is an optional substitute for the nominative plural `yo`—sabbaññuno. Elsewhere, there is elision. The substitution of `vo` by the rule `lā yonaṃ vo pume` does not apply, as the `ku` suffix (`kuto`) distinguishes these words from the `jantvādi` group. Thus: sabbaññu. Similarly `viññu`, `vidu`, `vedagu`, `pāragu`, and others are words ending in the `ku` suffix.

ဦကာရန္တံ.

Ending in `ū`.

ဂေါ.

Go.

ဂေါဿာဂယိဟိနံသု ဂါဝဂဝါ.

For `go`, in `ssa`, `ā`, `ge`, `hi`, `naṃ`, `su`: `gāva` and `gava`.

ဂသိဟိနံဝဇ္ဇိတာသု ဝိဘတ္တိသု ဂေါသဒ္ဒဿ ဂါဝဂဝါ ဟောန္တိ.

In the inflections except `ge`, `si`, `hi`, and `naṃ`, the word `go` becomes `gāva` and `gava`.

အဘဂေါဟိ ဋော

For a non-`bha` stem, `ṭo` for `hi`.

ဥဘဂေါဟိ ယောနံ ဋော ဟောတိ-ဂါဝေါ, ဂဝေါ-(ဘော) ဂေါ, ဂါဝေါ, ဂဝေါ.

In both instances, 'yo' becomes 'o'—gāvo, gavo—(vocative) go, gāvo, gavo.

ဂါဝုမှိ.

In a league.

အံဝစနေဂေါဿ ဂါဝုဝါဟောတိ-ဂါဝုံ, ဂါဝံ, ဂဝံ, ဂါဝေါ, ဂဝေါ.

In the accusative case, for the stem 'go', 'gāvu' is optionally substituted—gāvuṃ, gāvaṃ, gavaṃ, gāvo, gavo.

နာဿာ.

Nāssā.

ဂေါတော နာဿ အာ ဟောတိ ဝါ-ဂါဝါ, ဂါဝေန, ဂဝါ, ဂဝေန ဂေါဟိ, ဂေါဘိ.

After 'go', the endings 'nā' and 'ssa' optionally become 'ā'—gāvā, gāvena, gavā, gavena, gohi, gobhi.

ဂဝံ သေန

Gavaṃ sena.

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

For the stem 'go', the ending 'ssa' is optionally replaced by 'gavaṃ'—gavaṃ, gāvassa, gavassa.

ဂုန္နဉ္စ နန္တာ.

Gunnañca nantā.

နံဝစနေန သဟ ဂေါဿ ဂုန္နံ ဟောတိ ဂဝဉ္စ ဝါ-ဂုန္နံ ဂမံ, ဂေါနံ-ဂါဝါ, ဂါဝမှာ, ဂါဝသ္မာ, ဂဝါ, ဂဝမှာ, ဂဝသ္မာ-ဂါဝေ, ဂါဝမှိ, ဂါဝသ္မိံ, ဂဝေ, ဂဝမှိ, ဂဝသ္မိံ.

Together with the ending 'naṃ', for the stem 'go', the substitution is 'gunnaṃ' and optionally 'gavaṃ'—gunnaṃ, gavaṃ, gonaṃ. Other forms are: gāvā, gāvamhā, gāvasmā, gavā, gavamhā, gavasmā; gāve, gāvamhi, gāvasmiṃ, gave, gavamhi, gavasmiṃ.

သုမှိ ဝါ.

Sumhi vā.

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

For the stem 'go', before the ending 'su', the stems 'gāva' and 'gava' are optionally substituted—gāvesu, gavesu, gosu.

ဩကာရန္တံ-ပုလ္လိင်္ဂံ.

The masculine gender, ending in 'o'.

ကညာ.

Kaññā.

သာ.

Sā.

ဣတ္ထိယံ ဝတ္တမာနဿ နာမဿန္တေ ဝတ္တမာနော အာကာရော ဃသညော ဟောတိ-ဇန္တွာဒိနာ ဝါယောလောပေါ-ကညာ, ကညာယော-‘‘ဃဗြဟ္မာဒိတေ’’တိ ဂဿေဝါ-ကညေ, ကညာ-ယောမှိ-ကညာ, ကညာယော.

The letter 'ā' at the end of a noun in the feminine gender is termed 'gha'. By the rule `jantvādinā`, there is optional elision of 'y'—kaññā, kaññāyo. By the rule `ghabrahmādito`, for 'gha' there is optionally 'e'—kaññe, kaññā. Before 'yo'—kaññā, kaññāyo.

ဃော ဿံသသာသသာယံတိံသု

Gho ssaṃsasāsasāyaṃtiṃsu.

ဿမာဒိသု ဃော ရဿော ဟောတိ-ကညံ, ကညာ, ကညာယော-

Before 'ssa' and the other endings, 'gha' is shortened—kaññaṃ, kaññā, kaññāyo.

ဃပတေကသ္မိံ နဒီနံ ယယာ.

Ghapatekasmiṃ nadīnaṃ yayā.

ဃပတော နဒီနမေကသ္မိံ ယယာ ဟောန္တိ ယထာက္ကမံ-ကညာယ, ကညာဟိ, ကညာဘိ-ကညာယ, ကညာနံ, -သ္မိမှိ-

After 'gha' and 'pa' stems, and 'nadī' stems, in the singular, 'ya' and 'yā' are substituted respectively—kaññāya, kaññāhi, kaññābhi; kaññāya, kaññānaṃ; in the locative singular...

ယံ.

Yaṃ.

ဃပတော သ္မိနော ယံ ဝါ ဟောတိ-ကညာယံ. ကညာယ, ကညာသု. ဧဝံ သဒ္ဓါ သုဓာ သုခါအာဒယော-‘‘နာမ္မာဒီဟီ’’တိ အမ္မာ အန္နာ အမ္ဗာဟိ ဂဿ ဧကာရာဘာဝေ.

After 'gha' and 'pa' stems, for the ending 'smiṃ', 'yaṃ' is optionally substituted—kaññāyaṃ. Other forms are kaññāya, kaññāsu. Similarly for saddhā, sudhā, sukhā, and other such words. By the rule `na ammādīhi`, for ammā, annā, and ambā, there is no substitution of 'e' for 'gha'.

ရဿော ဝါ.

Rasso vā.

အမ္မာဒိနံ ဂေ ရဿော ဝါ ဟောတိ-အမ္မ, အမ္မာ ဣစ္စာဒိ-သေသံကညာဝ-သဟာပရိသာဟိ သ္မိနော’’တိ သဘာပရိသာယာ’’တိ တိံ ဝါ ဟောတိ ‘‘ဃောဿ’’ မိစ္စာဒိနာ ရဿေ-သဟတိံ-အညတြ-သဟာယံ, သဟာယ-ပရိသတိံ, ပရိသာယံ, ပရိသာယ.

For 'ammā' and similar words, in the vocative singular, the vowel is optionally shortened—amma, ammā, and so forth. The remaining forms are like 'kaññā'. For 'sabhā' and 'parisā', 'tiṃ' is optionally substituted for 'smiṃ', with shortening by the rule 'gho ssaṃ...', resulting in 'sahatiṃ'. Elsewhere, the forms are: sahāyaṃ, sahāya; parisatiṃ, parisāyaṃ, parisāya.

အာကာရန္တံ.

Ending in 'ā'.

မတိ-ယောမှိ-

Mati. Before 'yo':

ပိတ္ထိယံ.

Pa itthiyaṃ.

ဣတ္ထိယံ ဝတ္တမာနဿ နာမဿန္တေ ဝတ္တမာနာ ဣဝဏ္ဏုဝဏ္ဏာ ပသညာ ဟောန္တိ.

The letters 'i' and 'u' at the end of a noun in the feminine gender are termed 'pa'.

ယေပဿဝဏ္ဏဿ.

Yepassavaṇṇassa.

ပသညဿ ဣဝဏ္ဏဿ လောပေါ ဝါ ဟောတိ ယကာရေ-ဝစတ္ထိတဝိ ဘာသာယံ-မတျော-အညတြ-ဇန္တွာဒိနာ ဝါ ယောလောပေ-မတီ, မတိယော-(ဘော)မတိ, မတျော, မတိ, မတိယော-မတိံ, မတျော, မတီ, မတိယော ‘‘ဃပ’’ဣစ္စာဒိနာ ယာဒေသေ-မတျာ, မတိယာ, မတီဟိ, မတိဟိ-မတျာ, မတိယာ, မတီနံ-သ္မိမှိ-မတျံ, မတိယံ, မတျာ, မတိယာ, မတီသု-ဧဝံ ကိတ္တိ ကန္တိ တန္တိပ္ပဘုတယော-ရတ္တိယာ သ္မိနော ‘‘ရတျာဒီဟိဝေါ သ္မိနော’’ရတျာဒီဟိဝေါ သ္မိနော’’တိ ဋော ဝါ-ရတ္တေ-အညတြ-ရတျံ, ရတ္တိယံ, ရတျာ, ရတ္တိယာ-သေသံ မတိယာ သမံ.

For the letter 'i' which is termed 'pa', there is optional elision before the letter 'y'—as in 'matyo' in the language of Vacatthita. Elsewhere, by the rule `jantvādinā`, with optional elision of 'y'—matī, matiyo. (Vocative:) mati, matyo, mati, matiyo. (Accusative:) matiṃ, matyo, matī, matiyo. By the rule `ghapa...` etc., with the substitution of 'yā'—matyā, matiyā; matīhi, matihi. (Dative/Genitive:) matyā, matiyā; matīnaṃ. (Locative:) matyaṃ, matiyaṃ, matyā, matiyā; matīsu. Similarly for kitti, kanti, tanti, and so forth. For 'ratti', before 'smiṃ', by the rule `ratyādīhi...`, 'e' is an optional substitute—ratte. Elsewhere: ratyaṃ, rattiyaṃ, ratyā, rattiyā. The remaining forms are the same as for 'mati'.

ဣကာရန္တံ.

Ending in 'i'.

ဒါသီ, ဒါသျော, ဒါသီ, ဒါသိယော-(ဘော)ဒါသိ, ဒါသီ, ဒါသျော, ဒါသီ, ဒါသိယော.

Dāsī, dāsyo, dāsī, dāsiyo; (vocative) bho dāsi, dāsī, dāsyo, dāsī, dāsiyo.

ယံ ပီတော.

After 'ī', 'yaṃ'.

ပသညိတော အံဝစနဿ ယံ ဝါ ဟောတိ-ဒါသျံ, ဒါသိယံ, ဒါသိံ, ဒါသျော, ဒါသီ, ဒါသိယော-ဒါသျာ, ဒါသိယာ, ဒါသီဟိ, ဒါသီဘိ-ဒါသျာ, ဒါသိယာ, ဒါသီနံ-ဒါသျံ, ဒါသိယံ, ဒါသျာ, ဒါသိယာ, ဒါသီသု-ဧဝမောသဓီ ပေါက္ခရဏီ အာဒယော-နဒိသဒ္ဒါ ယောသု-

After a stem ending in 'ī', the accusative singular ending 'aṃ' optionally becomes 'yaṃ'. The forms are: dāsyaṃ, dāsiyaṃ, dāsiṃ, dāsyo, dāsī, dāsiyo; dāsyā, dāsiyā, dāsīhi, dāsībhi; dāsyā, dāsiyā, dāsīnaṃ; dāsyaṃ, dāsiyaṃ, dāsyā, dāsiyā, dāsīsu. Similarly for osadhī, pokkharaṇī, and so forth. For words like nadī, in the 'yo' and 'su' cases...

နဇ္ဇာ ယောသွာမ.

For 'nadi', before 'yo' and 'su', 'ā'.

ယောသု နဒိသဒ္ဒဿ အာမ ဝါ ဟောတိ-သစ.

Before the endings 'yo' and 'su', for the word 'nadī', the augment 'ā' optionally occurs; and also before 'sa'.

မနုဗန္ဓော သရာနမန္တာ ပရော.

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

မကာရောနုဗန္ဓော ယဿ သော သရာနမန္တာ သရာ ပရော ဟောတီ’တိ ဤကာရာ ပရော-‘‘ယဝါ သရေ’’တိ ယကာရေ ဒဿ စဝဂ္ဂေါ ယဿ ပုဗ္ဗ ရူပံ-နဇ္ဇာယော-အညတြ-ဝါ ပလောပယောလောပေသု-နဇ္ဇော, နဒီ, နဒိယော ဣစ္စာဒိ.

The meaning is: that which has the letter 'm' as an indicatory letter is placed after a final vowel. Thus, after the vowel 'ī', when 'y' follows by the rule 'yavā sare', the 'd' and 'y' combine to form a palatal, resulting in the form 'najjāyo'. In other cases, with optional elision or elision of 'yo', the forms are 'najjo', 'nadī', 'nadiyo', and so forth.

ဤကာရန္တံ.

End of stems ending in 'ī'.

ယာဂု, ယာဂု, ယာဂုယော-(ဘော)ယာဂု, ယာဂု, ယာဂုယော-ယာဂုံ, ယာဂု, ယာဂုယော-ယာဂုယာ, ယာဂုဟိ, ယာဂုဘိ-ယာဂုယာ, ယာဂုနံ-ယာဂုယံ, ယာဂုယာ, ယာဂုသု-ဧဝံ ဓေနု သဿု ပိယင်္ဂုပ္ပဘုတယော-မာတု ဓီတု ဒုဟိတု သဒ္ဒါ ပိတုသဒ္ဒသမာ-သလောပါဘာဝပက္ခေ ယာဒေသေ မာတုသဒ္ဒဿ ပန ‘‘ယေ ပဿာ’’တိ ယောဂဝိဘာဂါ ဝါ ပလောပေါ-မတျာ, မာတုယာ.

Yāgu, yāgu, yāguyo; (vocative) bho yāgu, yāgu, yāguyo; yāguṃ, yāgu, yāguyo; yāguyā, yāguhi, yāgubhi; yāguyā, yāgunaṃ; yāguyaṃ, yāguyā, yāgusu. Similarly for dhenu, sassu, piyaṅgu, and so forth. The words mātu, dhītu, and duhitu are similar to the word pitu. In the case where 'sa' is not elided, 'yā' is the substitute. However, for the word mātu, by splitting the rule 'ye passā', the elision of 'u' is optional, yielding matyā and mātuyā.

ဥကာရန္တံ.

End of stems ending in 'u'.

ဝဓူ, ဝဓူ, ဝဓုယော-(ဘော)ဝဓု, ဝဓု, ဝဓုယော-ဝဓုံ, ဝဓူ, ဝဓုယော-ဝဓုယာ, ဝဓူဟိ, ဝဓူဘိ-ဝဓုယာ, ဝဓူနံ-ဝဓုယံ, ဝဓုယာ, ဝဓူသု-ဧဝံ ဇမ္ဗု ဝါမောရူ သရဘု အာဒယော.

Vadhū, vadhū, vadhuyo; (vocative) bho vadhu, vadhu, vadhuyo; vadhuṃ, vadhū, vadhuyo; vadhuyā, vadhūhi, vadhūbhi; vadhuyā, vadhūnaṃ; vadhuyaṃ, vadhuyā, vadhūsu. Similarly for jambū, vāmorū, sarabhū, and so forth.

ဦကာရန္တံ.

End of stems ending in 'ū'.

ဂေါ ဣစ္စာဒိ ပုမေန သမံ.

The word 'go', and so forth, is the same as in the masculine.

ဣတ္ထိလိင်္ဂံ.

End of the Feminine Gender.

စိတ္တသိ.

Regarding 'citta' and 'si'.

အံ နပုံသကေ.

In the neuter, 'aṃ'.

အကာရန္တတော နာမသ္မာ သိဿ အံ ဟောတိ နပုံသကလိင်္ဂေ-မိတ္တံ-ယောမှိ.

After a noun ending in 'a', in the neuter gender, the ending 'si' becomes 'aṃ'; for example, 'mittaṃ'. Before 'yo':

ယောနန္တိ.

The 'yo' endings become 'nī'.

အကာရန္တတော နာမသ္မာ ယောနံ နီ ဟောတိ နပုံသကေ’တိ နိ အာဒေသော.

After a noun ending in 'a', in the neuter, the 'yo' endings become 'nī'; thus, 'nī' is the substitute.

နီနံ ဝါ.

Optionally for 'nī'.

အကာရန္တတော နာမသ္မာ နီနံ ဋာဋေ ဝါ ဟောန္တိ ယထာက္ကမံ-စိတ္တာ, အညတြ-‘‘ယောလောပနီသု ဒီဃော’’တိဒီဃေ-စိတ္တာနိ-(ဘော) စိတ္တ, စိတ္တာ, စိတ္တာ, စိတ္တာနိ-စိတ္တံ, စိတ္တေ, စိတ္တာနိ-စိတ္တေနေစ္စာဒိ ဗုဒ္ဓသဒ္ဒသမံ-ဧဝံ ပါနဒါနပ္ပဘုတယော-ဧကစ္စာဒိနံ တု ပဌမာနိမှိ ဝိသေသော.

After a neuter noun ending in 'a', the substitute 'nī' (for 'yo') optionally becomes 'ā', giving 'cittā'. When 'nī' is not substituted, the preceding vowel is lengthened by the rule 'yolopanīsu dīgho', giving 'cittāni'. The declension is: (vocative) bho citta, cittā, cittā, cittāni; (nominative/accusative) cittaṃ, citte, cittāni. From 'cittena' onwards, it is like the word 'buddha'. Similarly for 'pānadāna' and so forth. For words like 'ekacca', however, there is a special feature in the nominative and accusative cases.

န နိဿ ဋာ.

For 'ni', not 'ā'.

ဧကစ္စာဒီဟိ ပရဿ နိဿ ဋာ န ဟောတိ-ဧကစ္စာနိ, ပဌမာနိ-ပဒါဒီဟိ နာသ္မိံသု.

After 'ekacca' and so forth, the substitution 'ā' does not occur for 'ni'. For example: 'ekaccāni', 'paṭhamāni'. After 'pada' and so forth, regarding 'nā' and 'smiṃ':

နာဿ သာ.

For 'nā' and 'ssa', 'sā'.

ပဒါဒိဟိ နာဿ သာ ဟောတိ ဝါ-ပဒသာ, ပဒေသ-ဗိလသာ, ဗိလေန.

After 'pada' and so forth, 'sā' is optionally substituted for the endings 'nā' and 'ssa'. For example: padasā, padesa; bilasā, bilena.

ပဒါဒိဟိ သိ.

After 'pada' and so forth, 'si'.

ဧဟိ သ္မိနော သိ ဟောတိ ဝါ-ပဒသိ, ပဒေ, ပဒမှိ, ပဒသ္မိံ-ကမ္မ သဒ္ဒတော နာဿ‘‘နာဿေနော’’တိ ဧနော ဝါ-ကမ္မေန-အညတြ ပုမာဒိနာ ဝါ ဥတ္တေ-ကမ္မုနာ, ကမ္မနာ-ဣမိနာဝ သသ္မာသု ဥတ္တံ-တဿ လသညာယံ-သသ္မာနံ ယထာယောဂံ နောနာ နိစ္စံ-ဝဝတ္ထိတဝိဘာသာယံ-ကမ္မုနော, ကမ္မဿ-ကမ္မုနာ, ကမ္မာ, ကမ္မမှာ, ကမ္မသ္မာ-‘‘ကမ္မာဒိတော’’တိ သ္မိနော ဝါ နိမှိ-ကမ္မနိ, ကမ္မေ, ကမ္မမှိ, ကမ္မသ္မိံ-သေသံ စိတ္တသမံ-စမ္မ ဝေသ္မ ဘသ္မာဒယော ကမ္မသ္မာ ဥတ္တတောညတြ-ဂစ္ဆန္တသိ-‘‘န္တဿံ’’တိ ဝါ အမှိသိလောပေါ-ဂစ္ဆံ-အညတြ သိဿ အံ-ဂစ္ဆန္တံ, ဂစ္ဆန္တာ ဂစ္ဆန္တာနိ-(ဘော)ဂစ္ဆ, ဂစ္ဆာ, ဂစ္ဆံ, ဂစ္ဆန္တာ, ဂစ္ဆန္တာနိ-ဂစ္ဆံ, ဂစ္ဆန္တံ, ဂစ္ဆန္တေ, ဂစ္ဆန္တာနိ-နာဒိသု ပုလ္လိင်္ဂသ္မံ-ဧဝံ ယဇန္တ ဝဇန္တာဒယော.

After these words, for the locative ending 'smiṃ', 'si' is an optional substitute, giving the forms: padasi, pade, padamhi, padasmiṃ. For the word 'kamma', by the rule 'nāsseno', 'ena' is optionally substituted for 'nā', giving 'kammena'. Alternatively, with an optional 'u' vowel as in the masculine, the forms are 'kammunā' and 'kammanā'. By this same principle of inserting 'u', and by the fixed option of substituting 'no' and 'nā' for 'smā' and 'naṃ' respectively, the forms are: (genitive singular) kammuno, kammassa; (ablative singular) kammunā, kammā, kammamhā, kammasmā. By the rule 'kammādito', 'ni' is optionally substituted for the locative 'smiṃ', giving: kammani, kamme, kammamhi, kammasmiṃ. The remaining cases are like 'citta'. The words 'camma', 'vesma', 'bhasma', etc., are declined like 'kamma', but without the 'u' vowel substitution. For the present participle 'gacchant' in the nominative singular, by the rule 'ntassaṃ', there is optional elision of the ending, giving 'gacchaṃ'. Alternatively, 'si' becomes 'aṃ', giving 'gacchantaṃ'. The declension is: gacchantā, gacchantāni; (vocative) bho gaccha, gacchā, gacchaṃ, gacchantā, gacchantāni; (accusative) gacchaṃ, gacchantaṃ, gacchante, gacchantāni. In the instrumental and other cases, it is like the masculine. Similarly for 'yajanta', 'vajanta', and so on.

အကာရန္တံ.

End of stems ending in 'a'.

အဋ္ဌိ

The word 'aṭṭhi'.

ဈလာ ဝါ.

After 'jhala' consonants, optionally...

ဈလတော ယောနံ နိ ဟောတိ ဝါ နပုံသကလိင်္ဂေ-အဋ္ဌိနိ-ယော လောပဒိဃေသု-အဋ္ဌိ-(ဘော)အဋ္ဌိ, အဋ္ဌီနိ, အဋ္ဌီ-အဋ္ဌိံ, အဋ္ဌိနိ, အဋ္ဌိ = တတိယာဒိသု မုနိသဒ္ဒသမံ-ဧဝမစ္ဆိ အက္ခိ ဒဓိ သတ္ထိ အာဒယော.

In the neuter gender, after jhala, the ending yo optionally becomes ni. For aṭṭhi, in cases of elision of yo and so on, the forms are: (nominative/vocative) aṭṭhi, aṭṭhīni, aṭṭhī; (accusative) aṭṭhiṃ, aṭṭhini, aṭṭhi. From the third case endings onwards, it is the same as the word muni. Similarly, acchi (eye), akkhi (eye), dadhi (curd), satthi (thigh), and others.

ဣကာရန္တံ.

Ending in 'i'.

ဒဏ္ဍီ-‘‘ဧကဝစနေ’’စ္စာဒိနာ ရဿော-သိလောပေါ-ဒဏ္ဍီနိ, ဒဒ္ဓီ-(ဘော)ဒဏ္ဍိ, ဒဏ္ဍီ, ဒဏ္ဍီနိ, ဒဒ္ဓီ-ဒဏ္ဍိနံ,ဒဏ္ဍိံ, ဒဏ္ဍီနိ, ဒဏ္ဍီ-သေသံ ပုလ္လိင်္ဂသ္မံ-ဧဝံ သုခကာရီ သီဃယာယီ အာဒယော.

For Daṇḍī: by the rule ekavacane and so on, shortening and elision of si occur. The forms are: daṇḍīni, daddhī. (Vocative:) bho daṇḍi, daṇḍī, daṇḍīni, daddhī. (Accusative:) daṇḍinaṃ, daṇḍiṃ, daṇḍīni, daṇḍī. The rest is like in the masculine gender. Similarly, sukhakārī, sīghayāyī, and others.

ဤကာရန္တံ.

Ending in 'ī'.

စက္ခု, စက္ခုနိ, စက္ခု-အဋ္ဌိသဒ္ဒသမ-ဧဝမာယု မဓု မတ္ထု ဓနု စိတ္တဂုပ္ပဘုတယော-အာယုသာတိ ကောဓာဒိတ္တာ နာဿ သာ ဝါ-အမ္ဗုသဒ္ဒါ သ္မိနော‘‘အမ္ဗဝါဒီဟီ’’တိ ဝါ နိ အာဒေသာ-အမ္ဗုနိ, အမ္ဗုမှိ, အမ္ဗုသ္မိံ.

Cakkhu, cakkhuni, cakkhu—the same as the word aṭṭhi. Similarly, āyu, madhu, matthu, dhanu, cittaguppa, and so forth. For āyus, it is like kodha and others; for it, there is no sā or vā. For the word ambu, from the ending smi, by the rule ambavādīhi, there is optionally the substitution of ni; hence, ambuni, ambumhi, ambusmiṃ.

ဂုဏဝန္တုသိ.

Guṇavantu.

အဒ္ဓံနပုံသကေ.

Addhaṃnapuṃsake.

န္တုဿ အဒ္ဓံ ဟောတိ သိမှိ နပုံသကေ-ဂုဏဝံ, ဂုဏဝန္တံ-ယောမှိ-‘‘ယဝါဒေါန္တုဿာ’’တိ အကာရေ‘‘ယောနံ နီ’’တိ နိ တဿ ဝါ ဋာဒေသေ-ဂုဏဝနတာနိစ္စာဒိ-ဂစ္ဆန္တသမံ-ဧဝံ ယသဝန္တု ဓနဝန္တု ဂေါမန္တွာဒယော.

For ntu, aṃ is the substitute in the si case in the neuter. Hence, guṇavaṃ, guṇavantaṃ. In the yo case, by the rule yavādontussā, a is substituted for ntu; by yonaṃ nī, yo becomes nī; for that, there is optionally the substitution of ṭā. Hence, guṇavantāni, etc. It is the same as gacchanta. Similarly, yasavantu, dhanavantu, gomantu, and others.

ဥကာရန္တံ.

Ending in 'u'.

ဂေါတြဘု, ဂေါတြဘုတိ, ဂေါတြဘု-(ဘော)ဂေါတြဘု, ဂေါတြဘုနိ, ဂေါတြဘု-ဂေါတြဘုံ, ဂေါတြဘုတိ, ဂေါတြဘု-ဂေါတြဘုနာ ဣစ္စာဒိ ပုလ္လိင်္ဂေ ဝေဿဘုသဒ္ဒသမံ-ဧဝံ အဘိဘု သယမဘု ဓမ္မည အာဒယော.

Gotrabhu, gotrabhuni, gotrabhu. (Vocative:) bho gotrabhu, gotrabhuni, gotrabhu. (Accusative:) gotrabhuṃ, gotrabhuni, gotrabhu. From gotrabhunā onwards, in the masculine gender, it is the same as the word vessabhu. Similarly, abhibhu, sayamabhu, dhammañña, and others.

ဦကာရန္တံ-နပုံသကလိင်္ဂံ.

Ending in 'ū'—neuter gender.

အထ သဗ္ဗာဒီနံ ရူပနယော နိဒ္ဒိသီယတေ-သဗ္ဗ ကတရ ကတမ ဥဘယ ဣတရ အည အညတရ အညတမ ပုဗ္ဗ ပရာပရ ဒက္ခိဏုတ္တရာဓ ရာနိဝဝတ္ထာယမသညာယံ-ယ တျ တ ဧတ ဣမ အမု ကိံ ဧက တုမှအမှ ဣစ္စေတေ သဗ္ဗာဒယော-သဗ္ဗော.

Now, the method of declension of the sabbādi group of words is indicated. These are: sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, parāpara, dakkhiṇa, uttara, adhara (in a non-fixed sense and when not a proper name); ya, tya, ta, eta, ima, amu, kiṃ, eka, tumha, amha. These are the sabbādi group. For example: sabbo.

ယောနမေဋ.

Yonameṭa.

အကာရန္တေဟိ သဗ္ဗာဒိဟိ ယောနမေဋ ဟောတိ-သဗ္ဗေ-ဧဝမာလပန ဒုတိယာယောသု.

After sabbādi words ending in a, the ending yo becomes e. For example: sabbe. Similarly in the vocative and accusative plural.

သဗ္ဗာဒီနံ နမှိ စ.

Sabbādīnaṃ namhi ca.

အကာရန္တာနံ သဗ္ဗာဒီနံ ဧ ဟောတိ နမှိ သုဟိသု စ.

For sabbādi words ending in a, e is substituted before the endings naṃ, su, and hi.

သံသာနံ.

Saṃsānaṃ.

သဗ္ဗာဒိတော နံဝစနဿ သံသာနံ ဟောန္တိ-သဗ္ဗေသံ, သဗ္ဗေသာနံ-သေသံ ဗုဒ္ဓသမံ-ဣတ္ထိယံ ‘‘ဣတ္ထိယမတွာ’’တိ အာပ္ပစ္စယေ သရလောပေ စ ကတေ အာကာရဿ ဃသညာယံ ကညာသဒ္ဒဿေဝ ရူပနယော, အယန္တု ဝိသေသော.

After a sabbādi word, for the ending naṃ, the substitutes are saṃ and sānaṃ. For example: sabbesaṃ, sabbesānaṃ. The rest is the same as buddha. In the feminine, when the affix ā has been applied by the rule itthiyamatvā and there has been elision of the vowel, and the resulting ā has the designation gha, the method of declension is just like that of the word kaññā; however, there is this distinction.

ဃပါ သဿ ဿာ ဝါ.

Ghapā sassa ssā vā.

သဗ္ဗာဒီနံ ဃပတော သဿ ဿာ ဝါ ဟောတိ-‘‘ဃောဿ’’မိစ္စာဒနာ ရဿေ-သဗ္ဗဿာ. သဗ္ဗာယ-နမှိ-သဗ္ဗာသံ. သဗ္ဗာသာနံ.

For sabbādi words, after a stem designated gha or pa, the ending sa optionally becomes ssā. By the rule ghossa and so on, with shortening of the vowel, the form is sabbassā. The alternative form is sabbāya. In the naṃ case, the forms are sabbāsaṃ and sabbāsānaṃ.

သ္မိနော ဿံ.

Smino ssaṃ.

သဗ္ဗာဒိနံ ဃပတော သ္မိနော ဿံ ဝါ ဟောတိ-သဗ္ဗဿံ, သဗ္ဗာယံ, သဗ္ဗာယ-နပုံသကေ-သဗ္ဗံ-ယောဿ နိမှိ-

For sabbādi words, after a stem designated gha or pa, the ending smi optionally becomes ssaṃ. For example: sabbassaṃ, sabbāyaṃ, sabbāya. In the neuter: sabbaṃ. For the ending yo, when ni follows—

သဗ္ဗာဒီဟိ.

Sabbādīhi.

သဗ္ဗာဒိဟိ ပရဿ နိဿ ဋာ န ဟောတိ-သဗ္ဗာနိ-(ဘော)သဗ္ဗ, သဗ္ဗာ, သဗ္ဗာနိ-သဗ္ဗံ, သဗ္ဗေ, သဗ္ဗာနိ-နာဒိသု ပုမေဝ-ကတရာဒယော တယော တီသု လိင်္ဂေသု သဗ္ဗသမာ-ဧဝံ ဣတရ အညသဒ္ဒါ-ဿာဿံသု ဝိသေသော.

After sabbādi words, for the following ni, there is no substitution of ṭā. Hence, sabbāni. (Vocative:) bho sabba, sabbā, sabbāni. (Accusative:) sabbaṃ, sabbe, sabbāni. In the cases beginning with nā, it is just like the masculine. The three words beginning with katara are the same as sabba in the three genders. Similarly, the words itara and añña. In the cases of ssā and ssaṃ, there is a distinction.

ဿံဿာသျာယေသွိတရေကညေတိမာနမိ.

Ssaṃssāsyāyesvitarekaññetimānami.

ဿမာဒိသု ဣတရဧကအညဧတ ဣမ္ैညေသံ ဣ ဟောတိ-ဣတရိဿာ, ဣတရိဿံ-အညိဿာ, အညိဿံ-အညတရအညတမသဒ္ဒါ လိင်္ဂတ္တယေ သဗ္ဗသမာ-ပုဗ္ဗော-ယော.

In the cases of ssaṃ and so on, for itara, eka, añña, eta, and ima, i is substituted. For example: itarissā, itarissaṃ; aññissā, aññissaṃ. The words aññatara and aññatama are the same as sabba in the three genders. For pubba, with the ending yo:

ပုဗ္ဗာဒီဟိ ဆဟိ.

Pubbādīhi chahi.

ဧတေဟိ ဆဟိ သဝိသယေ ဧဋ ဝါ ဟောတိ’တိ ယောဿေဋ-ပုဗ္ဗေ, ပုဗ္ဗာ-(ဘော)ပုဗ္ဗ, ပုဗ္ဗာ, ပုဗ္ဗေ, ပုဗ္ဗာ-ပုဗ္ဗံ, ပုဗ္ဗေ, ပုဗ္ဗာ-သေသံ သဗ္ဗလိင်္ဂေ သဗ္ဗသမံ-ဧဝံ ပရာဒယော ပဉ္စ-ယော, ယာ, ယမိစ္စာဒိ သဗ္ဗသမံ-ယာဒိနမာလပနေ ရူပံ န သမ္ဘဝတိ-တျသိ.

After these six, in their own domain, for the ending yo, there is optionally the substitution of e. For example: pubbe, pubbā. (Vocative:) bho pubba, pubbā, pubbe, pubbā. (Accusative:) pubbaṃ, pubbe, pubbā. The rest, in all genders, is the same as sabba. Similarly, the five words beginning with para. The words beginning with ya (yo, yā, yaṃ, etc.) are the same as sabba. For words beginning with ya, a form in the vocative does not exist. For tya with si:

တျတေတာနံ တဿ သော.

Tyatetānaṃ tassa so.

တျတေတာနမနပုံသကာနံ တဿ သော ဟောတိ သိမှိ-သျော, သျာတျမိစ္စာဒိ-သော.

For the non-neuter pronouns tya, ta, and eta, their final ta becomes so before the ending si. For example: syo, syā, tyaṃ, etc. The form from ta is so.

တ တဿ နော သဗ္ဗာသု.

For the pronoun ta, no is substituted in all cases.

တသဒ္ဒဿ တဿ နော ဝါ ဟောတိ သဗ္ဗာသု ဝိဘတ္တိသု-နေ, တေ-နံ တံ, နေ, တေ-နေန, တေန, နေဟိ, တေဟိ, နေဘိ, တေဘိ-

For the pronoun ta, no is optionally substituted in all case-endings. Examples: ne, te; naṃ, taṃ, ne, te; nena, tena; nehi, tehi, nebhi, tebhi.

ဋ သသ္မာသ္မိံဿာယဿံဿာသံမှာမှိသ္မိမိမဿ စ.

Ṭa sasmāsmiṃssāyassaṃssāsaṃmhāmhismimimassa ca.

သာဒသွိမဿ တသဒ္ဒတကာရဿ စ ဋော ဝါ ဟောတိ-ပုဗ္ဗသရ လောပေ-အဿ, နဿ, တဿ-နေသံ, နေသာနံ, တေသံ, တေသာနံ-အမှာ, အသ္မာ, နမှာ, နသ္မာ, တမှာ, တသ္မာ-အမှိ, အသ္မိံ, နမှိ, နသ္မိံ, တမ္ဘိ, တသ္မိံ, နေသု. တေသု-ဣတ္ထိယံ-သာ, နာ, နာယော, တာ, တာယော-နံ, တံ, နာ, နာယော, တာ, တာယော-နာမှိ ကတေ-

For the letter t of the pronoun ta, ṭa is optionally substituted before certain endings, with elision of the preceding vowel. Examples: assa, nassa, tassa; nesaṃ, nesānaṃ, tesaṃ, tesānaṃ; amhā, asmā, namhā, nasmā, tamhā, tasmā; amhi, asmiṃ, namhi, nasmiṃ, tambhi, tasmiṃ; nesu, tesu. In the feminine: sā, nā, nāyo, tā, tāyo; naṃ, taṃ, nā, nāyo, tā, tāyo. When the instrumental ending nā is applied...

ဿာ ဝါ တေတိမာမူဟိ.

After ta, eta, ima, and amu, ssā is optionally substituted.

ဃပသညေဟိ တာ ဧတာ ဣမာ အမူဟိ နာဒနမေကသ္မိံ ဿာ ဝါ ဟောတိ-ဝါ ဋာ ဒေသေ-အဿာ, နဿာ, နာယ.

After the feminine pronouns tā, etā, imā, and amū, which are designated ghapa, ssā is optionally substituted for the instrumental ending nā and others. Or, ṭā is substituted in its place. Examples: assā, nassā, nāya.

တာယ ဝါ.

Tāya is also an optional form.

ဿံဿာဿာယေသု တဿ ဝါ ဣ ဟောတိ-တိဿာ, တဿာ, တာယ-နာဟိ, နာဘိ, တာဟိ, တာဘိ-သဿ ဝါ ဿာမှိ-အဿာ, နဿာ, တိဿာ, တဿာ, ဿာဒေသာဘာဝပက္ခေ.

Before the endings ssaṃ, ssā, and ssāye, the vowel of the pronoun ta is optionally substituted by i. Examples: tissā, tassā, tāya; nāhi, nābhi, tāhi, tābhi. For the ending sa, ssā is optionally substituted before mhi. Examples: assā, nassā, tissā, tassā, in the alternative where the substitution of ssā does not occur.

တေတိမာတော သဿ ဿာယ.

After ta, eta, and ima, the ending sa becomes ssāya.

တာ ဧတာ ဣမာတော သဿ ဿာယော ဟောတိ ဝါ-အဿာယ, နဿာယ,

After tā, etā, and imā, the ending sa is optionally substituted by ssāya. Examples: assāya, nassāya.

တိဿာယ, တဿာယ-ဒွိဟိ မုတ္တပက္ခေ-တာယ တာယ-နံဝစနဿ သမာဒေသေ တကာရဿ စ ဝါ ဋာဒေသေ ‘‘သုနံဟိသု‘‘တိ ဒီဃေ စ ကတေ-အာသံ, နာသံ, နာသာနံ, တာသံ, တာသာနံ-သတ္တမိယံ-အဿံ, အဿာ, နဿံ, နဿာ, နာယံ, နာယ, တိဿံ, တိဿာ, တဿံ, တဿာ, တာယံ, တာယ, နာသု, တာသု-နပုံသကေ-နံ, တံ, နာတိ, တာတိ, နံ, တံ,နေ, နာ, နိ, တေ, တာနိ-နာဒိသု ပုမေဝ-ဧဝမေတသဒ္ဒဿ တီသု လိင်္ဂေသု-ဋနာဒေသာဘာဝေါ’ဝ ဝိသေသော-ဣမသိ.

Examples: tissāya, tassāya. In the alternative case, apart from these two: tāya. For the genitive plural ending naṃ, when saṃ is substituted, and for the letter t, ṭā is optionally substituted, and when lengthening is applied by the rule sunaṃhisu, the forms are: āsaṃ, nāsaṃ, nāsānaṃ, tāsaṃ, tāsānaṃ. In the seventh (locative) case: assaṃ, assā, nassaṃ, nassā, nāyaṃ, nāya, tissaṃ, tissā, tassaṃ, tassā, tāyaṃ, tāya, nāsu, tāsu. In the neuter: naṃ, taṃ, nāni, tāni; naṃ, taṃ, ne, nāni, te, tāni. From the instrumental onwards, it is like the masculine. Similarly, for the pronoun eta in the three genders, the only difference is the absence of the ṭa and na substitutions. Now, the pronoun ima.

သိမှိ နပုံသကဿာယံ.

Before the ending si, for the non-neuter, ayaṃ is substituted.

ဣမသဒ္ဒဿာနပုံသကဿာယံ ဟောတိသိမှိ-အယံ, ဣမေ, ဣမံ, ဣမေနာ.

For the pronoun ima (when not neuter), ayaṃ is substituted before the ending si. Examples: ayaṃ, ime, imaṃ, imenā.

နာမှိနိမိ.

Nāmhi an imi.

ဣမသဒ္ဒဿာနိတ္ထိယံ နာမှိ အန္ैမိစ္စာဒေသာ ဟောန္တိ-အနေန, ဣမိနာ-ဟိ-

For the pronoun ima (when not feminine), before the ending nā, the substitutions an and imi occur. Examples: anena, iminā. Before hi...

ဣမဿာ နိတ္ထိယံ ဋေ.

Of ima (when not feminine), e.

ဣမသဒ္ဒဿာနိတ္ထိယံ ဋေ ဟောတိဝါ သုနံဟိသု-ဧဟိ, ဧဟိ, ဣမေဟိ, ဣမေဟိ-သ-ဋသသ္မာသ္မိ မိစ္စာဒိနာ သဗ္ဗဿိမဿ ဝါ ဋာဒေသေ-အဿ, ဣမဿ, ဧသံ, ဧသာနံ. ဣမေသံ, ဣမေသာနံ-အမှာ, အသ္မာ, ဣမမှာ, ဣမသ္မာ-အမှိ, အသ္မိံ, ဣမမှိ, ဣမသ္မိံ, ဧသု, ဣမေသု-ဣတ္ထိယံ-အယံ, ဣမာ, ဣမာယော-ဣမံ, ဣမာ, ဣမာယော-နာ-‘‘ဿာ ဝါ တေတိမာမူဟီ’’တိ ဿာ ဝါ, ဋာဒေသေ ဿမိစ္စာဒိနာ ဣ အာ ဒေသေ စ-အဿာ, ဣမိဿာ-အညတြ = ဣမာယ, ဣမာဟိ, ဣမာဟိ-သ-အဿာ, ဣမိဿာ, အဿာယ, ဣမိဿာယ, ဣမာယ, နံဝစနဿ သမာဒေသေ ဣမဿ စ ဋာဒေသေ ‘‘သုနံဟသူ’’တိ ဒီဃေ စ ကနေ-အာသံ, ဣမာယံ-သာနမာဒေသေ-ဣမာသာနံ-သတ္တမိယံ-အဿံ, ဣမိဿံ. အဿာယ, ဣမိဿာယ, ဣမာယံ, ဣမာယ, ဣမာသု-နပုံသကေ.

For the pronoun ima (when not feminine), e is optionally substituted before the endings su, naṃ, and hi. Examples: ehi, ebhi, imehi, imebhi. By the rule beginning sa-ṭa-sasmā-smi, for the entire pronoun ima, a is optionally substituted. Examples: assa, imassa; esaṃ, esānaṃ, imesaṃ, imesānaṃ; amhā, asmā, imamhā, imasmā; amhi, asmiṃ, imamhi, imasmiṃ; esu, imesu. In the feminine: ayaṃ, imā, imāyo; imaṃ, imā, imāyo. Before the instrumental ending nā, by the rule ssā vā tetimāmūhī, ssā is optionally substituted; and when a is substituted, by the rule beginning ssaṃ, the substitutions i and ā occur. Examples: assā, imissā. Elsewhere: imāya, imāhi, imābhi. Before the genitive ending sa: assā, imissā, assāya, imissāya, imāya. For the genitive plural ending naṃ, when saṃ is substituted, and for ima, when a is substituted, and when lengthening is applied by the rule sunaṃhasū, the forms are: āsaṃ, imāsaṃ. When sānaṃ is substituted: imāsānaṃ. In the seventh (locative) case: assaṃ, imissaṃ, assāya, imissāya, imāyaṃ, imāya, imāsu. In the neuter...

ဣမဿိဒံ ဝါ.

For ima, idaṃ is optionally substituted.

အံသိသု သဟ တေဟိ ဣမဿိဒံ ဝါ ဟောတိ နပုံသကေ-ဣဒံ, ဣမံ, ဣမာ, ဣမာနိ-ဣဒံ, ဣမံ, ဣမေ, ဣမာနိ-တတိယာဒိသု ပုလ္လိင်္ဂသ္မံ-အမုသိ.

Before the endings aṃ and si, for the pronoun ima, idaṃ is optionally substituted in the neuter. Examples: idaṃ, imaṃ, imā, imāni; idaṃ, imaṃ, ime, imāni. From the third case onwards, it is like the masculine. Now, the pronoun amu.

မဿာမုဿ.

Massa amussa.

အနပုံသကဿာမုဿ မကာရဿ သော ဘောတိ သိမှိ-အသု-ယော-

For the non-neuter pronoun amu, its letter m becomes su before the ending si. Example: asu. Before yo...

လောပေါ မုသ္မာ.

Lopo musmā.

အမုသဒ္ဒတော ယောနံ လောပေါ ဝါ ဟောတိ ပုလ္လိင်္ဂေ’တိ နိစ္စံယော လောပေ ဒိဃော-အမု-အမုံ, အမူ-အမုနာ, အမူဟိ, အမူဘိ-

From the pronoun amu, the elision of the ending yo optionally occurs in the masculine; when yo is elided, lengthening always occurs. Examples: amū; amuṃ, amū; amunā; amūhi, amūbhi.

န နော သဿ.

For the ending sa, no is not substituted.

အမုသ္မာ သဿ နော န ဟောတိ-အမုဿ, အမုသံ, အမုသာနံ-အမုနာ, အမုမှာ, အမုသ္မာ-အမုမှိ,အမုသ္မိံ, အမုသု-ဣတ္ထိယံ-အသု, အမု, အမုယော-

After amu, for the ending sa, no is not substituted. Examples: amussa; amusaṃ, amusānaṃ; amunā; amumhā, amusmā; amumhi, amusmiṃ; amūsu. In the feminine: asu, amū, amuyo.

အမုံ, အမူ, အမုယော-နာ-‘‘ဿာဝါ, တေတိမာမူဟီ’’တိ ဿာ ဝါ-အမုဿာ, အမုယာ, အမူဟိ, အမူဘိ-အမုဿာ, အမုယာ, အမုသံ, အမူသာနံ-သတ္တမိယံအမုဿာ. အမုဿံ. အမုယံ, အမုယာ, အမုသု-နပုံသကေ-

Examples: amuṃ; amū, amuyo. Before the instrumental ending nā, by the rule ssā vā tetimāmūhī, ssā is optionally substituted. Examples: amussā, amuyā; amūhi, amūbhi. Genitive: amussā, amuyā; amusaṃ, amūsānaṃ. In the seventh (locative) case: amussā, amussaṃ, amuyaṃ, amuyā; amūsu. In the neuter...

အမုဿာဒုံ.

Amussa aduṃ.

အံသိသု သဟ တေဟိ အမုဿ အဒုံ ဟောတိ ဝါ နပုံသကေ-အဒုံ-အည

Before the endings aṃ and si, for the pronoun amu, aduṃ is optionally substituted in the neuter. Example: aduṃ. Now, the pronoun añña.

တြ သိလောပေ-အမု, အမုန, အမူ, အဒုံ, အမုံ, အမုနိ, အမူ-သေသံ ပုမေဝ-ကိံသိ.

Elsewhere, with elision of si: amu, amuna, amū; aduṃ, amuṃ; amūni, amū. The remaining forms are like the masculine. Now, the pronoun kiṃ.

ကိဿ ကော သဗ္ဗာသု.

For the pronoun kiṃ, ko is substituted in all cases.

သဗ္ဗာသု ဝိဘတ္တီသု ကိဿ ကော ဟောတိ-သိဿော-ကော, ကေ, ကံ, ကေ, ကေန, ကဟိ, ကေဟိ.

For the stem `ki`, `ko` is substituted in the nominative singular. In all case endings, the forms are: `ko`, `ke`, `kaṃ`, `ke`, `kena`, `kahi`, `kehi`.

ကိ သသ္မိံသု ဝါ နိတ္ထိယံ.

In the feminine, before the endings `sa`, `smiṃ`, and `su`, the stem `ki` is optionally substituted.

အနိတ္ထိယံ ကိဿ ကိ ဝါ ဟောတိ သသ္မိံသု-ကိဿ, ကဿ, ကေသံ, ကေသာနံ, ကမှာ, ကသ္မာ, ကိမှိ, ကိသ္မိံ, ကမှိ, ကသ္မိံ, ကေသု-ဣတ္ထိယံ-ကအာဒေသေ အကာရန္တတ္တာ အာပ္ပစ္စယော-ကာ, ကာ, ကာယော ဣစ္စာဒိ သဗ္ဗာဝ-နပုံသကေ.

In the non-feminine, for the stem `ki`, `ki` is optionally substituted before the endings `sa`, `smiṃ`, and `su`. Examples: `kissa`, `kassa`, `kesaṃ`, `kesānaṃ`, `kamhā`, `kasmā`, `kimhi`, `kismiṃ`, `kamhi`, `kasmiṃ`, `kesu`. In the feminine, when `ka` is substituted, the suffix `ā` is added because the stem ends in `a`, resulting in forms like `kā` and `kāyo`, similar to `sabbā`. In the neuter:

ကိမံသိသု သဟ နပုံသကေ.

In the neuter, `kiṃ` is substituted before the nominative singular (`si`) and accusative singular (`aṃ`) endings.

အံသိသု သဟ တေဟိ ကိံသဒ္ဒဿ ကိံ ဟောတိ နပုံသကေ-ကိံ, ကာနိ, ကိံ, ကေ, ကာနိ-ကေနေစ္စာဒိ ပုမေဝ-ဧကသဒ္ဒေါ သင်္ချာတုလျညာ သဟာယဝစနော-အတြ သင်္ချာသဒ္ဒေါ သံခေယျဝါစိ-ယဒါ သင်္ခေယျ ဝါစီ တဒေကဝစနန္တော အညတြ ဗဟုဝစနန္တောပိ-ဧကော ဧကာ ဧကမိစ္စာဒိ-သဗ္ဗသမံ တိလိင်္ဂေသု-ဿာဿံသု ပန-ဿမာဒိနာ ဣမှိ ဧကိဿာ ဧကိဿံ-တုမှ အမ္ဘသဒ္ဒါ အလိင်္ဂါ-တထာ ဥဘ ကတိဉ္စိ သဒ္ဒါ ပဉ္စာဒယော အဋ္ဌာရသန္တာ စ-တုမှသိ အမှသိ.

In the neuter, before the endings `aṃ` and `si`, `kiṃ` is substituted for the stem `ki`. Examples: `kiṃ`, `kāni`; `kiṃ`, `ke`, `kāni`. From the instrumental case (`kena`) onwards, it is like the masculine. The word `eka` means numeral, other, and alone. Here, the word for number (`saṅkhyā`) denotes that which is numbered. When it denotes that which is numbered, it is in the singular; in the sense of 'other', it can also be in the plural. The forms `eko`, `ekā`, `ekaṃ`, etc., are declined like `sabba` in the three genders. However, before `ssā` and `ssaṃ`, by the rule concerning `ssaṃ`, etc., the forms are `ekissā` and `ekissaṃ`. The words `tumha` and `amha` are without gender. Likewise are the words `ubha`, `kati`, and those from `pañca` up to `aṭṭhārasa`. Declension of `tumha` and `amha` in the nominative singular (`si`):

တုမှဿ တုဝံ တွမမှိ စ.

For the stem `tumha`, `tuvaṃ` and `tvaṃ` are substituted before the nominative singular ending.

အမှိသိမှိ စ တုမှဿ သဝိဟတ္တိဿ တုဝံ တွံ ဟောန္တိ-တုဝံ တွံ.

When the nominative singular ending `si` follows, for the stem `tumha` with its ending, `tuvaṃ` and `tvaṃ` are substituted. Examples: `tuvaṃ`, `tvaṃ`.

သိမှိ ဟံ.

When the nominative singular ending `si` follows, `ahaṃ` is substituted.

သိမှိ အမှဿ သဝိဘတ္တိဿ အဟံ ဟောတိ-အဟံ-ယော-တုမှေ.

In the nominative singular (`si`), for the stem `amha` with its ending, `ahaṃ` is substituted. Example: `ahaṃ`. In the nominative plural (`yo`): `tumhe`.

မယမသမာမှဿ.

For `amha`, `mayam` and `asmā` are substituted.

ယောသွမှဿ သဝိဘတ္တိဿ မယမသ္မာ ဝါ ဟောန္တိ ယထာက္ကမံ-မယံ, အသ္မာ, အမှေ-အံ-တုဝံ. တွံ.

In the nominative plural (`yo`), for the stem `amha` with its ending, `mayam` and `asmā` are optional substitutes. The forms are `mayaṃ`, `asmā`, and `amhe`. In the accusative singular (`aṃ`): `tuvaṃ`, `tvaṃ`.

အမှိ တံ မံ တဝံ မမံ.

In the accusative singular (`aṃ`), the substitutes are `taṃ`, `maṃ`, `tavaṃ`, and `mamaṃ`.

အမှိ တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ တံ မံ တဝံ မမံ ဟောန္တိ ယထာက္ကမံ-တံ, တဝံ, မံ, မမံ.

In the accusative singular (`aṃ`), for the words `tumha` and `amha` with their endings, the respective substitutes are `taṃ` and `tavaṃ` for `tumha`, and `maṃ` and `mamaṃ` for `amha`. The forms are: `taṃ`, `tavaṃ`, `maṃ`, `mamaṃ`.

ဒုတိယေ ယောမှိ ဝါ.

In the accusative plural (`yo`), optionally.

တုမှအမှသဒ္ဒါနံ သဝိဟတ္တီနံ ပစ္စေကံ ငံ ငါကံ ဝါ ဟောန္တိ ဒုတိယေ ယောမှိ-တုမှာကံ တုမှေ, အမှံ, အမှာကံ, အသ္မာ, အမှေ.

For each of the words `tumha` and `amha` with their endings, in the accusative plural (`yo`), `naṃ` and `nākaṃ` are optional substitutes. The forms are: for `tumha`, `tumhākaṃ`, `tumhe`; for `amha`, `amhaṃ`, `amhākaṃ`, `asmā`, `amhe`.

နာသ္မာသု တယာ မယာ.

Before the instrumental singular (`nā`) and ablative singular (`smā`) endings, `tayā` and `mayā` are substituted.

နာသ္မာသု တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ တယာ မယာ ဟောန္တိ ယထာက္ကမံ.

Before the instrumental singular (`nā`) and ablative singular (`smā`) endings, for the words `tumha` and `amha` with their endings, the respective substitutes are `tayā` and `mayā`.

တယာတယိနံ တွ ဝါ တဿ.

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

တုမှဿ တယာတယီနံ တကာရဿ တွ ဟောတိ ဝါ-တွယာ, တယာ, မယာ, တုမှေဟိ, တုမှေဘိ. အမှေဟိ, အမှေဘိ.

For the `t` of the forms `tayā` and `tayi` (derived from `tumha`), `tva` is an optional substitute. This gives the forms `tvayā` and `tayā`. Other instrumental forms are `mayā`; plural: `tumhehi`, `tumhebhi`; `amhehi`, `amhebhi`.

တဝ မမ တုယှံ မယှံ သေ.

Before the genitive singular ending (`sa`), the substitutes are `tava`, `mama`, `tuyhaṃ`, and `mayhaṃ`.

သေ တုမှအမှသဒ္ဒါနံ သွိဘတ္တီနံ တဝ မမ တုယှံ မယှံ ဟောန္တိ ယထာက္ကမံ-တဝ တုယှံ မမ မယှံ.

Before the genitive singular ending (`sa`), for the words `tumha` and `amha` with their endings, the respective substitutes are `tava` and `tuyhaṃ` for `tumha`, and `mama` and `mayhaṃ` for `amha`. The forms are: `tava`, `tuyhaṃ`; `mama`, `mayhaṃ`.

နံသေသွ သမာကံ မမံ.

Before the genitive plural (`naṃ`) and genitive singular (`sa`) endings, for the stem `amha`, `asmākaṃ` and `mamaṃ` are optionally substituted, respectively.

နံသေသွမှဿ သဝိဘတ္တိဿ အသ္မာကံ မမံ ဟောန္တိ ယထာက္ကမံ-မမံ.

Before the genitive plural (`naṃ`) and genitive singular (`sa`) endings, for the inflected stem `amha`, `asmākaṃ` and `mamaṃ` are respectively substituted. Example: `mamaṃ`.

ငံ ငါကံ နမှိ.

When the genitive plural ending `naṃ` follows, `naṃ` and `nākaṃ` are substituted.

နမှိ တုမှအမှသဒ္ဒါနံ သဝိဘတ္တီနံ ငံ ငါကံ ဟောန္တိ ပစ္စေကံ-တုမှံ တုမှာကံ အမှံ အမှာကံ အသ္မာကံ.

When the genitive plural ending `naṃ` follows, for the inflected words `tumha` and `amha`, `naṃ` and `nākaṃ` are individually substituted. Thus: `tumhaṃ`, `tumhākaṃ`; `amhaṃ`, `amhākaṃ`, `asmākaṃ`.

သ္မာမှိ တွမှာ.

When the ablative singular (`smā`) or locative singular (`mhi`) ending follows, `tvamhā` is substituted.

သ္မာမှိ တုမှဿ သဝိဘတ္တိဿ တွမှာ ဟောတိ ဝါ-တွမှာ တွယာတယာ မယာ.

When the ablative singular (`smā`) or locative singular (`mhi`) ending follows, `tvamhā` is optionally substituted for the inflected stem `tumha`. Examples: `tvamhā`, `tvayā`, `tayā`, `mayā`.

သ္မိမှိ တုမှာမှာနံ တယိ မယိ.

When the locative singular ending `smiṃ` follows, for `tumha` and `amha`, `tayi` and `mayi` are substituted.

သ္မိမှိ တုမှ အမှသဒ္ဒါနံ သဝိဘတ္တီနံ တယိ မယိ ဟောန္တိ ယထာက္ကမံ-တွယိ တယိ မယိ, တုမှေသု.

When the locative singular ending `smiṃ` follows, for the inflected words `tumha` and `amha`, `tayi` and `mayi` are respectively substituted. Examples: `tvayi`, `tayi`; `mayi`. In the plural: `tumhesu`.

သုမှာမှသယာသ္မာ.

When the locative plural ending `su` follows `amha`, `asmā` is substituted.

အမှဿ အသ္မာ ဟောတိ ဝါ သုမှိ-အသ္မာသု အမှေသု.

For the stem `amha`, `asmā` is optionally substituted when the locative plural ending `su` follows. Examples: `asmāsu`, `amhesu`.

‘‘အပါဒါဒေါ ပဒတေကဝါကျေ’’တိ အဓိကာရော.

The governing rule is: 'Not at the beginning of a pada and within a single sentence.'

ယောနံ ဟိသွပဉ္စမျာ ဝေါ နော.

For the plural cases, except the ablative, `vo` and `no` are substituted.

အပဉ္စမိယာ ယောနံ ဟိသွပါဒါဒေါ ဝတ္တမာနာနံ ပဒသ္မာ ပရေသ မေကဝါကျေ ဌိတာနံ တုမှအမ္ဘသဒ္ဒါနံ သဝိဘတ္တီနံ ဝေါ နော ဟောန္တိ ဝါ ယထာက္ကမံ-တိဋ္ဌထ ဝေါ, တိဋ္ဌထ တုမှေ, တိဋ္ဌာမ နော, တိဋ္ဌာမ မယံ-ပဿတိ ဝေါ, ပဿတိ တုမှေ, ပဿတိ နော, ပဿတိ အမှေ-ဒိယတေ ဝေါ, ဒိယတေ တုမှံ, ဒိယတေ နော, ဒိယတေ အမှံ-ဓနံ ဝေါ, ဓနံ တုမှံ,ဓနံ နော, ဓနံ အမှံ-ကတံ ဝေါ, ကတံ တုမှေဟိ, ကတံ နော, ကတံ အမှေဟိ.

For the inflected words `tumha` and `amha` in the plural cases, except the ablative, when they stand within a single sentence, not at the beginning of a pada, and after another word, `vo` and `no` are optionally and respectively substituted. Examples: `tiṭṭhatha vo` (you stand), `tiṭṭhatha tumhe`; `tiṭṭhāma no` (we stand), `tiṭṭhāma mayaṃ`; `passati vo` (he sees you), `passati tumhe`; `passati no` (he sees us), `passati amhe`; `diyate vo` (it is given to you), `diyate tumhaṃ`; `diyate no` (it is given to us), `diyate amhaṃ`; `dhanaṃ vo` (your wealth), `dhanaṃ tumhaṃ`; `dhanaṃ no` (our wealth), `dhanaṃ amhaṃ`; `kataṃ vo` (done by you), `kataṃ tumhehi`; `kataṃ no` (done by us), `kataṃ amhehi`.

တေ မေ နာ သေ.

When the endings `nā` (instrumental singular) and `sa` (genitive singular) follow, `te` and `me` are the substitutes.

နာမှိ သေ စ အပါဒါဒေါ ဝတ္တမာနာနံ ပဒသ္မာ ပရေသံ ဧကဝါကျေ ဌိတာနံ တုမှအမှသဒ္ဒါနံ သဝိဟတ္တီနံ တေ မေ ဝါ ဟောန္တိ ယထာက္ကမံ-ကတံ တေ, ကတံ တယာ, ကတံ မေ, ကတံ မယာ-ဒိယတေ တေ, ဒီယတေ တဝ, ဒီယတေ မေ, ဒိယတေ မမ-ဓနံ တေ, ဓနံ တဝ, ဓနံ မေ, ဓနံ မမ.

Also, when the instrumental singular (`nā`) and genitive singular (`sa`) endings follow, for the inflected words `tumha` and `amha`—when they stand within a single sentence, not at the beginning of a pada, and after another word—`te` and `me` are optionally and respectively substituted. Examples: `kataṃ te` (done by you), `kataṃ tayā`; `kataṃ me` (done by me), `kataṃ mayā`; `diyate te` (it is given to you), `diyate tava`; `diyate me` (it is given to me), `diyate mama`; `dhanaṃ te` (your wealth), `dhanaṃ tava`; `dhanaṃ me` (my wealth), `dhanaṃ mama`.

နစဝါဟာဟေဝယောဂေ.

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

စဝါဟအဟဧဝေဟိယောဂေ တုမှအမှသဒ္ဒါနမာဒေသာန ဟောန္တိ. ဂစ္ဆာမ တုမှေ စ, မယဉ္စ-ပဿတိ တုမှေ စ, အမှေ စ-ကတံ တုမှေဟိ စ, အမှေဟိ စ-ဒိယတေ တုမှဉ္စ, အမှဉ္စ-ဓနံ တုမှဉ္စ, အမှဉ္စ-ကတံ တယာ စ, မယာ စ-ဒီယတေ တဝ စ, မမ စ-ဓနံ တဝ စ မမ စ-ဝါဒိယောဂေပျေဝံ ဉေယျံ-ဥဘ ကတိ သဒ္ဒါ ဗဟုဝစနတ္တာ-‘‘ဥဘဂေါဟိ ဋော‘‘တိ ယောနံ ဋော-ဥဘော, ဥဘော-သုဟိသုဘဿော.

When in conjunction with `ca`, `vā`, `ha`, `aha`, or `eva`, the substitutes for the words `tumha` and `amha` do not occur. For example: `gacchāma tumhe ca, mayañca`; `passati tumhe ca, amhe ca`; `kataṃ tumhehi ca, amhehi ca`; `diyate tumhañca, amhañca`; `dhanaṃ tumhañca, amhañca`; `kataṃ tayā ca, mayā ca`; `diyate tava ca, mama ca`; `dhanaṃ tava ca, mama ca`. It should be understood that the same applies to conjunction with `vā` and the others. The words `ubha` and `kati` are always plural. By the rule '`ubhagohi ṭo`', `ṭo` is substituted for `yo`. Examples: `ubho`, `ubho`. The phrase `suhisubhasso` follows.

ဥဘဿ သုဟိသွော ဟောတိ-ဥဘောဟိ ဥဘောဟိ-

For the stem `ubha`, the final vowel becomes `o` when `su` or `hi` follows. Examples: `ubhohi`, `ubhohi`.

ဥဘိန္နံ.

`Ubhinnaṃ` is a form.

ဥဘာ နံဝစနဿ ဣန္နံ ဟောတိ-ဥဘိန္နံ, ဥဘောသု.

For `ubha`, the ending `naṃ` is substituted by `innaṃ`. Example: `ubhinnaṃ`; [Locative:] `ubhosu`.

ဋိ ကတိမှာ

`Ṭi` (elision of the case ending) occurs after `kati`.

ကတိမှာယောနံဋိ ဟောတိ-ကတိ,ကတိ,ကတီဟိ,ကတီဘိ, ကတိန္နံ ကတီသု.

After `kati`, the `yo` endings are elided. Examples: `kati`, `kati`; `katīhi`, `katībhi`; `katinnaṃ`; `katīsu`.

အထ သင်္ချာသဒ္ဒါ ဝုစ္စန္တေ.

Now the numeral words are stated.

ဧကာဒယော အဋ္ဌာရသန္တာ သင်္ခေယျဝစနာ-ဝီသတိအာဒယော ပန သင်္ချာနဝစနာစ-ဧကသဒ္ဒေါ သဗ္ဗာဒိသု ဝုတ္တောဝ-ဒွါဒိနမဋ္ဌာရသန္တာနံ ဗဟုဝစနန္တတ္တာ ဧကဝစနာဘာဝေါ-ဒွိသဒ္ဒါ ယောမှိ.

The numbers from one up to eighteen are adjectives qualifying the numbered object. From twenty onwards, however, they are nouns of number. The word `eka` has already been discussed among the `sabba` group. For the numbers from two to eighteen, since they are always plural, there is no singular. Regarding the word `dvi` when `yo` follows...

ယောမှိ ဒွိန္နံ ဒုဝေ ဒွေ.

When `yo` follows `dvi`, the forms are `duve` and `dve`.

ယောမှိ ဒွိဿ သဝိဘတ္တိဿ ဒုဝေ ဒွေ ဟောန္တိ ပစ္စေကံ-ဒုဝေ ဒွေ, ဒွီဟိ ဒွီဘိ.

When `yo` (nominative/accusative plural) follows, for the inflected stem `dvi`, `duve` and `dve` are each substituted. Examples: `duve`, `dve`; [Instrumental:] `dvīhi`, `dvībhi`.

ဒုဝိန္နံ နမှိ ဝါ.

When `naṃ` follows, `duvinnaṃ` is an optional form.

နမှိ ဒွိဿ သဝိဘတ္တိဿ ဒုဝိန္နံ ဟောတိ ဝါ-ဒုဝိန္နံ-အညတြ.

When `naṃ` (genitive plural) follows, `duvinnaṃ` is optionally substituted for the inflected stem `dvi`. Example: `duvinnaṃ`. In other cases...

နမှိ နုက ဒွါဒီနံ သတ္တရသန္တံ.

For the numbers from two to seventeen, the augment `nuk` is inserted before `naṃ`.

ဒွါဒီနံ သတ္တရသန္နံ သင်္ချာနံ နုခေါတိ နမှိ ဝိဘတ္တိမှိ. ဥကာရောဥစ္စာရဏတ္ထော-ကကာရော အန္တာဝယဝတ္ထော-တေန နမ္ဘီန ဒီဃော-ဒွိန္နံ,ဒွီသု-တိသဒ္ဒါ ယောမှိ.

For the numbers from two to seventeen, the augment `nuk` is inserted before the `naṃ` ending. The `u` in `nuk` is for pronunciation; the `k` indicates it is a final augment. By this, there is lengthening of the preceding vowel before `naṃ` and `hi`. Example: `dvinnaṃ`; [locative:] `dvīsu`. Regarding the word `ti` when `yo` follows.

ပုမေ တယော စတ္တာရော.

In the masculine, `tayo` and `cattāro`.

ယောမှိ သဝိဘတ္တီနံ တိဝတုန္နံ တယော စတ္တာရော ဟောန္တိ ယထာက္ကမံ ပုလ္လိင်္ဂေ-တယော, တယော, တီဟိ, တီဘိ.

When `yo` (nominative/accusative plural) follows, for the inflected stems `ti` and `catu`, `tayo` and `cattāro` are respectively the forms in the masculine. Examples for `ti`: `tayo`, `tayo`; `tīhi`, `tībhi`.

ဏ္ဏံ ဏ္ဏန္နံ တိတောဇ္ဈာ.

After `ti`, `ṇṇaṃ` and `ṇṇannaṃ` are substituted for the genitive plural ending.

ဈသညတော တိတော နံဝစနဿ ဏ္ဏံ ဏ္ဏန္နံ ဟောန္တိ-တိဏ္ဏံ တိန္ဏန္နံ,တီသု-ဣတ္ထီယံ.

After `ti`, for the ending `naṃ` (which is termed `jha`), `ṇṇaṃ` and `ṇṇannaṃ` are substituted. Examples: `tiṇṇaṃ`, `tiṇṇannaṃ`; [Locative:] `tīsu`. In the feminine...

တိဿော စတဿော ယောမှိ သဝိဘတ္တီနံ.

When `yo` follows the inflected stems, `tisso` and `catasso` are the forms.

ဝိဘတ္တိသဟိတာနံ တိဝတုန္နံ ယောမှိ တိဿော စတဿော ဟောန္တိတ္ထိယံ ယထာက္ကမံ-တိဿော, တိဿော, တီဟိ တီဘိ.

When `yo` follows `ti` and `catu` with their endings, `tisso` and `catasso` are respectively the forms in the feminine. Examples for `ti`: `tisso`, `tisso`; `tīhi`, `tībhi`.

နမှိ တိစတုန္နမိတ္ထိယံ တိဿစတဿာ.

When `naṃ` follows `ti` and `catu` in the feminine, `tissa` and `catassā` are the substitutes.

နမှိ တိစတုန္နံ တိဿ စတဿာ ဟောန္တိတ္ထိယံ ယထာက္ကမံ-တိဿန္နံ, တီသု-နပုံသကေ.

When `naṃ` follows `ti` and `catu`, `tissa` and `catassā` are respectively substituted in the feminine. Example: `tissannaṃ`; [Locative:] `tīsu`. In the neuter...

တီဏိ စတ္တာရိ နပုံသကေ.

In the neuter, `tīṇi` and `cattāri`.

ယောမှိ သဝိဘတ္တီနံ တိစတုန္နံ ယထာက္ကမံ တီဏိ စတ္တာရိ ဟောန္တိ နပုံသကေ-တီဏိ တီဏိ-သေသံ ပုလ္လိင်္ဂသမံ-စတု ယော.

When `yo` follows the inflected `ti` and `catu`, their forms are `tīṇi` and `cattāri` respectively in the neuter. For `ti`: `tīṇi`, `tīṇi`. The remaining forms are like the masculine. For `catu` and `yo`.

စတုရော ဝါ စတုဿ.

Optionally, `caturo` is the form for `catu`.

စတုသဒ္ဒဿ သဝိဘတ္တိဿ ယောမှိ စတုရော ဝါ ဟောတိ ပုလ္လိင်္ဂေ-စတုရော, စတုရော-အညတြ-စတ္တာရော, စတ္တာရော-စတူဟိ စတူဘိ.

For the inflected word `catu`, when `yo` follows, `caturo` is optionally the form in the masculine. Examples: `caturo`, `caturo`. Otherwise: `cattāro`, `cattāro`. Further examples: `catūhi`, `catūbhi`.

ဋ ပဉ္စာဒီဟိ စုဒ္ဒသဟိ.

The `ṭa` group is formed with the fourteen numbers beginning with `pañca`.

ပဉ္စာဒီဟိ စုဒ္ဒသဟိ သင်္ချာဟိ ယောနံ ဋော ဟောတိ-ပဉ္စ, ပဉ္စ.

For the fourteen numbers beginning with `pañca`, `yo` is elided. Examples: `pañca`, `pañca`.

ပဉ္စာဒီနံ စုဒ္ဒသန္နမ.

For the fourteen numbers beginning with `pañca`, `aṃ`.

ပဉ္စာဒီနံ စုဒ္ဒသန္နံ သုနံဟိသွ ဟောတိ-ဧတ္တာပဝါဒေါယံ-ပဉ္စဟိ ပဉ္စဘိ, ပဉ္စန္တံ ပဉ္စသု-ဧဝံ ဆာဒယော အဋ္ဌာရသန္တာ-ဧကော စ ဒ သ စာတိ စတ္ထသမာသေ ဧကေန အဓိကာ ဒသာတိ တတိယာသမာသေ ဝါ ကတေ ‘‘ဧကတ္ထတာယ’’န္တိ ဝိဘတ္တိလောပေါ-ဧဝမုပရိ စ.

For the fourteen numbers beginning with `pañca`, the endings `su`, `naṃ`, `hi`, `sva` occur. This is an exception to the preceding rule. Examples: `pañcahi`, `pañcabhi`, `pañcantaṃ`, `pañcasu`. Similarly for the numbers from six up to eighteen. When a `dvanda` compound is formed of `eka` and `dasa`, or when an instrumental compound is formed as 'ten increased by one', the case ending is elided for the sake of a single meaning. And similarly in the subsequent cases.

ဧကဋ္ဌာနမာ.

For `eka` and `aṭṭha`, `ā`.

ဧကအဋ္ဌာနံ အာ ဟောတိ ဒသေ ပရေ.

For `eka` and `aṭṭha`, `ā` is the form when `dasa` follows.

ရ သင်္ဓျာတော ဝါ.

Optionally, `ra` after a number.

သင်္ချာတော ပရဿ ဒသဿ ရ ဟောတိ ဝိဘာသာ-သစ‘‘ပဉ္စမိယံ ပရဿေ’’တိ အနုဝတ္တမာနေ ‘‘အာဒိဿာ‘‘တိ ဒကာရဿေဝ ဟောတိ-ဧကာ ရသ, ဧကာဒသ.

For `dasa` following a number, `ra` is optionally substituted. And with the continuation of the rule `pañcamiyaṃ parassa`, by the rule `ādissa`, this applies only to the letter `da`. Examples: `ekārasa`, `ekādasa`.

အာ သင်္ချာယာသတာဒေါ’နညတ္ထေ.

`Ā` in a number, when not beginning with `sata` and not in another meaning.

သင်္ချာယမုတ္တရပဒေ ဒွိဿ အာ ဟောတသတာဒေါ’နညတ္ထေ-ဒွါဒသ.

When a number is the subsequent word, `ā` is the form for `dvi`, provided it does not begin with `sata` and is not in another meaning. Example: `dvādasa`.

ခါ စတ္တာဠီသာဒေါ.

`Khā` when beginning with `cattāḷīsā`.

ဒွိဿ ခါ ဝါ ဟောတစတ္တာဠီသာဒေါ’နညတ္ထေ-ဗာရသ.

For `dvi`, `khā` is optionally the form when the following word begins with `cattāḷīsā` and is not in another meaning. Example: `bārasa`.

တိဿေ.

For `ti`, `e`.

သင်္ချာယမုတ္တရပဒေ တိဿ ဧ ဟောတသတာဒေါ’နညတ္ထေ.

When a number is the subsequent word, `e` is the form for `ti`, provided it does not begin with `sata` and is not in another meaning.

ဆတီဟိ ဠော စ.

And after `cha`, `ḷo`.

ဆတိဟိ ပရဿ ဒသဿ ဠော ဟောတိ ရော စ-တေဠသ-တေရသ.

For `dasa` following `cha`, `ḷo` is substituted, and also `ro`. Examples: `teḷasa`, `terasa`.

စတုဿ စုစော ဟောန္တိ ဝါ ဒသသဒ္ဒေ ပရေ-ဒွိတ္တေ-စုဒ္ဒသ စောဒ္ဒသ စတုဒ္ဒသ.

For `catu`, `cu` and `co` are optionally substituted when the word `dasa` follows, resulting in two forms. Examples: `cuddasa`, `coddasa`, `catuddasa`.

ဝီသတိဒသေသု ပဉ္စဿ ပဏ္ဏုပဏ္ဏာ.

For `pañca`, `paṇṇu` and `paṇṇā`, when `vīsati` or `dasa` follow.

ဝီသတိဒသေသု ပရေသု ပဉ္စဿ ပဏ္ဏုပဏ္ဏာ ဟောန္တိ ဝါ ယထာက္ကမံ-ပဏ္ဏရသ ပဉ္စဒသ.

When `vīsati` and `dasa` follow, `paṇṇu` and `paṇṇā` are optionally substituted for `pañca`, respectively. Examples: `paṇṇarasa`, `pañcadasa`.

ဆသသ သော.

For `cha`, `so`.

ဆဿ သော ဣစ္စယမာဒေသော ဟောတိ ဒသသဒ္ဒေ ပရေ-သောဠသ သောရသ, သတ္တရသ သတ္တဒသ, အဋ္ဌာရသ အဋ္ဌာဒသ-ဧကေန ဦနာ ဝီသတီတိ ဝိသေသနသမာသဂဗ္ဘေ တတိယာသမာသေ.

This substitution `so` occurs for `cha` when the word `dasa` follows. Examples: `soḷasa`, `sorasa`; `sattarasa`, `sattadasa`; `aṭṭhārasa`, `aṭṭhādasa`. The phrase `ekena ūnā vīsati` is an instrumental compound within a descriptive compound.

ဣတ္ထိယမှာသိတပုမိတ္ထိ ပုမေဝေကတ္ထေ.

A feminine word that has a corresponding masculine form becomes masculine when in apposition.

ဣတ္ထိယံ ဝတ္တမာနေ ဧကတ္ထေ သမာနာဓိကရဏေ ဥတ္တရပဒေ ပရေ ဘာသိတပုမိတ္ထိ ပုမေဝ ဟောတီတိ ပုမ္ဘာဝါ အာပ္ပစ္စယော နိဝတ္တတေ-ဧကူနဝီသတိ-ဣတ္ထိလိင်္ဂေကဝစနန္တော-ဝီသတိအာဒယော ဟိ အာနဝုတိယာ ဧကဝစနန္တာ ဣတ္ထိလိင်္ဂါ-(ဘော) ဧကူနဝီသတိ ဧကူနဝီသတိမိစ္စာဒိ-ဧဝံ ဝီသတိ ဧကဝီသတိ ဒွါဝီသတိ ဗာဝီသတိ တေဝီသတိပ္ပဘုတယော.

When a subsequent word follows in apposition referring to a single feminine entity, a word that has a corresponding masculine form becomes masculine. Due to this masculinization, the `ā` suffix is removed. Example: `ekūnavīsati`. This is a feminine singular form. Indeed, the numbers from `vīsati` up to `navuti` are feminine and singular. For example: `(bho) ekūnavīsati`, `ekūnavīsatiṃ`, and so on. Similarly: `vīsati`, `ekavīsati`, `dvāvīsati`, `bāvīsati`, `tevīsati`, and so forth.

ဝီသတယံ ပဉ္စဿ ဝါ ပဏ္ဏအာဒေသေ-ပဏ္ဏုဝီသတိ, ပဉ္စဝီသတိ-ဧကေန ဦနာ တိံသတိ တိံသာ ဝါ ဧကုနတိံသတိ ဧကုနတိံသာ-မတိကညာ သမာ-ဧဝံ တိံသတိ တိံသာပ္ပဘုတယော-တိံသာသဒ္ဒဿ ပန သိလောပေ-ဒီဃရဿာတိ ယောဂဝိဘာဂါ ရဿေ-တိံသ-နိဂ္ဂဟီတာဂမေ စ တိံသန္တိပိ ဟောတိ-ဧဝမုပရိ စ ယထာသမ္ဘဝံ-ဒွတ္တိံသတိအာဒိနံ ရဿဉ္စတ္တာနိ-စတ္တာဠီသာယ သမှိ-စတ္တာဠီသာ စတ္တာဠီသ စတ္တာဠီသံ ဝါ,ဧဝံ စတ္တာရီသာ စတ္တာရိသ စတ္တာရီသံ.

When `vīsati` follows, `paṇṇa` is optionally substituted for `pañca`. Examples: `paṇṇuvīsati`, `pañcavīsati`. `tiṃsati` or `tiṃsā` less by one becomes `ekunatiṃsati` or `ekunatiṃsā`. They are declined like `mati` and `kaññā` respectively. Similarly for `tiṃsati`, `tiṃsā`, and so forth. However, for the word `tiṃsā`, when `si` is elided, by splitting the rule `dīgharassa`, the short form `tiṃsa` occurs; and with the insertion of a `niggahīta`, `tiṃsanti` also occurs. And similarly for subsequent numbers, as is possible. For `dvattiṃsati` and so on, there are short forms and four forms. For `cattāḷīsā` in the locative, the forms are `cattāḷīsā`, `cattāḷīsa`, or `cattāḷīsaṃ`. Similarly, `cattārīsā`, `cattārīsa`, `cattārīsaṃ`.

ဒွိဿာ စ.

And for `dvi`, `ā`.

အသတာဒေါ’နညတ္ထေ စတ္တာဠီသာဒေါ ဒွိဿ ဧ ဟောတိ ဝါ အာ စ-ဒွေ စတ္တာဠီသ ဒွါစတ္တာဠီသ ဒွီစတ္တာဠီသ-ဧဝံ ဒွေဝတ္တာရိသ ဒွါစတ္တာရီသ ဒွိစတ္တာရီသ, ဒွေစတ္တာဠီသတိ ဒွါစတ္တာဠီသတိ ဒွိစတ္တာဠီသတိ.

When the following word begins with `cattāḷīsā`, does not begin with `sata`, and is not in another meaning, `e` is optionally substituted for `dvi`, and also `ā`. Examples: `dve cattāḷīsa`, `dvācattāḷīsa`, `dvīcattāḷīsa`. Similarly: `dvevattārisa`, `dvācattārīsa`, `dvicattārīsa`; and `dvecattāḷīsati`, `dvācattāḷīsati`, `dvicattāḷīsati`.

စတ္တာဠီသာဒေါ ဝါ.

Optionally, when beginning with `cattāḷīsā`.

အသတာဒေါ’နညတ္ထေ စတ္တာဠီသာဒေါ တိဿေ ဝါ ဟောတိ-တေစတ္တာဠီသ တိဝတ္တာဠီသ တေစတ္တာဠီသတိ တိစတ္တာဠီသတိ-တေစတ္တာရီသ တိစတ္တာရီသ-ဒွေပညာသ ဒွါပညာသ ဒွိပညာသ ဒွေပဏ္ဏာသတိ ပဏ္ဏာသ, ဒွေသဋ္ဌိ ဒွါသဋ္ဌိ ဒွိသဋ္ဌိ, တေသဋ္ဌိ တိသဋ္ဌိ, ဒွေသတ္တတိ ဒွါ သတ္တတိ ဒွီသတ္တတိ ဒွေသတ္တရိ ဒွါသတ္တရိ ဒွိသတ္တရိ, တေသတ္တတိ တိသတ္တတိ တေသတ္တရိ တိသတ္တရိ, ဒွ္ဉသီတိ ဒွါအသီတိ ဒွီယာသီတိ-ယာဂမော-တ္ဉသီတိ တိယာသီတိ, ဒွေနဝုတိ ဒွါနဝုတိ ဒွိနဝုတိ, တေနဝုတိ တိနဝုတိ-သတံ, နပုံသက မေကဝစနန္တံ-ဧဝံ သဟဿဒယော-ကောဋိ ပကောဋိ ကောဋိပ္ပကောဋိ အက္ခောဟိဏိယော ဣတ္ထိလိင်္ဂေကဝစနန္တာ-ဝဂ္ဂဘေဒေ တု သဗ္ဗာသမ္ပိ သင်္ချာနံ ဗဟုဝစနဉ္စ ဟောတေဝ-ယထာ-ဒွေ ဝိသတိယော, တိဿော ဝီသတိယော ဣစ္စာဒိ-ဒသ အသကံ သတံ နာမ,ဒသသတံ သဟဿံ, ဒသသဟဿံ နဟုတံ, ဒသနဟုတံ လက္ခံ, သတသဟဿန္တိပိ ဝုစ္စတိ-လက္ခသတံ ကောဋိ, ကောဋိလက္ခသတံ ပကောဋိ, ပကောဋိလက္ခသတံ ကောဋိပ္ပကောဋိ-ဧဝံ နဟုတံ နိန္နဟုတံ အက္ခောဟိဏီ ဗိန္ဒု အဗ္ဗုဒံ နိရဗ္ဗုဒံ အဟကဟံ အဗဗံ အဋဋံ သောဂန္ဓိကံ ဥပ္ပလံ ကုမုဒံ ပုဏ္ဍရိကံ ပဒုမံ ကထာနံ မဟာကထာနံ အသင်္ခေယျန္တိ ယထာက္ကမံ သတလက္ခဂုဏံ ဝေဒိတဗ္ဗံ.

When not preceded by 'sata' and not in another meaning, for 'ti' preceding 'cattāḷīsa' and so on, there is optionally a change. Examples: 'tecattāḷīsa', 'tivattāḷīsa', 'tecattāḷīsati', 'ticattāḷīsati'; 'tecattārīsa', 'ticattārīsa' (forty-three). Examples for fifty-two: 'dvepaññāsa', 'dvāpaññāsa', 'dvipaññāsa', 'dvepaṇṇāsati', 'paṇṇāsa'. Examples for sixty-two: 'dvesaṭṭhi', 'dvāsaṭṭhi', 'dvisaṭṭhi'; for sixty-three: 'tesaṭṭhi', 'tisaṭṭhi'. Examples for seventy-two: 'dvesattati', 'dvāsattati', 'dvīsattati', 'dvesattari', 'dvāsattari', 'dvisattari'; for seventy-three: 'tesattati', 'tisattati', 'tesattari', 'tisattari'. Examples for eighty-two: 'dvāsīti', 'dvāasīti', 'dvīyāsīti'; with the insertion of 'yāgama', for eighty-three: 'tñasīti', 'tiyāsīti'. Examples for ninety-two: 'dvenavuti', 'dvānavuti', 'dvinavuti'; for ninety-three: 'tenavuti', 'tinavuti'. 'Sataṃ' (hundred) is neuter singular. Similarly, 'sahassa' (thousand) and others are neuter singular. 'Koṭi', 'pakoṭi', 'koṭippakoṭi', and 'akkhohiṇī' are feminine singular. However, in group classifications, all numbers can also be plural, such as 'dve vīsatiyo' (two twenties), 'tisso vīsatiyo' (three twenties), etc. Ten tens is called a hundred. Ten hundreds is a thousand. Ten thousands is a nahuta. Ten nahutas is a lakkha, which is also called a hundred thousand. A hundred lakhs is a koṭi. A hundred koṭi-lakhs is a pakoṭi. A hundred pakoṭi-lakhs is a koṭippakoṭi. Similarly, nahuta, ninnahuta, akkhohiṇī, bindu, abbuda, nirabbuda, ahakaha, ababa, aṭaṭa, sogandhika, uppala, kumuda, puṇḍarika, paduma, kathāna, mahākathāna, and asaṅkheyya should be understood as increasing by a hundred lakh times each in sequence.

အထာသင်္ချမုစ္စတေ.

Now, the indeclinable is explained.

တံ ဒုဝိဓံ ပါဒိစာဒိဘေဒေန-တတ္ထ-ပ ပရာ အပ သံ အနု အဝ ဩ နိ ဒု ဝိ အဓိ အပိ အတိ သု ဥ အဘိ ပတိ ပရိ ဥပ အာ-ဣမေ ဝီသတိ ပါဒယော-စာဒယော ပန-စ ဝါ ဟ အဟ ဧဝ ဧဝမိစ္စာဒယော-ဣမေ ဒွေပိ လိင်္ဂသင်္ချာရဟိတာ-ဧတေဟိ ပန ယထာသမ္ဘဝံ ဝိဟိတာနံ ဝိဘတ္တိနံ.

It is twofold, divided into 'pādi' and 'cādi'. Therein, 'pa', 'parā', 'apa', 'saṃ', 'anu', 'ava', 'o', 'ni', 'du', 'vi', 'adhi', 'api', 'ati', 'su', 'u', 'abhi', 'pati', 'pari', 'upa', 'ā'—these are the twenty 'pādis' (prefixes). And the 'cādis' (particles) are 'ca', 'vā', 'ha', 'aha', 'eva', 'evam', etc. Both of these are without gender or number. However, for the case endings prescribed for them as is possible...

အသင်္ချေဟိ သဗ္ဗာသံ.

After indeclinables, of all.

အဝိဇ္ဇမာနသင်္ချောဟိ ပရာသံ သဗ္ဗာသံ ဝိဘတ္တီနံ လောပေါ ဟောတီတိ လောပေါ စ.

After those without number (i.e., indeclinables), elision occurs for all case endings that follow. Thus, elision occurs.

ဝိဘတ္တိယာ တတော ဘေဒေါ သလိင်္ဂါနံ ဘဝေ တထာ တုမှာဒိနံ တွလိင်္ဂေသု နေဝတ္ထိ ပါဒိဝါဒိနံ.

From a case ending, a distinction arises for those with gender; similarly for 'tumha' and so on. But for those without gender, such as 'pādi' and so on, there is no such distinction.

ဝုတတာနိ သျာဒျန္တာနိ.

Words ending in 'syādi' have been discussed.

အထေကတ္ထမုစ္စတေ-ဥပသဒ္ဒါ ပဌမေကဝစနံ သိ-တဿ ‘‘အသင်္ချေဟိ သဗ္ဗာသံ’’တိ လောပေါ-ကုမ္ဘသဒ္ဒါ ဆဋ္ဌယေကဝစနံ သ-ဥပ ကုမ အသ ဣတိ ဌိတေ ‘‘အဝိဂ္ဂဘော နိစ္စသမာသော ပဒန္တရဝိဂ္ဂဟော ဝေ’’တိ သမီပံ ကုမ္ဘဿေတိ ပဒန္တရစိဂ္ဂဟေ-‘‘သျာဒိ သျာဒိနေကတ္ထ’’န္တိ သဗ္ဗတ္ထေကတ္ထေ ဝတ္တတေ.

Now, single meaning (compounding) is explained. From the word 'upa', the nominative singular 'si' is taken, and of this there is elision by the rule 'After indeclinables, of all.' From the word 'kumbha', the genitive singular 'sa' is taken. When it stands as 'upa kumbha sa', the analysis with other words is 'samīpaṃ kumbhassa' (near the pot), according to the principle 'A compound without an analysis is a permanent compound, or it has an analysis with other words.' The rule 'A word ending in syādi with another word ending in syādi in a single meaning' applies in all cases of single meaning.

အသင်္ချံ ဝိဘတ္တိ သမ္ပတ္တိ သမိပ သာကလျာဟာဝ ယထာပစ္ဆာ ယုဂပဒတ္ထေ.

The indeclinable (is compounded) in the meanings of: case ending, prosperity, proximity, totality, absence, 'according to', 'after', and 'simultaneously'.

အသင်္ချံ သျာဒျန္တံ ဝိဘတ္တျာဒိနမတ္ထေဝတ္တမာနံ သျာဒျန္တေန သဟေကတ္ထမ္ဘဝတိ.

An indeclinable, a word with a (dropped) 'syādi' ending, existing in the meanings of 'case ending' and so on, becomes one meaning together with a (declinable) word ending in 'syādi'.

ဧကတ္ထတာယံ.

In the state of having a single meaning.

ဤယာဒိဏဒိသမာသေဟိ ဧကတ္ထိဘာဝေါ ဧကတ္ထတာ-တသ္မိံ သျာဒိ လောပေါ ဟောတိ-‘‘တံ နပုံသက’’မိတိနပုံသကလိင်္ဂံ-တတော သျာဒိ-‘‘ပုဗ္ဗသ္မာမာဒိတော’’တိ လောပေ သမ္ပတ္တေ.

The state of having a single meaning is unification. In that state, elision of the original 'syādi' ending occurs. By the rule 'That is neuter,' the compound becomes neuter gender. Then, a new 'syādi' ending is added, and when its elision is occasioned by the rule 'After pubbasmā and so on...'

နာတော မပဉ္စမိယာ.

After an a-stem, not (elision, but) 'aṃ', except in the ablative.

အမာဒေကတ္ထာ ပုဗ္ဗံ ယဒေကတ္ထမကာရန္တံ တတော ပရာသံ သဗ္ဗာသံ ဝိဘတ္တီနံ လောပေါ န ဟောတိ အံတု ဘဝတျပဉ္စမိယာ-ဥပကုမ္ဘံ တိဋ္ဌတိ-ကုမ္ဘဿ သမီပံ တိဋ္ဌတီတိ အတ္ထော-ဥပကုမ္ဘံ ပကဿ.

After that compound which ends in 'a', elision of all subsequent case endings does not occur; rather, the ending becomes 'aṃ', except in the ablative. For example, 'upakumbhaṃ tiṭṭhati', the meaning of which is 'it stands near the pot'.

ဝါ တတိယာသတ္တမီနံ.

Optionally for the third and seventh cases.

အမာဒေကတ္ထာ ပုဗ္ဗံ ယဒေကတ္ထမကာရန္တံ တတော ပရာသံ တတိယာ သတ္တမီနံ အံ ဟောတိ ဝါ-ဥပကုမ္ဘံ ကတံ, ဥပကုမ္ဘေန ဝါ, ဥပ ကုမ္ဘံ ဒေဟိ-ပဉ္စမိယံ အမဘာဝါ-ဥပကုမ္ဘာ အပေဟိ-ဥပကုမ္ဘမာယတ္တံ-ဥပကုမ္ဘံ နီဓေဟိ, ဥပကုမ္ဘေ ဝါ-ဧဝမုပနဂရမိစ္စာဒိ-သမီပံ အဂ္ဂိနောဥပဂ္ဂိ-ဧတ္ထပန-‘‘ပုဗ္ဗသ္မာမာဒိတော’’တိ သဗ္ဗသျာဒိ လောပေါဝ-ဧဝမုပဂုရု-ဝေတိ သဗ္ဗတ္ထ ဝတ္တတေ.

After that compound which ends in 'a', for the following third and seventh cases, 'aṃ' occurs optionally. For example: 'upakumbhaṃ kataṃ' or 'upakumbhena kataṃ' (done near the pot). In the ablative, since 'aṃ' does not occur: 'upakumbhā apehi' (go away from near the pot). Other examples are: 'upakumbhaṃ dehi' (give near the pot); 'upakumbhamāyattaṃ' (dependent on what is near the pot); 'upakumbhaṃ nīdhehi' or 'upakumbhe nīdhehi' (place it near the pot). Thus 'upanagaraṃ', etc. 'Near the fire' becomes 'upaggi'. Here, however, for compounds not ending in 'a', there is elision of all 'syādi' endings by the rule 'After pubbasmā and so on...'. Thus also 'upaguru'. The word 'vā' (optionally) has force throughout.

အမာဒိ.

Beginning with 'aṃ'.

အမာဒိ သျာဒျန္တံ သျာဒျန္တေန သဟ ဗဟုလမေကတ္ထံ ဟောတိ-ဂါမံ ဂတော ဂါမဂတော, မုဟုတ္တံ သုခံ မုဟုတ္တသုခံ-ဝုတ္တိယေဝေါပပဒသ မာသေ-ကုမ္ဘကာရော, ဧတ္ထ ဗဟုလာဓိကာရာ အသျာဒျန္တေနာပိ သမာသော. န္တမာနက္တဝန္တူဟိ ဝါကျ-ဓမ္မံ သုဏန္တော, ဓမ္မံ သုဏမာနော, ဩဒနံ ဘုတ္တဝါ, ရဉ္ဂ္ဉာ ဘတော ရာဇဟတော, အသိနာ ဇိန္နော အသိစ္ဆိန္နော, ပိတရာသဒိသောပိတုသဒိသော, ဒဓိနာ ဥပသိတ္တံ ဘောဇနံ ဒဓိဘောဇနံ, ဂုဠေန မိဿော ဩဒနော ဂုဠောဒနော-ဣဟ ပန ဝုတ္တိ ပဒေနေဝေါပသိတ္တာဒိ ကြိယာယာချာပနတော န တတ္ထာယုတ္တတ္ထတာ-ကွစိဝုတ္တိယေဝ-ဥရဂေါ-ကွစိ ဝါကျမေဝ-ဧရသုနာ ဆိန္နဝါ, ဒဿနေန ပဟာတဗ္ဗာ, ဗြာဟ္မဏဿ ဒေယျံဗြာဟ္မဏဒေယျံယုပါယ ဒါရု ယုပဒါရု, ဣဓ နဟောတိ သံဃဿ ဒါတဗ္ဗံ-ဂါမာ နိဂ္ဂတော ဂါမ နိဂ္ဂတော, ကွစိဝုတ္တိ ယေဝ-ကမ္မဇံ-ဣဓ န ဟောတိ ရုက္ခာ ပတိတော-ရညော ပုရိသော ရာဇပုရိသော-ဗဟုလာဓိကာရာ န္တမာနနိဒ္ဓါရိယပုရဏ ဘာဝတိ ဘာဝတိ တ္တတ္ထေဟိ နဟောတိ-မမာနုကုဗ္ဗံ, မမာနုကုရုကမာနော, ဂုန္နံကဏှာ သမ္ပန္နခီရတမာ, သိဿာနံ ပဉ္စမော, ပဋဿ သုက္ကတာ-ကွစိ ဟောတေဝ-ဝတ္တမာနသာမီပျံ, ဖလာနံ တိတ္တော, ဖလာနံ သုဟိတော, ဗြာဟ္မဏဿ ကဏှာ ဒန္တာ ဣစ္စတြ ဒန္တာပေက္ခာ ဆဋ္ဌိတိ ကဏှေနသမ္ဗန္ဓာဘာဝါ န သမာသော-အညမညသမ္ဗန္ဓာနံဟိ သမာသောယဒါ တု ကဏှာ စ တေ ဒန္တာ စေတိ ဝိသေသနသ္မာသော တဒါ ဆဋ္ဌိ ကဏှဒန္တာပေက္ကာတိ ဗြာဟ္မဏကဏှဒန္တာတိ ဟောတေဝ-ရညော မာဂဓဿ ဓနမိစ္စတြ ရညောတိ ဆဋ္ဌိ ဓနမပေက္ခတေ န မာဂဓံ ရာဇာ ဧဝ မာဂဓသဒဒေန ဝုစ္စတေတိ ဘေဒါဘာဝါ သမ္ဗန္ဓာဘာဝေါတိ တုလျာဓိကရဏေန မာဂဓေန သဟ ရာဇာ န သမသျတေ-ရညော အဿော စ ပုရိသော စာတိ ဧတ္ထ ရညော အဿော ပုရိသောတိ စ ပစ္စေကံ သမ္ဗန္ဓတော သာပေက္ကတာယ န သမာသော-အဿော စ ပုရိသော စာတိ စတ္ထသမာသေ ကတေ တု ရာဇဿပုရိသာတိ ဟောတေဝညာနပေက္ခတ္တာ-ရညော ဂရုပုတ္တောတိ ဧတ္ထ ပန ရာဇာပေက္ခိနောပိ ဂရုနော ပုတ္တေန သဟ သမာသော ဂမကတ္တာ-ဂမကတ္တမ္ပိဟိ သမာသဿ နိဗန္ဓနံ-ဒါနေ သောဏ္ဍော ဒါနသောဏ္ဍော-ကွစိ ဝုတ္တိယေဝ-ပဗ္ဗတဋ္ဌော-ကွစီ သမာသေပိ ဝိဘတျလောပေါ-ဇနေ သုတော.

A word ending in 'aṃ' and so on, when combined with a word ending in 'syādi', frequently forms a single meaning. For example, 'gāmaṃ gato' (gone to the village) becomes 'gāmagato'; 'muhuttaṃ sukhaṃ' (momentary happiness) becomes 'muhuttasukhaṃ'. In an upapada compound, this is established by usage, such as 'kumbhakāro' (potter). Here, due to the governing principle of 'bahula' (flexibility), a compound can also be formed with a word not ending in 'syādi'. A sentence with 'nta', 'māna', 'kta', 'vantū' suffixes is generally not compounded: 'dhammaṃ suṇanto' (hearing the Dhamma), 'dhammaṃ suṇamāno' (hearing the Dhamma), 'odanaṃ bhuttavā' (having eaten rice). 'Raññā bhato' (supported by the king) becomes 'rājabhato'; 'asinā chinno' (cut by the sword) becomes 'asichinno'; 'pitarā sadiso' (similar to the father) becomes 'pitusadiso'; 'dadhinā upasittaṃ bhojanaṃ' (food sprinkled with curds) becomes 'dadhibhojanaṃ'; 'guḷena misso odano' (rice mixed with jaggery) becomes 'guḷodano'. Here, however, since the action of 'sprinkling' etc. is expressed by the word in the compound itself, there is no inappropriateness. Sometimes it is only by usage: 'urago' (serpent). Sometimes it is only a phrase: 'erasunā chinnavā' (cut by a razor), 'dassanena pahātabbā' (to be abandoned by sight). 'Brāhmaṇassa deyyaṃ' (what is to be given to a brahmin) becomes 'brāhmaṇadeyyaṃ'; 'yūpāya dāru' (wood for a sacrificial post) becomes 'yūpadāru'. Here, it does not occur: 'saṅghassa dātabbaṃ' (what is to be given to the Saṅgha). 'Gāmā niggato' (gone out from the village) becomes 'gāmaniggato'. Sometimes it is only by usage: 'kammajaṃ' (born of kamma). Here, it does not occur: 'rukkhā patito' (fallen from a tree). 'Rañño puriso' (the king’s man) becomes 'rājapuriso'. Due to the governing principle of 'bahula', compounding does not occur with words ending in 'nta', 'māna', with words indicating specification, with ordinals, or in the sense of abstract nouns. For example: 'mama anukubbaṃ' (imitating me), 'mama anukurumāno' (imitating me), 'gunnaṃ kaṇhā' (the black one among cows), 'sampannakhīratamā' (most endowed with milk), 'sissānaṃ pañcamo' (the fifth of the disciples), 'paṭassa sukkatā' (the whiteness of the cloth). Sometimes it does occur: 'vattamānasāmīpyaṃ' (proximity to the present), 'phalānaṃ titto' (satisfied with fruits), 'phalānaṃ suhito' (content with fruits). In 'brāhmaṇassa kaṇhā dantā' (the black teeth of the brahmin), the genitive 'brāhmaṇassa' is connected with 'dantā', and because there is no connection with 'kaṇhā', there is no compound. For compounds arise from mutual relations. But when there is a descriptive compound 'kaṇhā ca te dantā ca' (those teeth which are black), then the genitive is connected with 'kaṇhadantā', and so 'brāhmaṇakaṇhadantā' does occur. In 'rañño māgadhassa dhanaṃ' (the wealth of the king of Magadha), the genitive 'rañño' is connected with 'dhanaṃ', not 'māgadhaṃ'. Since the king himself is denoted by the word 'māgadha', there is no difference and thus no syntactic relation, so 'rājā' is not compounded with 'māgadhena' which is in apposition. In 'rañño asso ca puriso ca' (the king’s horse and man), because 'rañño' is individually connected to 'asso' and 'puriso', there is expectancy, and thus no compound. But when the dvanda compound 'assapuriso' is formed, then 'rājassapuriso' does occur, because it is no longer dependent on another word. In 'rañño garuputto' (the king’s teacher’s son), however, even though 'garu' is dependent on 'rājā', it is compounded with 'putto' because it is expressive of the meaning. For expressiveness is also a basis for compounding. 'Dāne soṇḍo' (skilled in giving) becomes 'dānasoṇḍo'. Sometimes it is only by usage: 'pabbataṭṭho' (standing on a mountain). Sometimes, even in a compound, there is non-elision of the case ending: 'janesuto' (heard among the people).

ဝိသေသနမေကတ္ထေန.

A qualifier is compounded into a single meaning with the qualified.

ဝိသေသနံ သျာဒျန္တံ ဝသေဿေန သျာဒျန္တေန သမာနာဓိကာရဏေန သဟေကတ္ထံ ဟောတိ-နီလဉ္စ တံ ဥပ္ပလံ စေတိ နိလုပ္ပလံ-ဝါကျေ တုလျာဓိကရဏဘာဝပ္ပကာသနတ္ထံ စတသဒ္ဒပ္ပယောဂေါ-ဝုတ္တိယန္တု သမာသေနေဝ တပ္ပကာသနတော န တပ္ပယောဂေါ-ဧဝ မညတြာပိ ဝုတ္တဋ္ဌာနမပ္ပယောဂေါ-ဗဟုလာဓိကာရာ ကွစိ ဥပမာနဘုတံ ဝိသေသနမ္ပရံ ဘဝတိ-သီဟော’စ သီဟော-မုနိ စ သော သီဟော စာတိ မုနိသီဟော-မုနိသဒ္ဒေါယေဝ ဝါ ဝိသေသနံ-တထာဟိ-သီဟောတိ ဝုတ္တေ ဥပစရိတာနုပစရိတသီဟာနံ သာမညပ္ပတီတိယံ မုနိသဒ္ဒေါ ဝိသေသေတိ-သီလမေဝ ဓနံ သီလဓနံ-ဓမ္မောတိ သမ္မတော ဓမ္မသမ္မတော-မဟန္တိ စ သာ သဒ္ဓါ စာတိ သမာသေ ကတေ-‘‘ဣတ္ထိယမ္ဘာသိတပုမိတ္ထိ ပုမေဝေကတ္ထ’’တ ပုမ္ဘာဝါ ငီပ္ပစ္စယာဘာဝေါ-‘‘ဋန္တန္တုနန္တိ’’န္တဿ ဋေ-‘‘ဗျဉ္ဇနေ ဒီဃရဿာ’’တိ ဒိဃေ-မဟာသဒ္ဓါ.

An adjective ending in a case suffix, being in the same case relation with a substantive ending in a case suffix, forms a single meaning. For example, 'nīlañca taṃ uppalaṃ ca' becomes 'niluppalaṃ'. In a sentence, the word 'ca' is used to show the state of being in the same case relation; but in a compound formation, since that is shown by the compound itself, it is not used. Similarly, in other instances, what has been expressed is not used. Due to the governing rule of 'bahula', sometimes an adjective which is a standard of comparison comes after. For example, 'muni ca so sīho ca' becomes 'munisīho'. Or the word 'muni' itself is the adjective. Thus, when 'sīha' is said, in the common understanding of metaphorical and non-metaphorical lions, the word 'muni' specifies it. 'sīlameva dhanaṃ' becomes 'sīladhanaṃ'. 'dhammoti sammato' becomes 'dhammasammato'. When 'mahanti ca sā saddhā ca' is compounded, by the rule 'itthiyambhāsitapumitthi pumevekattha', due to its becoming masculine, the 'ṅī' suffix is absent. By the rule 'ṭantantunanti', the final 'nta' is elided. By the rule 'byañjane dīgharassā', the vowel is lengthened, resulting in 'mahāsaddhā'.

နဉ.

Nañ.

နဉိစ္စေတံ သျာဒျန္တံ သျာဒျန္တေန သဟေကတ္ထံ ဟောတိ-ဉကာရော‘‘ဋနညဿာ’’တိ ဝိသေသနတ္ထော-ပါမနပုတ္တာဒီသု မာ ဟောတူတိ.

This particle 'nañ' ending in a case suffix, with another word ending in a case suffix, forms a single meaning. The 'ñ' in 'nañ' has a specifying purpose, as in the rule 'ṭanaññassa', so that this rule may not apply in cases like 'pāmanaputta' and others.

ဋနညဿ.

Ṭanaññassa.

ဥတ္တရပဒေ နဉ္သဒ္ဒဿ ဋ ဟောတိ-န ဗြာဟ္မဏော အဗြာဟ္မဏော, နဉယံ ပရိယုဒါသဝုတ္တိ ပသဇ္ဇပ္ပဋိသေဓဝုတ္တိ စ-ပဌမပက္ခေ-ဗြာဟ္မဏ အညော ဗြာဟ္မဏန္တာနဇ္ဈာသိနော ခတ္တိယာဒိ ဗြာဟ္မဏ သဒိသောယေဝ အဗြာဟ္မဏေတိ ဝုတ္တေ ပတိယတေ-ဣတရသ္မိံ ပန ပက္ခေ ကေနစိ သံသယနိမိတ္တေန ခတ္တိယာဒေါ ဗြာဟ္မဏေတိ ပဝန္တဿ မိစ္ဆာဉာဏနိဝုတ္တိ ကရီယတိ-ဗြာဟ္မဏေ ယံ’န ဘဝတိ ဗြာဟ္မဏေတိ ဗြာဟ္မဏန္တဇ္ဈာသိတော န ဘဝတီတိ အတ္ထော-တတ္ထ ဝိနာ သဒိသတ္တံ မိစ္ဆာဉာဏသမ္ဘဝါ ပယောဂသာမတ္ထိယာ စ သဒိသပဋိပ္ပတ္တိ တဂ္ဂတာစ လိင်္ဂသင်္ချာ ဘဝန္တိ-အတောယေဝေါစ္စတေ နဉိဝယုတ္တ မညသဒိသာဓိကရဏေ တထာ ဟိ အတ္ထသမ္ပစ္စယောတိ-တဒေဝံ ပက္ခဉ္စယေဝ ပုဗ္ဗပဒတ္ထပ္ပဓာနတ္တံ-ဧဝမနဿော-ဣဟတု.

When a subsequent word follows, the negative particle 'nañ' becomes 'a'. For example, 'na brāhmaṇo' becomes 'abrāhmaṇo'. This 'nañ' has the function of qualified exclusion (pariyudāsa) and simple prohibition (pasajjappaṭisedha). In the first case, when 'abrāhmaṇo' is said, it is understood as someone other than a brahmin, such as a khattiya, who does not possess the nature of a brahmin, yet is similar to a brahmin. In the other case, however, for one who asserts that a khattiya or another is a brahmin due to some cause for doubt, it serves to remove that wrong knowledge. 'That which is not in a brahmin' means 'he does not possess the nature of a brahmin'. There, since wrong knowledge is possible even without similarity, and due to the force of usage, an understanding of similarity arises, and the gender and number follow that. Therefore it is said: 'The particle "nañ" compounded implies similarity with another in the same case, for thus the meaning is understood.' Thus, in both cases, the meaning of the first member is predominant.

အန သရေ.

Ana before a vowel.

သရာဒေါ ဥတ္တရပဒေ နဉ္သဒ္ဒဿ အန ဟောတီတိ နဿ အန.

When the subsequent word begins with a vowel, the negative particle 'nañ' becomes 'ana'. Thus, 'na' becomes 'ana'.

ကုပါဒယော နိစ္စမသျာဒိဝိဓိမှိ.

The words 'ku' and so forth are always compounded, in a context other than the rules for case endings.

ကုသဒ္ဒေါ ပါဒယော စ သျာဒျန္တေန သဟေကတ္ထာ ဟောန္တိ နိစ္စံ သျာဒိဝိဓိဝိသယတော’ညတ္ထ-ကုစ္ဆိတော ဗြာဟ္မဏော ကုဗြာဟ္မဏော-ဧဝံကုပုရိသော-‘‘ပုရိသေ ဝါ’’တိ ပက္ခေ ကာဒေသေ-ကာပုရိသော-ဤသကံ ဥဏှံ ကဒုဏှံ-‘‘သရေ ကဒ ကုဿုတ္တရတ္ထေ’’တိ ကုဿ ကဒါဒေသော-အပ္ပကံ လဝဏံ ကာလဝဏံ-‘‘ကာပ္ပတ္ထေ’’တိ ကာဒေသော.

The word 'ku' and the prefixes 'pa' and so forth, with a word ending in a case suffix, always form a single meaning, in a context other than the domain of the rules for case endings. For example, 'kucchito brāhmaṇo' (a despised brahmin) becomes 'kubrāhmaṇo'. Similarly, 'kupuriso' (a bad man). By the rule 'purise vā', 'kā' is optionally substituted, becoming 'kāpuriso'. 'Īsakaṃ uṇhaṃ' (slightly hot) becomes 'kaduṇhaṃ'; according to the rule 'sare kada kussuttaratthe', 'kad' is substituted for 'ku'. 'Appakaṃ lavaṇaṃ' (a little salt) becomes 'kālavaṇaṃ'; according to the rule 'kāppatthe', 'kā' is substituted.

ပါဒယော ဂတာဒျတ္ထေ ပဌမာယ.

The prefixes 'pa' and so forth are compounded with a word in the nominative case in the sense of 'gone' and so forth.

ပဂတော အာစရိယော ပါစရိယော-ဧဝံ ပန္တေဝါသီ-သုဋ္ဌုကတံ သုကတံ-ကိစ္ဆေန ကတံ ဒုက္ကတံ.

'Pagato ācariyo' (a teacher who has gone forth or excelled) becomes 'pācariyo'. Similarly, 'pantevāsī' (a pupil who has gone forth). 'Suṭṭhukataṃ' (well done) becomes 'sukataṃ'. 'Kicchena kataṃ' (done with difficulty) becomes 'dukkataṃ'.

အစ္စာဒယော ကန္တာဒျတ္ထေ ဒုတိယာယ.

The prefixes 'ati' and so forth are compounded with a word in the accusative case in the sense of 'gone beyond' and so forth.

အတိက္ကန္တော မာလမတိမာလော.

'Atikkanto mālaṃ' (one who has surpassed the garland) becomes 'atimālo'.

ဃပဿာန္တသျာပ္ပကာနဿ.

Of the final of a non-principal 'ghapa' stem.

အန္တဘုတဿာပ္ပဓာနဿ ဃပဿ သျာဒိသု ရဿော ဟောတီတိ ရဿော.

For a 'ghapa' stem that is a final member but non-principal, shortening occurs. Thus, it is shortened.

အဝဝါဒယော ကုဋ္ဌာဒျတ္ထေ တတိယာယ.

The prefixes 'ava' and so forth are compounded with a word in the instrumental case in the sense of 'reviled' and so forth.

အဝကုဋ္ဌံ ကောကိလာယ ဝနမဝကောကိလံ-အဝကုဋ္ဌန္တိ ပရိစ္စတ္တံ.

'Avakuṭṭhaṃ kokilāya vanaṃ' (the forest reviled by the cuckoo) becomes 'avakokilaṃ'. 'Avakuṭṭhaṃ' means 'abandoned'.

ပရိယာဒယော ဂိလာနာဒျတ္ထေ စတုတ္ထိယာ.

The prefixes 'pari' and so forth are compounded with a word in the dative case in the sense of 'weary of' and so forth.

ပရိဂိလာနော’ဇ္ဈေနာယ ပရိယဇ္ဈေနော.

'Parigilāno ajjhenāya' (one who is weary of study) becomes 'pariyajjheno'.

နျာဒယော ကန္တာဒျတ္ထေ ပဉ္စမိယာ.

The prefixes 'ni' and so forth are compounded with a word in the ablative case in the sense of 'gone out' and so forth.

နိက္ကန္တော ကောသမ္ဗိယာ နိက္ကောသမ္ဗိ-ဃပါဒိနာ ရဿော.

'Nikkanto kosambiyā' (one who has gone out from Kosambī) becomes 'nikkosambi'. The vowel is shortened by the rule concerning 'ghapa' stems.

ဝါ နေကညတ္ထေ.

Optionally, when many words refer to another meaning.

အနေကံ သျာဒျန္တ မညဿ ပဒဿတ္ထေ ဧကတ္ထံ ဝါ ဟောတိ-ဩ တိဏ္ဏော ဟံသော ယံ သော ဩတိဏ္ဏဟံသော-(ဇလာသယော).

Many words ending in case suffixes optionally form a single meaning in the sense of another word. For example, 'o tiṇṇo haṃso yaṃ so' becomes 'otiṇṇahaṃso' (a lake).

ဇိတော မာရော ယေန သော ဇိတမာရော-(ဘဂဝါ)-ဇိန္နောတရု ယေန သော ဆိန္နတရု(ဖရသု)ဒိန္နော သုင်္ကော ယဿသော ဒိန္နသုင်္ကော(ရာဇာ)-အပဂတံ ကာလကံ ယသ္မာ သော အပဂတကာလကော (ပဋော)ပဟုတံ ဓနံ ယဿ သော ပဟုတဓနော-(ပုရိသော)-နတ္ထိ သမော ယဿ သော အသမော-နဿ ဋာဒေသော-စိတ္တာ ဂါဝေါ ယဿာတိ သမာသေ ကတေ.

'Jito māro yena so' (he by whom Māra was conquered) is 'jitamāro' (the Blessed One). 'Chinno taru yena so' (that by which a tree was cut) is 'chinnataru' (an axe). 'Dinno suṅko yassa so' (he to whom toll was given) is 'dinnasuṅko' (a king). 'Apagataṃ kālakaṃ yasmā so' (that from which blackness has departed) is 'apagatakālako' (a cloth). 'Pahutaṃ dhanaṃ yassa so' (he who has abundant wealth) is 'pahutadhano' (a man). 'Natthi samo yassa so' (he to whom there is no equal) is 'asamo'; for 'na', there is the substitution 'a'. When a compound is formed from 'cittā gāvo yassa' (he who has variegated cows)...

ဂေါဿု

Of 'go', 'u'.

အန္တဘုတဿာပ္ပဓာနဿ ဂေါဿ သျာဒီသု ဥ ဟောတိ-စိတ္တဂု-(ဂေါမာ)-မတ္တာနေကေ ဂဇာ ယသ္မိံ တံ မတ္တာနေကဂဇံ-(ဝနံ) သဟ ပုတ္တေန ဝတ္တမာနော သပုတ္တော သဟ ပုတ္တော ဝါ-‘‘သဟဿ သော’ညတ္ထေ‘‘တိ ပက္ခေ သဟဿ သော-ဓဝါ စ ဗဒိရာ စ ပလာသာ စေတိ ဝိဂ္ဂဟေ.

For the word 'go', when it is a final but non-principal member, 'u' is substituted, as in 'cittagu' (one who has variegated cows). 'Mattāneke gajā yasmiṃ taṃ' (that in which there are many intoxicated elephants) is 'mattānekagajaṃ' (a forest). 'Saha puttena vattamāno' (one existing with a son) is 'saputto' or 'sahaputto'. By the rule 'sahassa so’ññatthe', 'so' is optionally substituted for 'saha'. In the analysis: 'dhavā ca badirā ca palāsā ca'...

စတ္ထေ.

In the sense of 'ca'.

အနေကံ သျာဒျန္တံ စတ္ထေ ဧကတ္ထံ ဝါ ဘဝတိ-သမုစ္စယော’နွာဝယော ဣတရီတရယောဂေါ သမာဟာရော စေတိ စတတာရော စတ္ထာ-တတ္ထ ဣတရီတရယောဂေ သမာဟာရေ စ ဧကတ္ထီဘာဝေါ သမ္ဘဝတိ ပဒါနံ အညမညသမ္ဗန္ဓတော-န သမုစ္စယေ နာပျနွာစယေ တဒဘာဝတော, စသဒ္ဒနိဝုတ္တိ.

Many words ending in case suffixes, in the sense of 'ca', optionally become one meaning. There are four meanings of 'ca': collection (samuccaya), connection (anvācaya), mutual connection (itarītarayoga), and aggregation (samāhāra). Among these, in mutual connection and aggregation, a single meaning is possible, due to the mutual connection of the words. Not so in collection, nor in connection, due to the absence of that connection. The word 'ca' is elided.

သမာဟာရေ နပုံသကံ.

In an aggregative compound, it is neuter.

စတ္ထေ သမာဟာရေ ယဒေကတ္ထံ တံ နပုံသကလိင်္ဂံ ဘဝတိ-သမာဟာရဿေကတ္တာ ဧကဝစနမေဝ-ဓဝခဒိရပလာသံ-ကတ္ထ စိ န ဟောတိ’သဘာပရိသာယာ’တိ ဉာပကာ-အာဓိပစ္စပရိဝါရော-ဣတရီတရယောဂေ အဝယဝပ္ပဓာနတ္တာ ဗဟုဝစနံ-ဓဝခဒိရပလာသာ-သမာသေ ယံ ပုဗ္ဗံ ဝူတ္တံ တဒေဝ ပုဗ္ဗံ နိပတတိ-ကမာတိက္ကမေ ပယောဇနာဘာဝါ-ကွစိ ဝိပလ္လာသောပိ ဟောတိ ဗဟုလာဓိကာရတော-ဒန္တာနံ ရာဇာ ရာဇဒန္တော-ပါပါ ဘုမိ ယသ္မိံ ပါပါ စ သာဘုမိ စေတိ ဝါ ဝိဂ္ဂယှ သမာသေ သမာသန္တွေစ္စာဓိကာရော.

In the sense of 'ca', when it is an aggregative compound with a single meaning, it becomes neuter gender. Because the aggregation is a single unit, it is only singular, as in 'dhavakhadirapalāsaṃ'. That it does not always occur is indicated by forms like 'sabhāparisā'; for example, 'ādhipaccaparivāro'. In a compound of mutual connection, because the members are principal, it is plural, as in 'dhavakhadirapalāsā'. In a compound, what was stated first is placed first, because there is no reason to transgress the order. Sometimes there is also inversion, due to the governing rule of 'bahula'; for example, 'dantānaṃ rājā' becomes 'rājadanto'. Or, having analyzed a compound as 'pāpā bhumi yasmiṃ' or 'pāpā ca sā bhumi ca', the governing rule of compound endings applies.

ပါပါဒီဟိ ဘုမိယာ.

After pāpa, etc., with bhumi.

ပါပါဒီဟိ ပရာ ယာ ဘုမိ တဿာ သမာသန္တော အ ဟောတိ-ပါပဘုမံ, (ဌာနံ)-ဣတ္ထိယမိစ္စာဒိနာအာပ္ပစ္စယော နိဝတ္တနေ-ဇာတိယာ ဥပ လက္ခိတာ ဘုမိ ဇာတိဘုမံ.

After pāpa, etc., for the word bhumi which follows, the compound-final is a; for example, pāpabhumaṃ (an evil place). By the rule itthiyam, etc., the suffix ā is removed. The land characterized by birth is jātibhumaṃ.

သင်္ချာဟိ

By numbers.

သင်္ချာဟိ ပရာ ယာ ဘုမိ တဿာ သမာသန္တော အဟောတိ-ဒွေ ဘုမိယော အဿာတိ ဒွီဘုမံ-ဧဝံ တိဘုမံ, စတုဘုမံ-ဗဟုလာဓိကာရာ ကွစိ န ဟေကာတိ-စတုဘုမိ.

After numbers, for the word bhumi which follows, the compound-final is a. That which has two grounds is dvībhumaṃ. Similarly, tibhumaṃ and catubhumaṃ. Due to the governing principle of optionality, sometimes this does not occur, as in catubhumi.

ဒီဃာဟောဝဿေကဒေသေဟိ စ ရတျာ.

And after dīgha, aho, vassa, and ekadesa, with ratti.

ဒီဃာဒီဟိ အသင်္ချေဟိ သင်္ချာဟိ စ ပရသ္မာ ရတ္တိသဒ္ဒါ အနညာသင်္ချတ္ထေသု သမသိတာ သမာသန္တော အ ဟောတိ-ဒီဃာ စ သာ ရတ္တိ စာတိ ဒီဃရတ္တံ-အဟော စ ရတ္တိ စ အဟောရတ္တံ-အဟဿ အပါဒိတ္တာ ‘‘မနာဒျပါဒီနမော မယေ စာ’’တိ ဩ-ဝဿာသု ရတ္တိ ဝဿာရတ္တံ-ပုဗ္ဗာ စ သာ ရတ္တိ စာတီ ပုဗ္ဗရတ္တံ-ဧဝံ အပရရတ္တံ, အဍ္ဎရတ္တံ-အတိက္ကန္တော ရတ္တိံ အတိရတ္တော-ဒွိန္နံ ရတ္တီနံ သမာဟာရော ဒွိရတ္တံ-အနညာသင်္ချတ္ထေသုတွေဝ-ဒိဃရတ္တိ-(ဟေမန္တော)-ဥပ ရတ္တိ-ကွစိ ဟောတေဝ ဗဟုလံ ဝိဓာနာ-ယထာရတ္တံ.

After dīgha, etc., which are not numerals, and after numerals, for the word ratti which follows, when compounded in senses other than another numeral, the compound-final is a. For example: dīghā ca sā ratti ca becomes dīgharattaṃ; aho ca ratti ca becomes ahorattaṃ. Because aha is not one of the words beginning with pāda, o occurs by the rule manādyapādīnamo maye cā. Vassāsu ratti becomes vassārattaṃ. Pubbā ca sā ratti ca becomes pubbarattaṃ; similarly, apararattaṃ and aḍḍharattaṃ. Atikkanto rattiṃ is atiratto. The aggregation of two nights is dvirattaṃ. The condition 'in senses other than another numeral' is specified because the rule does not apply in cases like dīgharatti (the winter) and uparatti. Yet, sometimes it does occur due to the principle of optionality, as in yathārattaṃ.

ဂေါတွ စတ္ထေ စာလောပေ.

For go, however, when not in the sense of 'and' and when there is no elision.

ဂေါသဒ္ဒါ အလောပစိသယာ သမာသန္တော အ ဟောတိ န စေ စတ္ထေ

From the word go, when there is no elision and it is not in the sense of 'and', the compound-final is a.

သမာသော အညပဒတ္ထေ အသင်္ချတ္တေ စ-ရညော ဂေါ ရာဇဂဝေါ-အဝင-ပဉ္စ ဂါဝေါ ဓနမဿ ပဉ္စဂဝဓနော-ဝိသေသနသမာသဂဗ္ဘော အညပဒတ္ထသမာသော-ဒသန္နံ ဂုန္နံ သမာဟာရောဒသဂဝံ-အလောပေတိ ကိံ?-ပဉ္စဟိဂေါဘိ ကီတော ပဉ္စဂု-ဝိသေသနသမာသေ-‘‘တေန ကတံ ကီတ’’မိစ္စာဒိနာ ဏိကေ ‘‘လောပေါ’’တိ တဿ လောပေ စ ကနေ ‘‘ဂေါဿုတိ ဥကာရော-အဝတ္ထေတိ ကိံ?-အဇဿဂါဝေါ-အနညာသင်္ချတ္ထေယုတွေဝ-စိတ္တဂု, ဥပဂု-ဝိသာလာနိ အက္ခီနိ အဿာတိ အညပဒတ္ထသမာသေ‘‘အက္ခိသ္မာညတ္ထေ’’တိ အကာရေ-ဝိသာလက္ခော-ပဓာနတ္ထတာဝသေန စတုဗ္ဗိဓမေကတ္တံ တိဝိဓန္တိ ကေစိ-ဝုတ္တဟိ.

A compound in the sense of another word and not in a numerical sense: rañño go (the king's cow) is rājagavo (with the avaṅa substitution). He whose wealth is five cows is pañcagavadhano; this is a Bahubbīhi compound containing a descriptive compound. The aggregation of ten cows is dasagavaṃ. Why the condition 'when there is no elision'? Because of pañcagu, from pañcahi gobhi kīto (bought with five cows). Why the condition 'not in the sense of ca'? Because of ajagavaṃ (goats and cows). The condition 'not in a numerical sense' is specified because of cittagu and upagu. In a Bahubbīhi compound, 'he who has wide eyes' (visālāni akkhīni assa), by the rule akkhismāññatthe, the final becomes a, resulting in visālakkho. In terms of the principal meaning, the unity of a compound is fourfold; some say it is threefold. For it has been said:

ပုဗ္ဗုတ္တရောဘယညတ္ထမိစ္စေကတ္ထံ စတုဗ္ဗိဓံ ဝိသေဿညောဘယတ္ထတာ တိဓာ ဝက္ခန္တိ တံ ပရေ.

The single meaning is fourfold: that of the prior member, the latter member, both members, and another referent. Others explain it as threefold: that of the qualifier, another referent, and both.

ဧကတ္ထံ.

Single meaning.

အထ ဣတ္ထိပ္ပစ္စယန္တာ နိဒ္ဒိသီယန္တေ.

Now, words ending in feminine suffixes are explained.

ဣတ္ထိယမတွာ.

In the feminine, after a, the suffix is ā.

ဣတ္ထိယံ ဝတ္တမာနတော အကာရန္တတော နာမသ္မာ အာပ္ပစ္စယော ဟောတိ-ဒေဝဒတ္တာ, အဇာ, ကောကိလာ, ဣစ္စာဒိ.

From a noun existing in the feminine and ending in a, the suffix ā occurs; for example, Devadattā, ajā, kokilā, etc.

နဒါဒိတော ငီ.

After nadī, etc., the suffix is ṅī.

အာကတိဂဏေ’ယံ-နဒါဒီဟိ ဣတ္ထိယံ ငီပ္ပစ္စယော ဟောတိ ငကာရော ‘‘န္တန္တုနံ ငိမှိ တော ဝေ’’တိ သင်္ကေတတ္ထော-နဒီ, မဟီ, ကုမာရီ, တရုဏိ, ဝါရုဏိ, ဂေါတမီ, ဂစ္ဆန္တိ-‘‘န္တန္တုနံ ငိမှိ တော ဝေ’’တိ ဝါ တကာရေ-ဂစ္ဆတီ-ဂစ္ဆတီ-ဧဝံ ဂုဏဝန္တိ, ဂုဏဝတီ-‘‘ဂေါတောဝါ‘‘တိ နဒါဒိသု ပါဌာ ဝါ ငီမှိ ‘‘ဂေါဿာဝင’’တိ ဂေါသဒ္ဒဿ အာဝင-ဂါဝီ, ဂေါ.

This is an ākatigaṇa (an open class of words). After nadī, etc., the suffix ṅī occurs in the feminine. The letter ṅ serves as an indicator for the rule ntantunaṃ ṅimhi to ve. Examples: nadī, mahī, kumārī, taruṇī, vāruṇī, gotamī, gacchantī. By the rule ntantunaṃ ṅimhi to ve, the form is optionally gacchatī. Similarly, guṇavantī and guṇavatī. Because of the reading gotovā in the nadādi list, the āvaṅa substitution for the word go occurs with the suffix ṅī by the rule gossāvaṅa, resulting in gāvī (or the alternative form go).

ယက္ခာဒိတွိနီ စ.

And after yakkha, etc., the suffix is inī.

ယက္ခာဒိတော ဣတ္ထီယမိနီ ဟောတိ ငီ စ-ယက္ခိနီ,ယက္ခီ-နာဂိနီ,နာဂီ.

After yakkha, etc., in the feminine, the suffix inī occurs, and also ṅī; for example, yakkhinī and yakkhī; nāginī and nāgī.

ယုဝဏ္ဏေဟိ နီ.

After the vowels i and u, the suffix is nī.

ဣတ္ထိယမိဝဏ္ဏုဝဏ္ဏန္တေဟိ နီ ဟောတိ ဗဟုလံ-ပယတပါဏိနီ, ဒဏ္ဍိနီ, ဘိက္ခုနီ, ပရစိတ္တဝိဒုနီ.

In the feminine, after stems ending in the vowels i and u, the suffix nī occurs frequently; for example, payatapāṇinī, daṇḍinī, bhikkhunī, paracittavidunī.

ယုဝါ တီ.

After yuva, the suffix is tī.

ယုဝသဒ္ဒတော တီ ဟောတိတ္ထိယံ-ယုဝတီ.

After the word yuva, the suffix tī occurs in the feminine, as in yuvatī.

ဣတ္ထိပ္ပစ္စယန္တာ.

Words ending in feminine suffixes.

အထ ဏဒယော ဝုစ္စန္တေ-ရဃုဿာပစ္စမီတိ ဝိဂ္ဂဟေ.

Now, the suffixes ṇa, etc., are explained. In the analysis: 'the descendant of Raghu' (raghussa apaccaṃ).

ဏေ ဝါပစ္စေ.

The suffix ṇa optionally in the sense of 'descendant'.

ဆဋ္ဌိယန္တာ နာမသ္မာ ဝါ ဏပ္ပစ္စယော ဟောတပစ္စေ’ဘိဓေယျေ-ဏကာရော ဏနုဗန္ဓကာရိယတ္ထော-ဏေနေဝ အပစ္စတ္ထဿ ဝုတ္တတ္တာ အပစ္စသဒ္ဒါပ္ပယောဂေါ-‘‘ဧကတ္ထတာယ’’မိတိ သျာဒိ လောပေါ.

After a noun ending in the sixth (genitive) case, the suffix ṇa optionally occurs when 'descendant' is to be expressed. The letter ṇ serves to indicate operations connected with the marker ṇ. Because the meaning of 'descendant' is expressed by ṇa itself, the word apacca is not used. By the rule ekatthatāya, there is elision of the case ending sya, etc.

သရာနမာဒိဿာယုဝဏ္ဏဿာ ဧ ဩ ဏနုဗန္ဓေ.

For the initial vowels a, i, and u of the base, ā, e, and o are substituted respectively when a suffix with the marker ṇ follows.

သရာနမာဒိဘုတ ယေ အကာရိဝဏ္ဏဝဏ္ဏာ တေသံ အာ ဧ ဩ ဟောန္တိ ယထာက္ကမံ ဏနုဗန္ဓေတိ အကာရဿ အကာရော.

For those initial vowels, namely a, i, and u, ā, e, and o occur respectively when a suffix with the marker ṇ follows. For a, ā occurs.

ဥဝဏ္ဏဿာဝင သရေ

For the vowel u, the substitution avaṅa occurs when a vowel follows.

သရာဒေါ ဏနုဗန္ဓေ ဥဝဏ္ဏဿ အဝင်ှောတိ-တတော သျာဒိ-ရာဃဝေါစ္စာဒိ-ဣတ္ထိယံ-ရာဃဝစ္စာဒိ-ဝါ ဝိဓာနာ ရဃုဿာပစ္စံ ရဂွပစ္စန္တိပိ ဟောတိ.

When a suffix with the marker ṇ beginning with a vowel follows, the vowel u becomes avaṅa. Then the case endings si, etc., are added, as in rāghavo, etc. In the feminine, rāghavī, etc. Because the rule is optional, the form raghussa apaccaṃ also occurs.

ဏဒယော’ဘိဓေယျလိင်္ဂါ အပစ္စေ တွနပုံသကာနပုံသကေ သကတ္ထေ ဏျော ဘိယျော ဘာဝသမူဟဇာ;

တာ တုတ္ထိယမသငက္ချာနေ တွာဒိ စိပ္ပစ္စယန္တကာနပုံသကေန လိင်္ဂေန သဒ္ဒါ’ဒါဟု ပုမေနေ ဝါနိဒ္ဒိဿတီတိ ဉတဗ္ဗမဝိသေသေ ပနိစ္ဆိတေ.

Suffixes beginning with `ṇa` take the gender of the object they denote, but in the sense of 'descendant', they are not neuter. In the neuter gender, in its own sense, the suffix `ṇya` is more common, arising from the sense of 'state' or 'collection'. The suffixes `tā` and `ti` are feminine in a non-numerical sense, as are words ending in suffixes beginning with `tva` and the `cip` suffix. It should be known that when no specific gender is intended, words are indicated by the neuter gender or by the masculine.

ဝါ အပစ္စေတိ ဝါဓိကာရော.

The governing rule is 'vā apacce' (optionally, in the sense of a descendant).

ဝစ္ဆာဒိတော ဏန ဏယနာ.

From the group beginning with `vaccha`, the suffixes `ṇana` and `ṇayana`.

ဝစ္ဆာဒိတော ဂေါတ္တာဒိဘုတာ ဂဏတော စ ဏန ဏယနပ္ပစ္စယာ ဟောန္တိ ပပုတ္တာဒေါ’ပစ္စေ-ပပုတ္တပ္ပဘုတိ ဂေါတ္တံ-ဝစ္ဆဿာ ပစ္စံ ဝစ္ဆာနော, ဝစ္ဆာယနော-‘သံယောဂေ ကွစီ’တိ ဝုတ္တတ္တာ န ဝုဒ္ဓိ-ကတိဿာပစ္စံ ကစ္စာနော, ကစ္စာယနော-ယကာရစဝဂ္ဂပုဗ္ဗ ရူပါနိ-ယာဂမေ-ကာတိယာနော.

From the group beginning with `vaccha`, which belongs to a lineage, the suffixes `ṇana` and `ṇayana` optionally occur in the sense of a descendant from a great-grandson onwards. A lineage begins from a great-grandson. The descendant of Vaccha is `vacchāno` or `vacchāyano`. Because it is stated, 'sometimes in a conjunct,' there is no `vuddhi`. The descendant of Katti is `kaccāno` or `kaccāyano`. With the augment `yā`, it becomes `kātiyāno`.

ကတ္တိကာယ အပစ္စမိစ္စေဝမာဒိ ဝိဂ္ဂဟေ.

In the analytical phrase 'Kattikāya apaccaṃ' (descendant of Kattikā) and so on.

ကတ္တိကာဝိဓဝါဒီဟိ ဏေယျဏေရာ.

From the groups beginning with `kattikā` and `vidhavā`, the suffixes `ṇeyya` and `ṇera`.

ကတ္တိကာဒီဟိ ဝိဓဝါဒီဟိ စ ဏေယျဏေရာ ဝါ ယထာက္ကမံ, ဟောန္တ ပစ္စေ-ကတ္တိကေယျော, ဝေဏတေယျော-ဝေဓဝေရော, သာမဏေရော.

From the groups beginning with `kattikā` and `vidhavā`, the suffixes `ṇeyya` and `ṇera` optionally occur respectively in the sense of a descendant, as in: `kattikeyyo`, `veṇateyyo`, `vedhavero`, `sāmaṇero`.

ဏျ ဒိစ္စာဒီဟိ

From the group beginning with `diti`, the suffix `ṇya`.

ဒိတိပ္ပဘုတီဟိ ဏျော ဝါ ဂေါတပစ္စေ.

From the group beginning with `diti`, the suffix `ṇya` optionally occurs in the sense of a lineage descendant.

သံယောဂေ ကွစိ.

Sometimes in a conjunct.

သရာနမာဒိဘုတာ ယေ အယုဝဏ္ဏာ တေသံ အာ ဧ ဩ ဟောန္တိ ကွစိ ဒေဝ သံယောဂဝိသယေ ဏနုဗန္ဓေတိ ဝိသယသတ္တမိယာ နိဒ္ဒိဋ္ဌတ္တာ သံယောဂတော ပုဗ္ဗေဝ ဧကာရော.

For the initial vowels `a`, `i`, and `u`, the substitutes `ā`, `e`, and `o` sometimes occur only in the context of a conjunct consonant when a suffix with the marker `ṇ` follows. Because this is specified by the locative of scope, the substitution to `e` occurs even before the conjunct.

လောပေါ’ဝဏ္ဏိဝဏ္ဏာနံ.

Elision of the vowels `a` and `i`.

ယကာရာဒေါ ပစ္စယေ အဝဏ္ဏိဝဏ္ဏာနံ လောပေါ ဟောတိ-ဒိတိယာ အပစ္စံ ဒေစ္စော, ကုဏ္ဍနိယာ အပစ္စံ ကောဏ္ဍညော-နဿ ဉေ ပုဗ္ဗရူပံ-ဘာတုနော အပစ္စံ ဘာတဗ္ဗော-ဧတ္ထ-

When a suffix beginning with `ya` follows, elision of the vowels `a` and `i` occurs. For example, the descendant of Diti (`ditiyā apaccaṃ`) is `decco`; the descendant of Kuṇḍanī (`kuṇḍaniyā apaccaṃ`) is `koṇḍañño`. The `na` before `ya` becomes `ñña`. The descendant of Bhātu (`bhātuno apaccaṃ`) is `bhātabbo`. Here...

ယမှိ ဂေါဿ စ.

And of `go`, when `ya` follows.

ယကာရာဒေါ ပစ္စယေ ဂေါဿုဝဏ္ဏဿ စ အဝင ဟောတီတိ ဥကာရဿ အဝင.

When a suffix beginning with `ya` follows, the `u` vowel of `go` also becomes `avaṅ`; thus, the `u` becomes `avaṅ`.

အာ ဏိ.

The suffix `ṇi`.

အကာရန္တတော ဏိ ဝါ ဟောတပစ္စေ ဗဟုလံ-ဒက္ကဿာပစ္စံ ဒက္ခိ-ဧဝံ ဝါရုဏိ-ဗဟုလံ ဝိဓာနာ န သဗ္ဗေဟိ အကာရန္တေဟိ-တေ နေဝ ဝသိဋ္ဌဿာပစ္စံ ဝါသိဋ္ဌော တွေဝ ဟောတိ.

From words ending in `-a`, the suffix `ṇi` optionally and frequently occurs in the sense of 'descendant'. For example, the descendant of Dakka (`dakkassāpaccaṃ`) becomes `dakkhi`. Similarly, `vāruṇi`. Due to the `bahula` (frequent/irregular) provision, it does not apply to all words ending in `-a`. Therefore, the descendant of Vasiṭṭha (`vasiṭṭhassāpaccaṃ`) is only `vāsiṭṭho`.

ရာဇတော ညော ဇာတိယံ

From `rājan`, the suffix `ñña` in the sense of birth.

ရာဇသဒ္ဒတော ညော ဝါ ဟောတပစ္စေ ဇာတိယံ ဂမ္မမာနာယံ-ရညော အပစ္စံ ရာဇညော-ဇာတိယန္တိ ကိံ?-ရာဇာပစ္စံ.

From the word `rājan`, the suffix `ñña` optionally occurs in the sense of 'descendant' when birth is implied. For example, the descendant of a king (`rañño apaccaṃ`) becomes `rājañño`. What is the purpose of 'in the sense of birth' (`jātiyaṃ`)? To distinguish from `rājāpaccaṃ`.

ခတ္တာ ယီယာ.

From `khatta`, the suffix `īya`.

ခတ္တသဒ္ဒါ ယေယာ ဟောန္တပစ္စေ ဇာတိယံ-ခတ္တဿာပစ္စံ ခတ္တျော, ခတ္တိယော-ဇာတိယန္တွေဝ-ခတ္တိ.

From the word `khatta`, the suffix `īya` occurs in the sense of 'descendant' when birth is implied. For example, the descendant of a khattiya (`khattassāpaccaṃ`) becomes `khattyo` or `khattiyo`. The purpose of 'in the sense of birth' (`jātiyaṃ`) is precisely to distinguish from `khatti`.

မနုတော ဿ သဏ.

From `manu`, the suffixes `ssa` and `saṇa`.

မနုသဒ္ဒတော ဇာတိယံ ဿ သဏ ဟောတပစ္စေ-မကနုနော အပစ္စံ မနုဿော, မာနုသော-ဇာတိယန္တွေဝ-မာနဝေါ.

From the word `manu`, the suffixes `ssa` and `saṇa` occur in the sense of 'descendant' when birth is implied. For example, the descendant of Manu (`manuno apaccaṃ`) becomes `manusso` or `mānuso`. The purpose of 'in the sense of birth' (`jātiyaṃ`) is precisely to distinguish from `mānavo`.

ဇနပဒနာမသ္မာ ခတ္တိယာ ရညေ စ ဏော.

From the name of a country, the suffix `ṇa` is used for a Khattiya or a king.

ဇနပဒဿ ယံ နာမ, တန္နာမသ္မာ ခတ္တိယာပစ္စေ ရညေ စ ဏေ ဟောတိ-ပဉ္စာလာနံ အပစ္စံ ရာဇာ ဝါ ပဉ္စာလော, မာဂဓော-ဇနပဒနာမသ္မာတိ ကိံ?-ဒါသရထိ-ခန္တိယာတိ ကိံ? ပဉ္စာလဿဗြာဟ္မဏဿာပစ္စံ ပဉ္စာလိ.

From that which is the name of a country, the suffix `ṇa` occurs in the sense of a Khattiya descendant or a king. For example, the descendant or king of the Pañcālas (`pañcālānaṃ apaccaṃ rājā vā`) is `pañcālo`; similarly, `māgadho`. What is the purpose of 'from the name of a country' (`janapadanāmasmā`)? To distinguish from `dāsarathi`. What is the purpose of 'Khattiya' (`khattiyā`)? To distinguish from the descendant of a Pañcāla brahmin (`pañcālassa brāhmaṇassāpaccaṃ`), which is `pañcāli`.

ဏျ ကုရုသိဝီဟိ.

From the Kurus and Sivis, the suffix `ṇya`.

ကုရုသိဝီဟပစ္စေ ရညေ စ ဏျော ဟောတိ-ကုရုနံ အပစ္စံ ရာဇာဝါ ကောရဗ္ဗော, သေဗ္ဗော.

From the Kurus and Sivis, the suffix `ṇya` occurs in the sense of 'descendant' and 'king'. For example, the descendant or king of the Kurus (`kurūnaṃ apaccaṃ rājā vā`) is `korabbo`; and `sebbo` (from the Sivis).

ဏ ရာဂါတေန ရတ္တံ.

The suffix `ṇa` is used in the sense of 'dyed by that which is a coloring agent'.

ရဇ္ဇတေ ယေန သော ရာဂေါ-တတော ရာဂဝါစိတတိယန္တတော ရတ္တမိစ္စေတသ္မိံ အတ္ထေဏေ ဟောတိ-ကသာဝေန ရတ္တံ ကာသာဝံ, ကောသုမှံ-ဣဓ ကသ္မာ န ဟောတိ’ နီလံ ပီတန္တိ? ဂုဏဝစနတ္တာ ဝိနာပိ ဏေန ဏတ္ထဿာဘိဓာနတော.

That by which one is dyed is a `rāga` (coloring agent). From a word in the third case denoting a coloring agent, the suffix `ṇa` occurs in the sense of 'dyed'. For example, 'dyed with saffron' (`kasāvena rattaṃ`) becomes `kāsāvaṃ`; `kosumbhaṃ` (dyed with safflower). Why does this not occur for `nīlaṃ` (blue) or `pītaṃ` (yellow)? Because they are words denoting qualities, the meaning is conveyed even without the suffix `ṇa`.

နက္ခတော နိန္ဒုယုတ္တေန ကာလေ.

From a word for a constellation, the suffix `ṇa` is used for a time conjoined with the moon.

တတိယတ္တတော နက္ခတ္တာ တေန လက္ခိတေ ကာလေ ဏေ ဟောတိ တဉ္စေ နက္ခတ္တမိန္ဒုယုတ္တံ ဟောတိ-ဖုဿေန ဣန္ဒုယုတ္တေန လက္ခိတာ ပုဏ္ဏမာသီ ဖုဿီ, ပုဿော (အဟော)-မဃာယ ဣန္ဒုယုတ္တာယလက္ခိတာ ပုဏ္ဏမာသီ မာဃီ, မာဃော (အဟော)

From a word denoting a constellation, ending in the instrumental case, the suffix ṇe occurs in the sense of 'a time marked by it', if that constellation is conjoined with the moon. For example: the full moon marked by the constellation Phussa conjoined with the moon is phussī, or pusso (the day); the full moon marked by the constellation Maghā conjoined with the moon is māghī, or māgho (the day).

ယာ ဿ ဒေဝတာ ပုဏ္ဏမာသိ.

In the sense of 'whose deity it is' or 'whose full moon it is'.

သေတိ ပဌမန္တာ အဿေတိ ဆဋ္ဌတ္ထေ ဏေ ဟောတိ ယံ ပဌမန္တံ သာ ဒွေ ဒေဝတာ ပုဏ္ဏမာသီ ဝါ-သုဂတော ဒေဝတာ အဿေတိ သောဂတော-မာဟိန္ဒော, ယာမော, စာရုဏော-ဖုဿီ ပုသ္ဏမာသီ အဿ သမ္ဗန္ဓိနီတိ ဖုဿော, (မာသော) ဧဝမ္မာဃော.

From a word ending in the nominative case, the suffix ṇe occurs in the sense of 'assa' (his), which is the sixth case, when that nominative word is either a deity or a full moon. For example: 'sugato devatā assa' (Sugata is his deity) becomes sogato. Similarly, māhindo, yāmo, cāruṇo. 'Phussī puṇṇamāsī assa sambandhinī' (The Phussī full moon is related to him) becomes phusso (the month). Similarly, māgho.

ဝျာကရဏမဓိတေ ဇာနာတိ ဝါတွေဝမာဒိဝဂ္ဂဟေ.

In the sense of 'studies or knows grammar', and so on.

တမဓီတေ တဉ္ဇာနာတိ ကဏိကာ စ.

In the sense of 'studies that' or 'knows that', and the suffix kaṇika.

ဒုတိယန္တတော တမဓီတေ တဉ္ဇာနာတီတိ ဧတေသွတ္တေသု ဏေဟောတိ ကောဏိကော စ-ဝေယျာကရဏေ-ကတယာဒေသဿိကာရဿ‘‘တဒါ ဒေသာ တဒိဝ ဘဝန္တိ‘‘တိ ဉာယာ သရာနမစ္စာဒိနာ ဧကာရေ ယာဂမဒွိတ္တာနိ-ကေ-ကမကော, ပဒကော-ဏိကေ-သုတ္တန္တိကော, ဝေနယိကော-‘‘တေန နိဗ္ဗတ္တေ’’တိ တတိယန္တာ နိဗ္ဗတ္တတ္ထေဏေ-ကုသမ္ဗေန နိဗ္ဗတ္တာ ကောသမ္ဗီ, (နဂရီ.)

From a word ending in the accusative case, the suffixes ṇe and kaṇika occur in the senses of 'studies that' or 'knows that'. For example, veyyākaraṇo (grammarian). [The text provides a complex grammatical explanation followed by the examples kamako and padako]. With the suffix ṇika: suttantiko (one who knows the Suttanta), venayiko (one who knows the Vinaya). In the sense of 'produced by that', from a word ending in the instrumental case, the suffix ṇe occurs. For example: 'kusambena nibbattā' (produced by Kusamba) becomes kosambī (the city).

တတြ ဘဝေ.

In the sense of 'being there'.

သတ္တမျန္တာ ဘဝတ္ထေ ဏေ ဟောတိ-ဥဒကေ ဘဝေါ ဩဒကော-‘‘အဇ္ဇာဒီဟိ တနော’’တိ ဘဝတ္ထေ တနော-အဇ္ဇဘဝေါ အဇ္ဇတနော-ဧဝံ ဟီယတ္တနော-‘‘ဉောနမဝဏ္ဏေ’’တိ အကာရော-‘‘သရမ္ဘာ ဒွေ’’တိ တဿ ဒွိဘာဝေါ.

From a word ending in the locative case, the suffix ṇe occurs in the sense of 'being'. For example, 'udake bhavo' (being in water) becomes odako. By the rule 'ajjādīhi tano', from 'ajja' and so on, the suffix tana occurs in the sense of 'being'. For example, 'ajjabhavo' (being today) becomes ajjatano. Similarly, hīyattano (being yesterday). By the rule 'ñonamavaṇṇe', the letter 'a' is substituted; by 'sarambhā dve', there is doubling of that consonant.

ပုရာတောဏော စ

From 'purā', the suffix ṇo also.

ပုရာ ဣစ္စေတသ္မာ ဘဝတ္ထေ ဏေ ဟောတိ တနော ဝ-ပုရာ ဘဝေါ ပုရာဏေ, ပုရာတနော.

From the word 'purā', the suffix ṇe occurs in the sense of 'being', and also tana. For example, 'purā bhavo' (being formerly) becomes purāṇo or purātano.

အမာတွစ္စော.

From 'amā', the suffix 'acca'.

အမာ သဒ္ဒတော အစ္စော ဟောတိ ဘဝတ္ထေ-အမာ ဘဝေါ အမစ္စော.

From the word 'amā', the suffix acca occurs in the sense of 'being'. Thus, 'amā bhavo' (being near) becomes amacco (a minister).

မဇ္ဈာဒိတွိမော.

From 'majjha' and so on, the suffix 'ima'.

မဇ္ဈာဒီဟိ သတ္တမျန္တေဟိ ဘဝတ္ထေ ဣမော ဟောတိ-မဇ္ဈေ ဘဝေါ မဇ္ဈိမော, အန္တိမော-ကုသိဏရာယံ ဘဝေါ စ္စေဝမာဒိဝိဂ္ဂဟေ.

From words such as 'majjha', ending in the locative case, the suffix ima occurs in the sense of 'being'. For example, 'majjhe bhavo' (being in the middle) becomes majjhimo; similarly, antimo. And 'kusiṇārāyaṃ bhavo' (being in Kusinārā), and in other such analyses.

ကဏ္ဏေယျ ဏေယျကယျာ.

The suffixes ka, ṇeyya, ṇeyyaka, and ya.

သတ္တမျန္တာ ဧတေ ပစ္စယာ ဟောန္တိ ဗဟုလံ ဘဝတ္ထေ-ကဏ-ကောသိဏရကော-ဏေယျ-ဂင်္ဂေယျော, ဝါနေယျော-ဏေယျက-ကောလေယျကော-ယ-ဂမ္မော-ရဿာကာရလောပပု- ဗ္ဗရူပါနိ-ဣယ-ဂမိယော, ဥဒရိယံ-‘‘ဏိကော’’တိ သတ္တမျန္တာ ဘဝတ္ထေ ဏိကော ဟောတိ သရဒေ ဘာဝေါ သာရဒိကော, ဟေမန္တိကော.

From a word ending in the locative case, these suffixes occur frequently in the sense of 'being': ka (e.g., kosiṇārako); ṇeyya (e.g., gaṅgeyyo, vāneyyo); ṇeyyaka (e.g., koleyyako); ya (e.g., gammo). There are also operations such as shortening, elision of 'ā', and substitution of the preceding form, and the suffix iya (e.g., gamiyo, udariyaṃ). By the rule 'ṇiko', from a word ending in the locative case, the suffix ṇika occurs in the sense of 'being': 'sarade bhāvo' (being in autumn) becomes sāradiko (autumnal); hemantiko (wintry).

တမဿ သိပ္ပံ သီလမ္ပဏျမ္ပဟရဏမ္ပယောဇနံ.

In the sense of 'that is his craft, virtue, merchandise, weapon, or purpose'.

ပဌမန္တာ သိပ္ပာဒိဝါစကာ အဿေတိ ဆဋ္ဌတ္ထေ ဏိကော ဟောတိ-ဝီဏာဝါဒနံ သိပ္ပမဿ ဝေဏိကော. ပံဇသုကူလဓာရဏံ သီလမဿ ပကံသုကုလိကော, ဂန္ဓော ပဏျမဿ ဂန္ဓိကော, ဝါပေါ ပဟရဏမဿ ဝါပိကော, သတံ ပယောဇနမဿ သာတိကံ‘‘တံဟန္တာရဟတိ ဂစ္ဆတုဉ္ဆတိစရတိ’’တိ ဒုတိယန္တာ ဘန္တိစ္စေဝမာဒိသဝတ္ထေသု ဏိကော ဟောတိ-ပက္ခီနောဘန္တိတိ ပက္ခိကော-သာကုဏီကော-သတမရဟတီတိ သာတိကံ-ပရဒါရံ ဂစ္ဆတီတိပါရဒါရိကော-ဗဒရေ ဥဉ္ဆတီတိ ဗာဒရိကော-ဓမ္မံ စရတီတိ ဓမ္မိကော-အဓမ္မိကော-‘‘တေန ကတံ ကီတံ ဗဒ္ဓမဘိယင်္ခတံ ကသံသဋ္ဌံ ဟတံ ဟန္တိ ဇိတံ ဇယတိ ဒိဗ္ဗတိ ခနတိ တရတိ စရတိ ဝဟတိ ဇီဝတိ’’တိ တတိယန္တာ ကတာဒိသွတ္ထေသု ဏိကော ဟောတိ-ကာယေန ကတံဝကာယိကံ-သတေန ကီတံ သာတိကံ-ဝရတ္တာယ ဗဒ္ဓေါဝါ ရတ္တိကော-ဃတေန အဘိသင်္ခတံ ကသံသဋ္ဌံ ဝါ ဃာတိကံ-(အဘိသင်္ခတံ ကတာဘိသင်္ခါရံ, ကသံသဋ္ဌံ မိဿိတံ)-ဇာလေန ဟတော ဘန္တီတိဝါ စာလိကော-အက္ခေဟိ ဇိတမက္ခိကံ-အက္ခေဟိ ဇယတိ ဒိဗ္ဗတီတိ ဝါ အက္ခိကော-ခနိတ္တိယာ ခနတီတိ ခါနိတ္တိကော-ဣဟ နဘဝတိ ‘‘အင်္ဂုလိယာ ခန္တီ’’တိ အနဘိဓာနာ အဘိဓာနလက္ခဏ ဟိ တဗ္ဗာဒိ ဏဒိသမာသာ-ဥဠုမ္ပေန တရတီတိ ဩဠုမ္ပိကော-သကဋေန စရတီတိ သာကဋိကော-ခန္ဓေန ဝဟတီတိ ခန္ဓိကော-ဝေတနေန ဇီဝတီတိ ဝေတနိကော-‘‘တဿ သံဝတ္တတီ’’တိ စတုတ္ထျန္တာ သံဝတ္တတီတိ ပေါနောဘဝိကော-‘‘မနာဒျပါဒိနမော မယေ စေ’’တိ ဒုတိယောကာရော.

From words denoting crafts and so on, ending in the nominative case, the suffix ṇika occurs in the sense of 'assa' (his), which is the sixth case. For example: 'vīṇāvādanaṃ sippamassa' (playing the lute is his craft) becomes veṇiko (lute-player). 'Paṃsukūladhāraṇaṃ sīlamassa' (wearing rag-robes is his virtue) becomes paṃsukūliko (a rag-robe wearer). 'Gandho paṇyamassa' (perfume is his merchandise) becomes gandhiko (perfumer). 'Vāpo paharaṇamassa' (a loom is his tool) becomes vāpiko (weaver). 'Sataṃ payojanamassa' (a hundred is his purpose) becomes sātikaṃ. From words ending in the accusative case, in such senses as 'strikes that', 'deserves', 'goes', 'gleans', 'practices', the suffix ṇika occurs. For example: 'pakkhino hanti' (one who strikes birds) becomes pakkhiko or sākuṇiko (bird-catcher). 'Sataṃ arahati' (one who deserves a hundred) becomes sātikaṃ. 'Paradāraṃ gacchati' (one who goes to another's wife) becomes pāradāriko (adulterer). 'Badare uñchati' (one who gleans jujubes) becomes bādariko (jujube gleaner). 'Dhammaṃ carati' (one who practices the Dhamma) becomes dhammiko (righteous); adhammiko (unrighteous). From words ending in the instrumental case, in such senses as 'done by that', 'bought with', 'bound with', 'prepared with', 'mixed with', 'killed by', 'strikes with', 'conquered by', 'plays with', 'digs with', 'crosses by', 'travels by', 'carries on', 'lives by', the suffix ṇika occurs. For example: 'kāyena kataṃ' (done by the body) becomes kāyikaṃ (bodily). 'Satena kītaṃ' (bought for a hundred) becomes sātikaṃ. 'Varattāya baddho' (bound with a strap) becomes vārattiko. 'Ghatena abhisaṅkhataṃ' or 'kasaṃsaṭṭhaṃ' (prepared with or mixed with ghee) becomes ghātikaṃ. ('Abhisaṅkhataṃ' means prepared; 'kasaṃsaṭṭhaṃ' means mixed). 'Jālena hato' or 'hanti' (killed by or strikes with a net) becomes jāliko. 'Akkhehi jitaṃ' (conquered by dice) becomes akkhikaṃ. Or 'akkhehi jayati' or 'dibbati' (one who conquers or plays with dice) becomes akkhiko (dice-player). 'Khanittiyā khanati' (one who digs with a spade) becomes khānitiko. This does not apply to 'aṅguliyā khanati' (digs with a finger) due to non-usage, for usage is the defining characteristic of taddhita derivations and compounds. 'Uḷumpena tarati' (one who crosses by raft) becomes oḷumpiko. 'Sakaṭena carati' (one who travels by cart) becomes sākaṭiko. 'Khandhena vahati' (one who carries on the shoulder) becomes khandhiko. 'Vetanena jīvati' (one who lives by wages) becomes vetaniko. From a word ending in the dative case, in the sense of 'conduces to that', the form ponobhaviko (leading to renewed existence) is derived. The final phrase 'manādyapādinamo maye ce’ti dutiyokāro' is a citation of another rule.

တတောသမ္ဘုတမာဂတံ.

In the sense of 'arisen from that' or 'come from that'.

ပဉ္စမျန္တာ သမ္ဘု တမာဂတန္တိ ဧတေသွတ္ထေသုဏိကော ဟောတိ-မာတိတော သမ္ဘုတမာဂတံ ဝါ မတ္တိကံ, ပေတ္တိကံ.

From a word ending in the ablative case, the suffix ṇika occurs in the senses of 'arisen from that' or 'come from that'. For example, 'mātito sambhūtaṃ vā āgataṃ' (arisen from or come from the mother) becomes mattikaṃ (maternal); similarly, pettikaṃ (paternal).

သုရဘိတော သမဘုတန္တိ နဝိဂ္ဂဟေ.

The analysis 'surabhito sambhūtaṃ' (arisen from a pleasant scent) is not to be made.

ဒိဿန္တညေပိ ပစ္စယာ.

Other suffixes are also seen.

ဝုတ္တတော’ညေပိ ပစ္စယာ ဒိဿန္တိ ဝုတ္တာဝုတ္တတ္ထေသုတိဏျော-သောရဗ္ဘံ-‘‘တတ္ထ ဝသတိ ကဝိဒိတောဘတ္တော နိယုတ္တော’’တိ ဏိကော-ရုက္ခမူလေ ဝသတီတိ ရုက္ခမူလိကော, လောကေ ဝိဒိတော လောကိကော, စတုမဟာရာဇေသု ဘတ္တာ စတုမ္မဟာရာဇိကာ-ဒွါရေ နိယုတ္တော ဒေါဝါရိကော-ဒဿောက တဒမိနာဒိပါဌာ.

Other suffixes than those stated are also seen, in meanings both stated and unstated. For example, the suffix ṇya, as in sorabbhaṃ. The suffix ṇika occurs in the senses of 'dwells there', 'known there', 'devoted there', or 'appointed there'. For example: 'rukkhamūle vasati' (he dwells at the foot of a tree) becomes rukkhamūliko; 'loke vidito' (known in the world) becomes lokiko (worldly); 'catumahārājesu bhattā' (devoted to the Four Great Kings) becomes cātummahārājikā (belonging to the realm of the Four Great Kings); 'dvāre niyutto' (appointed at the gate) becomes dovāriko (gatekeeper). The reading 'dassoka' and so on is according to the 'tadaminādi' recension.

တဿိဒံ.

In the sense of 'this is his'.

ဆဋ္ဌိယန္တာ ဣဒမိစ္စသ္မိံ အတ္ထေ ဏိကော ဟောတိ-သံဃဿ ဣဒံ သံဃိကံ, ပုဂ္ဂလိကံ-‘‘ဏေ’’တိ ဆဋ္ဌိယန္တာ ဣဒမိစ္စတသ္မိံ အတ္ထေဏေ-မောဂ္ဂလ္လာယနဿ ဣဒံ မောဂ္ဂလ္လာယနံ, (ဝျာကရဏံ)-သောဂတံ, (သာသနံ).

From a word ending in the genitive case, the suffix ṇika occurs in the sense of 'this is his'. For example: 'saṅghassa idaṃ' (this is the Sangha's) becomes saṅghikaṃ (belonging to the Sangha); similarly, puggalikaṃ (belonging to an individual). By the rule 'ṇe', from a word ending in the genitive case, the suffix ṇe occurs in the sense of 'this is his'. For example: 'moggallāyanassa idaṃ' (this is Moggallāna's) becomes moggallāyanaṃ (Moggallāna's [grammar]); similarly, sogataṃ (the Sugata's [teaching]).

ပိတိတော ဘာတရိ ရေယျဏ.

From 'pitu', in the sense of 'brother', the suffix 'reyyaṇa'.

ပိတုသဒ္ဒါ တဿ ဘာတရိ ရေယျဏ ဟောတိ-ရောနု’ဗန္ဓော.

From the word 'pitu', the suffix reyyaṇa occurs in the sense of 'his brother'. The 'ra' is an anubandha (indicative letter).

ရာနုဗန္ဓေ’န္တသရာဒိဿ.

When 'ra' is an anubandha, of the initial vowel of the final syllable.

အန္တော သရော အာဒိ ယဿာဝယဝဿ တဿ လောပေါ ဟောတိ ရာနုဗန္ဓေတိ ဥလောပေါ-ပိတု ဘာတာ ပေတ္တေယျော.

When 'ra' is an anubandha, there is elision of the initial vowel of the final part of the stem. Thus, the 'u' is elided. For example, 'pitu bhātā' (father's brother) becomes petteyyo (paternal uncle).

မာတိတော စ ဟဂိနိယံ ဆော.

And from 'mātu', in the sense of 'sister', the suffix 'cha'.

မာတုတော စေ ပိတုတော စ တေသံ ဘဂိနိယံ ဆော ဟောတိ-မာတုဘဂိနိ မာတုစ္ဆာ-‘‘ဣတ္ထိယမတွာ’’တိ အာ-ဧဝမ္ပိတုစ္ဆာ.

From 'mātu' and 'pitu', the suffix 'cho' occurs in the sense of 'their sister'. For example, 'mātubhaginī' (mother's sister) becomes 'mātucchā'. This is by the rule 'itthiyam atvā', and so forth. Thus also 'pitucchā' (father's sister).

မာတာပိတုသွာမဟော.

Mātāpitusvāmaho.

မာတာပိတုဟိ တေသံ မာတာပိတုသွာမဟော ဟောတိ-မာတု မာတာ မာတာမဟီ-မာတု ပိတာ မာတာမဟော-ပိတု မာတာ ပိတာမဟီ-ပိတု ပိတာပိ နာမဟော.

From 'mātā' and 'pitu', the suffix 'svāmaho' occurs in the sense of 'their parents' (i.e., grandparents). For example: 'mātu mātā' (mother's mother) becomes 'mātāmahī'; 'mātu pitā' (mother's father) becomes 'mātāmaho'; 'pitu mātā' (father's mother) becomes 'pitāmahī'; 'pitu pitā' (father's father) becomes 'pitāmaho'.

ဟိတေ ရေယျဏ.

Hite reyyaṇa.

မာတာပိတူဟိ ဟိတေ ရေယျဏ ဟောတိ-မာတု ဟိတော မတ္တေယျော, ပိတု ဟိတော ပေတ္တေယျော.

From 'mātu' and 'pitu', the suffix 'reyyaṇa' occurs in the sense of 'beneficial'. For example: 'mātu hito' (beneficial to the mother) becomes 'matteyyo'; 'pitu hito' (beneficial to the father) becomes 'petteyyo'.

တမသျ ပရိမာဏံ ဏိကော စ.

Tassa parimāṇaṃ ṇiko ca.

ပဌမန္တာ အဿေတိ အသ္မိံ အတ္ထေ ဏိကော ဟောတိ ကောဝ တဉ္စေ ပဌမန္တံ ပရိမာဏမ္ဘဝတိ.

From a word ending in the nominative case, in the sense of 'asya' (its), the suffix 'ṇika' occurs, provided that the word ending in the nominative case is a measure.

ဒေါဏေ ပရိမာဏမဿ ဒေါဏိကော, (ဝီဟိ)-ဧကမ္ပရိမာဏမဿ ဧကကံ-ဒွိကံ, တိကံ, စတုက္ကံ, ပဉ္စကမိစ္စာဒိ.

'Doṇo parimāṇamassa' (a doṇa is its measure) becomes 'doṇiko' (a doṇa-measure), for example, of rice. 'Ekaṃ parimāṇamassa' (one is its measure) becomes 'ekakaṃ' (a unit of one); similarly, 'dvikaṃ' (a unit of two), 'tikaṃ' (a unit of three), 'catukkaṃ' (a unit of four), 'pañcakaṃ' (a unit of five), and so forth.

သဉ္ဇာတာ တာရကာဒိတွိတော

Sañjātā tārakādito.

တာရကာဒိဟိ ပဌမန္တေဟိ အဿေတိ ဆဋ္ဌတ္ထေ ဣတော ဟောတိ တေ

From words such as 'tārakā' and others, when ending in the nominative case, the suffix 'ito' occurs in the sense of 'asya' (its), the sixth case.

စေ သဉ္ဇာတာ ဟောန္တိ-တာရကာ သဉ္ဇာတာ အဿ တာရကိတံ-(ဂဂနံ)-ပုပ္ဆိတော-(ရုက္ခော).

If the meaning is 'has arisen'. For example: 'tārakā sañjātā assa' (stars have arisen for it) becomes 'tārakitaṃ' (starry), for instance, the sky; similarly, 'pupphito' (blossomed), for instance, a tree.

မာနေ မတ္တော.

Māne matto.

ပဌမန္တာ မာနဝုတ္တိတော အဿေတိ အသ္မိံ အတ္ထေ မတ္တော ဟောတိ-ဖခလံ ဥမ္မာနမဿ ခဖလမတ္တံ. ဟတ္ထော ပရိမာဏမဿ ဟတ္ထမတ္တံ, သတံ မာနမဿ သတမတ္တံ.

From a word ending in the nominative case that denotes a measure, the suffix 'matto' occurs in the sense of 'asya' (its). For example: 'phakhalaṃ ummānamassa' becomes 'khaphalamattaṃ'; 'hattho parimāṇamassa' (a hand is its measure) becomes 'hatthamattaṃ' (a hand's measure); 'sataṃ mānamassa' (a hundred is its measure) becomes 'satamattaṃ' (a measure of a hundred).

ဏေ စ ပုရိသာ

Ṇe ca purisā.

ပုရိသာ ပဌမန္တာ ဥဒ္ဓမာနဝုတ္တိတော အဿေတိ အသ္မိံ အတ္ထေ ဏေ ဟောတိ မတ္တ တဂ္ဃာ စ-ပုရိသော ဥမ္မာနမဿ ပေါရိသံ, ပုရိသမတ္တံ. ပုရိသတဂ္ဃံ.

From 'purisa' ending in the nominative case, when denoting a measure of height, the suffixes 'ṇe', 'matta', and 'tagghā' occur in the sense of 'asya' (its). For example: 'puriso ummānamassa' (a man is its measure) becomes 'porisaṃ' (a man's height), 'purisamattaṃ' (a man's height), and 'purisatagghaṃ' (a man's height).

တဿ ဘာဝကမ္မေသု တ္တ တာ တ္တနဏျဏေယျ ဏိဃ ဏိယာ.

Tassa bhāvakammesu tta tā ttana ṇya ṇeyya ṇa iya.

ဘဝန္တိ ဧတသ္မာ သဒ္ဒဗုဒ္ဓီတိ ဘာဝေါ သဒ္ဒပ္ပဝတ္တိ နိမိတ္တံ-ကမ္မံ ကြိယာ-ဆဋာဌိယန္တာ ဘာဝေ ကမ္မေ စ တ္တ တာဒယော ဟောန္တိ ဗဟုလံ-သာမညဝိဓယော ပယောဂမနုသာရယန္တိတိ ကုတော စိ ဒွီသုကုတော စိ ဘာဝေ ယေဝ-န စ သဗ္ဗေ သဗ္ဗတော ဟောန္တိ အညတြ တ္တတာဟိ-နီလဿ ပဋာဿ ဘာဝေါ နီလတ္တံ နီလတာတိ ဂုဏေ ဘာဝေါ-ဣဟ ဂုဏဝသာ နိလသဒ္ဒေါနီလဂုဏယုတ္တေ ဒဗ္ဗေ ဝတ္တတေ နိမိတ္တဿရုပါနုဂတာဉ္စဗုဒ္ဓိ-ဧဝမညတြာပိ ယထာနုရူပံဉာတဗ္ဗံ နီလဿဂုဏဿ ဘာဝေါ နီလတ္တံနီလတာတိ နီလဂုဏဇာတိ-ဂေါတ္တံ ဂေါတာတိ ဂေါဇာတိ-ပါစကတ္တတ္တိ ပစနကြိယာသမ္ဗန္ဓော-ရာဇပုရိသတ္တန္တိ ရာဇသမ္ဗန္ဓော-ဒေဝဒတ္တံ စန္ဒတ္တံ သူရိယတ္တန္တိ တဒဝတ္ထာဝိသေသ သာမညံ-အာကာသတ္တံ အဘာဝတ္တန္တိ ဥပစရိတဘေဒသာမညံ-အလသဿ ဘာဝေါ ကမ္မံ ဝါ အလသတ္တံ အလသတာ-တ္တန, ပုထုဇ္ဇနတ္တနံ-ဏျ, စာပကလျံ‘‘သကတ္ထေတီ‘‘သကတ္ထေပိ-အကိဉ္စနမေဝ အာကိဉ္စညံ-ဏေယျ, သောစေယျံ-ဏ, ပါဋဝံ-အဝင-ဣယ, နဂ္ဂိယံ-ဏိ ယ, ပေါရောဟိတိယံ.

'Bhāva' is that from which verbal cognitions arise; it is the ground for the application of a word. 'Kamma' is action. From a word ending in the sixth case, in the sense of 'bhāva' (state) and 'kamma' (action), the suffixes 'tta', 'tā', and so forth, frequently occur. General rules follow usage; thus, some occur in both senses, some only in the sense of 'bhāva'. Not all suffixes apply to all stems, with the exception of 'tta' and 'tā'. For example, the state of a blue cloth is 'nīlattaṃ' or 'nīlatā'; this is 'bhāva' in a quality. Here, based on the quality, the word 'nīla' refers to an object possessing the quality of blueness, an understanding that follows the form of the ground for the word's application. This should be understood analogously elsewhere. The state of the quality of blue is 'nīlattaṃ' or 'nīlatā', which is the generic property of blueness. 'Gottaṃ' and 'gotā' mean the generic property of a cow. 'Pācakattaṃ' is the connection with the action of cooking. 'Rājapurisattaṃ' is the connection with a king. 'Devadattattaṃ', 'candattaṃ', 'sūriyattaṃ' refer to the general state of that particular condition. 'Ākāsattaṃ' and 'abhāvattaṃ' refer to a general state based on a metaphorical distinction. The state or action of one who is lazy is 'alasattaṃ' or 'alasatā'. Examples with other suffixes: '-ttana': 'puthujjanattanaṃ'; '-ṇya': 'cāpalyaṃ', and also in its own sense, from 'akiñcana' comes 'ākiñcaññaṃ'; '-ṇeyya': 'soceyyaṃ'; '-ṇa': 'pāṭavaṃ'; '-iya': 'naggiyaṃ', 'porohitiyaṃ'.

တရ တမိဿိကိယိဋ္ဌာတိသယေ.

Tara tama issika iya iṭṭhātisaye.

အတိသယေ ဝတ္တမာနနတော ဟောန္တေတေ ပစ္စယာ-အတိသယေန ပါပေါ ပါပတရော, ပါပတမော, ပါပိဿိကော. ပါပိယော. ပါပိဋ္ဌော-အတိသယန္တာပိ အတိသယပ္ပစ္စယော-အတိသယေန ပါပိဋ္ဌော ပါပိဋ္ဌတရော-ဥဒုမ္ဗရဿ ဝိကာရော’ဝယဝေါတွေဝမာဒိဝိဂ္ဂဟေ.

These suffixes occur from a word denoting excess. For example: from 'atisayena pāpo' (exceedingly evil) are formed 'pāpataro' (more evil), 'pāpatamo' (most evil), 'pāpissiko' (very evil), 'pāpiyo' (more evil), and 'pāpiṭṭho' (most evil). A suffix of excess may also be added to a word already expressing excess: from 'atisayena pāpiṭṭho' (exceedingly most evil) is formed 'pāpiṭṭhataro'. And in analyses such as 'udumbarassa vikāro vā avayavo vā' (a modification or a part of an udumbara tree), and so forth.

တဿ ဝိကာရာဝယဝေသု ဏ ဏိက ဏေယျ မယာ.

Tassa vikārāvayavesu ṇa ṇika ṇeyya mayā.

ပကတိယာ ဥတ္တရမဝတ္ထန္တရံ ဝိကာရော-ဆဋ္ဌိယန္တာ နာမသ္မာ ဝိကာရေ’ဝယဝေ စ ဏဒယော ဟောန္တိ ဗဟုလံ-ဏ, ဩဒုမ္ဗရံ-(ဘသ္မံ ပဏ္ဏံ ဝါ)-ဏိက, ကပ္ပာသိကံ-နေယျ, ဧဏေယျံ-မယ. တိဏမယံ-‘‘အညသ္မိန္တိ’’ အတ္ထန္တရေပိ-ဂုန္နံ ကရိသံ ဂေါမယံ.

A transformation is a different state subsequent to the original nature. From a noun ending in the sixth case, the suffixes 'ṇa' and so forth frequently occur in the sense of 'transformation' and 'part'. Examples: '-ṇa', as in 'odumbaraṃ' (from the udumbara tree, e.g., its ash or a leaf); '-ṇika', as in 'kappāsikaṃ' (made of cotton); '-ṇeyya', as in 'eṇeyyaṃ' (from a deer); '-maya', as in 'tiṇamayaṃ' (made of grass). Also in another sense, as in 'aññasmiṃ': 'gunnaṃ karisaṃ' (dung of cows) becomes 'gomayaṃ'.

မနုဿာနံ သမုဟောတွေဝမာဒိဝိဂ္ဂဟေ.

In such analyses as 'manussānaṃ samūho' (a group of humans), and so forth.

သမုဟေ ကဏ္ဏဏိကာ.

Samūhe ka ṇa ṇikā.

ဆဋ္ဌိယန္တာ သမူဟေ ကဏ္ဏဏိကာ ဟောန္တိ-မာနုဿကံ. ကာကံ, အာပုပိကံ-‘‘ဇနာဒီဟိ တာ’’တိ သမူဟေ တာ-ဇနာနံ သမူဟော ဇနတာ. ဂဇတာ, ဗန္ဓုတာ.

From a word ending in the sixth case, the suffixes 'ka', 'ṇa', and 'ṇika' occur in the sense of 'group'. For example: 'mānussakaṃ' (a group of humans), 'kākaṃ' (a flock of crows), 'āpūpikaṃ' (a collection of cakes). By the rule 'janādīhi tā', the suffix 'tā' occurs in the sense of 'group': 'janānaṃ samūho' (a group of people) becomes 'janatā'. Similarly, 'gajatā' (a herd of elephants), 'bandhutā' (a group of relatives).

ဧကာ ကာကျသဟာယေ.

Ekā kākyasahāye.

ဧကသ္မာ အသဟာယတ္ထေ က အာကီ ဟောန္တိ-ဧကော’ဝ ဧကကော, ဧကာကီ.

From 'eka', the suffixes 'ka' and 'ākī' occur in the sense of 'without a companion'. For example: 'eko eva' (just one) becomes 'ekako' (solitary) or 'ekākī' (solitary).

အယုဘဒွိတီဟံသေ.

Aya ubha dviti aṃse.

ဥပဒွိတီဟိ အဝယဝဝုတ္တီဟိ ပဌမန္တေဟိ အဿေတိ ဆဋ္ဌတ္ထေ အယော ဟောတိ-ဥဘော အံသာ အဿ ဥဘယံ. ဒွယံ. တယံ-စိန္တံ ပုရဏေစ္စာ ဒိဝိဂ္ဂဟေ-‘‘စတုတ္ထဒုတိယေသွေသံ တတိယပဌမာ’’တိ နိပါတနာ ပူရဏတ္ထေ ဒွိတော တိယော ဒွိဿ ဒု စ တိစတုဟိ အတိယတ္တာစ-ဒုတိယော. တတိယော. စတုတ္ထော.

From 'ubha' and 'dvi', when ending in the nominative case and denoting a part, the suffix 'aya' occurs in the sense of 'asya' (its), the sixth case. For example: 'ubho aṃsā assa' (it has two parts) becomes 'ubhayaṃ' (both). Also 'dvayaṃ' (a pair), 'tayaṃ' (a trio). In analyses concerning ordinals, by irregular formation, from 'dvi' comes the suffix 'tiya' and 'dvi' is replaced by 'du'; from 'ti' and 'catu' come suffixes. Thus are formed: 'dutiyo' (second), 'tatiyo' (third), 'catuttho' (fourth).

မ ပဉ္စာဒိဟိ ကတီဟိ.

Ma pañcādihi katīhi.

ဆဋ္ဌိယန္တာယ ပဉ္စာဒိကာယ သင်္ချာယ ကတိသ္မာ စ မော ဟောတိ ပူရဏတ္ထေ-ပဉ္စန္နံ ပုရဏေ ပဉ္စမော-ဧဝံ သတ္တမော, အဋ္ဌမော, ဣစ္စာဒိ.

From a numeral ending in the sixth case, beginning with 'pañca', and also from 'kati', the suffix 'ma' occurs in the sense of an ordinal. For example: 'pañcannaṃ pūraṇo' (the one that completes five) becomes 'pañcamo' (fifth). Similarly, 'sattamo' (seventh), 'aṭṭhamo' (eighth), and so forth.

ဆာဋ္ဌ ဋ္ဌမာ.

From `cha`, the suffixes `ṭṭha` and `ṭṭhamā`.

ဆသဒ္ဒါ ဋ္ဌ ဋ္ဌမာ ဟောန္တိ ပုရဏတ္ထေ-ဆန္နံ ပူရဏေ ဆဋ္ဌော, ဆဋ္ဌမော ဝါ.

From the word `cha`, the suffixes `ṭṭha` and `ṭṭhamā` occur in the sense of an ordinal. For example, the ordinal of six (`channaṃ pūraṇe`) is `chaṭṭho` or `chaṭṭhamo`.

တဿ ပုရဏေကာဒသာဒိတော ဝါ.

For the ordinal, from `ekādasa` onwards, optionally.

ဆဋ္ဌိယန္တာယေကာဒသာဒိကာယ သင်္ချာယ ဍော ဟောတိ ပူရဏတ္ထေ ဝိဘာသာ-ဍကာရော’နုဗန္ဓော-ဧကာဒသန္တံ ပူရဏေ ဧကာဒသော-အညတြ-ဧကာဒသမောစ္စာဒိ-ဧဝံ ဒွါဒသော ဣစ္စာဒိ-ဧကူနဝီသတျာဒိဟိတုဍေ.

From a number beginning with `ekādasa`, when in the sixth case, the suffix `ḍo` optionally occurs in the sense of an ordinal; `ḍa` is an indicatory letter. For example, the ordinal of `ekādasa` is `ekādaso`; in the other case, `ekādasamo`, and so forth. Similarly, `dvādaso`, and so forth. However, from `ekūnavīsati` and so on, the suffix is `ḍo`.

သေ သတိဿ တိဿ.

When `se` follows, the `ti` of `sati` is elided.

သေ ပရေ သတျန္တဿ တိကာရဿ လောပေါ ဟောတီတိ တိလောပေါ. ဧကုနဝီသော.

When `se` follows, the `ti` of a word ending in `sati` is elided; this is called `tilopa`. For example, `ekunavīso` (nineteenth).

သတာဒီနမိ စ.

And `i` is the substitute for `sata` and so on.

သတာဒိကာယ သင်္ချာယ ဆဋ္ဌိယန္တာယ ပုရနတ္ထေ မော ဟောတိ သတာ ဒိနမိ စာန္တာဒေသော-သတဿ ပူရဏေ သတိမော, သဟဿိမော. ဝီသတိ အဓိကာ အသ္မိံ သတေ သဟဿေ ဝါတိ ဧဝမာဒိဝိဂ္ဂဟေ.

From numbers beginning with `sata`, when in the sixth case, `mo` occurs in the sense of an ordinal, and `i` is the final substitute for `sata` and so on. For example, the ordinal of a hundred (`satassa pūraṇe`) is `satimo` (hundredth); `sahassimo` (thousandth). As in analyses like `vīsati adhikā asmiṃ sate sahasse vā` (twenty more in this hundred or thousand), and so forth.

သင်္ချာယ သစ္စုတီသာသဒသန္တာယာဓိကာသ္မိံ သတသဟဿေ ဍော.

For a number ending in `sati`, `uti`, `īsa`, `āsa`, or `dasa`, `ḍo` occurs when it is an excess over a hundred or a thousand.

သတျန္တာယ မုတျန္တာယ ဤသန္တာယ အာသန္တာယ ဒသန္တာယ စ သင်္ချာယ ပဌမန္တာယ အသ္မိန္တိ သတ္တမျတ္ထေ ဍော ဟောတိ သာ စေ သင်္ချာ အဓိကာ ဟောတိ ယဒသ္မိန္တိ တဉ္စေ သတံ သဟဿံ သတသဟဿံ ဝါ ဟောတိ-တိလောပေ-ဝီသံ-သတံ, သဟဿံ, သတသဟဿံ ဝါ-ဥတျန္တာယ-နဟုတံ-သတံ. သဟဿံ, သတသဟဿံ ဝါ-ဤသန္တာယ-စတ္တာရီသံ-သတံ. သဟဿံ, သတသဟဿံ ဝါ-အာသန္တာယ-ပညာသံ-သတံ, သဟဿံ. သတသဟဿံ ဝါ-ဒသန္တာယ-ဧကာဒသံ-သတံ, သဟဿံ, သတသဟဿံ ဝါ-သစ္စုတီသာသဒသန္တာယာတိ ကိံ? ဆ အဓိကာ အသ္မိံ သတေ-အဓိကေတိ ကိံ? ပဉ္စဒသ ဟီနာ အသ္မိံ သတေ-အသ္မိန္တိ ကိံ?ဝီသတိ အဓိကာ ဧတသ္မာ သတာ-သတသဟဿေတိ ကိံ? ဧကာဒသာဓိကာ အဿံ ဝီသတိယံ.

From a number ending in `sati`, `uti`, `īsa`, `āsa`, or `dasa`, when it is in the first case and in the sense of the locative 'in this', the suffix `ḍo` occurs, provided that number is an excess over the hundred, thousand, or hundred thousand in which it is. With the elision of `ti` (`tilope`): `vīsaṃ sataṃ` (one hundred and twenty), `vīsaṃ sahassaṃ` (one thousand and twenty), or `vīsaṃ satasahassaṃ` (one hundred thousand and twenty). For a number ending in `uti`: `nahutaṃ sataṃ` (one hundred and ninety), `nahutaṃ sahassaṃ` (one thousand and ninety), or `nahutaṃ satasahassaṃ` (one hundred thousand and ninety). For a number ending in `īsa`: `cattārīsaṃ sataṃ` (one hundred and forty), `cattārīsaṃ sahassaṃ` (one thousand and forty), or `cattārīsaṃ satasahassaṃ` (one hundred thousand and forty). For a number ending in `āsa`: `paññāsaṃ sataṃ` (one hundred and fifty), `paññāsaṃ sahassaṃ` (one thousand and fifty), or `paññāsaṃ satasahassaṃ` (one hundred thousand and fifty). For a number ending in `dasa`: `ekādasaṃ sataṃ` (one hundred and eleven), `ekādasaṃ sahassaṃ` (one thousand and eleven), or `ekādasaṃ satasahassaṃ` (one hundred thousand and eleven). Why specify 'ending in `sati`, `uti`, `īsa`, `āsa`, or `dasa`'? Consider: `cha adhikā asmiṃ sate` (six more in this hundred). Why specify `adhikā` (more)? Consider: `pañcadasa hīnā asmiṃ sate` (fifteen less in this hundred). Why specify `asmin` (in this)? Consider: `vīsati adhikā etasmā satā` (twenty more than this hundred). Why specify `sata` or `sahassa`? Consider: `ekādasādhikā assaṃ vīsatiyaṃ` (eleven more in this twenty).

တမေတ္ထဿတ္ထီတိ မန္တု.

The suffix `mantu` occurs in the sense of 'that is here' or 'that belongs to him'.

ပဌမန္တာ ဧတ္ထ အဿ အတ္ထီတိ ဧတေသွတ္ထေသု မန္တု ဟောတိ-ဣတိသဒ္ဒဿ ဝိဝက္ခာနိယမနတ္ထတ္တာ ပဟုတာဒိယုတ္တေယေဝ အတ္ထျတ္ထေ ဟောတိ-ဝုတ္တံဟိ.

From a word in the first case, `mantu` occurs in the senses 'it is here' or 'it belongs to him.' Because the word `iti` serves to specify the intended meaning, `mantu` occurs in the sense of 'existence' only when connected with `pahuta` (abundance) and so forth. For it has been said:

ပဟုတေ စ ပသံသာယံ နိန္ဒာယဒွါတိသာယနေ;

နိစ္စယောဂေ စ သံသဂ္ဂေ ဟောန္တိမေ မန္တုအာဒယော.

In abundance, in praise, in blame, and in exaggeration; in constant connection, and in association—in these senses `mantu` and so forth occur.

ပဟုတာ ဂါဝေါ ဧတ္ထ ဒေသေ အဿ ဝါ ပုရိသဿ သန္တီတိ သဂေါမာပသံသာယံ. ပသတ္ထာ ဇာတိ အဿ အတ္ထီတိ ဇာတိမာ-နိန္ဒာယံ, ဝလိမာအတိသာယနေ, ဗုဒ္ဓိမာ-နိစ္စယောဂေ, ဇုတိမာ-သံသဂ္ဂေ, ဟလိဒ္ဒိမာ. တမေတ္ထဿတ္ထီတိ အဓိကာရော.

In abundance: `Pahutā gāvo ettha dese assa vā purisassa santi` (Many cows are in this region or belong to this man) becomes `gomā` (possessing many cows). In praise: `Pasatthā jāti assa atthīti` (He has a praised lineage) becomes `jātimā` (of good lineage). In blame: `valimā` (wrinkled). In exaggeration: `buddhimā` (very wise). In constant connection: `jutimā` (radiant). In association: `haliddimā` (possessing turmeric). This is the governing rule of `Tametthassatthīti`.

ဝန္တွဝဏ္ဏာ.

From a stem not ending in `a`, the suffix `vantu`.

ပဌမန္တတော အဝဏ္ဏန္တာ မန္တွတ္ထေ ဝန္တု ဟောတိ-သီလဝါ, ဒယာဝါ-အဝဏ္ဏာတိ ကိံ? ဗုဒ္ဓိမာ.

From a word in the first case not ending in `a`, `vantu` occurs in the sense of `mantu`. For example, `sīlavā` (virtuous), `dayāvā` (compassionate). Why specify 'not ending in `a`'? Consider `buddhimā` (wise).

ဒဏ္ဍာဒိတွိကဤ.

From `daṇḍa` and so on, the suffixes `ika` and `ī`.

ဒဏ္ဍာဒီဟိ ဣက ဤ ဟောန္တိ ဝါ မန္တွတ္ထေ-ဒဏ္ဍိကော, ဒဏ္ဍီ-ဂန္ဓိကော ဂန္ဓိ-ဣတိသဒ္ဒဿ ဝိသသနိယမန္တ္ထတ္တာ ကုတော စိ ဒွေ ကုတောစေ ကမေကံဝ-နာဝိကော, သုခီ.

From `daṇḍa` and so on, `ika` and `ī` optionally occur in the sense of `mantu`. For example, `daṇḍiko` or `daṇḍī` (one with a stick); `gandhiko` or `gandhi` (one with perfume). Because the word `iti` serves to specify a particular rule, from some stems both suffixes occur, while from others only one occurs. For example, `nāviko` (a boatman), `sukhī` (happy).

တပါဒိဟိ ဿီ.

From `tapa` and so on, the suffix `ssī`.

တပါဒိတော ဝါ ဿီ ဟောတိ မန္တွတ္ထေ-တပဿီ, ယသဿီ-ဝါတွေစ-ယသဝါ.

From `tapa` and so on, `ssī` optionally occurs in the sense of `mantu`. For example, `tapassī` (an ascetic), `yasassī` (glorious). Optionally also `yasavā`.

သဒ္ဓါဒိတွ.

From `saddhā` and so on, the suffix `a`.

သဒ္ဓါဒီဟိမန္တွတ္ထအဟောတိဝါ-သဒ္ဓေါ, ပညော-ဝါတွေဝ-ပညဝါ.

From `saddhā` and so on, `a` optionally occurs in the sense of `mantu`. For example, `saddho` (faithful), `pañño` (wise). Optionally also `paññavā`.

ဏေ တပါ.

From `tapa`, the suffix `ṇa`.

တပသဒ္ဒါ ဏေ ဟောတိ မန္တွတ္ထေ-တာပသော-မနာဒိတ္တာ ‘‘မနာဒီနံ သက’’ဣတိ ဏနုဗန္ဓေ သက-‘‘မာယာမေဓာဟိ ဝီ’’တိ မန္တွတ္ထေ ဝီ-မာယာဝိ, မေဓာဝီ.

From the word `tapa`, `ṇa` occurs in the sense of `mantu`: `tāpaso` (an ascetic). Regarding the `manas` group, by the rule '`manādīnaṃ saka`', the suffix is `saka` with `ṇa` as an indicatory letter. From `māyā` and `medhā`, by the rule '`māyāmedhāhi vī`', `vī` occurs in the sense of `mantu`: `māyāvi` (deceitful), `medhāvī` (wise).

တော ပဉ္စမျာ.

From the fifth case, the suffix `to`.

ပဉ္စမျန္တာ ဗဟုလံ တော ဟောတိ-ဂါမသ္မာ ဂါမတော-ဣမေန ကိံ သဒ္ဒေဟိ တောမှိ-‘‘ဣတော တေတ္တော ကုတော’’တိ ဣမဿ ဋိ နိပစ္စတေ ဧတဿ ဋဧတ ကဿ ကုတ္တဉ္စ-ဣမသ္မာ ဣတော, ဧတသ္မာ အတော ဧတ္တော, ကသ္မာ ကုတော.

From words ending in the fifth case, `to` frequently occurs. For example, `gāmasmā` (from the village) becomes `gāmato`. What is the purpose of this rule for words like `ito`, `tato`, and `kuto`? For `ima`, `ṭi` is irregularly formed; for `eta`, `ṭa` and `eta`; and for `ka`, `kutta`. Thus, from `imasmā` (from this) comes `ito`; from `etasmā` (from that) comes `ato` or `etto`; from `kasmā` (from what) comes `kuto`.

အဘျာဒိဟိ.

From `abhi` and so on.

အဘိအာဒီဟိ တော ဟောတိ-အပဉ္စမျန္တေဟိပိ ဝိဓာနတ္တော’ယံ-အဘိတော, ပရိတော, ပစ္ဆတော, ဟေဋ္ဌတော.

From `abhi` and so on, `to` occurs. This rule applies even to words not ending in the fifth case. For example, `abhito` (in front), `parito` (around), `pacchato` (behind), `heṭṭhato` (below).

အာဒျာဒီဟိ.

From `ādi` and so on.

အာဒိပ္ပဘုတီဟိ တော ဟောတိ-အာဒေါ အာဒိတော, မဇ္ဈေ မဇ္ဈတော, ယံ ယတော.

From `ādi` and so on, `to` occurs. For example, `ādo` (at the beginning) becomes `ādito` (from the beginning); `majjhe` (in the middle) becomes `majjhato` (from the middle); `yaṃ` (which) becomes `yato` (from which).

သဗ္ဗာဒိတော သတ္တမျာ တြတ္ထာ.

From 'sabba' and so forth, the suffix 'tratthā' is used in the sense of the seventh case.

သဗ္ဗာဒီဟိ သတ္တမျန္တေဟိ တြတ္ထာ ဟောန္တိ-သဗ္ဗသ္မိံ သဗ္ဗတြ, သဗ္ဗတ္ထ-ယသ္မိံ ယတြ, ယတ္ထ-ဗဟုလာဓိကာရာ န တုမှာမှေဟိ.

From 'sabba' and so forth, when ending in the seventh case, the suffix 'tratthā' occurs: for example, 'sabbasmiṃ' becomes 'sabbatra' or 'sabbattha'; 'yasmiṃ' becomes 'yatra' or 'yattha'. By the governing rule of 'bahula' (variously), it does not occur with 'tumha' and 'amha'.

ကတ္ထေတ္ထ ကုတြာတြ ကွေဟိဓ.

Kattha, ettha, kutra, atra, kva, iha, idha.

ဧတေ သဒ္ဒါ နိပစ္စန္တေ-ကသ္မိံ ကတ္ထ, ကုတြ, ကွ-ဧတသ္မိံ ဧတ္ထ, အတြ-အသ္မိံ ဣဟ, ဣဓ.

These words are formed irregularly: 'kasmiṃ' becomes 'kattha', 'kutra', 'kva'; 'etasmiṃ' becomes 'ettha', 'atra'; 'asmiṃ' becomes 'iha', 'idha'.

ဓီ သဗ္ဗာ ဝါ.

From all, the suffix 'dhī' is optionally applied.

သတ္တမျန္တတော သဗ္ဗသ္မာ ဓိဝါ ဟောတိ-သဗ္ဗဓိ-ဝါတိကိံ, သဗ္ဗတြ.

From any word ending in the seventh case, the suffix 'dhī' is optionally applied. For example: 'sabbadhi'. What is the purpose of 'vā' (optionally)? It allows for the form 'sabbatra'.

ယာ ဟိံ.

From 'ya', the suffix 'hiṃ' is used.

သတ္တမျန္တာ ယသဒ္ဒါ ဟိံ ဝါ ဟောတိ-ယဟိံ-ဝါတွေဝ-ယတြ.

From the word 'ya' ending in the seventh case, the suffix 'hiṃ' optionally occurs, forming 'yahiṃ'. What is the purpose of 'vā' (optionally)? It allows for the form 'yatra'.

တာ ဟစ.

From 'ta', the suffixes 'ha' and 'hiṃ' are used.

သတ္တမျန္တာ တတော ဝါဟံ ဟောတိ ဟိဉ္စ-တဟံ, တဟိံ-ဝါတွေဝ-တတြ.

From the word 'ta' ending in the seventh case, the suffixes 'haṃ' and 'hiṃ' optionally occur, forming 'tahaṃ' and 'tahiṃ'. What is the purpose of 'vā' (optionally)? It allows for the form 'tatra'.

ကုဟိံကတံ.

Kuhiṃkataṃ.

ကိံသဒ္ဒါ သတ္တမျန္တာ ဟိံ ဟံ နိပစ္စန္တေ ကိဿ ကုကာ စ-ကုဟိံ ကဟံ-သဗ္ဗသ္မိံ ကာလေစ္စေဝမာဒိ ဝိဂ္ဂဟေ.

From the word 'kiṃ' ending in the seventh case, the suffixes 'hiṃ' and 'haṃ' are irregularly applied, and 'ku' is substituted for 'kiṃ'. Examples: 'kuhiṃ', 'kahaṃ'. This is in the analysis of phrases such as 'sabbasmiṃ kāle' (at all times).

သဗ္ဗေကညယတေဟိ ကာလေ ဒါ.

From 'sabba', 'eka', 'añña', 'ya', and 'ta', the suffix 'dā' is used in the sense of time.

ဧတေဟိ သတ္တမျန္တေဟိ ကာလေ ဒါ ဟောတိ-သဗ္ဗဒါ ဧကဒါ, အညဒါ, ယဒါ, တဒါ.

From these words ending in the seventh case, the suffix 'dā' occurs in the sense of time: 'sabbadā' (always), 'ekadā' (once), 'aññadā' (at another time), 'yadā' (when), 'tadā' (then).

ကဒါ ကုဒါ သဒါ ဓုနေဒါနိ.

Kadā, kudā, sadā, adhunā, idāni.

ဧတေ သဒ္ဒါ နိပစ္စန္တေ-ကသ္မိံ ကာလေ ကဒါ, ကုဒါ-သဗ္ဗသ္မိံ ကာလေ သဒါ-ဣမသ္မိံ ကာလေ အဓုနာ, ဣဒါနိ.

These words are formed irregularly: 'kasmiṃ kāle' (at what time) becomes 'kadā', 'kudā'; 'sabbasmiṃ kāle' (at all times) becomes 'sadā'; 'imasmiṃ kāle' (at this time) becomes 'adhunā', 'idāni'.

အဇ္ဇ သဇ္ဇဝပရဇ္ဇေဝတရဟိ ကရဟာ.

Ajja, sajju, aparajju, etarahi, karaha.

ဧတေ သဒ္ဒါ နိပစ္စန္တေ-

These words are formed irregularly:

ပကတိ ပစ္စယော အာဒေသော ကာလဝိသေသောတိ သဗ္ဗမေတံ နိပါတနာ လဗ္ဘတိ-ဣမဿ ဋော ဇ္ဇော ဝါဟနိ နိပစ္စတေ-အသ္မိံ အဟနိ အဇ္ဇ-သမာနဿ သဘာဝေါဇ္ဇု ဝါဟတိ-သမာနေ အဟတိ သဇ္ဇု-အပရသ္မာ ဇ္ဇု ဝါဟတိ-အပရသ္မိံ အဟတိ အပရဇ္ဇု-ဣမဿေတော ကာလေရဟိ စ-ဣမသ္မိံ ကာလ္ဉေတရဟိ-ကိံသဒ္ဒဿ ကော ရဟ ဝါနဇ္ဇတနေ-ကသ္မိံ ကာလေ ကရဟ.

The base, suffix, substitution, and specific time—all this is obtained by irregular formation. For 'ima', it is irregularly formed with 'ahani', as in 'asmiṃ ahani' (on this day) becoming 'ajja'. For 'samāna', the suffix 'jju' optionally occurs, as in 'samāne ahani' (on the same day) becoming 'sajju'. From 'apara', the suffix 'jju' optionally occurs, as in 'aparasmiṃ ahani' (on another day) becoming 'aparajju'. For 'ima', in the sense of time, 'eta' is substituted and 'rahi' is the suffix, as in 'imasmiṃ kāle' (at this time) becoming 'etarahi'. For the word 'kiṃ', 'ko' is substituted and 'raha' is the suffix, optionally in the non-present tense, as in 'kasmiṃ kāle' (at what time) becoming 'karaha'.

သဗ္ဗာဒီဟိ ပကာရေ ထာ.

From 'sabba' and so forth, the suffix 'thā' is used in the sense of manner.

သာမညဿ ဘေဒကော ဝိသေသော ပကာရော, တတ္ထ ဝတ္တမာနေဟိ သဗ္ဗာဒီဟိ ထာ ဟောတိ-သဗ္ဗေန ပကာရေန သဗ္ဗထာ-ယထာ, တထာ.

Manner is a particular that distinguishes from the general; when words such as 'sabba' and so forth are used in that sense, the suffix 'thā' occurs. For example, 'sabbena pakārena' (in every manner) becomes 'sabbathā'; also 'yathā' (as) and 'tathā' (so).

ကထမိတ္ထံ.

Kathaṃ, itthaṃ.

ဧတေ သဒ္ဒါ နိပစ္စန္တေ ပကာရေတိ ကိမိမေဟိ ထံပစ္စယောကေတ တေသံ ယထာက္ကမံ-ကေန ပကာရေန ကထံ, ဣမိနာ ပကာရေန ဣတ္ထံ.

These words are irregularly formed in the sense of manner. From 'kiṃ' and 'ima', the suffix 'thaṃ' is applied, and their bases are substituted respectively. The analysis is: 'kena pakārena' (in what manner) becomes 'kathaṃ'; 'iminā pakārena' (in this manner) becomes 'itthaṃ'.

ဧကေန ပကာရေန ဧကံ ဝါ ပကာရံ ကရောတိစ္စေဝမာဒိဝိဂ္ဂဟေ.

This is in the analysis of phrases such as 'ekena pakārena' (in one manner) or 'ekaṃ vā pakāraṃ karoti' (or makes one manner).

ဓာ သင်္ချာဟိ.

From numerals, the suffix 'dhā' is used.

သင်္ချာဝါစီဟိ ပကာရေ ဓာ ပရော ဟောတိ-ဧကဓာ ကရောတိ-ဒွိဓာ,တိဓာ, စတုဓာ, ပဉ္စဓာ ကရောတိစ္စေဝမာဒိဝိဂ္ဂဟော-ဗဟုသဒ္ဒါ ဝေပုလ္လဝါစီ သင်္ချာဝါစီ စ-ယဒါ သင်္ချာဝါစီ တဒါ ဗဟုဓာ ကရောတိ.

From words denoting number, the suffix 'dhā' occurs after them in the sense of manner. The analysis is, for example, 'ekadhā karoti' (makes onefold); 'dvidhā' (twofold), 'tidhā' (threefold), 'catudhā' (fourfold), 'pañcadhā karoti' (makes fivefold), and so forth. The word 'bahu' denotes both abundance and number. When it denotes number, then 'bahudhā karoti' (makes manifold).

ဝေကာ ဇ္ဈံ.

Optionally from 'eka', the suffix 'jjhaṃ' is used.

ဧကသ္မာ ပကာရေ ဇ္ဈံ ဝါ ဟောတိ-ဧကဇ္ဈံ-ဝါတိ ကိံ, ဧကဓာ.

From 'eka', in the sense of manner, the suffix 'jjhaṃ' optionally occurs, forming 'ekajjhaṃ'. What is the purpose of 'vā' (optionally)? It allows for the form 'ekadhā'.

ဒွိတီဟေဓာ.

From 'dvi' and 'ti', the suffix 'edhā' is used.

ဒွိတီဟိ ပကာရေ ဧဓာ ဝါ ဟောတိ-မေဓာ, တေဓာ-ဝါတွေဝ-ဒွိဓာ, တိဓာ-ဧကံ ဝါရံ ဘုဉ္ဇတိစ္စေဝမာဒိဝိဂ္ဂဟေ.

From 'dvi' and 'ti', in the sense of manner, the suffix 'edhā' optionally occurs, forming 'medhā' and 'tedhā'. What is the purpose of 'vā' (optionally)? It allows for the forms 'dvidhā' and 'tidhā'. This is in the analysis of phrases such as 'ekaṃ vāraṃ bhuñjati' (eats once).

ဝါရ သင်္ချာယ က္ခတ္တုံ.

The suffix 'kkhattuṃ' is used in the sense of counting occurrences.

ဝါရသမ္ဗန္ဓိတိယာ ကတိသင်္ချာယ က္ခတ္တုံ ဟောတိ-ကတိဝါရေ ဘုဇတိ ကတိက္ခတ္တုံ ဘုဉ္ဇတိ.

From the numeral 'kati' (how many), when related to occurrences, the suffix 'kkhattuṃ' is applied. For example, 'kativāre bhuñjati' (eats how many times) becomes 'katikkhattuṃ bhuñjati'.

ဗဟုမှာ ဓာ စ ပစ္စာသတ္တိယံ.

From 'bahu', the suffix 'dhā' is used, and also 'kkhattuṃ' in the sense of proximity or repetition.

ဝါရသမ္ဗန္ဓိနိယာ ဗဟုသင်္ချာယ ဓာ ဟောတိ က္ခတ္တုဉ္စ ဝါရာနဉ္စေ ပစ္စာသတ္တိ ဟောတိ-ဗဟုဝါရေ ဗုဉ္ဇတိ ဗဟုဓာ ဝါ ဒိဝသဿ ဗုဉ္ဇတိ, ခဟုက္ခတ္တုံ ဝါ, ပစ္စာသတ္တိယန္တိ ကိံ, ဗဟုက္ခတ္တုံ မကာသဿ ဘုဉ္ဇတိ.

From the numeral 'bahu', when related to occurrences, the suffix 'dhā' is applied, and also 'kkhattuṃ', if there is proximity of the occurrences. For example, 'bahuvāre bhuñjati' (eats many times) becomes 'bahudhā vā divasassa bhuñjati' (eats many times during the day), or 'bahukkhattuṃ'. Why is 'paccāsattiyaṃ' (in proximity) stated? To exclude cases like 'bahukkhattuṃ māsassa bhuñjati' (eats many times in a month).

သကိံ ဝါ.

The form 'sakiṃ' is derived optionally.

ဧကံ ဝါရမိစ္စသ္မိံ အတ္ထေ သကိန္တိ ဝါ နိပစ္စတေ ဧကသ္မာ ကိံ ဧကဿ စ သာဒေသော-ဧကံ ဝါရံ ဘုဉ္ဇတိ သကိံ ဘုဉ္ဇတိ-ဝါတိ ကိံ, ဧကက္ခတ္တုံ ဘုဉ္ဇတိ.

In the sense of 'ekaṃ vāraṃ' (one time), the indeclinable 'sakiṃ' is optionally formed irregularly from 'eka'. For example, 'ekaṃ vāraṃ bhuñjati' (eats one time) becomes 'sakiṃ bhuñjati'. Why is 'vā' (optionally) stated? So that 'ekakkhattuṃ bhuñjati' is also possible.

သော ဝီစ္ဆာပ္ပကာရေသု.

The suffix 'so' is used in the senses of distributiveness and manner.

ကြိယာယ ဂုဏေန ဒဗ္ဗေန ဝါ ဘိန္နေ အတ္ထေ ဝျာပိတုမိစ္ဆာ ဝီစ္ဆာဝီစ္ဆာယမ္ပကာရေ စ သော ဟောတိ ဗဟုလံ-သာမညနိဒ္ဒေသာ ယထာသမ္ဘဝံ ဝိဘတ္တျန္တာ ယတော ကုတော ဝိသဒ္ဒါ ဟောတိ-ဝိစ္ဆာယံ-ခဏ္ဍံ ခဏ္ဍံ ကရောတိ ခဏ္ဍသော ကရောတိ-သဗ္ဗေန ပကာရေန သဗ္ဗသော.

'Vīcchā' (distributiveness) is the desire to pervade a meaning divided by action, quality, or substance. In the sense of distributiveness and manner, the suffix 'so' is frequently applied. Due to the general nature of the rule, it is applied as appropriate to any inflected word. In the sense of distributiveness: 'khaṇḍaṃ khaṇḍaṃ karoti' (makes piece by piece) becomes 'khaṇḍaso karoti'. In the sense of manner: 'sabbena pakārena' (in every manner) becomes 'sabbaso'.

အဘုတ တဗ္ဘာဝေ ကရာယဘုယောဂေ ဝိကာရာ စီ.

The suffix 'cī' is used in the sense of becoming that which it was not (abhūtatabbhāva), when connected with the roots 'kar' or 'bhū', and after a word denoting a transformation.

အဝတ္ထာဝတော’ဝတ္ထန္တရေနာဘုတဿ တာယာဝတ္ထာယ ဘာဝေ ကရာသဘူဟိ သမ္ဗန္ဓေ သတိ ဝကာရဝါစကာစီ ဟောတိ-စကာရော‘‘စီ ကြိယတ္ထေဟီ’’တိ ဝိသေသနတ္ထော-အဓဝလံ ဓဝလံ ကရောတီတိ ဓဝလီကရောတိ-အဓဝလော ဓဝလော သိယာ ဘဝတိ ဝါ ဓဝလီသိယာ. ဓဝလီဘဝတိ-အဘုတတဗ္ဘာ ဝေတိ ကိံ, ဃဋံ ကရောတိ-ကရာသဘုယောဂေတိ ကိံ. အဓဝလော ဓဝလော ဇာတတေ-ဝိကာရာတိ ကိံ, သုဝဏ္ဏံ ကုဏ္ဍလီကရောတိ.

When something that was not previously in a certain state comes to be in that state, and there is a connection with the roots 'kar' or 'bhū', the suffix 'cī', which denotes transformation, is applied. The particle 'ca' is for specification. For example: 'adhavalaṃ dhavalaṃ karoti' (makes what is not white, white) becomes 'dhavalīkaroti'. 'Adhavalo dhavalo siyā' (what is not white may become white) or 'bhavati' (becomes) becomes 'dhavalīsiyā' or 'dhavalībhavati'. Why is 'abhutatabbhāve' stated? To exclude cases like 'ghaṭaṃ karoti' (makes a pot). Why is 'karoti-bhū-yoge' stated? To exclude cases like 'adhavalo dhavalo jāyate' (what is not white is born white). Why is 'vikārā' stated? For cases like 'suvaṇṇaṃ kuṇḍalīkaroti' (makes gold into an earring).

ဏဒ ယော.

Ṇada yo.

အထ တဗ္ဗာဒယော ဝုစ္စန္တေ ကြိယတ္ထေဟိ ‘‘ကြိယတ္ထာ’’တိ အဓိကာရတော, ကြိယာ အတ္ထော ဧတဿာတိ ကြိယာတ္ထော(ဓာတု)-သော စ ဒွိဝိဓော သကမ္မကာ ကမက္မကဝသေန-တတ္တ ယသ္မိံ ကြိယတ္ထေ ကတ္တုဝါစိနိ ကမ္မံ ဂဝေသီယတေ, သော သကမ္မကော ဣတရော အကမ္မကော-တေသု ယထာရဟံ သကမ္မ ကတော ကမ္မာဒေါ ကာရကေ ကမ္မာဝစနိစ္ဆာယမ္ဘာဝေ စ တဗ္ဗာဒယော ဝေဒိတဗ္ဗာ-အကမ္မကတော ပန ဘာဝေါ ကမ္မဝဇ္ဇိတေ စ ကာရကေ-ကြိယာတိ စ ဂမနပစနာဒိကော အသတ္တသမ္မတော ကတ္တရီ ကမ္မေဝါ ပတိဋ္ဌိတော ကာရကသမူဟသာဓိယော ပဒတ္ထော ဝုစ္စတိ, ဝုတ္တံဟိ.

Now, the suffixes beginning with 'tabba' are explained. They are applied to roots (kriyattha) under the governing rule 'kriyatthā'. A 'kriyattha' (root) is that which has action as its meaning. It is twofold: transitive (sakammaka) and intransitive (akammaka). Therein, a root is transitive when an object (kamma) is sought while the agent is being expressed; the other is intransitive. Of these, from a transitive root, the suffixes beginning with 'tabba' should be understood to be applied, as appropriate, in the sense of the object, in the sense of other kārakas, and in the sense of the state (bhāva). From an intransitive root, however, they are applied in the sense of the state and in kārakas other than the object. 'Kriyā' (action), such as going, cooking, etc., is said to be the meaning of a word (padattha), which is not considered a substance, resides in either the agent or the object, and is accomplished by a collection of kārakas. For it has been said:

‘‘အဒ္ဒဗ္ဗဘုတံ ကတ္တာဒိ-ကာရကဂ္ဂါမသာဓိယံ;

ပဒတ္ထံ ကတ္တုကမ္မဋာဌံ-ကြိယမိစ္ဆန္တိ တဗ္ဗိဒု’’.

Those who know it consider action to be the meaning of a word, which is non-substantial, accomplished by the collection of kārakas beginning with the agent, and which resides in the agent or the object.

ကရ ကရဏေ-အကာရော ဥစ္စာရဏတ္ထော-ဧဝမုတ္တရတြာပိ-ကရိတိ ဌိတေ-ဗဟုလမိတိ သဗ္ဗတ္ထ ဝတ္တတေ.

The root 'kar' is in the sense of 'doing'. The 'a' is for the purpose of pronunciation; thus also in what follows. When 'kar' is the root, the governing rule 'bahulaṃ' (variously) applies everywhere.

ဘာဝကမ္မေသု တဗ္ဗာနီယာ.

The suffixes 'tabba' and 'anīya' are used in the senses of state (bhāva) and object (kamma).

တဗ္ဗအနိယာ ကြိယတ္ထာ ပရေ ဘာဝကမ္မေသု ဗဟုလံ ဘဝန္တိ-ပစ္စယေတိ ပစ္စယဝိဓာနတောညသ္မိံ သဗ္ဗတ္ထာဓိကာရော.

After a root, the suffixes 'tabba' and 'anīya' are frequently applied in the senses of state and object. The term 'paccaye' is a governing rule that applies in all other contexts.

တုံတုနတဗ္ဗေသု ဝါ.

Optionally, when the suffixes 'tuṃ', 'tuna', or 'tabba' follow.

တုမာဒိသု ပစ္စယေသု ဝါ ကရဿ အာ ဟောတိ-အညတြ.

When suffixes beginning with 'tuṃ' follow, the vowel of the root 'kar' optionally becomes 'ā'; but not otherwise.

ပရရူပမယကာရေ ဗျဉ္ဇနေ.

Assimilation to the following consonant occurs, except when it is 'y'.

ကြိယတ္ထာနမန္တဗျဉ္ဇနဿ ပရရူပံ ဟောတိ ယကာရတော’ညသ္မိံ ဗျဉ္ဇနာဒေါ ပစ္စယေတိ ပရရူပံ-ကရဏံ ကာတဗ္ဗံ. ကတ္တဗ္ဗံ ဝါ-နပုံသကလိင်္ဂံ-ဘာဝဿေကတ္တာပိ တဗ္ဗာဒျဘိဟိတော ဘာဝေါ ဒဗ္ဗမိဝ ပကာသတီတိ ဗဟုဝစနဉ္စ ဟောတိ-ကမ္မေ-ကရီယတီတိ ကာတဗ္ဗောက ကတ္တဗ္ဗော-အဘိဓေယျဿေဝ လိင်္ဂဝစနာနိ.

The final consonant of a root is assimilated to the following consonant of a suffix, except when it is 'y'. For example, 'kātabbaṃ' or 'kattabbaṃ'. In the sense of state (bhāva), it is in the neuter gender. Although the state is singular, because the state expressed by 'tabba' and other suffixes appears like a substance, the plural may also be used. In the sense of object (kamma): that which is to be done is 'kātabbo' or 'kattabbo'. The gender and number follow that of the word which is qualified.

ဝိသေဿလိင်္ဂါ တဗ္ဗာဒိ တတ္ထာဒေါ ပဉ္စ ဘာဝဇာ,နပုံသကေ သိယုံ ဘာဝေ က္တော စာနော အကန္တရီ;

ဘာဝသ္မိံ ဃျဏ ပုမေ ဧဝံ ဣယုဝဏ္ဏဂဟာဒိဇော,အပ္ပစ္စယော’ပိ စာသငက္ချာ တုမာဒိ ကတွာန္တကာ သိယုံ.

The suffixes beginning with 'tabba' have specific genders. In the sense of state (bhāva), the suffixes 'kta', 'āna', 'aka', and 'tra' are neuter. In the sense of state, 'ghyaṇa' is masculine, as are suffixes such as 'i', 'yu', 'vaṇṇa', and those in the 'gahādi' group. The 'a' suffix also occurs. The suffixes from 'tuṃ' to 'tvā' are indeclinable.

အနီယေ-

Regarding the suffix 'anīya':

ရာ နဿ ဏေ.

After 'r', 'n' becomes 'ṇ'.

ရာန္တတော ကြိယတ္ထာ ပရဿ ပစ္စယနကာရဿ ဏော ဟောတိ-ကရဏီယံ-ဗဟုလာဓိကာရာ ကရဏာဒိသုပိ ဘဝန္တီ-သိနာ သောစေယျေ-ဒိဝါ ဒိသေသော-သိနာယန္တေ’နေနာတိ သိနာနီယံ(စုဏ္ဏံ)-ဒါ ဒါနေ-ဒိယတေ အဿာတိ ဒါနီယော-(ဗြာဟ္မဏေ)-ဌာ ဂတိနိဝုတ္တိယံ-ဥပ ပုဗ္ဗော-ဥပတိဋ္ဌတီတိ ဥပဋ္ဌာနီယော-(သိဿော)-ဓာတုနမနေကတ္ထတ္တာယေဝ ဌာ ဣစ္စသ္မိံ ဓာတုမှိ သန္တမေဝေါပဋ္ဌာနတ္ထံ ဥပသဒ္ဒေါ ဇောတေတိ-ဝုတ္တံဟိ.

After a root ending in 'r', the 'n' of a following suffix becomes 'ṇ'. For example, 'karaṇīyaṃ'. Due to the governing rule 'bahulaṃ', these suffixes also occur in the sense of instrument, etc. The root 'sinā' is in the sense of 'purifying': that by which one bathes is 'sinānīyaṃ' (bathing powder). The root 'dā' is in the sense of 'giving': he to whom something is given is 'dānīyo' (a brahmin). The root 'ṭhā' is in the sense of 'cessation of movement'; with the prefix 'upa', one who attends upon is 'upaṭṭhānīyo' (a pupil). Because roots have many meanings, the prefix 'upa' merely illuminates the meaning of 'attending' which is already present in the root 'ṭhā'. For it has been said:

‘‘သန္တမေဝ ဟိ နီလာဒိ-ဝဏ္ဏံ ဒီပါဒယော ဝိယ;

ဓာတုသ္မိံ သန္တမေဝတ္ထံ ဥပသဂ္ဂါ ပကာသကော’’.

Indeed, just as lamps and other things reveal colors such as blue which are already present, so do prefixes reveal the meaning that is already present in the root.

ဝစ ဗျတ္တဝစနေ-

The root 'vac' is in the sense of 'clear speech'.

ဃျဏ.

The suffix 'ghyaṇa' is applied.

ဘာဝကမ္မေသု ကြိယတ္ထာ ပရော ဃျဏ ဟောတိ ဗဟုလံ-ဃကာရဏကာရာနုဗန္ဓာ.

After a root, the suffix 'ghyaṇa' is frequently applied in the senses of state and object. It has 'gha' and 'ṇa' as its indicatory letters (anubandha).

ကဂါ စဇာနံ ဃာနုဗန္ဓေ.

Of 'c' and 'j', there is substitution by 'k' and 'g' respectively when a suffix with the anubandha 'gha' follows.

ဃာနုဗန္ဓေ စကာရဇကာရန္တာနံ ကြိယတ္ထာနံ ကဂါ ဟောန္တိ ယထာက္ကမန္တိ ဝဿ ကော.

When a suffix with the anubandha 'gha' follows, for roots ending in 'c' and 'j', there is substitution by 'k' and 'g' respectively.

အဿာ ဏနုဗန္ဓေ.

The vowel 'a' becomes 'ā' when 'ṇa' is an anubandha.

ဏကာရာနုဗန္ဓေ ပစ္စယေ ပရေ ဥပန္တဿ အကာရဿ အာ ဟောတိ-ဝုစ္စတီတိ ဝါကျံ-စိ ဝယေ-ဃျဏ.

When a suffix with the letter 'ṇa' as an anubandha follows, the penultimate vowel 'a' becomes 'ā'. For example, that which is spoken is `vākyaṃ` (speech). From the root `ci` in the sense of collecting, with the suffix `ghyaṇa`:

ယုဝဏ္ဏာနမ္ဉော ပစ္စယေ.

Of the vowels 'i' and 'u', there are 'e' and 'o' respectively, when a suffix follows.

ဣဝဏ္ဏုဝဏ္ဏန္တာနံ ကြိယတ္တာနံ ဧ ဩ ဟောန္တိ ယထာက္ကမံ ပစ္စယေတိ ဣဿေကာရေ‘‘သရမှာ ဒွေ’’တိ ယဿ ဒွိဘာဝေ စ-စယနံ စိယတီတိ ဝါ စေယျံ-ဒါ ဒါနေ.

Of roots ending in the vowels 'i' and 'u', 'e' and 'o' occur respectively when a suffix follows. Thus, when 'i' becomes 'e', and with the doubling of 'y' according to the rule 'saramhā dve', the form is `cayanaṃ` (collecting); or, that which is to be collected is `ceyyaṃ`. The root `dā` is in the sense of giving.

အာဿေ စ.

And of the vowel 'ā' also.

အာကာရန္တတော ဃျဏ ဟောတိ ဘာဝကမ္မေသု အာဿ ဧ စ-ဒါနံ ဒီယတီတိ ဝါ ဒေယျံ-ဝဒ ပစနေ‘‘ဝဒါဒီဟိ ယော’’တိ ဘာဝကမ္မေသု ယောစဝဂ္ဂပုဗ္ဗရူပေသု-ဝဒနံ ဝဒိတဗ္ဗံ ဝါ ဝဇ္ဇံ-အမ ဂမ ဂမနေ ဝဒါဒိတ္တာ ယေ-ဂမနံ ဂမျတေတိ ဝါ ဂမျံ-ဂုဟ သံဝရဏေ-‘‘ဂုဟာဒီဟိယက’’ဣတိ ဘာဝကမ္မေသု ယက-ကကာရော ကာနုဗန္ဓကာရိယတ္ထော.

After a root ending in 'ā', the suffix `ghyaṇa` occurs in the senses of state and object, and 'ā' becomes 'e'. For example, `dānaṃ` (giving), or that which is to be given is `deyyaṃ`. The root `vad` is in the sense of speaking. By the rule 'vadādīhi yo', in the senses of state and object, with assimilation to the preceding palatal consonant, the forms are `vadanaṃ` (speaking), or that which is to be spoken, `vajjaṃ`. The roots `am` and `gam` are in the sense of going; being in the `vadādi` group, they take the suffix `ya`. For example, `gamanaṃ` (going), or that which is to be gone to, `gamyaṃ`. The root `guh` is in the sense of concealing. By the rule 'guhādīhi yaka', the suffix `yaka` is added in the senses of state and object. The letter 'k' serves the purpose of a 'k' anubandha.

လဟုဿုပန္တဿ

Of the light penultimate vowel.

လဟုဘုတဿ ဥပန္တဿ ယုဝဏ္ဏဿ ဧ ဩ ဟောန္တိ ယထာက္ကမံ ပစ္စယေတိ သမ္ပတ္တဿော ကာရဿ ‘‘နတေ ကာနုဗန္ဓနာဂမေသု’’တိ ပဋိသေဓော-ဂုဟဏံ ဂုဟိတဗ္ဗံ ကဝါ ဂုယှံ-ဝိပလ္လာသော-သာသ အနုသဋ္ဌိယံ-ယက.

Of a light penultimate vowel, 'i' and 'u' become 'e' and 'o' respectively when a suffix follows. However, for the 'o' that would have been obtained, there is a prohibition by the rule 'na te kānubandhanāgamesu'. For example, `guhaṇaṃ` (concealing), or `guhitabbaṃ` (what should be concealed), or `guyhaṃ` (what is to be concealed). An exception: The root `sās` is in the sense of instructing, with the suffix `yaka`.

သာသသျ သိသ ဝါ.

Of the root `sās`, there is optionally `sisa`.

သာသဿ ဝါ သိသ ဟောတိ ကာနုဗန္ဓေ-ပုဗ္ဗရူပေ-သာသီယတီတိ သိဿော-သိသာဒေသာဘာဝပက္ခေ-

The root `sās` optionally becomes `sisa` when a suffix with a 'k' anubandha follows. With assimilation to the preceding form, one who is instructed is a `sisso` (disciple). In the case where the substitution to `sisa` does not occur:

ဧဣ ဗျဉ္ဇနဿ.

The augment 'i' is added before a consonant-initial suffix.

ကြိယတ္ထာ ပရဿ ဗျဉ္ဇနာဒိပ္ပစ္စယဿ ဉိ ဝါ ဟောတိ-ဉကာရော ‘‘ဉိ လဿေ’’တိ ဝိသေသနတ္ထော,သာသိယော-ဝဝတ္ထိတဝိဘာသတ္တာ ဝါဓိကာရဿ ကွစိ ဉိဿာဘာဝေါ-ကတ္တဗ္ဗံ.

After a root, the augment `i` (technically `ñi`) is optionally added to a suffix beginning with a consonant. The letter `ñ` serves for specification, as in the rule 'ñi lasse'. For example: `sāsiyo` (what is to be instructed). Because this is a systematically defined option, in some cases there is an absence of the augment `i`. For example: `kattabbaṃ` (what is to be done).

ကတ္တရိ လတုဏကာ.

In the agent sense, the suffixes `latu` and `ṇaka` are used.

ကတ္တရိ ကာရကေ ကြိယတ္ထာ လတုဏကာ ဟောန္တိ-လကာရော ‘‘လတုပိတာဒနမာ သိမှီ’’တိ ဝိသေသနတ္ထော-ဒဒါတီတိ ဒါတာ-ဏကေ-

In the agent case, the suffixes `latu` and `ṇaka` occur after a root. The letter `l` serves for specification, as in the rule 'latupitādanamā simhī'. For example, one who gives is a `dātā` (giver). Regarding the suffix `ṇaka`:

အဿာဏပိမှိ ယုက.

After a root ending in 'ā', the augment `yuka` is added before a `ṇa`-anubandha suffix, except for `ṇapi`.

အကာရန္တဿ ကြိယတ္ထဿ ယုက ဟောတိ ဏပိတော’ညသ္မိံ ဏနုဗန္ဓေ, ဒါယကော-ဝဓဟိံသာယံ-‘‘ဉိဗျဉ္ဇနဿာ’’တိ ဉိ-ဝဓေတီတိဝဓိတာ,ဏကေ-‘‘အဿာနနုဗန္ဓေ’’တိ ဥပန္တဿ အဿ အာတ္တေသမ္ပတ္တေ-

Of a root ending in 'ā', the augment `yuka` occurs before a `ṇa`-anubandha suffix other than `ṇapi`. For example, `dāyako` (giver). The root `vadh` is in the sense of injuring. By the rule 'i byañjanassa', the augment `i` is added; one who kills is `vadhitā`. When the suffix `ṇaka` follows, and when the lengthening of the penultimate 'a' to 'ā' is applicable by the rule 'assā ṇanubandhe':

အညတြာပိ.

Also in other cases.

ကာနုဗန္ဓနာဂမတော’ညသ္မိမ္ပိ တေ ဧ ဩ အာ ကွစိ န ဟောန္တီကိ ပဋာသေဓော-ဝဓကော-လုစ္ဆေဒနေ.

This is a prohibition stating that those vowel changes to 'e', 'o', and 'ā' sometimes do not occur, even in cases other than those involving a 'k' anubandha or an augment. For example: `vadhako` (killer). The root `luc` is in the sense of cutting.

ကွဝဏ.

The suffixes `kva` and `aṇa`.

ကမ္မတော ပရာ ကြိယတ္ထာ ကွစိ အဏ ဟောတိ ကတ္တရိ-ဩကာရေ-

After a root that is preceded by its object, the suffix `aṇa` sometimes occurs in the agent sense. Regarding the vowel 'o':

အာယာဝါ ဏနုဗန္ဓေ.

The substitutes `ay` and `āv` occur when a `ṇa`-anubandha suffix follows.

ဉောနမာယာဝါ ဟောန္တိ ယထာက္ကမံ သရာဒေါ ဏနုဗန္ဓေတိ တဿာ ဝါဒေသော-သရံ လုဏတီတိ သရလာဝေါ, ကုမ္ဘံ ကရောတီတိ ကုမ္ဘကာရော-ကွစီတိ ကိံ, ကမ္မကာရော-ဧတ္ထ‘‘ဘာဝကာရကေသွ ဃဏဃကာ’’တိ အပ္ပစ္စယော-ဒိသ ပေက္ခဏေ.

Of 'e' and 'o', there are `ay` and `āv` respectively when a `ṇa`-anubandha suffix beginning with a vowel follows. For example, one who cuts reeds is `saralāvo`; one who makes pots is `kumbhakāro`. Why is the word 'sometimes' used? For cases like `kammakāro`. Here, the suffix `a` is used by the rule 'bhāvakārakesu...'. The root `dis` is in the sense of seeing.

သမာနညဘဝန္တယာဒိတုပမာနာ ဒိသာ ကမ္မေ ရီရိက္ခကာ သမာနာဒိဟိ ယာဒီဟိ စောပမာနေဟိ ပရာ ဒိသာ ကမ္မကာရကေ ရီရိက္ခကာ ဟောန္တိ-‘‘ရာနုဗန္ဒေ’န္တသရာဒိဿာ’’တိ ဒိသဿ ဣသဘာဂဿ လောပေ‘‘ရီရိက္ခကေသူ’’-တိ သမာနဿ သာဒေသေ စ-သမာနော ဝိယ ဒဿတီတိ သဒီ, သဒိက္ခော-ကေ-

After `samāna`, `añña`, `bhavanta`, `yādi`, `tu`, and words of comparison, the root `disa` takes the suffixes `rī`, `rikkha`, and `ka` in the object sense. The commentary is: After `samāna` etc., `yādi` etc., and words of comparison, the root `disa` takes the suffixes `rī`, `rikkha`, and `ka` in the object case. By the rule 'rānubande...', the `isa` part of `disa` is elided. And by the rule concerning `rī`, `rikkha`, and `ka`, `sa` is substituted for `samāna`. For example, one who appears like an equal is `sadī` or `sadikkho`. Regarding the suffix `ka`:

န တေ ကာနုဗန္ဓနာဂမေသု.

Those vowel changes do not occur when a suffix has a 'k' anubandha, nor in the case of an augment.

တေ ဧ ဩ အာ ကာနုဗန္ဓေ နာဂမေ စ န ဟောန္တီတိ ဧတ္တာဘာဝေ, သဒိသော.

Those vowel changes to 'e', 'o', and 'ā' do not occur when a suffix has a 'k' anubandha or when there is an augment. In the absence of such a change, the form is `sadiso`.

သမာနာ ရော ရီရိက္ခကေ.

After `samāna`, `ra` is substituted for the initial of `disa` when the suffixes `rī`, `rikkha`, or `ka` follow.

သမာနသဒ္ဒတော ပရဿ ဒိသဿ ရ ဟောတိ ဝါ ရီရိက္ကကေသူတိ ပက္ခေ ဒဿ ရာဒေသေ-သရီ, သရိက္ခော, သရိသော.

Of the root `disa` following the word `samāna`, there is optionally the substitute `ra` when the suffixes `rī`, `rikkha`, or `ka` follow. In this alternative, with `ra` being substituted for `da`, the examples are: `sarī`, `sarikkho`, `sariso`.

သဗ္ဗာဒီနမာ.

Of `sabba` and other pronouns, the final vowel becomes `ā`.

ရီရိက္ခကေသု သဗ္ဗာဒီနမာ ဟောတိ-အညာဒီ, အညာဒိက္ကော, အညာဒိသော.

When the suffixes `rī`, `rikkha`, or `ka` follow, the final vowel of `sabba` and other pronouns becomes `ā`. For example: `aññādī`, `aññādikko`, `aññādiso`.

န္တကိမိမာနံ ဋာ ကီ ဋီ.

Of `nta`, `kim`, and `ima`, the substitutes are `ṭā`, `kī`, and `ṭī` respectively.

ရီရိက္ကကေသု န္တ ကိံ ဣမ သဒ္ဒါနံ ဋာ ကီ ဋီ ဟောန္တိ ယထာက္ကမံ ဋကာရာ သဗ္ဗာဒေသတ္ထာ-ဘဝါဒီ, ဘဝါဒိက္ခော, ဘဝါဒိသော-ယာဒိ, ယာဒိက္ခော, ယာဒိသော-တျာဒိ, တျာဒိက္ခော, တျာဒိသောစ္စာဒိ-တုမှာမှာ နန္တု အယံ ဝိသေသော.

In the context of rīrikkhaka suffixes, for the stems nta, kiṃ, and ima, the substitutes are ṭā, kī, and ṭī respectively; the letter ṭa is for the purpose of total substitution. For example: bhavādī, bhavādikkho, bhavādiso; yādi, yādikkho, yādiso; tyādi, tyādikkho, tyādiso, etc. But for tumha and amha, there is this distinction.

တုမှာမှာနံ တာ မေကသ္မိံ.

For tumha and amha, tā and mā [are the substitutes] in one case.

ရီရိက္ခကေသုတုမှအမှာနံ တာ မာ ဟောန္တေ ကသ္မိံ ယထာက္ကမံ-တာဒိ, မာဒိ, တာဒိက္ခော, မာဒိက္ခော, တာဒိသော, မာဒိသော-ဧက္ैသ္မိန္တိ ကိံ, တုမှာဒိသော, အမှာဒိသော-စိ စယေ.

In the context of rīrikkhaka suffixes, for tumha and amha, the substitutes are tā and mā respectively, in one case. For example: tādi, mādi; tādikkho, mādikkho; tādiso, mādiso. Why is ekasmiṃ stated? To prevent the substitution in forms like tumhādiso and amhādiso. The suffix ci is used in the sense of collection.

ဘာဝကာရ ကေသွဃဏဃကာ.

In the senses of state and agent, the suffixes a, gha, ṇa, gha, and ka occur.

ဘဝေ ကာရကေ စ ကြိယတ္ထာ အ ဃဏ ဃ ကာ ဟောန္တိ ဗဟုလံ-အ-ဣဿေကာရေ.

In the senses of state and agent, the suffixes a, gha, ṇa, gha, and ka occur frequently after a verbal root. The suffix a is used in the sense of emphasis.

ဉောနမယဝါ သရေ.

The suffixes ño, na, ma, ya, and vā occur when a vowel follows.

သရေ ပရေ ဉောနမယဝါ ဟောန္တိ ယထာက္ကမန္တိ တဿ အယာဒေသော စ-ဝယနံ စိယတီတိ ဝါစယော-နီပါပုဏနေ-ဝိ ပုဗ္ဗောဝိနယနံ ဝိနေတီတိ ဝါ ဝိနယော-ရု သဒ္ဒေ-ရဝနံ ရဝေါ-ဘု သတ္တာယံ. ဘဝနံ ဘဝေါ-ဂဟ ဥပါဒါနေ-ပ ပုဗ္ဗော-ပဂ္ဂဏှဏံ ပဂ္ဂဟော-ဂဟ မဒ ဒပ ရဏ သရ ဝရ စရာဒယော ဂဟာဒယော-ကရ ကရဏေ, ကိစ္ဆတ္ထေ ဒုမှိ အကိစ္ဆတ္ထေသု ဤသံ သုသု စုပ္ပဒေသု-ဒုက္ခေန ကရီယတီတိ ကရဏံ ဝါ ဒုက္ကရံ-သုခေန ကရီယတီတိ ကရဏံ ဝါ ဤသက္ကရံ, သုကရံ-စဇ ဟာနိယံ-ဃဏ-စဇနံ စာဂေါ-ပစ ပါကေ-နိ ပုဗ္ဗောဃ,နိပစတီတိ နိပကော-ခိပ ပေရဏေ-က-ခိပတီတိ ခိပကော-ပီတပ္ပဏေ.

The root nī is in the sense of 'leading'; with the prefix vi, vinayanaṃ (training) or vineti (he trains) becomes vinayo (discipline). The root ru is in the sense of 'making a sound'; ravanaṃ (making a sound) is ravo (a sound). The root bhū is in the sense of 'existence'; bhavanaṃ (becoming) is bhavo (existence). The root gaha is in the sense of 'taking'; with the prefix pa, paggaṇhaṇaṃ (taking up) is paggaho (exertion). Gaha, mada, dapa, raṇa, sara, vara, cara, etc., belong to the gahādi group. The root kara is in the sense of 'doing'. In the sense of difficulty, the prefix du is used; in the sense of non-difficulty, īsaṃ and su are used. That which is done with difficulty is dukkaraṃ. That which is done with ease is īsakkaraṃ or sukaraṃ. The root caja is in the sense of 'abandoning'; with the suffix ghaṇa, cajanaṃ (abandoning) becomes cāgo (abandonment). The root paca is in the sense of 'cooking'; with the prefix ni, nipacati (he cooks well) becomes nipako (expert). The root khipa is in the sense of 'throwing'; with the suffix ka, khipati (he throws) becomes khipako (one who throws). The root pī is in the sense of 'pleasing'.

ယုဝဏဏာနမိယဒ္ဓုဝင သရေ.

The substitutes yu, va, ṇa, ṇā, naṃ, iya, ddhu, va, and ṅa occur when a vowel follows.

ဣဝဏ္ဏုဝဏ္ဏန္တာနံ ကြိယတ္ထာနမိယဗုဒ္ဓဝင ဟောန္တိ သရေ ကွစီတိ ဣယင-ဏေတီတိ ပိယော-ဘု သတ္တာယံ-အဘိ ပုဗ္ဗော.

For verbal roots ending in the letters i and u, the substitutes iya, buddha, and vaṅa sometimes occur when a vowel follows. For example, iyaṅa. Ṇeti (he leads) becomes piyo (dear). The root bhū is in the sense of 'existence'; with the prefix abhi.

ကွိ

The suffix kvi.

ကြိယတ္ထာ ကွိ ဟောတိ ဗဟုလံ ဘာဝကာရကေသု.

After a verbal root, the suffix kvi occurs frequently in the senses of state and agent.

ကွီဿ.

Of kvi [there is elision].

ကြိယတ္ထာ ပရဿ ကွိဿ လောပေါ ဟောတီတိ ကွိလောပေ-အဘိဘဝတီတိ အဘိဘု-ဧဝံ သယမ္ဘု-အမ ဂမ ဂမနေ-ကွိမှိ-‘‘ကွိမှိ လောပေါ’န္တဗျဉ္ဇနဿာ’’တိ မလောပေါ-ဥရသာ ဂစ္ဆတီတိ ဥရဂေါ-ဒါ ဒါ နေ-‘‘အနော’’တိ ကြိယတ္ထာ ဘာဝကာရကေသွာနော-ဒတ္တိ ဒိယတီတိ ဝါဒါနံ-သံပ ပုဗ္ဗေ-သမ္မာ ပဒီယတေ ယဿ တံ သမ္ပဒါနံ-အပ အာ ပုဗ္ဗေ-အပါဒဒါတိ ဧတသ္မာတိ အပါဒါနံ-ကရ ကရဏေ-အဓိ ပုဗ္ဗော-‘‘ရာ နဿ ဏေ’’-တိ ဏေ-အဓိကရီယတိ ဧတသ္မိန္တိ အဓိကရဏံ-ဂဟ ဥပါဒါနေ.

There is elision of the suffix kvi which follows a verbal root. With the elision of kvi: abhibhavati (he overcomes) becomes abhibhū (overcomer); similarly, sayambhū (self-existent). The roots am and gam are in the sense of 'going'. When kvi follows, by the rule 'elision of the final consonant when kvi follows', there is elision of m. Urasā gacchati (he goes on his chest) becomes urago (serpent). The root dā is in the sense of 'giving'. By the rule 'ana', the suffix ana occurs after a verbal root in the senses of state and agent. Datti dīyati (a gift is given) is dānaṃ (giving). With the prefixes saṃ and pa: that to which something is well given is sampadānaṃ (the dative case). With the prefixes apa and ā: that from which one takes away is apādānaṃ (the ablative case). The root kara is in the sense of 'doing'; with the prefix adhi. By the rule 'after ra, na becomes ṇa', na becomes ṇa. That in which an action is performed is adhikaraṇaṃ (the locative case). The root gaha is in the sense of 'taking'.

တထနရာနံ ဋဌဏဠာ.

For ta, tha, na, and ra, the substitutes are ṭa, ṭha, ṇa, and ḷa.

တထနရာနံ ဋဌဏဠာ ဟောန္တိ ဝါ ယထာက္ကမန္တိ နဿ ဏဒေသေ-ဂဏှိတဗ္ဗံ ဂဟဏံ-ပဒ ဂမနေ-နိပုဗ္ဗော.

For ta, tha, na, and ra, the substitutes ṭa, ṭha, ṇa, and ḷa occur optionally and respectively. Thus, with the substitution of ṇa for na: gaṇhitabbaṃ (what is to be taken) becomes gahaṇaṃ (taking). The root pad is in the sense of 'going'; with the prefix ni.

ပဒါဒီနံ ကွစိ.

For the root pad and others, sometimes.

ပဒါဒီနံ ယုက ဟောတိ ကွစိ ပစ္စယေ-နီပတ္တိ နိပဇ္ဇနံ-ပီ တပ္ပဏေ-အနမှိ ဝနာဒိနာ နာဂမေ စ’န တေ’ ဣစ္စာဒိနာ ဧ န ဟောတိ-ပီတိ ပီဏနံ-ဝိဇိ ဘယ စလနေသု-သံ ပုဗ္ဗော-သံဝိန္တိ သံဝေဇနံ-‘‘အညတြာပီ’’တိ ဧတ္တာဘာဝေ-သံဝိဇနံ-ကုဓ ကောပေ-ကုဇ္ဈတိ သီလေနာတိ ကောဓနော-ဘိက္ခ ယာစနေ.

For the root pad and others, the suffix yuka sometimes occurs when a suffix follows. Nīpatti (falling down) is nipajjanaṃ (lying down). The root pī is in the sense of 'pleasing'. When the suffix ana follows, by rules such as 'vanādinā nāgame' and 'na te', the vowel e does not occur; pīti (joy) becomes pīṇanaṃ (pleasing). The root vij is in the sense of 'fear' and 'trembling'; with the prefix saṃ, saṃvinti (he trembles) becomes saṃvejanaṃ (agitation). By the rule 'aññatrāpi' (elsewhere also), in the absence of the vowel e, the form is saṃvijanaṃ. The root kudh is in the sense of 'anger'; kujjhati sīlena (he is angry by nature) becomes kodhano (an angry person). The root bhikkh is in the sense of 'begging'.

ဣတ္ထိယမ ဏ က္တိ က ယက ယာ စ.

In the feminine, the suffixes a, ṇa, kti, ka, yaka, and yā also occur.

ဣတ္ထိလင်္ဂေ ဘာဝေ ကာရကေ စ ကြိယတ္ထာ အအာဒယော ဟောန္တျနော စ ဗဟုလံ-အ-ဘိက္ကနံ ဘိက္ခီယတီတိ ဝါ ဘိက္ခာ-အာပစ္စယော-ဏော-ကာရဏံ ကာရာ-စာရကံ-ယထာကထဉ္စိ သဒ္ဒနိပ္ဖန္တိ ရူဠှိတော အတ္ထနိစ္စယော-ဘိဒ ဝိဒါရဏေ-က္တိ-ဘေဒနံ ဘိဇ္ဇတေတိ ဝါ ဘိတ္တိ-ရူဇ ဘင်္ဂေ-ကော-ရုဇတီတိ ရုဇာ-ဝိဒ ဉာဏေ-ယက-ဝေဒနံ ဝိဒန္တိ ဧတာယာတိ ဝါ ဝိဇ္ဇာ-အဇ ဝဇ ဂမနေ-ပ ပုဒ္ဓေါ-ယော-ပဗ္ဗဇ နံ ပဗ္ဗဇ္ဇာ-‘‘စဝဂ္ဂဗယဉာ’’တိ ယောဂဝိဘာဂါ ဝဿ ဗကာရေ ဉ္စိတ္တံ-ဝန္ဒ အဘိဝါဒနတ္ထုတိသု-အနော-ဝန္ဒနံ ဝန္ဒနာ.

In the feminine gender, in the senses of state and agent, the suffixes a and others, and also ana, occur frequently after a verbal root. With the suffix a: bhikkhanaṃ (begging) or bhikkhīyati (is begged) becomes bhikkhā (alms). With the suffix ā. With the suffix ṇa: kāraṇaṃ (causing) becomes kārā (prison). However the word is formed, its meaning is determined by convention. The root bhid is in the sense of 'splitting'; with the suffix kti, bhedanaṃ (splitting) or bhijjati (it is split) becomes bhitti (a wall). The root ruj is in the sense of 'breaking'; with the suffix ka, rujati (it pains) becomes rujā (pain). The root vid is in the sense of 'knowing'; with the suffix yaka, vedanaṃ (knowing) or vidanti etāya (they know by this) becomes vijjā (knowledge). The roots aj and vaj are in the sense of 'going'; with the prefix pa and the suffix ya, pabbajanaṃ (going forth) becomes pabbajjā (ordination). The root vand is in the sense of 'salutation and praise'; with the suffix ana, vandanaṃ (saluting) becomes vandanā (salutation).

ဣ ကိတိ သရူပေ.

The suffixes i, ki, and ti occur when the meaning is the root's own form.

ကြိယတ္ထဿ သရူပေ’ဘိဓေယျေ ကြိယတ္ထာ ပရေ ဣ ကိ တီ ဟောန္တိ-ဣ-ဝစ ဣစ္စယံ ဓာတု ဧဝ ဝစိ-ကိမှိ-ယုဓိ-တိ-သရုပေ တိမှိ ကရော တိဿ ခေါတိ ဝိကရဏဿ ဉာတတ္တာ ‘‘ကတ္တရိ လော’’တိ လော-ပစတိ-ကထမကာရော ဣစ္စာဒိ? ဃဏန္တေန ကာရသဒ္ဒေန ဆဋ္ဌိသမာသော-အဿ ကာရော အကာရော-ဘုဇ ပါလနဇ္ဈောဟာရေသု.

When the own form of a verbal root is to be expressed, the suffixes i, ki, and ti occur after the verbal root. With the suffix i: the root vac itself becomes vaci. When the suffix ki follows: yudhi (battle). When the suffix ti follows: pacati (cooking). How are forms like akāro (the letter 'a') derived? It is a genitive compound with the word kāra, which ends in the suffix ghaṇa: assa kāro (the making of it) is akāro. The root bhuj is in the sense of 'protecting' and 'eating'.

သီလာဘိက္ခညာဝဿကေသု ဏီ.

In the senses of habit, repetition, and necessity, the suffix ṇī occurs.

ကြိယတ္ထာဏိ ဟောတိ သီလာဒီသု ပတီယမာနေသု-ဥဏှံ ဘုဉ္ဇတိ သီလေနာတိ ဥဏှဘောဇီ-ပါ ပါနေ-‘‘အဿာဏပိမှိ ယုက’’ဣတိ-ယုက-ခီရမ္ဘိက္ခညမ္ပိဗတီတိ ခီရပါယီ-အဝဿံ ကရောတီတိ အဝဿကာရီ, သတမဝဿံ ဒဒါတီတိ သတန္ဒာယီ.

After a verbal root, the suffix ṇī occurs when habit and other such meanings are understood. Uṇhaṃ bhuñjati sīlena (he habitually eats hot food) becomes uṇhabhojī (one who eats hot food). The root pā is in the sense of 'drinking'. By the rule 'assāṇapimhi yuka', the suffix yuka is added. Khīraṃ ābhikkhaññaṃ pibati (he repeatedly drinks milk) becomes khīrapāyī (a milk-drinker). Avassaṃ karoti (he necessarily does) becomes avassakārī (one who must do). Sataṃ avassaṃ dadāti (he necessarily gives a hundred) becomes satandāyī (one who must give a hundred).

ကတ္တရိ ဘူတေ က္တဝန္တု က္တာဝိ.

In the agent, in the past tense, the suffixes ktavantu and ktāvi occur.

ဘုတေ ပရိသမတ္တေ အတ္တေ ဝတ္တမာနတော ကြိယတ္ထာက္တန္တုက္တာဝီ ဟောန္တိ ကတ္တရ-အဘုဉ္ဇီတိ ဘုတ္တဝါ, ဘုတ္တာဝီ-သုသဝကဏေ-အသုဏိ တိသုတဝါ, သုတာဝီ.

In the past tense, when the action is completely finished with respect to the present, the suffixes ktavantu and ktāvī occur after a verbal root in the agent. Abhuñji (he ate) becomes bhuttavā or bhuttāvī (one who has eaten). The root su is in the sense of 'hearing'. Asuṇi (he heard) becomes sutavā or sutāvī (one who has heard).

က္တော ဘာဝကမ္မေသု

The suffix kta occurs in the senses of state and the passive.

ဘာဝေ ကမ္မေစ ဘုတေ က္တော ဟောတိ-အာသ ဥပဝေသနေ-အာသနမာသိတံ-ဉိ-ရုဒ ရောဒနေ.

In the senses of state and the passive, in the past tense, the suffix kta occurs. The root ās is in the sense of 'sitting'; āsanaṃ (the act of sitting) becomes āsitaṃ (it was sat). The roots ñi and rud are in the sense of 'weeping'.

ဝါ ကွစိ.

Optionally, sometimes.

တေ ဧ ဩ အာ ကွစိ ဝါ န ဟောန္တိ ကာနုဗန္ဓနာဂမေသု-ရောဒနံ ရုဒိတံ, ရောဒိတံ-ကရီယိတ္ထာတိ ကတော,

The vowels e, o, and ā sometimes optionally do not occur when suffixes with an indicatory ka or na, or augments, follow. For example, rodanaṃ (weeping) becomes ruditaṃ or roditaṃ (wept). Karīyittha (it was done) becomes kato (done).

ဂမာဒိရာနံ လောပေါ’န္တဿ.

For roots of the gam group and for roots ending in ra, there is elision of the final letter.

ဂမာဒိနံ ရကာရန္တာနဉ္စာန္တဿ လောပေါ ဟောတိ တကာရာဒေါ

Of 'gama' and so on, and of those ending in 'ra', there is elision of the final letter when a suffix beginning with 'ta' follows.

ကာနုဗန္ဓေ ပစ္စယေ ကတွာနကတွာဝဇ္ဇိတေတိ ရလောပေါ-ယာ ပါ ပုဏနေ.

When a suffix with 'ka' as an indicatory letter follows, excluding 'katvāna' and 'katvā', there is elision of 'ra'. The roots 'yā' and 'pā' are in the sense of 'to attain'.

ဂမနတ္ထာကမ္မကာဓာရေ စ.

And from roots with the sense of going, and from intransitive roots, in the locative case.

ဂမနတ္ထတော အကမ္မကတော စ ကြိယတ္ထာ အာဓာရေ က္တော ဟောတိ ကတ္တရိ ဘာဝကမ္မေသု စ-ယာတဝန္တော’သ္မိန္တိ ယာတံ-(ဌာနံ)-ယာ တဝန္တော ယာနာ-ယာနံ ယာတံ-ယာယိတ္ထာတိ ယာတော-(ပထော)-အာသိတဝန္တော’သ္မိန္တိ အာသိတံ-(ဌာနံ)-အာသိတဝန္တော အာသိတာ-အာသန မာသိတံ-ဉိ.

From verbs with the sense of going and from intransitive verbs, the suffix 'kta' occurs in the locative case, and also in the agent, state, and passive voices. For example: in the sense 'they have gone there', it is 'yātaṃ' (a place gone to); in the sense 'they have gone by it', it is 'yānaṃ' (a vehicle); 'yānaṃ yātaṃ' (the journey has been made); in the sense 'it was gone along', it is 'yāto' (a path); in the sense 'they have sat there', it is 'āsitaṃ' (a place sat in); 'āsitavanto' becomes 'āsitā' (the seated ones); 'āsanaṃ āsitaṃ' (the sitting has been sat).

နေတာ ကတ္တရိ ဝတ္တမာနေ.

The suffix 'nta' occurs in the agent in the present tense.

အာရဒ္ဓါပရိသမတ္တေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ န္တော ဟောတိ ကတ္တရိ.

In the sense of an action that has been begun but not completed, the suffix 'nta' occurs in the agent for a verb in the present tense.

ကတ္တရိ လော.

The suffixes denoted by 'la' occur in the agent.

ကုယတ္ထတော အပရောက္ခေသု ကတ္တုဝိဟိတမာနန္တဒိသု လော ဟောတိ-လကာရော‘‘ဉိ လဿေ‘‘-တိ ဝိသေသနတ္ထော-ပဝတီတိ ပဝန္တော-‘‘မာနော‘‘တိ ကတ္တရိ မာနော-ပစမာနော.

From a verb, in the non-indirect tenses, the designation 'la' applies to the suffixes 'nta', 'māna', etc., which are prescribed for the agent. The letter 'la' is for the purpose of specification. For example: in the sense 'pavati' (it proceeds), it becomes 'pavanto' (proceeding); the suffix 'māna' occurs in the agent, as in 'pacamāno' (cooking).

ဘာဝကမ္မေသု

In the state and in the passive voice.

ဝတ္တမာနတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဘာဝေ ကမ္မေ စ မာနော ဟောတိ.

In the present sense, from a verb in the present tense, the suffix 'māna' occurs in the state and in the passive voice.

ကျော ဘာဝကမ္မေသွပရောက္ခေသု မာနန္တတျာဒိသု

The suffix 'ya' occurs before 'māna', 'nta', and so on, in the state and passive voices, in the non-indirect tenses.

ဘာဝကမ္မဝိဟိတေသု ပရောက္ခာဝဇ္ဇိတေသု မာနန္တာဒိသု ပရေသု ကျော ဟောတိ ကြိယတ္ထာ-ကကာရော အဝုဒ္ဓတ္ထော-ဘာဝေ-ဘုယတေတိ ဘုယမာနံ-ကမ္မေ-ပစ္စတေတိ ပစ္စမာနော.

When the suffixes 'māna', 'nta', and so on, prescribed for the state and passive voices (excluding the indirect tense) follow, the suffix 'ya' (with indicatory 'k') is added to the verb. The letter 'ka' is for the purpose of preventing vṛddhi strengthening. In the state: in the sense 'bhūyate' (it is), it becomes 'bhūyamānaṃ' (being). In the passive: in the sense 'paccate' (it is cooked), it becomes 'paccamāno' (being cooked).

တေ ဿပုဗ္ဗာနာဂတေ

Those suffixes ('nta' and 'māna') are preceded by 'ssa' in the future tense.

အနာရဒ္ဓေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ တေ န္တမာနာ ဿပုဗ္ဗာ ဟောန္တိ သဝိသယေ-ဉိ-ကတ္တရိ-ပစိဿတီတိ ပစိဿန္တော,ပစိဿမာနော-ဟာဝေ-ဘုယိဿတီတိ ဘုယိဿမာနံ-ကမ္မေ-ပစ္စိဿ တေတိ ပစ္စိဿမာနော-ကရ ကရဏေ.

In the sense of an action not yet begun, for a verb in the present tense, the suffixes 'nta' and 'māna', preceded by 'ssa', occur in their respective domains. For example, in the agent: in the sense 'pacissati' (he will cook), it becomes 'pacissanto' or 'pacissamāno' (one who will cook). In the state: in the sense 'bhuyissati' (it will be), it becomes 'bhuyissamānaṃ' (that which will be). In the passive: in the sense 'paccissati' (it will be cooked), it becomes 'paccissamāno' (that which will be cooked). The root 'kara' is in the sense of 'doing'.

တုံ တာယေ တဝေ ဘာဝေ ဘဝိဿတိကြိယာယံ တဒတ္ထာယံ.

The suffixes 'tuṃ', 'tāye', and 'tave' occur in the state, indicating a future action for the purpose of which another action is performed.

ဘဝိဿတိအတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဘာဝေ တုံ တာယေ တဝေ ဟောန္တိ ကြိယာယံ တဒတ္ထာယံ ပတီယမာနာယံ-‘‘တုံတုနတဗ္ဗေသု ဝါ’’တိ ဝါ အကာရော-အညတြ ပရရူပံ-ကရဏယ ဂစ္ဆတိ ကာတုံ ဂစ္ဆတိ ကတ္တုံ, ကတ္တာယေ ဝါ-တဝေ-‘‘ကရဿာ တဝေ’’-တိ အာ-ကာတဝေ-ဘာဝေတိ ကိံ, ကရိဿာမီတိ ဂစ္ဆတိ-ကြိယာယန္တိ ကိံ, ဘိက္ခိဿံ ဣစ္စဿ ဇဋာ-တဒတ္ထာယန္တိ ကိံ, ဂစ္ဆိဿတော တေ ဘဝိဿတိ ဘတ္တံ ဘောဇနာယ-ဂဟ ဥပါဒါနေ.

In the future sense, for a verb in the present tense, the suffixes 'tuṃ', 'tāye', and 'tave' occur in the state when an action for that purpose is understood. By the rule 'in tuṃ, tuna, tabba optionally', the letter 'a' is optional; elsewhere, there is assimilation of the preceding vowel. For example, 'karaṇāya gacchati' (he goes for the purpose of doing) becomes 'kātuṃ gacchati', 'kattuṃ gacchati', or 'kattāye'. For 'tave', by the rule 'karassa ā tave', it becomes 'kātave'. Why is 'in the state' specified? To exclude cases like 'karissāmi iti gacchati' (he goes, thinking 'I will do'). Why 'when there is an action'? To exclude 'bhikkhissaṃ iccassa jaṭā' (the matted hair of one who wishes, 'I shall beg'). Why 'for that purpose'? To exclude 'gacchissato te bhavissati bhattaṃ bhojanāya' (for you who will be going, there will be food for eating). The root 'gaha' is in the sense of 'taking'.

ပုဗ္ဗေကကတ္တုကာနံ.

Of actions having one and the same agent, where one is prior.

ဧကော ကတ္တာ ယေသံ ဗျာပါရာနံ တေသု ယော ပုဗ္ဗော တဒတ္ထတော ကြိယတ္ထာ တုနကတွာန ကတွာ ဟောန္တိ ဘာဝေ-ဉိ.

When there are multiple actions having one and the same agent, the suffixes 'tuna', 'tvāna', and 'tvā' are added in the state to the verb expressing the prior action. Thus.

ဧဣ လဿ စ.

And the augment 'i' is inserted before the suffix, and 'e' is an option.

ဧဣလာနမေ ဟောတိ ကွစိ-ဂဏှဏံ ကတွာ ယာတိ ဂဟေတူန ယာတိ, ဂဟေတွာန, ဂဟေတွာ ဝါ-အဿ ရုဓာဒိတ္တာ.

Sometimes 'e' occurs instead of 'i'. For example, 'gaṇhaṇaṃ katvā yāti' (having taken, he goes) becomes 'gahetūna yāti', 'gahetvāna', or 'gahetvā'. This is because it belongs to the 'rudhādi' class.

မံ ဝါ ရုဓာဒီနံ.

And optionally, a nasal infix ('ṃ') is inserted after the vowel of the roots of the 'rudhādi' class.

ရုဓာဒီနံ ကွစိ မံ ဝါ ဟောတိ ပစ္စယေတိ ပက္ခေ မံ ဘဝံ အပိ မနုဗန္ဓတ္တာ အကာရာ ပရော.

For the roots of the 'rudhādi' class, a nasal infix ('ṃ') optionally occurs sometimes when a suffix follows. In the alternative case, the nasal infix occurs. Because it has 'm' as an indicatory letter, it is inserted after the vowel.

ဏေ နိဂ္ဂဟီတဿ.

The 'niggahīta' becomes 'ṇa'.

ဂဟဿ နိဂ္ဂဟီတဿ ဏေ ဟောတိ-ဂဏှိ တုန, ဂဏှိတွာန, ဂဏှိတွာ-ဧကကတ္တုကာနန္တိ ကိံ, ဘုတ္တသ္မိံ ဒေဝဒတ္တေ ယည ဒတ္တော ဝဇတိ-ပုဗ္ဗာတိ ကိံ, ဘုဉ္ဇတိ စ ပစတိ စ-အပ္ပတွာ နဒိံ ပဗ္ဗတော ဘဝတိ အတိက္ကမ္မ ပကဗ္ဗတံ နဒီတိ ဘုဓာတုဿ သဗ္ဗတ္ထ သမ္ဘဝါ ဧကကတ္တုကတာ ပုဗ္ဗကာလတာ စ ဂမျတေ.

The 'niggahīta' of the root 'gaha' becomes 'ṇa'. For example: 'gaṇhitūna', 'gaṇhitvāna', 'gaṇhitvā'. Why is 'having one agent' specified? To exclude cases like: 'bhuttasmiṃ devadatte yaññadatto vajati' (When Devadatta has eaten, Yaññadatta goes). Why 'prior'? To exclude: 'bhuñjati ca pacati ca' (He eats and he cooks). In the phrases 'appatvā nadiṃ pabbato bhavati' (The mountain exists without having reached the river) and 'atikkamma pabbataṃ nadī bhavati' (The river exists having crossed the mountain), because the root 'bhū' (to be) is possible everywhere, the conditions of 'same agent' and 'prior time' are understood.

ယေဘုယျဝုတ္တိယာ လိင်္ဂံ ဒဿိတံ တတ္ထ သဗ္ဗသော;

ဝိသေသော ပန ဝိညဟိ ဉေယျော ပါဌာနုသာရတော.

The gender has been shown there completely by way of general rule; but a specific case should be understood by the wise according to the textual reading.

တဗ္ဗာဒယော.

'Tabba' and so on.

ဣဒါနိ တျာဒယော ဝုစ္စန္တေ-ပစ ပါကေ-ပစ ဣတိ ဌိတေ-ကြိယတ္ထာ ဗဟုလမိတိ စ သဗ္ဗတ္ထ ဝတ္တတေ.

Now, the suffixes 'ti' and so on are discussed. The root 'paca' is in the sense of 'cooking'. When 'paca' stands thus, the rule 'kriyatthā bahulaṃ' (from a verb, variously) also applies everywhere.

ဝတ္တမာနေတိ အန္တိ သိထမိမတေ အန္တေ သေ ဝေဂ ဧမှေ.

In the present tense, the suffixes are: 'ti', 'anti', 'si', 'tha', 'mi', 'ma', 'te', 'ante', 'se', 'vhe', 'e', 'mhe'.

ဝတ္တမာနေ အာရဒ္ဓါ ပရိသမတ္တေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာတျာဒယော ဟောန္တိ-တေသမ္ပနိယမေ.

In the present tense, in the sense of an action that has been begun but not completed, the suffixes 'ti' and so on occur after a verb in the present; this is their governing rule.

ပုဗ္ဗပရစ္ဆက္ကာနမေကာနေကေသု တုမှာမှသေသေသု ဒွေဒွေ မဇ္ဈိမုတ္တမပဌမာ.

Of the first six and the latter six suffixes, in singular and plural respectively, two by two are designated second, first, and third person, corresponding to 'tumha' (you), 'amha' (I), and the remainder.

ဧကာနေကေသုတုမှာမှသဒ္ဒဝစနီယေသုတဒညသဒ္ဒဝစနီယေသု စ ကာရကေသု ပုဗ္ဗစ္ဆက္ကာနံ ပရစ္ဆက္ကနဉ္စ မဇ္ဈိမုတ္တမပဌမာ ဒွေဒွေ ဟောန္တိ ယထာက္ကမံ ကြိယတ္ထာတိ ဧကမှိ ဝတ္တဗ္ဗေ ဧကဝစနံ တိ-တိ အန္တိ ဣတိ ပဌမော အာဒေါ နိဒ္ဒိဋ္ဌတ္တာ-သိ ထ ဣတိ မဇ္ဈိမော မဇ္ဈိ နိဒ္ဒိဋ္ဌေတ္တာ-မိ မ ဣတိ ဥတ္တမော-ဥတ္တမသဒ္ဒေါယံ သဘာဝတော တိပ္ပဘုတီနမန္တဒွယမာဟ-ဧဝံ ပရစ္ဆက္ကေပကိ ယထာက္ကမံ ယောဇနီယံ-တျာဒိသု ပရဘုတေသု ကတ္တုကမ္မဘာဝ ဝိဟိတေသု ကျလာဒယောဘဝန္တီတိ ‘‘ကျော ဘာဝကမ္မေသွကကပရောက္ခေသု မာနန္တ တျာဒိသု ကတ္တရီ လော’’ဣစ္စာဒိနာ တေသံ ဝိဓာနာ တျာဒယော ကတ္တု ကမ္မဘာဝေသ္စေဝ ဝိညာယန္တီတိ ကတ္တရိ တိမှိ လော-ပစတိ-ဗဟုမှိ စတ္တဗ္ဗေ အန္တိံ

For the purpose of action, in the singular and plural, in words denoting 'tumha' and 'amha' and in words denoting others, and in the cases (kāraka), the middle, first, and third persons of the former six and the latter six groups of endings are two by two respectively. When one is to be spoken of, the singular is used. 'Ti' and 'anti' are the third person, as they are indicated first; 'si' and 'tha' are the middle person, as they are indicated in the middle; 'mi' and 'ma' are the first person. This word 'uttama' by its nature refers to the last pair of endings beginning with 'ti'. Similarly, in the latter six endings also, this should be applied in sequence. When 'tyādi' etc. follow, 'kya' etc. occur in the prescribed active, passive, and impersonal constructions. By the rule beginning with 'kyo bhāvakammesu...', `tyādi` etc. are understood to be only in the active, passive, and impersonal constructions. In the active voice, with 'ti', there is elision of the vikaraṇa, as in 'pacati'; when many are to be spoken of, 'anti'.

ကွစိ ဝိကရဏနံ.

Sometimes, of the vikaraṇas.

ဝိကရဏနံ ကွစိ လောပေါ ဟောတီတိ လဿာကာရဿ လောပေါ-ပဝန္တိ-ပစသိ ပစထ.

Sometimes there is elision of the vikaraṇas. Thus, there is elision of the vowel 'a' of the vikaraṇa: 'pacanti', 'pacasi', 'pacatha'.

ဟိမိမေသွဿ.

Of the vowel 'a' before 'hi', 'mi', and 'me'.

အကာရဿ ဒီဃော ဟောတိ ဟိမိမေသု-ပစာမိ ပစာမ-ပရစ္ဆက္ကေ-ပစတေ ပစန္တေ, ပစသေ ပစဝှေ,ပစေ ပစာမှေ-ကမ္မေ-ကျော ဘာဝကမ္မေသွစ္စာဒိနာ ကျော.

The vowel 'a' becomes long before the endings 'hi', 'mi', and 'me'. Examples: 'pacāmi', 'pacāma'. In the latter six endings: 'pacate', 'pacante', 'pacase', 'pacavhe', 'pace', 'pacāmhe'. In the passive voice, 'kyo' is used by the rule 'kyo bhāvakammesu' and so on.

ကျဿ.

Of 'kya'.

ကြိယတ္ထာ ပရဿ ကျဿ ဤဉ ဝါ ဟောတိ-ဉကာရော အာဒျဝယဝတ္ထော, ပစီယတိ ပစ္စတိ.

For 'kya' that follows for the purpose of action, there is optionally 'ī' (with indicatory 'ñ'). The letter 'ñ' has the purpose of being an initial component. Examples: 'pacīyati', 'paccati'.

ဂုရုပုဗ္ဗာ ရဿာရေ’န္တေ’န္တီနံ.

For 're', 'ante', and 'anti' when preceded by a heavy syllable, shortening.

ဂုရုပုဗ္ဗသ္မာ ရဿာ ပရေသံ အန္တေ’န္တိနံ ရေ ဝါ ဟောတိ-ပစီယရေ ပစီယန္တိ ပစ္စရေ ပစ္စန္တိ, ပစီယသိ ပစ္စသိ ပစီယထ ပစ္စထ, ပစီယာမိ ပစ္စာမိ ပစီယာမ ပစ္စာမ-ပစီယတေ, ပစ္စတေ ပစီယရေ ပစီယန္တေ ပစ္စရေ ပစ္စန္တေ, ပစီယသေ ပစ္စသေ ပစီယဝှေ ပစ္စဝှေ, ပစီယေ ပစ္စေ ပစီယာမှေ ပစ္စာမှေ-ဘာဝေ-ဘု သတ္တာယံ-ဘာဝဿေကတ္တာ ဧကဝစနမေဝ-တဉ္စ ပဌမပုရိသေယေဝ သမ္ဘဝတိ-ဘုယတိ ဒေဝဒတ္တေန, ဗုယတေ ဝါ-ဒေဝဒတ္တဿ သမ္ပတိ ဘဝနန္တိ အတ္ထော-နေဟိဉ ဗဟုလံ ဝိဓာနာ.

After a heavy syllable, for the following 'ante' and 'anti', 're' optionally occurs. Examples: 'pacīyare', 'pacīyanti'; 'paccare', 'paccanti'. Other forms: 'pacīyasi', 'paccasi'; 'pacīyatha', 'paccatha'; 'pacīyāmi', 'paccāmi'; 'pacīyāma', 'paccāma'. Atanopada forms: 'pacīyate', 'paccate'; 'pacīyare', 'pacīyante', 'paccare', 'paccante'; 'pacīyase', 'paccase'; 'pacīyavhe', 'paccavhe'; 'pacīye', 'pacce'; 'pacīyāmhe', 'paccāmhe'. In the impersonal construction (bhāve), the root 'bhū' is in the sense of 'existence'. Because the impersonal construction is singular, only the singular is used, and it occurs only in the third person. For example, 'bhūyati devadattena' or 'bhūyate vā'. The meaning is 'existence comes to be for Devadatta'. This is due to manifold prescription.

ကြိယတ္ထာ ကတ္တရိ တျာဒိ ကမ္မသ္မိဉ္စ သကမ္မကာ,ဘာဝေ စာ’ကမ္မကာကကမ္မာ’ဝစနိစ္ဆာယမညတော;

For the purpose of action, 'tyādi' etc. are used in the active voice; in the passive voice for transitive verbs; and in the impersonal voice for intransitive verbs, and also for transitive verbs when there is a desire to express the action otherwise.

ဘဝိဿတိ ဿတိ ဿန္တိ ဿသိ ဿထ ဿာမိ ဿာမ ဿတေ ဿန္တေ ဿသေ ဿဝှေ ဿံ ဿာမှေ.

In the future tense: 'ssati', 'ssanti', 'ssasi', 'ssatha', 'ssāmi', 'ssāma', 'ssate', 'ssante', 'ssase', 'ssavhe', 'ssaṃ', 'ssāmhe'.

ဘဝိဿတိ အနာရဒ္ဓေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဿတျာဒယော ဟောန္တိ.

In the sense of the future, when the action is not yet begun, the endings 'ssati' etc. occur after the root for the purpose of action.

အ ဤဿာဒိနံ ဗျဉ္ဇနဿိဉ.

For the consonant of 'a' etc., 'ī' etc., and 'ssa' etc., there is 'i' (with indicatory 'ñ').

ကြိယတ္ထာ ပရေသံ အအာဒီနံ ဤအာဒီနံဿာဒီနဉ္စ ဗျဉ္ဇနဿိဉှေကာတိ ဝါ-ဝဝတ္ထီတဝိဘာသာယံ ဿေတိ ဿာဒီနံဿစ္စာဒီနဒွါဝယော အဓိပ္ပေတော-‘‘ဉိ ဗျဉ္ဇနဿာ’’တိ သိဒ္ဓေပိ တျာဒိသု ပရဘုတေသု ဧတေ သမေဝါတိ နိယမတ္တောယမာရမှော-လဿာကာရဿ လောပေ-ပစိဿတိ ပစိဿရေ ပစိဿန္တိ, ပစိဿသိ ပစိဿထ, ပစိဿာမိ ပစိဿာမ-ပစိဿတေ ပစိဿရေ ပစိဿန္တေ, ပစိဿသေပစိဿဝှေ, ပစိဿံ ပစိဿာမှေ-ကမ္မေ-ပစိယိဿတိ.

For the purpose of action, for the consonant of the following 'a' etc., 'ī' etc., and 'ssa' etc., there is optionally the augment 'i' (with indicatory 'ñ'). This is a fixed option. By 'ssa', the two groups beginning with 'ssa' and 'ssacca' are intended. Although established by the rule 'ñi byañjanassa', this rule is begun to specify that these are the same when 'tyādi' etc. follow. With the elision of the vowel 'a' of the vikaraṇa: 'pacissati', 'pacissanti'; 'pacissasi', 'pacissatha'; 'pacissāmi', 'pacissāma'. Atanopada forms: 'pacissate', 'pacissante'; 'pacissase', 'pacissavhe'; 'pacissaṃ', 'pacissāmhe'. In the passive voice: 'paciyissati'.

ကျဿ ဿေ.

Of 'kya', when 'ssa' follows.

ကျဿ ဝါ လောပေါ ဟောတိ ဿေ-ပစိဿတိ ပစ္စိဿတိ, ပစီယိဿရေ ပစယိဿန္တိ ပစိဿရေ ပစဿန္တိ ပစ္စိဿရေ ပစ္စိဿန္တိစ္စာဒိ-ကတ္တုသမံ-ကျောဝ ဝိသေသော-ဘာဝေ-ဘုယိဿတိ ဘဝိဿတိ, ဘုယိဿတေ ဘဝိဿတေ.

There is optionally elision of 'kya' when 'ssa' follows. Examples: 'pacissati', 'paccissati', etc. It is the same as the active voice; 'kya' is the only difference. In the impersonal construction: 'bhūyissati', 'bhavissati'; 'bhūyissate', 'bhavissate'.

နာမေ ဂရဟာဝမှယေသု.

With 'nāma', in the sense of censure and wonder.

နာမသဒ္ဒေ နိပါတေ သတိ ဂရဟာယံ ဝိမ္ဘယေ စ ဂမျမာနေ ဿ တျာဒယော ဟောန္တိ-ဂရဟာယံ-သာပိ နာမ ပစိဿတီစ္စာဒိ-ဝိမ္ဗယေ-အစ္ဆရိယံ ဝတ ဘော အဗ္ဘူတံ ဝတ ဘော အန္ဓော နာမ ပစိဿတိစ္စာဒိ.

When the particle 'nāma' is present, and censure or wonder is implied, 'ssa', 'tyādi' etc. occur. In censure: 'sāpi nāma pacissatī', etc. In wonder: 'acchariyaṃ vata bho, abbhūtaṃ vata bho, andho nāma pacissati', etc.

ဘုတေ ဤ ဥံ ဓ တ္ထ ဣံ မှာ အာ ဦ သေဝှံ အ မှေ.

In the past tense: 'ī', 'uṃ', 'dha', 'ttha', 'iṃ', 'mhā', 'ā', 'ū', 'sevhaṃ', 'a', 'mhe'.

ဘုတေ ပရိသမတ္တေ အတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ ဤ အာဒယော ဟောန္တိ-ဘုတာနဇ္ဇတနေ ဝက္ခမာနတ္တာ ဣမေ ဘုတနဇ္ဇတနေ ဘုတသာမညေ စ ဘဝန္တိ.

In the sense of a completed past action, the endings 'ī' etc. occur after the root for the purpose of action. As they will be discussed under the 'anajjatana' past (past of not-today), these endings occur in the 'anajjatana' past and in the general past.

အဟဿုဘယတော အဍ္ဎရတ္တံ ဝါဝ တဒုပဍ္ဎကံ,အန္တော ကတွာန ဝိညေယျော အဟော အဇ္ဇနော ဣတိ;

Having included half the night, or a quarter of it, on both sides of the day, it should be understood as 'ajjatana' (of today).

တဒညော ပန ယော ကာလော သော’နဇ္ဇတနသညိတော.

But whatever time is other than that is known as 'anajjatana' (not of today).

အာဤဿာဒိသွဉ ဝါ.

Optionally, the augment 'a' before 'ā' etc., 'ī' etc., and 'ssa' etc.

အာအာဒေါ ဤအာဒေါ ဿာအာဒေါ စ ကြိယတ္ထဿ အဉ ဝါ ဟောတိ,

For the purpose of action, before 'ā' etc., 'ī' etc., and 'ssa' etc., there is optionally the augment 'a' (with indicatory 'ñ').

ဧယျာထ ဿေ အ အာ ဤ ထာနံ ဩ အ အံ တ္ထ တ္ထော ဝေဟာက.

'Eyyātha', 'sse', 'a', 'ā', 'ī', 'thānaṃ', 'o', 'a', 'aṃ', 'ttha', 'ttho', 'vehāka'.

အာသဟစရိတောဝ အကာရော ဂယှတေ-န ပရောက္ခေ ဝိဟိတော-ထော ပန’န္တေ နိဒ္ဒေသာ တွာဒိသမ္ဗန္ဓိယေဝ တဿေဝ ဝါ နိဿိတတ္တာ-နိဿယကရဏမ္ပိ ဟိ သုတ္တကာရာစိဏ္ဏံ-ဧယျာထာဒီနံ ဩအာဒယော ဝါ ဟောန္တိ ယထာက္ကမန္တိ ဤဿဝါတ္ထော-အပစိတ္ထော ပစိတ္ထော အပဝတ္ထော ပစတ္ထော.

The vowel 'a' is understood as being associated with 'ā', not the one prescribed in the perfect tense. However, 'tho', being indicated at the end, is connected only with 'tvādi' etc., or because it is dependent on it. For making such a dependency is indeed customary for the authors of the suttas. For 'eyyātha' etc., 'o' etc. optionally occur in sequence. This is the meaning. Examples: 'apacittho', 'pacittho', 'apavuttho', 'pacuttho'.

အာဤဦမှာဿာဿမှာနံ ဝါ.

Optionally for 'ā', 'ī', 'ū', 'mhā', 'ssā', and 'ssamha'.

ဧတေသံ ဝါ ရဿော ဟောတီတိ ပက္ခေ ရဿေ စ-အပစိ ပစိ အပစီ ပစီ.

For these, there is optionally shortening. Thus, with shortening: 'apaci', 'paci'; without shortening: 'apacī', 'pacī'.

ဥံဿိံသွံသု.

'Uṃ', 'siṃsu', 'aṃsu'.

ဥမိစ္စဿ ဣံသု အံသု ဝါ ဟောန္တိ-အပဝိံသု ပဝိံသု အပစံသု ပစံသု အပဝုံ ပစုံ.

For 'uṃ', 'iṃsu' or 'aṃsu' optionally occur. Examples: 'apaviṃsu', 'paviṃsu', 'apacaṃsu', 'pacaṃsu', 'apavuṃ', 'pacuṃ'.

ဩဿ အ ဣ တ္ထ တ္ထော.

Ossa, a, i, ttha, ttho.

ဩဿ အအာဒယော ဝါ ဟောန္တိ-အပစ ပစ အပစိ ပစိ အပစိတ္ထ ပစိတ္ထ အပဝတ္ထ ပစတ္ထ အပစိတ္ထေ ပစိတ္ထော အပစတ္ထော ပစတ္ထော.

Alternatively, the endings `ossa`, `a`, and so on occur: apaca, paca; apaci, paci; apacittha, pacittha; apavattha, pacattha; apacitthe, pacittho; apacattho, pacattho.

သိ.

Si.

ဩဿ သိ ဝါ ဟောတိ-အပစိသိ ပစိသိ အပစသိ ပစသိ အပစော ပစော.

Alternatively, `si` becomes `ossa`: apacisi, pacisi; apacasi, pacasi; apaco, paco.

မှာတ္ထာန မုဉ.

For `mhā` and `ttha`, `uṃ` and `ña`.

မှာတ္ထာနမုဉ ဝါ ဟောတိ-ဤအာဒိသမ္ဗန္ဓိနမေဝ ဂဟဏံ-အပဝုတ္ထ ပစုတ္ထ.

Alternatively, for `mhā` and `ttha`, `uṃ` and `ña` occur; the application is only for those connected with `ī` and so on: apavuttha, pacuttha.

ဣံဿ စ သိဉ.

And for `iṃ`, `siṃ` and `ña`.

ဣမိစ္စဿ သိဉ ဝါ ဟောတိ မှာတ္ထာနဉ္စ ဗဟုလံ-ဉကာရော အာဒျဝယ ဝတ္ထော-အပစသိတ္ထ ပစသိတ္ထ အပစိတ္ထ ပစိတ္ထ အပစတ္ထ ပစတ္ထ, အပစိသိံ ပစိသိံ အပစသိံ ပစသိံ အပစိံ ပစိံ, အပစုမှ ပစုမှ အပစုမှာ ပစုမှာ အပစမှ ပစမှ အပစမှာ ပစမှာ အပစသိမှ ပစသိမှ အပစသိမှာ ပစသိမှာ အပစိမှ ပစိမှ အပစိမှာ ပစိမှာ အပစမှ ပစမှ အပစမှာ ပစမှာ-ပရစ္ဆက္ကေ-အပဝိတ္ထ ပစိတ္ထ အပဝတ္ထ ပဝတ္ထ အပစ ပစ အပစာ ပစာ, အပစု ပစု အပစု ပစု, အပစိသေ ပစိသေ အပစသေ ပစသေ, အပစိဝှံ ပစိဝှံ အပစဝှံ ပစဝှံ-အဿ ဝါ အမာဒေသေ-အပစံ ပစံ အပစ ပစ အပစိမှေ ပစိမှေ အပစမှေ ပစမှေ-ကမ္မေ-အပစီယိတ္ထော ပစိယိတ္ထော အပစီယတ္ထော ပစီယတ္ထော အပစ္စိတ္ထော ပစ္စိတ္ထော အပစ္စတ္ထော ပစ္စတ္ထော အပစီယိ ပစီယိ အပစီယီ ပစိယီ အပစ္စိ ပစ္စိ အပစ္စိ ပစ္စိ, အပစီယိံသု ပစိယိံသု အပစ္စိံသု ပစ္စိံသု အပစိယံသု ပစီယံသု အပစ္စံသု ပစ္စံသု အပစီယုံ ပစီယုံ အပစ္စုံ ပစ္စုမိစ္စာဒိ-ဘာဝေ-အဘုယိတ္ထော ဘုယိတ္ထော အဘုယတ္ထော ဘုယတ္ထော အဘုယိ ဘုယိ အဘုယီ ဘူယီ, အဘုယိတ္ထ ဘုယိတ္ထ အဘုယတ္ထ ဘုယတ္ထ အဘုယ ဘုယ အဘယာ ဘုယာ-‘‘သမ္ဘာဝနေဝါ’’တိ ဣတော ဝေတိ ဝတ္တမာနေ.

For `iṃ`, `siṃ` and `ña` optionally occur, and for `mhā` and `ttha` frequently; the `ñ` is an initial indicatory letter. Examples: apacasittha, pacasittha; apacittha, pacittha; apacattha, pacattha; apacisiṃ, pacisiṃ; apacasiṃ, pacasiṃ; apaciṃ, paciṃ; apacumha, pacumha; apacumhā, pacumhā; apacamha, pacamha; apacamhā, pacamhā; apacasimha, pacasimha; apacasimhā, pacasimhā; apacimha, pacimha; apacimhā, pacimhā; apacamha, pacamha; apacamhā, pacamhā. In the other set of six endings: apavittha, pacittha; apavattha, pavattha; apaca, paca; apacā, pacā; apacu, pacu; apacu, pacu; apacise, pacise; apacase, pacase; apacivhaṃ, pacivhaṃ; apacavhaṃ, pacavhaṃ. When `am` is optionally substituted for `assa`: apacaṃ, pacaṃ; apaca, paca; apacimhe, pacimhe; apacamhe, pacamhe. In the passive: apacīyittho, paciyittho; apacīyattho, pacīyattho; apaccittho, paccittho; apaccattho, paccattho; apacīyi, pacīyi; apacīyī, paciyī; apacci, pacci; apacci, pacci; apacīyiṃsu, paciyiṃsu; apacciṃsu, pacciṃsu; apaciyaṃsu, pacīyaṃsu; apaccaṃsu, paccaṃsu; apacīyuṃ, pacīyuṃ; apaccuṃ, paccum, and so on. In the impersonal: abhuyittho, bhuyittho; abhuyattho, bhuyattho; abhuyi, bhuyi; abhuyī, bhūyī; abhuyittha, bhuyittha; abhuyattha, bhuyattha; abhuya, bhuya; abhayā, bhuyā. From the rule 'sambhāvane vā', the word `vā` (optionally) continues to be in effect.

မာယောဂေ ဤအာအာဒိ.

In conjunction with `mā`, the endings `ī`, `ā`, and so on.

မာယောဂေ သတိ ဤအာဒယော အာအာဒယော စ ဝါ ဟောန္တိ-အသက္ကာလ တ္ထောယမာရမှော-မာ ဘဝံ ပုနပိ ဧဝရူပမပစိတ္ထော ဣစ္စာဒိ-ဝါဝိ ဓာနတော ဿတျာဒိ ဧယျာဒိ တွာဒယောပိ ဟောန္တိ-မာဘဝံ ပစိဿတိ, မာ ဘဝံ ပစေယျ, မာ ဘဝံ ပစတု ဣစ္စာဒိ.

In conjunction with `mā`, the endings `ī` and so on, and `ā` and so on, optionally occur—this rule is not always applicable—for example, 'mā bhavaṃ punapi evarūpamapacittho' (Venerable sir, may you not cook such a thing again), and so on. By the optional rule, the endings `ssati` and so on, `eyya` and so on, and `tu` and so on also occur: 'mā bhavaṃ pacissati' (Venerable sir, may you not cook), 'mā bhavaṃ paceyya' (Venerable sir, may you not cook), 'mā bhavaṃ pacatu' (Venerable sir, may you not cook), and so on.

အနဇ္ဇတနေ အာ ဦ ဩ တ္ထ အ မှာ တ္ထ တ္ထုံ သေဝှံ ဣံ မှသေ.

In the Aorist: `ā, ū, o, ttha, a, mhā`; and `ttha, tthuṃ, se, vhaṃ, iṃ, mhase`.

အဝိဇ္ဇမာနဇ္ဇတနေ ဘုတတ္ထေဝတ္တမာနတော ကြိယတ္ထာအာအာဒယော ဟောန္တိ-ဝါတ္ထေ ရဿေ စ-အပစတ္ထ ပဝတ္ထ အပစ ပစ အပစာ ပစာ, အပစု ပစု အပစု ပစူ-ဩ-အပစ ပစ အပစိ ပစိ အပစတ္ထ ပစတ္ထ အပစတ္ထော ပစတ္ထော အပစသိ ပစသိ အပစော ပစော, အပဝတ္ထ ပစတ္ထ အပစံ ပစံ အပစပစ, အပစမှ ပစမှ အပစမှာ ပစမှာ-အပစတ္ထ ပစတ္ထ, အပစတ္ထုံ ပစတ္ထုံ, အပစသေ ပစသေ, အပစဝှံ ပစဝှံ. အပသိံ ပစသိံ အပစိံ ပစိံ, အပစမှသေ ပစမှသေ-ကမ္မေ-အပစီယတ္ထ ပစီယတ္ထ အပစ္စတ္ထ ပစ္စတ္ထ အပစီယ ပစီယ အပစီယာ ပစီယာ အပစ္စ ပစ္စ အပစ္စာ ပစ္စာ, အပစီယု ပစီယု, အပစီယု ပစီယု, အပစ္စု ပစ္စု အပစ္စူ ပစ္စူစ္စာဒိ-ဘာဝေ-အဘုယတ္ထ ဘုယတ္ထ အဘုယ ဘုယ အဘုယာ ဘုယာ-အဘုယတ္ထ ဘုယတ္ထ-‘‘မာယောဂေ ဤအာအာဒိ’’တိ ဣမိနာ မာယောဂေပိ အာအာဒယော ဟောန္တိ-မာ ဘဝံ အပစိတ္ထ ဣစ္စာဒိ.

In the Aorist (non-present), from the present stem used in the sense of the past, the endings for action `ā` and so on occur; and optionally a short vowel. Examples: apacattha, pavattha; apaca, paca; apacā, pacā; apacu, pacu; apacu, pacū. The ending `o`: apaca, paca; apaci, paci; apacattha, pacattha; apacattho, pacattho; apacasi, pacasi; apaco, paco; apavattha, pacattha; apacaṃ, pacaṃ; apacapaca; apacamha, pacamha; apacamhā, pacamhā. Other examples: apacattha, pacattha; apacatthuṃ, pacatthuṃ; apacase, pacase; apacavhaṃ, pacavhaṃ; apasiṃ, pacasiṃ; apaciṃ, paciṃ; apacamhase, pacamhase. In the passive: apacīyattha, pacīyattha; apaccattha, paccattha; apacīya, pacīya; apacīyā, pacīyā; apacca, pacca; apaccā, paccā; apacīyu, pacīyu; apacīyu, pacīyu; apaccu, paccu; apaccū, paccū, and so on. In the impersonal: abhuyattha, bhuyattha; abhuya, bhuya; abhuyā, bhuyā; abhuyattha, bhuyattha. By the rule 'In conjunction with `mā`, `ī`, `ā`, etc.', even in conjunction with `mā`, the endings `ā` and so on occur: 'mā bhavaṃ apacittha' (Venerable sir, may you not cook), and so on.

ပရောက္ခေ အ ဥ ဧ တ္ထ အမှ တ္ထရေ တ္ထော ဝှော ဣမှေ.

In the Perfect tense (remote past): a, u, e, ttha, amha; tthare, ttho, vho, imhe.

အပစ္စက္ခေ ဘုတာနဇ္ဇတနတ္ထေ ဝတ္တမာနတော ကြိယတ္ထာ အအာဒယော ဟောန္တိ-အပရောက္ခေသူတိ ဝစနာ န ဝိကရဏုပ္ပတ္တိ.

In the Perfect tense (non-perceptible past), from the present stem used in the sense of the past Aorist, the endings for action `a` and so on occur. Because of the statement 'in the Perfect tense', no `vikaraṇa` (stem-forming suffix) arises.

ပရောက္ခာယဉ္စ.

And in the Perfect tense.

ပရောက္ခာယံ ပဌမမေကဿရံ သဒ္ဒရူပံ ဒွေ ဘဝတိ.

In the Perfect tense, the first single-vowel sound-form is reduplicated.

လောပေါ’နာဒိဗျဉ္ဇနဿ.

Elision of a non-initial consonant.

ဒွိတ္တေ ပုဗ္ဗဿာဒိတော’ညဿ ဗျဉ္ဇနဿ လောပေါ ဟောတိ-ပပစ ပ္ပစု’ပပစေ ပပစိတ္ထ-ဣဉဘာဝပက္ခေ သံယောဂါဒိ လောပေါပပစတ္ထ, ပပစ ပပစိမှ, ပပစိတ္ထ ပပစတ္ထ ပပစိရေ, ပပစိတ္ထော ပပစတ္ထော ပပစိဝှော, ပကပစိ ပပစိမှေ-ဧဝံ ကမ္မေပိ-ဘာဝေ-ဘုသျ ဝုက.

In reduplication, there is elision of a consonant of the first part other than the initial one: papaca, pacu, papace, papacittha. In the case where there is no `i`, there is elision of the initial of a conjunct consonant: papacattha, papaca, papacimha, papacittha, papacattha, papacire, papacittho, papacattho, papacivho, pakapaci, papacimhe. Thus also in the passive. In the impersonal: For `bhū`, `vuka`.

အအာဒိယု ဘုဿ ဝုက ဟောတိ.

When the endings `a` and so on follow, `vuka` is substituted for `bhū`.

ပုဗ္ဗဿ အ.

For the former part, `a`.

အအာဒိသု ဒွတ္တေ ပုဗ္ဗဿ ဘုဿ အ ဟောတိ.

When the endings `a` and so on follow, in reduplication, `a` is substituted for the former `bhū`.

စတုတ္ထဒုတိယာနံ တတိယပဌမာ.

For the fourth and second letters, the third and first.

ဒွိတ္တေ ပုဗ္ဗေသံ စတုတ္ထဒုတိယာနံ တတိယပဌမာ ဟောန္တိ ယထာက္ကမန္တိ ဗကာရေ-ဗဘုဝ ဗဘုဝိတ္ထ.

In reduplication, for the former fourth and second letters, the third and first occur respectively, as in the case of `b`: babhuva, babhuvittha.

ဧယျာဒေါ ဝါ’တိပတ္တိယံ ဿာ သသံသုဿေ သသထဿံ ဿမှာ ဿထဿိံသု သသသေ ဿဝှေ ဿိံ ဿာမှသေ.

Alternatively, in the domain of the Optative, in the Conditional mood (kriyātipatti), the endings are: `ssā, sa, saṃsu, sse, sa, satha, ssaṃ, ssamhā, ssatha, ssiṃsu, sase, ssavhe, ssiṃ, ssāmhase`.

ဧယျာဒေါ ဝိသယေ ကြိယာတိပတ္တိယံ ဿာဒယော ဟောန္တိ ဝိဘာသာ-ဝိဓုရပ္ပစ္စယောပနိပါတတော ကာရဏဝေကလ္လတော ဝါ ကြိယာယာတိပတ္တိ အနိပ္ဖတ္တိ ကြိယာတိပတ္တိ-ဧတေစဿာဒယော သာမတ္ထိယာ တီတာနာဂတေ သွေဝဟောန္တိ-န ဝတ္တမာနေန တတြ ကြိယာတိပတ္တျသမ္ဘဝါ-အာဤဣ စ္စာဒိနာဝါ ရဿေ-အပစိဿ ပစိဿ အပစိဿာ ပစိဿာ, အပစိဿံသု ပစိဿံသု-ဿေဿ ဧယျာထာဒီနာ ဝါ အကာရေ-အပစိဿ ပစိဿ အပစိဿေ ပစိဿေ,အပစိဿထ ပစိဿထ,အပစိဿံ ပစိဿံ. အပစိဿမှ, ပစိဿမှ, အပစိဿမှာ ပစိဿမှာ, အပစိဿထ ပစိဿထ, အပစိဿိံသု ပစိဿိံသု, အပစိဿသေ ပစိဿသေ, အပစိဿဝှေ ပစိဿဝှေ, အပစိဿိံပစိဿိံ, အပစိဿာမှယေ ပစိဿာမှသေ-ကမ္မေ-အပစီယိဿ ပစိယိဿအပစီယိဿာ ပစိယိဿာ-ကျဿ ဝါ လောပေ-အပစိဿ ပစိဿ အပစိဿာ ပစိဿာ အပစ္စိဿ ပစ္စိဿ အပစ္စိဿာန ပစ္စိဿာ, အပစိယိဿံသု ပစီယိဿံသုအပစိဿံသု ပစိဿံသု. အပစ္စိဿံသု ပစ္စိဿံသု, ဣစ္စာဒိဘာဝေ-အဘုယိဿ ဘုယိဿ အဘုယိဿာ ဘုယိဿာ, အဘုယိဿထ ဘုယိဿထ-ဝါတိ ဝကိံ, ဒက္ခိဏေနန စေ ဂမိဿတိ နာယကဋမ္ပရိယာ ဘဝိဿတိ.

In the domain of the Optative, the endings `ssā` and so on optionally occur in the Conditional mood (kriyātipatti). Kriyātipatti is the non-completion of an action due to the failure of a supporting condition or the lack of a cause. These endings `ssā` and so on, by their nature, occur only in the past and future, not in the present, as the conditional is impossible there. By the rule `āī...` etc., there is optionally a short vowel: apacissa, pacissa; apacissā, pacissā; apacissaṃsu, pacissaṃsu. Or, for `ssa`, `eyyātha`, etc., in the case of `a`: apacissa, pacissa; apacisse, pacisse; apacissatha, pacissatha; apacissaṃ, pacissaṃ; apacissamha, pacissamha; apacissamhā, pacissamhā; apacissatha, pacissatha; apacissiṃsu, pacissiṃsu; apacissase, pacissase; apacissavhe, pacissavhe; apacissiṃ, pacissiṃ; apacissāmhase, pacissāmhase. In the passive: apacīyissa, paciyissa; apacīyissā, paciyissā. Or with the elision of `kya`: apacissa, pacissa; apacissā, pacissā; apaccissa, paccissa; apaccissā, paccissā; apaciyissaṃsu, pacīyissaṃsu; apacissaṃsu, pacissaṃsu; apaccissaṃsu, paccissaṃsu, and so on. In the impersonal: abhuyissa, bhuyissa; abhuyissā, bhuyissā; abhuyissatha, bhuyissatha. For example: 'dakkhiṇena ce gamissati, nāyakaṭaṃ pariyāpuṇissati' (If he were to go south, he would reach the goal).

ဟေတုဖလေသွေယျ ဧယျုံ ဧယျာသိ ဧယျာထ ဧယျာမိ ဧယျာမ ဧထ ဧရံ ဧထော ဧယျဝှော ဧယျံ ဧယျာမှေ.

In the sense of cause and effect, the endings are: eyya, eyyuṃ, eyyāsi, eyyātha, eyyāmi, eyyāma; etha, eraṃ, etho, eyyavho, eyyaṃ, eyyāmhe.

ဟေတုဘုတာယံ ဖလဘူတာယဉ္စ ကြိယာယံ ဝတ္တမာနတော ကြိယတ္ထ ဧယျာဒယော ဝါ ဟောန္တိ.

In an action that is a cause and also an effect, from the present stem, the endings for action `eyya` and so on optionally occur.

ဧယျေယျာသေန္တံ ဋေ.

For `eyya`, `eyyāsi`, and `eyyaṃ`, `ṭe`.

ဧယျ ဧယျာသိ ဧယျမိစ္စေသံ ဋေ ဝါ ဟောတိ-ပစေ ပစေယျ.

For `eyya`, `eyyāsi`, and `eyyaṃ`, `ṭe` optionally occurs: pace, paceyya.

ဧယျုံဿုံ.

`Eyyuṃ` becomes `ssuṃ`.

ဧယျုမိစ္စဿ ဥံ ဝါ ဟောတိ-ပစုံ ပစေယျုံ,ပစေ ပစေယျာသိ,-ဝါ ဩကာရေ-ပစေယျာထော ပစေယျာထ, ပစေယျာမိ.

For `eyyuṃ`, `uṃ` is an optional substitute: `pacuṃ`, `paceyyuṃ`. `pace` [is a substitute for] `paceyyāsi`. Or, regarding the vowel `o`: `paceyyātho`, `paceyyātha`; `paceyyāmi`.

ဧယျာမဿေမု စ

And for `eyyāma`, `emu` [is the substitute].

ဧယျာမဿ ဧမု ဝါ ဟောတိ ဥ စ-ပစေမု ပစေယျာမု ပစေယျာမက, ပစေထ ပစေရံ ပစေထော ပစေယျဝှော, ပစေ ပစေယျံ ပစေယျာမှေ-ကမ္မေ-ပစီယေ ပစီယျေ ပစ္စေ ပစ္စေယျ, ပစိယုံ ပစီယေယျုံ ပစ္စုံ ပစ္စေယျုမိစ္စာဒိ-ဘာဝေ-ဘုယေ ဘုယေယျ, ဘုယေထ.

For `eyyāma`, `emu` is an optional substitute, as is `u`: `pacemu`, `paceyyāmu`, `paceyyāmaka`; `pacetha`, `paceraṃ`, `pacetho`, `paceyyavho`; `pace`, `paceyyaṃ`, `paceyyāmhe`. In the passive: `pacīye`, `pacīyye`, `pacce`, `pacceyya`; `paciyuṃ`, `pacīyeyyuṃ`, `paccuṃ`, `pacceyyuṃ`, and so on. In the impersonal: `bhuye`, `bhuyeyya`, `bhuyetha`.

ပါတော ပစေယျ စေ ဘုဉ္ဇေ ဣစ္စေတ္ထ ပစနကြိယာ

If one should cook in the morning and eat, here [is signified] the act of cooking.

ဟေတုဘုတာတိ ဝိညေယျာ ဖလနတွနုဘဝကြိယာ.

It should be understood as being the cause, while the action of experiencing is the effect.

သတ္တျ ရဟေသွေယျာဒိ.

In [the senses of] ability and worthiness, `eyya` and so on [occur].

သတ္တိယံ အရဟတ္ထေဝ ကြိယတ္ထာ ဧယျာဒယော ဟောန္တိ-ဘဝံ ခလု ဘတ္တံ ပစေယျ, ဘဝံ သမတ္ထော, ဘဝံ အရဘော.

In the senses of ability and worthiness, the suffixes `eyya` and so on occur with the meaning of action: `bhavaṃ khalu bhattaṃ paceyya` (the venerable one is indeed able to cook the meal), which means `bhavaṃ samattho` (the venerable one is capable), `bhavaṃ araho` (the venerable one is worthy).

သမ္ဘာဝနေ ဝါ.

Or in [the sense of] possibility.

သမ္ဘာဝနေ ဂမျမာနေ ဓာတုနာ ဝုစ္စမာနေ စ ဧယျာဒယော ဟောန္တိ နဝိဘာသာ-အပိ ဘဝံ ဂိလိတံ ပါသာဏံ ပစေယျ ဥဒရဂ္ဂိနာ-သမှာဝေမိ သဒ္ဒဟာမိ ဘဝံ ပစေယျ,ဘဝံ ပစိဿတိ. ဘဝံ အပစိ.

When possibility is understood and expressed by the verbal root, `eyya` and so on occur, not optionally. For example: `api bhavaṃ gilitaṃ pāsāṇaṃ paceyya udaragginā` (could the venerable one digest a swallowed stone with the fire of the stomach?). This means: `sambhāvemi saddahāmi bhavaṃ paceyya` (I consider it possible, I believe the venerable one might digest it), `bhavaṃ pacissati` (the venerable one will digest it), `bhavaṃ apaci` (the venerable one digested it).

ပဉှပတ္ထနာဝိဓိသု.

In [the senses of] question, aspiration, and injunction.

ပဉှာဒိသု ကြိယတ္တတော ဧယျာဒယော ဟောန္တိ.

In questions and the like, suffixes such as `eyya` occur in the sense of action.

ပဉှော သမ္ပုစ္ဆနံ ဣဋ္ဌာ သိံသနံ ယာစနံ ဒုဝေပတ္ထနာ ဘတ္တိယာ ဝါထ န နဝါ ဝျာပါရဏ ဝိဓိ;

A question is an inquiry; aspiration is twofold: blessing and requesting; an injunction is the directing of a subordinate.

ပဉှေ, ကိံ သော ဘတ္တံ ပစေယျ ဥဒါဟု ဗျဉ္ဇနံ ဝါ-ပတ္ထနာယံ, အဟော ဝတ သော ပစေယျ မေ-ဝိဓိမှိ, ဘဝံ ဘတ္တံ ပစေယျ.

In a question: 'Would he cook the meal, or perhaps the curry?' In aspiration: 'Oh, if only he would cook for me!' In an injunction: 'The venerable one should cook the meal.'

တု အန္တု ဟိ ထ မိ မ တံ အန္တံ ဿု ဝှော ဧ အာမသေ.

`tu`, `antu`, `hi`, `tha`, `mi`, `ma`, `taṃ`, `antaṃ`, `ssu`, `vho`, `e`, `āmase`.

ပဉှပတ္တနာဝိဓိသွေတေ ဟောန္တိ ကြိယတ္ထတော-ပစတု ပစန္တု.

These suffixes occur in the sense of action in questions, aspirations, and injunctions. For example: `pacatu`, `pacantu`.

ဟိဿ’တော လောပေါ.

Elision of `hi` after `a`.

အတော ပရဿ ဟိဿ ဝါ လောပေါ ဟောတိ-ပစ ပစာဟိ-ထဿ ဝါ ဝေဟာက-ပစဝှော ပစထ,ပစာမိ ပစာမ, ပစတံ ပစန္တံ, ပစဿု ပစဝှော, ပစေ ပစာမသေ-ကမ္မေ-ပစီယတု ပစ္စတု ပစီယန္တု ပစ္စန္တု ဣစ္စာဒိ-ဘာဝေ, ဘုယတု ဘုယတံ-ပစိတုံ ပယုတ္တီတိ ပစနိစ္ဆာယံ.

After `a`, there is optional elision of a following `hi`: `paca`, `pacāhi`. Or `vho` for `tha`: `pacavho`, `pacatha`. [Other examples are:] `pacāmi`, `pacāma`, `pacataṃ`, `pacantaṃ`, `pacassu`, `pacavho`, `pace`, `pacāmase`. In the passive: `pacīyatu`, `paccatu`, `pacīyantu`, `paccantu`, and so on. In the impersonal: `bhuyatu`, `bhuyataṃ`. `Pacituṃ payutti` means 'in the sense of desiring to cook'.

ပယောဇကဝျာပါရေ ဏပိ စ.

And also `ṇapi` in the causative operation.

ကတ္တာရံ ယော ပယောဇေတိ တဿ ဝျာပါရေ ကြိယတ္ထာ ဏိ ဏ္ပိ ဟောန္တိ ဗဟုလံ-‘‘အဿာဏနုဗန္ဓေ’’တိ အာ-ပယောဇကဝျာပါရေ ဏိဏပိနံ ဝိဓာနာ တဒန္တဿ ကြိယတ္ထတာတိ ပါစိသဒ္ဒတော တျာဒယော.

In the action of one who causes an agent to act, the suffixes `ṇi` and `ṇapi` frequently occur in the sense of action. As in the rule `assāṇanubandhe`, due to the prescription of `ṇi` and `ṇapi` in the causative operation, that which ends in them has the sense of action. Thus, from the stem `pāci`, endings such as `ti` are derived.

ဏိဏပျာပိဟိ ဝါ.

Or regarding `ṇi` and `ṇapi`.

ဏျာဒျန္တေဟိ ကြိယတ္ထေဟိ အပရောက္ကေသုကတ္တုဝိဟိတ ကမာနန္တတျာဒိသု လော ဟောတိ ဝိဘာသာ-‘‘ယုဝဏ္ဏာနမေ ဩပ္ပစ္စယေ’’တိ ဧကာရေ ‘‘ဉောနမယဝါ သရေ’’တိ အယာဒေသေ စ-ပါစယတိ-အညတြ-ပါစေတိ-ပါစယရေ ပါစယန္တိ ပါစေန္တိစ္စာဒိ-ကမ္မေ-

From verbal stems ending in `ṇi` and so on, which have the sense of action, in the immediate present, for the agent, in continuous action, and so on, there are optional forms. This is explained by the rule `yuvaṇṇāname oppaccaye`, resulting in `e`, and by `ñonamayavā sare`, resulting in the substitution of `ay`. Examples: `pācayati`; otherwise, `pāceti`; `pācayare`, `pācayanti`, `pācenti`, and so on. In the passive:

ဒီဃော သရဿ.

Lengthening of the vowel.

သရန္တဿ ကြိယတ္ထဿ ဒီဃော ဟာတိ ကျေ-ပါစီယတိ ပါစီယရေ ပါစီယန္တိစ္စာဒိ-ဝုတ္တနယေန ဉေယျံ-ပယောဇကဝျာပါရေ ဏိဏပျန္တာနံ သကမ္မကတ္တာ န နဘာဝေ ရူပနယော.

The final vowel of a verbal stem with the sense of action is lengthened before the passive suffix `ya`. Examples: `pācīyati`, `pācīyare`, `pācīyanti`, and so on. This should be understood according to the method stated. Because stems ending in `ṇi` and `ṇapi` are transitive in the causative operation, there is no formation of forms in the impersonal.

အကမ္မကာပိ ဟောန္တေဝ ဏိဏပျန္တာ သကမ္မကာ,သကမ္မကာ ဒွီကမ္မာဿု ဒွိကမ္မာ စ တိကမ္မကာ;

Even intransitive verbs, when ending in `ṇi` and `ṇapi`, become transitive; transitive verbs become ditransitive, and ditransitive verbs become tritransitive.

ဘဝိဿတိ-ပါစယိဿတိ ပါစေဿတိ ပါစယိဿရေ ပါစယိဿန္တိ ပါစေဿရေ ပါစေဿန္တိစ္စာဒိ-ကမ္မေ-ပါစီယိဿတိ-ကျလောပေါ-ပါစိဿတီစ္စာဒိ-ဘုတေ-အပါစယိတ္ထော ပါစယတ္တော အပါစယတ္ထော ပါစယတ္ထော အပါစေတ္ထော ပါစေတ္ထော အပါစယိ ပါစယိ. အပါစယီ ပါစယီ အပါစယိံသု ပါစယိံသု အပါစယံသု ပါစယံသု.

In the future tense: `pācayissati`, `pācessati`, `pācayissare`, `pācayissanti`, `pācessare`, `pācessanti`, and so on. In the passive: `pācīyissati`; with elision of `ya`, `pācissatī`, and so on. In the past tense: `apācayittho`, `pācayittho`, `apācayattho`, `pācayattho`, `apācettho`, `pācettho`, `apācayi`, `pācayi`, `apācayī`, `pācayī`, `apācayiṃsu`, `pācayiṃsu`, `apācayaṃsu`, `pācayaṃsu`.

ဉောတ္တာ သုံ.

After `ñā` and `o`, `suṃ` [is substituted].

ဉာဒေသတော ဩအာဒေသတော စ ပရဿ ဥမိစ္စဿ သုံ ဝါ ဟောတိ-အပါစယသုံ ပါစယသုံ အပါစေသုံ ပါစေသုံ အပါစယုံ ပါစယုမိစ္စာဒိ-ဥဿ သုမေဝ ဝိသေသော-ကမ္မေ-အပါစီယိတ္ထော ပါစီယိတ္ထော အပါစီယတ္ထော ပါစီယတ္ထော အပါစိယိ ပါစီယိ အပါစိယီ ပါစီယိ ဣစ္စာဒိ-အနဇ္ဇတနေ-အပါစယတ္ထ ပါစယတ္ထ အပါစေတ္ထ ကပါစေတ္ထ အပါစယ ပါစယ အပါစယာ ပါစယာ အပါစယု ပါစယု အပါစယူ ပါစယူ ဣစ္စာဒိ-ကမ္မေ-အပါစီယတ္ထ ပါစီယတ္ထ အပါစီယ ပါစီယ အပါစီယာ ပါစီယာ ဣစ္စာဒိ-ပရောက္ခေ-

After the substitute `ñā` and the substitute `o`, for the following `uṃ`, `suṃ` is an optional substitute: `apācayasuṃ`, `pācayasuṃ`, `apācesuṃ`, `pācesuṃ`, versus `apācayuṃ`, `pācayuṃ`, and so on. The only difference is `suṃ` for `uṃ`. In the passive: `apācīyittho`, `pācīyittho`, `apācīyattho`, `pācīyattho`, `apāciyi`, `pācīyi`, `apāciyī`, `pācīyi`, and so on. In the aorist: `apācayattha`, `pācayattha`, `apācettha`, `apācettha`, `apācaya`, `pācaya`, `apācayā`, `pācayā`, `apācayu`, `pācayu`, `apācayū`, `pācayū`, and so on. In the passive: `apācīyattha`, `pācīyattha`, `apācīya`, `pācīya`, `apācīyā`, `pācīyā`, and so on. In the perfect:

ရဿော ပုဗ္ဗဿ.

The preceding vowel becomes short.

ဒွိတ္တေ ပုဗ္ဗဿ သရော ရဿော ဟောတိ-ပပါစယ ပပါစယု ပပါစယေ ပပါစယိတ္ထ ပပါစေတ္ထ ဣစ္စာဒိ-ကမ္မေ-သဗ္ဗံ ကတ္တုသမံ-အတပတ္တိယံအပါစယိဿ ပါစယိဿ အပါစယိဿာ ပါစယိဿာ အပါစယိဿံသု ပါစယိဿံသု ဣစ္စာဒိ-ကမ္မေ-အပါစိယိဿ ပါစိယိဿ အပါစီယိဿာ ပါစိယိဿ အပါစိဿ ပါစိဿ အပါစိဿာ ပါစိဿာ ဣစ္စာဒိ-ဟေတုဖလေသု-ပါစယေ ပါစယေယျ ပါစယုံ ပါစယေယယုမိစ္စာဒိ-ကမ္မေ-ပါစီယေ ပါစီယေယယုမိစ္စာဒိ-တွာဒိသု-ပါစယတု ပါစေတု ပါစယန္တု ပါစေန္တု ဣစ္စာဒိ-ကမ္မေ-ပါစီယတု ပါစီယန္တု ဣစ္စာဒိ-ဏပိမှိ-ပါစာပယတိ ပါစာပေတိစ္စာဒိ နျန္တသမံ-ပါစယိတုမ္ပယုတ္တိတိ ဏျန္တတောပိ ဏိ.

In reduplication, the vowel of the preceding syllable becomes short: `papācaya`, `papācayu`, `papācaye`, `papācayittha`, `papācettha`, and so on. In the passive, all is like the active. In the conditional: `apācayissa`, `pācayissa`, `apācayissā`, `pācayissā`, `apācayissaṃsu`, `pācayissaṃsu`, and so on. In the passive: `apāciyissa`, `pāciyissa`, `apācīyissā`, `pāciyissa`, `apācissa`, `pācissa`, `apācissā`, `pācissā`, and so on. In the sense of cause and effect (optative): `pācaye`, `pācayeyya`, `pācayuṃ`, `pācayeyyuṃ`, and so on. In the passive: `pācīye`, `pācīyeyyuṃ`, and so on. In the imperative: `pācayatu`, `pācetu`, `pācayantu`, `pācentu`, and so on. In the passive: `pācīyatu`, `pācīyantu`, and so on. In the case of `ṇapi`: `pācāpayati`, `pācāpeti`, and so on, are like forms ending in `ṇi`. The usage `pācayituṃ` implies that the suffix `ṇi` may also follow a stem already ending in `ṇi`.

ဏိဏပိနံ တေသု.

Of `ṇi` and `ṇapi`, in those contexts.

ဏီ ဏပိနံ လောပေါ နဟောတိ တေသု ဏီ ဏပိသု’တိက ပုဗ္ဗဏိလောပေ-ပါစယတိ ပါစေတိစ္စာဒိ သဗ္ဗတ္ထဉေယျံ-ဏပိစေဝံ.

The elision of ṇī and ṇapi does not occur in them, that is, in ṇī and ṇapi, because of the prior elision of ṇi. Pācayati, pāceti, and so forth, should be understood everywhere; and likewise for ṇapi.

ဘုဝါဒိ နယော.

The method of the Bhuvādi class.

အဓုနာ ဝိကရဏပ္ပဘေဒပ္ပကာသနတ္ထံ ရုဓာဒီနံ အဋာဌဂဏနမာဒိဘုတဿေကေကဿ ကြိယတ္ထဿ ကာနိ စိ ရူပါနိ ဥဒါဟရိယန္တေ-ရုဓ အာဝရဏေ-တျာဒိ.

Now, for the purpose of explaining the distinctions of the vikaraṇa, some forms of each verbal stem, beginning with the Rudhādi class, which is counted as the eighth class, are illustrated. For example: 'rudha' in the sense of 'obstructing', and so on.

မဉ္စ ရုဓာဒီနံ.

And the infix 'maṃ' for the Rudhādi class.

ရုဓာဒိတော အပရောက္ခေသုကတ္တုဝိဟိတမာနန္တတျာဒိသု လောဟောတိ မဉ္စာန္တသရာ ပရော-ရုန္ဓတိ ရုန္ဓရေ ရုန္ဓန္တိစ္စာဒိ-ကမ္မေ-‘‘မံ ဝါ ရုဓာဒီန’’န္တိ ဝါ မံ-ရုန္ဓိယတိ ရုဇ္ဈတီစစာဒိ-ပစိဝိယ သဗ္ဗတ္ထ ဉေယျံ.

From the Rudhādi class, in the forms prescribed for the agent in the immediate present, continuous action, and so forth, elision occurs after the final vowel of 'maṃ'. Examples: rundhati, rundhare, rundhanti, and so on. In the passive, according to the rule 'or maṃ for the Rudhādi class', there is optionally 'maṃ', resulting in forms like rundhiyati, rujjhati, and so on. This should be understood everywhere, as with the root 'pac'.

ရုဓာဒိ နယော.

The method of the Rudhādi class.

ဒိဝ ကီဠာ ဝိဇိဂိံသာ ဝေါဟာရဇ္ဇုတိ ထုတိ ဂတီသု.

The root 'div' is used in the senses of play, desire for victory, speech, shining, praise, and movement.

ဒိဝါဒီဟိ ယက.

From the Divādi class, the suffix 'yaka' occurs.

ဒိဝါဒီဟိ လဝိသယေ ယက ဟောတိ-ကကာရော ကာနုဗန္ဓကာရိယတ္ထော-ဧဝမုပရိစ-ဒိဗ္ဗတိ ဒိဗ္ဗရေ ဒိဗ္ဗန္တိစ္စာဒိ-ကမ္မေ-ကိဝီယတိ ဒိဗ္ဗတိ ဒိဝီယရေ ဒိဝိယန္တိ ဒိဗ္ဗရေ ဒိဗ္ဗန္တိစ္စာဒိ.

From the Divādi class, in the domain of the verb, the suffix 'yaka' occurs. The letter 'ka' serves the purpose of an indicatory letter. And likewise for the preceding rules. Examples: dibbati, dibbare, dibbanti, and so on. In the passive: kivīyati, dibbati, divīyare, diviyanti, dibbare, dibbanti, and so on.

ဒိဝါဒိ နယော.

The method of the Divādi class.

တုဒ ဝျထနေ.

The root 'tud' is used in the sense of afflicting.

တုဒါဒီဟိ ကော.

From the Tudādi class, the suffix 'ko' occurs.

တုဒါဒီဟိ လဝိသယေ ကော ဟောတိ-တုဒတိ တုဒန္တိစ္စာဒိ-ကမ္မေ-တုဒီယတိ တုဇ္ဇတိ တုဒီယရေတုဒိယန္တိ တုဇ္ဇရေ တုဒျန္တိစ္စာဒိ.

From the Tudādi class, in the domain of the verb, the suffix 'ko' occurs. Examples: tudati, tudanti, and so on. In the passive: tudīyati, tujjati, tudīyare, tudiyanti, tujjare, tudyanti, and so on.

တုဒါဒိ နယော.

The method of the Tudādi class.

ဇိ ဇယေ.

The root 'ji' is used in the sense of victory.

ဇျာဒီဟိ က္တာ.

From the Jyādi class, the suffix 'ṇā' occurs.

ဇိအာဒီဟိ ကလဝိသယေ က္နာ ဟောတိ-ဇိနာတိ ဇိနန္တိစ္စာဒိ-ကမ္မေ-ဇိယတိ ဇိယရေ ဇိယန္တိစ္စာဒိ.

From the Ji-ādi class, in the domain of the verb in the active voice, the suffix 'ṇā' occurs. Examples: jināti, jinanti, and so on. In the passive: jiyati, jiyare, jiyanti, and so on.

ဇျာဒိ နယော.

The method of the Jyādi class.

ကီ ဒဗ္ဗဝိနီမယေ.

The root 'kī' is used in the sense of exchanging goods.

ကျာဒီဟိ က္ဏာ.

From the Kyādi class, the suffix 'ṇā' occurs.

ကီအာဒီဟီ လဝိသယေ ကဏာ ဟောတိ.

From the Kī-ādi class, in the domain of the verb, the suffix 'ṇā' occurs.

နာဏသု ရဿော.

In the case of the suffixes ṇā and ṇhā, shortening occurs.

နာဏသု ကြိယတ္ထဿ ရဿော ဟောတိ-ကိဏတိ ကိဏန္တိစ္စာဒိ-ကမ္မေ-ကီယတိ ကီယရေ ကီယန္တိစ္စာဒီ.

When the suffixes ṇā or ṇhā follow, the verbal stem is shortened. Examples: kiṇati, kiṇanti, and so on. In the passive: kīyati, kīyare, kīyanti, and so on.

ကျာဒိ နယော.

The method of the Kyādi class.

သု သဝဏေ.

The root 'su' is used in the sense of hearing.

သွာဒီဟိ ကေဏာ.

From the Svādi class, the suffix 'uṇā' occurs.

သွာဒီဟိ လဝိသယေ ကေဏာ ဟောတိ-သုဏေတိ သုဏန္တိစ္စာဒိ. ကမ္မေ-သူယတိ သူယရေ သူယန္တိစ္စာဒိ.

From the Svādi class, in the domain of the verb, the suffix 'uṇā' occurs. Examples: suṇāti, suṇanti, and so on. In the passive: sūyati, sūyare, sūyanti, and so on.

သွာဒိ နယော.

The method of the Svādi class.

တန ဝိတ္ထာရေ.

The root 'tan' is used in the sense of spreading or expanding.

တနာဒိတွော.

From the Tanādi class, the suffix 'o' occurs.

တနာဒီဟိ လဝိသယေ ဩ ဟောတိ-တနောတိ တနောန္တိစ္စာဒိ. ပရစ္ဆက္ကေ.

From the roots beginning with tanu, in the active voice, the affix o is used: tanoti (he spreads), tanonti (they spread), etc. In the paracchakka.

ဩဝိကရဏဿု ပရစ္ဆက္ကေ.

The affix o becomes u in the paracchakka.

ဩဝိကရဏဿ ဥ ဟောတိ ပရစ္ဆက္ကဝိသယေ-တနုတေ တတွန္တေ ဣစ္စာဒိ-ကမ္မေ-

The affix o becomes u in the context of the paracchakka: tanute, tanvante, etc. In the passive voice:

တနဿာ ဝါ.

The vowel of the root tanu optionally becomes ā.

တနဿ အာ ဟောတိ ဝါ ကျေ-တာယတိ တညာတိ တာယရေ တာယန္တိ တညရေ တညန္တိစ္စာန္ဒိ.

The vowel of the root tanu optionally becomes ā before the passive affix ya: tāyati or taññāti; tāyare or taññare; tāyanti or taññanti, etc.

တနာဒိ နယော.

This is the method for the tanu group.

ဝူရ ထေယျေ.

The root cur has the meaning 'to steal'.

စုရာဒိတော ဏိ.

From the roots beginning with cur, the affix ṇi is used.

စုရာဒီဟိ ကြိယတ္တေဟိ သကတ္ထေ ဏိ ပရော ဟောတိ ဗဟုလံ-စောရယတိ စောရတိ စောရယရေ စောရယန္တိစောရေန္တိစ္စာဒိ-ကမ္မေ-စောရိယတိ စောရီယရေ စောရီယန္တိစ္စာဒိ.

From the verbal stems of the cur group, the affix ṇi frequently follows in their own meaning: corayati or corati; corayare; corayanti or corenti, etc. In the passive voice: coriyati, corīyare, corīyanti, etc.

စုရာဒိ နယော-တျာဒယော.

This is the method for the cur group, and so on.

ပရတ္ထာယ မယာ လဒ္ဓံ ကတွာန ပဒသာဓနံပုညေန တေန လောကော’ယံ သာဓေတု ပဒမစ္စုနံ;

Having composed this Padasādhana for the benefit of others, by this merit may the world attain the deathless state.

သုဒ္ဓါသယေန ပရိသုဒ္ဓဂုဏေဒိတေနသာရေန သာရယတိသံဃနိသေဝိတေနရမ္မေ’နုရာဓနဂရေ ဝသတမ္ဗုဇေနဝိဒွါလိတံ နိဇဝိသုဒ္ဓ ကုလဒ္ဓဇေန;

By one of pure intention, enhanced with pure virtues; by one of substance, frequented by the Sangha of substantial guides; by one dwelling like a lotus in the delightful city of Anurādhapura; by a learned one, the banner of his own pure lineage;

မာနေန္တေန တထာဂတံ ပဋိပဒါယောဂေန သဒ္ဓါလုနာနိစ္စာခဏ္ဍတပေါ’နလေဟိ နိခိလပ္ပာပါရိသန္တာပိတာသဒ္ဓမ္မဝှယသီဟတေလဌတိယာ စာမီကရတ္ထာလိနာနာနာဝါဒိကုဒိဋ္ဌိဘေဒပဋုနာ နဝါဏိ ကနဝဓူ သာမိနာ;

by a faithful one who honors the Tathāgata through the practice of the path, who has scorched all evil foes with the unceasing fire of asceticism; one skilled in shattering the various false views of disputants, with the lion's roar of the Good Dhamma and a golden bowl; by the lord of the new bride of knowledge;

သတ္ထာနံ ကရုဏဝတာ ဂတဝတာ ကပါရမ္ပရံ ဓီမတာထေရေနာတုမပါဒပဉ္ဇရဂတော ယော သဒ္ဒသတ္တာဒိသုမောဂ္ဂလ္လာယနဝိဿုတေတိဟ သုဝစ္ဆာပေါ ဝိနီတော ကယထာသော’ကာသီ ပိယဒဿိ နာမ ယတိဒံ ဗျတ္တံ သုခပ္ပတ္တိယာ;

This clear work, for the attainment of happiness, was made by him named Piyadassi, who was well-trained like a young calf by the wise Elder, a compassionate teacher who has gone to the far shore, residing at the foot of Mount Atuma, and who is renowned here among faithful beings as Moggallāna.

ဝုတ္တောဝ ဝုတ္တမုပဘောဂိနိယာ သကာယပိနပ္ပယောဓရဝနာပဂသေဝိကာယရမှာဝိဟာရဝဓုယာ တိလကာတုလေနသန္တေန ကပ္ပိဏသမဝှယမာတုလေန;

At the behest of the gentle uncle named Kappiṇa, an incomparable ornament, who is like the bride of a pleasant monastery, enjoying what has been said, serving the forest stream of plump, cloud-like virtues.

ပဒသာဓနံ နိဋ္ဌိတံ.

The Padasādhana is concluded.