Padasādhanaṃ

Word Formation

Namo tassa bhagavato arahato sammāsambuddhassa

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

Buddhambujaṃ namassitvā saddhammamadhu bhājanaṃ,Guṇamopadapadaṃ saṅghamadhubbatanisevitaṃ;

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;

Moggallāyanācariya carañca yena dhīmatā,Kataṃ laghumayandiddhamanunaṃ saddalakkhaṇaṃ;

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

Ārabhissaṃ samāsena bālatthaṃ padasādhanaṃ,Moggallāyanasaddattharatanākarapaddhatiṃ;

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

Saññāpariggaheneva lakkhaṇesu sarādayo,Ñāyantiti tamevādo dassayissaṃ vibhāgato;

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.

Aādayo titāḷīsa vaṇaṇā.

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

Jinavacanānurūpā akāradeyo niggahitantā tecattāḷī sakkharā paccekaṃ vaṇṇā nāma honti yathā - a ā i ī u ū e o ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ṇa ta tha da dha na pa pha ba bha ma ya ra la va sa ha ḷa aṃ iti-kakārādisvakāro uccāraṇattho = vaṇaṇīyati attho etehīti vaṇṇā-aādi mariyādā bhūto yesanto aādayo.

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.

Aādayoti vattate yāva ‘‘binduniggahīta’’nti-tañcakhoattha vasā vibhatticīparināmoti sattamyantamabhisambandhīyate.

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.

Dasādo sarā

The first ten are vowels.

Aādisvādimhi niddiṭṭhā odantā dasavaṇṇā sarā nāma honti-yathā-a ā i ī u ū e o = saranti pavattantīti sarā-dasā doti vattate tīsu cakkamānesu.

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.

Dve dve savaṇṇā.

Two by two are homogeneous.

Aāsvādimesu dassu dve dve savaṇṇā nāma honti. Yathākkamaṃ-yathā-aā iti, uū iti, e iti, o iti = samānā sādisā vaṇṇā savaṇṇā-samānattañca ṭhānato.

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.

Cha vaṇṇānaṃhi uppattiṭṭhānāni kaṇṭhātālumuddhadantaoṭṭhānā sikāvasena-tesu avaṇṇakavaggahānaṃ kaṇṭhoṭhānaṃ-ivaṇṇa cavaggayānaṃ tālu-ṭavaggaraḷānaṃ muddhā-tavaggalasānaṃ dantā-u vaṇṇapavaggānaṃ oṭṭhā-evaṇṇassa kaṇṭhatālu-ovaṇṇassa kaṇṭhoṭṭhaṃ-vakārassa dantoṭṭhaṃ-niggahitassa nāsikā-ṅañaṇanamānaṃ sakaṭṭhānaṃ nāsikā ca-dvedveti vattate.

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.

Pubbo rasso

The former is short.

Tesceva dasasu ye dve dve savaṇṇā tesu yo yo pubbo so so rassasañño hoti-yathā-a i u e o-tesu saṃyoga pubbāca dissanti dve panantimā dīpetuṃ tattha sādhuttaṃ tesampi idha saṅgaho = rassakālayogā tabbantatāya vā rassā-tathā dīghā-idhāpidvedveti vattate.

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.

Paro dīgho.

The latter is long.

Aādisvādibhutesu dasasu ye dve dve savaṇṇā tesu yo yo paro so so dīghasañño hoti-yathā-ā ī ū.

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.

Kādayo byañjanā.

'Ka' and so on are consonants.

Aādisu kādayo niggahītapariyantā tettiṃsa byañjanānāma honti-yathā-ka kha ga gha ṅa ca cha ja jha ña ṭa ṭha ḍa ṇa ta tha da dha na pa pha ba bha ma ya ra lava sa ha ḷa aṃ = byañjīyati attho etehīti byañjanā-kādayoti vattate.

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.

Pañca pañcakā vaggā.

The five pentads are the groups.

Aādasu kakārādayo makārantā pañca pañcakā vaggā nāma honti-yathā-kakhagaghaṅa, cachajajhaña, ṭaṭhaḍaḍhaṇa, tathadadhana, paphababhama. = Vajjenti yakārādayoti vaggā.

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.

Bindu niggahitaṃ

The dot is the niggahita.

Akārādīsuyavāyaṃ vaṇṇo bindumatto so niggahitasaññohoti = rassasaraṃ nissāya gahitamuccāritaṃ niggahītaṃ.

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.

Saññā vidhānaṃ.

The Section on Technical Terms

Sandhi vuccate-purisa uttamo, paññā indriyaṃ. Satiārakkho,bhogi indo, cakkhu āyatanaṃ, abhibhu āyatanaṃ, dhanamme atthi, kuto etthā’ tidha-saro lopo sare.

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.

Saro saro lopanīyo hoti-saretopasilesikādhārasattamī tato vaṇṇakālavyavadhāne kāriyaṃ na hoti-tvamasi, katamā cānanda aniccasaññā’ti-aññatthāpi saṃhatāyamopasilesakādhā reyeva sattamī-vidhīti vattamāne.

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:

Sattamiyaṃ pubbassa.

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

Sattamīniddese pubbasseva vidhiti pubbasaralopo-purisuttamo,paññindriyaṃ, satārakkho, bhogindo, cakkhāyatanaṃ. Abhibhāyatanaṃ, dhanammatthi, kutettha. Pubbassa kāriyavidhānā sattamīniddiṭṭhassa paratāva gamyateti paretuparivacanampi ghaṭate-so ahaṃ, cattāro ime, yato udakaṃ, pāto evaṃ’tīdha-‘‘saro lopo sare’’ti vattate.

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.

Paro kvaci.

Sometimes the succeeding vowel.

Saramhā paro saro kvaci lopanīyo hoti-sohaṃ, cattārome, yatodakaṃ. Pātoca-kvacitikiṃ?-Paññindriyaṃ-assādhikāro sabbasandhisu-tassa idaṃ, tassa idaṃ, vāta īritaṃ, vāta īritaṃ, sīta udakaṃ, sīta udakaṃ, vāma ūru,vāma ūru, itidha-pubbasara lope-sare veti ca vattate.

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.

Yuvaṇaṇānamño luttā.

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

Luttā sarāparesaṃ ivaṇṇavaṇṇānaṃ ño honti vāyathākkamaṃ.

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

Vaṇṇaparena savaṇṇepi.

Also when a homogeneous vowel follows.

Vaṇṇasaddo paro yasmā tena savaṇṇopi gayhati sayaṃ ceti ī ū nampi e o-tassedaṃ, tassidaṃ-vāteritaṃ. Vātiritaṃ-sītodakaṃ, ‘‘byañjane dīgarassā’’ti dīghe-sītudakaṃ-vāmoru,vāmūru-luttetikiṃ-dasa ime.

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.

Atippasaṅgabādhakassa kvacisaddassānuvattanato na vikappavidhī niyatā-tena upeto’ti evamādīsu vikakeppā nārakitādisu vidhi ca na hoti-ci akāsi, ci akāsi. Su āgataṃ, su āgataṃ’tidhayuvaṇṇānaṃ ve’ti ca vattate.

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.

Yavā sare.

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

Sare pare iva ṇṇuvaṇṇānaṃ yakāravakārā honti vā yathākkamaṃ-akārassa dīghe-vyākāsi, ‘‘vanataragāvā gāmā’’ti yāgame-viyākāsi-svāgataṃ. Sāgataṃ-kvacitveva-yānīdha.

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.

Te ajja, te ajja, so ayaṃ, so ayaṃ, itīdha-‘‘yavāsare’’ ‘ve’ti ca vattate.

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

Ñonaṃ

Of 'e' and 'o'.

Ñonaṃ yakāravakārā honti vā sare pare yathākkamaṃ.

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

Tyajja, tejja-‘‘byañjane dīgharassā’’tidīghe-svāyaṃ, soyaṃ.

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

Kvacītveva-dhanammatthī-go eḷakamitidha-sare’ti vattate.

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

Gossāvaṅa.

Of 'go', 'avaṅa'.

Sare pare gossa avaṅa ādeso hoti-saca‘‘ṭanubandhāneka vaṇṇāsabbassā’’ti sabbassappasaṅge-antasse’ti vattamāne.

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.

Ṅanu bandho.

The affix 'ṅa'.

Ṅakāronubandho yassa so nekavaṇṇopi antassa hotiti औkārasseva hoti,-‘‘saṅketonavayavonu bandho’’tivacanā ṅakārassāppayogo-payojanaṃ‘‘ṅanubandho’’ti saṅketo-gaveḷakaṃ.

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.

Iti eva, iti evā ‘‘tīdha-

Iti eva, iti evā—thus here—

Vitisseve vā

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

Evasadde pare itissa vo hoti vā-saca.

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

Chaṭṭhiyantassa.

Of that which ends in the sixth case.

Chaṭṭhinaddiṭṭhassa yaṃ kāriyaṃ tadantassa viññeyyanti ikārassādeso hoti = ṭhānīnamāmaddiyadissati uccāriyati’ti ādeso-itveva, aññatra yādese-‘‘tavaggavaraṇanaṃ ye cavaggabayañā’’ti takārassa vo-‘‘vaggalayehi te’’ti yassa ca cakāro, icceva-du aṅgikaṃ, ci itvā, ajja agge, pātu ahesuṃ, pā eva, idha ijjhati, pari antaṃ, atta atthamitidha-‘‘mayadāsare’’ti vattate.

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.

Vatataragā cāgamā.

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

Ete mayadā vāgamā honti vā sare kvaci,-āgamino aniyamepi saroyevāgamī hoti vanādinantu ñāpakā-aññathāhi padādīnaṃ yukvīdhāna manatthakaṃ-duvaṅgikaṃ, cinitvā, ajjatagge, pāturahesuṃ, -‘‘byañjanedīgharassā’’ti rasse-pageva, idhamijjhati, pariyantaṃ, attadatthaṃ-vātveva-attatthaṃ.

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.

Cha abhiññā, cha abhiññā,’tīdha-vā sare āgamo’ti ca vattate.

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

Chā ḷo.

From 'cha', 'ḷa'.

Cha saddā parassa sarassa ḷakāro āgamo hoti vā-chaḷabhiññā, chaabhiññā.

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

Sarasandhi.

Vowel Sandhi.

Kaññā iva-kaññā ivā tīdha-pubbaparasarānaṃ lope sampatte-saro paroti ca vattate.

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

Nadvevā.

Not both, optionally.

Pubbaparasarā dvepi vā kvaci na lupyante-kaññāiva, kaññeva, kaññāva.

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

Sarasandhi nisedho.

Prohibition of Vowel Sandhi.

Tatra abhirati, khanti paramaṃ, sammā akkhāto’tīdha-

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

Byañchane dīgharassā.

Before a consonant, long and short [vowels].

Rassadīghānaṃ kvaci dīgharassā honti byañjane-tatrābhirati, khantīparamaṃ,’ sammadakkhāto’ tidāgame rasso-kvacītveca-tyajja-kathaṃ yāniva antalikkhe’ti -dīgharassāti yogavibhāgā.

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.

Ci gaho, tatiya jhānaṃ. Vi khopo, itidha-byañjane’ti vattate.

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

Saramhā dve.

After a vowel, doubling.

Saramhā parassa byañjanassa kvaci dverūpāni honti-viggaho.

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

Catuttha dutiyesvesaṃ tatiya paṭhamā.

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

Catutthadutiyesu paresvesaṃ catutthadutiyānaṃ tabbagge tatiya paṭhamā honti paccāsatyāti pubbajhakārakhakārānaṃ jakārakakarā-tatiyajjhānaṃ, vikkhepo-saramhā’tikiṃ?-Taṃ vanaṃ. Akarambhasete, akarambhasete, eso attho, eso attho, itidha-ce’tivattate.

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.

E o na ma vaṇṇe.

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

E o naṃ vaṇṇe kvaci a hoti vā-akarambhasane, akaramha sete-esaattho, esoattho-vaṇṇetikiṃ?-So.

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`.

Sarabyañjanasandhi.

Vowel-Consonant Sandhi.

Ata yantaṃ. Tatha yaṃ. Mada yaṃ, budhi yati, dhana yaṃ. Seva yo, payesanā, pokkharaṇa yo, itidha-

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

Tavaggavaraṇanaṃye cavaggakhayañā.

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].

Tavaggavaraṇanaṃ cavaggabayañā honti yathākkamaṃ yakāre, ‘‘vaggalasehi te’’ti vaggā parassa yassa pubbarūpaṃ-accantaṃ. Tacchaṃ, majjaṃ, bujjhati, dhaññaṃ, sebbo, payyesanā, pokkharañño-kvacītveca, matyā-yeti vattate vakkhamānesu tīsu. Saka yate, ruca yate, paṭyate, lupyate, salyate, disyate’tīdha.

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.

Vaggalasehi te

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

Vaggalasehi parassa yakārassa kvaci te vaggalasā honti.

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

Sakkate, ruccate,paṭṭate, luppate, sallate, dissate. Kvacitveva-kyāhaṃ-muha = yatī’tīdha-

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

Hassa vipallāso

Metathesis of `h`.

Hassa vipallāso hoti yakāro-muyhati,

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

Bahuābādho, bahu ābādho’tīdha-ussavakāre ‘‘hassa vipallāso’’ti vattate.

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

Vevā.

Optionally with `v`.

Hassa vipallāso hotivā vakāre-bavhābādho, bahvābādho.

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

Byañjana sandhi.

Consonant Sandhi.

Akkhirujati. Akkhirujatī’tīdha-veti vattate yāva‘‘mayadāsare’’ti.

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

Niggahitaṃ.

The Niggahīta.

Niggahītamāgamo hotivā kvaci = ṭhānīnamāliṅgiya gacchati pavattatī’ti āgamo-akkhiṃ rujati,akkhi rujati-‘‘yāvadvidhā’’ti ādo niccaṃ vavatthita vibhāsattā vādhikārassa-vāsaddo hi atthavaye vattate katthaci vikappe katthaci yathāvavatthitarūpa pariggaheti-yadā pacchime tadā naccamaniccamasantañca vidhiṃ dīpeti-ettha pana kva cisaddassānu vattanato tenevāsantavidhi siddho’ti vāsadde nitaradvayaṃ-saṃ ramho, saṃramho, puṃ liṅgaṃ,puṃ liṅgamitīdha-niggahītādhikāro ā ‘‘mayadā sareti’’.

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`.

Lopo.

Elision.

Niggahītassa lopo hoti vā kvaci-dīghadittāni, sāramho, sāramho-pulliṅgaṃ, puṃliṅgaṃ-paṭisallāṇe pātukāmo’tiādisu niccaṃ-pupphaṃ assā, pupphaṃ assā, kiṃ iti, kiṃ itī’tīdha-

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.

Parasarassa.

Of the following vowel.

Niggahītamhā parassa sarassa lopo hoti vā kvaci.

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

Saṃyogādi lopo.

Elision of the beginning of a conjunct consonant.

Anantarā byañjanā saṃyogo-atra yo ādabhutāvayavo tassa vā kvaci lopo hotī’ti sassādissa lopo-pupphaṃsā, ‘‘mayadā sare’’ti niggahītassa makāro-pupphamassā, ‘‘vagge vagga’nto’’ti no naggahītassa-kinti, kimiti.

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'.

Taṃ kha ṇaṃ, taṃ khaṇaṃ, dhammaṃ care, dhammaṃ care, taṃ ḍahati, taṃ ḍahati, taṃ dānaṃ, taṃ dānaṃ, taṃ phalaṃ, taṃ elamitīdha-

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

Vagge vagganto.

In a class, the end of the class consonant.

Naggahītassa kho vagge vagganto vā hoti paccāsatyā-taṅkaṇaṃ,taṃkhaṇaṃ-dhammañcare, dhammaṃcare-taṇḍahati, taṃḍahati-tandānaṃ, taṃdānaṃ-tamphalaṃ, taṃphalaṃ-gantvā sammatoti’ādisu niccaṃ-ānantarikaṃ yamāhu, ānantarikaṃ yamāhu, paccattaṃ eva, paccattaṃ eva, tañhi. Tañhi, itidha-

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:

Yevahisuñño.

Yevahisuñño.

Yaevahisaddesu niggahītassaño vā hoti-‘‘vaggalasehi te’ti yassa ñakāre-ānantarikañña māhu. Ānantarikaṃ yamāhu, ñassa dvitte-paccattaññeva, paccattaṃeva-tañhi, taṃhī-eva saddasahacariyāyeti yasaddasseva gahaṇaṃ-saṃyato, saṃyato’tīdha

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.

Ye saṃssa

Ye saṃssa.

Saṃsaddassa yaṃ niggahītaṃ tassa vā ño hoti yakāre-

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

Saññato, saṃyato-idhayakāramattova gayhate punabbacanā.

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

Taṃ eva, taṃ eva, taṃ idaṃ, taṃ idaṃ, taṃ iminā, taṃ iminātīdha-

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

Mayadāsare.

Mayadāsare.

Niggahītassa mayadā honti vā sare kvaci-tameva, taṃeva-tayidaṃ’ taṃidaṃ-tadaminā, taṃ iminā ettha-‘‘tadaminādīnī’’tinipātanā ikārassa akāro-lakkhaṇantarenāvihitādesalopāgamavipallāsā sabbattha imināva daṭṭhabbā-tena nijako. Niyako,’tiādi siddhaṃ-buddhama saraṇamiccādisu yogavibhāgā.

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).

Niggahita sandhi.

Niggahīta Sandhi.

Atha nāmāni vuccante.

Now the nouns are declared.

Tāni vividhāni saligāligavasena-tattha saligeyu tāva akārantato pulliṅgā buddhasaddā sattavibhattiyo parā yojīyanto-buddha iti ṭhite.

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.

Dve dve kānekesu nāmasmā siyo aṃyo nāhi yanaṃ smāsanaṃ smiṃsu

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.

Etesaṃ dvedve honti ekānekatthesu vattamānato nāma smāti yathākkamaṃ ekamhi cattabbo ekavacanānaṃ bahumhi vattabbe bahuvacanānaṃ cātiyamenappayaṅge-nāmasmā’tiadhikāro.

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).

Paṭhamātthamatte

In the mere sense of the nominative.

Sakatthadabbaliṅgāni saṅkhyākammādipañcakaṃ

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

Nāmattho tassa sāmaññamattamattaṃ pavuccate.

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

Nāmassābhidheyya matte paṭhamāvibhatti hoti’ti vatticchāvasā paṭhamāyekavacanabahuvacanāni.

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.

Siyoiti paṭhamā, sissikārassānubandhattappeyogo-payojanaṃ‘‘ki maṃ sīsū’’ti saṅketo-tathā aṃ vacanassakārassa-si-ato’ti vattate-tassa nāmavisesanattā ‘‘vidhibbisesanantassā’’ti tadantato vidhi.

'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.

Sisso.

Sissa o.

Akārantato nāmasmā parassa sissa ohoti-pubbasaralopo buddho tiṭṭhati-yo.

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'.

Ato yonaṃ ṭāṭe.

Ato yonaṃ ā e.

Akārantato nāmasmā paresaṃ paṭhamādutiyāyonaṃ ṭāṭe honti yathākkamaṃ-ṭakārānubandhattā‘‘ṭanubandhānekavaṇṇā sabbassā’’ti sabbādeso-buddhā tiṭṭhanti. ‘Paṭhamātthamatte’’tivattate.

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.

Āmantaṇe.

In the vocative.

Saddenābhimukhī kāro vijjamānassa vatthunoĀmantaṇaṃ vidhātabbe natthi rājā bhaveti taṃ;

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'.

Āmantaṇadhike atthamatte paṭhamā vibhatti hotī’ti ekasmiṃ ekavacanaṃ si.

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

Gosyālapaṇe.

Gosyālapaṇe.

Ālapaṇe si gasañño hoti-lopo’ti vattate

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

Gasīnaṃ.

Gasīnaṃ.

Nāmasmāgasīnaṃlopohoti-bhobuddhamaṃpālaya-ge’tivattate.

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

Ayunaṃ vā dīgho.

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

ऐu iccesaṃ vā dīgho hoti gepare tiliṅge’tidīgho-buddhā, keci dīghaṃ dūrālapaṇe yevicchanti samīpālapaṇepi dassato taṃ na gahetabbaṃ-yomhi,-buddhā maṃ pāletha.

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).

Kamme dutiyā

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

Kattukriyābhisambandhaṃ kārakaṃ kammamuccate;

Nibbatti vikatippatti bhedā taṃ tividhaṃ bhave.

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.

Asmiṃ dutiyā vibhattihoti-aṃyo iti dutiyā-aṃ-buddhaṃpaṇamāmi, yossaṭe-buddhe.

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).

Kattukaraṇesu tatiyā.

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

Kriyaṃ yo kurute mukhyo sa kattā yojito na vā karaṇaṃ taṃ visesena yaṃ kriyāsiddhihetukaṃ.

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.

Tesu kārakesu tatiyā vibhatti hoti-nābhi iti tatiyā-nā-nāssā’ti vattate.

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

Atena

'Ena' after 'a'.

Akārantato nāmasmā parassa nāvacanassa enādeso hoti-buddhena desito dhammo-hi-

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':

Suhisvasesa.

Suhisvasesa.

Akārantassa suhīsvehoti-buddhehi-ve’ti vattate.

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

Smāhisminnaṃ mhābhīmhi.

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

Nāmasmā paresaṃ smāhisminnaṃ mhābhīmhi vā honti yathākkamaṃ-hissa bhiyādeso-buddhebhī, karaṇe-buddhena loko sucarati, buddhehi, buddhehi, vā.

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'.

Catutthī sampadāne.

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

Anumantvanirākattujjhesakānaṃ vasā tadhā;

Dadāti kammanā yuttaṃ sampadānamudiritaṃ.

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.

Tasmiṃ sampadānakārake catutthi siyā-sanaṃ iti catutthī-sa.

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':

Suñsassa.

Suñsassa.

Nāmasmā parassa sassa suñhoti-saca-chaṭṭhiyā’tivattamāne

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

Ñakānubandhādyantā.

Ñakānubandhādyantā.

Chaṭṭhīniddiṭāṭhassa ñānubandhakānubandhādyantā hontī’tiādibhuto hoti-ukāro uccāraṇattho-ñākāro ettheva saṅketattho-buddhassa pupphaṃ dehi.-Ato vā bahulamitica vattate.

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.

Sassāya catutthiyā

For the dative 'sa', 'āya'.

Akārantato parassa sassa catutthiyā āyo hoti vā bahulaṃ-buddhāya, yebhuyyena tādatthe yevāyamāyo dissatī’ti itoparaṃ nodāharīyate-naṃ-dīgho’tivattate.

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.

Sunaṃhisu

Before 'su', 'naṃ', and 'hi'.

Esu nāmassa dīgho hoti-buddhānaṃ.

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

Pañcamyavadhismā.

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

Sīmābhuto padatthānaṃ yo calo niccalo’tha vā;

Accuto pubbakā rūpā namāhuravadhimbudhā.

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.

Etasmā kārakā pañcamīvibhatti hoti-smā hī iti pañcamī-smā-ato yonaṃ ṭāṭe veti dva vatta te.

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.

Smāsmintaṃ.

For 'smā' and 'smiṃ', there is 'taṃ'.

Akārantato nāmasmā paresaṃ smāsminnaṃ ṭāṭe vā honti yathākkamaṃ.

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

Buddhā pahā niccharati. Buddhamhā, buddhasmāvā-hi-buddhehi, buddhebhi.

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

Chaṭṭhi sambandhe

The sixth case is used in the sense of relation.

Kriyākārakasañjāto assedamhāvahetuko;

Sambandho’ti pavutto so sambandhidvayanissito.

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

Sambandhittāvisesepi chaṭṭhī hedakato siyā;

Tato hi jātā sambandhaṃ vadeyya na panaññato.

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.

Sambandhe chaṭṭhi vibhatti hoti-sa naṃ iti chaṭṭhi-sa-buddhassa vihāro-naṃ-buddhānaṃ.

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).

Sattamyādhāre.

The seventh case is used in the sense of location.

Kiriyā kattukammaṭṭhā ādhārīyati yena so;

Ādhāro catudhā vutto vyāpakādippabhedato.

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.

Ādhārakārake sattamī vibhatti hoti-

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

Smiṃ su iti sattamī-smiṃ-buddhe pasanno-buddhamhi, buddhasmiṃ, vā-su buddhesu.

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).

Buddho sabbatthadāyī bhavati hi bhajataṃ buddha buddhaṃ na taṃ kiṃ dinnaṃ buddhena loke sivapadamapi te yanti buddhena yasmā asmā buddhassa pītiṃ parahitavidhayaṃdeti buddhānapeto mañño buddhassa niccaṃ ghaṭayati matimā konu bhattiṃ na buddhe.

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?

Evamaññeyampi ghaṭapaṭādīnamakārantānaṃ pulliṅgānaṃ rūpanayo kriyābhisambandho ca-visesanampana vakkhāma-ito paraṃ chaṭṭhiyā catutthīsamattā pañcamībahuvacanassa ca tatiyāsamattā na tā dassīyante-gumbasi-ato sissāti ca vattate.

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.

Kvace vā.

In some cases, optionally.

Akārantato nāmasmā parassa sissa e hoti vā kvacī-gumbe, gumbo-sesaṃ buddhasamaṃ-evaṃ vattabbe, vattabbo iccādi.

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.

Yossa ṭe’ti ca vattate.

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

Ekaccādīhato.

From 'ekacca' and others.

Akārantehi ekaccādīhi yonaṃ ṭe hoti-ekacce,(bho)ekacce, ekacce-evaṃ paṭhamasaddassa-nāssa sā ve’ti ca vattate.

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.

Kodhādīhi.

From 'kodha' and others.

Ehi nāssa sā hoti vā-kodhasā, kodhena, atthasā, attheneccādi-veti vattate.

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

Manādīhi smiṃsannāsmānaṃ sisoosāsā.

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

Manādīhi smamādinaṃ sisomasāsā honti vā yathākkamaṃ-mano, manaṃ-manasā, manena-manaso, manassa-manasā, manā, manamhā, manasmā-manasi, mane, manamhi, manasmiṃ.

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.

Tama tapa teja ura sirappabhutayo manādayo.

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

Gacchantasi-sissa ve’ti ca vattate-parato bhiyyo nānu vattayissāma vuttiyāyevānuvuttassagamyamānattā.

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.

Ntassaṃ.

For 'nta', there is 'aṃ'.

Simhi ntappaccayassa aṃ hoti vā-‘‘gasīna’’nti silope-gacchaṃ-aññatra-gacchanto.

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'.

Ntantunaṃ nto yomhi paṭhame.

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

Paṭhame yomhi ntantunaṃ savibhattīnaṃ nto iccādeso vā hoti-bahulādhikārā pumeyeva-gacchanto, gacchantā.

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`.

Ṭaṭāaṃ ge.

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

Ge pare ntantunaṃ savibhattīnaṃ ṭaṭāaṃ iccādesā honti bahulaṃ-(bho)gaccha, gacchā, gacchaṃ, gacchanto, gacchantā.

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`.

Ntassa ca ṭa vaṃse.

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

Aṃsesu ntappaccayassa ṭa hoti vā ntussa ca-vavatthitavibhāsāyāyaṃ-gacchaṃ, gacchantaṃ.

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`.

Totātitā sasmāsmiṃnāsu.

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

Sādisu ntantunaṃ savibhattīnaṃ totātitā honti vā yathākkamaṃ-gacchatā, gaccantena-gacchato, gacchassa, gacchantassa.

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`.

Naṃ namhi.

`Taṃ` is substituted in `naṃ`.

Namhi ntantunaṃ savibhattīnaṃ taṃ vā hoti-gaccataṃ. Gacchantānaṃ-gacchatā, gacchantā, gacchantamhā,gacchantasmā-gacchati,gacchante, gacchantamhi, gaccantasmiṃ-evaṃ tapanta japantādayo-bhavantasi.

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.

Bhuto.

From the root `bhū`.

Bhudhātuto ntassa aṃ hoti simhi niccampunabbidhānā-bhavaṃ.

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

Bhavato vā bhonto gayonāse.

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

Bhavantasaddassa bhontādeso vā hoti gayonāse-bhonto, bhontā, bhavanto, bhavantā-evamālapanepi-ge pana-(bho) bhonta, bhontā, bhava, bhavā, bhavaṃ-bhavaṃ, bhavantaṃ, bhonte, bhavante-bhotā, bhontena, bhavatā, bhavantena-bhoto, bhontassa, bhavato, bhavassa, bhavantassa.

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`.

Satosabbhe.

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

Santasaddassa sabbhavati bhakāre-sabbhi.

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

Mahantārahantānaṃ vā ṭā

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

Simhi mahantārahantānaṃ natassa ṭā vā hoti-mahā, mahaṃ, mahanto-arahā, arahaṃ, arahanto-bhavantādīnaṃ sesaṃ gacchantasamaṃ-asmasi.

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.

Rājādiyuvāditvā.

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

Rājādihi yuvādīhi ca parassa sissa ā hoti-asmā.

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

Yonamāno.

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

Rājādīhi yuvādīhi ca yonamāno vā hoti-asmāno, asmā-(bho)asma, asmā, asmāno, asmā.

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`.

Vāmhā naṅa.

Optionally `ānaṃ` in `mhi`.

Rājādinaṃ yuvādanaṃ cānaṅhoti vāmhi-asmānaṃ, asmiṃ, asmāno, asme.

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

Nāsseno

For `nā`, `ena` is the substitute.

Kammādito nāvacanassa eno vā hoti-asmena, asmanā.

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

Kammādito.

After the `kamma` group.

Kammādito smino ni hoti vā-asmani, asme, asmamhi, asmasmiṃ-sesaṃ buddhasaddasamaṃ-muddha gāṇḍīvadhatva anima laghimādayo asmāsamā-evaṃ rājā kāladdhānavācī addhāca paṭhamādutiyāsu attātu māno tatiyāsattamyekavacanesuca.

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.

Rājassi nāmhi.

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

Rājassi vā hoti nāmhi-rājinā-aññatra-

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

Nāsmāsuraññā.

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

Nāsmāsu rājassa savibhattissa raññā hoti-raññā.

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

Sunaṃ hisū.

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

Rājassa ū hoti vā sunaṃhisu-rājūbhi, rājehi, rājūbhi, rājebhi.

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

Rañño raññassa rājino se.

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

Se rājassa savibhattissa ete ādesā honti-rañño raññassa, rājino, rājūnaṃ.

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

Rājassa raññaṃ.

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

Namhi rājasaddassa savibhattissa raññaṃ hoti vā-raññaṃ, rājānaṃ-raññā.

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`.

Smimhi raññerājini.

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

Smimhi rājassa savibhattissa raññerājinī honti-raññe, rājini, rājusu, rājesu ‘‘samāse vā’’ti rājassa nāsasmāsmiṃsu yaṃ vuttaṃ taṃ vā hoti-yathā-kāsiraññā, kāsirājena = kāsirañño, kāsiraññassa, kāsirājino, kāsirājassa-kāsiraññā, kāsirājā, kāsirājamhā, kāsirājasmā-kāsiraññe, kāsirājini, kāsirāje, kāsirājamhi, kāsirājasmiṃ-addhato nāmhi.

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`.

Pumakammathāmaddhānaṃ vā sasmāsuca pumādinamuhoti vā sasamāsunāmhi ceti utte-addhunā-aññatra kammādittā vā ene-addhena-addhanā-se ukāre ca.

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`.

Iyuvaṇṇājjhalā nāmassaneka.

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

Nāmassante vattamānā ivaṇṇuvaṇṇājhalasaññā honti yathākkamaṃ.

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

Jhalā sassa no.

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

Jhalato sassa no vā hoti-addhuno, addhussa, addhassa.

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

Nā smāssa

`Nā` is the substitute for `smā`.

Jhalato smāssa nā hoti vā-addhunā, addhumhā, addusmā, addhā, addhamhā, addhasmā-addhani, addhe, addhamhi, addhasmiṃ-attasaddanohamhi

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`.

Suhīsu naka.

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

Attaātumānaṃ suhīsu vā naka hoti-kakāro antāvayavattho. Attanehi, attanebhi, attehi, attehi.

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`.

Notatātumā.

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

Attaātumehi sassa no hoti vā-attano, attassa.

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

Smāssa nā bra mā ca.

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

Brahmā attaātumehi ca parassa smāssa nā hoti-attanā-attanesu, attesu-ātumā attāva-brahma ge.

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`.

Ghabrahmādite

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

Ghasaññato brahma kattu isi sakhādīhi ca gasse vā hoti-brahme, brahma, brahmā.

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`.

Nāmhī.

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

Brahmassu hoti nāmhi-brahmunā.

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

Brahmasasu vā.

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

Brahmassu vā hoti sanaṃsu-brahmuno, brahamussa, brahmassa, brahmūnaṃ,brahmānaṃ-brahamunā-‘‘ambādihī’’ti smino nihoti vā-brahmani. Brahme, brahmamhi, brahmasmiṃ-sesaṃ asmasamaṃ.

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`.

Sakhā-rājādittā sissa ā.

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

Āyono ca sakhā.

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

Sakhato yonamāyo no honti vā āno ca-sakhāyo, sakhāno.

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

Nonāsesmi.

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

Sakhassa i hoti nonāsesu-sakhino-aññatra-

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

Yosvaṃhisu cāraṅa.

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

Sakhassa vā āraṅa hoti yosvaṃhisu smānaṃsu ca.

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

Āraṅsmā

Āraṅsmā.

Āraṅādesato paresaṃ yonaṃ ṭo hoti-sakhāro-āraddhādo.

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

Sabhāve-sakhā-evamālapane-getu-sakho, sakha, sakhā-amhi-sakhānaṃ, sakhāraṃ, sakhaṃ, sakhāyo, sakhā no, sakhino.

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

Ṭoṭe vā.

Optionally, `ṭo` and `ṭe`.

Āraṅādesamhā yonaṃ ṭoṭe vā honti yathākkamanti ṭe-pakkhe-‘‘āraṅismā’’ tiṭo-sakhāre, sakhāro, sakhe-sakhīnā, sakhārehi, sakhehi, sakhārehi, sakhehi-sakhino, sakhissa, sakhārānaṃ.

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`.

Samānaṃsu vā.

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

Sakhassa vā i hoti smānaṃsu-sakhīnaṃ, sakhānaṃ.

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

Ṭā nāsmānaṃ.

`Ṭā` for `nā`, `smā`, and `naṃ`.

Āraṅādesamhā nāsmānaṃ ṭā hoti-sakhārā-bahulādhikārā sakhārasmā-sakhīnā, sakhīmhā,sakhismā, sakhā, sakhamhā, sakhasmā.

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.

Ṭe smino.

`Ṭe` for `smiṃ`.

Sakhato smino ṭe hoti niccaṃ-sakhe, sakhāresu, sakhesu-‘‘dhammovāññatthe’ti rājādīyu pāṭhā daḷhadhammādayo vā asmasamā.

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`.

Yonaṃ none vā.

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

Yuvādihi yonaṃ none vā honti yathākkamaṃ.

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

Nonānesmā.

Nonānesmā.

Esu yuvādinamā hoti-yuvāno, yuvā-yuvānaṃ, yuvaṃ, yuvāne, yuve-yuvānā.

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

Yuvādinaṃ suhisvānaṅi.

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

Suhisu yuvādinamānaṅihoti-yuvānehi, yuvānebhi.

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

Yuvā sassino.

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

Yuvā sassa vā ino hoti-yuvano, yuvassa.

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

Samāsaminnaṃ nāne.

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

Yuvādihi smāsminnaṃ nāne honti yathākkamaṃ-yuvānaṃ-yuvāne,yuvānesu-rūpasiddhiyaṃ panassa aññathā rūpanayo dassito neso gahetabbo-amūlattā-nahi tatthāgamādimūlamatthi-evamidī samaññampi-maghavapumavattahasaddā yuvasaddasamā-ayantu viseso.

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.

Gassaṃ.

For `ga`, `aṃ` is substituted.

Pumasaddato gassa aṃ vā hoti-pumaṃ, puma, pumā.

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

Nāmhi.

Before `nā` and `am`.

Nāmhi pumassa vā ā hoti-pumānā-aññatra-vā utte = pumunā, pumena-pumuno, pumussa, pumassa-pumunā, pumānā-‘‘pumā’’ti smino ne vā hoti-pumāne, pume, pumamhi, pumasmiṃ.

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`.

Sumhā ca.

And in the case of `su` and `mhā`.

Pumassa sumhi yaṃ vuttaṃ taṃ ā ca vā hotīti ānaṅi ā ca hoti-pumānesu pumāsu pumesu.

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`.

Vattahā sanannaṃ nonānaṃ.

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

Vattahā sanannaṃ nonānaṃ honti yathākkamaṃ-vattahāno vattahānānaṃ.

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

Akārantaṃ.

Ending in `a`.

Sāsi

Sā.

Ekavacanayosvaghonaṃ.

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

Ekavacane yosu ca ghaokārantavajjitānaṃ nāmānaṃ rasso hoti tiliṅge’ti rasse sampatte-‘‘sisminnānapuṃsakassā‘‘ti anapuṃsakassa simhi tuna hoti-sā-yuvādittā sissa ā-sāno, nottābhāvapakkhe-‘‘yonamāno‘‘ti vādhikārassa vavatthita vibhā sattāniccamāno-sāno-tathā nottābhāva pakkhe.

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.

Sāssaṃse cānaṅi.

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

Sāsaddassa ānaṅi hoti aṃse ge ca-(bho)sāna, sānā, sāno, sānaṃ, sāne, sāno-sesaṃ yuvasaddasamaṃ-setu-sānassa-suvāyuvāva-‘‘ekavacanayosvaghonaṃ’’tira- ssattaṃva viseso-getu.

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.

Ge vā.

Optionally in the vocative singular.

Aghonaṃ ge vā rasso hoti tiliṅge-(ho)suva, suvā.

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

Ākārantaṃ.

Ending in `ā`.

Muni.

Muni.

Yosujjhissa pume.

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

Jhasaññassa issa yosu vā ṭa hoti pulliṅge-munayo-ato’ti sāmaññaniddesā ato yonaṃ ṭāṭe sampattāpi avidhāna sāmatthiyā na honti-aññatra-

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...

Lopo.

Elision.

Jhalato yonaṃ lopo hotī’ti yo lope.

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

Yolopanisu dīgho.

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

Yonaṃ lopo nisu ca dīgho hoti-munī-(bho)munī, munayo, munī-muniṃ munayo munī = muninā munīhi munībhi-yolopa nīsu vī mantuvantunamiccādi ñāpakā ikārā kārānaṃ ‘‘sunaṃhisūti’’dīgha ssāniccattā munihaccādīpi hoti-munino, munissa munīnaṃ, muninā munimhāmunismā, munimhi munismiṃ munīsu-evaṃ kavikapigiri ādayo-aggiisīnaṃ ayaṃ vaseso.

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.

Sassāggi to ni.

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

Aggismā sissa ni hoti vā-aggini. Aggi, aggayo, aggī.

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

Ṭe sissisismā.

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

Isismā sissa ṭe vā hoti-ise, isi-brahmādittā gasse vā-(bho)ise isi isī.

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`.

Dutiyassa yossa.

For the `yo` of the accusative.

Isasmā parassa dutiyā yossa ṭe vā hoti-ise, isayo, isi, sesaṃmunisaddasamaṃ-ādisaddano smimhi-ratyādihi ṭo smino.

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.

Ratyādīhi smino ṭo hoti vā-ādo, ādimhi, ādismiṃ. Samāse ikārantato yosmiṃsu viseso.

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`.

Itoññatthe pume.

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

Aññapadatthe vattamānā ikārantato nāmasmā yonaṃ no ne vā honti yathākkamaṃ pulliṅge-ariyavuttino, ariyavuttayo, ariyavutti-evamālapane-ariyavuttine, ariyavuttayo ariyavuttī.

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`.

Ne smino kvaci.

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

Aññapadatthe vattamānā ikārantato nāmasmā smino ne hoti vā kvaci-ariyavuttine, ariyavuttimhi, ariyavuttismiṃ, ‘‘kvacī‘‘ti vuttattā yathādassanaṃ na sabbatta ne ādeso.

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.

Ikārantaṃ.

Nouns ending in 'ī'.

Daddhī, silopo, anapuṃsakattā na rasso.

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

Yonaṃ none pume.

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

Jhasaññito yonaṃ nonevāhonti yathākkamaṃ pulliṅge. Daddhino.

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

Jantuhetvīghapehi vā.

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

Jantuhetuhi īkārantehi ghapasaññehi ca paresaṃ yonaṃ vā lopo hoti-daddhī, daddhiyo-evamālapane-getu-daddhi, daddhī.

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'.

Na jhīko.

Not from 'jhi'...

Jhasaññito aṃvacanassa naṃ vā hoti-daṇḍinaṃ, daṇḍiṃ, daṇḍine.

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

No.

'No'.

Jhito yonaṃ no vā hoti pulliṅgehi dutiyā yossa no daṇḍino, daṇḍi, daṇḍinā, daṇḍīhi, daṇḍībhi-daṇḍino, daṇḍissa, daṇḍinaṃ-daṇḍinā, daṇḍimhā, daṇḍismā.

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'.

Smino ni.

'Ni' for 'smiṃ'.

Jhito smiṃvacanassa ni hoti vā-daṇḍini. Daṇḍimhi, daṇḍismiṃ, daṇḍīsuevaṃ saṅghi gaṇi gāmaṇippabhutayo.

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.

Īkārantaṃ.

Nouns ending in 'u'.

Bhikkhu.

'Bhikkhu'.

Lā yonaṃ vo pume.

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

Lato yonaṃ vo hoti vā pulliṅge.

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

Vevosu lussa

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

Lasaññassa ussa vevosu ṭa hoti-bhikkhavo-aññatra-yo lope dīgho-bhikkhu (bho)bhikkhu.

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'.

Pumālapane vevo.

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

Lasaññato uto yossālapane vevo honti vā pulliṅge-bhikkhave, bhikkhavo, bhikkhu-bhikkhuṃ, bhikkhavo, bhikkhu-bhikkhunā, bhikkhuhi,bhikkhūbhi-bhikkhuno, bhikkhussa, bhikkhūnaṃ-bhikkhunā, bhikkhumhā. Bhikkhusmā-bhikkhumhi. Bhikkhusmiṃ, bhikkhūsu-evaṃ setu ketu bhānu ādayo-jantuhetūnaṃ yosvayamhedo-jantvādinā vā yossa lope-jantu.

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'.

Cantvādito no ca.

And 'no' after 'jantu', etc.

Jantvādito yonaṃ no hoti vo ca vā pulliṅge-jantuno, jantavo, jantuyo-evaṃ dutiyāyomhi-(bho) jantu, jantu, jantuno jantavo-‘‘pumālapane vevo’’tivā ve vo ca jantave, jantavo, jantuyo-hetu, hetavo, hetu. Hetuyo-‘‘yomhivā kvacī‘‘tī yosulasaññassa ussa vā ṭā deso hetayo, hetuyo-(bho)hetu, hetu, hetave, hetavo, hetayo, hetuyo-hetuṃ, hetu, hetavo, hetayo, hetuyo bahusaddā namhi.

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.

Bahukatinnaṃ

Of 'bahu' and 'kati'.

Namhī bahuno katissa ca nuka hoti tiliṅge-bahunnaṃsesaṃ bhikkhusamaṃ-bahu. Bahavo, bahū-(bho) bahu, bahu, bahave, bahavo, bahu bahuṃ, bahavo, bahu-bahunā. Bahuhi,bahūbhi-bahuno, bahussa, bahunnaṃ-bahunā, bahumhā. Bahusmā-bahumhi, bahusmiṃ, bahusu-vattusi.

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.

Latupitādinamā simhi.

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

Latuppaccayantānaṃ pitu mātu bhātu dhītu duhitu jāmātu nattu hotu potunañcā hoti simhi-vattā.

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'.

Latupitādinamase.

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

Latuppaccayantānaṃ pitādinaṃ cāraṅi hoti satoññatra-‘‘āraṅismā’’ti ṭo-vattāro.

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'.

Ge ā ca.

And `ā` for the vocative singular.

Latupitādīnaṃ a hoti ge ā ca-(bho) vatta, vattā. Vattāro, vattāraṃ. Vattāre, vattāro-nāvacanassa ‘‘ṭānāsmāna’’nti ṭā-vattārā.

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.

Suhisvāraṅi

In `su` and `hi`, `āraṅi`.

Subhisu tupitādīnamāraṅi vā hoti-vattārehi, vattārebhi, vattūhi, vattūbhi.

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

Salopo.

Elision of `sa`.

Latupitādīhisassa lopo vā hoti-vattu, navattuno, vattussa.

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

Namhi vā.

Optionally in `naṃ` and `mhi`.

Namhi latupatādinamāraṅi vā hoti-vattārānaṃaññatra.

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

Ā

Ā

Namhi latupitādīnamāvā hoti-vattānaṃ. Vattunaṃ-smāssa vā-vattārā.

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

Ṭismino.

Ṭismino.

Āraṅādesamhāsmano ṭi hoti.

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

Rassāra ṅi.

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

Smimhi āro rasso hoti-vattari, vattāresu, vattusu-evaṃ bhattu hottu ādayo-satthusaddassa pana namhi bahulādhikārā vā āraṅādese-satthārā, satthunā-pitā.

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.

Pitādinamanatvādinaṃ

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

Natvādivajjitānaṃ pitādinamāro rasso hoti sabbāsu vibhattisu-pitaro iccādi cattusamaṃ-rassova viseso-natvādi nantu rassābhāvā nattāro iccādi guṇavantusi.

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`.

Ntussa.

Of `ntu`.

Simhi ntussa ṭā hoti-guṇavā-ntuva vantvādi sambandhiyeva gayhate ntuvantumantvāvantutavantusambandhi’ti vacanato na jantutanatvādinaṃ-yo-ntantunamādināvānto-guṇavanto aññatra.

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.

Yvādo ntussa.

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

Yavādisu ntussa a hoti-akārantattā ṭā-guṇavantā-na ce ha avidhānasāmatthiyā aptti avidhānassa caritatthatāya guṇavantassāti-(bho) guṇava,guṇavā, guṇavaṃ, guṇavanto, guṇavantā-guṇavaṃ, guṇavantaṃ, guṇavante-guṇavatā, guṇavantena, guṇavantehi, guṇavantebhi-guṇavato, guṇavassa, guṇavantassa, guṇavataṃ. Guṇavantānaṃ-guṇavatā, guṇavantā, guṇavantamhā, guṇavantasmā-guṇavati, guṇavante, guṇavantamhi. Guṇavantasmiṃ, guṇavantesu-evaṃ maghavantu bhagavantuppabhutayo.

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.

Himavato vā o.

For `himavantu`, optionally `o`.

Himavato simhi ntussa o vā hoti-himavanto, himavā-sesaṃ guṇavāva.

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

Ukārantaṃ.

Ending in `u`.

Vessabhu. Vessabhuvo, vessabhu-(bho) vessabhu, vessabhuve, vessabhuvo, vessabhu-sesaṃ bhikkhusaddasamaṃ-evaṃ sayambhu parābhibhu abhibhuādayo-gotrabhu sahabhu saddehipanayonaṃ‘‘jantvādito no ve’’ti no vo vā-gotrabhuno, gotrabhuvo, gotrabhu-sabhabhuno, sahabhuvo. Sahabhu-sabbaññusaddassayosveva viseso.

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.

Kuto.

From `ku`.

Kuppaccayantato yonaṃ no vā hoti pulliṅge-sabbaññuno-aññatra lopo ca-‘‘lā yonaṃ vo pume’’ti na vo ‘‘kuto’’ti jantvādīhi puthakkaraṇa-sabbaññu-evaṃ viññuvidu vedagu pāragu ādayo kuppaccayantā.

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.

Ūkārantaṃ.

Ending in `ū`.

Go.

Go.

Gossāgayihinaṃsu gāvagavā.

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

Gasihinaṃvajjitāsu vibhattisu gosaddassa gāvagavā honti.

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

Abhagohi ṭo

For a non-`bha` stem, `ṭo` for `hi`.

Ubhagohi yonaṃ ṭo hoti-gāvo, gavo-(bho) go, gāvo, gavo.

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

Gāvumhi.

In a league.

Aṃvacanegossa gāvuvāhoti-gāvuṃ, gāvaṃ, gavaṃ, gāvo, gavo.

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

Nāssā.

Nāssā.

Goto nāssa ā hoti vā-gāvā, gāvena, gavā, gavena gohi, gobhi.

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

Gavaṃ sena

Gavaṃ sena.

Gossa se vā gavaṃ hoti saha sena-gavaṃ, gāvassa, gavassa.

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

Gunnañca nantā.

Gunnañca nantā.

Naṃvacanena saha gossa gunnaṃ hoti gavañca vā-gunnaṃ gamaṃ, gonaṃ-gāvā, gāvamhā, gāvasmā, gavā, gavamhā, gavasmā-gāve, gāvamhi, gāvasmiṃ, gave, gavamhi, gavasmiṃ.

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.

Sumhi vā.

Sumhi vā.

Gossa sumhi gāvagavā honti vā-gāvesu, gavesu, gosu.

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

Okārantaṃ-pulliṅgaṃ.

The masculine gender, ending in 'o'.

Kaññā.

Kaññā.

Sā.

Sā.

Itthiyaṃ vattamānassa nāmassante vattamāno ākāro ghasañño hoti-jantvādinā vāyolopo-kaññā, kaññāyo-‘‘ghabrahmādite’’ti gassevā-kaññe, kaññā-yomhi-kaññā, kaññāyo.

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.

Gho ssaṃsasāsasāyaṃtiṃsu

Gho ssaṃsasāsasāyaṃtiṃsu.

Ssamādisu gho rasso hoti-kaññaṃ, kaññā, kaññāyo-

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

Ghapatekasmiṃ nadīnaṃ yayā.

Ghapatekasmiṃ nadīnaṃ yayā.

Ghapato nadīnamekasmiṃ yayā honti yathākkamaṃ-kaññāya, kaññāhi, kaññābhi-kaññāya, kaññānaṃ, -smimhi-

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...

Yaṃ.

Yaṃ.

Ghapato smino yaṃ vā hoti-kaññāyaṃ. Kaññāya, kaññāsu. Evaṃ saddhā sudhā sukhāādayo-‘‘nāmmādīhī’’ti ammā annā ambāhi gassa ekārābhāve.

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'.

Rasso vā.

Rasso vā.

Ammādinaṃ ge rasso vā hoti-amma, ammā iccādi-sesaṃkaññāva-sahāparisāhi smino’’ti sabhāparisāyā’’ti tiṃ vā hoti ‘‘ghossa’’ miccādinā rasse-sahatiṃ-aññatra-sahāyaṃ, sahāya-parisatiṃ, parisāyaṃ, parisāya.

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.

Ākārantaṃ.

Ending in 'ā'.

Mati-yomhi-

Mati. Before 'yo':

Pitthiyaṃ.

Pa itthiyaṃ.

Itthiyaṃ vattamānassa nāmassante vattamānā ivaṇṇuvaṇṇā pasaññā honti.

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

Yepassavaṇṇassa.

Yepassavaṇṇassa.

Pasaññassa ivaṇṇassa lopo vā hoti yakāre-vacatthitavi bhāsāyaṃ-matyo-aññatra-jantvādinā vā yolope-matī, matiyo-(bho)mati, matyo, mati, matiyo-matiṃ, matyo, matī, matiyo ‘‘ghapa’’iccādinā yādese-matyā, matiyā, matīhi, matihi-matyā, matiyā, matīnaṃ-smimhi-matyaṃ, matiyaṃ, matyā, matiyā, matīsu-evaṃ kitti kanti tantippabhutayo-rattiyā smino ‘‘ratyādīhivo smino’’ratyādīhivo smino’’ti ṭo vā-ratte-aññatra-ratyaṃ, rattiyaṃ, ratyā, rattiyā-sesaṃ matiyā samaṃ.

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'.

Ikārantaṃ.

Ending in 'i'.

Dāsī, dāsyo, dāsī, dāsiyo-(bho)dāsi, dāsī, dāsyo, dāsī, dāsiyo.

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

Yaṃ pīto.

After 'ī', 'yaṃ'.

Pasaññito aṃvacanassa yaṃ vā hoti-dāsyaṃ, dāsiyaṃ, dāsiṃ, dāsyo, dāsī, dāsiyo-dāsyā, dāsiyā, dāsīhi, dāsībhi-dāsyā, dāsiyā, dāsīnaṃ-dāsyaṃ, dāsiyaṃ, dāsyā, dāsiyā, dāsīsu-evamosadhī pokkharaṇī ādayo-nadisaddā yosu-

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...

Najjā yosvāma.

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

Yosu nadisaddassa āma vā hoti-saca.

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

Manubandho sarānamantā paro.

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

Makāronubandho yassa so sarānamantā sarā paro hotī’ti īkārā paro-‘‘yavā sare’’ti yakāre dassa cavaggo yassa pubba rūpaṃ-najjāyo-aññatra-vā palopayolopesu-najjo, nadī, nadiyo iccādi.

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.

Īkārantaṃ.

End of stems ending in 'ī'.

Yāgu, yāgu, yāguyo-(bho)yāgu, yāgu, yāguyo-yāguṃ, yāgu, yāguyo-yāguyā, yāguhi, yāgubhi-yāguyā, yāgunaṃ-yāguyaṃ, yāguyā, yāgusu-evaṃ dhenu sassu piyaṅguppabhutayo-mātu dhītu duhitu saddā pitusaddasamā-salopābhāvapakkhe yādese mātusaddassa pana ‘‘ye passā’’ti yogavibhāgā vā palopo-matyā, mātuyā.

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.

Ukārantaṃ.

End of stems ending in 'u'.

Vadhū, vadhū, vadhuyo-(bho)vadhu, vadhu, vadhuyo-vadhuṃ, vadhū, vadhuyo-vadhuyā, vadhūhi, vadhūbhi-vadhuyā, vadhūnaṃ-vadhuyaṃ, vadhuyā, vadhūsu-evaṃ jambu vāmorū sarabhu ādayo.

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.

Ūkārantaṃ.

End of stems ending in 'ū'.

Go iccādi pumena samaṃ.

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

Itthiliṅgaṃ.

End of the Feminine Gender.

Cittasi.

Regarding 'citta' and 'si'.

Aṃ napuṃsake.

In the neuter, 'aṃ'.

Akārantato nāmasmā sissa aṃ hoti napuṃsakaliṅge-mittaṃ-yomhi.

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

Yonanti.

The 'yo' endings become 'nī'.

Akārantato nāmasmā yonaṃ nī hoti napuṃsake’ti ni ādeso.

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

Nīnaṃ vā.

Optionally for 'nī'.

Akārantato nāmasmā nīnaṃ ṭāṭe vā honti yathākkamaṃ-cittā, aññatra-‘‘yolopanīsu dīgho’’tidīghe-cittāni-(bho) citta, cittā, cittā, cittāni-cittaṃ, citte, cittāni-citteneccādi buddhasaddasamaṃ-evaṃ pānadānappabhutayo-ekaccādinaṃ tu paṭhamānimhi viseso.

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.

Na nissa ṭā.

For 'ni', not 'ā'.

Ekaccādīhi parassa nissa ṭā na hoti-ekaccāni, paṭhamāni-padādīhi nāsmiṃsu.

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':

Nāssa sā.

For 'nā' and 'ssa', 'sā'.

Padādihi nāssa sā hoti vā-padasā, padesa-bilasā, bilena.

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

Padādihi si.

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

Ehi smino si hoti vā-padasi, pade, padamhi, padasmiṃ-kamma saddato nāssa‘‘nāsseno’’ti eno vā-kammena-aññatra pumādinā vā utte-kammunā, kammanā-imināva sasmāsu uttaṃ-tassa lasaññāyaṃ-sasmānaṃ yathāyogaṃ nonā niccaṃ-vavatthitavibhāsāyaṃ-kammuno, kammassa-kammunā, kammā, kammamhā, kammasmā-‘‘kammādito’’ti smino vā nimhi-kammani, kamme, kammamhi, kammasmiṃ-sesaṃ cittasamaṃ-camma vesma bhasmādayo kammasmā uttatoññatra-gacchantasi-‘‘ntassaṃ’’ti vā amhisilopo-gacchaṃ-aññatra sissa aṃ-gacchantaṃ, gacchantā gacchantāni-(bho)gaccha, gacchā, gacchaṃ, gacchantā, gacchantāni-gacchaṃ, gacchantaṃ, gacchante, gacchantāni-nādisu pulliṅgasmaṃ-evaṃ yajanta vajantādayo.

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.

Akārantaṃ.

End of stems ending in 'a'.

Aṭṭhi

The word 'aṭṭhi'.

Jhalā vā.

After 'jhala' consonants, optionally...

Jhalato yonaṃ ni hoti vā napuṃsakaliṅge-aṭṭhini-yo lopadighesu-aṭṭhi-(bho)aṭṭhi, aṭṭhīni, aṭṭhī-aṭṭhiṃ, aṭṭhini, aṭṭhi = tatiyādisu munisaddasamaṃ-evamacchi akkhi dadhi satthi ādayo.

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.

Ikārantaṃ.

Ending in 'i'.

Daṇḍī-‘‘ekavacane’’ccādinā rasso-silopo-daṇḍīni, daddhī-(bho)daṇḍi, daṇḍī, daṇḍīni, daddhī-daṇḍinaṃ,daṇḍiṃ, daṇḍīni, daṇḍī-sesaṃ pulliṅgasmaṃ-evaṃ sukhakārī sīghayāyī ādayo.

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.

Īkārantaṃ.

Ending in 'ī'.

Cakkhu, cakkhuni, cakkhu-aṭṭhisaddasama-evamāyu madhu matthu dhanu cittaguppabhutayo-āyusāti kodhādittā nāssa sā vā-ambusaddā smino‘‘ambavādīhī’’ti vā ni ādesā-ambuni, ambumhi, ambusmiṃ.

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.

Guṇavantusi.

Guṇavantu.

Addhaṃnapuṃsake.

Addhaṃnapuṃsake.

Ntussa addhaṃ hoti simhi napuṃsake-guṇavaṃ, guṇavantaṃ-yomhi-‘‘yavādontussā’’ti akāre‘‘yonaṃ nī’’ti ni tassa vā ṭādese-guṇavanatāniccādi-gacchantasamaṃ-evaṃ yasavantu dhanavantu gomantvādayo.

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.

Ukārantaṃ.

Ending in 'u'.

Gotrabhu, gotrabhuti, gotrabhu-(bho)gotrabhu, gotrabhuni, gotrabhu-gotrabhuṃ, gotrabhuti, gotrabhu-gotrabhunā iccādi pulliṅge vessabhusaddasamaṃ-evaṃ abhibhu sayamabhu dhammañña ādayo.

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.

Ūkārantaṃ-napuṃsakaliṅgaṃ.

Ending in 'ū'—neuter gender.

Atha sabbādīnaṃ rūpanayo niddisīyate-sabba katara katama ubhaya itara añña aññatara aññatama pubba parāpara dakkhiṇuttarādha rānivavatthāyamasaññāyaṃ-ya tya ta eta ima amu kiṃ eka tumhaamha iccete sabbādayo-sabbo.

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.

Yonameṭa.

Yonameṭa.

Akārantehi sabbādihi yonameṭa hoti-sabbe-evamālapana dutiyāyosu.

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

Sabbādīnaṃ namhi ca.

Sabbādīnaṃ namhi ca.

Akārantānaṃ sabbādīnaṃ e hoti namhi suhisu ca.

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

Saṃsānaṃ.

Saṃsānaṃ.

Sabbādito naṃvacanassa saṃsānaṃ honti-sabbesaṃ, sabbesānaṃ-sesaṃ buddhasamaṃ-itthiyaṃ ‘‘itthiyamatvā’’ti āppaccaye saralope ca kate ākārassa ghasaññāyaṃ kaññāsaddasseva rūpanayo, ayantu viseso.

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.

Ghapā sassa ssā vā.

Ghapā sassa ssā vā.

Sabbādīnaṃ ghapato sassa ssā vā hoti-‘‘ghossa’’miccādanā rasse-sabbassā. Sabbāya-namhi-sabbāsaṃ. Sabbāsānaṃ.

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.

Smino ssaṃ.

Smino ssaṃ.

Sabbādinaṃ ghapato smino ssaṃ vā hoti-sabbassaṃ, sabbāyaṃ, sabbāya-napuṃsake-sabbaṃ-yossa nimhi-

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—

Sabbādīhi.

Sabbādīhi.

Sabbādihi parassa nissa ṭā na hoti-sabbāni-(bho)sabba, sabbā, sabbāni-sabbaṃ, sabbe, sabbāni-nādisu pumeva-katarādayo tayo tīsu liṅgesu sabbasamā-evaṃ itara aññasaddā-ssāssaṃsu viseso.

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.

Ssaṃssāsyāyesvitarekaññetimānami.

Ssaṃssāsyāyesvitarekaññetimānami.

Ssamādisu itaraekaaññaeta imैññesaṃ i hoti-itarissā, itarissaṃ-aññissā, aññissaṃ-aññataraaññatamasaddā liṅgattaye sabbasamā-pubbo-yo.

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:

Pubbādīhi chahi.

Pubbādīhi chahi.

Etehi chahi savisaye eṭa vā hoti’ti yosseṭa-pubbe, pubbā-(bho)pubba, pubbā, pubbe, pubbā-pubbaṃ, pubbe, pubbā-sesaṃ sabbaliṅge sabbasamaṃ-evaṃ parādayo pañca-yo, yā, yamiccādi sabbasamaṃ-yādinamālapane rūpaṃ na sambhavati-tyasi.

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:

Tyatetānaṃ tassa so.

Tyatetānaṃ tassa so.

Tyatetānamanapuṃsakānaṃ tassa so hoti simhi-syo, syātyamiccādi-so.

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.

Ta tassa no sabbāsu.

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

Tasaddassa tassa no vā hoti sabbāsu vibhattisu-ne, te-naṃ taṃ, ne, te-nena, tena, nehi, tehi, nebhi, tebhi-

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.

Ṭa sasmāsmiṃssāyassaṃssāsaṃmhāmhismimimassa ca.

Ṭa sasmāsmiṃssāyassaṃssāsaṃmhāmhismimimassa ca.

Sādasvimassa tasaddatakārassa ca ṭo vā hoti-pubbasara lope-assa, nassa, tassa-nesaṃ, nesānaṃ, tesaṃ, tesānaṃ-amhā, asmā, namhā, nasmā, tamhā, tasmā-amhi, asmiṃ, namhi, nasmiṃ, tambhi, tasmiṃ, nesu. Tesu-itthiyaṃ-sā, nā, nāyo, tā, tāyo-naṃ, taṃ, nā, nāyo, tā, tāyo-nāmhi kate-

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...

Ssā vā tetimāmūhi.

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

Ghapasaññehi tā etā imā amūhi nādanamekasmiṃ ssā vā hoti-vā ṭā dese-assā, nassā, nāya.

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.

Tāya vā.

Tāya is also an optional form.

Ssaṃssāssāyesu tassa vā i hoti-tissā, tassā, tāya-nāhi, nābhi, tāhi, tābhi-sassa vā ssāmhi-assā, nassā, tissā, tassā, ssādesābhāvapakkhe.

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.

Tetimāto sassa ssāya.

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

Tā etā imāto sassa ssāyo hoti vā-assāya, nassāya,

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

Tissāya, tassāya-dvihi muttapakkhe-tāya tāya-naṃvacanassa samādese takārassa ca vā ṭādese ‘‘sunaṃhisu‘‘ti dīghe ca kate-āsaṃ, nāsaṃ, nāsānaṃ, tāsaṃ, tāsānaṃ-sattamiyaṃ-assaṃ, assā, nassaṃ, nassā, nāyaṃ, nāya, tissaṃ, tissā, tassaṃ, tassā, tāyaṃ, tāya, nāsu, tāsu-napuṃsake-naṃ, taṃ, nāti, tāti, naṃ, taṃ,ne, nā, ni, te, tāni-nādisu pumeva-evametasaddassa tīsu liṅgesu-ṭanādesābhāvo’va viseso-imasi.

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.

Simhi napuṃsakassāyaṃ.

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

Imasaddassānapuṃsakassāyaṃ hotisimhi-ayaṃ, ime, imaṃ, imenā.

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

Nāmhinimi.

Nāmhi an imi.

Imasaddassānitthiyaṃ nāmhi anैmiccādesā honti-anena, iminā-hi-

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

Imassā nitthiyaṃ ṭe.

Of ima (when not feminine), e.

Imasaddassānitthiyaṃ ṭe hotivā sunaṃhisu-ehi, ehi, imehi, imehi-sa-ṭasasmāsmi miccādinā sabbassimassa vā ṭādese-assa, imassa, esaṃ, esānaṃ. Imesaṃ, imesānaṃ-amhā, asmā, imamhā, imasmā-amhi, asmiṃ, imamhi, imasmiṃ, esu, imesu-itthiyaṃ-ayaṃ, imā, imāyo-imaṃ, imā, imāyo-nā-‘‘ssā vā tetimāmūhī’’ti ssā vā, ṭādese ssamiccādinā i ā dese ca-assā, imissā-aññatra = imāya, imāhi, imāhi-sa-assā, imissā, assāya, imissāya, imāya, naṃvacanassa samādese imassa ca ṭādese ‘‘sunaṃhasū’’ti dīghe ca kane-āsaṃ, imāyaṃ-sānamādese-imāsānaṃ-sattamiyaṃ-assaṃ, imissaṃ. Assāya, imissāya, imāyaṃ, imāya, imāsu-napuṃsake.

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...

Imassidaṃ vā.

For ima, idaṃ is optionally substituted.

Aṃsisu saha tehi imassidaṃ vā hoti napuṃsake-idaṃ, imaṃ, imā, imāni-idaṃ, imaṃ, ime, imāni-tatiyādisu pulliṅgasmaṃ-amusi.

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.

Massāmussa.

Massa amussa.

Anapuṃsakassāmussa makārassa so bhoti simhi-asu-yo-

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

Lopo musmā.

Lopo musmā.

Amusaddato yonaṃ lopo vā hoti pulliṅge’ti niccaṃyo lope digho-amu-amuṃ, amū-amunā, amūhi, amūbhi-

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.

Na no sassa.

For the ending sa, no is not substituted.

Amusmā sassa no na hoti-amussa, amusaṃ, amusānaṃ-amunā, amumhā, amusmā-amumhi,amusmiṃ, amusu-itthiyaṃ-asu, amu, amuyo-

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.

Amuṃ, amū, amuyo-nā-‘‘ssāvā, tetimāmūhī’’ti ssā vā-amussā, amuyā, amūhi, amūbhi-amussā, amuyā, amusaṃ, amūsānaṃ-sattamiyaṃamussā. Amussaṃ. Amuyaṃ, amuyā, amusu-napuṃsake-

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...

Amussāduṃ.

Amussa aduṃ.

Aṃsisu saha tehi amussa aduṃ hoti vā napuṃsake-aduṃ-añña

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

Tra silope-amu, amuna, amū, aduṃ, amuṃ, amuni, amū-sesaṃ pumeva-kiṃsi.

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

Kissa ko sabbāsu.

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

Sabbāsu vibhattīsu kissa ko hoti-sisso-ko, ke, kaṃ, ke, kena, kahi, kehi.

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`.

Ki sasmiṃsu vā nitthiyaṃ.

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

Anitthiyaṃ kissa ki vā hoti sasmiṃsu-kissa, kassa, kesaṃ, kesānaṃ, kamhā, kasmā, kimhi, kismiṃ, kamhi, kasmiṃ, kesu-itthiyaṃ-kaādese akārantattā āppaccayo-kā, kā, kāyo iccādi sabbāva-napuṃsake.

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:

Kimaṃsisu saha napuṃsake.

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

Aṃsisu saha tehi kiṃsaddassa kiṃ hoti napuṃsake-kiṃ, kāni, kiṃ, ke, kāni-keneccādi pumeva-ekasaddo saṅkhyātulyaññā sahāyavacano-atra saṅkhyāsaddo saṃkheyyavāci-yadā saṅkheyya vācī tadekavacananto aññatra bahuvacanantopi-eko ekā ekamiccādi-sabbasamaṃ tiliṅgesu-ssāssaṃsu pana-ssamādinā imhi ekissā ekissaṃ-tumha ambhasaddā aliṅgā-tathā ubha katiñci saddā pañcādayo aṭṭhārasantā ca-tumhasi amhasi.

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`):

Tumhassa tuvaṃ tvamamhi ca.

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

Amhisimhi ca tumhassa savihattissa tuvaṃ tvaṃ honti-tuvaṃ tvaṃ.

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

Simhi haṃ.

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

Simhi amhassa savibhattissa ahaṃ hoti-ahaṃ-yo-tumhe.

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

Mayamasamāmhassa.

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

Yosvamhassa savibhattissa mayamasmā vā honti yathākkamaṃ-mayaṃ, asmā, amhe-aṃ-tuvaṃ. Tvaṃ.

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`.

Amhi taṃ maṃ tavaṃ mamaṃ.

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

Amhi tumhaamhasaddānaṃ savibhattīnaṃ taṃ maṃ tavaṃ mamaṃ honti yathākkamaṃ-taṃ, tavaṃ, maṃ, mamaṃ.

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`.

Dutiye yomhi vā.

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

Tumhaamhasaddānaṃ savihattīnaṃ paccekaṃ ṅaṃ ṅākaṃ vā honti dutiye yomhi-tumhākaṃ tumhe, amhaṃ, amhākaṃ, asmā, amhe.

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`.

Nāsmāsu tayā mayā.

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

Nāsmāsu tumhaamhasaddānaṃ savibhattīnaṃ tayā mayā honti yathākkamaṃ.

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`.

Tayātayinaṃ tva vā tassa.

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

Tumhassa tayātayīnaṃ takārassa tva hoti vā-tvayā, tayā, mayā, tumhehi, tumhebhi. Amhehi, amhebhi.

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`.

Tava mama tuyhaṃ mayhaṃ se.

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

Se tumhaamhasaddānaṃ svibhattīnaṃ tava mama tuyhaṃ mayhaṃ honti yathākkamaṃ-tava tuyhaṃ mama mayhaṃ.

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`.

Naṃsesva samākaṃ mamaṃ.

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

Naṃsesvamhassa savibhattissa asmākaṃ mamaṃ honti yathākkamaṃ-mamaṃ.

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

Ṅaṃ ṅākaṃ namhi.

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

Namhi tumhaamhasaddānaṃ savibhattīnaṃ ṅaṃ ṅākaṃ honti paccekaṃ-tumhaṃ tumhākaṃ amhaṃ amhākaṃ asmākaṃ.

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`.

Smāmhi tvamhā.

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

Smāmhi tumhassa savibhattissa tvamhā hoti vā-tvamhā tvayātayā mayā.

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`.

Smimhi tumhāmhānaṃ tayi mayi.

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

Smimhi tumha amhasaddānaṃ savibhattīnaṃ tayi mayi honti yathākkamaṃ-tvayi tayi mayi, tumhesu.

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`.

Sumhāmhasayāsmā.

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

Amhassa asmā hoti vā sumhi-asmāsu amhesu.

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

‘‘Apādādo padatekavākye’’ti adhikāro.

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

Yonaṃ hisvapañcamyā vo no.

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

Apañcamiyā yonaṃ hisvapādādo vattamānānaṃ padasmā paresa mekavākye ṭhitānaṃ tumhaambhasaddānaṃ savibhattīnaṃ vo no honti vā yathākkamaṃ-tiṭṭhatha vo, tiṭṭhatha tumhe, tiṭṭhāma no, tiṭṭhāma mayaṃ-passati vo, passati tumhe, passati no, passati amhe-diyate vo, diyate tumhaṃ, diyate no, diyate amhaṃ-dhanaṃ vo, dhanaṃ tumhaṃ,dhanaṃ no, dhanaṃ amhaṃ-kataṃ vo, kataṃ tumhehi, kataṃ no, kataṃ amhehi.

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`.

Te me nā se.

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

Nāmhi se ca apādādo vattamānānaṃ padasmā paresaṃ ekavākye ṭhitānaṃ tumhaamhasaddānaṃ savihattīnaṃ te me vā honti yathākkamaṃ-kataṃ te, kataṃ tayā, kataṃ me, kataṃ mayā-diyate te, dīyate tava, dīyate me, diyate mama-dhanaṃ te, dhanaṃ tava, dhanaṃ me, dhanaṃ mama.

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`.

Nacavāhāhevayoge.

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

Cavāhaahaevehiyoge tumhaamhasaddānamādesāna honti. 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-dīyate tava ca, mama ca-dhanaṃ tava ca mama ca-vādiyogepyevaṃ ñeyyaṃ-ubha kati saddā bahuvacanattā-‘‘ubhagohi ṭo‘‘ti yonaṃ ṭo-ubho, ubho-suhisubhasso.

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.

Ubhassa suhisvo hoti-ubhohi ubhohi-

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

Ubhinnaṃ.

`Ubhinnaṃ` is a form.

Ubhā naṃvacanassa innaṃ hoti-ubhinnaṃ, ubhosu.

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

Ṭi katimhā

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

Katimhāyonaṃṭi hoti-kati,kati,katīhi,katībhi, katinnaṃ katīsu.

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

Atha saṅkhyāsaddā vuccante.

Now the numeral words are stated.

Ekādayo aṭṭhārasantā saṅkheyyavacanā-vīsatiādayo pana saṅkhyānavacanāca-ekasaddo sabbādisu vuttova-dvādinamaṭṭhārasantānaṃ bahuvacanantattā ekavacanābhāvo-dvisaddā yomhi.

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...

Yomhi dvinnaṃ duve dve.

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

Yomhi dvissa savibhattissa duve dve honti paccekaṃ-duve dve, dvīhi dvībhi.

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

Duvinnaṃ namhi vā.

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

Namhi dvissa savibhattissa duvinnaṃ hoti vā-duvinnaṃ-aññatra.

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

Namhi nuka dvādīnaṃ sattarasantaṃ.

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

Dvādīnaṃ sattarasannaṃ saṅkhyānaṃ nukhoti namhi vibhattimhi. Ukārouccāraṇattho-kakāro antāvayavattho-tena nambhīna dīgho-dvinnaṃ,dvīsu-tisaddā yomhi.

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.

Pume tayo cattāro.

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

Yomhi savibhattīnaṃ tivatunnaṃ tayo cattāro honti yathākkamaṃ pulliṅge-tayo, tayo, tīhi, tībhi.

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`.

Ṇṇaṃ ṇṇannaṃ titojjhā.

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

Jhasaññato tito naṃvacanassa ṇṇaṃ ṇṇannaṃ honti-tiṇṇaṃ tinṇannaṃ,tīsu-itthīyaṃ.

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

Tisso catasso yomhi savibhattīnaṃ.

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

Vibhattisahitānaṃ tivatunnaṃ yomhi tisso catasso hontitthiyaṃ yathākkamaṃ-tisso, tisso, tīhi tībhi.

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`.

Namhi ticatunnamitthiyaṃ tissacatassā.

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

Namhi ticatunnaṃ tissa catassā hontitthiyaṃ yathākkamaṃ-tissannaṃ, tīsu-napuṃsake.

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

Tīṇi cattāri napuṃsake.

In the neuter, `tīṇi` and `cattāri`.

Yomhi savibhattīnaṃ ticatunnaṃ yathākkamaṃ tīṇi cattāri honti napuṃsake-tīṇi tīṇi-sesaṃ pulliṅgasamaṃ-catu yo.

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`.

Caturo vā catussa.

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

Catusaddassa savibhattissa yomhi caturo vā hoti pulliṅge-caturo, caturo-aññatra-cattāro, cattāro-catūhi catūbhi.

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`.

Ṭa pañcādīhi cuddasahi.

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

Pañcādīhi cuddasahi saṅkhyāhi yonaṃ ṭo hoti-pañca, pañca.

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

Pañcādīnaṃ cuddasannama.

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

Pañcādīnaṃ cuddasannaṃ sunaṃhisva hoti-ettāpavādoyaṃ-pañcahi pañcabhi, pañcantaṃ pañcasu-evaṃ chādayo aṭṭhārasantā-eko ca da sa cāti catthasamāse ekena adhikā dasāti tatiyāsamāse vā kate ‘‘ekatthatāya’’nti vibhattilopo-evamupari ca.

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.

Ekaṭṭhānamā.

For `eka` and `aṭṭha`, `ā`.

Ekaaṭṭhānaṃ ā hoti dase pare.

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

Ra saṅdhyāto vā.

Optionally, `ra` after a number.

Saṅkhyāto parassa dasassa ra hoti vibhāsā-saca‘‘pañcamiyaṃ parasse’’ti anuvattamāne ‘‘ādissā‘‘ti dakārasseva hoti-ekā rasa, ekādasa.

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`.

Ā saṅkhyāyāsatādo’naññatthe.

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

Saṅkhyāyamuttarapade dvissa ā hotasatādo’naññatthe-dvādasa.

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`.

Khā cattāḷīsādo.

`Khā` when beginning with `cattāḷīsā`.

Dvissa khā vā hotacattāḷīsādo’naññatthe-bārasa.

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

Tisse.

For `ti`, `e`.

Saṅkhyāyamuttarapade tissa e hotasatādo’naññatthe.

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.

Chatīhi ḷo ca.

And after `cha`, `ḷo`.

Chatihi parassa dasassa ḷo hoti ro ca-teḷasa-terasa.

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

Catussa cuco honti vā dasasadde pare-dvitte-cuddasa coddasa catuddasa.

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

Vīsatidasesu pañcassa paṇṇupaṇṇā.

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

Vīsatidasesu paresu pañcassa paṇṇupaṇṇā honti vā yathākkamaṃ-paṇṇarasa pañcadasa.

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

Chasasa so.

For `cha`, `so`.

Chassa so iccayamādeso hoti dasasadde pare-soḷasa sorasa, sattarasa sattadasa, aṭṭhārasa aṭṭhādasa-ekena ūnā vīsatīti visesanasamāsagabbhe tatiyāsamāse.

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.

Itthiyamhāsitapumitthi pumevekatthe.

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

Itthiyaṃ vattamāne ekatthe samānādhikaraṇe uttarapade pare bhāsitapumitthi pumeva hotīti pumbhāvā āppaccayo nivattate-ekūnavīsati-itthiliṅgekavacananto-vīsatiādayo hi ānavutiyā ekavacanantā itthiliṅgā-(bho) ekūnavīsati ekūnavīsatimiccādi-evaṃ vīsati ekavīsati dvāvīsati bāvīsati tevīsatippabhutayo.

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.

Vīsatayaṃ pañcassa vā paṇṇaādese-paṇṇuvīsati, pañcavīsati-ekena ūnā tiṃsati tiṃsā vā ekunatiṃsati ekunatiṃsā-matikaññā samā-evaṃ tiṃsati tiṃsāppabhutayo-tiṃsāsaddassa pana silope-dīgharassāti yogavibhāgā rasse-tiṃsa-niggahītāgame ca tiṃsantipi hoti-evamupari ca yathāsambhavaṃ-dvattiṃsatiādinaṃ rassañcattāni-cattāḷīsāya samhi-cattāḷīsā cattāḷīsa cattāḷīsaṃ vā,evaṃ cattārīsā cattārisa cattārīsaṃ.

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`.

Dvissā ca.

And for `dvi`, `ā`.

Asatādo’naññatthe cattāḷīsādo dvissa e hoti vā ā ca-dve cattāḷīsa dvācattāḷīsa dvīcattāḷīsa-evaṃ dvevattārisa dvācattārīsa dvicattārīsa, dvecattāḷīsati dvācattāḷīsati dvicattāḷīsati.

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`.

Cattāḷīsādo vā.

Optionally, when beginning with `cattāḷīsā`.

Asatādo’naññatthe cattāḷīsādo tisse vā hoti-tecattāḷīsa tivattāḷīsa tecattāḷīsati ticattāḷīsati-tecattārīsa ticattārīsa-dvepaññāsa dvāpaññāsa dvipaññāsa dvepaṇṇāsati paṇṇāsa, dvesaṭṭhi dvāsaṭṭhi dvisaṭṭhi, tesaṭṭhi tisaṭṭhi, dvesattati dvā sattati dvīsattati dvesattari dvāsattari dvisattari, tesattati tisattati tesattari tisattari, dvñasīti dvāasīti dvīyāsīti-yāgamo-tñasīti tiyāsīti, dvenavuti dvānavuti dvinavuti, tenavuti tinavuti-sataṃ, napuṃsaka mekavacanantaṃ-evaṃ sahassadayo-koṭi pakoṭi koṭippakoṭi akkhohiṇiyo itthiliṅgekavacanantā-vaggabhede tu sabbāsampi saṅkhyānaṃ bahuvacanañca hoteva-yathā-dve visatiyo, tisso vīsatiyo iccādi-dasa asakaṃ sataṃ nāma,dasasataṃ sahassaṃ, dasasahassaṃ nahutaṃ, dasanahutaṃ lakkhaṃ, satasahassantipi vuccati-lakkhasataṃ koṭi, koṭilakkhasataṃ pakoṭi, pakoṭilakkhasataṃ koṭippakoṭi-evaṃ nahutaṃ ninnahutaṃ akkhohiṇī bindu abbudaṃ nirabbudaṃ ahakahaṃ ababaṃ aṭaṭaṃ sogandhikaṃ uppalaṃ kumudaṃ puṇḍarikaṃ padumaṃ kathānaṃ mahākathānaṃ asaṅkheyyanti yathākkamaṃ satalakkhaguṇaṃ veditabbaṃ.

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.

Athāsaṅkhyamuccate.

Now, the indeclinable is explained.

Taṃ duvidhaṃ pādicādibhedena-tattha-pa parā apa saṃ anu ava o ni du vi adhi api ati su u abhi pati pari upa ā-ime vīsati pādayo-cādayo pana-ca vā ha aha eva evamiccādayo-ime dvepi liṅgasaṅkhyārahitā-etehi pana yathāsambhavaṃ vihitānaṃ vibhattinaṃ.

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...

Asaṅkhyehi sabbāsaṃ.

After indeclinables, of all.

Avijjamānasaṅkhyohi parāsaṃ sabbāsaṃ vibhattīnaṃ lopo hotīti lopo ca.

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

Vibhattiyā tato bhedo saliṅgānaṃ bhave tathā tumhādinaṃ tvaliṅgesu nevatthi pādivādinaṃ.

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.

Vutatāni syādyantāni.

Words ending in 'syādi' have been discussed.

Athekatthamuccate-upasaddā paṭhamekavacanaṃ si-tassa ‘‘asaṅkhyehi sabbāsaṃ’’ti lopo-kumbhasaddā chaṭṭhayekavacanaṃ sa-upa kuma asa iti ṭhite ‘‘aviggabho niccasamāso padantaraviggaho ve’’ti samīpaṃ kumbhasseti padantaraciggahe-‘‘syādi syādinekattha’’nti sabbatthekatthe vattate.

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.

Asaṅkhyaṃ vibhatti sampatti samipa sākalyāhāva yathāpacchā yugapadatthe.

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

Asaṅkhyaṃ syādyantaṃ vibhattyādinamatthevattamānaṃ syādyantena sahekatthambhavati.

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'.

Ekatthatāyaṃ.

In the state of having a single meaning.

Īyādiṇadisamāsehi ekatthibhāvo ekatthatā-tasmiṃ syādi lopo hoti-‘‘taṃ napuṃsaka’’mitinapuṃsakaliṅgaṃ-tato syādi-‘‘pubbasmāmādito’’ti lope sampatte.

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...'

Nāto mapañcamiyā.

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

Amādekatthā pubbaṃ yadekatthamakārantaṃ tato parāsaṃ sabbāsaṃ vibhattīnaṃ lopo na hoti aṃtu bhavatyapañcamiyā-upakumbhaṃ tiṭṭhati-kumbhassa samīpaṃ tiṭṭhatīti attho-upakumbhaṃ pakassa.

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'.

Vā tatiyāsattamīnaṃ.

Optionally for the third and seventh cases.

Amādekatthā pubbaṃ yadekatthamakārantaṃ tato parāsaṃ tatiyā sattamīnaṃ aṃ hoti vā-upakumbhaṃ kataṃ, upakumbhena vā, upa kumbhaṃ dehi-pañcamiyaṃ amabhāvā-upakumbhā apehi-upakumbhamāyattaṃ-upakumbhaṃ nīdhehi, upakumbhe vā-evamupanagaramiccādi-samīpaṃ agginoupaggi-etthapana-‘‘pubbasmāmādito’’ti sabbasyādi lopova-evamupaguru-veti sabbattha vattate.

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.

Amādi.

Beginning with 'aṃ'.

Amādi syādyantaṃ syādyantena saha bahulamekatthaṃ hoti-gāmaṃ gato gāmagato, muhuttaṃ sukhaṃ muhuttasukhaṃ-vuttiyevopapadasa māse-kumbhakāro, ettha bahulādhikārā asyādyantenāpi samāso. Ntamānaktavantūhi vākya-dhammaṃ suṇanto, dhammaṃ suṇamāno, odanaṃ bhuttavā, rañgñā bhato rājahato, asinā jinno asicchinno, pitarāsadisopitusadiso, dadhinā upasittaṃ bhojanaṃ dadhibhojanaṃ, guḷena misso odano guḷodano-iha pana vutti padenevopasittādi kriyāyākhyāpanato na tatthāyuttatthatā-kvacivuttiyeva-urago-kvaci vākyameva-erasunā chinnavā, dassanena pahātabbā, brāhmaṇassa deyyaṃbrāhmaṇadeyyaṃyupāya dāru yupadāru, idha nahoti saṅghassa dātabbaṃ-gāmā niggato gāma niggato, kvacivutti yeva-kammajaṃ-idha na hoti rukkhā patito-rañño puriso rājapuriso-bahulādhikārā ntamānaniddhāriyapuraṇa bhāvati bhāvati ttatthehi nahoti-mamānukubbaṃ, mamānukurukamāno, gunnaṃkaṇhā sampannakhīratamā, sissānaṃ pañcamo, paṭassa sukkatā-kvaci hoteva-vattamānasāmīpyaṃ, phalānaṃ titto, phalānaṃ suhito, brāhmaṇassa kaṇhā dantā iccatra dantāpekkhā chaṭṭhiti kaṇhenasambandhābhāvā na samāso-aññamaññasambandhānaṃhi samāsoyadā tu kaṇhā ca te dantā ceti visesanasmāso tadā chaṭṭhi kaṇhadantāpekkāti brāhmaṇakaṇhadantāti hoteva-rañño māgadhassa dhanamiccatra raññoti chaṭṭhi dhanamapekkhate na māgadhaṃ rājā eva māgadhasadadena vuccateti bhedābhāvā sambandhābhāvoti tulyādhikaraṇena māgadhena saha rājā na samasyate-rañño asso ca puriso cāti ettha rañño asso purisoti ca paccekaṃ sambandhato sāpekkatāya na samāso-asso ca puriso cāti catthasamāse kate tu rājassapurisāti hotevaññānapekkhattā-rañño garuputtoti ettha pana rājāpekkhinopi garuno puttena saha samāso gamakattā-gamakattampihi samāsassa nibandhanaṃ-dāne soṇḍo dānasoṇḍo-kvaci vuttiyeva-pabbataṭṭho-kvacī samāsepi vibhatyalopo-jane suto.

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).

Visesanamekatthena.

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

Visesanaṃ syādyantaṃ vasessena syādyantena samānādhikāraṇena sahekatthaṃ hoti-nīlañca taṃ uppalaṃ ceti niluppalaṃ-vākye tulyādhikaraṇabhāvappakāsanatthaṃ catasaddappayogo-vuttiyantu samāseneva tappakāsanato na tappayogo-eva maññatrāpi vuttaṭṭhānamappayogo-bahulādhikārā kvaci upamānabhutaṃ visesanamparaṃ bhavati-sīho’ca sīho-muni ca so sīho cāti munisīho-munisaddoyeva vā visesanaṃ-tathāhi-sīhoti vutte upacaritānupacaritasīhānaṃ sāmaññappatītiyaṃ munisaddo viseseti-sīlameva dhanaṃ sīladhanaṃ-dhammoti sammato dhammasammato-mahanti ca sā saddhā cāti samāse kate-‘‘itthiyambhāsitapumitthi pumevekattha’’ta pumbhāvā ṅīppaccayābhāvo-‘‘ṭantantunanti’’ntassa ṭe-‘‘byañjane dīgharassā’’ti dighe-mahāsaddhā.

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'.

Naña.

Nañ.

Nañiccetaṃ syādyantaṃ syādyantena sahekatthaṃ hoti-ñakāro‘‘ṭanaññassā’’ti visesanattho-pāmanaputtādīsu mā hotūti.

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.

Ṭanaññassa.

Ṭanaññassa.

Uttarapade nañsaddassa ṭa hoti-na brāhmaṇo abrāhmaṇo, nañayaṃ pariyudāsavutti pasajjappaṭisedhavutti ca-paṭhamapakkhe-brāhmaṇa añño brāhmaṇantānajjhāsino khattiyādi brāhmaṇa sadisoyeva abrāhmaṇeti vutte patiyate-itarasmiṃ pana pakkhe kenaci saṃsayanimittena khattiyādo brāhmaṇeti pavantassa micchāñāṇanivutti karīyati-brāhmaṇe yaṃ’na bhavati brāhmaṇeti brāhmaṇantajjhāsito na bhavatīti attho-tattha vinā sadisattaṃ micchāñāṇasambhavā payogasāmatthiyā ca sadisapaṭippatti taggatāca liṅgasaṅkhyā bhavanti-atoyevoccate nañivayutta maññasadisādhikaraṇe tathā hi atthasampaccayoti-tadevaṃ pakkhañcayeva pubbapadatthappadhānattaṃ-evamanasso-ihatu.

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.

Ana sare.

Ana before a vowel.

Sarādo uttarapade nañsaddassa ana hotīti nassa ana.

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

Kupādayo niccamasyādividhimhi.

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

Kusaddo pādayo ca syādyantena sahekatthā honti niccaṃ syādividhivisayato’ññattha-kucchito brāhmaṇo kubrāhmaṇo-evaṃkupuriso-‘‘purise vā’’ti pakkhe kādese-kāpuriso-īsakaṃ uṇhaṃ kaduṇhaṃ-‘‘sare kada kussuttaratthe’’ti kussa kadādeso-appakaṃ lavaṇaṃ kālavaṇaṃ-‘‘kāppatthe’’ti kādeso.

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.

Pādayo gatādyatthe paṭhamāya.

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

Pagato ācariyo pācariyo-evaṃ pantevāsī-suṭṭhukataṃ sukataṃ-kicchena kataṃ dukkataṃ.

'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'.

Accādayo kantādyatthe dutiyāya.

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

Atikkanto mālamatimālo.

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

Ghapassāntasyāppakānassa.

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

Antabhutassāppadhānassa ghapassa syādisu rasso hotīti rasso.

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

Avavādayo kuṭṭhādyatthe tatiyāya.

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

Avakuṭṭhaṃ kokilāya vanamavakokilaṃ-avakuṭṭhanti pariccattaṃ.

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

Pariyādayo gilānādyatthe catutthiyā.

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

Parigilāno’jjhenāya pariyajjheno.

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

Nyādayo kantādyatthe pañcamiyā.

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

Nikkanto kosambiyā nikkosambi-ghapādinā rasso.

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

Vā nekaññatthe.

Optionally, when many words refer to another meaning.

Anekaṃ syādyanta maññassa padassatthe ekatthaṃ vā hoti-o tiṇṇo haṃso yaṃ so otiṇṇahaṃso-(jalāsayo).

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).

Jito māro yena so jitamāro-(bhagavā)-jinnotaru yena so chinnataru(pharasu)dinno suṅko yassaso dinnasuṅko(rājā)-apagataṃ kālakaṃ yasmā so apagatakālako (paṭo)pahutaṃ dhanaṃ yassa so pahutadhano-(puriso)-natthi samo yassa so asamo-nassa ṭādeso-cittā gāvo yassāti samāse kate.

'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)...

Gossu

Of 'go', 'u'.

Antabhutassāppadhānassa gossa syādīsu u hoti-cittagu-(gomā)-mattāneke gajā yasmiṃ taṃ mattānekagajaṃ-(vanaṃ) saha puttena vattamāno saputto saha putto vā-‘‘sahassa so’ññatthe‘‘ti pakkhe sahassa so-dhavā ca badirā ca palāsā ceti viggahe.

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'...

Catthe.

In the sense of 'ca'.

Anekaṃ syādyantaṃ catthe ekatthaṃ vā bhavati-samuccayo’nvāvayo itarītarayogo samāhāro ceti catatāro catthā-tattha itarītarayoge samāhāre ca ekatthībhāvo sambhavati padānaṃ aññamaññasambandhato-na samuccaye nāpyanvācaye tadabhāvato, casaddanivutti.

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.

Samāhāre napuṃsakaṃ.

In an aggregative compound, it is neuter.

Catthe samāhāre yadekatthaṃ taṃ napuṃsakaliṅgaṃ bhavati-samāhārassekattā ekavacanameva-dhavakhadirapalāsaṃ-kattha ci na hoti’sabhāparisāyā’ti ñāpakā-ādhipaccaparivāro-itarītarayoge avayavappadhānattā bahuvacanaṃ-dhavakhadirapalāsā-samāse yaṃ pubbaṃ vūttaṃ tadeva pubbaṃ nipatati-kamātikkame payojanābhāvā-kvaci vipallāsopi hoti bahulādhikārato-dantānaṃ rājā rājadanto-pāpā bhumi yasmiṃ pāpā ca sābhumi ceti vā viggayha samāse samāsantveccādhikāro.

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.

Pāpādīhi bhumiyā.

After pāpa, etc., with bhumi.

Pāpādīhi parā yā bhumi tassā samāsanto a hoti-pāpabhumaṃ, (ṭhānaṃ)-itthiyamiccādināāppaccayo nivattane-jātiyā upa lakkhitā bhumi jātibhumaṃ.

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.

Saṅkhyāhi

By numbers.

Saṅkhyāhi parā yā bhumi tassā samāsanto ahoti-dve bhumiyo assāti dvībhumaṃ-evaṃ tibhumaṃ, catubhumaṃ-bahulādhikārā kvaci na hekāti-catubhumi.

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.

Dīghāhovassekadesehi ca ratyā.

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

Dīghādīhi asaṅkhyehi saṅkhyāhi ca parasmā rattisaddā anaññāsaṅkhyatthesu samasitā samāsanto a hoti-dīghā ca sā ratti cāti dīgharattaṃ-aho ca ratti ca ahorattaṃ-ahassa apādittā ‘‘manādyapādīnamo maye cā’’ti o-vassāsu ratti vassārattaṃ-pubbā ca sā ratti cātī pubbarattaṃ-evaṃ apararattaṃ, aḍḍharattaṃ-atikkanto rattiṃ atiratto-dvinnaṃ rattīnaṃ samāhāro dvirattaṃ-anaññāsaṅkhyatthesutveva-digharatti-(hemanto)-upa ratti-kvaci hoteva bahulaṃ vidhānā-yathārattaṃ.

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.

Gotva catthe cālope.

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

Gosaddā alopacisayā samāsanto a hoti na ce catthe

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

Samāso aññapadatthe asaṅkhyatte ca-rañño go rājagavo-avaṅa-pañca gāvo dhanamassa pañcagavadhano-visesanasamāsagabbho aññapadatthasamāso-dasannaṃ gunnaṃ samāhārodasagavaṃ-alopeti kiṃ?-Pañcahigobhi kīto pañcagu-visesanasamāse-‘‘tena kataṃ kīta’’miccādinā ṇike ‘‘lopo’’ti tassa lope ca kane ‘‘gossuti ukāro-avattheti kiṃ?-Ajassagāvo-anaññāsaṅkhyattheyutveva-cittagu, upagu-visālāni akkhīni assāti aññapadatthasamāse‘‘akkhismāññatthe’’ti akāre-visālakkho-padhānatthatāvasena catubbidhamekattaṃ tividhanti keci-vuttahi.

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:

Pubbuttarobhayaññatthamiccekatthaṃ catubbidhaṃ visessaññobhayatthatā tidhā vakkhanti taṃ pare.

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.

Ekatthaṃ.

Single meaning.

Atha itthippaccayantā niddisīyante.

Now, words ending in feminine suffixes are explained.

Itthiyamatvā.

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

Itthiyaṃ vattamānato akārantato nāmasmā āppaccayo hoti-devadattā, ajā, kokilā, iccādi.

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

Nadādito ṅī.

After nadī, etc., the suffix is ṅī.

Ākatigaṇe’yaṃ-nadādīhi itthiyaṃ ṅīppaccayo hoti ṅakāro ‘‘ntantunaṃ ṅimhi to ve’’ti saṅketattho-nadī, mahī, kumārī, taruṇi, vāruṇi, gotamī, gacchanti-‘‘ntantunaṃ ṅimhi to ve’’ti vā takāre-gacchatī-gacchatī-evaṃ guṇavanti, guṇavatī-‘‘gotovā‘‘ti nadādisu pāṭhā vā ṅīmhi ‘‘gossāvaṅa’’ti gosaddassa āvaṅa-gāvī, go.

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).

Yakkhāditvinī ca.

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

Yakkhādito itthīyaminī hoti ṅī ca-yakkhinī,yakkhī-nāginī,nāgī.

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

Yuvaṇṇehi nī.

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

Itthiyamivaṇṇuvaṇṇantehi nī hoti bahulaṃ-payatapāṇinī, daṇḍinī, bhikkhunī, paracittavidunī.

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

Yuvā tī.

After yuva, the suffix is tī.

Yuvasaddato tī hotitthiyaṃ-yuvatī.

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

Itthippaccayantā.

Words ending in feminine suffixes.

Atha ṇadayo vuccante-raghussāpaccamīti viggahe.

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

Ṇe vāpacce.

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

Chaṭṭhiyantā nāmasmā vā ṇappaccayo hotapacce’bhidheyye-ṇakāro ṇanubandhakāriyattho-ṇeneva apaccatthassa vuttattā apaccasaddāppayogo-‘‘ekatthatāya’’miti syādi lopo.

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.

Sarānamādissāyuvaṇṇassā e o ṇanubandhe.

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.

Sarānamādibhuta ye akārivaṇṇavaṇṇā tesaṃ ā e o honti yathākkamaṃ ṇanubandheti akārassa akāro.

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.

Uvaṇṇassāvaṅa sare

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

Sarādo ṇanubandhe uvaṇṇassa avaṅhoti-tato syādi-rāghavoccādi-itthiyaṃ-rāghavaccādi-vā vidhānā raghussāpaccaṃ ragvapaccantipi hoti.

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.

Ṇadayo’bhidheyyaliṅgā apacce tvanapuṃsakāNapuṃsake sakatthe ṇyo bhiyyo bhāvasamūhajā;

Tā tutthiyamasaṅakkhyāne tvādi cippaccayantakāNapuṃsakena liṅgena saddā’dāhu pumene vāNiddissatīti ñatabbamavisese panicchite.

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.

Vā apacceti vādhikāro.

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

Vacchādito ṇana ṇayanā.

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

Vacchādito gottādibhutā gaṇato ca ṇana ṇayanappaccayā honti paputtādo’pacce-paputtappabhuti gottaṃ-vacchassā paccaṃ vacchāno, vacchāyano-‘saṃyoge kvacī’ti vuttattā na vuddhi-katissāpaccaṃ kaccāno, kaccāyano-yakāracavaggapubba rūpāni-yāgame-kātiyāno.

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`.

Kattikāya apaccamiccevamādi viggahe.

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

Kattikāvidhavādīhi ṇeyyaṇerā.

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

Kattikādīhi vidhavādīhi ca ṇeyyaṇerā vā yathākkamaṃ, honta pacce-kattikeyyo, veṇateyyo-vedhavero, sāmaṇero.

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`.

Ṇya diccādīhi

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

Ditippabhutīhi ṇyo vā gotapacce.

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

Saṃyoge kvaci.

Sometimes in a conjunct.

Sarānamādibhutā ye ayuvaṇṇā tesaṃ ā e o honti kvaci deva saṃyogavisaye ṇanubandheti visayasattamiyā niddiṭṭhattā saṃyogato pubbeva ekāro.

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.

Lopo’vaṇṇivaṇṇānaṃ.

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

Yakārādo paccaye avaṇṇivaṇṇānaṃ lopo hoti-ditiyā apaccaṃ decco, kuṇḍaniyā apaccaṃ koṇḍañño-nassa ñe pubbarūpaṃ-bhātuno apaccaṃ bhātabbo-ettha-

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...

Yamhi gossa ca.

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

Yakārādo paccaye gossuvaṇṇassa ca avaṅa hotīti ukārassa avaṅa.

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

Ā ṇi.

The suffix `ṇi`.

Akārantato ṇi vā hotapacce bahulaṃ-dakkassāpaccaṃ dakkhi-evaṃ vāruṇi-bahulaṃ vidhānā na sabbehi akārantehi-te neva vasiṭṭhassāpaccaṃ vāsiṭṭho tveva hoti.

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`.

Rājato ñño jātiyaṃ

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

Rājasaddato ñño vā hotapacce jātiyaṃ gammamānāyaṃ-rañño apaccaṃ rājañño-jātiyanti kiṃ?-Rājāpaccaṃ.

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`.

Khattā yīyā.

From `khatta`, the suffix `īya`.

Khattasaddā yeyā hontapacce jātiyaṃ-khattassāpaccaṃ khattyo, khattiyo-jātiyantveva-khatti.

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`.

Manuto ssa saṇa.

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

Manusaddato jātiyaṃ ssa saṇa hotapacce-makanuno apaccaṃ manusso, mānuso-jātiyantveva-mānavo.

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`.

Janapadanāmasmā khattiyā raññe ca ṇo.

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

Janapadassa yaṃ nāma, tannāmasmā khattiyāpacce raññe ca ṇe hoti-pañcālānaṃ apaccaṃ rājā vā pañcālo, māgadho-janapadanāmasmāti kiṃ?-Dāsarathi-khantiyāti kiṃ? Pañcālassabrāhmaṇassāpaccaṃ pañcāli.

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`.

Ṇya kurusivīhi.

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

Kurusivīhapacce raññe ca ṇyo hoti-kurunaṃ apaccaṃ rājāvā korabbo, sebbo.

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).

Ṇa rāgātena rattaṃ.

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

Rajjate yena so rāgo-tato rāgavācitatiyantato rattamiccetasmiṃ attheṇe hoti-kasāvena rattaṃ kāsāvaṃ, kosumhaṃ-idha kasmā na hoti’ nīlaṃ pītanti? Guṇavacanattā vināpi ṇena ṇatthassābhidhānato.

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`.

Nakkhato ninduyuttena kāle.

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

Tatiyattato nakkhattā tena lakkhite kāle ṇe hoti tañce nakkhattaminduyuttaṃ hoti-phussena induyuttena lakkhitā puṇṇamāsī phussī, pusso (aho)-maghāya induyuttāyalakkhitā puṇṇamāsī māghī, māgho (aho)

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).

Yā ssa devatā puṇṇamāsi.

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

Seti paṭhamantā asseti chaṭṭhatthe ṇe hoti yaṃ paṭhamantaṃ sā dve devatā puṇṇamāsī vā-sugato devatā asseti sogato-māhindo, yāmo, cāruṇo-phussī pusṇamāsī assa sambandhinīti phusso, (māso) evammāgho.

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.

Vyākaraṇamadhite jānāti vātvevamādivaggahe.

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

Tamadhīte tañjānāti kaṇikā ca.

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

Dutiyantato tamadhīte tañjānātīti etesvattesu ṇehoti koṇiko ca-veyyākaraṇe-katayādesassikārassa‘‘tadā desā tadiva bhavanti‘‘ti ñāyā sarānamaccādinā ekāre yāgamadvittāni-ke-kamako, padako-ṇike-suttantiko, venayiko-‘‘tena nibbatte’’ti tatiyantā nibbattattheṇe-kusambena nibbattā kosambī, (nagarī.)

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).

Tatra bhave.

In the sense of 'being there'.

Sattamyantā bhavatthe ṇe hoti-udake bhavo odako-‘‘ajjādīhi tano’’ti bhavatthe tano-ajjabhavo ajjatano-evaṃ hīyattano-‘‘ñonamavaṇṇe’’ti akāro-‘‘sarambhā dve’’ti tassa dvibhāvo.

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.

Purātoṇo ca

From 'purā', the suffix ṇo also.

Purā iccetasmā bhavatthe ṇe hoti tano va-purā bhavo purāṇe, purātano.

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.

Amātvacco.

From 'amā', the suffix 'acca'.

Amā saddato acco hoti bhavatthe-amā bhavo amacco.

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

Majjhāditvimo.

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

Majjhādīhi sattamyantehi bhavatthe imo hoti-majjhe bhavo majjhimo, antimo-kusiṇarāyaṃ bhavo ccevamādiviggahe.

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.

Kaṇṇeyya ṇeyyakayyā.

The suffixes ka, ṇeyya, ṇeyyaka, and ya.

Sattamyantā ete paccayā honti bahulaṃ bhavatthe-kaṇa-kosiṇarako-ṇeyya-gaṅgeyyo, vāneyyo-ṇeyyaka-koleyyako-ya-gammo-rassākāralopapu- bbarūpāni-iya-gamiyo, udariyaṃ-‘‘ṇiko’’ti sattamyantā bhavatthe ṇiko hoti sarade bhāvo sāradiko, hemantiko.

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).

Tamassa sippaṃ sīlampaṇyampaharaṇampayojanaṃ.

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

Paṭhamantā sippādivācakā asseti chaṭṭhatthe ṇiko hoti-vīṇāvādanaṃ sippamassa veṇiko. Paṃjasukūladhāraṇaṃ sīlamassa pakaṃsukuliko, gandho paṇyamassa gandhiko, vāpo paharaṇamassa vāpiko, sataṃ payojanamassa sātikaṃ‘‘taṃhantārahati gacchatuñchaticarati’’ti dutiyantā bhanticcevamādisavatthesu ṇiko hoti-pakkhīnobhantiti pakkhiko-sākuṇīko-satamarahatīti sātikaṃ-paradāraṃ gacchatītipāradāriko-badare uñchatīti bādariko-dhammaṃ caratīti dhammiko-adhammiko-‘‘tena kataṃ kītaṃ baddhamabhiyaṅkhataṃ kasaṃsaṭṭhaṃ hataṃ hanti jitaṃ jayati dibbati khanati tarati carati vahati jīvati’’ti tatiyantā katādisvatthesu ṇiko hoti-kāyena kataṃvakāyikaṃ-satena kītaṃ sātikaṃ-varattāya baddhovā rattiko-ghatena abhisaṅkhataṃ kasaṃsaṭṭhaṃ vā ghātikaṃ-(abhisaṅkhataṃ katābhisaṅkhāraṃ, kasaṃsaṭṭhaṃ missitaṃ)-jālena hato bhantītivā cāliko-akkhehi jitamakkhikaṃ-akkhehi jayati dibbatīti vā akkhiko-khanittiyā khanatīti khānittiko-iha nabhavati ‘‘aṅguliyā khantī’’ti anabhidhānā abhidhānalakkhaṇa hi tabbādi ṇadisamāsā-uḷumpena taratīti oḷumpiko-sakaṭena caratīti sākaṭiko-khandhena vahatīti khandhiko-vetanena jīvatīti vetaniko-‘‘tassa saṃvattatī’’ti catutthyantā saṃvattatīti ponobhaviko-‘‘manādyapādinamo maye ce’’ti dutiyokāro.

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.

Tatosambhutamāgataṃ.

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

Pañcamyantā sambhu tamāgatanti etesvatthesuṇiko hoti-mātito sambhutamāgataṃ vā mattikaṃ, pettikaṃ.

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).

Surabhito samabhutanti naviggahe.

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

Dissantaññepi paccayā.

Other suffixes are also seen.

Vuttato’ññepi paccayā dissanti vuttāvuttatthesutiṇyo-sorabbhaṃ-‘‘tattha vasati kaviditobhatto niyutto’’ti ṇiko-rukkhamūle vasatīti rukkhamūliko, loke vidito lokiko, catumahārājesu bhattā catummahārājikā-dvāre niyutto dovāriko-dassoka tadaminādipāṭhā.

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.

Tassidaṃ.

In the sense of 'this is his'.

Chaṭṭhiyantā idamiccasmiṃ atthe ṇiko hoti-saṅghassa idaṃ saṅghikaṃ, puggalikaṃ-‘‘ṇe’’ti chaṭṭhiyantā idamiccatasmiṃ attheṇe-moggallāyanassa idaṃ moggallāyanaṃ, (vyākaraṇaṃ)-sogataṃ, (sāsanaṃ).

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]).

Pitito bhātari reyyaṇa.

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

Pitusaddā tassa bhātari reyyaṇa hoti-ronu’bandho.

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

Rānubandhe’ntasarādissa.

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

Anto saro ādi yassāvayavassa tassa lopo hoti rānubandheti ulopo-pitu bhātā petteyyo.

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).

Mātito ca haginiyaṃ cho.

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

Mātuto ce pituto ca tesaṃ bhaginiyaṃ cho hoti-mātubhagini mātucchā-‘‘itthiyamatvā’’ti ā-evampitucchā.

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).

Mātāpitusvāmaho.

Mātāpitusvāmaho.

Mātāpituhi tesaṃ mātāpitusvāmaho hoti-mātu mātā mātāmahī-mātu pitā mātāmaho-pitu mātā pitāmahī-pitu pitāpi nāmaho.

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'.

Hite reyyaṇa.

Hite reyyaṇa.

Mātāpitūhi hite reyyaṇa hoti-mātu hito matteyyo, pitu hito petteyyo.

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'.

Tamasya parimāṇaṃ ṇiko ca.

Tassa parimāṇaṃ ṇiko ca.

Paṭhamantā asseti asmiṃ atthe ṇiko hoti kova tañce paṭhamantaṃ parimāṇambhavati.

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.

Doṇe parimāṇamassa doṇiko, (vīhi)-ekamparimāṇamassa ekakaṃ-dvikaṃ, tikaṃ, catukkaṃ, pañcakamiccādi.

'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.

Sañjātā tārakāditvito

Sañjātā tārakādito.

Tārakādihi paṭhamantehi asseti chaṭṭhatthe ito hoti te

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.

Ce sañjātā honti-tārakā sañjātā assa tārakitaṃ-(gaganaṃ)-pupchito-(rukkho).

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.

Māne matto.

Māne matto.

Paṭhamantā mānavuttito asseti asmiṃ atthe matto hoti-phakhalaṃ ummānamassa khaphalamattaṃ. Hattho parimāṇamassa hatthamattaṃ, sataṃ mānamassa satamattaṃ.

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).

Ṇe ca purisā

Ṇe ca purisā.

Purisā paṭhamantā uddhamānavuttito asseti asmiṃ atthe ṇe hoti matta tagghā ca-puriso ummānamassa porisaṃ, purisamattaṃ. Purisatagghaṃ.

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).

Tassa bhāvakammesu tta tā ttanaṇyaṇeyya ṇigha ṇiyā.

Tassa bhāvakammesu tta tā ttana ṇya ṇeyya ṇa iya.

Bhavanti etasmā saddabuddhīti bhāvo saddappavatti nimittaṃ-kammaṃ kriyā-chaṭāṭhiyantā bhāve kamme ca tta tādayo honti bahulaṃ-sāmaññavidhayo payogamanusārayantiti kuto ci dvīsukuto ci bhāve yeva-na ca sabbe sabbato honti aññatra ttatāhi-nīlassa paṭāssa bhāvo nīlattaṃ nīlatāti guṇe bhāvo-iha guṇavasā nilasaddonīlaguṇayutte dabbe vattate nimittassarupānugatāñcabuddhi-evamaññatrāpi yathānurūpaṃñātabbaṃ nīlassaguṇassa bhāvo nīlattaṃnīlatāti nīlaguṇajāti-gottaṃ gotāti gojāti-pācakattatti pacanakriyāsambandho-rājapurisattanti rājasambandho-devadattaṃ candattaṃ sūriyattanti tadavatthāvisesa sāmaññaṃ-ākāsattaṃ abhāvattanti upacaritabhedasāmaññaṃ-alasassa bhāvo kammaṃ vā alasattaṃ alasatā-ttana, puthujjanattanaṃ-ṇya, cāpakalyaṃ‘‘sakatthetī‘‘sakatthepi-akiñcanameva ākiñcaññaṃ-ṇeyya, soceyyaṃ-ṇa, pāṭavaṃ-avaṅa-iya, naggiyaṃ-ṇi ya, porohitiyaṃ.

'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'.

Tara tamissikiyiṭṭhātisaye.

Tara tama issika iya iṭṭhātisaye.

Atisaye vattamānanato hontete paccayā-atisayena pāpo pāpataro, pāpatamo, pāpissiko. Pāpiyo. Pāpiṭṭho-atisayantāpi atisayappaccayo-atisayena pāpiṭṭho pāpiṭṭhataro-udumbarassa vikāro’vayavotvevamādiviggahe.

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.

Tassa vikārāvayavesu ṇa ṇika ṇeyya mayā.

Tassa vikārāvayavesu ṇa ṇika ṇeyya mayā.

Pakatiyā uttaramavatthantaraṃ vikāro-chaṭṭhiyantā nāmasmā vikāre’vayave ca ṇadayo honti bahulaṃ-ṇa, odumbaraṃ-(bhasmaṃ paṇṇaṃ vā)-ṇika, kappāsikaṃ-neyya, eṇeyyaṃ-maya. Tiṇamayaṃ-‘‘aññasminti’’ atthantarepi-gunnaṃ karisaṃ gomayaṃ.

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'.

Manussānaṃ samuhotvevamādiviggahe.

In such analyses as 'manussānaṃ samūho' (a group of humans), and so forth.

Samuhe kaṇṇaṇikā.

Samūhe ka ṇa ṇikā.

Chaṭṭhiyantā samūhe kaṇṇaṇikā honti-mānussakaṃ. Kākaṃ, āpupikaṃ-‘‘janādīhi tā’’ti samūhe tā-janānaṃ samūho janatā. Gajatā, bandhutā.

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).

Ekā kākyasahāye.

Ekā kākyasahāye.

Ekasmā asahāyatthe ka ākī honti-eko’va ekako, ekākī.

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).

Ayubhadvitīhaṃse.

Aya ubha dviti aṃse.

Upadvitīhi avayavavuttīhi paṭhamantehi asseti chaṭṭhatthe ayo hoti-ubho aṃsā assa ubhayaṃ. Dvayaṃ. Tayaṃ-cintaṃ puraṇeccā diviggahe-‘‘catutthadutiyesvesaṃ tatiyapaṭhamā’’ti nipātanā pūraṇatthe dvito tiyo dvissa du ca ticatuhi atiyattāca-dutiyo. Tatiyo. Catuttho.

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).

Ma pañcādihi katīhi.

Ma pañcādihi katīhi.

Chaṭṭhiyantāya pañcādikāya saṅkhyāya katismā ca mo hoti pūraṇatthe-pañcannaṃ puraṇe pañcamo-evaṃ sattamo, aṭṭhamo, iccādi.

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.

Chāṭṭha ṭṭhamā.

From `cha`, the suffixes `ṭṭha` and `ṭṭhamā`.

Chasaddā ṭṭha ṭṭhamā honti puraṇatthe-channaṃ pūraṇe chaṭṭho, chaṭṭhamo vā.

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`.

Tassa puraṇekādasādito vā.

For the ordinal, from `ekādasa` onwards, optionally.

Chaṭṭhiyantāyekādasādikāya saṅkhyāya ḍo hoti pūraṇatthe vibhāsā-ḍakāro’nubandho-ekādasantaṃ pūraṇe ekādaso-aññatra-ekādasamoccādi-evaṃ dvādaso iccādi-ekūnavīsatyādihituḍe.

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`.

Se satissa tissa.

When `se` follows, the `ti` of `sati` is elided.

Se pare satyantassa tikārassa lopo hotīti tilopo. Ekunavīso.

When `se` follows, the `ti` of a word ending in `sati` is elided; this is called `tilopa`. For example, `ekunavīso` (nineteenth).

Satādīnami ca.

And `i` is the substitute for `sata` and so on.

Satādikāya saṅkhyāya chaṭṭhiyantāya puranatthe mo hoti satā dinami cāntādeso-satassa pūraṇe satimo, sahassimo. Vīsati adhikā asmiṃ sate sahasse vāti evamādiviggahe.

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.

Saṅkhyāya saccutīsāsadasantāyādhikāsmiṃ satasahasse ḍo.

For a number ending in `sati`, `uti`, `īsa`, `āsa`, or `dasa`, `ḍo` occurs when it is an excess over a hundred or a thousand.

Satyantāya mutyantāya īsantāya āsantāya dasantāya ca saṅkhyāya paṭhamantāya asminti sattamyatthe ḍo hoti sā ce saṅkhyā adhikā hoti yadasminti tañce sataṃ sahassaṃ satasahassaṃ vā hoti-tilope-vīsaṃ-sataṃ, sahassaṃ, satasahassaṃ vā-utyantāya-nahutaṃ-sataṃ. Sahassaṃ, satasahassaṃ vā-īsantāya-cattārīsaṃ-sataṃ. Sahassaṃ, satasahassaṃ vā-āsantāya-paññāsaṃ-sataṃ, sahassaṃ. Satasahassaṃ vā-dasantāya-ekādasaṃ-sataṃ, sahassaṃ, satasahassaṃ vā-saccutīsāsadasantāyāti kiṃ? Cha adhikā asmiṃ sate-adhiketi kiṃ? Pañcadasa hīnā asmiṃ sate-asminti kiṃ?Vīsati adhikā etasmā satā-satasahasseti kiṃ? Ekādasādhikā assaṃ vīsatiyaṃ.

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).

Tametthassatthīti mantu.

The suffix `mantu` occurs in the sense of 'that is here' or 'that belongs to him'.

Paṭhamantā ettha assa atthīti etesvatthesu mantu hoti-itisaddassa vivakkhāniyamanatthattā pahutādiyutteyeva atthyatthe hoti-vuttaṃhi.

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:

Pahute ca pasaṃsāyaṃ nindāyadvātisāyane;

Niccayoge ca saṃsagge hontime mantuādayo.

In abundance, in praise, in blame, and in exaggeration; in constant connection, and in association—in these senses `mantu` and so forth occur.

Pahutā gāvo ettha dese assa vā purisassa santīti sagomāpasaṃsāyaṃ. Pasatthā jāti assa atthīti jātimā-nindāyaṃ, valimāatisāyane, buddhimā-niccayoge, jutimā-saṃsagge, haliddimā. Tametthassatthīti adhikāro.

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`.

Vantvavaṇṇā.

From a stem not ending in `a`, the suffix `vantu`.

Paṭhamantato avaṇṇantā mantvatthe vantu hoti-sīlavā, dayāvā-avaṇṇāti kiṃ? Buddhimā.

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).

Daṇḍāditvikaī.

From `daṇḍa` and so on, the suffixes `ika` and `ī`.

Daṇḍādīhi ika ī honti vā mantvatthe-daṇḍiko, daṇḍī-gandhiko gandhi-itisaddassa visasaniyamantthattā kuto ci dve kutoce kamekaṃva-nāviko, sukhī.

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).

Tapādihi ssī.

From `tapa` and so on, the suffix `ssī`.

Tapādito vā ssī hoti mantvatthe-tapassī, yasassī-vātveca-yasavā.

From `tapa` and so on, `ssī` optionally occurs in the sense of `mantu`. For example, `tapassī` (an ascetic), `yasassī` (glorious). Optionally also `yasavā`.

Saddhāditva.

From `saddhā` and so on, the suffix `a`.

Saddhādīhimantvatthaahotivā-saddho, pañño-vātveva-paññavā.

From `saddhā` and so on, `a` optionally occurs in the sense of `mantu`. For example, `saddho` (faithful), `pañño` (wise). Optionally also `paññavā`.

Ṇe tapā.

From `tapa`, the suffix `ṇa`.

Tapasaddā ṇe hoti mantvatthe-tāpaso-manādittā ‘‘manādīnaṃ saka’’iti ṇanubandhe saka-‘‘māyāmedhāhi vī’’ti mantvatthe vī-māyāvi, medhāvī.

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).

To pañcamyā.

From the fifth case, the suffix `to`.

Pañcamyantā bahulaṃ to hoti-gāmasmā gāmato-imena kiṃ saddehi tomhi-‘‘ito tetto kuto’’ti imassa ṭi nipaccate etassa ṭaeta kassa kuttañca-imasmā ito, etasmā ato etto, kasmā kuto.

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`.

Abhyādihi.

From `abhi` and so on.

Abhiādīhi to hoti-apañcamyantehipi vidhānatto’yaṃ-abhito, parito, pacchato, heṭṭhato.

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).

Ādyādīhi.

From `ādi` and so on.

Ādippabhutīhi to hoti-ādo ādito, majjhe majjhato, yaṃ yato.

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).

Sabbādito sattamyā tratthā.

From 'sabba' and so forth, the suffix 'tratthā' is used in the sense of the seventh case.

Sabbādīhi sattamyantehi tratthā honti-sabbasmiṃ sabbatra, sabbattha-yasmiṃ yatra, yattha-bahulādhikārā na tumhāmhehi.

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'.

Katthettha kutrātra kvehidha.

Kattha, ettha, kutra, atra, kva, iha, idha.

Ete saddā nipaccante-kasmiṃ kattha, kutra, kva-etasmiṃ ettha, atra-asmiṃ iha, idha.

These words are formed irregularly: 'kasmiṃ' becomes 'kattha', 'kutra', 'kva'; 'etasmiṃ' becomes 'ettha', 'atra'; 'asmiṃ' becomes 'iha', 'idha'.

Dhī sabbā vā.

From all, the suffix 'dhī' is optionally applied.

Sattamyantato sabbasmā dhivā hoti-sabbadhi-vātikiṃ, sabbatra.

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'.

Yā hiṃ.

From 'ya', the suffix 'hiṃ' is used.

Sattamyantā yasaddā hiṃ vā hoti-yahiṃ-vātveva-yatra.

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'.

Tā haca.

From 'ta', the suffixes 'ha' and 'hiṃ' are used.

Sattamyantā tato vāhaṃ hoti hiñca-tahaṃ, tahiṃ-vātveva-tatra.

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'.

Kuhiṃkataṃ.

Kuhiṃkataṃ.

Kiṃsaddā sattamyantā hiṃ haṃ nipaccante kissa kukā ca-kuhiṃ kahaṃ-sabbasmiṃ kāleccevamādi viggahe.

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).

Sabbekaññayatehi kāle dā.

From 'sabba', 'eka', 'añña', 'ya', and 'ta', the suffix 'dā' is used in the sense of time.

Etehi sattamyantehi kāle dā hoti-sabbadā ekadā, aññadā, yadā, tadā.

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).

Kadā kudā sadā dhunedāni.

Kadā, kudā, sadā, adhunā, idāni.

Ete saddā nipaccante-kasmiṃ kāle kadā, kudā-sabbasmiṃ kāle sadā-imasmiṃ kāle adhunā, idāni.

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'.

Ajja sajjavaparajjevatarahi karahā.

Ajja, sajju, aparajju, etarahi, karaha.

Ete saddā nipaccante-

These words are formed irregularly:

Pakati paccayo ādeso kālavisesoti sabbametaṃ nipātanā labbhati-imassa ṭo jjo vāhani nipaccate-asmiṃ ahani ajja-samānassa sabhāvojju vāhati-samāne ahati sajju-aparasmā jju vāhati-aparasmiṃ ahati aparajju-imasseto kālerahi ca-imasmiṃ kālñetarahi-kiṃsaddassa ko raha vānajjatane-kasmiṃ kāle karaha.

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'.

Sabbādīhi pakāre thā.

From 'sabba' and so forth, the suffix 'thā' is used in the sense of manner.

Sāmaññassa bhedako viseso pakāro, tattha vattamānehi sabbādīhi thā hoti-sabbena pakārena sabbathā-yathā, tathā.

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).

Kathamitthaṃ.

Kathaṃ, itthaṃ.

Ete saddā nipaccante pakāreti kimimehi thaṃpaccayoketa tesaṃ yathākkamaṃ-kena pakārena kathaṃ, iminā pakārena itthaṃ.

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'.

Ekena pakārena ekaṃ vā pakāraṃ karoticcevamādiviggahe.

This is in the analysis of phrases such as 'ekena pakārena' (in one manner) or 'ekaṃ vā pakāraṃ karoti' (or makes one manner).

Dhā saṅkhyāhi.

From numerals, the suffix 'dhā' is used.

Saṅkhyāvācīhi pakāre dhā paro hoti-ekadhā karoti-dvidhā,tidhā, catudhā, pañcadhā karoticcevamādiviggaho-bahusaddā vepullavācī saṅkhyāvācī ca-yadā saṅkhyāvācī tadā bahudhā karoti.

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).

Vekā jjhaṃ.

Optionally from 'eka', the suffix 'jjhaṃ' is used.

Ekasmā pakāre jjhaṃ vā hoti-ekajjhaṃ-vāti kiṃ, ekadhā.

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'.

Dvitīhedhā.

From 'dvi' and 'ti', the suffix 'edhā' is used.

Dvitīhi pakāre edhā vā hoti-medhā, tedhā-vātveva-dvidhā, tidhā-ekaṃ vāraṃ bhuñjaticcevamādiviggahe.

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).

Vāra saṅkhyāya kkhattuṃ.

The suffix 'kkhattuṃ' is used in the sense of counting occurrences.

Vārasambandhitiyā katisaṅkhyāya kkhattuṃ hoti-kativāre bhujati katikkhattuṃ bhuñjati.

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'.

Bahumhā dhā ca paccāsattiyaṃ.

From 'bahu', the suffix 'dhā' is used, and also 'kkhattuṃ' in the sense of proximity or repetition.

Vārasambandhiniyā bahusaṅkhyāya dhā hoti kkhattuñca vārānañce paccāsatti hoti-bahuvāre buñjati bahudhā vā divasassa buñjati, khahukkhattuṃ vā, paccāsattiyanti kiṃ, bahukkhattuṃ makāsassa bhuñjati.

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).

Sakiṃ vā.

The form 'sakiṃ' is derived optionally.

Ekaṃ vāramiccasmiṃ atthe sakinti vā nipaccate ekasmā kiṃ ekassa ca sādeso-ekaṃ vāraṃ bhuñjati sakiṃ bhuñjati-vāti kiṃ, ekakkhattuṃ bhuñjati.

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.

So vīcchāppakāresu.

The suffix 'so' is used in the senses of distributiveness and manner.

Kriyāya guṇena dabbena vā bhinne atthe vyāpitumicchā vīcchāvīcchāyampakāre ca so hoti bahulaṃ-sāmaññaniddesā yathāsambhavaṃ vibhattyantā yato kuto visaddā hoti-vicchāyaṃ-khaṇḍaṃ khaṇḍaṃ karoti khaṇḍaso karoti-sabbena pakārena sabbaso.

'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'.

Abhuta tabbhāve karāyabhuyoge vikārā cī.

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.

Avatthāvato’vatthantarenābhutassa tāyāvatthāya bhāve karāsabhūhi sambandhe sati vakāravācakācī hoti-cakāro‘‘cī kriyatthehī’’ti visesanattho-adhavalaṃ dhavalaṃ karotīti dhavalīkaroti-adhavalo dhavalo siyā bhavati vā dhavalīsiyā. Dhavalībhavati-abhutatabbhā veti kiṃ, ghaṭaṃ karoti-karāsabhuyogeti kiṃ. Adhavalo dhavalo jātate-vikārāti kiṃ, suvaṇṇaṃ kuṇḍalīkaroti.

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).

Ṇada yo.

Ṇada yo.

Atha tabbādayo vuccante kriyatthehi ‘‘kriyatthā’’ti adhikārato, kriyā attho etassāti kriyāttho(dhātu)-so ca dvividho sakammakā kamakmakavasena-tatta yasmiṃ kriyatthe kattuvācini kammaṃ gavesīyate, so sakammako itaro akammako-tesu yathārahaṃ sakamma kato kammādo kārake kammāvacanicchāyambhāve ca tabbādayo veditabbā-akammakato pana bhāvo kammavajjite ca kārake-kriyāti ca gamanapacanādiko asattasammato kattarī kammevā patiṭṭhito kārakasamūhasādhiyo padattho vuccati, vuttaṃhi.

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:

‘‘Addabbabhutaṃ kattādi-kārakaggāmasādhiyaṃ;

Padatthaṃ kattukammaṭāṭhaṃ-kriyamicchanti tabbidu’’.

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.

Kara karaṇe-akāro uccāraṇattho-evamuttaratrāpi-kariti ṭhite-bahulamiti sabbattha vattate.

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.

Bhāvakammesu tabbānīyā.

The suffixes 'tabba' and 'anīya' are used in the senses of state (bhāva) and object (kamma).

Tabbaaniyā kriyatthā pare bhāvakammesu bahulaṃ bhavanti-paccayeti paccayavidhānatoññasmiṃ sabbatthādhikāro.

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.

Tuṃtunatabbesu vā.

Optionally, when the suffixes 'tuṃ', 'tuna', or 'tabba' follow.

Tumādisu paccayesu vā karassa ā hoti-aññatra.

When suffixes beginning with 'tuṃ' follow, the vowel of the root 'kar' optionally becomes 'ā'; but not otherwise.

Pararūpamayakāre byañjane.

Assimilation to the following consonant occurs, except when it is 'y'.

Kriyatthānamantabyañjanassa pararūpaṃ hoti yakārato’ññasmiṃ byañjanādo paccayeti pararūpaṃ-karaṇaṃ kātabbaṃ. Kattabbaṃ vā-napuṃsakaliṅgaṃ-bhāvassekattāpi tabbādyabhihito bhāvo dabbamiva pakāsatīti bahuvacanañca hoti-kamme-karīyatīti kātabboka kattabbo-abhidheyyasseva liṅgavacanāni.

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.

Visessaliṅgā tabbādi tatthādo pañca bhāvajā,Napuṃsake siyuṃ bhāve kto cāno akantarī;

Bhāvasmiṃ ghyaṇa pume evaṃ iyuvaṇṇagahādijo,Appaccayo’pi cāsaṅakkhyā tumādi katvāntakā siyuṃ.

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.

Anīye-

Regarding the suffix 'anīya':

Rā nassa ṇe.

After 'r', 'n' becomes 'ṇ'.

Rāntato kriyatthā parassa paccayanakārassa ṇo hoti-karaṇīyaṃ-bahulādhikārā karaṇādisupi bhavantī-sinā soceyye-divā diseso-sināyante’nenāti sinānīyaṃ(cuṇṇaṃ)-dā dāne-diyate assāti dānīyo-(brāhmaṇe)-ṭhā gatinivuttiyaṃ-upa pubbo-upatiṭṭhatīti upaṭṭhānīyo-(sisso)-dhātunamanekatthattāyeva ṭhā iccasmiṃ dhātumhi santamevopaṭṭhānatthaṃ upasaddo joteti-vuttaṃhi.

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:

‘‘Santameva hi nīlādi-vaṇṇaṃ dīpādayo viya;

Dhātusmiṃ santamevatthaṃ upasaggā pakāsako’’.

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.

Vaca byattavacane-

The root 'vac' is in the sense of 'clear speech'.

Ghyaṇa.

The suffix 'ghyaṇa' is applied.

Bhāvakammesu kriyatthā paro ghyaṇa hoti bahulaṃ-ghakāraṇakārānubandhā.

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).

Kagā cajānaṃ ghānubandhe.

Of 'c' and 'j', there is substitution by 'k' and 'g' respectively when a suffix with the anubandha 'gha' follows.

Ghānubandhe cakārajakārantānaṃ kriyatthānaṃ kagā honti yathākkamanti vassa ko.

When a suffix with the anubandha 'gha' follows, for roots ending in 'c' and 'j', there is substitution by 'k' and 'g' respectively.

Assā ṇanubandhe.

The vowel 'a' becomes 'ā' when 'ṇa' is an anubandha.

Ṇakārānubandhe paccaye pare upantassa akārassa ā hoti-vuccatīti vākyaṃ-ci vaye-ghyaṇa.

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`:

Yuvaṇṇānamño paccaye.

Of the vowels 'i' and 'u', there are 'e' and 'o' respectively, when a suffix follows.

Ivaṇṇuvaṇṇantānaṃ kriyattānaṃ e o honti yathākkamaṃ paccayeti issekāre‘‘saramhā dve’’ti yassa dvibhāve ca-cayanaṃ ciyatīti vā ceyyaṃ-dā dāne.

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.

Āsse ca.

And of the vowel 'ā' also.

Ākārantato ghyaṇa hoti bhāvakammesu āssa e ca-dānaṃ dīyatīti vā deyyaṃ-vada pacane‘‘vadādīhi yo’’ti bhāvakammesu yocavaggapubbarūpesu-vadanaṃ vaditabbaṃ vā vajjaṃ-ama gama gamane vadādittā ye-gamanaṃ gamyateti vā gamyaṃ-guha saṃvaraṇe-‘‘guhādīhiyaka’’iti bhāvakammesu yaka-kakāro kānubandhakāriyattho.

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.

Lahussupantassa

Of the light penultimate vowel.

Lahubhutassa upantassa yuvaṇṇassa e o honti yathākkamaṃ paccayeti sampattasso kārassa ‘‘nate kānubandhanāgamesu’’ti paṭisedho-guhaṇaṃ guhitabbaṃ kavā guyhaṃ-vipallāso-sāsa anusaṭṭhiyaṃ-yaka.

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`.

Sāsasya sisa vā.

Of the root `sās`, there is optionally `sisa`.

Sāsassa vā sisa hoti kānubandhe-pubbarūpe-sāsīyatīti sisso-sisādesābhāvapakkhe-

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:

Ei byañjanassa.

The augment 'i' is added before a consonant-initial suffix.

Kriyatthā parassa byañjanādippaccayassa ñi vā hoti-ñakāro ‘‘ñi lasse’’ti visesanattho,sāsiyo-vavatthitavibhāsattā vādhikārassa kvaci ñissābhāvo-kattabbaṃ.

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).

Kattari latuṇakā.

In the agent sense, the suffixes `latu` and `ṇaka` are used.

Kattari kārake kriyatthā latuṇakā honti-lakāro ‘‘latupitādanamā simhī’’ti visesanattho-dadātīti dātā-ṇake-

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`:

Assāṇapimhi yuka.

After a root ending in 'ā', the augment `yuka` is added before a `ṇa`-anubandha suffix, except for `ṇapi`.

Akārantassa kriyatthassa yuka hoti ṇapito’ññasmiṃ ṇanubandhe, dāyako-vadhahiṃsāyaṃ-‘‘ñibyañjanassā’’ti ñi-vadhetītivadhitā,ṇake-‘‘assānanubandhe’’ti upantassa assa āttesampatte-

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':

Aññatrāpi.

Also in other cases.

Kānubandhanāgamato’ññasmimpi te e o ā kvaci na hontīki paṭāsedho-vadhako-lucchedane.

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.

Kvavaṇa.

The suffixes `kva` and `aṇa`.

Kammato parā kriyatthā kvaci aṇa hoti kattari-okāre-

After a root that is preceded by its object, the suffix `aṇa` sometimes occurs in the agent sense. Regarding the vowel 'o':

Āyāvā ṇanubandhe.

The substitutes `ay` and `āv` occur when a `ṇa`-anubandha suffix follows.

Ñonamāyāvā honti yathākkamaṃ sarādo ṇanubandheti tassā vādeso-saraṃ luṇatīti saralāvo, kumbhaṃ karotīti kumbhakāro-kvacīti kiṃ, kammakāro-ettha‘‘bhāvakārakesva ghaṇaghakā’’ti appaccayo-disa pekkhaṇe.

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.

Samānaññabhavantayāditupamānā disā kamme rīrikkhakā samānādihi yādīhi copamānehi parā disā kammakārake rīrikkhakā honti-‘‘rānubande’ntasarādissā’’ti disassa isabhāgassa lope‘‘rīrikkhakesū’’-ti samānassa sādese ca-samāno viya dassatīti sadī, sadikkho-ke-

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`:

Na te kānubandhanāgamesu.

Those vowel changes do not occur when a suffix has a 'k' anubandha, nor in the case of an augment.

Te e o ā kānubandhe nāgame ca na hontīti ettābhāve, sadiso.

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`.

Samānā ro rīrikkhake.

After `samāna`, `ra` is substituted for the initial of `disa` when the suffixes `rī`, `rikkha`, or `ka` follow.

Samānasaddato parassa disassa ra hoti vā rīrikkakesūti pakkhe dassa rādese-sarī, sarikkho, sariso.

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`.

Sabbādīnamā.

Of `sabba` and other pronouns, the final vowel becomes `ā`.

Rīrikkhakesu sabbādīnamā hoti-aññādī, aññādikko, aññādiso.

When the suffixes `rī`, `rikkha`, or `ka` follow, the final vowel of `sabba` and other pronouns becomes `ā`. For example: `aññādī`, `aññādikko`, `aññādiso`.

Ntakimimānaṃ ṭā kī ṭī.

Of `nta`, `kim`, and `ima`, the substitutes are `ṭā`, `kī`, and `ṭī` respectively.

Rīrikkakesu nta kiṃ ima saddānaṃ ṭā kī ṭī honti yathākkamaṃ ṭakārā sabbādesatthā-bhavādī, bhavādikkho, bhavādiso-yādi, yādikkho, yādiso-tyādi, tyādikkho, tyādisoccādi-tumhāmhā nantu ayaṃ viseso.

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.

Tumhāmhānaṃ tā mekasmiṃ.

For tumha and amha, tā and mā [are the substitutes] in one case.

Rīrikkhakesutumhaamhānaṃ tā mā honte kasmiṃ yathākkamaṃ-tādi, mādi, tādikkho, mādikkho, tādiso, mādiso-ekैsminti kiṃ, tumhādiso, amhādiso-ci caye.

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.

Bhāvakāra kesvaghaṇaghakā.

In the senses of state and agent, the suffixes a, gha, ṇa, gha, and ka occur.

Bhave kārake ca kriyatthā a ghaṇa gha kā honti bahulaṃ-a-issekāre.

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.

Ñonamayavā sare.

The suffixes ño, na, ma, ya, and vā occur when a vowel follows.

Sare pare ñonamayavā honti yathākkamanti tassa ayādeso ca-vayanaṃ ciyatīti vācayo-nīpāpuṇane-vi pubbovinayanaṃ vinetīti vā vinayo-ru sadde-ravanaṃ ravo-bhu sattāyaṃ. Bhavanaṃ bhavo-gaha upādāne-pa pubbo-paggaṇhaṇaṃ paggaho-gaha mada dapa raṇa sara vara carādayo gahādayo-kara karaṇe, kicchatthe dumhi akicchatthesu īsaṃ susu cuppadesu-dukkhena karīyatīti karaṇaṃ vā dukkaraṃ-sukhena karīyatīti karaṇaṃ vā īsakkaraṃ, sukaraṃ-caja hāniyaṃ-ghaṇa-cajanaṃ cāgo-paca pāke-ni pubbogha,nipacatīti nipako-khipa peraṇe-ka-khipatīti khipako-pītappaṇe.

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'.

Yuvaṇaṇānamiyaddhuvaṅa sare.

The substitutes yu, va, ṇa, ṇā, naṃ, iya, ddhu, va, and ṅa occur when a vowel follows.

Ivaṇṇuvaṇṇantānaṃ kriyatthānamiyabuddhavaṅa honti sare kvacīti iyaṅa-ṇetīti piyo-bhu sattāyaṃ-abhi pubbo.

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.

Kvi

The suffix kvi.

Kriyatthā kvi hoti bahulaṃ bhāvakārakesu.

After a verbal root, the suffix kvi occurs frequently in the senses of state and agent.

Kvīssa.

Of kvi [there is elision].

Kriyatthā parassa kvissa lopo hotīti kvilope-abhibhavatīti abhibhu-evaṃ sayambhu-ama gama gamane-kvimhi-‘‘kvimhi lopo’ntabyañjanassā’’ti malopo-urasā gacchatīti urago-dā dā ne-‘‘ano’’ti kriyatthā bhāvakārakesvāno-datti diyatīti vādānaṃ-saṃpa pubbe-sammā padīyate yassa taṃ sampadānaṃ-apa ā pubbe-apādadāti etasmāti apādānaṃ-kara karaṇe-adhi pubbo-‘‘rā nassa ṇe’’-ti ṇe-adhikarīyati etasminti adhikaraṇaṃ-gaha upādāne.

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'.

Tathanarānaṃ ṭaṭhaṇaḷā.

For ta, tha, na, and ra, the substitutes are ṭa, ṭha, ṇa, and ḷa.

Tathanarānaṃ ṭaṭhaṇaḷā honti vā yathākkamanti nassa ṇadese-gaṇhitabbaṃ gahaṇaṃ-pada gamane-nipubbo.

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.

Padādīnaṃ kvaci.

For the root pad and others, sometimes.

Padādīnaṃ yuka hoti kvaci paccaye-nīpatti nipajjanaṃ-pī tappaṇe-anamhi vanādinā nāgame ca’na te’ iccādinā e na hoti-pīti pīṇanaṃ-viji bhaya calanesu-saṃ pubbo-saṃvinti saṃvejanaṃ-‘‘aññatrāpī’’ti ettābhāve-saṃvijanaṃ-kudha kope-kujjhati sīlenāti kodhano-bhikkha yācane.

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'.

Itthiyama ṇa kti ka yaka yā ca.

In the feminine, the suffixes a, ṇa, kti, ka, yaka, and yā also occur.

Itthilaṅge bhāve kārake ca kriyatthā aādayo hontyano ca bahulaṃ-a-bhikkanaṃ bhikkhīyatīti vā bhikkhā-āpaccayo-ṇo-kāraṇaṃ kārā-cārakaṃ-yathākathañci saddanipphanti rūḷhito atthaniccayo-bhida vidāraṇe-kti-bhedanaṃ bhijjateti vā bhitti-rūja bhaṅge-ko-rujatīti rujā-vida ñāṇe-yaka-vedanaṃ vidanti etāyāti vā vijjā-aja vaja gamane-pa puddho-yo-pabbaja naṃ pabbajjā-‘‘cavaggabayañā’’ti yogavibhāgā vassa bakāre ñcittaṃ-vanda abhivādanatthutisu-ano-vandanaṃ vandanā.

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).

I kiti sarūpe.

The suffixes i, ki, and ti occur when the meaning is the root's own form.

Kriyatthassa sarūpe’bhidheyye kriyatthā pare i ki tī honti-i-vaca iccayaṃ dhātu eva vaci-kimhi-yudhi-ti-sarupe timhi karo tissa khoti vikaraṇassa ñātattā ‘‘kattari lo’’ti lo-pacati-kathamakāro iccādi? Ghaṇantena kārasaddena chaṭṭhisamāso-assa kāro akāro-bhuja pālanajjhohāresu.

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'.

Sīlābhikkhaññāvassakesu ṇī.

In the senses of habit, repetition, and necessity, the suffix ṇī occurs.

Kriyatthāṇi hoti sīlādīsu patīyamānesu-uṇhaṃ bhuñjati sīlenāti uṇhabhojī-pā pāne-‘‘assāṇapimhi yuka’’iti-yuka-khīrambhikkhaññampibatīti khīrapāyī-avassaṃ karotīti avassakārī, satamavassaṃ dadātīti satandāyī.

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).

Kattari bhūte ktavantu ktāvi.

In the agent, in the past tense, the suffixes ktavantu and ktāvi occur.

Bhute parisamatte atte vattamānato kriyatthāktantuktāvī honti kattara-abhuñjīti bhuttavā, bhuttāvī-susavakaṇe-asuṇi tisutavā, sutāvī.

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).

Kto bhāvakammesu

The suffix kta occurs in the senses of state and the passive.

Bhāve kammeca bhute kto hoti-āsa upavesane-āsanamāsitaṃ-ñi-ruda rodane.

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'.

Vā kvaci.

Optionally, sometimes.

Te e o ā kvaci vā na honti kānubandhanāgamesu-rodanaṃ ruditaṃ, roditaṃ-karīyitthāti kato,

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).

Gamādirānaṃ lopo’ntassa.

For roots of the gam group and for roots ending in ra, there is elision of the final letter.

Gamādinaṃ rakārantānañcāntassa lopo hoti takārādo

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.

Kānubandhe paccaye katvānakatvāvajjiteti ralopo-yā pā puṇane.

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'.

Gamanatthākammakādhāre ca.

And from roots with the sense of going, and from intransitive roots, in the locative case.

Gamanatthato akammakato ca kriyatthā ādhāre kto hoti kattari bhāvakammesu ca-yātavanto’sminti yātaṃ-(ṭhānaṃ)-yā tavanto yānā-yānaṃ yātaṃ-yāyitthāti yāto-(patho)-āsitavanto’sminti āsitaṃ-(ṭhānaṃ)-āsitavanto āsitā-āsana māsitaṃ-ñi.

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).

Netā kattari vattamāne.

The suffix 'nta' occurs in the agent in the present tense.

Āraddhāparisamatte atthe vattamānato kriyatthā nto hoti kattari.

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.

Kattari lo.

The suffixes denoted by 'la' occur in the agent.

Kuyatthato aparokkhesu kattuvihitamānantadisu lo hoti-lakāro‘‘ñi lasse‘‘-ti visesanattho-pavatīti pavanto-‘‘māno‘‘ti kattari māno-pacamāno.

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).

Bhāvakammesu

In the state and in the passive voice.

Vattamānatthe vattamānato kriyatthā bhāve kamme ca māno hoti.

In the present sense, from a verb in the present tense, the suffix 'māna' occurs in the state and in the passive voice.

Kyo bhāvakammesvaparokkhesu mānantatyādisu

The suffix 'ya' occurs before 'māna', 'nta', and so on, in the state and passive voices, in the non-indirect tenses.

Bhāvakammavihitesu parokkhāvajjitesu mānantādisu paresu kyo hoti kriyatthā-kakāro avuddhattho-bhāve-bhuyateti bhuyamānaṃ-kamme-paccateti paccamāno.

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).

Te ssapubbānāgate

Those suffixes ('nta' and 'māna') are preceded by 'ssa' in the future tense.

Anāraddhe atthe vattamānato kriyatthā te ntamānā ssapubbā honti savisaye-ñi-kattari-pacissatīti pacissanto,pacissamāno-hāve-bhuyissatīti bhuyissamānaṃ-kamme-paccissa teti paccissamāno-kara karaṇe.

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'.

Tuṃ tāye tave bhāve bhavissatikriyāyaṃ tadatthāyaṃ.

The suffixes 'tuṃ', 'tāye', and 'tave' occur in the state, indicating a future action for the purpose of which another action is performed.

Bhavissatiatthe vattamānato kriyatthā bhāve tuṃ tāye tave honti kriyāyaṃ tadatthāyaṃ patīyamānāyaṃ-‘‘tuṃtunatabbesu vā’’ti vā akāro-aññatra pararūpaṃ-karaṇaya gacchati kātuṃ gacchati kattuṃ, kattāye vā-tave-‘‘karassā tave’’-ti ā-kātave-bhāveti kiṃ, karissāmīti gacchati-kriyāyanti kiṃ, bhikkhissaṃ iccassa jaṭā-tadatthāyanti kiṃ, gacchissato te bhavissati bhattaṃ bhojanāya-gaha upādāne.

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'.

Pubbekakattukānaṃ.

Of actions having one and the same agent, where one is prior.

Eko kattā yesaṃ byāpārānaṃ tesu yo pubbo tadatthato kriyatthā tunakatvāna katvā honti bhāve-ñi.

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.

Ei lassa ca.

And the augment 'i' is inserted before the suffix, and 'e' is an option.

Eilāname hoti kvaci-gaṇhaṇaṃ katvā yāti gahetūna yāti, gahetvāna, gahetvā vā-assa rudhādittā.

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.

Maṃ vā rudhādīnaṃ.

And optionally, a nasal infix ('ṃ') is inserted after the vowel of the roots of the 'rudhādi' class.

Rudhādīnaṃ kvaci maṃ vā hoti paccayeti pakkhe maṃ bhavaṃ api manubandhattā akārā paro.

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.

Ṇe niggahītassa.

The 'niggahīta' becomes 'ṇa'.

Gahassa niggahītassa ṇe hoti-gaṇhi tuna, gaṇhitvāna, gaṇhitvā-ekakattukānanti kiṃ, bhuttasmiṃ devadatte yañña datto vajati-pubbāti kiṃ, bhuñjati ca pacati ca-appatvā nadiṃ pabbato bhavati atikkamma pakabbataṃ nadīti bhudhātussa sabbattha sambhavā ekakattukatā pubbakālatā ca gamyate.

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.

Yebhuyyavuttiyā liṅgaṃ dassitaṃ tattha sabbaso;

Viseso pana viññahi ñeyyo pāṭhānusārato.

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.

Tabbādayo.

'Tabba' and so on.

Idāni tyādayo vuccante-paca pāke-paca iti ṭhite-kriyatthā bahulamiti ca sabbattha vattate.

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.

Vattamāneti anti sithamimate ante se vega emhe.

In the present tense, the suffixes are: 'ti', 'anti', 'si', 'tha', 'mi', 'ma', 'te', 'ante', 'se', 'vhe', 'e', 'mhe'.

Vattamāne āraddhā parisamatte atthe vattamānato kriyatthātyādayo honti-tesampaniyame.

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.

Pubbaparacchakkānamekānekesu tumhāmhasesesu dvedve majjhimuttamapaṭhamā.

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.

Ekānekesutumhāmhasaddavacanīyesutadaññasaddavacanīyesu ca kārakesu pubbacchakkānaṃ paracchakkanañca majjhimuttamapaṭhamā dvedve honti yathākkamaṃ kriyatthāti ekamhi vattabbe ekavacanaṃ ti-ti anti iti paṭhamo ādo niddiṭṭhattā-si tha iti majjhimo majjhi niddiṭṭhettā-mi ma iti uttamo-uttamasaddoyaṃ sabhāvato tippabhutīnamantadvayamāha-evaṃ paracchakkepaki yathākkamaṃ yojanīyaṃ-tyādisu parabhutesu kattukammabhāva vihitesu kyalādayobhavantīti ‘‘kyo bhāvakammesvakakaparokkhesu mānanta tyādisu kattarī lo’’iccādinā tesaṃ vidhānā tyādayo kattu kammabhāvesceva viññāyantīti kattari timhi lo-pacati-bahumhi cattabbe antiṃ

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'.

Kvaci vikaraṇanaṃ.

Sometimes, of the vikaraṇas.

Vikaraṇanaṃ kvaci lopo hotīti lassākārassa lopo-pavanti-pacasi pacatha.

Sometimes there is elision of the vikaraṇas. Thus, there is elision of the vowel 'a' of the vikaraṇa: 'pacanti', 'pacasi', 'pacatha'.

Himimesvassa.

Of the vowel 'a' before 'hi', 'mi', and 'me'.

Akārassa dīgho hoti himimesu-pacāmi pacāma-paracchakke-pacate pacante, pacase pacavhe,pace pacāmhe-kamme-kyo bhāvakammesvaccādinā kyo.

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.

Kyassa.

Of 'kya'.

Kriyatthā parassa kyassa īña vā hoti-ñakāro ādyavayavattho, pacīyati paccati.

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'.

Gurupubbā rassāre’nte’ntīnaṃ.

For 're', 'ante', and 'anti' when preceded by a heavy syllable, shortening.

Gurupubbasmā rassā paresaṃ ante’ntinaṃ re vā hoti-pacīyare pacīyanti paccare paccanti, pacīyasi paccasi pacīyatha paccatha, pacīyāmi paccāmi pacīyāma paccāma-pacīyate, paccate pacīyare pacīyante paccare paccante, pacīyase paccase pacīyavhe paccavhe, pacīye pacce pacīyāmhe paccāmhe-bhāve-bhu sattāyaṃ-bhāvassekattā ekavacanameva-tañca paṭhamapuriseyeva sambhavati-bhuyati devadattena, buyate vā-devadattassa sampati bhavananti attho-nehiña bahulaṃ vidhānā.

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.

Kriyatthā kattari tyādi kammasmiñca sakammakā,Bhāve cā’kammakākakammā’vacanicchāyamaññato;

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.

Bhavissati ssati ssanti ssasi ssatha ssāmi ssāma ssate ssante ssase ssavhe ssaṃ ssāmhe.

In the future tense: 'ssati', 'ssanti', 'ssasi', 'ssatha', 'ssāmi', 'ssāma', 'ssate', 'ssante', 'ssase', 'ssavhe', 'ssaṃ', 'ssāmhe'.

Bhavissati anāraddhe atthe vattamānato kriyatthā ssatyādayo honti.

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.

A īssādinaṃ byañjanassiña.

For the consonant of 'a' etc., 'ī' etc., and 'ssa' etc., there is 'i' (with indicatory 'ñ').

Kriyatthā paresaṃ aādīnaṃ īādīnaṃssādīnañca byañjanassiñhekāti vā-vavatthītavibhāsāyaṃ sseti ssādīnaṃssaccādīnadvāvayo adhippeto-‘‘ñi byañjanassā’’ti siddhepi tyādisu parabhutesu ete samevāti niyamattoyamāramho-lassākārassa lope-pacissati pacissare pacissanti, pacissasi pacissatha, pacissāmi pacissāma-pacissate pacissare pacissante, pacissasepacissavhe, pacissaṃ pacissāmhe-kamme-paciyissati.

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'.

Kyassa sse.

Of 'kya', when 'ssa' follows.

Kyassa vā lopo hoti sse-pacissati paccissati, pacīyissare pacayissanti pacissare pacassanti paccissare paccissanticcādi-kattusamaṃ-kyova viseso-bhāve-bhuyissati bhavissati, bhuyissate bhavissate.

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'.

Nāme garahāvamhayesu.

With 'nāma', in the sense of censure and wonder.

Nāmasadde nipāte sati garahāyaṃ vimbhaye ca gamyamāne ssa tyādayo honti-garahāyaṃ-sāpi nāma pacissatīccādi-vimbaye-acchariyaṃ vata bho abbhūtaṃ vata bho andho nāma pacissaticcādi.

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.

Bhute ī uṃ dha ttha iṃ mhā ā ū sevhaṃ a mhe.

In the past tense: 'ī', 'uṃ', 'dha', 'ttha', 'iṃ', 'mhā', 'ā', 'ū', 'sevhaṃ', 'a', 'mhe'.

Bhute parisamatte atthe vattamānato kriyatthā ī ādayo honti-bhutānajjatane vakkhamānattā ime bhutanajjatane bhutasāmaññe ca bhavanti.

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.

Ahassubhayato aḍḍharattaṃ vāva tadupaḍḍhakaṃ,Anto katvāna viññeyyo aho ajjano iti;

Having included half the night, or a quarter of it, on both sides of the day, it should be understood as 'ajjatana' (of today).

Tadañño pana yo kālo so’najjatanasaññito.

But whatever time is other than that is known as 'anajjatana' (not of today).

Āīssādisvaña vā.

Optionally, the augment 'a' before 'ā' etc., 'ī' etc., and 'ssa' etc.

Āādo īādo ssāādo ca kriyatthassa aña vā hoti,

For the purpose of action, before 'ā' etc., 'ī' etc., and 'ssa' etc., there is optionally the augment 'a' (with indicatory 'ñ').

Eyyātha sse a ā ī thānaṃ o a aṃ ttha ttho vehāka.

'Eyyātha', 'sse', 'a', 'ā', 'ī', 'thānaṃ', 'o', 'a', 'aṃ', 'ttha', 'ttho', 'vehāka'.

Āsahacaritova akāro gayhate-na parokkhe vihito-tho pana’nte niddesā tvādisambandhiyeva tasseva vā nissitattā-nissayakaraṇampi hi suttakārāciṇṇaṃ-eyyāthādīnaṃ oādayo vā honti yathākkamanti īssavāttho-apacittho pacittho apavattho pacattho.

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'.

Āīūmhāssāssamhānaṃ vā.

Optionally for 'ā', 'ī', 'ū', 'mhā', 'ssā', and 'ssamha'.

Etesaṃ vā rasso hotīti pakkhe rasse ca-apaci paci apacī pacī.

For these, there is optionally shortening. Thus, with shortening: 'apaci', 'paci'; without shortening: 'apacī', 'pacī'.

Uṃssiṃsvaṃsu.

'Uṃ', 'siṃsu', 'aṃsu'.

Umiccassa iṃsu aṃsu vā honti-apaviṃsu paviṃsu apacaṃsu pacaṃsu apavuṃ pacuṃ.

For 'uṃ', 'iṃsu' or 'aṃsu' optionally occur. Examples: 'apaviṃsu', 'paviṃsu', 'apacaṃsu', 'pacaṃsu', 'apavuṃ', 'pacuṃ'.

Ossa a i ttha ttho.

Ossa, a, i, ttha, ttho.

Ossa aādayo vā honti-apaca paca apaci paci apacittha pacittha apavattha pacattha apacitthe pacittho apacattho pacattho.

Alternatively, the endings `ossa`, `a`, and so on occur: apaca, paca; apaci, paci; apacittha, pacittha; apavattha, pacattha; apacitthe, pacittho; apacattho, pacattho.

Si.

Si.

Ossa si vā hoti-apacisi pacisi apacasi pacasi apaco paco.

Alternatively, `si` becomes `ossa`: apacisi, pacisi; apacasi, pacasi; apaco, paco.

Mhātthāna muña.

For `mhā` and `ttha`, `uṃ` and `ña`.

Mhātthānamuña vā hoti-īādisambandhinameva gahaṇaṃ-apavuttha pacuttha.

Alternatively, for `mhā` and `ttha`, `uṃ` and `ña` occur; the application is only for those connected with `ī` and so on: apavuttha, pacuttha.

Iṃssa ca siña.

And for `iṃ`, `siṃ` and `ña`.

Imiccassa siña vā hoti mhātthānañca bahulaṃ-ñakāro ādyavaya vattho-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-paracchakke-apavittha pacittha apavattha pavattha apaca paca apacā pacā, apacu pacu apacu pacu, apacise pacise apacase pacase, apacivhaṃ pacivhaṃ apacavhaṃ pacavhaṃ-assa vā amādese-apacaṃ pacaṃ apaca paca apacimhe pacimhe apacamhe pacamhe-kamme-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 paccumiccādi-bhāve-abhuyittho bhuyittho abhuyattho bhuyattho abhuyi bhuyi abhuyī bhūyī, abhuyittha bhuyittha abhuyattha bhuyattha abhuya bhuya abhayā bhuyā-‘‘sambhāvanevā’’ti ito veti vattamāne.

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.

Māyoge īāādi.

In conjunction with `mā`, the endings `ī`, `ā`, and so on.

Māyoge sati īādayo āādayo ca vā honti-asakkāla tthoyamāramho-mā bhavaṃ punapi evarūpamapacittho iccādi-vāvi dhānato ssatyādi eyyādi tvādayopi honti-mābhavaṃ pacissati, mā bhavaṃ paceyya, mā bhavaṃ pacatu iccādi.

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.

Anajjatane ā ū o ttha a mhā ttha tthuṃ sevhaṃ iṃ mhase.

In the Aorist: `ā, ū, o, ttha, a, mhā`; and `ttha, tthuṃ, se, vhaṃ, iṃ, mhase`.

Avijjamānajjatane bhutatthevattamānato kriyatthāāādayo honti-vātthe rasse ca-apacattha pavattha apaca paca apacā pacā, apacu pacu apacu pacū-o-apaca paca apaci paci apacattha pacattha apacattho pacattho apacasi pacasi apaco paco, apavattha pacattha apacaṃ pacaṃ apacapaca, apacamha pacamha apacamhā pacamhā-apacattha pacattha, apacatthuṃ pacatthuṃ, apacase pacase, apacavhaṃ pacavhaṃ. Apasiṃ pacasiṃ apaciṃ paciṃ, apacamhase pacamhase-kamme-apacīyattha pacīyattha apaccattha paccattha apacīya pacīya apacīyā pacīyā apacca pacca apaccā paccā, apacīyu pacīyu, apacīyu pacīyu, apaccu paccu apaccū paccūccādi-bhāve-abhuyattha bhuyattha abhuya bhuya abhuyā bhuyā-abhuyattha bhuyattha-‘‘māyoge īāādi’’ti iminā māyogepi āādayo honti-mā bhavaṃ apacittha iccādi.

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.

Parokkhe a u e ttha amha tthare ttho vho imhe.

In the Perfect tense (remote past): a, u, e, ttha, amha; tthare, ttho, vho, imhe.

Apaccakkhe bhutānajjatanatthe vattamānato kriyatthā aādayo honti-aparokkhesūti vacanā na vikaraṇuppatti.

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.

Parokkhāyañca.

And in the Perfect tense.

Parokkhāyaṃ paṭhamamekassaraṃ saddarūpaṃ dve bhavati.

In the Perfect tense, the first single-vowel sound-form is reduplicated.

Lopo’nādibyañjanassa.

Elision of a non-initial consonant.

Dvitte pubbassādito’ññassa byañjanassa lopo hoti-papaca ppacu’papace papacittha-iñabhāvapakkhe saṃyogādi lopopapacattha, papaca papacimha, papacittha papacattha papacire, papacittho papacattho papacivho, pakapaci papacimhe-evaṃ kammepi-bhāve-bhusya vuka.

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`.

Aādiyu bhussa vuka hoti.

When the endings `a` and so on follow, `vuka` is substituted for `bhū`.

Pubbassa a.

For the former part, `a`.

Aādisu dvatte pubbassa bhussa a hoti.

When the endings `a` and so on follow, in reduplication, `a` is substituted for the former `bhū`.

Catutthadutiyānaṃ tatiyapaṭhamā.

For the fourth and second letters, the third and first.

Dvitte pubbesaṃ catutthadutiyānaṃ tatiyapaṭhamā honti yathākkamanti bakāre-babhuva babhuvittha.

In reduplication, for the former fourth and second letters, the third and first occur respectively, as in the case of `b`: babhuva, babhuvittha.

Eyyādo vā’tipattiyaṃ ssā sasaṃsusse sasathassaṃ ssamhā ssathassiṃsu sasase ssavhe ssiṃ ssāmhase.

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`.

Eyyādo visaye kriyātipattiyaṃ ssādayo honti vibhāsā-vidhurappaccayopanipātato kāraṇavekallato vā kriyāyātipatti anipphatti kriyātipatti-etecassādayo sāmatthiyā tītānāgate svevahonti-na vattamānena tatra kriyātipattyasambhavā-āīi ccādināvā rasse-apacissa pacissa apacissā pacissā, apacissaṃsu pacissaṃsu-ssessa eyyāthādīnā vā akāre-apacissa pacissa apacisse pacisse,apacissatha pacissatha,apacissaṃ pacissaṃ. Apacissamha, pacissamha, apacissamhā pacissamhā, apacissatha pacissatha, apacissiṃsu pacissiṃsu, apacissase pacissase, apacissavhe pacissavhe, apacissiṃpacissiṃ, apacissāmhaye pacissāmhase-kamme-apacīyissa paciyissaapacīyissā paciyissā-kyassa vā lope-apacissa pacissa apacissā pacissā apaccissa paccissa apaccissāna paccissā, apaciyissaṃsu pacīyissaṃsuapacissaṃsu pacissaṃsu. Apaccissaṃsu paccissaṃsu, iccādibhāve-abhuyissa bhuyissa abhuyissā bhuyissā, abhuyissatha bhuyissatha-vāti vakiṃ, dakkhiṇenana ce gamissati nāyakaṭampariyā bhavissati.

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).

Hetuphalesveyya eyyuṃ eyyāsi eyyātha eyyāmi eyyāma etha eraṃ etho eyyavho eyyaṃ eyyāmhe.

In the sense of cause and effect, the endings are: eyya, eyyuṃ, eyyāsi, eyyātha, eyyāmi, eyyāma; etha, eraṃ, etho, eyyavho, eyyaṃ, eyyāmhe.

Hetubhutāyaṃ phalabhūtāyañca kriyāyaṃ vattamānato kriyattha eyyādayo vā honti.

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.

Eyyeyyāsentaṃ ṭe.

For `eyya`, `eyyāsi`, and `eyyaṃ`, `ṭe`.

Eyya eyyāsi eyyamiccesaṃ ṭe vā hoti-pace paceyya.

For `eyya`, `eyyāsi`, and `eyyaṃ`, `ṭe` optionally occurs: pace, paceyya.

Eyyuṃssuṃ.

`Eyyuṃ` becomes `ssuṃ`.

Eyyumiccassa uṃ vā hoti-pacuṃ paceyyuṃ,pace paceyyāsi,-vā okāre-paceyyātho paceyyātha, paceyyāmi.

For `eyyuṃ`, `uṃ` is an optional substitute: `pacuṃ`, `paceyyuṃ`. `pace` [is a substitute for] `paceyyāsi`. Or, regarding the vowel `o`: `paceyyātho`, `paceyyātha`; `paceyyāmi`.

Eyyāmassemu ca

And for `eyyāma`, `emu` [is the substitute].

Eyyāmassa emu vā hoti u ca-pacemu paceyyāmu paceyyāmaka, pacetha paceraṃ pacetho paceyyavho, pace paceyyaṃ paceyyāmhe-kamme-pacīye pacīyye pacce pacceyya, paciyuṃ pacīyeyyuṃ paccuṃ pacceyyumiccādi-bhāve-bhuye bhuyeyya, bhuyetha.

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`.

Pāto paceyya ce bhuñje iccettha pacanakriyā

If one should cook in the morning and eat, here [is signified] the act of cooking.

Hetubhutāti viññeyyā phalanatvanubhavakriyā.

It should be understood as being the cause, while the action of experiencing is the effect.

Sattya rahesveyyādi.

In [the senses of] ability and worthiness, `eyya` and so on [occur].

Sattiyaṃ arahattheva kriyatthā eyyādayo honti-bhavaṃ khalu bhattaṃ paceyya, bhavaṃ samattho, bhavaṃ arabho.

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).

Sambhāvane vā.

Or in [the sense of] possibility.

Sambhāvane gamyamāne dhātunā vuccamāne ca eyyādayo honti navibhāsā-api bhavaṃ gilitaṃ pāsāṇaṃ paceyya udaragginā-samhāvemi saddahāmi bhavaṃ paceyya,bhavaṃ pacissati. Bhavaṃ apaci.

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).

Pañhapatthanāvidhisu.

In [the senses of] question, aspiration, and injunction.

Pañhādisu kriyattato eyyādayo honti.

In questions and the like, suffixes such as `eyya` occur in the sense of action.

Pañho sampucchanaṃ iṭṭhā siṃsanaṃ yācanaṃ duvePatthanā bhattiyā vātha na navā vyāpāraṇa vidhi;

A question is an inquiry; aspiration is twofold: blessing and requesting; an injunction is the directing of a subordinate.

Pañhe, kiṃ so bhattaṃ paceyya udāhu byañjanaṃ vā-patthanāyaṃ, aho vata so paceyya me-vidhimhi, bhavaṃ bhattaṃ paceyya.

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.'

Tu antu hi tha mi ma taṃ antaṃ ssu vho e āmase.

`tu`, `antu`, `hi`, `tha`, `mi`, `ma`, `taṃ`, `antaṃ`, `ssu`, `vho`, `e`, `āmase`.

Pañhapattanāvidhisvete honti kriyatthato-pacatu pacantu.

These suffixes occur in the sense of action in questions, aspirations, and injunctions. For example: `pacatu`, `pacantu`.

Hissa’to lopo.

Elision of `hi` after `a`.

Ato parassa hissa vā lopo hoti-paca pacāhi-thassa vā vehāka-pacavho pacatha,pacāmi pacāma, pacataṃ pacantaṃ, pacassu pacavho, pace pacāmase-kamme-pacīyatu paccatu pacīyantu paccantu iccādi-bhāve, bhuyatu bhuyataṃ-pacituṃ payuttīti pacanicchāyaṃ.

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'.

Payojakavyāpāre ṇapi ca.

And also `ṇapi` in the causative operation.

Kattāraṃ yo payojeti tassa vyāpāre kriyatthā ṇi ṇpi honti bahulaṃ-‘‘assāṇanubandhe’’ti ā-payojakavyāpāre ṇiṇapinaṃ vidhānā tadantassa kriyatthatāti pācisaddato tyādayo.

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.

Ṇiṇapyāpihi vā.

Or regarding `ṇi` and `ṇapi`.

Ṇyādyantehi kriyatthehi aparokkesukattuvihita kamānantatyādisu lo hoti vibhāsā-‘‘yuvaṇṇāname oppaccaye’’ti ekāre ‘‘ñonamayavā sare’’ti ayādese ca-pācayati-aññatra-pāceti-pācayare pācayanti pācenticcādi-kamme-

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:

Dīgho sarassa.

Lengthening of the vowel.

Sarantassa kriyatthassa dīgho hāti kye-pācīyati pācīyare pācīyanticcādi-vuttanayena ñeyyaṃ-payojakavyāpāre ṇiṇapyantānaṃ sakammakattā na nabhāve rūpanayo.

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.

Akammakāpi honteva ṇiṇapyantā sakammakā,Sakammakā dvīkammāssu dvikammā ca tikammakā;

Even intransitive verbs, when ending in `ṇi` and `ṇapi`, become transitive; transitive verbs become ditransitive, and ditransitive verbs become tritransitive.

Bhavissati-pācayissati pācessati pācayissare pācayissanti pācessare pācessanticcādi-kamme-pācīyissati-kyalopo-pācissatīccādi-bhute-apācayittho pācayatto apācayattho pācayattho apācettho pācettho apācayi pācayi. Apācayī pācayī apācayiṃsu pācayiṃsu apācayaṃsu pācayaṃsu.

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`.

Ñottā suṃ.

After `ñā` and `o`, `suṃ` [is substituted].

Ñādesato oādesato ca parassa umiccassa suṃ vā hoti-apācayasuṃ pācayasuṃ apācesuṃ pācesuṃ apācayuṃ pācayumiccādi-ussa sumeva viseso-kamme-apācīyittho pācīyittho apācīyattho pācīyattho apāciyi pācīyi apāciyī pācīyi iccādi-anajjatane-apācayattha pācayattha apācettha kapācettha apācaya pācaya apācayā pācayā apācayu pācayu apācayū pācayū iccādi-kamme-apācīyattha pācīyattha apācīya pācīya apācīyā pācīyā iccādi-parokkhe-

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:

Rasso pubbassa.

The preceding vowel becomes short.

Dvitte pubbassa saro rasso hoti-papācaya papācayu papācaye papācayittha papācettha iccādi-kamme-sabbaṃ kattusamaṃ-atapattiyaṃapācayissa pācayissa apācayissā pācayissā apācayissaṃsu pācayissaṃsu iccādi-kamme-apāciyissa pāciyissa apācīyissā pāciyissa apācissa pācissa apācissā pācissā iccādi-hetuphalesu-pācaye pācayeyya pācayuṃ pācayeyayumiccādi-kamme-pācīye pācīyeyayumiccādi-tvādisu-pācayatu pācetu pācayantu pācentu iccādi-kamme-pācīyatu pācīyantu iccādi-ṇapimhi-pācāpayati pācāpeticcādi nyantasamaṃ-pācayitumpayuttiti ṇyantatopi ṇi.

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`.

Ṇiṇapinaṃ tesu.

Of `ṇi` and `ṇapi`, in those contexts.

Ṇī ṇapinaṃ lopo nahoti tesu ṇī ṇapisu’tika pubbaṇilope-pācayati pāceticcādi sabbatthañeyyaṃ-ṇapicevaṃ.

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.

Bhuvādi nayo.

The method of the Bhuvādi class.

Adhunā vikaraṇappabhedappakāsanatthaṃ rudhādīnaṃ aṭāṭhagaṇanamādibhutassekekassa kriyatthassa kāni ci rūpāni udāhariyante-rudha āvaraṇe-tyādi.

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.

Mañca rudhādīnaṃ.

And the infix 'maṃ' for the Rudhādi class.

Rudhādito aparokkhesukattuvihitamānantatyādisu lohoti mañcāntasarā paro-rundhati rundhare rundhanticcādi-kamme-‘‘maṃ vā rudhādīna’’nti vā maṃ-rundhiyati rujjhatīcacādi-paciviya sabbattha ñeyyaṃ.

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'.

Rudhādi nayo.

The method of the Rudhādi class.

Diva kīḷā vijigiṃsā vohārajjuti thuti gatīsu.

The root 'div' is used in the senses of play, desire for victory, speech, shining, praise, and movement.

Divādīhi yaka.

From the Divādi class, the suffix 'yaka' occurs.

Divādīhi lavisaye yaka hoti-kakāro kānubandhakāriyattho-evamuparica-dibbati dibbare dibbanticcādi-kamme-kivīyati dibbati divīyare diviyanti dibbare dibbanticcādi.

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.

Divādi nayo.

The method of the Divādi class.

Tuda vyathane.

The root 'tud' is used in the sense of afflicting.

Tudādīhi ko.

From the Tudādi class, the suffix 'ko' occurs.

Tudādīhi lavisaye ko hoti-tudati tudanticcādi-kamme-tudīyati tujjati tudīyaretudiyanti tujjare tudyanticcādi.

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.

Tudādi nayo.

The method of the Tudādi class.

Ji jaye.

The root 'ji' is used in the sense of victory.

Jyādīhi ktā.

From the Jyādi class, the suffix 'ṇā' occurs.

Jiādīhi kalavisaye knā hoti-jināti jinanticcādi-kamme-jiyati jiyare jiyanticcādi.

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.

Jyādi nayo.

The method of the Jyādi class.

Kī dabbavinīmaye.

The root 'kī' is used in the sense of exchanging goods.

Kyādīhi kṇā.

From the Kyādi class, the suffix 'ṇā' occurs.

Kīādīhī lavisaye kaṇā hoti.

From the Kī-ādi class, in the domain of the verb, the suffix 'ṇā' occurs.

Nāṇasu rasso.

In the case of the suffixes ṇā and ṇhā, shortening occurs.

Nāṇasu kriyatthassa rasso hoti-kiṇati kiṇanticcādi-kamme-kīyati kīyare kīyanticcādī.

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.

Kyādi nayo.

The method of the Kyādi class.

Su savaṇe.

The root 'su' is used in the sense of hearing.

Svādīhi keṇā.

From the Svādi class, the suffix 'uṇā' occurs.

Svādīhi lavisaye keṇā hoti-suṇeti suṇanticcādi. Kamme-sūyati sūyare sūyanticcādi.

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.

Svādi nayo.

The method of the Svādi class.

Tana vitthāre.

The root 'tan' is used in the sense of spreading or expanding.

Tanāditvo.

From the Tanādi class, the suffix 'o' occurs.

Tanādīhi lavisaye o hoti-tanoti tanonticcādi. Paracchakke.

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.

Ovikaraṇassu paracchakke.

The affix o becomes u in the paracchakka.

Ovikaraṇassa u hoti paracchakkavisaye-tanute tatvante iccādi-kamme-

The affix o becomes u in the context of the paracchakka: tanute, tanvante, etc. In the passive voice:

Tanassā vā.

The vowel of the root tanu optionally becomes ā.

Tanassa ā hoti vā kye-tāyati taññāti tāyare tāyanti taññare taññanticcāndi.

The vowel of the root tanu optionally becomes ā before the passive affix ya: tāyati or taññāti; tāyare or taññare; tāyanti or taññanti, etc.

Tanādi nayo.

This is the method for the tanu group.

Vūra theyye.

The root cur has the meaning 'to steal'.

Curādito ṇi.

From the roots beginning with cur, the affix ṇi is used.

Curādīhi kriyattehi sakatthe ṇi paro hoti bahulaṃ-corayati corati corayare corayanticorenticcādi-kamme-coriyati corīyare corīyanticcādi.

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.

Curādi nayo-tyādayo.

This is the method for the cur group, and so on.

Paratthāya mayā laddhaṃ katvāna padasādhanaṃPuññena tena loko’yaṃ sādhetu padamaccunaṃ;

Having composed this Padasādhana for the benefit of others, by this merit may the world attain the deathless state.

Suddhāsayena parisuddhaguṇeditenaSārena sārayatisaṅghanisevitenaRamme’nurādhanagare vasatambujenaVidvālitaṃ nijavisuddha kuladdhajena;

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;

Mānentena tathāgataṃ paṭipadāyogena saddhālunāNiccākhaṇḍatapo’nalehi nikhilappāpārisantāpitāSaddhammavhayasīhatelaṭhatiyā cāmīkaratthālināNānāvādikudiṭṭhibhedapaṭunā navāṇi kanavadhū sāminā;

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;

Satthānaṃ karuṇavatā gatavatā kapāramparaṃ dhīmatāTherenātumapādapañjaragato yo saddasattādisuMoggallāyanavissutetiha suvacchāpo vinīto kayathāSo’kāsī piyadassi nāma yatidaṃ byattaṃ sukhappattiyā;

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.

Vuttova vuttamupabhoginiyā sakāyaPinappayodharavanāpagasevikāyaRamhāvihāravadhuyā tilakātulenaSantena kappiṇasamavhayamātulena;

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.

Padasādhanaṃ niṭṭhitaṃ.

The Padasādhana is concluded.