2. Nāma kaṇḍa

Warning

This chapter is still under development and has only been partially translated.

Pulliṅga (Masculine nouns)

47. ‘‘Jinavacanayuttaṃ hī’’ti sabbatthādhikāro.

47. The interpretation of all sounds is as per the Kaccāyana rule §52: Jinavacanayuttaṃ hi (Suitable for the teachings of the Conqueror). Ie., the rules in this text are derived from analysing what was found in the Pāli canon.

Reference

§52 (60): Jinavacanayuttaṃ hi Suitable for the teachings of the Conqueror

Liṅgañca nipaccate (Derivations of lemmas)

Dhātuppaccayavibhattivajjitamatthayuttaṃ saddarūpaṃ liṅgaṃ nāma, jinavacanayoggaṃ liṅgaṃ idha ṭhapīyati nipphādīyati ca.

All forms of nouns [as used in sentences] are obtained from lemmas (called “nominal bases”), which are grammatically gendered, by attaching the vibhatti (inflection) as a suffix to the root in order to convey the usage [of the noun in a sentence]. In this way, the words of the Conqueror are established and derived.

Reference

§53 (61): Liṅgañca nippajjate And lemmas are derived

48. Buddhaiti ṭhite –

48. Consider the inflections of the word buddha (The Buddha, the one who understood, understanding).

Tato ca vibhattiyo (And from those, the inflection forms)

Tasmā liṅgā parā vibhattiyo honti. Cakārena tāsaṃ ekavacanādipaṭhamādisaññā ca.

The vibhatti suffixes are positioned after the base form. With the word ca (and) the suffixes also convey multiplicity (⨀ = singular, ⨂ = plural, etc.) and inflection form (① = first inflection form etc.)

‘‘Si yo aṃ yo nā hi sa naṃ smā hi sa naṃ smiṃ sū’’ ti vibhattiyo. Si yo iti paṭhamā, aṃ yo iti dutiyā, nā hi iti tatiyā, sa naṃ iti catutthī, smā hi iti pañcamī, sa naṃ iti chaṭṭhī, smiṃ su iti sattamī.

According to Kaccāyana rule §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su (inflection forms), there are seven types of inflection forms, resulting in 14 suffixes (singular and plural):

symbol	⨀	⨂	inflection form
①	si	yo	paṭhamā (“first”)
②	aṁ	yo	dutiyā (“second”)
③	nā	hi	tatiyā (“third”)
④	sa	naṁ	catutthī (“fourth”)
⑤	smā	hi	pañcamī (“fifth”)
⑥	sa	naṁ	chaṭṭhī (“sixth”)
⑦	smiṁ	su	sattamī (“seventh”)

Note that these are simply the “names” of the inflection suffixes, and the actual resultant inflections can be different dependent on additional transformations described by rules in this text.

Reference

§54 (62): Tato ca vibhattiyo And their inflections

§55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su inflection forms

Liṅgatthe paṭhamā (① as the primary meaning)

Yo kammakattādivattantaramappatto sassarūpaṭṭho suddho, so liṅgattho nāma, tassābhidhānamatte paṭhamāvibhatti hoti. Tassāpaniyame ekamhi vattabbe ekavacanaṃ si, vuccate nenetivacanaṃ, ekassatthassa vacanaṃ ekavacanaṃ. Evaṃ bahuvacanaṃ.

When a noun is used in a sentence to represent it’s underlying meaning (liṅgattho), ie. it’s own pure form and meaning, and not taken a role internally within a sentence (such as representing the doer or recipient of an action), the first inflection form (①) is used. If the word is referring to a single instance, the singular suffix si is used. This is called ekavacanaṃ (⨀ = singular). Similarly, if referring to multiple instances, the plural form bahuvacanaṃ (⨂ = plural) is used.

Reference

§284 (283): Liṅgatthe paṭhamā First inflection form denotes primary meaning

Atotveva.

Let’s consider nominal bases ending in a.

So (si becomes o)

Akārantā parassa sissa o hoti.

When the nominal base ends in a, the following suffix si (⨀①) changes to o.

Reference

§104 (66): So `si` to `o`

Saralopo mādesappaccayādimhi saralope tu pakati (When there’s elision of a vowel before insertion of suffix etc., that elided vowel can be restored)

Aṃādīsu paresu sarassa lopo hoti, tasmiṃ kate tu kvacādinā asavaṇṇe patte pakati hoti.

Naye paraṃ yutte. Evamupari saralopādi. Buddho.

In the case where a word [in the first inflection form ①] is followed by a suffix etc. beginning with aṃ, the normal sandhi rules would cause the ending vowel to elided. This can cause confusion, as the word can then potentially be interpreted as being in a different inflection form. To avoid this, the original form is restored (ie. the vowel is not elided). This applies to any sound following a word that can be interpreted as other inflection forms. For example: buddho (The Buddha) - the ending o is not elided when followed by a word beginning with aṃ… (in order to avoid the word being interpreted as buddhaṃ…)

Reference

§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati in vowel elision in `aṃ` [inflections], replacements, suffixes etc., that elided vowel can be restored

Bahumhi vattabbe bahuvacanaṃ yo.

When referring to many instances, the plural suffix yo (⨂①) is used.

Ato vātveva.

Consider optional rules for nouns ending with a.

Sabbayonīnamāe (ā and e for all yo inflections)

Akārantā paresaṃ paṭhamadutiyāyonīnaṃ yathāsaṅkhyaṃ āe vā honti. Buddhā.

Vāti kiṃ. Aggayo.

For nominal bases ending in ‘a’, followed by the plural (⨂) first and second inflection forms (yo suffixes), ‘ā’ and ‘e’ are optionally used respectively. For example: buddhā (Buddhas).

Why is it optional? Consider: aggayo (fires).

Reference

§107 (69): Sabbayonīnamāe For all `yo`, `nī`: `ā`, `e`

49. Liṅgatthe paṭhamātveva.

49. Consider the first inflection form (①) denoting the primary or underlying meaning of noun.

Ālapane ca (And in vocatives)

Abhimukhīkaraṇamālapanaṃ, tadadhike liṅgatthe paṭhamā hoti.

A “vocative” is the form of a noun when addressing someone directly (by their name, title, or courtesy). This is considered to the primary meaning of those nouns.

‘‘Ālapane si gasañño’’ti sissa gasaññā. Geitveva.

According to Kaccāyana rule §57 (71): Ālapane si ga sañño (for vocatives si is called ga) the si suffix (⨀①) is called ga (⨀⓪) when referring to a vocative. Let’s consider the ga inflection suffix in more detail.

Reference

§57 (71): Ālapane si ga sañño for vocatives `si` is called `ga`

Akārā pitādyantānamā (Nouns ending in ‘pitu’ etc. become ā)

Ge pare akāro pitusatthuattarājādīnamanto ca āttaṃ yāti.

‘‘Ākāro vā’’ti ge pare ākārassa rasso vā.

In the ga (⨀⓪) inflection suffix, the ending of words like pitu (father), satthu (teacher), attar (self), rāja (king) become ā.

According to Kaccāyana rule §246 (73): Ākāro vā (Optionally ā ending shortened), the resultant ā ending can optionally be shortened.

Reference

§244 (72): Akārapitādyantānamā Nouns ending in 'pitu' etc. become `ā`

§246 (73): Ākāro vā Optionally `ā` ending shortened

Sesato lopaṃ gasīpi (For the rest, ga and si are elided)

So siṃ syā ca sakhāto gassevātyādiniddiṭṭhehaññe avaṇṇivaṇṇuvaṇṇokārantā sesā, tehi pare gasī lupyante. He - buddha, buddhā. Yo - buddhā.

As explained in Kaccāyana rules such as §104 (66): So (si to o), §219 (195): Siṃ (si to aṃ), 189 (113): Syā ca (And si to ā), §113 (132): Sakhato gasse vā (Optionally, from sakha in ga)), for the remainder of nouns ending in a, i, u, or o followed by either the ga (⨀⓪) or si inflection suffixes (⨀①), the suffixes are elided.

Examples:

• The e in buddhe is elided: buddha, buddhā
• The yo in buddhāyo is elided: buddhā

Reference

§104 (66): So `si` to `o`

§219 (195): Siṃ `si` to `aṃ`

§189 (113): Syā ca And `si` to `ā`

§113 (132): Sakhato gasse vā Optionally, from `sakha` in `ga`

50. Kammatthe dutiyā (The second inflection form is used for kamma [the object of an action in a sentence])

Yaṃ karoti, taṃ kammaṃ nāma. Tattha dutiyā hoti. Aṃbuddhaṃ. Yossa e-buddhe.

Whatever action is specified in a sentence, the object or recipient of that action is called kamma. In this context, the second inflection form is used (②). For singular instances (⨀), the aṃ suffix is added, for example: buddha becomes buddhaṃ. For multiple instances (⨂), the e suffix is used, eg. buddhe.

Reference

§297 (284): Kammatthe dutiyā Second inflection in `kamma`

51. Tatiyātveva.

51. Consider the third inflection form.

Kattari ca (and the ‘doer’ [of an action])

Yo karoti, sa kattā nāma. Tattha tatiyā hoti. Nā.

Whoever performs the action [in a sentence] is called kattā (the doer or agent). The third inflection form is used, denoted by nā suffix (⨀③).

Ato nena (from a, nā becomes ena)

Akārā paro nā enaṃ yāti. Buddhena.

Nominal bases ending in a followed by the nā suffix (⨀③) becomes ena. For example buddhena (by the Buddha).

Hi.

Consider the hi (⨂⑤) suffix.

Suhisvakāro e (In su and hi inflections, a becomes e)

Suhisu paresvakārassa e hoti.

Nominal bases ending in a followed by the su (⨂⑦) or hi (⨂⑤) suffixes become e.

Smāhisminnaṃ mhābhimhi vā (Ootionally, smā, hi, smiṃ become mhā, bhi, and mhi)

Sabbasaddehi paresaṃ smāhisminnaṃ yathāsaṅkhyaṃ mhābhimhiiccete vā honti. Buddhebhi, buddhehi.

For all nominal bases, the smā (⨀⑤), hi (⨂③⑤), and smiṃ (⨀⑦) inflections can optionally become mhā, bhi, and mhi respectively. For example: (⨂③⑤) buddhebhi or buddhehi (by the Buddhas).

52. Karaṇe tatiyā (The third inflection form is also used to denote the instrument of an action)

Yena vā kayirate, taṃ karaṇaṃ nāma. Tattha tatiyā hoti. Sabbaṃ kattusamaṃ.

The means by which something is done is called karaṇaṃ (instrument). In this context, the third inflection form (③) is used. Instruments are regarded as equivalent to the doer of an action.

53. Sampadāne catutthī (The fourth inflection form is used for the benefit of an action or gift)

Yassa dātukāmo rocate, dhārayate vā, taṃ sampadānaṃ nāma. Tattha catutthī hoti. Sa.

Whoever benefits from and is pleased with an action, or a recipient of a gift, is called sampadānaṃ (the attainer). In this context, the fourth inflection form is used, denoted by sa suffix (⨀④).

[Note, the sa suffix is also used to represent the singular sixth inflection form.]

Ato vātveva.

Consider optional rules for nominal bases ending in a.

Āya catutthekavacanassa tu (Singular fourth inflection form is denoted āya)

Akārā parassa catutthekavacanassa āyo vā hoti. Buddhāya.

āya can optionally be used as the singular fourth inflection (⨀④) form following nominal bases ending in a. For example: buddhāya (from the Buddha).

Dīghantveva.

Consider the lengthening of the ending vowel.

Sunaṃhisu ca (And in su, naṃ, hi)

Sunaṃhisu paresu sarādīnaṃ dīgho hoti. Casaddena kvaci na. Buddhānaṃ.

In su (⨂⑦), naṃ (⨂④⑥), or hi (⨂③⑤) inflection suffixes, the ending vowel of the nominal base is lengthened. The word ca (and) indicates that sometimes this lengthening doesn’t occur. Example: (⨂④⑥) buddhānaṃ.

54. Apādāne pañcamī (the fifth inflection form is used for separation [from the source or origin])

Yasmādapeti, bhayamādatte vā, tadapādānaṃ nāma, tattha pañcamī hoti. Smā.

From where something is taken from, or from where fear comes from, is called apādāna (separation or moving away from source or origin). In this context, the fifth inflection form is used, denoted by smā (⨀⑤).

Ato āetveva.

Consider nominal bases ending in a transforming into ā and e.

55. Smāsminnaṃ vā (Optionally for smā, smiṃ)

Akārā paresaṃ smāsminnaṃ āe vā honti. Buddhā, buddhamhā, buddhasmā. Buddhebhi, buddhehi.

For nominal bases ending in a, the smā (⨀⑤) and smiṃ (⨀⑦) suffixes can optionally become ā or e respectively.

Examples:

• (⨀⑤):buddhā, buddhamhā, buddhasmā (from the Buddha).
• (⨂⑤): buddhebhi, buddhehi (from the Buddhas).

56. Sāmismiṃ chaṭṭhī (the sixth inflection form is used for possession)

Yassa vā pariggaho, taṃ sāmī nāma. Tattha chaṭṭhī hoti. Buddhassa. Buddhānaṃ.

What is owned or possessed is called sāmī (owner). In this context, the sixth inflection form is used (⑥).

For example:

• (⨀⑥): buddhassa (of the Buddha)
• (⨂⑥): buddhānaṃ (of the Buddhas)

57. Okāse sattamī (the seventh inflection form is used for location)

Yodhāro, tamokāsaṃ nāma. Tattha sattamī hoti. Smiṃ-buddhe, buddhamhi, buddhasmiṃ. Su-buddhesu.

When an action or object is located in a place, it is called okāsa (the “space” or “abode”). In that context, the seventh inflection form is used, with smiṃ suffix (⨀⑦).

For example:

• (⨀⑦): buddhe, buddhamhi, buddhasmiṃ (on the Buddha)
• (⨂⑦): buddhesu (on the Buddhas)

58. Summary of inflections for buddha

Buddho buddha sukhaṃ dadāti sarato buddhaṃ tato dukkaraṃ,
Kiṃ buddhena mahiddhayopi munayo buddhena jātāsukhī;
Buddhasseva manaṃ dade padamahaṃ buddhā labheyyāccutaṃ,
Buddhassiddhi na kiṃ kare bhavabhave bhattyatthu buddhe mama.

This is a verse showing all the different inflections of the word buddha (the Buddha, or the one who understood, or understanding).

O Buddha! The One Who Understood offers comfort from His Voice, away from difficulty,
What does the Buddha do? Even Mahiddhayo (the Great Power) and sages become comfortable through the Buddha;
I offer my mind exclusively for the Buddha; may I obtain from the Buddha the path to the everlasting;
What would the Buddha’s power not accomplish? May my devotion in the Buddha always be there.”

The different inflections of “Buddha”:

• buddho (si ⨀①): representing the primary meaning of Buddha (the one who understood), as the subject of the sentence
• buddha (ga ⨀①): vocative of the Buddha as a person
• buddhaṃ (aṃ ⨀②): the Buddha as the object (source of the voice)
• buddhena (nā ⨀③): the Buddha as the doer
• buddhena (nā ⨀③): the Buddha as the instrument (of comfort)
• buddhassa (sa ⨀④): the Buddha as the beneficiary (of the mind)
• buddhā (smā ⨀⑤): the Buddha as the source (of path to the everlasting)
• buddhassa (sa ⨀⑥): the Buddha as the owner (of the power)
• buddhe (smiṁ ⨀⑦): the Buddha as the location (of devotion)

inflection form	⨀	inflection	⨂	inflection
⓪	ga	buddha, buddhā	yo	buddhā
①	si	buddho	yo	buddhā
②	aṁ	buddhaṃ	yo	buddhe
③	nā	buddhena	hi	buddhebhi, buddhehi
④	sa	buddhāya	naṁ	buddhānaṃ
⑤	smā	buddhā, buddhamhā, buddhasmā	hi	buddhebhi, buddhehi
⑥	sa	buddhassa	naṁ	buddhānaṃ
⑦	smiṁ	buddhe, buddhamhi, buddhasmiṃ	su	buddhesu

Summary of usage of the inflection forms:

symbol	⨀	⨂	inflection form	usage
⓪	ga	yo	paṭhamā (“first”)	Ālapane (vocatives)
①	si	yo	paṭhamā (“first”)	Liṅgatthe (primary meaning)
②	aṁ	yo	dutiyā (“second”)	Kammatthe (object of an action)
③	nā	hi	tatiyā (“third”)	Kattari (doer), Karaṇe (instrument)
④	sa	naṁ	catutthī (“fourth”)	Sampadāne (beneficiary)
⑤	smā	hi	pañcamī (“fifth”)	Apādāne (separation)
⑥	sa	naṁ	chaṭṭhī (“sixth”)	Sāmismiṃ (possession)
⑦	smiṁ	su	sattamī (“seventh”)	Okāse (location)

59. Ito paraṃ tatiyāpañcamīnañca catutthīchaṭṭhīnañca sarūpattā pañcamīchaṭṭhiyo bhīyo upekkhante.

59. From here onwards, because the fifth and third inflection forms resemble each other, and because the fourth and sixth inflection forms resemble each other, the text will focus less on the fifth and sixth inflection forms.

60. Atta, si (atta in si inflection)

Brahmattasakharājādito tveva.

Consider words like brahma, atta, sakha, rāja, etc.

Syā ca (And si becomes ā)

Brahmādito sissa ā hoti. Attā.

For brahma etc., the si inflection suffix (⨀①) becomes ā. For example: attā (self).

‘‘Yonamāno’’ti brahmādito yonaṃ ānottaṃ. Attāno.

By using Kaccāyana’s rule [Yonamāno], in brahma etc. yo suffix (⨂①) becomes āno. For example: attāno (the selves).

61. He - atta, attā. Yo, attāno.

• (⨀①): atta, attā
• (⨂①): attāno

62. ‘‘Brahmattasakharājādito amāna’’nti brahmādito aṃvacanassa ānaṃ vā hoti. Attānaṃ, attaṃ. Attāno.

62. According to Kaccāyana rule [Brahmattasakharājādito amāna] for brahma etc., the aṃ singular inflection suffix can become ānaṃ.

Examples:

• (⨀②): attānaṃ, attaṃ
• (⨂②): attāno

63. Attena, attanā. Pakkhe-jinavacanānurodhena enābhāvo.

63. In connection and agreement with the words used in the Pāli canon, the ena suffix is used [for the third inflection]. Example: (⨀③): attena, attanā

‘‘Attānto hismimanattaṃ’’ti himhi attantassa ano. Attanehi. Evaṃ karaṇe.

According to Kaccāyana rule [Attānto hismimanattaṃ], in hi suffix (⨂③), the ending of atta becomes ano. For example: attanehi (by the self).

64. ‘‘Sassa no’’ti nokāro. Attano. Attānaṃ.

64. According to Kaccāyana rule [Sassa no], the sa suffix (⨀④) becomes no. Examples:

• (⨀④): attano
• (⨂④): attānaṃ (for the self).

65. Amhatumhantu rājabrahmattasakha satthupitādīhi smā nāva.

65. For amha, tumha, rāja, brahma, sakha, satthu, pitu, etc., the smā suffix (⨀⑤) optionally becomes nā.

Amhādito smā nā iva hoti. Attanā.

For amha etc. smā suffix (⨀⑤) becomes nā. For example: attanā (from the self).

66. ‘‘Tato sminnī’’ti smino ni. Attani. ‘‘Anatta’’nti bhāvaniddesena sumhi ca ano. Attanesu.

66. According to Kaccāyana rule [Tato sminni], smiṃ becomes i is used. For example: attani (in the self). According to Kaccāyana rule [Anatta], with noun derivatives representing “state” using -tta or -tā suffix in su suffixes (⨂⑦), the ending becomes ano. For example: attanesu (in the selves).

Summary of the inflections for atta:

inflection form	⨀	inflection	⨂	inflection
⓪	ga	atta, attā	yo	attāno
①	si	attā	yo	attāno
②	aṁ	attānaṃ, attaṃ	yo	attāno
③	nā	attena, attanā	hi	attanehi
④	sa	attano	naṁ	attānaṃ
⑤	smā	attā, attamhā, attasmā	hi	attebhi, attehi
⑥	sa	attassa	naṁ	attānaṃ
⑦	smiṁ	attani	su	attanesu

67. Rājā attāva. Nā.

67. rāja declines like attā, except for the following irregularities.

Savibhattissa rājassetveva.

Consider the inflection suffixes for rāja.

Nāmhi raññā vā (with nā suffix optiocally raññā)

Nāmhi savibhattissa rājasaddassa raññā vā hoti. Raññā, rājena.

With nā (③) inflection suffixes, rāja optionally becomes raññā. For example: raññā, rājena.

Rājassa rāju sunaṃhisu ca (rāja becomes rāju in su, naṃ, hi inflections)

Sunaṃ hisu paresu rājassa rāju hoti, cakārena kvaci na.

In su (⨂⑦), naṃ (⨂④⑥), or hi (⨂③⑤) inflection suffixes, rāja becomes rāju. The ca (and) indicates that this change is not optional.

‘‘Sunaṃhisu ceti’’ dīghe - rājūbhi, rājūhi, rājebhi, rājehi.

According to Kaccāyana rule [Sunaṃhisu ceti], the ending of rāju can be lengthened. For example: rājūbhi, rājūhi, rājebhi, rājehi.

68. Savibhattissetyadhikāro.

68. Consider the following specific rules for inflection suffixes of rāja.

‘‘Rājassa rañño rājino se’’ti se rañño rājino honti. Rañño, rājino.

According to Kaccāyana rule [Rājassa rañño rājino se], in sa (⨀④) suffixes rañño or rājino can be used. For example: rañño, rājino.

‘‘Raññaṃ namhi vā’’ti namhi raññaṃ vā. Raññaṃ, rājūnaṃ, rājānaṃ.

According to Kaccāyana rule [Raññaṃ namhi vā], in naṃ suffixes raññaṃ can be used. For example: raññaṃ, rājūnaṃ, rājānaṃ.

69. Smāssanātulyattā-nāmhi raññā vā. Raññā, rājamhā, rājasmā.

As smā (⨀⑤) suffixes are similar to nā (⨀③) suffixes, raññā can be used. For example: raññā, rājamhā, rājasmā.

70. ‘‘Smimhi raññe rājinī’’ti smimhi raññe rājini honti. Raññe, rājini. Rājūsu, rājesu.

70. According to Kaccāyana rule [Smimhi raññe rājini], in smiṃ suffix (⨀⑦), raññe or rājini are used.

Examples:

• (⨀⑦): raññe, rājini
• (⨂⑦): rājūsu, rājesu

Summary of the inflections for rāja:

inflection form	⨀	inflection	⨂	inflection
⓪	ga	rāja, rājā	yo	rājāno
①	si	rājā	yo	rājāno
②	aṁ	rājānaṃ, rājaṃ	yo	rājāno
③	nā	raññā, rājena	hi	rājūbhi, rājūhi, rājebhi, rājehi
④	sa	rañño, rājino	naṁ	raññaṃ, rājūnaṃ, rājānaṃ
⑤	smā	raññā, rājamhā, rājasmā	hi	rājūbhi, rājūhi, rājebhi, rājehi
⑥	sa	rañño, rājino	naṁ	raññaṃ, rājūnaṃ, rājānaṃ
⑦	smiṁ	raññe, rājini	su	rājūsu, rājesu

71. Guṇavantu, si.

71. Consider guṇavantu (“virtuous”) with the si (⨀①) suffix.

Savibhattissa ntussetveva.

Consider inflection suffixes with the ntu ending.

‘‘Ā simhī’’ti simhi savibhattissa ntussa ā. Guṇavā.

According to Kaccāyana rule [Ā simhī], in si (⨀①) suffix , the ending ntu becomes ā. For example: guṇavā.

Yomhi paṭhametveva.

Consider the plural first inflection form yo (⨂①②).

Ntussa nto (ntu to nto)

Paṭhame yomhi savibhattissa ntussa ntokāro hoti. Guṇavanto.

In the plural first inflection form yo, the nominal base ending in “ntu” with changes to nto. For example: guṇavanto.

Sunaṃhisu attaṃtveva.

Consider su, naṃ, and hi [inflection suffixes].

Ntussanto yosu ca (And ntu to anto in yo and su)

Sunaṃhisu, yosu, cakārena aññesupi paresu ntussanto attaṃ yāti. Guṇavantā.

Before the suffixes su, naṃ, hi, and yo, and by the use of ca (and) before other suffixes as well, the ending ntu becomes anto. For example: guṇavantā (virtuous ones).

72. Savibhattissetyadhikāro. Aṃitveva.

72. Let’s continue to examine the rules for inflections. Consider aṃ suffix.

Avaṇṇo ca ge (And ga suffix for a ending nominal bases)

Ge pare savibhattissa ntussa aṃaā honti. He - guṇavaṃ,guṇava, guṇavā. Yo - guṇavanto, guṇavantā.

In ga inflection suffix, the ending ntu becomes aṃ, a or ā.

Examples:

• singular (⨀⓪): guṇavaṃ, guṇava, guṇavā
• plural (⨂⓪): guṇavanto, guṇavantā

73. Attaṃ – guṇavantaṃ. Guṇavante.

73. If representing itself:

• singular (⨀②): guṇavantaṃ
• plural (⨂②): guṇavante

74. ‘‘Totitā sasmiṃ nāsvī’’ti savibhattissa ntussa nāmhi tā, se tokāro, smimhi ti ca vā. Guṇavatā, guṇavantena. Guṇavantebhi, guṇavantehi.

74. According to Kaccāyana rule [Totitā sasmiṃ nāsvi], optionally ntu ending in nā suffix becomes tā, in sa suffix becomes to, in smiṃ suffix becomes ti.

Examples:

• singular (⨀③): guṇavatā, guṇavantena
• plural (⨂③): guṇavantebhi, guṇavantehi

75. Guṇavato, guṇavantassa.

75. (⨀④): guṇavato, guṇavantassa

‘‘Namhi taṃ vā’’ti namhi ntussa taṃ vā. Guṇavataṃ, guṇavantānaṃ. Smā nāva.

According to Kaccāyana rule [Namhi taṃ va], optionally ntu ending in naṃ suffix becomes taṃ, but not for smā suffix. For example: guṇavataṃ, guṇavantānaṃ

76. Guṇavati, guṇavante, guṇavantamhi, guṇavantasmiṃ, guṇavantesu.

76. (⨀⑦): guṇavati, guṇavante, guṇavantamhi, guṇavantasmiṃ. (⨂⑦): guṇavantesu

Summary of the inflections for guṇavantu:

inflection form	⨀	inflection	⨂	inflection
⓪	ga	guṇavaṃ,guṇava, guṇavā	yo	guṇavanto, guṇavantā
①	si	guṇavā	yo	guṇavanto
②	aṁ	guṇavantaṃ	yo	guṇavante
③	nā	guṇavatā, guṇavantena	hi	guṇavantebhi, guṇavantehi
④	sa	guṇavato, guṇavantassa	naṁ	guṇavantanaṃ, guṇavantānaṃ
⑤	smā	guṇavantā, guṇavantamhā, guṇavantasmā	hi	guṇavantebhi, guṇavantehi
⑥	sa	guṇavato, guṇavantassa	naṁ	guṇavantanaṃ, guṇavantānaṃ
⑦	smiṁ	guṇavati, guṇavante, guṇavantamhi, guṇavantasmiṃ	su	guṇavantesu

77. Gacchanta, si.

77. Consider gacchanta (“travel”) with si suffix.

‘‘Simhi gacchantādīnaṃ ntasaddo a’’nti ntasaddassa aṃvā, silopo. Gacchaṃ, sissa o – gacchanto.

According to Kaccāyana rule [Simhi gacchantādīnaṃ ntasaddo a], nta ending optionally becomes aṃ, and the si suffix is elided. For example: gacchaṃ. si can become o: gacchanto.

Gacchantādīnaṃ ntasaddotveva.

Consider nouns like gacchanta that ends in nta.

Sesesuntuva (For the remainder, optionally ntu)

Vuttaṃ hitvā sesesu gacchantādīnaṃ ntasaddo ntu iva daṭṭhabbo. Gacchanto, gacchantāiccādi.

Except for what has been mentioned [previously], in the remaining suffixes, the ending “nta” of words like “gacchanta” should be treated as if it were “ntu”. For example: gacchanto, gacchantā, etc.

Sesaṃ guṇavantusamaṃ.

The rest is similar to [the inflections of] “guṇavantu”.

78. Gacchantādayo nāma antappaccayantā.

78. Words like gacchantā (those who are going) are end with the suffix anta.

Summary of the inflections for gacchanta:

inflection form	⨀	inflection	⨂	inflection
⓪	ga	gacchaṃ, gaccha, gacchā	yo	gacchanto, gacchantā
①	si	gacchaṃ, gacchanto	yo	gacchantā
②	aṁ	gacchantaṃ	yo	gacchante
③	nā	gacchatā, gacchantena	hi	gacchantebhi, gacchantehi
④	sa	gacchato, gacchantassa	naṁ	gacchantanaṃ, gacchantānaṃ
⑤	smā	gacchantā, gacchantamhā, gacchantasmā	hi	gacchantebhi, gacchantehi
⑥	sa	gacchato, gacchantassa	naṁ	gacchantanaṃ, gacchantānaṃ
⑦	smiṁ	gacchati, gacchante, gacchantamhi, gacchantasmiṃ	su	gacchantesu

79. Aggi, silopo.

79. For aggi (fire) the si (⨀①) suffix is elided.

‘‘Ivaṇṇuvaṇṇā jhalā’’ti ivaṇṇuvaṇṇānaṃ yathāsaṅkhyaṃ jhalasaññā. According to Kaccāyana rule [Ivaṇṇuvaṇṇā jhalā], the vowels “i” and “u” are respectively designated as “jha” and “la”.

According to Kaccāyana rule [Ivaṇṇuvaṇṇā jhalā], nominal bases ending in i and u are respectively represented by the terms “jha” and “la”.

Jhalato vātveva.

Consider optional rules for jha and la nominal bases.

Ghapato ca yonaṃ lopo (And gha, pa: yo elision)

Ghapajhalato yonaṃ lopo vā hoti.

For gha, pa, jha, la nominal bases, the yo (⨂①②) suffix is optionally elided.

Yosu katanikāralopesu dīghaṃ (from yo to ni or elision, lengthened)

Kato nikāro lopo ca yesaṃ tesu yosu sarānaṃ dīgho hoti. Aggī. Pakkhe-attantveva.

After completion of ni replacement of yo (⨂①②) suffix, or elision of yo, the ending vowel becomes lengthened. For example: Aggī (fires). Alternatively, the nominal base (lemma) is restored.

Yo svakatarasso jho (Before yo, jha ending that is not shortened becomes a )

Yosu akatarasso jho attaṃ yāti. Aggayo. Tathālapane.

Before yo (⨂①②) suffix, if ending of jha nominal base is not shortened, it changes to a. For example: aggayo (fires). The same applies for the vocative (⨂⓪).

80. Aṃ mo niggahītaṃ jhalapehi.

Jhalapato aṃ mo ca binduṃ yanti. Aggiṃ. Aggī, aggayo.

81. Agginā. Dīghe-aggībhi, aggīhi.

82. ‘‘Jhalato sassa no vā’’ti sassa nottaṃ vā. Aggino, aggissa. Aggīnaṃ.

83. ‘‘Jhalato ce’’ti smāssa nā. Agginā.

84. Aggimhi, aggismiṃ. Aggīsu.

85. Ādi aggīva. Smiṃno pana ‘‘ādito o ce’’ti aṃ, o ca vā. Ādi, ādo, ādimhi, ādismiṃ. Ādīsu.

86. Daṇḍī, si.

‘‘Agho rassa’’mādinā rasse sampatte ‘‘na sismimanapuṃsakānī’’ti simhi anapuṃsakānaṃ na rasso. Silopo, daṇḍī, yolope – daṇḍī. Pakkhe –

Agho rassamekavacanayosvapi ca.

Ekavacanayosu jhalapā rassaṃ yanti.

Jhato katarassātveva.

Yonaṃ no.

Katassā jhato yonaṃ nottaṃ hoti. Daṇḍino.

87. ‘‘Jhalapā rassa’’nti ge pare jhalapānaṃ rasso. Hedaṇḍi. Daṇḍī, daṇḍino.

88. Vā aṃitveva.

‘‘Naṃ jhato katarassā’’ti aṃiccassa naṃ vā. Daṇḍinaṃ, daṇḍiṃ. Daṇḍī, daṇḍino.

89. Daṇḍinā. Daṇḍībhi, daṇḍīhi.

90. Daṇḍino, daṇḍissa. Daṇḍīnaṃ.

91. Jhato katarassātveva.

‘‘Sminnī’’ti smino ni. Daṇḍini. Daṇḍīsu.

92. Bhikkhu, silopo.

Vā yonaṃtveva.

‘‘Lato vo kāro ce’’ti lato yonaṃ vottaṃ vā.

Attaṃ akatarassotveva.

Vevosu lo ca.

Vevosu akatarasso lo attaṃ yāti. Bhikkhavo, pakkhe – yolopa dīghā. Bhikkhū.

93. He-bhikkhu.

‘‘Akatarassā lato yvālapanassa vevo’’ti ālapane yossa vevokārā, attaṃ. Bhikkhave, bhikkhavo, bhikkhū.

94. Bhikkhuṃ. Bhikkhavo, bhikkhū. Sesaṃ aggīva.

95. Evaṃ jantu. Jantū, jantavo.

‘‘Lato vokāro ce’’tīha kāraggahaṇena yonaṃ nottaṃ, cakārena kvaci vononamabhāvova viseso. Jantuno, jantuyo.

96. Satthu, si.

‘‘Satthupitādīnamā sismiṃ silopo ce’’ti satthādyantassa ā, silopo ca. Satthā.

Satthupitādīnantyadhikāro.

Aññesvārattaṃ.

Sitoññesu satthādyantassa āro hoti.

Tato yonamo tu.

Tato ārato yonaṃ o hoti. Satthāro.

97. He-sattha, satthā. Satthāro.

98. Satthāraṃ. Satthāre, satthāro.

99. ‘‘Nā ā’’ti ārato nāssa ā. Satthārā. Satthārebhi, satthārehi.

100. U sasmiṃ salopo ca.

Se satthādyantassa u hoti salopo ca vā. Satthu, satthuno, satthussa.

‘‘Vā namhī’’ti namhi āro vā. Satthārānaṃ.

‘‘Satthunāttañce’’ti namhi satthādyantassa attaṃ vā. Dīghesatthānaṃ.

101. ‘‘Tato smimī’’ti ārato smino i. ‘‘Āro rassamīkāre’’ti imhi ārassa rasso. Satthari. Satthāresu. Evaṃ nattādi.

102. Pitā sattheva. ‘‘Pitādīnamasimhī’’ti sitoññesu ārassa rassova viseso. Pitaro.

Namhi – pitūnantipi hoti. Evaṃ bhātuppabhutayo.

103. Abhibhū. Rasse-abhibhuvo. Yolopeabhibhū. Sesaṃ bhikkhūva, rassova viseso.

104. Evaṃ sabbaññū. Pubbeva yonaṃ nokāro ca. Sabbaññuno, sabbaññū.

105. Go.

Gāvaitveva.

‘‘Yosu ce’’ti gosaddokārassa āvo, ‘‘tato yonamo tu’’tīha tusaddena yonaṃ o. Gāvo. Tathālapane.

106. Avamhi ca.

Amhi pare gosaddokārassa āvaavā honti, casaddena hinaṃvajjitesu sesesupi.

107. ‘‘Āvassu vā’’ti amhi āvantassa uttaṃ vā, gāhvaṃ, gāvaṃ, gavaṃ. Yo-gāvo. Gāvena, gavena. Gobhi, gohi.

108. ‘‘Gāva se’’ti se ossa āvo. Gāvassa, gavassa. ‘‘Tato na’’mādo cakārena naṃiccassa aṃ, ossa avo ca. Gavaṃ.

109. ‘‘Suhināsu ce’’tīha cakārena gossa gu ca. Dvitte-gunnaṃ, gonaṃ. Gāvā, gavā, gāvamhā, gavamhā, gāvasmā, gavasmā. Gobhi, gohi.

110. Gāve, gave, gāvamhi, gavamhi, gāvasmiṃ, gavasmiṃ. Gāvesu, gavesu, gosu.

##Itthiliṅga

111. Kaññā. Silopo.

‘‘Ā gho’’ti itthiyaṃ ākārassa ghasaññā. Yo lope – kaññā. Pakkhe – kaññāyo.

112. ‘‘Ghate ce’’ti gassa e. He-kaññe. Kaññā, kaññāyo.

113. Kaññaṃ. Kaññā, kaññāyo.

114. Āya ekavacanassetveva.

‘‘Ghato nādīna’’nti nādekavacanānamāyo. Kaññāya. Kaññābhi, kaññāhi.

115. Kaññāya. Kaññānaṃ.

116. Ghapato smiṃ yaṃ vā.

Ghapehi smino yaṃ vā hoti. Kaññāyaṃ, kaññāya. Kaññāsu.

117. Ratti, silopo.

‘‘Te itthikhyā po’’ti itthiyamivaṇṇuvaṇṇānaṃ pasaññā. Yolopadīghā. Rattī. Pakkhe – rattiyo. Tathālapane.

118. Rattiṃ, rattī. Rattiyo.

119. Ekavacanassa nādīnantveva.

‘‘Pato yā’’ti nādekavacanānaṃ yā. Rattiyā. Rattībhi, rattīhi.

120. Rattiyā. Rattīnaṃ.

121. Rattiyaṃ, rattiyā. Rattīsu.

122. Nadī. Sesaṃ rattīva. Aghattā rassova viseso.

123. Yāgu rattīva.

124. Mātu, dhītu, duhitvādayo piteva.

125. Jambū nadīva.

Kaññaiti ṭhite –

Itthiyamato āpaccayo.

Itthiyaṃ vattamānā akārantato āpaccayo hoti. Saralopapakalyādi. Kaññā.

‘‘Dhātuppaccayavibhatti vajjitamatthavaṃ liṅga’’nti vacanato paccayantassāliṅgattā taddhitādisutte cakārena nāmamiva kate – syādi. Evaṃ īinīsu.

Evaṃ ajā, eḷakā, kokilā, assā, mūsikā, balākā, mandā, jarāiccādi.

126. Itthiyantyadhikāro.

Nadādito vā ī.

Itthiyaṃ nadādito vā anadādito vā ī hoti. Nadī, nagarī, kumārī, brāhmaṇī, taruṇī, kukkuṭī, itthī iccādi.

‘‘Mātulādīnamānattamīkāre’’ti īmhi mātulādyantassa āno. Mātulānītyādi.

Anadādito vā ī. Sakhī, hatthī.

Bhavato bhoto.

Īmhi bhavantassa bhoto hoti. Bhotī.

127. ‘‘Ṇa va ṇikaṇeyya ṇantūhī’’ti ī. Mānavī, nāvikī, venateyyī, gotamī.

128. ‘‘Ntussa tamīkāre’’ti ntussa to vā. Guṇavatī, guṇavantī. Dhitimatī, dhitimantī.

Ntassa ntubyapadeso. Mahatī, mahantī.

129. Patibhikkhurājīkārantehi inī.

Patyādīhi īkārantehi ca itthiyaṃ inī hoti.

‘‘Patissinīmhī’’ti patyantassa atte saralopādo tukārena lopābhāvo. ‘‘Vā paro asarūpā’’ti ilopo, dīgho ca. Gahapatānī, bhikkhunī, rājinī, medhāvinī, tapassinī, dhammacāriṇī, bhayadassāvinī, bhuttāvinītyādi.

Napuṃsakaliṅga

130. Citta, si.

Napuṃsakehi ato niccanteva.

Siṃ.

Akāranteti napuṃsakehi sissa nicaṃ aṃ hoti. Cittaṃ.

Yonaṃ ni napuṃsakehitveva.

Ato niccaṃ.

Akārantehi na puṃsakehi yonaṃ niccaṃ ni hoti, nissa ā. Cittā. Pakkhe – yosvādinā dīghe – cittāni.

131. Galope – he – citta. Cittā, cittāni.

132. Cittaṃ. Nissa e – citte, cittāni. Sesaṃ buddhova.

133. Mana, si, manaṃ.

Nā vātveva.

134. Manogaṇādito sminnānamiā.

Manādito sminnānaṃ iā vā honti.

Sa sare vāgamo.

Vibhatyādese sare pare manādito sāgamo vā hoti. Manasā.

135. Sassa co

Manādito sassa o hoti, casaddena smāssa ā ca. Manaso, manasā.

136. Manasi. Sesaṃ cittaṃva.

Manaṃ siraṃ uraṃ tejaṃ, rajaṃ ojaṃ vayaṃ payaṃ;

Yasaṃ tapaṃ vacaṃ cetaṃ, evamādi manogaṇo.

138. Guṇavantu, si.

‘‘Aṃ napuṃsake’’ti simhi savibhattissa ntussa aṃ. Guṇavaṃ. Ntussa tte – guṇavantāni.

139. Yotoññaṃ pumeva. Evaṃ gacchaṃ.

140. Aṭṭhi.

Vātveva.

‘‘Yonanni napuṃsakehī’’ti yonaṃ ni vā. Aṭṭīni. Jhattā yolope – aṭṭhī. Tathālapane.

141. Aṭṭhiṃ, aṭṭhīni, aṭṭhī. Sesaṃ aggīva.

142. Daṇḍī, si.

Aghattā rasso, daṇḍi. Yotoññaṃ pumeva.

143. Āyu aṭṭhīva.

Pumitthiliṅga

144. Pumitthiliṅgā – ghaṭa, kaṭa, yaṭṭhi, muṭṭhi, sindhu, reṇuppabhutayo dvipada catuppada jātivācino ca.

Yathā – ghaṭo, īpaccaye-ghaṭī. Eso yaṭṭhi, esā yaṭṭhiccādi.

Dvipadajātivācino yathā – khattiyo. Āpaccaye- khattiyā, samaṇo, īmhi-samaṇīiccādi.

Catuppadajātivācino yathā – gajo, ā-gajā, byaggho, īmhi - byagghīiccādi.

Pumanapuṃsakaliṅga

145. Pumanapuṃsakaliṅgā – dhamma, kamma, brahma, kusuma saṅgama, paduma, assama, vihāra, sarīra, suvaṇṇa, vaṇṇa, kahāpaṇa, bhavana, bhuvana, yobbana, bhusana, āsana, sayana, odana, ākāsa, upavāsa, māsa, divasa, rasa, thala, phala, raṭṭha ambu, madhvādayo.

Itthinapuṃsakaliṅga

146. Itthinapuṃsakaliṅgā – nagara, accippamukhā.

Sabbaliṅga

147. Sabbaliṅgā – taṭa puṭa patta maṇḍala kalasā dayo, nāmīkatā, sabbanāmāni ca. Yathā – taṭo, īmhi – taṭī, taṭamiccādi.

Nāmīkatā yathā – devadatto, ā – devadattā devadattamiccādi.

Sabbanāma

148. Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, eka, ya, ta, eta, ima, amu, kiṃ, tumha, amha-iti sabbanāmāni.

Sabbo buddhova. Ayaṃ viseso.

Yotveva.

Sabbanāmakārate paṭhamo.

Sabbādīnamakārato paro paṭhamo yo ettaṃ yāti sabbe.

‘‘Tayo neva ca sabbanāmehī’’ti nisedhā sasmāsminnaṃ āya ā e na honti. Sabbassa.

Sabbato naṃ saṃsānaṃ.

Sabbādito naṃiccassa saṃsānaṃ honti.

Akāro eitveva.

Sabbanāmānaṃ namhi ca.

Namhi sabbādīnamakārassa e hoti. Sabbesaṃ, sabbesānaṃ.

149. Itthiyaṃ ā, sabbā kaññāva. Ayaṃ viseso. Vātveva.

Ghapato smiṃsānaṃ saṃsā.

Ghapasaññāto sabbādito smiṃsānaṃ saṃsā vā honti.

‘‘Saṃsāsvekavacanesu ce’’ti sāgamo.

Gho rassaṃ.

Ekavacanasaṃsāsu gho rassaṃ yāti. Sabbassā, sabbāya. Sabbāsaṃ, sabbāsānaṃ. Sabbassaṃ, sabbāyaṃ. Sabbāsu.

Netāhi smimāyayā.

Ghapaññāhi sabbādīhi smino āya yā na honti.

150. Napuṃsake – sabbaṃ. Sabbāni. Evaṃ dutiyā.

Sabbādayo napuṃsake tatiyādīsu sakasakapumasamā. Evaṃ ya - saddantā.

151. Pubbaparāparehi tu smino ‘‘yadanupapannā nipātanā sijjhantī’’ti anitthiyaṃ e vā. Pubbe, pubbasmiṃiccādi.

Ekasaddo saṅkhyātulyaññāsahāyattho. Yadā saṅkhyattho, tadekavacano, aññattha sabbavacano ca.

Yādīnamālapanaṃ natthi.

152. Ta, si.

Simhi saṃ anapuṃsakassetveva.

Etatesaṃ to.

Simhi anapuṃsakānaṃ etataiccetesaṃ takārassa sa hoti. So.

Tassa vā nattaṃ sabbattha.

Tiliṅgesu sabbādīnaṃ takārassa no vā hoti. Ne, te. Sesaṃ sabbasamaṃ, nattaṃva viseso.

153. Itthiyaṃ – sā, nā, nāyo, tā, tāyoiccādi.

Vātveva.

Tato sassa ssāya.

Tāetāimāhi sassa ssāyo vā hoti.

Saṃsāsvekavacanesu iitveva.

Tassā vā.

Ekavacanasaṃsāsu tāsaddassa ā ittaṃ vā yāti. Tissāya, tissā, tassā, tāya. Tāsaṃ, tāsānaṃ. Tissaṃ, tassaṃ, tāyaṃ. Tāsu.

154. Napuṃsake – taṃiccādi.

155. Eso. Sesaṃ sabbasamaṃ.

156. Itthiyaṃ – esā.

Saṃsāsvekavacanesvetveva.

Etimāsami.

Ekavacanasaṃsāsu etāimānamantassa i hoti. Etissāya, etisā, etāya. Etāsaṃ, etāsānaṃ. Etissaṃ, etassaṃ, etāyaṃ. Etāsu. Sesaṃ sabbāva.

157. Napuṃsake – etaṃ iccādi.

158. Ima, si.

‘‘Anapuṃsakassāyaṃ simhī’’ti imassa ayaṃ. Silopo. Ayaṃ, ime. Imaṃ, ime.

‘‘Animi nāmhi ce’’ti imassa ano, imi ca. Anena, iminā.

‘‘Sabbassimasse vā’’ti sunaṃhisu evā. Ehi, imehi. Vā smāsasmiṃsaṃsāsvattantveva.

Imasaddassa ca.

Sasmāsmiṃsaṃsāsu imassa attaṃ vā hoti. Assa, imassa. Esaṃ, esānaṃ, imesaṃ, imesānaṃ. Asmā, imamhā, imasmā. Ehi, imehi. Asmiṃ, imamhi, imasmiṃ. Esu, imesu.

Attapakkhe – ‘‘na timehi katākārehī’’ti smāsminnaṃ mhāmhi na sijjhante.

159. Itthiyaṃ – ayaṃ. Sesaṃ etāva, saṃsāsvattaṃva viseso.

160. Napuṃsake – savibhattissa vātveva.

‘‘Imassidamaṃsisu napuṃsake’’ti imassa idaṃ vā. Idaṃ, imaṃ ime, imāni. Evaṃ dutiyā.

161. Amu, si.

Vā anapuṃsakassa simhitveva.

‘‘Amussa mo saṃ’’ti massa so vā, silopo. Asu.

‘‘Sabbato ko’’ti sabbanāmato kāgamo. ‘‘So’’ti o, amuko, pakkhe – amu. Amū, amuyo.

Pubbeva yonaṃ vokāro na. Amuṃ. Amū, amuyo. Sesaṃ bhikkhūva sabbādikāriyāññatra.

162. Itthiyaṃ – asu. Sesaṃ yāgusamaṃ. Visesoyaṃ – amussā, amuyā. Amūsaṃ, amūsānaṃ. Amussaṃ, amuyaṃ. Amūsu.

163. Napuṃsake – savibhattissa aṃsisu napuṃsaketveva.

‘‘Amussāduṃ’’ti aduṃ. Aduṃ. Amū, amūni. Evaṃ dutiyā.

164. ‘‘Sesesu ce’’ti sabbattha kissa ko. Ko, kā, kaṃ iccādi. Liṅgattaye sabbasamo.

165. Tumha, si, amha, si.

Savibhattissa tumhamhānantyadhikāro.

Tvamahaṃ simhi ca.

Simhi savibhattīnaṃ tumhamhānaṃ tvaṃ ahaṃ honti. Casaddena tumhassa tuvaṃ ca. Tvaṃ, tuvaṃ, ahaṃ. Yo – tumhe.

‘‘Mayaṃ yomhi paṭhame’’ti amhassa mayaṃ hoti. Mayaṃ.

166. ‘‘Taṃmamamhī’’ti amhi taṃ maṃ honti.

‘‘Tavaṃ mamañca navā’’ti amhi tavaṃ mamañca navā.

‘‘Tumhassa tuvaṃ tvamamhī’’ti tumhassa tuvaṃ, tvañca. Taṃ, tavaṃ, tuvaṃ, tvaṃ, maṃ, mamaṃ.

Ākantveva.

‘‘Vā yoppaṭhamo’’ti dutiyāyossa ākaṃ vā. Tumhākaṃ, tumhe. Amhākaṃ, amhe.

167. ‘‘Nāmhi tayā mayā’’ti nāmhi tayā mayā honti. ‘‘Tayātayīnaṃ takāro tvattaṃvā’’ti tassa tvo vā. Tvayā, tayā, mayā. Tumhehi, amhehi.

168. ‘‘Tava mama se’’ti se tava mama honti.

‘‘Tuyhaṃ mayhaṃ ce’’ti se tuyhaṃ mayhañca.

‘‘Sassaṃ’’ti sassa aṃ vā.

‘‘Amhassa mamaṃ savibhattissa se’’ti se amhassa mamaṃ ca. Tava, tuyhaṃ, tumhaṃ, mama, mayhaṃ, amhaṃ, mamaṃ.

‘‘Tumhamhehi namākaṃ’’ti naṃvacanassa ākaṃ. Tumhākaṃ, amhākaṃ. Smānāva.

169. ‘‘Tumhāmhānaṃ tayi mayī’’ti smimhi tayi mayi honti. Tve kate - tvayi, tayi, mayi, tumhesu, amhesu. Liṅgattaye samaṃ.

170. Navātveva.

Padato dutiyā catutthī chaṭṭhīsu vono.

Atthajjotakā vaṇṇā padaṃ, dutiyā catutthī chaṭṭhī bahuvacanesu paresu padasmā paresaṃ savibhattīnaṃ tumhāmhānaṃ vonokārā navā honti.

Rakkhatu vo, passatu no, dadāti vo, dadāhi no, saddhā vo, satthā no.

Navāti kiṃ, eso amhākaṃ satthā.

171. Padatotyadhikāro.

‘‘Temekavacanesu ce’’ti catutthīchaṭṭhekavacanesu te me honti. Dadāmi te, dadāhi me, idaṃ te, ayaṃ me.

‘‘Naamhī’’ti amhi nisedho. Passetha taṃ, ajini maṃ.

‘‘Vā tatiye ce’’ti tatiyekavacane te me vā honti. Kataṃ te tayā vā. Kataṃ me mayā vā.

‘‘Bahuvacanesu vono’’ti tatiyābahuvacanesu vo no honti. Bahuvacane paṭhame yomhi ca. Kataṃ vo, kataṃ no, gāmaṃ vo gaccheyyātha, gāmaṃ no gaccheyyāma.

Saṅkhyā

172. Saṅkhyā vuccate.

Ekasaddo sabbanāmesu vutto.

173. Dvādayo aṭṭhārasantā bahuvacanantā.

Savibhattissa, itthipumanapuṃsakasaṅkhyanti cādhikāro.

‘‘Yosu dvinnaṃ dve ce’’ti dvissa dve hoti. Dve, dve, dvībhi, dvīhi.

No ca dvādito namhi.

Namhi dvādito nakārāgamo hoti. Dvinnaṃ, dvīsu, liṅgattaye samaṃ.

174. Ticatunnaṃ tisso catasso tayo cattāro tīṇi cattāri.

Yosu itthipumanapuṃsakesu savibhattīnaṃ ticatunnaṃ tisso catasso ādayo honti. Tayo, tayo, tībhi, tīhi, tinnaṃ.

‘‘Iṇṇamiṇṇannaṃ tīhi saṅkhyāhī’’ti tisaddato naṃiccassa iṇṇaṃ iṇṇannaṃ ca. Tiṇṇaṃ, tiṇṇannaṃ, tīsu.

175. Itthiyaṃ-tisso, tisso, tībhi, tīhi.

‘‘No cā’’do cakārena namhi ssaṃāgamo, vaggantetissanaṃ, tīsu.

176. Napuṃsake-tīṇi, tīṇi, tīhi.

177. Cattāro.

‘‘Osare ce’’tīha cakārena yosu ussa uro. ‘‘Tato yonamotū’’tīha tukārena yonaṃ o. Caturo. Evaṃ dutiyā. Catūhi, catunnaṃ, catūsu.

178. Itthiyaṃ, catasso, catasso, catūhi. Pubbeva ssaṃāgamo. Yadādinā ussa attaṃ. Catassannaṃ, catūsu.

179. Napuṃsake, cattāri, cattāri.

180. ‘‘Pañcādīna makāro’’ti yosu savibhattissa pañcādyantassa attaṃ. Pañca, pañca.

‘‘Pañcādīna mattaṃ’’ti sunaṃhisu pañcādyantassa attaṃ. Edīghānamapavādoyaṃ. Pañcahi, pañcannaṃ, pañcasu. Liṅgattaye samaṃ.

181. Evaṃ cha satta aṭṭha nava dasādayo aṭṭhārasantā.

182. Vīsatyādayo ānavutiyā itthiliṅgā ekavacanantā, vīsati rattīva. Evaṃ tiṃsati.

Cattālīsaṃ paññāsaṃ saddehi parāsaṃ sabbāsaṃ vibhattīnaṃ ‘‘sabbāsamā’’dotīha ādisaddena lopo, saṭṭhi vīsatī va. Evaṃ sattati asīti navuti.

Sataṃ napuṃsakamekavacanantaṃ. Evaṃ sahassādi.

Koṭi vīsatīva.

183. Rāsibhede tu sabbattha bahuvacanampi. Yathā-dvevīsatiyo buddhadantā. Tisso vīsatiyo dinaghaṭikā. Evamaññatra.

Eseso etantippasiddhi, lokassa hoti yatthatthesu.

Thīpumanapuṃsakānityuccante, tānimāni lokenātthā.

Aliṅga

184. Aliṅgā vuccante.

Kvaci to pañcamyatthe.

Liṅgato pañcamyatthe kvaci toppaccayo hoti.

‘‘Tvādayo vibhattisaññāyo’’ti toppabhutidānyantānaṃ vibhattisaññā. Tasmā tadantānampi vibhatyantattā padattaṃ siddhanti na puna vibhatti. Corasmā corato. Evaṃ pitito, ettha ‘‘pitādīna masimhi’’ tyatrāsimhiggahaṇena tomhi pitādīnaṃ ussa i.

Imassi thandānihatodhesu ca.

Thaṃādīsu paresu imassa i hoti. Ito.

‘‘Sabbassetassākāro vā’’ti tothesvetassa attaṃ vā, ato, etto. Pakkhe- ‘‘saralopā’’dinā akāralopo.

‘‘Tratothesu ce’’ti kissa ku. Kuto.

‘‘Kvaci to’’ti suttadvidhākaraṇena sattamyatthe ca to hoti, ādismiṃ, ādito.

185. ‘‘Tratha sattamiyā sabbanāmehī’’ti sattamyatthe trathappaccayā honti. Sabbasmiṃ, sabbatra, sabbattha, dvittaṃ. Evaṃ atra, attha. Ettha ‘‘tre nicca’’nti pubbe etassa a. Kutra, kuttha.

‘‘Sesesu ce’’ti kādese-kattha.

186. ‘‘Kismā vo ce’’ti vappaccayo. ‘‘Kissa ka vece’’ti ko, kakārākāralopo. Kva.

187. ‘‘Hiṃ haṃ hiñcana’’nti kasmā hiṃ ādipaccayā. ‘‘Ku hiṃ haṃsu ce’’ti kissa ku. Cakārena hiñcanaṃ dācanaṃsu ca. Kuhiṃ, kuhaṃ, kuhiñcanaṃ.

188. ‘‘Tamhā ce’’ti hiṃhaṃ. Tahiṃ, tahaṃ.

189. ‘‘Yato hiṃ’’ti hiṃ. Yahiṃ.

190. ‘‘Imasmā hadhā ce’’ti hadhā. Iha, idha.

191. ‘‘Sabbato dhī’’ti dhi. Sabbadhi.

192. Kāletyadhikāro.

‘‘Kiṃsabbaññekayakuhi dādācana’’nti kiṃ ādito dā, dācanaṃ ca. Kasmiṃ kāle kadā, kudācanaṃ.

‘‘Sabbassa so dāmhi vā’’ti sabbassa so vā. Sadā, sabbadā.

193. ‘‘Tamhā dāni ce’’ti dāni, dā ca. Tadāni, tadā.

194. Yadādinā imasaddā, samānāparehi ca yathāsaṅkhyaṃ jja jjuppaccayā, ima, samānānaṃ a, sā ca. Ajja, sajju, aparajju.

195. ‘‘Imasmā rahidhunādāni ce’’ti rahyādippaccayā. ‘‘Eta rahimhī’’ti imassa eto. Etarahi.

‘‘A dhunāmhi ce’’ti imassa a. Adhunā, idāni.

196. Lopaṃ itveva.

Sabbāsamāvusopasagganipātādīhi ca.

Etehi parā sabbā vibhattī lupyante. Tvaṃ āvuso, tumhe āvuso.

Upasagganipāta

197. Upasagganipātā vuccante.

Pa parā ni nī u du saṃ vi ava anu pari adhi abhi pati su ā ati api apa upa ete vīsatyupasaggā.

Ca na va vā mā hi dhi ci ku tu nu ce re he sve ve vo kho no to yaṃ naṃ taṃ kiṃ handa kira eva kīva yāva tāva vata vatha atha aṅga iṅgha taggha āma nāma nūna puna pana āha saha sakkā labbhā heṭṭhā ārā dūrā divā navā vinā nānā addhā mudhā micchā pacchā āvi sakkhi sacci sacchi bahi yadi iti kinti atthi sotthi khalu nanu kimu assu yagghe sace have suve are pure namo tiro adho atho aho raho hīyo bhīyo anto pāto sudaṃ kallaṃ evaṃ dhuvaṃ alaṃ halaṃ sayaṃ sāyaṃ samaṃ sāmaṃ kāmaṃ pāraṃ oraṃ ciraṃ huraṃ ahaṃ sahaṃ uccaṃ nīcaṃ sakiṃ saddhiṃ, athavā antarā ārakā bāhirā bahiddhā yāvatā tāvatā samantā sāmantā āmantā sammukhā carahi tarahi sampati āyati upari yāvade tāvade tiriyaṃ sanikaṃ sasakkaṃ ettāvatā parammukhā kittāvatā etarahi aññadatthu seyyathidaṃ appevanāma bhīyosomattāya iccādayo nipātā.

198. Sadisā ye tiliṅgesu, sabbāsu ca vibhattīsu.

Vacanesu ca sabbesu, te nipātāti kittitā.

Yathā – uccaṃ rukkho, latā, gharaṃ vā, uccaṃ rukkho. He rukkha, rukkhaṃ, rukkhena, rukkhassa, rukkhasmā, rukkhe vā iccādi. Uccaṃ rukkho, rukkhā vā iccādi. Evaṃ latā, gharāni.

Ubhayesu vibhatyatta -

Kriyadesa samaya disāguṇatthehi;

Sabbāpi yathāyogaṃ,

Vibhattiyoññehi tuppaṭhamā.

Taṃ yathā – adhiantosaddehi sattamī. Sayaṃsaddā tatiyā, chaṭṭhī ca. Namosaddā paṭhamā, dutiyā ca. Pāraṃsaddā sattamī. Divāsaddā paṭhamā, dutiyā, sattamī ca. Heṭṭhāsaddā sattamī. Uccaṃsaddā sabbāpi. Pasaddā ca casaddā ca paṭhamā, hesaddā ālapane paṭhamā. Tathāññehipi.

200. Upasaggā sabbepi saddantarena saha payujjante. Nipātā tu keci visumpi. Yathā – pahāro, paharati, sā ca so ca bhāsati vā karoti vā, sotthityādi.

201. Ekekaliṅgaṃ dviliṅgaṃ, tiliṅgaṃ cāpyaliṅgikaṃ.

Catudheti nāmaṃ nāmaṃ, namatyatthanti kittitaṃ.

Nāmikaṃ.