2. Nāma kaṇḍa

13 Oct 2026 · 131 min read

The "Nāma" chapter covers the inflection forms of nouns.

Paragraphs ¶47–58 set out the seven inflection forms and what each is used for, with buddha as the example. Almost everything after that is worked examples: one model noun for each gender and lemma ending, with every inflected form derived step by step and gathered in a summary section. A noun with the same gender and ending as a model is inflected in the same way.

Kaccāyana gives short names to the classes of lemma that share rules, and Bālāvatāra uses them from ¶79 on:

name	nominal base	examples	Kaccāyana
`gha`	feminine, ending in `ā`	`kaññā`, `sabbā`	§60 (177): Ā gho
`pa`	feminine, ending in `i`, `ī`, `u`, `ū`	`ratti`, `nadī`, `yāgu`, `jambū`	§59 (182): Te itthikhyā po
`jha`	masculine or neuter, ending in `i`, `ī`	`aggi`, `daṇḍī`, `aṭṭhi`	§58 (29): Ivaṇṇuvaṇṇā jhalā
`la`	masculine or neuter, ending in `u`, `ū`	`bhikkhu`, `abhibhū`, `āyu`	§58 (29): Ivaṇṇuvaṇṇā jhalā

The model nouns, in the order the chapter takes them:

gender	model noun	base ends in	class	CSCD ¶
masculine	`buddha` (the Buddha)	`a`		48–58
	`atta` (self), with `brahma`, `sakha`	`a`, irregular		60–66
	`rāja` (king)	`a`, irregular		67–70
	`guṇavantu` (virtuous)	`ntu`		71–76
	`gacchanta` (going)	`nta`		77–78
	`aggi` (fire), `ādi` (beginning)	`i`	`jha`	79–85
	`daṇḍī` (one who carries a staff)	`ī`	`jha`	86–91
	`bhikkhu` (monk), `jantu` (living being)	`u`	`la`	92–95
	`satthu` (teacher), `pitu` (father)	`u`, agent and kinship nouns		96–102
	`abhibhū` (overlord), `sabbaññū` (all-knowing)	`ū`	`la`	103–104
	`go` (cow, ox)	`o`		105–110
feminine	`kaññā` (girl)	`ā`	`gha`	111–116
	`ratti` (night)	`i`	`pa`	117–121
	`nadī` (river)	`ī`	`pa`	122
	`yāgu` (rice gruel), `mātu` (mother)	`u`	`pa`	123–124
	`jambū` (rose-apple tree)	`ū`	`pa`	125
	forming feminine bases with `ā`, `ī`, `inī`			126–129
neuter	`citta` (mind)	`a`		130–132
	`mana` (mind) and the `mano`-group	`a`		133–137
	`guṇavantu`, `gacchanta`	`ntu`, `nta`		138–139
	`aṭṭhi` (bone), `daṇḍī`, `āyu` (life)	`i`, `ī`, `u`	`jha`, `la`	140–143
two or three genders	lists of nouns only			144–147
pronouns	`sabba`, `ta`, `eta`, `ima`, `amu`, `kiṃ`, `tumha`, `amha`			148–171
numerals	`dvi`, `ti`, `catu`, `pañca` to `aṭṭhārasa`, `vīsati` and above			172–183
words without gender	suffixes `to`, `tra`, `tha`, `dā`, `dāni` and others			184–196
prefixes and particles				197–201

Numbers written ¶47, ¶48 and so on are the paragraph numbers of the Chaṭṭha Saṅgāyana edition, the source text. They let you find any passage there, but they are not rule numbers: a paragraph may carry a rule, a lead-in or a verse, and most rules have no number of their own. Where a rule is one of Kaccāyana’s suttas, the reference card beneath it gives the Kaccāyana number §N. The section headings are supplied by this translation; the edition’s own are few and misplaced.

Vibhatti (The inflection forms, shown on `buddha`)

¶47 ‘‘Jinavacanayuttaṃ hī’’ti sabbatthādhikāro.

¶47 Kaccāyana’s rule §52 (60): Jinavacanayuttaṃ hi is a governing rule (adhikāra) that applies throughout.

Liṅgañca nipaccate (and the lemma is derived)

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

A lemma (liṅga) is a meaningful word form (saddarūpa) that leaves out the root (dhātu), the suffix (paccaya) and the inflection (vibhatti). Here the lemma suited to the words of the Conqueror is set up and derived.

¶48 Buddhaiti ṭhite –

¶48 Consider the lemma buddha (the Buddha; the one who has understood) once it has been set up.

buddha — “the Buddha” (the lemma set up, before any inflection is added; it takes si by the next rule)

Tato ca vibhattiyo (and after it, the inflections)

Tasmā liṅgā parā vibhattiyo honti. Cakārena tāsaṃ ekavacanādipaṭhamādisaññā ca.

The inflections (vibhatti) come after that lemma. The letter ca (and) adds that they also bear the technical names (saññā) ekavacana (⨀ singular) and the rest, and paṭhamā (① first) and the rest.¹

‘‘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.

By Kaccāyana’s rule §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su the inflections are si, yo, aṃ, yo, nā, hi, sa, naṃ, smā, hi, sa, naṃ, smiṃ and su, a singular and a plural for each of the seven inflection forms, paṭhamā (first) to sattamī (seventh):

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

Liṅgatthe paṭhamā (① for the bare meaning of the lemma)

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

The bare meaning that stands in its own form (sassarūpaṭṭha), not yet taken up into any other role such as object (kamma) or agent (kattā), is called the liṅgattha (the meaning of the lemma), and the first inflection form ① is used merely to express it. Since that form too is unrestricted (aniyama), when one is to be expressed the singular inflection si (⨀①) is used. It is called vacana (expression) because the meaning is expressed (vuccate) by it: the expression of one thing is ekavacana (⨀ singular), and the expression of many, bahuvacana (⨂ plural), likewise.²

Atotveva.

“Ato” (after a) is still understood.

So (`si` becomes `o`)

Akārantā parassa sissa o hoti.

After a lemma ending in a, the inflection si (⨀①) becomes o.

The next rule elides the final a of the lemma before this o.

Saralopo mādesappaccayādimhi saralope tu pakati (vowel elided before `aṃ`, replacements and suffixes; but the original stands where sandhi would distort it)

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

Naye paraṃ yutte. Evamupari saralopādi. Buddho.

When aṃ and the rest — a replacement or a suffix — follow, the vowel of the lemma is elided; but once that has been done and a dissimilar vowel (asavaṇṇa) would be due by a sandhi rule such as “Kvacāsavaṇṇaṃ lutte” (Sandhi ¶13), the vowel keeps its natural form (pakati).³ The consonant left bare is joined to what follows by Kaccāyana’s “Naye paraṃ yutte” rule (Sandhi ¶11). From here on, vowel elision and the rest are taken as read: buddho.

buddha + si = buddha + (si→o) = buddh + (a + o) = buddho — “the Buddha” (⨀①)

Bahumhi vattabbe bahuvacanaṃ yo.

When many are to be expressed, the plural inflection yo (⨂①) is used.

Ato vātveva.

“Ato” (after a) and “vā” (optionally) are still understood.

Sabbayonīnamāe (`ā` and `e` for all `yo` inflections)

Akārantā paresaṃ paṭhamadutiyāyonīnaṃ yathāsaṅkhyaṃ āe vā honti. Buddhā.

Vāti kiṃ. Aggayo.

After a lemma ending in a, the yo of the first form (⨂①) and the yo of the second form (⨂②) optionally become ā and e respectively.

buddha + yo = buddh + (a + yo→ā) = buddhā — “the Buddhas” (⨂①)

Exception:

aggi + yo = agg + (i→a) + yo = aggayo — “fires” (⨂①, rule not applied; see “Yo svakatarasso jho” under ¶79)

¶49 Liṅgatthe paṭhamātveva.

¶49 The rule “Liṅgatthe paṭhamā” (① for the bare meaning of the lemma) is still understood.

Ālapane ca (and in the vocative)

Abhimukhīkaraṇamālapanaṃ, tadadhike liṅgatthe paṭhamā hoti.

The vocative (ālapana) is turning to someone face to face (abhimukhīkaraṇa). When that sense is added to the bare meaning of the lemma, the first inflection form ① is used.⁴

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

By Kaccāyana’s rule §57 (71): Ālapane si ga sañño, the si of the vocative is named ga (⨀⓪). “Ge” (before ga) is still understood.

Akārā pitādyantānamā (`a`, and the endings of `pitu` etc., become `ā` before `ga`)

Ge pare akāro pitusatthuattarājādīnamanto ca āttaṃ yāti.

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

Before ga (⨀⓪), the letter a, and the final of pitu (father), satthu (teacher), atta (self), rāja (king) and the like, becomes ā. By Kaccāyana’s rule “Ākāro vā” (§246), the letter ā before ga is optionally shortened.

The ga itself is elided by the next rule. These are Kaccāyana’s rules “Akārapitādyantānamā” (§244) and “Ākāro vā” (§246).

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.

“The rest” are the lemmas ending in a, ā, i, ī, u, ū or o other than those specified by rules such as §104 (66): So, “Siṃ” (§219), “Syā ca” (§189) and §113 (132): Sakhato gasse vā; after them, ga and si are elided.

Examples:

buddhā + ga = buddhā + ga = buddhā, or buddha + ga = buddha — “O Buddha!” (⨀⓪; he in the vutti is the vocative particle)
buddha + yo = buddh + (a + yo→ā) = buddhā — “O Buddhas!” (⨂⓪, by “Sabbayonīnamāe”)

Kammatthe dutiyā (② for the object of an action) ¶50

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

What one does is called the object (kamma). For the object the second inflection form ② is used: aṃ, and e in place of yo.

buddha + aṃ = buddh + (a + aṃ) = buddhaṃ (⨀②)
buddha + yo = buddh + (a + yo→e) = buddhe (⨂②, yo becomes e by “Sabbayonīnamāe”)

¶51 Tatiyātveva.

¶51 “Tatiyā” (the third form ③) is still understood.

Kattari ca (and for the agent)

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

Whoever does the action is called the agent (kattā, the doer). For the agent the third inflection form ③ is used, with the inflection nā (⨀③).

This is the agent the verb does not itself express: with a passive verb or participle the agent takes ③ and the object ①, as in Kaccāyana’s examples under §288, raññā hato poso, “the man killed by the king”, and yakkhena dinno varo, “the boon given by the yakkha”. With an active verb the ending carries the agent, which then stands in ① as liṅgattha (rājā posaṃ hanati, “the king kills the man”; buddho … dadāti in the verse of ¶58). The Bālāvatāra’s rule is unqualified; the Rūpasiddhi (293) supplies the condition, abhihite na bhavati, “not when [the agent] is already expressed”, and Mitra (1935) builds it into his rules, giving the third form to the agent in passive and impersonal constructions and the first form to the subject of an active verb.

Ato nena (after `a`, `nā` becomes `ena`)

Akārā paro nā enaṃ yāti. Buddhena.

After a, the inflection nā (⨀③) becomes ena.

buddha + nā = buddha + (nā→ena) = buddh + (a + ena) = buddhena — “by the Buddha”

Hi.

Consider the inflection hi (⨂③).

Suhisvakāro e (`a` becomes `e` before `su` and `hi`)

Suhisu paresvakārassa e hoti.

Before the inflections su (⨂⑦) and hi (⨂③, ⨂⑤), the letter a becomes e.

Smāhisminnaṃ mhābhimhi vā (optionally `smā`, `hi`, `smiṃ` become `mhā`, `bhi`, `mhi`)

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

After any word, the inflections smā (⨀⑤), hi (⨂③, ⨂⑤) and smiṃ (⨀⑦) optionally become mhā, bhi and mhi respectively.

buddha + hi = buddh + (a→e) + (hi→bhi) = buddhebhi, or buddhehi (⨂③)

Karaṇe tatiyā (③ also for the instrument) ¶52

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

That by which something is done, or the like, is called the instrument (karaṇa). For the instrument the third inflection form ③ is used, and everything is the same as for the agent.

Sampadāne catutthī (④ for the recipient) ¶53

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

The one to whom one wishes to give, to whom something is pleasing, or to whom one owes is called the recipient (sampadāna). For the recipient the fourth inflection form ④ is used, with the inflection sa (⨀④).

The same inflection sa also serves the singular sixth inflection form (⨀⑥).

Ato vātveva.

“Ato” (after a) and “vā” (optionally) are still understood.

Āya catutthekavacanassa tu (`āya` for the singular fourth)

Akārā parassa catutthekavacanassa āyo vā hoti. Buddhāya.

After a, the singular inflection of the fourth form, sa (⨀④), optionally becomes āya.

buddha + sa = buddha + (sa→āya) = buddh + (a + āya) = buddhāya — “to the Buddha”

‘‘Sāgamo se’’ti se sakārāgamo. Buddhassa. Naṃ.

By Kaccāyana’s rule §61 (86): Sāgamo se, there is an insertion (āgama) of the letter s before the inflection sa. Consider naṃ:

buddha + sa = buddha + (s + sa) = buddhassa — “to the Buddha” (⨀④)

Dīghantveva.

“Dīghaṃ” (long) is still understood.

Sunaṃhisu ca (and before `su`, `naṃ`, `hi`)

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

Before the inflections su (⨂⑦), naṃ (⨂④, ⨂⑥) and hi (⨂③, ⨂⑤), the final vowel (and the like) is lengthened; the word ca (and) shows that sometimes it is not.

buddha + naṃ = buddh + (a→ā) + naṃ = buddhānaṃ — “to the Buddhas” (⨂④)

Apādāne pañcamī (⑤ for the point of departure) ¶54

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

That from which one departs, from which there is fear, or from which one takes is called the point of departure (apādāna). For the source the fifth inflection form ⑤ is used, with the inflection smā (⨀⑤).

Ato āetveva.

“Ato” (after a) and “ā e” are still understood.

Smāsminnaṃ vā (optionally `ā`, `e` for `smā`, `smiṃ`) ¶55

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

After a, the inflections smā (⨀⑤) and smiṃ (⨀⑦) optionally become ā and e respectively.

Examples:

buddha + smā = buddh + (a + smā→ā) = buddhā — “from the Buddha” (⨀⑤)
buddha + smā = buddha + (smā→mhā) = buddhamhā (⨀⑤, by “Smāhisminnaṃ mhābhimhi vā”)
buddha + smā = buddhasmā (⨀⑤, no rule applied)
buddha + hi = buddhebhi, buddhehi — “from the Buddhas” (⨂⑤)

Sāmismiṃ chaṭṭhī (⑥ for the owner) ¶56

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

Optionally, whoever has a possession (pariggaha) is called the owner (sāmī). For the owner the sixth inflection form ⑥ is used.

buddha + sa = buddha + (s + sa) = buddhassa — “of the Buddha” (⨀⑥)
buddha + naṃ = buddh + (a→ā) + naṃ = buddhānaṃ — “of the Buddhas” (⨂⑥)

Okāse sattamī (⑦ for the location) ¶57

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

What is the support (ādhāra) is called the location (okāsa). For the location the seventh inflection form ⑦ is used, with smiṃ (⨀⑦) and su (⨂⑦).

Examples:

buddha + smiṃ = buddh + (a + smiṃ→e) = buddhe — “in the Buddha” (⨀⑦, by “Smāsminnaṃ vā”)
buddha + smiṃ = buddha + (smiṃ→mhi) = buddhamhi (⨀⑦, by “Smāhisminnaṃ mhābhimhi vā”)
buddha + smiṃ = buddhasmiṃ (⨀⑦, no rule applied)
buddha + su = buddh + (a→e) + su = buddhesu — “in the Buddhas” (⨂⑦)

Summary of the inflections of `buddha` ¶58

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.

A mnemonic verse using every inflection of buddha:

The Buddha, O Buddha, gives happiness; for one who recollects the Buddha, what then is hard?
What is not achieved through the Buddha? Even sages of great power have found happiness through the Buddha;
to the Buddha alone would I give my mind; from the Buddha may I obtain the everlasting state;
what would the Buddha’s power not accomplish? In life after life, may my devotion rest in the Buddha.

The inflections in order of appearance:

buddho (si ⨀①): the Buddha as subject — the bare meaning of the lemma
buddha (ga ⨀⓪): the Buddha in the vocative
buddhaṃ (aṃ ⨀②): the Buddha as object (of recollection)
buddhena (nā ⨀③): the Buddha as agent (of achievement)
buddhena (nā ⨀③): the Buddha as instrument (of the sages’ happiness)
buddhassa (sa ⨀④): the Buddha as recipient (of the mind)
buddhā (smā ⨀⑤): the Buddha as the point of departure (of the everlasting state)
buddhassa (sa ⨀⑥): the Buddha as owner (of the power)
buddhe (smiṃ ⨀⑦): the Buddha as location (of devotion)

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	buddha, buddhā	`yo`	buddhā
①	`si`	buddho	`yo`	buddhā
②	`aṃ`	buddhaṃ	`yo`	buddhe
③	`nā`	buddhena	`hi`	buddhebhi, buddhehi
④	`sa`	buddhāya, buddhassa⁵	`naṃ`	buddhānaṃ
⑤	`smā`	buddhā, buddhamhā, buddhasmā	`hi`	buddhebhi, buddhehi
⑥	`sa`	buddhassa	`naṃ`	buddhānaṃ
⑦	`smiṃ`	buddhe, buddhamhi, buddhasmiṃ	`su`	buddhesu

Summary of the uses of the inflection forms

symbol	⨀	⨂	inflection form	usage
⓪	`ga`	`yo`	`paṭhamā` (“first”)	`Ālapane` (vocative)
①	`si`	`yo`	`paṭhamā` (“first”)	`Liṅgatthe` (bare meaning of the base)
②	`aṃ`	`yo`	`dutiyā` (“second”)	`Kammatthe` (object of an action)
③	`nā`	`hi`	`tatiyā` (“third”)	`Kattari` (agent), `Karaṇe` (instrument)
④	`sa`	`naṃ`	`catutthī` (“fourth”)	`Sampadāne` (recipient)
⑤	`smā`	`hi`	`pañcamī` (“fifth”)	`Apādāne` (point of departure)
⑥	`sa`	`naṃ`	`chaṭṭhī` (“sixth”)	`Sāmismiṃ` (owner)
⑦	`smiṃ`	`su`	`sattamī` (“seventh”)	`Okāse` (location)

Each inflection form is named by its singular and plural inflections and serves the meanings shown. The dotted lines join the pairs that share their forms, which is why ⑤ and ⑥ are mostly passed over from ¶59 on.

flowchart LR
  F0["⓪ ga · yo"] --> U0["vocative (ālapana)"]
  F1["① si · yo"] --> U1["bare meaning of the lemma (liṅgattha)"]
  F2["② aṃ · yo"] --> U2["object of the action (kamma)"]
  F3["③ nā · hi"] --> U3["agent (kattā) · instrument (karaṇa)"]
  F4["④ sa · naṃ"] --> U4["recipient (sampadāna)"]
  F5["⑤ smā · hi"] --> U5["point of departure (apādāna)"]
  F6["⑥ sa · naṃ"] --> U6["owner (sāmī)"]
  F7["⑦ smiṃ · su"] --> U7["location (okāsa)"]
  F3 -. "same forms" .- F5
  F4 -. "same forms" .- F6

¶59 Ito paraṃ tatiyāpañcamīnañca catutthīchaṭṭhīnañca sarūpattā pañcamīchaṭṭhiyo bhīyo upekkhante.

¶59 From here on, because the fifth inflection form has the same shape as the third, and the sixth the same as the fourth, the fifth and sixth are mostly passed over.

Pulliṅga (Masculine nouns)

¶60 Atta, si.

¶60 Consider atta (self) with si.

Brahmattasakharājādito tveva.

“Brahmattasakharājādito” (after brahma, atta, sakha, rāja and the like) is still understood.

Syā ca (and `si` becomes `ā`)

Brahmādito sissa ā hoti. Attā.

After brahma and the like, the inflection si (⨀①) becomes ā.

atta + si = att + (a + si→ā) = attā — “the self”

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

By Kaccāyana’s rule “Yonamāno”, after brahma and the like the inflection yo becomes āno.

atta + yo = att + (a + yo→āno) = attāno — “the selves” (⨂①)

¶61 He - atta, attā. Yo, attāno.

¶61 In the vocative:

(⨀⓪): atta, attā
(⨂⓪): attāno

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

¶62 By Kaccāyana’s rule “Brahmattasakharājādito amānaṃ”, after brahma and the like the inflection aṃ (⨀②) optionally becomes ānaṃ.

atta + aṃ = att + (a + aṃ→ānaṃ) = attānaṃ, or attaṃ (⨀②)
atta + yo = attāno (⨂②)

¶63 Attena, attanā. Pakkhe-jinavacanānurodhena enābhāvo.

¶63 With nā (⨀③): attena, and in the alternative (pakkhe) attanā, where there is no ena, in conformity with the words of the Conqueror.

atta + nā = atta + (nā→ena) = att + (a + ena) = attena
atta + nā = attanā (“Ato nena” not applied)

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

By Kaccāyana’s rule “Attānto hismimanattaṃ”, before hi the final of atta becomes ana. The same forms serve for the instrument.

atta + hi = att + (a→ana) + hi = attan + (a→e) + hi = attanehi, or attanebhi (⨂③, a becomes e by “Suhisvakāro e”; bhi by “Smāhisminnaṃ mhābhimhi vā”)

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

¶64 By Kaccāyana’s rule “Sassa no”, the inflection sa becomes no.

atta + sa = atta + (sa→no) = attano — “to the self” (⨀④)
atta + naṃ = att + (a→ā) + naṃ = attānaṃ (⨂④)

¶65 Amhatumhantu rājabrahmattasakha satthupitādīhi smā nāva.

¶65 After amha, tumha, words in ntu, rāja, brahma, atta, sakha, satthu, pitu and the like, the inflection smā behaves like nā.

Amhādito smā nā iva hoti. Attanā.

After amha and the like, smā (⨀⑤) takes the same forms as nā (⨀③).

atta + smā = attanā — “from the self” (⨀⑤)

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

¶66 By Kaccāyana’s rule “Tato sminni”, smiṃ becomes ni. And because “anattaṃ” is stated as an abstract (bhāvaniddesa, “the state of being ana”), ana comes before su as well.

atta + smiṃ = atta + (smiṃ→ni) = attani — “in the self” (⨀⑦)
atta + su = att + (a→ana) + su = attan + (a→e) + su = attanesu — “in the selves” (⨂⑦)

Summary of the inflections of `atta`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	atta, attā	`yo`	attāno
①	`si`	attā	`yo`	attāno
②	`aṃ`	attānaṃ, attaṃ⁶	`yo`	attāno
③	`nā`	attena, attanā	`hi`	attanehi, attanebhi⁷
④	`sa`	attano	`naṃ`	attānaṃ
⑤	`smā`	attanā⁸	`hi`	attanehi, attanebhi
⑥	`sa`	attano	`naṃ`	attānaṃ
⑦	`smiṃ`	attani	`su`	attanesu⁹

¶67 Rājā attāva. Nā.

¶67 rāja (king) is inflected like atta. Consider nā:

Savibhattissa rājassetveva.

“Savibhattissa rājassa” (of rāja together with its inflection) is still understood.

Nāmhi raññā vā (optionally `raññā` before `nā`)

Nāmhi savibhattissa rājasaddassa raññā vā hoti. Raññā, rājena.

Before nā (⨀③), rāja and its inflection together optionally become raññā.

rāja + nā = (rāja + nā→raññā) = raññā — “by the king”
rāja + nā = rāja + (nā→ena) = rāj + (a + ena) = rājena (rule not applied)

Rājassa rāju sunaṃhisu ca (`rāja` becomes `rāju` before `su`, `naṃ`, `hi`)

Sunaṃ hisu paresu rājassa rāju hoti, cakārena kvaci na.

Before su (⨂⑦), naṃ (⨂④, ⨂⑥) and hi (⨂③, ⨂⑤), rāja becomes rāju; the letter ca shows that sometimes it does not.

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

With lengthening by Kaccāyana’s rule §89 (87): Sunaṃhisu ca:

rāja + hi = rāj + (a→u→ū) + hi = rājūhi, or rājūbhi — “by the kings” (⨂③)
rāja + hi = rāj + (a→e) + hi = rājehi, or rājebhi (⨂③, rāju not applied)

¶68 Savibhattissetyadhikāro.

¶68 “Savibhattissa” (together with its inflection) is a governing rule (adhikāra).

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

By Kaccāyana’s rule “Rājassa rañño rājino se”, before sa (⨀④, ⨀⑥) rāja and its inflection together become rañño or rājino.

rāja + sa = (rāja + sa→rañño) = rañño, or rājino — “to the king”, “of the king”

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

By Kaccāyana’s rule “Raññaṃ namhi vā”, before naṃ (⨂④, ⨂⑥) they optionally become raññaṃ.

rāja + naṃ = (rāja + naṃ→raññaṃ) = raññaṃ
rāja + naṃ = rāj + (a→u→ū) + naṃ = rājūnaṃ (rule not applied; rāju with lengthening)
rāja + naṃ = rāj + (a→ā) + naṃ = rājānaṃ (rule not applied; lengthening only)

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

¶69 Because smā (⨀⑤) takes the same forms as nā, “Nāmhi raññā vā” applies to it too.

rāja + smā = raññā, rājamhā, rājasmā — “from the king”

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

¶70 By Kaccāyana’s rule “Smimhi raññe rājini”, before smiṃ (⨀⑦) they become raññe or rājini.

rāja + smiṃ = (rāja + smiṃ→raññe) = raññe, or rājini — “in the king”
rāja + su = rāj + (a→u→ū) + su = rājūsu, or rājesu — “in the kings” (⨂⑦)

Summary of the inflections of `rāja`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	rāja, rājā	`yo`	rājāno
①	`si`	rājā	`yo`	rājāno
②	`aṃ`	rājānaṃ, rājaṃ	`yo`	rājāno
③	`nā`	raññā, rājena	`hi`	rājūbhi, rājūhi, rājebhi, rājehi
④	`sa`	rañño, rājino	`naṃ`	raññaṃ, rājūnaṃ, rājānaṃ
⑤	`smā`	raññā, rājamhā, rājasmā	`hi`	rājūbhi, rājūhi, rājebhi, rājehi
⑥	`sa`	rañño, rājino	`naṃ`	raññaṃ, rājūnaṃ, rājānaṃ
⑦	`smiṃ`	raññe, rājini	`su`	rājūsu, rājesu¹⁰

¶71 Guṇavantu, si.

¶71 Consider guṇavantu (virtuous) with si.

Savibhattissa ntussetveva.

“Savibhattissa ntussa” (of ntu together with its inflection) is still understood.

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

By Kaccāyana’s rule “Ā simhi”, before si (⨀①) the ending ntu together with the inflection becomes ā.

guṇavantu + si = guṇava + (ntu + si→ā) = guṇavā — “the virtuous one”

Yomhi paṭhametveva.

“Yomhi paṭhame” (before the yo of the first form ⨂①) is still understood.

Ntussa nto (`ntu` becomes `nto`)

Paṭhame yomhi savibhattissa ntussa ntokāro hoti. Guṇavanto.

Before the yo of the first inflection form (⨂①), the ending ntu together with the inflection becomes nto.

guṇavantu + yo = guṇava + (ntu + yo→nto) = guṇavanto — “the virtuous ones”

Sunaṃhisu attaṃtveva.

“Sunaṃhisu” (before su, naṃ, hi) and “attaṃ” (becoming a) are still understood.

Ntussanto yosu ca (the final of `ntu` becomes `a`, also before `yo`)

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

Before su, naṃ, hi and yo, and by the letter ca before the other inflections as well, the final of ntu becomes a. The word is then inflected like a lemma in a.

guṇavantu + yo = guṇavant + (u→a) + yo = guṇavant + (a + yo→ā) = guṇavantā (⨂①, yo becomes ā by “Sabbayonīnamāe”)

¶72 Savibhattissetyadhikāro. Aṃitveva.

¶72 “Savibhattissa” (together with its inflection) is a governing rule (adhikāra); “aṃ” is still understood.

Avaṇṇo ca ge (and `a` or `ā` before `ga`)

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

Before ga (⨀⓪), the ending ntu together with the inflection becomes aṃ, a or ā.

guṇavantu + ga = guṇava + (ntu + ga→aṃ) = guṇavaṃ, or guṇava, or guṇavā — “O virtuous one!” (⨀⓪)
guṇavantu + yo = guṇavanto, guṇavantā — “O virtuous ones!” (⨂⓪)

¶73 Attaṃ – guṇavantaṃ. Guṇavante.

¶73 With the change to a:

guṇavantu + aṃ = guṇavant + (u→a) + aṃ = guṇavant + (a + aṃ) = guṇavantaṃ (⨀②)
guṇavantu + yo = guṇavant + (u→a) + yo = guṇavant + (a + yo→e) = guṇavante (⨂②)

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

¶74 By Kaccāyana’s rule “Totitā sasmiṃ nāsu”, the ending ntu together with its suffix optionally becomes tā before nā, to before sa, and ti before smiṃ.

guṇavantu + nā = guṇava + (ntu + nā→tā) = guṇavatā — “by the virtuous one” (⨀③)
guṇavantu + nā = guṇavant + (u→a) + nā = guṇavant + (a + ena) = guṇavantena (⨀③, rule not applied)
guṇavantu + hi = guṇavant + (u→a→e) + hi = guṇavantehi, or guṇavantebhi (⨂③)

¶75 Guṇavato, guṇavantassa.

¶75 Fourth inflection form (⨀④):

guṇavantu + sa = guṇava + (ntu + sa→to) = guṇavato
guṇavantu + sa = guṇavant + (u→a) + (s + sa) = guṇavantassa (rule not applied)

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

By Kaccāyana’s rule “Namhi taṃ vā”, before naṃ (⨂④, ⨂⑥) the ending ntu together with the suffix optionally becomes taṃ. The inflection smā (⨀⑤) behaves like nā.

guṇavantu + naṃ = guṇava + (ntu + naṃ→taṃ) = guṇavataṃ
guṇavantu + naṃ = guṇavant + (u→a→ā) + naṃ = guṇavantānaṃ (rule not applied)
guṇavantu + smā = guṇavatā, guṇavantā, guṇavantamhā, guṇavantasmā (⨀⑤)

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

¶76 Seventh inflection form:

guṇavantu + smiṃ = guṇava + (ntu + smiṃ→ti) = guṇavati (⨀⑦)
guṇavantu + smiṃ = guṇavante, guṇavantamhi, guṇavantasmiṃ (⨀⑦, rule not applied; as for a base in a)
guṇavantu + su = guṇavant + (u→a→e) + su = guṇavantesu (⨂⑦)

Summary of the inflections of `guṇavantu`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	guṇavaṃ, guṇava, guṇavā	`yo`	guṇavanto, guṇavantā
①	`si`	guṇavā	`yo`	guṇavanto, guṇavantā
②	`aṃ`	guṇavantaṃ	`yo`	guṇavante
③	`nā`	guṇavatā, guṇavantena	`hi`	guṇavantebhi, guṇavantehi
④	`sa`	guṇavato, guṇavantassa	`naṃ`	guṇavataṃ, guṇavantānaṃ
⑤	`smā`	guṇavatā, guṇavantā, guṇavantamhā, guṇavantasmā¹¹	`hi`	guṇavantebhi, guṇavantehi
⑥	`sa`	guṇavato, guṇavantassa	`naṃ`	guṇavataṃ, guṇavantānaṃ
⑦	`smiṃ`	guṇavati, guṇavante, guṇavantamhi, guṇavantasmiṃ	`su`	guṇavantesu

¶77 Gacchanta, si.

¶77 Consider gacchanta (going) with si.

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

By Kaccāyana’s rule “Simhi gacchantādīnaṃ ntasaddo aṃ”, before si the word nta of gacchanta and the like optionally becomes aṃ, and si is elided: gacchaṃ; or si becomes o: gacchanto.

gacchanta + si = gaccha + (nta→aṃ) + si = gacch + (a + aṃ) = gacchaṃ — “the one going”
gacchanta + si = gacchant + (a + si→o) = gacchanto (rule not applied)

Gacchantādīnaṃ ntasaddotveva.

“Gacchantādīnaṃ ntasaddo” (the word nta of gacchanta and the like) is still understood.

Sesesuntuva (like `ntu` for the rest)

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

Leaving aside what has just been stated, in the remaining inflections the word nta of gacchanta and the like should be treated as ntu: gacchanto, gacchantā and so on.

Examples:

gacchanta + yo = gaccha + (nta→ntu) + yo = gaccha + (ntu + yo→nto) = gacchanto — “those going” (⨂①, by “Ntussa nto”)
gacchanta + yo = gaccha + (nta→ntu) + yo = gacchant + (u→a) + yo = gacchant + (a + yo→ā) = gacchantā (⨂①, by “Ntussanto yosu ca” and “Sabbayonīnamāe”)

Sesaṃ guṇavantusamaṃ.

The rest is the same as guṇavantu.

¶78 Gacchantādayo nāma antappaccayantā.

¶78 gacchanta and the like are the words ending in the suffix anta.¹²

Summary of the inflections of `gacchanta`

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

¶79 Aggi, silopo.

¶79 Consider aggi (fire): si is elided.

aggi + si = aggi + si = aggi — “the fire” (⨀①, by “Sesato lopaṃ gasīpi”)

‘‘Ivaṇṇuvaṇṇā jhalā’’ti ivaṇṇuvaṇṇānaṃ yathāsaṅkhyaṃ jhalasaññā.

By Kaccāyana’s rule §58 (29): Ivaṇṇuvaṇṇā jhalā, the i-vowels, i and ī, are named jha, and the u-vowels, u and ū, are named la.

Jhalato vātveva.

“Jhalato” (after a jha or la [final]) and “vā” (optionally) are still understood.

Ghapato ca yonaṃ lopo (and after `gha`, `pa`: `yo` elided)

Ghapajhalato yonaṃ lopo vā hoti.

After a gha, pa, jha or la [final], yo (⨂①, ⨂②) is optionally elided. (gha and pa name the feminine finals, ā and i, ī, u, ū respectively, treated in the Itthiliṅga section.)

Yosu katanikāralopesu dīghaṃ (lengthened where `yo` has become `ni` or been elided)

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

Before a yo that has been replaced by the letter ni or elided, the vowel is lengthened.

aggi + yo = agg + (i→ī + yo) = aggī — “fires” (⨂①, ⨂②)

In the alternative (pakkhe), “attaṃ” (becoming a) continues:

Yo svakatarasso jho (before `yo`, an unshortened `jha` [final] becomes `a`)

Yosu akatarasso jho attaṃ yāti. Aggayo. Tathālapane.

Before yo, a jha [final] that has not been shortened (akatarassa) becomes a. The same holds in the vocative.

aggi + yo = agg + (i→a) + yo = aggayo — “fires” (⨂①, ⨂②, ⨂⓪)

Aṃ mo niggahītaṃ jhalapehi (`aṃ` and `ma` become `ṃ` after `jha`, `la`, `pa`) ¶80

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

After a jha, la or pa [final], aṃ and the letter ma become the niggahīta (bindu, ṃ).

aggi + aṃ = aggi + (aṃ→ṃ) = aggiṃ — “the fire” (⨀②)
aggi + yo = aggī, aggayo (⨂②)

¶81 Agginā. Dīghe-aggībhi, aggīhi.

¶81 Third inflection form:

aggi + nā = agginā — “by the fire” (⨀③, no rule applied)
aggi + hi = agg + (i→ī) + hi = aggīhi, or aggībhi — “by the fires” (⨂③, lengthened by “Sunaṃhisu ca”)

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

¶82 By Kaccāyana’s rule §117 (124): Jhalato sassano vā, after a jha or la [final] the inflection sa optionally becomes no.

aggi + sa = aggi + (sa→no) = aggino — “to the fire” (⨀④)
aggi + sa = aggi + (s + sa) = aggissa (⨀④, rule not applied; s inserted by “Sāgamo se”)
aggi + naṃ = agg + (i→ī) + naṃ = aggīnaṃ (⨂④)

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

¶83 By Kaccāyana’s rule “Jhalato ca”, after a jha or la [final] the inflection smā becomes nā.

aggi + smā = aggi + (smā→nā) = agginā — “from the fire” (⨀⑤)

¶84 Aggimhi, aggismiṃ. Aggīsu.

¶84 Seventh inflection form:

aggi + smiṃ = aggi + (smiṃ→mhi) = aggimhi, or aggismiṃ — “in the fire” (⨀⑦)
aggi + su = agg + (i→ī) + su = aggīsu — “in the fires” (⨂⑦)

Summary of the inflections of `aggi`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	aggi	`yo`	aggī, aggayo
①	`si`	aggi	`yo`	aggī, aggayo
②	`aṃ`	aggiṃ	`yo`	aggī, aggayo
③	`nā`	agginā	`hi`	aggībhi, aggīhi
④	`sa`	aggino, aggissa	`naṃ`	aggīnaṃ
⑤	`smā`	agginā	`hi`	aggībhi, aggīhi
⑥	`sa`	aggino, aggissa	`naṃ`	aggīnaṃ
⑦	`smiṃ`	aggimhi, aggismiṃ	`su`	aggīsu

¶85 Ādi aggīva. Smiṃno pana ‘‘ādito o ce’’ti aṃ, o ca vā. Ādiṃ¹³, ādo, ādimhi, ādismiṃ. Ādīsu.

¶85 ādi (beginning) is inflected like aggi; but by Kaccāyana’s rule §69 (186): Ādito o ca its smiṃ optionally becomes aṃ, and o as well.

ādi + smiṃ = ādi + (smiṃ→aṃ) = ādi + (aṃ→ṃ) = ādiṃ (aṃ becomes ṃ by “Aṃ mo niggahītaṃ jhalapehi”, ¶80), or ād + (i + smiṃ→o) = ādo, or ādimhi, ādismiṃ — “in the beginning” (⨀⑦)
ādi + su = ād + (i→ī) + su = ādīsu (⨂⑦)

¶86 Daṇḍī, si.

¶86 Consider daṇḍī (one who carries a staff) with si.

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

Shortening would apply here by Kaccāyana’s rule “Agho rassaṃ…” and the like, but by §85 (150): Na sismimanapuṃsakāni non-neuter words are not shortened before si. With si elided, daṇḍī; and with yo elided, daṇḍī. In the alternative —

daṇḍī + si = daṇḍī + si = daṇḍī (⨀①)
daṇḍī + yo = daṇḍī + yo = daṇḍī (⨂①, yo elided by “Ghapato ca yonaṃ lopo”)

Agho rassamekavacanayosvapi ca (a final other than `gha` is shortened before the singular inflections and `yo` too)

Ekavacanayosu jhalapā rassaṃ yanti.

Before the singular inflections and yo, a jha, la or pa [final] is shortened.

Jhato katarassātveva.

“Jhato katarassā” (after a shortened jha [final]) is still understood.

Yonaṃ no (`yo` becomes `no`)

Katarassā¹⁴ jhato yonaṃ nottaṃ hoti. Daṇḍino.

After a shortened jha [final], the inflection yo becomes no.

daṇḍī + yo = daṇḍ + (ī→i) + (yo→no) = daṇḍino — “staff-bearers” (⨂①)

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

¶87 By Kaccāyana’s rule “Jhalapā rassaṃ”, a jha, la or pa [final] is shortened before ga.

daṇḍī + ga = daṇḍ + (ī→i) + ga = daṇḍi — “O staff-bearer!” (⨀⓪)
daṇḍī + yo = daṇḍī, daṇḍino (⨂⓪)

¶88 Vā aṃitveva.

¶88 vā (optionally) and aṃ are still understood.

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

By Kaccāyana’s rule “Naṃ jhato katarassā”, after a shortened jha [final] the inflection aṃ optionally becomes naṃ.

daṇḍī + aṃ = daṇḍ + (ī→i) + (aṃ→naṃ) = daṇḍinaṃ (⨀②)
daṇḍī + aṃ = daṇḍ + (ī→i) + (aṃ→ṃ) = daṇḍiṃ (⨀②, rule not applied; ṃ by “Aṃ mo niggahītaṃ jhalapehi”)
daṇḍī + yo = daṇḍī, daṇḍino (⨂②)

¶89 Daṇḍinā. Daṇḍībhi, daṇḍīhi.

¶89 Third inflection form:

daṇḍī + nā = daṇḍ + (ī→i) + nā = daṇḍinā (⨀③)
daṇḍī + hi = daṇḍīhi, daṇḍībhi (⨂③)

¶90 Daṇḍino, daṇḍissa. Daṇḍīnaṃ.

¶90 Fourth inflection form:

daṇḍī + sa = daṇḍ + (ī→i) + (sa→no) = daṇḍino, or daṇḍissa (⨀④)
daṇḍī + naṃ = daṇḍīnaṃ (⨂④)

¶91 Jhato katarassātveva.

¶91 jhato katarassā (after a shortened jha [final]) is still understood.

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

By Kaccāyana’s rule “Sminni”, the inflection smiṃ becomes ni.

daṇḍī + smiṃ = daṇḍ + (ī→i) + (smiṃ→ni) = daṇḍini — “in the staff-bearer” (⨀⑦)
daṇḍī + su = daṇḍīsu (⨂⑦)

Summary of the inflections of `daṇḍī`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	daṇḍi	`yo`	daṇḍī, daṇḍino
①	`si`	daṇḍī¹⁵	`yo`	daṇḍī, daṇḍino
②	`aṃ`	daṇḍinaṃ, daṇḍiṃ	`yo`	daṇḍī, daṇḍino
③	`nā`	daṇḍinā	`hi`	daṇḍībhi, daṇḍīhi
④	`sa`	daṇḍino, daṇḍissa	`naṃ`	daṇḍīnaṃ
⑤	`smā`	daṇḍinā	`hi`	daṇḍībhi, daṇḍīhi
⑥	`sa`	daṇḍino, daṇḍissa	`naṃ`	daṇḍīnaṃ
⑦	`smiṃ`	daṇḍini¹⁶	`su`	daṇḍīsu

¶92 Bhikkhu, silopo.

¶92 Consider bhikkhu (monk): si is elided.

bhikkhu + si = bhikkhu + si = bhikkhu (⨀①)

Vā yonaṃtveva.

vā (optionally) and yonaṃ (for yo) are still understood.

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

By Kaccāyana’s rule §119 (155): Lato vokāro ca, after a la [final] the inflection yo optionally becomes vo.

Attaṃ akatarassotveva.

attaṃ (becomes a) and akatarasso (unshortened) are still understood.

Vevosu lo ca (`la` also becomes `a` before `ve`, `vo`)

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

Before ve and vo, an unshortened la [final] becomes a. Alternatively, yo is elided and the vowel lengthened.

bhikkhu + yo = bhikkh + (u→a) + (yo→vo) = bhikkhavo — “monks” (⨂①)
bhikkhu + yo = bhikkh + (u→ū + yo) = bhikkhū (⨂①, rule not applied)

¶93 He-bhikkhu.

¶93 In the vocative: bhikkhu — “O monk!” (⨀⓪)

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

By Kaccāyana’s rule §116 (157): Akatarassā lato yvālapanassa vevo, in the vocative the yo after an unshortened la [final] becomes ve or vo, and the final becomes a.

bhikkhu + yo = bhikkh + (u→a) + (yo→ve) = bhikkhave — “O monks!” (⨂⓪)
bhikkhu + yo = bhikkhavo, or bhikkhū (⨂⓪)

¶94 Bhikkhuṃ. Bhikkhavo, bhikkhū. Sesaṃ aggīva.

¶94 Second inflection form: bhikkhuṃ (⨀②); bhikkhavo, bhikkhū (⨂②). The rest is like aggi.

Summary of the inflections of `bhikkhu`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	bhikkhu	`yo`	bhikkhave, bhikkhavo, bhikkhū¹⁷
①	`si`	bhikkhu	`yo`	bhikkhavo, bhikkhū
②	`aṃ`	bhikkhuṃ	`yo`	bhikkhavo, bhikkhū
③	`nā`	bhikkhunā	`hi`	bhikkhūbhi, bhikkhūhi
④	`sa`	bhikkhuno, bhikkhussa	`naṃ`	bhikkhūnaṃ
⑤	`smā`	bhikkhunā	`hi`	bhikkhūbhi, bhikkhūhi
⑥	`sa`	bhikkhuno, bhikkhussa	`naṃ`	bhikkhūnaṃ
⑦	`smiṃ`	bhikkhumhi, bhikkhusmiṃ	`su`	bhikkhūsu

¶95 Evaṃ jantu. Jantū, jantavo.

¶95 jantu (living being) is inflected the same way: jantū, jantavo (⨂①).

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

The only difference is that here, in “Lato vokāro ca”, the mention of kāra makes yo become no as well, and the word ca sometimes gives neither vo nor no.

jantu + yo = jantu + (yo→no) = jantuno (⨂①)
jantu + yo = jantuyo (⨂①, no rule applied)

¶96 Satthu, si.

¶96 Consider satthu (teacher) with si.

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

By Kaccāyana’s rule “Satthupitādīnamā sismiṃ silopo ca”, before si the final of satthu, pitu and the like becomes ā, and si is elided.

satthu + si = satth + (u→ā) + si = satthā — “the teacher” (⨀①)

Satthupitādīnantyadhikāro.

In the rules that follow, satthupitādīnaṃ (of satthu, pitu and the like) is the governing rule (adhikāra).

Aññesvārattaṃ (`āra` before the other suffixes)

Sitoññesu satthādyantassa āro hoti.

Before suffixes other than si, the final of satthu and the like becomes āra.

Tato yonamo tu (but after that, `yo` becomes `o`)

Tato ārato yonaṃ o hoti. Satthāro.

After that āra, the inflection yo becomes o.

satthu + yo = satth + (u→āra) + (yo→o) = satthāro — “teachers” (⨂①)

¶97 He-sattha, satthā. Satthāro.

¶97 In the vocative: sattha, satthā (⨀⓪); satthāro (⨂⓪).

¶98 Satthāraṃ. Satthāre, satthāro.

¶98 Second inflection form:

satthu + aṃ = satth + (u→āra) + aṃ = satthāraṃ (⨀②)
satthu + yo = satth + (u→āra) + (yo→e) = satthāre, or satthāro (⨂②)

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

¶99 By Kaccāyana’s rule “Nā ā”, after āra the inflection nā becomes ā.

satthu + nā = satth + (u→āra) + (nā→ā) = satthārā — “by the teacher” (⨀③)
satthu + hi = satth + (u→āra) + (a→e) + hi = satthārehi, or satthārebhi (⨂③)

U sasmiṃ salopo ca (`u` before `sa`, and `sa` elided) ¶100

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

Before sa, the final of satthu and the like becomes u, and sa is optionally elided.

satthu + sa = satthu + sa = satthu (⨀④)
satthu + sa = satthu + (sa→no) = satthuno, or satthu + (s + sa) = satthussa (⨀④, sa not elided)

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

By Kaccāyana’s rule “Vā namhi”, āra is optional before naṃ.

satthu + naṃ = satth + (u→āra→ārā) + naṃ = satthārānaṃ (⨂④)

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

By Kaccāyana’s rule “Satthunāttañca”, before naṃ the final of satthu and the like optionally becomes a, which is then lengthened.

satthu + naṃ = satth + (u→a→ā) + naṃ = satthānaṃ (⨂④)

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

¶101 By Kaccāyana’s rule “Tato smimi”, after āra the inflection smiṃ becomes i; and by “Āro rassamīkāre”, before that i the āra is shortened.

satthu + smiṃ = satth + (u→āra) + (smiṃ→i) = satth + (āra→ara) + i = satthari — “in the teacher” (⨀⑦)
satthu + su = satth + (u→āra) + (a→e) + su = satthāresu (⨂⑦)

nattu (grandson) and the like are inflected the same way.

Summary of the inflections of `satthu`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	sattha, satthā	`yo`	satthāro
①	`si`	satthā	`yo`	satthāro
②	`aṃ`	satthāraṃ	`yo`	satthāre, satthāro
③	`nā`	satthārā	`hi`	satthārebhi, satthārehi
④	`sa`	satthu, satthuno, satthussa	`naṃ`	satthārānaṃ, satthānaṃ
⑤	`smā`	satthārā	`hi`	satthārebhi, satthārehi
⑥	`sa`	satthu, satthuno, satthussa	`naṃ`	satthārānaṃ, satthānaṃ
⑦	`smiṃ`	satthari	`su`	satthāresu

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

¶102 pitu (father) is inflected like satthu. The only difference, by Kaccāyana’s rule “Pitādīnamasimhi”, is that before suffixes other than si the āra is short.

pitu + yo = pit + (u→āra) + yo = pit + (āra→ara) + (yo→o) = pitaro — “fathers” (⨂①)

Namhi – pitūnantipi hoti. Evaṃ bhātuppabhutayo.

Before naṃ, pitūnaṃ is also used. bhātu (brother) and the rest are inflected the same way.

pitu + naṃ = pit + (u→ū) + naṃ = pitūnaṃ (⨂④)

Summary of the inflections of `pitu`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	pita, pitā	`yo`	pitaro
①	`si`	pitā	`yo`	pitaro
②	`aṃ`	pitaraṃ	`yo`	pitare, pitaro
③	`nā`	pitarā	`hi`	pitarebhi, pitarehi¹⁸
④	`sa`	pitu, pituno, pitussa	`naṃ`	pitarānaṃ, pitānaṃ, pitūnaṃ
⑤	`smā`	pitarā	`hi`	pitarebhi, pitarehi
⑥	`sa`	pitu, pituno, pitussa	`naṃ`	pitarānaṃ, pitānaṃ, pitūnaṃ
⑦	`smiṃ`	pitari	`su`	pitaresu

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

¶103 abhibhū (overlord). With shortening: abhibhuvo; with yo elided: abhibhū. The rest is like bhikkhu; the shortening is the only difference.

abhibhū + yo = abhibh + (ū→u) + (yo→vo) = abhibhuvo (⨂①, “Vevosu lo ca” not applied after shortening — the u remains before vo)
abhibhū + yo = abhibhū + yo = abhibhū (⨂①)

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

¶104 Likewise sabbaññū (all-knowing); and, as before, yo becomes no as well.

sabbaññū + yo = sabbaññ + (ū→u) + (yo→no) = sabbaññuno, or sabbaññū (⨂①)

¶105 Go.

¶105 Consider go (cow, ox).

Gāvaitveva.

gāva is still understood.

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

By Kaccāyana’s rule §74 (169): Yosu ca, before yo the o of go becomes āva, and by the word tu in “Tato yonamo tu” the yo becomes o. The same in the vocative.

go + yo = g + (o→āva) + (yo→o) = gāv + (a + o) = gāvo, or g + (o→ava) + (yo→o) = gav + (a + o) = gavo — “cattle” (⨂①, ⨂⓪; ava by the ca of “Avamhi ca”, ¶106)

Avamhi ca (and `āva`, `ava` before `aṃ`) ¶106

Amhi pare gosaddokārassa āvaavā honti, casaddena hinaṃvajjitesu sesesupi.

Before aṃ, the o of go becomes āva or ava; the word ca extends this to the other suffixes except hi and naṃ.

¶107 ‘‘Āvassu vā’’ti amhi āvantassa uttaṃ vā, gāvuṃ¹⁹, gāvaṃ, gavaṃ. Yo-gāvo. Gāvena, gavena. Gobhi, gohi.

¶107 By Kaccāyana’s rule §76 (171): Āvassu vā, before aṃ the final of āva optionally becomes u.

go + aṃ = g + (o→āva) + aṃ = gāv + (a→u) + ṃ = gāvuṃ (⨀②)
go + aṃ = gāv + (a + aṃ) = gāvaṃ, or gav + (a + aṃ) = gavaṃ (⨀②, rule not applied)
go + yo = gāvo, gavo (⨂②)
go + nā = g + (o→āva) + (nā→ena) = gāvena, or gavena (⨀③)
go + hi = gohi, gobhi (⨂③, o unchanged before hi)

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

¶108 By Kaccāyana’s rule §73 (174): Gāva se, before sa the o becomes āva. And by the word ca in §77 (175): Tato namaṃ patimhā lutte ca samāse, the inflection naṃ becomes aṃ and the o becomes ava.

go + sa = g + (o→āva) + (s + sa) = gāvassa, or gavassa — “of the cow” (⨀④, ⨀⑥)
go + naṃ = g + (o→ava) + (naṃ→aṃ) = gav + (a + aṃ) = gavaṃ — “of the cattle” (⨂④, ⨂⑥)

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

¶109 By the word ca in Kaccāyana’s rule §81 (172): Suhināsu ca, go also becomes gu; with doubling, gunnaṃ.

go + naṃ = g + (o→u) + (n + naṃ) = gunnaṃ, or gonaṃ (⨂④, ⨂⑥)
go + smā = gāvā, gavā, gāvamhā, gavamhā, gāvasmā, gavasmā — “from the cow” (⨀⑤)
go + hi = gobhi, gohi (⨂⑤)

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

¶110 Seventh inflection form:

go + smiṃ = gāve, gave, gāvamhi, gavamhi, gāvasmiṃ, gavasmiṃ — “in the cow” (⨀⑦)
go + su = gāvesu, gavesu, gosu — “in the cattle” (⨂⑦)

Summary of the inflections of `go`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	go	`yo`	gāvo, gavo
①	`si`	go	`yo`	gāvo, gavo²⁰
②	`aṃ`	gāvuṃ, gāvaṃ, gavaṃ	`yo`	gāvo, gavo
③	`nā`	gāvena, gavena	`hi`	gobhi, gohi
④	`sa`	gāvassa, gavassa	`naṃ`	gavaṃ, gunnaṃ, gonaṃ
⑤	`smā`	gāvā, gavā, gāvamhā, gavamhā, gāvasmā, gavasmā	`hi`	gobhi, gohi
⑥	`sa`	gāvassa, gavassa	`naṃ`	gavaṃ, gunnaṃ, gonaṃ
⑦	`smiṃ`	gāve, gave, gāvamhi, gavamhi, gāvasmiṃ, gavasmiṃ	`su`	gāvesu, gavesu, gosu

Itthiliṅga (Feminine nouns)

¶111 Kaññā. Silopo.

¶111 Consider kaññā (girl): si is elided.

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

By Kaccāyana’s rule §60 (177): Ā gho, in the feminine the letter ā is named gha. With yo elided (by “Ghapato ca yonaṃ lopo”): kaññā; alternatively kaññāyo.

kaññā + si = kaññā + si = kaññā (⨀①)
kaññā + yo = kaññā + yo = kaññā, or kaññāyo — “girls” (⨂①)

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

¶112 By Kaccāyana’s rule §114 (178): Ghate ca, after gha the inflection ga becomes e.

kaññā + ga = kaññ + (ā + ga→e) = kaññe — “O girl!” (⨀⓪)
kaññā + yo = kaññā, kaññāyo — “O girls!” (⨂⓪)

¶113 Kaññaṃ. Kaññā, kaññāyo.

¶113 Second inflection form:

kaññā + aṃ = kaññ + (ā + aṃ) = kaññaṃ (⨀②)
kaññā + yo = kaññā, kaññāyo (⨂②)

¶114 Āya ekavacanassetveva.

¶114 āya and ekavacanassa (for the singular) are still understood.

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

By Kaccāyana’s rule §111 (179): Ghato nādīnaṃ, after gha the singular inflections nā, sa, smā and smiṃ become āya.

kaññā + nā = kaññ + (ā + nā→āya) = kaññāya — “by the girl” (⨀③)
kaññā + hi = kaññāhi, kaññābhi (⨂③)

¶115 Kaññāya. Kaññānaṃ.

¶115 Fourth inflection form: kaññāya (⨀④), kaññānaṃ (⨂④).

Ghapato smiṃ yaṃ vā (optionally `yaṃ` for `smiṃ` after `gha`, `pa`) ¶116

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

After a gha or pa [final], the inflection smiṃ optionally becomes yaṃ.

kaññā + smiṃ = kaññā + (smiṃ→yaṃ) = kaññāyaṃ, or kaññāya — “in the girl” (⨀⑦)
kaññā + su = kaññāsu (⨂⑦)

Summary of the inflections of `kaññā`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	kaññe	`yo`	kaññā, kaññāyo
①	`si`	kaññā	`yo`	kaññā, kaññāyo
②	`aṃ`	kaññaṃ	`yo`	kaññā, kaññāyo
③	`nā`	kaññāya	`hi`	kaññābhi, kaññāhi
④	`sa`	kaññāya	`naṃ`	kaññānaṃ
⑤	`smā`	kaññāya	`hi`	kaññābhi, kaññāhi
⑥	`sa`	kaññāya	`naṃ`	kaññānaṃ
⑦	`smiṃ`	kaññāyaṃ, kaññāya	`su`	kaññāsu

¶117 Ratti, silopo.

¶117 Consider ratti (night): si is elided.

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

By Kaccāyana’s rule §59 (182): Te itthikhyā po, in the feminine the i-sounds and u-sounds (i, ī, u, ū) are named pa. With yo elided and the vowel lengthened: rattī; alternatively rattiyo. The same in the vocative.

ratti + yo = ratt + (i→ī + yo) = rattī, or rattiyo — “nights” (⨂①, ⨂⓪)

¶118 Rattiṃ, rattī. Rattiyo.

¶118 Second inflection form: rattiṃ (⨀②); rattī, rattiyo (⨂②).

¶119 Ekavacanassa nādīnantveva.

¶119 ekavacanassa (for the singular) and nādīnaṃ (for nā and the rest) are still understood.

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

By Kaccāyana’s rule §112 (183): Pato yā, after pa the singular inflections nā, sa, smā and smiṃ become yā.

ratti + nā = ratti + (nā→yā) = rattiyā — “by night” (⨀③)
ratti + hi = rattīhi, rattībhi (⨂③)

¶120 Rattiyā. Rattīnaṃ.

¶120 Fourth inflection form: rattiyā (⨀④), rattīnaṃ (⨂④).

¶121 Rattiyaṃ, rattiyā. Rattīsu.

¶121 Seventh inflection form: rattiyaṃ (by “Ghapato smiṃ yaṃ vā”), rattiyā (⨀⑦); rattīsu (⨂⑦).

Summary of the inflections of `ratti`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	ratti	`yo`	rattī, rattiyo
①	`si`	ratti	`yo`	rattī, rattiyo
②	`aṃ`	rattiṃ	`yo`	rattī, rattiyo
③	`nā`	rattiyā	`hi`	rattībhi, rattīhi
④	`sa`	rattiyā	`naṃ`	rattīnaṃ
⑤	`smā`	rattiyā	`hi`	rattībhi, rattīhi
⑥	`sa`	rattiyā	`naṃ`	rattīnaṃ
⑦	`smiṃ`	rattiyaṃ, rattiyā	`su`	rattīsu

¶122 Nadī. Sesaṃ rattīva. Aghattā rassova viseso.

¶122 nadī (river): the rest is like ratti. The only difference is that nadī, not being gha, is shortened before the singular inflections and before yo (by “Agho rassamekavacanayosvapi ca”), though not before si (“Na sismimanapuṃsakāni”).

nadī + si = nadī (⨀①); nadī + ga = nadi (⨀⓪)

¶123 Yāgu rattīva.

¶123 yāgu (rice gruel) is inflected like ratti: yāgu, yāgū, yāguyo, yāguṃ, yāguyā, yāgūhi, yāgūnaṃ, yāguyaṃ²¹, yāgūsu.

¶124 Mātu, dhītu, duhitvādayo piteva.

¶124 mātu (mother), dhītu and duhitu (daughter) and the like are inflected like pitu: mātā, mātaro, mātaraṃ, mātarā, mātu, mātuyā, mātūnaṃ, mātari, mātaresu.

¶125 Jambū nadīva.

¶125 jambū (rose-apple tree) is inflected like nadī: jambū, jambuyo, jambuṃ, jambuyā, jambūhi, jambūnaṃ, jambuyaṃ, jambūsu.

Kaññaiti ṭhite –

With the lemma kañña in place —

Itthiyamato āpaccayo (the suffix `ā` after `a` in the feminine)

Itthiyaṃ vattamānā akārantato āpaccayo hoti. Saralopapakalyādi. Kaññā.

After a lemma ending in a that occurs in the feminine, the suffix ā is used. Vowel elision, the natural form (pakati) and the rest apply.

kañña + ā = kaññ + (a + ā) = kaññā

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

By the statement “what is meaningful and free of root, suffix and inflection is a lemma (liṅga)”, a form that ends in a suffix is not a lemma; but the word ca in the rule “Taddhitasamāsakitakā…” (Kaccāyana §601) makes it like a noun (nāma), and so si and the rest follow. The same holds for ī and inī.

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

Likewise ajā (she-goat), eḷakā (ewe), kokilā (female cuckoo), assā (mare), mūsikā (mouse), balākā (crane), mandā, jarā (old age) and so on.

¶126 Itthiyantyadhikāro.

¶126 In the rules that follow, itthiyaṃ (in the feminine) is the governing rule (adhikāra).

Nadādito vā ī (`ī` after `nada` and the like, and optionally elsewhere)

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

In the feminine, the suffix ī is used after nada and the like, and optionally after other lemmas: nadī (river), nagarī (city), kumārī (girl), brāhmaṇī (brahmin woman), taruṇī (young woman), kukkuṭī (hen), itthī (woman) and so on.

nada + ī = nad + (a + ī) = nadī

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

By Kaccāyana’s rule §98 (189): Mātulādīnamānattamīkāre, before ī the final of mātula (maternal uncle) and the like becomes āna.

mātula + ī = mātul + (a→āna) + ī = mātulān + (a + ī) = mātulānī — “uncle’s wife”, and so on

Anadādito vā ī. Sakhī, hatthī.

Optionally, ī after other lemmas: sakhī (female friend), hatthī (female elephant).

Bhavato bhoto (`bhota` for `bhavanta`)

Īmhi bhavantassa bhoto hoti. Bhotī.

Before ī, bhavanta becomes bhota.

bhavanta + ī = (bhavanta→bhota) + ī = bhot + (a + ī) = bhotī — “madam”

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

¶127 By Kaccāyana’s rule “Ṇava ṇika ṇeyya ṇa ntūhi”, ī is used after ṇava, ṇika, ṇeyya, ṇa and ntu: mānavī (young woman), nāvikī (boatwoman), venateyyī (female of Vinatā’s line), gotamī (woman of the Gotama clan).²²

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

¶128 By Kaccāyana’s rule “Ntussa tamīkāre”, before ī the ending ntu optionally becomes ta.

guṇavantu + ī = guṇava + (ntu→ta) + ī = guṇavat + (a + ī) = guṇavatī, or guṇavant + (u + ī) = guṇavantī — “virtuous woman”
dhitimantu + ī = dhitimatī, or dhitimantī — “steadfast woman”

Ntassa ntubyapadeso. Mahatī, mahantī.

The ending nta is treated as ntu: mahatī, mahantī (great).

Patibhikkhurājīkārantehi inī (`inī` after `pati`, `bhikkhu`, `rāja` and lemmas in `ī`) ¶129

Patyādīhi īkārantehi ca itthiyaṃ inī hoti.

In the feminine, the suffix inī is used after pati (lord) and the like, and after lemmas ending in the letter ī.

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

By Kaccāyana’s rule §91 (194): Patissinīmhi, the final of pati becomes a before inī, and by the word tu in “Saralopo…” (Kaccāyana §83) the vowel is not elided; instead the i of inī is elided (Sandhi ¶12, “Vā paro asarūpo”) and the a is lengthened.

gahapati + inī = gahapat + (i→a) + inī = gahapat + (a→ā + i) + nī = gahapatānī — “householder’s wife”
bhikkhu + inī = bhikkhu + (i + nī) = bhikkhunī — “nun”; rāja + inī = rājinī — “queen”
medhāvī + inī = medhāv + (ī + inī) = medhāvinī — “wise woman”; likewise tapassinī, dhammacāriṇī, bhayadassāvinī, bhuttāvinī and so on

Napuṃsakaliṅga (Neuter nouns)

¶130 Citta, si.

¶130 Consider citta (mind) with si.

Napuṃsakehi ato niccanteva.

napuṃsakehi (after neuters), ato (after a) and niccaṃ (always) are still understood.

Siṃ (`si` becomes `aṃ`)

Akāranteti napuṃsakehi sissa nicaṃ aṃ hoti. Cittaṃ.

After a neuter lemma ending in a, the inflection si always becomes aṃ.

citta + si = citt + (a + si→aṃ) = cittaṃ — “the mind” (⨀①)

Yonaṃ ni napuṃsakehitveva.

“Yonaṃ ni napuṃsakehi” (yo becomes ni after neuters) is still understood.

Ato niccaṃ (always, after `a`)

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

After a neuter lemma ending in a, the inflection yo always becomes ni, and that ni becomes ā (by “Sabbayonīnamāe”). Alternatively, the vowel is lengthened by “Yosu katanikāralopesu dīghaṃ” and the like, and ni stays.

citta + yo = citta + (yo→ni) = citt + (a + ni→ā) = cittā — “minds” (⨂①)
citta + yo = citta + (yo→ni) = citt + (a→ā) + ni = cittāni (⨂①)

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

¶131 With ga elided: citta — “O mind!” (⨀⓪); cittā, cittāni (⨂⓪).

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

¶132 Second inflection form: cittaṃ (⨀②). With ni becoming e (by “Sabbayonīnamāe”): citte, or cittāni (⨂②). The rest is like buddha.

Summary of the inflections of `citta`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	citta	`yo`	cittā, cittāni
①	`si`	cittaṃ	`yo`	cittā, cittāni
②	`aṃ`	cittaṃ	`yo`	citte, cittāni²³
③	`nā`	cittena	`hi`	cittebhi, cittehi
④	`sa`	cittāya, cittassa	`naṃ`	cittānaṃ
⑤	`smā`	cittā, cittamhā, cittasmā	`hi`	cittebhi, cittehi
⑥	`sa`	cittassa	`naṃ`	cittānaṃ
⑦	`smiṃ`	citte, cittamhi, cittasmiṃ	`su`	cittesu

¶133 Mana, si, manaṃ.

¶133 Consider mana (mind) with si: manaṃ (⨀①).

Nā vātveva.

nā and vā (optionally) are still understood.

Manogaṇādito sminnānamiā (`i` and `ā` for `smiṃ` and `nā` after the `mano`-group) ¶134

Manādito sminnānaṃ iā vā honti.

After mana and the like, the inflections smiṃ and nā optionally become i and ā respectively.

Sa sare vāgamo (optionally `s` is inserted before a vowel)

Vibhatyādese sare pare manādito sāgamo vā hoti. Manasā.

When a vowel that replaces an inflection follows mana and the like, s is optionally inserted.

mana + nā = mana + (nā→ā) = mana + (s + ā) = manasā — “by the mind” (⨀③)

Sassa co (`o` for `sa`) ¶135

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

After mana and the like, the inflection sa becomes o; by the word ca, smā becomes ā as well.

mana + sa = mana + (sa→o) = mana + (s + o) = manaso — “of the mind” (⨀④, ⨀⑥)
mana + smā = mana + (smā→ā) = mana + (s + ā) = manasā — “from the mind” (⨀⑤)

¶136 Manasi. Sesaṃ cittaṃva.

¶136 Seventh inflection form: manasi — “in the mind” (⨀⑦). The rest is like citta.

mana + smiṃ = mana + (smiṃ→i) = mana + (s + i) = manasi

¶137 Manaṃ siraṃ uraṃ tejaṃ, rajaṃ ojaṃ vayaṃ payaṃ;
Yasaṃ tapaṃ vacaṃ cetaṃ, evamādi manogaṇo.

¶137 The mano-group:

mana (mind), sira (head), ura (chest), teja (heat), raja (dust), oja (nutritive essence), vaya (age), paya (water, milk), yasa (fame), tapa (austerity), vaca (speech), ceta (mind), and the like.

Summary of the inflections of `mana`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	mana	`yo`	manā, manāni
①	`si`	manaṃ	`yo`	manā, manāni
②	`aṃ`	manaṃ	`yo`	mane, manāni
③	`nā`	manasā, manena	`hi`	manebhi, manehi
④	`sa`	manaso, manassa	`naṃ`	manānaṃ
⑤	`smā`	manasā, manā, manamhā, manasmā²⁴	`hi`	manebhi, manehi
⑥	`sa`	manaso, manassa	`naṃ`	manānaṃ
⑦	`smiṃ`	manasi, mane, manamhi, manasmiṃ	`su`	manesu

¶138 Guṇavantu, si.

¶138 Consider guṇavantu (virtuous) in the neuter with si.

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

By Kaccāyana’s rule “Aṃ napuṃsake”, before si the ending ntu together with the inflection becomes aṃ in the neuter. With ntu becoming a: guṇavantāni.

guṇavantu + si = guṇava + (ntu + si→aṃ) = guṇavaṃ (⨀①)
guṇavantu + yo = guṇavant + (u→a→ā) + (yo→ni) = guṇavantāni (⨂①)

¶139 Yotoññaṃ pumeva. Evaṃ gacchaṃ.

¶139 Apart from yo, the forms are as in the masculine. gacchaṃ (going) is inflected the same way.

¶140 Aṭṭhi.

¶140 Consider aṭṭhi (bone).

Vātveva.

vā (optionally) is still understood.

‘‘Yonanni napuṃsakehī’’ti yonaṃ ni vā. Aṭṭhīni²⁵. Jhattā yolope – aṭṭhī. Tathālapane.

By Kaccāyana’s rule “Yonaṃ ni napuṃsakehi”, after neuters the inflection yo optionally becomes ni. Since the final is jha, yo is elided and the vowel lengthened: aṭṭhī. The same in the vocative.

aṭṭhi + yo = aṭṭh + (i→ī) + (yo→ni) = aṭṭhīni, or aṭṭh + (i→ī + yo) = aṭṭhī — “bones” (⨂①, ⨂⓪)

¶141 Aṭṭhiṃ, aṭṭhīni, aṭṭhī. Sesaṃ aggīva.

¶141 Second inflection form: aṭṭhiṃ (⨀②); aṭṭhīni, aṭṭhī (⨂②). The rest is like aggi.

Summary of the inflections of `aṭṭhi`

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	aṭṭhi	`yo`	aṭṭhī, aṭṭhīni
①	`si`	aṭṭhi	`yo`	aṭṭhī, aṭṭhīni
②	`aṃ`	aṭṭhiṃ	`yo`	aṭṭhī, aṭṭhīni
③	`nā`	aṭṭhinā	`hi`	aṭṭhībhi, aṭṭhīhi
④	`sa`	aṭṭhino, aṭṭhissa	`naṃ`	aṭṭhīnaṃ
⑤	`smā`	aṭṭhinā	`hi`	aṭṭhībhi, aṭṭhīhi
⑥	`sa`	aṭṭhino, aṭṭhissa	`naṃ`	aṭṭhīnaṃ
⑦	`smiṃ`	aṭṭhimhi, aṭṭhismiṃ	`su`	aṭṭhīsu

¶142 Daṇḍī, si.

¶142 Consider daṇḍī (having a staff) in the neuter with si.

Aghattā rasso, daṇḍi. Yotoññaṃ pumeva.

Since it is not gha, the final is shortened: daṇḍi (⨀①). Apart from yo, the forms are as in the masculine.

daṇḍī + si = daṇḍ + (ī→i) + si = daṇḍi

¶143 Āyu aṭṭhīva.

¶143 āyu (life) is inflected like aṭṭhi: āyu, āyū, āyūni, āyuṃ, āyunā, āyuno, āyussa, āyūnaṃ, āyumhi, āyusmiṃ, āyūsu.

Pumitthiliṅga (Masculine and feminine nouns)

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

¶144 Both masculine and feminine are ghaṭa (pot), kaṭa (mat), yaṭṭhi (staff), muṭṭhi (fist), sindhu (river, sea), reṇu (dust) and the like, and words for kinds of two-footed and four-footed creatures.

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

For example ghaṭo, and with the suffix ī, ghaṭī; eso yaṭṭhi (this staff, masculine), esā yaṭṭhi (this staff, feminine), and so on.²⁶

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

Words for kinds of bipeds, for example khattiyo (a noble), with the suffix ā, khattiyā; samaṇo (an ascetic), with ī, samaṇī, and so on.

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

Words for kinds of quadrupeds, for example gajo (elephant), with ā, gajā; byaggho (tiger), with ī, byagghī, and so on.

Pumanapuṃsakaliṅga (Masculine and neuter nouns)

¶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.

¶145 Both masculine and neuter are dhamma (teaching), kamma (action), brahma, kusuma (flower), saṅgama (meeting), paduma (lotus), assama (hermitage), vihāra (dwelling), sarīra (body), suvaṇṇa (gold), vaṇṇa (colour), kahāpaṇa (a coin), bhavana (abode), bhuvana (world), yobbana (youth), bhusana (ornament), āsana (seat), sayana (bed), odana (rice), ākāsa (sky), upavāsa (fast), māsa (month), divasa (day), rasa (taste), thala (dry land), phala (fruit), raṭṭha (country), ambu (water), madhu (honey) and the like.

Itthinapuṃsakaliṅga (Feminine and neuter nouns)

¶146 Itthinapuṃsakaliṅgā – nagara, accippamukhā.

¶146 Both feminine and neuter are nagara (city), acci (flame) and the words grouped with them.

Sabbaliṅga (Nouns of all genders)

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

¶147 Of all three genders are taṭa (bank, slope), puṭa (basket), patta (bowl, leaf), maṇḍala (circle), kalasa (pot) and the like; words made into proper names; and the pronouns. For example taṭo, with ī, taṭī, and taṭaṃ, and so on.

Nāmīkatā yathā – devadatto, ā – devadattā devadattamiccādi.

Words made into names, for example devadatto, with ā, devadattā, and devadattaṃ, and so on.

Sabbanāma (Pronouns)

¶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.

¶148 The pronouns (sabbanāma) are sabba (all), katara (which of two), katama (which of many), ubhaya (both), itara (the other), añña (another), aññatara (a certain one), aññatama (one of several), pubba (former), para (other, further), apara (another, later), dakkhiṇa (southern, right), uttara (northern, upper), eka (one), ya (which), ta (that), eta (this), ima (this), amu (that yonder), kiṃ (what), tumha (you) and amha (I, we).

Sabbo buddhova. Ayaṃ viseso.

sabba is inflected like buddha, with the following differences.

Yotveva.

yo is still understood.

Sabbanāmakārate paṭhamo (the first `yo` becomes `e` after the `a` of a pronoun)

Sabbādīnamakārato paro paṭhamo yo ettaṃ yāti sabbe.

After the final a of sabba and the other pronouns, the yo of the first inflection form becomes e.

sabba + yo = sabb + (a + yo→e) = sabbe — “all” (⨂①)

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

Kaccāyana’s rule §110 (201): Tayo neva ca sabbanāmehi forbids the three replacements āya, ā and e (for sa, smā and smiṃ) after pronouns.

sabba + sa = sabba + (s + sa) = sabbassa — “of all” (⨀④, ⨀⑥; not sabbāya)

Sabbato naṃ saṃsānaṃ (`saṃ`, `sānaṃ` for `naṃ` after pronouns)

Sabbādito naṃiccassa saṃsānaṃ honti.

After sabba and the other pronouns, the inflection naṃ becomes saṃ or sānaṃ.

Akāro eitveva.

akāro (the letter a) and e are still understood.

Sabbanāmānaṃ namhi ca (and before `naṃ` for pronouns)

Namhi sabbādīnamakārassa e hoti. Sabbesaṃ, sabbesānaṃ.

Before naṃ, the final a of sabba and the other pronouns becomes e.

sabba + naṃ = sabb + (a→e) + (naṃ→saṃ) = sabbesaṃ, or sabbesānaṃ — “of all” (⨂④, ⨂⑥)

Summary of the inflections of `sabba` (masculine)

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	sabba	`yo`	sabbe
①	`si`	sabbo	`yo`	sabbe
②	`aṃ`	sabbaṃ	`yo`	sabbe
③	`nā`	sabbena	`hi`	sabbebhi, sabbehi
④	`sa`	sabbassa	`naṃ`	sabbesaṃ, sabbesānaṃ
⑤	`smā`	sabbamhā, sabbasmā	`hi`	sabbebhi, sabbehi
⑥	`sa`	sabbassa	`naṃ`	sabbesaṃ, sabbesānaṃ
⑦	`smiṃ`	sabbamhi, sabbasmiṃ	`su`	sabbesu

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

¶149 In the feminine, with the suffix ā, sabbā is inflected like kaññā. This is the difference, with vā (optionally) still understood:

Ghapato smiṃsānaṃ saṃsā (`saṃ`, `sā` for `smiṃ`, `sa` after `gha` and `pa`)

Ghapasaññāto sabbādito smiṃsānaṃ saṃsā vā honti.

After a pronoun that is gha or pa, the inflections smiṃ and sa optionally become saṃ and sā.

Examples:

sabbā + smiṃ = sabbā + (smiṃ→saṃ) = sabbā + saṃ (⨀⑦; sabbassaṃ with the s of “Saṃsāsvekavacanesu ca” and the shortening of “Gho rassaṃ”)
sabbā + sa = sabbā + (sa→sā) = sabbā + sā (⨀④, ⨀⑥; sabbassā in the same way)

‘‘Saṃsāsvekavacanesu ce’’ti sāgamo.

By Kaccāyana’s rule §62 (206): Saṃsāsvekavacanesu ca, an s is inserted before them.

Gho rassaṃ (`gha` is shortened)

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

Before the singular saṃ and sā, a gha [final] is shortened.

sabbā + sa = sabb + (ā→a) + (s + sa→sā) = sabbassā, or sabbāya — “of all” (⨀④, ⨀⑥)
sabbā + naṃ = sabbā + (naṃ→saṃ) = sabbāsaṃ, or sabbāsānaṃ (⨂④, ⨂⑥)
sabbā + smiṃ = sabb + (ā→a) + (s + smiṃ→saṃ) = sabbassaṃ, or sabbāyaṃ — “in all” (⨀⑦)
sabbā + su = sabbāsu (⨂⑦)

Netāhi smimāyayā (no `āya`, `yā` for `smiṃ` after these)

Ghapaññāhi sabbādīhi smino āya yā na honti.

After sabba and the other pronouns ending in gha or pa, the inflection smiṃ does not become āya or yā.

Summary of the inflections of `sabbā` (feminine)

inflection form	⨀	inflection	⨂	inflection
⓪	`ga`	sabbe²⁷	`yo`	sabbā, sabbāyo
①	`si`	sabbā	`yo`	sabbā, sabbāyo
②	`aṃ`	sabbaṃ	`yo`	sabbā, sabbāyo
③	`nā`	sabbāya	`hi`	sabbābhi, sabbāhi
④	`sa`	sabbassā, sabbāya	`naṃ`	sabbāsaṃ, sabbāsānaṃ
⑤	`smā`	sabbāya	`hi`	sabbābhi, sabbāhi
⑥	`sa`	sabbassā, sabbāya	`naṃ`	sabbāsaṃ, sabbāsānaṃ
⑦	`smiṃ`	sabbassaṃ, sabbāyaṃ	`su`	sabbāsu

¶150 Napuṃsake – sabbaṃ. Sabbāni. Evaṃ dutiyā.

¶150 In the neuter: sabbaṃ (⨀①), sabbāni (⨂①); the same in the second form ②.

Sabbādayo napuṃsake tatiyādīsu sakasakapumasamā. Evaṃ ya - saddantā.

In the neuter, from the third form ③ onwards, sabba and the rest are the same as their own masculine. So too are all the pronouns up to ya.

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

¶151 But after pubba, para and apara, outside the feminine, smiṃ optionally becomes e by Kaccāyana’s rule “Yadanupapannā nipātanā sijjhanti” (what is not derived by rule is established by direct statement, nipātana).

pubba + smiṃ = pubb + (a + smiṃ→e) = pubbe, or pubbasmiṃ — “in the former” (⨀⑦)²⁸

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

The word eka means a number (one), the same, another, or one alone (asahāya, without a companion). When it means a number it is singular only; in the other meanings it takes both numbers.

Yādīnamālapanaṃ natthi.

ya and the pronouns that follow it have no vocative.

¶152 Ta, si.

¶152 Consider ta (that, he) with si.

Simhi saṃ anapuṃsakassetveva.

saṃ (the s) before si, for the non-neuter, is still understood:

Etatesaṃ to (`s` for the `t` of `eta`, `ta`)

Simhi anapuṃsakānaṃ etataiccetesaṃ takārassa sa hoti. So.

Before si, the t of the non-neuter eta and ta becomes s.

ta + si = (t→s) + a + si = s + (a + si→o) = so — “he” (⨀①)

Tassa vā nattaṃ sabbattha (optionally `n` for `t` everywhere)

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

In all three genders, the t of sabba and the rest optionally becomes n. The rest is the same as sabba; the n is the only difference.

ta + yo = (t→n) + (a + yo→e) = ne, or te — “they” (⨂①)

Summary of the inflections of `ta` (masculine)

Every form also occurs with n for t.

inflection form	⨀	inflection	⨂	inflection
①	`si`	so	`yo`	te, ne
②	`aṃ`	taṃ, naṃ	`yo`	te, ne
③	`nā`	tena, nena	`hi`	tebhi, tehi, nebhi, nehi
④	`sa`	tassa, nassa	`naṃ`	tesaṃ, tesānaṃ, nesaṃ, nesānaṃ
⑤	`smā`	tamhā, tasmā, namhā, nasmā	`hi`	tebhi, tehi, nebhi, nehi
⑥	`sa`	tassa, nassa	`naṃ`	tesaṃ, tesānaṃ, nesaṃ, nesānaṃ
⑦	`smiṃ`	tamhi, tasmiṃ, namhi, nasmiṃ	`su`	tesu, nesu

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

¶153 In the feminine: sā, nā (⨀①); nā, nāyo, tā, tāyo (⨂①), and so on.

Vātveva.

vā (optionally) is still understood:

Tato sassa ssāya (`ssāya` for `sa` after `tā`, `etā`, `imā`)

Tāetāimāhi sassa ssāyo vā hoti.

After tā, etā and imā, the inflection sa optionally becomes ssāya.

Saṃsāsvekavacanesu iitveva.

i before the singular saṃ and sā is still understood:

Tassā vā (optionally `i` for the `ā` of `tā`)

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

Before the singular saṃ and sā, the ā of tā optionally becomes i.

tā + sa = t + (ā→i) + (sa→ssāya) = tissāya, or t + (ā→i) + (s + sa→sā) = tissā, or tassā, or tāya — “of her” (⨀④, ⨀⑥)
tā + naṃ = tāsaṃ, tāsānaṃ (⨂④, ⨂⑥)
tā + smiṃ = t + (ā→i) + (s + smiṃ→saṃ) = tissaṃ, or tassaṃ, or tāyaṃ — “in her” (⨀⑦)
tā + su = tāsu (⨂⑦)

¶154 Napuṃsake – taṃiccādi.

¶154 In the neuter: taṃ, and so on.

¶155 Eso. Sesaṃ sabbasamaṃ.

¶155 eta (this): eso (⨀①). The rest is the same as sabba.

¶156 Itthiyaṃ – esā.

¶156 In the feminine: esā.

Saṃsāsvekavacanesvetveva.

saṃsāsvekavacanesu (before the singular saṃ and sā) is still understood:

Etimāsami (`i` for the final of `etā`, `imā`)

Ekavacanasaṃsāsu etāimānamantassa i hoti. Etissāya, etissā²⁹, etāya. Etāsaṃ, etāsānaṃ. Etissaṃ, etassaṃ, etāyaṃ. Etāsu. Sesaṃ sabbāva.

Before the singular saṃ and sā, the final of etā and imā becomes i.

etā + sa = et + (ā→i) + (sa→ssāya) = etissāya, or etissā, or etāya — “of this (f.)” (⨀④, ⨀⑥)
etā + naṃ = etāsaṃ, etāsānaṃ (⨂④, ⨂⑥)
etā + smiṃ = etissaṃ, etassaṃ, etāyaṃ — “in this (f.)” (⨀⑦)
etā + su = etāsu (⨂⑦). The rest is like sabbā.

¶157 Napuṃsake – etaṃ iccādi.

¶157 In the neuter: etaṃ, and so on.

¶158 Ima, si.

¶158 Consider ima (this) with si.

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

By Kaccāyana’s rule “Anapuṃsakassāyaṃ simhi”, the non-neuter ima becomes ayaṃ before si, and si is elided.

ima + si = (ima→ayaṃ) + si = ayaṃ — “this, he” (⨀①); ime (⨂①)
ima + aṃ = im + (a + aṃ) = imaṃ (⨀②); ime (⨂②)

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

By Kaccāyana’s rule “Animi nāmhi ca”, before nā ima becomes ana, and imi as well.

ima + nā = (ima→ana) + (nā→ena) = an + (a + ena) = anena, or (ima→imi) + nā = iminā — “by this” (⨀③)

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

By Kaccāyana’s rule “Sabbassimasse vā”, before su, naṃ and hi the whole of ima optionally becomes e. vā (optionally) and attaṃ (becoming a) before smā, sa, smiṃ, saṃ and sā are still understood.

ima + hi = (ima→e) + hi = ehi, or ebhi; or im + (a→e) + hi = imehi, or imebhi — “by these” (⨂③; bhi by “Smāhisminnaṃ mhābhimhi vā”)

Imasaddassa ca (and for the word `ima`)

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

Before sa, smā, smiṃ, saṃ and sā, ima optionally becomes a.

ima + sa = (ima→a) + (s + sa) = assa, or imassa — “of this” (⨀④, ⨀⑥)
ima + naṃ = (ima→e) + (naṃ→saṃ) = esaṃ, esānaṃ, or imesaṃ, imesānaṃ (⨂④, ⨂⑥)
ima + smā = (ima→a) + smā = asmā, or imamhā, imasmā — “from this” (⨀⑤); ehi, ebhi, imehi, imebhi (⨂⑤)
ima + smiṃ = (ima→a) + smiṃ = asmiṃ, or imamhi, imasmiṃ — “in this” (⨀⑦)
ima + su = (ima→e) + su = esu, or imesu (⨂⑦)

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

In the a alternative, by Kaccāyana’s rule §100 (214): Na timehi katākārehi, smā and smiṃ do not become mhā and mhi.

Summary of the inflections of `ima` (masculine)

inflection form	⨀	inflection	⨂	inflection
①	`si`	ayaṃ	`yo`	ime
②	`aṃ`	imaṃ	`yo`	ime
③	`nā`	anena, iminā	`hi`	ehi, ebhi, imehi, imebhi³⁰
④	`sa`	assa, imassa	`naṃ`	esaṃ, esānaṃ, imesaṃ, imesānaṃ
⑤	`smā`	asmā, imamhā, imasmā	`hi`	ehi, ebhi, imehi, imebhi
⑥	`sa`	assa, imassa	`naṃ`	esaṃ, esānaṃ, imesaṃ, imesānaṃ
⑦	`smiṃ`	asmiṃ, imamhi, imasmiṃ	`su`	esu, imesu

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

¶159 In the feminine: ayaṃ (⨀①). The rest is like etā; the only difference is the a before saṃ and sā.

¶160 Napuṃsake – savibhattissa vātveva.

¶160 In the neuter, vā (optionally) and savibhattissa (together with its inflection) are still understood:

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

By Kaccāyana’s rule “Imassidamaṃsisu napuṃsake”, in the neuter ima with aṃ or si optionally becomes idaṃ.

ima + si = (ima + si→idaṃ) = idaṃ, or imaṃ — “this (n.)” (⨀①); ime, imāni (⨂①). The same in the second inflection form.

¶161 Amu, si.

¶161 Consider amu (that yonder) with si.

Vā anapuṃsakassa simhitveva.

vā (optionally), for the non-neuter before si, is still understood:

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

By Kaccāyana’s rule “Amussa mo saṃ”, the m of amu optionally becomes s, and si is elided.

amu + si = a + (m→s) + u + si = asu — “that one” (⨀①)

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

By Kaccāyana’s rule “Sabbato ko”, a k is inserted (āgama) after a pronoun, and by “So” si becomes o: amuko. In the other alternative, amu.

amu + si = amu + (k + a) + (si→o) = amuko, or amu (⨀①)
amu + yo = am + (u→ū + yo) = amū, or amuyo — “those yonder” (⨂①)

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

As before, yo does not become vo: amuṃ (⨀②); amū, amuyo (⨂②). The rest is like bhikkhu, apart from the operations that apply to sabba and the other pronouns.

Summary of the inflections of `amu` (masculine)

inflection form	⨀	inflection	⨂	inflection
①	`si`	asuko, amuko, asu, amu³¹	`yo`	amū, amuyo
②	`aṃ`	amuṃ	`yo`	amū, amuyo
③	`nā`	amunā	`hi`	amūbhi, amūhi
④	`sa`	amussa, amuno³²	`naṃ`	amūsaṃ, amūsānaṃ
⑤	`smā`	amumhā, amusmā	`hi`	amūbhi, amūhi
⑥	`sa`	amussa, amuno	`naṃ`	amūsaṃ, amūsānaṃ
⑦	`smiṃ`	amumhi, amusmiṃ	`su`	amūsu

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

¶162 In the feminine: asu (⨀①). The rest is the same as yāgu, with these differences: amussā, amuyā (⨀④, ⨀⑥); amūsaṃ, amūsānaṃ (⨂④, ⨂⑥); amussaṃ, amuyaṃ (⨀⑦); amūsu (⨂⑦).

¶163 Napuṃsake – savibhattissa aṃsisu napuṃsaketveva.

¶163 In the neuter, savibhattissa (together with its inflection) before aṃ and si is still understood:

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

By Kaccāyana’s rule “Amussāduṃ”, amu with si or aṃ becomes aduṃ — “that (n.)” (⨀①, ⨀②); amū, amūni (⨂①, ⨂②).

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

¶164 By Kaccāyana’s rule “Sesesu ca”, everywhere else kiṃ becomes ka: ko (who, m.), kā (who, f.), kaṃ (what, n.), and so on. In all three genders it is the same as sabba.

¶165 Tumha, si, amha, si.

¶165 Consider tumha (you) and amha (I) with si.

Savibhattissa tumhamhānantyadhikāro.

In the rules that follow, savibhattissa tumhamhānaṃ (of tumha and amha together with their inflection) is the governing rule (adhikāra).

Tvamahaṃ simhi ca (`tvaṃ`, `ahaṃ` before `si`)

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

Before si, tumha and amha together with their inflection become tvaṃ and ahaṃ; by the word ca, tumha also becomes tuvaṃ.

tumha + si = (tumha + si→tvaṃ) = tvaṃ, or tuvaṃ — “you” (⨀①); tumhe (⨂①)
amha + si = (amha + si→ahaṃ) = ahaṃ — “I” (⨀①)

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

By Kaccāyana’s rule “Mayaṃ yomhi paṭhame”, before the yo of the first form ①, amha becomes mayaṃ — “we” (⨂①).

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

¶166 By Kaccāyana’s rule “Taṃ mamamhi”, before aṃ they become taṃ and maṃ.

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

By “Tavaṃ mamañca navā”, before aṃ they become tavaṃ and mamaṃ in some places (navā).

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

By “Tumhassa tuvaṃ tvamamhi”, before aṃ tumha also becomes tuvaṃ and tvaṃ.

tumha + aṃ = taṃ, tavaṃ, tuvaṃ, tvaṃ — “you” (⨀②)
amha + aṃ = maṃ, mamaṃ — “me” (⨀②)

Ākantveva.

ākaṃ is still understood:

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

By Kaccāyana’s rule “Vā yoppaṭhamo”, the yo of the second form ② optionally becomes ākaṃ.

tumha + yo = tumh + (a + yo→ākaṃ) = tumhākaṃ, or tumhe — “you (pl.)” (⨂②)
amha + yo = amhākaṃ, or amhe — “us” (⨂②)

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

¶167 By Kaccāyana’s rule “Nāmhi tayā mayā”, before nā they become tayā and mayā; and by “Tayātayīnaṃ takāro tvattaṃ vā”, the t of tayā and tayi optionally becomes tv.

tumha + nā = tvayā, tayā — “by you” (⨀③); tumhehi, tumhebhi (⨂③)
amha + nā = mayā — “by me” (⨀③); amhehi, amhebhi (⨂③)

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

¶168 By Kaccāyana’s rule “Tava mama se”, before sa they become tava and mama.

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

By “Tuyhaṃ mayhaṃ ca”, before sa they also become tuyhaṃ and mayhaṃ.

‘‘Sassaṃ’’ti sassa aṃ vā.

By “Sassaṃ”, the inflection sa optionally becomes aṃ.

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

By §120 (243): Amhassa mamaṃ savibhattissa se, before sa amha together with its inflection also becomes mamaṃ.

tumha + sa = tava, tuyhaṃ, tumhaṃ — “your, to you” (⨀④, ⨀⑥)
amha + sa = mama, mayhaṃ, amhaṃ, mamaṃ — “my, to me” (⨀④, ⨀⑥)

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

By Kaccāyana’s rule “Tumhamhehi namākaṃ”, after tumha and amha the inflection naṃ becomes ākaṃ. smā is like nā.

tumha + naṃ = tumhākaṃ — “your, to you (pl.)” (⨂④, ⨂⑥); amha + naṃ = amhākaṃ (⨂④, ⨂⑥)
tumha + smā = tvayā, tayā; amha + smā = mayā (⨀⑤)

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

¶169 By Kaccāyana’s rule “Tumhāmhānaṃ tayi mayi”, before smiṃ they become tayi and mayi; with the tv change, tvayi.

tumha + smiṃ = tvayi, tayi — “in you” (⨀⑦); tumhesu (⨂⑦)
amha + smiṃ = mayi — “in me” (⨀⑦); amhesu (⨂⑦)

These forms are the same in all three genders.

Summary of the inflections of `tumha` and `amha`

inflection form	`tumha` ⨀	`tumha` ⨂	`amha` ⨀	`amha` ⨂
①	tvaṃ, tuvaṃ	tumhe	ahaṃ	mayaṃ, amhe³³
②	taṃ, tavaṃ, tuvaṃ, tvaṃ	tumhākaṃ, tumhe	maṃ, mamaṃ	amhākaṃ, amhe
③	tvayā, tayā	tumhehi, tumhebhi³⁴	mayā	amhehi, amhebhi
④	tava, tuyhaṃ, tumhaṃ	tumhākaṃ³⁵	mama, mayhaṃ, amhaṃ, mamaṃ	amhākaṃ
⑤	tvayā, tayā	tumhehi, tumhebhi	mayā	amhehi, amhebhi
⑥	tava, tuyhaṃ, tumhaṃ	tumhākaṃ	mama, mayhaṃ, amhaṃ, mamaṃ	amhākaṃ
⑦	tvayi, tayi	tumhesu	mayi	amhesu

¶170 Navātveva.

¶170 navā (in some places) is still understood:

Padato dutiyā catutthī chaṭṭhīsu vono (`vo`, `no` after a word in the plural of ②, ④, ⑥)

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

Letters that express a meaning are a word (pada). After a word, when the plural of the second ②, fourth ④ or sixth ⑥ form follows, tumha and amha together with their inflection become vo and no in some places (navā).

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

Examples:

rakkhatu vo — “may he protect you” (②); passatu no — “may he see us” (②)
dadāti vo — “he gives to you”; dadāhi no — “give to us” (④)
saddhā vo — “your faith”; satthā no — “our teacher” (⑥)

Navāti kiṃ, eso amhākaṃ satthā.

Exception:

eso amhākaṃ satthā — “this is our teacher” (rule not applied)

¶171 Padatotyadhikāro.

¶171 In the rules that follow, padato (after a word) is the governing rule (adhikāra):

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

By Kaccāyana’s rule “Temekavacanesu ca”, in the singular of the fourth ④ and sixth ⑥ forms they become te and me:

dadāmi te — “I give to you”; dadāhi me — “give to me” (④)
idaṃ te — “this is yours”; ayaṃ me — “this is mine” (⑥)

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

By “Na amhi”, this is prohibited before aṃ:

passetha taṃ — “you should look at him”; ajini maṃ — “he conquered me” (not te, me)

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

By “Vā tatiye ca”, in the singular of the third form ③ they optionally become te and me:

kataṃ te, or kataṃ tayā — “done by you”; kataṃ me, or kataṃ mayā — “done by me”

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

By “Bahuvacanesu vono”, in the plural of the third form ③ they become vo and no, and also before the plural yo of the first form ①:

kataṃ vo — “done by you (pl.)”; kataṃ no — “done by us” (③)
gāmaṃ vo gaccheyyātha — “you should go to the village”; gāmaṃ no gaccheyyāma — “we should go to the village” (①)

Saṅkhyā (Numerals)

¶172 Saṅkhyā vuccate.

¶172 The numerals are now stated.

Ekasaddo sabbanāmesu vutto.

The word eka (one) has been stated among the pronouns.

¶173 Dvādayo aṭṭhārasantā bahuvacanantā.

¶173 From dvi (two) to aṭṭhārasa (eighteen), the numerals take only the plural.

Savibhattissa, itthipumanapuṃsakasaṅkhyanti cādhikāro.

“savibhattissa” (together with its inflection) and “itthipumanapuṃsakasaṅkhyaṃ” (a numeral in the feminine, masculine or neuter) are also a governing rule (adhikāra).

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

By Kaccāyana’s rule “Yosu dvinnaṃ dve ca”, before yo dvi becomes dve.

dvi + yo = (dvi + yo→dve) = dve — “two” (⨂①, ⨂②)
dvi + hi = dv + (i→ī) + hi = dvīhi, or dvībhi (⨂③, ⨂⑤)

No ca dvādito namhi (`n` inserted before `naṃ` after `dvi` etc.)

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

Before naṃ, after dvi and the rest, the letter n is inserted (āgama). The forms are the same in all three genders.

dvi + naṃ = dvi + (n + naṃ) = dvinnaṃ — “of two” (⨂④, ⨂⑥)
dvi + su = dvīsu (⨂⑦)

Ticatunnaṃ tisso catasso tayo cattāro tīṇi cattāri (the forms of `ti` and `catu` before `yo`) ¶174

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

Before yo, ti (three) and catu (four) together with their inflection become tisso and catasso in the feminine, tayo and cattāro in the masculine, and tīṇi and cattāri in the neuter.

ti + yo = (ti + yo→tayo) = tayo — “three” (⨂①, ⨂②, masculine)
ti + hi = t + (i→ī) + hi = tīhi, or tībhi (⨂③, ⨂⑤)
ti + naṃ = ti + (n + naṃ) = tinnaṃ (⨂④, ⨂⑥)³⁶

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

By Kaccāyana’s rule §87 (231): Iṇṇamiṇṇannaṃ tīhi saṅkhyāhi, after the word ti the inflection naṃ also becomes iṇṇaṃ and iṇṇannaṃ.

ti + naṃ = t + (i + naṃ→iṇṇaṃ) = tiṇṇaṃ, or tiṇṇannaṃ — “of three” (⨂④, ⨂⑥)
ti + su = tīsu (⨂⑦)

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

¶175 In the feminine: tisso (⨂①, ⨂②); tībhi, tīhi (⨂③, ⨂⑤).

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

By the word ca in “No ca dvādito namhi”, ssaṃ is inserted (āgama) before naṃ, and its ṃ becomes the n of the following group: tissannaṃ; tīsu.

ti + naṃ = ti + (ssaṃ + naṃ) = tissa + (ṃ→n) + naṃ = tissannaṃ — “of three (f.)” (⨂④, ⨂⑥)

¶176 Napuṃsake-tīṇi, tīṇi, tīhi.

¶176 In the neuter: tīṇi (⨂①, ⨂②); tīhi (⨂③, ⨂⑤).

¶177 Cattāro.

¶177 Masculine: cattāro — “four” (⨂①).

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

By the word ca in Kaccāyana’s rule §78 (31): O sare ca, before yo the u of catu also becomes ur, and by the word tu in “Tato yonamo tu” the yo inflections become o: caturo. The same in the second form ②.

catu + yo = cat + (u→ur) + (yo→o) = caturo, or cattāro (⨂①, ⨂②)
catu + hi = cat + (u→ū) + hi = catūhi, or catūbhi (⨂③, ⨂⑤)³⁷; catu + naṃ = catunnaṃ (⨂④, ⨂⑥); catu + su = catūsu (⨂⑦)

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

¶178 In the feminine: catasso (⨂①, ⨂②); catūhi. As before, the insertion (āgama) of ssaṃ; and by “Yadanupapannā…” the u becomes a, by direct statement (nipātana).

catu + naṃ = cat + (u→a) + (ssaṃ→ssan) + naṃ = catassannaṃ — “of four (f.)” (⨂④, ⨂⑥); catūsu (⨂⑦)

¶179 Napuṃsake, cattāri, cattāri.

¶179 In the neuter: cattāri (⨂①, ⨂②).

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

¶180 By Kaccāyana’s rule “Pañcādīnamakāro”, before yo the final of pañca (five) and the following numerals, together with the inflection, becomes a.

pañca + yo = pañc + (a + yo→a) = pañca — “five” (⨂①, ⨂②)

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

By Kaccāyana’s rule §90 (252): Pañcādīnamattaṃ, before su, naṃ and hi the final of pañca and the following numerals becomes a. This is an exception (apavāda) to the rules that give e and lengthening. The forms are the same in all three genders.

pañca + hi = pañcahi, or pañcabhi (⨂③, ⨂⑤; not pañcehi)
pañca + naṃ = pañca + (n + naṃ) = pañcannaṃ (⨂④, ⨂⑥)
pañca + su = pañcasu (⨂⑦)

¶181 Evaṃ cha satta aṭṭha nava dasādayo aṭṭhārasantā.

¶181 Likewise cha (six), satta (seven), aṭṭha (eight), nava (nine), dasa (ten) and the rest up to aṭṭhārasa (eighteen).

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

¶182 From vīsati (twenty) to navuti (ninety), the numerals are feminine and singular only; vīsati is inflected like ratti. Likewise tiṃsati (thirty).

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

By the word ādi in “Sabbāsamāvuso…” (¶196), all the inflections after the words cattālīsaṃ (forty) and paññāsaṃ (fifty) are elided. saṭṭhi (sixty) is inflected like vīsati; likewise sattati (seventy), asīti (eighty) and navuti (ninety).

Sataṃ napuṃsakamekavacanantaṃ. Evaṃ sahassādi.

sataṃ (a hundred) is neuter and singular only; likewise sahassa (a thousand) and the rest.

Koṭi vīsatīva.

koṭi (ten million) is inflected like vīsati.

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

¶183 But where distinct groups are counted, the plural too is used everywhere: dve vīsatiyo buddhadantā (“the Buddha’s teeth are two twenties”), tisso vīsatiyo dinaghaṭikā (“the hours of a day are three twenties”). Likewise elsewhere.

Eseso etantippasiddhi, lokassa hoti yatthatthesu;
Thīpumanapuṃsakānityuccante, tānimāni lokenātthā.

Wherever the world’s common usage for things is esā, eso or etaṃ (“she”, “he”, “it”),
those things are called feminine, masculine or neuter by the world.

Aliṅga (Words without gender)

¶184 Aliṅgā vuccante.

¶184 Words without gender are now stated.

Kvaci to pañcamyatthe (sometimes `to` in the sense of the fifth)

Liṅgato pañcamyatthe kvaci toppaccayo hoti.

The suffix to is sometimes used after a lemma in the sense of the fifth form ⑤.

‘‘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.

By Kaccāyana’s rule “Tvādayo vibhattisaññāyo”, the suffixes from to up to dāni bear the technical term (saññā) vibhatti (inflection). Hence what ends in them, too, is established as a word (pada), since it ends in an inflection, and takes no further inflection.

cora + to = corato = corasmā — “from the thief”
pitu + to = pit + (u→i) + to = pitito — “from the father” (the u becomes i before to by the mention of “asimhi” — “before suffixes other than si” — in “Pitādīnamasimhi”)

Imassi thandānihatodhesu ca (`i` for `ima` before `thaṃ`, `dāni`, `ha`, `to`, `dha`)

Thaṃādīsu paresu imassa i hoti. Ito.

Before thaṃ, dāni, ha, to and dha, ima becomes i.

ima + to = (ima→i) + to = ito — “from here”

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

By Kaccāyana’s rule “Sabbassetassākāro vā”, before to and tha the whole of eta optionally becomes a. In the other alternative, the letter a is elided by “Saralopo…”.

eta + to = (eta→a) + to = ato, or et + (a + to) = etto — “from this”

‘‘Tratothesu ce’’ti kissa ku. Kuto.

By “Tratothesu ca”, before tra, to and tha kiṃ becomes ku.

kiṃ + to = (kiṃ→ku) + to = kuto — “from where”

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

By splitting the sutta in two at “Kvaci to”, to is also used in the sense of the seventh form ⑦:

ādi + to = ādito = ādismiṃ — “in the beginning”

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

¶185 By Kaccāyana’s rule “Tratha sattamiyā sabbanāmehi”, the suffixes tra and tha are used after pronouns in the sense of the seventh form ⑦, with doubling (dvitta).

sabba + tra = sabbatra, or sabba + (t + tha) = sabbattha = sabbasmiṃ — “everywhere”
eta + tra = (eta→a) + tra = atra — “here” (eta always becomes a before tra by “Tre niccaṃ”)
eta + tha = (eta→a) + (t + tha) = attha, or et + (a + t + tha) = ettha — “here” (before tha the a is optional, by “Sabbassetassākāro vā”, as for ato, etto above)³⁸
kiṃ + tra = (kiṃ→ku) + tra = kutra, or kuttha — “where”

‘‘Sesesu ce’’ti kādese-kattha.

By “Sesesu ca”, with the replacement (ādesa) ka: kattha — “where”.

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

¶186 By Kaccāyana’s rule “Kismā vo ca”, the suffix va is used after kiṃ; by “Kissa ka ve ca”, kiṃ becomes ka before va, and the a of that ka is elided.

kiṃ + va = (kiṃ→ka) + va = k + (a + va) = kva — “where”

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

¶187 By Kaccāyana’s rule “Hiṃ haṃ hiñcanaṃ”, the suffixes hiṃ, haṃ and hiñcanaṃ are used after kiṃ; by “Ku hiṃ haṃsu ca”, kiṃ becomes ku before hiṃ and haṃ, and by the word ca before hiñcanaṃ and dācanaṃ too.

kiṃ + hiṃ = (kiṃ→ku) + hiṃ = kuhiṃ, or kuhaṃ — “where”; kuhiñcanaṃ — “anywhere”

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

¶188 By “Tamhā ca”, hiṃ and haṃ after ta: tahiṃ, tahaṃ — “there”.

¶189 ‘‘Yato hiṃ’’ti hiṃ. Yahiṃ.

¶189 By “Yato hiṃ”, hiṃ after ya: yahiṃ — “where”.

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

¶190 By “Imasmā hadhā ca”, ha and dha after ima: iha, idha — “here”.

¶191 ‘‘Sabbato dhī’’ti dhi. Sabbadhi.

¶191 By “Sabbato dhi”, dhi after sabba: sabbadhi — “everywhere”.

¶192 Kāletyadhikāro.

¶192 In the rules that follow, kāle (in the sense of time) is the governing rule (adhikāra).

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

By Kaccāyana’s rule “Kiṃsabbaññekayakuhi dādācanaṃ”, after kiṃ, sabba, añña, eka, ya and ku the suffixes dā and dācanaṃ are used.

kiṃ + dā = (kiṃ→ka) + dā = kadā = kasmiṃ kāle — “at what time, when”; kiṃ + dācanaṃ = (kiṃ→ku) + dācanaṃ = kudācanaṃ — “at any time” (ku by the ca of “Ku hiṃ haṃsu ca”, ¶187)

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

By “Sabbassa so dāmhi vā”, before dā sabba optionally becomes sa: sadā, sabbadā — “always”.

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

¶193 By “Tamhā dāni ca”, dāni and dā after ta: tadāni, tadā — “then”.

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

¶194 By “Yadanupapannā…”, by direct statement (nipātana), the suffix jja is used after the word ima and jju after samāna and apara, respectively; and ima and samāna become a and sa.

ima + jja = (ima→a) + jja = ajja — “today”
samāna + jju = (samāna→sa) + jju = sajju — “at once”; apara + jju = aparajju — “on the following day”

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

¶195 By Kaccāyana’s rule “Imasmā rahidhunādāni ca”, the suffixes rahi, dhunā and dāni are used after ima; by “Eta rahimhi”, ima becomes eta before rahi.

ima + rahi = (ima→eta) + rahi = etarahi — “now”

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

By “A dhunāmhi ca”, ima becomes a before dhunā.

ima + dhunā = (ima→a) + dhunā = adhunā — “now”; ima + dāni = (ima→i) + dāni = idāni — “now”

¶196 Lopaṃ itveva.

¶196 lopaṃ, elision (lopa), is still understood:

Sabbāsamāvusopasagganipātādīhi ca (all inflections elided after `āvuso`, prefixes, particles and the like)

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

After āvuso (friend), after the prefixes (upasagga) and particles (nipāta), and after the like, all inflections are elided.

tvaṃ āvuso — “you, friend”; tumhe āvuso — “you (pl.), friend” (āvuso unchanged for either number)
āvuso + si = āvuso + si = āvuso — “friend” (⨀①, in tvaṃ āvuso); āvuso + yo = āvuso + yo = āvuso (⨂①, in tumhe āvuso)

Upasagganipāta (Prefixes and particles)

¶197 Upasagganipātā vuccante.

¶197 The prefixes and particles are now stated.

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

The twenty prefixes (upasagga) are: pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa and upa.

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.

The particles (nipāta), in the order the vutti lists them:³⁹

particle	meaning	particle	meaning
`ca`	and	`na`	not
`va`	like, as; or	`vā`	or
`mā`	do not	`hi`	for, indeed
`dhi`	fie!, shame!	`ci`	some, any (enclitic)
`ku`	where?; ill-, badly	`tu`	but, however
`nu`	indeed?; interrogative particle	`ce`	if
`re`	hey! (contemptuous)	`he`	O! (vocative)
`sve`	tomorrow	`ve`	truly, indeed
`vo`	indeed (emphatic)	`kho`	indeed, surely
`no`	indeed; emphatic ‘not’	`to`	from
`yaṃ`	that which; because, when	`naṃ`	indeed (emphatic)
`taṃ`	therefore; that	`kiṃ`	what?, why?
`handa`	well then, come	`kira`	it is said, they say
`eva`	just, only	`kīva`	how much?, how far?
`yāva`	as far as, as long as, until	`tāva`	so far, so long, meanwhile
`vata`	alas!; indeed	`vatha`	alas! (variant of vata)
`atha`	then, now	`aṅga`	indeed, truly
`iṅgha`	come on!, look here!	`taggha`	certainly
`āma`	yes	`nāma`	by name; indeed
`nūna`	surely	`puna`	again
`pana`	but, further	`āha`	he said, he says
`saha`	together with	`sakkā`	it is possible, one can
`labbhā`	it is allowable, possible	`heṭṭhā`	below
`ārā`	far from	`dūrā`	from afar
`divā`	by day	`navā`	or not
`vinā`	without	`nānā`	variously, differently
`addhā`	certainly	`mudhā`	in vain, for nothing
`micchā`	wrongly, falsely	`pacchā`	afterwards, behind
`āvi`	openly, in view	`sakkhi`	in person, as a witness
`sacci`	with one’s own eyes (variant of sacchi)	`sacchi`	with one’s own eyes
`bahi`	outside	`yadi`	if
`iti`	thus; closes a quotation	`kinti`	how then?, in what way?
`atthi`	there is	`sotthi`	well-being; hail!
`khalu`	indeed	`nanu`	is it not?
`kimu`	how much more; is it that?	`assu`	indeed (emphatic)
`yagghe`	see here!, look! (to a superior)	`sace`	if
`have`	surely, indeed	`suve`	tomorrow
`are`	hey!, sirrah!	`pure`	formerly; in front
`namo`	homage	`tiro`	across, beyond; outside
`adho`	below, downward	`atho`	and also, moreover
`aho`	ah!, oh!	`raho`	in secret
`hīyo`	yesterday	`bhīyo`	more, further
`anto`	within	`pāto`	early, in the morning
`sudaṃ`	indeed (emphatic, after iti or a locative)	`kallaṃ`	it is proper, fitting
`evaṃ`	thus	`dhuvaṃ`	surely; constantly
`alaṃ`	enough!; fit	`halaṃ`	enough! (variant of alaṃ)
`sayaṃ`	oneself	`sāyaṃ`	in the evening
`samaṃ`	equally; together with	`sāmaṃ`	of oneself, by oneself
`kāmaṃ`	willingly; granted that	`pāraṃ`	beyond, the far side
`oraṃ`	on this side, below, within	`ciraṃ`	for a long time
`huraṃ`	in the other world, elsewhere	`ahaṃ`	I (the pronoun, listed among the particles)
`sahaṃ`	together (variant of saha)	`uccaṃ`	high
`nīcaṃ`	low	`sakiṃ`	once
`saddhiṃ`	together with	`athavā`	or else, alternatively
`antarā`	between, meanwhile; on the way	`ārakā`	far away, remote
`bāhirā`	outside	`bahiddhā`	outside, externally
`yāvatā`	as far as, inasmuch as	`tāvatā`	so far, to that extent
`samantā`	all around	`sāmantā`	in the vicinity
`āmantā`	yes, certainly (affirmative reply)	`sammukhā`	face to face, in the presence of
`carahi`	then, in that case	`tarahi`	then, at that time
`sampati`	just now, at once	`āyati`	in the future
`upari`	above, over	`yāvade`	as long as (= yāva)
`tāvade`	right then, instantly	`tiriyaṃ`	across, crosswise
`sanikaṃ`	slowly, gently	`sasakkaṃ`	as far as possible
`ettāvatā`	to this extent, so far	`parammukhā`	behind one’s back, in absence
`kittāvatā`	to what extent?	`etarahi`	now
`aññadatthu`	surely; exclusively, only	`seyyathidaṃ`	namely, as follows
`appevanāma`	perhaps, it may be that	`bhīyosomattāya`	still more, exceedingly

¶198 Sadisā ye tiliṅgesu, sabbāsu ca vibhattīsu.
Vacanesu ca sabbesu, te nipātāti kittitā.

¶198 Those words that stay the same in the three genders, in all the inflection forms
and in both numbers — those are called particles.

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.

For example uccaṃ (high) with rukkho (a tree, masculine), latā (a creeper, feminine) or gharaṃ (a house, neuter): uccaṃ rukkho. It stays the same whatever the inflection of the noun — he rukkha, rukkhaṃ, rukkhena, rukkhassa, rukkhasmā, rukkhe and so on — and whatever its number: uccaṃ rukkho, uccaṃ rukkhā and so on. Likewise with latā and gharāni.

¶199 Ubhayesu vibhatyatta -
Kriyadesa samaya disāguṇatthehi;
Sabbāpi yathāyogaṃ,
Vibhattiyoññehi tuppaṭhamā.

¶199 Among both, after those that carry the sense of an inflection — a self,
an action, a place, a time, a direction or a quality —
all the inflections are used, as each fits;
but after the others, the first ①.

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.

For example:

adhi (over) and anto (within) carry the sense of the seventh (⑦): adhitthi = itthiyaṃ, “in a woman”; antonagaraṃ = nagare, “within the city”
sayaṃ (oneself): the third and the sixth (③, ⑥): sayaṃkataṃ = attanā kataṃ, “done by oneself”; sayaṃpabhā = attano pabhā, “one’s own radiance”
namo (homage): the first and the second (①, ②): namo te atthu, “may there be homage to you”; namo karohi, “pay homage”
pāraṃ (beyond): the seventh (⑦)
divā (by day): the first, second and seventh (①, ②, ⑦): divā hoti, “it is day”; divākaro, “the day-maker”, the sun; divā tapati ādicco, “the sun shines by day”
heṭṭhā (below): the seventh (⑦): heṭṭhā gopphakapariyantaṃ, “reaching below, to the ankles”
uccaṃ (high): all of them (uccaṃ rukkho and the rest, ¶198)
pa and ca: the first (①); he (O!): the first in the vocative (⓪)

Likewise for the others.

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

¶200 All the prefixes are used together with another word; but some particles are used separately as well. For example pahāro (a blow) and paharati (he strikes) with the prefix pa, but sā ca so ca (she and he), bhāsati vā karoti vā (he speaks or he acts), sotthi (well-being) and the like with the particles on their own.

¶201 Ekekaliṅgaṃ dviliṅgaṃ, tiliṅgaṃ cāpyaliṅgikaṃ.
Catudheti nāmaṃ nāmaṃ, namatyatthanti kittitaṃ.

¶201 Of one gender, of two genders, of three genders, and also without gender —
so a noun (nāma) is of four kinds; and it is called nāma because it inclines (namati) to its meaning.

Nāmikaṃ.

[The section] on nouns.

The names are of two kinds: by number, ekavacana (⨀ singular) and bahuvacana (⨂ plural), and by inflection form, paṭhamā (① first) and so on. ↩
vacana, literally “expression”, is the term for grammatical number. ↩
The replacement is one such as the o of the last rule; and it is the following vowel, the inflection’s or the replacement’s, that keeps its natural form: where the sandhi rule would change it into a different vowel, it is left alone. ↩
Mitra (1935) remarks that in the Bālāvatāra the vocative is “allowed by the sūtra Liṅgatthe paṭhamā”, and that “Ālapane ca” occurs as a separate rule only in Kaccāyana. The CSCD does print “Ālapane ca” as a rule of its own, but its vutti, tadadhike liṅgatthe paṭhamā, “the first form for the bare meaning of the lemma with the vocative added”, folds the vocative into the liṅgattha, which is the point he makes; the translation above renders that vutti and keeps the rule, with Kaccāyana §285 as its source. ↩
Mitra (1935) gives only buddhassa for ④⨀, and for citta refers to buddha for the remaining forms, so it lacks cittāya too. The Bālāvatāra states the rule “Āya catutthekavacanassa tu” and its form buddhāya (Kaccāyana §109), and the form is canonical; his omission is an oversight. ↩
Mitra (1935) gives only attānaṃ for ②⨀. The rule is optional (Kaccāyana §188 has vā), the Bālāvatāra lists attaṃ at ¶62, and attaṃ is frequent in the canon; the table keeps both. ↩
The CSCD (¶63) prints attanehi alone. Kaccāyana’s vutti under §211 gives attanehi, attanebhi, the rule “Smāhisminnaṃ mhābhimhi vā” applies after every word, and the Rūpasiddhi uses attanebhi throughout; Mitra (1935) gives both. Neither form is attested in the Tipiṭaka, as the Kaccāyana page notes. ↩
Mitra (1935) adds attasmā and attamhā beside attanā. ¶65 “Amhādito smā nā iva hoti” has no vā, nor has Kaccāyana §214, and the Rūpasiddhi gives no such forms; they belong to a later tradition of inflection tables, of the Saddanīti type, so the table follows the rule. ↩
The Rūpasiddhi (129) reads the ana of Kaccāyana §211 as not reaching su and gives attani, attesu; the Bālāvatāra’s bhāvaniddesa argument at ¶66 takes it the other way, attanesu. Mitra (1935) prints both, attanesu, attesu. Both are grammarians’ forms, and neither is well attested. ↩
Mitra (1935) prints rājusu, rājūsu, rājesu. The Bālāvatāra (¶70) has rājūsu, rājesu; “Sunaṃhisu ca” lengthens the u of rāju, and no rule in Kaccāyana or the Rūpasiddhi produces a short rājusu — only the kvaci na of §89 could, and no grammar cites it — so the form is most likely rājūsu printed twice with a macron lost. ↩
Mitra (1935) gives guṇavantā, guṇavantasmā, guṇavantamhā for ⑤⨀, and gacchantā, gacchantasmā, gacchantamhā for gacchanta, omitting the tā form in both. ¶65 lists words in ntu among those after which smā behaves like nā, ¶75 repeats “Smā nāva”, and Kaccāyana §214 names ntu; guṇavatā as a fifth form is also canonical (bhagavatā). His guṇavanto, guṇavantaṁ for guṇavato, guṇavataṁ in ④ are transcription slips. ↩
anta is the suffix of the present participle. ↩
The CSCD prints Ādi, ādo, a bare ādi that no rule produces: the vutti itself says that smiṃ becomes aṃ, which “Aṃ mo niggahītaṃ jhalapehi” (¶80) turns into ṃ, and Kaccāyana’s vutti under §69 reads Ādiṃ, ādo (the CST’s Ādīṃ is corrected on the Kaccāyana page). Mitra (1935) has ādiṁ, ādo, ādimhi, ādismiṁ, and ādiṃ is the canonical form. ↩
CST4 prints Katassā; the rule’s own term, as in ¶91’s Jhato katarassātveva and Kaccāyana’s §224 (153): Naṃ jhato katarassā, is katarassā (made short). ↩
Mitra (1935) prints a short Daṇḍi for ①⨀ and adds daṇḍine to ②⨂. The short form contradicts ¶86 (“Na sismimanapuṃsakāni”) and his own neuter table, a slip; daṇḍine has no source in the Bālāvatāra, Kaccāyana or the Rūpasiddhi, since “Yo svakatarasso jho” (§96) gives a before yo only to an unshortened jha [final]. ↩
The Rūpasiddhi (154) reads the ni as optional, ni iccādeso hoti vā, and gives daṇḍini daṇḍismiṃ daṇḍimhi; Mitra (1935) prints all three. Kaccāyana’s vutti under §226 has no vā, and the table follows it; see the note at ¶83. ↩
Mitra (1935) gives bhikkhū, bhikkhavo for ⓪⨂, without bhikkhave. The Bālāvatāra (¶93) quotes the rule “Akatarassā lato yvālapanassa vevo” (Kaccāyana §116) and lists the form, and bhikkhave is the commonest vocative in the canon; his table is defective here, though his hetu table does have hetave. ↩
The table applies the satthu rules with the short ara of ¶102; the Bālāvatāra itself gives only pitaro and pitūnaṃ. The Rūpasiddhi (168) adds that the āra replacement sometimes fails (bhāvaniddesena ārādesābhāve), which gives pitūhi, pitūbhi (⨂③, ⨂⑤) and pitūsu (⨂⑦) beside the forms above — the same lapse the Bālāvatāra records for pitūnaṃ — and the canon has mātāpitūsu. Mitra (1935) gives all of them in his pitu table. ↩
CST4 reads gāhvaṃ, which no rule produces; the rule “Āvassu vā” turns the final a of āva into u, giving gāvuṃ. ↩
The CSCD gives gāvo alone at ¶105 and ¶107, as its first example. The ca of “Avamhi ca” (¶106) extends ava to every suffix but hi and naṃ, and Kaccāyana’s vutti under §75 lists gavo with gavassa, gavena, gavā, gave, gavesu; the Rūpasiddhi (170–171) prints gāvo gavo and he gāvo he gavo. Both forms are canonical, and Mitra (1935) prints both (as gavo, gavo, one macron lost). ↩
Mitra (1935) gives only yāguyā for ⑦⨀ (with yāgūsu, yāgusu in the plural). “Ghapato smiṃ yaṃ vā” (¶116) gives every pa [final] the yaṃ alternative, ¶121 has rattiyaṃ, and ¶123 says “like ratti”; he dropped the form he himself gives for nadī (nadiyaṁ). ↩
The ī comes after the derived words formed with the suffixes ṇava, ṇika, ṇeyya, ṇa and ntu. ↩
Mitra (1935) gives cittā, cittāni for ②⨂, repeating the first form. ¶132 has Nissa e – citte, cittāni, Kaccāyana §107 assigns ā and e to ① and ② in order (yathāsaṅkhyaṃ), and the Rūpasiddhi (195) agrees, dutiyāyaṃ nissa vikappenekāro. Cittaṃ, citte cittāni; his cittā is a slip, since his mana table has the right mane. ↩
The table combines the mano-group forms of ¶134–¶136 with “the rest is like citta” (¶136); the Bālāvatāra itself lists only manaṃ, manasā, manaso and manasi, and manā is smā become ā without the optional s. The Rūpasiddhi’s inflection table has the same forms (manaso manassa, manānaṃ, manā manasmā manamhā, manehi manebhi … manasi mane manasmiṃ manamhi, manesu) but treats mano as masculine, with mano for ①⨀ where the Bālāvatāra keeps it neuter, manaṃ. Mitra (1935) tabulates the same forms; his manasso for manaso is a slip. ↩
CST4 reads Aṭṭīni, dropping the aspirate of aṭṭhi. ↩
Mitra (1935) lengthens the feminine of these nouns: yaṭṭhī, muṭṭhī, sindhū, reṇū. The text distinguishes ghaṭa, which takes the suffix ī in the feminine (īpaccaye ghaṭī), from yaṭṭhi and the rest, whose form is the same in both genders and only the gender differs (eso yaṭṭhi, esā yaṭṭhi), as with acci at ¶146; his lengthening regularises what the text keeps apart. ↩
The vocative follows from ¶149, “like kaññā” (kaññe, ¶112): the Rūpasiddhi has he sabbe, he sabbā sabbāyo, and Mitra (1935) gives sabbe | sabbā, sabbāyo. Only ya and the pronouns after it lack a vocative (¶151). ↩
The Rūpasiddhi extends the option to yo, pubbādīhi yo vacanassa vikappenekāro, so that pubbe or pubbā (⨂①) and pubbā beside pubbasmā, pubbamhā (⨀⑤) are both allowed, the pronoun taking noun-like forms at will; its pronoun list also counts adhara (lower) with pubba, para, apara, dakkhiṇa and uttara. Mitra (1935) follows it in both, tabulating pubbe, pubbā and adding adhara to the group; the Bālāvatāra mentions only the e of smiṃ. ↩
CST4 reads etisā; the parallel forms tissā (153) and imissā require etissā. ↩
The CSCD (¶158) abbreviates to Ehi, imehi. Kaccāyana’s vutti under §170 gives ehi, ebhi, imehi, imebhi, as the general rule “Smāhisminnaṃ mhābhimhi vā” requires, and the ta table above has tebhi, nebhi; Mitra (1935) prints all four. ↩
asuko applies both optional rules quoted at ¶161, s for m and the added k; it is Kaccāyana’s own example under §178 (amuko, asuko) and canonical (asuko bhikkhu), and Mitra (1935) prints it. The Rūpasiddhi (224) carries the k through the inflection table, asuko, asukā, asukaṃ; amuko, amukā, amukaṃ, where Kaccāyana’s vutti says simhi, before si only; Mitra’s further amukaṁ, asukā, asuke follow the Rūpasiddhi and are not entered here. ↩
Mitra (1935) adds adussa to ④⨀ and amunā to ⑤⨀. adussa is the Rūpasiddhi’s, which reads “Amussāduṃ” (§130) apart from its governing condition so that adu stands before sa as well; amunā is Mitra’s own, by “Jhalato ca”, which “the rest is like bhikkhu” would strictly yield here, but the Rūpasiddhi’s fifth form is amusmā amumhā, as in the table, and the tradition did not draw it. ↩
The CSCD (¶165) gives mayaṃ alone, and Kaccāyana §121 makes it the rule, without vā. But Kaccāyana’s vutti under §164 lists amhe among the forms of the first yo (sabbe, ye, te, ke, tumhe, amhe, ime), the Rūpasiddhi quotes tumhe tiṭṭhatha, bhiyyo amhe mahemase (Vimānavatthu), and Mitra (1935) gives amhe, mayaṁ; amhe is entered as the second form. ↩
The CSCD (¶167) abbreviates to Tumhehi, amhehi. “Smāhisminnaṃ mhābhimhi vā” applies after every word (sabbasaddehi), the Rūpasiddhi uses tumhebhi and amhebhi throughout, and Mitra (1935) gives both. ↩
Mitra (1935) prints tumhe, tumhākaṁ and amhe, amhākaṁ, asmākaṁ for the plural of ④ and ⑥. asmākaṃ is Sanskrit, not Pāḷi, and the tumhe, amhe are his ② row printed again: ¶168 “Tumhamhehi namākaṃ” gives naṃ only ākaṃ. ↩
Mitra (1935) has only tiṇṇaṁ, tiṇṇannaṁ. tinnaṃ is Kaccāyana’s own example under §67 (dvinnaṃ, tinnaṃ, catunnaṃ), which §87 then supersedes with iṇṇaṃ, and the CSCD (¶174) keeps it beside tiṇṇaṃ, tiṇṇannaṃ; the Rūpasiddhi has tiṇṇaṃ only, which is the canonical spelling. ↩
The CSCD (¶177, ¶180) abbreviates to catūhi and pañcahi. “Smāhisminnaṃ mhābhimhi vā” gives the bhi forms, as for dvībhi and tībhi above; the Rūpasiddhi has catūhi catūbhi catubbhi, and Mitra (1935) prints catūbhi and pañcabhi. ↩
The CSCD’s Evaṃ atra, attha. Ettha ‘‘tre nicca’’nti pubbe etassa a can be read with ettha as a third example or, as translated above, as “here, by ‘Tre niccaṃ’ eta becomes a before [tra]”. Either way ettha is the product of the same optional rule that gave ato, etto above, is Kaccāyana’s own example under §231 (ato, attha, etto, ettha) and is among the commonest words in the canon; Mitra (1935) gives atra; attha, ettha. ↩
Four forms in the list — vatha, sacci, ahaṃ and sahaṃ — are not otherwise attested as particles; they are glossed here as variants of vata, sacchi, aho and saha, and the edition’s reading may be at fault. ↩

2. Nāma kaṇḍa

Vibhatti (The inflection forms, shown on buddha)

Liṅgañca nipaccate (and the lemma is derived)

Tato ca vibhattiyo (and after it, the inflections)

Liṅgatthe paṭhamā (① for the bare meaning of the lemma)

So (si becomes o)

Saralopo mādesappaccayādimhi saralope tu pakati (vowel elided before aṃ, replacements and suffixes; but the original stands where sandhi would distort it)

Sabbayonīnamāe (ā and e for all yo inflections)

Ālapane ca (and in the vocative)

Akārā pitādyantānamā (a, and the endings of pitu etc., become ā before ga)

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

Kammatthe dutiyā (② for the object of an action) ¶50

Kattari ca (and for the agent)

Ato nena (after a, nā becomes ena)

Suhisvakāro e (a becomes e before su and hi)

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

Karaṇe tatiyā (③ also for the instrument) ¶52

Sampadāne catutthī (④ for the recipient) ¶53

Āya catutthekavacanassa tu (āya for the singular fourth)

Sunaṃhisu ca (and before su, naṃ, hi)

Apādāne pañcamī (⑤ for the point of departure) ¶54

Smāsminnaṃ vā (optionally ā, e for smā, smiṃ) ¶55

Sāmismiṃ chaṭṭhī (⑥ for the owner) ¶56

Okāse sattamī (⑦ for the location) ¶57

Summary of the inflections of buddha ¶58

Summary of the uses of the inflection forms

Pulliṅga (Masculine nouns)

Syā ca (and si becomes ā)

Summary of the inflections of atta

Nāmhi raññā vā (optionally raññā before nā)

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

Summary of the inflections of rāja

Ntussa nto (ntu becomes nto)

Ntussanto yosu ca (the final of ntu becomes a, also before yo)

Avaṇṇo ca ge (and a or ā before ga)

Summary of the inflections of guṇavantu

Sesesuntuva (like ntu for the rest)

Summary of the inflections of gacchanta

Ghapato ca yonaṃ lopo (and after gha, pa: yo elided)

Yosu katanikāralopesu dīghaṃ (lengthened where yo has become ni or been elided)

Yo svakatarasso jho (before yo, an unshortened jha [final] becomes a)

Aṃ mo niggahītaṃ jhalapehi (aṃ and ma become ṃ after jha, la, pa) ¶80

Summary of the inflections of aggi

Agho rassamekavacanayosvapi ca (a final other than gha is shortened before the singular inflections and yo too)

Yonaṃ no (yo becomes no)

Summary of the inflections of daṇḍī

Vevosu lo ca (la also becomes a before ve, vo)

Summary of the inflections of bhikkhu

Aññesvārattaṃ (āra before the other suffixes)

Tato yonamo tu (but after that, yo becomes o)

U sasmiṃ salopo ca (u before sa, and sa elided) ¶100

Summary of the inflections of satthu

Summary of the inflections of pitu

Avamhi ca (and āva, ava before aṃ) ¶106

Summary of the inflections of go

Itthiliṅga (Feminine nouns)

Ghapato smiṃ yaṃ vā (optionally yaṃ for smiṃ after gha, pa) ¶116

Summary of the inflections of kaññā

Summary of the inflections of ratti

Itthiyamato āpaccayo (the suffix ā after a in the feminine)

Nadādito vā ī (ī after nada and the like, and optionally elsewhere)

Bhavato bhoto (bhota for bhavanta)

Patibhikkhurājīkārantehi inī (inī after pati, bhikkhu, rāja and lemmas in ī) ¶129

Napuṃsakaliṅga (Neuter nouns)

Siṃ (si becomes aṃ)

Ato niccaṃ (always, after a)

Summary of the inflections of citta

Manogaṇādito sminnānamiā (i and ā for smiṃ and nā after the mano-group) ¶134

Sa sare vāgamo (optionally s is inserted before a vowel)

Sassa co (o for sa) ¶135

Summary of the inflections of mana

Summary of the inflections of aṭṭhi

Pumitthiliṅga (Masculine and feminine nouns)

Pumanapuṃsakaliṅga (Masculine and neuter nouns)

Itthinapuṃsakaliṅga (Feminine and neuter nouns)

Sabbaliṅga (Nouns of all genders)

Sabbanāma (Pronouns)

Sabbanāmakārate paṭhamo (the first yo becomes e after the a of a pronoun)

Sabbato naṃ saṃsānaṃ (saṃ, sānaṃ for naṃ after pronouns)

Sabbanāmānaṃ namhi ca (and before naṃ for pronouns)

Vibhatti (The inflection forms, shown on `buddha`)

So (`si` becomes `o`)

Saralopo mādesappaccayādimhi saralope tu pakati (vowel elided before `aṃ`, replacements and suffixes; but the original stands where sandhi would distort it)

Sabbayonīnamāe (`ā` and `e` for all `yo` inflections)

Akārā pitādyantānamā (`a`, and the endings of `pitu` etc., become `ā` before `ga`)

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

Ato nena (after `a`, `nā` becomes `ena`)

Suhisvakāro e (`a` becomes `e` before `su` and `hi`)

Smāhisminnaṃ mhābhimhi vā (optionally `smā`, `hi`, `smiṃ` become `mhā`, `bhi`, `mhi`)

Āya catutthekavacanassa tu (`āya` for the singular fourth)

Sunaṃhisu ca (and before `su`, `naṃ`, `hi`)

Smāsminnaṃ vā (optionally `ā`, `e` for `smā`, `smiṃ`) ¶55

Summary of the inflections of `buddha` ¶58

Syā ca (and `si` becomes `ā`)

Summary of the inflections of `atta`

Nāmhi raññā vā (optionally `raññā` before `nā`)

Rājassa rāju sunaṃhisu ca (`rāja` becomes `rāju` before `su`, `naṃ`, `hi`)

Summary of the inflections of `rāja`

Ntussa nto (`ntu` becomes `nto`)

Ntussanto yosu ca (the final of `ntu` becomes `a`, also before `yo`)

Avaṇṇo ca ge (and `a` or `ā` before `ga`)

Summary of the inflections of `guṇavantu`

Sesesuntuva (like `ntu` for the rest)

Summary of the inflections of `gacchanta`

Ghapato ca yonaṃ lopo (and after `gha`, `pa`: `yo` elided)

Yosu katanikāralopesu dīghaṃ (lengthened where `yo` has become `ni` or been elided)

Yo svakatarasso jho (before `yo`, an unshortened `jha` [final] becomes `a`)

Aṃ mo niggahītaṃ jhalapehi (`aṃ` and `ma` become `ṃ` after `jha`, `la`, `pa`) ¶80

Summary of the inflections of `aggi`

Agho rassamekavacanayosvapi ca (a final other than `gha` is shortened before the singular inflections and `yo` too)

Yonaṃ no (`yo` becomes `no`)

Summary of the inflections of `daṇḍī`

Vevosu lo ca (`la` also becomes `a` before `ve`, `vo`)

Summary of the inflections of `bhikkhu`

Aññesvārattaṃ (`āra` before the other suffixes)

Tato yonamo tu (but after that, `yo` becomes `o`)

U sasmiṃ salopo ca (`u` before `sa`, and `sa` elided) ¶100

Summary of the inflections of `satthu`

Summary of the inflections of `pitu`

Avamhi ca (and `āva`, `ava` before `aṃ`) ¶106

Summary of the inflections of `go`

Ghapato smiṃ yaṃ vā (optionally `yaṃ` for `smiṃ` after `gha`, `pa`) ¶116

Summary of the inflections of `kaññā`

Summary of the inflections of `ratti`

Itthiyamato āpaccayo (the suffix `ā` after `a` in the feminine)

Nadādito vā ī (`ī` after `nada` and the like, and optionally elsewhere)

Bhavato bhoto (`bhota` for `bhavanta`)

Patibhikkhurājīkārantehi inī (`inī` after `pati`, `bhikkhu`, `rāja` and lemmas in `ī`) ¶129

Siṃ (`si` becomes `aṃ`)

Ato niccaṃ (always, after `a`)

Summary of the inflections of `citta`

Manogaṇādito sminnānamiā (`i` and `ā` for `smiṃ` and `nā` after the `mano`-group) ¶134

Sa sare vāgamo (optionally `s` is inserted before a vowel)

Sassa co (`o` for `sa`) ¶135

Summary of the inflections of `mana`

Summary of the inflections of `aṭṭhi`

Sabbanāmakārate paṭhamo (the first `yo` becomes `e` after the `a` of a pronoun)

Sabbato naṃ saṃsānaṃ (`saṃ`, `sānaṃ` for `naṃ` after pronouns)

Sabbanāmānaṃ namhi ca (and before `naṃ` for pronouns)

Summary of the inflections of `sabba` (masculine)

Ghapato smiṃsānaṃ saṃsā (`saṃ`, `sā` for `smiṃ`, `sa` after `gha` and `pa`)

Gho rassaṃ (`gha` is shortened)

Netāhi smimāyayā (no `āya`, `yā` for `smiṃ` after these)

Summary of the inflections of `sabbā` (feminine)

Etatesaṃ to (`s` for the `t` of `eta`, `ta`)

Tassa vā nattaṃ sabbattha (optionally `n` for `t` everywhere)

Summary of the inflections of `ta` (masculine)

Tato sassa ssāya (`ssāya` for `sa` after `tā`, `etā`, `imā`)

Tassā vā (optionally `i` for the `ā` of `tā`)

Etimāsami (`i` for the final of `etā`, `imā`)

Imasaddassa ca (and for the word `ima`)

Summary of the inflections of `ima` (masculine)

Summary of the inflections of `amu` (masculine)

Tvamahaṃ simhi ca (`tvaṃ`, `ahaṃ` before `si`)

Summary of the inflections of `tumha` and `amha`

Padato dutiyā catutthī chaṭṭhīsu vono (`vo`, `no` after a word in the plural of ②, ④, ⑥)

No ca dvādito namhi (`n` inserted before `naṃ` after `dvi` etc.)

Ticatunnaṃ tisso catasso tayo cattāro tīṇi cattāri (the forms of `ti` and `catu` before `yo`) ¶174

Kvaci to pañcamyatthe (sometimes `to` in the sense of the fifth)

Imassi thandānihatodhesu ca (`i` for `ima` before `thaṃ`, `dāni`, `ha`, `to`, `dha`)