II. Nāma-kappa

Source

Phramaha Thiab Malai, Kaccāyana-Vyākaraṇa: A Critical Study, Ph.D. thesis, University of Pune, 1997, two volumes (scans on archive.org: volume 1, volume 2). Reproduced from the typescript as a cleaned reading edition: typing errors and clear slips are corrected and every change is listed on the Corrections page; reported variant readings are kept as typed, and the typescript page numbers stand in the source as hidden comments.

[1] Jinavacanayuttamhi. 52

Jinavacanayuttamhi icc etaṃ adhikāratthaṃ veditabbaṃ.

(1) (The rules are applicable to the usages) in the discourse of Lord Buddha.

The rules of Pāli grammar are applicable to the discourse of Lord Buddha. It should be known that all of the preceding and following rules are applicable to the discourse of Lord Buddha.

[2] Liṅgañ ca nipaccate. 53

Yathāyathā jinavacanayuttamhi tathātathā idha liṅgañ ca nipaccate. Taṃ yathā: Eso no satthā, brahmā, attā, sakhā, rājā.

(2) The gender is fixed.

The gender is determined here just as it is applicable to the discourse of Lord Buddha. For example ‘eso no satthā’ ‘brahmā’ ‘attā’ ‘sakhā’ ‘rājā’.

[3] Tato ca vibhattiyo. 54

Tato jinavacanayuttehi liṅgehi vibhattiyo honti.

(3) Case-endings are added after the genders.

Case-endings are added after the genders which are applicable to the discourse of Lord Buddha.

[4] Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su. 55

Kā ca pana tā 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. Vibhatti icc anena kv attho? Amhassa maṃ savibhattissa se (II.2.1).

(4) Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su these are case-endings.

What are the case-endings? The case-endings are: nominative singular-si and plural - yo, accusative singular - aṃ and plural - yo, instrumental singular - nā and plural - hi, dative singular - sa and plural - naṃ, ablative singular - smā and plural - hi, genitive singular - sa and plural - naṃ, locative singular - smiṃ and plural - su. What is the use of the term case-ending? (It is useful) for, it will be used in the rule ‘Amhassa maṃ savibhattissa se (II.2.1)’.

[5] Tadanuparodhena. 56

Yathāyathā tesaṃ jinavacanānaṃ anuparodhena tathātathā dha liṅgañ ca nipaccate.

(5) (The gender is fixed) according to the discourse of Lord Buddha.

The gender is determined here just as it is applicable to the discourse of Lord Buddha.

[6] Ālapane si gasañño. 57

Ālapanatthe si gasañño hoti. Bhoti ayye; bhoti kaññe; bhoti gharādiye. Ālapane ti kim atthaṃ? Sā ayyā. Sī ti kim atthaṃ? Bhotiyo ayyāyo. Ga icc anena kv attho? Ghate ca (II.1.63).

(6) In the vocative case the (suffix) si is called ga.

In the vocative case si is denominated as ga. For example ‘bhoti ayye’ ‘bhoti kaññe’ ‘bhoti gharādiye’. Why vocative case? For, in the following usage, this is not applicable: ‘sā ayyā’. Why si case-ending? For, in the following usage, this is not applicable: ‘bhotiyo ayyāyo’. What is the use of the term ga? (It is useful) for, it will be used in the rule ‘Ghate ca (II.1.63)’.

[7] I-vaṇṇ-u-vaṇṇā jha-lā. 58

I-vaṇṇ-u-vaṇṇā icc ete jha-lasaññā honti yathāsaṅkhyaṃ. Isino; daṇḍino; aggino; gahapatino; setuno; bhikkhuno; sayambhuno. Jha-la icc anena kv attho? Jha-lato sassa no vā (II.1.66).

(7) The i-vaṇṇa (i and ī) and u-vaṇṇa (u and ū) are called jha and la.

The i-vaṇṇa (i and ī) and u-vaṇṇa (u and ū) (occurring at the end of masculine stems) are technically called jha and la respectively. For example ‘isino’ ‘daṇḍino’ ‘aggino’ ‘gahapatino’ ‘setuno’ ‘bhikkhuno’ ‘sayambhuno’. What is the use of the terms jha and la? (They are useful), for, they will be used in the rule ‘Jha-lato sassa no vā (II.1.66)’.

[8] Te itthikhyā po. 59

Te i-vaṇṇ-u-vaṇṇā yadā itthikhyā tadā pasaññā honti. Rattiyā; itthiyā; vadhuyā; dhenuyā; deviyā. Itthikhyā ti kim atthaṃ? Isinā; bhikkhunā. Pa icc anena kv attho? Pato yā (II.1.61).

(8) These (two, the i-vaṇṇa and u-vaṇṇa) occurring at the end of feminine stems, are called pa.

These two, i-vaṇṇa and u-vaṇṇa when used as finals in the feminine gender are called pa. For example ‘rattiyā’ ‘itthiyā’ ‘vadhuyā’ ‘dhenuyā’ ‘deviyā’. Why in the feminine gender?: For, in the following usages, this is not applicable: ‘isinā’ ‘bhikkhunā’. What is the use of the term pa? (It is useful) for, it will be used in the rule ‘Pato yā (II.1.61)’.

[9] Ā gho. 60

Ākāro yadā itthikhyā tadā ghasañño hoti. Sabbāya; kaññāya; vīṇāya; gaṅgāya; disāya; sālāya; mālāya; tulāya; dolāya; pabhāya; sotāya; paññāya; karuṇāya; nāvāya; kapālāya. Ā iti kim atthaṃ? Rattiyā; itthiyā; deviyā; dhenuyā. Itthikhyā ti kim atthaṃ? Satthārā desito ayaṃ dhammo. Gha icc anena kv attho? Ghato nādīnaṃ (I.1.60).

(9) The sound ā (at the end of feminine stems) is called gha.

The sound ā in the feminine gender is technically called gha. For example ‘sabbāya’ ‘kaññāya’ ‘vīṇāya’ ‘gaṅgāya’ ‘disāya’ ‘sālāya’ ‘mālāya’ ‘tulāya’ ‘dolāya’ ‘pabhāya’ ‘sotāya’ ‘paññāya’ ‘karuṇāya’ ‘nāvāya’ ‘kapālāya’. Why ā? For, in the following usages, this is not applicable: ‘rattiyā’ ‘itthiyā’ ‘deviyā’ ‘dhenuyā’. Why in the feminine gender?: For, in the following usage, this is not applicable: ‘satthārā desito ayaṃ dhammo’.

What is the use of the term gha? (It is useful) for, it will be used in the rule ‘Ghato nādīnaṃ (I.1.60)’.

[10] Sāgamo se. 61

Sakārāgamo hoti se vibhattimhi. Purisassa; aggissa; daṇḍissa; isissa; bhikkhussa; sayambhussa; abhibhussa. Se ti kim atthaṃ? Purisasmiṃ.

(10) The sound sa is inserted, when the case-ending sa follows.

When the case-ending sa follows, the sound sa is augmented. For example ‘purisassa’ ‘aggissa’ ‘daṇḍissa’ ‘isissa’ ‘bhikkhussa’ ‘sayambhussa’ ‘abhibhussa’. Why when the case-ending sa follows? For, in the following example, this change is not found: ‘purisasmiṃ’.

[11] Saṃ-sāsv ekavacanesu ca. 62

Saṃ-sāsu ekavacanesu vibhattādesesu sakārāgamo hoti. Etissaṃ; etissā; imissaṃ; imissā; tissaṃ; tissā; tassaṃ; tassā; yassaṃ; yassā; amussaṃ; amussā. Saṃ-sāsv iti kim atthaṃ? Agginā; pāṇinā. Ekavacanesv iti kim atthaṃ? Tāsaṃ; sabbāsaṃ. Vibhattādesesv iti kim atthaṃ? Manasā; vacasā; thāmasā.

(11) Also the sound sa is inserted, when saṃ or sā follows as a singular case-ending.

The letter sa is augmented, when the singular case-ending saṃ or sā follows. For example ‘etissaṃ’ ‘etissā’ ‘imissaṃ’ ‘imissā’ ‘tissaṃ’ ‘tissā’ ‘tassaṃ’

‘tassā’ ‘yassaṃ’ ‘yassā’ ‘amussaṃ’ ‘amussā’. Why saṃ and sā?: For, in the following examples this change is not found: ‘agginā’ ‘pāṇinā’. Why the singular case-ending?: For, in the following examples this change is not found: ‘tāsaṃ’ ‘sabbāsaṃ’. Why case-ending?: For, in the following examples this change is not found: ‘manasā’ ‘vacasā’ ‘thāmasā’.

[12] Et’imāsaṃ i. 63

Etā-imā icc etesaṃ anto saro ikāro hoti saṃ-sāsu ekavacanesu vibhattādesesu. Etissaṃ; etissā; imissaṃ; imissā. Saṃ-sāsv iti kim atthaṃ? Etāya; imāya. Ekavacanesv iti kim atthaṃ? Etāsaṃ; imāsaṃ.

(12) The final vowel of etā and imā is changed into i, (When saṃ and sā are singular case-endings).

The final vowel of etā and imā is changed into i, when the singular case-ending substitutes saṃ and sā follow. For example, ‘etissaṃ’ ‘etissā’ ‘imissaṃ’ ‘imissā’. Why saṃ and sā?: For, in the following examples this change is not found: ‘etāya’ ‘imāya’. Why singular?: For, in the following examples this change is not found: ‘etāsaṃ’ ‘imāsaṃ’.

[13] Tassā vā. 64

Tassā itthiyaṃ vattamānāya akārassa ikāro hoti vā saṃ-sāsu ekavacanesu vibhattādesesu. Tissaṃ; tissā; tassaṃ; tassā.

(13) The vowel ā of the pronoun tā in the feminine gender is optionally changed into i, (When saṃ and sā are singular case-endings).

The vowel ā of the pronoun tā in the feminine gender is optionally changed into i, when the singular case-ending substitutes saṃ and sā follow. For example ‘tissaṃ’ ‘tissā’ ‘tassaṃ’ ‘tassā’.

[14] Tato sassa ssāya. 65

Tato tā-etā-imāto sassa vibhattissa ssāyādeso hoti vā anto ca saro ikāro hoti. Tissāya; tissā; etissāya; etissā; imissāya; imissā.

(14) The sa case-ending added to tā, etā and imā is (optionally) changed into ssāya.

The case-ending sa used after pronouns tā, etā and imā is optionally changed into ssāya and the final vowel of the pronouns becomes i. For example ‘tissāya’ ‘tissā’ ‘etissāya’ ‘etissā’ ‘imissāya’ ‘imissā’.

[15] Gho rassaṃ. 66

Gho rassaṃ āpajjate saṃ-sāsu ekavacanesu vibhattādesesu. Tassaṃ; tassā; yassaṃ; yassā; sabbassaṃ; sabbassā. Saṃ-sāsv iti kim atthaṃ? Tāya; sabbāya. Ekavacanesv iti kim atthaṃ? Tāsaṃ; sabbāsaṃ.

(15) The vowel ā called gha is shortened, when saṃ and sā are singular case-endings.

When the singular case-ending substitutes saṃ and sā follow, the final ā called gha is shortened. For example ‘tassaṃ’ ‘tassā’ ‘yassaṃ’ ‘yassā’ ‘sabbassaṃ’ ‘sabbassā’. Why saṃ and sā?: For, in the following examples this change is not found: ‘tāya’ ‘sabbāya’. Why singular?: For, in the following examples this changes is not found: ‘tāsaṃ’ ‘sabbāsaṃ’.

[16] No ca dvādito namhi. 67

Dvi icc evam ādito saṅkhyāto nakārāgamo hoti namhi vibhattimhi. Dvinnaṃ; tinnaṃ; catunnaṃ; pañcannaṃ; channaṃ; sattannaṃ; aṭṭhannaṃ; navannaṃ; dasannaṃ. Dvādito ti kim atthaṃ? Sahassānaṃ. Namhī ti kim atthaṃ? Dvīsu; tīsu. Casaddaggahaṇena ssaṃ cāgamo hoti. Catassannaṃ itthīnaṃ; tissannaṃ vedanānaṃ.

(16) The sound na is added to numerals beginning with dvi, when the case-ending naṃ follows.

When the case-ending naṃ follows, the numerals beginning with dvi are augmented with na. For example ‘dvinnaṃ’ ‘tinnaṃ’ ‘catunnaṃ’ ‘pañcannaṃ’ ‘channaṃ’ ‘sattannaṃ’ ‘aṭṭhannaṃ’ ‘navannaṃ’ ‘dasannaṃ’. Why beginning with dvi?: For, in the following example, this change is not found: ‘sahassānaṃ’. Why before naṃ?: For, in the following examples this change is not found: ‘dvīsu’ ‘tīsu’. By the word ca (too) ssa may also be augmented. For example ‘catassannaṃ itthīnaṃ’ ‘tissannaṃ vedanānaṃ’.

[17] Am-ā pato smiṃ-smānaṃ vā. 68

Pa icc etasmā smiṃ-smā icc etesaṃ aṃ-ā-ādesā honti vā yathāsaṅkhyaṃ. Matyaṃ; matiyaṃ; matyā; matiyā; ratyaṃ; ratiyaṃ; ratyā; ratiyā; nikatyaṃ; nikatiyaṃ; nikatyā; nikatiyā; vikatyaṃ; vikatiyaṃ; vikatyā; vikatiyā; viratyaṃ; viratiyaṃ; viratyā; viratiyā; puthabyaṃ; puthaviyaṃ; puthabyā; puthaviyā; pavatyaṃ; pavattiyaṃ; pavatyā; pavattiyā.

(17) The smiṃ and smā case-endings added to the nouns called pa are optionally changed into aṃ and ā.

The case-endings smiṃ and smā after the nouns called pa are optionally changed into aṃ and ā respectively. For example ‘matyaṃ’ ‘matiyaṃ’ ‘matyā’ ‘matiyā’ ‘ratyaṃ’ ‘ratiyaṃ’ ‘ratyā’ ‘ratiyā’ ‘nikatyaṃ’ ‘nikatiyaṃ’ ‘nikatyā’ ‘nikatiyā’ ‘vikatyaṃ’ ‘vikatiyaṃ’ ‘vikatyā’ ‘vikatiyā’ ‘viratyaṃ’ ‘viratiyaṃ’ ‘viratyā’ ‘viratiyā’ ‘puthabyaṃ’ ‘puthaviyaṃ’ ‘puthabyā’ ‘puthaviyā’ ‘pavatyaṃ’ ‘pavattiyaṃ’ ‘pavatyā’ ‘pavattiyā’.

[18] Ādito o ca. 69

Ādi icc etasmā smiṃ-vacanassa aṃ-o-ādesā honti vā. Ādiṃ; ādo. Vā ti kim atthaṃ? Ādismiṃ, ādimhi nāthaṃ namassitvā. Casaddaggahaṇena aññasmāpi smiṃ-vacanassa ā-o-aṃ-ādesā honti vā. Divā ca ratto ca haranti ye baliṃ; Bārāṇasiṃ ahu rājā.

(18) The smiṃ case-ending after ādi is changed into aṃ or o.

The case-ending smiṃ used after ādi is also optionally changed into aṃ or o. For example ‘ādiṃ’

‘ādo’. Why optionally?: For, in the following usage, this change is not found: ‘ādismiṃ, ādimhi nāthaṃ namassitvā’. By the word also (ca) smiṃ case-ending after other words is optionally changed into ā, o or aṃ. For example, ‘divā ca ratto ca haranti ye baliṃ’ ‘Bārāṇasiṃ ahu rājā’.

[19] Jha-lānaṃ iy-uvā sare vā. 70

Jha-la icc etesaṃ iya-uva icc ete ādesā honti vā sare pare. Tiyantaṃ; pacchiy āgāre; aggiy āgāre; bhikkhuv āsane nisīdati; puthuv āsane. Sare ti kim atthaṃ? Timalaṃ; tiphalaṃ; tikacatukkaṃ; tidaṇḍaṃ; tilokaṃ; tinayanaṃ; tipāsaṃ; tihaṃsaṃ; tibharaṃ; tibandhanaṃ; tipiṭakaṃ; tivedaṃ; catuddisaṃ; puthubhūtaṃ. Vā ti kim atthaṃ? Pañcah’aṅgehi, tīh’ākārehi; cakkh’āyatanaṃ. Vā ti vikappanatthaṃ. Ikārassa ayādeso hoti: vatthuttayaṃ.

(19) When a vowel follows, jha and la are optionally changed into iya and uva.

The i-vaṇṇa (jha) and u-vaṇṇa (la), when followed by a vowel, are optionally changed into iya and uva. For example ‘tiyantaṃ’ ‘pacchiy āgāre’ ‘aggiy āgāre’ ‘bhikkhuv āsane nisīdati’ ‘puthuv āsane’. Why when a vowel follows?: For, in the following examples this change is not found: ‘timalaṃ’ ‘tiphalaṃ’ ‘tikacatukkaṃ’ ‘tidaṇḍaṃ’ ‘tilokaṃ’ ‘tinayanaṃ’ ‘tipāsaṃ’ ‘tihaṃsaṃ’ ‘tibharaṃ’ ‘tibandhanaṃ’ ‘tipiṭakaṃ’ ‘tivedaṃ’ ‘catuddisaṃ’ ‘puthubhūtaṃ’. Why optionally? For, in the following examples this change is not found: ‘pañcah’ṅgehi’ ‘tīh’ ākārehi’ ‘cakkh’āyatanaṃ’. The word ‘optionally’ is to signify alternative course; thus the sound i is changed into aya, for example ‘vatthuttayaṃ’.

[20] Ya-vakārā ca. 71

Jha-lānaṃ yakāra-vakārādesā honti vā sare pare. Agy āgāre; cakkhv āyatanaṃ; sv āgataṃ te mahāvīra. Casaddaggahaṇaṃ sampiṇḍanatthaṃ.

(20) (When a vowel follows, jha and la) are changed into ya and va.

The i-vaṇṇa (jha) and u-vaṇṇa (la), when followed by a vowel, are optionally changed into ya and va respectively. For example ‘agy āgāre’ ‘cakkhv āyatanaṃ’ ‘sv āgataṃ te mahāvīra’. The word ca (also) is to signify alternation.

[21] Pasaññassa ca. 72

Pasaññassa ca vibhattādese sare pare yakārādeso hoti. Pathabyā; ratyā; matyā. Sare ti kim atthaṃ? Pathaviyaṃ. Casaddaggahaṇaṃ anukaḍḍhanatthaṃ.

(21) The pa nouns are changed into ya.

When a vowel of the case-ending follows, the i-vaṇṇa and u-vaṇṇa (pa) are also changed into ya. For example ‘pathabyā’ ‘ratyā’ ‘matyā’. Why before a vowel?: For, in the following example, this change is not found: ‘pathaviyaṃ’. The word ca (also) indicates the continuity of previous rule.

[22] Gāva se. 73

Go icc etassa akārassa āvādeso hoti se vibhattimhi. Gāvassa.

(22) The word go, followed by the case-ending sa, is changed into gāva.

The vowel o is changed into āva, when the case-ending sa follows. Thus: ‘gāvassa’.

[23] Yosu ca. 74

Go icc etassa okārassa āvādeso hoti yo icc etesu paresu. Gāvo gacchanti; gāvo passanti; gāvī gacchanti; gāvī passanti. Casaddaggahaṇaṃ kim atthaṃ? Nā-smā-smiṃsu vacanesu āvādeso hoti. Gāvena; gāvā; gāve; gāvesu.

(23) [The word go], followed by the case-ending yo (in nominative and accusative plural) is also changed into āva.

When the case-ending yo (in nominative and accusative plural) follows, the vowel o is also changed into āva. Thus: ‘gāvo gacchanti’ ‘gāvo passanti’ ‘gāvī gacchanti’ ‘gāvī passanti’. Why ca (also)?: For, when nā, smā and smiṃ case-endings follow, the vowel o (of go) is also changed into āva. For example ‘gāvena’ ‘gāvā’ ‘gāve’ ‘gāvesu’.

[24] Avamhi ca. 75

Go icc etassa okārassa āva-avādesā honti amhi vibhattimhi. Gāvaṃ; gavaṃ. Casaddaggahaṇena sādisesesu pubb’uttaravacanesu ca avādeso hoti. Gavassa; gavo; gavena; gavā; gave; gavesu.

(24) When the case-ending aṃ follows, [the vowel o (of go)] is changed into [āva] and ava.

The vowel o of go, when followed by the case-ending aṃ, is changed into āva and ava. Thus: ‘gāvaṃ’ ‘gavaṃ’. By the word ca (also) the vowel o of go is also changed into ava, when the case-endings nā, smā smiṃ and su follow. For example, ‘gavassa’ ‘gavo’ ‘gavena’ ‘gavā’ ‘gave’ ‘gavesu’.

[25] Āvass’u vā. 76

Āva icc etassa gavādesassa antasarassa ukārādeso hoti vā amhi vibhattimhi. Gāvuṃ; gāvaṃ. Āvass’eti kim atthaṃ? Gavaṃ. Amhī ti kim atthaṃ? Gāvo tiṭṭhanti.

(25) When the case-ending aṃ follows, the final vowel of āva is optionally changed into u.

The final vowel of āva (of gāvā) which takes place of the vowel o of go, when followed by the case-ending aṃ, is optionally changed into u. Thus: ‘gāvuṃ’ ‘gāvaṃ’. Why āva?: For, in the following example, this change is not found: ‘gavaṃ’. Why the case-ending aṃ?: For, in the following example, this change is not found: ‘gāvo tiṭṭhanti’.

[26] Tato naṃ aṃ patimh’ālutte ca samāse. 77

Tato gosaddato naṃ-vacanassa aṃ-ādeso hoti go icc etassa okārassa avādeso hoti patimhi pare alutte ca samāse. Gavampatissa therassa. Alutte ti kim atthaṃ? Gopati. Casaddaggahaṇena asamāsepi naṃ-vacanassa aṃ-ādeso hoti, go icc etassa okārassa avādeso ca hoti. Gavaṃ.

(26) The case-ending naṃ after the word go is also changed into aṃ and the o of go is changed into ava, if the word pati follows and if alutta-samāsa is formed.

When the word pati follows and an alutta-samāsa is formed, the case-ending naṃ after the word go is also changed into aṃ and the vowel o of go is changed into ava. Thus: ‘gavampatissa therassa’. Why alutta-samāsa? For, in the following example, this change is not found: ‘gopati’. By the word ca (also) even when there is no samāsa, naṃ is also changed into aṃ and the vowel o of go is changed into ava. Thus: ‘gavaṃ’.

[27] O sare ca. 78

Go icc etassa okārassa avādeso ca hoti samāse sare pare. Gavassakaṃ; gaveḷakaṃ; gavājinaṃ. Casaddaggahaṇena u-vaṇṇa icc evam antānaṃ liṅgānaṃ uva-ava-urādesā honti smiṃ-yo icc etesu paresu kvaci. Bhuvi; pasavo; guravo; caturo. Sare ti kim atthaṃ? Godhano; govindo.

(27) When a vowel follows, the vowel (of go is changed into ava).

When a vowel belonging to a component part follows, the vowel o of go is also changed to ava. For example, ‘gavassakaṃ’ ‘gaveḷakaṃ’ ‘gavājinaṃ’. By the word ca (also) when smiṃ or yo follow, u or ū, the final vowels of bases, are sometimes changed into uva, ava and ura. For example ‘bhuvi’ ‘pasavo’ ‘guravo’ ‘caturo’. Why the vowel follows?: For, in the following examples, this change is not found: ‘godhano’ ‘govindo’.

[28] Tab biparīt’upapade byañjane ca. 79

Tassa avasaddassa yadā upapade tiṭṭhamānassa tassa okārassa viparīto hoti byañjane pare. Uggate suriye; uggacchati; uggahetvā. Casaddaggahaṇena avadhāraṇatthaṃ. Avasāne; avakirane; avakiratiṃ.

(28) When a consonant follows, (ava) standing as an upapada, also changed (into u).

When ava stands as an upapada, the original vowel o is also changed into u, if a consonant follows. For example ‘uggate suriye’ ‘uggacchati’ ‘uggahetvā’. By the word ca (also) ava cannot be changed into u. For example ‘avasāne’ ‘avakirane’ ‘avakiratiṃ’.

[29] Goṇa namhi vā. 80

Sabbassa gosaddassa goṇādeso hoti vā namhi vibhattimhi. Goṇānaṃ sattannaṃ. Vā ti kim atthaṃ? Gonañ ce taramānānaṃ ujuṃ gacchati puṅgavo, sabbā gāvī ujuṃ yanti nette ujuṃ gate gonaṃ. Yogavibhāgena aññatthāpi goṇādeso hoti. Goṇabhūtānaṃ.

(29) The entire word go, followed by the case-ending naṃ, is optionally changed into goṇa.

When the case-ending naṃ follows, the entire word go is optionally changed into goṇa. Thus: ‘goṇānaṃ sattannaṃ’. Why optionally?: For, (we have gonaṃ) for example ‘gonañ ce taramānānaṃ ujuṃ gacchati puṅgavo, sabbā gāvī ujuṃ yanti nette ujuṃ gate gonaṃ’. Also elsewhere, by yogavibhāga, go can be changed into goṇa. For example ‘goṇabhūtānaṃ’.

[30] Su-hi-nāsu ca. 81

Su-hi-nā icc etesu ca sabbassa gosaddassa goṇādeso hoti vā. Goṇesu; goṇehi; goṇena. Vā ti kim atthaṃ? Gosu; gohi; gobhi; gavena. Casaddaggahaṇena syādisesesu pubb’uttaravacanesūpi goṇa-gu-gavayādesā honti. Goṇo; goṇā; goṇaṃ; goṇe; goṇassa; goṇamhā; goṇasmā; gunnaṃ; gavayehi.

(30) The entire word go, followed by the case-endings su, hi and nā, is also optionally changed into goṇa.

When the case-endings su, hi and nā follow, the entire word go is also optionally changed into goṇa. For example ‘goṇesu’ ‘goṇehi’ ‘goṇena’. Why optionally?: For, in the following examples, this change is not found: ‘gosu’ ‘gohi’ ‘gobhi’ ‘gavena’. By the word ca (also) when the other case-endings beginning with si follow, go is changed into goṇa, gu, or gavaya. For example ‘goṇo’ ‘goṇā’ ‘goṇaṃ’ ‘goṇo’ ‘goṇassa’ ‘goṇamhā’ ‘goṇasmā’ ‘gunnaṃ’ ‘gavayehi’.

[31] Am-mo niggahītaṃ jha-la-pehi. 82

Aṃ-vacanassa ca makārassa ca jha-la-pa icc etehi niggahītaṃ hoti. Aggiṃ; daṇḍiṃ; isiṃ; mahesiṃ; gahapatiṃ; bhikkhuṃ; sayambhuṃ; abhibhuṃ; itthiṃ; rattiṃ; vadhuṃ; pulliṅgaṃ; pumbhāvo; puṃkokilo. Am-mo ti kim atthaṃ? Agginā; rattiyā; bhikkhunā; itthiyā; vadhuyā. Jha-la-pehī ti kim atthaṃ? Sukhaṃ; dukkhaṃ. Punarārambhaggahaṇaṃ vibhāsānivattanatthaṃ. Aggiṃ; vadhuṃ; paṭuṃ; bandhuṃ; buddhiṃ.

(31) Case-ending aṃ and the sound ma after the bases ending in i-vaṇṇa and u-vaṇṇa are changed into niggahīta.

The case-ending aṃ and the sound ma are changed into niggahīta, when the bases technically called jha, la or pa precede. For example ‘aggiṃ’ ‘daṇḍiṃ’ ‘isiṃ’ ‘mahesiṃ’ ‘gahapatiṃ’ ‘bhikkhuṃ’ ‘sayambhuṃ’ ‘abhibhuṃ’ ‘itthiṃ’ ‘rattiṃ’ ‘vadhuṃ’ ‘pulliṅgaṃ’ ‘pumbhāvo’ ‘puṃkokilo’. Why aṃ and ma?: For, in the following examples, this change is not found: ‘agginā’ ‘rattiyā’ ‘bhikkhunā’ ‘itthiyā’ ‘vadhuyā’. Why jha, la or pa?: For, in the following examples, this change is not found: ‘sukhaṃ’ ‘dukkhaṃ’. In this rule niggahīta is repeated for the prevention of optionality. For example ‘aggiṃ’ ‘vadhuṃ’ ‘paṭuṃ’ ‘bandhuṃ’ ‘buddhiṃ’.

[32] Saralopo am’ādesappaccayādimhi saralope tu pakati. 83

Saralopo hoti am’ādesappaccayādimhi saralope tu pakati hoti. Purisaṃ; purise; pāpaṃ; pāpe; pāpiyo; pāpiṭṭho. Am’ādesappaccayādimhī ti kim atthaṃ? Appamādo amatapadaṃ. Saralope ti kim atthaṃ? Purisassa; daṇḍinaṃ. Tusaddaggahaṇaṃ avadhāraṇatthaṃ. Bhikkhunī; gahapatānī. Pakatiggahaṇasāmatthena puna sandhibhāvo ca hoti. Seyyo; seṭṭho; jeyyo; jeṭṭho.

(32) The final vowel is elided, when the case-ending aṃ, substitutes and suffixes follow; when the vowel is elided, the word remains in its base form.

The final vowel is elided before case-ending aṃ, substitutes and suffixes; after the elision of the vowel, the word becomes the basic vocable. For example ‘purisaṃ’ ‘purise’ ‘pāpaṃ’ ‘pāpe’ ‘pāpiyo’ ‘pāpiṭṭho’. Why aṃ case-ending, substitutes and suffixes?: For, in the following example this change is not found: ‘appamādo amatapadaṃ’. Why after elision of the vowel?: For, in the following examples this change is not applicable: ‘purisassa’ ‘daṇḍinaṃ’. The word tu denotes the restriction of the rule to certain instances to the exclusion of others. For example ‘bhikkhunī’ ‘gahapatānī’. By the force of the expression pakati sandhi can also take place. For example ‘seyyo’ ‘seṭṭho’ ‘jeyyo’ ‘jeṭṭho’.

[33] Agho rassaṃ ekavacana-yosv api ca. 84

Agho rassaṃ āpajjate ekavacana-yo icc etesu ca. Itthiṃ; itthiyo; itthiyā; vadhuṃ; vadhuyo; vadhuyā; daṇḍinaṃ; daṇḍinā; sayambhuṃ; sayambhuvo; sayambhunā. Agho ti kim atthaṃ? Kaññaṃ; kaññāyo; kaññāya. Ekavacana-yosv iti kim atthaṃ? Itthīhi; sayambhūhi. Casaddaggahaṇaṃ avadhāraṇatthaṃ. Nadiṃ; nadiyo; nadiyā. Apiggahaṇena na rassaṃ āpajjate. Itthī; bhikkhunī.

(33) When the singular number (suffix) and the case-ending yo follow, the final long vowels (ā, ī and ū) other than gha become short.

The final long vowels (ā, ī and ū) (of feminine stems) other than gha, when followed by the case-ending yo and in (all) singular numbers (suffixes) also become short. For example ‘itthiṃ’ ‘itthiyo’ ‘itthiyā’ ‘vadhuṃ’ ‘vadhuyo’ ‘vadhuyā’ ‘daṇḍinaṃ’ ‘daṇḍinā’ ‘sayambhuṃ’ ‘sayambhuvo’ ‘sayambhunā’. Why other than gha?: For, in the following examples this change is not found: ‘kaññaṃ’ ‘kaññāyo’ ‘kaññāya’. Why in the singular number (suffix) and the case-ending yo?: For, in the following examples this change is not found: ‘itthīhi’ ‘sayambhūhi’. The expression ca (also) is added to signify the restriction of the rule to certain instances to the exclusion of others. For example ‘nadiṃ’ ‘nadiyo’ ‘nadiyā’. The force of api (as well) is that the final long vowel does not become short in some cases. For example ‘itthī’ ‘bhikkhunī’.

[34] Na sismiṃ anapuṃsakāni. 85

Sismiṃ anapuṃsakāni liṅgāni na rassaṃ āpajjante. Itthī; daṇḍī; sayambhū; vadhū; bhikkhunī. Sismin ti kim atthaṃ? Bhoti itthi; bho sayambhu; bhoti vadhu; bhoti daṇḍini. Anapuṃsakānī ti kim atthaṃ? Sukhakāri dānaṃ; sukhakāri sīlaṃ; sīghagāyi cittaṃ.

(34) When the case-ending si follows, (the final vowel of) a non-neuter word does not become short.

The final vowel of non-neuter words (masculine and feminine genders), when followed by si, case-ending does not become short. For example ‘itthī’ ‘daṇḍī’ ‘sayambhū’ ‘vadhū’ ‘bhikkhunī’. Why si case-ending?: For, in the following examples this change is not found: ‘bhoti itthi’ ‘bho sayambhu’ ‘bhoti vadhu’ ‘bhoti daṇḍini’. Why non-neuter?: For, in the following examples this change is not found: ‘sukhakāri dānaṃ’ ‘sukhakāri sīlaṃ’ ‘sīghagāyi cittaṃ’.

[35] Ubhādito naṃ innaṃ. 86

Ubha icc evam ādito naṃ-vacanassa innaṃ hoti. Ubhinnaṃ; duvinnaṃ. Ubhādito ti kim atthaṃ? Ubhayesaṃ.

(35) The case-ending naṃ used after ubha etc. is changed into innaṃ.

The ubha etc. followed by naṃ case-ending should be changed into innaṃ. For example ‘ubhinnaṃ’ ‘duvinnaṃ’. Why after ubha etc.?: For, in the following example, this change is not found: ‘ubhayesaṃ’.

[36] Iṇṇaṃ iṇṇannaṃ tīhi saṅkhyāhi. 87

Naṃ-vacanassa iṇṇaṃ-iṇṇannaṃ icc ete ādesā honti tīhi saṅkhyāhi. Tiṇṇaṃ; tiṇṇannaṃ. Tīhī ti kim atthaṃ? Dvinnaṃ.

(36) The case-ending naṃ used after the numeral ti is changed into iṇṇaṃ and iṇṇannaṃ.

The case-ending naṃ is changed into iṇṇaṃ and iṇṇannaṃ after the numeral ti. For example ‘tiṇṇaṃ’ ‘tiṇṇannaṃ’. Why after the numeral ti?: For, in the following example, this change is not found: ‘dvinnaṃ’.

[37] Yosu katanikāralopesu dīghaṃ. 88

Sabbe sarā yosu katanikāralopesu dīghaṃ āpajjante.

Aggī; bhikkhū; rattī; yāgū; aṭṭhī; aṭṭhīni; āyū; āyūni; sabbāni; yāni; tāni; kāni; etāni; amūni; imāni. Yosv iti kim atthaṃ? Aggi; bhikkhu; ratti; sabbo; yo; so; ko; amuko. Katanikāralopesv iti kim atthaṃ? Itthiyo; vadhuyo; sayambhuvo. Punarārambhaggahaṇaṃ kim atthaṃ? Niccadīpanatthaṃ. Aggī; bhikkhū; rattī; yāni; tāni; katamāni.

(37) The case-endings yo have been dropped or the ni letter have been substituted for them, the final vowels of stems become long.

All final vowels become long, when the case-endings yo (nominative and accusative plural) have been elided or ni letter has been substituted for them. For example ‘aggī’ ‘bhikkhū’ ‘rattī’ ‘yāgū’ ‘aṭṭhī’ ‘aṭṭhīni’ ‘āyū’ ‘āyūni’ ‘sabbāni’ ‘yāni’ ‘tāni’ ‘kāni’ ‘etāni’ ‘amūni’ ‘imāni’. Why yo case-endings?: For, in the following examples this change is not found: ‘aggi’ ‘bhikkhu’ ‘ratti’ ‘sabbo’ ‘yo’ ‘so’ ‘ko’ ‘amuko’. Why ni letter having been substituted for yo case-ending?: For, in the following examples this change is not found: ‘itthiyo’ ‘vadhuyo’ ‘sayambhuvo’. Why is the repetition of yo made?: To show the invariability of the rule. For example ‘aggī’ ‘bhikkhū’ ‘rattī’ ‘yāni’ ‘tāni’ ‘katamāni’.

[38] Su-naṃ-hisu ca. 89

Su-naṃ-hi icc etesu ca sabbe sarā dīghaṃ āpajjante. Aggīsu; aggīnaṃ; aggīhi; bhikkhūsu; bhikkhūnaṃ; bhikkhūhi; purisāsu; purisānaṃ; purisāhi. Etesv iti kim atthaṃ? Agginā; pāṇinā. Casaddaggahaṇaṃ avadhāraṇatthaṃ. Sukhettesu brahmacārīsu dhammaṃ akkhāsi bhagavā; bhikkhūnaṃ datvā sakehi pāṇehi.

(38) When the case-endings su, naṃ and hi are added, the final vowel of stems, also becomes long.

The final vowel of stems, when followed by su, naṃ and hi, also becomes long. For example ‘aggīsu’ ‘aggīnaṃ’ ‘aggīhi’ ‘bhikkhūsu’ ‘bhikkhūnaṃ’ ‘bhikkhūhi’ ‘purisāsu’ ‘purisānaṃ’ ‘purisāhi’. Why these case-endings?: For, in the following examples this change is not found: ‘agginā’ ‘pāṇinā’ The word ca (also) is added to denote the restriction of the rule to certain instances. For example ‘sukhettesu brahmacārīsu dhammaṃ akkhāsi bhagavā’ ‘bhikkhūnaṃ datvā sakehi pāṇehi’.

[39] Pañcādīnaṃ attaṃ. 90

Pañcādīnaṃ saṅkhyānaṃ anto attaṃ āpajjate su-naṃ-hi icc etesu. Pañcasu; pañcannaṃ; pañcahi; chasu; channaṃ; chahi; sattasu; sattahi; sattannaṃ; aṭṭhannaṃ; aṭṭhasu; aṭṭhahi; navasu; navannaṃ; navahi; dasasu; dasannaṃ; dasahi. Pañcādīnaṃ iti kim atthaṃ? Dvīsu; dvinnaṃ; dvīhi. Attaṃ iti bhāvaniddeso: ubhayasāgamattatthaṃ, anto ukāro attaṃ āpajjatte. Catassannaṃ itthīnaṃ; tissannaṃ vedanānaṃ.

(39) (When the case-endings su, naṃ and hi follow, the final vowel) of numerals, beginning with pañca, is substituted by the vowel a.

The final vowel of numerals beginning with pañca etc. when followed by case-endings su, naṃ and hi attains to the condition of the vowel a. For example ‘pañcasu’ ‘pañcannaṃ’ ‘pañcahi’ ‘chasu’ ‘channaṃ’ ‘chahi’ ‘sattasu’ ‘sattahi’ ‘sattannaṃ’ ‘aṭṭhannaṃ’ ‘aṭṭhasu’ ‘aṭṭhahi’ ‘navasu’ ‘navannaṃ’ ‘navahi’ ‘dasasu’ ‘dasannaṃ’ ‘dasahi’. Why the numerals beginning with pañca?: For, in the following examples, this change is not found: ‘dvīsu’ ‘dvinnaṃ’ ‘dvīhi’. The abstract form is used to signify that the rule is applicable even in the case of two s sounds occurring as augments and that the final vowel u becomes a. For examples ‘catassannaṃ itthīnaṃ’ ‘tissannaṃ vedanānaṃ’.

[40] Patiss’inimhi. 91

Patiss’anto attaṃ āpajjate inimhi paccaye pare. Gahapatānī. Inimhī ti kim atthaṃ? Gahapati.

(40) When the suffix inī follows, the final vowel of pati becomes a.

The final vowel of pati, when followed by suffix inī, becomes the vowel a. For example ‘gahapatānī’. Why suffix inī?: For, in the following example, this change is not found: ‘gahapati’.

[41] Ntuss’anto yosu ca. 92

Ntuppaccayass’anto attaṃ āpajjate su-naṃ-hi-yo icc etesu. Guṇavantesu; guṇavantānaṃ; guṇavantehi; guṇavantā; guṇavante. Ntuss’eti kim atthaṃ? Isīnaṃ. Etesv iti kim atthaṃ? Guṇavā. Casaddaggahaṇena aññesu ca vacanesu attaṃ hoti. Guṇavantasmiṃ; guṇavantena. Antaggahaṇena attañ ca hoti yonaṃ ikāro ca. Guṇavanti.

(41) The final vowel of the suffix ntu, followed by the case-endings su, naṃ, hi and yo, is also changed into a.

When the case-endings, su, naṃ, hi and yo follow, the final vowel of suffix ntu, becomes a. For example ‘guṇavantesu’ ‘guṇavantānaṃ’ ‘guṇavantehi’ ‘guṇavantā’ ‘guṇavante’. Why the suffix ntu?: For, in the following example, this change is not found: ‘isīnaṃ’. Why these case-endings?: For, in the following example, this change is not found: ‘guṇavā’. By the force of ca (also) the final vowel of suffix ntu is changed into a even if other case-endings follow. For example ‘guṇavantasmiṃ’ ‘guṇavantena’. By the force of anta the final vowel of ntu is changed into a and case-ending yo is also changed into i. For example ‘guṇavanti’.

[42] Sabbassa vā aṃ-sesu. 93

Sabbass’eva ntuppaccayassa attaṃ hoti vā aṃ-sa icc etesu. Satimaṃ bhikkhuṃ satimantaṃ bhikkhuṃ vā; bandhumaṃ rājānaṃ bandhumantaṃ rājānaṃ vā; satimassa bhikkhuno satimato bhikkhuno vā; bandhumassa rañño bandhumato rañño vā. Etesv iti kim atthaṃ? Satimā bhikkhu; bandhumā rājā.

(42) The entire suffix ntu, when followed by the case-endings aṃ and sa, is optionally changed into the vowel a.

When the case-endings aṃ and sa follow, the entire suffix ntu is optionally changed into vowel a. For example ‘satimaṃ bhikkhuṃ satimantaṃ bhikkhuṃ vā’ ‘bandhumaṃ rājānaṃ bandhumantaṃ rājānaṃ vā’ ‘satimassa bhikkhuno satimato bhikkhuno vā’ ‘bandhumassa rañño bandhumato rañño vā’. Why these case-endings?: For, in the following examples this change is not found :‘satimā bhikkhu’ ‘bandhumā rājā’.

[43] Simhi vā. 94

Ntuppaccayass’antassa attaṃ hoti vā simhi vibhattimhi. Himavanto pabbato. Vā ti kim atthaṃ? Himavā pabbato.

(43) (The final vowel of suffix ntu), when followed by the case-ending si, is optionally (changed into vowel a).

When the case-ending si follows, the final vowel of suffix ntu is optionally changed into vowel a. For example ‘himavanto pabbato’. Why optionally?: For, in the following example, this change is not found: ‘himavā pabbato’.

[44] Aggiss’ini. 95

Aggiss’anto ini hoti vā simhi vibhattimhi. Purato aggini; pacchimato aggini; dakkhiṇato aggini; vāmato aggini. Vā ti kim atthaṃ? Aggi.

(44) The final vowel of aggi, (when followed by the case-ending si, is optionally) changed into ini.

When the case-ending si follows, the final vowel of aggi is optionally changed into ini. For example ‘purato aggini’ ‘pacchimato aggini’ ‘dakkhiṇato aggini’

‘vāmato aggini’. Why optionally?: For, in the following example, this change is not found: ‘aggi’.

[45] Yosv akatarasso jho. 96

Yosu akatarasso jho attaṃ āpajjate. Aggayo; munayo; isayo. Yosv iti kim atthaṃ? Aggīsu. Akatarasso ti kim atthaṃ? Daṇḍino. Jho ti kim atthaṃ? Rattiyo.

(45) Before the case-endings yo, jha, if not shortened, is changed into a.

Jha (i or ī) which has not been shortened, when followed by yo case-ending, is changed into a. For example ‘aggayo’ ‘munayo’ ‘isayo’. Why the case-endings yo?: For, in the following example, this change is not found: ‘aggīsu’. Why which has not been shortened?: For, in the following example, this change is not found: ‘daṇḍino’. Why jha?: For, in the following example, this change is not found: ‘rattiyo’.

[46] Ve-vosu lo ca. 97

Ve-vo icc etesu akatarasso lo attaṃ āpajjate. Bhikkhave; bhikkhavo; hetave; hetavo. Akatarasso ti kim atthaṃ? Sayambhuvo; vessabhuvo; parābhibhuvo. Ve-vosv iti kim atthaṃ? Hetunā; ketunā; setunā. Casaddaggahaṇaṃ attaṃ anukaḍḍhanatthaṃ.

(46) Before ve and vo, la, if not shortened, is changed into a.

La (u or ū) which has not been shortened, when followed by ve and vo, is changed into a. For example ‘bhikkhave’ ‘bhikkhavo’ ‘hetave’ ‘hetavo’. Why which has not been shortened?: For, in the following examples this change is not found: ‘sayambhuvo’ ‘vessabhuvo’ ‘parābhibhuvo’. Why ve and vo?: For, in the following examples this change is not found: ‘hetunā’ ‘ketunā’ ‘setunā’. The force of ca (also) is that this rule is continued from the preceding rule; that is, the reference to the vowel a in this rule is arrived at from that mentioned in the preceding rule.

[47] Mātulādīnaṃ ānattaṃ īkāre. 98

Mātula icc evam ādīnaṃ anto ānattaṃ āpajjate īkārappaccaye pare. Mātulānī; ayyakānī; varuṇānī. Īkāre ti kim atthaṃ? Bhikkhunī; jālinī; gahapatānī. Ānattaggahaṇena nadī icc etassa dīsaddassa jjo-jjā-jjā-ādesā honti saha vibhattiyā yo-nā-sa icc etesu. Taṃ yathā : najjo sandanti; najjā kataṃ taraṅgaṃ; najjā nerañjarāya tīre.

(47) The final vowel of the words beginning with mātula etc., when followed by ī suffix, is changed into āna.

When the ī suffix follows, the final vowel of the words beginning with mātula etc. is also changed into āna. For example ‘mātulānī’ ‘ayyakānī’ ‘varuṇānī’. Why ī suffix?: For, in the following examples this change is not found: ‘bhikkhunī’ ‘jālinī’ ‘gahapatānī’. By the force of ānatta if yo, nā and sa follow, the dī (of nadī) together with the case-endings, is respectively changed into jjo and jjā, jjā. For example ‘najjo sandanti’ ‘najjā kataṃ taraṅgaṃ’ ‘najjā nerañjarāya tīre’.

[48] Smā-hi-sminnaṃ mhā-bhi-mhi vā. 99

Sabbato smā-hi-smiṃ icc etesaṃ mhā-bhi-mhi icc ete ādesā honti vā yathāsaṅkhyaṃ. Purisamhā; purisasmā; purisebhi; purisehi; purisamhi; purisasmiṃ. Smā-hi-sminnaṃ iti kim atthaṃ? vaṇṇavantaṃ agandhakaṃ; mahantaṃ chattaṃ.

(48) Smā, hi and smiṃ are optionally changed into mhā, bhi and mhi respectively.

Smā, hi and smiṃ after all genders (masculine and feminine) are optionally changed into mhā, bhi and mhi respectively. For example ‘purisamhā’ ‘purisasmā’ ‘purisebhi’ ‘purisehi’ ‘purisamhi’ ‘purisasmiṃ’. Why smā, hi and smiṃ case-endings?: For, in the following examples this change is not found: ‘vaṇṇavantaṃ agandhakaṃ’ ‘mahantaṃ chattaṃ’.

[49] Na t’imehi katākārehi. 100

Ta-ima icc etehi katākārehi smā-sminnaṃ mhā-mhi icc ete ādesā na honti. Asmā; asmiṃ; asmā; asmiṃ. Katākārehī ti kim atthaṃ? Tamhā; tamhi; imamhā; imamhi.

(49) The case-endings smā and smiṃ do not become mhā and mhi respectively, after a which is the substituted form of ta and ima.

The case-endings smā and smiṃ after ta and ima (which have become a) are not changed into mhā and mhi respectively. For example ‘asmā’ ‘asmiṃ’ ‘asmā’ ‘asmiṃ’. Why after a, the substituted form?: For, in the following examples this change is not found: ‘tamhā’ ‘tamhi’ ‘imamhā’ ‘imamhi’.

[50] Su-hīsv’akāro e. 101

Su-hi icc etesu akāro ettaṃ āpajjate. Sabbesu; yesu; tesu; kesu; purisesu; imesu; kusalesu; tumhesu; amhesu; sabbehi; yehi; tehi; kehi; purisehi; imehi; kusalehi; tumhehi; amhehi.

(50) When the case-endings hi and su are added, the vowel a at the end of stems becomes e.

The vowel a at the end of stems, followed by hi and su case-endings, becomes e. For example ‘sabbesu’ ‘yesu’ ‘tesu’ ‘kesu’ ‘purisesu’ ‘imesu’ ‘kusalesu’ ‘tumhesu’ ‘amhesu’ ‘sabbehi’ ‘yehi’ ‘tehi’ ‘kehi’ ‘purisehi’ ‘imehi’ ‘kusalehi’ ‘tumhehi’ ‘amhehi’.

[51] Sabbanāmānaṃ namhi ca. 102

Sabbesaṃ sabbanāmānaṃ akāro ettaṃ āpajjate namhi vibhattimhi. Sabbesaṃ; sabbesānaṃ; yesaṃ; yesānaṃ; tesaṃ; tesānaṃ; kesaṃ; kesānaṃ; imesaṃ; imesānaṃ; itaresaṃ; itaresānaṃ; katamesaṃ; katamesānaṃ. Sabbanāmānaṃ iti kim atthaṃ? Buddhānaṃ; bhagavantānaṃ. Akāro ti kim atthaṃ? Amūsaṃ; amūsānaṃ. Casaddaggahaṇaṃ eggahaṇaṃ anukaḍḍhanatthaṃ.

(51) Before the case-ending naṃ, the final a of pronominal stems also becomes e.

The final a of all pronouns becomes e, when naṃ case-ending follows. For example ‘sabbesaṃ’ ‘sabbesānaṃ’ ‘yesaṃ’ ‘yesānaṃ’ ‘tesaṃ’ ‘tesānaṃ’ ‘kesaṃ’ ‘kesānaṃ’ ‘imesaṃ’ ‘imesānaṃ’ ‘itaresaṃ’ ‘itaresānaṃ’ ‘katamesaṃ’ ‘katamesānaṃ’. Why pronouns?: For, in the following examples this change is not found: ‘buddhānaṃ’ ‘bhagavantānaṃ’. Why a? : For, in the following examples this change is not found: ‘amūsaṃ’ ‘amūsānaṃ’. The force of ca (also) is to supply e from the preceding rule.

[52] Ato n’ena. 103

Tasmā akārato nā-vacanassa enādeso hoti. Yena; tena; kena; anena; purisena; rūpena. Ato ti kim atthaṃ? Muninā; amunā; bhikkhunā. Nā ti kim atthaṃ? Tasmā.

(52) After stems ending in a, the case-ending nā becomes ena.

The case-ending nā after stems ending in a is also changed into ena. For example ‘yena’ ‘tena’ ‘kena’ ‘anena’ ‘purisena’ ‘rūpena’. Why ending in a?: For, in the following examples this change is not found: ‘muninā’ ‘amunā’ ‘bhikkhunā.’ Why nā case-ending?: For, in the following example, this change is not found: ‘tasmā’.

[53] So. 104

Tasmā akārato si-vacanassa okārādeso hoti. Sabbo; yo; so; ko; puriso. Sī ti kim atthaṃ? Purisānaṃ. Ato ti kim atthaṃ? Sayambhū.

(53) (After stems ending in a,) the case-ending si becomes o.

The case-ending si after stems ending in a is also changed into o. For example ‘sabbo’ ‘yo’ ‘so’ ‘ko’ ‘puriso’. Why si case-ending?: For, in the following example, this change is not found: ‘purisānaṃ’. Why after stems ending in a?: For, in the following example this change is not found: ‘sayambhū’.

[54] So vā. 105

Tasmā akārato nā-vacanassa so-ādeso hoti vā. Atthaso; byañjanaso; suttaso; padaso; yasaso; upāyaso; sabbaso; ṭhānaso; thāmaso. Vā ti kim atthaṃ? Pādena vā pādarahena vā atirekapādena vā atthena.

(54) (After stems ending in a, the case-ending nā) optionally becomes so.

The case-ending nā after stems ending in a optionally becomes so. For example ‘atthaso’ ‘byañjanaso’ ‘suttaso’ ‘padaso’ ‘yasaso’ ‘upāyaso’ ‘sabbaso’ ‘ṭhānaso’ ‘thāmaso’. Why optionally?: For, in the following example, this change is not found: ‘pādena vā pādarahena vā atirekapādena vā atthena’.

[55] Dīgh’orehi. 106

Dīgha-ora icc etehi smā-vacanassa so-ādeso hoti vā. Dīghaso, dīghamhā; oraso, oramhā. Dīgh’orehī ti kim atthaṃ? Amunā; saramhā; vacanamhā.

(55) After dīgha and ora (the case-ending smā optionally becomes so).

The case-ending smā used after dīgha and ora is optionally changed into so. For example ‘dīghaso, dīghamhā’ ‘oraso, oramhā’. Why after dīgha and ora?: For, in the following examples this change is not found: ‘amunā’ ‘saramhā’ ‘vacanamhā’.

[56] Sabbayonīnaṃ ā-e. 107

Tasmā akārato sabbesaṃ yonīnaṃ ā-e-ādesā honti vā yathāsaṅkhyaṃ. Purisā; purise; rūpā; rūpe. Vā ti kim atthaṃ? Aggayo; munayo; isayo. Yonīnan ti kim atthaṃ? Purisassa; rūpassa. Akārato ti kim atthaṃ? Daṇḍino; aṭṭhīni; aggī jalanti; munī caranti.

(56) The case-endings yo or their substitutes ni, coming after stems ending in a, optionally become ā, and e respectively.

After stems ending in a, the case-endings yo or their substitutes ni optionally become ā and e (in the nominative and accusative cases) respectively. For example ‘purisā’ ‘purise’ ‘rūpā’ ‘rūpe’. Why optionally?: For, in the following examples this change is not found: ‘aggayo’ ‘munayo’ ‘isayo’. Why the case-endings yo or their substitutes ni?: For, in the following examples this change is not found: ‘purisassa’ ‘rūpassa’. Why after stems ending in a?: For, in the following examples this change is not found: ‘daṇḍino’ ‘aṭṭhīni’ ‘aggī jalanti’ ‘munī caranti’.

[57] Smā-sminnaṃ vā. 108

Tasmā akārato sabbesaṃ smā-smiṃ icc etesaṃ ā-e-ādesā honti vā yathāsaṅkhyaṃ. Purisā; purisasmā; purise; purisasmiṃ. Ato ti kim atthaṃ? Daṇḍinā; daṇḍismiṃ; bhikkhunā; bhikkhusmiṃ. Vā ti kim atthaṃ? Purisamhā; purisamhi.

(57) (After stems ending in a) the case-endings smā and smiṃ, in all instances optionally (become ā and e respectively).

The case-endings smā and smiṃ in all instances are optionally changed into ā and e respectively after stems ending in a. For example ‘purisā’ ‘purisasmā’ ‘purise’ ‘purisasmiṃ’. Why after stems ending in a?: For, in the following examples this change is not found: ‘daṇḍinā’ ‘daṇḍismiṃ’ ‘bhikkhunā’ ‘bhikkhusmiṃ’. Why optionally?: For, in the following examples this change is not found: ‘purisamhā’ ‘purisamhi’.

[58] Āya catutth’ekavacanassa tu. 109

Tasmā akārato catutth’ekavacanassa āyādeso hoti vā. Atthāya hitāya sukhāya devamanussānaṃ buddho loke uppajjati. Ato ti kim atthaṃ? Isissa. Catutthī ti kim atthaṃ? Purisassa sukhaṃ. Ekavacanass’eti kim atthaṃ? Purisānaṃ dadāti. Vā ti kim atthaṃ? Dātā hoti samaṇassa vā brāhmaṇassa vā. Tusaddaggahaṇena atthañ ca hoti. Attatthaṃ; hitatthaṃ; sukhatthaṃ.

(58) (After stems ending in a), the fourth case-ending in the singular number is optionally changed into āya.

The singular case-ending (sa) optionally becomes āya after stems ending in a. For example ‘atthāya hitāya sukhāya devamanussānaṃ buddho loke uppajjati’. Why after stems ending a?: For, in the following example this change is not found: ‘isissa’. Why the fourth case-ending?: For, in the following example this change is not found: ‘purisassa sukhaṃ’. Why singular?: For, in the following example this change is not found:

‘purisānaṃ dadāti’. Why optionally?: For, in the following example, this change is not found: ‘dātā hoti samaṇassa vā brāhmaṇassa vā’. By the force of ‘too’ (tu) the fourth case-ending can be changed into atthaṃ. For example ‘attatthaṃ’ ‘hitatthaṃ’ ‘sukhatthaṃ’.

[59] Tayo n’eva ca sabbanāmehi. 110

Tehi sabbanāmehi akārantehi smā-smiṃ-sa icc etesaṃ ekavacanānaṃ tayo ā-e-āya-ādesā n’eva honti. Sabbasmā; sabbasmiṃ; sabbassa; yasmā; yasmiṃ; yassa; tasmā; tasmiṃ; tassa; kasmā; kasmiṃ; kassa; imasmā; imasmiṃ; imassa. Sabbanāmehī ti kim atthaṃ? Pāpā; pāpe; pāpāya. Casaddaggahaṇaṃ atoggahaṇaṃ anukaḍḍhanatthaṃ.

(59) After (pronominal stems ending in a) the three (smā, smiṃ and sa) are not changed (into ā, e and āya).

The three singular case-endings smā, smiṃ and sa do not become ā, e and āya after all pronouns ending in a. For example ‘sabbasmā’ ‘sabbasmiṃ’ ‘sabbassa’ ‘yasmā’ ‘yasmiṃ’ ‘yassa’ ‘tasmā’ ‘tasmiṃ’ ‘tassa’ ‘kasmā’ ‘kasmiṃ’ ‘kassa’ ‘imasmā’ ‘imasmiṃ’ ‘imassa’. Why after pronouns?: For, in the following examples this change is not found: ‘pāpā’ ‘pāpe’ ‘pāpāya’. The force of too (ca) is to supply a from the preceding rule, thus the pronouns mentioned in the present rule signify those ending in a.

[60] Ghato nādīnaṃ. 111

Tasmā ghato nādīnaṃ ekavacanānaṃ vibhattigaṇānaṃ āyādeso hoti. Kaññāya kataṃ kammaṃ; kaññāya nissaṭaṃ vatthaṃ; kaññāya pariggaho; kaññāya patiṭṭhitaṃ sīlaṃ. Ghato ti kim atthaṃ? Rattiyā; vadhuyā. Nādīnaṃ iti kim atthaṃ? Kaññaṃ; vijjaṃ; vīṇaṃ; gaṅgaṃ. Ekavacanānaṃ iti kim atthaṃ? Sabbāsu; yāsu; tāsu; kāsu; imāsu; pabhāsu.

(60) After feminine stems ending in ā the case-endings nā etc. (in the singular number become āya).

The singular case-endings nā etc. (nā, sa, smā, sa and smiṃ) become āya after gha (feminine stems ending in ā). For example ‘kaññāya kataṃ kammaṃ’ ‘kaññāya nissaṭaṃ vatthaṃ’ ‘kaññāya pariggaho’ ‘kaññāya patiṭṭhitaṃ sīlaṃ’. Why after gha?: For, in the following examples this change is not found: ‘rattiyā’ ‘vadhuyā’. Why the case-endings nā etc.?: For, in the following examples this change is not found: ‘kaññaṃ’ ‘vijjaṃ’ ‘vīṇaṃ’ ‘gaṅgaṃ’. Why singular?: For, in the following examples this change is not found: ‘sabbāsu’ ‘yāsu’ ‘tāsu’ ‘kāsu’ ‘imāsu’ ‘pabhāsu’.

[61] Pato yā. 112

Tasmā pato nādīnaṃ ekavacanānaṃ vibhattigaṇānaṃ yādeso hoti. Rattiyā; itthiyā; vadhuyā; dhenuyā; deviyā. Nādīnaṃ iti kim atthaṃ? Rattī; rattiṃ; itthī; itthiṃ. Pato ti kim atthaṃ? Kaññāya; vīṇāya; gaṅgāya; pabhāya. Ekavacanānaṃ iti kim atthaṃ? Rattīnaṃ; itthīnaṃ.

(61) After pa (after stems ending in i, ī, u, ū), the case-endings nā etc. (nā, sa, smā, sa and smiṃ) in the singular number become yā.

The singular case-endings beginning with nā (nā, sa, smā, sa and smiṃ) are changed into yā, after that which is technically called pa (after feminine stems ending in i, ī, u and ū). For example ‘rattiyā’ ‘itthiyā’ ‘vadhuyā’ ‘dhenuyā’ ‘deviyā’. Why the case-endings nā etc.?: For, in the following examples this change is not found: ‘rattī’ ‘rattiṃ’ ‘itthī’ ‘itthiṃ’. Why after pa?: For, in the following examples this change is not found: ‘kaññāya’ ‘vīṇāya’ ‘gaṅgāya’ ‘pabhāya’. Why singular?: For, in the following examples this change is not found: ‘rattīnaṃ’ ‘itthīnaṃ’.

[62] Sakhāto gass’e vā. 113

Tasmā sakhāto gassa akāra-ākāra-ikāra-īkāra-ekārādesā honti vā. Bho sakha; bho sakhā; bho sakhi; bho sakhī; bho sakhe.

(62) After sakha the ga (vocative case-ending si) is optionally changed into a, ā, i, ī and e.

The vocative case-ending si (named ga) after sakha optionally becomes a, ā, i, ī and e respectively. Thus: ‘bho sakha’ ‘bho sakhā’ ‘bho sakhi’ ‘bho sakhī’ ‘bho sakhe’.

[63] Ghate ca. 114

Tasmā ghato gassa ekāro hoti. Bhoti ayye; bhoti kaññe; bhoti gharādiye.

(63) After stems ending in gha (feminine stems ending in ā) [the gha (vocative singular case-ending si)] is also changed into e.

The vocative singular case-ending si named ga also becomes e after gha (feminine stems ending in ā). For example ‘bhoti ayye’ ‘bhoti kaññe’ ‘bhoti gharādiye’.

[64] Na ammādito. 115

Tato ammādito gassa na ekārattaṃ hoti. Bhoti ammā; bhoti annā; bhoti ambā; bhoti tātā. Ammādito ti kim atthaṃ? Bhoti kaññe.

(64) After ammā etc. the ga (vocative singular case-ending si) is not changed (into e).

The vocative singular case-ending si named ga does not become e after ammā etc. For example ‘bhoti ammā’ ‘bhoti annā’ ‘bhoti ambā’ ‘bhoti tātā’. Why after ammā etc.? For, in the following example this is not applicable: ‘bhoti kaññe’.

[65] Akatarassā lato yv’ālapanassa ve-vo. 116

Tasmā akatarassā lato yv’ālapanassa ve-vo-ādesā honti. Bhikkhave; bhikkhavo; hetave; hetavo. Akatarassā ti kim atthaṃ? Sayambhuvo. Lato ti kim atthaṃ? Nāgiyo; aggayo; dhenuyo; yāguyo. Ālapanass’eti kim atthaṃ? Te hetavo; te bhikkhavo.

(65) After the stems ending in la (u, ū) which has not been shortened, the vocative case-ending yo is changed into ve and vo.

The vocative case-ending yo becomes ve and vo after la (u, ū endings) which has not been shortened.

For example ‘bhikkhave’ ‘bhikkhavo’ ‘hetave’ ‘hetavo’. Why which has not been shortened?: For, in the following example this change is not found: ‘sayambhuvo’. Why after la? For, in the following examples this change is not found: ‘nāgiyo’ ‘aggayo’ ‘dhenuyo’ ‘yāguyo’. Why the vocative case-ending? For, in the following examples this change is not found: ‘te hetavo’ ‘te bhikkhavo’.

[66] Jha-lato sassa no vā. 117

Tasmā jha-lato sassa no hoti vā. Aggino; aggissa; sakhino; sakhissa; daṇḍino; daṇḍissa; bhikkhuno; bhikkhussa; sayambhuno; sayambhussa. Sass’eti kim atthaṃ? Isinā; bhikkhunā. jha-lato ti kim atthaṃ? Purisassa.

(66) After jha and la, the case-ending sa optionally becomes no.

The case-ending sa is optionally changed into no after (What are technically called) jha (i-vaṇṇa ending) and ta (u-vaṇṇa ending). For example ‘aggino’ ‘aggissa’ ‘sakhino’ ‘sakhissa’ ‘daṇḍino’ ‘daṇḍissa’ ‘bhikkhuno’ ‘bhikkhussa’ ‘sayambhuno’ ‘sayambhussa’. Why the case-ending sa?: For, in the following examples this change is not found: ‘isinā’ ‘bhikkhunā’. Why after jha and la?: For, in the following example this change is not found: ‘purissa’.

[67] Gha-pato ca yonaṃ lopo. 118

Tehi gha-pa-jha-la icc etehi yonaṃ lopo hoti vā. Kaññā; kaññāyo; rattī; rattiyo; itthī; itthiyo; vadhū; vadhuyo; yāgū; yāguyo; aggī; aggayo; bhikkhū; bhikkhavo; sayambhū; sayambhuvo; aṭṭhī; aṭṭhīni; āyū; āyūni.

(67) After the stems ending in gha, pa, jha and la, the case-ending yo is also optionally dropped.

The case-ending yo is optionally elided after the bases which are technically called gha, pa, jha and la. For example ‘kaññā’ ‘kaññāyo’ ‘rattī’ ‘rattiyo’ ‘itthī’ ‘itthiyo’ ‘vadhū’ ‘vadhuyo’ ‘yāgū’ ‘yāguyo’ ‘aggī’ ‘aggayo’ ‘bhikkhū’ ‘bhikkhavo’ ‘sayambhū’ ‘sayambhuvo’ ‘aṭṭhī’ ’aṭṭhīni ‘āyū’ ‘āyūni’.

[68] Lato vokāro ca. 119

Tasmā lato yonaṃ vokāro hoti vā. Bhikkhavo; bhikkhū; sayambhuvo; sayambhū. Kāraggahaṇaṃ kim atthaṃ? Yonaṃ no ca hoti. Jantuno. Casaddaggahaṇaṃ avadhāraṇatthaṃ. Amū purisā tiṭṭhanti; amū purise passatha.

Iti nāmakappe paṭhamo kaṇḍo.

(68) After the la (bases) the case-ending yo optionally becomes also vo.

The case-ending yo is optionally changed into vo, after the bases which are technically called la. For example ‘bhikkhavo’ ‘bhikkhū’ ‘sayambhuvo’ ‘sayambhū’. Why kāra is added?: For, yo is changed into no too. For example ‘jantuno’. The word ca (also) is added to signify the restriction of the present rule to certain instances to the exclusion of others. For example ‘amū purisā tiṭṭhanti’ ‘amū purise passatha’.

The end of the first section in the chapter on the nāma (declension).

Notes II.1

This first section of nāma (noun) covers 68 rules. Aggavaṃsa gives the meaning of the noun as: “The wise men say: ’which way (pada) makes the others to bring the meanings in itself or it tends towards the meaning by itself, thus it is called nāma”.¹ Buddhappiya says : “It is called nāma due to tending towards the meaning and bringing the meaning in itself, i.e. the designation of matter”.² Noun has been divided into five kinds as follows:- (1) suddhanāma or nāmanāma (simple nouns or substantives and proper nouns) (2) sabbanāma (pronouns) (3) samāsanāma (compound nouns) (4) taddhitanāma (derivatives from nouns or substantives) (5) kitanāma (verbal derivatives).³ According to Rūpasiddhi, noun is twofold: (1) anvatthanāma (noun according to the sense or fact) (2) ruḷhināma (noun grown by tradition or general acceptance); it is threefold: (1) masculine (2) feminine (3) neuter e.g. rukkho (tree) mālā (garland) and dhana (wealth); it is fourfold: (1) sāmaññanāma (common noun)

(2) guṇanāma (adjective noun) (3) kiriyānāma (the noun of the action) (4) yadicchānāma (the noun used according to one’s own wish) e.g. rukkho (tree), nīlo (blue), pācako (a cook), and sirivaḍḍho (proper noun) etc. It is eightfold: avaṇṇantapakatināma (noun ending in a or ā), ivaṇṇantapakatināma (noun ending in i or ī), uvaṇṇantapakatināma (noun ending in u or ū), okārantapakatināma (noun ending in o) and niggahītantapakatināma (noun ending in aṃ).⁴

In the beginning Kaccāyana states that the rules of Pāli grammar are keeping with the discourses of Lord Buddha. Genders, case-endings and numbers are related to each other. In Pāli grammar there are three genders (masculine, feminine, neuter) or two kinds of genders, namely: (1) atthaliṅga (the gender with respect to the sex) (2) saddatthaliṅga (the grammatical gender);⁵ two numbers (singular and plural) and eight case-endings (the nominative, the accusative, the instrumental, the dative, the ablative, the genitive, the locative and the vocative). Kaccāyana divides only seven cases and does not consider the vocative which he calls ālapana as an independent case but as included in the nominative. In the rule 55 he begins the declensions by giving the lists of case-endings for each number and every case. He gives one set of terminations, so according to his grammar, Pāli has only one declension.⁶

In the rules 57, 113, 115 he has laid down the technical term ga which stands for si case-ending of vocative. In the rules 58, 70, 71, 82, 96, 97, 116, 117, 119 he deals with the technical terms jha-la which stand for i or u (short or long). In the rules 59, 68, 72, 82, 112, 118 he has laid down the technical term pa (of feminine) which stands for i or u (short or long). In the rules 60, 66, 111, 114,118 he had laid down the technical term gha (of feminine) which stands for ā. In the rules 61-65, 83-85, 88, 89, 99, 100-104, 107-110 he deals with the declensions of nouns and pronouns in different endings. In the rules 67, 86, 87, 90 he deals with numeral adjectives. In the rules 73-81 he deals with the word go which has an irregular declension. In the rule 69 he adds the vowel o to signify the locative after the word ādi of an irregular form. In the rule 91 he adds the suffix inī as a mark of feminine gender. In the rules 92-94 he deals with the possessive adjectives which have irregular declension. In the rule 95 he adds the word ini after aggi to indicate the nominative case. In the rule 98 he has laid down the suffix ī which is changed into ānī after a particular word. In the rule 105 he deals with the forms of the instrumental case as an exception. In the rule 106 he deals with the ablative case after a particular word.

In the first kaṇḍa, there are 68 rules. The first rule is governing rule which is made of two words where hi is nipāta. Jinavacanayuttaṃ seems to be adjective of akkharapadaṃ and nipāta hi seems to be connected with the kappa, according to Nyāsapāṭha. We may compare this with opening rule in Ākhyāta-kappa which begins with the word atha because the words hi and atha have no direct connection with the grammatical operation. In second rule we have the word ca. According to Rūpasiddhi the word ca indicates addition of dhātu.⁷ According to the arrangement of Kaccāyana the word ca may stand for jinavacanayuttaṃ occurring in the opening rule. In the third one again we have the word ca. Nyāsapāṭha and Rūpasiddhi have different interpretations of ca.⁸

In the rule 56 the words liṅgaṃ and nipaccate are understood and the word taṃ stands for jinavacanaṃ. Thus the rules 52-3-4 and 56 are the general rules regarding the nominal declension according to Kaccāyana. The rule 57 lays down a technical term; similarly the following rules up to 60 are concerned with technical terms. These general grammatical terms are included in this particular kappa because these are concerned with nominal formations. In the rule 62 the word ca stands for sāgamo in the preceding rule. In the rule 65 the word tato stands for ta, eta, imā occurring in the rules 63-64. In the rule 67 the word ca occurs. According to Kaccāyana’s arrangement the word ca stands for the word āgamā occurring in the rule 61. In the rule 68 the word vā is used again because the word vā in the rule 64 is discontinued in the rule 66. In the rule 69 the word ca stands for aṃ in the rule 68. However, the word ā also should continue from the rule 68. In the rule 69 the word vā also is understood from the rule 68. But in the rule 70 again the word vā occurs; it means vā should not be understood in the rule 69. In the rule 71 the words vā and sare are understood from the rule 70. However, in S₁, B₁, Cd, T the word vā is not understood. In the rule 70 there is the word vā. In the rule 71 we have the word ca; it means that the word ca stands for sare and therefore the word vā is not understood. But in the rule 72 we have the word ca again, this means the word ca may not be understood in the rule 71, and therefore in the Srilankan Mss of vutti the word ca is absent. According to the rule 72 only the y substitute is understood from the rule 71.

Thus the rules 71 and 72 become important from the point of view of the arrangement of the rules. In the rule 75 the word ca stands for addition to āva occurring in the rule 73. In the rule 78 the word ca stands for āva occurring in the rule 75. In the rule 79 the word ca occurs for the word o in the rule 78. In the rule 80 the word vā occurs in the place of the word ca. However, the word go is understood from the rule 73 onwards. In the rule 81 the word ca stands for goṇa occurring in the rule 80. From the rule 82 the word go discontinues. In the rule 83 the word tu is used to indicate additional information, that is pakatibhāva. In the rule 84 we have both the words api and ca. According to the vutti the word ca is for avadhāraṇa and the word api is for option. In the rule 85 it is used for exception. In the rule 88 the grammatical operation is dīghaṃ which cancels the word rassaṃ occurring in the rule 84; the word sarā is understood. In the rule 89 the word ca stands for dīghaṃ. In the rule 92 we have the word ca which stands for attaṃ in the rule 90, but this is also understood in the rule 91 in which the word ca is absent. This is not keeping with the usual style of Kaccāyana. Similarly, in the rule 94 the word vā is used which should have been continued from the rule 93. In the rule 95 also the word vā is understood, but in the rule 96 it is discontinued.

In the rule 97 the word ca stands for attaṃ from the rule 90. The rule 100 is exception for the rule 99. In the rule 102 the word ca occurs for e in the preceding rule. In the rule 105 the word nā vacanassa is understood which does not occur in the preceding rule. In the rules 106 and 107 the word vā seems to be understood. However in the rule 108 again the word vā is used. This seems to be not keeping with the general arrangement of the rules. In the rule 109 the word tu is used which seems to be for recording exception. It probably indicates that the word āya is used in a particular meaning. In the rule 110 the word ca stands for ato occurring in the rule 103. In the rule 114 the word ca stands for e and the word vā is cancelled. It is significant that in the rule 118 the word ca stands for jha-lato occurring in the preceding rule. In the rule 119 the word ca stands for yonaṃ occurring in the preceding rule.

Rule 2: yathāyathā and tathātathā in the entire discussion should be split in yathā yathā and tathā tathā as shown in all the versions. T, B₁, S₁, S₂ add liṅgaṃ after jinavacanayuttamhi.

Rule 4: T, B₁, S^b read tāyo for tā, both are in use, but the form tāyo is rarely found.⁹ T adds syādayo dvisattaṃ vibhattiyo nāma honti (There are 14 case-endings beginning with si) after tā vibhattiyo.

Rule 5: B₁, S₁, S₂ read anuparodho for anuparodhena, but Nyāsapāṭha states that the reading anuparodho in the vutti is the original.¹⁰ Therefore B₁, S₁, S₂ record it. The reading dha should be corrected to idha.

Rule 6: B₁, S₁, S^b, T read kharādiye for gharādiye.

“ayye”: occurs in Vin IV 216, 14-15 as follows:- “kyā haṃ ayye attano avaṇṇaṃ attano akittiṃ attano ayasaṃ attano alābhaṃ paresaṃ ārocessāmi”. “kharādiye”: occurs in Ja I 160, 3-4 as follows:-

“aṭṭhakhuraṃ kharādiye migaṃ vaṃkātivaṃkinaṃ
sattahi kālāh’atikkantaṃ na naṃ avadit’ ussahe”.

“ayyā”: occurs in Vin IV 238, 17-18 as follows:- “ayyā kho chandā pi gaccheyya dosā pi gaccheyya mohā pi gaccheyya bhayā pi gaccheyya”. “ayyāyo”: occurs in Vin IV 223, 1-2 as follows:- “ime kho pan’ayyāyo sattarasa saṅghādisesā dhammā uddesaṃ āgacchanti”.

Rule: 7: T, B₁, S₂ add ketuno after setuno. B₁ adds abhibhuno after syambhuno.

Rule 9: B₁, S₂ read itthikhyo for itthikhyā as being an adjective of ākāro, the reading itthikhyo is better.¹¹ B₁, T, S₁ read saddhāya¹² for sabbāya. B₁ reads sobhāya for sotāya and kapālikāya for kapālāya. The readings sotāya and kapālāya are not keeping with the rule. According to the rule, the ending ā (feminine gender) is required, but sotāya and kapālāya have masculine and neuter genders.¹³ Therefore, B₁ reads sobhāya and kapālikāya which have ā endings of feminine gender as expected by this rule.

Rule 11: S₁ adds daṇḍinā after pāṇinā.

Rule 13: akārassa should be corrected to ākārassa as shown in all the versions.

Rule 17: S₁, S₂, Cd, S^b read pavatiyaṃ, pavatiyā for pavattiyaṃ, pavattiyā. However, the double ta is generally found.¹⁴ “matyā”: occurs in Ja V 214, 4-7 as follows:-

“ahaṃ hi jānāmi jininda etaṃ
matyā ca petyā ca atho pi assā
tath’eva so puriso bhūmipāla
rattiṃdivaṃ appamatto tav’atthe”.

“nikatyā”: occurs in Ja I 223, 26-27 as follows:-

“naccantaṃ nikkatippañño nikatyā sukham edhati
ārādhe nikatippañño bako kakkaṭakā-m-iva”.

“nikatiyā”: occurs in Pv-a 211, 20-22 as follows:- “nikativañcanāya cā’ti nikatiyā vañcanāya ca, paṭirūpadassanena paresaṃ vikārena vañcanāya ca”. “ratyā”: occurs in Ja VI 492, 7-8 as follows:-

“asmā ratyā vivasane suriyass’uggamanaṃ pati
samaggā sivayo hutvā raṭṭhā pabbājayanti taṃ”.

Rule 18: T adds brahmadatto after rājā. “divā ca ratto ca haranti ye baliṃ”: occurs in Khp VI 2 as follows:-

“tasmā hi bhūtā nisāmetha sabbe
mettaṃ karotha mānusiyā pajāya
divā ca ratto ca haranti ye baliṃ
tasmā hi ne rakkhatha appamattā”.

“Bārāṇasiṃ ahu rājā”: occurs in Ja V 68, 28-29 as follows:-

“Bārāṇassaṃ ahu rājā kāsīnaṃ raṭṭhavaḍḍhano
mittāmiccaparibbūḷho agamāsi migāciraṃ”.

It may be noted here that the reading Bārāṇassaṃ or Bārāṇasyaṃ (v.l.) is quoted by Ja V, but the vutti expects the reading Bārāṇasiṃ. However, the both are keeping with the rule.¹⁵

Rule 19: B₁ T add nisīdati after puthuv āsane. B₁, S₁ read ticatukkaṃ for tikacatukkaṃ. S₂ reads tibhāsaṃ for tihaṃsaṃ. S₁, S₂, B₁, T read tibhavaṃ for tibharaṃ. T, B₁ add tikkhandhaṃ or tikhandhaṃ in the vutti. S₁ reads tibandhaṃ for tibandhanaṃ. T, B₁ read tivedanaṃ in the place of tivedaṃ. But S₁, S₂ record both in the vutti. S₁, S₂, Cd, T add samannāgato after pañc’aṅgehi.

“pañc’aṅgehi”: occurs in Vin V 197, 26-27 as quoted under I.2.10. “tīh’ākārehi”: occurs in Vin IV 2, 28-29 as follows:- “tīh’ākārehi adiṭṭhaṃ diṭṭhaṃ me’ti sampajānamusā bhaṇantassa āpatti pācittiyassa”.

“cakkh’āyatanaṃ”: occurs in Dhātuk 5,1-2 as follows:- “cakkh’āyatanaṃ katīhi khandhehi katīhā-yatanehi katīhi dhātūhi saṅgahitaṃ?”.

Rule 20: T, Cd, S₁, B₁ do not have vā after honti. B₁ reads cakkh’āyatanaṃ for cakkhav āyatanaṃ, however, the reading cakkhv āyatanaṃ¹⁶ is keeping with the rule in this context. “agy āgāraṃ”: occurs in Vin IV 109, 2-5 as quoted under I.4.12. “sv āgataṃ”: occurs in Ja IV 356, 21-23 as follows:-

“taṃ devā paṭinandiṃsu disvā rājānam āgataṃ
sv āgatan te mahārāja atho te adurāgataṃ
nisīda dāni rājisi devarājassa santike”.

Rule 21: B₁ adds i-vaṇṇassa after pasannassa ca. S₁, S₂ omit ca after pasaññassa in the vutti.

“ratyā”: occurs in Ja VI 492, 7-8 as quoted under II.1.17 above. “matyā”: occurs in Ja V 214, 4-7 as quoted under II. 1.17 above.

Rule 22: akārassa should be corrected to okārassa as shown in all the versions and the following vutti.

Rule 25: gavādesassa should be corrected to gāvādesassa.

Rule 26: B₁ reads gavampati for gavampatissa therassa. “gavampati”: occurs in S V 436, 27-28 as follows:- “evaṃ vutte āyasmā gavampati there bhikkhū etad avoca”.

Rule 27: “caturo”: occurs in Sn 84 as follows:-

“caturo samaṇā na pañcamo’tthi, cundā ti bhagavā
te te āvikaromi sakkhipuṭṭho
maggajino maggadesako ca
magge jīvati yo ca maggadūsī”.

“govindo”: occurs in D II 230, 23-24 as follows:- “disampatissa rañño govindo nāma brāhmaṇo purohito ahosi”.

Rule 28: S₂ reads u-viparīto for viparīto. T, S₁, S₂, B₁ read avakirati for avakiratiṃ. Avakirane should be corrected to avakiraṇe.

Rule 29: T and S₂ add gonaṃ after vā ti kim atthaṃ, but T does not record gonañ ca taramānāṃ -pe- gate sati, S₁ does it. S₂ reads gavañ ce for gonañ ca, however, the reading gavañ ca is closer to the citation. The reading gonaṃ after gate should be corrected to sati as shown in all the versions and quotation. “gonañ ca taramānānaṃ -pe- gate sati” : occurs in Ja V 222, 26-27 as follows:-

“gavañ ce taramānānaṃ ujuṃ gacchati puṅgavo
sabbā tā ujuṃ gacchanti nette ujugate sati”.

Rule 30: T, B₁, S^b add goṇebhi after goṇehi. T, S₂ read gāvena for gavena, whatever reading we may accept, both are in use and found in the instrumental of go.¹⁷ T, B₁ read goṇamhi for goṇasmā.¹⁸ S₁ reads goṇamhi for goṇamhā and omits goṇasmā. B₁ adds gavayebhi after gavayehi.

Rule 31: T reads vessabhuṃ for abhibhuṃ. B₁ adds paṭuṃ after bhikkhuṃ. S₁, B₁ add pāṇinā after agginā. S₁, B₁, T omit bandhuṃ¹⁹ after paṭuṃ.

Rule 32: “appamādo amatapadaṃ”: occurs in Dhp 21 as quoted under I.3.1. “seyyo”: occurs in Dhp 106 as follows:-

“māse māse sahassena yo yajetha sataṃsamaṃ
ekañ ca bhāvitattānaṃ muhuttamapi pūjaye
sā yeva pūjanā seyyo yañ ce vassasataṃ hutaṃ”.

“seṭṭho”: occurs in Vin III 4, 2-3 as follows:- “sv āhaṃ brāhmaṇa jeṭṭho seṭṭho lokassa”. “jeṭṭho”: occurs in D II 15, 10-12 as follows:- “aggo’ham asmi lokassa, jeṭṭho’ham asmi lokassa, seṭṭho’ham asmi lokassa, ayam antimā jāti, n’atthi’ dāni punabbhavo”.

Rule 33: T, S₁, S₂, B₁ add daṇḍino²⁰ after daṇḍinaṃ. B₁ reads daṇḍiṃ for daṇḍinaṃ.²¹ T adds syambhuno after syambhuvo. According to the rule II. 1.68 case-ending yo after the word la (u,ū) can be changed into no also. So the word syambhuno²² can be accepted here. S₂ adds kaññā after kaññaṃ. T and S^b omit nadiṃ,²³ T adds nadiyaṃ after nadiyo.

Rule 34: S₁, S₂, B₁ read bho daṇḍi for bhoti daṇḍini, but T has the both. Sīghagāyi should be corrected to sīghayāyi²⁴ as shown in many versions.

Rule 37: B₁, S₂ add katamāni after kāni. T, B₁, S₂ add yāgu²⁵ after ratti, but S₁ reads itthi for yāgu. T reads aṭṭhi for ratti.

Rule 38: T, B₁, S₁, S₂, Cd add rattīsu, rattīnaṃ; rattīhi in the vutti. S₁, S₂, B₁ read purisānaṃ for purisāsu; purisānaṃ; purisāhi. It may be noted here that the forms purisāhi and purisāsu given by Senart and T are irregular forms found in the declension of a masculine ending and not found anywhere else in use. Regular form should be purisehi and purisesu according to the rule II.1.50. However, KPG gives two forms of the instrumental and locative case in the plural i.e. purisāhi; purisehi and purisāsu; purisesu.²⁶ But the forms purisehi; purisesu are generally found.²⁷

S₁, S₂, B₁ add daṇḍinā after pāṇinā. S₁, S₂ have dānaṃ before datvā. B₁ reads pāṇibhi, T, S₁, S₂: pāṇihi for pāṇehi which is incorrect according to the vutti. Brahmacārīsu; bhikkhūnaṃ and pāṇehi should be corrected to brahmacārisu; bhikkhunaṃ; pāṇihi or pāṇibhi respectively as shown by some versions; because they are an exception to this rule by the force of ca.

So the lengthening is dropped here. According Nyāsapāṭha,²⁸ the short i and u are retained. “sukhettesu brahmacārisu”: occurs in A II 44, 4-5 as follows:-

“yaññe va yadi vā saddhe bhavyaṃ katvā yathārahaṃ
pasannacitto yajati sukhette brahmacārisu”.

“pāṇihi”: occurs in Vv 622 as follows:-

“aṭṭh’eva piṇḍapātāni yaṃ dānaṃ adadaṃ pure
dakkhiṇeyyassa saṅghassa pasannā sehi pāṇihi”.

Rule 42: B₁ adds suṅkaṃ after bandhumassa rañño. S₁, S₂, B₁ add suṅkaṃ deti after bandhumato rañño vā. “bandhumaṃ rājānaṃ”: occurs in D II 16, 7-8 as follows:- “disvā bandhumaṃ rājānaṃ etad avoca”. “bandhumassa rañño”: occurs in D II 7, 1-2 as follows:- “bandhumassa rañño bandhumatī nāma nagaraṃ rājadhānī ahosi”. “bandhumato rañño”: occurs in D II 16, 2 as follows:- “bandhumato rañño paṭivedesuṃ”. “bandhumā rājā”: occurs in D II 6, 30-31 as follows:- “vipassissa bhikkhave bhagavato arahato sammāsambuddhassa bandhumā nāma rājā pitā ahosi”.

Rule 43: S₁, S₂ add va²⁹ after himavanto which seems to be closer to the citation. “himavanto pabbato”: occurs in Dhp 304 as follows:-

“dūre santo pakāsenti himavanto va pabbato
asant’ettha na dissanti rattikhittā yathā sarā”.

S₁, S₂, Cd add himo yassa atthi tasmiṃ vā vijjatī ti himavanto. This is the analysis of the word himavanto which has been interpolated into the text by a mistake. “himavā pabbato”: occurs in As 298, 21-23 as follows:-

“yojanānaṃ satān’ucco himavā pañca pabbato
yojanānaṃ sahassāni tīni āyatavitthato
caturāsīti sahassehi kūṭehi paṭimaṇḍito”.

Rule 44: B₁, S₁, S₂ read pacchato for pacchimato. “aggini”: occurs in Ja III 320, 16-19 as follows:-

“odātamūlaṃ sucivārisambhavaṃ
jātaṃ yathā pokkharaṇīsu ambujaṃ
padumaṃ yathā agginikāsiphālimaṃ
na kadamo na rajo na vāri limpati”.

Rule 45: B₁, T, S₁, S₂ add gahapatayo after isayo. “munayo”: occurs in Dhp 225 as follows:-

“ahiṃsakā ye munayo niccaṃ kāyena saṃvutā
te yanti accutaṃ ṭhānaṃ yattha gantvā na socare”.

“isayo”: occurs in Vv 991 as follows:-

“isayo cā pi ye santā saññatattā tapassino
sarīraṃ te pi kālena vijahanti tapassino”.

“gahapatayo”: occurs in Ja VI 135, 5-7 as follows:-

“gahapatayo pi vedetha
puṇṇamukhaṃ bhaddiyaṃ siṅgālañ ca
vaddhañ cāpi gahapatiṃ
pasurā kira hotha yaññ’atthāya”.

Rule 47: B₁, S₂ add rājinī after bhikkhunī. T adds madhupāyāsaṃ bhuñjati bhodhisatto after tīre. “mātulānī”: occurs in It 36, 8-9 as follows:- “na-yi-dha paññāyetha mātā ti vā mātucchā ti vā mātulānī ti vā ācariyabhariyā ti vā garūnaṃ dārā ti vā”. “jālinī”: occurs in Dhs 1059 as follows:- “ejā māyā janikā sañjananī sibbinī jālinī saritā visattikā”. “gahapatānī”: occurs in Vin III 212, 36-37 as follows:- “gahapatānī nāma yā kāci agāraṃ ajjhāvasati”. “najjo sandanti”: occurs in S III 217, 18-20 as follows:- “na vātā vāyanti na najjo sandanti na gabbhiniyo vijāyanti na candimasuriyā udenti vā apenti vā esikaṭṭhāyiṭṭhikā”. “najjā nerañjarāya tīre”: occurs in Vin I 1,4-6 as follows:- “tena samayena buddho bhagavā uruvelāyaṃ viharati najjā nerañjarāya tīre bodhirukkhamūle paṭhamābhisambuddho”.

Rule 48: S₁, S₂ add veruḷhapupphaṃ passasi, B₁: veruḷhapupphaṃ after agandhakaṃ. B₁ reads mahantaṃ chattaṃ mahāchattaṃ; mahantaṃ dhajaṃ mahādhajaṃ for mahantaṃ chattaṃ. “vaṇṇavantaṃ”: occurs in Dhp 51 as follows:-

“yathā pi ruciraṃ pupphaṃ vaṇṇavantaṃ agandhakaṃ
evaṃ subhāsitā vācā aphalā hoti akubbato”.

Rule 49: B₁, S₂ add ṭhānā bhayaṃ uppajjati after asmā and ṭhāne bhayaṃ tiṭṭhati after asmiṃ.

Rule 50: su-hīsv’akāro should be corrected to su-hisv’akāro.

Rule 51: B₁ adds āciṇṇasamāciṇṇo after bhagavantānaṃ. “buddhānaṃ bhagavantānaṃ āciṇṇasamāciṇṇo”: occurs in Vin III 88, 30-32 as follows:- “āciṇṇaṃ kho pan’etaṃ buddhānaṃ bhagavantānaṃ āgantukehi bhikkhūhi saddhiṃ paṭisammodituṃ”. S₁, S₂, B₁ add Namhī ti kim atthaṃ? Sabbe ime (Why naṃ case-ending? For, in the following examples this change is not found: ‘sabbe’ ‘ime’) after amusānaṃ.

Rule 52: S₁, S₂, B₁, T add sabbena before yena. T adds isinā after muninā. S₂ adds nasmā before tasmā.

Rule 53: B₁, S₁, S₂ add amuko after ko.

Rule 54: B₁ has dhammaṃ jānāti after atthaso, atthaṃ jānāti after byañjanaso and akkharaso before suttaso. T adds manaso after sabbaso. “suttaso”: occurs in A III 237, 15-18 as follows:- “evam eva kho bho yato yato tassa bhoto gotamassa dhammaṃ suṇāti yadi suttaso yadi geyyaso yadi veyyākaraṇaso yadi abbhūtadhammaso”. “padaso”: occurs in Vin IV 14, 16-18 as follows:- “tena kho pana samayena chabbaggiyā bhikkhū upāsake padaso dhammaṃ vācenti”. “sabbaso” : occurs in A I 41, 3-5 as follows:- “sabbaso rūpasaññānaṃ samatikkamma paṭighasaññānaṃ atthagamā nānatthasaññānaṃ amanasikārā ananto ākāso ti ākāsānañcāyatanaṃ upasampajja viharati”. Pādarahena should be corrected to pādārahena. Cd, S₁, S₂ read pādena vā pādārahena vā theyyacittena. T: pādena vā pādārahena vā atirekapādena vā yo bhikkhu theyyacittena parassa bhaṇḍaṃ avaharati. B₁: pādena vā pādārahena vā atirekapādena vā yo bhikkhu theyyacittena parassa bhaṇḍaṃ gaṇhāti, so bhikkhu pārājiko hoti asaṃvāso for pādena vā pādarahena vā atirekapādena vā atthena.

Rule 55: T and B₁ omit amunā, in this case, it may be noted that amunā is not related to the exception to this rule. Therefore amunā should be dropped here. “dīghaso”: occurs in Vin IV 173, 28-29 as follows:- “sugatacīvaraṃ nāma dhīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṃ cha vidatthiyo”.

Rule 57: S₁, S₂, Cd read purisasmiṃ for purisamhi. B₁, T, S^b omit vā ti kim atthaṃ? Purisamhā; purisamhi and T, S^b add puna vaggahaṇena smā-smiṃnaṃ aṃ-oādeso honti. Saṃsāraṃ tāreti bhagavā; assamo tiṭṭhati vessantaro rājā (by the force of vā the case-endings smā and smiṃ are changed into aṃ and o e.g. saṃsāraṃ tāreti bhagavā - the Enlightened One causes the people to cross the existence, assamo tiṭṭhati vessantaro rājā - the king Vessantara stays in the hermitage).

Rule 58: B₁, S₁, S₂ read mukhaṃ for sukhaṃ, but the reading mukhaṃ is closer to the original.³⁰ S₂ adds dānaṃ after purisānaṃ. Atthaṃ should be corrected to tthaṃ as shown in all the versions. “atthāya hitāya sukkhāya devamanussānaṃ buddho loke uppajjati”: occurs in A I 22, 2-5 as follows:- “ekapuggalo bhikkhave loke uppajjamāno uppajjati bahujanahitāya bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ. Katamo ekapuggalo? Tathāgato arahaṃ sammāsambuddho”.

Rule 60: B₁, T, S₁, S₂ add kaññāya dīyate after kataṃ kammaṃ but T adds dhanaṃ after dīyate. T, S₁, S₂ add dhenuyā, deviyā after vadhuyā and T adds itthiyo after rattiyā. B₁ adds itthiyā; denuyā after rattiyā. The reading itthiyo given by T is not keeping with the exception of this rule, so it should be corrected to itthiyā as B₁.

Rule 61: B₁ adds yāguyā after dhenuyā and sobhāya after pabhāya.

Rule 62: B₁, S₂ add caggahaṇaṃ avadhāraṇatthaṃ, sanniṭṭhānaṃ (the word ca is added to denote the restriction of the rule to certain instances, that is the fixation).

Rule 66: S₂ adds vīṇā, vīṇāyo after kaññāyo. B₁ adds caggahaṇam’anukaḍḍhanatthaṃ (The word ca is to supply (jha-la) from the preceding rule) after āyūni.

[1] Amhassa mamaṃ savibhattissa se. 120

Sabbassa amhasaddassa savibhattissa mamaṃ-ādeso hoti se vibhattimhi. Mamaṃ dīyate purisena; mamaṃ pariggaho.

(1) The stem amha, followed by the case-ending sa, is changed into mamaṃ together with the case-ending.

When the case-ending sa (dative or genitive singular) follows, the entire amha together with the case-ending becomes mamaṃ. For example ‘mamaṃ dīyate purisena’ ‘mamaṃ pariggaho’.

[2] Mayaṃ yomhi paṭhame. 121

Sabbass’eva amhasaddassa savibhattissa mayaṃ-ādeso hoti yomhi paṭhame. Mayaṃ gacchāma; mayaṃ dema. Amhass’eti kim atthaṃ? Purisā tiṭṭhanti. Yomhī ti kim atthaṃ? Ahaṃ gacchāmi. Paṭhame ti kim atthaṃ? Amhākaṃ passasi tvaṃ.

(2) The stem amha, followed by the first case-ending yo, is changed into mayaṃ together with the case-ending.

When the first case-ending yo follows, the entire amha together with the case-ending becomes mayaṃ. Thus: ‘mayaṃ gacchāma’ ‘mayaṃ dema’. Why amha?: For, in the following example, this change is not found: ‘purisā tiṭṭhanti’. Why the case-ending yo?: For, in the following example, this change is not found: ‘ahaṃ gacchāmi’. Why the first case-ending?: For, in the following example, this change is not found: ‘amhākaṃ passasi tvaṃ’.

[3] Ntussa nto. 122

Sabbass’eva ntuppaccayassa savibhattissa nto-ādeso hoti yomhi paṭhame. Guṇavanto tiṭṭhanti. Ntuss’eti kim atthaṃ? Sabbe sattā gacchanti. Paṭhame ti kim atthaṃ? Guṇavante passatha.

(3) When the suffix ntu is followed by the first case-ending yo, it is changed into nto together with the case-ending.

When the first case-ending yo follows, the entire ntu together with the case-ending becomes nto. For example ‘guṇavanto tiṭṭhanti’. Why ntu suffix?: For, in the following example, this change is not found: ‘sabbe sattā gacchanti’. Why the first case-ending?: For, in the following example, this change is not found: ‘guṇavante passatha’.

[4] Ntassa se vā. 123

Sabbass’eva ntuppaccayassa savibhattissa ntassādeso hoti vā se vibhattimhi. Sīlavantassa jhāyino, sīlavato jhāyino. Se ti kim atthaṃ? Sīlavā tiṭṭhati.

(4) When suffix ntu is followed by the case-ending sa, it is optionally changed into ntassa together with the case-ending.

When the case-ending sa follows, the entire suffix ntu together with the case-ending optionally becomes ntassa. Thus: ‘sīlavantassa jhāyino, sīlavato jhāyino’. Why sa case-ending?: For, in the following example this change is not found: ‘sīlavā tiṭṭhati’.

[5] Ā simhi. 124

Sabbass’eva ntuppaccayassa savibhattissa ā-ādeso hoti simhi vibhattimhi. Guṇavā; paññavā; sīlavā; satimā; matimā. Ntuss’eti kim atthaṃ? Purisā tiṭṭhanti. Simhī ti kim atthaṃ? Sīlavanto tiṭṭhanti.

(5) When the (suffix ntu) is followed by the case-ending si, it is changed into ā (together with the case-ending).

When the case-ending si follows, the entire ntu together with the case-ending becomes ā. For example ‘guṇavā’ ‘paññavā’ ‘sīlavā’ ‘satimā’ ‘matimā’. Why the suffix ntu?: For, in the following example this change is not found: ‘purisā tiṭṭhanti’. Why the case-ending si?: For, in the following example, this change is not found: ‘sīlavanto tiṭṭhanti’.

[6] Aṃ napuṃsake. 125

Sabbass’eva ntuppaccayassa savibhattissa aṃ hoti simhi vibhattimhi napuṃsake vattamānassa liṅgassa. Guṇavaṃ cittaṃ tiṭṭhati; rucimaṃ pupphaṃ rocati. Simhī ti kim atthaṃ? Vaṇṇavantaṃ agandhakaṃ pupphaṃ passasi.

(6) (When the suffix ntu is followed by the case-ending si) in neuter gender, it is changed into aṃ (together with the case-ending).

When the case-ending si in a neuter gender follows, the entire ntu together with the case-ending becomes aṃ. For example ‘guṇavaṃ cittaṃ tiṭṭhati’ ‘rucimaṃ pupphaṃ rocati’. Why the case-ending si?: For, in the following example this change is not found: ‘vaṇṇavantaṃ agandhakaṃ pupphaṃ passasi’.

[7] Avaṇṇā ca ge. 126

Sabbass’eva ntuppaccayassa savibhattissa aṃ-a-ā-ādesā honti ge pare. Bho guṇavaṃ; bho guṇava; bho guṇavā. Casaddaggahaṇena aṃ-gahaṇānukaḍḍhanatthaṃ.

(7) When the suffix ntu is followed by the case-ending ga, it is changed into aṃ, a and ā together with the case-ending.

When the case-ending ga follows, the entire ntu together with the case-ending becomes aṃ, a and ā. For example ‘bho guṇavaṃ’ ‘bho guṇava’ ‘bho guṇavā’. The force of ca (also) consists in supplying aṃ to this rule from the preceding one.

[8] To-ti-tā sa-smiṃ-nāsu. 127

Sabbass’eva ntuppaccayassa savibhattissa to-ti-tā-ādesā honti vā sa-smiṃ-nā icc etesu yathāsaṅkhyaṃ. Guṇavato, guṇavantassa; guṇavati, guṇavantasmiṃ; guṇavatā, guṇavantena; satimato, satimantassa; satimati, satimantasmiṃ; satimatā, satimantena. Etesv iti kim atthaṃ? Guṇavā; satimā.

(8) When the suffix ntu is followed by the case-endings sa, smiṃ and nā, it is optionally changed into to, ti and tā together with the case-ending respectively.

When the case-endings sa, smiṃ and nā follow, the entire suffix ntu together with the case-ending optionally becomes to, ti and tā respectively. For example ‘guṇavato, guṇavantassa’ ‘guṇavati, guṇavantasmiṃ’ ‘guṇavatā, guṇavantena’ ‘satimato, satimantassa’ ‘satimati, satimantasmiṃ’ ‘satimatā, satimantena’. Why these case-endings?: For, in the following examples this change is not found: ‘guṇavā’ ‘satimā’.

[9] Namhi taṃ vā. 128

Sabbass’eva ntuppaccayassa savibhattissa taṃ-ādeso hoti vā namhi vibhattimhi. Guṇavataṃ, guṇavantānaṃ; satimataṃ, satimantānaṃ. Namhī ti kim atthaṃ? Guṇavanto tiṭṭhanti; tiṭṭhanti satimanto.

(9) (When the suffix ntu) is followed by the case-ending naṃ, it is optionally changed into taṃ (together with the case-ending).

When the case-ending naṃ follows, the entire ntu with the case-ending optionally becomes taṃ. For example ‘guṇavataṃ, guṇavantānaṃ’ ‘satimataṃ, satimantānaṃ’. Why the case-ending naṃ?: For, in the following examples this change is not found: ‘guṇavanto tiṭṭhanti’ ‘tiṭṭhanti satimanto’.

[10] Imass’idaṃ aṃ-sisu napuṃsake. 129

Sabbass’eva imasaddassa savibhattissa idaṃ hoti vā aṃ-sisu napuṃsake vattamānassa liṅgassa. Idaṃ cittaṃ tiṭṭhati; idaṃ cittaṃ passasi. Vā ti kim atthaṃ? Imaṃ cittaṃ tiṭṭhati. Napuṃsake ti kim atthaṃ? Imaṃ purisaṃ passasi; ayaṃ puriso tiṭṭhati.

(10) When the word ima is followed by the case-endings aṃ and si, it is optionally changed into idaṃ together with the case-ending in the neuter gender.

When the case-endings aṃ and si follow, the entire word ima together with the case-ending becomes optionally idaṃ in the neuter gender. For example ‘idaṃ cittaṃ tiṭṭhati’ ‘idaṃ cittaṃ passasi’. Why optionally?: For, in the following example this change is not found: ‘imaṃ cittaṃ tiṭṭhati’. Why in the neuter gender?: For, in the following examples this change is not found: ‘imaṃ purisaṃ passasi’ ‘yaṃ puriso tiṭṭhati’.

[11] Amuss’āduṃ. 130

Sabbass’eva amusaddassa savibhattissa aduṃ hoti aṃ-sisu napuṃsake vattamānassa liṅgassa. Aduṃ pupphaṃ passasi; aduṃ pupphaṃ virocati. Napuṃsake ti kim atthaṃ? Amuṃ rājānaṃ passasi; amu rājā tiṭṭhati.

(11) When the word amu is followed by the case-endings aṃ and si, it is changed into aduṃ (in the neuter gender together with the case-ending).

When the case-endings aṃ and si follow, the entire word amu together with the case-ending becomes aduṃ in the neuter gender. For example ‘aduṃ pupphaṃ passasi’ ‘aduṃ pupphaṃ virocati’. Why in the neuter gender?: For in the following examples this change is not found: ‘amuṃ rājānaṃ passasi’ ‘amu rājā tiṭṭhati’.

[12] Itthi-puma-napuṃsakasaṅkhyaṃ. 131

Itthi-puma-napuṃsakasaṅkhyaṃ icc etaṃ adhikāratthaṃ veditabbaṃ.

(12) According to the numerals having feminine, masculine and neuter genders.

The rules about the numerals are to be applied according to the feminine, masculine and neuter genders.

[13] Yosu dvinnaṃ dve ca. 132

Dvinnaṃ saṅkhyānaṃ itthi-puma-napuṃsake vattamānānaṃ savibhattīnaṃ dve hoti yo icc etesu. Dve itthiyo; dve dhammā; dve rūpāni. Yosv iti kim atthaṃ? Dvīsu. Casaddaggahaṇena dvisaddassa duve dvaya ubha ubhaya duvi ca honti yo-nā-aṃ-naṃ icc etesu. Duve samaṇā; duve brāhmaṇā; duve janā; dvayena; dvayaṃ; ubhinnaṃ; ubhayesaṃ; duvinnaṃ.

(13) The numeral dvi followed by the case-ending yo is also changed into dve in the three genders (feminine, masculine and neuter) together with the case-ending.

When the case-ending yo follows, the numeral dvi together with the case-ending becomes dve in the feminine masculine and neuter genders. Thus: ‘dve itthiyo’ ‘dve dhammā’ ‘dve rūpāni’. Why the case-ending yo?: For, in the following example this change is not found: ‘dvīsu’. By the force of the word ca (also) the word dvi also is changed into duve, dvaya, ubha, ubhaya and duvi, if the case-endings yo, nā, aṃ and naṃ follow. For example ‘duve samaṇā’ ‘duve brāhmaṇā’ ‘duve janā’ ‘dvayena’ ‘dvayaṃ’ ‘ubhinnaṃ’ ‘ubhayesaṃ’ ‘duvinnaṃ’.

[14] Ti-catunnaṃ tisso catasso tayo cattāro tīṇi cattāri. 133

Ti-catunnaṃ saṅkhyānaṃ itthi-puma-napuṃsake vattamānānaṃ savibhattīnaṃ tisso-catasso-tayo-cattāro-tīṇi-cattāri icc ete ādesā honti yathāsaṅkhyaṃ yo icc etesu. Tisso vedanā; catasso disā; tayo janā; cattāro purisā; tīṇi āsanāni; cattāri ariyasaccāni. Yosv iti kim atthaṃ? Tīsu; catūsu.

(14) (The numerals) ti and catu (followed by the case-ending yo) (together with the case-ending) are changed into tisso, catasso, tayo, cattāro, tīṇi, cattāri (in the three genders respectively).

When the case-ending yo follows, the numerals ti and catu together with the case-ending become tisso, catasso, tayo, cattāro, tīṇi, cattāri in the feminine, masculine and neuter genders respectively. For example ‘tisso vedanā’ ‘catasso disā’ ‘tayo janā’ ‘cattāro purisā’ ‘tīṇi āsanāni’ ‘cattāri ariyasaccāni’. Why the case-ending yo?: For, in the following examples this change is not found: ‘tīsu’ ‘catūsu’.

[15] Pañcādīnaṃ akāro. 134

Pañcādīnaṃ saṅkhyānaṃ itthi-puma-napuṃsake vattamānānaṃ savibhattissa antasarassa akāro hoti yo icc etesu. Pañca itthī; pañca janā; pañca rūpā; cha, cha; satta, satta; aṭṭha, aṭṭha; nava, nava; dasa, dasa. Pañcādīnaṃ iti kim atthaṃ? Dve; tayo; cattāri.

(15) (The final vowel) of numeral beginning with pañca, (followed by the case-ending yo, together with the case-ending) is changed into a (in the three genders).

When the case-ending yo follows, the final vowel of numerals beginning with pañca together with the case-ending becomes a in the feminine, masculine and neuter genders. For example ‘pañca itthī’ ‘pañca janā’ ‘pañca rūpā’ ‘cha, cha’ ‘satta, satta’ ‘aṭṭha, aṭṭha’ ‘nava, nava’ ‘dasa, dasa’. Why beginning with pañca?: For, in the following examples this change is not found: ‘dve’ ‘tayo’ ‘cattāri’.

[16] Rājassa rañño rājino se. 135

Sabbass’eva rājasaddassa savibhattissa rañño rājino icc ete ādesā honti se vibhattimhi. Rañño; rājino. Se ti kim atthaṃ? Raññaṃ.

(16) The word rāja, followed by the case-ending sa, is changed into rañño, rājino (together with the case-ending).

When the case-ending sa follows, the entire word rāja is changed into rañño, rājino together with the case-ending. Thus: ‘rañño’ ‘rājino’. Why the case-ending sa?: For, in the following example this change is not found: ‘raññaṃ’.

[17] Raññaṃ namhi vā. 136

Sabbass’eva rājasaddassa savibhattissa raññaṃ-ādeso hoti vā namhi vibhattimhi. Raññaṃ, rājūnaṃ.

(17) (The word rāja), followed by the case-ending naṃ, is optionally changed into raññaṃ (together with the case-ending).

When the case-ending naṃ follows, the entire word rāja with the case-ending optionally becomes raññaṃ. Thus: ‘raññaṃ, rājūnaṃ’.

[18] Nāmhi raññā vā. 137

Sabbass’eva rājasaddassa savibhattissa raññā-ādeso hoti vā nāmhi vibhattimhi. Tena raññā kataṃ kammaṃ; rājena. Nāmhī ti kim atthaṃ? Rañño santikaṃ.

(18) (The word rāja), followed by the case-ending nā, is optionally changed into raññā (together with the case-ending).

When the case-ending nā follows, the entire word rāja with the case-ending optionally becomes raññā. For example ‘tena raññā kataṃ kammaṃ, rājena’. Why the case-ending nā?: For, in the following example this change is not found: ‘rañño santikaṃ’.

[19] Smimhi raññe rājini. 138

Sabbass’eva rājasaddassa savibhattissa raññe-rājini icc ete ādesā honti smimhi vibhattimhi. Raññe; rājini.

(19) (The word rāja), followed by the case-ending smiṃ, is changed into raññe, rājini (together with the case-ending).

When the case-ending smiṃ follows, the entire word rāja with the case-ending becomes raññe, rājini. Thus: ‘raññe’ ‘rājini’.

[20] Tumh’āmhākaṃ tayi mayi. 139

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tayi-mayi icc ete ādesā honti yathāsaṅkhyaṃ smimhi vibhattimhi. Tayi; mayi. Smimhī ti kim atthaṃ? Tvaṃ bhavasi; ahaṃ bhavāmi.

(20) The words tumha and amha, (followed by the case-ending smiṃ), are changed into tayi, mayi respectively (together with the case-ending).

When the case-ending smiṃ follows, the entire words tumha and amha with the case-ending become tayi, mayi respectively. Thus: ‘tayi’ ‘mayi’. Why the case-ending smiṃ?: For, in the following examples this change is not found: ‘tvaṃ bhavasi’ ‘ahaṃ bhavāmi’.

[21] Tvaṃ ahaṃ simhi ca. 140

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tvaṃ-ahaṃ icc ete ādesā honti yathāsaṅkhyaṃ simhi vibhattimhi. Tvaṃ; ahaṃ. Casaddaggahaṇena tuvaṃ ca hoti. Tuvaṃ satthā.

(21) (The words tumha and amha), followed by the case-ending si, are changed into tvaṃ, ahaṃ respectively (together with the case-ending) too.

When the case-ending si follows, the entire words tumha and amha with the case-ending become tvaṃ and ahaṃ respectively. Thus: ‘tvaṃ’ ‘ahaṃ’. By the force of the word ca (too) tumha also becomes tuvaṃ. For example ‘tuvaṃ satthā’.

[22] Tava mama se. 141

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tava-mama icc ete ādesā honti yathāsaṅkhyaṃ se vibhattimhi. Tava; mama. Se ti kim atthaṃ? Tayi; mayi.

(22) (The words tumha and amha), followed by the case-ending sa, is changed into tava and mama respectively (together with the case-ending).

When the case-ending sa follows, the entire words tumha and amha with the case-endings become tava and mama respectively. Thus: ‘tava’ ‘mama’. Why the case-ending sa?: For, in the following examples this change is not found: ‘tayi’ ‘mayi’.

[23] Tuyhaṃ mayhaṃ ca. 142

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tuyhaṃ-mayhaṃ icc ete ādesā honti yathāsaṅkhyaṃ se vibhattimhi. Tuyhaṃ; mayhaṃ. Se ti kim atthaṃ? Tayā; mayā. Casaddaggahaṇaṃ se-ggahaṇaṃ anukaḍḍhanatthaṃ.

(23) (The words tumha and amha, followed by the case-ending sa) are changed into tuyhaṃ and mayhaṃ respectively (together with the case-ending) too.

When the case-ending sa follows, the entire words tumha and amha with the case-ending become tuyhaṃ and mayhaṃ respectively. Thus: ‘tuyhaṃ’ ‘mayhaṃ’. Why the case-ending sa?: For, in the following examples, this change is not found: ‘tayā’ ‘mayā’. The word ca (too) is added to signify that the case-ending sa is to be supplied here from the preceding rule.

[24] Taṃ maṃ aṃhi. 143

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ taṃ-maṃ icc ete ādesā honti yathāsaṅkhyaṃ aṃhi vibhattimhi. Taṃ; maṃ. Amhī ti kim atthaṃ? Tayā; mayā.

(24) (The words tumha and amha), followed by the case-ending aṃ, are changed into taṃ and maṃ respectively (together with the case-ending).

When the case-ending aṃ follows, the entire words tumha and amha with the case-ending become taṃ and maṃ respectively. Thus: ‘taṃ’ ‘maṃ’. Why the case-ending aṃ?: For, in the following examples, this change is not found: ‘tayā’ ‘mayā’.

[25] Tavaṃ mamaṃ ca na vā. 144

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tavaṃ-mamaṃ icc ete ādesā honti na vā yathāsaṅkhyaṃ aṃhi vibhattimhi. Tavaṃ; mamaṃ. Navā ti kim atthaṃ? Taṃ, maṃ passasi. Casaddaggahaṇaṃ aṃ-gahaṇānukaḍḍhanatthaṃ.

(25) (The words tumha and amha, followed by the case-ending aṃ) are not optionally changed into tavaṃ and mamaṃ respectively.

When the case-ending aṃ follows, the entire words tumha and amha with the case-ending optionally do not become tavaṃ and mamaṃ respectively. Thus: ‘tavaṃ’ ‘mamaṃ’. Why may not?: For, in the following examples this change is not found: ‘taṃ, maṃ passasi’. By the force of the word ca (too) aṃ is to be supplied here from the preceding rule.

[26] Nāmhi tayā mayā. 145

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tayā-mayā icc ete ādesā honti yathāsaṅkhyaṃ nāmhi vibhattimhi. Tayā; mayā. Nāmhī ti kim atthaṃ? Tumhehi; amhehi.

(26) (The words tumha and amha), followed by the case-ending nā, are changed into tayā and mayā respectively (together with the case-ending).

When the case-ending nā follows, the entire words tumha and amha with the case-ending become tayā and mayā respectively. Thus: ‘tayā’ ‘mayā’. Why the case-ending nā?: For, in the following examples, this change is not found: ‘tumhehi’ ‘amhehi’.

[27] Tumhassa tuvaṃ tvaṃ amhi. 146

Sabbassa tumhasaddassa savibhattissa tuvaṃ-tvaṃ icc ete ādesā honti amhi vibhattimhi. Kaliṅgarassa tuvaṃ maññe; kaṭṭhassa tvaṃ maññe.

(27) The word tumha, followed by the case-ending aṃ, is changed into tuvaṃ and tvaṃ (together with the case-ending).

When the case-ending aṃ follows, the entire word tumha with the case-ending becomes tuvaṃ and tvaṃ. For example ‘kaliṅgarassa tuvaṃ maññe’ ‘kaṭṭhassa tvaṃ maññe’.

[28] Padato dutiyā-catutthī-chaṭṭhīsu vo-no. 147

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ vo-no-ādesā honti yathāsaṅkhyaṃ dutiyā-catutthī-chaṭṭhī icc etesu na vā. Pahāya vo bhikkhave gamissāmi; mā no ajja vikantīsu; dhammaṃ vo bhikkhave desissāmi; saṃvibhajetha no rajjena; tuṭṭho’smi vo pakatiyā; satthā no bhagavā anuppatto. Navā ti kim atthaṃ? Eso amhākaṃ satthā. Tumh’āmhākaṃ iti kim atthaṃ? Ete isayo passasi. Padato ti kim atthaṃ? Tumhākaṃ satthā. Etesv iti kim atthaṃ? Gacchatha tumhe.

(28) (The words tumha and amha), followed by the 2nd, 4th and 6th case-endings, may or may not become vo and no (respectively) (together with the case-ending) after a pada.

When the 2nd, 4th and 6th case-endings follow, the entire words tumha and amha together with the case-ending, used after a pada, may or may not become vo and no respectively. For example ‘pahāya vo bhikkhave gamissāmi’ ‘mā no ajja vikantīsu’ ‘dhammaṃ vo bhikkhave desissāmi’ ‘saṃvibhajetha no rajjena’ ‘tuṭṭho’smi vo pakatiyā’ ‘satthā no bhagavā anuppatto’. Why may not become?: For, in the following example, this change is not found: ‘eso amhākaṃ satthā’. Why the words tumha and amha?: For, in the following example, this change is not found: ‘ete isayo passasi’. Why after a pada?: For, in the following example,this change is not found: ‘tumhākaṃ satthā’. Why in these cases?: For, in the following example, this change is not found: ‘gacchatha tumhe’.

[29] Te m’ekavacane. 148

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ te-me-ādesā honti yathāsaṅkhyaṃ catutthī-chaṭṭhī icc etesu ekavacanesu. Dadāmi te gāmavarāni pañca; dadāhi me gāmavaraṃ; idaṃ te raṭṭhaṃ; ayaṃ me putto. Padato ti kim atthaṃ? Tava ñāti; mama ñāti.

(29) (The words tumha and amha), followed by 4th and 6th case-endings in singular number, are changed into te and me (respectively) (with the case-ending after a pada).

When the 4th and 6th case-endings in singular number follow, the entire words tumha and amha with the case-ending, used after a pada become te and me respectively. For example ‘dadāmi te gāmavarāni pañca’ ‘dadāhi me gāmavaraṃ’ ‘idaṃ te raṭṭhaṃ’ ‘ayaṃ me putto’. Why after a pada?: For, in the following examples, this change is not found: ‘tava ñāti’ ‘mama ñāti’.

[30] Nāmhi. 149

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ te-me-ādesā na honti amhi vibhattimhi. Passeya taṃ vassasataṃ arogaṃ; so maṃ abruvi.

(30) (The words tumha and amha), followed by the case-ending aṃ, are not changed into (te and me together with the case-ending after a pada).

When the case-ending aṃ follows, the entire words tumha and amha with the case-ending, used after a pada, do not become te and me. For example ‘passeya taṃ vassasataṃ arogaṃ’ ‘so maṃ abruvi’.

[31] Vā tatiye ca. 150

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ te-me-ādesā honti vā yathāsaṅkhyaṃ tatiy’ekavacane pare. Kataṃ te pāpaṃ, kataṃ tayā pāpaṃ; kataṃ me pāpaṃ, kataṃ mayā pāpaṃ. Padato ti kim atthaṃ? Tayā kataṃ; mayā kataṃ. Casaddaggahaṇaṃ te-me-ggahaṇaṃ anukaḍḍhanatthaṃ.

(31) (The words tumha and amha), followed by the third case-ending in singular number optionally (are changed into te and me respectively).

When the third case-ending in singular number follows, the entire words tumha and amha together with the case-ending used after pada-s optionally become te and me respectively. For example ‘kataṃ te pāpaṃ, kataṃ tayā pāpaṃ’ ‘kataṃ me pāpaṃ, kataṃ mayā pāpaṃ’. Why after a pada?: For, in the following examples this change is not found: ‘tayā kataṃ’ ‘mayā kataṃ’. By the force of the word ca (also) the words te and me are continued from the preceding rule.

[32] Bahuvacanesu vo-no. 151

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ vo-no-ādesā honti yathāsaṅkhyaṃ tatiye bahuvacane pare. Kataṃ vo kammaṃ; kataṃ no kammaṃ. Padato ti kim atthaṃ? Tumhehi kataṃ; amhehi kataṃ. Bahuvacanaggahaṇena yomhi paṭhame vo-no-ādesā honti. Gāmaṃ vo gaccheyatha; gāmaṃ no gaccheyāma.

(32) (The words tumha and amha, followed by the third case-ending) in plural number, are changed into vo and no (respectively).

When the third case-ending in plural number follows, the entire words tumha and amha together with the case-ending become vo and no respectively, when they are used after a pada. For example ‘kataṃ vo kammaṃ’ ‘kataṃ no kammaṃ’. Why after a pada?: For, in the following examples this change is not found:

‘tumhehi kataṃ’ ‘amhehi kataṃ’. By the force of the word bahuvacana the words tuhma and amha, followed by the case-ending yo, are also changed into vo and no. For example ‘gāmaṃ vo gaccheyatha’ ‘gāmaṃ no gaccheyāma’.

[33] Pumantass’ā simhi. 152

Puma icc evam antassa savibhattissa ā-ādeso hoti simhi vibhattimhi. Pumā tiṭṭhati. Simhī ti kim atthaṃ? Pumāno tiṭṭhanti. Antaggahaṇena maghava-yuva icc evam ādīnaṃ liṅgānaṃ antassa savibhattissa ā-ādeso hoti simhi vibhattimhi. Maghavā; yuvā.

(33) The final vowel of puma, followed by the case-ending si, is changed into ā.

When the case-ending si follows, the final vowel of puma together with the case-ending becomes ā. Thus: ‘pumā tiṭṭhati’. Why the case-ending si ?: For, in the following example this change is not found: ‘pumāno tiṭṭhanti’. By the force of the word anta, the final of the stems maghava and yuva etc. is also changed into ā together with the case-ending. For example ‘maghavā’ ‘yuvā’.

[34] Aṃ ālapanekavacane. 153

Puma icc evam antassa savibhattissa aṃ hoti ālapanekavacane pare. He pumaṃ. Ālapane ti kim atthaṃ? Pumā tiṭṭhati. Ekavacane ti kim atthaṃ? He pumāno.

(34) (The final vowel of the word puma), followed by the vocative in singular number, is changed into aṃ.

When the vocative in singular number follows, the final vowel of the word puma becomes aṃ. Thus: ‘he pumaṃ’. Why the vocative?: For, in the following example, this change is not found: ‘pumā tiṭṭhati’. Why singular number?: For, in the following example, this change is not found: ‘he pumāno’.

[35] Samāse ca vibhāsā. 154

Puma icc evam antassa samāse ca aṃ-ādeso hoti vibhāsā. Itthī ca pumā ca napuṃsakañ ca, itthīpumannapuṃsakānaṃ samūho, itthīpumannapuṃsakasamūho. Vibhāsā ti kim atthaṃ? Itthī pumanapuṃsakāni. Casaddaggahaṇaṃ aṃ-gahaṇānukaḍḍhanatthaṃ.

(35) In samāsa (compound) (the final vowel of the word puma) is optionally changed (into aṃ).

The final vowel of the word puma, when samāsa has been done, optionally becomes aṃ. For example ‘itthī ca pumā ca napuṃsakañ ca, itthīpumannapuṃsakānaṃ samūho, itthīpumannapuṃsakasamūho’. Why optionally?: For, in the following example, this change is not found: ‘itthī pumanapuṃsakāni’. By the force of ca (also) aṃ here is supplied from the preceding rule.

[36] Yosv āno. 155

Puma icc evam antassa savibhattissa āno-ādeso hoti yosu vibhattīsu. Pumāno; he pumāno. Yosv iti kim atthaṃ? Pumā.

(36) (The final vowel of the word puma), followed by the case-ending yo, is changed into āno.

When the case-ending yo follows, the final vowel of the word puma together with the case-ending becomes āno. Thus: ‘pumāno’ ‘he pumāno’. Why the case-ending yo?: For, in the following example this change is not found: ‘pumā’.

[37] Āne smimhi vā. 156

Puma icc evam antassa savibhattissa āne-ādeso hoti vā smimhi vibhattimhi. Pumāne pume vā.

(37) (The final vowel of the word puma), followed by the case-ending smiṃ, is optionally changed into āne.

When the case-ending smiṃ follows, the final vowel of the word puma together with the case-ending becomes optionally āne. Thus: ‘pumāne’ or ‘pume’.

[38] Hivibhattimhi ca. 157

Puma icc evam antassa hivibhattimhi ca āne-ādeso hoti. Pumānehi; pumānebhi. Punavibhattiggahaṇaṃ kim atthaṃ? Savibhattiggahaṇanivattanatthaṃ. Casaddaggahaṇena maghava-yuva icc evam ādīnaṃ antassa āna-ādeso hoti si-yo-aṃ-yo icc etāsu vibhattīsu puma-kamma-thāmantassa ca ukāro hoti sa-smāsu vibhattīsu. Yuvāno; yuvānaṃ; yuvāne; maghavāno; maghavānaṃ; maghavāne; pumuno; pumunā; kammuno; kammunā; thāmuno; thāmunā.

(38) Also (the final vowel of the word puma) followed by the case-ending hi.

When the case-ending hi follows, the final vowel of the word puma becomes āne. Thus: ‘pumānehi’ ‘pumānebhi’. Why does the word vibhatti (case-ending) occur again? So that ‘non-inclusion of case-ending’ may be prevented. By the force of the word ca (also), the final vowel of the words maghava and yuva etc. followed by the case-endings si, yo, aṃ and yo, is changed into āna; and when the case-endings sa and smā follow, the final vowel of the words puma, kamma and thāma is also changed into u. For example ‘yuvāno’ ‘yuvānaṃ’ ‘yuvāne’ ‘maghavāno’ ‘maghavānaṃ’ ‘maghavāne’ ‘pumuno’ ‘pumunā’ ‘kammuno’ ‘kammunā’ ‘thāmuno’ ‘thāmunā’.

[39] Susmiṃ ā vā. 158

Puma icc evam antassa suvibhattimhi ā-ādeso hoti vā. Pumāsu pumesu vā.

(39) (The final vowel of the word puma), followed by the case-ending su, is optionally changed into ā.

When the case-ending su follows, the final vowel of the word puma optionally becomes ā. Thus: ‘pumāsu’ or ‘pumesu’.

[40] U nāmhi ca. 159

Puma icc evam antassa ā-u-ādesā honti vā nāmhi vibhattimhi. Pumānā; pumunā; pumena vā.

(40) (The final vowel of the word puma), followed by the case-ending nā, is also changed into u.

When the case-ending nā follows, the final vowel of the word puma optionally becomes ā and u. Thus: ‘pumānā’ ‘pumunā’ or ‘pumena’.

[41] A kammantassa ca. 160

Kamma icc evam antassa ca a-u-ādesā honti vā nāmhi vibhattimhi. Kammanā; kammunā; kammena vā. Casaddaggahaṇena maghava-yuva icc evam ādīnaṃ antassa ā-ādeso hoti kvaci nā-su icc etesu. Maghavānā; maghavāsu; maghavena vā; yuvānā; yuvāsu; yuvena vā.

Iti nāmakappe dutiyo kaṇḍo.

(41) The final vowel of the word kamma is changed also into a.

When the case-ending nā follows, the final vowel of the word kamma optionally becomes a and u. Thus: ‘kammanā’ ‘kammunā’ or ‘kammena’. By the force of the word ca (also) the final vowel of the words maghava, yuva etc., followed by the case-ending nā and su, is sometimes changed into ā. Thus: ‘maghavānā’ ‘maghavāsu’ or ‘maghavena’; ‘yuvānā’ ‘yuvāsu’ or ‘yuvena’.

The end of the second section in the chapter on the nāma.

Notes II.2

This second section of nāma (noun) covers 41 rules. In the rules 120, 121, 129, 130, 139, 140-151 the grammarian deals with the declensions of pronouns in different forms. In the rules 122-128 he has laid down the suffix ntu to form the possessive adjective. In the rules 131-134 he deals with the numeral adjectives. In the rules 135-138, 152-159 he deals with irregular nouns of different forms. In the rule 160 he deals with the word kamma which has irregular forms with u and a in the instrumental case singular.

In this second kaṇḍa, there are 41 rules. In the opening rule the word sabbassa is understood which we may take from the rule 107 from the preceding kaṇḍa. This sabbassa is continued up to 130. The word ntussa is continued from the rule 122 up to 128. In the rule 126 the word ca stands for aṃ occurring in the preceding rule. In the rule 129 the word vā is understood from the preceding rule. The word napuṃsake is discontinued from the rule 126 up to 128 and therefore it is again introduced in the rule 129 which is continued in the rule 130 also. The rule 131 is governing rule because up to the rule 134 the numerals are treated. In the rule 132 Kaccāyana uses the word ca. This ca is interpreted in the vutti in order to suit other expressions. In the rule 134 the word antasarassa is understood by implication of the expression akāro. From the rule 135 Kaccāyana treats the forms of a particular noun. In the rule 137 the word vā is used by Kaccāyana even if it was available in the preceding rule. This is not keeping with the general arrangement of Kaccāyana’s rules. However, we may say that this indicates that option is not applicable to the rule 138. In the rule 140 Kaccāyana uses the word ca which according to the vutti indicates tuvaṃ. However, according to Kaccāyana’s arrangement, the word ca stands for tumh’āmhākaṃ occurring in the preceding rule, but the word tumh’āmhākaṃ is understood up to 145. Therefore the word ca is not necessary in the rule 140.

In the rule 142 the word ca stands for se in the preceding rule. In the rule 144 the word ca stands for amhi occurring in the preceding rule. The word padato occurring in the rule 147 is understood up to 151. In rule 148 the word va given by B₁ stands for catutthī-chaṭṭhī from the rule 147. In the rule 150 the word ca stands for te, me occurring in the rule 148. In the rule 150 the word ca cancels na in the preceding rule. From the rule 152 up to 159 Kaccāyana deals with a particular noun and the last rule of the kaṇḍa accomplishes the forms of the word kamma. In the rule 160 the word ca stands for u occurring in previous rule, whereas the word ca in the rule 159 stands for ā in the preceding rule, therefore, Kaccāyana uses the word ca in both 159 and 160.

Rule 1: T, S^b add amhasse ti kim atthaṃ? Purisassa dīyate. Se ti kim atthaṃ? Ahaṃ gacchāmi, mayaṃ gacchāma (why the word amhassa?: For, in the following example this change is not found: ‘purisassa dīyate’. Why the case-ending sa?: For, in the following examples this change is not found: ’ahaṃ gacchāmi; mayaṃ gacchāma) after pariggaho.

Rule 3: T reads passasi S₁, S₂: passanti B₁: passanti janā for passatha, whatever reading we may accept, the reading passanti seems to be closer to the original.³¹

Rule 4: B₁, T add vā after sīlavato jhāyino which seems to be significant, that is, either sīlavantassa or sīlavato is found. “sīlavantassa”: occurs in Dhp 110 as follows:-

“yo ca vassasataṃ jīve dussīlo asamāhito
ekāhaṃ jīvitaṃ seyyo sīlavantassa jhāyino”.

Rule 5: S₁, S₂, B₁, T add balavā and B₁ adds dhanavā, dhitimā in the vutti. S₁, S₂, T, B₁ read puriso tiṭṭhati for purisā tiṭṭhanti. The reading puriso tiṭṭhati is closer to the original.³² “satimā”: occurs in M I 56, 3-5 as follows:- “idha bhikkhave bhikkhu kāye kāyānupassī viharati ātāpī sampajāno satimā vineyya loke abhijjhādomanassa”. “dhitimā”: occurs in S I 168, 9-12 as follows:-

“mā jātiṃ puccha caraṇañ ca puccha
kaṭṭhā have jāyati jātavedo
nīcakulīno pi muni dhitimā
ājānīyo hoti hirīnisedho”.

Rule 8: “satimā”: occurs in M I 56, 3-5 as quoted under II. 2.5 above.

Rule 10: S₁, S₂, B₁ read imaṃ cittaṃ passasi imaṃ cittaṃ tiṭṭhati vā but B₁ omits vā after tiṭṭhati for vā ti kim atthaṃ? Imaṃ cittaṃ tiṭṭhati. T reads it as Senart, but T adds imaṃ cittaṃ passasi.

Rule 11: amu should be corrected to asu³³ as shown in all the versions. “aduṃ”: occurs in Ja I 500, 18-19 as follows:-

“na idaṃ dukkhaṃ aduṃ dukkhaṃ yaṃ maṃ tudati vāyaso
yaṃ sāmā puppharattena kattikaṃ nānubhossati”.

“amuṃ”: occurs in M I 155, 16-18 as follows:- “te amuṃ nivāpaṃ nivuttaṃ mahatīhi daṇḍavākarāhi samantā sappadesaṃ anuparivāresuṃ”. “asu”: occurs in D II 200, 6-7 as follows:- “asu amutra uppanno, asu amutra uppanno”.

Rule 13: T reads rājāno for janā and adds samaṇena, samaṇaṃ, samaṇānaṃ after dvayena, dvayaṃ, ubhinnaṃ, ubhayesaṃ, duvinnaṃ. “duve”: occurs in Sv I 59, 7-8 as follows:-

“duve puthujjanā vuttā buddhen’ādiccabandhunā
andho puthujjano eko kalyāṇ’eko puthujjano”.

“dvayaṃ”: occurs in Vin III 21, 1-4 as follows:- “tattha nāma tvaṃ moghapurisa yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasadhammaṃ duṭṭhullaṃ odakantikaṃ rahassa dvayaṃ dvayasamāpattiṃ samāpajjissasi”. “ubhinnaṃ”: occurs in Ja I 353, 13-14 as follows:-

“ubho khañjā ubho kuṇī ubho visamacakkhukā
ubhinnaṃ piḷakā jātā n’ahaṃ passāmi illīsaṃ”.

Rule 14: T, S₁, S₂, B₁ read āyatanāni for āsavāni. “tisso vedanā”: occurs in D III 216, 20-21 as follows:- “tisso vedanā. Sukhā vedanā, dukkhā vedanā, adukkha-m-asukhā vedanā”. “tayo janā”: occurs in Ja III 528, 15-18 as follows:-

“kuto nu āgacchatha bho tayo janā
sv āgataṃ ettha nisīdatth’āsane
kacci’ttha bhonto kusalaṃ anāmayaṃ
cirassam abbhāgamanaṃ hi vo idha”.

“cattāri ariyasaccāni”: occurs in Khp IV 2, 16 as follows:- “cattāri nāma kiṃ. Cattāri ariysaccāni”.

Rule 16: T adds idaṃ raṭṭhaṃ after rājino and omits se ti kim atthaṃ? Raññaṃ. B₁ reads raññā for raññaṃ. “rājino”: occurs in Sn 299 as follows:-

“tesaṃ āsi vipallāso disvāna aṇuto aṇuṃ
rājino ca viy’ākāraṃ nariyo ca samalaṃkatā”.

Rule 17: B₁ adds idaṃ raṭṭhaṃ after rājūnaṃ which occurs in Ud 11, 2-4 as follows:- “ko nu kho āvuso imesaṃ dvinnaṃ rājūnaṃ mahaddhanataro vā mahābhogataro vā…”.

Rule 18: B₁, T add vā kataṃ, S₁, S₂: vā kataṃ kammaṃ after rājena. B₁, S₁, S₂, T read santakaṃ for santikaṃ.

Rule 21: B₁, S₁, S₂ add simhī ti kim atthaṃ? Tayi, mayi (why the case-ending si?: For, in the following examples this change is not found: ‘tayi’ ‘mayi’) after tvaṃ, ahaṃ. “tuvaṃ satthā”: occurs in Sn 571 as follows:-

“tuvaṃ buddho tuvaṃ satthā
tuvaṃ mārābhibhū muni
tuvaṃ anusaye chetvā
tiṇṇo tāres’imaṃ pajaṃ”.

Rule 28: All the versions record yadā (the rules 29-32 also) before padasmā. In this case, we may remark that the reading yadā is not keeping with the context of the vutti, because the words ya and ta are always related to each other in a sentence. However, in this context even Nyāsapāṭha, Rūpasiddhi and Saddanīti³⁴ omit it. Therefore, the reading yadā should be cancelled. If we retain the reading yadā in the vutti, tadā should be added before vo-no-ādesā honti as suggested by Suttaniddesapāṭha.³⁵ S₁, S₂, T omit bhikkhave after pahāya vo, even the citation omits it. “pahāya vo bhikkhave gamissāmi”: occurs in Ap 584, 19-20 as follows:-

“paripakko vayo mayhaṃ
parittam atha jīvitaṃ
pahāya vo gamissāmi
katam me saraṇam attano”.

vikantīsu should be corrected to vikantiṃsu as shown in all the versions. “mā no ajja vikantiṃsu”: occurs in Ja V 368, 15-16 as follows:-

“mā no ajja vikantiṃsu
rañño sūdā mahānase
tathā hi vaṇṇo pattānaṃ
phalaṃ veḷuṃ va taṃ vadhi”.

B₁, T add rañño sūdā mahānase after vikantiṃsu. In this case, we may remark that the additional reading given by B₁, T is not concerned with the example expected by the vutti, but B₁, T give it in order to make the meaning complete as shown in the citation. B₁ adds evaṃ dutiy’atthe (thus, it is used in the sense of the accusative case). “dhammaṃ vo bhikkhave desissāmi”: occurs in M III 280, 18-20 as follows:- “dhammaṃ vo bhikkhave desissāmi ādikalyāṇaṃ majjhe kalyāṇaṃ pariyosānakalyāṇaṃ sātthaṃ sabyañjanaṃ kevalaparipuṇṇaṃ parisuddhaṃ brahmacariyaṃ pakāsissāmi”. “saṃvibhajetha no rajjena”: occurs in D II 233, 13-14 as follows:- “sace bhavaṃ reṇu rajjaṃ labhetha, saṃvibhajetha no rajjena”. B₁ adds evaṃ catutthy’atthe (thus, it is used in the sense of the dative case). “tuṭṭho’smi vo pakatiyā”: occurs in Ja V 351, 27-28 as follows:-

“tuṭṭho’smi vo pakatiyā
vākayena madhurena ca
eso cā pi mama chando
ciraṃ passeyya vo ubho”.

“satthā no bhagavā anuppatto”: occurs in M I 205, 26-27 as follows:- “māvuso dāyapāla bhagavantaṃ vāresi, satthā no bhagavā anuppatto”. B₁ adds evaṃ chaṭṭhy’atthe (thus, it is used in the sense of the genitive case).

Rule 29: T and B₁ read te-m’ekavacanesu for te-m’ekavacane but B₁ adds ca after it in the rule which Suttaniddesapāṭha intrepretes as “supplying the word catutthī-chaṭṭhī from the preceding rule”.³⁶ “dadāmi te gāmavarāni pañca”: occurs in Ja IV 99, 3-6 as follows:-

“dadāmi te gāmavarāni pañca
dāsīsataṃ satta gavaṃ satāni
parosahassañ ca suvaṇṇanikkhe
bhariyā ca te sādisī dve dadāmi”.

“dadāhi me gāmavaraṃ”: occurs in Ja IV 97, 25-28 as follows:-

“dadāhi me gāmavarāni pañca
dāsīsataṃ satta gavaṃ satāni
parosahassañ ca suvaṇṇanikkhe
bhariyā ca me sādisī dve dadāhi”.

“idaṃ te raṭṭhaṃ”: occurs in Ja V 289, 19-22 as follows:-

“idan te raṭṭhaṃ sadhanaṃ sayoggaṃ
sakāyuraṃ sabbakāmūpapannaṃ
idan te rajjaṃ anusāsa amma
gacchām’ahaṃ yattha piyā pabhāvati”.

Rule 30: passeya should be corrected to passeyya as shown in many versions. “passeyya taṃ vassasataṃ arogyaṃ”: occurs in Ja V 495, 27-30 as follows:-

“ariyassa ariyena sameti sakkhi
paññassa paññāṇavatā sameti
passeyya taṃ vassasataṃ arogaṃ
etaṃ varānaṃ paṭhamaṃ varāmi”.

The reading abruvi should be corrected to bravīti as shown in B₁, T. We need to construct this example in the past tense as suggested by Senart. We find the form abravi [not abruvi] in the Saddanīti (dhātumālā).³⁷ In this case, B₂ has constructed the example in the past tense i.e. so mam’abravi. We may correct abruvi into abravi as B₂.

Rule 32: T reads pāpaṃ for kammaṃ. The readings gaccheyatha and gaccheyāma should be corrected to gaccheyyātha and gaccheyyāma respectively as shown in all the versions.

Rule 35: The reading itthipumannapuṃsakāni should be added after napuṃsakaṃ as shown in some versions. The reading itthīpuma- should be shortened as itthipuma, because in the compound the long ī is shortened except m.c.³⁸

Rule 38: B₁, S₁, S₂, Cd add pumānehi T: pumānebhi after -nivattanatthaṃ. S₁, S₂, T, B₁, Cd add yuvānā³⁹ after yuvāno. S₁, S₂, T, B₁ add maghavānā after maghavāno.

Rule 40: S₁, S₂ add casaddaggahaṇaṃ āya-ggahaṇānukaḍḍhanatthaṃ (the word ca is to supply the word ā from the preceding rule). B₁ adds caggahaṇam’anukaḍḍhanatthaṃ after pumena vā.

Rule 41: “kammunā”: occurs in Sn (v.l.) 136 as follows:-

“na jaccā vasalo hoti na jaccā hoti brāhmaṇo
kammunā vasalo hoti kammunā hoti brāhmaṇo”.

“kammanā”: occurs in Sn 596 as follows:-

“tesan no jātivādasmiṃ vivādo atthi gotama:
‘jātiyā brāhmaṇo hoti’ bhāradvājo iti bhāsati
ahañ ca kammanā brūmi evaṃ jānāhi cakkhuma”.

B₁ adds maghavesu, yuvesu after maghavāsu and yuvāsu respectively.

[1] Tumh’āmhehi naṃ ākaṃ. 161

Tehi tumh’āmhehi naṃ-vacanassa ākaṃ hoti. Tumhākaṃ; amhākaṃ. Naṃ iti kim atthaṃ? Tumhehi; amhehi.

(1) The words tumha and amha, followed by the case-ending naṃ, are changed into ākaṃ.

The case-ending naṃ following the words tumha and amha becomes ākaṃ. Thus: ‘tumhākaṃ’ ‘amhākaṃ’. Why the case-ending naṃ?: For, in the following examples this change is not found: ‘tumhehi’ ‘amhehi’.

[2] Vā yvappaṭhamo. 162

Tehi tumh’āmhehi yo appaṭhamo ākaṃ hoti vā. Tumhākaṃ passasi; tumhe passasi vā; amhākaṃ passasi; amhe passasi vā. Yo ti kim atthaṃ? Tumhehi; amhehi. Appaṭhamo ti kim atthaṃ? Gacchatha tumhe; gacchāma mayaṃ. Vā ti vikappanatthaṃ. Yonaṃ aṃ-ānaṃ-ādesā honti. Tumhaṃ; tumhānaṃ; amhaṃ; amhānaṃ.

(2) (The case-ending) yo, other than the nominative, optionally (changes into ākaṃ).

The ending yo of the second case following the words tumha and amha optionally becomes ākaṃ. Thus: ‘tumhākaṃ passasi’ or ‘tumhe passasi’ ‘amhākaṃ passasi’ or ‘amhe passasi’. Why the case-ending yo?: For, in the following examples this change is not found: ‘tumhehi’ ‘amhehi’. Why the 2nd case-ending?: For, in the following examples this change is not found: ‘gacchatha tumhe’ ‘gacchāma mayaṃ’. The word vā (optionally) is used to signify an alternative course.

The case-ending yo is also changed into aṃ and ānaṃ. For example ‘tumhaṃ’ ‘tumhānaṃ’ ‘amhaṃ’ ‘amhānaṃ’.

[3] Sassa’ṃ. 163

Tehi tumh’āmhehi sassa vibhattissa aṃ-ādeso hoti vā. Tumhaṃ dīyate; tava dīyate; tumhaṃ pariggaho; tava pariggaho; amhaṃ dīyate; mama dīyate; amhaṃ pariggaho; mama pariggaho; mayhaṃ dīyate; mama dīyate; mayhaṃ pariggaho; mama pariggaho. Sass’eti kim atthaṃ? Tumhesu; amhesu.

(3) The case-ending sa is changed into aṃ.

The case-ending sa following the words tumha and amha optionally becomes aṃ. Thus: ‘tumhaṃ dīyate’ ‘tava dīyate’ ‘tumhaṃ pariggaho’ ‘tava pariggaho’ ‘amhaṃ dīyate’ ‘mama dīyate’ ‘amhaṃ pariggaho’ ‘mama pariggaho’ ‘mayhaṃ dīyate’ ‘mama dīyate’ ‘mayhaṃ pariggaho’ ‘mama pariggaho’. Why the case-ending sa? : For, in the following examples this change is not found: ‘tumhesu’ ‘amhesu’.

[4] Sabbanām’ākārate paṭhamo. 164

Sabbesaṃ sabbanāmānaṃ akārato yo paṭhamo ettaṃ āpajjate. Sabbe; ye; te; ke; tumhe; amhe; ime. Sabbanāmānaṃ iti kim atthaṃ? Devā; asurā; nāgā; gandhabbā. Akārato ti kim atthaṃ? Amū purisā. Yo ti kim atthaṃ? Sabbo; yo; ko; ayaṃ. Paṭhamaggahaṇaṃ uttarasuttatthaṃ. Kataro ca katamo ca katarakatame katarakatamā vā.

(4) After pronouns ending in a, the first case-ending yo is changed into e.

The first case-ending yo used after a of all pronouns becomes e. For example ‘sabbe’ ‘ye’ ‘te’ ‘ke’ ‘tumhe’ ‘amhe’ ‘ime’. Why the pronouns? For, in the following examples this change is not found: ‘devā’ ‘asurā’ ‘nāgā’ ‘gandhabbā’. Why used after a?: For, in the following example this change is not found: ‘amū purisā’. Why the case-ending yo?: For, in the following examples this change is not found: ‘sabbo’ ‘yo’ ‘ko’ ‘ayaṃ’. The word paṭhamo is used in view of the following rule. Thus: ‘kataro ca katamo ca: katarakatame or katarakatamā’.

[5] Dvandaṭṭhā vā. 165

Tasmā sabbanāmānaṃ akārato dvandaṭṭhā yo paṭhamo ettaṃ āpajjate vā. Katarakatame; katarakatamā. Sabbanāmānaṃ iti kim atthaṃ? Devāsuranāgagandhabbamanussā. Dvandaṭṭhā ti kim atthaṃ? Te sabbe.

(5) After pronouns in copulative compound (the first case-ending yo) optionally (changes into e).

The first case-ending yo used after a of pronouns in copulative compound optionally becomes e. For example ‘katarakatame’ ‘katarakatamā’. Why the pronouns? For, in the following example this change is not found: ‘devāsuranāgagandhabbamanussā’. Why in copulative compound?: For, in the following example this change is not found: ‘te sabbe’.

[6] Naññaṃ sabbanāmikaṃ. 166

Sabbanāmikavidhānaṃ dvandaṭṭhe naññaṃ kāriyaṃ hoti. Pubbo ca aparo ca: pubbāparānaṃ; pubbo ca uttaro ca: pubbottarānaṃ; adharo ca uttaro ca: adharottarānaṃ.

(6) The other rules relating to pronouns do not hold good.

The rules of case-endings relating to pronouns should not be applied to copulative compounds. Thus: ‘pubbo ca aparo ca: pubbāparānaṃ’ ‘pubbo ca uttaro ca: pubbottarānaṃ’ ‘adharo ca uttaro ca: adharottarānaṃ’.

[7] Bahubbīhimhi ca. 167

Bahubbīhimhi ca samāse sabbanāmikavidhānaṃ naññaṃ kāriyaṃ hoti. Piyo pubbo yassa: piyapubbāya, piyapubbānaṃ, piyapubbe, piyapubbasa. C’eti kim atthaṃ? Sabbanāmikavidhānañ ca hoti. Dakkhiṇapubbassaṃ; dakkhiṇapubbassā; uttarapubbassaṃ; uttarapubbassa.

(7) In the relative compounds too.

The rules of case-ending relating to pronouns should not be applied also to the relative compounds. For example ‘piyo pubbo yassa: piyapubbāya, piyapubbānaṃ, piyapubbe, piyapubbassa’. Why too (ca) ?: (Sometimes) the rules of case-ending relating to pronouns are also applied. For example ‘dakkhiṇapubbassaṃ’ ‘dakkhiṇapubbassā’ ‘uttarapubbassaṃ’ ‘uttarabubbassā’.

[8] Sabbato naṃ saṃ-sānaṃ. 168

Sabbato sabbanāmato naṃ-vacanassa saṃ-sānaṃ icc ete ādesā honti. Sabbesaṃ; sabbesānaṃ; sabbāsaṃ; sabbāsānaṃ; yesaṃ; yesānaṃ; yāsaṃ; yāsānaṃ; tesaṃ; tesānaṃ; tāsaṃ; tāsānaṃ; kesaṃ; kesānaṃ; kāsaṃ; kāsānaṃ; imesaṃ; imesānaṃ; imāsaṃ; imāsānaṃ; amūsaṃ; amūsānaṃ. Nan ti kim atthaṃ? Sabbassa; yassa; tassa. Evaṃ sabbattha.

(8) After all (pronouns) the (case-ending) naṃ is changed into saṃ and sānaṃ.

The case-ending naṃ used after all pronouns becomes saṃ and sānaṃ. For example ‘sabbesaṃ’ ‘sabbesānaṃ’ ‘sabbāsaṃ’ ‘sabbāsānaṃ’ ‘yesaṃ’ ‘yesānaṃ’ ‘yāsaṃ’ ‘yāsānaṃ’ ‘tesaṃ’ ‘tesānaṃ’ ‘tāsaṃ’ ‘tāsānaṃ’ ‘kesaṃ’ ‘kesānaṃ’ ‘kāsaṃ’ ‘kāsānaṃ’ ‘imesaṃ’ ‘imesānaṃ’ ‘imāsaṃ’ ‘imāsānaṃ’ ‘amūsaṃ’ ‘amūsānaṃ’. Why naṃ?: For, in the following examples this change is not found: ‘sabbassa’ ‘yassa’ ‘tassa’. It should be done in all words in the same way.

[9] Rājassa rāju su-naṃ-hisu ca. 169

Sabbassa rājasaddassa rāju-ādeso hoti su-naṃ-hi icc etesu. Rājūsu; rājūnaṃ; rājūhi; rājūbhi. Su-naṃ-hisū ti kim atthaṃ? Rājā. Casaddaggahaṇaṃ avadhāraṇatthaṃ? Rājesu; rājānaṃ; rājehi; rājebhi.

(9) The word rāja, followed by su, naṃ and hi, is also changed into rāju.

When the case-endings su, naṃ and hi follow, the entire word rāja becomes rāju. Thus: ‘rājūsu’ ‘rājūnaṃ’ ‘rājūhi’ ‘rājūbhi’. Why su, naṃ and hi?: For, in the following examples this change is not found: ‘rājā’. The word too (ca) is added to signify the restriction of the rule to certain instances to the exclusion of others. For example ‘rājesu’ ‘rājānaṃ’ ‘rājehi’

‘rājebhi’.

[10] Sabbass’imass’e vā. 170

Sabbassa imasaddassa ekāro hoti vā su-naṃ-hi icc etesu. Esu, imesu; esaṃ, imesaṃ; ehi, imehi. Imass’eti kim atthaṃ? Etesu; etesaṃ; etehi.

(10) The word ima is optionally changed into e.

When the case-endings su, naṃ and hi follow, the entire word ima optionally becomes e. Thus: ‘esu, imesu’ ‘esaṃ, imesaṃ’ ‘ehi, imehi’. Why ima?: For, in the following examples this change is not found: ‘etesu’ ‘etesaṃ’ ‘etehi’.

[11] An’imi nāmhi ca. 171

Imasaddassa sabbass’eva ana-imi-ādesā honti nāmhi vibhattimhi. Anena dhammadānena sukhitā honti sā pajā; iminā buddhapūjena patvāna amataṃ padaṃ. Namhī ti kim atthaṃ? Imesu; imesaṃ; imehi. Caggahaṇaṃ vā-gahaṇanivattanatthaṃ.

(11) (The word ima) followed by the case-ending nā is changed into ana and imi.

When the case-ending nā follows, the entire word ima becomes ana or imi. Thus: ‘anena dhammadānena sukhitā honti sā pajā’ ‘iminā buddhapūjena patvāna amataṃ padaṃ’. Why nā ?: For, in the following examples this change is not found: ‘imesu’ ‘imesaṃ’ ‘imehi’. The word ca (too) is added in order that vā (optionally) may not follow here from the preceding rule.

[12] Anapuṃsakass’āyaṃ simhi. 172

Imasaddassa sabbass’eva anapuṃsakassa ayaṃ-ādeso hoti simhi vibhattimhi. Ayaṃ puriso; ayaṃ itthī.

Anapuṃsakass’eti kim atthaṃ? Idaṃ cittaṃ. Simhī ti kim atthaṃ? Imaṃ purisaṃ passasi.

(12) (The word ima) in the non-neuter gender, followed by the case-ending si, is changed into ayaṃ.

When the case-ending si follows, the entire word ima in the non-neuter gender becomes ayaṃ. Thus: ‘ayaṃ puriso’ ‘ayaṃ itthī’. Why the non-neuter gender?: For, in the following examples this change is not found: ‘idaṃ cittaṃ’. Why si?: For, in the following example this change is not found: ‘imaṃ purisaṃ passasi’.

[13] Amussa mo saṃ. 173

Amusaddassa anapuṃsakassa makāro sakāraṃ āpajjate vā simhi vibhattimhi. Asu rājā; amuko rājā; asu itthī; amukā itthī. Anapuṃsakass’eti kim atthaṃ? Aduṃ pupphaṃ virocati. Amuss’eti kim atthaṃ? Ayaṃ puriso. Simhī ti kim atthaṃ? Amuṃ purisaṃ passasi.

(13) The sound m of the word amu is changed into s.

When the case-ending si follows, the sound m of the word amu in the non-neuter gender optionally becomes s. Thus: ‘asu rājā’ ‘amuko rājā’ ‘asu itthī’ ‘amukā itthī’. Why the non-neuter gender? For, in the following examples this change is not found: ‘aduṃ pupphaṃ virocati’. Why amu ?: For, in the following example, this change is not found: ‘ayaṃ puriso’. Why si?: For, in the following example this change is not found: ‘amuṃ purisaṃ passasi’.

[14] Eta-tesaṃ to. 174

Eta-ta icc etesaṃ anapuṃsakānaṃ takāro sakāraṃ āpajjate simhi vibhattimhi. Eso puriso; esā itthī; so puriso; sā itthī. Etesv iti kim atthaṃ? Itaro puriso; itarā itthī. Anapuṃsakass’eti kim atthaṃ? Etaṃ cittaṃ; taṃ cittaṃ; etaṃ rūpaṃ; taṃ rūpaṃ.

(14) The sound ta of the words eta and ta (is changed into sa).

When the case-ending si follows, the sound ta of the words eta and ta in the non-neuter gender becomes sa. Thus: ‘eso puriso’ ‘esā itthī’ ‘so puriso’ ‘sā itthī’. Why eta and ta?: For, in the following examples this change is not found: ‘itaro puriso’ ‘itarā itthī’. Why the non-neuter gender ?: For, in the following examples, this change is not found: ‘etaṃ cittaṃ’ ‘taṃ cittaṃ’ ‘etaṃ rūpaṃ’ ‘taṃ rūpaṃ’.

[15] Tassa vā nattaṃ sabbattha. 175

Tassa sabbanāmassa takārassa nattaṃ hoti vā sabbattha liṅgesu. Nāya, tāya; naṃ, taṃ; ne, te; nesu, tesu; namhi, tamhi; nāhi, tāhi.

(15) The t in all genders is optionally changed into n.

In all genders, the t of the pronouns optionally becomes n. For example ‘nāya, tāya’ ‘naṃ, taṃ’ ‘ne, te’ ‘nesu, tesu’ ‘namhi, tamhi’ ‘nāhi, tāhi’.

[16] Sa-smā-smiṃ-saṃ-sāsv attaṃ. 176

Tassa sabbanāmassa takārassa sabbass’eva attaṃ hoti vā sa-smā-smiṃ-saṃ-sā icc etesu sabbattha liṅgesu. Assa, tassa; asmā, tasmā; asmiṃ, tasmiṃ; assaṃ, tassaṃ; assā, tassā. Takārass’ eti kim atthaṃ? Amussaṃ; amussā.

Etesv iti kim atthaṃ? Tesu; nesu.

(16) (The t) followed by sa, smā, smiṃ, saṃ and sā is changed into a.

When the case-endings sa, smā, smiṃ, saṃ and sā in all genders follow, the entire ta of the pronoun optionally becomes a. Thus: ‘assa, tassa’ ‘asmā, tasmā’ ‘asmiṃ, tasmiṃ’ ‘assaṃ, tassaṃ’ ‘assā, tassā’. Why ta?: For, in the following examples this change is not found: ‘amussaṃ’ ‘amussā’. Why these case-endings?: For, in the following examples this change is not found: ‘tesu’ ‘nesu’.

[17] Imasaddassa ca. 177

Imasaddassa sabbass’eva attaṃ hoti vā sa-smā-smiṃ-saṃ-sā icc etesu sabbattha liṅgesu. Assa, imassa; asmā, imasmā; asmiṃ, imasmiṃ; assaṃ, imissaṃ; assā, imissā. Imasaddass’ eti kim atthaṃ? Etissaṃ; etissā. Casaddaggahaṇaṃ attaṃ anukaḍḍhanatthaṃ.

(17) Also the word ima (is changed into a).

When the case-endings sa, smā, smiṃ, saṃ and sā in all genders follow, the entire word ima optionally becomes a. Thus: ‘assa, imassa’ ‘asmā, imasmā’ ‘asmiṃ, imasmiṃ’ ‘assaṃ, imissaṃ’ ‘assā, imissā’. Why the word ima?: For, in the following examples, this change is not found: ‘etissaṃ’ ‘etissā’. The word ca (too) is to supply a here from the preceding rule.

[18] Sabbato ko. 178

Sabbato sabbanāmato kakārāgamo hoti vā. Sabbako; yako; sako; amuko; asuko. Vā ti kim atthaṃ? Sabbo; yo; so; ko. Sabbanāmato ti kim atthaṃ? Puriso. Punasabbatoggahaṇena aññasmāpi kakārāgamo hoti. Hīnako; potako.

(18) Ka is added to the pronouns.

After pronouns, ka is optionally augmented. For example ‘sabbako’ ‘yako’ ‘sako’ ‘amuko’ ‘asuko’. Why optionally?: For, in the following examples this change is not found: ’sabbo ‘yo’ ‘so’ ‘ko’. Why pronouns?: For, in the following example, this change is not found: ‘puriso’. By the force of the repetition of the word sabbato, ka is augmented to other words as well. For example ‘hīnako’ ‘potako’.

[19] Gha-pato smiṃ-sānaṃ saṃ-sā. 179

Sabbato sabbanāmato gha-pasaññāto smiṃ-sa icc etesaṃ saṃ-sā-ādesā honti vā yathāsaṅkhyaṃ. Sabbassaṃ, sabbāyaṃ; sabbassā, sabbāya; imissaṃ, imāyaṃ; imissā, imāya; amussaṃ, amuyaṃ; amussā, amuyā. Sabbanāmato ti kim atthaṃ? Itthiyaṃ; itthiyā. Smiṃ-sānaṃ iti kim atthaṃ? Amuyo.

(19) After (the pronouns of) gha-type and pa-type the case-endings smiṃ and sa are changed into saṃ and sā.

The case-endings smiṃ and sa after the pronouns of gha and pa types optionally become saṃ and sā respectively. For example ‘sabbassaṃ, sabbāyaṃ’ ‘sabbassā, sabbāya’ ‘immissaṃ, imāyaṃ’ ‘imissā, imāya’ ‘amussaṃ, amuyaṃ’ ‘amussā, amuyā’. Why after pronouns?: For, in the following examples this change is not found: ‘itthiyaṃ’ ‘itthiyā’. Why the case-endings smiṃ and sa?: For, in the following example, this change is not found: ‘amuyo’.

[20] Netāhi smiṃ āya-yā. 180

Etāhi sabbanāmāhi gha-pasaññāto smiṃ-vacanassa n’eva āya-yā-ādesā honti. Etissaṃ, etāyaṃ; imissaṃ, imāyaṃ; amussaṃ, amuyaṃ. Smin ti kim atthaṃ? Tāya itthiyā mukhaṃ. Etāhī ti kim atthaṃ? Kaññāya; gaṅgāya; vīṇāya; saddhāya.

(20) After these the case-ending smiṃ is not changed into āya and yā.

The case-ending smiṃ after the gha and pa pronouns does not become āya and yā. For example ‘etissaṃ, etāyaṃ’ ‘imissaṃ, imāyaṃ’ ‘amussaṃ, amuyaṃ’. Why the case-ending smiṃ?: For, in the following examples those substitutes are found: ‘tāya itthiyā mukhaṃ’. Why after pronouns?: For, in the following examples the said substitutes are found : ‘kaññāya’ ‘gaṅgāya’ ‘vīṇāya’ ‘saddhāya’.

[21] Manogaṇādito smiṃ-nānaṃ i-ā. 181

Tasmā manogaṇādito smiṃ-nā icc etesaṃ ikāra-ākārādesā honti vā yathāsaṅkhyaṃ. Manasi, manasmiṃ; sirasi, sirasmiṃ; manasā, manena; vacasā, vacena; sirasā, sirena; tapasā, tapena; vayasā, vayena; yasasā, yasena; tejasā, tejena; urasā, urena; tamasā, tamena. Smiṃ-nānaṃ iti kim atthaṃ? Mano; siro; tapo; tamo; tejo. Ādiggahaṇena aññehīpi smiṃ-nānaṃ ikāra-ākārādesā honti. Bilasi; bilasā; padasi; padasā.

(21) After the words of the mano group etc. The case-endings smiṃ and nā are changed into i and ā.

The case-endings smiṃ and nā used after the words of the mano group etc. optionally become i and ā respectively. For example ‘manasi, manasmiṃ’ ‘sirasi, sirasmiṃ’ ‘manasā, manena’ ‘vacasā, vacena’ ‘sirasā, sirena’ ‘tapasā, tapena’ ‘vayasā, vayena’ ‘yasasā, yasena’ ‘tejasā, tejena’ ‘urasā, urena’ ‘tamasā, tamena’. Why the case-endings smiṃ and nā ?: For, in the following examples this change is not found: ‘mano’ ‘siro’ ‘tapo’ ‘tamo’ ‘tejo’. By the force of ādi, the case-endings smiṃ and nā become i and ā, after other words also. For example ‘bilasi’ ‘bilasā’ ‘padasi’ ‘padasā’.

[22] Sassa c’o 182

Tasmā manogaṇādito sassa ca okāro hoti. Manaso; tapaso.

(22) The case-ending sa is changed into o.

The case-ending sa used after the word of mano group etc. becomes o. For example ‘manaso’ ‘tapaso’.

[23] Etesaṃ o lope. 183

Etesaṃ manogaṇādīnaṃ anto ottaṃ āpajjate vibhattilope kate. Manomayaṃ; ayomayaṃ; tejosamena; tapoguṇena; siroruho. Ādiggahaṇena aññesaṃ anto ottaṃ āpajjate. Āposamena; vāyosamena. Lope ti kim atthaṃ? Padasā; tapasā; yasasā; vacasā; manasā. Evaṃ aññepi yojetabbā.

(23) When the case-endings are elided, (the final vowel) of these words is changed into o.

The final vowel of the words belonging to the mano group etc. if the case-endings have been elided, becomes o. For example ‘manomayaṃ’ ‘ayomayaṃ’ ‘tejosamena’ ‘tapoguṇena’ ‘siroruho’. By the force of ādi the final vowel of other words also is changed into o. For example ‘āposamena’ ‘vāyosamena’. Why after elision?: For in the following examples this change is not found: ‘padasā’ ‘tapasā’ ‘yasasā’ ‘vacasā’ ‘manasā’. Other examples may be given in the same way.

[24] Sa sare vāgamo. 184

Eteh’eva manogaṇādīhi vibhattādese sare pare sakārāgamo hoti vā. Manasā; vacasā; manasi; vacasi. Vā ti kim atthaṃ? Madena; tejena; yasena. Sare ti kim atthaṃ? Mano; tejo; yaso. Pun’ādiggahaṇena aññasmiṃ pi sare paccaye sakārāgamo hoti. Mānasikaṃ; vācasikaṃ.

(24) When a vowel of the case-ending substitute follows, s is optionally augmented.

S is optionally added to the words of the mano group etc. if a vowel of the case-ending substitute follows. For example ‘manasā’ ‘vacasā’ ‘manasi’ ‘vacasi’. Why optionally?: For, in the following examples this change is not found: ‘madena’ ‘tejena’ ‘yasena’. Why before a vowel?: For, in the following examples this change is not found: ‘mano’ ‘tejo’ ‘yaso’. By the force of ādi, again s is augmented even if vowels of other suffixes follow. For example ‘mānasikaṃ’ ‘vācasikaṃ’.

[25] Santasaddassa so bhe bo c’ante. 185

Sabbass’eva santasaddassa sakārādeso hoti bhakāre pare ante ca bakārāgamo hoti. Subbhir eva samāsetha; sabbhi kubbetha nāsabbhi; sabbhi pavedayanti; sabbhato; sabbhāvo. Bhe ti kim atthaṃ? Santehi pūjito bhagavā. Casaddaggahaṇaṃ kvaci sakārassara pasiddhatthaṃ. Sakkāro; sakkato.

(25) The word santa, followed by bh, is changed into sa, and ba is also augmented at the end of it.

When bh follows, the entire word santa becomes sā, and at the end of it b is added. For example ‘sabbhir eva samāsetha’ ‘sabbhi kubbetha nāsabbhi’ ‘sabbhi pavedayanti’ ‘sabbhato’ ‘sabbhāvo’. Why bh?: For, in the following examples this change is not found:‘santehi pūjito bhagavā’. By the force of the word ca (also) sa is sometimes substituted (in a compound). For example ‘sakkāro’ ‘sakkato’.

[26] Simhi gacchantādīnaṃ antasaddo aṃ. 186

Simhi gacchantādīnaṃ antasaddo aṃ āpajjate vā. Gacchaṃ, gacchanto; mahaṃ, mahanto; caraṃ, caranto; tiṭṭhaṃ, tiṭṭhanto; khādaṃ, khādanto. Gacchantādīnaṃ iti kim atthaṃ? Anto; danto; vanto; santo.

(26) The word anta belonging to the words gacchanta etc. followed by the case-ending si is optionally changed into aṃ.

When the case-ending si follows, the word anta belonging to gacchanta etc. optionally becomes aṃ. For example ‘gacchaṃ, gacchanto’ ‘mahaṃ, mahanto’ ‘caraṃ, caranto’ ‘tiṭṭhaṃ, tiṭṭhanto’ ‘khādaṃ, khādanto’. Why belonging to gacchanta?: For, in the following examples this change is not found: ‘anto’ ‘danto’‘vanto’ ‘santo’.

[27] Sesesu ntu va. 187

Gacchantādīnaṃ antasaddo ntuppaccayo va daṭṭhabbo sesesu vibhattipaccayesu. Gacchato; mahato; gacchati; mahati; gacchatā; mahatā. Sesesv iti kim atthaṃ? Gacchaṃ; mahaṃ; khādaṃ.

(27) The word anta of gacchanta etc., followed by the other (suffixes), is to be treated as ntu.

When the other case-endings and suffixes follow, the word anta belonging to gacchanta etc. is to be treated as a word ending in the suffix ntu. For example ‘gacchato’ ‘mahato’ ‘gacchati’ ‘mahati’ ‘gacchatā’ ‘mahatā’. Why the other case-endings and suffixes?: For, in the following examples this change is not found: ‘gacchaṃ’ ‘mahaṃ’ ‘khādaṃ’.

[28] Brahma-atta-sakha-rājādito aṃ ānaṃ. 188

Brahma-atta-sakha-rāja icc evam ādito aṃ-vacanassa ānaṃ-ādeso hoti vā. Brahmānaṃ, brahmaṃ; attānaṃ, attaṃ; sakhānaṃ, sakhaṃ; rājānaṃ, rājaṃ. Aṃ iti kim atthaṃ? Rājā.

(28) The case-ending aṃ used after brahma, atta, sakha and rāja etc. is changed into ānaṃ.

The case-ending aṃ optionally becomes ānaṃ after brahma, atta, sakha and rāja etc. For example ‘brahmānaṃ, brahmaṃ’ ‘attānaṃ, attaṃ’ ‘sakhānaṃ, sakhaṃ’ ‘rājānaṃ, rājaṃ’. Why the case-ending aṃ?: For, in the following example, this change is not found: ‘rājā’.

[29] Sy ā ca. 189

Brahma-atta-sakha-rāja icc evam ādīhi si-vacanassa ā hoti. Brahmā; attā; sakhā; rājā; ātumā.

(29) The case-ending si is changed into ā.

The case-ending si becomes ā after brahma, atta, sakha and rāja etc. For example ‘brahmā’ ‘attā’ ‘sakhā’ ‘rājā’ ‘ātumā’.

[30] Yonaṃ āno. 190

Brahma-atta-sakha-rāja icc evam ādīhi yonaṃ āno-ādeso hoti. Brahmāno; attāno; sakhāno; rājāno; ātumāno.

(30) The case-ending yo is changed into āno.

The case-ending yo becomes āno after brahma, atta, sakha and rāja etc. For example ‘brahmāno’ ‘attāno’ ‘sakhāno’ ‘rājāno’ ‘ātumāno’.

[31] Sakhāto c’āyo no. 191

Tasmā sakhāto ca yonaṃ āyo-no-ādesā honti. Sakhāyo; sakhino. Yonaṃ iti kim atthaṃ? Sakhā.

(31) And used after sakha it is changed into āyo and no.

The case-ending yo becomes āyo and no after sakha. Thus: ‘sakhāyo’ ‘sakhino’. Why the case-ending yo?: For, in the following example, this change is not found: ‘sakhā’.

[32] Smiṃ e. 192

Tasmā sakhāto smiṃ-vacanassa ekāro hoti. Sakhe.

(32) (The case-ending) smiṃ is changed into e.

The case-ending smiṃ becomes e after sakha. Thus: ‘sakhe’.

[33] Brahmāto gassa ca. 193

Tasmā brahmāto gassa ca ekāro hoti. He brahme.

(33) The ga (vocative case-ending si) too used after brahma.

The ga (vocative case-ending si) too becomes e after brahma. Thus: ‘he brahme’.

[34] Sakhāntass’i no-nā-naṃ-sesu. 194

Tassa sakhāntassa ikārādeso hoti no-nā-naṃ-sa icc etesu. Sakhino; sakhinā; sakhīnaṃ; sakhissa. Etesv iti kim atthaṃ? Sakhārehi; sakhehi.

(34) The final vowel of the word sakha, followed by the case-endings no, nā, naṃ and sa is changed into i.

When the case-endings no, nā, naṃ and sa follow, the final vowel of sakha becomes i. Thus: ‘sakhino’ ‘sakhinā’ ‘sakhīnaṃ’ ‘sakhissa’. Why these case-endings? : For, in the following example, this change is not found: ‘sakhārehi’ ‘sakhehi’.

[35] Āro himhi vā. 195

Tassa sakhāntassa āro hoti vā himhi vibhattimhi. Sakhārehi, sakhehi.

(35) (The final vowel of the word sakha), followed by the case-ending hi, is optionally changed into āra.

When the case-ending hi follows, the final vowel of the word sakha optionally becomes āra. Thus: ‘sakhārehi, sakhehi’.

[36] Su-naṃ-aṃsu vā. 196

Tassa sakhāntassa āro hoti vā su-naṃ-aṃ icc etesu. Sakhāresu, sakhesu; sakhārānaṃ, sakhīnaṃ; sakhāraṃ, sakhaṃ.

(36) (The final vowel of the word sakha), followed by the case-endings su, naṃ and aṃ, is optionally (changed into āra).

When the case-endings su, naṃ and aṃ follow, the final vowel of the word sakha becomes āra optionally. Thus: ‘sakhāresu, sakhesu’ ‘sakhārānaṃ, sakhīnaṃ’ ‘sakhāraṃ, sakhaṃ’.

[37] Brahmāto tu smiṃ ni. 197

Tasmā brahmāto smiṃ-vacanassa ni-ādeso hoti. Brahmani. Tusaddaggahaṇena abrahmāto pi smiṃ-vacanassa ni hoti. Kammani; cammani; muddhani.

(37) The case-ending smiṃ, however, used after brahma is changed into ni.

The case-ending smiṃ becomes ni after brahma. Thus: ‘brahmani’. By the force of tu the case-ending smiṃ is changed into ni, even after words other than brahma. For example ‘kammani’ ‘cammani’ ‘muddhani’.

[38] Uttaṃ sa-nāsu. 198

Tassa brahmasaddassa anto uttaṃ āpajjate sa-nā icc etesu. Brahmuno; brahmunā. Sa-nāsv iti kim atthaṃ? Brahmā. Uttaṃ iti bhāvaniddesena katthaci abhāvaṃ dasseti. Brahmassa.

(38) (The final vowel of the word brahma), followed by the case-endings sa and nā, is changed into u.

When the case-endings sa and nā follow, the final vowel of the word brahma becomes u. Thus: ‘brahmuno’ ‘brahmunā’. Why the case-endings sa and nā?: For,in the following examples this change is not found: ‘brahmā’. By the force of the abstraction of u, sometimes the said substitute does not take place. For example ‘brahmassa’.

[39] Satthu-pit’ādīnaṃ ā sismiṃ silopo ca. 199

Satthu-pitu icc evam ādīnaṃ anto āttaṃ āpajjate sismiṃ silopo ca. Satthā; pitā; mātā; bhātā; kattā. Sismiṃ ti kim atthaṃ? Satthussa; pitussa; bhātussa; kattussa.

(39) (The final vowel of) the words satthu and pitu etc., followed by the case-ending si, is changed into ā and the case-ending si is elided.

When the case-ending si follows, the final vowel of the words satthu and pitu etc. becomes ā and also the case-ending si is elided. For example ‘satthā’ ‘pitā’ ‘mātā’ ‘bhātā’ ‘kattā’. Why the case-ending si?: For, in the following examples this change is not found: ‘satthussa’ ‘pitussa’ ‘bhātussa’ ‘kattussa’.

[40] Aññesv ārattaṃ. 200

Satthu-pit’ādīnaṃ anto si-vacanato aññesu vacanesu ārattaṃ āpajjate. Satthāraṃ; pitaraṃ; mātaraṃ; bhātaraṃ; satthārehi; pitarehi; mātarehi; bhātarehi. Aññesv iti kim atthaṃ? Satthā; pitā; mātā; bhātā. Ārattaggahaṇena katthaci niyamaṃ dasseti. Satthussa; pitussa; mātussa; bhātussa.

(40) (The final vowel of the words satthu and pitu etc.), followed by the case-endings other than si, is changed into āra.

When the case-endings other than si follow, the final vowel of the words satthu and pitu etc. becomes āra. For example ‘satthāraṃ’ ‘pitaraṃ’ ‘mātaraṃ’ ‘bhātaraṃ’ ‘satthārehi’ ‘pitarehi’ ‘mātarehi’ ‘bhātarehi’. Why the case-endings other than si?: For, in the following examples this change is not found: ‘satthā’ ‘pitā’ ‘mātā’ ‘bhātā’. By the force of the abstraction of āra the rule holds good in some cases only. For example ‘satthussa’ ‘pitussa’ ‘mātussa’ ‘bhātussa’.

[41] Vā naṃhi. 201

Satthupit’ādīnaṃ anto ārattaṃ āpajjate namhi vibhattimhi vā. Satthārānaṃ; pitarānaṃ; mātarānaṃ; bhātarānaṃ. Vā ti kim atthaṃ? Satthūnaṃ; pitūnaṃ; mātūnaṃ; bhātūnaṃ.

(41) (The final vowel of the words satthu and pitu etc.), followed by the case-ending naṃ, is optionally changed.

When the case-ending naṃ follows, the final vowel of the word satthu and pitu etc. optionally becomes āra.

For example ‘satthārānaṃ’ ‘pitarānaṃ’ ‘mātarānaṃ’ ‘bhātarānaṃ’. Why optionally?: For, in the following examples this change is not found: ‘satthūnaṃ’ ‘pitūnaṃ’ ‘mātūnaṃ’ bhātūnaṃ’.

[42] Satthun’āttañ ca. 202

Tassa satthusaddassa āttaṃ hoti vā namhi vibhattimhi. Satthānaṃ; pitānaṃ; mātānaṃ; bhātānaṃ; dhitānaṃ; kattānaṃ. Vā ti kim atthaṃ? Satthārānaṃ; pitūnaṃ; mātūnaṃ; dhitūnaṃ.

(42) The word satthu, followed by the case-ending naṃ, is optionally changed into ā.

When the case-ending naṃ follows, the (final of the) word satthu optionally becomes ā. For example ‘satthānaṃ’ ‘pitānaṃ’ ‘mātānaṃ’ ‘bhātānaṃ’ ‘dhitānaṃ’ ‘kattānaṃ’. Why optionally?: For, in the following examples this change is not found: ‘satthārānaṃ’ ‘pitūnaṃ’ ‘mātūnaṃ’ ‘dhitūnaṃ’.

[43] U sasmiṃ salopo ca. 203

Satthu-pitu icc evam ādīnaṃ antassa uttaṃ hoti vā sasmiṃ salopo ca. Satthu, satthussa, satthuno dīyate pariggaho vā; pitu, pitussa, pituno dīyate pariggaho vā; bhātu, bhātussa, bhātuno dīyate pariggaho vā.

(43) (The final vowel of the words satthu and pitu etc.), followed by the case-ending sa, which is elided, is optionally changed into u.

When the case-ending sa follows, the final vowel of the words satthu and pitu etc. optionally becomes u and also the case-ending sa is elided. For example ‘satthu, satthussa, satthuno dīyate pariggaho vā’ ‘pitu, pitussa, pituno dīyate pariggaho vā’ ‘bhātu, bhātussa, bhātuno dīyate pariggaho vā’.

[44] Sakkamandhāt’ādīnañ ca. 204

Sakkamandhātu icc evam ādīnaṃ uttaṃ hoti sasmiṃ salopo ca. Sakkamandhātu iva assa rājino vibhavo; evaṃ: kattu; gantu; dhātu icc evam ādi.

(44) And of the words sakkamandhātu etc.

When the case-ending sa follows, the final vowel of the words sakkamandhātu etc. becomes u and also the case-ending sa is elided. Thus: ‘sakkamandhātu iva assa rājino vibhavo’; thus: ‘kattu’ ‘gantu’ ‘dhātu’ etc.

[45] Tato yonaṃ o tu. 205

Tato ārādesato sabbesaṃ yonaṃ okārādeso hoti. Satthāro; pitaro; mātaro; bhātaro; kattāro; vattāro. Tusaddaggahaṇena aññasmāpi yonaṃ okārādeso hoti. Caturo janitāro; ubho purisā.

(45) The case-ending yo, however, is changed into o after that.

The case-ending yo, after the substitute āra, becomes o. For example ‘satthāro’ ‘pitaro’ ‘mātaro’ ‘bhātaro’ ‘kattāro’ ‘vattāro’. By the force of the word tu the case-ending yo is changed into o in other instances as well. For example ‘caturo janitāro’ ‘ubho purisā’.

[46] Tato smiṃ i. 206

Tato ārādesato smiṃ-vacanassa ikārādeso hoti.

Satthari; pitari; mātari; bhātari; kattari; dhitari; vattari. Punatatogahaṇena aññasmāpi smiṃ-vacanassa ikārādeso hoti. Bhuvi.

(46) The case-ending smiṃ is changed into i after that.

The case-ending smiṃ after the substitute āra becomes i. For example ‘satthari’ ‘pitari’ ‘mātari’ ‘bhātari’ ‘kattari’ ‘dhitari’ ‘vattari’. By the force of the repeated word tato in this rule, the case-ending smiṃ becomes i in other instances as well. For example ‘bhuvi’.

[47] Nā ā. 207

Tato ārādesato nā-vacanassa ākārādeso hoti. Satthārā; pitarā; mātarā; bhātarā; dhitarā; kattarā; vattarā.

(47) The case-ending nā is changed into ā after that.

The case-ending nā after the substitute āra becomes ā. For example ‘satthārā’ ‘pitarā’ ‘mātarā’ ‘bhātarā’ ‘dhitarā’ ‘kattarā’ ‘vattarā’.

[48] Āro rassaṃ ikāre. 208

Ārādeso rassaṃ āpajjate ikāre pare. Satthari; pitari; mātari; bhātari; dhitari.

(48) The substitute āra, followed by i, is shortened.

When i follows, the substitute āra becomes shortened. For example ‘satthari’ ‘pitari’ ‘mātari’ ‘bhātari’ ‘dhitari’.

[49] Pit’ādīnaṃ asimhi. 209

Pit’ādīnaṃ ārādeso rassaṃ āpajjate asimhi ca.

Pitarā; mātarā; bhātarā; dhitarā; pitaro; mātaro; bhātaro; dhitaro. Asimhiggahaṇaṃ tomhi ikārādesasaññāpanatthaṃ. Mātito; pitito; bhātito; duhitito.

(49) (The substitute āra) of pitu etc. (is shortened) before case-endings other than the case-ending si.

When the case-endings other than the case-ending si follow, the substitute āra of pitu etc. becomes short. For example ‘pitarā’ ‘mātarā’ ‘bhātarā’ ‘dhitarā’ ‘pitaro’ ‘mātaro’ ‘bhātaro’ ‘dhitaro’. By the force of the phrase other than the case-ending si (the final vowel of pitu etc.) becomes i, when the suffix to follows. For example ‘mātito’ ‘pitito’ ‘bhātito’ ‘duhitito’.

[50] Tayā-tayinaṃ takāro tvattaṃ vā. 210

Tayā-tayi icc etesaṃ takāro tvattaṃ āpajjate vā. Tvayā, tayā; tvayi, tayi. Etesan ti kim atthaṃ? Tuvaṃ; tvaṃ.

Iti nāmakappe tatiyo kaṇḍo.

(50) The sound ta of tayā and tayi is optionally changed into tva.

The sound ta of tayā and tayi optionally becomes tva. For example ‘tvayā, tayā’ ‘tvayi, tayi’. Why tayā and tayi?: For, in the following examples this change is not found: ‘tuvaṃ’ tvaṃ’.

The end of the third section in the chapter on the nāma.

Notes II.3

This third section of nāma (noun) covers 50 rules. In the rules 161-164, 168, 170-180, 210 the grammarian deals with the pronouns of different forms. In the rules 165-167 he has treated the particular compounds. In the rules 169, 188-198 he deals with the declensions of irregular nouns. In the rules 181-184 he deals with the declensions of nouns (the group of mana etc.) by adding sa augment. In the rule 185 he deals with a particular word santa. In the rules 186-187 he deals with the declensions of present participles. In the rules 199-209 he deals with the declensions of nouns by adding ra.

In this third kaṇḍa, there are 50 rules. The kaṇḍa begins with pronominal derivation. In the rule 164 the word sabbanāma is used which is governing up to 168. The rule 166 is a general rule laid down for prohibition of certain grammatical process which is applicable to the rule 167 also. The word ca occurring in the rule 167 is significant according to the arrangement of the rules. The word ca here is expected to indicate the prohibition of certain grammatical process. However, there is not a particular single word which may be substituted by the word ca and therefore the vutti takes this ca to indicate the word vā, but it is not keeping with the literary style of Pāli grammatical sutta-s.

In the rule 168 the word sabbato seems to be adjective of the word sabbanāmato which may be taken from the rule 164. However, in the rule 164 also the word sabbato is implied and therefore the word sabbato occurring again in the rule 168 becomes significant. In the rule 169 single noun is treated. This rule also has the word ca which stands for sabbassa from the word sabbato in the preceding rule. From the rule 170 up to 172 the pronoun ima is treated. In the rule 170 the word sabbassa is used. It means it was not available in the preceding rule and therefore, the word ca in the rule 169 may not be taken for sabbassa. And therefore in the vutti under the rule 169 the word ca is taken for avadhāraṇa. Similarly, the vutti under the rule 171 takes the word ca for vā-ggahaṇanivattana. According to the style of Kaccāyana the word ca in the rule 171 may stand for imassa in the preceding rule. It also at the same time cancels the word vā in the preceding rule.

In the rule 175 the word sabbattha indicates all the genders as against the word anapuṃsakassa occurring in the rule 172. However, the word sabbattha may better be taken in the sense of all cases, because in the rule 176 particular cases only are referred to as against the word sabbattha. From the rule 181 a particular word goṇa is treated up to 184. In the rule 182 the word ca is used which indicates according to the vutti inclusion of some other cases. However, according to general arrangement of the rules the word ca may represent the word manogaṇādito occurring in the preceding rule. In the rule 185 the word ca indicates additional grammatical operation. In this rule, the word sadda is used in the sense of the word sabbassa which is significant. Kaccāyana here refers to the word saddassa because in the preceding rule the word sabbassa is not understood. The following two rules are composed to treat other gaṇa-s. In the rule 186 again the word sadda is used to indicate particular portion of a word. The use of the word sadda is significant.

In the rule 188 up to 198 another group of words is treated. In the rule 189 the word ca stands for brahma-atta-sakha-rājādito occurring in the preceding rule. The vutti does not explain this ca. Nyāsapāṭha indicates the stylistic sense and cancels the word vā from the previous rule.⁴⁰ Again in the rule 191 the word ca is used to indicate the word yonaṃ occurring in the preceding rule. In the rule 193 the word ca stands for e in the preceding rule. In the treatment of the word sakhā, the treatment of the word brahmā seems to be mixed up. This is due to the arrangement of the rules based on brevity. In the rule 195 we have the word vā which is repeated in the next rule which is significant according to the general arrangement of the rules. The word vā was not necessary in the rule 196. Even the rules 195 and 196 could have been merged into a single rule.

In the rule 197 the word tu is used which cancels the word vā in the preceding rule. In the rule 198 the word antassa is understood from the rule 194. From the rules 199 to 203 another group of nouns is treated. In the rule 199 the word ca indicates additional grammatical operation. The word anto is continued from the previous treatment. In the rule 202 the word ca stands for namhi in the preceding rule. In the rule 203 the word ca indicates additional grammatical operation. In the rule 204 another group of nouns is treated where the word ca stands for both the grammatical operations told in the previous rule. In the rule 205 the word tato means after the substitute ā told in the rule 195 which is also understood up to 207. This reference to ā is made after the group sakamandhātu etc. Therefore, the word tu is used to cancel the word ca in the previous rule. But it is difficult to explain why the word tato is repeated in the rule 206. The rule 210 seems to be added after the main arrangement of the third kaṇḍa because it deals with a particular form of a pronoun.

Rule 4: T reads narā for nāgā. B₁ adds manussā after gandhabbā. B₁, T add tiṭṭhanti after purisā. S₁, S₂, B₁, T add so⁴¹ after yo.

Rule 5: S₁ adds kataro ca katamo ca before katarakatamo. Vā should be added after katarakatamā as shown in all the versions. T reads devāsuranaragaruḍanāgagandhabbā for devāsuranāgagandhabbamanussā.

Rule 6: naññaṃ (in the vutti of the following rule also) should be corrected to nāññaṃ as shown in all the versions. S₁, S₂, Cd read pubbā ca aparā ca⁴² and pubbā ca uttarā ca for pubbo ca aparo ca and pubbo ca uttaro ca. B₁, S₁, S₂, T read pubbuttarānaṃ for pubbottarānaṃ. B₁, S₁, S₂ read adharuttarānaṃ for adharottarānaṃ.

Rule 7: S₁, S₂ read yassa sā for yassa, whatever reading we may accept, however, after yassa the reading so, sā or taṃ should be added as the usual analysis of Bahubbihi compound. Hence the pronoun can be declined in three genders as an adjective according to the gender of the dominating noun.

Rule 8: All the versions add kassa in the vutti.

Rule 10: B₁ adds ebhi, imebhi, etebhi after ehi, imehi, etehi respectively.

Rule 11: The reading honti should be corrected to hotu as shown in all the versions, because the subject (sā pajā) is a singular, so the verb should agree with the subject. T reads buddhatejena for buddhapūjena. B₁ adds imebhi after imehi.

Rule 12: T adds ayaṃ rājā after puriso. T, B₁, S₁, S₂ add tiṭṭhati⁴³ after cittaṃ.

Rule 13: “asu”: occurs in D II 200, 6-7 as quoted under II. 2. 11. “aduṃ”: occurs in Ja I 500, 18-19 as quoted under II.2.11. “amuṃ”: occurs in M I 155, 16-18 as quoted under II.2.11.

Rule 14: etesv iti should be corrected to eta-tesam’ iti as shown in all the versions. Anapuṃsakass’eti should be corrected to anapuṃsakānam’iti as shown in the vutti itself and other versions.

Rule 15: S₁, S₂, T, B₁ add nābhi⁴⁴ after tābhi in the vutti. “naṃ”: occurs in Sn 199 as follows:-

“ath’assa susiraṃ sīsaṃ matthaluṅgassa pūritaṃ
subhato naṃ maññati bālo avijjāya purakkhato”.

“ne”: occurs in Vin IV 44, 9 as follows:- “handa ne vuṭṭhāpessāma”.

Rule 18: B₁, S₂ add simhi vibhattimhi (when the si case-ending follows) after hoti vā. “asuko”: occurs in A I 73, 3-74, 1 as follows:- “asuko bhikkhu ubhatobhāgavimutto asuko paññāvimutto asuko kāyasakkhī…”.

Rule 19: “imissā”: occurs in Vibh 245, 27-28 as follows:- “idhā ti: imissā diṭṭhiyā imissā khantiyā imissā ruciyā imasmiṃ ādāye…”. “amussā”: occurs in M II 224, 4-6 as follows:- “ahaṃ kho amussā itthiyā sāratto paṭibaddhacitto tibbacchando tibbāpekkho”.

Rule 21: S₁, S₂, B₁ add sarasā, sarena after sirena. “manasi”: occurs in D I 13, 11-14 as follows:- “idha bhikkhave ekacco samaṇo vā brāhmaṇo vā ātappam anvāya padhānam anvāya anuyogam anvāya appamādam anvāya sammāmanasikāraṃ anvāya tathārūpaṃ cetosamādhiṃ phusati”. “sirasmiṃ”: occurs in M II 75, 4-5 as follows:- “yadā me samma kappaka passeyyāsi sirasmiṃ phalitāni jātāni atha me āroceyyāsi”. “manasā”: occurs in Dhp 1 as quoted under I. 3. 1. “vacasā”: occurs in A II 185, 5-7 as follows:- “sotānugatānaṃ bhikkhave dhammānaṃ vacasā paricitānaṃ manasānupekkhitānaṃ diṭṭhiyā suppaṭividdhānaṃ cattāro ānisaṃsā pāṭikaṅkhā”. “sirasā”: occurs in M II 195, 18 as follows:- “so bhagavato pade sirasā vadanti”. “tapasā”: occurs in Pv 8 as follows:-

“samaṇo ahaṃ pāpo’tiduṭṭhavāco
tapassirūpo mukhasā asaññato
laddhā ca me tapasā vaṇṇadhātu
mukhañ ca me pesuṇiyena pūti”.

“vayasā”: occurs in D II 151 follows:-

“ekūnatiṃso vayasā subhadda
yaṃ pabbajiṃ kiṃkusalānuesī
yassāni paññāsasamādhikāni
yato ahaṃ pabbajito subhadda
ñāyassa dhammassa padesavattī
ito bahiddhā samaṇo pi n’atthi”.

“yasasā”: occurs: in Vv 852 as follows:-

“ko me vadanti pādāni iddhiyā yasasā jalaṃ
abhikkantena vaṇṇena sabbā obhāsayaṃ disā”.

“tejasā”: occurs in Pv 71 as follows:-

“tassa ayomayā bhūmi jalitā tejasā yuttā
samantā yojanasataṃ pharitvā tiṭṭhati sabbadā”.

“urasā”: occurs in Sn 609 as follows:-

“na gīvāya na aṃsehi na udarena na piṭṭhiyā
na soṇiyā na urasā na sambādhe na methune”.

“thāmasā”: occurs in M I 257, 2-5 as follows:- “evam pi kho sāti bhikkhu kevaṭṭaputto tehi bhikkhūhi samanuyuñjiyamāno samanugāhiyamāno samanubhāsiyamāno tad eva pāpakaṃ diṭṭhigataṃ thāmasā parāmassa abhinivissa voharati “.

Rule 22: S₂, B₁ add thāmaso in the vutti. S₁ adds casaddaggahaṇena ’abyaggamanaso naro’ti ādīsu manasaddato siss’okārādeso hoti; evaṃ yamhi yamhi kate yaṃ yaṃ sijjhati, taṃ taṃ idha casaddena kātabbaṃ. Abyaggaṃ manaṃ yassa so abyaggamanaso. But S₂ reads sisso for siss’okārādeso and adds manasā pakataṃ manomayaṃ; sesākārādeso hoti after abyaggamanaso. It may be noted here that by the force of the word ca, si case-ending used after the word mana can be changed into o e.g. abyaggamanaso naro (the man whose mind is not confused), that is, the nominative case singular of mana is sometimes made manaso⁴⁵ (mana + si > manaso, s augment has been added according to the rule II. 3. 24). This proves the exception of this rule. The additional vutti is according to Nyāsapāṭha⁴⁶ which has been followed by S₂. “manaso”: occurs in Vv 107 as follows:-

“tena m’etādiso vaṇṇo tena me idha-m-ijjhati
uppajjanti ca me bhogā ye keci manaso piyā”.

Rule 23: B₁, S₂ read siroruhena for siroruho, S₁ adds keso after siroruho. The reading siroruhena is closer to the original.⁴⁷ “manomayaṃ”: occurs in D I 77, 6-9 as follows:- “so evaṃ samāhite citte parisuddhe pariyodāte anaṅgaṇe vigat’ūpakkilese mudubhūte kammaniye ṭhite ānejjappatte manomayaṃ kāyaṃ abhinimmināya cittaṃ abhinīharati abhininnāmeti”. “ayomayaṃ”: occurs in Sn 669 as follows:-

“jalena ca onahiyānā
tattha hananti ayomayakūṭehi
andhaṃ va timisam āyanti
taṃ vitataṃ hi yathā mahikāyo”.

“tapasā”: occurs in Pv 8 as quoted under II. 3. 21. “yasasā”: occurs in Vv 852 as quoted under II. 3. 21 above. “vacasā”: occurs in A II 185, 5-7 as quoted under II. 3. 21 above. “manasā”: occurs in Dhp 1 as quoted under I.3.1.

Rule 24: madena should be corrected to manena as shown in all the versions. S₁, S₂ prefix manasā pakataṃ kammaṃ before mānasikaṃ and vacasā pakataṃ kammaṃ before vācasikaṃ which occurs in Vibh 246, 10-11 as follows:- “kāyiko avītikkamo vācasiko avītikkamo kāyikavācasiko avītikkamo”.

Rule 25: nāsabbhi should be corrected to santhavaṃ as shown clearly in some versions and in the citation. B₁, S₁, S₂ add

“sataṃ saddhamm’aññāya
seyyo hoti na pāpiyo”

in order to quote the full form occurring in S I 17, 3-4 as quoted under I. 4.6. S₁, S₂, B₁ have

“jīranti ve rājarathā sucittā
atho sarīrampi jaraṃ upeti
satañ ca dhammo na jaraṃ upeti
santo have…”

before sabbhi pavedayanti in order to quote the full form occurring in Dhp 151 as follows:-

“jīranti ve rājarathā sucittā
atho sarīrampi jaraṃ upeti
satañ ca dhammo na jaraṃ upeti
santo have sabbhi pavedayanti”.

Sabbhato should be corrected to sabbhūto.⁴⁸ S₁, S₂ have sataṃ bhūto and sataṃ bhāvo before sabbhūto and sabbhāvo respectively. S₁, S₂ have sataṃ kāro and sataṃ kato before sakkāro and sakkato respectively. Sakārassara should be corrected to sakarass’eva.

Rule 26: The reading antasaddo (of the following vutti also) should be corrected to ntasaddo as shown in all the versions.

Rule 27: S₁, S₂, B₁ add caraṃ after mahaṃ.

Rule 31: sakhāto should be corrected to sakhato i.e. the lengthening should be shortened in the entire discussion. S₁, S₂ add casaddaggahaṇaṃ yo-ggahaṇam’ anukaḍḍhanattaṃ (the force of the word ca is to supply yo from the preceding rule) in the vutti.

Rule 33: brahmāto should be corrected to brahmato. S₁, S₂ add casaddaggahaṇaṃ ekāram’anukaḍḍhanatthaṃ (the force of the word ca is to supply ekāra from the preceding rule) in the vuti.

Rule 39: S₁, S₂, T, B₁ add mātussa after pitussa. S₁, S₂ add casaddaggahaṇaṃ dutiyattha-sampiṇḍanatthaṃ (the force of the word ca is for including the additional meaning of silopo) after kattussa.

Rule 40: B₁ adds kattāraṃ, kattārehi after bhātaraṃ, bhātarehi respectively and kattā after bhātā. Niyamaṃ should be corrected to aniyamaṃ (uncertainty) as shown in T, S₁, S₂.⁴⁹ It may be noted here that this expression should be translated as uncertainty, because the word āratta is to indicate uncertainty of the changing of the word āra in some case-endings e.g. satthussa, pitussa etc. That is, the changing of the word āra does not take place in the examples as stated above. T adds kattussa after bhātussa.

Rule 41: B₁, T, S^c read satthānaṃ for satthūnam. The reading satthānaṃ is closer to the original.⁵⁰ However, according to some modern Pāli grammarians’ works, the two forms [either satthānaṃ or satthūnṃ] of dat. gen. pl. are found.⁵¹ T adds kattarānaṃ after bhātarānaṃ and kattūnaṃ after bhātūnaṃ.

Rule 42: S₁, S₂, B₁ read pitarānaṃ for pitūnaṃ, mātarānaṃ for mātūnaṃ, dhītarānaṃ for dhitūnaṃ and add bhātarānaṃ after mātarānaṃ. B₁, S₁, S₂ add casaddaggahanaṃ aññesampi saṅgahanatthaṃ (the word ca is used to indicate other words e.g. pitu, mātu etc.) and S₁, S₂ add satthusaddato aññesaṃ pit’ādisaddānaṃ saṅgahanatthaṃ casaddaggahaṇaṃ kataṃ (the word ca should be used in order to take other words beginning with pitu in addition to the word satthu).

Rule 43: T adds dhītu, dhītussa, dhītuno dīyate pariggaho vā; kattu, kattussa, kattuno dīyate pariggaho vā in the vutti. S₁, S₂, B₁ add casaddaggahaṇaṃ dutiyattha-sampiṇḍanatthaṃ (the word ca is for including the additional meaning of salopo). B₁ reads -dutiya- for -dutiyattha-.

Rule 44: T, B₁ reads saka- for sakka-. B₁. S₁, S₂, T, S^c read āpajjate for hoti. T, B₁, S₁, S₂ read dātu for dhātu. However, Rūpasiddhi retains both forms (dātu, dhātu), and declines them as kattu.⁵² S₁, S₂, B₁ add punarārambaggahaṇaṃ kim atthaṃ? Niccadīpanatthaṃ. Sakkamandhātu. Casaddaggahaṇaṃ dutiyattha-lopasampiṇḍanatthaṃ (why this sutta is specially laid down?: For, it indicates the nicca operation; that is, the forms sakkamandhātuno and sakkamandhātussa are not found; the form sakkamandhātu only is found. The word ca is for including the additional meaning of the elision of sa from the preceding rule), B₁ reads dutiya- for dutiyattha-lopa-.

Rule 45: T adds dhītaro after bhātaro. When Senart was deciphering the manuscripts, the words janā and janitāro were possibly joined together; perhaps he could not distinguish it, therefore, he has read two words into single one. The reading janitāro should be corrected to janā; gāvo as supported by the following versions. B₁, T add gāvo⁵³ after janā, but S₁, S₂ add najjo, gāvo after ubho purisā. “caturo janā”: occurs in Ap 207, 6-7 as follows:-

“sattavīse ito kappe ahesuṃ caturo janā
samantavaruṇā nāma cakkavattī mahabbalā”.

Rule 46: dhitari should be corrected to dhītari i.e. i of dhi- should be always lengthened in the entire discussion. S₂ adds bhattari after vattari.

Rule 47: B₁, S₁, S₂ read kattārā, vattārā for kattarā, vattarā. According to some modern Pāli grammarians’ works, the words kattu, vattu are declined as satthu⁵⁴ which has three forms i.e. satthārā, sattharā, satthunā in the instr. But according to Saddanīti only the form satthārā in the instr. is found.⁵⁵

Rule 48: S₁, S₂, B₁ add vattari, kattari after dhītari.

Rule 49: “mātito” and “pitito”: occur in D I 113, 25-27 as follows:- “bhavaṃ hi soṇadaṇḍo ubhato ujāto mātito ca pitito ca saṃsuddhagahaṇiko yāva sattamā pitimohāyugā akkhitto anupakkuṭṭho jātivādena”.

Rule 50: tayinaṃ should be corrected to -tayīnam. Tvaṃ should be corrected to tavaṃ as shown in all the versions, because it proves the exception to this rule. Therefore, the reading tavaṃ is correct.

[1] Attanto hismiṃ anattaṃ. 211

Tassa attano anto anattaṃ āpajjate hismiṃ vibhattimhi. Attanehi; attanebhi. Attanto ti kim atthaṃ? Gajjehi; gajjebhi. Hismin ti kim atthaṃ? Attanā. Anattaṃ iti bhāvaniddesena attasaddassa sakārādeso hoti sabbāsu vibhattīsu. Sako; sakā; sake.

(1) The final vowel of the word atta, followed by the case-ending hi, is changed into ana.

When the case-ending hi follows, the final vowel of the word atta becomes ana. Thus: ‘attanehi’ ‘attanebhi’. Why the word atta?: For, in the following examples this change is not found: ‘gajjehi’ ‘gajjebhi’. Why the case-ending hi?: For, in the following example this change is not found: ‘attanā’. By the force of the abstract form anatta, the word atta is changed into sa before all case-endings. For example ‘sako’ ‘sakā’ ‘sake’.

[2] Tato smiṃ ni. 212

Tato attato smiṃ-vacanassa ni hoti. Attani. Tatoggahaṇaṃ avadhāraṇatthaṃ. Sake petavisaye.

(2) The case-ending smiṃ following that, is changed into ni.

The case-ending smiṃ becomes ni after the word atta. Thus: ‘attani’. The force of the word tato consists in signifying the restriction of the rule to certain instances only. So, ‘sake petavisaye’.

[3] Sassa no. 213

Tato attato sassa vibhattissa no hoti. Attano.

(3) Sa is changed into no.

The case-ending sa becomes no after the word atta. Thus:‘attano’.

[4] Smā nā. 214

Tato attasaddato smā-vacanassa nā hoti. Attanā. Punatatogahaṇena tassa attano takārassa rakāro hoti sabbesu vacanesu. Atrajo; atrajaṃ.

(4) Smā is changed into nā.

The case-ending smā becomes nā after the word atta. For example ‘attanā’. By the force of the repetition of the word tato, the t of atta is changed into r before all case-endings. For example ‘atrajo’ ‘atrajaṃ’.

[5] Jha-lato ca. 215

Jha-la icc etehi smā-vacanassa nā hoti. Agginā; pāṇinā; daṇḍinā; bhikkhunā; sayambhunā. Smā ti kim atthaṃ? Aggayo; munayo; isayo.

(5) Also after jha and la.

The case-ending smā becomes nā after jha and la bases. For example ‘agginā’ ‘pāṇinā’ ‘daṇḍinā’ ‘bhikkhunā’ ‘sayambhunā’. Why the case-ending smā?: For, in the following examples this change is not found: ‘aggayo’ ‘munayo’ ‘isayo’.

[6] Gha-pato smiṃ yaṃ vā. 216

Tasmā gha-pato smiṃ-vacanassa yaṃ hoti vā. Kaññāyaṃ, kaññāya; gaṅgāyaṃ, gaṅgāya; rattiyaṃ, rattiyā; itthiyaṃ, itthiyā; vadhuyaṃ, vadhuyā; yāguyaṃ, yāguyā.

(6) After gha and pa, smiṃ is sometimes changed into yaṃ.

The case-ending smiṃ becomes yaṃ after gha and pa. For example ‘kaññāyaṃ, kaññāya’ ‘gaṅgāyaṃ, gaṅgāya’ ‘rattiyaṃ, rattiyā’ ‘itthiyaṃ, itthiyā’ ‘vadhuyaṃ, vadhuyā’ ‘yāguyaṃ, yāguyā’.

[7] Yonaṃ ni napuṃsakehi. 217

Sabbesaṃ yonaṃ ni hoti vā napuṃsakehi liṅgehi. Aṭṭhīni, aṭṭhī; āyūni, āyū. Evaṃ dutiyāyaṃ. Napuṃsakehī ti kim atthaṃ? Itthiyo.

(7) After the neuter gender, the case-ending yo is changed into ni.

The case-ending yo optionally becomes ni after the neuter gender. For example ‘aṭṭhīni, aṭṭhī’ ‘āyūni, āyu’. Similar forms are found: in the accusative case. Why the neuter gender?: For, in the following example, this change is not found: ‘itthiyo’.

[8] Ato niccaṃ. 218

Akārantehi napuṃsakaliṅgehi yonaṃ niccaṃ ni hoti. Yāni; yāni; tāni; tāni; kāni; kāni; bhayāni; bhayāni; rūpāni; rūpāni.

(8) After the neuter gender ending in a, (it is) universal.

The case-ending yo used after the neuter gender ending in a, yo universally becomes ni. For example ‘yāni’ ‘yāni’ ‘tāni’ ‘tāni’ ‘kāni’ ‘kāni’ ‘bhayāni’ ‘bhayāni’ ‘rūpāni’ ‘rūpāni’.

[9] Siṃ. 219

Akārantehi napuṃsakaliṅgehi si-vacanassa aṃ hoti niccaṃ. Sabbaṃ; yaṃ; kaṃ; taṃ; cittaṃ; rūpaṃ.

(9) The case-ending si is changed into aṃ.

The case-ending si used after the neuter gender ending in a, always becomes aṃ. For example ‘sabbaṃ’ ‘yaṃ’ ‘kaṃ’ ‘taṃ’ ‘cittaṃ’ ‘rūpaṃ’.

[10] Sesato lopaṃ ga-sipi. 220

Tato nidiṭṭhehi sesato ga-si icc ete lopaṃ āpajjante. Bhoti itthi, sā itthī; bho daṇḍi, so daṇḍī; bho sattha, so satthā; bho rāja, so rājā. Sesato ti kim atthaṃ? Puriso gacchati. Ga-sipī ti kim atthaṃ? Itthiyā; satthussa.

(10) After the remaining bases the nominative and vocative case-ending si is elided.

The nominative and vocative case-ending si used after the remaining bases is elided. For example ‘bhoti itthi, sā itthī’ ‘bho daṇḍi, so daṇḍī’ ‘bho sattha, so satthā’ ‘bho rāja, so rājā’. Why the remaining bases? For, in the following example, this change is not found: ‘puriso gacchati’. Why the nominative and vocative case-ending si?: For, in the following examples this change is not found: ‘itthiyā’ ‘satthussa’.

[11] Sabbāsaṃ āvuso-upasagga-nipāt’ādīhi ca. 221

Sabbāsaṃ vibhattīnaṃ ekavacanānaṃ bahuvacanānaṃ paṭhamā-dutiyā-tatiyā-catutthī-pañcamī-chaṭṭhī-sattamīnaṃ lopo hoti āvuso-upasagga-nipāta icc evam ādīhi. Tvaṃ pan’āvuso; tumhe pan’āvuso; padaso dhammaṃ vāceyya; vihāraṃ sve upagacchissati. Pa parā ni nī u du saṃ vi ava anu pari adhi abhi pati su ā ati api apa upa: pahāro; parābhavo; nihāro; nīhāro; uhāro; duhāro; saṃhāro; vihāro; avahāro; anuhāro; parihāro; adhihāro; abhihāro; patihāro; suhāro; āhāro; atihāro; apihāro; apahāro; upahāro - evaṃ vīsati upasaggehi ca; yathā tathā khalu kho yatra tatra atho atha hi tu ca vā ve haṃ ahaṃ evaṃ ho aho he ahe re are - evam ādīhi nipātehi ca yojetabbaṃ.

(11) And after āvuso, prepositions and conjunctions etc., all case-endings are elided.

All case-endings of the first, second, third, fourth, fifth, sixth, and seventh cases of the singular and plural numbers used after āvuso, prepositions and conjunctions etc., are elided. For example ‘tvaṃ pan’āvuso’ ‘tumhe pan’āvuso’ ‘padaso dhammaṃ vāceyya’ ‘vihāraṃ sve upagacchissati’. The twenty prepositions are: ‘pa’ ‘parā’ ‘ni’ ‘nī’ ‘u’ ‘du’ ‘saṃ’ ‘vi’ ‘ava’‘anu’ ‘pari’ ‘adhi’ ‘abhi’ ‘pati’ ‘su’ ‘ā’ ‘ati’ ‘api’ ‘apa’ ‘upa’ for example, ‘pahāro’ ‘parābhavo’ ‘nihāro’ ‘nīhāro’ ‘uhāro’ ‘duhāro’ ‘saṃhāro’ ‘vihāro’ ‘avahāro’ ‘anuhāro’ ‘parihāro’ ‘adhihāro’ ‘abhihāro’ ‘patihāro’ ‘suhāro’ ‘āhāro’ ‘atihāro’ ‘apihāro’ ‘apahāro’ ‘upahāro’. The conjunctions are: ‘yathā’ ‘tathā’ ‘khalu’ ‘kho’ ‘yatra’ ‘tatra’ ‘atho’ ‘atha’ ‘hi’ ‘tu’ ‘ca’ ‘vā’ ‘ve’ ‘haṃ’ ‘ahaṃ’ ‘evaṃ’ ‘ho’ ‘aho’ ‘he’ ‘ahe’ ‘re’ ‘are’.

[12] Pumassa liṅg’ādīsu samāsesu. 222

Puma icc etassa anto lopaṃ āpajjate liṅg’ādīsu parapadesu samāsesu. Pulliṅgaṃ; pumbhāvo; puṅkokilo.

Pumass’eti kim atthaṃ? Itthīliṅgaṃ; napuṃsakaliṅgaṃ. Liṅgādīsū ti kim atthaṃ? Pumitthī. Samāsesū ti kim atthaṃ? Pumassa liṅgaṃ.

(12) The final vowel of the word puma, followed in the compounds by the words liṅga etc., is elided.

When the word puma is combined with the words liṅga etc. to form a compound, the final vowel of the word puma is elided. For example ‘pulliṅgaṃ’ ‘pumbhāvo’ ‘puṅkokilo’. Why the word puma?: For, in the following examples this change is not found: ‘itthīliṅgaṃ’ ‘napuṃsakaliṅgaṃ’. Why the words liṅga etc.?: For, in the following example, this change is not found: ‘pumitthī’. Why in compounds?: For, in the following example, this change is not found: ‘pumassa liṅgaṃ’.

[13] Aṃ yaṃ īto pasaññāto. 223

Aṃ-vacanassa yaṃ hoti vā īto pasaññāto. Itthiyaṃ, itthiṃ. Pasaññāto ti kim atthaṃ? Daṇḍinaṃ; bhoginaṃ. Aṃ iti kim atthaṃ? Itthīhi.

(13) After the ī-ending pa words, aṃ becomes yaṃ.

The case-ending aṃ, used after the words ending in ī which are technically called pa, becomes yaṃ. For example ‘itthiyaṃ, itthiṃ’. Why pa ?: For, in the following examples this change is not found: ‘daṇḍinaṃ’ ‘bhoginaṃ’. Why the case-ending aṃ?: For, in the following example, this change is not found: ‘itthīhi’.

[14] Naṃ jhato katarassā. 224

Tasmā jhato katarassā aṃ-vacanassa naṃ hoti. Daṇḍinaṃ; bhoginaṃ. Jhato ti kim atthaṃ? Vessabhuṃ. Katarassā ti kim atthaṃ? Kucchiṃ.

(14) After shortened jha words, it becomes naṃ.

The case-ending aṃ, used after jha words which have been shortened, becomes naṃ. For example ‘daṇḍinaṃ’ ‘bhoginaṃ’. Why jha ?: For, in the following example, this change is not found: ‘vessabhuṃ’. Why shortened ?: For, in the following example, this change is not found: ‘kucchiṃ’.

[15] Yonaṃ no. 225

Sabbesaṃ yonaṃ jhato katarassā no hoti. Daṇḍino; bhogino; he daṇḍino; he bhogino. Katarassā ti kim atthaṃ? Aggayo; munayo; isayo. Jhato ti kim atthaṃ? Sayambhuvo. Yonan ti kim atthaṃ? Daṇḍinā; bhoginā.

(15) The case-ending yo is changed into no.

The case-ending yo, used after jha words which have been shortened, becomes no. For example ‘daṇḍino’ ‘bhogino’ ‘he daṇḍino’ ‘he bhogino’. Why shortened?: For, in the following examples this change is not found: ‘aggayo’ ‘munayo’ ‘isayo’. Why jha?: For, in the following example this change is not found:‘sayambhuvo’. Why the case-ending yo?: For, in the following examples this change is not found: ‘daṇḍinā’ ‘bhoginā’.

[16] Smiṃ ni. 226

Tasmā jhato katarassā smiṃ-vacanassa ni hoti.

Daṇḍini; bhogini. Katarassā ti kim atthaṃ? Byādhimhi.

(16) The case-ending smiṃ is changed into ni.

The case-ending smiṃ, used after jha words which have been shortened, becomes ni. For example ‘daṇḍini’ ‘bhogini’. Why shortened?: For, in the following example, this change is not found: ‘byādhimhi’.

[17] Kissa ka ve ca. 227

Kiṃ icc etassa ko hoti vappaccaye pare. Kva gato’si devānampiyatissa? Casaddaggahaṇena avappaccaye pare pi ko hoti. Kathaṃ bodhesi tvaṃ dhammaṃ? Ve ti kim atthaṃ? Kuto āgato’si tvaṃ.

(17) And the word kiṃ, followed by va, is changed into ka.

When the suffix va follows, the word kiṃ becomes ka. Thus: ‘kva gato’si devānampiyatissa?’. By the force of ca, even before suffixes other than va the word kiṃ is changed into ka. For example ‘kathaṃ bodhesi tvaṃ dhammaṃ?’. Why the suffix va?: For, in the following example, this change is not found: ‘kuto āgato’si tvaṃ’.

[18] Ku hiṃ-haṃsu ca. 228

Kiṃ icc etassa ku hoti hiṃ-haṃ icc etesu. Kuhiṃ gacchasi; kuhaṃ gacchasi. Casaddaggahaṇena hiñcanaṃ-dācanaṃ-paccayesu ku hoti. Kuhiñcanaṃ; kudācanaṃ.

(18) And (the word kiṃ), followed by hiṃ and haṃ, is changed into ku.

When hiṃ and haṃ follow, the word kiṃ becomes ku.

Thus: ‘kuhiṃ gacchasi’ ‘kuhaṃ gacchasi’. By the force of ca the word kiṃ, even followed by hiñcanaṃ and dācanaṃ, is changed into ku. Thus: ‘kuhiñcanaṃ’ ‘kudācanaṃ’.

[19] Sesesu ca. 229

Kiṃ icc etassa ko hoti sesesu vibhattippaccayesu paresu. Ko pakāro, kathaṃ; kaṃ pakāraṃ, kathaṃ. Casaddaggahaṇaṃ kakār’ānukaḍḍhanattaṃ.

(19) And kiṃ followed by the remaining suffixes.

When the remaining case-endings and suffixes follow, the word kiṃ becomes ka. For example ‘ko pakāro, kathaṃ’ ‘kiṃ pakāraṃ, kathaṃ’. The word ca is added to supply ka here from the preceding rule.

[20] Tra-to-thesu ca. 230

Kiṃ icc etassa ku hoti tra-tho-tha icc etesu. Kutra; kuto; kuttha. Casaddaggahaṇaṃ kiṃsadd’ānukaḍḍhanatthaṃ.

(20) (And the word kiṃ) followed by tra, to and tha.

When the suffixes tra, to and tha follow, the word kiṃ becomes ku. Thus: ‘kutra’ ‘kuto’ ‘kuttha’. The word ca is added to supply kiṃ here from the preceding rule.

[21] sabbass’etass’akāro vā. 231

Sabbassa etasaddassa akāro hoti vā to-tha icc etesu. Ato, attha; etto, ettha.

(21) The entire word eta is optionally changed into a.

When the suffixes to and tha follow, the entire word eta optionally becomes a. Thus: ‘ato, attha’

‘etto, ettha’.

[22] Tre niccaṃ. 232

Sabbassa etasaddassa akāro hoti niccaṃ trappaccaye pare. Atra.

(22) (The word eta), followed by tra suffix, is always (changed into a).

When the suffix tra follows, the entire word eta always becomes a. Thus: ‘atra’.

[23] E to-thesu vā. 233

Sabbass’eva etasaddassa ekāro hoti vā to-tha icc etesu. Etto, ato; ettha, attha.

(23) (The word eta), followed by to and tha, is optionally changed into e.

When the suffixes to and tha follow, the entire word eta optionally becomes e. Thus: ‘etto, ato’ ‘ettha, attha’.

[24] Imass’i tthaṃ-dāni-ha-to-dhesu ca. 234

Sabbass’eva imasaddassa ikāro hoti tthaṃ-dāni-ha-to-dha icc etesu. Itthaṃ; idāni; iha; ito; idha. Casaddaggahaṇaṃ avadhāraṇatthaṃ.

(24) And the word ima followed by tthaṃ, dāni, ha, to and dha, is changed into i.

When the suffixes tthaṃ, dāni, ha, to and dha follow, the entire word ima becomes i. So, ‘itthaṃ’ ‘idāni’ ‘iha’ ‘ito’ ‘idha’. The word ca is to signify the restriction of the rule to certain instances to the exclusion of others.

[25] A dhunāmhi ca. 235

Sabbass’eva imasaddassa akāro hoti dhunā icc etamhi. Adhunā. Casaddaggahaṇaṃ avadhāraṇatthaṃ.

(25) And (the word ima), followed by dhunā, is changed into a.

When the suffix dhumā follows, the entire word ima becomes a. Thus: ‘adhunā’. The word ca is to signify the restriction of the rule to certain instances to the exclusion of others.

[26] Eta rahimhi. 236

Sabbass’eva imasaddassa etādeso hoti rahimhi paccaye pare. Etarahi.

(26) (The word ima), followed by rahi, is changed into eta.

When the suffix rahi follows, the entire word ima becomes eta. So, ‘etarahi’.

[27] Itthiyaṃ ato āpaccayo. 237

Itthiyaṃ vattamānāya akārato āpaccayo hoti. Sabbā; sā; yā; kā; kaññā.

(27) After words ending in a, the suffix ā is used in the feminine gender.

The suffix ā is applied to the feminine gender after words ending in a. For example ‘sabbā’ ‘sā’ ‘yā’ ‘kā’ ‘kaññā’.

[28] Nadādito vā ī. 238

Nadādito vā anadādito vā itthiyaṃ vattamānāya akārato īpaccayo hoti. Nadī; mahī; kumārī; karuṇī; vāruṇī; sakhī; hatthī; itthī.

(28) After the words of nada group or others, the suffix ī is applied.

The suffix ī is applied in the feminine gender after the words ending in a of the nada group or other than the nada group. For example ‘nadī’ ‘mahī’ ‘kumārī’ ‘karuṇī’ ‘vāruṇī’ ‘sakhī’ ‘hatthī’ ‘itthī’.

[29] Ṇava-ṇika-ṇeyya-ṇa-ntuhi. 239

Ṇava-ṇika-ṇeyya-ṇa-ntu icc etehi itthiyaṃ vattamānehi īpaccayo hoti. Mānavī; paṇḍavī; nāvikī; veṇateyyī; kunteyyī; gotamī; guṇavatī; sāmavatī.

(29) After the (words) ending in the suffixes ṇava, ṇika, ṇeyya, ṇa and ntu.

The suffix ī is applied in the feminine gender after the words ending in the suffixes ṇava, ṇika, ṇeyya, ṇa, and ntu. For example ‘mānavī’ ‘paṇḍavī’ ‘nāvikī’ ‘veṇateyyī’ ‘kunteyyī’ ‘gotamī’ ‘guṇavatī’ ‘sāmavatī’.

[30] Pati-bhikkhu-rāj’īkārantehi inī. 240

Pati-bhikkhu-rāj’īkārantehi itthiyaṃ vattamānehi inīpaccayo hoti. Gahapatānī; bhikkhunī; rājinī; hatthinī; daṇḍinī; medhāvinī; tapassinī.

(30) After (the words) ending in pati, bhikkhu, rāja, and ī, the suffix inī is used.

The suffix inī is applied in the feminine gender after the words ending in pati, bhikkhu, rāja and ī.

For example ‘gahapatānī’ ‘bhikkhunī’ ‘rājinī’ ‘hatthinī’ ‘daṇḍinī’ ‘medhāvinī’ ‘tapassinī’.

[31] Ntussa taṃ īkāre. 241

Sabbass’eva ntuppaccayassa to hoti vā īkāre pare. Guṇavatī; guṇavantī; kulavatī; kulavantī; satimatī; satimantī; mahatī; mahantī; gomatī; gomantī.

(31) The suffix ntu, followed by ī, is changed into ta.

When the suffix ī follows, the entire ntu optionally becomes ta. For example ‘guṇavatī’ ‘guṇavantī’ ‘kulavatī’ ‘kulavantī’ ‘satimatī’ ‘satimantī’ ‘mahatī’‘mahantī’ ‘gomatī’ ‘gomantī’.

[32] Bhavato bhoto. 242

Sabbass’eva bhavantasaddassa bhotādeso hoti īkāre itthīkate pare. Bhoti ayye; bhoti kaññe; bhoti gharādiye.

(32) The word bhavanta changed into bhota.

When the feminine suffix ī follows, the entire word bhavanta becomes bhota. Thus: ‘bhoti ayye’ ‘bhoti kaññe’ ‘bhoti gharādiye’.

[33] Bho ge tu. 243

Sabbass’eva bhavantasaddassa bho hoti ge pare. Bho purisa; bho aggi; bho rāja; bho sattha; bho daṇḍi; bho sayambhu. Ge ti kim atthaṃ? Bhavatā; bhavaṃ. Tusaddaggahaṇena aññasmimpi vacane sabbassa bhavantasaddassa bhonta-bhonte-bhonto-bhotā-bhoto icc ete ādesā honti. Bhonta; bhonte; bhonto; bhadde; bhotā; bhoto gotamassa.

(33) But (the word bhavanta), followed by ga, is changed into bho.

When the ga: vocative case-ending si follows, the entire word bhavanta becomes bho. Thus: ‘bho purisa’ ‘bho aggi’ ‘bho rāja’ ‘bho sattha’ ‘bho daṇḍī’ ‘bho sayambhu’. Why ga (vocative case-ending si)?: For, in the following example this change is not found:‘bhavatā’ ‘bhavaṃ’. By the force of tu, bhavanta even followed by other case-endings is changed into bhonta, bhonte, bhonto, bhotā and bhoto. For example ‘bhontā’‘bhonte’ ‘bhonto’ ‘bhadde’ ‘bhotā’ ‘bhoto gotamassa’.

[34] Obhāvo kvaci yosu vakārassa. 244

Bhavanta icc etassa vakārassa obhāvo hoti kvaci yo icc etesu. Imaṃ bhonto nisāmetha, bhavanto vā.

(34) The letter va, followed by the case-ending yo, is sometimes changed into o.

When the case-ending yo follows, va of bhavanta sometimes becomes o. Thus: ‘imaṃ bhonto nisāmetha’ or ‘bhavanto’.

[35] Bhadantassa bhaddanta-bhante. 245

Sabbass’eva bhadantasaddassa bhaddanta-bhante icc ete ādesā honti kvaci ge pare yosu ca. He bhaddanta; bhante, bhadantā vā.

(35) The word bhadanta is changed into bhaddanta and bhante.

When ga (vocative case-ending si) and yo case-endings follow, the entire word bhadanta sometimes becomes bhaddanta and bhante. So ‘he bhaddanta’ or ‘bhante, bhadantā’.

[36] Akāra-pit’ādy antānaṃ ā. 246

Akāro ca pit’ādīnaṃ anto ca ākārattaṃ āpajjate ge pare. Bho purisā; bho pitā; bho mātā; bho satthā.

(36) The vowel a and the final vowel of pitu etc. are changed into ā.

When ga (vocative case-ending si) follows, the vowel a and the final vowel of pitu etc. become a. For example ‘bho purisā’ ‘bho pitā’ ‘bho mātā’ ‘bho satthā’.

[37] Jha-la-pā rassaṃ. 247

Jha-la icc ete rassaṃ āpajjante ge pare. Bho daṇḍi; bho sayambhu; bhoti itthi; bhoti vadhu.

(37) The bases Jha, la and pa are shortened.

When ga (vocative case-ending si) follows, the bases jha, la and pa become short. For example ‘bho daṇḍi’ ‘bho sayambhu’ ‘bhoti itthi’ ‘bhoti vadhu’.

[38] Ākāro vā. 248

Ākāro rassaṃ āpajjate vā ge pare. Bho rāja, bho rājā; bho atta, bho attā; bho sakha, bho sakhā; bho sattha, bho satthā.

Iti nāmakappe catuttho kaṇḍo.

(38) The vowel a is optionally (shortened).

When ga (vocative case-ending si) follows, the vowel a optionally becomes short. For example ‘bho rāja, bho rājā’ ‘bho atta, bho attā’ ‘bho sakha, bho sakhā’ ‘bho sattha, bho satthā’.

The end of the fourth section in the chapter on the nāma.

Notes II.4

This fourth section of nāma (noun) covers 38 rules. In the rules 211-214 he deals with an irregular noun regarding the declensions of different forms. In the rules 215, 216, 223-226, 245 he has laid down the technical terms gha, pa, jha, la again to indicate different forms of the declensions. In the rules 217-219 he deals with the neuter gender. Number 220 is a particular rule. In the rule 221 the grammarian deals with the prefixes and indeclinables. In the rule 222 he deals with an irregular noun used in the compound. In the rules 227-236 he deals with the pronouns in the context of adding the suffixes to them. In the rules 237-239 Kaccāyana has laid down the suffixes ā and ī which stand for feminine gender, as also in the 240 the suffix inī. In the rule 241 he deals with possessive adjectives in the feminine forms. In the rules 242-244 he deals with the word bhavanta, as also in 245 the word bhaddanta. In the rules 243, 246-248 he has referred to the technical term ga again in the context of nominal declensions.

There are 38 rules in this kaṇḍa. The rules 211 up to 214 deal with the noun attā. The rules 215 and 216 have wider scope. In the rule 215 the word ca stands for nā in the preceding rule. In the rule 216 the word vā cancels ca in the preceding rule. In the rule 218 the word niccaṃ cancels vā which must be understood in the preceding rule. In the rule 220 the word sesato cancels napuṃsakehi occurring in the rule 217. According to Rūpasiddhi the word api stands for dutiy’attha-sampiṇḍanaṃ⁵⁶.

In the rule 221 the word ca stands for lopaṃ in the preceding rule. In this rule upasagga and nipāta also are treated. In the rule 223 a particular noun is treated as a part of compound. In the rule 227 the word ca occurs which is considered in the vutti so as to include some other suffixes. Under the rule 228 the word ca is similarly treated in the vutti; however, in the rule 228 the word ca may stand for kissa occurring in the preceding rule. In the rule 229 the word ca is taken for the word ka occurring in the rule 227; however, in the rule 230 the word ca is taken to represent u from the rule 228. This arrangement of the rule is not keeping with the usual arrangement of the rules composed by Kaccāyana. In the rule 232 the word niccaṃ cancels vā in the preceding rule. In the rule 223 the word vā cancels the word niccaṃ occurring in the preceding rule. If the word vā in the rule 233 is replaced by the word ca as shown in B₁, T, the forms ato and attho would be ungrammatical. Further in the rule 234 also the word ca is used; this ca can cancel the previous word vā or it may stand for vā. According to the vutti this ca is for avadhāraṇa, it means the word vā is cancelled. Similarly in the rule 235 the word ca is taken for avadhāraṇa. However, according to the general scheme of Kaccāyana the word ca may stand for kimassa occurring in the preceding rule. From the rule 231 the word sabbassa is understood up to 236. The rule 237 is a general rule for feminine nominal forms. Similar is the next rule also which refers to a particular group of feminine words. In the rule 240 a particular group of words is treated. In the rule 243 the word tu is significant, according to the vutti, the word tu indicates other cases also; however the rule 243 seems to be an exception to the wider rule (242). Moreover, the word tu also indicates the gender other than feminine which is understood in the rule 242. In the rule 245 according to the vutti the word kvaci is understood. The word ge is understood onwards. In the rule 246 Kaccāyana uses the word vā in the sense of optional operation.

Rule 1: S₁, S₂, B₁ read rājehi, rājebhi for gajjehi, gajjebhi T: gajehi, gajebhi. The reading rājehi,⁵⁷ rājebhi should be accepted here. B₁ reads attano⁵⁸ for attanā. T, S₁, S₂, B₁ add sakaṃ after sakā.

Rule 2: S₂ reads pettivisaye S₁: pettike visaye⁵⁹ for petavisaye, the reading given by S₁ is closer to the context of the vutti.

Rule 5: S₁, S₂ add casaddaggahaṇaṃ smā-nā-ggahaṇ’-ānukaḍḍhanatthaṃ (the word ca is to supply smā, nā from the preceding rule), S₂ omits smā before nā-ggahaṇa-.

Rule 8: S₁, S₂ add sabbāni before yāni. T, B₁ repeat yāni, tāni, kāni, bhayāni, rūpāni two times in the vutti.

Rule 11: B₁ reads upagaccheyya for upagacchissati. S₁, S₂ add casaddaggahaṇam’avadhāraṇatthaṃ (the word ca is added for denoting the restriction of the rule to certain instances), but B₁ adds it after yojetabbāni in which S₁, S₂, T, S^c read yojetabbā for yojettabbaṃ. However yojetabbā or yojetabbāni is better reading according to the context of the vutti. S₁, S₂, B₁ add evaṃ before khalu, but T reads eva for evaṃ. All of the versions read vo for ve. S₁, S₂, B₁ add alaṃ after ahaṃ. S₁, S₂, B₁ read eva for evaṃ. S₁, S₂ read bho for ho. T, S₁, S₂ add hare in the vutti. “tvaṃ pan’āvuso”: occurs in Vin IV 1, 20-21 as follows: - “saccaṃ kira tvaṃ āvuso hatthaka titthiyehi saddhiṃ sallapento avajānitvā paṭijānāsi”. “tumhe pan’āvuso”: occurs in Vin IV 123, 2-3 as follows:- “bhikkhū evaṃ āhaṃsu ’kissa tumhe āvuso rodathā’ti”. “padaso dhammaṃ vāceyya”: occurs in Vin IV 14, 30-31 as follows:- “yo pana bhikkhu anupasampannaṃ padaso dhammaṃ vāceyya, pācittiyaṃ”.

Rule 15: B₁, S₁ read syambhuno for syambhuvo. Both are correct and can be accepted, because they prove the exception of this rule. It may be noted here that according to II. 1.68 yo case-ending used after the word la (u, ū) can be changed into either vo or no i.e. syambhū + yo > syambhuvo or syambhuno. Also Nyāsapāṭha supports it.⁶⁰ However, Saddanīti gives only syambhuvo.⁶¹

Rule 17: S₁, S₂, T, B₁ add ko⁶² ninditum aharati which occurs in Dhp 230 as follows:-

“nekkhaṃ jambonadassa ko taṃ nanditum arahati
devā pi naṃ pasaṃsanti brahmunā pi pasaṃsito”.

Rule 20: -tho- in the vutti should be corrected to -to-.

Rule 23: B₁, T read ca for vā in the vutti to cancel vā from the previous rule. Suttaniddesapāṭha interprets ca as avadhāraṇa⁶³ which supports B₁, T. According to Nyāsapāṭha, this rule is unnecessary and may not be the original one composed by Kaccāyana, because the example i.e. etto, ettha can be applied to or accomplished by the rule II. 1.32.⁶⁴ But Rūpasiddhi remarks that it is the original, because the examples i.e. etto, ettha can be applied to or accomplished by this rule only,⁶⁵ not by the rule II. 1.32 as stated in Nyp. However, Kaccāyana-vaṇṇanā records both the views.⁶⁶

Rule 24: tthaṃ should be corrected to thaṃ as shown in all the versions.

Rule 27: S₁, S₂ add tā, T, B₁ add katarā in the vutti.

Rule 28: karuṇī should be corrected to taruṇī as shown in all the versions. The reading hatthī given by Senart, S₁, S₂ and T has masculine gender. It may be noted here that B. Clough declines hatthī as nadī and remarks “hatthī, when it signifies, a female elephant”,⁶⁷ but PED gives the form hatthinī to signify a she-elephant.⁶⁸ However, the form hatthī is not keeping with the rule here and should be cancelled. So B₁ omits it.

Rule 29: -ntuhi should be corrected to ntūhi. Veṇateyyī should be corrected to venateyyī. PED also reads venateyya which is derived from vinatā.⁶⁹ S₁, S₂, T, read somavatī for sāmavatī.

Rule 31: B₁, S₂ read gottamī, gottamantī, T: gotamī, gotamatī for gomatī, gomantī.

Rule 32: “ayye”: occurs in Vin IV 216, 14-15 as quoted under II. 1.6. “kharādiye”: occurs in Ja I 160, 3-4 as quoted under II. 1.6.

Rule 33: bhonte should be corrected to bhante as shown in all the versions. Bhadde should be added after bhonto in the vutti as shown in all the versions and also in the citations.

Rule 36: B₁ adds bho rājā in the vutti.

Rule 37: pa should be added after jha- la in the vutti as shown in all the versions.

[1] Tv ādayo vibhattisaññāyo. 249

To ādi yesaṃ paccayānaṃ te honti tv ādayo. Te paccayā tv ādayo vibhattisaññā va daṭṭhabbā. Sabbato; yato; tato; kuto; ato; ito; sabbadā; yadā; tadā; idha; idāni.

(1) The suffixes to etc. are considered as the case-endings.

The suffixes to etc. are included under the designation vibhatti. For example ‘sabbato’ ‘yato’ ‘tato’ ‘kuto’ ‘ato’ ‘ito’ ‘sabbadā’ ‘yadā’ ‘tadā’ ‘idha’ ‘idāni’.

[2] Kvaci to pañcamy’atthe. 250

Kvaci to paccayo hoti pañcamy’atthe. Sabbato; yato; tato; kuto; ato; ito. Kvacī ti kim athaṃ? Sabbasmā.

(2) The suffix to is sometimes used in the sense of the fifth case.

The suffix to is sometimes applied as the ending of the fifth case. For example ‘sabbato’ ‘yato’ ‘tato’ ‘kuto’ ‘ato’ ‘ito’. Why sometimes?: For, in the following example this is not found : ‘sabbasmā’.

[3] Tra tha sattamiyā sabbanāmehi. 251

Tra-tha icc ete paccayā honti sattamy’atthe sabbanāmehi. Sabbatra; sabbattha; yatra; yattha; tatra; tattha.

(3) After the pronouns, tra and tha are used in the sense of the locative case.

The suffixes tra and tha used after the pronouns are in the sense of the locative case. For example ‘sabbatra’ ‘sabbattha’ ‘yatra’ ‘yattha’ ‘tatra’ ‘tattha’.

[4] Sabbato dhi. 252

Sabba icc etasmā dhippaccayo hoti kvaci sattamy’atthe. Sabbadhi; sabbasmiṃ.

(4) After the word sabba, the suffix dhi is applied.

Sometimes the suffix dhi is used after the word sabba in the sense of the locative case. Thus: ‘sabbadhi’ ‘sabbasmiṃ’.

[5] Kismā vo. 253

Kiṃ icc etasmā vappaccayo hoti sattamy’atthe. Kva gato’si tvaṃ devānampiyatissa.

(5) After the word kiṃ the suffix va is used.

The suffix va is used after the word kiṃ in the sense of the locative case. Thus: ‘kva gato’si tvaṃ devānampiyatissa’.

[6] Hiṃ haṃ hiñcanaṃ. 254

Kiṃ icc etasmā hiṃ-haṃ-hiñcanaṃ icc ete paccayā honti sattamy’atthe. Kuhiṃ; kuhaṃ; kuhiñcanaṃ.

(6) (After the word kiṃ) the suffixes hiṃ, haṃ and hiñcanaṃ are applied.

The suffixes hiṃ, haṃ and hiñcanaṃ are used after the word kiṃ in the sense of the locative case. Thus: ‘kuhiṃ’ ‘kuhaṃ’ ‘kuhiñcanaṃ’.

[7] Tamhā ca. 255

Tamhā ca hiṃ-haṃ icc ete paccayā honti sattamy’atthe. Tahiṃ; tahaṃ. Casaddaggahaṇaṃ hiñcanaṃ-gahaṇanivattanatthaṃ.

(7) Also after the word ta.

The suffixes hiṃ and haṃ used after the word ta are applied in the sense of the locative case. So, ‘tahiṃ’ ‘tahaṃ’. The word ca is added in order to exclude the suffix hiñcanaṃ.

[8] Imasmā ha-dhā ca. 256

Imasmā ha-dhā icc ete paccayā honti sattamy’atthe. Iha; idha. Casaddaggahaṇaṃ avadhāraṇatthaṃ.

(8) And after the word ima the suffixes ha and dha are applied.

The suffixes ha and dha after the word ima are applied in the sense of the locative case. Thus: ‘iha’ ‘idha’. The word ca is added to signify the restriction of the rule to certain instances to the exclusion of others.

[9] Yato hiṃ. 257

Tasmā yato hiṃpaccayo hoti sattamy’atthe. Yahiṃ.

(9) After the word ya, the suffix hiṃ is applied.

The suffix hiṃ after the word ya is applied in the sense of the locative case. Thus: ‘yahiṃ’.

[10] Kāle. 258

Kāle icc etaṃ adhikāratthaṃ veditabbaṃ.

(10) In the sense of time.

Kāle is the governing rule.

[11] Kiṃ-sabb’aññ’eka-ya-kuhi dā-dācanaṃ 259

kiṃ-sabba-añña-eka-ya-ku icc etehi dā-dācanaṃ icc ete paccayā honti kāle sattamy’atthe. Kadā; sabbadā; aññadā; ekadā; yadā; kudācanaṃ.

(11) After the words kiṃ, sabba, añña, eka, ya and ku the suffixes dā and dācanaṃ are applied.

The suffixes dā and dācanaṃ used after the words kiṃ, sabba, añña, eka ya and ku are applied in the sense of the locative case and time. Thus: ‘kadā’ ‘sabbadā’ ‘aññadā’ ‘ekadā’ ‘yadā’ ‘kudācanaṃ’.

[12] Tamhā dāni ca. 260

Ta icc etasmā dāni-dā icc ete paccayā honti kāle sattamy’atthe. Tadāni; tadā. Casaddaggahaṇaṃ dāpaccay’ānukaḍḍhanatthaṃ.

(12) After the word ta also the suffix dāni is used.

The suffixes dāni and dā used after the word ta are applied in the sense of the locative case and time. Thus: ‘tadāni’ ‘tadā’. The word ca is added to supply dā here from the preceding rule.

[13] Imasmā rahi dhunā dāni ca. 261

Imasmā rahi-dhunā-dāni icc ete paccayā honti kāle sattamy’atthe. Etarahi; adhunā; idāni. Casaddaggahaṇaṃ dāpaccay’ānukaḍḍhanatthaṃ.

(13) And after the word ima, the suffixes rahi, dhunā and dhāni are used.

The suffixes rahi, dhunā and dhāni used after the word ima are applied in the sense of the locative case and time. Thus: ‘etarahi’ ‘adhunā’ ‘idāni’. The word ca is added to supply the suffix dā here from the preceding rule.

[14] Sabbassa so dāmhi vā. 262

Sabba icc etassa sakārādeso hoti vā dāmhippaccaye pare. Sadā, sabbadā.

(14) The word sabba, followed by the suffix dā, is optionally changed into sa.

When the suffix dā follows, the word sabba optionally becomes sa. Thus: ‘sadā, sabbadā’.

[15] A-vaṇṇo ye lopañ ca. 263

A-vaṇṇo ye paccaye pare lopaṃ āpajjate. Bāhusaccaṃ; paṇḍiccaṃ; vepullaṃ; kāruññaṃ; kosallaṃ; sāmaññaṃ; sohajjaṃ. Casaddaggahaṇaṃ vā-gahaṇanivattanatthaṃ.

(15) And the a-vaṇṇa (a or ā), followed by the suffix ya, is elided.

When the suffix ya follows, the a-vaṇṇa is elided. For example ‘bāhusaccaṃ’ ‘paṇḍiccaṃ’ ‘vepullaṃ’ ‘kāruññaṃ’ ‘kosallaṃ’ ‘sāmaññaṃ’ ‘sohajjaṃ’. The force of ca consists in preventing the supply of vā here (optionally) from the preceding rule.

[16] Vuḍḍhassa jo iy’iṭṭhesu. 264

Sabbassa vuḍḍhasaddassa jo-ādeso hoti iya-iṭṭha icc etesu paccayesu. Sabbe ime vuḍḍhā, ayaṃ imesaṃ visesena vuḍḍho ti jeyyo; sabbe ime vuḍḍhā, ayaṃ etesaṃ visesena vuḍḍo ti jeṭṭho.

(16) The word vuḍḍha, followed by iya and iṭṭha, is changed into ja.

When the suffixes iya and iṭṭha follow, the entire word vuḍḍha becomes ja. Thus: ‘sabbe ime vuḍḍhā, ayaṃ imesaṃ visesena vuḍḍho ti jeyyo’ ‘sabbe ime vuḍḍhā, ayaṃ etesaṃ visesena vuḍḍho ti jeṭṭho’.

[17] Pasaṭṭhassa so ca. 265

Sabbassa pasaṭṭhasaddassa so-ādeso hoti jādeso ca iya-iṭṭha icc etesu paccayesu paresu. Sabbe ime pasaṭṭhā, ayaṃ imesaṃ visesena pasaṭṭho ti seyyo; sabbe ime pasaṭṭhā, ayaṃ imesaṃ visesena pasaṭṭho ti seṭṭho; jeyyo, jeṭṭho. Casaddaggahaṇaṃ dutiy’ādesasampiṇḍanatthaṃ.

(17) And the word pasaṭṭha is changed into sa.

When the suffixes iya and iṭṭha follow, the entire word pasaṭṭha becomes sa and ja. Thus: ‘sabbe ime pasaṭṭhā, ayaṃ imesaṃ visesena pasaṭṭho ti seyyo’ ‘sabbe ime pasaṭṭhā, ayaṃ imesaṃ visesena pasaṭṭho ti seṭṭho, jeyyo, jeṭṭho’. The word ca is added in order to supply here ja from the preceding rule.

[18] Antikassa nedo. 266

Sabbassa antikasaddassa nedādeso hoti iya-iṭṭha icc etesu paresu. Nediyo; nediṭṭho.

(18) The word antika is changed into neda.

When the suffixes iya and iṭṭha follow, the entire word antika becomes neda. So: ‘nediyo’ ‘nediṭṭho’.

[19] Bāḷhassa sādho. 267

Sabbassa bāḷhasaddassa sādhādeso hoti iya-iṭṭha icc etesu paccayesu paresu. Sādhiyo; sādhiṭṭho.

(19) The word bāḷha is changed into sādha.

When the suffixes iya and iṭṭha follow, the entire word bāḷha becomes sādha. Thus: ‘sādhiyo’ ‘sādhiṭṭho’.

[20] Appassa kaṇaṃ. 268

Sabbassa appasaddassa kaṇādeso hoti iya-iṭṭha icc etesu paccayesu paresu. Kaṇiyo; kaniṭṭho.

(20) The word appa is changed into kaṇa.

When the suffixes iya and iṭṭha follow, the entire word appa becomes kaṇa. Thus: ‘kaṇiyo’ ‘kaniṭṭho’.

[21] Yuvānañ ca. 269

Sabbassa yuvasaddassa kaṇādeso hoti iya-iṭṭha icc etesu paccayesu paresu. Kaṇiyo; kaniṭṭho. Casaddaggahaṇaṃ kaṇa-ggahaṇānukaḍḍhanatthaṃ.

(21) And of the word yuva.

When the suffixes iya and iṭṭha follow, the entire word yuva becomes kaṇa. Thus: ‘kaṇiyo’ ‘kaniṭṭho’. The word ca is added to supply kaṇa here from the preceding rule.

[22] Vantu-mantu-vīnañ ca lopo. 270

Vantu-mantu-vīnaṃ icc etesaṃ paccayānaṃ lopo hoti iya-iṭṭha icc etesu paccayesu paresu. Guṇiyo; guṇiṭṭho; satiyo; satiṭṭho; medhiyo; medhiṭṭho.

(22) The suffixes vantu, mantu and vī are elided.

When the suffixes iya and iṭṭha follow, the suffixes vantu, mantu amd vī are elided. For example ‘guṇiyo’ ‘guṇiṭṭho’ ‘satiyo’ ‘satiṭṭho’ ‘medhiyo’ ‘medhiṭṭho’.

[23] Yavataṃ ta-la-na-dakārānaṃ byañjanāni ca-la-ña-jakārattaṃ. 271

Yavataṃ ta-la-na-dakārānaṃ byañjanāni ca-la-ña-jakārattaṃ āppajjante yathāsaṅkhyaṃ. Bāhusaccaṃ; paṇḍiccaṃ; vepullaṃ; nepuññaṃ; sāmaññaṃ; sohajjaṃ. Yavataṃ iti kim atthaṃ? Tiṇadalaṃ. Ta-la-na-dakārānaṃ iti kim atthaṃ? Ālasyaṃ; ārogyaṃ. Byañjanānī ti kim atthaṃ? Maccunā. Kāra-ggahaṇan ti kim atthaṃ? Yakārassa sakāra-bhakāra-makārādesaṃ saññāpanatthaṃ. Purisassa bhāvo: porissaṃ; usabhassa bhāvo: osabbhaṃ: upamassa bhāvo: opammaṃ.

(23) The consonants ta, la, na and da before ya, are changed into ca, la, ña and ja.

The consonants ta, la, na and da followed by ya become ca, la, ña and ja respectively. For example ‘bāhusaccaṃ’ ‘paṇḍiccaṃ’ ‘vepullaṃ’ ‘nepuññaṃ’ ‘sāmaññaṃ’ ‘sohajjaṃ’. Why before ya?: For, in the following example, this change is not found: ‘tiṇadalaṃ’. Why ta, la, na and da?: For, in the following examples this change is not found: ‘ālasyaṃ’ ‘ārogyaṃ’. Why the consonants?: For, in the following example, this change is not found: ‘maccunā’. Why is the word kāra used?: The ya is also changed into sa, bha and ma. For example ‘purisassa bhāvo: porissaṃ’ ‘usabhassa bhāvo: osabbhaṃ’ ‘upamassa bhāvo: opammaṃ’.

[24] Amha-tumha-ntu-rāja-brahm’atta-sakha-satthu-pit’ādīhi smā nāva. 272

Amha-tumha-ntu-rāja-brahm’atta-sakha-satthu-pitu icc evam ādīhi smā nāva daṭṭhabbā. Mayā; tayā; guṇavatā; raññā; brahmunā; attanā; sakhinā; satthārā; pitarā; mātarā; bhātarā; dhitarā. Etehī ti kim atthaṃ? Purisā.

Iti nāmakappe pañcamo kaṇḍo.

(24) After the words amha, tumha, ntu, rāja, brahma, atta, sakhā, satthu and pitu etc. the case-ending smā is to be known as nā.

The case-ending smā used after the words amha, tumha, ntu, rāja, brahma, atta, sakhā, satthu and pitu etc. is to be known as nā. For example ‘mayā’ ‘tayā’ ‘guṇavatā’ ‘raññā’ ‘brahmunā’ ‘attanā’ ‘sakhinā’ ‘satthārā’ ‘pitarā’ ‘mātarā’ ‘bhātarā’ ‘dhitarā’. Why after these?: For, in the following example, this change is not found: ‘purisā’.

The end of the fifth section in the chapter on the nāma.

Notes II.5

This fifth section of nāma (noun) covers 24 rules. In the rules 249-262 the grammarian deals with the pronouns by adding the various [case-] suffixes to them in order to indicate different meanings according to the context. In the rules 263-271 he deals with the suffixes of taddhita to indicate an abstract noun and the degree of comparison. In the rule 272, he deals with the suffix smā in the context of particular words.

In the colophon of Rūpasiddhi’s Nāma-kaṇḍa, Buddhappiya classifies the formation of the noun as fivefold: (1) pulliṅga (masculine) (2) itthiliṅga (feminine) (3) napuṃsakaliṅga (neuter) (4) tiliṅga (having three genders) (5) aliṅga (non-gender).⁷⁰ In this context he re-arranges Kaccāyana’s rules according to the classification of the usages so that a student can understand it with ease.⁷¹ But Kaccāyana does not follow such method; he mixes the declensions of the nouns, pronouns, irregular nouns etc. of different genders.

In this kaṇḍa, there are 24 rules. At the beginning the technical term vibhatti is applied to to etc. In the rules where the word ca as shown in S^c and S₁, it is taken to indicate kvaci occurring in the rule 250; however, this reading ca for kvaci does not suit the Kaccāyana’s general arrangement of the rules; therefore other versions omit it. The word sattamiyā is understood up to 257. In the rule 255 the word ca stands for hiṃ and haṃ from the preceding rule, according to the vutti; however, the word ca indicates generally a particular grammatical operation and not exclusion as in the vutti. In this case the vutti says that the word ca indicates the exclusion of hiñcana.

In the rule 256 the word ca is taken in the sense of avadhāraṇa. From the rule 258 the word kāle is governing. In the rule 260 the word ca, according to the vutti, stands for dā from the previous rule. Similarly, in the rule 261 the word ca indicates dā. However, this ca is explained differently in the different manuscripts. Therefore the word ca in the rule 261 may be taken in the sense of sattamiyā (251) or kāle (258). In this case, we may note that all the versions read the rule 261 as imasmā rahi-dhuna-dāni ca. In this rule, the word ca is not necessary, because the word dāni occurs in the rule. Therefore the original rule should be imasmā rahi - dhunā ca as supported by Rūpasiddhi-ṭīkā.⁷² In the rule 263 the word ca cancels the word vā in the preceding rule. In the rule 265 the word ca indicates iy’iṭṭhesu of the preceding rule. The word iy’iṭṭhesu continues up to 270. In the rule 269 the word ca stands for kaṇaṃ. In the rule 272 particular words are enlisted as exception for smā. Generally such type of list occurs at the end of a kaṇḍa.

Rule 1: S₁, S₂, T, B₁ add kadā⁷³ after tadā.

Rule 2: B₁, S₂ add imasmā in the vutti.

Rule 5: S^c, S₂ add ca which stands for kvaci from the preceding rule after vo in the rule. S₂, T add kvaci (sometimes) in the vutti and T puts kasmiṃ gato’si after devānampiyatissa, but S₂ adds kvacī ti kim atthaṃ? Kasmiṃ gato’si (why sometimes?: For, the following example is found: ‘kasmiṃ gato’si’)- which seems to be necessary to make the vutti completed. T and S₂ add kvaci in the vutti to indicate that the form kasmiṃ can be used or substituted i.e. it is used in the same sense of kva (the locative case).

Rule 8: dhā in the vutti should be corrected to dha as shown in all the versions.

Rule 13: S₁ reads dānipaccayam’anukaḍḍhanatthaṃ for dāpaccay’ānukaḍḍhanatthaṃ, S₂ and B₁ read the same but omit either dāni- or dā-. T omits this sentence. If we read dāni- as suggested by S₁, it would be repeated and ca in the rule would not be necessary as remarked above.

Even Suttaniddesapāṭha supports S₁ but still records dāni in the rule.⁷⁴

Rule 15: “bāhusaccaṃ”: occurs in Khp V 4 as follows:-

“bāhusaccañ ca sippañ ca vinayo ca susikkhito
subhāsitā ca yā vācā etaṃ maṅgalam uttamaṃ”.

“paṇḍiccaṃ, kosallaṃ, nepuññaṃ”: occurs in Pp 25, 23-24 as follows:- “upalakkhaṇā puccupalakkhaṇā paṇḍiccaṃ kosallaṃ nepuññaṃ vebhavyā”. “vepullaṃ”: occurs in Vibh 213, 21 as follows:- “yo bhiyyobhāvo taṃ vepullaṃ”. “kāruññaṃ”: occurs in Ja VI 82, 27-28 as follows:-

“sa rājā parideyesi bahuṃ kāruññasaṃhitaṃ
ajarāmaro’haṃ āsiṃ ajj’etaṃ ñāmi no pure”.

“sāmaññaṃ”: occurs in S V 25, 3-4 as follows:- “sāmaññan ca vo bhikkhave desissāmi sāmaññaphalāni ca taṃ suṇātha”.

Rule 17: B₁, S₁, S₂, T read pasatthassa for passaṭṭhassa, whatever reading we may accept, even PED gives two forms.⁷⁵ “seyyo”: occurs in Dhp 106 as quoted under II. 1. 32. “seṭṭho”: occurs in Vin III 4, 2-3 as quoted under II. 1. 32. “jeṭṭho”: occurs in D II 15, 10-12 as quoted under II. 1. 32.

Rule 19: T, S₂ read sādo for sādho.

Rule 20: B₁ reads kaṇ⁷⁶ for kaṇaṃ.

Rule 22: S₂, Cd add gaṇiyo, ganiṭṭho after guniṭṭho. S₂ add casaddaggahaṇaṃ iya - iṭṭha-ggahaṇam’anukaḍḍhanatthaṃ (the word ca is to supply the suffixes iya and iṭṭha from previous rule) S₁ reads the same but omits iya - iṭṭha-ggahaṇaṃ.

Rule 23: S₁, S₂ add kāruññaṃ, B₁ adds kāruññaṃ, kosallaṃ in the vutti, - desaṃ saññāpanatthaṃ should be joined as - desasaññāpanatthaṃ which seems to be better sentence. “bāhusaccaṃ”: occurs in Khp V 4 as quoted under II. 5. 15. “paṇḍiccaṃ, kosallaṃ, nepuññaṃ”: occurs in Pp 25, 23-24 as quoted under II. 5.15. “vepullaṃ”: occurs in Vibh 213, 21 as quoted under II. 5.15. “kāruññaṃ”: occurs in Ja VI 82, 27-28 as quoted under II. 5.15. “sāmaññaṃ”: occurs in S V 25, 3-4 as quoted under II. 5. 15. “ālasyaṃ”: occurs in A V 136, 6 (v.l.) as follows: - “ālasyaṃ anuṭṭānaṃ bhogānaṃ paripantho”. “ārogyaṃ”: occurs in Sn 749 as follows:-

“ārogyaṃ samma-d-aññāya āsavānaṃ parikkhayā
saṃkhāya sevī dhammaṭṭho saṃkhaṃ na upeti”.

Upamassa should be corrected to upamāya as shown in S₁, S₂, because upamā has feminine gender;⁷⁷ the genitive form should be upamāya. “opammaṃ”: occurs in M I 378, 27-28 as follows:- “purimen’ evāhaṃ bhante opammena bhagavato attano abhiraddho”.

Rule 24: B₁ adds kattārā, vattārā in the vutti.

Footnotes

1. “yad’atthe’ ttani nāmeti paraṃ, atthesu vā sayaṃ / namatī ti tad āhaṃsu ‘nāman’ iti vibhāvino” Sadd 59, 31-32. ↩

2. “atthābhimukhaṃ namanato attani c’atthassa nāmanato nāmaṃ; dabbābhidhānaṃ” Rūp 37, 3-4. ↩

3. GPL p. 21, NPC I p. 48. ↩

4. “taṃ pana duvidaṃ anvattharuḷhivasena; tividhaṃ pumitthīnapuṃsakaliṅgavasena; yathā: rukkho, mālā, dhanaṃ. Catubbidhaṃ sāmaññaguṇakiriyāyadicchāvasena; yathā: rukkho, nīlo, pācako, sirivaḍḍho ti ādi. Aṭṭhavidhaṃ avaṇṇ’ivaṇṇ’uvaṇṇ’okāra-niggahītantapakatibhedena” Rūp 37, 5-9. ↩

5. GPL p.22. ↩

6. KPG p. 57. ↩

7. “casaddena dhātavo cā ti” Rūp 38, 3. ↩

8. “casaddo atthavisesaṃ dīpeti; ayañh’etth’attho, tato ca vibhattiyo honti; tā ca pana caggahaṇena ekavacana-bahuvacana-paṭhamā-dutiyā-tatiyā-catutthī-pañcamī-chaṭṭhī-sattamīsaññaṃ labhantī ti” Nyp 71, 1-3, “casaddaggahaṇena tave-tūn’ādipaccayantanipātato pi” Rūp 38,9. ↩

9. PGR p. 99, PG p. 98, CPG p. 56, SPL p. 88, NPC I p. 52, TPL p. 91, HP p. 43, EPG p. 80, GPL p.95, PGP p. 121. ↩

10. “vuttañ ca vuttiyaṃ ’yathā yathā tesaṃ jinavacanānaṃ anuparodho, tathā tathā idha liṅgañ ca nipaccate ti” Nyp 72, 30-73, 1-2, see also “yathā yathā tesaṃ jinavacanānaṃ uparodho na hoti, tathā tathā idha liṅgaṃ, casadden’ākhyātañ ca nipaccate” Rūp 39, 7-8. ↩

11. Nyp also reads itthikhyo. ↩

12. Nyp also reads saddhāya. ↩

13. See PED, s.vv. kapāla and sota. ↩

14. See, PED s.v. pavatti. ↩

15. Cf. Sadd 644, 5-8. ↩

16. Nyp also reads cakkhv āyatanaṃ. ↩

17. See kacc-v of II. 1. 23-24, KPG p.42, PG p. 81, CPG p. 35, PGP p. 62, EPG p. 64, NPC II p.34, SPL p.74. ↩

18. Nyp also reads goṇamhi and omits goṇasmā. ↩

19. Nyp also does not record bandhuṃ. ↩

20. Nyp also records daṇḍino. ↩

21. Nyp also reads daṇḍinaṃ. ↩

22. Cf. note on II. 4.15. ↩

23. Nyp also reads only nadiyo; nadiyā. ↩

24. Nyp also reads sīghayāyi, see also Sadd 646, 24. ↩

25. Nyp also records yāgu. ↩

26. KPG p. 34. ↩

27. See SPL p. 66, HP p.29, PGP p.39, NPC I p.5, TPL p.87, GPL p. 60, EPG p.60, CPL p. 19, PGR p. 70, PG pp. 71-72, Sadd 87, 29-32. ↩

28. “tāni pana brahmacarī-bhikkhū-pāṇīsaddehi paṭipāṭiyā dhīsu-naṃ-hivibhattiyo katvā idha caggahaṃena ghamasmim’akate rūpaṃ” Nyp 112, 14-15, see also Sadd 647, 4-5. ↩

29. See also Sadd 648, 5. ↩

30. Nyp also reads mukhaṃ. ↩

31. Nyp also reads passanti. ↩

32. Nyp also reads puriso. ↩

33. Nyp also reads asu. ↩

34. See, Nyp 139, 20-22, Rūp 108, 7-8, Sadd 656, 26-29. ↩

35. See, Sdp 62, 27-28. ↩

36. “cā ti anukaḍḍhana” Sdp 63, 8. ↩

37. Sadd 422, 25. ↩

38. PGR p.6 and p. 7 fn. 3. ↩

39. Nyp also records yuvānā. ↩

40. “caggahaṇaṃ vācāsiliṭṭhatthaṃ. Vā-ggahaṇanivattanatthañ ca” Nyp 164, 11-12. ↩

41. Nyp also records so. ↩

42. Nyp also reads the same. ↩

43. Nyp also records tiṭṭhati. ↩

44. Nyp also records nābhi. ↩

45. See Sadd 163, 22, Sdp 71, 10-11. ↩

46. See Nyp 160, 10-13. ↩

47. Nyp also reads siroruhena. ↩

48. Nyp also reads sabbhūto. ↩

49. “ārattam’īti bhāvaniddesena katthaci aniyamaṃ dasseti” Rūp 69, 4. ↩

50. Nyp also reads satthānaṃ, see also Sadd 137, 27. ↩

51. PGR p. 82, HP p. 34, CPG p. 32, SPL p. 92, KPG p. 41, PGP p.71, PG p. 82, GPL p. 74. ↩

52. Rūp 71, 5-6, see also PG p. 82, GPL p. 75. ↩

53. Nyp also records gāvo. ↩

54. PGR p. 82, HP p. 34, SPL p. 82, PGP p.71. ↩

55. Sadd 137, 25-26, see also Rūp 70, 19. ↩

56. “apiggahaṇaṃ dutiy’attha-sampiṇḍanatthaṃ” Rūp 42, 18 see also Nyp 174, 30. ↩

57. See Sdp 75, 22. ↩

58. Sdp also reads attano. ↩

59. “gocare bhikkhave caratha sake pettike visaye” D III 58, 19. ↩

60. “syambhuno’ti pi kim’udāharaṇaṃ. Tassa pana symbhūsaddato yo-vacanaṃ katvā vuttanayena lasaññaṃ katvā agho rassam’ekavacanayosv api ce (II.1.3) ti rassaṃ katvā satipi katarassā lato yo-vacane ghass’ābhāvā iminā desam akatvā lato vokāro ce (II. 1.68) ti ettha caggahaṇena yo-vacanassa no-ādese kate rūpaṃ” Nyp 178, 15-19, see also KPG p. 36 which gives two forms i.e. syambhuvo, syambhuno cf. HP p. 32. ↩

61. See the declension of syambhū in Sadd 191, 8-14. ↩

62. Nyp also records ko. ↩

63. See Sdp 80, 11. ↩

64. “etto ty ādīni udāharaṇaṃ. Tāni heṭṭhāvuttān’eva. Heṭṭhāvuttanayena sijjhanato niratthakam’evidaṃ. Na c’eso purimapāṭho” Nyp 183, 26-28. ↩

65. See Rūp, rule 264. ↩

66. “idaṃ suttaṃ hi saralopo pakatī (II. 1.32) ti suttena sijjhanato Nyāse patikkhittaṃ. Rūpasiddhiyaṃ pana mūlapāṭhavasena āgato” Kvn 179, 10-12. ↩

67. See, CPG p. 40, also GPL p. 26. ↩

68. PED, s.v. hatthin, see also Sadd 188, 18. ↩

69. PED, s.v. venateyya. ↩

70. “pulliṅgaṃ itthiliṅgañ ca napuṃsakam athāparaṃ tiliṅgañ ca aliṅgañ ca nāmikaṃ pañcadhā ṭhitaṃ” Rūp 128, 18-19. ↩

71. See, the classification ibid., pp. 37-128. ↩

72. “casaddo dānipaccaya-sampiṇḍanattho” Rūp-ṭ 74, 20-21. ↩

73. Nyp also records kadā. ↩

74. “tipadam’idaṃ. Imasmā ti avadhi. Rahi-dhunā-dānī ti visayī. Cā ti anukaḍḍhana. Saññā pe- vidhisuttan ti daṭṭhabbaṃ. Anuvattamānadāpaccayaṃ nivattetuṃ idha anuvattamāne siddhe pi dānipaccayo gahito. Caggahaṇaṃ kāle sattamay’atthe saddānaṃ anukaḍḍhanatthaṃ” Sdp 84, 8-12. ↩

75. PED, s.v. pasattha. ↩

76. Nyp also reads kaṇ. ↩

77. See PED, s.v. upamā. ↩