2. Nāmakaṇḍa (Noun section): Pulliṅga (Masculine nouns) (60–175)
Pulliṅga (Masculine nouns)
Section titled “Pulliṅga (Masculine nouns)”Tattha paṭhamaṃ a kārantamhā pulliṅgā jātinimittā purisa saddā syā divibhattiyo parā yojīyante.
Among these, first, the inflections si and the rest are attached after the masculine word purisa (a man), which ends in a and is applied on the ground of a genus (jātinimitta).
60 (§52): Jinavacanayuttañhi (Suitable for the teachings of the Conqueror) sīhagatika
Section titled “60 (§52): Jinavacanayuttañhi (Suitable for the teachings of the Conqueror) sīhagatika ”Adhikāro yaṃ. Tattha pañca māre jitavāti jino, buddho. Jinassa vacanaṃ jinavacanaṃ, tassa jinavacanassa yuttaṃ jinavacanayuttaṃ, tepiṭakassa buddhavacanassa māgadhikāya sabhāvaniruttiyā yuttaṃ anurūpamevāti idaṃ adhikāratthaṃ veditabbaṃ.
This is a governing rule (adhikāra). The Buddha is a jina (conqueror) who conquered the five Māras. The word of the Conqueror is jinavacana; what is suited to that word of the Conqueror is jinavacanayutta. This is to be understood as the sense of the governing rule: [what is taught here] is suited, indeed conformable, to the Māgadhan natural language (sabhāvanirutti) of the Buddha’s word in the three Piṭakas.
Sā māgadhī mūlabhāsā, narā yāyādikappikā;
Brahmāno ca’ssutālāpā, sambuddhā cāpi bhāsare.
That Māgadhī is the root language, in which the people of the first aeon,
the Brahmās, those who have never heard speech, and the Fully Awakened Ones too, speak.
Adhikāro pana tividho sīhagatikamaṇḍūkagatikayathānupubbikavasena, ayaṃ pana sīhagatiko pubbāparavilokanato, yathānupubbikoyeva vā.
Now a governing rule is of three kinds: comprehensive (sīhagatika), selective (maṇḍūkagatika) and progressive (yathānupubbika). This one, however, is sīhagatika, since it looks both backward and forward; the rest of the rules are yathānupubbika.
Sakkatavisadisaṃ katvā jinavacanānurūpavasena pakatiṭṭhapanatthaṃ paribhāsamāha.
In order to set up the lemmas (pakati) in conformity with the Conqueror’s word, unlike Sanskrit, he states a metarule (paribhāsā):
61 (§53): Liṅgañca nipaccate (And lemmas are derived) sīhagatika
Section titled “61 (§53): Liṅgañca nipaccate (And lemmas are derived) sīhagatika ”Liṅgaṃ pāṭipadikaṃ, yathā yathā jinavacanayuttañhi liṅgaṃ, tathā tathā idha liṅgaṃ nipaccate ṭhapīyati. Ca saddena dhātavo cāti jinavacanānurūpato ‘‘purisa’’iti liṅge ṭhapite tato tassa dhātuppaccayavibhattivajjitassa atthavato saddassa ‘‘parasamaññā payoge’’ti paribhāsato liṅgasaññāyaṃ –
liṅga (lemma) is the nominal base (pāṭipadika). In whatever way a lemma is suited to the Conqueror’s word, in that way the lemma is here nipaccate (set up). By the word ca, dhātu (roots) too. When, in conformity with the Conqueror’s word, the lemma purisa has been set up, then — that meaningful word, free of root, suffix and inflection, receiving the name liṅga by the metarule (paribhāsā) §9 (11): Parasamaññā payoge —
Ito paraṃ vibhattippaccayādividhāne sabbattha liṅga ggahaṇamanuvattate.
from here on, in the prescription of inflections, suffixes and the like, the word liṅga is carried over (anuvattate) throughout.
62 (§54): Tato ca vibhattiyo (And their inflections) sīhagatika
Section titled “62 (§54): Tato ca vibhattiyo (And their inflections) sīhagatika ”Tato jinavacanayuttehi liṅgehi parā vibhattiyo honti. Ca saddaggahaṇena tavetunādipaccayantanipātatopi. Kammādivasena, ekattādivasena ca liṅgatthaṃ vibhajantīti vibhattiyo.
After those lemmas suited to the Conqueror’s word come the inflections (vibhatti). By the mention of ca, also after words ending in the suffixes tave, tuna1 and the like, and after particles. They divide (vibhajanti) the meaning of the lemma by way of the object and the rest and by way of oneness and the rest: hence vibhatti.
Kā ca pana tā vibhattiyo? ‘‘Vibhattiyo’’ti adhikāro.
And what, then, are those inflections? vibhattiyo is the governing rule (adhikāra).
63 (§55): Siyo, aṃyo, nāhi, sanaṃ, smāhi, sanaṃ, smiṃsu (inflection forms) rūḷhī
Section titled “63 (§55): Siyo, aṃyo, nāhi, sanaṃ, smāhi, sanaṃ, smiṃsu (inflection forms) rūḷhī ”Syādayo dvisatta vibhattiyo nāma honti. Tattha 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.
si and the rest, twice seven in number, are called vibhatti (inflections). Among them si and yo are the first form ①, aṃ and yo the second ②, nā and hi the third ③, sa and naṃ the fourth ④, smā and hi the fifth ⑤, sa and naṃ the sixth ⑥, smiṃ and su the seventh ⑦.
| symbol | ⨀ | ⨂ | inflection form |
|---|---|---|---|
| ① | si |
yo |
paṭhamā (“first”) |
| ② | aṃ |
yo |
dutiyā (“second”) |
| ③ | nā |
hi |
tatiyā (“third”) |
| ④ | sa |
naṃ |
catutthī (“fourth”) |
| ⑤ | smā |
hi |
pañcamī (“fifth”) |
| ⑥ | sa |
naṃ |
chaṭṭhī (“sixth”) |
| ⑦ | smiṃ |
su |
sattamī (“seventh”) |
Idaṃ pana saññādhikāraparibhāsāvidhisuttesu saññāsutta nti daṭṭhabbaṃ, vuttañhi vuttiyaṃ ‘‘vibhattiiccanena kvattho, amhassa mamaṃ savibhattissa se’’ti, itarathā purimasuttena ekayogo kattabboti. Ettha ca paṭhamādivohāro, ekavacanādivohāro ca anvatthavasena, parasamaññāvasena vā siddhoti veditabbo.
Now, among technical term (saññā), governing rule (adhikāra), metarule (paribhāsā) and operation (vidhi) suttas, this is to be seen as a defining sutta; for it is said in the vutti, “What is the use of the term vibhatti? [The rule] §120 (243): Amhassa mamaṃ savibhattissa se.” Otherwise it would have to be made one rule (ekayoga) with the preceding sutta.2 And here the usage “first” and the rest, and the usage “singular” and the rest, are to be understood as established either by meaningful (anvattha) or by the terminology of other [grammarians] (parasamaññā).
Ekassa vacanaṃ ekavacanaṃ, bahūnaṃ vacanaṃ bahuvacanaṃ, dvinnaṃ pūraṇī dutiyātiādi, itarathā purimasutte ca saddena saññākaraṇe appakataniratthakavidhippasaṅgo siyā.
The expression of one is the singular (ekavacana), the expression of many the plural (bahuvacana); dutiyā (“second”) is the ordinal of two, and so on. Otherwise, if the naming were done by the ca of the preceding sutta, there would arise a prescription that is beside the point and without purpose.
‘‘Jinavacanayuttañhi, liṅgañca nipaccate’’ti ca vattate. Idha pana padanipphādanampi jinavacanassāvirodhenāti ñāpetuṃ paribhāsantaramāha.
And 60 (§52): Jinavacanayuttañhi and 61 (§53): Liṅgañca nipaccate continue. Now, to make known that here the formation of words (pada) too is without conflict with the Conqueror’s word, he states a further interpretive rule:
64 (§56): Tadanuparodhena (those word endings) sīhagatika
Section titled “64 (§56): Tadanuparodhena (those word endings) sīhagatika ”Yathā yathā tesaṃ jinavacanānaṃ uparodho na hoti, tathā tathā idha liṅgaṃ, ca saddenākhyātañca nipaccate, nipphādīyatīti attho. Teneva idha ca ākhyāte ca dvivacanāggahaṇaṃ, sakkatavisadisato vibhattippaccayādividhānañca katanti daṭṭhabbaṃ.
In whatever way there is no obstruction of those words of the Conqueror, in that way the lemma — and, by the word ca, the verb (ākhyāta) too — is here nipaccate; the meaning is: is formed. For that very reason it is to be seen that here and among verbs the dual is not admitted, and the prescription of inflections, suffixes and the rest is made in a way unlike Sanskrit.
Tattha avisesena sabbasyādivibhattippasaṅge ‘‘vatticchānupubbikā saddappavattī’’ti vatticchāvasā –
There, when all the inflections si and the rest would apply without distinction, by [the maxim] “the occurrence of words follows the speaker’s intention”, according to the speaker’s intention (vatticchā) —
65 (§284): Liṅgatthe paṭhamā (the first form ① for the bare meaning of the lemma) utsarga
Section titled “65 (§284): Liṅgatthe paṭhamā (the first form ① for the bare meaning of the lemma) utsarga ”Liṅgatthābhidhānamatte paṭhamāvibhatti hotīti paṭhamā. Tatthāpi aniyamenekavacanabahuvacanappasaṅge ‘‘ekamhī vattabbe ekavacana’’nti paribhāsato liṅgatthassekattavacanicchāyaṃ paṭhamekavacanaṃ si.
In the mere expression of the meaning of the lemma (liṅgattha) the first inflection ① is used: hence the first. There too, when singular and plural would apply without restriction, by the interpretive rule “when one is to be expressed, the singular”, when there is the wish to express the singleness of the lemma’s meaning, [the inflection is] the first-form singular si.
‘‘Ato nenā’’ti ito ‘‘ato’’ti vattate, liṅga ggahaṇañca.
From 79 (§103): Ato nena the word ato (“after a”) continues, and the word liṅga as well.
66 (§104): So (si to o) apavada
Section titled “66 (§104): So (si to o) apavada ”Si, oiti dvipadamidaṃ. Liṅgassa a kārato parassa si vacanassa o kāro hoti.
This is two words: si and o. The inflection si following the a of the lemma becomes the letter o.
Suttesu hi paṭhamāniddiṭṭhassa kāriyino chaṭṭhīvipariṇāmena vivaraṇaṃ ādesāpekkhanti daṭṭhabbaṃ.
For in the suttas, what undergoes the operation (kāriyī) is stated in the first form, and its explanation, converting it to the sixth form, is to be understood as looking to the replacement (ādesa).
Ettha ca sī ti vibhatti gayhate vibhattikāriyavidhippakaraṇato, ‘‘tato ca vibhattiyo’’ti ito vibhatti ggahaṇānuvattanato vā, evaṃ sabbattha syā dīnaṃ kāriyavidhāne vibhattiyevāti daṭṭhabbaṃ.
And here si is taken as the inflection, because this section prescribes operations on inflections, or because the word vibhatti continues from 62 (§54): Tato ca vibhattiyo. In the same way, everywhere that an operation is prescribed for si and the rest, it is the inflection alone that is to be understood.
‘‘Vā paro asarūpā’’ti paralope sampatte tadapavādena pubbalopamāha.
When elision of the following [vowel] would apply by §13 (15): Vā paro asarūpā, he states the elision of the preceding [vowel] as an exception to it:
67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati (in vowel elision in aṃ [inflections], replacements, suffixes etc., that elided vowel can be restored) utsarga
Section titled “67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati (in vowel elision in aṃ [inflections], replacements, suffixes etc., that elided vowel can be restored) utsarga ”Pubbassarassa lopo hoti aṃ vacane, ādesappaccayādibhūte ca sare pare, saralope kate tu parasarassa pakatibhāvo hoti. Ettha ca ‘‘saralope’’ti punaggahaṇaṃ imināva katasaralopanimitteyeva parassa vikāre sampatte pakatibhāvatthaṃ. Parasarassa pakatibhāvavidhānasāmatthiyato amādesappaccayādibhūte sare paretipi siddhaṃ.
The preceding vowel is elided when the inflection aṃ, or a vowel that is a replacement (ādesa), a suffix (paccaya) or the like, follows; but when that vowel elision has been made, the following vowel keeps its natural form (pakatibhāva).3 And here the repetition of saralope (“when the vowel is elided”) is so that the natural form is kept only where a modification of the following vowel would apply because of an elision made by this very rule. And from the force of prescribing the natural form for the following vowel it is also established that [the elision takes place] when the vowel that follows is aṃ, a replacement, a suffix or the like.
Tyādivibhattiyo cettha, paccayattena gayhare;
Ādiggahaṇamākhyāta-kitakesvāgamatthidaṃ.
And here the inflections ti and the rest are taken as suffixes;
the word ādi is for the augments in verbs and in kita words.
Paccayasāhacariyā, cādeso pakatīparo;
Padantassaralopo na, tena’bbhāhādike pare.
And by its company with paccaya, the replacement is one that follows a lemma;
hence a word-final vowel is not elided before abbha, āha and the like.
Tu ggahaṇaṃ bhikkhunī ādīsu saralopanivattanatthaṃ, ‘‘naye paraṃ yutte’’ti paraṃ netabbaṃ. Puriso tiṭṭhati.
The word tu is to block the vowel elision in bhikkhunī and the like. By §11 (14): Naye paraṃ yutte the following [letter] is to be joined on: puriso tiṭṭhati.
Puriso ca puriso cāti purisa purisaiti vattabbe –
When puriso ca puriso ca (“a man and a man”) is to be said, as purisa purisa —
68 (§388): Sarūpānamekasesvasakiṃ (of like forms occurring more than once, one alone remains) utsarga
Section titled “68 (§388): Sarūpānamekasesvasakiṃ (of like forms occurring more than once, one alone remains) utsarga ”Sarūpānaṃ samānarūpānaṃ padabyañjanānaṃ majjhe ekova sissate, aññe lopamāpajjante asakinti ekaseso. Ettha ca ‘‘sarūpāna’’nti vuttattāva siddhe asakimpayoge punāsakiṃ gahaṇaṃ e kavibhattivisayānamevāsakimpayoge evāyanti dassanatthaṃ, na ca vicchāpayoge’tippasaṅgo. ‘‘Vaggā pañcapañcaso mantā’’ti ettha ‘‘pañcapañcaso’’ti niddeseneva vicchāpayogasiddhiyā ñāpitattā, atha vā sahavacanicchāya’maya’mekaseso.
Among words and sounds of the same form (sarūpa), of like form, one alone remains and the others are elided, [when they occur] more than once (asakiṃ): [this is] ekasesa, the remaining of one. And here, although the occurrence more than once is already established by the mere saying of sarūpānaṃ, the further mention of asakiṃ is to show that this [ekasesa] holds only in a repeated occurrence of words that carry one and the same inflection, and that there is no over-application to a distributive use (vicchā), because the validity of the distributive use has already been made known by the very statement pañcapañcaso in §7 (9): Vaggā pañcapañcaso mantā. Or else this ekasesa [takes place] when there is the wish to speak of [the things] together (sahavacanicchā).
Yogavibhāgato cettha, ekasesvasakiṃ iti;
Virūpekaseso hoti, vā ‘‘pitūna’’ntiādisu.
And here, by splitting the rule and reading ekasesvasakiṃ [alone],
there is optionally an ekasesa of unlike forms, as in pitūnaṃ and the like.
Tattheva liṅgatthassa ba huttavacanicchāyaṃ ‘‘bahumhi vattabbe bahuvacana’’nti paṭhamābahuvacanaṃ yo, purisa yo itīdha ‘‘ato, vā’’ti ca vattate.
In that very [lemma],4 when there is the wish to express the plurality of the lemma’s meaning, by [the maxim] “when many are to be expressed, the plural”, [the inflection is] the first-form plural yo; and here, in purisa + yo, ato and vā continue.
69 (§107): Sabbayonīnamāe (For both yo: ā, e) utsarga
Section titled “69 (§107): Sabbayonīnamāe (For both yo: ā, e) utsarga ”A kārantato liṅgamhā paresaṃ sabbesaṃ paṭhamāyonīnaṃ, dutiyāyonīnañca yayākkamaṃ ākārekārādesā honti vāti ā kāro, sabba ggahaṇaṃ sabbādesatthaṃ, saralopādi purimasadisameva, purisā tiṭṭhanti.
After a lemma ending in a, all the yo inflections of the first form ① and the yo inflections of the second form ② are optionally replaced by ā and e respectively; hence [here] ā. The word sabba (“all”) is so that the whole [inflection] is replaced. The vowel elision and the rest are just as before: purisā tiṭṭhanti.
Vā icceva rūpā rūpāni, aggayo, munayo.
Precisely because of vā: rūpā and rūpāni; aggayo, munayo.
Vā saddoyaṃ vavatthitavibhāsattho5, tena cettha –
This word vā has the sense of a vavatthitavibhāsā (restricted option); and hence on this point —
Niccameva ca pulliṅge, aniccañca napuṃsake;
Asantaṃ jhe katatte tu, vidhiṃ dīpeti vā suti.
obligatory indeed in the masculine, and not obligatory in the neuter,
but inapplicable for a jha lemma made to end in a: such is the operation the word vā shows.
Tatthevālapanavacanicchāyaṃ ‘‘liṅgatthe paṭhamā’’ti vattate.
In that very [lemma], when there is the wish to express address, 65 (§284): Liṅgatthe paṭhamā continues.
70 (§285): Ālapane ca (and in address ⓪) utsarga
Section titled “70 (§285): Ālapane ca (and in address ⓪) utsarga ”A bhimukhaṃ katvā lapanaṃ ālapanaṃ, sambodhanaṃ. Tasmiṃ ālapanatthādhike liṅgatthābhidhānamatte ca paṭhamāvibhatti hoti. Pure viya ekavacanādi.
Speaking (lapana) having turned face to face (abhimukhaṃ katvā) is ālapana, address (sambodhana). In the mere expression of the lemma’s meaning with that sense of address added, too, the first inflection ① is used. The singular and the rest as before.
Purisa si iccatra –
Here, in purisa + si —
71 (§57): Ālapane si gasañño (for vocatives si is called ga) rūḷhī
Section titled “71 (§57): Ālapane si gasañño (for vocatives si is called ga) rūḷhī ”Ālapanatthe vihito si ga sañño hotīti ga saññāyaṃ ‘‘bho ge tū’’ti ito ‘‘ge’’ti vattate.
The si prescribed in the sense of address is named ga; so, [the si] being named ga, the word ge (“before ga”) continues from 110 (§243): Bho ge tu.
72 (§244): Akārapitādyantānamā (ā for a final a and for the final of pitu and the like [before ga]) apavada
Section titled “72 (§244): Akārapitādyantānamā (ā for a final a and for the final of pitu and the like [before ga]) apavada ”Liṅgassa sambandhī a kāro ca pitusatthu iccevamādīnamanto ca ā kārattamāpajjate ge pare.
The a belonging to the lemma, and the final of pitu, satthu and the like, become the letter ā when ga follows.
‘‘Ge, rassa’’miti ca vattate.
ge and rassaṃ (“short”) continue.
73 (§246): Ākāro vā (Optionally, ā [is shortened before ga]) apavada
Section titled “73 (§246): Ākāro vā (Optionally, ā [is shortened before ga]) apavada ”Liṅgassa sambandhī ā kāro rassamāpajjate ge pare vikappena, adūraṭṭhassālapanevāyaṃ.
The ā belonging to the lemma becomes short when ga follows, optionally (vikappena); and this [shortening] is only in addressing one who is not far off.
74 (§220): Sesato lopaṃ gasipi (after the rest, ga and si too are elided) utsarga
Section titled “74 (§220): Sesato lopaṃ gasipi (after the rest, ga and si too are elided) utsarga ”‘‘Siṃ, so, syā ca, sakhato gasse vā, ghate cā’’ti evamādīhi niddiṭṭhehi añño seso nāma, tato sesato liṅgamhā gasi iccete lopamāpajjante.
What is other than [the lemmas] specified by §219 (195): Siṃ, §104 (66): So, §189 (113): Syā ca, §113 (132): Sakhato gasse vā, §114 (178): Ghate ca and the like is called the rest (sesa); after such a remaining lemma, ga and si are elided.
Api ggahaṇaṃ dutiyatthasampiṇḍanatthaṃ, ettha ca satipi si ggahaṇe ga6 iti vacanameva ñāpakamaññatthāpi si ggahaṇe ālapanāggahaṇassa. Keci ālapanābhibyattiyā bhavanta saddaṃ vā he saddaṃ vā payujjante. Bho purisa tiṭṭha, he purisā vā.
The word api is for gathering in the second item [si]. And here, though si is mentioned, the very use of the word ga is the indicator (ñāpaka) that elsewhere too, where si is mentioned, the [si of] address is not included. Some, to make the address explicit, employ the word bhavanta or the word he: bho purisa tiṭṭha (“stand, man!”), or he purisā.
Bahuvacane na viseso, bhavanto purisā tiṭṭhatha.
In the plural there is no difference: bhavanto purisā tiṭṭhatha (“stand, men!”).
Tattheva kammatthavacanicchāyaṃ ‘‘vā’’ti7 vattate.
In that very [lemma], when there is the wish to express the sense of the object (kamma), vā continues.
75 (§280): Yaṃ karoti taṃ kammaṃ (what one does: kamma) anvattha
Section titled “75 (§280): Yaṃ karoti taṃ kammaṃ (what one does: kamma) anvattha ”Yaṃ vā karoti, yaṃ vā vikaroti, yaṃ vā pāpuṇāti, taṃ kārakaṃ kriyānimittaṃ kammasaññaṃ hoti.
What one makes, or what one alters, or what one reaches — that kāraka (participant in the action), the occasion of the action, is termed kamma (the object).
76 (§297): Kammatthe dutiyā (② for the kamma [object]) utsarga
Section titled “76 (§297): Kammatthe dutiyā (② for the kamma [object]) utsarga ”Kammatthe dutiyāvibhatti hoti. Pure viya dutiyekavacanaṃ aṃ, ‘‘saralopo’’tiādinā sare lutte ‘‘dīgha’’nti dīghe sampatte pakatibhāvo ca, purisaṃ passa.
In the sense of the object the second inflection ② is used. As before, [the inflection is] the second-form singular aṃ; when the vowel has been elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and lengthening would apply by §15 (17): Dīghaṃ, there is also the keeping of the natural form: purisaṃ passa (“see the man”).
Bahuvacane ‘‘sabbayonīnamāe’’ti yo vacanasse kāro, purise passa.
In the plural, e for the inflection yo by §107 (69): Sabbayonīnamāe: purise passa (“see the men”).
Tattheva kattuvacanicchāyaṃ –
In that very [lemma], when there is the wish to express the agent —
77 (§281): Yo karoti sa kattā (the one who does: kattā) anvattha
Section titled “77 (§281): Yo karoti sa kattā (the one who does: kattā) anvattha ”Yo attappadhāno kriyaṃ karoti, so kattusañño hoti.
He who, himself the principal (attappadhāna), performs the action is termed kattā (the agent).
‘‘Tatiyā’’ti vattate.
tatiyā (“the third”) continues.
78 (§288): Kattari ca (and for the agent) utsarga
Section titled “78 (§288): Kattari ca (and for the agent) utsarga ”Kattari ca kārake tatiyāvibhatti hotīti tatiyekavacanaṃ nā.
For the agent kāraka too the third inflection ③ is used; so [the inflection is] the third-form singular nā.
79 (§103): Ato nena (From a, nā becomes ena) apavada
Section titled “79 (§103): Ato nena (From a, nā becomes ena) apavada ”Enā ti avibhattikaniddeso. A kārantato liṅgamhā parassa nā vacanassa enā deso hoti, saralopādi, purisena kataṃ.
Enā is a citation without inflection (avibhattikaniddesa).8 The inflection nā following a lemma ending in a is replaced by ena; the vowel elision and the rest: purisena kataṃ (“done by the man”).
Bahuvacanamhi –
In the plural —
80 (§101): Suhisvakāro e (In su, hi, a becomes e) apavada
Section titled “80 (§101): Suhisvakāro e (In su, hi, a becomes e) apavada ”Su, hi iccetesu vibhattirūpesu paresu liṅgassa sambandhī a kāro e ttamāpajjate.
When the inflection-shapes su and hi follow, the a belonging to the lemma becomes e.
81 (§99): Smāhismiṃnaṃ mhābhimhi vā (Optionally, smā, hi, smiṃ become mhā, bhi, mhi) apavada
Section titled “81 (§99): Smāhismiṃnaṃ mhābhimhi vā (Optionally, smā, hi, smiṃ become mhā, bhi, mhi) apavada ”Sabbato liṅgamhā smā hi smiṃ iccetesaṃ yathākkamaṃ mhā, bhi, mhi iccete ādesā honti vā, purisehi, purisebhi kataṃ.
After every lemma, smā, hi and smiṃ are optionally replaced by mhā, bhi and mhi respectively: purisehi, purisebhi kataṃ (“done by the men”).
Tattheva karaṇavacanicchāyaṃ –
In that very [lemma], when there is the wish to express the instrument —
82 (§279): Yena vā kayirate taṃ karaṇaṃ (that by which [the action] is done: karaṇa) anvattha
Section titled “82 (§279): Yena vā kayirate taṃ karaṇaṃ (that by which [the action] is done: karaṇa) anvattha ”Yena vā kayirate, yena vā passati, yena vā suṇāti, taṃ kārakaṃ karaṇasaññaṃ hoti.
That by which [something] is done,9 or by which one sees, or by which one hears — that kāraka is termed karaṇa (the instrument).
83 (§286): Karaṇe tatiyā (the third form ③ for the instrument) utsarga
Section titled “83 (§286): Karaṇe tatiyā (the third form ③ for the instrument) utsarga ”Karaṇakārake tatiyāvibhatti hoti, sesaṃ kattusamaṃ, āviṭṭhena purisena so puññaṃ karoti, purisehi, purisebhi.
For the instrument kāraka the third inflection ③ is used; the rest is the same as for the agent: āviṭṭhena purisena so puññaṃ karoti (“through the possessed man he does a good deed”); purisehi, purisebhi.
Tattheva sampadānavacanicchāyaṃ –
In that very [lemma], when there is the wish to express the recipient —
84 (§276): Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ (the one to whom one wishes to give, who is pleased, or to whom one owes: sampadāna) anvattha
Section titled “84 (§276): Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ (the one to whom one wishes to give, who is pleased, or to whom one owes: sampadāna) anvattha ”Yassa vā dātukāmo, yassa vā rocate, yassa vā dhārayate, taṃ kārakaṃ sampadānasaññaṃ hoti.
The one to whom one wishes to give, or to whom [something] is pleasing, or to whom one owes10 — that kāraka is termed sampadāna (the recipient).
85 (§293): Sampadāne catutthī (④ for the sampadāna [recipient]) utsarga
Section titled “85 (§293): Sampadāne catutthī (④ for the sampadāna [recipient]) utsarga ”Sampadānakārake catutthīvibhatti hotīti catutthiyā ekavacanaṃ sa.
For the recipient kāraka the fourth inflection ④ is used; so [the inflection is] the fourth-form singular sa.
86 (§61): Sāgamo se (Before sa inflections: insert s) utsarga
Section titled “86 (§61): Sāgamo se (Before sa inflections: insert s) utsarga ”Sabbato liṅgamhā sa kārāgamo hoti se vibhattimhi pare. Purisassa dhanaṃ dadāti.
After every lemma the augment s is inserted when the inflection sa follows: purisassa dhanaṃ dadāti (“he gives wealth to the man”).
Bahuvacanamhi ‘‘dīgha’’nti vattate.
In the plural, dīghaṃ (“long”) continues.11
87 (§89): Sunaṃhisu ca (And in su, naṃ, hi) apavada
Section titled “87 (§89): Sunaṃhisu ca (And in su, naṃ, hi) apavada ”Su naṃ hi iccetesu paresu liṅgassa antabhūtā sabbe rassasarā dīghamāpajjante, ca ggahaṇamikārukārānaṃ kvaci nivattanatthaṃ. Purisānaṃ.
When su, naṃ or hi follows, all short vowels standing at the end of a lemma become long; the word ca is to block [the lengthening] of i and u in some places. purisānaṃ.
Tatthevāpādānavacanicchāyaṃ –
In that very [lemma], when there is the wish to express the point of departure —
88 (§271): Yasmā dapeti bhayamādatte vā tadapādānaṃ (that from which one departs, fears or takes: apādāna) anvattha
Section titled “88 (§271): Yasmā dapeti bhayamādatte vā tadapādānaṃ (that from which one departs, fears or takes: apādāna) anvattha ”Yasmā vā avadhibhūtā apeti, yasmā vā bhayaṃ, yasmā vā ādatte, taṃ kārakaṃ apādānasaññaṃ hoti.
That from which, as a limit (avadhi), one departs, or from which fear [arises], or from which one takes — that kāraka is termed apādāna (the point of departure).
89 (§295): Apādāne pañcamī (⑤ for the apādāna [point of departure]) utsarga
Section titled “89 (§295): Apādāne pañcamī (⑤ for the apādāna [point of departure]) utsarga ”Apādānakārake pañcamīvibhatti hotīti pañcamiyā ekavacanaṃ smā.
For the point-of-departure kāraka the fifth inflection ⑤ is used; so [the inflection is] the fifth-form singular smā.
‘‘Ato, sabbesaṃ, ā e’’ti ca vattate.
ato, sabbesaṃ and ā e continue.
90 (§108): Smāsmiṃna vā (Optionally, for smā, smiṃ) apavada
Section titled “90 (§108): Smāsmiṃna vā (Optionally, for smā, smiṃ) apavada ”A kārantato liṅgamhā sabbesaṃ smā smiṃ iccetesaṃ yathākkamaṃ ākārekārādesā honti vā, aññattha mhā deso. Purisā apeti, purisamhā, purisasmā.
After a lemma ending in a, the whole of smā and smiṃ are optionally replaced by ā and e respectively; elsewhere [there is] the replacement mhā. purisā apeti (“he goes away from the man”), purisamhā, purisasmā.
Bahuvacane sabbattha tatiyāsamaṃ, hi ssa bhi ādeso hoti. Purisehi, purisebhi apeti.
In the plural, everywhere the same as the third form; hi is replaced by bhi. purisehi, purisebhi apeti.
Tattheva sāmivacanicchāyaṃ –
In that very [lemma], when there is the wish to express the owner —
91 (§283): Yassa vā pariggaho taṃ sāmi (the one whose possession [a thing] is: sāmī) anvattha
Section titled “91 (§283): Yassa vā pariggaho taṃ sāmi (the one whose possession [a thing] is: sāmī) anvattha ”Yassa vā pariggaho, taṃ sāmisaññaṃ hoti.
Optionally, the one whose possession (pariggaha) [a thing] is — that is termed sāmī (the owner).
92 (§301): Sāmismiṃ chaṭṭhī (⑥ for the sāmī [owner]) utsarga
Section titled “92 (§301): Sāmismiṃ chaṭṭhī (⑥ for the sāmī [owner]) utsarga ”Sāmismiṃ chaṭṭhīvibhatti hoti. Ṭhapetvā āyā desaṃ sabbattha catutthīchaṭṭhīnaṃ samānaṃ rūpaṃ. Purisassa etaṃ dhanaṃ, purisānaṃ.
For the owner the sixth inflection ⑥ is used. Except for the replacement āya, the fourth and the sixth form have the same shape everywhere. purisassa etaṃ dhanaṃ (“this wealth is the man’s”), purisānaṃ.
Tattheva okāsavacanicchāyaṃ –
In that very [lemma], when there is the wish to express the location —
93 (§278): Yodhāro tamokāsaṃ (the support of the action: okāsa) anvattha
Section titled “93 (§278): Yodhāro tamokāsaṃ (the support of the action: okāsa) anvattha ”Yo kattukammānaṃ kriyāya ādhāro, taṃ kārakaṃ okāsasaññaṃ hoti.
What is the support (ādhāra) of the action of agent and object — that kāraka is termed okāsa (the location).
94 (§302): Okāse sattamī (⑦ for the okāsa [location]) utsarga
Section titled “94 (§302): Okāse sattamī (⑦ for the okāsa [location]) utsarga ”Okāsakārake sattamīvibhatti hotīti sattamiyā ekavacanaṃ smiṃ, tassa ‘‘smāsmiṃnaṃ vā’’ti e kāro, mhi ādeso ca, purise patiṭṭhitaṃ, purisamhi, purisasmiṃ.
For the location kāraka the seventh inflection ⑦ is used; so [the inflection is] the seventh-form singular smiṃ; of it, e by §108 (90): Smāsmiṃnaṃ vā, and the replacement mhi: purise patiṭṭhitaṃ (“established in the man”), purisamhi, purisasmiṃ.
Bahuvacane ‘‘suhisvakāro e’’ti e kāro, purisesu.
In the plural, e by §101 (80): Suhisvakāro e: purisesu.
Puriso, purisā, bho purisa bho purisā vā, bhavanto purisā, purisaṃ, purise, purisena, purisehi purisebhi, purisassa, purisānaṃ, purisā purisasmā purisamhā, purisehi purisebhi, purisassa, purisānaṃ, purise purisasmiṃ purisamhi, purisesu.
The whole paradigm of purisa (“a man”):
| ⨀ | ⨂ | |
|---|---|---|
| ① | puriso | purisā |
| ⓪ | bho purisa, bho purisā | bhavanto purisā |
| ② | purisaṃ | purise |
| ③ | purisena | purisehi, purisebhi |
| ④ | purisassa | purisānaṃ |
| ⑤ | purisā, purisasmā, purisamhā | purisehi, purisebhi |
| ⑥ | purisassa | purisānaṃ |
| ⑦ | purise, purisasmiṃ, purisamhi | purisesu |
Tathā sugato, sugatā, bho sugata bho sugatā vā, bhavanto sugatā, sugataṃ, sugate, sugatena, sugatehi sugatebhi, sugatassa, sugatānaṃ, sugatā sugatasmā sugatamhā, sugatehi sugatebhi, sugatassa, sugatānaṃ, sugate sugatasmiṃ sugatamhi, sugatesu.
In the same way sugata (“the Well-gone One”):
| ⨀ | ⨂ | |
|---|---|---|
| ① | sugato | sugatā |
| ⓪ | bho sugata, bho sugatā | bhavanto sugatā |
| ② | sugataṃ | sugate |
| ③ | sugatena | sugatehi, sugatebhi |
| ④ | sugatassa | sugatānaṃ |
| ⑤ | sugatā, sugatasmā, sugatamhā | sugatehi, sugatebhi |
| ⑥ | sugatassa | sugatānaṃ |
| ⑦ | sugate, sugatasmiṃ, sugatamhi | sugatesu |
Evaṃ surā’sura naro’raga nāga yakkhā,
Gandhabba kinnara manussa pisāca petā;
Mātaṅga jaṅgama turaṅga varāha sīhā,
Byaggha’ccha kacchapa taraccha miga’ssa soṇā.
So too sura (god), asura (titan), nara (man), uraga (snake), nāga (nāga), yakkha (yakkha),
gandhabba (celestial musician), kinnara (kinnara), manussa (human being), pisāca (goblin), peta (ghost);
mātaṅga (elephant), jaṅgama (moving creature), turaṅga (horse), varāha (boar), sīha (lion),
byaggha (tiger), accha (bear), kacchapa (tortoise), taraccha (hyena), miga (deer), assa (horse), soṇa (dog).
Āloka loka nilayā’nila cāga yogā, vāyāma gāma
Nigamā’gama dhamma kāmā;
Saṅgho’gha ghosa paṭighā’sava kodha lobhā,
Sārambha thambha mada māna pamāda makkhā.
āloka (light), loka (world), nilaya (abode), anila (wind), cāga (generosity), yoga (bond), vāyāma (endeavour), gāma (village),
nigama (market town), āgama (scripture), dhamma (teaching), kāma (sense pleasure);
saṅgha (community), ogha (flood), ghosa (sound), paṭigha (repulsion), āsava (defilement), kodha (anger), lobha (greed),
sārambha (aggressiveness), thambha (obstinacy), mada (intoxication), māna (conceit), pamāda (negligence), makkha (denigration).
Punnāga pūga panasā’sana campaka’mbā,
Hintāla tāla bakula’jjuna kiṃsukā ca;
Mandāra kunda pucimanda karañja rukkhā,
Ñeyyā mayūra sakunaṇḍaja koñca haṃsā –
punnāga (Alexandrian laurel), pūga (betel palm), panasa (jackfruit), asana (asana tree), campaka (champak), amba (mango),
hintāla (marsh date palm), tāla (palmyra palm), bakula (bakula), ajjuna (arjuna), and kiṃsuka (bastard teak);
mandāra (coral tree), kunda (jasmine), pucimanda (neem), karañja (Indian beech), rukkha (tree)
are to be known [as such], and mayūra (peacock), sakuṇa (bird), aṇḍaja (egg-born bird), koñca (crane), haṃsa (swan) —
Iccādayopi.
and others like these.
Manogaṇādissa tu nāsasmāsmiṃsu viseso. Aññattha purisasamaṃ.
But the mano-group and the like differ before nā, sa, smā and smiṃ. Elsewhere they are the same as purisa.
Mano, manā, he mana he manā vā, bhavanto manā, manaṃ, mane.
mano (“mind”), manā; he mana or he manā, bhavanto manā; manaṃ, mane.
‘‘Vā’’ti vattate.
vā continues.
95 (§181): Manogaṇādito smiṃnānamiā (i, ā for smiṃ, nā after the mano-group) apavada
Section titled “95 (§181): Manogaṇādito smiṃnānamiā (i, ā for smiṃ, nā after the mano-group) apavada ”Manopabhuti gaṇo manogaṇo, manogaṇādito smiṃ, nā iccetesaṃ yathākkamaṃ ikārākārādesā honti vā. Ādi ggahaṇena bilapadā ditopi.
The group beginning with mano12 is the manogaṇa; after the mano-group and the like, smiṃ and nā are optionally replaced by i and ā respectively. By the word ādi, also after bila, pada and the like.
‘‘Manogaṇādito’’ti vattate.
manogaṇādito (“after the mano-group and the like”) continues.
96 (§184): Sa sare vāgamo (Optionally s inserted before a vowel) apavada
Section titled “96 (§184): Sa sare vāgamo (Optionally s inserted before a vowel) apavada ”Eteheva manogaṇādīhi sare pare sā gamo hoti vā. Manasā, manena.
After these same lemmas of the mano-group and the like, when a vowel follows, the augment s is optionally inserted: manasā, manena.
Vavatthitavibhāsatthoyaṃ vā saddo, tena ‘‘mano manā manaṃ mane manaāyatana’’ntiādīsu na hoti. ‘‘Mānasikaṃ, cetasika’’ntiādīsu niccaṃ. Manehi, manebhi.
This word vā has the sense of a vavatthitavibhāsā (restricted option): hence in mano, manā, manaṃ, mane, manaāyatanaṃ and the like it does not occur, and in mānasikaṃ, cetasikaṃ and the like it is obligatory. manehi, manebhi.
‘‘Manogaṇādito, vā’’ti ca vattate.
manogaṇādito and vā continue.13
97 (§182): Sassa co (o for sa [after the mano-group]) apavada
Section titled “97 (§182): Sassa co (o for sa [after the mano-group]) apavada ”Manogaṇādito parassa sa ssa vibhattissa o kāro hoti vā. Sā gamo.
After the mano-group and the like the inflection sa optionally becomes o; [and there is] the augment s.
Manaso manassa, manānaṃ, manā manasmā manamhā, manehi manebhi, manaso manassa, manānaṃ, manasi mane manasmiṃ manamhi, manesu.
The paradigm of mana (“mind”), with the forms given under 94 and 96:
| ⨀ | ⨂ | |
|---|---|---|
| ① | mano | manā |
| ⓪ | he mana, he manā | bhavanto manā |
| ② | manaṃ | mane |
| ③ | manasā, manena | manehi, manebhi |
| ④ | manaso, manassa | manānaṃ |
| ⑤ | manā, manasmā, manamhā | manehi, manebhi |
| ⑥ | manaso, manassa | manānaṃ |
| ⑦ | manasi, mane, manasmiṃ, manamhi | manesu |
Evaṃ vaco vayo tejo,
Tapo ceto tamo yaso;
Ayo payo siro chando,
Saro uro raho aho –
In the same way vaco (speech), vayo (age), tejo (heat),
tapo (austerity), ceto (mind), tamo (darkness), yaso (fame),
ayo (iron), payo (milk), siro (head), chando (metre),
saro (lake), uro (chest), raho (solitude), aho (day) —
Iccādi manogaṇo.
and the like are the mano-group.
Guṇavantu saddassa bhedo. Guṇavantu si itīdha –
The word guṇavantu (“virtuous”) differs. Here, in guṇavantu + si —
‘‘Savibhattissa, ntussā’’ti ca adhikāro.
savibhattissa (“together with its inflection”) and ntussa (“of ntu”) are the governing words.14
98 (§124): Ā simhi (ā for ntu before si) apavada
Section titled “98 (§124): Ā simhi (ā for ntu before si) apavada ”Sabbasseva ntu paccayassa savibhattissa ā ādeso hoti simhi vibhattimhi. Guṇavā.
The whole of the suffix ntu together with its inflection is replaced by ā when the inflection si follows: guṇavā.
‘‘Yomhi, paṭhame’’sīhagatiyā ‘‘vā’’ti ca vattate.
yomhi paṭhame (“before the yo of the first form”) — by a lion’s glance — and vā continue.15
99 (§122): Ntussa nto (ntu becomes nto before yo of the first form) apavada
Section titled “99 (§122): Ntussa nto (ntu becomes nto before yo of the first form) apavada ”Sabbasseva ntu paccayassa savibhattissa nto ādeso hoti vā yo mhi paṭhame, guṇavanto tiṭṭhanti.
The whole of the suffix ntu together with its inflection is optionally replaced by nto before the yo of the first form: guṇavanto tiṭṭhanti (“the virtuous stand”).
‘‘Sunaṃhisu, atta’’nti ca vattate.
sunaṃhisu (“before su, naṃ, hi”) and attaṃ (“becoming a”) continue.
100 (§92): Ntussanto yosu ca (And ntu ending in yo) apavada
Section titled “100 (§92): Ntussanto yosu ca (And ntu ending in yo) apavada ”Ntu paccayassa anto u kāro a ttamāpajjate sunaṃhi yo iccetesu, ca ggahaṇena aññesu aṃ nā smāsmiṃ su ca. Guṇavantā, chaṭṭhiyā siddhepi antā dese puna anta ggahaṇakaraṇato yo naṃ i kāro ca kvaci. Guṇavanti.
The final u of the suffix ntu becomes a before su, naṃ, hi and yo; by the word ca, also before the others, aṃ, nā, smā, smiṃ. guṇavantā. Although the replacement of the final is already established by the sixth form, from the further mention of anta (“final”) the yo inflections also become i in some places: guṇavanti.
‘‘A’’miti vattate.
aṃ continues.
101 (§126): Avaṇṇā ca ge (aṃ, a, ā for ntu before ga) apavada
Section titled “101 (§126): Avaṇṇā ca ge (aṃ, a, ā for ntu before ga) apavada ”Sabbasseva ntu paccayassa savibhattissa aṃ a vaṇṇaiccete ādesā honti ge pare.
The whole of the suffix ntu together with its inflection is replaced by aṃ and by the a-sounds (a, ā)16 when ga follows.
Bho guṇavaṃ bho guṇava bho guṇavā, bhavanto guṇavanto guṇavantā, guṇavantaṃ, guṇavante.
The address and second forms:
| ⨀ | ⨂ | |
|---|---|---|
| ⓪ | bho guṇavaṃ, bho guṇava, bho guṇavā | bhavanto guṇavanto, guṇavantā |
| ② | guṇavantaṃ | guṇavante |
‘‘Vā’’ti vattate.
vā continues.
102 (§127): Totitā sasmiṃnāsu (to, ti, tā for ntu before sa, smiṃ, nā) apavada
Section titled “102 (§127): Totitā sasmiṃnāsu (to, ti, tā for ntu before sa, smiṃ, nā) apavada ”Sabbasseva ntu paccayassa savibhattissa toti tā ādesā honti vā sasmiṃnā iccetesu yathāsaṅkhyaṃ. Guṇavatā guṇavantena, guṇavantehi guṇavantebhi.
The whole of the suffix ntu together with its inflection is optionally replaced by to, ti and tā before sa, smiṃ and nā respectively: guṇavatā, guṇavantena; guṇavantehi, guṇavantebhi.
103 (§123): Ntassa se vā (Optionally ntassa for ntu before sa) apavada
Section titled “103 (§123): Ntassa se vā (Optionally ntassa for ntu before sa) apavada ”Sabbasseva ntu paccayassa savibhattissa ntassa iccayamādeso hoti vā se vibhattimhi. Guṇavantassa guṇavato.
The whole of the suffix ntu together with its inflection is optionally replaced by this ntassa when the inflection sa follows: guṇavantassa, guṇavato.
104 (§128): Naṃmhi taṃ vā (Optionally taṃ for ntu before naṃ) apavada
Section titled “104 (§128): Naṃmhi taṃ vā (Optionally taṃ for ntu before naṃ) apavada ”Sabbasseva ntu paccayassa savibhattissa taṃ ādeso hoti vā naṃ mhi vibhattimhi. Guṇavataṃ guṇavantānaṃ.
The whole of the suffix ntu together with its inflection is optionally replaced by taṃ when the inflection naṃ follows: guṇavataṃ, guṇavantānaṃ.17
‘‘Amha tumha ntu’’iccādinā smā vacanassa nābyapadeso.
By §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva the inflection smā is designated nā.
Guṇavatā guṇavantā guṇavantasmā guṇavantamhā, guṇavantehi guṇavantebhi, guṇavantassa guṇavato, guṇavataṃ guṇavantānaṃ, guṇavati guṇavante guṇavantasmiṃ guṇavantamhi18, guṇavantesu.
The whole paradigm of guṇavantu (“virtuous”), with the forms of 98–103:
| ⨀ | ⨂ | |
|---|---|---|
| ① | guṇavā | guṇavanto, guṇavantā |
| ⓪ | bho guṇavaṃ, bho guṇava, bho guṇavā | bhavanto guṇavanto, guṇavantā |
| ② | guṇavantaṃ | guṇavante |
| ③ | guṇavatā, guṇavantena | guṇavantehi, guṇavantebhi |
| ④ | guṇavantassa, guṇavato | guṇavataṃ, guṇavantānaṃ |
| ⑤ | guṇavatā, guṇavantā, guṇavantasmā, guṇavantamhā | guṇavantehi, guṇavantebhi |
| ⑥ | guṇavantassa, guṇavato | guṇavataṃ, guṇavantānaṃ |
| ⑦ | guṇavati, guṇavante, guṇavantasmiṃ, guṇavantamhi | guṇavantesu |
Evaṃ gaṇavā kulavā balavā yasavā dhanavā sutavā bhagavā himavā phalavā sīlavā paññavā iccādayo.
In the same way gaṇavā (having a following), kulavā (of good family), balavā (strong), yasavā (famous), dhanavā (wealthy), sutavā (learned), bhagavā (the Blessed One), himavā (the Himalaya), phalavā (fruitful), sīlavā (virtuous), paññavā (wise), and so on.
Himavantu saddato si mhi kate –
When si has been added after the word himavantu —
‘‘Attaṃ, ntussa’nto’’ti ca vattamāne –
with attaṃ (“becoming a”) and ntussa anto (“the final of ntu”) in force —
105 (§94): Simhī vā (Optionally in si) apavada
Section titled “105 (§94): Simhī vā (Optionally in si) apavada ”Ntu paccayassa anto a ttaṃ hoti vā si mhi vibhattimhi. Himavanto, himavā, sesaṃ samaṃ.
The final of the suffix ntu optionally becomes a when the inflection si follows: himavanto, himavā; the rest is the same.
Puna vā ggahaṇakaraṇaṃ himavantu saddato aññatra attanisedhanatthaṃ, vavatthitavibhāsatthoyaṃ vā saddo. Tena guṇavantādīsu nātippasaṅgo.
The repeated mention of vā is to forbid the becoming-a elsewhere than after the word himavantu; this word vā has the sense of a vavatthitavibhāsā (restricted option). Hence there is no over-application to guṇavantu and the like.
Evaṃ satimā dhitimā gatimā matimā mutimā muttimā jutimā sirimā hirimā thutimā ratimā yatimā sucimā kalimā balimā kasimā rucimā buddhimā cakkhumā bandhumā hetumā setumā ketumā rāhumā bhāṇumā khāṇumā vijjumā iccādayo.
In the same way satimā (mindful), dhitimā (steadfast), gatimā (of retentive mind), matimā (wise), mutimā (intelligent), muttimā (liberated), jutimā (radiant), sirimā (glorious), hirimā (having a sense of shame), thutimā (praised), ratimā (delighting), yatimā (having ascetics), sucimā (pure), kalimā (unlucky), balimā (having offerings), kasimā (a ploughman), rucimā (bright), buddhimā (intelligent), cakkhumā (having eyes), bandhumā (having kinsmen), hetumā (having a cause), setumā (having a bridge), ketumā (having a banner), rāhumā (having Rāhu), bhāṇumā (radiant), khāṇumā (having stumps), vijjumā (having lightning), and so on.
Tattha satimantu bandhumantu saddānaṃ aṃse su rūpabhedo. ‘‘Attaṃ, ntussā’’ti ca vattate.
Among these, the words satimantu and bandhumantu differ in form before aṃ and sa. attaṃ and ntussa continue.
106 (§93): Sabbassa vā aṃsesu (Optionally for all in aṃ, sa) apavada
Section titled “106 (§93): Sabbassa vā aṃsesu (Optionally for all in aṃ, sa) apavada ”Sabbasseva ntu paccayassa a ttaṃ hoti vā aṃsa iccetesu. Idhāpi vā saddassa vavatthitavibhāsattā nātippasaṅgo. Satimaṃ satimantaṃ, bandhumaṃ bandhumantaṃ, satimassa satimato satimantassa, bandhumassa bandhumato bandhumantassa, sesaṃ samaṃ.
The whole of the suffix ntu optionally becomes a before aṃ and sa. Here too, because the word vā is a vavatthitavibhāsā, there is no over-application. satimaṃ, satimantaṃ; bandhumaṃ, bandhumantaṃ; satimassa, satimato, satimantassa; bandhumassa, bandhumato, bandhumantassa; the rest is the same.
Gacchanta saddassa bhedo, gacchanta si,
The word gacchanta (“going”) differs: gacchanta + si,
‘‘Vā’’ti vattate.
vā continues.
107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ (nta of gacchanta and the like becomes aṃ before si) apavada
Section titled “107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ (nta of gacchanta and the like becomes aṃ before si) apavada ”Gacchanti ccevamādīnaṃ anta ppaccayantānaṃ nta saddo aṃrūpaṃ āpajjate vā si mhi vibhattimhi. Saralopasi lopā, so gacchaṃ, gacchanto vā gaṇhāti.
Of gacchanta and the like, which end in the suffix anta, the sound nta optionally takes the form aṃ when the inflection si follows. The vowel elision and the elision of si: so gacchaṃ, or gacchanto gaṇhāti (“he, going, takes”).
‘‘Gacchantādīnaṃ, ntasaddo’’ti ca vattamāne –
With gacchantādīnaṃ and ntasaddo in force —
108 (§187): Sesesu ntuva (in the remaining [inflections], like ntu) vidhyaṅga
Section titled “108 (§187): Sesesu ntuva (in the remaining [inflections], like ntu) vidhyaṅga ”Gacchantā dīnaṃ nta saddo ntu paccayova daṭṭhabbo sesesu vibhattippaccayesu, asmi mhi kāriyātidesoyaṃ. Sesaṃ guṇavantu samaṃ.
The sound nta of gacchanta and the like is to be seen as just the suffix ntu in the remaining inflections and suffixes: this is a transfer of operations (kāriyātidesa) for [inflections] other than si. The rest is the same as guṇavantu.
Te gacchanto gacchantā, bho gacchaṃ bho gaccha bho gacchā, bhavanto gacchanto gacchantā, [gacchaṃ] gacchantaṃ, gacchante, gacchatā gacchantena, gacchantehi gacchantebhi, gacchato gacchantassa, gacchataṃ gacchantānaṃ, gacchatā gacchantasmā gacchantamhā, gacchantehi gacchantebhi, gacchato gacchantassa, gacchataṃ gacchantānaṃ, gacchati gacchante gacchantasmiṃ gacchantamhi19, gacchantesu.
The paradigm of gacchanta (“going”), with the singular of 107:
| ⨀ | ⨂ | |
|---|---|---|
| ① | gacchaṃ, gacchanto | gacchanto, gacchantā |
| ⓪ | bho gacchaṃ, bho gaccha, bho gacchā | bhavanto gacchanto, gacchantā |
| ② | gacchaṃ, gacchantaṃ | gacchante |
| ③ | gacchatā, gacchantena | gacchantehi, gacchantebhi |
| ④ | gacchato, gacchantassa | gacchataṃ, gacchantānaṃ |
| ⑤ | gacchatā, gacchantasmā, gacchantamhā | gacchantehi, gacchantebhi |
| ⑥ | gacchato, gacchantassa | gacchataṃ, gacchantānaṃ |
| ⑦ | gacchati, gacchante, gacchantasmiṃ, gacchantamhi | gacchantesu |
Evaṃ mahaṃ caraṃ tiṭṭhaṃ, dadaṃ bhuñjaṃ suṇaṃ pacaṃ;
Jayaṃ jīraṃ cavaṃ mīyaṃ, saraṃ kubbaṃ japaṃ vajaṃ –
In the same way mahaṃ (great), caraṃ (wandering), tiṭṭhaṃ (standing), dadaṃ (giving), bhuñjaṃ (eating), suṇaṃ (hearing), pacaṃ (cooking);
jayaṃ (conquering), jīraṃ (growing old), cavaṃ (passing away)20, mīyaṃ (dying), saraṃ (remembering), kubbaṃ (doing), japaṃ (reciting), vajaṃ (going) —
Iccādayo.
and others like these.
Bhavanta saddassa ga yo nā sa vacanesu viseso. So bhavaṃ.
The word bhavanta (“the venerable one”) differs in the inflections ga, yo, nā and sa. so bhavaṃ (“he, the venerable one”).
‘‘Bhavato’’ti vattate.
bhavato (“of bhavanta”) continues.
109 (§0): Obhāvo kvaci yosu vakārassa (o for the va [of bhavanta] before yo, in some places) apavada
Section titled “109 (§0): Obhāvo kvaci yosu vakārassa (o for the va [of bhavanta] before yo, in some places) apavada ”Bhavanta iccetassa va kārassa o bhāvo hoti kvaci yo iccetesu. Te bhonto bhavanto bhavantā.
The letter va of bhavanta becomes o in some places before the yo inflections: te bhonto (“those venerable ones”), bhavanto, bhavantā.
‘‘Bhavato’’ti vattate.
bhavato (“of bhavanta”) continues.
110 (§243): Bho ge tu (bho [for bhavanta] before ga; and further forms) apavada
Section titled “110 (§243): Bho ge tu (bho [for bhavanta] before ga; and further forms) apavada ”Sabbasseva bhavanta saddassa bho hoti ge pare. Tu saddena bhante, bhontādi ca, ga lopo, bho bhante bhonta bhontā, bhonto bhavanto bhavantā, bhavantaṃ, bhonte bhavante.
The whole of the word bhavanta becomes bho when ga follows. By the word tu, also bhante, bhonta and the like; ga is elided: bho, bhante, bhonta, bhontā; bhonto, bhavanto, bhavantā; bhavantaṃ; bhonte, bhavante.
Nāse su ‘‘obhāvo kvacī’’ti yogavibhāgena o bhāvo.
Before nā and sa, by splitting the rule [109] as obhāvo kvaci, [the va] becomes o.
Bhotā bhavatā bhavantena, bhoto bhavato bhavantassa iccādi.
bhotā, bhavatā, bhavantena; bhoto, bhavato, bhavantassa; and so on.
The paradigm of bhavanta (“the venerable one”); the fifth and seventh forms, left to iccādi, follow guṇavantu:
| ⨀ | ⨂ | |
|---|---|---|
| ① | bhavaṃ | bhonto, bhavanto, bhavantā |
| ⓪ | bho, bhante, bhonta, bhontā | bhonto, bhavanto, bhavantā |
| ② | bhavantaṃ | bhonte, bhavante |
| ③ | bhotā, bhavatā, bhavantena | bhavantehi, bhavantebhi |
| ④ | bhoto, bhavato, bhavantassa | bhavataṃ, bhavantānaṃ |
| ⑤ | bhotā, bhavatā, bhavantā, bhavantasmā, bhavantamhā | bhavantehi, bhavantebhi |
| ⑥ | bhoto, bhavato, bhavantassa | bhavataṃ, bhavantānaṃ |
| ⑦ | bhavati, bhavante, bhavantasmiṃ, bhavantamhi | bhavantesu |
111 (§0): Bhadantassa bhaddanta bhante (bhaddanta, bhante for bhadanta [before ga and yo, in some places]) apavada
Section titled “111 (§0): Bhadantassa bhaddanta bhante (bhaddanta, bhante for bhadanta [before ga and yo, in some places]) apavada ”Sabbasseva bhadanta saddassa bhaddanta bhante iccete ādesā honti kvaci ge pare yo su ca. Bho bhaddanta bhante, bhadanta bhadantā vā iccādi purisa saddasamaṃ.
The whole of the word bhadanta (“venerable”) is in some places replaced by bhaddanta and bhante when ga follows, and before the yo inflections: bho bhaddanta, bhante; or bhadanta, bhadantā; and so on, the same as the word purisa.
112 (§185): Santasaddassa so bhe bo cante (sa for santa before bh, with b inserted) apavada
Section titled “112 (§185): Santasaddassa so bhe bo cante (sa for santa before bh, with b inserted) apavada ”Sabbasseva santa saddassa sa saddādeso hoti bha kāre pare, ante ca ba kārāgamo hoti.
The whole of the word santa is replaced by the word sa when the letter bh follows, and at its end the augment b is inserted.21
Ca saddaggahaṇena abha kārepi samāse kvaci sa kārādeso. Sabbhi.
By the mention of the word ca, in a compound the replacement sa occurs in some places even when bh does not follow. sabbhi (“with the good”).
Bhe ti kiṃ? Santehi, sesaṃ gacchanta saddasamaṃ.
Why bhe? santehi. The rest is the same as the word gacchanta.
Atthi rāja brahma atta sakha saddādīnaṃ bhedo, tatheva syā dyuppatti, ‘‘rāja si’’iti ṭhite –
There is a difference for the words rāja (“king”), brahma (“Brahmā”), atta (“self”), sakha (“friend”) and the like. The inflections si and the rest are added in the same way; when rāja + si stands —
‘‘Brahmattasakharājādito’’ti adhikāro.
brahmattasakharājādito (“after brahma, atta, sakha, rāja and the like”) is the governing word.
113 (§189): Syā ca (and ā for si) apavada
Section titled “113 (§189): Syā ca (and ā for si) apavada ”Brahma atta sakha rāja iccevamādito si vacanassa ā kāro hoti. Ādi saddena ātumā disaddato ca. Saralopādi. Rājā tiṭṭhati.
After brahma, atta, sakha, rāja and the like the inflection si becomes the letter ā. By the word ādi, also after the word ātuma and the like. The vowel elision and the rest: rājā tiṭṭhati (“the king stands”).
114 (§190): Yonamāno (āno for yo) apavada
Section titled “114 (§190): Yonamāno (āno for yo) apavada ”Brahmattasakharājā dito yo naṃ āno ādeso hoti. Rājāno tiṭṭhanti, bho rāja bho rājā, bhavanto rājāno.
After brahma, atta, sakha, rāja and the like the yo inflections are replaced by āno: rājāno tiṭṭhanti (“the kings stand”); bho rāja, bho rājā; bhavanto rājāno.
‘‘Vā’’ti vattate.
vā continues.
115 (§188): Brahmattasakharājādito amānaṃ (ānaṃ for aṃ after brahma, atta, sakha, rāja and the like) apavada
Section titled “115 (§188): Brahmattasakharājādito amānaṃ (ānaṃ for aṃ after brahma, atta, sakha, rāja and the like) apavada ”Brahmā dīhi parassa aṃvacanassa ānaṃ hoti vā. Rājānaṃ passa rājaṃ vā, rājāno.
After brahma and the rest the inflection aṃ optionally becomes ānaṃ: rājānaṃ passa (“see the king”), or rājaṃ; rājāno.
‘‘Savibhattissa, rājassā’’ti ca vattate.
savibhattissa (“together with its inflection”) and rājassa (“of rāja”) continue.
116 (§137): Nāmhi raññā vā (Optionally raññā for rāja before nā) apavada
Section titled “116 (§137): Nāmhi raññā vā (Optionally raññā for rāja before nā) apavada ”Sabbasseva rāja saddassa savibhattissa raññā ādeso hoti vā nā mhi vibhattimhi. Raññā kataṃ rājena vā.
The whole of the word rāja together with its inflection is optionally replaced by raññā when the inflection nā follows: raññā kataṃ (“done by the king”), or rājena.
117 (§169): Rājassa rāju sunaṃhisu ca (rāju for rāja before su, naṃ, hi) apavada
Section titled “117 (§169): Rājassa rāju sunaṃhisu ca (rāju for rāja before su, naṃ, hi) apavada ”Sabbassa rāja saddassa rāju ādeso hoti su naṃ hi iccetesu vacanesu. Ca saddo vikappanattho, ‘‘sunaṃhisu cā’’ti dīgho, rājūhi rājūbhi, rājehi rājebhi vā.
The whole of the word rāja is replaced by rāju before the inflections su, naṃ and hi. The word ca has the sense of an option; the lengthening is by §89 (87): Sunaṃhisu ca: rājūhi, rājūbhi; or rājehi, rājebhi.
‘‘Savibhattissā’’ti adhikāro.
savibhattissa (“together with its inflection”) is the governing word.
118 (§135): Rājassa raññorājino se (rañño, rājino for rāja before sa) apavada
Section titled “118 (§135): Rājassa raññorājino se (rañño, rājino for rāja before sa) apavada ”Sabbasseva rāja saddassa savibhattissa rañño rājino iccete ādesā honti se vibhattimhi. Rañño, rājino deti.
The whole of the word rāja together with its inflection is replaced by rañño and rājino when the inflection sa follows: rañño, rājino deti (“he gives to the king”).
‘‘Rājassā’’ti vattate.
rājassa (“of rāja”) continues.
119 (§136): Raññaṃ naṃ mhī vā (Optionally raññaṃ for rāja before naṃ) apavada
Section titled “119 (§136): Raññaṃ naṃ mhī vā (Optionally raññaṃ for rāja before naṃ) apavada ”Sabbasseva rāja saddassa savibhattissa raññaṃ ādeso hoti vā naṃ mhi vibhattimhi. Raññaṃ rājūnaṃ rājānaṃ.
The whole of the word rāja together with its inflection is optionally replaced by raññaṃ when the inflection naṃ follows: raññaṃ, rājūnaṃ, rājānaṃ.
Pañcamiyaṃ –
In the fifth form —
120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva (After amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc., smā has the form of nā) apavada
Section titled “120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva (After amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc., smā has the form of nā) apavada ”Amhatumhanturājabrahmattasakhasatthupituiccevamādīhi smā vacanaṃ nā va daṭṭhabbanti smā vacanassa nābhāvātideso. Atideso pana chabbidho.
After amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu and the like the inflection smā is to be regarded as just like nā: this is a transfer (atidesa) that gives the inflection smā the nature of nā.22 Now transfer is of six kinds.
Vuttañca –
And it is said:
‘‘Byapadeso nimittañca, taṃrūpaṃ taṃsabhāvatā;
Suttañceva tathā kāri-yātidesoti chabbidho’’ti.
“Designation and conditioning context, its form, its nature,
the rule itself, and likewise the operation — thus transfer is sixfold.”
Tatrāyaṃ brahmattasakhā dīsu pāṭhasāmatthiyato rūpātideso. Sesaṃ tatiyāsamaṃ.
Among these, this one, for brahma, atta, sakha and the rest, is a transfer of form (rūpātidesa), by the force of the wording. The rest is the same as the third form.
Raññā apeti, rājūhi rājūbhi, rājehi rājebhi, rañño, rājino santakaṃ, raññaṃ rājūnaṃ rājānaṃ.
raññā apeti (“he goes away from the king”); rājūhi, rājūbhi, rājehi, rājebhi; rañño, rājino santakaṃ (“the king’s property”); raññaṃ, rājūnaṃ, rājānaṃ.
‘‘Rājassā’’ti vattate.
rājassa (“of rāja”) continues.
121 (§138): Smiṃmhi raññe rājini (raññe, rājini for rāja before smiṃ) apavada
Section titled “121 (§138): Smiṃmhi raññe rājini (raññe, rājini for rāja before smiṃ) apavada ”Sabbasseva rāja saddassa savibhattissa raññerājini iccete ādesā honti smiṃ mhi vibhattimhi. Raññe, rājini patiṭṭhitaṃ, rājūsu rājesu.
The whole of the word rāja together with its inflection is replaced by raññe and rājini when the inflection smiṃ follows: raññe, rājini patiṭṭhitaṃ (“established in the king”); rājūsu, rājesu.
The whole paradigm of rāja (“king”), from 113–121:
| ⨀ | ⨂ | |
|---|---|---|
| ① | rājā | rājāno |
| ⓪ | bho rāja, bho rājā | bhavanto rājāno |
| ② | rājānaṃ, rājaṃ | rājāno |
| ③ | raññā, rājena | rājūhi, rājūbhi, rājehi, rājebhi |
| ④ | rañño, rājino | raññaṃ, rājūnaṃ, rājānaṃ |
| ⑤ | raññā | rājūhi, rājūbhi, rājehi, rājebhi |
| ⑥ | rañño, rājino | raññaṃ, rājūnaṃ, rājānaṃ |
| ⑦ | raññe, rājini | rājūsu, rājesu |
Brahma saddassa ca ga nā sa smiṃ su viseso. Brahmā, brahmāno.
The word brahma (“Brahmā”) too differs before ga, nā, sa and smiṃ. brahmā, brahmāno.
Ālapane ca ‘‘e’’ti vattate.
And in address, e continues.23
122 (§193): Brahmato gassa ca (and e for ga after brahma) apavada
Section titled “122 (§193): Brahmato gassa ca (and e for ga after brahma) apavada ”Brahma saddato ga ssa ca e kāro hoti, ca ggahaṇaṃ e ggahaṇānukaḍḍhanatthaṃ, bho brahme, bhavanto brahmāno, brahmānaṃ brahmaṃ, brahmāno.
After the word brahma the ga too becomes the letter e; the word ca is to draw along the word e. bho brahme, bhavanto brahmāno; brahmānaṃ, brahmaṃ; brahmāno.
Vipariṇāmena ‘‘brahmassa, anto’’ti ca vattate.
With a change of inflection, brahmassa (“of brahma”) and anto (“the final”) continue.
123 (§198): Uttaṃ sanāsu (u before sa, nā) apavada
Section titled “123 (§198): Uttaṃ sanāsu (u before sa, nā) apavada ”Brahma saddassa anto u ttamāpajjate sa nā iccetesu vacanesu. Utta miti bhāvaniddeso katthaci abhāvadassanattho. Brahmunā, brahmehi brahmebhi.
The final of the word brahma becomes u before the inflections sa and nā. uttaṃ (“u-ness”), a statement in the abstract, is to show that in some places [the change] does not occur. brahmunā; brahmehi, brahmebhi.
Sa smiṃ u tte kate ‘‘ivaṇṇuvaṇṇā jhalā’’ti la saññāyaṃ –
Before sa, when the u has been made, [the lemma] being named la by §58 (29): Ivaṇṇuvaṇṇā jhalā —
124 (§117): Jhalato sassa no vā (jha, la: sa to no) apavada
Section titled “124 (§117): Jhalato sassa no vā (jha, la: sa to no) apavada ”Jhala saññehi ivaṇṇuvaṇṇehi parassa sa iccetassa vacanassa no iccādeso hoti vā. Brahmuno brahmassa, brahmānaṃ brahmūnaṃ vā, utta miti yogavibhāgena aññatthāpi uttaṃ.
After [lemmas in] the i-sounds and u-sounds named jha and la, the inflection sa is optionally replaced by no: brahmuno, brahmassa; brahmānaṃ or brahmūnaṃ — by splitting the rule [123] as uttaṃ, the u also [occurs] elsewhere.
Pañcamiyaṃ nābhāvātideso. Brahmunā, brahmehi brahmebhi, brahmuno brahmassa, brahmānaṃ brahmūnaṃ vā.
In the fifth form, the transfer that gives [smā] the nature of nā: brahmunā; brahmehi, brahmebhi; brahmuno, brahmassa; brahmānaṃ or brahmūnaṃ.
125 (§197): Brahmato tu smiṃ ni (but after brahma, ni for smiṃ) apavada
Section titled “125 (§197): Brahmato tu smiṃ ni (but after brahma, ni for smiṃ) apavada ”Brahma saddato smiṃ vacanassa ni hoti. Tu saddena kammacammamuddhā dito ca kvaci. Brahmani, brahmesu.
After the word brahma the inflection smiṃ becomes ni. By the word tu, also after kamma (“action”), camma (“hide”), muddha (“head”) and the like, in some places. brahmani, brahmesu.
The whole paradigm of brahma (“Brahmā”), from 113–125:
| ⨀ | ⨂ | |
|---|---|---|
| ① | brahmā | brahmāno |
| ⓪ | bho brahme | bhavanto brahmāno |
| ② | brahmānaṃ, brahmaṃ | brahmāno |
| ③ | brahmunā | brahmehi, brahmebhi |
| ④ | brahmuno, brahmassa | brahmānaṃ, brahmūnaṃ |
| ⑤ | brahmunā | brahmehi, brahmebhi |
| ⑥ | brahmuno, brahmassa | brahmānaṃ, brahmūnaṃ |
| ⑦ | brahmani | brahmesu |
Atta saddassa tatiyādīsveva viseso.
The word atta (“self”) differs only in the third form and the following.
Attā, attāno, bho atta bho attā, bhavanto attāno, attānaṃ attaṃ, attāno.
attā, attāno; bho atta, bho attā, bhavanto attāno; attānaṃ, attaṃ; attāno.
Nā mhi ‘‘akammantassa cā’’ti ettha ca saddena atta ntassa attaṃ vā. Attanā attena vā.
Before nā, by the word ca in §160 (197): A kammantassa ca, the final of atta optionally becomes a: attanā, or attena.
126 (§211): Attanto hismimanattaṃ (atta final becomes ana before hi) apavada
Section titled “126 (§211): Attanto hismimanattaṃ (atta final becomes ana before hi) apavada ”Atta saddassa anto ana ttamāpajjate hi smiṃ pare. Attanehi attanebhi.
The final of the word atta becomes ana when hi follows: attanehi, attanebhi.
‘‘Tato, attato’’ti ca vattate.
tato (“after that”) and attato (“after atta”) continue.
127 (§213): Sassa no (after atta, sa becomes no) apavada
Section titled “127 (§213): Sassa no (after atta, sa becomes no) apavada ”Tato atta saddato sa ssa vibhattissa no hoti. Attano, attānaṃ.
After that word atta the inflection sa becomes no: attano; attānaṃ.
128 (§214): Smā nā (after atta, smā becomes nā) apavada
Section titled “128 (§214): Smā nā (after atta, smā becomes nā) apavada ”Tato atta saddato smā vacanassa nā hoti. Attanā apeti.
After that word atta the inflection smā becomes nā: attanā apeti (“he departs from himself”).
Nābhāvātideseneva siddhepi uttarasuttena ekayogamakatvā bhinnayogakaraṇaṃ atthantaraviññāpanatthaṃ, tena attantata kārassa ra kāro ja kāre kvaci. Atrajo attajo vā. Attanehi attanebhi, attano, attānaṃ.
Although [this form] is already established by the transfer that gives [smā] the nature of nā, the making of a separate rule, instead of one rule with the sutta that follows, is to convey a further meaning: thereby the letter t at the end of atta becomes r before ja in some places. atrajo, or attajo. attanehi, attanebhi; attano; attānaṃ.
‘‘Attato’’ti vattate.
attato (“after atta”) continues.
129 (§212): Tato smiṃ ni (after atta, smiṃ becomes ni) apavada
Section titled “129 (§212): Tato smiṃ ni (after atta, smiṃ becomes ni) apavada ”Tato atta saddato smiṃ vacanassa ni hoti. Attani, attesu.
After that word atta the inflection smiṃ becomes ni: attani; attesu.24
The whole paradigm of atta (“self”), from 125–129:
| ⨀ | ⨂ | |
|---|---|---|
| ① | attā | attāno |
| ⓪ | bho atta, bho attā | bhavanto attāno |
| ② | attānaṃ, attaṃ | attāno |
| ③ | attanā, attena | attanehi, attanebhi |
| ④ | attano | attānaṃ |
| ⑤ | attanā | attanehi, attanebhi |
| ⑥ | attano | attānaṃ |
| ⑦ | attani | attesu |
Sakha saddassa bhedo. Sakhā, sakhāno.
The word sakha (“friend”) differs. sakhā, sakhāno.
‘‘Yona’’miti vattate.
yonaṃ (“of the yo inflections”) continues.
130 (§191): Sakhato cāyono (and after sakha, āyo and no) apavada
Section titled “130 (§191): Sakhato cāyono (and after sakha, āyo and no) apavada ”Sakha saddato yo naṃ āyo no ādesā ca honti. Sakhāyo.
After the word sakha the yo inflections are also replaced by āyo and no. sakhāyo.
131 (§194): Sakhantassi nonānaṃsesu (i for the final of sakha before no, nā, naṃ, sa) apavada
Section titled “131 (§194): Sakhantassi nonānaṃsesu (i for the final of sakha before no, nā, naṃ, sa) apavada ”Sakha saddantassa i kārādeso hoti nonānaṃsa iccetesu paresu. Sakhino tiṭṭhanti.
The final of the word sakha is replaced by the letter i when no, nā, naṃ or sa follows. sakhino tiṭṭhanti (the friends stand).
Ālapane ga saññāyaṃ –
In address, when [si] has been named ga —
132 (§113): Sakhato gasse vā (optionally e for ga after sakha) apavada
Section titled “132 (§113): Sakhato gasse vā (optionally e for ga after sakha) apavada ”Sakha to ga ssa a kāra ā kāra i kāra īkārae kārādesā honti. Vā saddena aññasmāpi kvaci e kāro. Yathā – bhaddante ise iti.
After sakha the ga is replaced by the letters a, ā, i, ī and e. By the word vā there is e after other [lemmas] too, in some places; for example bhaddante (venerable sir) and ise (O seer).
A ca ā ca i ca ī ca e cātipi e, pubbassarānaṃ kamena lopo.
The e is also “a and ā and i and ī and e”; the preceding vowels are elided in turn.
Bho sakha bho sakhā bho sakhi bho sakhī bho sakhe, bhavanto sakhāno sakhāyo sakhino.
bho sakha, bho sakhā, bho sakhi, bho sakhī, bho sakhe (O friend); bhavanto sakhāno, sakhāyo, sakhino (O friends).
‘‘Sakhantassa, āro cā’’ti ca vattate.
sakhantassa (“of the final of sakha”) and āro (“āra”) continue.
133 (§196): Sunamaṃsu vā (optionally [āra] before su, naṃ, aṃ) apavada
Section titled “133 (§196): Sunamaṃsu vā (optionally [āra] before su, naṃ, aṃ) apavada ”Sakha ntassa āro hoti25 vā sunaṃ aṃ iccetesu paresu. Sakhāraṃ sakhānaṃ sakhaṃ, sakhāno sakhāyo sakhino, sakhinā.
The final of sakha optionally becomes āra when su, naṃ or aṃ follows. sakhāraṃ, sakhānaṃ, sakhaṃ (②⨀); sakhāno, sakhāyo, sakhino (②⨂); sakhinā (③⨀).
‘‘Sakhantassā’’ti vattate.
sakhantassa (“of the final of sakha”) continues.
134 (§195): Āro himhi vā (optionally āra before hi) apavada
Section titled “134 (§195): Āro himhi vā (optionally āra before hi) apavada ”Sakha ntassa āro hoti vā hi mhi vibhattimhi. Sakhārehi sakhārebhi, sakhehi sakhebhi.
The final of sakha optionally becomes āra before the inflection hi. sakhārehi, sakhārebhi, sakhehi, sakhebhi (③⨂).
I kārādese ‘‘jhalato sassa no vā’’ti no. Sakhino sakhissa, sakhārānaṃ sakhīnaṃ.
When the replacement by i has been made, no [for sa] by §117 (124): Jhalato sassano vā: sakhino, sakhissa (④⨀); sakhārānaṃ, sakhīnaṃ (④⨂).
Smā vacanassa nā bhāvo. Sakhinā, sakhārehi sakhārebhi sakhehi sakhebhi, sakhino sakhissa, sakhārānaṃ sakhīnaṃ.
The inflection smā has the form of nā [by §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva]: sakhinā (⑤⨀); sakhārehi, sakhārebhi, sakhehi, sakhebhi (⑤⨂); sakhino, sakhissa (⑥⨀); sakhārānaṃ, sakhīnaṃ (⑥⨂).
‘‘Sakhato’’ti ca vattate.
And “sakhato” (after sakha) continues.
135 (§192): Smime (e for smiṃ) apavada
Section titled “135 (§192): Smime (e for smiṃ) apavada ”Sakha to smiṃ vacanassa e kāro hoti. Niccatthoyamārambho. Sakhe, sakhāresu sakhesu.
After sakha the inflection smiṃ becomes the letter e. This rule is begun in the sense of nicca (invariable). sakhe (⑦⨀); sakhāresu, sakhesu (⑦⨂).
Ātuma saddassa paṭhamādutiyāsu atta saddasseva rūpanayo. Ātumā, ātumāno, bho ātuma bho ātumā, bhavanto ātumāno, ātumānaṃ ātumaṃ, ātumāno, ātumena iccādi purisa samaṃ.
In the first and second forms the word ātuma (self) follows the pattern of the word atta: ātumā, ātumāno; bho ātuma, bho ātumā; bhavanto ātumāno; ātumānaṃ, ātumaṃ; ātumāno. ātumena and the rest are the same as purisa.
Puma saddassa bhedo. Puma si,
The word puma (male) differs. With puma and si:
‘‘Savibhattissā’’ti adhikāro.
“savibhattissa” (together with its inflection) governs [from §120 (243): Amhassa mamaṃ savibhattissa se].
136 (§152): Pumantassā simhi (ā for the final of puma before si) apavada
Section titled “136 (§152): Pumantassā simhi (ā for the final of puma before si) apavada ”Puma saddassa savibhattissa ā kārādeso hoti si mhi vibhattimhi. Anta ggahaṇena maghavayuvā dīnamantassa ca. Pumā.
[The final of] the word puma together with its inflection is replaced by the letter ā before the inflection si. By the mention of anta (final), [the same holds] for the final of maghava, yuva and the like. pumā.
‘‘Pumantassā’’ti adhikāro.
“pumantassa” (of the final of puma) governs [what follows].
137 (§155): Yosvāno (āno before yo) apavada
Section titled “137 (§155): Yosvāno (āno before yo) apavada ”Puma ntassa savibhattissa āno ādeso hoti yo su vibhattīsu. Pumāno.
The final of puma together with its inflection is replaced by āno before the yo inflections. pumāno.
138 (§153): Amālapanekavacane (aṃ in the vocative singular) apavada
Section titled “138 (§153): Amālapanekavacane (aṃ in the vocative singular) apavada ”Puma ntassa savibhattissa aṃ hoti ālapanekavacane pare. He pumaṃ, he pumāno, pumaṃ, pumāno.
The final of puma together with its inflection becomes aṃ when the vocative singular follows. he pumaṃ (⓪⨀), he pumāno (⓪⨂); pumaṃ (②⨀), pumāno (②⨂).
‘‘Ā, vā’’ti ca vattate.
And “ā” and “vā” continue [from §158 (143): Susmimā vā].
139 (§159): U nāmhi ca (and u before nā) apavada
Section titled “139 (§159): U nāmhi ca (and u before nā) apavada ”Puma ntassa āu ādesā honti vā nā mhi vibhattimhi. Ca saddena pumakammathāmantassa cu’kāro vā sasmā su. Pumānā pumunā pumena vā.
The final of puma is optionally replaced by ā or u before the inflection nā. By the word ca, the final of puma, kamma and thāma also optionally becomes u before sa and smā.26 pumānā, pumunā, or pumena.
‘‘Āne’’ti vattate.
“āne” continues [from §156 (142): Āne smiṃmhi vā].
140 (§157): Hivibhattimhi ca (and before the hi inflection) apavada
Section titled “140 (§157): Hivibhattimhi ca (and before the hi inflection) apavada ”Puma ntassa hi vibhattimhī ca āne ādeso hoti. Vibhatti ggahaṇaṃ savibhattiggahaṇanivattanatthaṃ. Pumānehi pumānebhi.
The final of puma is replaced by āne before the inflection hi as well. The mention of vibhatti (inflection) is for cancelling the mention of savibhattissa (together with its inflection). pumānehi, pumānebhi.
Ca saddena yuvamaghavā dīnamantassa vā ānā deso hoti sabbavibhattīsu. ‘‘U nāmhi cā’’ti ettha ca saddena pumantassukāro vā sasmā su vibhattīsu. ‘‘Jhalato sassa no vā’’ti no. Pumuno pumassa, pumānaṃ.
By the word ca, the final of yuva, maghava and the like is optionally replaced by āna in all the inflections. By the word ca in §159 (139): Unāmhi ca the final of puma optionally becomes u before the inflections sa and smā. no [for sa] by §117 (124): Jhalato sassano vā. pumuno, pumassa (④⨀); pumānaṃ (④⨂).
‘‘Smā, nā’’ti vattate.
“smā” and “nā” continue [from §214 (128): Smā nā].
141 (§215): Jhalato ca (and after jha, la: smā becomes nā) apavada
Section titled “141 (§215): Jhalato ca (and after jha, la: smā becomes nā) apavada ”Jhala iccetehi smā vacanassa nā hoti. Ca ggahaṇaṃ kvaci nivattanatthaṃ. Pumānā pumunā pumā pumasmā pumamhā, pumānehi pumānebhi pumehi pumebhi, pumuno pumassa, pumānaṃ.
After the jha and la [lemmas] the inflection smā becomes nā. The mention of ca is for cancelling [the nā] in some places. pumānā, pumunā, pumā, pumasmā, pumamhā (⑤⨀); pumānehi, pumānebhi, pumehi, pumebhi (⑤⨂); pumuno, pumassa (⑥⨀); pumānaṃ (⑥⨂).
142 (§156): Āne smiṃmhi vā (optionally āne before smiṃ) apavada
Section titled “142 (§156): Āne smiṃmhi vā (optionally āne before smiṃ) apavada ”Puma ntassa savibhattissa āne ādeso hoti vā smiṃmhi vibhattimhi. Pumāne pume pumasmiṃ pumamhi.
The final of puma together with its inflection is optionally replaced by āne before the inflection smiṃ. pumāne, pume, pumasmiṃ, pumamhi.
143 (§158): Susmimā vā (optionally ā before su) apavada
Section titled “143 (§158): Susmimā vā (optionally ā before su) apavada ”Puma ntassa su iccetasmiṃ pare ā ādeso hoti vā. Pumāsu pumesu.
The final of puma is optionally replaced by ā when su follows. pumāsu, pumesu.
Yuvādīsu ‘‘yuva si’’ itīdha –
Among yuva and the like, here with yuva and si —
‘‘Pumantassā simhī’’ti ettha anta ggahaṇena ākāro, ‘‘hivibhattimhi cā’’ti sutte ca saddena ānā deso ca.
By the mention of anta in §152 (136): Pumantassā simhi there is ā, and by the word ca in the sutta §157 (140): Hivibhattimhi ca the replacement by āna as well.
Yuvā yuvāno, yuvānā yuvā, he yuva he yuvā he yuvāna he yuvānā, bhavanto yuvānā, yuvānaṃ yuvaṃ, yuvāne yuve.
yuvā (①⨀); yuvāno, yuvānā, yuvā (①⨂); he yuva, he yuvā, he yuvāna, he yuvānā (⓪⨀); bhavanto yuvānā (⓪⨂); yuvānaṃ, yuvaṃ (②⨀); yuvāne, yuve (②⨂).
‘‘Akammantassa cā’’ti ettha ca saddena yuvamaghavā dīnamantassa ā hoti vā nāsu iccetesūti ā ttaṃ.
By the word ca in §160 (197): A kammantassa ca the final of yuva, maghava and the like optionally becomes ā before nā and su; hence the ā.
Yuvānā yuvena yuvānena vā, yuvānehi yuvānebhi yuvehi yuvebhi, yuvānassa yuvassa, yuvānānaṃ yuvānaṃ, yuvānā yuvānasmā yuvānamhā, yuvānehi yuvānebhi yuvehi yuvebhi, yuvānassa yuvassa, yuvānānaṃ yuvānaṃ, yuvāne yuvānasmiṃ yuvānamhi yuve yuvamhi yuvasmiṃ, yuvānesu yuvāsu yuvesu.
The remaining forms of yuva (youth), 🚹(yuva):
| ⨀ | ⨂ | |
|---|---|---|
| ① | yuvā | yuvāno, yuvānā, yuvā |
| ⓪ | he yuva, he yuvā, he yuvāna, he yuvānā | bhavanto yuvānā |
| ② | yuvānaṃ, yuvaṃ | yuvāne, yuve |
| ③ | yuvānā, yuvena, yuvānena | yuvānehi, yuvānebhi, yuvehi, yuvebhi |
| ④ | yuvānassa, yuvassa | yuvānānaṃ, yuvānaṃ |
| ⑤ | yuvānā, yuvānasmā, yuvānamhā | yuvānehi, yuvānebhi, yuvehi, yuvebhi |
| ⑥ | yuvānassa, yuvassa | yuvānānaṃ, yuvānaṃ |
| ⑦ | yuvāne, yuvānasmiṃ, yuvānamhi, yuve, yuvamhi, yuvasmiṃ | yuvānesu, yuvāsu, yuvesu |
Evaṃ maghavā maghavāno, maghavānā iccādi yuva saddasamaṃ.
In the same way maghavā, maghavāno, maghavānā (Maghavā) and the rest are the same as the word yuva.
Akārantaṃ.
Thus lemmas ending in a.
Ā kāranto pulliṅgo sā saddo.
A masculine ending in ā is the word sā (dog).
Sā si, si lopo, sā sunakho.
sā with si; si is elided [by §220 (74): Sesato lopaṃ gasipi]: sā sunakho (a dog).
Bahuvacane –
In the plural —
144 (§84): Agho rassamekavacanayosvapi ca (a final other than gha is short before the singular [inflections] and yo as well) apavada
Section titled “144 (§84): Agho rassamekavacanayosvapi ca (a final other than gha is short before the singular [inflections] and yo as well) apavada ”Gha saññakaā kāravajjito liṅgassanto saro rassamāpajjate ekavacanesu yo su ca paresūti rassattaṃ. Api ggahaṇaṃ si mhi nivattanatthaṃ. Sesaṃ neyyaṃ.
The final vowel of a lemma, excepting the ā that bears the name gha, becomes short when a singular [inflection] or a yo follows — hence the shortening. The mention of api is for excluding [the shortening] before si. The rest is to be inferred.
Sā tiṭṭhanti, he sa he sā, he sā, saṃ, se, sena, sāhi sābhi, sassa sāya, sānaṃ, sā sasmā samhā, sāhi sābhi, sassa, sānaṃ, se sasmiṃ samhi, sāsu.
The paradigm of sā (dog), 🚹(sā):
| ⨀ | ⨂ | |
|---|---|---|
| ① | sā | sā (sā tiṭṭhanti, the dogs stand) |
| ⓪ | he sa, he sā | he sā |
| ② | saṃ | se |
| ③ | sena | sāhi, sābhi |
| ④ | sassa, sāya | sānaṃ |
| ⑤ | sā, sasmā, samhā | sāhi, sābhi |
| ⑥ | sassa | sānaṃ |
| ⑦ | se, sasmiṃ, samhi | sāsu |
Evaṃ paccakkhadhammā gāṇḍīvadhanvāpabhutayo.
In the same way paccakkhadhammā (one who has seen the Dhamma for himself), gāṇḍīvadhanvā (Gāṇḍīva-bowman)27 and the like.
Ākārantaṃ.
Thus lemmas ending in ā.
I kāranto pulliṅgo aggi saddo. Syā dyuppatti, aggi si,
A masculine ending in i is the word aggi (fire). The inflections si and the rest are added: aggi with si.
‘‘Anto, simhi, vā’’ti ca vattate.
“anto” (the final), “simhi” (before si) and “vā” continue [anto from §92 (100): Ntussanto yosu ca, simhi and vā from §94 (105): Simhi vā].
145 (§95): Aggissini (aggi to ini) apavada
Section titled “145 (§95): Aggissini (aggi to ini) apavada ”Aggi ssa anto ini hoti vā si mhi vibhattimhi. ‘‘Sesato lopaṃ gasipī’’ti si lopo. Aggini aggi.
The final of aggi optionally becomes ini before the inflection si. By §220 (74): Sesato lopaṃ gasipi si is elided. aggini, aggi.
Bahuvacane ‘‘ivaṇṇuvaṇṇā jhalā’’ti jhala saññāyaṃ –
In the plural, when [the final] has been named jha or la by §58 (29): Ivaṇṇuvaṇṇā jhalā —
‘‘Jhalato, vā’’ti ca vattate.
“jhalato” (after a jha or la [lemma]) and “vā” continue [from §117 (124): Jhalato sassano vā].
146 (§118): Ghapato ca yonaṃ lopo (And gha, pa: elision of yo) apavada
Section titled “146 (§118): Ghapato ca yonaṃ lopo (And gha, pa: elision of yo) apavada ”Ghapa saññehi itthivācakehi ākārivaṇṇuvaṇṇehi, jhala saññehi ca paresaṃ yo vacanānaṃ lopo hoti vā. Vavatthitavibhāsāyaṃ.
After [lemmas ending in] ā, i, ī, u, ū that denote the feminine and bear the names gha and pa, and after those named jha and la, the yo inflections are optionally elided.28 [This is] a vavatthitavibhāsā (restricted option).
147 (§88): Yosu katanikāralopesu dīghaṃ (In yo [inflections] replaced with ni or elided, [end vowel] is lengthened) utsarga
Section titled “147 (§88): Yosu katanikāralopesu dīghaṃ (In yo [inflections] replaced with ni or elided, [end vowel] is lengthened) utsarga ”Liṅgassantabhūtā sabbe rassasarā yo su katanikāralopesu dīghamāpajjante. Katā ni kāralopā yesaṃ te katanikāralopā. Aggī.
All short vowels that are the final of a lemma become long before the yos whose replacement by ni or elision has been made. Those of which the replacement by the letter ni or the elision (lopa) has been made (kata) are katanikāralopa.29 aggī.
‘‘Pañcādīnamatta’’nti ito ‘‘atta’’miti vattate.
From §90 (252): Pañcādīnamattaṃ “attaṃ” (becoming a) continues.
148 (§96): Yosvakatarasso jho (For yo, jha non-short becomes a) apavada
Section titled “148 (§96): Yosvakatarasso jho (For yo, jha non-short becomes a) apavada ”Yo su paresu akatarasso jho a ttamāpajjate. Aggayo.
When the yos follow, a jha [final] that has not been made short becomes a. aggayo.
Jho ti kiṃ? Rattiyo.
Ālapanepevaṃ. He aggi, he aggī he aggayo.
In address too it is the same: he aggi (⓪⨀); he aggī, he aggayo (⓪⨂).
Dutiyekavacane pubbassaralope sampatte –
In the second form singular, when the elision of the preceding vowel would apply —
149 (§82): Aṃ mo niggahītaṃ jhalapehi (aṃ, ma become ṃ for jha, la, pa) utsarga
Section titled “149 (§82): Aṃ mo niggahītaṃ jhalapehi (aṃ, ma become ṃ for jha, la, pa) utsarga ”Jhalapa iccetehi parassa aṃ vacanassa, ma kārassa ca niggahītaṃ ādeso hoti. Aggiṃ.
After [lemmas] named jha, la and pa, the inflection aṃ, and the letter m, are replaced by niggahīta. aggiṃ.
Aggī aggayo, agginā, aggīhi aggībhi, ‘‘sunaṃhisu cā’’ti ettha ca ggahaṇena katthaci dīghābhāvo. Aggihi aggibhi.
aggī, aggayo (②⨂); agginā (③⨀); aggīhi, aggībhi (③⨂) — and by the mention of ca in §89 (87): Sunaṃhisu ca there is in some places no lengthening: aggihi, aggibhi.
‘‘Jhalato sassa no vā’’ti no. Aggino aggissa, aggīnaṃ.
no [for sa] by §117 (124): Jhalato sassano vā: aggino, aggissa (④⨀); aggīnaṃ (④⨂).30
‘‘Smā nā’’ti vattamāne ‘‘jhalato cā’’ti vikappena nā. Agginā aggismā aggimhā, aggīhi aggībhi aggihi aggibhi, aggino aggissa, aggīnaṃ agginaṃ, aggimhi aggismiṃ, aggīsu aggisu.
With §214 (128): Smā nā continuing, nā [for smā] by option, by §215 (141): Jhalato ca: agginā, aggismā, aggimhā (⑤⨀); aggīhi, aggībhi, aggihi, aggibhi (⑤⨂); aggino, aggissa (⑥⨀); aggīnaṃ, agginaṃ (⑥⨂); aggimhi, aggismiṃ (⑦⨀); aggīsu, aggisu (⑦⨂).
Evamaññepi –
In the same way others too —
Joti pāṇi gaṇṭhi muṭṭhi, kucchi vatthi sāli vīhi;
Byādhi odhi bodhi sandhi, rāsi kesi sāti dīpi.
Isi muni maṇi dhani yati giri ravi kavi,
Kapi asi masi nidhi vidhi ahi kimi pati;
Hari ari timi kali bali jaladhi gahapati,
Urudhiti varamati nirupadhi adhipati.
Añjali sārathi atithi samādhi udadhippabhutayo.
The masculine nouns in i that inflect like aggi:
| word | meaning | word | meaning |
|---|---|---|---|
| joti | light, fire | pāṇi | hand |
| gaṇṭhi | knot | muṭṭhi | fist |
| kucchi | belly | vatthi | bladder |
| sāli | rice | vīhi | paddy |
| byādhi | disease | odhi | limit |
| bodhi | awakening | sandhi | junction |
| rāsi | heap | kesi | Kesi (a name) |
| sāti | Sāti (a name) | dīpi | leopard |
| isi | seer | muni | sage |
| maṇi | jewel | dhani | rich man |
| yati | ascetic | giri | mountain |
| ravi | sun | kavi | poet |
| kapi | monkey | asi | sword |
| masi | soot | nidhi | treasure |
| vidhi | rule, method | ahi | snake |
| kimi | worm | pati | lord, husband |
| hari | Hari (Vishnu) | ari | enemy |
| timi | great fish | kali | misfortune, losing die |
| bali | offering | jaladhi | ocean |
| gahapati | householder | urudhiti | one of great firmness |
| varamati | one of excellent understanding | nirupadhi | one free from attachments |
| adhipati | overlord | añjali | cupped hands |
| sārathi | charioteer | atithi | guest |
| samādhi | concentration | udadhi | ocean |
— and the like.31
Ikārantaṃ.
Thus lemmas ending in i.
Ī kāranto pulliṅgo da ṇḍīsaddo.
A masculine ending in ī is the word daṇḍī (staff-bearer).
‘‘Daṇḍī si’’ itīdha –
Here, with daṇḍī and si —
‘‘Agho rassamekavacanayosvapi cā’’ti rassatte sampatte etthevāpi ggahaṇena si smiṃ tadabhāve siddhe niyamatthamāha.
when the shortening by §84 (144): Agho rassamekavacanayosvapi ca would apply, and its absence before si is already established by the mention of api in that very rule, he states [the following rule] as a restriction (niyama).32
‘‘Rassa’’nti vattamāne –
With “rassaṃ” (short) continuing —
150 (§85): Na sismimanapuṃsakāni (No [shortening] for non-neuter words before si) apavada
Section titled “150 (§85): Na sismimanapuṃsakāni (No [shortening] for non-neuter words before si) apavada ”Si smiṃ napuṃsakavajjitāni liṅgāni na rassamāpajjanteti rassattābhāvo, si lopo. Daṇḍī tiṭṭhati.
Before si, lemmas other than neuters do not become short — hence there is no shortening; si is elided. daṇḍī tiṭṭhati (the staff-bearer stands).
Anapuṃsakānī ti kiṃ? Sukhakāri dānaṃ.
Ettha ca –
And on this —
Visadāvisadākāra-vohārobhayamuttakā;
Pumādijānane hetu-bhāvato liṅgamīritā.
[Words] of distinct form, of indistinct form, and in usage free of both
are called liṅga (gender), because they are the cause of knowing “male” and the rest.
Yo lope daṇḍī tiṭṭhanti.
When yo is elided, daṇḍī tiṭṭhanti (the staff-bearers stand).
Itaratra ‘‘agho rassa’’miccādinā rassatte kate –
Otherwise, when the shortening has been made by §84 (144): Agho rassamekavacanayosvapi ca —
‘‘Jhato, katarassā’’ti ca vattate.
“jhato” (after a jha) and “katarassā” (made short) continue [from §224 (153): Naṃ jhato katarassā].
151 (§225): Yonaṃ no (yo becomes no [after a shortened jha]) apavada
Section titled “151 (§225): Yonaṃ no (yo becomes no [after a shortened jha]) apavada ”Sabbesaṃ yo naṃ sālapanānaṃ jha to katarassā paresaṃ no iccādeso hoti. Daṇḍino tiṭṭhanti.
All the yos, including that of address, that follow a jha [final] made short are replaced by no. daṇḍino tiṭṭhanti (the staff-bearers stand).
Katarassā ti kiṃ? Aggayo.
Adhikāraṃ vinā ‘‘yonaṃ,
No’’ti yogavibhāgato;
Kvaci akatarassāpi,
No sāramatino yathā.
By splitting the rule to read “yonaṃ
no” without the governing word [katarassā],
in some places no [stands] even after [a lemma] not made short,
as in sāramatino.
Ālapane ‘‘ge’’ti vattate.
In address, “ge” (before ga) continues [from §243 (110): Bho ge tu].
152 (§245): Jhalapā rassaṃ (jha, la, pa [finals] are shortened [before ga]) apavada
Section titled “152 (§245): Jhalapā rassaṃ (jha, la, pa [finals] are shortened [before ga]) apavada ”Jhalapa iccete rassamāpajjante ge pare. Bho daṇḍi.
The finals named jha, la and pa become short when ga follows. bho daṇḍi.
‘‘Agho rassa’’ntiādināva siddhepi rassatte punārambho niyamattho, tena ‘‘bho go’’tiādīsu na bhavati. Daṇḍī daṇḍino.
Although the shortening is established by §84 (144): Agho rassamekavacanayosvapi ca itself, the fresh statement is in the sense of a restriction (niyama); hence it does not take place in bho go and the like.33 daṇḍī, daṇḍino (⓪⨂).
Dutiyāyaṃ rassatte kate ‘‘a’’miti vattate, ‘‘ghapato smiṃ yaṃ vā’’ti ito maṇḍūkagatiyā ‘‘vā’’ti vattate.
In the second form, when the shortening has been made, “aṃ” continues [from §223 (188): Aṃ yamīto pasaññato], and by a frog’s leap from §216 (180): Ghapato smiṃ yaṃ vā “vā” continues.
153 (§224): Naṃ jhato katarassā (aṃ becomes naṃ after a shortened jha) apavada
Section titled “153 (§224): Naṃ jhato katarassā (aṃ becomes naṃ after a shortened jha) apavada ”Jha to katarassā parassa aṃ vacanassa naṃ hoti vā. Daṇḍinaṃ daṇḍiṃ, daṇḍī daṇḍino, daṇḍinā, daṇḍīhi daṇḍībhi, daṇḍino daṇḍissa, daṇḍīnaṃ.
After a jha [final] made short, the inflection aṃ optionally becomes naṃ. daṇḍinaṃ, daṇḍiṃ (②⨀); daṇḍī, daṇḍino (②⨂); daṇḍinā (③⨀); daṇḍīhi, daṇḍībhi (③⨂); daṇḍino, daṇḍissa (④⨀); daṇḍīnaṃ (④⨂).
‘‘Jhalato cā’’ti nā. Daṇḍinā daṇḍismā daṇḍimhā, daṇḍīhi daṇḍībhi, daṇḍino daṇḍissa, daṇḍīnaṃ.
nā [for smā] by §215 (141): Jhalato ca: daṇḍinā, daṇḍismā, daṇḍimhā (⑤⨀); daṇḍīhi, daṇḍībhi (⑤⨂); daṇḍino, daṇḍissa (⑥⨀); daṇḍīnaṃ (⑥⨂).
‘‘Jhato, katarassā’’ti ca vattate, pure viya ‘‘vā’’ti ca.
“jhato” and “katarassā” continue, and, as before, “vā”.
154 (§226): Smiṃ ni (smiṃ becomes ni [after a shortened jha]) apavada
Section titled “154 (§226): Smiṃ ni (smiṃ becomes ni [after a shortened jha]) apavada ”Jha to katarassā parassa smiṃ vacanassa ni iccādeso hoti vā. Daṇḍini daṇḍismiṃ daṇḍimhi, daṇḍīsu.
After a jha [final] made short, the inflection smiṃ is optionally replaced by ni. daṇḍini, daṇḍismiṃ, daṇḍimhi (⑦⨀); daṇḍīsu (⑦⨂).
Evamaññānipi –
In the same way others too —
Dhammī saṅghī ñāṇī hatthī, cakkī pakkhī dāṭhī raṭṭhī;
Chattī mālī vammī yogī, bhāgī bhogī kāmī sāmī.
Dhajī gaṇī sasī kuṭṭhī, jaṭī yānī sukhī sikhī;
Dantī mantī karī cāgī, kusalī musalī balī.
Pāpakārī sattughātī, mālyakārī dīghajīvī;
Dhammacārī sīghayāyī, sīhanādī bhūmisāyī –
Iccādīni ī kārantanāmāni.
The nouns in ī that inflect like daṇḍī:
| word | meaning | word | meaning |
|---|---|---|---|
| dhammī | righteous one | saṅghī | one with a following |
| ñāṇī | one with knowledge | hatthī | elephant |
| cakkī | wheel-bearer | pakkhī | bird |
| dāṭhī | tusked one | raṭṭhī | one with a realm |
| chattī | one with a parasol | mālī | garlanded one |
| vammī | armoured one | yogī | yogin |
| bhāgī | sharer | bhogī | wealthy one; serpent |
| kāmī | lover | sāmī | owner, lord |
| dhajī | one with a banner | gaṇī | leader of a group |
| sasī | moon | kuṭṭhī | leper |
| jaṭī | one with matted hair | yānī | one with a vehicle |
| sukhī | happy one | sikhī | crested one; fire |
| dantī | tusker | mantī | counsellor |
| karī | elephant | cāgī | generous one |
| kusalī | virtuous one | musalī | club-bearer |
| balī | strong one | pāpakārī | evil-doer |
| sattughātī | enemy-slayer | mālyakārī | garland-maker |
| dīghajīvī | long-lived one | dhammacārī | one who lives by the Dhamma |
| sīghayāyī | swift-goer | sīhanādī | lion-roarer |
| bhūmisāyī | one who sleeps on the ground |
— these and the like are the nouns ending in ī.34
Gāmaṇī saddassa tu sattamiyaṃ bhedo.
But the word gāmaṇī (village headman) differs in the seventh form.
Gāmaṇī, gāmaṇī gāmaṇino, bho gāmaṇi, bhonto gāmaṇī bhonto gāmaṇino, gāmaṇinaṃ gāmaṇiṃ, gāmaṇī gāmaṇino.
The forms of gāmaṇī (village headman), 🚹(gāmaṇī), that he gives:
| ⨀ | ⨂ | |
|---|---|---|
| ① | gāmaṇī | gāmaṇī, gāmaṇino |
| ⓪ | bho gāmaṇi | bhonto gāmaṇī, bhonto gāmaṇino |
| ② | gāmaṇinaṃ, gāmaṇiṃ | gāmaṇī, gāmaṇino |
Sesaṃ daṇḍī samaṃ. Ni ādesābhāvova viseso. Evaṃ senānī sudhī ppabhutayo.
The rest is the same as daṇḍī. The only difference is the absence of the replacement ni [in the seventh form]. In the same way senānī (general), sudhī (wise man) and the like.
Īkārantaṃ.
Thus lemmas ending in ī.
U kāranto pulliṅgo bhikkhu saddo.
A masculine ending in u is the word bhikkhu (monk).
Tatheva bhikkhu saddato si, si lopo. So bhikkhu.
In the same way, si after the word bhikkhu; si is elided: so bhikkhu (the monk).
Bahuvacane ‘‘ghapato ca yonaṃ lopo’’ti yo lopo, ‘‘yosu kata’’iccādinā dīgho. Te bhikkhū.
In the plural yo is elided by §118 (146): Ghapato ca yonaṃ lopo and [the final] lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ: te bhikkhū (the monks).
Lopābhāve ‘‘vā, yona’’nti ca vattate.
When the elision does not take place, “vā” and “yonaṃ” continue [from §117 (124): Jhalato sassano vā and §118 (146): Ghapato ca yonaṃ lopo].
155 (§119): Lato vokāro ca (And from la: becomes vo) apavada
Section titled “155 (§119): Lato vokāro ca (And from la: becomes vo) apavada ”La saññato paresaṃ yo vacanānaṃ vo kārādeso hoti vā. Kāra ggahaṇena yo naṃ no ca hoti. Ca saddaggahaṇaṃ katthaci nivattanatthaṃ. Atha vā ca ggahaṇaṃ noggahaṇānuvattanatthaṃ, tena jantusabbaññū ādito yonaṃ no ca hoti. Vā saddo vavatthitavibhāsattho. Tena –
The yo inflections that follow a [final] named la are optionally replaced by vo. By the mention of kāra the yos also become no. The mention of the word ca is for cancellation in some places. Or else the mention of ca is for carrying on the mention of no [from §225 (151): Yonaṃ no]; by it the yos after jantu, sabbaññū and the like also become no. The word vā has the sense of a vavatthitavibhāsā (restricted option). Hence —
Bhikkhuppabhutito niccaṃ, vo yonaṃ hetuādito;
Vibhāsā na ca vo no ca, amuppabhutito bhave.
After bhikkhu and the like, vo for the yos is invariable; after hetu and the like
it is optional; and neither vo nor no occurs after amu and the like.
‘‘Attaṃ, akatarasso’’ti ca vattate.
“attaṃ” (becoming a) and “akatarasso” (not made short) continue [attaṃ from §90 (252): Pañcādīnamattaṃ; akatarasso from §96 (148): Yosvakatarasso jho].
156 (§97): Vevosu lo ca (In ve, vo, la-words too) apavada
Section titled “156 (§97): Vevosu lo ca (In ve, vo, la-words too) apavada ”Ve vo iccetesu ca paresu akatarasso lo attamāpajjate. Bhikkhavo, bho bhikkhu, bhavanto bhikkhū.
When ve or vo follows as well, a la [final] that has not been made short becomes a. bhikkhavo (①⨂); bho bhikkhu (⓪⨀); bhavanto bhikkhū (⓪⨂).
Lopābhāve –
When the elision does not take place —
157 (§116): Akatarassā lato yvālapanassa vevo (From la-words not made short yo vocative inflections become ve, vo) apavada
Section titled “157 (§116): Akatarassā lato yvālapanassa vevo (From la-words not made short yo vocative inflections become ve, vo) apavada ”Akatarassā la to parassa ālapane vihitassa yo iccetassa ve vo ādesā honti. A ttaṃ. Bhavanto bhikkhave bhikkhavo. ‘‘Aṃ mo niggahītaṃ jhalapehī’’ti niggahītaṃ.
The yo prescribed in address that follows a la [final] not made short is replaced by ve and vo. [The final] becomes a. bhavanto bhikkhave, bhikkhavo (O monks). Niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi.
Bhikkhuṃ, bhikkhū bhikkhavo, bhikkhunā, bhikkhūhi bhikkhūbhi bhikkhuhi bhikkhubhi, bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ, bhikkhunā bhikkhusmā bhikkhumhā, bhikkhūhi bhikkhūbhi bhikkhuhi bhikkhubhi, bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ, bhikkhumhi bhikkhusmiṃ, bhikkhūsu bhikkhusu.
The paradigm of bhikkhu (monk), 🚹(bhikkhu):
| ⨀ | ⨂ | |
|---|---|---|
| ① | bhikkhu | bhikkhū, bhikkhavo |
| ⓪ | bho bhikkhu | bhavanto bhikkhū, bhikkhave, bhikkhavo |
| ② | bhikkhuṃ | bhikkhū, bhikkhavo |
| ③ | bhikkhunā | bhikkhūhi, bhikkhūbhi, bhikkhuhi, bhikkhubhi |
| ④ | bhikkhuno, bhikkhussa | bhikkhūnaṃ, bhikkhunaṃ |
| ⑤ | bhikkhunā, bhikkhusmā, bhikkhumhā | bhikkhūhi, bhikkhūbhi, bhikkhuhi, bhikkhubhi |
| ⑥ | bhikkhuno, bhikkhussa | bhikkhūnaṃ, bhikkhunaṃ |
| ⑦ | bhikkhumhi, bhikkhusmiṃ | bhikkhūsu, bhikkhusu |
Evaṃ setu ketu rāhu bhānu paṅgu ucchu veḷu maccu sindhu bandhu neru meru sattu kāru hetu jantu ruru paṭu iccādayo.
In the same way setu (bridge), ketu (banner), rāhu (Rāhu), bhānu (sun), paṅgu (cripple)35, ucchu (sugar-cane), veḷu (bamboo), maccu (death), sindhu (river, ocean), bandhu (kinsman), neru (Neru), meru (Meru), sattu (enemy), kāru (artisan), hetu (cause), jantu (creature), ruru (a deer), paṭu (clever one) and the like.
Hetujantu saddānaṃ paṭhamādutiyāsu viseso.
The words hetu and jantu differ in the first and second forms.
Hetu, hetū hetavo hetuyo, bho hetu, bhonto hetū hetave hetavo, hetuṃ, hetū hetavo hetuyo. Sesaṃ bhikkhu samaṃ.
The forms of hetu (cause), 🚹(hetu):
| ⨀ | ⨂ | |
|---|---|---|
| ① | hetu | hetū, hetavo, hetuyo |
| ⓪ | bho hetu | bhonto hetū, hetave, hetavo |
| ② | hetuṃ | hetū, hetavo, hetuyo |
The rest is the same as bhikkhu.
Jantu, jantū jantavo. Kāra ggahaṇena yonaṃ no ca hoti. Jantuno jantuyo, bho jantu, jantū jantave jantavo, jantuṃ, jantū jantavo jantuno jantuyo iccādi.
jantu (①⨀); jantū, jantavo — and by the mention of kāra [in §119] the yos also become no: jantuno, jantuyo (①⨂). The forms of jantu (creature), 🚹(jantu):
| ⨀ | ⨂ | |
|---|---|---|
| ① | jantu | jantū, jantavo, jantuno, jantuyo |
| ⓪ | bho jantu | jantū, jantave, jantavo |
| ② | jantuṃ | jantū, jantavo, jantuno, jantuyo |
— and so on.
Satthu saddassa bhedo. ‘‘Satthu si’’itīdha –
The word satthu (teacher) differs. Here, with satthu and si —
‘‘Anto’’ti vattate.
“anto” (the final) continues.
158 (§199): Satthupitādīnamā sismiṃ silopo ca (ā for the final of satthu, pitu and the like before si, and si elided) apavada
Section titled “158 (§199): Satthupitādīnamā sismiṃ silopo ca (ā for the final of satthu, pitu and the like before si, and si elided) apavada ”Satthu pitu mātu bhātu dhītu kattu iccevamādīnamanto ā ttamāpajjate si smiṃ, si lopo ca hoti. Satthā.
The final of satthu (teacher), pitu (father), mātu (mother), bhātu (brother), dhītu (daughter), kattu (doer) and the like becomes ā before si, and si is elided. satthā.
‘‘Satthu pitādīna’’nti adhikāro.
“satthupitādīnaṃ” (of satthu, pitu and the like) governs [what follows].
159 (§200): Aññesvārattaṃ (āra in the other inflections) apavada
Section titled “159 (§200): Aññesvārattaṃ (āra in the other inflections) apavada ”Satthu pitā dīnamanto si vacanato aññesu vacanesu āra ttamāpajjate. Āratta mitibhāvaniddesena katthaci aniyamaṃ dasseti.
The final of satthu, pitu and the like becomes āra in the inflections other than the inflection si. By the statement in the abstract, “ārattaṃ” (āra-ness), he shows that in some places [the replacement] is not fixed.
Āra ggahaṇamanuvattate.
The mention of āra continues.
160 (§205): Tato yonamo tu (after that, o for yo; and elsewhere too) apavada
Section titled “160 (§205): Tato yonamo tu (after that, o for yo; and elsewhere too) apavada ”Tato ārā desato sabbesaṃ yo naṃ o kārādeso hoti.
After that replacement āra, all the yos are replaced by the letter o.
Tu ggahaṇena aññehipi catuubhanadīgavā dīhi yo namo kāro hoti, saralopādi. Satthāro.
By the mention of tu, the yos become o after others too — catu (four), ubha (both), nadī (river), go (cow) and the like. Elision of the vowel and so on. satthāro.
Ālapane ‘‘akārapitādyantānamā’’ti āttaṃ. ‘‘Ge rassa’’nti adhikicca ‘‘ākāro vā’’ti vikappena rassattaṃ, ga lopo.36 Bho sattha bho satthā, bhavanto satthāro, satthāraṃ, satthāre satthāro.
In address, ā by §244 (72): Akārapitādyantānamā. With “ge rassaṃ” governing, the shortening by option by §246 (73): Ākāro vā, and the elision of ga. bho sattha, bho satthā (⓪⨀); bhavanto satthāro (⓪⨂); satthāraṃ (②⨀); satthāre, satthāro (②⨂).
‘‘Tato’’ti ca vattate.
And “tato” (after that) continues.
161 (§207): Nā ā (ā for nā) apavada
Section titled “161 (§207): Nā ā (ā for nā) apavada ”Tato ārā desato nā vacanassa ā kārādeso hoti. Satthārā, satthunāti āratta mitibhāvaniddesena siddhaṃ. Satthārehi satthārebhi.
After that replacement āra, the inflection nā is replaced by the letter ā. satthārā; satthunā is established by the statement in the abstract, “ārattaṃ”. satthārehi, satthārebhi (③⨂).
‘‘Vā naṃmhī’’ti ito ‘‘vā’’ti vattate.
From §201 (163): Vā naṃmhi “vā” continues.
162 (§203): U sasmiṃ salopo ca (u before sa, and sa elided) apavada
Section titled “162 (§203): U sasmiṃ salopo ca (u before sa, and sa elided) apavada ”Satthu pitu iccevamādīnamantassa u ttaṃ hoti vā sa smiṃ, sa lopo ca hoti. Ārā desāpavādoyaṃ. Satthu, aññattha bhāvaniddesenārābhāvo. Satthussa satthuno.
The final of satthu, pitu and the like optionally becomes u before sa, and sa is elided. This is an exception to the replacement āra. satthu; elsewhere, by the statement in the abstract, there is no āra: satthussa, satthuno.
‘‘Āratta’’nti vattate.
“ārattaṃ” (āra-ness) continues.
163 (§201): Vā naṃmhi (optionally [āra] before naṃ) apavada
Section titled “163 (§201): Vā naṃmhi (optionally [āra] before naṃ) apavada ”Satthu pitu ādīnamanto āra ttamāpajjate vā naṃ mhi vibhattimhi. Satthārānaṃ.
The final of satthu, pitu and the like optionally becomes āra before the inflection naṃ. satthārānaṃ.
Ārā bhāve ‘‘vā naṃmhī’’ti vattate.
When the āra is absent, “vā naṃmhi” (optionally, before naṃ) continues.
164 (§202): Satthunattañca (and a for the final of satthu [before naṃ]) apavada
Section titled “164 (§202): Satthunattañca (and a for the final of satthu [before naṃ]) apavada ”Satthu saddantassa, pitā dīnamantassa ca a ttaṃ hoti vā naṃ mhi vibhattimhi, puna satthu ggahaṇaṃ satthuno niccavidhānatthaṃ. Satthānaṃ.
The final of the word satthu, and the final of pitu and the like, optionally becomes a before the inflection naṃ; the renewed mention of satthu is for prescribing [the a] invariably for satthu. satthānaṃ.37
‘‘Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāvā’’ti smā vacanassanā bhāvo. Satthārā, satthārehi satthārebhi, satthu satthuno satthussa, satthārānaṃ satthānaṃ.
By §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva the inflection smā has the form of nā. satthārā (⑤⨀); satthārehi, satthārebhi (⑤⨂); satthu, satthuno, satthussa (⑥⨀); satthārānaṃ, satthānaṃ (⑥⨂).
‘‘Ārato’’ti vattate.
“ārato” (after the āra) continues.
165 (§206): Tato smimi (after that, i for smiṃ) apavada
Section titled “165 (§206): Tato smimi (after that, i for smiṃ) apavada ”Tato ārā desato smiṃ vacanassa i kārādeso hoti. Puna tato ggahaṇena aññasmāpi smiṃ vacanassa i kāro. Yathā – bhuvi, divi.
After that replacement āra, the inflection smiṃ is replaced by the letter i. By the renewed mention of tato, the inflection smiṃ becomes i after others too; for example bhuvi (on the earth), divi (in the sky).
166 (§208): Āro rassamikāre (āra shortened before i) apavada
Section titled “166 (§208): Āro rassamikāre (āra shortened before i) apavada ”Ārā deso rassamāpajjate ikāre pare, satthari, satthāresu.
The replacement āra becomes short when the letter i follows: satthari (⑦⨀); satthāresu (⑦⨂).
Evaṃ kattā, kattāro, bho katta bho kattā, bhavanto kattāro, kattāraṃ, kattāre kattāro, kattārā, kattārehi kattārebhi. ‘‘U sasmiṃ salopo cā’’ti u ttaṃ, salopo ca. Kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ, kattārā, kattārehi kattārebhi, kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ, kattari, kattāresu, ārā bhāve kattūsu kattusu.
In the same way the paradigm of kattu (doer), 🚹(kattu):
| ⨀ | ⨂ | |
|---|---|---|
| ① | kattā | kattāro |
| ⓪ | bho katta, bho kattā | bhavanto kattāro |
| ② | kattāraṃ | kattāre, kattāro |
| ③ | kattārā | kattārehi, kattārebhi |
| ④ | kattu, kattuno, kattussa | kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ |
| ⑤ | kattārā | kattārehi, kattārebhi |
| ⑥ | kattu, kattuno, kattussa | kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ |
| ⑦ | kattari | kattāresu, kattūsu, kattusu |
u and the elision of sa are by §203 (162): Usasmiṃ salopo ca; when the āra is absent, kattūsu, kattusu.
Evaṃ –
In the same way —
Bhattu vattu netu sotu, ñātu jetu chettu bhettu. Dātu dhātu nattu boddhu, viññāpetu ādayopi.
bhattu (husband, supporter), vattu (speaker), netu (leader), sotu (hearer), ñātu (knower), jetu (conqueror), chettu (cutter), bhettu (breaker), dātu (giver), dhātu (upholder), nattu (grandson), boddhu (knower)38, viññāpetu (instructor) and the like as well.
‘‘U sasmiṃ salopo cā’’ti vattate.
“u sasmiṃ salopo ca” continues.
167 (§204): Sakamandhātādīnañca (and for sakkamandhātu and the like) apavada
Section titled “167 (§204): Sakamandhātādīnañca (and for sakkamandhātu and the like) apavada ”Sakamandhātu iccevamādīnamanto ca u ttamāpajjate sa smiṃ, sa lopo ca, niccaṃ punabbidhānā. Sakamandhātu viya assa rājino vibhavo, sesaṃ samaṃ. Evaṃ mahāmandhātuppabhutayo.
The final of Sakamandhātu and the like also becomes u before sa, and sa is elided — invariably, because of the renewed prescription. Sakamandhātu viya assa rājino vibhavo (this king’s wealth is like Sakka-Mandhātā’s); the rest is the same. In the same way Mahāmandhātu and the like.
Pitu saddassa bhedo. Si mhi ā ttaṃ, si lopo, pitā.
The word pitu (father) differs. Before si, ā and the elision of si: pitā.
Yo mhi ‘‘āro, rassa’’nti ca vattate.
Before yo, “āro” (āra) and “rassaṃ” (short) continue.
168 (§209): Pitādīnamasimhi (for pitu and the like, before any inflection but si) apavada
Section titled “168 (§209): Pitādīnamasimhi (for pitu and the like, before any inflection but si) apavada ”Pitā dīnamārā deso rassamāpajjate asi mhi vibhattimhi. Si smiṃ ārā desābhāvepi asimhī ti adhikavacanamatthantaraviññāpanatthaṃ, tena to ādimhi pitā dīnamikāro ca. Yathā – pitito, mātito, bhātito, dhītito, pitipakkho, mātipakkhoti.
The replacement āra of pitu and the like becomes short before an inflection that is not si. Although there is no replacement āra before si, the surplus wording “asimhi” is for making another point known: by it the final of pitu and the like also becomes i before to and the like; for example pitito (from the father), mātito (from the mother), bhātito (from the brother), dhītito (from the daughter), pitipakkho (the father’s side), mātipakkho (the mother’s side).
Pitaro, sesaṃ kattu samaṃ. Bho pita bho pitā, bhavanto pitaro, pitaraṃ, pitare pitaro, pitarā pitunā, pitarehi pitarebhi. Bhāvaniddesena ārā desābhāve pitūhi pitūbhi pituhi pitubhi, pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ, dīghābhāve pitunaṃ vā, pitarā, pitarehi pitarebhi pitūhi pitūbhi pituhi pitubhi, pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ pitunaṃ, pitari, pitaresu pitūsu pitusu.
pitaro (①⨂); the rest is the same as kattu. The paradigm of pitu (father), 🚹(pitu):
| ⨀ | ⨂ | |
|---|---|---|
| ① | pitā | pitaro |
| ⓪ | bho pita, bho pitā | bhavanto pitaro |
| ② | pitaraṃ | pitare, pitaro |
| ③ | pitarā, pitunā | pitarehi, pitarebhi, pitūhi, pitūbhi, pituhi, pitubhi |
| ④ | pitu, pituno, pitussa | pitarānaṃ, pitānaṃ, pitūnaṃ, pitunaṃ |
| ⑤ | pitarā | pitarehi, pitarebhi, pitūhi, pitūbhi, pituhi, pitubhi |
| ⑥ | pitu, pituno, pitussa | pitarānaṃ, pitānaṃ, pitūnaṃ, pitunaṃ |
| ⑦ | pitari | pitaresu, pitūsu, pitusu |
When, by the statement in the abstract, the replacement āra is absent: pitūhi, pitūbhi, pituhi, pitubhi; or, when there is no lengthening, pitunaṃ.
Evaṃ bhātā, bhātaro iccādi.
In the same way bhātā, bhātaro (brother) and so on.
Ukārantaṃ.
Thus lemmas ending in u.
Ū kāranto pulliṅgo abhibhū saddo.
A masculine ending in ū is the word abhibhū (conqueror).
Tatheva syā dyuppatti, si lopo. So abhibhū, yo lope kate te abhibhū.
In the same way the inflections si and the rest are added, and si is elided: so abhibhū (the conqueror). When yo has been elided, te abhibhū (the conquerors).
‘‘Agho rassa’’ntiādinā rassattaṃ, vo kāro. Katarassattā a ttābhāvo. Abhibhuvo, bho abhibhu, bhavanto abhibhū abhibhuvo.
The shortening by §84 (144): Agho rassamekavacanayosvapi ca and vo [by §119 (155): Lato vokāro ca]. Because [the final] has been made short, there is no a [by §97 (156): Vevosu lo ca]: abhibhuvo (①⨂); bho abhibhu (⓪⨀); bhavanto abhibhū, abhibhuvo (⓪⨂).
| abhibhū + yo (①⨂) | rule | |
|---|---|---|
| → | abhibh(ū → u) + yo | §84 |
| → | abhibhu + (yo → vo) | §119 |
| → | abhibhuvo |
Katarassattā ve ādeso na hoti. Sesaṃ bhikkhu saddasamaṃ, rassattameva viseso. Abhibhuṃ, abhibhū abhibhuvo, abhibhunā, abhibhūhi abhibhūbhi, abhibhuno abhibhussa, abhibhūnaṃ iccādi.
Because [the final] has been made short, the replacement ve [of §116 (157): Akatarassā lato yvālapanassa vevo] does not take place. The rest is the same as the word bhikkhu; the shortening is the only difference. The forms of abhibhū (conqueror), 🚹(abhibhū), that he gives:
| ⨀ | ⨂ | |
|---|---|---|
| ① | abhibhū | abhibhū, abhibhuvo |
| ⓪ | bho abhibhu | bhavanto abhibhū, abhibhuvo |
| ② | abhibhuṃ | abhibhū, abhibhuvo |
| ③ | abhibhunā | abhibhūhi, abhibhūbhi |
| ④ | abhibhuno, abhibhussa | abhibhūnaṃ |
— and so on.
Evaṃ sayambhū, vessabhū, parābhibhū, sahabhūādayo. Sahabhū saddassa yo naṃ no ādesova viseso. Sahabhū, sahabhū sahabhuvo sahabhuno iccādi.
In the same way sayambhū (the Self-existent), vessabhū (Vessabhū), parābhibhū (conqueror of others), sahabhū (arising together) and the like. The word sahabhū differs only in the replacement of the yos by no: sahabhū (①⨀); sahabhū, sahabhuvo, sahabhuno (①⨂) and so on.
Tathā sabbaññū saddassa yo sveva viseso. So sabbaññū te sabbaññū, yo lopābhāve rassattaṃ, ‘‘lato vokāro cā’’ti ettha kāra ggahaṇena yo naṃ no ādeso. Vā dhikārassa vavatthitavibhāsattā na ca vo kāro. Sabbaññuno, bho sabbaññu, bhonto sabbaññū sabbaññuno, sabbaññuṃ, sabbaññū sabbaññuno iccādi.
Likewise the word sabbaññū (omniscient one) differs only before the yos. so sabbaññū (①⨀), te sabbaññū (①⨂); when yo is not elided, the shortening, and by the mention of kāra in §119 (155): Lato vokāro ca the replacement of the yos by no. And because the governing vā is a vavatthitavibhāsā (restricted option), there is no vo. sabbaññuno (①⨂); bho sabbaññu (⓪⨀); bhonto sabbaññū, sabbaññuno (⓪⨂); sabbaññuṃ (②⨀); sabbaññū, sabbaññuno (②⨂) and so on.
| sabbaññū + yo (①⨂) | rule | |
|---|---|---|
| → | sabbaññ(ū → u) + yo | §84 |
| → | sabbaññu + (yo → no) | §119 (kāra) |
| → | sabbaññuno |
The forms of sabbaññū (omniscient one), 🚹(sabbaññū), that he gives:
| ⨀ | ⨂ | |
|---|---|---|
| ① | sabbaññū | sabbaññū, sabbaññuno |
| ⓪ | bho sabbaññu | bhonto sabbaññū, sabbaññuno |
| ② | sabbaññuṃ | sabbaññū, sabbaññuno |
Evaṃ maggaññū dhammaññū atthaññū kālaññū rattaññū mattaññū kataññū tathaññū viññū vidū vedagū pāragū iccādayo.
In the same way maggaññū (knower of the path), dhammaññū (knower of the Dhamma), atthaññū (knower of the meaning), kālaññū (knower of the right time), rattaññū (one of long standing), mattaññū (knower of moderation), kataññū (grateful one), tathaññū (knower of the truth), viññū (discerning one), vidū (wise one), vedagū (master of knowledge), pāragū (one gone beyond) and the like.
Ūkārantaṃ.
Thus lemmas ending in ū.
E kāranto appasiddho.
[A masculine] ending in e is hardly found.
O kāranto pulliṅgo go saddo.
A masculine ending in o is the word go (cow, ox).
Tato syā dyuppatti, si lopo, go gacchati.
After it the inflections si and the rest are added, and si is elided: go gacchati (the ox goes).
‘‘Gāva se’’ti ito ‘‘go’’ti adhikāro, ‘‘āvā’’ti ca vattate.
From §73 (174): Gāva se “go” governs, and “āva” continues.
169 (§74): Yosu ca (And in yo inflections) apavada
Section titled “169 (§74): Yosu ca (And in yo inflections) apavada ”Go iccetassa o kārassa āvā deso hoti yo su. Ca saddena nā smā smiṃsu iccetesu ca. ‘‘Tato yonamo tū’’ti ettha tu ggahaṇena yonamokāro, saralopādi. Gāvo tiṭṭhanti.
The letter o of go is replaced by āva before the yos. By the word ca, also before nā, smā, smiṃ and su. By the mention of tu in §205 (160): Tato yonamo tu the yos become o; elision of the vowel and so on. gāvo tiṭṭhanti (the oxen stand).
170 (§75): Avaṃmhi ca (And for aṃ inflections) apavada
Section titled “170 (§75): Avaṃmhi ca (And for aṃ inflections) apavada ”Go iccetassa o kārassa āva ava iccete ādesā honti aṃ mhi vibhattimhi. Ca saddena39 yo nā sa smāsmiṃsu iccetesu ca avā deso hoti. Gavo gacchanti, he go, he gāvo he gavo.
The letter o of go is replaced by āva and ava before the inflection aṃ. By the word ca the replacement ava also takes place before yo, nā, sa, smā, smiṃ and su. gavo gacchanti (the oxen go); he go (⓪⨀); he gāvo, he gavo (⓪⨂).
Dutiyāyaṃ ‘‘aṃmhī’’ ti vattate.
In the second form, “aṃmhi” (before aṃ) continues.
171 (§76): Āvassu vā (Optionally, from āva to u) apavada
Section titled “171 (§76): Āvassu vā (Optionally, from āva to u) apavada ”Āva iccetassa gāvā desassa antasarassa u kārādeso hoti vā aṃ mhi vibhattimhi. Āvassa a āva, tassa āva saddantassa. ‘‘Aṃmo’’tiādinā niggahītaṃ. Gāvuṃ gāvaṃ gavaṃ, gāvo gavo.
The final vowel of āva, the replacement of go, is optionally replaced by the letter u before the inflection aṃ. [In the sutta] “āvassa” [means] the a of āva is āva; of that, the final of the word āva. Niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi. gāvuṃ, gāvaṃ, gavaṃ (②⨀); gāvo, gavo (②⨂).
‘‘Goṇa, vā’’ti vattate.
“goṇa” and “vā” continue [from §80 (173): Goṇa naṃmhi vā].
172 (§81): Suhināsu ca (And in su, hi, nā [inflections]) apavada
Section titled “172 (§81): Suhināsu ca (And in su, hi, nā [inflections]) apavada ”Su hi nā iccetesu sabbassa go saddassa goṇā deso hoti vā. Ca saddena sesesu ca. Goṇo, goṇā, he goṇa he goṇā, goṇaṃ, goṇe, goṇena, goṇehi goṇebhi, goṇassa.
Before su, hi and nā the whole word go is optionally replaced by goṇa. By the word ca, in the remaining [inflections] as well. goṇo, goṇā (①); he goṇa, he goṇā (⓪); goṇaṃ, goṇe (②); goṇena (③⨀); goṇehi, goṇebhi (③⨂); goṇassa (④⨀).
173 (§80): Goṇa naṃmhi vā (Optionally, goṇa before naṃ inflections) apavada
Section titled “173 (§80): Goṇa naṃmhi vā (Optionally, goṇa before naṃ inflections) apavada ”Sabbassa go saddassa goṇā deso hoti vā naṃ mhi vibhattimhi. Goṇānaṃ, goṇā goṇasmā goṇamhā, goṇehi goṇebhi, goṇassa, goṇānaṃ, goṇe goṇasmiṃ goṇamhi, goṇesu.
The whole word go is optionally replaced by goṇa before the inflection naṃ. goṇānaṃ (④⨂); goṇā, goṇasmā, goṇamhā (⑤⨀); goṇehi, goṇebhi (⑤⨂); goṇassa (⑥⨀); goṇānaṃ (⑥⨂); goṇe, goṇasmiṃ, goṇamhi (⑦⨀); goṇesu (⑦⨂).
Goṇā desābhāve gāvena gavena, gohi gobhi.
When the replacement goṇa is absent: gāvena, gavena (③⨀); gohi, gobhi (③⨂).
174 (§73): Gāva se (go to gāva before s) apavada
Section titled “174 (§73): Gāva se (go to gāva before s) apavada ”‘‘Go āva se’’iti tipadamidaṃ. Gossa o go, go saddokārassa āvā deso hoti se vibhattimhi. Gāvassa gavassa.
This is three words: “go”, “āva”, “se”. “go” [means] the o of go: the letter o of the word go is replaced by āva before the inflection sa. gāvassa, gavassa.
Naṃ mhi ‘‘go, avā’’ti ca vattate.
Before naṃ, “go” and “ava” continue.
175 (§77): Tato namaṃ patimhālutte ca samāse (From that, naṃ becomes aṃ before pati when inflections are not elided in a compound) apavada
Section titled “175 (§77): Tato namaṃ patimhālutte ca samāse (From that, naṃ becomes aṃ before pati when inflections are not elided in a compound) apavada ”Tato go saddato parassa naṃ vacanassa aṃ ādeso hoti, go saddokārassa avā deso ca pati mhi pare alutte ca samāse. Ca saddena asamāsepi aṃ avā desā. Gavaṃpatissa therassa, gavaṃ.
After that word go, the inflection naṃ is replaced by aṃ, and the letter o of the word go by ava, when pati follows in a compound in which [the inflection] is not elided. By the word ca the replacements aṃ and ava take place outside a compound as well. Gavaṃpatissa therassa (of the Elder Gavampati); gavaṃ (of cows).
‘‘Suhināsu cā’’ti ettha ca saddena naṃmhi gu ādeso. ‘‘No ca dvādito naṃmhī’’ti sutte ca saddena na kārāgamo ca. Gunnaṃgonaṃ vā.
By the word ca in §81 (172): Suhināsu ca there is the replacement gu before naṃ, and by the word ca in the sutta §67 (229): No ca dvādito naṃmhi the augment n as well. gunnaṃ, or gonaṃ.
Gāvā gāvamhā gāvasmā gavā gavamhā gavasmā, gohi gobhi, gāvassa gavassa, gavaṃ gunnaṃ gonaṃ, gāve gāvamhi gāvasmiṃ gave gavamhi gavasmiṃ, gāvesu gavesu gosu.
The paradigm of go (cow, ox), 🚹(go), gathered from Rūp 169–175:
| ⨀ | ⨂ | |
|---|---|---|
| ① | go | gāvo, gavo |
| ⓪ | he go | he gāvo, he gavo |
| ② | gāvuṃ, gāvaṃ, gavaṃ | gāvo, gavo |
| ③ | gāvena, gavena | gohi, gobhi |
| ④ | gāvassa, gavassa | gavaṃ, gunnaṃ, gonaṃ |
| ⑤ | gāvā, gāvamhā, gāvasmā, gavā, gavamhā, gavasmā | gohi, gobhi |
| ⑥ | gāvassa, gavassa | gavaṃ, gunnaṃ, gonaṃ |
| ⑦ | gāve, gāvamhi, gāvasmiṃ, gave, gavamhi, gavasmiṃ | gāvesu, gavesu, gosu |
Okārantaṃ.
Thus lemmas ending in o.
Puriso guṇavā rājā, sā’ggi daṇḍī ca bhikkhu ca;
Satthā’bhibhū ca sabbaññū, goti pulliṅgasaṅgaho.
puriso, guṇavā, rājā, sā, aggi, daṇḍī and bhikkhu,
satthā, abhibhū and sabbaññū, go: this is the summary of the masculine.
Pulliṅgaṃ niṭṭhitaṃ.
The masculine gender is finished.
Footnotes
Section titled “Footnotes”-
The Thai edition read by Rachiwong (1995) has
tūna(kātūna) for the CST’stuna, here and in the Kibbidhāna gloss; the CST is kept. ↩ -
Rachiwong (1995) renders
itarathā purimasuttena ekayogo kattabboas “Alternatively, this rule should be joined with the previous rules”; here it is “otherwise it would have to be made one rule with the preceding sutta”. She also refersparibhāsantaramāhato this sutta itself; here it announces 64 (§56): Tadanuparodhena. ↩ -
Rachiwong (1995) renders
saralope tu pakatias “when, however, the vowel is elided, the word remains in its base form”; hereparasarassa pakatibhāvo hotiis that the following vowel keeps its natural form. Her rendering of the verse also dropsāgama:ādiggahaṇamākhyātakitakesvāgamatthaṃis “the wordādiis for the augments in verbs andkitawords”. ↩ -
CST4 prints
Tatthevahere and at each repetition of the formula through the paradigm ofpurisa; the Thai and Sinhalese editions read by Rachiwong (1995) havetatheva(“likewise”). The CST is kept. ↩ -
CST4 prints
vavatthitapibhāsattho. ↩ -
CST4 prints
va iti vacanameva;gais read, as in the Thai text translated by Rachiwong (1995). ↩ -
CST4 prints
‘‘va,’’ti vattate;vāis read. ↩ -
Rachiwong (1995) takes
Enāti avibhattikaniddesoto say that the inflection is not denoted by the wordena; here it says thatenais cited without an inflection. ↩ -
The sutta as Rachiwong (1995) prints it from the Thai edition reads
kariyatefor the CST’skayirate; the CST is kept. ↩ -
Rachiwong (1995) renders
yassa vā rocate, yassa vā dhārayateas “one who entertains by something or one from whom something is borne”; here it is the one to whom [something] is pleasing and the one to whom one owes. ↩ -
Rachiwong (1995) refers this
dīghaṃto §15 (17): Dīghaṃ; it is thedīghaṃof §88 (147): Yosu katanikāralopesu dīghaṃ. ↩ -
The Thai edition read by Rachiwong (1995) has
manoppabhūtifor the CST’smanopabhuti; the CST is kept. ↩ -
The Thai and Sinhalese editions read by Rachiwong (1995) carry over
vāalone,vāti vattate, for the CST’s‘‘Manogaṇādito, vā’’ti ca vattate; the CST is kept. ↩ -
The Thai and Sinhalese editions read by Rachiwong (1995) have
savibhattissa ntussanto, sabbasseva ntussāti cafor the CST’s‘‘Savibhattissa, ntussā’’ti ca adhikāro; the CST is kept. ↩ -
Rachiwong (1995) takes the
vātoo as fetched by the lion’s glance, from 103 (§123): Ntassa se vā; here the lion’s glance fetchesyomhi paṭhamealone. ↩ -
The Thai and Sinhalese editions read by Rachiwong (1995) have
aṃ a ā ādesā hontifor the CST’saṃ a vaṇṇaiccete ādesā honti; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
Naṃhi taṃ vāfor the CST’sNaṃmhi taṃ vā, andRaññaṃ naṃhi vāat 119 (§136): Raññaṃ naṃ mhī vā; the CST is kept. ↩ -
CST4 prints
guṇavantamhī; the Thai text read by Rachiwong (1995) hasguṇavantamhi. ↩ -
CST4 prints
gacchantamhī; the Thai text read by Rachiwong (1995) hasgacchantamhi. ↩ -
Rachiwong (1995) prints
vacaṃ(“speaking”) for the CST’scavaṃ; the CST is kept. ↩ -
Rachiwong (1995) prints the sutta as
so bhe bho canteand renders the augment asbha; the CST’sbo,bakārāgamo, is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
nābyapadeso, and the Sinhalesenābyapadesātideso, for the CST’snābhāvātideso; the CST is kept. ↩ -
Rachiwong (1995) takes
ālapane caas a second carried item, the sutta 70 (§285): Ālapane ca; hereālapaneis “in address” andealone is carried. ↩ -
The Thai text read by Rachiwong (1995) has
attanesufor the CST’sattesu; the CST is kept. ↩ -
CST4 prints
bhotiforhoti. ↩ -
CST4 prints
sasmā suwith a space; the word issasmāsu, “beforesaandsmā”, agreeing withvibhattīsu, as Rachiwong (1995) also reads it. ↩ -
The Thai edition read by Rachiwong (1995) spells the name
gaṇḍīvadhanvāand gives the vocative ofsāashe sa he sāonly; the CST is kept. ↩ -
Rachiwong (1995) renders the gloss “after gha, pa, and the vowel ‘ā’, ‘i’ vaṇṇa and ‘u’ vaṇṇa which express the feminine gender, and which are called ‘jha’ and ‘la’”, running the two classes into one; the Pāḷi names two, the feminine finals called
ghaandpaand the finals calledjhaandla. ↩ -
Rachiwong (1995) renders
katanikāralopaas “those from which ‘ni’ is elided”; the compound covers both operations on ayo, replacement byniand elision. ↩ -
For the CST’s
‘‘Jhalato sassa no vā’’ti nothe Thai and Sinhalese editions read by Rachiwong (1995) have‘‘jhalato sassa no vā’’ti sassa no, jhala-iccetehi parassa; the CST is kept. ↩ -
The text read by Rachiwong (1995) has
gaṇḍiforgaṇṭhi, lacks the lineByādhi odhi bodhi sandhi, rāsi kesi sāti dīpi, and gives the ⑥⨂ asaggīnaṃalone; the CST is kept. ↩ -
Rachiwong (1995) renders
niyamatthamāhaas “being told as a general rule”; aniyamais a restriction. ↩ -
Rachiwong (1995) has “in the examples like ‘bhotī’ etc.” where the CST reads
bho go; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
dhammavādīfordhammacārīand orders the last linedhammavādī sīhanādī bhūmisāyī sīghayāyī; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
bhāṇu saṅkuforbhānu paṅgu; the CST is kept. ↩ -
CST4 prints
va lopoforga lopo; so the Thai text read by Rachiwong (1995). ↩ -
The Thai and Sinhalese editions read by Rachiwong (1995) have
Satthunāttañcaandāttaṃ hoti vā; the CST’sSatthunattañca,attaṃis kept. ↩ -
The Thai edition read by Rachiwong (1995) has
bodhetuforboddhu; the CST is kept. ↩ -
CST4 prints
SeddenaforCa saddena. ↩