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with bad friends…etc… in a bad friend, in a bad friend, in a bad friend, among bad friends. A youth goes. 153. To yonaṃ, no, ne, or. From yuva, puma, etc., for the first and second cases, to yonaṃ, no, ne, or. 154. No, nā, nesu, or. For no, nā, nesu, the final ā of yuva, etc., occurs, or. Youths, youths, youth, O youth, O youth, O youths, O youth, or, of youths, youth, youths, youths, by youth, by youths. 155. For yuva, etc., su, hisu, ānaṅa, or. For yuva, puma, etc., the final ānaṅa occurs, or, in su, hisu. By youths, by youths, by youths, by youths, of the youth. 156. Of the youth, sassa, ino. From yuva, sassa, ino occurs, or. Of the youth, of youths, from the youth, from the youth. 157. Smā, smiṃ, naṃ, nā, ne. From yuva, puma, etc., smā, smiṃ, naṃ become nā, ne, or. ‘Nonānesvā’ means ā in nā. By youths, by youths, by youths, by youths, by youths, of the youth, of the youth, of youths, in the youth, in the youth, in the youth, in the youth, among youths, among youths. However, in Rūpasiddhi it is said: “For maghava, yuva, etc., the final part becomes ānādeso, or, in all cases.” A man, men, O man, O man. 158. Gassaṃ. From puma, gassa becomes aṃ, or. O man, O men, of men, man, men, men. 159. In nā. In nā, the final of puma becomes ā, or. By men, by a man. 160. Puma, kamma, thāmaddhānaṃ, or, in sa, smā, and. In nā, and in sa, smā, the final of puma, kamma, thāmaddhānaṃ becomes u, or. By a man, by men, by men, by men, by men, of a man, of a man, of men, from a man, from a man, by men, by a man, by men, by men, by men, by men, of a man, of a man, of men, in a man, in a man, in men. 161. A man. 142; nī. 336]. When it is "pumanto", it is not "ne". In "nonānesvā", the "ā" is for "pumanta". Pumāne. 162. And from "sumhā" [ka. 158; rū. 143; nī. 339]. For "pumanta" in "sumhi", there is "ā" and also "āne". Pumānesu, pumāsu, pumesu. In "si", there is also the rule for "purisa" and so on, as in: "as in the origin of the crane, no male is ever found" [apa. thera 1.1.511], "among sixteen thousand women, no male was found then" [cariyā 3.49], "having been a woman, today I am a male god" [dī. ni. 2.354], "daughters are born to him, no sons are born in the family" [jā. 1.8.54] - this is the Pāli. The word "maghava" is said to be like the word "yuva" in Rūpasiddhi [rū. 66], and is desired as a "guṇavādigaṇika" in Saddanīti [nī. pada. 220]. "Agha" is said to mean suffering and evil, not "agha" but "magha", which means happiness and merit. The meaning "maghavā" is seen in Pāli [saṃ. ni. 1.259] as "he has the ancient name 'magha'". The word "thāma" belongs to the "purisa" group, with "thāmena", "thāmunā", "thāmassa", "thāmuno", "thāmasmā", "thāmamhā", "thāmā", "thāmunā", "thāmassa", "thāmuno". The rest is like "purisa". "Addhā" means time. In the singular cases, it is "dīghena addhunā", "addhanā", "addhena", "dīghassa addhuno", "addhussa", "addhassa", "addhunā", "addhumhā", "addhusmā", "addhā", "addhamhā", "addhasmā", "addhuno", "addhussa", "addhassa", "addhani", "addhe", "addhamhi", "addhasmi" - this is found in Cūḷamoggallāna. The rest is like "yuva". The word "addha" meaning "calamity" is not taken here, and the particle meaning "certainly" is just a particle. However, in phrases like "addhānamaggappaṭipanno", the word "addhāna" is independently established and is always neuter. In the word "muddha", in phrases like "may your head split into seven" [jā. 1.16.295; dha. pa. aṭṭha. 1.tissattheravatthu], it means "head", and in phrases like "pabbatamuddhaniṭṭhito" [dī. ni. 2.70], it means "summit". Both meanings are taken here. In the "smiṃ" case, "muddhani" is established. The rest is like "yuva". Bālav But `ācaka` is masculine. `Hatthamuṭṭhivācaka` is feminine. `Asmā` is called a stone, `usmā` is called body-fire, `bhismā` is called a terrifying great body. In the word `asma`, there is the Pāli passage: "I will break that with wisdom, like raw (food) with a stone [Sn 445], or ripe (food) with a stone, O moon, do not stumble on a stone." The rest is like `yuva`. They say that the words `usmā` and `bhismā` are also like `yuva`. In Cūḷamoggallāna, it is said that `muddha`, `gāṇḍīvadhanva`, `aṇima`, `laghimā`, and others are also like `asma`. Where a rule of the Sutta is not seen, there the form is established by the great commentary or by the analysis of the Sutta. Thus, the collection of groups like `rāja` and `yuva`. The masculine nouns ending in `a` are finished. The collection of masculine nouns ending in `ā` By "`Gasīna`" there is elision of `si`, `sā` stands. By "`Ekavacanayosvaghona`", in `yo` and in singulars, there is shortening; the rule is by "`ato yona`" and so on, `sā` stands. 163. And `ānaṅa` in `aṃ` and `se` of `sā`. In `aṃ`, `se`, and `ge`, there is `ānaṅa` for the word `sā`. Bho sāno, bhonto sā, saṃ, sānaṃ, se, sena, sāhi, sābhi, sassa, sānassa, sānaṃ, sasmā, samhā, sā, sāhi, sābhi, sassa, sānassa, sānaṃ, sasmiṃ, samhi, se, sāsu. Or else, considering that the word `ca` in the Sutta "`sāssaṃse cānaṅa`" also has the meaning of including what is not stated, `ānaṅa` may also occur in the remaining cases from `si`; and by the great commentary, `o` (comes) from `yo` by the substitution of `āna`. He goes, they go, or `sā`, O he, O she, O they, O she, O they, him, them, in him, in them, etc. The form according to Saddanīti is stated – He stands, they stand, they stand, O he, O you (pl.) he, they, them, in them, from them, by them, by them, of him, of them, from them, by them, by them, of him, of them, in them, in them, etc. [Nīti. Pada. 211]. `Vattahā` is called a being [Sakka (Amarakosa, verse 1-145)]. 164. For `vattahā`, `sa` becomes `no`, and `naṃ` becomes `nānaṃ`. For `vattahā`, `sa` becomes `no`; for the word `naṃ`, `nānaṃ` occurs. `Vattahāno` gives, `vattahānānaṃ` gives. The rest is like the word `yuva`. Saddanīti But that which is not 'nā', in the rest, 'vattahinā', 'vattahinoti' is said. Firm in virtue, firm in virtue, firm in virtue (plural). Also, the Pāli text says: 'The trained are firm in virtue'. O firm in virtue, O you firm in virtue, firm in virtue (plural), (those) firm in virtue, of the firm in virtue, in the firm in virtue, by the firm in virtue, by the firm in virtue (plural). The rest are like 'man'. Thus 'paccakkhadhamma'. But in the word 'vivaṭacchada', there is no 'ittaṃ', the rest is like 'daḷhadhamma'. However, because it is seen in Pāli: 'known as firm in virtue' and 'one who has removed the covering in the world', these words, though not ending in 'a', are used in the form of 'man'. Vuttasirā is called one whose hair has just been cut. A brahmin with shorn hair, shorn-haired, shorn-haired (plural), of the shorn-haired, in the shorn-haired, by the shorn-haired, by the shorn-haired (plural). The rest are like 'man'. However, in Pāli, 'the deceitful youth with shorn hair' is also seen. Rahā is called one of evil nature. Rahā, Rahā, Rahino, of Rahā, in Rahin, by Rahin, by Rahins, by Rahins, of Rahas, of Rahin, of Rahā... (and so on)... in Rahā, among Rahās all this is said in the Saddanīti, but here it is established by the Mahāvutti. Thus ends the section on masculine nouns ending in 'ā'. Section on masculine nouns ending in 'i'. 'Gasīna' is elided, the sage goes. 165. Elision. From 'jha', elision of 'yo' occurs. 'Long vowel in cases of 'yo' elision' is a long vowel. The sages go. 166. In 'yo' forms, of 'jha' in masculine. In masculine, in 'yo' forms, the 'i' of 'jha' becomes 'ṭa' optionally. The sages go. What is 'jhissa' for? Nights, staff-bearers. What is 'pume' for? Bones. O sage, 'long vowel optionally for 'ayu'' is a long vowel, O sage (long 'i'), O you sages (long 'i'), O you sages (plural), the sage (accusative), the sages (accusative, long 'i'), the sages (accusative, plural), by the sage, by the sages (long 'i'), by the sages (another form), of the sage, of the sage (another form), of the sages, from the sage, from the sage (another form). 167. Of 'nāsmā'. Jha, from 'la', of 'smā', 'na' does not occur, or. By the sage, by the sages, by the sages, of the sage, of the sage, of the sages, in the sage, in the sage, among the sages. The seer goes, seers (dual), seers (plural), O seer! O seers (dual)! O venerable seers (dual)! O venerable seers (plural)! and so on. The fire burns, fires (dual), fires (plural), O fire! O fires (dual)! O venerable fires (dual)! O venerable fires (plural)! and so on. Thus: belly, fist, knot, gem, lord, overlord, householder, general, king, ascetic, kinsman, joy, bladder, guest, charioteer, body, beginning, secondary attribute, treasure, method, limit, sickness, concentration, ocean, substratum, without substratum, wealthy, commander, monkey, leopard, worm, whale, enemy, Vishnu/lion, mountain, strife, strength, rice, salutation, poet, sun, sword, ink, hair, muscle, heap, snake, rice grain, and so on. Special rules are stated. By the Mahāvutti, for some words with 'jha' designation, even if not shortened, the 'yo' ending does not occur. For example: "six kinds of sages: the householder sage, the homeless sage, the trainee sage, the accomplished sage, the solitary sage, the sage of sages." And: "sages endowed with wisdom declare." And: "for each woman, there might be eight husbands." And: "they are indeed the husbands of our distinguished women." And: "these are the lords of geese." Such sutta passages are seen. In verses, for 'muni', the 'ga' ending also occurs, as in 'ghabrahmāditve'. "You are the chaplain, O sage!" "You are the Dhamma-seer, O sage!" "Long live, great hero! Stand for an eon, great sage!" "Receive, great sage!" "For your sake, great sage!" By these same (rules), the 'na' ending also occurs for the 'aṃ' ending. "They call him one who wanders among sages." "training in the paths of silence of the sages." "the father of those greedy for sons." "of those rich in all desires." But in the word 'isi' (seer) – 168. For 'isi', 'smā' becomes 'ṭe'.