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by two, by two. 242. In 'naṃ', 'nuka' for 'dvi' and so on, up to seventeen. When 'naṃ' follows, for the numbers 'dvi' and so on, up to eighteen, for seventeen numbers, 'nuka' occurs at the end. The 'u' sound is for pronunciation. Seeing the 'ka' suffix, it is known to be at the end. Of two. 243. Duvinnaṃ in 'naṃ'. In 'naṃ', for 'dvi' with its case ending, 'duvinnaṃ' occurs, optionally. Of two, by two, by two, of two, of two, in two. According to Mahāvutti, in 'su', 'duve' occurs, "created on the two tusks of the elephant", "finds wheels on the two feet". And thus, 'duvehi', 'duvebhīti' are also established, this word 'dvi' is genderless, like the word 'ubha'. 244. Tisso, catasso in 'yo' case endings. In the feminine, for 'yo' case endings, 'catun they are three, four. Three women, four women. In the Great Commentary, three and four are: "with three and four assemblies, the World-Leader accompanied by four." With three, with three women, with four, with four, with four women. 245. In the feminine, for three and four, they are tissa, catassā. In the feminine, for three and four, they are tissa, catassā. For three women, for four women, for three women, for four women, the ascetic Gotama is honored by four assemblies, he is dear and pleasing to four assemblies. With three, with four, with three, with three, with four, with four, with four, for three, for four, for three, for four, in three, in four. Since "catassehī" is seen in the Pāli, "tissesu, catassesū" is also seen. 246. In the masculine, tayo, cattāro. In the masculine, for three and four, they are tayo, cattāro. Three men, three men, four men, four men. 247. Caturo, catussa. In the masculine, for the word catus with case endings, it is caturo. Four men, four men. How "I did not see four signs, four is the supreme fruit"? In the commentary it is said "due to gender change," with three, with three, with four, with four, with four. 248. Iṇṇaṃ, iṇṇannaṃ from tito jhā. From jha-marked ti, for the naṃ-case, they are iṇṇaṃ, iṇṇannaṃ. For three, for three, for four, with three, with three, with four, with four, with four, for three, for three, for four, in three, in four. 249. Tīṇi, cattāri in the neuter. In the neuter, for three and four, they are tīṇi, cattāri. Three minds, four minds. The rest is like the masculine. But when there is grammatical agreement, even of words of different gender and number, there is mutual connection: the four foundations of mindfulness, the four right exertions, the three great elements, the three great elements, all garlands come to me, all maidens come to me, all jewels come to me, all vehicles come to me, with ignorance, formations arise, with formations, consciousness arises, and so on. In verses, inversions are also frequently seen: others teach the Dhamma, having heard such Dhamma, and having heard the well-praised Dhamma of the good, having pondered the meanings, we obtained the highest meanings from you, do you know the meanings? I would like, venerable sir, seven sons, call the sons of Sivi, they support sons and wives, sixteen oxen, and so on. Here, the remaining numeral names are explained. 250. Ṭa for the fourteen (numbers) from five onwards. For the numeral words from "pañca" (five) up to "aṭṭhārasa" (eighteen), "yo" becomes "ṭa". Five women, five men, five men (accusative), five minds, six women. But in the ḷāgama (grammar text), the Pāli text is: "I would not be freed from womanhood, these are the six destinies." Six men, six men (accusative), six minds. Thus seven, eight, nine, ten, eleven, ...etc... eighteen. 251. Of the fourteen (numbers) from five onwards. In "su", "naṃ", "hi" (suffixes), for the fourteen (numbers) from "pañca" (five) onwards, the "a" remains short, it does not become "e" or long. By five, of five, in five, by six, of six, in six, by seven, of seven, in seven, by eight, of eight, in eight, by nine, of nine, in nine, by ten, of ten, in ten, by eleven, of eleven, in eleven, ...etc... by eighteen, of eighteen, in eighteen. All of these are genderless and always end in the plural. For 'feminine' (nouns), by twenty, thirty, forty, fifty, 'āp' (suffix/form). An exception: in 'mahāvutti' with 'si', the vowel is shortened, and 'si' is dropped. Optionally, 'niggahīta' is added. Optionally, 'aṃ' is dropped. For singulars like 'nā', 'yā' is substituted. Twenty women, twenty women (with 'ṃ'). Twenty men, twenty men (with 'ṃ'). Twenty men (acc.), twenty men (acc., with 'ṃ'). Twenty minds, twenty minds (with 'ṃ'). Work done by twenty women, work done by twenty men, work done by twenty families. Of twenty women, of twenty men, of twenty families. In the locative: among twenty women, among twenty men, among twenty families. In the 'ti' suffix, 'vīsati' and 'tiṃsati' like 'saṭṭhi', 'sattati', 'asīti', 'navuti' are always feminine singular. 'si' and 'aṃ' are dropped. Twenty women, twenty men, (acc.) twenty men, twenty families. By twenty women, of twenty women. By twenty men, of twenty men. By twenty families, of twenty families. In/among twenty women, men, families. Thus it should be understood up to ninety. But when there is a distinction of groups, the plural is also optionally seen, e.g., two twenties. One hundred, one thousand, ten thousand, one hundred thousand, one million – these are always neuter gender. But when the counted object is feminine, 'sahassī' (a thousand), 'dasasahassī' (ten thousand), 'satasahassī' (a hundred thousand) become feminine gender. But when there is a distinction of groups, two hundreds, three hundreds, two thousands, three thousands, etc., occur. 'Koṭi' (ten million), 'pakoṭi', 'koṭipakoṭi', 'akkhobhiṇī' are always feminine gender. All the rest, up to 'asaṅkhyeyya' (incalculable), are neuter. A thousand is called 'kāsi'. Ten thousand is called 'nahuta'. A hundred thousand is called 'lakkha'. There are two kinds of principal usage: number-principal, and counted-object-principal. There are twenty of men, there are ninety of men, there are a hundred of men, there are a thousand of men, etc. This is called number-principal. Twenty men, ninety men, a hundred men, a thousand men, etc. This is called counted-object-principal. Here too, the word 'vīsati' is always feminine singular. The words 'sata' and 'sahassa' are neuter singular. Thus. But the formation of words and the formation of qualities for numerical terms will come in the chapter on compounds. The section on numbers is finished. 252.Simhāhaṃ. In the Simhi case, for amha with its ending, ahaṃ occurs. I go. 253.Mayamasmāmhassa. In the Yo cases, for amha with its ending, mayaṃ, asmā occur in order, or not. We go, I see us. In the alternative – By the rule ‘Yonameṭa’, we go. 254.Tumhassa tuvaṃtvaṃmhi ca. In the Simhi and Aṃhi cases, for tumha with its ending, tuvaṃ, tvaṃ occur. You are the Buddha, you are the Teacher, you are the sage who overcame Māra, you are our unsurpassed Teacher, you all go, you see, you see. 255.Aṃmhi taṃ maṃ tavaṃ mamaṃ. In the Aṃhi case, for tumha and amha with their endings, taṃ, maṃ, tavaṃ, mamaṃ occur. He sees me, he sees me, he sees you, he sees you, he sees us, he sees you all. 256.Dutiyāyomhi vā. In the Dutiyāyo case, for tumha and amha with their endings, the substitutes aṃ, ākaṃ with the anubandha ṅa occur, or not. He sees us, he sees us, he sees you, he sees you. 257.Nāsmāsu tayāmayā. In the Nā and Smā cases, for tumha and amha with their endings, tayā, mayā occur. Done by me, done by you, it departs from me, it departs from you. 258.Tayātayīnaṃ tva vā tassa. For tayā, tayī, its tva occurs, or not. Done by you, it departs from you, done by us, done by you all. 259.Tavamamatuyhaṃmayhaṃ se. In the Samhi case, for tumha and amha with their endings, tavādayo occur. It is given to me, it is given to me, it is given to you, it is given to you. . 260. Naṃsesvasmākaṃmamaṃ. Naṃ, sesu of all cases of amha, in order, become asmākaṃ, mamaṃ. Mamaṃ is given, asmākaṃ is given. 261. Ṅaṃṅākaṃ naṃmhi. When naṃ is present, the cases of tumha and amha with ṅa as an anubandha optionally become aṃ, ākaṃ. Amhaṃ is given, amhākaṃ is given, tumhaṃ is given, tumhākaṃ is given. In the fifth case, mayā, tayā, tvayā, have been stated before. 262. Smāmhi tvamhā. When smā is present, the case of tumha becomes tvamhā. Tvamhā departs, amhehi, tumhehi, mama, mamaṃ, mayhaṃ, tava, tuyhaṃ, amhaṃ, amhākaṃ, asmākaṃ, tumhaṃ, tumhākaṃ. 263. Smiṃmhi tumhamhānaṃ tayimayi. When smiṃ is present, the cases of tumha and amha become tayi, mayi. Tayi, mayi, tvatte tvayi, amhesu, tumhesu. 264. Sumhāmhassāsmā. When su is present, amha becomes asmā. Asmāsu. According to the Mahāvutti, when yo, hi are present, amha becomes asmā, and yo also becomes etta. Asmā we go, asme he sees, asmāhi done, asmākaṃ is given, asmāhi departs, asmākaṃ wealth, asmāsu established. "Asmābhijappanti janā anekā" (Many people desire us) —the Pāli "asme abhijappanti" means "they desire, they wish for." "Asmābhi pariciṇṇosi, mettacittā hi nāyakā" (You have been served by us, for leaders are kind-hearted) —the Therī Pāli, "pariciṇṇo" means "served." In the fourth case: "asmākaṃ adhipannānaṃ, khamassu rājakuñjara" (Forgive us who are afflicted, O best of kings) —"adhipannānaṃ" means "afflicted with suffering." In the sixth case: "esasmākaṃ kule dhammo" (This is our family custom), "esā asmākaṃ dhammatā" (This is our nature). In the seventh case: "yaṃ kiccaṃ parame mitte, katamasmāsu taṃ tayā. Pattā nissaṃsayaṃ tvamhā, bhattirasmāsu yā tava" (Whatever deed, O best of friends, that was to be done, that has been done by you for us. We have undoubtedly attained from you, because of your devotion to us) —there, "yaṃ kiccaṃ" means "whatever action was to be done." "Your devotion to us, by that we have attained undoubtedness from you" is the meaning. 265. Apādādo padatekavākye. In the beginning of a sentence, or in a single word, from a word, for others, for those standing in one sentence,