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for 'you' and 'we', this rule applies. This is an adhikāra sūtra. 266. For 'yo', 'naṃ', 'hi', 'su', 'pañcamī', 'vo', 'no'. When 'yo', 'naṃ', 'hi', 'su' follow, excluding the fifth case, for 'you' and 'we' words with their endings, which are not in the ablative case, and stand in one sentence, 'vo' and 'no' optionally occur. You go, you go; we go, we go; may you see, may you see; may we see, may we see; it is given to you, it is given to you; it is given to us, it is given to us; your wealth, your wealth; our wealth, our wealth; merit was done by you, merit was done by you; merit was done by us, merit was done by us. Why "excluding the fifth case"? It was released by you, it was released by us. Why "not in the ablative case"? And strength was given to the bhikkhus, much merit was accumulated by you. Why "from a word"? You go, we go. Why "in one sentence"? Devadatta stands in the village, you stand in the city. Why "with their endings"? The Dhamma is worthy of those like you. 267. 'Te', 'me' for 'nā', 'se'. When 'nā', 'se' follow, for 'you' and 'we' words with their endings, 'te' and 'me' optionally occur. Merit was done by you, merit was done by you; merit was done by me, merit was done by me; cloth was given to you, cloth was given to you; cloth was given to me, cloth was given to me; this is your kingdom, this is your kingdom; this is my kingdom, this is my kingdom. 268. In subsequent mention. In the place of subsequent mention, the substitutions 'vo', 'no', 'te', 'me' for 'you' and 'we' words always occur, due to re-enactment. The village is your possession, and the city is also your possession. Thus in other cases. 269. With 'saṃ' before, or 'paṭhama' at the end. 'Saṃ' exists before. It has a preceding word; when there is a preceding word, after the first word, for the words 'tumhā' and 'amha' of others, with all their case endings, the substitutions 'vo', 'no', 'te', 'me' optionally occur, even in the place of subsequent mention. In the village, a cloth is yours, and in the town, a blanket is yours (vo), or in the town, a blanket is yours (tumhākaṃ). Thus in the rest. 270. Not with 'ca', 'vā', 'ha', 'aha', 'eva' in conjunction. In conjunction with the words 'ca', 'vā', 'ha', 'aha', 'eva', the substitutions 'vo', 'no', 'te', 'me' for 'tumhā' and 'amha' do not occur. The village is your and my possession, the village is your or my possession, and so on. What (is meant by) 'in conjunction with ca, etc.'? And the village is your possession, and the town is my possession. 271. Not when meaning 'seeing' in the sense of 'looking at'. 'Ālocana' is 'looking at'. When used in the sense of 'seeing' other than 'looking at', the substitutions 'vo', 'no', 'te', 'me' for 'tumhā' and 'amha' do not occur. The village came for you, the village came for us – 'village' here means the great multitude of villagers. What (is meant by) 'not looking at'? The village sees you, the village sees us. 272. A preceding vocative is as if not existing. A preceding word that is a vocative is as if not existing, it does not count as a word. Devadatta! Your possession. 273. Not a general term when there is one meaning. When there is a word in apposition, a preceding vocative word that is a general term is not as if not existing, it counts as a word. Young man, ascetic! Your possession. What (is meant by) 'general term'? Young man, Devadatta! Your possession. What (is meant by) 'one meaning'? Devadatta! Yaññadatta! Your possession. 274. Or in many. A vocative word, even if it is a general term, occurring among many people, when there is a word with one meaning, is not as if not existing, or it is. Brahmins, virtuous ones, your possession, Brahmins, virtuous ones, your possession. The section on 'sabbādi' (all, etc.) is finished. The section on case endings and suffixes. Now case endings and suf Suffixes are explained. Because they indicate the meanings of cases, suffixes standing in the place of cases are case-suffixes. 275. The suffix 'to' in the ablative case. In the meaning of the fifth case, the suffix 'to' occurs. When 'to' is present, long vowels are shortened: from the maiden, from the night, from the woman, from the cow. According to Mahāvutti, when 'to' is present, 'i' is substituted for mother and father: from the mother, from the father, from the daughter-in-law, from the man, from the sage, from the stick, from the monk, from the teacher, from the doer, from the clan-name, from all, from which, from that. From 'ima', 'eta', and 'kiṃ' words, 'to' occurs. 276. 'Ito', 'teto', 'kuto'. The words 'ito', 'ato', 'etto', 'kuto' are formed as ending in the 'to' suffix. 'Ito' from 'imamha' or 'imehi'; 'ato', 'etto' from 'etasma' or 'etehi'; 'kuto' from 'kasma' or 'kehi'. And here, having seen the meaning-phrase like 'imamha', 'imehi', the original gender should be known. By this rule, 'i' for 'ima', 'a' and 'etta' for 'eta', doubling from the 'e' vowel (as in 'saramha dve'), and 'kutta' for the word 'kiṃ'. This method applies to the remaining irregular formations. 277. From 'abhi' and so on. From 'abhi' and so on, 'to' occurs; because of reiteration, it is also established that it occurs even in meanings other than the fifth case. 'Abhito gāmaṃ' means 'facing the village'. 'Parito gāmaṃ' means 'all around the village'. 'Ubhato gāmaṃ' means 'on both sides of the village'. From behind, from below, from above. 278. From 'ādi' and so on. From 'ādi' and so on, 'to' occurs even in meanings other than the fifth case. 'Ādito', 'majjhato', 'purato', 'passato', 'piṭṭhito', 'orato', 'parato', 'pacchato', 'puratthimato', 'dakkhiṇato', and so on, are frequently seen in the meaning of the seventh case. Similarly, even in the meaning of the third case: "perceives form as self", "perceives the five aggregates as impermanent", and so on. In "from which cause", "on which basis", "from which water, that is burning", and so on, they wish it to be in the meaning of the first case. In "Come here", "Come here, O crane", "my fierce crow friend", and so on, in the meaning of the second case. Pa the sound of a chariot, in 'parato dosaṃ' (fault from another), etc., in the sense of the sixth case. 279. From all, etc., in the sense of the seventh case, tra and tthā. From the pronouns called 'sabba', etc., in the sense of the seventh case, tra and tthā occur. In all, among all, or sabbatra, sabbattha, in all (fem.), among all (fem.) also. Thus, kataratra, katarattha, aññatra, aññattha, etc. Where, where, there, there. 280. Kattha, ettha, kutra, atra, kva, iha, idha. Kattha, ettha, kutra, atra, kva, iha, idha—these words, ending in the suffixes ttha, tra, va, ha, dhā, are formed in the sense of the seventh case. In what, among what, or kattha, kutra, kva. 'Kuva' also is formed, "where is the maker of a being, where is a being born, where shall I sit, where shall I eat"—this is the Pāli. In this, among these, or ettha, atra, in this, among these, or iha, idha. 281. Dhi from all, optionally. From the word 'sabba', in the sense of the seventh case, dhi occurs optionally. Homage to you, O Buddha, hero, you are completely liberated everywhere. 282. From ya, hiṃ. From 'ya', in the sense of the seventh case, hiṃ occurs. Yahiṃ (wherever). 283. From ta, hiṃ and haṃ. From 'ta', in the sense of the seventh case, hiṃ occurs, and haṃ. Tahiṃ (there), tahaṃ (there). It is also seen in the sense of the second case: "looking here and there, he goes." 284. From kiṃ, ssa, ku, and kañca. From 'kiṃ', in the sense of the seventh case, hiṃ occurs, and taṃ. From 'kiṃ', kuttaṃ and kattaṃ also occur. Kuhiṃ (where) does he go, kuhaṃ (where) does he go. Kahaṃ (where) O only son, kahaṃ (where) O only son. Kuhiñci, kuhiñcana—these two are formed with the particles ci and cana. Thus ends the section on general seventh case endings. Now the section on seventh case endings of time is stated. 285. From sabba, eka, añña, ya, in the sense of time, edā. From the words sabba, eka, añña, ya, and ta is in the sense of time. At all times, always; at one time, once; at another time, at another time; at which time, when; at that time, then. 286. Kadā, kudā, sadā, adhunā, idāni. These also are formed with the suffixes dā, dhunā, dāni in the sense of time, in the locative case. At what time? Kadā, kudā. At all times? Sadā. At this time? Adhunā, idāni. 287. Ajja, sajju, aparajju, etarahi, karaha. These also are formed with the suffixes jja, jju, rahi, raha in the sense of time. At this time, ajja—meaning on this day. At the same time, sajju—when 'same' is present. "Indeed, an evil deed done does not immediately bear fruit like fresh milk" [Dhp. 71]. "He sent it immediately"—there, 'sajju' means on that day. At another time, aparajju—meaning on the next day. At this time, etarahi. At what time, karaha. However, the words kutoci, kvaci, katthaci, kuhiñci, kadāci, karahaci are formed with the particle ci. Similarly, yato kutoci, yattha katthaci, yadā kadāci. Kiñcanaṃ, kuhiñcanaṃ, kudācanaṃ are formed with the particle cana. The section on case-ending suffixes is finished. Indeclinable Words Section on Prefixes Now indeclinable words are explained. Indeclinable words are of six kinds: prefixes, particles, words ending in case-suffixes, indeclinable compounds, indeclinable derivatives, and words ending in tvā-type suffixes. 'Byaya' means change. Those which have no change in form due to different genders, cases, and numbers are 'abyaya' (indeclinable), and they are also called 'asaṅkhyā' (innumerable). Among these, there is no further formation of cases from words ending in case-suffixes. The rule for cases in indeclinable compounds will be explained in the section on compounds. Therefore, setting aside those two, the remaining four are discussed here. 288. From indeclinables, of all (cases). From indeclinable words, the deletion of all case-endings occurs as appropriate.