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'Āro' in 'hi' optionally. For the end of 'sakha', 'āro' occurs optionally in the 'hi' ending. By friends, by friends. 196, 133. In 'su', 'naṃ', 'aṃ' optionally. For the end of 'sakha', 'āro' occurs optionally in 'su', 'naṃ', 'aṃ'. Among friends, among friends, of friends, of friends, a friend, a friend. 197, 125. From 'brahma', 'tu', in 'smiṃ', 'ni'. Therefore, for 'smiṃ' of 'brahma', 'ni' is substituted. In Brahma. By 'tu' (the particle), even for non-'brahma', 'ni' occurs for 'smiṃ'. In action, in hide, on the head. 198, 123. 'U' in 'sa', 'nā'. For the end of the word 'brahma', 'u' occurs in 'sa', 'nā'. Of Brahma, by Brahma. What is 'in sa, nā' for? Brahma. 199, 158. Of 'satthu', 'pitu', etc., 'ā' in 'si', and 'si' deletion. For the end of 'satthu', 'pitu', etc., 'ā' occurs in 'si', and 'si' is deleted. Teacher, father, mother, brother, doer. What is 'in si' for? Of the teacher, of the father, of the mother, of the brother, of the doer. 200, 159. In others, 'ārā'. For the end of 'satthu', 'pitu', etc., 'ārā' occurs in other cases. Teacher, father, mother, brother, doer (accusative singular). By teachers, by fathers, by mothers, by brothers, by doers (instrumental plural). What is 'in others' for? Teacher, father, mother, brother, doer (nominative singular). 201, 163. Optionally in 'naṃ'. For the end of 'satthu', 'pitu', etc., 'ārā' occurs optionally in the 'naṃ' ending. Of teachers, of fathers, of mothers, of brothers. What is 'optionally' for? Of teachers, of fathers, of mothers, of brothers. 202, 164. And 'a' for 'satthu'. For the end of the word 'satthu', 'a' occurs optionally in the 'naṃ' ending. Of teachers, of fathers. of mothers, of brothers, of doers. Why does it blow? For teachers, for fathers, for mothers, for brothers, for daughters. The inclusion of 'ca' is for the collection of others as well. 203, 162. And deletion of 'sa' in 'smiṃ'. The 'u' at the end of 'satthu', 'pitu', etc., occurs optionally in 'smiṃ', and 'sa' is deleted. Of the teacher, for the teacher, by the teacher, is given, or possession. Of the father, for the father, by the father, is given, or possession. Of the brother, for the brother, by the brother, is given, or possession. The inclusion of 'ca' is for a second collection. 204, 167. And of Sakkamandhātu and others. The end of 'Sakkamandhātu' and others becomes 'u' in 'smiṃ', and 'sa' is deleted. Like Sakkamandhātu is the wealth of this king. Thus 'kattu', 'gantu', 'dātu', etc. Why the re-initiation of the rule? To indicate permanence. Sakkamandhātu. The inclusion of 'ca' is for a second collection. 205, 160. From that, 'yo' becomes 'o'. From that 'āra' substitute, all 'yo' become 'o'. Teachers, fathers, mothers, brothers, doers, speakers. By the inclusion of 'tu', 'yo' becomes 'o' from others as well. Four people, cows, both men. 206, 165. From that, 'smiṃ' becomes 'i'. From that 'āra' substitute, the 'smiṃ' ending becomes 'i'. In the teacher, in the father, in the mother, in the daughter, in the brother, in the doer, in the speaker. Again, by the inclusion of 'tato', 'smiṃ' becomes 'i' from others as well. On the earth. 207, 161. 'Nā' becomes 'ā'. From that 'āra' substitute, the 'nā' ending becomes 'ā'. By the teacher, by the father, by the mother, by the brother, by the daughter, by the doer, by the speaker. 208, 166. 'Āra' becomes short when 'i' follows. The 'āra' substitute becomes short when 'i' follows. In the teacher, in the father, in the mother, in the daughter, in the doer, in the speaker. 209, 168. Of 'pitā' and others in 'asiṃ'. The 'āra' substitute of 'pitā' and others becomes short in the 'asiṃ' ending. By the father, by the mother, by the brother, by the daughter, fathers, mothers, brothers, daughters. The inclusion of 'asiṃhi' is to indicate the 'ikāra' substitute when 'to' follows. From the mother, from the father, from the brother, from the daughter. 210, 239. The 'ta' of 'tayā' and 'tayī' optionally becomes 'tva'. If not gone, the 't' of these becomes 'tv', or. By you, by you, in you, in you. Why "of these"? You, you. Thus, in the nominal chapter, the third section. Fourth Section From 'attan', in 'hi' and 'smi', it becomes 'anatta'. Of that 'attan', the end becomes 'anatta' in the 'hi' case ending. By selves, by selves. Why "from 'attan'"? By kings, by kings. Why "in 'hi' and 'smi'"? Of the self. By the indication of 'anatta', for the word 'attan', there is a substitution of 'saka' in all case endings. Own, own, own, own. From that, for 'smiṃ', 'ni'. From that 'attan', for the 'smiṃ' ending, 'ni' occurs. In the self. For 'ssa', 'no'. From that 'attan', for the 'ssa' case ending, 'no' occurs. Of the self. For 'smā', 'nā'. From that 'attan', for the 'smā' ending, 'nā' occurs. By the self. Again, by taking 'tato', for that 'attan', only for the 't', 'r' occurs in all endings. Born of self, born of self. And from 'jhala'. From these 'jhala' words, for the 'smā' ending, 'nā' occurs. By fire, by staff-bearer, by monk, by self-existent. Why "smā"? Fires, sages, seers. From 'ghapa', for 'smiṃ', 'yaṃ' or. Therefore, from 'ghapa', for the 'smiṃ' ending, 'yaṃ' occurs, or. In the maiden, in the maiden. In the night, in the night. In the woman, in the woman. In the gruel, in the gruel. In the daughter-in-law, in the daughter-in-law. For 'yo', 'ni' from neuter. For all 'yo', 'ni' occurs, or, from neuter genders. Bones, bones, lives, lives. Why "from neuter"? Women. From 'a', always. From 'a'-ending neuter genders, for 'yo', 'ni' occurs always. Which, which. Those, those. What, what. Fears, fears. Forms, forms. 'Siṃ'. From 'a'-ending neuter genders, for the 'si' ending, 'aṃ' occurs always. All, which, that, what, form. From the rest, elision for 'pa', 'si', 'pi'. From those indicated genders, the remaining 'ga', 'si', 'i' undergo elision. O woman, that woman. O staff-bearer, that staff-bearer. O teacher, that teacher. O king, that king. From the rest. "oti" is for what purpose? A man goes. "Gasīti" is for what purpose? For a woman, for the teacher. 221, 282. O friend, from all prepositions, particles, and so on. O friend, the elision occurs of all case endings, of singular and plural, of the first, second, third, fourth, fifth, sixth, and seventh cases, from prepositions, particles, and so on. But you, O friend, but you all, O friend, should recite the Dhamma word by word, should go to the monastery tomorrow. Pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, upa, strike, defeat, removal, leading out, removal, bad removal, destruction, dwelling, taking away, following, avoidance, placing on, bringing forth, returning, good bringing, bringing, exceeding bringing, bringing near, taking away, bringing up, and with these twenty prepositions. Yathā, tathā, evaṃ, khalu, kho, tatra, atho, atha, hi, tu, ca, vā, vo, haṃ, abhaṃ, alaṃ, eva, ho, aho, he, ahe, re, are, and with particles such as these, they should be combined. The particle "ca" is for emphasis. 222, 342. Of "pum" in gender, etc., in compounds. The final part of "pum" undergoes elision in subsequent words like "liṅga" and so on, in compounds. Masculine gender, masculinity, male cuckoo. "Of pum" is for what purpose? Feminine gender, neuter gender. "In gender, etc." is for what purpose? Man and woman. "In compounds" is for what purpose? The gender of a man. 223, 188. "Aṃ" becomes "yaṃ" after "ī" of a noun. The ending "aṃ" becomes "yaṃ" or after "ī" of a noun. In a woman, a woman. "Of a noun" is for what purpose? To the one with a staff, to the one with wealth. "Aṃ" is for what purpose? By women. 224, 153. "Naṃ" after "jha" of some. Therefore, after "jha" of some, the ending "aṃ" becomes "naṃ". To the one with a staff, to the one with wealth. "After jha" is for what purpose? Vessabhu. "Of some" is for what purpose? The belly. 225, 151. "Yo" becomes "no". All "yo" endings, after "jha" of some, become "no". Those with staffs, those with wealth; O those with staffs, O those with wealth. "Of some" is for what purpose? Fires, sages, ascetics. "After jha" is for what purpose? Of the Self-existent. For what purpose is 'yona'? By the one with a staff, by the one with enjoyment. 226, 154. In 'smiṃ'. Therefore, from 'jha', 'so' occurs as a substitute for which 'smiṃ' word. In the one with a staff, in the one with enjoyment. For what purpose 'katarassā'? In sickness. 227, 270. Of 'kim', and 'ka'. 'Ko' also occurs for 'kim' when the suffix 'va' follows. Where have you gone, O beloved of the gods? By means of the 'ca' particle, 'ko' also occurs even when the 'va' suffix does not follow. Who is able to blame him? How to awaken the Dhamma? For what purpose 'va'? From where have you come? 228, 272. 'Kuhiṃ', 'haṃ', 'su', and 'ca'. 'Ku' occurs for 'kim' in 'hiṃ' and 'haṃ'. Where do you go? To what family do you go? By means of the 'ca' particle, 'ku' also occurs elsewhere when the suffixes 'hiñcanaṃ' and 'dācanaṃ' follow. Anywhere, at any time. 229, 226. And in the remaining. 'Ko' occurs for 'kim' when other case endings and suffixes follow. What kind, how? Which kind, how? The 'ca' particle is for drawing forward. 230, 262. In 'tra' and 'totha', and 'ca'. 'Ku' occurs for 'kim' in 'tra' and 'totha'. Where, from where, where. The 'ca' particle is for drawing forward. 231, 263. Of all 'eta', 'a' optionally. The 'a' sound occurs optionally for all of this (word 'eta') in 'to' and 'tha'. From this, here, from this, here. 232, 267. In 'tra', always. The 'a' sound occurs always for all of this (word 'eta') when the suffix 'tra' follows. Here. 233, 264. 'E' in 'to' and 'tha', and 'ca'. The 'e' sound occurs optionally for all of this (word 'eta') in 'to' and 'tha'. From this, from this, here, here. 234, 265. Of 'ima', 'thaṃ', 'dāni', 'ha', 'to', 'dha', and 'ca'. The 'i' sound occurs entirely for the word 'ima' in 'thaṃ', 'dāni', 'ha', 'to', and 'dha'.