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Mindful monk (nominative singular), wealthy king (nominative singular). 94, 105. Optionally in "si". The end of the "ntu" suffix optionally becomes "atta" in the "si" case ending. Snowy mountain. Why "optionally"? Snowy mountain. 95, 145. "Aggī" and "ini". The end of "aggi" optionally becomes "ini" in the "si" case ending. Fire in front, fire behind, fire to the right, fire to the left. Why "optionally"? Fire. 96, 148. In "yo", the non-shortened "jha" (becomes "atta"). In "yo", the non-shortened "jha" becomes "atta". Fires, sages, ascetics, householders. Why "in 'yo'"? In fires. Why "non-shortened"? Staff-bearers. Why "jha"? Nights. 97, 156. In "ve" and "vo", "lo" also. In "ve" and "vo", the non-shortened... he becomes the self. Monks, monks, causes, causes. Why "unmade"? Self-born, all-pervading, all-conquering. Why "vevosvi"? By cause, by banner, by bridge. To draw out the c-sound. 98, 186. In the i-vowel, the anatta of maternal aunts etc. The end of "mātulā" and similar words becomes "ānatta" when the i-vowel suffix follows. Mātulānī, ayyakānī, varuṇānī. Why "īkāre"? Bhikkhunī, rājinī, jālinī, gahapatānī. By the mention of "ānatta", the word "nadī" (river) and its like, the "dī" becomes "jjo" or "jjā" along with the case ending "yonāsa". Rivers flow, a wave made by the river, on the bank of the river Nerañjarā. 99, 81. Smā, hi, smiṃ, naṃ, mhā, bhi, mhi, or. From all genders, "smā, hi, smiṃ" become "mhā, bhi, mhi" respectively, or. Purisamhā, purisasmā, purisebhi, purisehi, purisamhi, purisasmiṃ. Why "smāhismiṃnam"? Fragrant, odorless, with blooming flowers; a large umbrella, a great umbrella; a large banner, a great banner. 100, 214. Not with these made with "aka". From "ta" and "ima" when made with "aka", the endings "smā, smiṃ, naṃ, mhā, mhi" do not occur. From this place fear arises, in this place fear stands, from this, in this. Why "katākārehī"? From that, in that, from this, in this. 101, 80. In "su" and "hi", "a" becomes "e". In "su" and "hi", the "a" becomes "e". Sabbesu, yesu, tesu, kesu, purisesu, imesu, kusalesu, tumhesu, amhesu, sabbehi, yehi, tehi, kehi, purisehi, imehi, kusalehi, tumhehi, amhehi. 102, 202. And in the "naṃ" of pronouns. The final "a" of all pronouns becomes "e" in the "naṃ" case ending. Sabbesaṃ, sabbesānaṃ, yesaṃ, yesānaṃ, tesaṃ, tesānaṃ, imesaṃ, imesānaṃ, kesaṃ, kesānaṃ, itaresaṃ, itaresānaṃ, katamesaṃ, katamesānaṃ. Why "sabbanāmānam"? Of the Buddhas, of the Blessed Ones, the accustomed and well-practiced. Why "akāro"? What is "am"? Of those, of these. Why "naṃmhīti"? All, these. For the purpose of drawing down "ca". 103, 79. By "atona". Therefore, from "a", the "na" ending becomes "ena". By all, by which, by that, by whom, by this, by a man, by a form. Why "ato"? By a sage, by that, by a monk. Why "nā"? Therefore. 104, 66. "So". Therefore, from "a", the "si" ending becomes "o". All, who, that, what, that one, a man. Why "sīti"? Of men. Why "ato"? Self-existent. 105, 0. "So vā". Therefore, from "a", the "na" ending optionally becomes "so". He knows the Dhamma by meaning, he knows the meaning by syllables, by letters, by suttas, by words, by fame. By means, by all means, by strength, by place. Why "vā"? If a monk, with a thievish mind, takes another's property, whether by a foot, or by what is worthy of a foot, or by more than a foot, that monk is defeated, not in communion. 106, 313. By "dīghorehi". From "dīgha" and "ora", the "smā" ending optionally becomes "so". From long, from near, from long, from near. Why "dīghorehiti"? From the lake, from the word. 107, 69. "Sabbayonīnamāe". Therefore, from "a", all "yonī" endings optionally become "ā" and "e" respectively. Men, in men, forms, in forms. Why "vā"? Fires, sages, hermits. Why "yonīnanti"? Of a man, of a form. Why "akāratoti"? Of the staff-bearer, bones, fires burn, sages wander. 108, 90. "Smāsmiṃnaṃvā". Therefore, from "a", all "smā" and "smiṃ" endings optionally become "ā" and "e" respectively. Of a man, from a man, in a man, in a man. Why "akāratoti"? By a staff-bearer, in a staff-bearer, by a monk, in a monk. 109, 304. "Āya catutthekavacanassatu". Therefore, from "a", the dative singular ending optionally becomes "āya". For the welfare, for the benefit, for the happiness of gods and humans, the Buddha arises in the world. Why "ato"? Of the sage. Why "catutthīti"? The face of a man. Why "ekavacanasseti kimat"? What is it for? It gives to men. Why does it blow? He is a giver to a recluse or a brahmin. It is for grasping the meaning. For meaning, for benefit, for happiness. 110, 201. Three are not with all pronouns. From those pronouns ending in 'a', 'smā', 'smiṃ', 'sa' do not have the three substitutions 'ā', 'e', 'āyā'. From all, in all, of all. From which, in which, of which. From that, in that, of that. From what, in what, of what. From this, in this, of this. Why "with all pronouns"? Of evil, in evil, for evil. The 'ca' is for drawing forward. 111, 179. 'Gha' for 'nādī'. Therefore, 'gha' becomes 'āyā' for the singular case endings of 'nādī'. Deed done by the maiden, given to the maiden, cloth released by the maiden. Possession of the maiden, virtue established in the maiden. Why "gha"? Of the night, of the woman, of the cow, of the daughter-in-law. Why "nādīnaṃ"? Sees the maiden, knowledge, lute, Ganges. Why "ekavacanānaṃ" (singular)? In all, in which, in those, in what, in these, in splendors. 112, 183. 'Pa' for 'yā'. Therefore, 'pa' becomes 'yā' for the singular case endings of 'nādī'. Of the night, of the woman, of the goddess, of the cow, of the gruel, of the daughter-in-law. Why "nādīnaṃ"? Night, the night, woman, the woman. Why "pa"? Of the maiden, of the lute, of the Ganges, of the splendor, of the beauty. Why "ekavacanānaṃ" (singular)? Of the nights, of the women. 113, 132. 'Sakha' for 'ga' optionally. Therefore, 'ga' of 'sakha' optionally takes the substitutions 'a', 'ā', 'i', 'ī', 'e'. O friend, O friend, O friend, O friend, O friend. 114, 178. And in 'gha'. Therefore, 'gha' becomes 'e'. O lady, O maiden, O Kharādī. The 'ca' is for emphasis, for conclusion. 115, 181. Not from 'ammā' and the like. Therefore, 'ga' does not become 'e' from 'ammā' and the like. O mother, O mother, O mother, O father. Why "ammādito"? O maiden. 116, 157. 'A' for 'akatarassa'. Therefore, for the vocative, 'vevo'. Therefore, for the non-agentive, from 'la', for the vocative, 'vevo' substitutions occur. O monks, O monks, O causes, O causes. "Of the non-agentive" - for what purpose? O self-existent. "From 'la'" - for what purpose? O female elephants, O cows, O porridges. "Of the vocative" - for what purpose? Those causes, Those monks. 117, 124. From 'jha', 'sassa' becomes 'no', optionally. Therefore, from 'jha', for the 'sassa' ending, 'no' substitution occurs optionally. Of fire, of fire, of a friend, of a friend, of a staff-bearer, of a staff-bearer, of a monk, of a monk, of the self-existent, of the self-existent. "Of 'sassa'" - for what purpose? By a sage, by a monk. "From 'jha'" - for what purpose? Of a man. 118, 146. From 'gha', 'pa', 'ta', and 'ca', elision of 'yo'. By these 'gha', 'pa', 'jha', etc., elision of 'yo' occurs optionally. Maidens, maidens. Nights, nights. Women, women. Porridges, porridges. Brides, brides. Fires, fires. Monks, monks. Self-existent ones, self-existent ones. Bones, bones. Lives, lives. The inclusion of 'ca' is for drawing in (other items). 119, 155. From 'la', 'vo' substitution, and. Therefore, from 'la', for 'yo', 'vo' substitution occurs optionally. Monks, monks, self-existent ones, self-existent ones. The inclusion of 'kāra' - for what purpose? 'Yo' does not become 'no'. Of a creature. The inclusion of 'ca' is for emphasis. Those men stand, you see those men. Thus, in the chapter on nouns, the first section. Second section 120, 243. Of 'amha' with its ending, 'mamaṃ' (is substituted) in the 'se' ending. Of the entire word 'amha' with its ending, 'mamaṃ' substitution occurs in the 'se' ending. To me is given by a man, my possession. 121, 233. 'Mayaṃ' in the 'yo' ending, in the first (case). Of the entire word 'amha' with its ending, 'mayaṃ' substitution occurs in the 'yo' ending, in the first (case). We go, we give. "Of 'amha'" - for what purpose? Men stand. "In 'yo'" - for what purpose? I go. "In the first (case)" - for what purpose? You see us. 122, 99. Of 'ntu', 'nto'. Of the entire 'ntu' suffix with its ending, 'nto' substitution occurs in the 'yo' ending, in the first (case). Virtuous ones stand. "Of 'ntu'" - for what purpose? All beings go. What is "paṭhameti" for? People see the virtuous ones. 123, 103. Ntassa se vā. For all nt-suffixes with their endings, the nt-form is substituted, or in the 'se' ending. Of the virtuous meditator, or of the virtuous meditator. What is "seti" for? The virtuous one stands. 124, 98. Āsimhi. For all nt-suffixes with their endings, the ā-form is substituted in the 'si' ending. Virtuous, wise, moral, strong, wealthy, intelligent, mindful, resolute. What is "ntusseti" for? The man stands. What is "simhīti" for? The virtuous ones stand. 125, 198. Aṃ in neuter. For all nt-suffixes with their endings, the aṃ-form is substituted in the 'si' ending, when it is in the neuter gender. The virtuous mind stands, the lovely flower shines. What is "simhiti" for? You see a colorful, fragrance-less, blooming flower. 126, 101. And 'a' and 'vaṇṇā' in 'ge'. For all nt-suffixes with their endings, 'aṃ' and 'avaṇṇā' occur, when 'ge' follows. Oh virtuous one, oh virtuous one, oh virtuous one. The 'ca' is for drawing forward. 127, 102. 'To', 'ti', 'tā' in 'sa', 'smiṃ', 'nā'. For all nt-suffixes with their endings, the 'to', 'ti', 'tā' forms are substituted, or in 'sa', 'smiṃ', 'nā', respectively. Of the virtuous, of the virtuous, in the virtuous, in the virtuous, by the virtuous, by the virtuous, of the mindful,