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Third Section 161, 244. For 'tumha' and 'amha', for 'naṃ', 'ākaṃ'. From 'tumha' and 'amha', 'ākaṃ' occurs for the word 'naṃ'. To you (pl.), to us. Why 'naṃ'? By you, by us. 162, 237. Or, which is not first. From 'tumha' and 'amha', 'ākaṃ' occurs optionally for that which is not first. I see you (pl.), or I see you (pl.). You see us, or you see us. Why 'yo' (which)? By you, by us. Why 'appaṭhamo' (not first)? You go, we go. Due to the optional nature of 'vā', 'aṃ' and 'ānaṃ' occur for 'yo'. To you, to you (pl.). To us, to us (pl.). 163, 240. For 'ssa', 'aṃ'. From 'tumha' and 'amha', the substitution 'aṃ' occurs optionally for the 'ssa' case ending. It is given to you, it is given to you. Your possession, your possession. It is given to us, it is given to us. Our possession, our possession. Why 'ssa'? In you, in us. 164, 200. For pronouns, from 'a', the first. For all pronouns, that which is first from 'a' attains this form. All, who, those, what, you, we, these. Why 'sabbanāma' (pronoun)? Gods, demons, nāgas, gandhabbas, humans. Why 'akārato' (from 'a')? Those men stand. Why 'yo' (which)? All, who, that, what, this. The first taking is for the meaning of the later Sutta. Or in a dual sense. Therefore, from the 'a' of all pronouns, the first, which is in a dual sense, or attains this. Which and which, or which and which. Why "all pronouns"? Gods, asuras, nāgas, gandhabbas, humans. Why "in a dual sense"? They, all. No other pronominal. For pronominals in a dual sense, no other function occurs. Of former and later, of former and upper, of lower and upper. And in Bahubbīhi. And in a Bahubbīhi compound, the rule for pronouns, no other function occurs. For the beloved former, of the beloved former, in the beloved former, of the beloved former. Why "and"? The rule for pronouns occurs. Of the southern former, of the southern former. Of the northern former, of the northern former. From all, 'naṃ', 'saṃ', 'sānaṃ'. From all pronouns, for the 'naṃ' case, 'saṃ' and 'sānaṃ' these substitutions occur. Of all, of all, of all, of all. Of whom, of whom, of whom, of whom. Of them, of them, of them, of them. Of what, of what, of what, of what. Of these, of these, of these, of these. Of those, of those. Why 'naṃ'? Of all, of whom, of that, of what. Thus everywhere. And 'rāju' for 'rāja' in 'su', 'naṃ', 'hi'. For the entire word 'rāja', the substitution 'rāju' occurs in 'su', 'naṃ', 'hi' and these. In kings, of kings, by kings, by kings. Why 'su', 'naṃ', 'hi'? King. The 'ca' particle is for emphasis. In kings, of kings, by kings, by kings. Or 'e' for all of 'ima'. For the entire word 'ima', the 'e' vowel occurs, or in 'su', 'naṃ', 'hi' and these. In these, in these. Of these, of these. By these, by these, by these, by these. Why 'ima'? In these, of these, by these, by these. And 'ana', 'imi' in 'nā'. For the entire word 'ima', 'ana' and 'imi' these substitutions occur in the 'nā' case ending. By this gift of Dhamma, may that populace be happy. By this worship of the Buddha, having attained the deathless state. Why 'nā'? In these, of these. aṃ, by these, by these. 172, 218. This [is] for the non-neuter in the nominative singular. For the word "ima" (this), in its entirety, when it is non-neuter, the substitution "ayaṃ" occurs in the nominative singular case. This man, this woman. Why "non-neuter"? This mind stands. Why "in the nominative singular"? You see this man. 173, 223. For "amu", "mo" becomes "saṃ". For the word "amu" (that), when it is non-neuter, the "ma" optionally becomes "sa" in the nominative singular case. That king, that woman, that king, that woman. Why "non-neuter"? That flower shines. Why "for 'amu'"? This man stands. Why "in the nominative singular"? You see that man. 174, 211. For "eta" and "ta", "to" becomes "so". For "eta" (this) and "ta" (that), when they are non-neuter, the "ta" optionally becomes "sa" in the nominative singular case. This man, this woman, that man, that woman. Why "for 'eta' and 'ta'"? The other man, the other woman. Why "non-neuter"? This mind, this form. That mind, that form. 157, 212. For "ta", "na" optionally everywhere. For the pronoun "ta" (that), the "ta" optionally becomes "na" everywhere in all genders. By her, by her, him, him, them, them, in them, in them, in him, in him, by them, by them, by them, by them. 176, 213. For "sasmā", "smiṃ", "saṃ", "sā", "attaṃ". For the pronoun "ta" (that), the "ta" in its entirety optionally becomes "attaṃ" in "sasmā", "smiṃ", "saṃ", "sā" everywhere in all genders. Of him, of him, from him, from him, in him, in him, in her, in her, of her, of her. Why "for 'ta'"? Of her, of her. Why "in these"? In them, in them. 177, 221. And for "ima". And for the word "ima" (this), in its entirety, "attaṃ" optionally occurs in "sasmā", "smiṃ", "saṃ", "sā" everywhere in all genders. Of him, of him, from him, from him, in him, in him, in her, in her, of her, of her. Why "for 'ima'"? In her, of her. 178, 22. From all, "ko". From all pronouns, the augment "ka" optionally occurs in the nominative singular case. Anyone, whoever, oneself, that one, that one. O. Why is it 'vāti'? All, who, that, what. Why 'from a pronoun'? Man. Again, by taking 'sabbato', the 'ka' suffix also comes from others, a lowly one, a young one. 179, 204. From 'ya', 'smiṃ' and 'sā' become 'saṃsā'. From all pronouns, those with 'gha' and 'pa' markers, for 'smiṃ' and 'sa' (these), 'saṃsā' substitutions occur, or in corresponding order. In all, of all, in all, of all, in this, of this, in this, of this, in that, of that, in that, of that. Why 'from a pronoun'? In a woman, of a woman. Why 'smiṃsānaṃ'? Those (feminine plural). 180, 207. For 'eta', 'ahi', 'smiṃ', 'mā', 'ya'. From these pronouns, those with 'gha' and 'pa' markers, for the 'smiṃ' ending, 'ne', 'ā', 'ya', 'yā' substitutions occur. In this, in this, in this, in this, in that, in that. Why 'smiṃ'? The face of that woman. Why 'etāhi'? Of a maiden, of a lute, of the Ganges, of a skull-bearer. 181, 95. From the 'mano' group etc., 'smiṃ' and 'nā' become 'i' and 'ā'. Therefore, from the 'mano' group etc., for 'smiṃ' and 'nā' (these), 'i' and 'ā' substitutions occur, or in corresponding order. In mind, in mind, in head, in head, by mind, by mind, by speech, by speech, by head, by head, by lake, by lake, by austerity, by austerity, by age, by age, by fame, by fame, by splendor, by splendor, by chest, by chest, by strength, by strength. Why 'smiṃnānaṃ'? Mind, head, darkness, austerity, splendor. By taking 'ādi' (etc.), from others too, 'i' and 'ā' substitutions occur for 'smiṃ' and 'nā', in a hole, by a hole, in a foot, by a foot. 182, 97. 'Sa' becomes 'o'. Therefore, from the 'mano' group etc., and for 'sa', 'o' occurs. Of mind, of strength, of austerity. 183, 48. For these, 'o' when there is elision. For these, the 'mano' group etc., the ending becomes 'o', when the case ending is elided. Made of mind, made of iron, like splendor, by the quality of austerity, growing on the head. Why 'ādi' (etc.)? For others too, the ending becomes 'o'. Like water, like wind. Why 'lope' (elision)? By foot, by austerity, by fame, by speech, by mind, and others too should be joined thus. 184, 96. 'Sa' before a vowel, or 'g' comes. From these 'mano' group etc., when a vowel follows the case ending substitution, the 'sa' suffix comes. or it is. By mind, by speech, in mind, in speech. Why does it blow? By mind, by energy, by power. Why does it remember? Mind, energy, fame. Again, by taking the initial (letter), the addition of 's' occurs even when other suffixes follow. Mental, verbal. 185, 112. For the word 'santa', 'so', 'te', 'bo', and 'cante'. For the entire word 'santa', 'sa' is substituted when 'bha' follows, and 'ba' is added at the end. Associate only with the good, Cultivate friendship with the good. Understanding the good Dhamma of the virtuous, One becomes better, not worse. Indeed, the king's chariots, well-decorated, decay. And the body too approaches old age. But the Dhamma of the virtuous does not decay, The peaceful ones proclaim it among the good. Being good, good nature. Why 'bheti'? The Blessed One, honored by the virtuous. The inclusion of 'ca' is for the sake of establishing 'sa' alone in some cases. Honor, honored. 196, 107. For 'gacchanta' and the like, 'nta' becomes 'aṃ'. For 'gacchanta' and the like, the word 'nta' optionally becomes 'aṃ'. Going, going; great, great; walking, walking; eating, eating. Why 'gacchanta' and the like? End, tamed, vomited, peaceful. 187, 108. In the rest, 'ntu' or 'va'. For 'gacchanta' and the like, the suffix 'ntu' should be understood in the remaining case suffixes. Of one going, of one great; he goes, he is great; by one going, by one great. Why 'in the rest'? Going, great, walking, eating. 188, 115. From 'brahma', 'atta', 'sakha', 'rāja', 'am' becomes 'ānaṃ'. From 'brahma', 'atta', 'sakha', 'rāja', and so on, 'am' optionally becomes 'ānaṃ'. Of Brahma, of Brahma; of self, of self; of friend, of friend; of king, of king. Why 'am'? King. 189, 113. And 'syā'. From 'brahma', 'atta', 'sakha', 'rāja', and so on, 'si' becomes 'ā' as well. Brahma, self, friend, king, self. 190, 114. 'Yo' becomes 'āno'. From 'brahma', 'atta', 'sakha', 'rāja', and so on, 'yo' becomes 'āno'. Brahmas, selves, friends, kings, selves. 191, 130. From 'sakha', 'ca', 'āyo', 'no'. Therefore, from 'sakha', 'yo' becomes 'āyo' and 'no'. Friend Which, of a friend. What is 'yonamiti' for? A friend. 192, 135. In 'smiṃ', 'e'. Therefore, for 'smiṃ' of 'sakha', 'e' occurs. O friend. 193, 122. And for 'ga' of 'brahma'. Therefore, for 'ga' of 'brahma', 'e' occurs. O Brahma. 194, 131. Of the end of 'sakha', in 'no', 'nā', 'naṃ', 'sa'. For the end of 'sakha', 'i' occurs in 'no', 'nā', 'naṃ', 'sa'. Of a friend, by a friend, to friends, of a friend. What is 'in these' for? By friends. 195, 134.