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Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama (4) "eastern, western, lower, southern, northern, upper when designating without a specific name" (Pāḷi, 1,1,34) ya, tya, ta, eta, ima, amu, kiṃ, eka, tumha, amha. 100. Saṃsānaṃ. From 'sabbādi', 'saṃsānaṃ' occurs for the 'naṃ' case. 'Sabbesaṃ', 'sabbesānaṃ'. 101. Ghapā sassa ssā vā. For 'sabbādi', from 'ghapa', 'ssā' or 'sassa' occurs. 'Sabbassā', 'sabbāya'. The retention is for the later purpose. 102. Smino ssaṃ. For 'sabbādi', from 'ghapa', 'ssaṃ' or 'smino' occurs. 'Sabbassaṃ', 'sabbāya'. 'Amussaṃ', 'amuyā'. 103. Yaṃ. From 'ghapa', 'yaṃ' or 'smino' occurs. 'Kaññāyaṃ', 'kaññāya'. 'Rattiyaṃ', 'rattiyā'. 'Vadhuyaṃ', 'vadhuyā'. 'Sabbāyaṃ', 'sabbāya'. 'Amuyaṃ', 'amuyā'. 104. Tiṃ sabhāparisāya. From 'sabhāparisā', 'tiṃ' or 'smino' occurs. 'Sabhatiṃ', 'sabhāya'. 'Parisatiṃ', 'parisāya'. 105. Padādīhi si. From 'e', 'si' or 'smino' occurs. 'Padasi', 'padasmiṃ'. 'Bilasi', 'bilasmiṃ'. 106. Nāssa sā. From 'padādi', 'sā' or 'nāssa' occurs. 'Padasā', 'padena'. 'Bilasā', 'bilena'. 107. Kodhādīhi. From 'e', 'sā' or 'nāssa' occurs. 'Kodhasā', 'kodhena'. 'Atthasā', 'athena'. 108. Atena. For the 'nā' case, following an 'a'-ending word, 'ena' is substituted. 'Buddhena'. What is meant by 'ato'? 'Agginā'. 109. Sisso. From a noun ending in 'a', 'o' occurs for 'si'. 'Buddho'. Is it just 'ato'? 'Aggi'. 110. Kvace vā. From a noun ending in 'a', 'e' or 'si' occurs sometimes. Like 'vanappagumbe' in 'phussitagge'. Even in the domain of exceptions, by abundant rule, 'sukhe', 'dukkhe'. What is 'vā'? 'Vanappagumbo'. What is 'kvaci'? Let it not be everywhere in the case. 111. Aṃ napuṃsake. From a noun ending in 'a', 'aṃ' occurs for 'si' in the neuter gender. 'Rūpaṃ'. 112. Yonaṃ ni. From a noun ending in 'a', 'ni' occurs for 'yo' in the neuter gender. 'Sabbāni rūpāni'. In the constant rule, 'phalaṃ' for 'ekaccādi-sabbādi' in the first case. 113. Jhalā v ā. From Jhalato, yonaṃ becomes ni or napuṃsaka, aṭṭhīni becomes aṭṭhī, āyūni becomes āyū. 114. Elision. From Jhalato, yonaṃ undergoes elision, aṭṭhī, āyū, aggī, bhikkhū, only from jhalato? Aggayo. Why does it not become pageva? Because of the inherent nature of the 'a' sound. 115. From jantu, hetu, ī, gha, pa, optionally. From jantu and hetu, from those ending in ī, and from those with the gha and pa designations, the yonaṃ optionally undergoes elision, jantū, jantuyo, hetū, hetuyo, daṇḍī, daṇḍiyo, kaññā, kaññāyo, rattī, rattiyo, itthī, itthiyo, dhenū, dhenuyo, vadhū, vadhuyo. 116. Of 'ye' of 'passa' of 'ivaṇṇa'. The 'ivaṇṇa' of 'passa' optionally undergoes elision when followed by 'yakāra', ratyo, ratyā, ratyaṃ, pokkharañño, pokkharaññā, pokkharaññaṃ, only optionally? Rattiyo. What is 'passa'? Daṇḍiyo. What is 'ivaṇṇassa'? Dhenuyo, vadhuyo. How is 'anuññāto ahaṃ matyā' (I am permitted by my mother) formed? By the division of the rule 'ye passa'. 117. Of 'ga' and 'sī'. From a noun, 'ga' and 'sī' undergo elision if there is no intervening element, bho purisa, ayaṃ, daṇḍī. 118. Of all from asaṅkhyehi. From those without number (asaṅkhyehi), all subsequent case endings undergo elision, ca, vā, eva, evaṃ. From this very indication, the origin of syādi from asaṅkhyehi is inferred. 119. In the sense of unity. In the state of being unified, all case endings frequently undergo elision, puttīyati, rājapuriso, vāsiṭṭho. Sometimes it does not happen frequently due to specific rules, parantapo, bhagandaro, parassapadaṃ, attanopadaṃ, gavampati, devānaṃpiyatisso, antevāsī, janesuto mamattaṃ māmako. 120. From the former, from amādi. When there is a unified meaning preceding 'amā' and 'eka', all subsequent case endings undergo elision. Adhitthi. Here it does not happen frequently due to specific rules, yathāpatthīyā, yathāparisāya. What is 'pubbasmā' (from the former)? Gāmagato. 121. Not from 'a' in the fifth case. When there is a unified meaning preceding 'amā' and 'eka', and it ends in 'a', all subsequent case endings do not undergo elision, antu, bhavatyapañcamyā, upakumbhaṃ. What is 'apañcamiyā' (not in the fifth case)? Upakumbhā ānaya (bring from near the pot). 122. Optionally in the third and seventh cases. When there is a unified meaning preceding 'eka' Ending in 'ha', then for the third, sixth, and seventh cases, 'aṃ' optionally occurs. Done with the pot. Done with the pot. Place in the pot. Place in the pot. 123. I am a lioness. For 'nāmhi', 'rājassi' optionally occurs. By King Sabbadatta. Or what? By the king. 124. In the dogs. For 'rājan', 'ū' optionally occurs in 'sunaṃhisu'. In the kings, in the kings. Of the kings, of the kings. By the kings, by the kings. 125. For 'this' in non-feminine, 'ṭe'. For the word 'ima' (this), in non-feminine, 'ṭe' optionally occurs in 'sunaṃhisu'. In these, in these. Of these, of these. By these, by these. What does 'in non-feminine' mean? In these (feminine), of these (feminine), by these (feminine). 126. For 'nāmhi', 'nimi'. For the word 'ima' (this), in non-feminine, 'ana' and 'imi' become substitutes. By this, by this. What about 'in non-feminine'? By this (feminine). 127. For 'this' in non-neuter, 'ayaṃ'. For the word 'ima' (this), in non-neuter, 'ayaṃ' occurs in the nominative singular. This man. This woman. What does 'in non-neuter' mean? This (neuter). 128. For 'tya', 'eta', 'ta', 'so'. For 'tya', 'eta', 'ta' in non-neuter, 'so' occurs in the nominative singular. That man. That woman. Similarly, that (man), that (woman), this (man), this (woman). What about 'in non-neuter'? That (neuter), that (neuter), this (neuter). 129. For 'ma' of 'amu', 'su'. For 'amussa' (that one), in non-neuter, the 'ma' sound becomes 'su' in the nominative singular. That man. That woman. 130. 'Ke' optionally. For 'amussa', the 'ma' sound optionally becomes 'ke' or 'so'. Some man, that man. Some woman, that woman. Some thing, that thing. Some things, those things. 131. For 'ta', 'no' in all cases. For the word 'ta' (that), 'tassa' optionally becomes 'no' in all cases. By them, by them. Those women, those women. That, that. Those, those, etc. 132. 'Ṭa' for 'sa', 'sma', 'smiṃ', 'ssāya', 'ssaṃ', 'ssā', 'saṃ', 'mhā', 'mhi', 'svi', and for 'ma'. For 'ima' (this) and 'ta' (that), beginning with 'sa', 'ṭa' optionally occurs. Of this, of this. From this, from this. In this, in this. For this (feminine), for this (feminine). In this (feminine), in this (feminine). By this (feminine), by this (feminine). Of these (feminine), of these (feminine). From this, from this. In this, in this. Of that, of that. From that, from that. In that, in that. For that (feminine), for that (feminine). In that (feminine), in that (feminine). By that (feminine), by that (feminine). Of those (feminine), of those (feminine). From that, from that. In that, in that. The mention of 'ssāyā' etc. is so that it does not occur in other substitutions. 133. 'Ṭe' for 'isi', 'sissa', 'sismā'. For 'isi' (sage), 'sissa' (genitive singular) optionally becomes 'ṭe'. 'Whoever does not doubt in the Vinaya, a knower of meaning and Dhamma, a sage...' ', or 'vātveva'? Isi. 134. Of the second 'yo'. From 'isi', of the second 'yo' that follows, 'ṭe' optionally occurs, as in 'samaṇe brāhmaṇe vande, sampannacaraṇe ise', or 'vātveva'? 'Isayo passa'. Why 'dutiyassa'? 'Isayo tiṭṭhanti'. 135. From 'ekaccādīha' 'to'. From 'ekaccādīha' ending in 'a', 'ṭe' occurs for 'yo', as in 'ekacce tiṭṭhanti', 'ekace passa'. Why 'ato'? 'Ekaccāyo'. Thus this 'esa sa paṭhama'. 136. Not 'ṭā' for 'ni'. 'ṭā' does not occur for 'ni' following 'ekaccādīha', as in 'ekaccāni'. 137. From 'sabbādīhī'. 'ṭā' does not occur for 'ni' following 'sabbādīhī', as in 'sabbāni'. 138. 'eṭa' for 'yo'. 'eṭa' occurs for 'yo' following 'sabbādīhī' ending in 'a', as in 'sabbe tiṭṭhanti', 'sabbe passa'. Why 'ato'? 'Sabbāyo'. 139. Not other, nor for non-principal names. What is stated regarding 'sabbādīhī' that are names and non-principal, and any other 'sabbādi' function, does not occur, as in 'te sabbā', 'te piyasabbā', 'te atisabbā'. 140. In conjunction with the third case. What is stated regarding 'sabbādīhī' in conjunction with the third case, and any other 'sabbādi' function, does not occur, as in 'māsena pubbānaṃ', 'māsapubbānaṃ'. 141. In the fourth case compound. In the context of the fourth case compound, what is stated regarding 'sabbādīhī', and any other 'sabbādi' function, does not occur, as in 'ikkhiṇuttarapubbānaṃ'. Why 'samāse'? 'Amusañca tesañca dehi'. 142. 'veṭa'. In the context of the 'etthasamāsa', 'ṭa' that is stated for 'sabbādīhī' optionally occurs, as in 'pugguttare', 'pubbuttarā'. 143. From the six 'pubbādīhi'. From these six 'pubbādīhi', 'eṭa' optionally occurs in their respective contexts, as in 'pubbe', 'pubbā'; 'pare', 'parā'; 'apare', 'aparā'; 'dakkhiṇe', 'dakkhiṇā'; 'uttare', 'uttarā'; 'adhare', 'adharā'. Why 'chahi'? 'Ye'. 144. For 'smimsaṃnāsmānaṃ' from 'manādīhi', 'sisoosāsā'. For 'smimādīnaṃ' from 'manādīhi', 'sisoosāsā' optionally occur in order, as in 'manasi', 'manasmiṃ'; 'manaso', 'manassa'; 'mano', 'manaṃ'; 'manasā', 'manena'; 'manasā', 'manasmā'. How is it 'putto jāto acetaso, hitvā yāti sumedhaso, suddhuttaravāsasā, hemakappanavāsase'? The meaning is in its own sense. 'Manatama tapa teja sira ura vaca oja rajayasa paya'. in sarava, yava, ceta, reservoirs, inexhaustible, metals, and paṭamana. 145. For 'sat', 'sabba' becomes, in 'bha'. For the word 'santhi', 'sabba' becomes, in the 'bha' case, (e.g.) 'sabbhi'. 146. For 'bhavant', 'bhonto' optionally becomes, in 'gayo' and 'nā' cases. For the word 'bhavant', the substitution 'bhonta' optionally occurs in the 'gayo' and 'nā' cases. (Examples:) 'bhonta' (for) 'bhavaṃ', 'bhonto' (for) 'bhavanto', 'bhotā' (for) 'bhavatā', 'bhoto' (for) 'bhavato'. 'Bho' is an indeclinable particle for addressing, (as in) 'From where, pray, do you three people come, sirs?' Thus 'bhavant'.