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three-son. 22. Kvacekattañca chaṭṭhiyā. Sometimes in the genitive sense, it becomes neuter and singular. Shadow of locusts: salabhacchāyaṃ. Similarly, shadow of birds: sakuntacchāyaṃ. Shadow of a palace: pāsādacchāyā. Shadow of a house: gharacchāyā. In a non-human assembly, it becomes neuter singular: Brahma assembly, deva assembly, Inda assembly, yakkha assembly, sarabha assembly. But in a human assembly: khattiya assembly, king's assembly, and so on. What is "sometimes"? King's man. 23. Syādīsu rasso. A short vowel occurs for that in neuter gender, in syādi (case endings). Salabhacchāyaṃ. What is "in syādi"? Salabhacchāye. 24. Ghapassantassāppadhānassa. A short vowel occurs for the final, non-principal 'gha' (or 'a' sound), in syādi. A man with many garlands, without Kosambī, having very beautiful thighs. What is "final"? A king beloved by maidens. What is "non-principal"? A princess, a kinswoman of Brahmins. 25. Gossu. The final, non-principal 'go' (cow) becomes 'u' in syādi. Having variegated cows. But only for "non-principal"? A good cow. But only for "final"? A herd of cows. 26. Itthiyamatvā. From a noun ending in 'a', existing in feminine gender, the suffix 'ā' occurs. Dhammadinnā. 27. Nadādito vī. From 'nadī' and so on, in the feminine, the suffix 'vī' occurs. River, earth, maiden, young woman, goddess of wine, Gotamī. (14) "Go becomes vā": cow (gāvī), cow (go). This is an open class. The rule "ntantūnaṃ vīmhi to vā" (3-36) is for a specific meaning. 28. Yakkhāditinī ca. From 'yakkha' and so on, in the feminine, 'inī' occurs, and 'vī' also. Female yakkha (yakkhinī), female yakkha (yakkhī). Female nāga (nāginī), female nāga (nāgī). Female lion (sīhinī), female lion (sīhī). 26. Ārāmikādīhi. From 'ārāmika' and so on, 'inī' occurs in the feminine. Female park-keeper, female who causes no harm, queen. (15) "mānuso in a specific sense": mānusinī (a human female, specifically named). Otherwise, mānusī (a human female, general). 30. Yuvaṇṇehi nī. From 'yu' and 'vaṇṇa', 'nī' (suffix). In the feminine, similarly. The suffix `nī` is frequent after words ending in `ṇṇuvaṇṇanta`. One with hands always extended, one with a staff, a nun, a kinswoman of a warrior, one who knows others' minds. Why is it not used after `mātu` (mother) etc.? Because the feminine gender is denoted even without a feminine suffix. 31. In other meanings of `kti`. The suffix `nī` is frequently used in the feminine, especially in other meanings of `kti`. She is one who delights in snakes, of her whose memory is lost, that cow is greedy for her calf. What is meant by "in other meanings"? Delight in Dhamma. 32. `Gharaṇī` and so forth. Words like `gharaṇī` (housewife) etc., ending in `nī`, are irregular. Gharaṇī, pokkharaṇī (pond). The `ī` is by special rule. (16) "Or `ācariyā` and deletion of `ya`" results in `ācarinī`, `ācariyā`. 33. `ānī` after `mātula` etc., for a wife. The suffix `ānī` is used after `mātula` (maternal uncle) etc., when referring to a wife. Mātulānī (maternal uncle's wife), Vāruṇānī (Varuṇa's wife), Gahapatānī (householder's wife), Ācariyānī (teacher's wife). (17) "Or `khattiyā` when not a wife" results in `khattiyānī` or `khattiyā`. According to the `nadā` group, when referring to a wife, it is `khattiyī`. 34. `Ūru` after `upamāna` (comparison), `saṃhita` (compact), `sahita` (joined), `saññata` (well-formed), `saha` (strong), `sapha` (swollen), `vāma` (beautiful), `lakkhaṇa` (auspicious) etc. The word `ūru` (thigh), when preceded by `upamāna` (comparison) etc., takes `ū` in the feminine. Karabhorū (thighs like an elephant's trunk), Saṃhitorū (compact thighs), Sahitorū (joined thighs), Saññatorū (well-formed thighs), Sahorū (strong thighs), Saphorū (swollen thighs), Vāmorū (beautiful thighs), Lakkhaṇorū (auspicious thighs). By rule of `ūtiyogavibhāga`, `ū` in `brahmabandhū` (kinswoman of a brahmin). 35. `Yuvā` takes `ti`. The suffix `ti` is used after the word `yuva` (young) in the feminine. Yuvati (young woman). 36. `to` optionally for `ntantūnaṃ` in the feminine. The suffix `to` is optionally used after `ntantūnaṃ` in the feminine. Gacchatī or Gacchantī (going woman), Sīlavatī or Sīlavantī (virtuous woman). 37. `bhota` for `bhavata`. The substitution `bhota` for `bhavata` is optional in the feminine. Bhotī or Bhavantī (lady, madam). 38. `avaṅa` for `go`. The substitution `avaṅa` occurs for the word `go` (cow) in the feminine. Gāvī (cow). 39. `pathava` and `puthava` for `puthu`. The substitutions `pathava` and `puthava` occur for `puthu` (earth) in the feminine. Pathavī, Puthavī, Pathavī. 40. `Samāsanta` (end of a compound). The term `samāsanta` (end of a compound) is understood (here). 41. `a` for `bhūmi` after `pāpa` etc. When `bhūmi` (ground) follows `pāpa` (evil) etc., the ending of the compound is `a`. Pāpabhūmaṃ (evil ground), Jātibhūmaṃ (birthplace). 42. After numerals. When `bhūmi` follows a numeral, the ending of the compound is `a`. Dvibhūmaṃ (two-storied), Tibhūmaṃ (three-storied). 43. For `nadī` and `godāvarī`. When `nadī` (river) and `godāvarī` (Godavari river) follow numerals, the ending of the compound is `a`. Pañcanadaṃ (five rivers), Sattagodāvaraṃ (seven Godavaris). having proclaimed? Mahānadī, Nadīgodāvarī, what is it called? Ten women. 44. And from countless fingers, in meanings other than countless. From countless numbers and beyond, the end of a compound with 'finger' becomes 'a', unless the compound is in the sense of another word or in the sense of countless. Without fingers: niraṅgulaṃ, accaṅgulaṃ. Two fingers gathered: dvaṅgulaṃ. Why 'in meanings other than countless'? A hand with five fingers: pañcaṅguli hattho. Near a finger: upaṅguli. How is it 'dvaṅgula' meaning 'it has the measure of two fingers'? Here, the compound is not prescribed in the sense of another word; after the elision of 'measure' etc., it applies there. Or the word 'aṅgula' is another word meaning 'measure', just as 'by the measure of a senaṅgula, a hundred fingers full, or fourteen fingers'. 45. And from 'long', 'day', 'year', 'part' and 'night'. From 'long' and other words, from countless numbers and beyond, the end of a compound with 'night' becomes 'a'. Long night: dīgharattaṃ. Day and night: ahorattaṃ (tto). Rainy night: vassārattaṃ (tto). Early night: pubbarattaṃ. Late night: apararattaṃ. Half night: aḍḍhurattaṃ. Passed the night: atiratto. Two nights gathered: dirattaṃ (tto). Or sometimes, due to the abundance rule: ekarattaṃ (tto), ekaratti. Why 'only in meanings other than countless'? A long night in winter: dīgharattihemanto. Near night: uparatti. Sometimes it happens abundantly by prescription, as in 'according to the night'. 46. And in the sense of 'cow', with non-elision. From the word 'go' (cow), in cases of non-elision, the end of a compound becomes 'a', unless the compound is in the sense of another word or in the sense of countless. King's cow: rājagavo. Excellent cow: paramagavo. Wealth of five cows: pañcagavadhano. Ten cows: dasagavaṃ. Why 'with non-elision'? Bought with five cows: pañcagu. Why 'not in the sense of'? Goats' cows: ajassagāvo. Why 'only in meanings other than countless'? Spotted cow: cittagu. Near a cow: upagu. 47. 'Rattindiva', 'dāragava', 'caturassa'. These words are formed with 'a' at the end. Night and day: rattindivaṃ. Night and day: rattindivaṃ. Wives and cows: dāragavaṃ. Four mares: caturasso. 48. 'Anugava' in the sense of length. 'Anugava' is formed when length is implied. A cart of the length of a cow: anugavaṃ sakaṭaṃ. Why 'in the sense of length'? Behind the cows: anugu. 49. From 'eye' in another sense. From 'eye', the end of a compound becomes 'a' if the compound is in another sense. isālakkho, visālakkhī. 50. With a wooden finger. When "aṅgula" is in the sense of another word, the ending "a" is added to "dāru" in a compound. Dvaṅgulaṃdāru (a two-finger-length piece of wood), pañcaṅgulaṃ (a five-finger-length piece of wood). It is said to be wood that scatters grains, etc., like a finger-like part. As for measure, it is already established as before, like the word "sakharāja" which ends in "a". "Sisso" is not seen either. "Gāṇḍīvadhanvā" is established by another rule. 51. Ci in reciprocal action. When reciprocal action is implied, "ci" is added to a word in the sense of another word. Kesākesi (hair-to-hair, i.e., fighting by pulling hair), daṇḍādaṇḍi (stick-to-stick, i.e., fighting with sticks). The "ca" (and) in "cismi" (3.66) is for specification. It is not seen in the usage of "sugandhi" (fragrant) or "duggantī" (foul-smelling). 52. Ko from Ltu, feminine, and U. The suffix "ka" is frequently added to words ending in "ltu", and to feminine words ending in "ī" or "ū", in the sense of another word. Bahukattuko (having many doers), bahukumāriko (having many maidens), bahubrahmabandhuko (having many Brahmin kinsmen). Why "frequently"? Subbhū (a beautiful woman). 53. Or from others. Or "ka" is frequently added from other words in the sense of another word. Bahumālako, bahumālo (having many garlands). 54. In the latter word. This should be understood as an adhikāra (governing rule). 55. Of this, this. When a latter word follows, "imassa" becomes "idaṃ". Idamaṭṭhitā (this standing), idappaccayatā (this conditionality). The elision of "niggahīta" and the doubling of "pa". 56. Puṃ for pumassa, optionally. "Pumassa" optionally becomes "puṃ" in the latter word. Pulliṅgaṃ (masculine gender), pumaliṅgaṃ (masculine gender). 57. Of ṭant, ant, and tū. These optionally become "ṭa" in the latter word in some cases. Bhavampatiṭṭhāmayaṃ (this is my foundation), bhagavaṃmūlakā no dhammā (our doctrines have the Blessed One as their root). Due to the adhikāra of "bahulaṃ" (frequently), in "tarādi" etc., it is "mahattari" (greater), "rattaññumahattaṃ" (the greatness of one who has known for a long time). 58. A. These become "a" in the latter word. Guṇavantapatiṭṭho-smi (I am established in virtue). 59.