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by faithful young men for the benefit of the Tipiṭaka. Thus, words like 'vattā', 'dhātā', 'gantā', which are similar to 'abhibhavitā' (overcomer), have been shown. Now we will show those that are not similar. For example – Possessing virtue, possessing a group, Possessing strength, possessing fame, Possessing wealth, possessing learning, wise, Possessing purity, and also one who has done. Possessing benefit, and also the Blessed One, Possessing resolve, possessing vigor, Possessing effort, and also possessing renunciation, And sounds like 'himavā' and others. By masculine and neuter genders. from those ending in 'a', the suffix 'vantu' comes after, those ending in it are like 'guṇavā'. Possessing perception, possessing rays, possessing a beard, and possessing fame; by showing these and others, from the 'ā' and 'i' vowels, it occurs in feminine and other genders, it is declared to be so sometimes. Mindful, having progress, seeing the meaning, resolute, likewise; intelligent, wise, and radiant, and modest too. Praised, delighted, and restrained, strong, likewise; farming, pure, wise, pleasing, and having eyes too. Having relatives, having a cause, venerable, having a banner, like Rāhu, likewise; having a stump, radiant, having cattle, having lightning, and others like Vasu. Sinful, having sons, and others like Candimā; these are words similar to 'taṃ', should be understood by the discerning. From vowels 'i' and 'u', the suffix 'mantu' comes after; those ending in 'ā' and 'i', should be understood as 'imantu'. Possessor of qualities, O possessor of qualities, possessors of qualities. The possessor of qualities, the possessors of qualities. By the possessor of qualities, by the possessor of qualities, by the possessors of qualities, by the possessors of qualities. Of the possessor of qualities, of the possessor of qualities, of the possessors of qualities, of the possessors of qualities. From the possessor of qualities, from the possessor of qualities, from the possessor of qualities, from the possessor of qualities, from the possessors of qualities, from the possessors of qualities. To the possessor of qualities, to the possessor of qualities, to the possessors of qualities, to the possessors of qualities. In the possessor of qualities, in the possessor of qualities, in the possessor of qualities, in the possessor of qualities, in the possessors of qualities. O possessor of qualities, O possessors of qualities, O possessors of qualities. Here, however, "Come, friends, be virtuous!" and "The strong become weak, even the powerful decline; the sighted become blind, having fallen under the sway of women." In the Pāli, the appearance of "sīlavā, cakkhumā" as nominative plural shows that "guṇavā" is stated in the plural in the place of the singular vocative. The same rule applies to "guṇavā, satimā" and so on. Indeed, in the Cūḷanirutti, "guṇavā" appears as singular vocative and plural vocative forms. In the Niruttipiṭaka, it appears only in the singular vocative form. However, in the Cūḷanirutti and the Niruttipiṭaka, "bho guṇava" appears as a short-vowel singular vocative. But we (find) "Indeed, O Blessed One, the factors of enlightenment. How, O Blessed One, is your disciple delighted in the teaching..." In hundreds of such texts, seeing the long form of the vocative singular "bhagavā," we consider it more appropriate to use the long form like "bho guṇavā" (O virtuous one) in places where the 'vantu' suffix is used. But in places where the 'mantu' suffix is used, and in places where the 'imantu' suffix is used, in Pāli passages like "O one who has overcome all enmity and fear, I worship your feet, O Seer. Thus know, O evil one," seeing the short form of the vocative singular "cakkhuma" (O Seer), we consider it more appropriate to use the short form like "bho satima" (O mindful one), "bho gatima" (O one with gait). Or else, seeing the long form of the vocative singular "āyasmā tissa" (Venerable Tissa) as stated in the Mahāparinibbānasutta commentary, setting aside only the words "bhagavā" and "āyasmā" stated in the long form, the rule for the 'mantu' suffix should be applied even in places of the 'vantu' suffix, and the rule for the 'vantu' suffix should be applied even in places of the 'mantu' suffix. Just as in Kaccāyana and others, three vocative singular forms are stated with niggahīta (ṃ), short (a), and long (ā) endings, such as "bho guṇavaṃ," "bho guṇava," "bho guṇavā" (O virtuous one), by this, the method for "bho satimaṃ," "bho satima," "bho satimā" (O mindful one) and so on is also shown. But in the nominative plural, three words are stated: "guṇavanto," "guṇavantā," "guṇavantī" (virtuous ones), by this, the method for "satimanto," "satimantā," "satimantī" (mindful ones) and so on is also shown. Among these, the words "bho guṇavaṃ," "bho satimaṃ," "guṇavantā," "guṇavantī" and other such words are not established in Pāli, just as the word "āyasmantā" is established. Therefore, what is stated in the Cūḷanirutti, and what is in the Niruttipiṭaka, and what is in Kaccāyana and others, all that should be taken so that it does not contradict Pāli and the commentaries, but rather, like the water of the Ganges with the water of the Yamunā, it mixes and harmonizes. It should be understood in that way. Moreover, this special point should also be taken here. How is that? Seeing the vocative singular "paññavanta" (O wise one) in the Pāli passage: "Your daughter, O Great Hero, is wise and radiant." "Indeed, all..." completed. The glorious, the wise, having overcome; And having gained former great glory, He should not abandon his former strength of renown. In the commentary to this Jātaka Pāḷi, the vocative singular form "paññavanta" (wise one) is taken as an example, and it is to be understood that "bho guṇavanta, bho guṇavantā, bho satimanta, bho satimantā" (O virtuous one, O virtuous ones, O mindful one, O mindful ones) and so on are also necessarily vocative singular forms. Thus, the commentators desire "yasassi paññavanta" (glorious, wise one) as a vocative expression in that Pāḷi text. "Nanti" is merely a particle for filling out the line. However, "paññavantaṃ" is stated with an augment "anusāra" for the sake of preserving the meter. In this way, the vocative usage of words with the "vantu" suffix in the scriptures, such as "bhagavā, āyasmā, paññavanta, cakkhuma, pāpima" (Lord, venerable one, wise one, sighted one, evil one), should be understood as shown. And here, "guṇavantā" (virtuous one) is said to be the ablative singular, as seen in "Gaṅgā and Bhāgīrathī, originating from Himavanta" and "From where have you come, venerable sir? From Himavanta, O great king." Just as the nominal declension of the word "guṇavantu" is applied, so too should the nominal declensions of "dhanavantu, balavantu" (wealthy, strong) and "satimantu, gatimantu" (mindful, moving) be applied. Now, for the sake of dispelling confusion for listeners in their usage, the nominal declension of the basic form "vidvantu" (wise) and so on, along with explanations and so forth, is stated in part, showing that words like "vidvā" (wise) have the same declension as "guṇavā" (virtuous). "Vidvā" means one who has knowledge, i.e., wisdom; a pundit. Here, the direct quote "iti vidvā samaṃ care" (thus the wise one should walk calmly) and so on serves as an example for the existence of the word "vidvā." Here is its declension: vidvā (nom. sg.), vidvā (nom. pl.), vidvanto (nom. pl.). Vidvantaṃ (acc. sg.), vidvante (acc. pl.). Vidvatā (inst. sg.), vidvantena (inst. pl.). All the rest is to be inferred. Vedanāvā (nom. sg.), vedanāvā (nom. pl.), vedanāvanto (nom. pl.). Vedanāvantaṃ (acc. sg.), vedanāvante (acc. pl.). Vedanāvatā (inst. sg.), vedanāvantena (inst. pl.). All the rest is to be inferred. Similarly for "saññāvā, cetanāvā, saddhāvā, paññavā, sabbāvā" (perceptive, volitional, faithful, wise, all-possessing) and so on. And here, "vedanāvantaṃ vā attānaṃ sabbāvantaṃ lokaṃ" (either oneself possessing feeling, or the world possessing all) and so on are examples. These are the words to be explained. Therein, "sabbāvantanti" means "possessing all beings," the meaning is "endowed with all beings." Indeed, this word has a long vowel in the middle. But mostly, words like "paññavāpaññavanto" also have a short vowel in the middle. "Yasassivā" means "one who has people who are his retinue, who are glorious." Or, "yasassī" and "yasassivā" together make "yasassivā." This is an ekasesa (retention of one form) where one part of the form is retained. As for the meaning of the word "yasassivā," "A khattiya, endowed with birth, of noble lineage, glorious; A righteous king of the Videhas, a son will be born to you." This is an example. It should be extended as "yasassivā, yasassivā, yasassivanto. Yasassivantaṃ," etc. "Atthadassi" means "one whose nature is to see the meaning," what is that? Knowledge. "Atthadassimā" means "one who has atthadassi." And here, "He, having gone there, was resolute, steadfast, mindful, seeing the meaning; Having understood all phenomena, the wise one spoke this." This is the statement that proves this meaning. It should be extended as "atthadassimā, atthadassimā, atthadassimanto. Atthadassimantaṃ," etc. "Pāpimā" means "one who has evil," Māra, endowed with a heap of unwholesome things. "Puttimā" means "one who has sons," one with many sons. For in "socati puttehi puttimā" (the one with sons grieves for his sons), "puttimā" refers to one with many sons. "Candimā" means "one who has the moon." Here, "cando" refers to the moon-mansion, but the deity dwelling in the moon-mansion is called "candimā." Thus, in phrases like "the moon has risen, the moon is forty-nine yojanas in length, width, and height, and its circumference is one hundred and fifty yojanas minus three yojanas," the moon-mansion is called "cando." But in phrases like "the Tathāgata, the Arahant, Candimā has gone for refuge,"