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113.And 'syā'. From 'brahma', 'atta', 'sakha', 'rāja', and so on, the 'si' ending becomes 'ā'. By 'ādi', also from words like 'ātuma'. The elision of 'sa', etc. Rājā stands. 114.Of 'yo', 'āno'. From 'brahma', 'atta', 'sakha', 'rāja', and so on, 'yo' becomes 'āno'. Rājāno stand, O king, O king, O kings. "Or" is understood. 115.From brahma, atta, sakha, rāja, etc., of 'am', 'ānaṃ'. From 'brahma', etc., the 'am' ending becomes 'ānaṃ' optionally. See the king, or the king, O kings. "With its ending" and "of rāja" are understood. 116.Of 'nāmhi', 'raññā' optionally. Of the entire word 'rāja' with its ending, 'raññā' is substituted optionally in the 'nāmhi' ending. Done by the king, or by the king. 117.Of 'rāja', 'rāju' in 'su', 'naṃ', 'hi', and so on. Of the entire word 'rāja', 'rāju' is substituted in the endings 'su', 'naṃ', 'hi'. The word 'ca' indicates option, "sunaṃhisu cā" is long, by the kings, by the kings, or by the kings, by the kings. "With its ending" is in effect. 118.Of 'rāja', 'rañño', 'rājino' in 'se'. Of the entire word 'rāja' with its ending, 'rañño' and 'rājino' are substituted in the 'se' ending. Gives to the king, to the king. "Of rāja" is understood. 119.Of 'raññaṃ', 'naṃ' in 'mhi' optionally. Of the entire word 'rāja' with its ending, 'raññaṃ' is substituted optionally in the 'naṃmhi' ending. Of the kings, of the kings, of the kings. In the fifth case – 120.From 'amha', 'tumha', 'antu', 'rāja', 'brahma', 'atta', 'sakha', 'satthu', 'pita', etc., 'smā', 'nā' optionally. From 'amha', 'tumha', 'antu', 'rāja', 'brahma', 'atta', 'sakha' The smā-ending is not to be seen in words like *satthu*, *pitu*, etc., meaning there is a transfer of the non-existence of the smā-ending. But *atidesa* is sixfold. And it is said – Designation and sign, that form, that nature; and the Sutta, and also functional transfer – thus it is sixfold. Here, in words like *brahma*, *atta*, *sakha*, by the power of the text, it is a transfer of form. The rest is like the third. By the king, from the king, by the kings, from the kings, by the kings, from the kings, of the king, belonging to the king, of the kings. "Rājassa" is understood. 121. In the smiṃ-ending, *raññe*, *rājini*. For the entire word *rājan*, with its ending, these substitutions *raññe* and *rājini* occur in the smiṃ-ending. Established in the king, in the kings. And of the word *brahma*, there is a peculiarity in the ga, nā, sa, smiṃ endings. Brahmā, Brahmās. And in the vocative, "e" is understood. 122. From *brahma*, and for *ga*. From the word *brahma*, and for *ga*, an "e" occurs. The "ca" is for drawing in the "e". O Brahmā! O Brahmās! The Brahmā, the Brahmās. By reversal, "brahmassa" and "anta" are understood. 123. *Utta* in *sa* and *nā*. The final part of the word *brahma* becomes *utta* in these endings *sa* and *nā*. The mention of *utta* (as a state) is for showing its non-existence in some places. By Brahmā, from Brahmā, by Brahmās, from Brahmās. When *utta* is made in *sa*, by the *la*-designation "i-vowel, u-vowel are *jhala*" – 124. From *jhala*, for *sa*, *no* or optionally. For the ending *sa* following the *jhala*-designated i-vowel and u-vowel, the substitution *no* occurs, or optionally. Of Brahmā, of Brahmās, or *brahmūnaṃ*. By separation of the rule, *utta* can occur elsewhere too. In the fifth case, there is a transfer of non-existence. From Brahmā, from Brahmās, from Brahmā, or *brahmassa*, from Brahmās, or *brahmūnaṃ*. 125. From *brahma*, and *tu*, in *smiṃ*, *ni*. From the word *brahma*, for the *smiṃ* ending, *ni* occurs. By the word *tu*, and sometimes from *kamma*, *camma*, *muddha*, etc. In Brahmā, in Brahmās. Of the word *atta*, there is a peculiarity only in the third (case) and so on. The self, the selves, O self! O self! O selves! The self, the selves. In "akammantassa cā" the word "ca" means "of the self" or "by the self." 126. The self is not the non-self. The end of the word "atta" becomes "anatta" when "hismiṃ" follows. From the selves, by the selves. "Then, from the self" is also said. 127. Of "sa" it is "no". Then, from the word "atta," the "sa" ending becomes "no." Of the self, the self. 128. From "smā" it is "nā". Then, from the word "atta," the "smā" ending becomes "nā." From the self, it departs. Even though it is accomplished by the mere extension of "nābhāva," making a separate rule instead of one rule with the next Sutta is for the purpose of conveying a different meaning. By that, the "ta" at the end of "attanta" sometimes becomes "ra" when "ja" follows. Born from oneself, or born from the self. From the selves, by the selves, of the self, the self. "From the self" is said. 129. Then, in "smiṃ" it is "ni". Then, from the word "atta," the "smiṃ" ending becomes "ni." In the self, in the selves. The differentiation of the word "sakha." Friend, friends. "Of "yo" it is "na"" is said. 130. From "sakha" and "āyo" it is "no". From the word "sakha," the "yo" and "āyo" endings become "no." Friends. 131. Of the end of "sakha" it is "i" in "no," "nā," "ṃ," "su." The end of the word "sakha" becomes "i" when "no," "nā," "ṃ," "su" follow. Friends stand. In vocative, with the "ga" designation – 132. From "sakha" to "ga" it is optionally. From "sakha," "ga" optionally becomes "a," "ā," "i," "ī," "e." By the word "vā," "e" also sometimes from elsewhere. For example – "O venerable sage." "A" and "ā" and "i" and "ī" and "e" also become "e," with the successive elision of the preceding vowels. O friend, O friend, O friend, O friend, O friend, Venerable friends, friends, friends. "Of the end of "sakha," and "āro"" is also said. 133. In "su," "na," "ṃ" it is optionally. The end of "sakha" optionally becomes "āro" when "su," "na," "ṃ" follow. The friend, the friend, the friend, Friends, friends, friends, by the friend. "Of the end of "sakha"" is said. 134. "Āro" in "hi" is optionally. The end of "sakha" optionally becomes "āro" in the "hi" ending. By the friends, by the friends, By the friends, by the friends. In the "i" substitution, "from "jhala" "sa" becomes "no" optionally." Of the friend, of the friend, Of the friends, of the friends. The non-existence of "nā" for the "smā" ending. By a friend, by friends, by friends, by friends, by friends, of a friend, of a friend, of friends, of friends. “Sakhato” is also said. 135. Smime. For the word “sakhato smiṃ,” there is an “e” vowel. This is an invariable rule. O friend, among friends, among friends. For the word “ātuma,” in the first and second cases, the form is like “atta.” Ātumā, ātumāno, O ātuma, O ātuma, O sirs ātuma, of ātuma, ātuma, ātuma, by ātuma, etc., similar to “purisa.” The distinctions of the word “puma.” Puma you are, “With its ending” is the heading. 136. For the ending of “puma” in “si.” For the word “puma” with its ending, there is an “ā” substitution in the “si” ending. By “ending” is meant the ending of “maghava,” “yuva,” etc. Pumā. “For the ending of ‘puma’” is the heading. 137. In “yo” there is “āno.” For the word “puma” with its ending, there is an “āno” substitution in the “yo” endings. Pumāno. 138. In the vocative singular. For the word “puma” with its ending, there is an “aṃ” when the vocative singular follows. He pumaṃ, he pumāno, pumaṃ, pumāno. “Ā, vā” is also said. 139. And in “nā.” For the word “puma” with its ending, there are “ā” and “u” substitutions optionally in the “nā” ending. By the word “ca,” for the ending of “pumakammathā,” there is optionally a “cu” vowel in “sasmāsu.” Pumānā, pumunā, pumena optionally. “Āne” is said. 140. And in the “hi” ending. For the word “puma” with its ending, there is an “āne” substitution in the “hi” ending. The mention of “ending” is to prevent the mention of “with its ending.” Pumānehi, pumānebhi. By the word “ca,” for the ending of “yuva,” “maghava,” etc., there is optionally an “āna” substitution in all endings. In “U nāmhi cā,” by the word “ca,” for the ending of “puma,” there is optionally an “u” vowel in the “sasmāsu” endings. “From jha, for sa, no optionally” is “no.” Pumuno, pumassa, pumānaṃ. “Smā, nā” is said. 141. And from “jha.” From “jha,” for the word “smā,” there is “nā.” The word “ca” is to prevent it in some cases. Pumānā, pumunā, pumā, pumasmā, pumamhā, pumānehi, pumānebhi, pumehi, pumebhi, pumuno, pumassa, pumānaṃ. 142. Āne in “smiṃ” optionally. For the word “puma” with its ending, there is an “āne” substitution optionally in the “smiṃ” ending. In the man, in the man, in the man, in the man. 143.Susmimāvā. For 'puman', when 'su' etc. follow, 'ā' substitution occurs, or not. In men, in men. In 'yuva' and similar words, here like "yuva si" – In "For 'puman' when 'si' follows", by taking 'anta' (end), 'ā' (is formed), and in the rule "and in the 'hi' ending", by the word 'ca', 'āna' substitution (occurs). Young man, young men, young men, young man, O young man, O young man, O young man, O young men, O sirs, young men, young man, young man, young men, young men. In "and for that which has no 'kamma'", by the word 'ca', for the end of 'yuva', 'maghava', etc., 'ā' occurs, or not, when 'na', 'su', etc. follow, this is 'ātta'. By the young man, by the young man, by the young man, or, by the young men, by the young men, by the young men, by the young men, to the young man, to the young man, of the young men, of the young men, from the young man, from the young man, from the young man, by the young men, by the young men, by the young men, by the young men, of the young man, of the young man, of the young men, of the young men, in the young man, in the young man, in the young man, in the young man, in the young man, in the young man, among the young men, among the young men, among the young men. Thus Maghavā, Maghavāno, Maghavānā, etc., are similar to the word 'yuva'. Ending in 'a'. Masculine word 'sā' ending in 'ā'. Sā + si, 'si' is dropped, the dog. In the plural – 144.