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'Kasmā', or 'kehīti', or 'kuto'. "In 'to' and 'tha'" continues. 263.The whole of 'eta' optionally becomes 'ā'. The whole of 'eta' optionally becomes 'ā' when 'to' and 'tha' follow. 'Etasmā', or 'etehīti', or 'ato'. And "the whole of 'eta' becomes 'ā'" also continues. 264.And 'e' in 'to' and 'tha'. The whole of 'eta' optionally becomes 'e' when 'to' and 'tha' follow. Doubling (occurs), 'etto'. "Of the whole" continues. 265.And 'i' for 'ima' in 'thaṃ', 'dāni', 'ha', 'to', 'dha'. The whole of 'ima' becomes 'i' when 'thaṃ', 'dāni', 'ha', 'to', 'dha' follow. 'Imasmā' becomes 'ito'. By the separation of the rule "sometimes 'to'", 'to' occurs with 'ādi' and others in the sense of the locative. And with 'anicca' and others in the sense of the instrumental. For example, in the sense of 'in the beginning' or 'by the beginning', it is 'ādito'. Thus, in the middle, in one place, in front, behind, by the side, from the back, from the foot, from the head, from the top, from the root, from beyond, and so on. In the sense of the instrumental, 'by impermanence' becomes 'aniccato'. He reflects by impermanence. Thus, by suffering, by sickness, by a boil, and so on. And "in the sense of, sometimes" also continues. 266.Tra Now, in the seventh case, with all pronouns. After all pronouns, the suffixes *tra* and *tha* occur, sometimes in the sense of the seventh case. In all, among all, thus *sabbatra*, *sabbattha*. Similarly, *yatra*, *yattha*; *tatra*, *tattha*; *itaratra*, *itarattha*; *aññatra*, *aññattha*; *ubhayatra*, *ubhayattha*; *paratra*, *parattha*; *kutra*, *kuttha*. The *ku* comes from "in *tra* and *tha*". The *ka* substitution is by the *ca* in the rule "for *kiṃ*, *ka* and *va*". *Katha*, *amutra*, *amuttha*. "The *ā* for *sabba* and *eta*" is understood. 267. *Tre* always. The *a* always occurs for *sabba* and *eta* when *tra* follows. *Atra*. The *a* is from "the *ā* for *sabba* and *eta* optionally", the *e* is from "the *e* in *to* and *tha*", *attha*, *ettha*. "Sometimes, in the sense of, in the seventh case" is the governing rule, in the sense of "in all" – 268. From all, *dhi*. From *sabba*, the suffix *dhi* occurs, sometimes in the sense of the seventh case. *Sabbadhi*. 269. From *kiṃ*, *va*. From *kiṃ*, the suffix *va* occurs, sometimes in the sense of the seventh case. 270. For *kiṃ*, *ka* and *va*. For *kiṃ*, the word *ka* is substituted when the suffix *va* follows. By the *ca* (and), also with other suffixes like *tha*, *ha*, *ma*, etc., which are not *va*. And the elision of the *a* in *ka* occurs with *va*, as in "their lengthening", etc. *Kva* have you gone? "From *kiṃ*" is understood. 271. *Hiṃ*, *haṃ*, *hiñcanaṃ*. From *kiṃ*, the suffixes *hiṃ*, *haṃ*, *hiñcanaṃ* occur, sometimes in the sense of the seventh case. "For *kiṃ*" is understood. 272. *Ku* in *hiṃ* and *haṃ*, and. For *kiṃ*, *ku* occurs in *hiṃ* and *haṃ*. By the *ca* (and), also in *hiñcanaṃ*, *dācanaṃ*, etc. In *kiṃ*, *kuhiṃ*, *kuhaṃ*, *kuhiñcanaṃ*, *kahaṃ* (with *ka* substitution). "*Hiṃ* and *haṃ*" is understood. 273. From *taṃ*, and. From *taṃ* and other pronouns, the suffixes *hiṃ* and *haṃ* occur, sometimes in the sense of the seventh case. In *taṃ*, *tahiṃ*, *tahaṃ*. 274. From *imaṃ*, *ha* and *dha*. From the word *imaṃ*, the suffixes *ha* and *dha* occur, sometimes in the sense of the seventh case. The *i* is from "for *imaṃ*, *tha*", etc. In *imaṃ*, *iha*, *idha*. 275. From *yaṃ*, *hiṃ*. From the pronoun *yaṃ*, the suffix *hiṃ* occurs, sometimes in the sense of the seventh case. In *yaṃ*, *yahiṃ*. This is the governing rule "in time". In what time? Now 276. What is the all-knowing, where, when? The suffix -dā comes after the pronouns kiṃ, sabba, añña, eka. And -dācana comes after ku, sometimes in the sense of the locative case of time. In the rule "kissa ka ve cā", the letter -ka is substituted for -ca, meaning "when". 277. So for sabba, optionally before -dā. The word sabba optionally takes the substitute sa- when the suffix -dā follows. In all times, always, at all times. Similarly, at another time, at one time, when, at what time, sometimes. In the rule "ku hiṃhaṃsu cā", the letter -ku is substituted for -ca, or by the nipāta "ku". "Dā" is understood. 278. And -dāni from that. From the pronoun ta-, the suffixes -dāni and -dā come, sometimes in the sense of the locative case of time. At that time, then, at that time. 279. And -rahi, -dhunā, -dāni from ima. From the word ima-, the suffixes -rahi, -dhunā, -dāni come, sometimes in the sense of the locative case of time. "Sabba" and "ima" are understood. 280. Etarahi in -rahi. The word sabba and ima take the substitute eta- when the suffix -rahi follows. At this time, now. 281. And a- in -dhunā. The word sabba and ima take the substitute a- when the suffix -dhunā follows. Now. The word ima takes the substitute i-. At this time, now. The rules for suffixes of cases are completed. Prefixes Now, prefixes and particles are explained, distinguished by gender, number, and case. Pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, upa – these are the prefixes. Among these, the word pa- is used in the senses of kind, beginning, principal, sovereignty, inclusion, separation, devoted to, very much, origin, satisfaction, clarity, aspiration, and so on. This prefix pa- is used in these senses such as kind, etc., for example – kind of wisdom, begun in the beginning, excellent in principal, principal in principality, lord in sovereignty (he is the lord of this country), included in inclusion, an exile in separation, a teacher in devoted to, a body grown very much in very much, the Ganges originates from the Himalayas in origin, abundant food in satisfaction, clear water in clarity, aspired in aspiration. aṃ. Parā means decline, loss, defeat, going, striving, touching, and so on. For example: in decline, downfall; in defeat, defeated; in going, a refuge. In striving, he strives; in touching, touching a limb. Ni means complete, gone forth, taking out, entering, absence, prohibition, departed, manifestation, ascertainment, division, likeness, ascertainment, completion, skill, and so on. In complete, definition; he gives completely; in gone forth, without defilements; it goes forth; in taking out, determination; in entering, buried; in absence, without flies; in prohibition, he restrains; in departed, extinguished; Nibbāna; in manifestation, created; in ascertainment, certainty; in division, instruction; in likeness, illustration; in ascertainment, listening; in completion, finished; in skill, skillful. Nī means taking out, covering, and so on. In taking out, he takes out; in covering, a hindrance. U means risen, upward action, chief, separation, origin, gain, power, description of nature, and so on. In risen, it rises; in upward action, risen from the seat, lifting up; in chief, excellent, supramundane; in separation, expelled; in origin, arisen; in gain, knowledge arisen; in power, he strives to go; in description of nature, he points out the Sutta. Du means unpleasant, absence, blameworthy, failure, difficulty, deformity, and so on. In unpleasant, bad smell; in absence, famine; in blameworthy, ill-done; in failure, bad harvest; in difficulty, difficult; in deformity, ugly, ill-faced. Saṃ means combination, right, equal, all-pervading, connected, summary, much, own, little, origin, facing, collection, covering, repetition, success, and so on. In combination, conjunction; in right and equal, concentration, connected; in all-pervading, mixed conversation; in connected, meeting; in summary, compound; in much, very attached; in own, dwelling together; in little, cheap. In origin, origin; in facing, facing; in collection, he collects; in covering, covered; in repetition, he runs repeatedly; in success He is endowed with this. In separation, distinction, variety, opposition, absence, disjunction, disfigurement, and so on. In distinction, liberation is excellent; in variety, doubt is diverse; in opposition, dispute; in absence, purity; in disjunction, disjoined; in disfigurement, disfigured. In the lower part, disjunction, contempt, knowing, purity, ascertainment, place, theft, and so on. In the lower part, downcast eyes; in disjunction, with sandals cast off, a forest without cuckoos; in contempt, despising, disdaining; in knowing, understanding; in purity, cleansing; in ascertainment, determination; in place, opportunity; in theft, abduction. In following, uninterrupted, behind, much, similarity, inferiority, third meaning, characteristic, such-like narration, share, and so on. In following, he follows; in uninterrupted, latent tendency; in the sense of behind, behind the chariot; in the sense of much, much attached; in similarity, suitable. In inferiority, Sāriputta is inferior in wisdom; in the third meaning, the army settled along the river; in characteristic, lightning flashes along the tree; in such-like narration, Devadatta is good to his mother; in share, whatever share of this is mine, let it be given; in pervading, the moon shines on every tree. In all around, delimitation, avoidance, embracing, wearing, veneration, eating, despising, accusation, characteristic, and so on. In all around, surrounded; in delimitation, to be fully known; in avoidance, he avoids; in embracing, he embraces; in wearing, he puts on a garment; in veneration, service; in eating, he serves the monks. In despising, he despises; in accusation, he blames; in characteristic, lightning flashes around the tree, and so on. In superiority, lordship, surpassing, overcoming, studying, resolve, ascertainment, attainment, and so on. In superiority, higher virtue; in lordship, lord; the Pañcālas under Brahmadatta; in upper part, he ascends; he will lie on the earth; in overcoming, he overcomes; in studying, he studies grammar; in resolve, he resolves on an earthquake, and so on; in ascertainment, determination;