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and the rule "atissa cantassa" would be meaningless. "Paradvebhāvo ṭhāne" is the doubling. Accantaṃ, accodātā, paccayo, paccāharati, pacceti, iccassa, iccetaṃ, iccādi. What is "kvaci"? For 'iti', by one who desires. From "Te na vāivaṇṇe" and "na ivaṇṇe" is understood. 23. Of 'ati', of 'cantassa'. For this 'ati', for the sound 'ti' which is at the end, when an 'i' vowel follows, the form mentioned as "sabbo caṃ tī" does not occur. "Atissa" is an imitation of the prefix 'ati'. Therefore, here there is no elision of the case ending. And here the word 'anta' from the context of rules and prohibitions of sounds refers only to the sound 'ti' which is at the end of 'ati', it should not be understood as 'i-vowel'. Otherwise, this rule itself would be meaningless. Here, in "ivaṇṇo yaṃ navā", due to the authority of 'asarūpa'; when the 'i' vowel is similar in form, the 'y' substitution does not occur. The particle 'ca' has the meaning of 'anuttasamuccaya'. Therefore, it does not occur for the end of 'iti' and 'pati' either. Ati isigaṇo becomes atīsigaṇo, similarly, atīto, atīritaṃ, itīti, itīdaṃ, patīto. When 'y' substitution is due for abhi akkhānaṃ, abhi uggato, abhi okāso, thus here – "Sare" (when a vowel follows) is understood. 24. 'Abbha' for 'abhi'. For all of this 'abhi', when a vowel follows, the substitution 'abbha' occurs. "Abhī" is in the nominative case, in the commentary, it is used as a genitive. It is said with reference to the substitution, like in "aṃmo" and so on. Elision of the preceding vowel, abbhakkhānaṃ, abbhuggato, abbhokāso. Adhi agamā, adhi upagato, adhi ogāhetvā, thus here Ajjho for adhi. Of this 'adhi', when a vowel follows, the whole becomes 'ajjhā'. Ajjhagama, ajjhupagato, ajjhogāhetvā. 'Abhi' desired, 'adhi' spoken, thus here. "Abbho for abhi, ajjho for adhi," it is said. 26. They are not, or, before an 'i' vowel. And indeed, these prefixes 'abhi' and 'adhi', when an 'i' vowel follows, do not become the forms 'abbho' or 'ajjho', or they may not. Vowel elision and assimilation of the next. Abhicchitaṃ, adhīritaṃ. What does "or" mean? Abbhīritaṃ, ajjhiṇamutto, ajjhiṭṭho. One here, I, thus here. 27. 'D' for 'dh', and. Sometimes, when a vowel follows this 'dh', it becomes 'd'. This is for the 'dh' of 'idha' following the word 'eka'. Vowel elision and lengthening. Ekamidāhaṃ. What does "sometimes" mean? Idheva. By the word 'ca', sometimes the 'dh' of 'sādhu' becomes 'h', for example: sāhu dassanaṃ. As indeed, so indeed, thus here. "Not or" is understood, and "from a vowel". 28. Of 'eva' and so on, the preceding vowel is also short. This rule applies to what follows the pair 'yathā' and 'tathā'. When 'eva' and so on, beginning with 'e', follows a long vowel, the 'e' becomes 'ri', and the preceding vowel becomes short, or not. Yathariva, tathariva. What does "or not" mean? Yatheva, tatheva. 'Ti' end, 'ti' half, fire in house, seventh case in meaning, fifth case end, two-limbed, monk in seat, wide in seat, self-existent in seat, thus here, when 'y' and 'v' substitutions are reached – "Designation" is understood. 29. 'I' vowels and 'u' vowels are 'jhalā'. These 'i' vowels and 'u' vowels respectively become 'jhalā' designations. The taking of 'vowel' is for taking similar vowels. The 'jhalā' designation is a good designation, not dependent on the end of a word; It is seen in verbs, in the middle of words, and at the end of two words. 30. Of 'jhalā', 'iy' and 'uv' before a vowel, or not. Of these 'jhalā', 'iy' and 'uv' are the substitutions, or not, when a vowel follows. Vowel elision occurs. Tiyantaṃ, tiyaddhaṃ, aggiyāgāre, sattamiyatthe, pañcamiyantaṃ, duvaṅgikaṃ, bhikkhuvāsane, puthuvāsane, sayambhuvāsane. What does "or not" mean? Agyāgāre, sattamīatthe, bhikkhuāsane nisīdati. Cow skin, cow lamb, thus here. "Go, avo, in a compound" is understood. 31. And in 'go'. When 'go' is followed by a vowel, 'o' becomes 'av' in a compound. Gavājinaṃ (cow-hide), gaveḷakaṃ (cow-sheep). By the inclusion of 'ca' (and), 'u' becomes 'uv' or 'av'. For example: bhuvi (on earth), pasavo (animals). 'Putha eva' here. 32. 'Go' followed by a vowel, 'putha' sometimes gets 'g'. Sometimes the particle 'putha' gets 'g' at the end when followed by a vowel. 'Āgacchati' means 'it comes', 'āgamo' means 'coming into existence'. Here, 'sare' (in a vowel) is taken as 'at the end of putha' due to proximity. Puthageva (separately indeed), putha eva (separately indeed). 'Pā eva' here. 'Sare', 'go', 'āgamo', 'kvaci' also continue. 33. 'Pā's end is short. Sometimes 'pā' gets 'g' at the end when followed by a vowel, and the vowel at the end of 'pā' becomes short. Pageva (indeed), pā eva (indeed). 'Vā', 'sare' also continue. 34. 'Ya', 'va', 'ma', 'da', 'na', 'ta', 'ra', 'lā' are augmentations. When followed by a vowel, the eight augmentations 'ya', etc., sometimes occur. By 'ca' (and), 'g' augmentation also occurs. This 'vā' (or) indicates a regulated option. There, 'ya' augmentation, for example, after 'i' and 'e' in 'yathā' and others. For example, 'yathā idaṃ' becomes 'yathayidaṃ'. Regarding consonants, 'rassaṃ' means shortening. 'Yathā idaṃ' or 'yathā eva' becomes 'yathāyeva', 'yatheva'. Similarly, 'māyidaṃ', 'māyevaṃ', 'taṃyidaṃ', 'taṃyeva', 'nayidaṃ', 'nayimassa', 'nayimāni', 'navayime dhammā', 'buddhānaṃyeva', 'santiyeva', 'bodhiyāyeva', 'satiyeva', 'pathavīyeva', 'dhātuyeva', 'tesuyeva', 'soyeva', 'pāṭiyekkaṃ'. Similarly, after 'vi', 'pari', etc., when followed by a vowel. 'Vi añjanā' becomes 'viyañjanā' or 'byañjanā'. Similarly, 'viyākāsi', 'byākāsi'. 'Pariantaṃ' becomes 'pariyantaṃ'. Similarly, 'pariyādānaṃ', 'pariyuṭṭhānaṃ', 'pariyesati', 'pariyosānaṃ' (always). 'Ni āyogo' becomes 'niyāyogo'. Here it does not occur: 'parikkhato', 'upaparikkhati'. 'Va' after 'ti' and other words, when followed by 'a' or 'u'. 'Ti aṅgulaṃ' becomes 'tivaṅgulaṃ'. Similarly, 'tivaṅgikaṃ', 'bhūvādayo'. 'Migī bhantā vudikkhati', 'pavuccati', 'pāguññavujutā'. 'Ma' after 'lahu' and others, when followed by a vowel, for metrical reasons, etc. 'Lahu essati' becomes 'lahumessati'. Similarly, 'garumessati', 'idhamāhu', 'kena te idha mijjhati', 'bhadro'. like a whip, in the sky he honored me, of each one, by which some here, just sitting. The prefix 'u' by someone, something, in something, someone, rightly, as long as, so long as, again, and those beginning with 'ta' and 'a'. From the prefix 'u' always, 'u' is high, very high, thus 'udaya' (rising), 'udapādi' (arose), 'udāhaṭaṃ' (cited), 'udito' (risen), 'udīritaṃ' (uttered), 'udeti' (rises). And from indeclinables, 'saki eva' becomes 'sakideva' (just once), thus 'sakadāgāmi' (once-returner), by the Mahāvutti Sutta, 'i' becomes 'a'. Similarly 'kenacideva' (by someone indeed), 'kiñcideva' (something indeed), 'kismiñcideva' (in something indeed), 'kocideva' (someone indeed), 'sammā attho' becomes 'sammadattho' (right meaning), shortening of the vowel. Thus 'sammadakkhāto' (well-proclaimed), 'sammadaññā vimuttānaṃ' (rightly liberated by knowledge), 'sammadeva' (just rightly), 'yāvadatthaṃ' (as much as needed), 'yāvadeva' (just as long as), 'tāvadeva' (just so long as), 'punadeva' (just again). From nouns, 'yadatthaṃ' (for which purpose), 'tadatthaṃ' (for that purpose), 'yadantarā' (between which), 'tadantarā' (between that), 'tadaṅgavimutti' (temporary liberation), 'etadatthaṃ' (for this purpose), 'attadatthaṃ' (for one's own purpose), 'sadatthapasuto siyā' (one should be diligent in one's own purpose). With 'yatetatta' and 'se' only in compounds. By the word 'ādi' (etc.), 'aññadatthaṃ' (for another purpose), 'manasādaññā vimuttānaṃ' (liberated by knowledge through the mind), 'bahudeva rattiṃ' (much indeed at night), 'ahudeva bhayaṃ' (much indeed fear). What does 'va' mean? 'kenaci atthakāmena' (by someone desirous of benefit), 'sammā aññāya' (having rightly known), 'yāvāhaṃ' (as long as I), 'tāvāhaṃ' (so long as I), 'punāparaṃ' (again another), 'attatthaṃ' (one's own purpose). The letter 'na' at the beginning of 'āyati' etc. 'ito āyati' (from here comes), 'ito nāyati' (from here does not come), 'ciraṃ nāyati' (does not come for a long time). The letter 'ta' from 'yasmā', 'tasmā', 'ajjādito', 'ihaggādimhi'. 'yasmātiha' (because here), 'tasmātiha' (therefore here), 'ajjatagge' (from today onwards). The letter 'ra' from 'ni', 'du', 'pātu', 'puna', 'dhī', 'pāta', 'catura' etc. 'ni antaraṃ' becomes 'nirantaraṃ' (without interval), thus 'nirālayo' (without abode), 'nirindhano' (without fuel), 'nirīhakaṃ' (without desire), 'niruttaro' (without superior), 'nirojaṃ' (without sap). 'du atikkamo' becomes 'duratikkamo' (difficult to overcome), 'durāgataṃ' (badly come), 'duruttaṃ' (bad speech). 'pāturahosi' (appeared), 'pāturahesuṃ' (they appeared). 'punarāgaccheyya' (should come again), 'punaruttaṃ' (repeated), 'punareva' (just again), 'punareti' (comes again). 'dhiratthu' (shame on). 'pātarāso' (morning meal). From the word 'catu' (four) etc., 'caturaṅgikaṃ' (four-limbed), 'caturārakkhā' (four protections), 'caturiddhipādapaṭilābho' (attainment of the four bases of psychic power), 'caturoghanittharaṇatthaṃ' (for crossing the four floods). 'bhatturatthe' (in the husband's purpose), 'vuttiresā' (this is the saying), 'pathavīdhāturevesā' (this is indeed the earth element). Similarly, from 'sara' in 'ivevesu' for observing meter. 'nakkhattarājāriva tārakānaṃ' (like the king of stars among the stars), 'vijjurivabbhakūṭe' (like lightning in a cloud mass), 'āraggeriva sāsapo' (like a mustard seed on the tip of an awl), 'sāsaporiva āragge' (like an awl on a mustard seed), 'usabhoriva' (like a bull), 'sabbhireva samāsetha' (one should associate only with the good). What does 'va' mean? 'dvādhiṭṭhitaṃ' (two-determined), 'pātvākāsi' (made manifest), 'punapi' (again also). The letter 'la' with six numbers. 'laḷānamavis' This. Six superknowledges, six superknowledges, six parts, eighty-six, six rays, six sense bases. What is said? Six superknowledges.