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In the sense of being without a companion, "ekova" entered the forest. Eko, eke. Ekā, ekā, ekāyo. Ekaṃ, ekāni, etc., all the same in the three genders. In the ssa- and ssaṃ-endings, however, by "ssa" etc., i, ekissā, ekāya, ekissaṃ, ekāyaṃ, ekāya. Here, out of respect for oneself or others, even for one person, "amhākaṃ rañño" (our king) or "eke ācariyā" (some teachers) is desired by common usage for the plural, and is accomplished by the rule of "bahulavidhāna" (frequent usage) with the plural. The words "tumha" and "amha" are without gender, as are "ubha," "kati," "dvi," and the numbers from five to eighteen. Tumha si, amha si. 212. Tumha becomes tuvaṃ and tvaṃ in amhi and si In amhi and si, the word "tumha" with its ending becomes tuvaṃ and tvaṃ. Tuvaṃ, tvaṃ. 211. Simha and haṃ In si, the word "amha" with its ending becomes ahaṃ. Ahaṃ, yevasveṭa, tumhe. 2,209. Maya and masmā for amha In yosva and amha, the word "amha" with its ending optionally becomes maya and masmā respectively. Mayaṃ, amhe. 227. Taṃ, maṃ, tavaṃ, mamaṃ in aṃ In aṃ, the words "tumha" and "amha" with their endings become taṃ, maṃ, ṃ, tavaṃ, mamaṃ occur in due order. Taṃ, maṃ, tavaṃ, mamaṃ. 231. In the second case, or in the nominative For the words tumha and amha, with their respective inflections, ṅaṃ and ṅākaṃ may occur individually in the nominative or second case. tumhaṃ, tumhākaṃ, tumhe; amhaṃ, amhākaṃ, amhe. 228. Not in the nā and asmā cases, tayā and mayā For the words tumha and amha, with their respective inflections, tayā and mayā occur in due order in the nā and asmā cases. Even in the plural ‘‘Nāsmāsu’’ without regard to the order of inflections, two forms occur for each word in their order. 213. For tayā and tayī, tva may occur for its ta For the word tumha, for tayā and tayī, the letter ta may become tva. Tvayā, tayā, mayā. Tumhehi, tumhebhi, amhehi, amhebhi. 229. Tava, mama, tuyhaṃ, mayhaṃ in the se case For the words tumha and amha, with their respective inflections, these substitutes occur in due order in the se case. Tava, tuyhaṃ, mama, mayhaṃ. 211. Naṃsesva, asmākaṃ, mamaṃ. For the word amha, with its respective inflections in the naṃsesva case, asmākaṃ and mamaṃ occur in due order. Mamaṃ. 230. Ṅaṃ and ṅākaṃ in the naṃ case For the words tumha and amha, with their respective inflections, ṅaṃ and ṅākaṃ occur individually in the naṃ case. Tumhaṃ, tumhākaṃ, amhaṃ, amhākaṃ, asmākaṃ. In Kaccāyana, a rule is established to prescribe aṃ for the singular. Here, however, due to the principle of self-importance, tumhaṃ and amhaṃ also occur in the aṃ case, due to the rule of abundance. 214. In the smā case, tvamhā For the word tumha, with its respective inflections in the smā case, tvamhā may occur. Tvamhā, tvayā, tayā, mayā. 226. In the smimhi case, tayi and mayi for tumha and amha For the words tumha and amha, with their respective inflections in the smimhi case, tayi and mayi occur in due order. Tvayi, tayi, mayi. Tumhesu. 203. In the su case, asmā for amha For the word amha, asmā may occur in the su case. Asmāsu, amhesu. The words like sabbādayo, expecting what has been said, and what will be said, this is their characteristic. 232. From apādādo, in padate and ekavākye This is an adhikāra (governing rule). Here, pāda means the fourth part of a stanza. Therefore, in ‘‘tumhehi puññaṃ pasutaṃ anappakaṃ’’, vo does not occur. Here, the word padanti, as naturally described— From the sky and wind, originating from the body, a sound, becoming a word, emerges; in the interval of the place, sup being struck, it comes to be a sound of a letter, that is a sound – because it is said, each letter is called a sound, a collection of those letters is a word, and a collection of those words is a sentence. Thus indeed – A word is that which ends in a case ending, and that which is a sentence is a connection (of words); By convention, one should not abandon that which is expressed by the term 'letter-sound'. And that word – A word is said to be of four kinds, born of noun, verb, prefix; and born of particle, say the grammarians, as in "the horse indeed runs." And that sentence – A collection of words with one main verb, with its agents, is a sentence – it is said. Therefore, "a word is that which ends in a case ending, a collection of words is a sentence" is also said. 233. (Rules for) vo and no, except for the fifth case. Except for the fifth case, after a word not at the beginning of a sentence, for the words 'tumha' (you) and 'amha' (we) with their case endings, standing in the same sentence, 'vo' and 'no' optionally occur respectively. To the village you should go, To the village you should go. To the village we should go, To the village we should go. Having left you, I will go, Let them not cut us. It is given to you, It is given to you. It is given to us, It is given to us. I am pleased with you by nature, I am pleased with you. Our teacher is the Blessed One, He is our teacher. Done by you, Done by you. Done by us, Done by us. 234. (Rules for) te and me, in the nominative and accusative. In the nominative and accusative, after a word not at the beginning of a sentence, for the words 'tumha' (you) and 'amha' (we) with their case endings, standing in the same sentence, 'te' and 'me' optionally occur respectively. Done by you, Done by you. Done by me, Done by me. It is given to you, It is given to you. It is given to me, It is given to me. Your wealth, Your wealth. My wealth, My wealth. 237. Not (vo/no, te/me) when connected with ca, vā, hā, he, va. When connected with 'ca' and similar particles, 'vo', 'no', 'te', 'me' do not occur for the words 'tumha' and 'amha'. Let us go, you and I, He sees you and us, Done by you and by us, It is given to you and to us, The wealth of you and of us, Done by you and by me, It is given to you and to me, The wealth of you and of me. Likewise, when connected with 'vā' and others. 235. In subsequent mention. In the context of something already mentioned and then re-mentioned, for 'tumha' (you)... The substitutions for 'amha' words are always repetitions. The village is your possession, and also the district is your possession. In subsequent statements, it is said to be 'always' due to the absence of two occurrences of 'atho'. The word 'atho' indicates a subsequent statement by repeating what has already been said. 236. With a preceding element, or ending in 'paṭhama'. From what has a preceding element, or ending in 'paṭhama', the substitutions for 'tumha' and 'amha' words are optional in subsequent statements. "In the village, the cloth is yours, and in the town, the blanket is yours," or "and in the town, the blanket is yours." Because of the two occurrences of 'atho' in the repetition, it is optional. What is "with a preceding element"? "The cloth is yours, and the blanket is yours." What is "ending in paṭhama"? "The cloth in the town is yours, and the blanket in the village is yours." 238. In the sense of seeing, not in the sense of addressing. When used in the sense of seeing, excluding the sense of addressing, the substitutions for 'tumha' and 'amha' do not occur. The village came for you, the village came for us. What is "not in the sense of addressing"? "The village addresses you, the village addresses us." 239. An address is like not having a preceding element. An address is like not having a preceding element in the context of 'tumha' and 'amha' substitutions. Devadatta, your possession. What is "an address"? "The blanket is your possession." 240. Not a common word in the same sense. When a common word follows in the same case, an address that is a common word in the same sense is not treated as non-existent. O young man, O ascetic, your possession. Even if there is no subsequent address, the substitution occurs by taking the preceding element. 241. In many, or. An address occurring in many, which is a common word in the same sense, is not treated as non-existent, or optionally. Because it is said, "When something is established, an undertaking is for a rule or for an option," this is for the purpose of option. O virtuous Brahmins, your possession; O virtuous Brahmins, your possession. The words 'ubha' and 'kati' are plural-ending. "For 'ubha', 'ṭo' for 'yo' (plural ending)," thus 'ubho' (both). How is "let us both dwell"? An insertion of 'y' in 'ṭo'. Ubho. 59. 'Bha' for 'su' and 'hi'. For 'ubha', the endings 'su' and 'hi' become 'bha'. By both, by both. 50. 'Ubhi' for 'nnaṃ'. For 'ubha', 'naṃ' (genitive plural ending) becomes 'innaṃ'. Of both, in both. 168. 'Ṭi' from 'kati'. From 'kati', 'yo' (plural ending) becomes 'ṭi'. Kat i, kati. To prevent the long vowel from returning in the case of elision, the augment ṭi is added. Katīhi, katībhi. "Bahukatinnaṃ" has nuka, katinnaṃ, katīsu. 1,54. In vicchā and ābhikkhañña, there are two. In vicchā and ābhikkhañña, there are two forms. Vicchā is the desire to pervade with actions, qualities, and substances. They water tree after tree, village after village is delightful, in village after village there is water. Ābhikkhañña is repetition, he cooks and cooks, he cooks and cooks. 1,55. Elision of syādi of the former one. When there is a doubling for one in vicchā, the syādi of the former is elided. When there is a doubling for one, it becomes ekekassa (each one). How is "matthakamatthakena" (with head after head)? By the division of the rule "syādilopo pubbassa" (elision of syādi of the former), and by the division of rules, what is desired is accomplished. 1,56. For sabbādi in reciprocal action. For sabbādi in reciprocal action, there are two. The syādi of the former is elided. Aññassa aññassa bhojakā (eaters of one another), aññamaññassa bhojakā (eaters of one another). Similarly, itarītarassa (of one another). 1,57. As far as understanding in confusion. Sambhamo is the showing of a cause for quick action. When that is present, as many words as are needed to convey that meaning are used.