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Because of the 'ṭa' anubandha (marker), the rule "ṭa-anubandha and many letters (become) of all" means a total substitution. The Sugatas stand. "The first case in mere meaning" is current. 38. In addressing In mere meaning with the addition of addressing, the first case ending occurs, thus in the singular, it is 'si'. 112. 'Ga' becomes 'si' in addressing. "Elision" is current. 117. Of 'ga' and 'si' From a noun, there is elision of 'ga' and 'si'. O Sugata, live long. "In 'ga'" is current. 59. Of 'a', 'i', 'u' optionally becomes long. Of 'a', 'i', 'u' (these) optionally become long when 'ga' follows, in all three genders, thus long. O Sugata, O Sugata (long 'ā'), live long. In Sanskrit, they desire the long 'ā' in 'sugata' only in distant address, but since it is seen even in close address, that should not be taken. In the plural, 'yo' becomes 'ṭā'. O Sugatas, live long. 2. The second case in the object. In that object case, the second case ending occurs. 'Aṃ' and 'yo' are the second case endings. Here, the state of being second, third, etc., is said in the 'vibhatti' (case ending) rule, by taking 'si', 'yo', etc., as the first case endings, etc., because they are designated by taking those. The singular of the second case is 'aṃ'. The 'a' is applied. See the Sugata. The plural of the second case is 'yo'. That becomes 'ṭe'. See the Sugatas. 19. The third case in the agent and instrument. In that agent and instrument case, the third case ending occurs. 'Nā' and 'hi' are the third case endings. The singular of the third case is 'nā'. "Of 'nā'" is current. 108. 'A' becomes 'ena'. From a noun ending in 'a', of the 'nā' ending that follows, 'ena' is always substituted. Done by the Sugata. 98. For 'a'-ending, 'e' occurs before 'su' and 'hi'. For the 'a'-ending (noun), 'e' occurs before 'su' and 'hi'. By the Sugatas. "In 'va'" is current. 95. Of 'smā', 'hi', 'smiṃ' become 'mhā', 'bhi', 'mhi'. Of 'smā', 'hi', 'smiṃ' which follow a noun, 'mhā', 'bhi', 'mhi' occur respectively, thus 'hi' becomes 'bhi'. By the Sugatas. In the instrument, the world makes merit by the Sugata, or by the Sugatas (using 'ehi' or 'ebhi'). 24. The fourth case in the dative. In that dative case, the fourth case occurs. 'Sa' and 'naṃ' are the fourth case endings. The singular of the fourth case is 'sa'. In the case ending rule, 's'. Even when 'sugatassa' is established by the long recitation of 'sa' and 'naṃ', in rules like "jhalā sassa no", there is reverence for the letter 'ssa'. This is undertaken for brevity. 51. Suña of Sassa After a noun, there is the augment 'suña' for 'sassa'. And it applies when "of the sixth case" is current. 1,20. Ña- and Ka- anubandhas as initial and final. Of that indicated by the sixth case, the ñ-anubandha and k-anubandha become initial and final, being the initial part. The letter 'u' is for pronunciation. The letter 'ñ' in this rule is for indication. He gives a gift to the Fortunate One. 1,58. The adhikāra of "Bahulaṃ" (frequently). Grammarians consider the adhikāra of 'bahulaṃ' like a wish-fulfilling tree. And it is – Sometimes occurrence and non-occurrence, sometimes another, sometimes optional, sometimes (not at all); By the word 'bahulaṃ', all rules are according to tradition. They examine 'bahulaṃ' as four-fold. "Ato vā" (from 'a' or), and so on. 44. 'Sassa' becomes 'āya' for the fourth case. After an 'a'-ending (noun), 'sassa' of the fourth case becomes 'āya', optionally and frequently. To the Fortunate One. Mostly this 'āya' is seen in the sense of 'for that purpose', therefore, it is not exemplified further. The plural of the fourth case is 'naṃ'. "Dīgho" (long) is current. 89. In 'sunaṃhisu'. A noun becomes long in 'sunaṃhisu'. To the Fortunate Ones. 29. The fifth case from the limit. From this limiting agent, the fifth case ending occurs. 'Smā' and 'hi' are the fifth case. The singular of the fifth case is 'smā'. "Ato" (from 'a'), "ṭāṭe" (ṭā and ṭe), "ve" (or), and so on, are current. 43. Of 'smā' and 'smiṃ'. After a noun ending in 'a', 'smā' and 'smiṃ' become 'ṭā' and 'ṭe' respectively, optionally. Go away from the Fortunate One. From the Fortunate One (or 'sugatamhā' or 'sugatasmā'). And the plural of the fifth case is 'hi'. From the Fortunate Ones (or 'sugatebhi' or 'sugatehi'). 39. The sixth case in relation. A relation other than the kārakas, there the sixth case ending occurs. 'Sa' and 'naṃ' are the sixth case. The singular of the sixth case is 'sa'. The monastery of the Fortunate One. The plural of the sixth case is 'naṃ'. Of the Fortunate Ones. 14. The seventh case in the support. In the kāraka of support, the seventh case ending occurs. 'Smiṃ' and 'su' are the seventh case. The singular of the seventh case is 'smiṃ'. Established in the Fortunate One. In the Fortunate One (or 'sugatamhi' or 'sugatasmiṃ'). The plural of the seventh case is 'su'. By "su+hisva+sse" it becomes 'e'. In the Fortunate Ones. The Fortunate One, The Fortunate One. O Fortunate One, O Fortunate Ones, you are Fortunate Ones. To the Fortunate One, to the Fortunate Ones. By the Fortunate One, by the Fortunate Ones. In the doing, by the Fortunate One, by the Fortunate Ones. Of the Fortunate One, of the Fortunate Ones. From the Fortunate One, from the Fortunate Ones. Of the Fortunate One, of the Fortunate Ones. In the Fortunate One, in the Fortunate Ones. The Fortunate One is fortunate. He bows to the Fortunate One. Made by the Fortunate One. Conquered by the Fortunate One. He gives to the Fortunate One. Departed from the Fortunate One. He hears of the Fortunate One. He delights in the Fortunate One. Thus – Heroes, gods, humans, serpents, nāgas, yakkhas, Gandhabbas, kinnaras, humans, pisācas, petas; Elephants, moving creatures, horses, boars, lions, Tigers, bears, tortoises, hyenas, deer, asses, dogs. Light, worlds, abodes, wind, giving, yogas, Effort, villages, towns, coming, dhamma, desires; Sangha, clouds, sounds, opposition, defilements, anger, greed, Strife, pride, intoxication, conceit, heedlessness, envy. Punnāga, areca, jackfruit, asana, champak, mango, Hintāla, palm, bakula, arjuna, kiṃsuka trees; Mandāra, jasmine, neem, karañja trees, Are known, peacocks, birds, egg-born, cranes, swans. The word "Sugata" (Fortunate One) itself, because every word is not understood only by its literal meaning, but also by its context of combination and so on. Therefore, it is said – From combination and separation, From association and opposition; Meanings from context, gender, Proximity to other words. From power, illustration, place, From time, clarity, suitability; From metaphor, tone variation, From connections, one infers. From expression and its components, From prominence and so on; Word meanings are distinguished, Not from the word alone. Here, from combination, for example, "Let a female calf be given to the young horse," the young horse is a foal, and from its combination, a mare is understood. From separation – "Let a female calf not be brought to the young horse," by its negation, a mare is understood. From association – "Rāma and Lakkhana," by the association of both, Rāma is Dāsarathi's Rāma, not Jāmadagnya or any other with the same name. Lakkhana is also Somitti, not he who... What is a characteristic? From opposition: "Rāma and Arjuna" – here, Bhaggava and Sahassabāhu are mutually opposed, so they are understood, not Dāsarathi and Sabyasāci. From meaning: "Bring the Sindhu, I will enter the battlefield" – entering the battlefield is done with a specific vehicle, so from the meaning, a horse is understood, not a type of salt. From context: When included in a meal preparation method, "Bring the Sindhu" – here, even without another word, due to the observed association with meal ingredients, it refers to salt; such is the occasion. From gender: "First seat Devadatta, who has pleased his teacher" – here, by the gender of "pleased his teacher," his great learning is understood, not just any divine quality. From proximity: "Arjuna is one who has performed heroic deeds" – this is understood, not Arjuna who has not performed heroic deeds. From capability: "A girl without a womb" – if there is no womb, there is no girl; so, it is understood as the middle part of her body, being slender-limbed. From common usage: "This one is like Rāma" – here, Rāma, when used, is more commonly associated with Dāsarathi, so Dāsarathi is understood, not Bhaggavarāma. From place: "Poṭṭhapā" – in some places, it is a word of praise; in others, a word of abuse. From time: "Pace" (cook) – in some parts of the South, it means cooking gruel in the morning, but cooking rice in the evening. From clarity: "Half of the village" (n.) – means an equal half, due to its neuter gender. "Half of the village" (m.) – with masculine gender, means an unequal half. From appropriateness: "The king properly protects the circle of cows" – protecting the earth is appropriate for a king, so protecting the earth is understood, not protecting a herd of cows. From metaphor: Metaphor is the superimposition of a quality onto something that does not possess it. It is fourfold: referring to its purpose, its quality, its accompaniment, or its proximity. Examples in order: the couches shout, the boy is fire, bring in the stick, go to the Ganges. From intonation: The word "kāku" is feminine, and it refers to change, sorrow, fear, and... is seen in those who deny, when asked by someone, "Did you do that?" even if they did not do it, with a bodily gesture, they wrinkle their brow in anger and say, "I did it." The wrinkling of their brow indicates a denial of inaction. By connection: "One should behave well towards the mother, one should serve the father." Here, even without the connecting words "to the mother" and "to the father," it is understood that "that mother" and "that father" belong to "this son." By implication: "Curd should be protected from crows." The word "crow" implies