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all destroyers in general, so it is protected from dogs and all others. By word usage: "Wives" (dārā) – the word "dāra" is plural when referring to a wife, otherwise it is of indeterminate number. By being a part of it: When "prepared food" is said, because they are its accessories, the preparation of its implements like seats, bowls, and curries, is also understood. By being principal: "The lord of the earth departs." By the king's departure, the departure of those dependent on him is also understood. And it has been said: In suttas of interpretable and definitive meaning, only the literal meaning is to be known; a sutta is not of definitive meaning by the sense in which it is to be spoken. Thus, for other masculine nouns ending in 'a', the formation and connection with verbs are similar. We will explain the special features of a word compared to "sugata." From now on, the fourth case being equal to the sixth, and the plural of the fifth case being equal to the plural of the third case, they will not be shown. "Gumba" (bush) and "ato" (from this) and "sissa" (of the pupil) are current. 110. Sometimes 'e'. Sometimes 'e' occurs for 'sissa' after a noun ending in 'a'. Gumbe, gumbo, gumbā. Bho gumba, gumbā, bhavanto gumbā, etc., like sugata. Similarly, phussitagge, phussitaggo, vattabbe, vattabbo, etc. Since the 'a' of 'sissa' is constant, this 'e' form is sometimes introduced as an option, so it occurs in the option of 'sissa' with 'a'. Since 'e' is overridden in the neuter gender by the substitution of 'aṃ' in "aṃ napuṃsake," and by the rule of "bahulaṃ" (frequently), neuter... Even in happiness, there is suffering, sometimes it happens. “Of which” and “ṭe” are current. 135. From ekacca and others From words ending in ‘a’ like ekacca and others, ‘ṭe’ happens to ‘yo’. Ekacco, ekacce. Bho ekacca ekaccā, ekacce. Ekaccaṃ, ekacce. Thus for esa, sa, and the first nouns. Kodho, kodhā. Bho kodha kodhā, kodhā. Kodhaṃ, kodhe. “Not of which” and “sā” are current. 107. From kodha and others From kodha and others, ‘sā’ happens to ‘nāssa’ optionally. Kodhasā, kodhena. Atthasā, atthena. “Which highest meanings we obtained in you”— the word ‘attha’ is also seen in the neuter gender. “Ṭī for smi” is current. 175. From divā and others From nouns like divā and others, ‘ṭī’ happens to ‘smi’ always. Divi, thus bhuvi. Here, ‘v’ is always augmented and the vowel is shortened. Here, the word ‘bhū’ is like the word ‘vadhū’. “Ve” is current. 144. From mana and others, for smi, saṃ, nā, smānaṃ: si, so, o, sā, sā From mana and others, ‘si, so, o, sā, sā’ happen to ‘smi’ and others optionally, in order. Mano, manā. Bho mana manā, manā. Mano, manaṃ, mane. Manasā manena, manehi manebhi. Manaso manassa, manānaṃ. Manasā manā manamhā manasmā, manehi manebhi. Manasi manamhi manasmiṃ, manesu. Thus vaco, payo, tejo, Tapo, ceto, tamo, yaso. Ayo, vayo, siro, saro, Uro—these are the manādayo. In Rūpasiddhi, the words ‘aha’ and ‘raha’ are listed among the manādayo. Since ‘aha’ is a particle and ‘raha’ is an indeclinable, and ‘rahasī’ is an indeclinable resembling a case-ending, they are not taken here. Gacchanta si, “of si” and “ve” are current. We will not carry forward further, as it is understood from the commentary itself. 148. For nta, aṃ In ‘si’, ‘aṃ’ happens to the ‘nta’ suffix optionally. “Among what is heard and what is inferred, the connection of what is heard is stronger”— by this rule, since “for nta” is heard, ‘aṃ’ is for ‘nta’ itself, not for the inferred word ending in it. Thus also above in places where ‘nta’ and ‘ntu’ are prescribed as substitutes. “Of gasinaṃ”—the ‘si’ is dropped. Gacchaṃ, gacchanto. 215. For nta and ntu, nto in the first yo In the first ‘yo’, for ‘nta’ and ‘ntu’ with their case-endings The substitution of -nto, etc., is optional. And because of the rule of 'mostly', it is only for masculine. Gacchanto, gacchantā. 218. Ṭa, ṭā, aṃ before ge Before ge, -nta and -ntū, with their endings, are always substituted by ṭa, ṭā, aṃ, mostly. Bho gaccha, gacchā, gacchaṃ, gacchanto, gacchantā. 92. And ṭa for -nta in vaṃ, se In aṃ and se, the suffix -nta becomes ṭa, optionally, and also for -ntu. This is a fixed option. Gacchaṃ, gacchantaṃ, gacchante. 217. To, tā, ti, tā in sa, smā, smiṃ, nā In sa, smā, smiṃ, nā, -nta and -ntū, with their endings, become to, tā, ti, tā, in order, optionally. Gacchatā, gacchantena, gacchantehi, gacchantebhi. Gacchato, gacchassa, gacchantassa. 216. Taṃ in naṃ In naṃ, -nta and -ntū, with their endings, become taṃ, optionally. Gacchataṃ, gacchantānaṃ. Gacchatā, gacchantā, gacchantamhā, gacchantasmā. Gacchati, gacchante, gacchantamhi, gacchanthasmiṃ, cchentesu. Thus, mahaṃ, caraṃ, tiṭṭhaṃ, dadaṃ, bhuñjaṃ, suṇaṃ, pacaṃ; Jayaṃ, jīraṃ, vacaṃ, pīyaṃ, saraṃ, kubbaṃ, japaṃ, vajaṃ. And so on. Bhavanta si, 149. Bhūto This is a rule of specification. From the root bhū, -nta becomes aṃ in si, always, by re-enactment. Bhavaṃ. 146. Bhavato or bhonto, ga, yo, nā, se The word bhavanta optionally takes the substitute bhonto in ga, yo, nā, se. The substitution is -nto, bhonto, bhontā, bhavanto, bhavantā. But in ge, bho, bhonta, bhontā, bhava, bhavā, bhavaṃ, bhonto, bhontā, bhavanto, bhavantā. When bhonto is substituted, the substitutions ṭa, ṭā, aṃ do not occur due to the 'mostly' rule. Bhavaṃ, bhavantaṃ, bhonte, bhavante. Bhotā, bhontena, bhavatā, bhavantena, bhavantehi, bhavantebhi. Bhoto, bhontassa, bhavato, bhavassa, bhavantassa, bhavataṃ, bhavantānaṃ. Bhavatā, etc., are like gacchantasamaṃ. Bho is an indeclinable for address, as in "kuto nu āgacchatha bho tayo janā" even in the plural. Similarly bhante. Bhaddeti is established by the word bhadda. Bhaddanta is by the doubling of da. Saṃ, santo, santo, santā. Bho sa s Ah, good ones, saints. The good (word) (is formed by) deletion of 'n' in initial conjunctions, etc. "Whatever king serves, whether good or not good," O good one. By the good, with the good. 145. Of 'santa', 'saba' in 'bha' For the word 'santa', 'saba' occurs in 'bha'. With all good ones. Due to permanence, 'santebhi' does not occur. 'Sato', 'sassa', 'santassa', etc., are like 'gacchanta'. 150. For 'mahanta' and 'arahanta', 'ṭā' optionally In 'si', for 'mahanta' and 'arahanta', 'nt' optionally becomes 'ṭā'. 'Mahā', 'mahaṃ', 'mahanto'; 'mahanto', 'mahantā'. 'Arahā', 'arahaṃ'; 'arahanto', 'arahantā', etc., are like 'gacchanta'. For 'asma', in 'si', 154. From 'Rājādi' and 'Yuvādi' After 'Rājādi' and 'Yuvādi' words, 'si' becomes 'ā'. 'Asmā'. 156. 'Yona' and 'māno' After 'Rājādi' and 'Yuvādi' words, 'yona' optionally becomes 'māno'. 'Asmāno', 'asmā'. O 'asma', 'asmā'; 'asmāno', 'asmā'. 155. 'Vā', 'mhā', 'naṅa' For 'Rājādi' and 'Yuvādi' words, 'ānaṅa' optionally occurs in 'aṃ'. 'Asmānaṃ', 'asmaṃ'; 'asmāno', 'asme'. 80. 'Nā' becomes 'eno' From 'Kammādi' words, the 'nā' ending optionally becomes 'eno'. 'Asmena', 'asmanā'; 'asmehi', 'asmebhi'. 'Asmassa', 'asmānaṃ'. 'Asmā', 'asmamhā', 'asmasmā', etc. 79. From 'Kammādi' From 'Kammādi' words, 'smi' optionally becomes 'ni'. 'Asmani', 'asme', 'asmamhi', 'asmasmiṃ'; 'asmesu'. 'Kamma', 'camma', 'vesma', 'bhasma', 'brahma', 'atta', 'ātuma', 'ghamma', 'muddha', etc., are 'Kammādi' words. 'Muddha', 'gaṇḍiva', 'dhanva', 'aṇima', 'laghimā', etc., are like 'asma'. 'Rāja', 'brahma', 'sakha', 'atta', 'ātuma', 'gaṇḍiva', 'dhanva', 'asma', 'aṇima', 'laghimā', etc., are 'Rājādi' words. By the group rule "Dhammo optionally in other meanings", being established in 'Rājādi' words, 'daḷadhammo' optionally becomes 'daḷadhammā'. 'Yuva', 'sā', 'suvā', 'maghava', 'puma', 'vattaha', etc., are 'Yuvādi' words. 'Rājā', 'rājāno', 'rājā'. O king, 'rājā'; 'rājāno', 'rājā'. 'Rājānaṃ', 'rājaṃ'; 'rājāno', 'rāje'. 123. For 'rāja' in 'nā' This is started with reference to the reading "by King Sabbadatta". 'Rājinā'. 222. 'Nā' and 'smā' become 'raññā' In 'nā' and 'smā', for 'rāja' with its ending, 'raññā' always occurs. Because it has many letters, it applies to the whole. 'Raññā'. 124. 'Su', 'naṃ', 'hisu' For 'rāja', 'ū' optionally occurs in 'su', 'naṃ', 'hisu'. "Sixth..." It belongs to the inner, it is of the inner. By kings, by kings, by kings, by kings. 223. Of the king, of the king, of the king, se These are the substitutions for the word "king" with its case endings. Of the king, of the king, of the king, of the kings. 221. Of the king, of the kings In the "naṃ" ending, for the word "king" with its case endings, "raññaṃ" may occur. Of the kings. By the king, by kings, by kings, by kings, by kings. 224. In "smimhi", for "raññe", for "rājini" In "smimhi", for the word "king" with its case endings, "raññe" and "rājini" always occur. In the king, in the king, in the kings, in the kings. 225. In compounds, optionally Thus, by the gaṇasutta, what was said for "king" in "na", "smā", "smiṃ" is optional. By the king of Kasi, by the king of Kasi, by the king of Kasi, by the kings of Kasi, by the kings of Kasi, by the kings of Kasi, by the kings of Kasi. Of the king of Kasi, of the king of Kasi, of the king of Kasi, of the king of Kasi. From the king of Kasi, from the king of Kasi. Of the kings of Kasi, of the kings of Kasi. In the king of Kasi, in the king of Kasi, in the king of Kasi, in the king of Kasi, in the king of Kasi, in the kings of Kasi, in the kings of Kasi. Path, paths, path. O path, path, paths, path. Of the path, the path, paths, paths. 192. For "puma", "kamma", "thāma", "addha" in "sa" and "smā" For "puma" and so on, "u" occurs optionally in "sa" and "smā", and in "naṃ" if it is "ce+ti", then "addhunā". From "kamma" and so on, "eno" optionally from "nāsse+no". By the path, by the path, by the paths, by the paths. And in "se" with "ukāra" – 1,9. "I" and "u" vowels are "jhala" at the end of a noun A noun is a stem, and "i" and "u" vowels occurring at its end are called "jhala" in order. "I" and "u" are "iyu", and those are vowels, so "iyu-vaṇṇā".