English
The accomplishment of purpose marked by Phussa. 446. The affix ṇa in the sense of 'that is its deity' (for Puṇṇamāsī). That is its deity, That is his full moon, in this meaning, the suffix ṇo comes after the first case. Buddha is his deity, hence 'buddho'. He who reveres the Buddha as his guardian deity and lives accordingly, or constantly utters the word 'Buddha, Buddha', this is his name. Sugata is his deity, hence 'sogato'. Mahinda-deva is his deity, hence 'māhindo'. Similarly, Yāma, Soma, Varuṇa. Phussī is his full moon, hence 'phusso', the month. Similarly, Māgha, Phagguṇa, Citta, Vesākha, Jeṭṭhamūla, Āsaḷha, Sāvaṇa, Poṭṭhapāda, Assayuja, Kattika, Māgasira. What is 'full moon'? Phussī is his fifth lunar day. 447. He studies that, he knows that, and kaṇikā. In these meanings, after the second case, the suffixes ṇo, ko, and ṇiko occur. For ṇo: He studies or knows grammar, hence 'veyyākaraṇo'. Alternatively, 'veyyākaraṇiko' (one who studies/knows grammar), 'byañjanaṃ adhīte jānāti vā veyyañjaniko' (one who studies or knows letters), these are formed with ṇika. For ko: He studies or knows prosody, hence 'chando'. Similarly, 'padako', 'nāmako'. For ṇika: He studies or knows Vinaya, hence 'venayiko'. 'suttantiko', 'ābhidhammiko'. Here, in the word 'veyyākaraṇo', the phrase is 'he studies grammar'. In the word 'veyañjaniko', it is 'he studies letters'. Further, in the words 'dovāriko' (doorkeeper) and 'sovaggika' (leading to heaven), the phrases are 'appointed at the door' and 'conducive to heaven'. However, when explaining the meaning, since the taddhita form of the words 'duvāra' and 'suvagga' is already established, it should be stated as 'at the door' and 'for heaven'. 448. In his domain, in his country. In his domain, which is a country, the suffix ṇo comes after the sixth case. The Thūya deer are called 'vasātino'. The domain of the vasātī is 'vāsāto'. Here, because it is not a country, the suffix ṇo does not occur, as in 'the domain of the eye is form'. 449. In his dwelling, with that name. In a dwelling that has that name, the suffix ṇo comes after the sixth case. Sivī Their dwelling place is a bed. They eat fat, they devour, thus 'vasādā' (fat-eaters), tigers or lions. The dwelling place of fat-eaters is a 'vāsādo' (lair). 450. In the vicinity. Being in the vicinity is 'anubhava'. "Being not far" is also a reading. In a place named 'anubhava', the suffix 'ṇo' occurs after a word in the genitive case. The vicinity of a direction is 'vedisa', a city. The vicinity of a fig tree is 'odumbara', a mansion. 451. Produced by that. In a place named 'produced by that', the suffix 'ṇo' occurs after a word in the instrumental case. Produced by the sage named Kusamba is 'Kosambī', in the feminine, 'ī', a city. Similarly, 'Kākandī', 'Mākandī'. Produced by a thousand riches is 'Sāhassī', a moat. And this instrumental case is appropriately used for cause, agent, and instrument. 452. That is here. In the sense of 'that is here', in a place named 'that is here', the suffix 'ṇo' occurs after a word in the nominative case. Because fig trees exist in this place, it is 'odumbaro'. Because jujube trees exist in this place, it is 'bādaro'. Similarly, 'pabbajo' (mountainous). 453. Being there. In the sense of 'being there', the suffix 'ṇo' occurs after a word in the locative case. Being in water is 'odako', a fish. Being in the breast is 'oraso', a son, with the augment 's'. Being in a city is 'nāgaro'. Similarly, 'jānapado' (of the country), 'māgadho' (of Magadha). Being in Kapilavatthu is 'kāpilavatthavo'. The 'u' of 'uvaṇṇa' becomes 'avaṅa'. Being in Kosambī is 'kosambo'. Being in a friend is 'mettā'. Being in front is 'porī', speech. Being in the mind is 'mānaso'. However, here – 454. The 's' augment for 'mana' and others. When a suffix with 'ṇ' as an anubandha follows, the 's' augment occurs at the end of 'mana' and others. Thus, everywhere, the 's' augment occurs at the end of 'mana' and its group. 'Mānaso' (mental), desire. 'Mānasā' (mental), craving. 'Mānasaṃ' (mental), happiness. Similarly, 'cetaso', 'cetasā', 'cetasaṃ'. Sometimes, 'mano' itself is 'mānasa', and 'ceto' itself is 'cetasa'. 455. From 'ajja' and others, 'tana'. In the sense of 'being there', after 'ajja' and so on, 'tana' occurs. Being today is 'ajjatana', meaning 'present time', 'case ending', 'duplication', 'present', 'beneficial'. Being tomorrow is 'svātana'. By great usage, this becomes 'ātta'. Being yesterday is 'hiyattana'. 'hiyattana', 'hiyattanaṃ'. This becomes 'atta' and also 'duplication'. 456. And 'ṇa' after 'purā'. In the sense of 'being there', after the word 'purā', 'ṇa' and 'tana' occur. Being formerly is 'purāṇa'. Here 'ṇa' is not an anubandha. Or 'porāṇa', 'purātana'. 457. And 'acca' after 'amā'. After the word 'amā', in the sense of 'being', 'acca' occurs. 'Amā' means 'together with'. He who is with the king in royal duties is 'amacca'. 458. And 'ima' after 'majjha' and so on. After 'majjha' and so on, in the sense of 'being', 'ima' occurs. Being in the middle is 'majjhima'. Similarly 'antima', 'heṭṭhima', 'uparima', 'orima', 'pacchima', 'abbhantarima', 'paccantima', 'puratthima'. 459. 'Kaṇa', 'ṇeyya', 'ṇeyyaka', 'ya', 'iya'. In the sense of 'being', after words ending in the locative case, these five suffixes occur. Kaṇa - Being in Kusinārā is 'Kosināraka'. Being in Magadha is 'Māgadhaka'. 'Āraññaka' (forest-dweller). 'Vihāra' (monastery). Ṇeyya - Being in the Ganges is 'Gaṅgeyyo'. 'Pabbateyyo' (mountain-dweller). Being in the forest is 'Vāneyyo'. Ṇeyyaka - 'Kosaleyyaka' (from Kosala). 'Bārāṇaseyyaka' (from Bārāṇasī). 'Campeyyaka' (from Campā). 'Mithileyyaka' (from Mithilā). Here there is no lengthening. Ya - Being in a village is 'gamma'. Being in the sky is 'dibba'. Iya - 'Gāmiya' (village-dweller). 'Gāmika' (villager). Whose agent is 'ya'. Being in the belly is 'odariya', 'odarika'. Being in the sky is 'diviya'. 'Pañcāliya' (from Pañcāla). 'Bodhipakkhiya' (belonging to enlightenment). 'Lokiya' (worldly). 460. 'Ṇika'. In the sense of 'being', after words ending in the locative case, 'ṇika' occurs. 'Sāradika' (autumnal), 'divasa' (day). 'Sāradikā' (autumnal), 'ratti' (night). 'Sāradikaṃ' (autumnal), 'pupphaṃ' (flower). Here, by the word 'bhava', other meanings are also indicated, pabb From there, a river flows down from the mountains. A silkworm's cocoon, born from worms, is silk, cloth. Similarly, Siveyya (cloth), Bārāṇaseyya (cloth). 461. That is his craft, virtue, merchandise, weapon, purpose. "That is his craft," "that is his virtue," "that is his merchandise," "that is his weapon," "that is his purpose" – in these meanings, the suffix 'ṇika' is added to the first (word). In the sense of 'craft' – "Playing the lute is his craft," (he is) a lutenist. And here, by the word 'vīṇā', 'playing the vīṇā' is meant. This is the power of becoming one in meaning. Thus everywhere. Similarly, a drum-player, a tabor-player, a flute-player. In the sense of 'virtue' – "Wearing rag-robes is his virtue," (he is) a rag-robe wearer. Or, 'wearing rag-robes is his virtue', thus (he is) a rag-robe wearer. And here, by the word 'sīla' (virtue), 'vow', 'practice', and 'praise' are also understood. 'He wears rag-robes by virtue' – this also fits for a rag-robe wearer. Similarly, a three-robe wearer. 'Falling from alms-round to alms-round' is alms-food. Food obtained by alms-round. 'Living by alms-food is his virtue', thus (he is) an alms-food eater. 'To live by alms-food is his virtue, and vow, and practice, and respect' – thus (he is) an alms-food eater. 'Merchandise' is said to be an item for sale. 'Fragrance is his merchandise', thus (he is) a perfumer. Similarly, an oil-seller, a ball-seller. 'They strike with this', thus (it is) a weapon, an implement of war. 'A bow is his weapon', thus (he is) an archer. Similarly, a spearman, a clubman. 'Purpose' is said to be the result. 'Acquisition is his purpose', thus (he is) one who seeks acquisition. Merit. 'A hundred is his purpose', thus (he is) one who seeks a hundred. Similarly, one who seeks a thousand. 462. He kills that, he is worthy of that, he goes to that, he gleans that, he practices that. "He kills that," "he is worthy of that," "he goes to that," "he gleans that," "he practices that" – in these meanings, the suffix 'ṇika' is added to the second (word). 'He kills birds with birds', thus (he is) a bird-catcher. Similarly, a fowler, a peacock-catcher. 'He kills fish with fish', thus (he is) a fisherman. Similarly, a cowherd. 'He kills deer with deer', thus (he is) a deer-hunter. A sheep-herder, 'a' comes in the middle. Similarly, a deer-herder, 'hariṇa' is a deer, just so. A pig-herder, here no lengthening. Worth a hundred, thus sātikaṃ (worth a hundred). Similarly, sāhassikaṃ (worth a thousand). Goes to another's wife, thus pāradāriko, or paradāriko. Similarly, a traveler, a wayfarer. Gleans or searches for jujubes, thus bādariko (jujube gatherer). Similarly, āmalakiko (emblic myrobalan gatherer). Practices the Dhamma, thus dhammiko (righteous). Similarly, adhammiko (unrighteous). 463. Done by that, bought, bound, prepared, mixed, killed, kills, conquered, conquers, plays, digs, crosses, moves, carries, lives. "Done by that, bought by that... ...lives by that" in these meanings, from the instrumental case, the suffix 'ṇika' comes. Done by the body, kāyikaṃ (bodily). Similarly, vācasikaṃ (verbal), mānasikaṃ (mental). Made by wind, vātiko (windy), an illness. Goods bought for a hundred (as a price), sātikaṃ (worth a hundred). Similarly, sāhassikaṃ (worth a thousand). Bound by a strap or a rope, vārattiko (bound by strap). Bound by iron, āyasiko (bound by iron), 'a' comes in the middle. Similarly, pāsiko (bound by a noose). Prepared or mixed with ghee, ghātikaṃ (ghee-related). Similarly, goḷikaṃ (with balls/pills), dādhikaṃ (with curds), māricikaṃ (with pepper). Killed by a net, jāliko (net-caught), a fish.