English
Kills with a net, thus jāliko (net-man), a net-fisherman. Similarly, bāḷisiko (fisherman with a hook). Wealth won by dice, akkhikaṃ (dice-won). Similarly, sālākikaṃ (won by sticks/lots). Wins or plays with dice, thus akkhiko (dice-player). Digs with a spade, thus khāṇittiko (digger with a spade). Similarly, kuddāliko (digger with a hoe), here no lengthening. Crosses with a raft, thus oḷumpiko, or uḷumpiko (rafter). Similarly, nāviko (boatman), gopucchiko (cow-tail-crosser). Travels by cart, thus sākaṭiko (cart-driver). Similarly, rathiko (charioteer), yāniko (driver of a vehicle), daṇḍiko (staff-bearer). Carries on the shoulder, thus khandhiko (shoulder-carrier). Similarly, aṃsiko (shoulder-carrier), sīsiko (head-carrier), here no lengthening. Lives by wages, thus vetaniko (wage-earner). Similarly, bhatiko (hired laborer), kasiko (farmer), kayiko (buyer), vikkayiko (seller), in 'bhatika' and so on, no lengthening. 464. It conduces to that. "It conduces to that" in this meaning, from the dative case, the suffix 'ṇika' comes. Conduces to rebirth, thus ponobbhaviko (conducive to rebirth), 'u' of 'puna' becomes 'o', 'bha' is doubled. Craving for renewed existence. That which leads to the world is "worldly." That which is very excellent is "heaven." That which leads to heaven is "heavenly" merit. Thus, "pertaining to this life," "pertaining to the next life." 465. Born from that, come from that. In the meanings "born from that," "come from that," the suffix "ṇika" comes after a word in the ablative case. Born from or come from the mother is "maternal." Doubling and shortening (of the consonant). Likewise, "paternal." "ṇya" and "ṇiya" are also seen. Born from fragrance is "fragrant." Born from the breast is "milk." Born from the father is "paternal." Likewise, "maternal." In "ṇya," "macca." 466. He dwells there, known, supported, appointed. In these meanings, the suffix "ṇika" comes after a word in the locative case. He who dwells at the root of a tree is a "tree-root dweller." Likewise, "forest dweller," "cremation-ground dweller." And even in the general statement "he dwells there," the meaning should be understood in terms of "of that habit," "of that vow," "of that nature," "of that frequent doing," because taddhita suffixes indicate well-known meanings. For one who dwells at the root of a tree for only a moment is not called a "tree-root dweller." Known in the world is "worldly." Supported by the Four Great Kings are "those of the Four Great Kings." Appointed at the door is a "doorkeeper." Likewise, "treasurer," "new worker." Here, no lengthening (of the vowel). In examples like "Jātikiyo," "andhakiyo," and so on, the suffix "kiya" is used by the Mahāvutti. 467. This is his. In the meaning "this is his," the suffix "ṇika" comes after a word in the genitive case. This belongs to the Saṅgha is "Saṅgha's" (monastery). "Saṅgha's" (land). This belongs to the Saṅgha is "Saṅgha's" (goods). Likewise, "personal," "group's," "public." This is of the Sakya's son is "of the Sakya's son." Likewise, "of the actor's son," "of the slave's son." 468. Or "iyo" for "ṇika." The suffix "ṇika" optionally becomes "iyo." "Sakyaputtiyo," "Sakyaputtiko," and so on. 469. The suffix "ṇo." In the sense of 'this of that', after the sixth case ending, 'ṇo' occurs. This of Kaccāyana is Kaccāyana, the grammar. Thus, of the Sugata, the teaching. Of the buffalo, the meat, etc. After 'go' and others, 'yo' occurs. In the sense of 'this of that', after 'go' and others, 'yo' occurs. When 'ya' follows, and of 'go'. When a suffix ending in 'ya' follows, of 'go' and of 'u' vowels, 'avaṅ' occurs, thus it is an 'ava' substitution. By the rule 'Tavaggavaraṇāna...', 'va' becomes 'ba'. This of cows is 'gabyaṃ', meat, etc. 'Du' is said to be a tree. This of that is 'dabyaṃ', 'dabbaṃ', root, etc. The section on multiple meanings is finished. The section on 'there is'. When 'that is here' or 'that is of him', 'mantu' occurs. That is here, that is of him, in these senses, after the first case ending, the suffix 'mantu' occurs. 'Mantu' occurs after 'i' vowels, 'u' vowels, and 'o' vowels. There, after 'i' vowels, always. Present mindfulness is in this, or is of him, thus 'satimā' (mindful one). Thus 'gatimā' (one with movement), 'matimā' (one with wisdom), 'dhitimā' (one with resolve), 'atthadassimā' (one who sees the meaning), 'sirīmā' (one with glory), etc. But after 'u' vowels – Of 'āyu', 'āyasa' when 'mantu' follows. When 'mantu' follows, of 'āyu', 'āyasa' substitution occurs. Long life is in this, or is of him, thus 'āyasmā' (one with long life). Thus 'cakkhumā' (one with eyes), 'bandhumā' (one with relatives), 'bhāṇumā' (one with radiance), etc. Many cows are in this, or are of him, thus 'gomā' (one with many cows). And in the cases of 'candimā' and 'pāpimā', by the great commentary, they desire the 'imantu' suffix. There, a mansion called 'canda' is of him, thus 'candimā' (moon-god), a divine being. But by figure of speech, the mansion is also called 'candimā', and the divine being is also called 'canda'. A very evil intention is of him, thus 'pāpimā' (evil one), Māra. For one is not called 'pāpimā' by a small evil, because 'mantu' and others occur only in the sense of abundance, etc., as is well-known. For it is said in the commentary – "In abundance and in praise." , and in censure and excessive praise. In constant connection and association, these mantu and so forth occur." Therein, in abundance: gomā (rich in cattle), dhanavā (wealthy). In praise: jātimā (of good birth), guṇavā (virtuous). In censure: valimā (wrinkled). In excessive praise: buddhimā (intelligent), vaṇṇavā (beautiful). In constant connection: satimā (mindful), sīlavā (virtuous), daṇḍī (carrying a staff). In association: haliddimā (yellowish). Similarly, satimā and so forth are said of existing mindfulness and so forth, not of past or future non-existing ones. Why? Because it is indicated by the present tense word "atthi" (is). If this is so, how is it established that "you were mindful in the past, and you will be mindful in the future"? That too is established by the mindfulness existing at that time. In words like go (ox), asso (horse), manusso (human), which are generic terms, mantu and so forth do not occur because they are capable of denoting substances. Similarly, in adjectives like nīlo paṭo (blue cloth), sukko paṭo (white cloth), and in proper nouns like tisso, phusso. But they do occur in those words which do not have the capacity to denote substances, such as buddhimā (intelligent), paññavā (wise), rūpavā (beautiful), vaṇṇavā (handsome), and so forth. 374. Imiyā. After the first case ending, ima and iyā occur in the sense of "having." "Many sons are for him or in him" means puttimā (having sons). "Fame is spread for him or in him" means kittimo (famous). Similarly, phalimo (fruitful), khandhimo (having a trunk), rukkho (tree), puttiyo (having sons), kappimo (having a kalpa), kappiyo (suitable), jaṭimo (having matted hair), jaṭiyo (having matted hair), "a firm quality is for him or in him" means theriyo (elderly), "a share of loss is for him or exists in him" means hānabhāgiyo (having a share of loss). Similarly, ṭhitibhāgiyo (having a share of stability), visesabhāgiyo (having a share of distinction), nibbedhabhāgiyo (having a share of penetration), and so forth. Here in the Pāli, the forms of candimā and puttimā in the nominative singular (simhi) are seen to be like the rājādi group: "The moon shines, having light" (rattimābhāti candimā), "He rejoices in sons, having sons" (puttehi nandati puttimāti). But for the word kittimā, the form is kittimassa kittimatoti. 475. Vantvāvaṇṇā. After the first case ending, vantu occurs in the sense of "having," when it is a non-attribute. Pure virtue by way of constant morality. He has, or in him exists, virtue, thus 'virtuous'. He has, or in him exists, excellent quality, thus 'qualified'. Thus everywhere, according to the meaning of the word, a specific meaning of 'having' should be stated. He has wisdom accompanied by rebirth-linking, thus 'wise'. When suffixes follow, long vowels are sometimes shortened. One knows by this, thus 'knower', knowledge. He has, or in him exists, knowledge, thus 'learned'. In a consonant, the preceding vowel is elided. What about without a vowel? Mindful, related. By the rule of 'frequent', 'having rays', 'having luck', 'having fame', 'seeing fear', 'having a beard', 'having the Gāṇḍīva bow' are also formed. There, he has, or in him exists, the Gāṇḍīva bow, thus 'having the Gāṇḍīva bow'. In a consonant, the preceding vowel is elided. 476. From 'staff' and others, 'ika', 'ī', or 'vā'. From these, in the sense of 'having', 'ika', 'ī' occur, or 'vā'. A staff is always held by him, or exists in him, thus 'staff-bearer', 'staff-holder', 'having a staff'. Similarly, 'fragrant one', 'fragrant one', 'having fragrance'; 'one with form', 'one with form', 'having form'. When speaking of a creditor, from 'wealth', 'wealthy'; otherwise 'wealthy', 'having wealth'. 'Seeker', 'seeker', 'having a purpose'. Here, with a non-present meaning, he has a purpose, thus 'seeker'. He seeks something valuable, thus 'seeker of valuables'. Similarly, 'seeker of wealth', 'seeker of merit', 'seeker of good'. This is his purpose, thus 'having this purpose'. He has skill as his purpose, thus 'having skill as purpose'. Similarly, 'having expertise as purpose', 'having skill as purpose', etc., are formed. However, after words ending in 'appearance', only 'ī' occurs. He has the appearance or form of Brahmā, thus 'having Brahmā's appearance'. Or, the appearance of Brahmā is 'Brahmā's appearance'; he whose appearance is like 'Brahmā's appearance' is 'having Brahmā's appearance'. Similarly, 'having Brahmā's brilliance'; 'vacchasa' means head; this is a compound word ending in a taddhita suffix. Similarly, 'having divine appearance'. From 'hand', 'tooth', etc.