English
, in the sense of 'species', 'ī' occurs. Elephant, elephant, elephant, tusked animal, lion, lion. Otherwise, 'having hands', 'having teeth'. When speaking of a celibate, from 'appearance', only 'ī' occurs, 'having good appearance'; otherwise 'having good appearance'. From 'lotus' and others, in the sense of 'place', only 'ī' occurs; 'lotus' is said to be Lotus, lotus pond. Again, in feminine, 'nī' (suffix). The preceding 'ī' becomes 'a'. Lotus plant (uppalinī), water lily plant (kumudinī), lotus plant (bhisinī), lotus plant (muḷālinī), lotus plant (sālukinī). 'Paduma' (lotus) exists in this place, hence 'padumī'. Then, in feminine, 'nī' (suffix). 'Paduminī'. The preceding 'ī' becomes short. All these are names for a lotus pond or a lotus cluster. Elsewhere, 'pokkharavā' means an elephant. Here, the trunk is called 'pokkhara'. Crested (sikhī), having a crest (sikhāvā). Garlanded (mālī), having a garland (mālāvā). Virtuous (sīlī), having virtue (sīlavā). Powerful (balī), having power (balavā). Even at the end of compounds, 'ī' (suffix): habitually sleeping (niddāsīlī), habitually speaking (sabhāsīlī), strong-armed (bāhubalī), strong-thighed (ūrubalī). From 'sukha' (happiness) and 'dukkha' (suffering), also 'ī': happy (sukhī), suffering (dukkhī), etc. 477. 'sī' from 'tapa' and others. The suffix 'sī' may occur after 'tapa' and others, in the sense of 'having'. 'Tapa' (ascetic practice) exists for him or in this, hence 'tapassī' (ascetic); doubling (of 's'). Similarly, 'yasassī' (famous, having fame), 'tejassī' (glorious, having splendor). 'Mano' (mind) exists for him, hence 'manassī' (intelligent, having mind). Or 'vā' (suffix)? 'Yasavā' (famous). 478. 'ṇo' from 'tapa'. The suffix 'ṇo' occurs after 'tapa' in the sense of 'having'. 'Tapa' exists for him, hence 'tāpaso' (ascetic); in feminine, 'tāpasī'. 479. 'ro' from 'mukha' and others. The suffix 'ro' occurs after 'mukha' and others in the sense of 'having'. Unrestrained mouth exists for him, hence 'mukharo' (talkative). A hole exists for it, hence 'susiro' (hollow); a hollow tree. Salty earth exists in it, hence 'ūsaro' (saline, barren); a saline land area. Sweet taste exists for it, hence 'madhuro' (sweet); jaggery. Mountains exist here, hence 'nagaro' (mountainous region, or city); a region with many mountains. "Nagara" (city) is also a reading. 'Kuñja' is said to be a jaw. 'Kuñjaro' (having a jaw) is an elephant. Indeed, an elephant. Elevated teeth exist for it, hence 'danturo' (tusked); indeed an elephant. It is said by the Mahāvutti. 480. 'bho' from 'tundi' and others. The suffix 'bho' may occur after 'tundi' and others in the sense of 'having'. 'Tundi' is said to be a prominent navel. 'Tundibho' (having a prominent navel). Folds exist in it, hence 'valibho' (having folds/wrinkles). Or 'vā' (suffix)? 'Tundimā' (having a prominent navel). 481. 'tva' from 'saddhā' and others. From 'saddhā' and others... The affix 'a' occurs in the sense of 'possessing'. He has faith, or faith exists in him, thus 'saddho' (faithful). Similarly, 'pañño' (wise), 'sato' (mindful). Or 'vā'? 'Paññavā' (wise), 'satimā' (mindful). 482. The affix 'ālu' occurs in the sense of 'possessing' after 'abhijjhā', etc. The affix 'ālu' occurs in the sense of 'possessing' after 'abhijjhā', etc., optionally. He has much covetousness, thus 'abhijjhālu' (covetous). He has much cold suffering, thus 'sītālu' (sensitive to cold). Many flags are on this chariot, thus 'dhajālu' (having many flags). He has much compassion, thus 'dayālu' (compassionate). He has much male-mindedness, thus 'purisālu' (fond of men), a woman fond of men. Or 'vā'? 'Dayāvā' (compassionate). 483. The affix 'ilo' occurs in the sense of 'possessing' after 'piccha', etc. The affix 'ilo' occurs in the sense of 'possessing' after 'piccha', etc., optionally. He has cotton, or cotton exists in it, thus 'picchilo' (cottony), 'picchavā' (cottony), a cotton tree. 'Picchilā sippali' (slippery silk-cotton tree), 'phenilo' (foamy), 'phenavā' (foamy), a foamy brick. 'Jaṭilo' (having matted hair), 'jaṭāvā' (having matted hair), an ascetic. 'Tuṇḍilo' (having a big belly), 'tuṇḍavā' (having a big belly). He has much speech, thus 'vācālo' (talkative). The 'ila' is dropped by a major rule. 484. The affix 'vo' occurs in the sense of 'possessing' after 'sīla', etc. The affix 'vo' occurs in the sense of 'possessing' after 'sīla', etc. He has constantly guarded virtue, or it exists in him, thus 'sīlavo' (virtuous), a man. 'Sīlavā' (virtuous), a woman. Long hair exists in him, thus 'kesavo' (long-haired), 'kesavā' (long-haired). Immeasurable waters exist in it, thus 'aṇṇavo' (ocean). He has great strength, thus 'balavo' (strong), 'balavā' (strong), 'balavaṃ' (strong). 'Gāṇḍī' means a joint. Many joints are in it, thus 'gāṇḍīvaṃ' (a bow). [This 'gāṇḍī' is of the horn of a 'gaṇḍa' deer, which he has, thus 'gāṇḍī', thus 'gāṇḍīvo' (Pañcakāṭīkā). He has the horn of a ram, thus 'gāṇḍīvaṃ', a bow (Payogasiddhi). 'Gāṇḍī' is a knot, which he has or is in it, 'gāṇḍīvo' Arjuna's bow (Mugdhabodhaṭīkā)]. Many lines are in it, thus 'rājīvaṃ' (lotus). 485. The affix 'vī' occurs after 'māyā' and 'medhā'. From these In the sense of 'having', 'vī' occurs. Possessing illusion, possessing wisdom. 486. In the sense of 'lord', 'āmī', 'uvāmī' (occur). In the sense of 'being a lord', 'āmī' and 'uvāmī' occur. One who has a state of lordship is a master, a lord. In the feminine, 'sāminī', 'suvāminī'. With elision of the dot, and insertion of 'k', 'sāmiko'. 487. From 'lakkhī', 'ṇo' and 'a' (occur). From 'lakkhī', in the sense of 'having', 'ṇo' occurs, and the 'ī' vowel becomes 'a'. One who has fortune and glory is 'lakkhaṇo'. 488. From 'aṅga', 'no' in the sense of 'auspicious'. When 'auspicious' is to be expressed, from 'aṅga', in the sense of 'having', 'no' occurs. A woman who has auspicious limbs is 'aṅganā'. 489. 'So' from 'loma'. From 'loma', in the sense of 'having', the suffix 'sa' occurs. One who has much hair is 'lomaso'. Here, by the division of the rule 'so', words like 'sumedhaso' (one with good wisdom), 'bhūrimedhaso' (one with great wisdom), etc., are also formed. The section on 'having' is finished. Section on 'state of being' and 'action'. 490. In the sense of 'its state of being' and 'its action', 'tta', 'tā', 'ttana', 'ṇya', 'ṇeyya', 'ṇiya', 'ṇa', 'iyā' (occur). In the sense of 'its state of being' or 'its action', these eight suffixes, after the genitive case, frequently occur. Here, 'bhāva' (state of being) is that from which understanding and words arise. It is the cause of the initial arising of words in their own meanings, and also the cause of their long-term continuation. Here, the cause of initial arising is called 'byappattinimitta' (cause of manifestation). The cause of long-term continuation is called 'pavattinimitta' (cause of continuation). Both of these are fivefold, according to species, substance, quality, action, and name. Here, 'the state of being of a cow is 'gotta'' – in this, 'gojāti' (cow-species) is called 'bhāva'. Here, 'the state of being of one with a stick is 'daṇḍitta'' – in this, 'daṇḍadabba' (stick-substance) is called 'bhāva'. Here, 'the state of being of a blue cloth is 'nīlatta'' – in this, 'nīlaguṇa' (blue-quality) is called 'bhāva'. Here, 'the state of being of a cook is 'pācakatta'' – in this, 'pacanā-kriyā' (cooking-action) is called 'bhāva'. The suffix 'āvo'. "The state of a person named Tissa is 'Tissa-ness'." Here, 'Tissa-name' is the state of being. There, 'the state of a cow' (means): having heard the word 'cow', or with the idea of a cow in a cow-substance, or having seen a cow-substance, the cause of the usage of 'cow' in that substance. This is the meaning. Thus, in the remaining (cases) too, the meaning should be understood accordingly. In 'tta': lineage, stick-holder-ness, cook-ness, Tissa-ness, and so on. In 'tā': fondness for company, fondness for sleep, fondness for talk, and so on. In 'ttana': common-person-ness, feeling-ness, paramour-ness, wife-ness, and so on. In 'ṇya': the state of an idle person is idleness, the state of a recluse is recluseship, the state of a brahmin is brahminhood. The qualities of virtue, concentration, and wisdom are called recluseship and brahminhood. The state of an ascetic is asceticism, the state of a skillful person is skillfulness, the state of being vast is vastness, the state of a king is kingship, the state of a field extending to a mountain is mountain-extended-ness, the state of an heir is heirship, the state of being uneven is unevenness, the state of a friend is friendship, the state of merchants is merchantry, and so on. In 'ṇeyya': the state of purity is purity. Thus, sovereignty, and so on. In 'ṇiya': idleness, the state of intoxication is intoxication. Thus, skillfulness, the state of a chaplain is chaplaincy, the state of an eloquent person is eloquence, the state of being busy is busyness. These two (last ones) are established like grammatical terms before. In 'ṇa': the state of a venerable person is veneration, the state of being clever is cleverness, and so on. In 'iya': the state of a chief is chieftainship, the state of a wise person is wisdom, the state of being learned is learnedness, the state of being naked is nakedness, the state of a hero is heroism, the state of a brave person is bravery, and so on. In the sense of action, action is called 'doing'. The action of an idle person (is expressed by): idleness, idleness, idleness, idleness, idleness, idleness, idleness, idleness, and so on. Bya for 'vaddha' and 'dāsa', or. In the sense of state or action, the suffix 'bya' occurs from 'vaddha' and 'dāsa', or. The state or action of an old person is old-ness, old-ness. Servitude, servitude. 'vaddhava' i Here, ṇe and pare are augmentations. 492.Naṇa, yuvā, bo, and ca in vaye. When 'vaya' is implied, in the sense of state or action, 'naṇa' comes for 'yuvā', and 'bo' and 'ca' are augmentations.