English
The sequence should be understood as ending in 'dasa', ending in 'sati', ending in 'īsa', ending in 'āsa', ending in 'uti'. Among these, 'dasa', from eleven up to eighteen, these nine numbers are called 'dasanta' (ending in 'dasa'). 'Vīsati', 'ekav' From twenty up to twenty-eight, the nine numbers are called 'tīsati' ending. From thirty-one up to thirty-eight, the nine numbers are called 'satyantā' ending. Forty, from forty-one up to forty-eight, the nine numbers are called 'īsantā' ending. Fifty, from fifty-one up to fifty-eight, the nine numbers are called 'āsantā' ending. Ninety, from ninety-one up to ninety-eight, the nine numbers are called 'utyantā' ending. The remaining 'ṭṭhuntā' and 'tyantā' endings are also included here. 'Ṭṭhuntā' endings are sixty, and the nine numbers from sixty-one onwards. 'Tyantā' endings are seventy, and the nine numbers from seventy-one onwards, and eighty, and the nine numbers from eighty-one onwards. Among the 'dasantā' endings: A hundred with ten added to it, that is 'dasasataṃ' (ten hundred). Similarly, 'dasasahassaṃ' (ten thousand), 'dasasatasahassaṃ' (ten hundred thousand). A hundred with eleven added to it, that is 'ekādasasataṃ' (eleven hundred). Similarly, 'ekādasasahassaṃ' (eleven thousand), 'ekādasasatasahassaṃ' (eleven hundred thousand). And so on, 'dvādasasataṃ' (twelve hundred), etc. Among the 'satyantā' endings: The 'ti' syllable is dropped from 'ṭamhi'. A hundred with twenty added to it, that is 'vīsasataṃ' (twenty hundred). Similarly, 'ekavīsasataṃ' (twenty-one hundred), 'dvāvīsasataṃ' (twenty-two hundred), etc. A hundred with thirty added to it, that is 'tīsasataṃ' (thirty hundred). Similarly, 'ekatīsasataṃ' (thirty-one hundred), 'dvattīsasataṃ' (thirty-two hundred), etc. This method applies to thousands as well. Among the 'īsantā' endings: A hundred with forty added to it, that is 'cattālīsasataṃ' (forty hundred). Similarly, 'ekacattālīsasataṃ' (forty-one hundred), 'dvecattālīsasataṃ' (forty-two hundred), etc. This method applies to thousands as well. Among the 'āsantā' endings: A hundred with fifty added to it, that is 'paññāsasataṃ' (fifty hundred). Similarly, 'ekapaññāsasataṃ' (fifty-one hundred), 'dvepaññāsasataṃ' (fifty-two hundred), etc. This method applies to thousands as well. Among the 'ṭṭhuntā' endings: A hundred with sixty added to it, that is 'saṭṭhisataṃ' (sixty hundred). Similarly, 'ekasaṭṭhisataṃ' (sixty-one hundred), 'dvāsaṭṭhisataṃ' (sixty-two hundred), etc. This method applies to thousands as well. Among the 'tyantā' endings: To be stated as seventy added, seventy-one added, eighty added, eighty-one added, etc. Among the 'utyantā' endings: A hundred with ninety added to it, that is 'navutisataṃ' (ninety hundred). Similarly, 'ekanavutisataṃ' (ninety-one hundred), 'dvenavutisataṃ' (ninety-two hundred), etc. This method applies to thousands as well. And then The "ā dasantā" are numbers starting from one up to the number ten. The "satyantā" are numbers starting from eleven up to the number twenty. The "īsantā" are numbers starting from thirty-one up to the number ten. The "āsantā" are numbers starting from forty-one up to the number ten. Thus also, the "ṭṭhunta", the "tyanta", and the "utyantā" should be understood. One hundred is that in which one is extra in a hundred. "Then here one hundred, having been dug, the glorious ones follow" —thus is the Pāli [Jā. 2.22.594]. "Two hundred is that in which two are extra in a hundred" —and so on, all should be stated. This arrangement is very varied. Just as "one and ten is eleven, or ten with one extra is eleven" is formed, so here too, "ten and a hundred is ten-hundred, or a hundred with ten extra is ten-hundred" —and so on, all that formation is formed by way of compounding. There, "two hundreds is two-hundred, three hundreds is three-hundred" —and so on, and "two thousands is two-thousand, three thousands is three-thousand" —and so on, and "two hundred-thousands is two-hundred-thousand, three hundred-thousands is three-hundred-thousand" —and so on, are formed in a dvigu compound. 513. The suffix "kkhattuṃ" after a number of times. Number words related to "times" take the "kkhattuṃ" suffix. Two times is "dvikkhattuṃ". Thus, "tikkhattuṃ", "catukkhattuṃ", "pañcakkhattuṃ", "dasakkhattuṃ", "satakkhattuṃ", "sahassakkhattuṃ". 514. After "kati". The word "kati" related to "times" takes "kkhattuṃ". How many times is "katikkhattuṃ". 515. After "bahu", "dhā" and "kkhattuṃ" with proximity. The word "bahu" related to "times", when there is proximity, takes "dhā" and "kkhattuṃ". Many times is "bahukkhattuṃ". By the word "bahu" it indicates many times. Many times is "anekakkhattuṃ". Thus, many times is "bahudhā", many times is "anekadhā". Proximity means the very closeness of the times. eats, eats many times a day, eats in many ways, when they are far from the times, those conditions do not exist, eats many times a month. 516. Once. The particle 'sakiṃ' is used in the sense of 'one time'. Eats once, eats one time. The section on numbers is finished. The section on small numbers The section on kinds 517. With number-words, 'dhā'. 'Dhā' occurs in the sense of 'kind' with number-words. In two ways, 'dvidhā'. Similarly, 'tidhā' (in three ways), 'catudhā' (in four ways), 'pañcadhā' (in five ways), 'dasadhā' (in ten ways), 'satadhā' (in a hundred ways), 'sahassadhā' (in a thousand ways), 'bahudhā' (in many ways), 'ekadhā' (in one way), 'anekadhā' (in various ways). 518. 'Jjhaṃ' from 'eka'. 'Jjhaṃ' occurs in the sense of 'kind' from 'eka' (one) or not. In one way, 'ekajjhaṃ', or 'ekadhā'. 519. 'Edhā' from 'dvi' and 'ti'. 'Edhā' occurs in the sense of 'kind' from the words 'dvi' (two) and 'ti' (three) or not. 'Dvedhā' (in two ways), 'tedhā' (in three ways), or 'dvidhā', 'tidhā'. 520. 'Thā' in the sense of 'kind' from 'sabbādi'. 'Pakāro' means a manifold distinction or a specific distinction of a generality; 'thā' occurs in the sense of 'kind' from 'sabbādi' (words like 'sabba' - all). In every way, 'sabbathā', in all ways, 'sabbathā', in whatever way, 'yathā', in whatever ways, 'yathā'. Similarly, 'tathā' (in that way), 'aññathā' (in another way), 'ubhayathā' (in both ways), 'itarathā' (in the other way). 521. 'Kathaṃ', 'itthaṃ'. These words are used in the sense of 'kind'. In what way, 'kathaṃ', in this way, 'itthaṃ'. What is meant by this rule? By making the suffixes 'thaṃ' and 'tthaṃ' from the words 'kiṃ' and 'ima', 'kiṃ' becomes 'ka' and 'ima' becomes 'itta'. 522. 'Tabbati' and 'jātiyo'. That has that kind, therefore 'tabbā', in that 'tabbati', meaning it is endowed with a kind. The suffix 'jātiya' occurs from a word denoting that generality, in the sense of 'tabbati'. One who is especially clever, a wise person, 'paṭujātiyo'. One who is especially soft. the object is of a soft nature. 523.So in the sense of repetition and kinds… In the sense of repetition and kinds, the suffix 'so' occurs. In the sense of repetition: He recites word by word, he recites word-wise. He makes piece by piece, he makes piece-wise. He divides hole by hole, he divides hole-wise, and so on. Here, in "word by word" and so on, the accusative case is used as an adverb of manner. In the sense of kinds: In many ways, separately; in all ways, entirely, and so on. However, in "wisely, skillfully, appropriately, causally, meaningfully, righteously, textually, by minor characteristics," and so on, the 'so' is the ending of the instrumental singular case by a great rule. Similarly, 'length-wise', 'breast-wise', and so on. Thus, the section on kinds. The section on family relations 524.From father, in the sense of brother, 'reyyaṇa'. From the word 'pitu' (father), in the sense of 'his brother', 'reyyaṇa' occurs. Father's brother is 'petteyyo'. By 'rānubandhentasarādissā', the 'u' is dropped, and it is doubled. 525.From mother, and in the sense of sister, 'cho'. From mother and from father, in the sense of sister, 'cho' occurs. Mother's sister is 'mātucchā', father's sister is 'pitucchā'. 526.In the sense of parents, 'āmaha'. From parents, in the sense of their parents, 'āmaha' occurs. Mother's mother is 'mātāmahī', mother's father is 'mātāmaho'. Father's mother is 'pitāmahī', father's father is 'pitāmaho'. Thus, the section on family relations. The section on beneficial, good, worthy 527.In the sense of beneficial, 'reyyaṇa'. From parents, in the sense of beneficial to them, 'reyyaṇa' occurs. Beneficial to mother is 'metteyyo', beneficial to father is 'petteyyo'. Well-behaved towards parents. 528.In the sense of beneficial, 'iyo'. In the sense of 'beneficial to that', 'iyo' occurs. Beneficial to clinging is 'upādāniyaṃ'. Similarly, 'oghaniyaṃ' (beneficial to floods), 'yoganiyaṃ' (beneficial to yokes), 'ganthaniyaṃ' (beneficial to ties), 'nīvaraṇiyaṃ' (beneficial to hindrances). In other senses in the suttavibhatti, 'iyo' also occurs, e.g., 'sodariyo' (one who sleeps in the same womb, i.e., a sibling). 529.From 'cakkhu' (eye) and so on, 'sso'. For its benefit, in the sense of "beneficial to that," the suffix "sso" comes after "cakkhu" (eye) and so on. Beneficial to the eye is "cakkhussaṃ," a pleasant form, an eye medicine. Beneficial to life is "āyussaṃ," a method for increasing life. 530. The suffix "ṇyo" in the sense of "good there." In the sense of "good in that," the suffix "ṇyo" comes. Good in an assembly is "sabbho," meaning "good," "skillful," "suitable," or "beneficial." Beneficial to friends is "mettaṃ." In the Suttavibhāga and elsewhere, "ṇyo" also appears: "racchā" (road) from "rathaṃ vahati" (carries a chariot), meaning a chariot-road. 531. The suffixes "niya" and "ññā" after "kamma." In the sense of "good in that," the suffixes "niya" and "ññā" come after "kamma." Good in action is "kammaniyaṃ," "kammaññaṃ." 532. The suffix "iko" after "kathā" and so on. In the sense of "good in that," the suffix "iko" comes after "kathā" and so on.