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Good in talk is "kathiko," good in Dhamma talk is "dhammakathiko," good in battle is "saṅgāmiko," good in village dwelling is "gāmavāsiko," good in fasting is "upavāsiko." 533. The suffix "ṇeyyo" after "patha" and so on. In the sense of "good in that," the suffix "ṇeyyo" comes after "patha" and so on. Good on the path is "pātheyyaṃ," which is said to be wealth. The owner of that wealth is "sāpati," good in the owner of wealth is "sāpateyyaṃ." 534. The suffix "ṇeyyo" for "worthy of a gift." From the word "dakkhiṇā" (gift), in the sense of "worthy," the suffix "ṇeyyo" comes. Worthy of a gift is "dakkhiṇeyyo." 535. The suffix "āyo" after "tuma" infinitives. From a "tuma" infinitive, in the sense of "worthy," the suffix "āyo" comes. Worthy of being killed is "ghātetāyo," worthy of being made to languish is "jāpetāyo," "jāpetuṃ" means to cause to languish. Worthy of being banished is "pabbājetāyo." According to the Mahāvutti, in "āya," the "u" with a dot is dropped. Thus, the section on "beneficial," "good," and "worthy." Section on Transformation 536. The suffixes "ṇa," "ṇika," "ṇeyya," and "maya" for its transformation or parts. Its modification, its part, in these meanings, the suffixes like ṇa, etc., occur. A modification is a change of state beyond the original nature. The modification of the fig tree is 'odumbara', (e.g.,) ashes. The part of the fig tree is 'odumbara', (e.g.,) leaves, etc. The part of a pigeon is 'kāpota', (e.g.,) flesh, blood, feathers, etc. In the case of ṇika (suffix) - The modification of cotton is 'kappāsika', (e.g.,) thread and cloth. In the case of ṇeyya (suffix) - The part of a deer is 'eṇeyya', (e.g.,) flesh. The modification of silk worms is 'koseyya', (e.g.,) thread and cloth. In the case of maya (suffix) - The modification of grass is 'tiṇamaya'. Similarly, 'dārumaya' (made of wood), 'naḷamaya' (made of reeds), 'mattikāmaya' (made of clay). The modification of cows is 'gomaya' (cow dung), (e.g.,) dung. From lac, 'mayaṇa' (suffix) optionally. In the meanings of its modification or part, from lac, 'mayaṇa' occurs optionally. The modification of lac is 'jatumaya' (made of lac). Thus, the section on modifications. Section on distinctions. Tara, tama, issika, iya, iṭṭha (suffixes) in the sense of excess. In the sense of excess, these suffixes occur. Exceedingly evil among evils, thus more evil, most evil, very evil, more evil, most evil. In the feminine, 'pāpatarā'. Even from an excessive sense, an excessive suffix occurs. Exceedingly most evil is 'pāpiṭṭhataro'. From 'vaccha' (calf) and others, 'taro' (suffix) in the sense of youth/smallness. From 'vaccha' and others, in the sense of complete youth/smallness, 'taro' occurs. A very young calf is 'vacchataro' (a young bull/heifer). In the feminine, 'vacchatarī'. In the sense of youthfulness, in the sense of the youthfulness of those who have attained youth, a very young bull is 'ukkhataro' (a young bull). In the sense of the youthfulness of a horse, a young horse is 'assataro' (a mule). In the feminine, 'assatarī'. In the sense of reduced capability, a young bull is 'usabhataro'. From 'kiṃ' (what/which), 'tara' and 'tama' (suffixes) in the sense of determination/selection. From the word 'kiṃ', when determination is implied, 'tara' and 'tama' occur. Which of you is Devadatta? Which of you is Yaññadatta? Who among you is Devadatta? Who among you is Yañña...? Given, by the sutta "what is it?", then among them, what is done? Thus, the chapter on distinction. Chapter on Collection. 541. In the sense of collection, kaṇa, ṇa, ṇikā. In the sense of "its collection," kaṇa, ṇa, ṇikā occur. First, from words ending in gotra suffixes – a collection of nobles is rājaññakaṃ, mānussakaṃ (collection of humans). From ukkha and so on – a collection of oxen and bulls is okkhakaṃ, a collection of camels is oṭṭhakaṃ, a collection of sheep is orabbhakaṃ. Thus, rājakaṃ (collection of kings), rājaputtakaṃ (collection of princes), hatthikaṃ (collection of elephants), dhenukaṃ (collection of cows). Those who give or eat rabbits are sasādakā, their collection is sasādakakaṃ. Ikkhaṇikaṃ (collection of sugar canes). In the case of ṇa – a collection of enemies is amittaṃ. In the case of ṇika – a collection of cakes is āpūpikaṃ, a collection of birds is sākuṇiko (a collection of crowds is saṃkulikaṃ?). 542. From jana and so on, tā. In the sense of "its collection," tā occurs. Janatā (collection of people), rājatā (collection of kings), bandhutā (collection of relatives), gāmatā (collection of villages), sahāyatā (collection of friends), a collection of city dwellers is nāgaratā, and so on. 543. For ubha, dvi, tī in the sense of aṃsa, aya. From ubha, dvi, tī, in the sense of "its part," aya occurs. "Having both parts or portions" is ubhayaṃ, "having two parts" is dvayaṃ, "having three parts" is tayaṃ, (e.g.,) the three objects (vatthuttayaṃ), the three jewels (ratanattayaṃ). "Having two or three parts" is dvattayaṃ. Thus, the chapter on collection. Given, chapter on Produced. 544. In the sense of "given by that," la, iyā. In the sense of "given by that," la, iyā occur. The state of being given is given by Mahāvutti. "Given by a god" is devalo. "Devilo" is also a Pāli form (devīlo?). Deviyo, or devadatto. Thus, brahmalo, brahmiyo, brahmadatto. Given by Siva, the king of gods, is sīvalo, sīviyo. In the feminine, sīvali, sīviyi. The 'i' is long. 545. In the sense of "produced by that," ima. In the sense of "produced by that," ima occurs. "Produced by ripening" is pākimaṃ, "by foam" that which is born of foam, foamy; that which is born of wrapping, wrapped. Thus, that which is born of piercing, pierced; that which is born of a sling, slung; a garland of flowers; that which is born of making, made; or, that which is born of making, made, by the great usage of making, made. That which is born of collecting by thread, collected; that which is born of bringing, brought, and so on, are established. Thus, given, you are born. La, this, you make. 546. In that which depends on it, 'lo'. 'Lo' occurs in the sense of 'that which depends on it'. Knowledge depending on the Vedas, vedallaṃ; with the doubling of 'la', that which is badly dependent, duṭṭhullaṃ. "Madanīyaṃ, bandhanīyaṃ, mucchanīyaṃ, rajanīyaṃ, gamanīyaṃ, dassanīyaṃ" and so on, are established by the suffix 'anīya' in the sense of an agent or a locus. In "dhūmāyitattaṃ" and so on, it acts like smoke, so "dhūmāyitaṃ", the sky; "dhūmāyitaṃ" itself is "dhūmāyitattaṃ", with 'tta' in its own sense. Thus, "timirāyitattaṃ", established by the suffix 'āya' from a nominal root. 547. 'Ita' from 'tārakā' and so on, when born. 'Ita' occurs in the sense of 'these are born to him' from 'tārakā' and so on. Stars are born to it, so 'tārakitaṃ', the sky. Flowers are born to it, so 'pupphito'. Thus, 'phalito', the tree. Leaves are born to it, so 'pallavitā', the creeper. Suffering is born to him, so 'dukkhito'; happiness is born to him, so 'sukhito'. 'Paṇḍā' is called wisdom; wisdom is born to him, so 'paṇḍito'; a staff is born to him, so 'daṇḍito'. By great usage, dirt is born to him, so 'malinaṃ'. Similarly, thirst is born to him, so 'pipāsito'; hunger is born to him, so 'jighacchito'; starvation is born to him, so 'bubhukkhito'; fainting is born to him, so 'mucchito'; unconsciousness is born to him, so 'visaññito'; blame is born to him, so 'nindito'. Thus, in pride and arrogance, 'gabbito'. In skill and cleverness, 'dabbito'. An interval is born to him, so 'antarito'; excrement is born It is called "born of a horse." 548. In blame, unknown, smallness, resemblance, shortness, compassion, and designation, the suffix 'ka' (is used). From a noun, when indicating blame and so on, the suffix 'ka' is used. In blame: "despised monk" becomes "monk-let." Thus: "bald-pate," "horse-let," "bloated-thing," "discolored-thing," "festering-thing," "bony-thing," and so on. In the unknown: "unknown horse" becomes "horse-let." Or, "whose horse is this?" becomes "horse-let," and so on. In smallness: "a little oil" becomes "oil-let." Thus: "ghee-let," "a small bow" becomes "bow-let," "cart-let," "village-let," and so on. In resemblance: "elephant-like image" becomes "elephant-like." Thus: "horse-like," "ox-like," and so on. In shortness: "short man" becomes "man-let." Thus: "tree-let," "fig-tree-let," and so on. In compassion: "beloved son" becomes "son-let." Thus: "calf-let," "woman-let," "mother-let," "girl-let," and so on. In designation: "peacock-like" by name only, like "peacock-let," and so on. Thus, the section on 'la', 'ita', 'ka'. The section on non-existent becoming existent. 549. In the sense of non-existent becoming existent, when conjoined with 'kar', 'as', or 'bhū', the suffix 'ī' is used after a word denoting a change of state. The becoming of a formerly non-existent thing into such a state is "non-existent becoming existent." When this "non-existent becoming existent" is indicated, and there is a conjunction with the roots 'kar', 'as', or 'bhū', the suffix 'ī' is used after a noun that denotes a change of state. "Makes not white, white" becomes "makes white." "May not white be white" becomes "may become white." "Not white becomes white" becomes "becomes white." Thus: "making white," "having become white." What is meant by "non-existent becoming existent"? "Makes a pot," "a pot exists," "a pot becomes." What is meant by "in conjunction with 'kar', 'as', 'bhū'"? "Not white becomes white" (using `jāyate`). What is meant by "change of state"? Let it not be natural. "Makes gold into an earring" – making an earring from gold is said to be a natural form in the world. Thus: "gold may be an earring," "gold becomes an earring." Thus, the section on non-existent becoming existent. The section on inherent meaning. 550. In its own meaning. Even in their own meaning, suffixes are seen.