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'Sakattha' means the meaning of the word itself, it is said to be the meaning of the word in its natural gender. Low is indeed low (hīnaka). Young animal is indeed young animal (potaka). God is indeed god (devatā). As it is is indeed as it truly is (yathābhucca). Compassion is indeed compassion (kāruñña). Due time is indeed due time (pattakalla). Infinite space is indeed infinite space (ākāsānañca). Skill is indeed skill (pāguññatā). Fitness is indeed fitness (kammaññatā). Giving is indeed giving (dānamaya). Virtue is indeed virtue (sīlamaya). Thus, 'consisting of development' and so on. Just as sons of ministers are called 'amaccaputtiyā', so too 'son of Sakya' is indeed 'sakyaputtiyo', 'not a recluse' is 'not a sakyaputtiyo', thus 'son of a dancer', 'son of a slave' are also appropriate. 'Seeing fear', 'seeing benefit' - the suffixes -vant and -mant are also used in their own meaning. In 'Brahmavaṇṇī' (having the color of Brahma), 'Devavaṇṇī' (having the color of a deva), the color of Brahma is 'brahmavaṇṇo'. If the meaning is 'he has a color like Brahma's color', then the suffix -ī is indeed a suffix meaning, not its own meaning. If the meaning is 'he whose color is like Brahma's color, that one is Brahmavaṇṇī', then it is indeed its own meaning. Moreover, it is also appropriate that two compounds and taddhita suffixes operate in one 'other word meaning'. Similarly, in 'the state of being skilled is pāguññatā' and so on, two taddhita suffixes are in the sense of 'state'. Thus, the collection of 'own meanings'. The collection of specified suffixes. 551. In another meaning. The suffixes beginning with ṇa, specified previously, are seen in meanings other than their specified meaning. Born in Magadha is a Magadhan. Grown up in Magadha is a Magadhan. Dwelling in Magadha is a Magadhan. Or the ruler of Magadha, or in Magadha, is a Magadhan, and so on, (suffix) ṇa. That which is worth a Kasi is a Kasiya. 'Kasi' is said to be a hundred or a thousand, (suffix) iyo. Similarly, other suffixes should be understood accordingly. 552. Other suffixes are also seen. Other suffixes, besides those specified previously, are seen in both specified and unspecified meanings. Dissimilar (various (Mog. Mothers, stepmothers, their sons are step-brothers. Those who go on the path are travelers. Those who go to misfortune, suffering, or evil are unfortunate ones. One who has envy is envious. Those who bear the burden are burden-bearers. Beneficial for greed are things that incite greed. Similarly, things that incite hatred, things that incite delusion. Worthy of seeing is admirable. Similarly, worthy of veneration, worthy of homage, worthy of salutation. Beneficial for floods are things related to floods, related to yokes, related to ties, suitable for work, one's own, beautiful, worthy of worship, worthy of salutation, etc. As much as the measure is, so is "as much." The state of being "as much" is quantity. Similarly, "that much." The state or action of supreme persons is perfection. The state or action of being united is unity. In "like an elephant," "like a lion," "like a noble steed," etc., they desire the 'vantu' suffix to denote the state of being. Mother's brother is maternal uncle. Thus, the collection of indicated suffixes. Collection of augmentations The rule "For the initial a, i, u of a word, when followed by a ṇ-suffix, there is augmentation to ā, e, o." For the initial 'a', 'i', 'u' of words, there is augmentation to 'ā', 'e', 'o'. Ādicca, Vāsiṭṭha, Venateyya, Menika, pertaining to fathers, made of udumbara wood, related to a boat, excellence, misfortune, good fortune, etc. What if there is no ṇ-suffix? Named, footed, ancient. By the rule "in the middle," augmentation also occurs in the middle of a word, Vāseṭṭha, two and a half, etc. 553. Sometimes even in a conjunction. When a ṇ-suffix follows, augmentation sometimes occurs even in a conjunction. Petteyya, pertaining to fathers, given, good among the chief is chief, the state of being delighted is joy, that which is to be spoken is speech, that which is to be enjoyed is fortune, enjoyable, suitable, etc. Thus, the collection of augmentations. Collection of elisions By the rule "Elision of a and i vowels," when the 'ṇya' suffix follows, there is elision of 'a' and 'i' vowels. There, in the case of 'a' vowel: wisdom, truth, inheritance, the state of being twofold is duality, compassion itself is compassion, etc. In the case of 'i' vowel. The state of being a lord is lordship. Thus, the sun, Kondañña, and so on. "Uvaṇṇa becomes avaṅa when 'sa' follows" means that when 'sa' follows, 'uvaṇṇa' becomes 'avaṅa'. The state of being light is lightness, swiftness. That which is in the rose-apple tree is rose-apple. Similarly, that which is in Kapilavatthu is Kapilavatthuan, a forest. The offspring of a brother is a nephew, bovine, material. "When 'ṭa' follows, 'sati'..." means that when the suffix 'ṭa' is present, there is a deletion of 'ti' from 'vīsati' and 'tīsati'. The one completing twenty is the twentieth, the nineteenth. Thus, the thirtieth, the twenty-ninth. "When 'ra' is an anubandha, of the final vowel and initial 'sa'..." means that when a suffix with 'ra' as an anubandha is present, there is a deletion of the final vowel of a word and initial 'sa'. Maitreya, related to a father, how much, how much, such, such, such, having struck, having injured, respectfully, concerning, action, expert in Veda, crossed over, and so on. 554. Deletion of suffixes. Sometimes there is deletion of suffixes. In the Buddha is a sublime jewel. The eye is empty of self or of what pertains to self. And here, the state of being a jewel is a jewel, the state of being oneself is self, the state of being one's own is what pertains to self. Thus, deletion of the 'bhāva' suffix. In "Recollection of the Buddha, recollection of the Dhamma" and so on, the deletion of the suffix should be understood by the method of "the state of being a Buddha is Buddha, this quality of the Buddha is Buddha" and so on. 555. Deletion of 'vī', 'mantu', 'vantu'. When 'iyi' and 'iṭṭha' suffixes follow, there is deletion of 'vī', 'mantu', and 'vantu'. One who is exceedingly wise among the wise is 'medhiyo', 'medhiṭṭho'. One who is exceedingly mindful among the mindful is 'satiyo', 'satiṭṭho'. One who is exceedingly virtuous among the virtuous is 'guṇiyo', 'guṇiṭṭho'. Thus, the section on deletion. The minor section is finished. The section on variations. 556. 'Jo' for 'vuddha' when 'iyi' and 'iṭṭha' follow. When 'iyi' and 'iṭṭha' suffixes follow, 'jo' occurs for the word 'vuddha'. One who is exceedingly old among the old is 'jeyyo', 'jeṭṭho'. 557. 'Sā', 'dha', 'ne', 'da', 'sa', 'jā' for 'bāḷha', 'antika', 'pasattha'. Iya, when the suffixes that indicate the superlative or comparative degree are applied to the words iṭṭha, pacchā, antika, and pasattha, they take the forms sādha, neda, and sa, jā. For bāḷha, meaning 'very much,' the superlative forms are sādhiyo, sādhiṭṭho. For antika, meaning 'near,' the superlative forms are nediyo, nediṭṭho. For pasattha, meaning 'praised,' the superlative forms are seyyo, seṭṭho, jeyyo, jeṭṭho. 558. Kaṇa, kana for appa and yuva. Iya, when the suffixes that indicate the superlative or comparative degree are applied to the words appa and yuva, they take the forms kaṇa and kana. For appa, meaning 'young' or 'small,' the superlative forms are kaṇiyo, kaṇiṭṭho. For yuva, meaning 'young,' the superlative forms are kaniyo, kaniṭṭho. A young girl is a kaññā, being of a young age. 559. Kosajja, ajjava, pārisajja, sohajja, maddava, ārisya, āsabha, ājañña, theyya, bāhusacca. When the suffixes ṇa or ṇya, indicating state or action, are applied, these words are formed. Among them, ajjava, maddava, and āsabha are formed with ṇa. The rest are formed with ṇya. Therein, the state of being upright is ajjava. By this rule, the 'u' of uju becomes 'a' with ṇa, and by 'uvaṇṇassāvaṅa…' the 'u' becomes 'ava'. Similarly, the state of being soft is maddava, the state of being a bull is āsabha, where 'u' becomes 'ā'. The state of being lazy is kosajja. By this rule, 'i' is dropped, and 'tya' becomes 'jja'. One who arises in assemblies is pārisajja, with the insertion of 'd'. One who is good-hearted is suhado, with the dropping of 'ya'. The state of being good-hearted is sohajja. This is ārisya, belonging to a sage, where 'i' becomes 'āri'. The state of being of noble birth is ājañña, with the dropping of 'ya'. Again, by 'lopovaṇṇivaṇṇāna', 'i' is dropped. Then it is a sandhi form. Or, ājañña is simply ājāniya, with ṇya in the sense of 'itself'. The state or action of a thief is theyya, where 'na' becomes 'ya'. The state of being learned is bāhusacca, where 'u' becomes 'a'. Again, it is a sandhi form. 560. Ke for adhātu. [The rule] "Ghessi" [is applied] from the beginning of "asya" [in the context of "ka"]. "Ghessī" means ghe + assa + i, this is a six-footed sutta. When "ka" which is a part of a non-root word, follows, the preceding "a" frequently becomes "i" when "ghe" is not followed by "ka" and is followed by "asya" from the beginning. Bālikā (girl), ekikā (one), hatthipotikā (baby elephant), mahallikā (old woman), kumbhakārikā (potter woman), kammakārikā (worker woman), annadāyikā (food giver), upāsikā (female lay follower), sāvikā (female disciple), dhammavācikā (reciter of Dhamma). Why "of a non-root word"? Kulupakā-bhikkhunī (nun of a good family), dhenupakā (cow-like), khīrupakā-vacchī (calf that drinks milk). Here, even "ka" which is an augment to a root, indeed obtains the designation of a root. Why "ka"? Vedanā (feeling), cetanā (consciousness). Why "from the beginning of asya"? Bahuparibbājakā-rājadhānī (a capital with many wanderers). Why "assa"? Bahukattukā-sālā (a hall with many doers). Here, the analysis is "many wanderers, of which it is, that is 'bahuparibbājakā'". The word "paribbājaka" is a natural "syādi" word.