English
and from the meaning of "that belongs to" (tadassa), the suffixes "ima," "iya," "ika" occur. Appointed to the end is "antima." Thus, "antiya," "antika." He has a son, or it exists in him, so "puttima." Thus, "puttiya," "puttika," "kappima," "kappiya," "kappika." By the mention of "ca" (and), the suffix "kiya" occurs in the meaning of "appointed to." Appointed to birth is "jātiyaṃ niyutto jātikiyo," appointed to the blind is "andhe niyutto andhakiyo," blind by birth is "jaccandho," appointed to the blind by birth is "jaccandhakiyo." 354, 379. In the sense of a group: kaṇa, ṇa. The suffixes "kaṇa" and "ṇa" occur in the sense of a group. A group of princes is "rājaputtako." Thus, "rājaputto," "mānussako," "mānusso," "māyūrako," "māyūro," "māhiṃsako," "māhiṃso." 355, 380. From village, people, relatives, friends, etc.: tā. From "gāma" (village), "jana" (people), "bandhu" (relatives), "sahāya" (friends), etc., the suffix "tā" occurs in the sense of a group. A group of villages is "gāmatā." Thus, "janatā," "bandhutā," "sahāyatā," "nagaratā." 356, 381. Its place: iya, and ca. In the meaning of "its place," the suffix "iya" occurs. A place of intoxication is "madaniyaṃ," a place of binding is "bandhaniyaṃ," a place of fainting is "mucchaniyaṃ," thus, "rajaniyaṃ," "kamaniyaṃ," "gamaniyaṃ," "dussaniyaṃ," "dassaniyaṃ." 357, 382. In the sense of comparison: āyitattaṃ. The suffix "āyitatta" occurs in the sense of comparison. This forest appears like smoke, that is "dhūmāyitattaṃ," this forest appears like darkness, that is "timirāyitattaṃ." 358, 383. Dependent on that: la. In the meaning of "dependent on that," and in the meaning of "its place," the suffix "la" occurs. Badly dependent is "duṭṭhullaṃ," dependent on the Veda is "vedallaṃ," a bad place is "duṭṭhullaṃ," a place of the Veda is "vedallaṃ." 359, 384. Ālu: abundant in that. The suffix "ālu" occurs in the meaning of "abundant in that." Envy is his nature, "abhijjhālu," or envy is abundant in him, "abhijjhālu." Thus, "sītālu," "dhajālu," "dayālu." 360, 387. Ṇya, tta, tā: in the sense of being. The suffixes "ṇya," "tta," "tā" These suffixes occur in the sense of 'state of being'. The state of being lazy is laziness, the state of being healthy is health. The state of being a rag-robe wearer is rag-robe wearing, the state of being one who eats little is eating little. The state of being fond of company is fondness for company, the state of being fond of sleep is fondness for sleep. By the inclusion of 'ttu', the 'ttana' suffix occurs. The state of being an ordinary person, the state of being a feeling. 361, 388. From Ṇa and others like 'visama'. The Ṇa suffix occurs from 'visama' and others, in the sense of "its state of being". The state of being uneven is unevenness, the state of being pure is purity. 362, 389. From 'ramaṇīya' and others, 'kaṇa'. The 'kaṇa' suffix occurs from 'ramaṇīya' and others, in the sense of "its state of being". The state of being delightful is delightfulness, the state of being pleasing is pleasingness. 363, 390. In 'visesa', 'tara', 'tama', 'isika', 'iya', 'iṭṭha'. These suffixes 'tara', 'tama', 'isika', 'iya', 'iṭṭha' occur in the sense of 'distinction' or 'comparison'. All these are evil, this one is more evil among them, hence 'more evil'. Similarly, 'most evil', 'somewhat evil', 'more evil', 'most evil'. 364, 398. 'Tadassatthi' and 'vī' also. The 'vī' suffix occurs in the sense of "that which has this". One who has wisdom, or in whom it exists, is 'wise'. Similarly, 'deceitful'. By the inclusion of 'ca', the 'so' suffix occurs. One who has good wisdom, or in whom it exists, is 'well-wise'. 365, 399. From 'tapa' and others, 'sī'. The 'sī' suffix occurs from 'tapa' and others, in the sense of "that which has this". One who has ascetic practice, or in whom it exists, is 'ascetic'. Similarly, 'famous', 'radiant'. 266, 400. From 'daṇḍa' and others, 'ika', 'ī'. These suffixes 'ika', 'ī' occur from 'daṇḍa' and others, in the sense of "that which has this". One who has a staff, or in whom it exists, is 'staff-bearer', 'staff-bearer'. Similarly, 'garland-wearer', 'garland-wearer'. 367, 401. From 'madhu' and others, 'ra'. The 'ra' suffix occurs from 'madhu' and others, in the sense of "that which has this". One who has honey, or in whom it exists, is 'sweet'. Similarly, 'elephant', 'club', 'talkative', 'hollow', ( 'head-bearer', 'easy-doer', 'tax-collector'), 'easy-to-bear', 'long-lasting', 'charming'. 368, 402. From 'guṇa' and others, 'vantu'. From 'guṇa' and others, 'vantu'. The suffix is in the meaning of "he has that". He who has virtue, or in whom virtue exists, is 'guṇavā'. Thus 'yasavā', 'dhanavā', 'paññavā', 'balavā', 'bhagavā'. 369, 403. After 'sati' and others, 'mantu'. After 'sati' and similar words, the suffix 'mantu' comes in the meaning of "he has that". He who has mindfulness, or in whom mindfulness exists, is 'satimā'. Thus 'jutimā', 'rucimā', 'thutimā', 'dhitimā', 'matimā', 'bhāṇumā'. 370, 405. After 'saddhā' and others, 'ṇa'. After 'saddhā' and similar words, the suffix 'ṇa' comes in the meaning of "he has that". He who has faith, or in whom faith exists, is 'saddho'. Thus 'pañño', 'amaccharo'. 371, 404. The 'u' of 'āyu' becomes 'āsa' when 'mantu' is the suffix. The final 'u' of 'āyu' becomes 'āsa' when the suffix 'mantu' follows. He who has life, or in whom life exists, is 'āyasmā'. 372, 385. In the meaning of "made of that", 'maya'. In the meaning of "made of that", the suffix 'maya' comes. An object made of gold is 'sovaṇṇamayaṃ'. Thus 'rūpiyamayaṃ', 'jatumayaṃ', 'rajatamayaṃ', 'iṭṭhakamayaṃ', 'ayomayaṃ', 'mattikā mayaṃ', 'dārumayaṃ', 'gomayaṃ'. 373, 406. In the meaning of "ordinal number", 'ma'. In the meaning of "ordinal number", the suffix 'ma' comes. The completion of five is 'pañcamo'. Thus 'sattamo', 'aṭṭhamo', 'navamo', 'dasamo'. 374, 408. The 'cha' becomes 'sa' optionally. The completion of six is 'saṭṭho', or 'chaṭṭho'. 375, 412. After 'eka' and others, the 'dasa' becomes 'ī'. After 'eka' and others, the suffix 'ī' comes at the end of 'dasa' optionally, in the meaning of "ordinal number". One and ten is 'ekādasa', the completion of eleven is 'ekādasī'. Five and ten is 'pañcadasa', the completion of fifteen is 'pañcadasī'. Four and ten is 'catuddasa', the completion of fourteen is 'cātuddasī'. Why "completion"? 'Ekādasa', 'pañcadasa'. 376, 257. When 'dasa' follows, the 'cha' always becomes 'so'. When the word 'dasa' follows, the 'cha' always becomes 'so'. 'Soḷasa'. 377, 0. And a 'niggahita' at the end. At the end of those numbers, a 'niggahita' comes. 'Pañcadasi', 'cātuddasi'. 378, 414. And 'ti'. At the end of those numbers, the augment 'ti' comes. is. Twenty, thirty. 379, 258. Of the letters da. For the numbers with letters da and ra, the letter la is substituted. Sixteen, forty. 380, 255. In twenty and ten, ba for dvi. In "twenty" and "ten," "ba" is substituted for "dvi." Twenty-two faculties, twelve men. By the inclusion of "tu," "du," "di," "do" are also substituted for "dvi." Two nights, two nights, two-fold, pregnant. 381, 254. From eka onwards, ra for dasa in numbers. From "eka" onwards, "ra" is optionally substituted for the "da" of "dasa" in numbers. Eleven, eleven, twelve, twelve. Why "in numbers"? The twelve sense-bases. 382, 259. And from aṭṭha onwards. And from "aṭṭha" onwards, "ra" is optionally substituted for the "da" of "dasa" in numbers. Eighteen, eighteen. Why "from aṭṭha onwards"? Fifteen, sixteen. Why "in numbers"? One who is eighteen. 383, 253. The ending of dvi, eka, aṭṭha is optionally ā. The ending of "dvi," "eka," "aṭṭha" is optionally "ā" in numbers. Twelve, eleven, eighteen. Why "in numbers"? Two-tusked, one-tusked, one-covered, eight-pillared. 384, 407. From catu and cha, tha and ṭhā. From "catu" and "cha," the suffixes "tha" and "ṭha" occur in the sense of ordinal numbers. Fourth, sixth. 385, 409. From dvi and ti, tiya. From "dvi" and "ti," the suffix "tiya" occurs in the sense of ordinal numbers. Second, third. 386, 410. And du and ta for tiya. "Du" and "ta" are substituted for "dvi" and "ti" respectively when the suffix "tiya" follows. Second, third. By the inclusion of "api," "du" is also substituted for "dvi" in other cases. Two nights. By the inclusion of "ca," "di" occurs for "dvi." Two nights, having put on a double robe. 387, 411. For these, with the prefix aḍḍha, aḍḍhaḍḍha, divaḍḍha, diyaḍḍha, aḍḍhatiya. For these — fourth, second, third — when prefixed by "aḍḍha," the substitutions "aḍḍhaḍḍha," "divaḍḍha," "diyaḍḍha," "aḍḍhatiya" occur, when formed together with the prefix "aḍḍha." Half of the fourth is aḍḍhaḍḍha, half of the second is divaḍḍha, half of the second is diyaḍḍha, half of the third is aḍḍha tiyo. Of like forms, one remains, not just once. Of like forms, of words and syllables, one remains, not just once. Man and man (become) men. Why "of like forms"? Elephant and horse and chariot and foot soldier (become) elephants, horses, chariots, and foot soldiers. Why "not just once"? Man. In counting, for two, three, four, five, six, seven, eight, nine of ten, 'vī', 'ti', 'cattāra', 'paññā', 'cha', 'sattāsa', 'navā' (are substituted) in 'yo', and 'īsaṃ', 'āsaṃ', 'ṭhi', 'ri', 'tī', 'uti' for 'yo', and 'īsaṃ', 'āsaṃ', 'ṭhi', 'ri', 'tī', 'uti' (are substituted). In counting, for the like forms of two, three, four, five, six, seven, eight, nine of ten, where one remains, 'vī', 'ti', 'cattāra', 'paññā', 'cha', 'satta', 'asa', 'nava' are substituted respectively, not just once, in 'yo'. And 'īsaṃ', 'āsaṃ', 'ṭhi', 'ri', 'ti', 'īti', 'uti' are substituted for 'yo'. Afterwards, they are formed again. Twenty, thirty, forty, fifty, sixty, seventy, seventy, eighty, ninety. Why "not just once"? Ten. Why "in counting"? Ten men.