English
It covers the sun, therefore it is an umbrella, a parasol. It thinks of the object, therefore it is mind, thought. Or, associated phenomena think by means of it, therefore it is mind, thought. It causes meanings to flow forth, therefore it is a discourse, a thread. Or, it indicates meanings, therefore it is a discourse, a thread. It leads beings, therefore it is a leader, a guide. Or, they lead beings to a desired place by means of it, therefore it is a leader, a guide. It purifies in a special way, therefore it is pure, sacred. It purifies evil in various ways, cleanses it, therefore it is pure, sacred. Or, it attains purity, therefore it is pure, sacred. It falls, it reaches, therefore it is a bowl, a leaf. Food falls into this vessel, therefore it is a bowl, a leaf. Or, it falls, it proceeds, therefore it is a bowl, a leaf. It spreads, it extends, therefore it is a loom, a system, or, it should be spread, it should be extended, therefore it is a loom, a system. It strives, therefore it is effort, a journey. One strives, makes effort by this, thus "effort" (yattaṃ, yatraṃ). Or, striving is "effort" (yattaṃ, yatraṃ). One eats, consumes pleasure and pain, thus "self" (attā, atrā). One intoxicates, thus "intoxicated" (mattaṃ, matraṃ). They yoke things by this, thus "yoke" (yottaṃ, yotraṃ). It turns, thus "turn" or "duty" (vattaṃ, vatraṃ). One loves, makes affection, thus "friend" (mittaṃ, mitraṃ). One loves, feels affection by this, thus "loving-kindness" (mettā, metrā). They measure all around, in every way by this, thus "measure" (mattā, matrā). Or, measuring is "measure" (mattaṃ, matraṃ). One purifies, cleanses one's family, thus "son" (putto, putro). To be counted, to be reckoned, thus "wife" (kalattaṃ, kalatraṃ). One restrains well by this, thus "strap" (varattaṃ, varatraṃ). It trembles, shakes, thus "cane" (vettaṃ, vetraṃ). To be guarded, to be protected, thus "guarded" (guttaṃ, gutraṃ, gottaṃ, gotraṃ). One cuts, severs by this, thus "sickle" (dāttaṃ, dātraṃ), and so on. 657, 667. From "vada" and so on, "ṇitta" in the sense of a group. From the roots "vada," "cara," "vara," and so on, the suffix "ṇitta" occurs in the sense of a group. A group of speakers is "speaking" (vādittaṃ). Similarly, "conduct" (cārittaṃ), "restraint" (vārittaṃ), and so on. 658, 668. From "mida" and so on, "tti" and "ti". From the roots "mida," "pada," "ranja," "tanu," "dhā," and so on, these suffixes "tti" and "ti" occur. One loves, feels affection, thus "friendship" (metti). One goes, moves, thus "attainment" or "foot" (patti). One delights in this, thus "night" or "attachment" (ratti). One spreads, extends, thus "thread" or "tradition" (tanti). Or, one extends, spreads one's family, thus "tradition" (tanti). One holds the child of other women, thus "nurse" (dhāti). Or, one holds milk, thus "nurse" (dhāti). Or, one holds one's own nature, thus "element" (dhāti), and so on. 659, 669. For "usu," "ranja," "daṃsa," "daṃsa" becomes "daḍḍha," and "ḍha" and "ṭha" (suffixes). For the roots "usu," "ranja," "daṃsa," the root "daṃsa" becomes "daḍḍha," and the suffixes "ḍha" and "ṭha" occur. It is envied, thus "envy" (uḍḍho). They delight in this, thus "kingdom" (raṭṭhaṃ). It is bitten, thus "bitten" or "burnt" (daḍḍho). 660, 670. For "sū," "vu," "asa," the "ū" and "u" become "ata," and "tha" (suffix). For the roots "sū," "vu," "asa," the "ū" and "u" (vowels) become "ata," and the suffix "tha" occurs. One harms, injures by this, thus "weapon" (satthaṃ). One restrains shame and dread by this, thus "garment" (vatthaṃ). The meaning is, it exists in accordance with the sound. 661, 671. Ran From *ju*, etc., here *didda*, *kirā*, and sometimes *ja*, *da* elision. From the roots *rañj*, *und*, *ind*, *cand*, *mand*, *khud*, *chid*, *rud*, *dal*, *sus*, *suc*, *vac*, *vaj*, etc., the suffixes *dha*, *da*, *idda*, *ka*, *ira* occur, and sometimes *ja* and *da* are elided, and then they are formed. That which is to be colored is *randha*, or that which colors is *randha*. It pours forth, produces, generates joy and delight for the fish and sea-monsters dwelling within it, therefore it is *samudda* (ocean). He exercises supreme sovereignty, therefore he is *inda* (Indra), or he makes lordship, a state of being a chief, therefore he is *inda*. That which is to be desired, to be wished for, therefore it is *canda* (moon). It causes to laugh, therefore it is *manda* (slow, dull), or that which is to be made to laugh, therefore it is *manda*. He thirsts, therefore he is *khudda* (small, thirsty). That which is to be cut, therefore it is *chidda* (hole). He harms, therefore he is *rudda* (fierce). He goes to a state of misery, therefore he is *dalidda* (poor). It dries up, therefore it is *sukka* (dry). He grieves, therefore it is *soka* (sorrow). That which is to be spoken, therefore it is *vakka* (speech). It goes, proceeds, being unobstructed, therefore it is *vajira* (thunderbolt), and so on. 662, 672. From *paṭi*, *hissa* becomes *heraṇa*, *hīraṇa*. From *paṭi*, for the root *hissa*, the substitutions *heraṇa* and *hīraṇa* occur. It goes, proceeds, having crushed the opponents, therefore it is *pāṭihera* (miracle), *pāṭihīra*. 663, 673. From *kaḍ*, etc., *ika*. From the roots *kaḍ*, *ghaḍ*, *vaḍ*, *karaḍ*, *maḍ*, *saḍ*, *kuṭh*, *bhaḍ*, *paḍ*, *daḍ*, *raḍ*, *taḍ*, *isiḍ*, *caḍ*, *gaḍ*, *aḍ*, *laḍ*, *meḍ*, *eraḍ*, *khaḍ*, etc., the suffix *ka* occurs, and they are formed together with the suffix as appropriate. That which is to be cut, therefore it is *kaṇḍa* (arrow). That which is to be joined, therefore it is *ghaṇḍa* (bell). They gather here, therefore it is *vaṇḍa* (a group). That which is to be divided, therefore it is *karaṇḍa* (basket). It is adorned, embellished by this, therefore it is *maṇḍa* (ornament). They gather, they form a thicket here, therefore it is *saṇḍa* (thicket). It cuts, it severs the limbs, therefore it is *kuṭṭha* (leprosy). That which is to be spoken, therefore it is *bhaṇḍa* (goods). He goes to a state of sexual inadequacy, therefore he is *paṇḍaka* (eunuch). He makes a command by this, therefore it is *daṇḍa* (stick, punishment). He harms, therefore he is *raṇḍa* (widow). He especially agitates, moves, makes the hearts of others, the wise, tremble, therefore it is *vitaṇḍa* (cavil). He crushes others, therefore it is *isiṇḍa* (a crusher). He makes a state of fierceness... Thus, fierce. It collects, it accumulates, it makes a heap here, thus `gaṇḍa`. It is produced, it is born, thus `aṇḍa`. It is to be despised, it is to be loathed, thus `laṇḍa`. It becomes crooked, thus `meṇḍa`. It harms illness, thus `eraṇḍa`. It is to be cut, it is to be broken, thus `khaṇḍa`, and so on. 664, 674. For `khāda`, `ama`, `gamu`, `khandha`, `andha`, `gandha` (are the forms). For these roots: `khāda`, `ama`, `gamu`, `khandha`, `andha`, `gandha` are the substitutes, and the suffix `ka` also occurs. It is to be consumed by the sufferings of transmigration such as birth, old age, death, thus `khandha`. It goes to the state of pain in every limb, thus `andha`. Or it pains, it is afflicted in the eye, thus `andha`. It goes to various places by wind, thus `gandha`. Thus `khandhaka`, `andhaka`, `gandhaka`. 665, 675. For `paṭa` and so on, `ala` (is the suffix). From these roots: `paṭa`, `kala`, `kusa`, `kada`, `bhaganda`, `mekha`, `vakka`, `takka`, `palla`, `sadda`, `mūla`, `bila`, `vida`, `caḍa`, `pañca`, `vā`, `vasa`, `paci`, `maca`, `musa`, `gotthu`, `puthu`, `bahu`, `maṅga`, `baha`, `kamba`, `samba`, `agga`, and so on, and from nominal stems, the suffix `ala` occurs in the subsequent parts, and they are formed again afterwards. It adheres to `paṭa`, thus `paṭala`. It adheres to `kala`, thus `kalala`. It cuts, it severs evil unwholesome states, thus `kusala`. Or it adheres to natural states as they are, thus `kusala`. Or it adheres to giving directed towards `kusa`, thus `kusala`. Or it adheres to the accumulation of the collection of states, thus `kusala`. It adheres to `kadda` or `madda`, thus `kadala`. It adheres to `bhaganda` or `secana`, thus `bhagandala`. Or it adheres to `bhaganda` or the discharge of urine and feces, thus `bhagandala`. It adheres to `mekha` or `kaṭivicitta`, thus `mekhala`. It adheres to `vakka` or `rukkhataca`, thus `vakkala`. It adheres to `takka` or `rukkhasilesa`, thus `takkala`. It adheres to `palla` or `ninnaṭṭhāna`, thus `pallala`. It adheres to `sadda` or `harita`, thus `saddala`. It adheres to `mūla` or `patiṭṭhāna`, thus `mulāla`. It adheres to `biḷa` or `nissaya`, thus `bilāla`. It adheres to `vida` or `vijjamāna`, thus `vidala`. It adheres to `caṇḍa`, thus `caṇḍāla`. It adheres to five kings, thus `pañcāla`. It adheres to `vā` or `gatigandhana`, thus `vāla`. Or it adheres to `vā` or `padagamana`, thus `vāḷa`. It adheres to `vasa` or `acchādana`, thus `vasala`. From cutting off, an outcast. In spreading, in expansion, is sufficient for 'pacalo'. In the act of stealing, is sufficient for 'macalo'. In theft, or in taking life, is sufficient for 'musalo'. In lineage, in family, in the jackal species, is sufficient for 'gotthulo'. In broadness, in expansion, is sufficient for 'puthulo'. In many, in number, is sufficient for 'bahulo'. In much growth, or is sufficient for 'bahulo'. In going, in movement, is sufficient for 'maṅgalaṃ'. In much growth, is sufficient for 'bahalaṃ'. In trembling, in shaking, is sufficient for 'kambalaṃ'. In the circle of Sambha, is sufficient for 'sambalaṃ'. At the top, in crooked movement, is sufficient for 'aggaḷaṃ'. And so forth, other words also arise. 666, 676. For 'putha', 'puthu', 'pathā', or 'mo'. For the base 'putha', 'puthu' and 'pathā' are substitutions. Sometimes the suffix 'ama' occurs. Having become broad, it is born, thus 'puthavī' (earth). Born first, 'pathamo' (first). 'pathavī' (earth), or 'paṭhamo' (first). It generates various defilements, thus 'puthujjano' (ordinary person).