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"twenty-two" (bāvīsati) or "twenty-two" (dvāvīsati), "thirty-two" (battiṃsa) or "thirty-two" (dvattiṃsa). Why "not forty" (acattālīsādoti kiṃ)? "Two-forty" (dvicattālīsaṃ). 99. For "five" in "twenty" and "ten", "paṇṇa" and "pannā". When "twenty" and "ten" follow, "five" (pañcassa) optionally becomes "paṇṇa" and "pannā" respectively. "Twenty-five" (paṇṇavīsati) or "twenty-five" (pañcavīsati), "fifteen" (pannarasva) or "fifteen" (pañcadasa). 100. For "four", "cu" and "co" in "ten". For "four" (catussa), "cu" and "co" optionally occur, when the word "ten" (dasasadde) follows. "Fourteen" (cuddasa), "fourteen" (coddasa), "fourteen" (catuddasa). 101. For "six", "so". For "six" (chassa), "so" (soiccayamādeso) is the substitute, when the word "ten" (dasasadde) follows. "Sixteen" (soḷasa). 102. For "one" and "eight", "ā". For "one" (ekaaṭṭhānaṃ) and "eight" (aṭṭhānaṃ), "ā" (ā) occurs, when "ten" (dase) follows. "Eleven" (ekādasa), "eighteen" (aṭṭhārasa). 103. "Ra" optionally from a numeral. From a numeral (saṅkhyāto), "ra" (ra) optionally occurs for the following "ten" (dasassa). "Eleven" (ekārasa) or "eleven" (ekādasa), "twelve" (bārasa) or "twelve" (dvādasa), "fifteen" (pannarasa) or "fifteen" (pañcadasa), "seventeen" (sattarasa) or "seventeen" (sattadasa), "eighteen" (aṭṭhārasa) or "eighteen" (aṭṭhādasa). It is always so in "pannabādesu". It does not occur here in "fourteen" (catuddasa). 104. And "ḷo" from "six" and "three". From "six" (cha) and "three" (tīhi), "ḷo" (ḷo) occurs for the following "ten" (dasassa), and "ro" (ro ca). "Sixteen" (soḷasa) or "sixteen" (sorasa), "thirteen" (teḷasa) or "thirteen" (terasa). 105. For "fourth" and "third", "aḍḍhuḍḍha" and "aḍḍhatiya". When "half" (aḍḍhā) precedes, "fourth" (catuttha) and "third" (tatiyānaṃ) become "aḍḍhuḍḍha" and "aḍḍhatiya" respectively. "Half-fourth" (aḍḍhena catuttho) is "aḍḍhuḍḍho", "half-third" (aḍḍhena tatiyo) is "aḍḍhatiyo". How is "aḍḍhateyyoti"? With the suffix "ṇya" in its own sense, there is lengthening of the final vowel of the latter word. 106. For "second" with "half", "diyaḍḍha" and "divaḍḍha". When "half" (aḍḍhā) precedes, for "second" (dutiyassa) with the word "half" (aḍḍhasaddena), "diyaḍḍha" and "divaḍḍha" occur. "Half-second" (aḍḍhena dutiyo) is "diyaḍḍho", "half-second" (divaḍḍ). ho vā. 107. When *sara* is in the sense of *ku* and *uttara*. When *sara* is in the sense of *ku* and *uttara*, *kada* is substituted for *ku* when *sara* is the latter word. *Kadannaṃ*, *kadasanaṃ*. Why *sara*? *Kuputto*. Why *uttaratthe*? *Kuoḍḍho rājā*. 108. In the sense of *appa*. When *ku* is in the sense of *appa*, it becomes *kā* when it is the latter word. *Appakaṃ lavaṇaṃ* (a little salt) becomes *kālavaṇaṃ*. 109. In the sense of *purisa*, optionally. *Ku* becomes *kā* optionally in the sense of *purisa*. *Kāpuriso*, *kupuriso*. This is an optional rule for what is not already covered. In the sense of *appa*, however, it is always by the previous rule: *īsaṃ puriso* (a slightly bad man) becomes *kāpuriso*. 110. *Hassa* becomes *ṇho* after *pubba*, *apara*, *ajja*, *sāya*, *majjha*. *Hassa* (day) becomes *ṇhādeso* (ṇha) when it is the latter word after *pubba* and so on. *Pubbaṇho* (forenoon), *aparaṇho* (afternoon), *ajjaṇho* (today), *sāyaṇho* (evening), *majjhaṇho* (midday) (*paṇho*). Thus, in Moggallāna's Grammar, in the commentary, The third chapter, on Compounds. 4. The fourth chapter (on ṇādi) 1. *Ṇa* optionally, in the sense of 'not offspring'. The suffix *ṇā* optionally comes after a noun in the sixth case, when the meaning is 'not offspring'. The *ṇā* is for the purpose of lengthening the vowel, and similarly elsewhere. *Vasiṭṭhassāpaccaṃ* (offspring of Vasiṭṭha) becomes *vāsiṭṭho*, or *vāsiṭṭhī*. *Opagavo*, or *opagavī*. The 'optionally' is for the purpose of varying the sentence and compound. Its scope extends up to *sakattha*. 2. *Ṇānaṇāyanā* after *vaccha* and so on. The suffixes *ṇāna* and *ṇāyana* optionally come after *vaccha* and other words ending in offspring-suffixes, and after *gotta* and other words, in the sense of 'offspring'. *Vacchāno*, *vacchāyano*. *Kaccāno*, *kaccāyano*. In the sense of *yāgama*, *kātiyāno*. *Moggallāno*, *moggallāyano*. *Sākaṭāno*, *sākaṭāyano*. *Kaṇhāno*, *kaṇhāyano*, and so on. 3. *Ṇeyyaṇerā* after *kattikā*, *vidhavā* and so on. The suffixes *ṇeyya* and *ṇerā* optionally come in order after *kattikā* and so on, and *vidhavā* and so on, in the sense of 'offspring'. *Kattikeyyo*, *venateyyo*, *bhāgineyyo*, and so on. *Vedhavero*, *bandhakero*, *nālikero*, *sāmaṇero*, and so on. 4. *Ṇya* after *diti* and so on. The suffix *ṇya* optionally comes after *diti* and so on, in the sense of 'offspring'. *Decco*, *ādicco*, *koṇḍañño*, *gaggyo*, *bhātabbo*, and so on. 5. *Ṇi* after *ā*. The suffix *ṇi* optionally comes after words ending in *ā*, in the sense of 'offspring'. *Dakkhi*, *datthi*, *doṇi*. *Vāsavi*, *vāruṇi*, and so on. 6. *Ñña* after *rāja*, in the sense of 'caste'. The suffix *ñña* optionally comes after the word *rāja*, when 'caste' is implied. *Rājañño*. Why 'caste'? Of kings, descendants. 7. From charioteer. From the word 'charioteer', when descendants are meant, 'khatyo', 'khattiyo' are formed. Is it only for descendants? 'Khatti'. 8. From Manu, 'ssaṇa'. From the word 'Manu', when descendants are meant, 'ssaṇa' is formed, 'manusso', 'mānuso'. For females, 'manussā', 'mānusī'. Is it only for descendants? 'Mānavo'. 9. From the name of a country, for Khattiyas and kings, 'ṇo'. From the name of a country, for Khattiya descendants and for kings, 'ṇo' is formed. 'Pañcālo', 'kosalo', 'māgadho', 'okkāko'. Why "from the name of a country"? 'Dāsarathi'. Why "for Khattiyas"? The descendant of a brahmin from Pañcāla is 'pañcāli'. 10. 'Ṇya' from Kuru and Sivi. From Kuru and Sivi, for descendants and kings, 'ṇyo' is formed. 'Korabyo', 'sebyo'. 11. 'Ṇa' for 'dyed with that dye'. From a word in the third case denoting a dye, when 'dyed with that' is meant, 'ṇo' is formed. 'Dyed with saffron' is 'kāsāvaṃ'. 'Kosumbhaṃ', 'yāliddaṃ'. Why "dye"? 'A cloth dyed by Devadatta'. Why is it not formed here? 'Blue', 'yellow' – because they are adjectives, the meaning is conveyed even without 'ṇo'. 12. By a constellation, joined with the moon, at a time. From a word in the third case denoting a constellation, when a time marked by it is meant, 'ṇo' is formed, if that constellation is joined with the moon. 'Phussī ratti' (night of Phussa), 'phussaṃ ahaṃ' (day of Phussa). Why "by a constellation"? 'A night marked by a teacher'. Why "joined with the moon"? 'A moment marked by Katthikā'. Why "at a time"? 'Success marked by Phussa'. 'Today is Katthikā' – the word 'Katthikā' is used when the moon is joined with Katthikā. 13. That is his deity, full moon. From a word in the first case, in the sense of 'his' (sixth case), 'ṇo' is formed, if that word in the first case is a deity or a full moon. 'Sugato is his deity' becomes 'sogato'. 'Māhindo', 'yāmo', 'vāruṇo'. 'The Phussī full moon is his related' becomes 'phusso'. 'Māso', 'māyo', 'phagguno', 'citto', 'vesākho'. 'Jeṭṭhamūlo', 'āsaḷho', 'sāvaṇo', 'poṭṭhapādo', 'assayujo', 'kattiko', 'māgasiro'. Why "full moon"? 'His fifth day of Phussī'. And the full moon is not related to the month of the hired worker... 'Let there not be a full moon for him' – therefore, by special formation, 'ṇo' and the augment 'sā' are added. By mere hearing, not fifteen, like "red," etc., is the rule. 14. He studies that, he knows that, and `kaṇikā`. From a word in the accusative case, in the meanings "he studies that" and "he knows that," the suffix `ṇo` occurs, and `ṇiko` also. One who studies or knows grammar becomes a grammarian. (One who studies/knows) prosody, (one who studies/knows) `kama`, (one who studies/knows) words, (one who studies/knows) discipline, (one who studies/knows) discourses. The taking of "two" (study and know) is for prescribing separately, and for showing that knowing is also a subject of study, and for including well-known examples. 15. In its sphere, in the country. From a word in the genitive case, in the meaning of "sphere" or "country," the suffix `ṇo` occurs. The sphere/country of the Vasas is `vāsāto`. What does it indicate? The sphere of the eye is form. The sphere of Devadatta is recitation. 16. In the dwelling, in that name. From a word in the genitive case, in the meaning of "dwelling place" and "that name," the suffix `ṇo` occurs. The dwelling place of the Sivis is `sebyo`. `vāsāto`. 17. In the nearby. From a word in the genitive case, in the meaning of "nearby place" and "that name," the suffix `ṇo` occurs. The nearby place of Vidisa is `vedisaṃ`. 18. Produced by that. From a word in the instrumental case, in the meaning of "produced place" and "that name," the suffix `ṇo` occurs. Produced by `kusamba` is Kosambi city. `kākandī`, `mākandī`. Produced by a thousand is `sāhassī` ditch. In the sense of "being," the instrumental case is used appropriately for the agent and the instrument. 19. That is here. From a word in the nominative case, in the meaning of "here" (locative case), in the meaning of "place" and "that name," the suffix `ṇo` occurs. If there is a word in the nominative case, "Udumbaras are in this place" becomes `odumbaro`. `bādaro`, `babbajo`. 20. Existing there. From a word in the locative case, in the meaning of "existing," the suffix `ṇo` occurs. Existing in water is `odako`. `oraso`, `jānapado`, `māgadho`, `kāpilavatthavo`, `kosambo`. 21. From `ajja` and others, `tano`. In the meaning of "existing," from `ajja` and others, the suffix `tano` occurs. Existing today is `ajjatano`. `svātano`, `hiyyattano`. 22. From `purā`, and `ṇo`. From the word `purā`, in the meaning of "existing," the suffix `ṇo` occurs, and `tano` also. `purāṇo`, `purātano`. 23. From `amā`, `acco`. From the word `amā`, the suffix `acco` occurs in the meaning of "existing." `amacco`. 24.