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in the sense of 'group', the suffix 'tā' occurs. Multitude of people, multitude of elephants, multitude of relatives, multitude of villages, multitude of friends, multitude of citizens. Those ending in 'tā' are naturally feminine. 'Madanīya' in the sense of instrument -dh or by the making, it is accomplished by the non-making. ‘Having smoked’ is accomplished by the suffix -kta from the nominal root. 70. Iyo for benefit. Iyo comes after the genitive case for benefit. That which is to be grasped, elsewhere too, one who sleeps in the same womb is a sibling. 71. Sso from eye and so forth. Sso comes after eye and so forth in the genitive case for benefit, for the eye, for life. 72. Ṇyo for that which is suitable there. Ṇyo comes after the locative case for the meaning ‘suitable there’. Good, belonging to the assembly. Suitable means skillful, fit, or beneficial. Elsewhere too, that which carries a chariot is a road. 73. Niya and ññā from action. Niya and ññā come after the word for action in the locative case for the meaning ‘suitable there’. Suitable for action is kammaniyaṃ, kammaññaṃ. 74. Iko from speech and so forth. Iko comes after speech and so forth in the locative case for the meaning ‘suitable there’. Speaker, preacher, warrior, traveler, observer of a fast. 75. Ṇeyyo from path and so forth. Ṇeyyo comes after path and so forth in the locative case for the meaning ‘suitable there’, provisions for a journey, property (hospitality). 76. Ṇeyyo for one worthy of a gift. Ṇeyyo comes after the word for gift in the meaning ‘worthy’. One worthy of a gift is dakkhiṇeyyo. 77. Rāyo from the infinitive. Rāyo comes after the infinitive in the meaning ‘worthy’. Worthy of killing or to kill, worthy of causing to burn or to cause to burn, worthy of banishing or to banish. 78. Mantū for ‘this has this here’. Mantū comes after the nominative case for the meanings ‘this has this here’. Cows are in this place, or belong to this man, thus ‘gomā’ (one with cows). ‘Has’ refers to the present tense, so ‘gomā’ is not for past or future cows. How then ‘gomā was, gomā will be’? Even then, ‘gomā’ is with present cows, ‘was’ and ‘will be’ indicate a different time through another word. Due to this usage, there is a specific rule – In abundance and praise, in blame and exaggeration; in constant connection and association, these mantū and so forth occur. Mantū and so forth do not occur for generic words like ‘cow’ and ‘horse’ when they denote substances, nor for qualitative words like ‘white cloth’. But for those qualitative words that do not denote substances , by these indeed are they called ‘intelligent, possessed of form, possessed of taste, possessed of smell, possessed of touch, possessed of sound, tasteful, one who tastes, formed, one who forms, fragrant, one who smells.’ 79. Vantvāvaṇṇā. From the first, when there is no suffix, the meaning of ‘having’ is ‘vantu’. Possessed of virtue, possessed of wisdom, what is ‘no suffix’? Possessed of mindfulness, possessed of kin. 80. Daṇḍāditvikaī vā. From Daṇḍa and others, ‘ika’ and ‘ī’ occur optionally in the sense of ‘having’. Due to the abundance of rules, sometimes there are two, sometimes only one: daṇḍiko, daṇḍī, daṇḍavā (one having a stick); gandhiko, gandhī, gandhavā (one having smell); rūpiko, rūpī, rūpavā (one having form). (28) “Only from ‘uttama’ and ‘iṇa’ is ‘iko’,” dhaniko, dhanī, dhanavā (one having wealth) is different. (29) “From ‘attha’ when not in proximity,” atthiko, atthī (one desiring purpose), atthavā (one having purpose) is elsewhere. (30) “And from ‘tadanta’,” puññatthiko, puññatthī (one desiring merit). (31) “Only ‘ī’ from ‘vaṇṇa’,” brahmavaṇṇī, devavaṇṇī (one having the color of Brahmā, one having the color of a deva). (32) “From ‘hattha’ and ‘danta’ in the sense of ‘species’,” hatthī, dantī (elephant, tusked animal), hatthavā, dantavā (one having a hand, one having a tooth) is elsewhere. (33) “From ‘vaṇṇa’ in the sense of ‘brahmacārī’,” vaṇṇī brahmacārī (a celibate of good complexion), vaṇṇavā (one having complexion) is different. (34) “From ‘pokkhara’ and others in the sense of ‘place’,” pokkharaṇī (lotus pond), uppalinī (lotus pond), kumudinī (water-lily pond), bhisinī (pond with lotus stalks), muḷālinī (pond with lotus roots), sālukinī (pond with water-chestnuts), sometimes even in the sense of ‘place’ padumipi paduminī paṇṇaṃ (a lotus leaf). Elsewhere, pokkharavā hatthī (an elephant with lotuses). (35) “From ‘nāvā’ is ‘iko’,” nāviko (sailor). (36) “From ‘sukha’ and ‘dukkha’ is ‘ī’,” sukhī, dukkhī (happy, suffering). (37) “Optionally from ‘sikhā’ and others,” sikhī, sikhāvā (crested), mālī, mālāvā (garlanded), sīlī, sīlavā (virtuous), balī, balavā (strong). (38) “And from ‘bala’ preceded by ‘bāhu’ and ‘ūru’,” bāhubalī, ūrubalī (strong-armed, strong-thighed). 81. Tapādīhi ssī. From ‘tapa’ and others, ‘ssī’ optionally occurs in the sense of ‘having’. Tapassī (ascetic), yasassī (famous), tejassī (resplendent), manassī (wise), payassī (full of milk). Why ‘vā’ (optionally)? Yasavā (famous). 82. Mukhādito ro. From ‘mukha’ and others, ‘ro’ occurs in the sense of ‘having’. Mukharo (talkative), susiro (hollow), ūsaro (barren), madhuro (sweet), kharo (rough), kuñjaro (elephant), nagaraṃ (city). (39) “And from ‘danta’ when ‘unnata’ (raised) and ‘bhadanta’ (good tooth),” danturo (having prominent teeth). 83. Tundyādīhi bho. From ‘tuṇḍi’ and others, ‘bho’ optionally occurs in the sense of ‘having’. Tuṇḍibho (pot-bellied), vaṭibho (having folds), valibho (wrinkled). Why ‘vā’ (optionally)? Tuṇḍimā (pot-bellied). 84. Saddhāditvā. From ‘saddhā’ and others, ‘a’ optionally occurs in the sense of ‘having’. Saddho (faithful), pañño (wise), in the feminine, saddhā. Why ‘vā’ (optionally)? Paññavā (wise). 85. Ṇo tapā. From ‘tapa’ is not in the sense of possession. A hermit, a female hermit. 86. By abhijjhā and so on. By abhijjhā and so on, -ālu occurs in the sense of possession: abhijjhālu (envious), sītālu (cold), dhajālu (having a banner), dayālu (compassionate). Why "vā" (or)? Dayāvā (compassionate). 87. From picchā and so on, -ilo. From picchā and so on, -ilo occurs optionally in the sense of possession. Picchilo (slimy), picchavā (slimy); phenilo (foamy), phenavā (foamy); jaṭilo (matted-haired), jaṭāvā (matted-haired). How is "vācālo" (talkative)? In the sense of censure, by the elision of -ila's -assa and so on, "another sometimes" (1-27). 88. From sīla and so on, -vo. From sīla and so on, -vo occurs optionally in the sense of possession. Sīlavo (virtuous), sīlavā (virtuous); kesavo (hairy), kesavā (hairy). (40) "Aṇṇa always" - aṇṇavo (ocean). (41) "Gāṇḍī and rājī in a name" - gāṇḍīvaṃ (a bow), rājīvaṃ (a lotus). 89. From māyā and medhā, -vī. From these two, -vī occurs in the sense of possession. Māyāvī (deceitful), medhāvī (intelligent). 90. Sissare āmyuvāmī. With the word "sa", -āmī, -uvāmī occur in the sense of possession, when "issara" (lord) is meant. He who has "sa" is sāmī (lord), suvāmī (lord). 91. From lakkhī, -ṇo and -a. From the word "lakkhī", -ṇo occurs in the sense of possession, and -a for the final vowel. The part -ṇaka, lakkhaṇo (having marks). 92. From aṅga, -no in the sense of kalyāṇa. When "kalyāṇa" (beauty) is meant, from "aṅga", -no occurs in the sense of possession. Aṅganā (a beautiful woman). 93. From loma, -so. From "loma", -so occurs in the sense of possession. Lomaso (hairy), in the feminine, lomasā. 94. -imiyā. In the sense of possession, -ima and -iyā occur frequently. Puttimo (having sons), kittimo (artificial), puttiyo (having sons), kappiyo (suitable), jaṭiyo (matted-haired), hānabhāgiyo (part of loss), seniyo (belonging to an army). 95. -to from the fifth case. From words in the fifth case, -to occurs frequently or optionally. Gāmato āgacchati (comes from the village), gāmasmā āgacchati (comes from the village); corato bhāyati (fears from thieves), corehi bhāyati (fears from thieves); satthato parihīno (lacking in knowledge), satthā parihīno (lacking in knowledge). 96. Ito-tetto kuto. In the place of -to, the ṭi of "ima" is substituted, the ṭa of "eta", and "kutta" for the word "kiṃ". Ito (from this) for imasmā; atto (from that) for etasmā; kuto (from where) for kasmā. 97. From abhi and so on. From abhi and so on, -to occurs. Abhito (around), parito (around), pacchato (behind), heṭṭhato (below). 98. From ādi and so on. From ādi and so on, -to occurs optionally. Ādo (at first), ādito (at first); majjhato (from the middle), antato (from the end), piṭṭhito (from the back), passato (from the side), mukhato (from the mouth). Yatodakaṃ tadādittaṃ (where there is water, there is fire), meaning, "where there is water, there is fire." 99. From sabba and so on, in the seventh case, -tratthā. From sabba and so on, from words in the seventh case, -tratthā occurs optionally. Sabba 'tra' for 'all'. In all, where, where, in which. By rule of plenty, not from 'you' or 'we'. 100. Where, here, where, here, where, here. These words are formed. For 'what' - where, where, where; for 'this' - here, here; for 'this' - here, here. 101. 'Dhi' for 'all', optionally. From 'all' in locative, 'dhi' optionally occurs. Everywhere, everywhere. 102. 'Hiṃ' for 'ya', optionally. From 'ya' in locative, 'hiṃ' optionally occurs. Wherever, wherever. 103. 'Haṃ' for 'ta', and 'hiṃ'. From 'ta' in locative, 'haṃ' optionally occurs, and 'hiṃ' too. There, there, there. 104. Where, where. From 'kiṃ' in locative, 'hiṃ' and 'haṃ' are formed, and 'ki' becomes 'ku'. Where, where. How is 'kuhiñcana' formed? 'Canaṃ' is another particle, like 'ci' in 'kuhiñci'. 105. 'Dā' for 'all', 'one', 'other', 'which', 'that', in time. From these words in locative, when referring to time, 'dā' occurs. At all times, always, once, at another time, when, then. What of 'in time'? Everywhere, in place. 106. When, when, always, now, now. These words are formed. For 'what time' - when, when; for 'all times' - always;