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for 'this time' - now, now. 107. Today, on the same day, on another day, now, when? These words are formed. Base, suffix, substitution, specific time, all from this rule of forming. 'To' becomes 'jjo' in 'day', 'Ajja' from 'on this day'. For 'same', 'jju' also in 'day', 'Sajju' from 'on the same day'. From 'other', 'jju', 'Aparajju' from 'on another day'. For 'this' in time, 'rahi', 'Etarahi' from 'in this time'. For 'what', 'ko' and 'raha', not in present, 'Karahā' from 'in what time'. 108. 'Thā' for 'all' and others, in manner. A specific distinction of the general is 'manner'; when referring to that, 'thā' occurs from 'all' and others. In every way, in every way, as, so. 109. How, thus. These words are formed in the sense of 'manner'. From 'what' and 'this', the suffix 'thaṃ', and 'kai' and 'ta' for them respectively, how, thus. 110. 'Dhā' from numbers. From number-denoting words, in the sense of 'manner', 'dhā' follows. In two ways, or makes two kinds, makes in two ways, makes in many ways. , makes one heap five kinds, makes it in five ways, makes the five kinds into one kind, makes it in one way. 111. From one, 'jjhaṃ'. From one kind, 'jjhaṃ' or 'vā' becomes. Makes one kind, makes it in one way. 112. From two or three, 'edhā'. From two or three kinds, 'edhā' or 'vā' becomes. In two ways, in three ways, in two ways, in three ways. 113. 'Jātiyo' becomes that. Words denoting commonality of that which has kinds become 'jātiyo'. Common kinds, soft kinds. 114. By number of times, 'kkhattuṃ'. By a number related to times, 'kkhattuṃ' becomes. Eats two times, eats twice a day. Why 'times'? Eats five. Why 'by number'? Eats many times. 115. From 'how many'. By a 'how many' number related to times, 'kkhattuṃ' becomes. How many times do you eat? How many times does one eat? 116. From 'many', 'dhā' and 'kkhattuṃ' in proximity. By a 'many' number related to times, 'dhā' and 'kkhattuṃ' become, if there is proximity to 'times'. Eats in many ways a day, eats many times. Why 'in proximity'? Eats many times a month. 117. 'Sakiṃ' or 'vā'. In the meaning of 'one time', 'sakiṃ' or 'vā' is formed. Eats one time, eats once. Why 'or'? Eats once. 118. 'So' in distribution and kinds. In distribution and in kinds, 'so' becomes frequent. In distribution: in pieces, in portions. In kinds: separately, entirely. 119. In the state of not having been that, becoming that, with 'kar', 'as', 'bhū', 'cī' for changes. When there is a connection with 'kar', 'as', 'bhū' in the sense of becoming that state, for that which was not in that state but in another, 'cī' becomes the indicator of change. Makes the non-white white, makes it white. The non-white might be white, it might be white. The non-white becomes white, it becomes white. Why 'not having been that, becoming that'? Makes a pot, there is curds, a pot becomes. Why 'in conjunction with kar, as, bhū'? The non-white is born white. Why 'changes'? Let it not be naturally. Makes a golden earring. 120. And other suffixes seen. And other (suffixes) from what has been said. Suffixes are seen in expressed and unexpressed meanings. Various mothers are stepmothers, their sons are stepbrothers -rikaṇa. One who goes the path is pathāvī -āvī. One who has envy is issukī -ukī. One who carries the burden is dhorayha -yhaṇa. 121. In another meaning. Suffixes mentioned are seen in other meanings too. The lord of Magadha is Māgadha -dhaṇa. Kāsī means a thousand, that which is worth it is kāsiyo -iyo. 122. In its own meaning. Suffixes are seen in their own meaning too. Hīnaka, potaka, kiccayaṃ. 123. Elision. Elision of suffixes is also seen. In the Buddha, a precious gem; the eye is empty of self or of what pertains to self - this is elision of the bhāva suffix. 124. For initial a, i, u vowels, they become ā, e, o when followed by a ṇa-suffix. The initial vowels a, i, u, they become ā, e, o respectively when followed by a ṇa-suffix. Rāghava, venateyya, menika, oḷumpika, dobhagga. What if not followed by a ṇa-suffix? Purātana. 125. Sometimes in a conjunct. The initial vowels a, u, they become ā, o sometimes in a conjunct context when followed by a ṇa-suffix. Decca, Koṇḍañña. What does "sometimes" mean? Kattikeyya. 126. In the middle. Even for a, i, u vowels occurring in the middle, they sometimes become ā, e, o. Aḍḍhateyya, Vāseṭṭha. 127. Kosajja, ajjava, pārisajja, sohajja, maddava, ārissa, āsabha, ājañña, theyya, bāhusacca. These words are formed with a ṇa-suffix. The state of being lazy is kosajja; the state of being upright is ajjava; good in assemblies is pārisajja; a good-hearted one is suhajja, and his state is sohajja; the state of being soft is maddava; this belongs to a sage or the state of a sage is ārissa; this belongs to a bull or the state of a bull is āsabha; the state of being noble or that itself is ājañña; the state or action of a thief is theyya; the state of being learned is bāhusacca; among these, what is irregular is by special rule. 128. For mana, etc., saka. For words like mana, etc., saka occurs when followed by a ṇa-suffix. What is in the mind is mānasa; the state of being ill-minded is domanassa; somanassa. 129. The vowel u becomes ava when followed by a vowel. When followed by a ṇa-suffix and a vowel, the vowel u becomes ava. Rāghava, jam being. 130. Where there is *go*. When a suffix beginning with *ya* follows, *go* and the vowel *a* become *ava*. *Gabyaṃ*, *bhātabyo*. 131. Elision of *a* and *i* vowels. When a suffix beginning with *ya* follows, *a* and *i* vowels are elided. *Dāyajjaṃ*, *kāruññaṃ*, *ādhipaccaṃ*, *deppaṃ*. Due to varied application, sometimes it does not occur, as in *kiccayaṃ*. 132. In *ra*-suffixed, of the initial vowel. The initial vowel of a part, the last vowel of which is *ra*-suffixed, is elided. *Kittakaṃ*, *petteyyaṃ*. 133. Of *kisa* and *mahanta*, these are *kasa* and *mahā*. Of *kisa* and *mahanta*, these become *kasa* and *mahā* respectively. *Kasimā*, *mahimā*. 134. Of *āyu*, *āyasa* in *mantu*. Of *āyu*, *āyasa* is the substitute in *mantu*. *Āyasmā*. 135. *Ja* of *vuddha* in *iya* and *iṭṭha*. Of *vuddha*, *ja* occurs in *iya* and *iṭṭha*. *Jeyyo*, *jeṭṭho*. 136. Of *bāḷha*, *antika*, *pasattha*, *sādha*, *neda*, *sā*. In *iya* and *iṭṭha*, *bāḷha*, *antika*, *pasattha* become *sādha*, *neda*, *sā* respectively. *Sādhiyo*, *sādhiṭṭho*, *nediyo*, *nediṭṭho*, *seyyo*, *seṭṭho*. 137. Of *kaṇa*, *kanā* for *appa* and *yuva*. In *iya* and *iṭṭha*, *appa* and *yuva* become *kaṇa* and *kanā* respectively. *Kaṇiyo*, *kaṇiṭṭho*, *kaniyo*, *kaniṭṭho*. 138. Elision of *vī*, *mantu*, *vantu*. *Vī*, *mantu*, *vantu* are elided in *iya* and *iṭṭha*. Exceedingly wise: *medhāvī* becomes *medhiyo*, *medhiṭṭho*. Exceedingly mindful: *satimā* becomes *satiyo*, *satiṭṭho*. Exceedingly virtuous: *guṇavā* becomes *guṇiyo*, *guṇiṭṭho*. 139. In *ḍa*, of *sati*, *ti*. When *ḍa* follows, the *ti* of *sati* is elided. *Vīsaṃ sataṃ*, *tiṃsaṃ sataṃ*. 140. Of *eta*, *eṭa* in *ttaka*. When *ttaka* follows, *eta* becomes *eṭa*. *Ettakaṃ*. 141. Of *ṇika*, *iya* optionally. Of *ṇika*, *iya* optionally occurs. *Sakyaputtiyo*, *sakyaputtiko*. 142. Of non-root, *kā* and *sya* etc. in *gha*, *i*. When *gha* follows, of a non-root, the *a* before the *ka* is frequently *i*, if *gha* is not preceded by *sya* etc. *Bālikā*, *kārikā*. Why "of non-root"? *Sakā*. Why "of *ka*"? *Nandanā*. Why "not preceded by *sya* etc."? *Bahuparibbājakā mathurā*. *Bahucammikā* is established because of the *ka* being separated from *sya* etc. Why "*gha*"? *Bālako*. Why "*a*"? *Bahukatt*. Ukā Hall. Thus, in Moggallāna's grammar commentary, The Fourth Ṇādi Chapter. 5. The Fifth Chapter (Khādi) 1. From 'tij' and 'mān', 'kha' and 'sa' (come) in endurance and investigation. In endurance, 'tij' and in investigation, 'mān' take 'kha' and 'sa' suffixes respectively: endurance, investigation, endures, investigates. What is meant by 'endurance-investigation'? Sharpening, sharpness, sharpens; honoring, honors. 2. From 'kit', 'cha' (comes) in treatment and doubt. When 'kit' is used in treatment and doubt, 'cha' comes. Treatment, doubt, treats, doubts. Otherwise: dwelling, sign, banner, banner, signifies. 3. In censure, from 'gup' and 'badh', 'cha' comes, and 'bha' (sound change). When 'gup' and 'badh' are used in censure, 'cha' comes, and 'bha' (sound change) also. Disgust, abhorrence, feels disgust, feels abhorrence. Otherwise: protection, protector, protects, binder. 4. From 'tuṃ', elision (occurs) and 'te' (suffixes) in the sense of desire. From the 'tuṃ' ending, in the sense of desire, those 'kha', 'sa', 'cha' (suffixes) frequently come, and elision of the 'tuṃ' suffix occurs because it is heard. Hunger, desire to conquer, hunger, desires to eat, desires to conquer, desires to eat. Why does it not occur here: 'desires to eat'? Because it is expressed by another word. What (is meant by) 'from tuṃ'? 'Desires food.' What (is meant by) 'in the sense of desire'? 'Goes to eat.' How (is it) 'the bank desires to fall'? Just as the sentence 'the bank desires to fall' occurs, so will the expression. How then does the sentence itself occur? By the people's desire to speak thus. 5. From the object, 'īya' (comes). From the object of desire, in the sense of desire, the 'īya' suffix comes. 'Desires a son' becomes 'desires a son'. What (is meant by) 'from the object'? 'Desires a sword.' Why does it not occur here: 'desires the king's son'? Because of dependence (on another word). For one who depends on another cannot experience being one with another. Then, would it not occur here: 'desires one's own son'? It should not occur here. For 'desires one's own son' does not occur. How then is the son's own-ness understood? Because another (word) is not heard, and because the desire pertains to that (son). 6. From comparison, in the sense of behaving like. From the object, from comparison. In the sense of 'acting like', 'īyo' occurs.