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From `kali` (to count/measure), `sa` becomes `māña`, and from `kuli` (to count/measure), "is counted/measured" thus `kammāsa` = spotted/variegated, `kammāsa` = evil/sin. "spreads out" thus `kummāsa` = a kind of food (sour gruel). From `mani` (to think), `jūka` suffix, "thinks of wealth with this" thus `mañjūsā` = a wooden box. From `pī` (to drink), `yūka` suffix, "causes to drink" thus `pīyūsa` = nectar/ambrosia. From `kula` (to cover/enclose), `ika` suffix, "is covered/enclosed" thus `kulisa` = thunderbolt/diamond. From `bala` (to cover/enclose), `ika` suffix, `la` becomes `ḷa`, "catches fish with this" thus `baḷisa` = fish-hook. From `mahi` (to worship/be great), `eka` suffix, "is worshipped/great" thus `mahesī` = a consecrated chief queen, and similarly for others. 216. From `su` (to hear), `ṇisaka` suffix. From `suṇāti` (he hears), `ṇisaka` suffix occurs. "She hears" thus `suṇisā` = daughter-in-law. 217. From `veta`, `ata`, `yu`, `pana`, `ala`, `kala`, `cama`, the suffix `aso` occurs. From the root `veta` (to flow), `ata` (to go continuously), `yu` (to mix), `pana` (to praise), `ala` (to bind), `kala` (to count), `cama` (to eat), the suffix `aso` occurs. "It flows, it proceeds" thus `vetasa` = a willow/cane. "It goes, constantly moved by the wind, it goes to trembling" thus `atasa` = a kind of plant (flax), or `abhasī` = a kind of grass. "It is mixed" thus `yavasa` = fodder/grass for animals. "It is praised" thus `panasa` = jackfruit. "It is bound" thus `alasa` = lazy/slow-worker. "It is counted" thus `kalasa` = a pot/jar. "He eats with this" thus `camasa` = a sacrificial spoon/cup. 218. From `vaya`, `diva`, `kara`, `kare`, the suffixes `asaṇa`, `asaka`, `apāsaka`, `asā` occur. From `vaya` and others, `asaṇa` and other suffixes occur in order. "It goes" thus `vāyasa` = a crow. "They play/shine in this" thus `divasa` = a day. "It is done" thus `kappāsa` = cotton (source of thread). "It does evil" thus `kakkasa` = harsh/rough. 219. From `sasa`, `masa`, `daṃsa`, the suffix `su` occurs. From `sasa` and others, `su` occurs. "She lives" thus `sassu` = mother-in-law. "It is measured/blackened" thus `massu` = beard (hairs grown on a man's face). "By 'Lopo'" (1.39) (there is) elision... He who bites being bound is a thief. That which is thrown, is cast, is a tear. 220. Vidā dasuka. From Vidā, dasuka comes. He who knows, understands, is a wise man. 221. Sasā rīho. From Sasati, rīho comes. He who harms, injures, is a lion. 222. Jīvāmā ho vamā ca. By which they live, is the tongue. That which goes, proceeds, is 'we'. That which goes, proceeds, preceded by 'pa', is an eyelash. 223. Taṇhādayo. Words like taṇhā are formed. By which one desires to drink, is craving. That which scratches, is black. That which shines, is moonlight. By which eyes are closed, is excrement. That which is seized, is firm. That which burns, is firm. That which carries growth, grows, is strong. These three mean 'firm'. That which goes, is summer. That which falls, goes, is a drum. By which bravery is measured, is a quarrel. In which they pound herbs, is a pot. That which is chosen, is a boar. With which one cuts, is metal. And others likewise. 224. Paṇussahā hihī ṇoḷaṅa ca. That which is used, spoken of, is the heel. That which exerts, is effort. 225. Khī mi pī cu mā vākāhi ḷo ussa vā dīgho ca. Khī - in wasting away, Mi - in throwing, Pī - in satisfying, Cu - in moving, Mā - in measuring, Vī, Vā - in going, Kā, Gā - in sounding; From these, ḷo comes, and ukār long, indeed. It wastes away, thus 'khelo' (saliva). It is thrown, thus 'meḷā' (ink). It collects, thus 'peḷā' (a kind of container). It moves, thus 'cūḷā' (crest). 'Coḷo' (rag). It is measured, thus 'māḷo' (a kind of dwelling with one peak and many corners). It goes swiftly, thus 'vāḷo' (a fierce beast). It speaks harshly, thus 'kāḷo' (black, dark); in the feminine, 'kāḷī' (black, dark). 226. 'Gu' and 'ḷaka'. From the word 'gu', 'ḷaka' comes, and 'ḷo' too. It goes, it proceeds by this, thus 'guḷo' (a product of sugarcane). 'Goḷo' (a ball). 227. 'Paṅguḷa' and so on. 'Paṅguḷa' and so on, ending in 'ḷaka', are formed irregularly. 'Khañja' (to limp, to be lame); 'paṅgu' is the substitute. One who limps, one who has become lame, thus 'paṅgaḷo' (a crawler). From 'karoti' (to do), 'ḷa' becomes 'khaña'. One who does evil, thus 'kakkhaḷo' (cruel). For 'kukatissa', 'kuka'. It is taken by evildoers, thus 'kukkuḷaṃ' (a narrow, confined pit). 'Kukkuḷo' (a fire of chaff). For 'maṃkissa', 'uka', and the dot is dropped. It adorns the forest, thus 'makuḷo' (an unblossomed flower). 228. 'Pāta' and 'ḷi'. From 'pāta', 'ḷi' comes. It protects the meaning, thus 'pāḷi' (text, canon). 229. 'Vīta' and 'ḷu'. From 'vīta', 'ḷu' comes. It moves, it proceeds, thus 'veḷu' (bamboo). (Thus, the rule for 'avagga' suffixes). Thus, in Moggallāna's Grammar, in the commentary, The Seventh Chapter, 'Ṇvādi'. Sutta, dhātu, gaṇa, ṇvādi, and the instruction on nouns and genders; He whose tongue holds these, is a lion among grammarians. And this Moggallāna's commentary is complete In seven recitations. 1. By the power of which king, the three existences, though agitated, are made tranquil, free from false doctrines and evil monks, in every way. 2. In Lanka, the teaching of the King of Sages is well-established and firm; like the ocean at the conjunction of the full moon, it grows and flourishes. 3. While Parakkamabāhu, endowed with faith, wisdom, and virtue, a banner of the Manu dynasty, rules the island of Lanka. 4. This work, composed by the wise and pure-conducted Elder Moggallāna, is easily understood, unambiguous, and clear. 5. Pervading all subjects, based on the path of the Victorious One, a grammar that is easily mastered, for the intelligent. Furtherance. 6. Its commentary concisely, Revealing vast meanings; Composed again by that very one, Making the Dispensation shine. Moggallāna's Grammar is finished.