English
The 'ṇika' suffix optionally occurs from a word ending in the third case, in the sense of that with which it is mixed, or by which one crosses, or by which one moves, or by which one carries. 'Telikaṃ bhojanaṃ' means "food mixed with oil". This means "prepared with oil". 'Telikī yāgu' means "porridge mixed with oil". 'Egāḷikaṃ' means "mixed with jaggery (guḷa)". Similarly, 'ghātikaṃ' (mixed with ghee), 'dādhikaṃ' (mixed with curds), 'māricikaṃ' (mixed with pepper), 'loṇikaṃ' (mixed with salt). 'Nāviko' means "one who crosses by boat (nāvā)". 'Oḷumpiko' means "one who crosses by raft (uḷumpa)". In the absence of lengthening, 'uḷumpiko'. Similarly, 'kulliko' (by a small raft), 'gopucchiko' (by a cow's tail). 'Sākaṭiko' means "one who moves by cart (sakaṭa)". Similarly, 'pādiko' (by foot), 'daṇḍiko' (by staff). 'Dhammiko' means "one who moves or acts according to Dhamma (dhamma)". 'Sīsiko' means "one who carries on the head (sīsa)". Due to the word 'vā' (optionally), the lengthening of 'ī' does not occur. Similarly, 'aṃsiko' (on the shoulder), 'khandhiko' (on the shoulder), 'hatthiko' (by hand), 'aṅguliko' (by finger). Again, due to the word 'vā', the 'ṇika' suffix also occurs in other senses. 'Pāradāriko' means "one who goes to another's wife (paradāra)". 'Pathiko' means "one who goes on a path (patha)". In the analysis "one who studies Vinaya" or "one who studies thoroughly"— The 'ṇika' suffix is understood. 374. Also for "that which is studied," and in the senses of "made by that," "situated in that," "appointed to that," "that is one's craft," "that is one's merchandise," "that is one's livelihood." This is a four-part rule. In the sense of "that which is studied," and in the senses of "made by that," "situated in that," "appointed to that," "that is one's craft," "that is one's merchandise," "that is one's livelihood"— the 'ṇika' suffix optionally occurs from words ending in the second case and other cases. 'Venayiko' means "one who studies Vinaya". Similarly, 'suttantiko' (one who studies Suttanta), 'ābhidhammiko' (one who studies Abhidhamma). miko. When the suffix ṇika, etc., is applied to the meaning "he studies grammar": While "Vuddhādisarassa vāsaṃyogantassa saṇe cā" is in effect: 375. Māyūnamāgamo ṭhāne. For the initial vowels I, U, and the like, which are not followed by a conjunct consonant, there is no lengthening (vuddhi) when the suffix ṇa is present; instead, an augment (āgama) of lengthening occurs in their place. Because of the word "ṭhāne" here, since I and U are the substitutes, the lengthenings and augments of E and O occur before the Y and V sounds. Doubling of the letter Y. A grammarian (veyyākaraṇiko), one who studies logic (neyyāyiko). Similarly, a logician (takkiko), a Vedic scholar (vediko), a fortune-teller (nemittiko), an action done by the body (kāyiko), a deed done by the body (kāyikaṃ), a deed done by speech (vācasikaṃ). Similarly, mental (mānasikaṃ); and here, by the established word "vā" in the rule "sasare vāgamo," the augment occurs even when a suffix follows. The recitation made by the elders (therikā). Similarly, five hundred (pañcasatikā), seven hundred (sattasatikā); here, by the word "vā" continuing from the rule "ṇavaṇikā," etc., the suffix ī does not occur. In the sense of proximity, a feeling of proximity in the body (sārīrikā), bodily suffering (sārīrikaṃ dukkhaṃ). Similarly, mental (mānasikā), mental (mānasikaṃ). In the sense of being appointed, one appointed to a door (dovāriko); here, by "māyūnamāgamo ṭhāne," the augment O occurs before the letter V. Similarly, a storekeeper (bhaṇḍāgāriko), a citizen (nāgariko), a new worker (navakammiko), a forest worker (vanakammiko), a beginner (ādikammiko), a glutton (odariko), a charioteer (rathiko), a traveler (pathiko), one appointed to a means (opāyiko), things appointed to the mind (cetasikā). In the sense of a craft, playing the lute (vīṇā), one whose craft is the lute (veṇiko). Similarly, a drummer (pāṇaviko), a drum player (modiṅgiko), a flutist (vaṃsiko). In the sense of merchandise, perfume is his merchandise (gandhiko). Similarly, an oil merchant (teliko), a sweet seller (goḷiko), a cake seller (pūviko), a leaf seller (paṇṇiko), a betel seller (tambūliko), a salt seller (loṇiko). In the sense of livelihood, he lives by killing sheep, or sheep is his livelihood (orabbhiko). Similarly, a hunter (māgaviko); here, the augment V occurs. A pig butcher (sūkariko), a fowler (sākuṇiko), a fisherman (macchiko), etc. In "Tena katādī" (done by him, etc.), by the inclusion of "etc.," it means: killed by him, bound by him, bought by him, he plays with it, that is his weapon, that is his ailment, pleased with that, belonging to him, that is its measure, his heap, He deserves that, that is his habit, born there, dwells there, known there, conduces to that purpose, come from there, arisen from there, that is his purpose— in these and similar meanings, the suffix `ṇika` occurs. For example: struck by a net, or one who strikes, is a fisherman. Similarly, a hook-fisherman, a trapper, bound by a thread is thread-bound, bound by a strap is a strap-bound elephant. Goods bought with cloth are cloth-goods. Similarly, pot-goods, plank-goods, gold-goods, cloth-goods. One who plays with dice is a dice-player. Similarly, a stick-player, a tinduka-fruit player, a mango-fruit player. A bow is his weapon, so a bowman. Similarly, a spearman, a clubman, a mace-man. Wind is his ailment, so a windy person. Similarly, a phlegmatic person, a bilious person. Delighted in the Buddha is a Buddha-devotee. Similarly, a Dhamma-devotee, a Sangha-devotee. Belonging to the Buddha is a Buddha-thing. Similarly, a Dhamma-thing, a Sangha-thing monastery, Sangha-land, Sangha-robe, a personal-thing. A pot is its measure, so a pot-measure. Similarly, a khāri-measure, a doṇa-measure. A heap of pots is a pot-heap. Deserving a pot is a pot-deserver. Similarly, a doṇa-deserver, an eight-month-old, a kahāpaṇa-deserver, eighty verses, ninety, a hundred, a thousand. Deserving to be seen for oneself is self-evident, deserving the method of "come and see" is come-and-see-able. In the sense of habit: wearing rag-robes is a rag-robe, that is his habit, so a rag-robe wearer. Similarly, a three-robe wearer, one whose habit is eating at one sitting is a one-sitter, one whose habit is dwelling at the root of a tree is a tree-root dweller, likewise a forest dweller, a charnel-ground dweller. In the sense of born: born in a lower realm is an infernal being. Similarly, a hell-being, a sea-fish, born in the rains is a rainy (masculine), a rainy (feminine), a rainy flower (neuter), autumnal, wintry, vernal, fortnightly, born in Rājagaha, or one who dwells in Rājagaha is a Rājagaha person, born in Magadha, or one who dwells in Magadha is a Magadhan (masculine), Magadhan (feminine), Magadhan (neuter), born in Sāvatthī, or one who dwells in Sāvatthī is a Sāvatthian, a Kāpilavatthian, a Vesālian. Known in the world is worldly, also conducing to the world is worldly. Similarly, come from the mother is maternal, also From him/it comes the paternal name. In the sense of 'produced from': produced from the mother is 'maternal'. Similarly, 'paternal'. The purpose of the substratum is 'substative'. Even in its own sense: 'unconditioned' is 'unconditioned'. Similarly, 'conditioned'. 'name' is 'nominal'. Similarly, 'verbal', 'prefixed', 'indeclinable'. Those who have devotion to the Four Great Kings are 'belonging to the Four Great Kings'. Similarly, it should be applied in other senses. In the analysis of "dyed with saffron" – 376. The suffix ṇa (occurs) from a word denoting color/dye, in the sense of 'dyed by that', in the sense of 'this is his/its', and in other senses. From a word signifying color/dye, in the sense of "dyed by that", and from a word ending in the genitive case "his/its" in the sense of "this", and in other senses, the suffix ṇa occurs, optionally. A saffron-dyed cloth. Similarly, 'saffron-dyed'. Dyed with safflower is 'safflower-dyed'. Dyed with turmeric is 'turmeric-dyed'. (Also, dyed with) sappanwood, madder, saffron. Dyed with blue is 'blue'. Similarly, 'yellow'. In the sense of 'this': this of the buffalo is 'buffalo' meat, or curd, ghee, hide, etc. This of the pig is 'pork'. This of Kaccāyana is 'Kaccāyana's grammar'. Similarly, 'the teaching of the Sugata'. In the sense of "this of the sage", when the suffix ṇa is applied, when augmentation is due – And the rule "In the presence of ṇa, the augment 'yū' comes in place" is also current. 377. And 'ā'. For the initial vowels 'i' and 'u', 'ā' also occurs when the suffix ṇa is present. And by the word 'ca', the augment 'ri' also occurs in place, thus the 'i' becomes 'ā'. 'ā' occurs by the authority of 'in place of', for 'isi', 'usabha', 'uja', etc. But for 'isi', the augment 'ri' occurs after 'ā'. 'Belonging to a sage'. This of the bull is 'bull-like' place. 'Bull-like' speech. But by the inclusion of 'other senses', the suffix ṇa (occurs) in such senses as: existing not far from, existing there, born there, come from there, that is his dwelling, his lord, a month appointed by Kārttikā, etc., that is his deity, he studies that thoroughly, that is his sphere/region, it exists in that region, produced by that, it deserves that, its modification, that is its measure. For example – a village existing not far from Vidisa is 'Vedisa' village. A mansion existing not far from the fig tree is 'Odumbara' mansion. In the sense of 'being', what is in the mind is mental happiness, with its origin. Born in a lake, a crane (male) is *sārasa*, a crane (female) is *sārasī*, a lotus is *sārasa*. Born in the chest, a legitimate son is *orasa*, because he grew up in the chest. Born in a friend, is loving-kindness (*mettā* or *mettī*). Born in the city, is urban speech (*porī vācā*). Among those born: Born in the rainy season, a rainy cloud is *pāvusa*, a rainy night is *pāvusā*,