English
a rainy sky is *pāvusa*. Born in autumn, an autumn month is *sārada*, an autumn night is *sāradā*, an autumn flower is *sārada*. Similarly, for winter, cold season, spring, summer. Born in Mathura, a Mathura person is *māthura*, a Mathura courtesan is *māthurā*, a Mathura cloth is *māthura*. Come from Mathura, is *māthura*. Mathura is his dwelling, so *māthura*. Lord of Mathura, a Mathura king is *māthura*. In "from all, *ko*", by again taking "from all", sometimes the suffix *ka* is added even in *taddhita* formations, or *māthuraka*. Born in Rājagaha, come from Rājagaha, or Rājagaha is his dwelling, or lord of Rājagaha, is *rājagaha*, or *rājagahaka*. Similarly, for Sāgala, or *sāgalaka*. For Pāṭaliputta, or *pāṭaliputtaka*. In meanings like "born in Vesālī", *vesāla*, or *vesālaka*. Born in Kusinārā, *kosināra*, or *kosināraka*. Similarly, for Sāketa, or *sāketaka*. For Kosambī, or *kosambaka*. For Indapatta, or *indapattaka*. For Kapilla, or *kapillaka*. For Bhārukaccha, or *bhārukacchaka*. Born in a city, come from a city, or dwells in a city, is *nāgara*, or *nāgaraka*. Similarly, for *jānapada* (country-dweller). However, in names of countries, the plural form is always used. For example: born in Aṅga, come from Aṅga, Aṅga is his dwelling, or lord of Aṅga, is *aṅga*, or *aṅgaka*. *Māgadha*, or *māgadhaka*. *Kosala*, or *kosalaka*. *Vedeha*, or *vedehaka*. *Kamboja*, or *kambojaka*. *Gandhāra*, or *gandhāraka*. *Sovīra*, or *sovīraka*. *Sindhava*, or *sindhavaka*. *Assaka*, *Kāliṅga*, *Pañcāla*, *Sakka*. Likewise, born in Suraṭṭha, or lord of Suraṭṭha, is *soraṭṭha*, or *soraṭṭhaka*. Similarly, *mahāraṭṭha*, or *mahāraṭṭhaka*, and so on. In conjunction with a constellation, a month conjoined with the full moon of Kattikā is *kattika*. Conjoined with the moon of Magasira... The month joined with that constellation is Māgasira. Thus, the month joined with Phussa is Phussa, the month joined with Maghā is Māgha, the month joined with Phaggunī is Phagguna, the month joined with Cittā is Citta, the month joined with Visākhā is Vesākha, the month joined with Jeṭṭhā is Jeṭṭha, the month joined with Uttarāsāḷhā is Āsāḷha, or Āsāḷhī, the month joined with Savaṇa is Sāvaṇa, or Sāvaṇī. The month joined with Bhadda is Bhadda, the month joined with Assayuja is Assayuja. Buddha is its deity, thus Buddha. Thus, Sugata, Māhinda, Yāma, Soma. One who studies grammar thoroughly is a grammarian. Thus, an astrologer, a diviner, a body-sign reader, a land-sign reader. The region where fat is found is Vāsāta, the region where fig trees are found is Odumbara. A moat made of a thousand (units) is a thousand-moat, rice porridge made with milk is milk-rice, a verse worth a thousand (coins) is a thousand-verse, a modification of iron is iron (product). Thus, golden, water whose measure is a man is man-sized water. By the inclusion of 'ca' (and), the suffix 'ṇeyya' (eyya) is used for 'born there', 'dwells there', 'beneficial to it', 'deserving it', and so on. Born in Bārāṇasī, or dwelling there, is Bārāṇaseyyaka, with the addition of 'ka' as before. Thus, a person from Campā (Campeyyaka), from Sāgala (Sāgaleyyaka), from Mithilā (Mithileyyaka), a fish from the Gaṅgā (Gaṅgeyya), something born on a rock (Seleyyaka), a dog born in a family (Koleyyaka), a flower born in a forest (Vāneyya). Thus, a man from the mountains (Pabbateyya), a river from the mountains (Pabbateyyā), medicine from the mountains (Pabbateyya), provision beneficial for the path (Pātheyya), wealth beneficial for a co-wife (Sāpateyya), oil for a lamp (Padīpeyya), beneficial to the mother (Matteyya). Thus, beneficial to the father (Petteyya). Deserving of an offering is Dakkhiṇeyya, and so on. 378. And 'imi' and 'iya' for 'born' and so on. For words like 'born' and so on, the suffixes 'ima' and 'iya' may be used. Born later is 'pacchima' (last/western), the last people, the last thought, born at the end is 'antima' (final), final (feminine), final (neuter). Thus, middle, former, upper, lower, border, ankle-related, knot-related. Similarly, with the suffix 'iya', born of human birth is 'manussajātiya' (human-born), of human birth (feminine), human... in a birth. Thus, horse-births, elephant-births, Bodhisatta-births, grass-births, equal-births, worldly, and so on. By the inclusion of "ādi" (etc.), these "iya" suffixes occur even in meanings like "appointed therein," "that belongs to him," "existing therein," and so on. And by the word "ca" (and), the "ika" suffix also occurs. Appointed in the end is "antimo," "antiyo," "antiko." One who has a son, or in whom a son exists, is "puttimo," "puttiyo," "vuttiko." One who has a kalpa is "kappiyo." One who has matted hair is "jaṭiyo." One who has a share of loss is "hānabhāgiyo." Thus, "ṭhitibhāgiyo" (one who has a share of stability). Those existing in the Bodhi-side are "bodhipakkhiyā." Those existing in the group of five are "pañcavaggiyā." Thus, "chabbaggiyā" (those existing in the group of six). "Udariyaṃ" (abdominal). "Attaniyaṃ" (one's own), meaning "this is one's own," with the addition of "na." By the inclusion of the word "ca," the "kiya," "ya," and "ṇya" suffixes also occur. Appointed by birth is "jātiyo." Thus, "andhakiyo" (blind). Appointed in the born-blind is "jaccandhakiyo." "Sakiyo" (one's own), meaning "this belongs to him." Thus, "parakiyo" (another's). The "ya" suffix is used in the meanings of "suitable," "beneficial," "existing," "born," and so on. For example: "Suitable for action" is "kammaññaṃ." "Suitable for an assembly" is "sabbhaṃ," with the initial "u" by "yavataṃ talanā" and so on. Thus, "mejjhaṃ ghaṭaṃ" (a pot beneficial for wisdom). "Pajjaṃ telaṃ" (oil beneficial for the feet). "Racchā" (a road) beneficial for a chariot. "Gammo" (rural) existing in a village. "Gabyaṃ" (bovine) existing in a cow, with the substitution of "ava" even before the "ya" suffix by the word "ca" in the rule "osare cā." "Kabyaṃ" (poetry) existing in a poet. "Dibyā" (divine) existing in the sky. "Thaññaṃ" (milk) born from the breast. "Dhaññaṃ" (grain) conducive to wealth. The "ṇya" suffix: "Pārisajjo" (member of an assembly) suitable for an assembly, with the addition of "daka." "Sāmaññā janā" (ascetic people) beneficial for ascetics. "Brāhmaññā" (brahminical) beneficial for brahmins. "Āruppā" (formless) existing in the formless, and so on. In the analysis "a group of princes": 379. "Kaṇaṇa" in the sense of a group. From a word ending in the sixth case, in the sense of "a group of them," the suffixes "kaṇaṇa" occur. "Rājaputtako" or "rājaputtakaṃ" (a group of princes), "rājaputto." Thus, "mānussako," "mānusso" (a group of humans). "Māthurako," "māthuro" (a group from Mathura). "Porisako," "poriso" (a group of men). A group of elders is "vuddhako," "vuddho." Thus, "māyūrako," "māyūro" (a group of peacocks). "Kāpoto" (a group of pigeons). "Kokilo" (a group of cuckoos). "Māhiṃsako," "māhiṃso" (a group of buffaloes). "Oṭṭhako" (a group of camels). "Orabbhako" (a group of sheep). a group of eight is *aṭṭhako*, a group of kings is *rājako*, a group of monks is *bhikkho*, a group of trainees is *sikkho*, a group of two is *dvayaṃ*, by "growth in them" etc., the *i* becomes *aya*. Similarly, a group of three is *tayaṃ*, etc. "In the sense of group" continues. 380. From village, people, relatives, friends, etc., *tā*. The suffix *tā* occurs in the sense of 'group' after *gāma*, *jana*, *bandhu*, *sahāya*, etc. A group of villages is *gāmatā*. Similarly, *janatā*, *bandhutā*, *sahāyatā*, *nāgaratā*. By separation of the rule for *tā*, even in its own sense, *deva* itself is *devatā*. Words ending in *tā* are always feminine. 381. And *iya* for 'that is its place'. In the sense of 'that is its place', the suffix *iya* occurs after a word in the genitive case. The place of intoxication is *madaniyo*, *madaniyā*, *madaniyaṃ*. The place of binding is *bandhaniyaṃ*. Similarly, *mucchaṇiyaṃ*, *rajaṇiyaṃ*, *gamaṇiyaṃ*, *dassaniyaṃ*, *upādāniyaṃ*, *pasādaniyaṃ*. By the word *ca* (and), even in the sense of 'beneficial' etc., beneficial to clinging is *upādāniyā*, etc. 382. *āyitatta* in the sense of comparison. In the sense of comparison, the suffix *āyitatta* occurs after a word indicating comparison. That which appears like smoke is *dhūmāyitattaṃ*. Similarly, *timirāyitattaṃ*. "That is its place" continues. 383. *la* in the sense of 'dependent on that'. The suffix *la* occurs in the sense of 'dependent on that' and 'that is its place'. That which is badly dependent, or a bad place, is *duṭṭhullaṃ*. *duṭṭhullā vācā* (bad speech). Doubling of *la*. Similarly, *vedallaṃ*. Or in the analysis: "Envy is its nature, envy is abundant in it" – 384. *ālu* for 'abundant in that'. The suffix *ālu* occurs after a word in the nominative case in the sense of 'abundant in that'. *Abhijjhālu*, *abhijjhālū*, *abhijjhālavo*. Similarly, *sītālu*, *dhajālu*, *dayālu*. Here, by the repeated mention of 'from all' in 'the *ka* from all', the *ka* suffix is added. *abhijjhāluko*, *abhijjhālukā*, *abhijjhālukaṃ*. Similarly, *sītāluko*, *dayāluko*. Just as *hīna* (low) becomes *hīnako* (lowly). Similarly, *potako*, *kumārako*, *māṇavako*, *muduko*, *ujuko*, *appamattakaṃ*, *oramattakaṃ*, *sīlamattakaṃ*, etc. ccādi. “When they are not produced, they are completed by falling” – with this, the kappaccaya is used in the meanings of counter-part, contempt, compassion, etc. In the sense of counter-part: like elephants, elephant-like. Similarly, horse-like. In the sense of contempt: a contemptible ascetic, an ascetic-like. Similarly, a brahmin-like, a bald-like, a wise-like, a grammarian-like. In the sense of recognition: a made-like, a hired-like. In the sense of compassion: a dear son. Similarly, from kiṃ, yat, et, tat, in the sense of quantity, the ttaka and vantuppaccayas. What is its quantity? How much? Similarly, as much, that much, this much. In vantumhi, also ātta, what is its quantity?