English
Elision of these suffixes 'vantu', 'mantu', 'vī' occurs in superlatives. All these are virtuous, this one among them is especially virtuous, thus: 'guṇiya', 'guṇiṭṭha'. Especially mindful, thus: 'satiya', 'satiṭṭha'. Especially intelligent, thus: 'medhiya', 'medhiṭṭha', etc. Superlative Taddhita. Possessive Taddhita. In the analysis "one who has wisdom, or in whom it exists –" 398. And 'vī' in the sense of "that which exists for him". From a word ending in the first case, the suffix 'vī' occurs in the senses "that which exists for him, or in which it exists". And this is from the words 'medhā' and 'māyā'. 'Medhāvī', 'medhāvino'. In the feminine, due to ending in 'ī', by "patibhikkhurājīkārantehi inī", 'inī', 'medhāvinī', 'medhāvinīyo'. In the neuter, 'medhāvi kulaṃ'. Similarly 'māyāvī', 'māyāvinī', 'māyāvi cittaṃ'. And by the inclusion of 'ca' (and), the suffixes 'sa', 'i', 'lava', 'āla', etc. (are included). For example – one who has good wisdom, or in whom it exists, thus 'sumedhasa', with shortening (of the vowel). Similarly 'lomasa'. One who has a tail, or in whom it exists, thus 'picchila'. Similarly 'phenila', 'tuṇḍila', 'jaṭila'. One who has hair, thus 'kesava', 'vācāla', etc. In the analysis "one who has ascetic practice, or in whom it exists –" The heading "Tadassatthī" (that which exists for him) (is in effect). 399. From 'tapa' etc., 'sī'. 'tapa' etc. The suffix "sī" occurs in the sense of "he has that." The doubling of "s." Tapassī (ascetic), tapassino (of an ascetic), tapassinī (female ascetic), tapassi (ascetic). Similarly, tejassī (radiant), yasassī (famous), manassī (wise), payassī (full of milk/water). In the analysis "He has a staff, or it exists in him" – 400. From "daṇḍa" and so on, "ika" and "ī." This word "ādi" (and so on) means "of that kind." From "daṇḍa" and similar words ending in "a," the suffixes "ika" and "ī" occur in the sense of "he has that." Daṇḍiko (one with a staff), daṇḍī (one with a staff), daṇḍino (of one with a staff), daṇḍinī (female with a staff). Similarly, māliko (one with a garland), mālī (one with a garland), mālinī (female with a garland), chattiko (one with an umbrella), chattī (one with an umbrella), rūpiko (one with form), rūpī (one with form), kesiko (one with hair), kesī (one with hair), saṅghī (one belonging to the Saṅgha), ñāṇī (one with knowledge), hatthī (one with an elephant), and so on. 401. From "madhu" and so on, "ra." From "madhu" and so on, the suffix "ra" occurs in the sense of "he has that." Madhu (honey) is in it, or it exists in it, hence madhuro guḷo (sweet jaggery), madhurā sakkharā (sweet sugar), madhuraṃ khīraṃ (sweet milk). Kuñjā hanū (elephant's tusks) are his, hence kuñjaro (elephant). Mukhamassa (a mouth) is his for speaking everything, hence mukharo (talkative). Susi (a hole) is his, hence susiro (hollow). Similarly, rucira (charming), nagara (city). In the analysis "He has a quality, or it exists in him" – 402. From "guṇa" and so on, "vantu." From "guṇa" and similar words, the suffix "vantu" occurs in the sense of "he has that." After the elision of the case ending and the designation of the noun, the generation of "syādi" (case endings). Guṇavantu si (you are endowed with qualities). By referring to "savibhattissa, ntussā" (of that with a case ending, of "ntu") and "ā simhī" (ā in "si"), it becomes "ā." Guṇavā puriso (a man of qualities). The rest should be understood. Similarly, gaṇavā (one with a group), kulavā (one with a family), and so on. In the feminine, by "ṇava ṇika ṇeyyaṇantūhi," the suffix "ī" occurs. While "vā" is current, by "ntussa tamīkāre," it becomes "ta." Guṇavatī (a woman of qualities), guṇavantī (a woman of qualities), and so on. In the neuter, by "aṃ napuṃsake," the "ntu" of that with a case ending becomes "am." Guṇavaṃ (that with qualities), and so on. In the analysis "He has mindfulness, or it exists in him" – "He has that" continues. 493. From "sati" and so on, "mantu." From "sati" and similar words, which are stems ending in the first case ending and not ending in "a," the suffix "mantu" occurs in the sense of "he has that." The rest is similar to "guṇavantu." Satimā (mindful), satimatī (mindful female), satimantī (mindful female), satimaṃ (mindful neuter). Similarly, dhitimā (resolute), gatimā (one with movement), and so on. Likewise, "āyu" in "he who has life is long-lived"— 404. The 'u' of 'āyu' becomes 'a' before 'mantu'. The 'u' of 'āyu' becomes 'a' before 'mantu'; this is the substitution of 'a'. Āyasmā (long-lived), the rest is the same. He who has cows is gomā (rich in cattle), gomanto, gomatī, gomantī, gomaṃ kulaṃ (a family rich in cattle), etc. In the analysis "he who has faith"— 405. 'Ṇa' after 'saddhā', etc. The suffix 'ṇa' occurs after 'saddhā', 'paññā', etc., in the sense of "he who has that". Saddho puriso (a faithful man), saddhā kaññā (a faithful maiden), saddhaṃ kulaṃ (a faithful family). Similarly, pañño (wise), amaccharo (unselfish), and also buddhaṃ, buddho (enlightened) in the sense of "he who has wisdom", etc. The 'Assatthi' Taddhita. The Numerical Taddhita. In the analysis "the fulfiller of five"— 406. 'Ma' in the sense of 'saṅkhyāpūraṇa'. That by which a number is fulfilled is pūraṇa (fulfiller); the fulfiller of a number is saṅkhyāpūraṇa. In this sense of 'saṅkhyāpūraṇa', the suffix 'ma' occurs after a word ending in the sixth case. Pañcamo (fifth), pañcamī (fifth female) as the fulfiller of five, the suffix 'ī' by "or 'ī' after 'nadādi'". The suffix 'ā' by "the suffix 'ā' for 'a' in the feminine", pañcamā vīriyapāramī (the fifth perfection of energy), pañcamaṃ jhānaṃ (the fifth jhāna). Similarly, sattamo (seventh), sattamī, sattamā, sattamaṃ; aṭṭhamo (eighth), aṭṭhamī, aṭṭhamā, aṭṭhamaṃ; navamo (ninth), navamī, navamā, navamaṃ; dasamo (tenth), dasamī, dasamā, dasamaṃ, etc. The heading "in the sense of 'saṅkhyāpūraṇa'". 407. 'Tha' and 'ṭha' after 'catu' and 'cha'. The suffixes 'tha' and 'ṭha' occur after 'catu' and 'cha' in the sense of 'saṅkhyāpūraṇa'. Catuttho (fourth) as the fulfiller of four, doubled, catutthī, catutthā, catutthaṃ; chaṭṭho (sixth) as the fulfiller of six, chaṭṭhī, chaṭṭhā, chaṭṭhaṃ; chaṭṭho is indeed chaṭṭhamo. In 'chāhaṃ' (six days), 'chaḷāyatanaṃ' (six sense-bases)— 408. 'Sa' for 'cha' optionally. 'Cha' optionally takes 'sa' as a substitute in counting. Chāhamassa jīvitaṃ sāhaṃ (his life is six days), or chāhaṃ, saḷāyatanaṃ. In the analysis "the fulfiller of two"— 409. 'Tiya' after 'dvi' and 'ti'. The suffix 'tiya' occurs after 'dvi' and 'ti' in the sense of 'saṅkhyāpūraṇa'. By inversion, when "dvi tiṇṇaṃ" is current— 410. And 'duta' for 'tiya'. 'Dvi' and 'ti' take 'duta' as a substitute when the suffix 'tiya' follows. Dutiyo puriso (second man), dutiyā, dutiy Thus, the third of three (masculine), the third (feminine), the third (neuter). By the inclusion of 'api', the substitution 'duā' for 'dvi' occurs elsewhere too, and by 'ca', 'di' also. Two nights (durattaṃ), of two kinds (duvidhaṃ), having two parts (duvaṅgaṃ), two nights (dirattaṃ), twofold (diguṇaṃ), having two cows (digu). 411. By the prefix 'aḍḍhu', 'aḍḍhuḍḍha', 'divaḍḍha', 'diyaḍḍha', 'aḍḍhatiyā' for these. For these fourth, second, and third words with the prefix 'aḍḍhu', together with the prefix 'aḍḍhu', the substitutions 'aḍḍhuḍḍha', 'divaḍḍha', 'diyaḍḍha', 'aḍḍhatiyā' occur. And here – The words with the prefix 'aḍḍhu' are capable of being preceded by 'aḍḍha'; By the word "tesaṃ" (these), the fourth, second, etc., are taken. The fourth with half is 'aḍḍhuḍḍho' (two and a half). The second with half is 'divaḍḍho', 'diyaḍḍho' (one and a half). The third with half is 'aḍḍhatiyo' (two and a half). In the sense of "one and ten" in a dvanda compound, or in the sense of "ten exceeded by one" in a tappurisa compound, while "in numbers" is current, 'ā' is substituted by "or 'ā' for 'dvekaṭṭha'". This word 'vā' (or) is for a restricted option. Therefore, here – For 'dvekaṭṭha' in 'dasa' (ten), it is always; For 'dvi' (two) in 'navuti' (ninety), it is 'nava'; And for others, the 'ā' (substitution) is indicated by 'vā' (or). "From 'eka' to 'dasa' in numbers" is 'ra'. The 'ra' substitution, being merely a letter, Even if it applies to a mere letter; It would be for 'dasa' as 'dasa' itself, due to its proximity to the marker. Then the plural 'yo', and by "the 'a' for 'pañcādi' etc.", the 'a' for the end of the word with its ending. Eleven (ekārasa), eleven (ekādasa), the same in all three genders. "Or" is current. 412. 'Ī' for 'dasa' after 'eka' etc. After 'eka' etc., the suffix 'ī' is optionally added to the end of 'dasa' in the sense of an ordinal number. Since the suffix cannot be directly to 'dasa', It is understood to be for the end of the word; And by the nature of that ending, it occurs only in the feminine. The eleventh of eleven is 'ekādasī' (feminine). Elsewhere, 'ekādasamo' (masculine), 'ekādasamaṃ' (neuter). Two and ten, or ten exceeded by two, in "dvi dasa", "or" is current. By "bā for 'dvi' in 'vīsati' and 'dasa'", the substitution 'bā' occurs, and 'ra' for 'da'. Twelve (bārasa). Elsewhere, 'ā' (substitution), 'dvādasa'. The twelfth of twelve is 'bārasamo', 'dvādasamo' (masculine), 'dvādasī' (feminine). Three and ten, or ten exceeded by three, is 'terasa', "in these, 'vu'" By 'ddhi lopa' and so on, of the three, the thirteenth, up to ninety-nine, thirteenth (masculine), thirteenth (feminine). Four and ten, or ten with four more, thus fourteen. Here, with "of ten in counting" current, by the rule for "catu" prefix, elision of "tu", and "cuco" occur. Cuddasa, coddasa, catuddasa (fourteen). Cuddasamo, catuddasamo, cakuddasī, cātuddasī, or. Five and ten, or ten with five more, thus fifteen. In these, by 'vuddhi lopa' and so on, 'panna' and 'paṇṇa' are substituted for 'pañca' with 'dasa', and by 'from aṭṭha and so on', 'ra' is added. Pannarasa, pañcadasa (fifteen). Pannarasamo, pañcadasamo, pannarasī, pañcadasī. "Six and ten,