English
or ten with six more," when this compound is formed, while "of six" is current, "so" is always added to "dasa". And "of numbers, or" is current, "la" for "da" and "ra" (becomes "la"). This word "vā" (or) is for a fixed option. 'L' is always in sixteen, of ten, and in forty, and in thirteen. Elsewhere this does not occur, due to fixed option. No distinction between 'La' and 'ḷa' sometimes. Sixteen. Thirteen, forty, forty. Sixteenth (masculine), sixteenth (feminine). Referring to "or, ten-ra in numbers," and by "from aṭṭha and so on," 'ra' is added. Eighteen, eighteen, 'ā' (lengthening). The completer of eighteen is eighteenth, eighteenth. Similarly, seventeen, seventeen. Seventeenth, seventeenth. Why "from aṭṭha and so on"? Fourteen. Twenty less by one, this is a tappurisa compound: nineteen. Nineteen and so on, up to ninety-nine, are to be understood as singular in form, and feminine in gender. And they occur in the sense of number, and in the sense of the numbered. When they occur in the sense of number, then "nineteen of the monks stands," "let nineteen of the monks be," "see nineteen of the monks," "done by nineteen of the monks," and so on. But in the sense of the numbered, nineteen monks stand. Sirs, nineteen monks, stand. See nineteen monks. Done by nineteen monks, and so on. Thus, it should be applied even to twenty, etc. The completing of nineteen is the nineteenth. In the meaning "ten and ten," having made a dvanda compound, when "dasadasā" should be said, by the rule "sarūpānamekasesvasaki," when ekasesa is done, from the word "dasa" (comes) the nominative plural "yo." Here, "dasa yo" - For "dasa" in counting, for two, three, four, five, six, seven, eight, nine, the substitutions are vī, ti, cattāra, paññā, cha, satta, asa, nava, when "yo" follows; and for "yo," "ī," in a compound, ṭhi, ri, tī, tu, ti. In counting, for the groups of two, three, four, five, six, seven, eight, nine related to "dasa," for which ekasesa has been done, respectively, the substitutions vī, ti, cattāra, paññā, cha, satta, asa, nava occur when "yo" follows. And for "yo," the substitutions ī, ā, ṭhi, ri, tī, tu, ti occur. Thus, for "dasa" which denotes "two tens," the substitution "vī" occurs, and for the word "yo," "ī," and so on, with vowel elision. And the rule "Of numbers, optionally, at the end" also applies. And "Ti." For those numbers, at the end, the addition of "ti" occurs optionally. This word "vā" (optionally) is for a restricted option. Optionally, at the end of "vīsa" and "tiṃsa," the addition of "ti" occurs. Elsewhere, it does not occur, because of the restricted option. By "and in consonants," elision of niggahīta occurs. Then, due to being a taddhita, in the designation of a noun, the occurrence of syā, etc. (case endings). Twenty of monks, or twenty. Twenty monks, or twenty, and so on. The twentieth. Similarly, twenty-one wholesome thoughts, or twenty-one. The twenty-first. Twenty-two, or twenty-two. The twenty-second. Twenty-two, or twenty-two. The twenty-second. Twenty-three, or twenty-three. The twenty-third. Twenty-four, or twenty-four. The twenty-fourth. Twenty-five, or twenty-five. The twenty-fifth. Twenty-five, or twenty-five. The twenty-fifth. Twenty-six, or twenty-six. The twenty-sixth. Twenty-seven, or twenty-seven. The twenty-seventh. Twenty-eight, or twenty-eight. The twenty-eighth. Twenty-nine, or twenty-nine. The twenty-ninth. "Ten and ten and ten" - when "dasa dasa dasā" should be said, when ekasesa is done, by the rule beginning with "gaṇane dasassa" - For the instruction "thirty", there is shortening by the rule "kvacā" and insertion of niggahīta; the rest is like "twenty". Thirty, thirty, thirty years. Elision of niggahīta, thirty, by thirty, etc. Thirty-one, or thirty-one, thirty-two, thirty-two, thirty-three, etc. For the word signifying "fourteen", the "dasa" (ten) of "catudasa" becomes "cattāra" (four), and the "yo" word becomes "īsaṃ", resulting in "cattālīsaṃ" (forty). By the rule "la darāna", there is shortening and 'l' sound, or "tālīsaṃ" (forty). Fortieth. Forty-one, forty-two, forty-two, forty-three, forty-three, etc. For the word signifying "fifteen", the "dasa" (ten) becomes "paññā", and the "yo" word becomes "āsaṃ". Fifty. By the rule "tesu vuddhi lopā", there is the substitution of "paṇṇā", or "paṇṇāsaṃ" (fifty). Fifty-one, fifty-two, fifty-two. For the word signifying "sixteen", the "dasa" (ten) becomes "cha" (six), and the "yo" word becomes "ṭhi". By the rule "sa chassa vā", there is the substitution of "sa", resulting in "saṭṭhi" (sixty). Sixty-two, sixty-two, sixty-two, sixty-three, sixty-three. For the word signifying "seventeen", the "dasa" (ten) becomes "satta" (seven), and the "yo" word becomes "ri" or "ti". Seventy, seventy, seventy-two, seventy-two, seventy-two, seventy-two, seventy-three, seventy-three, etc. For the word signifying "eighteen", the "dasa" (ten) becomes "asa", and the "yo" word becomes "īti". Eighty, eighty-one, eighty-two, eighty-three, eighty-four. Lengthening by the rule "kvacā". For the word signifying "nineteen", the "dasa" (ten) becomes "nava" (nine), and the "yo" word becomes "uti", resulting in "navuti" (ninety). Ninety-two, ninety-two, ninety-two, ninety-three, ninety-three, ninety-four. By ninety-six, of ninety-six heretics. And "in counting, of ten" is understood. 415. Ten tens is a hundred, a hundred tens is a thousand, in the "yo" case. In counting, the word "dasa" (ten) which signifies "ten tens" becomes "sataṃ" (hundred). The "dasa" (ten) which signifies "a hundred tens" becomes "sahassaṃ" (thousand) in the "yo" case. By this rule, the "yo" is elided. Due to being a taddhita (derivative), the generation of nominal case endings occurs again. The niggahīta is elided. The "si" ending becomes "ama". A hundred leagues, a thousand. "Sataṃ" (hundred) is neuter and singular. Likewise "sahassaṃ" (thousand). In gender distinctions, everywhere the plural also occurs. Two twenties. Thus also in thirties, etc., two hundreds, many hundreds, two thousands, many thousands. In the sense of 'two of a hundred', having made a genitive tatpurisa compound, where it should be said 'sataṃ dvikaṃ' (a hundred two), by the statement in the rule 'dvikādīnaṃ taduttarapadānañca nipaccante' (two, etc., and their subsequent words are formed irregularly), by this irregular formation, the subsequent word comes first, and the 'ka' sound is dropped. Two hundred. Thus, 'three of a hundred' is three hundred, likewise four hundred, five hundred, six hundred, seven hundred, eight hundred, nine hundred, ten hundred becomes a thousand. Or else, 'two hundreds' is 'dvisataṃ' (two hundred) as a digu compound. Thus, three hundred, four hundred, etc. 416. And up to the next ten-multiplied. Up to the next of those numbers, so far it should be made ten-multiplied; here the 'da' is due to sandhi. For example – ten-multiplied by the number ten is a hundred. Ten-multiplied by a hundred is a thousand. Ten-multiplied by a thousand is ten thousand; this is also called nahuta. Ten-multiplied by ten thousand is a hundred thousand; that is also called lakkha. Ten-multiplied by a hundred thousand is ten hundred thousand. It is said, "What is not regularly formed is accomplished by irregular formation." 417. By their own names. But the forms of those numbers whose names are not specified, are formed irregularly by their own names. A hundred of hundred thousands is a koṭi, feminine, and ending in the singular. In gender distinctions, the plural also occurs. A hundred of koṭi-hundred thousands is a pakoṭi. A hundred of pakoṭi-hundred thousands is a koṭippakoṭi. Thus, nahuta, ninnahuta, akkhobhinī, bindu, abbuda, nirabbuda, ahaha, ababa, aṭaṭa, sogandhika, uppala, kumuda, puṇḍarīka, paduma, kathāna, mahākathāna, asaṅkhyeyya. Thus from place to place, it is considered a hundred-lakkha multiple; and for the twenty numbers beginning with koṭi, in due order. In the analysis 'it has two measures' – 418. And in the sense of 'one' with 'two', etc. Two, etc. From counting, the *kappaccaya* comes, in many meanings. A pair is a two-group. Thus a three-group, a four-group, a five-group, a six-group, a seven-group, an eight-group, a nine-group, a ten-group, a fifty-group, a hundred-group, a thousand-group, and so on. The numerical *taddhita*. The indeclinable *taddhita*. In the analysis, ‘‘He eats once, he eats twice’’— 419. From *eka* and so on, *kkhattuṃ* for *saki*. From *eka*, *dvi*, *ti*, and so on, from counting, in place of *saki*, in the sense of a time, the *kkhattuṃ* suffix comes. Once, twice he eats, the *silo* is dropped by ‘‘O venerable, of all’’ and so on. Thus thrice, four times, five times, six times, seven times, eight times, nine times, ten times, a hundred times, a thousand times, many times, how many times. In the analysis, ‘‘By one division’’— The taking of numbers follows by the frog-leap method. 420. And *dhā* in division. In the sense of division, from the numbers *eka* and so on, the *dhā* suffix comes. By the word *ca*, also *jjha* from *eka* and *dvi*, and *so* from *sutta* and so on. In one way. By two divisions, in two ways, or in two ways, in two ways. By three divisions, in three ways, or in three ways, the *i* vowel becomes *e* vowel by ‘‘increase in them’’ and so on. Thus in four ways, in five ways, in six ways, in seven ways, in eight ways, in nine ways, in ten ways, in a hundred ways, in a thousand ways, in how many ways, in many ways. With the *jjha* suffix, he makes in one way, thus in one way. Thus in two ways. With the *so* suffix, by the division of a thread, by thread. Thus by consonant, by word, by meaning, in many ways, in all aspects, in all ways, by means, by cause, by place, by origin. 421. From all pronouns, *thā* in the sense of manner. From all pronouns, in the sense of manner, the *thā* suffix comes, and by the word *tu*, also the *thattā* suffix.