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For words ending in "ltu" and for "pitādīnaṃ", "māravaraṅa" occur respectively and optionally in the latter part of a compound. "Seeing the Teacher" is "satthāradassanaṃ", "kattāraniddeso". "Mātarapitaro" (mother and father). Only optionally, "satthudassanaṃ", "mātujāyo" (mother's wife). 68. Sometimes in suffixes In suffixes, in the masculine gender, "byattā" (skilled) becomes "byattatarā" (more skilled), "byattatamā" (most skilled). "In that (feminine) there, from that (feminine) thence, at that time then" ["... in this interval, the forms by the venerable Saṅgharakkhita ... According to the view of Thera Sāmi, these are established by the Sutta "sometimes an affix," and therefore they are cited in this Sutta. But according to the view of the Great Thera Ācariya Moggallāna, these are established by the Sutta "sabbā-group are merely expressions." Since affixes like 'to' are prescribed in the sense of a case ending, and those ending in 'ṇa' are expressions, the views of both Theras are not contradictory. 71. In a compound, 'uda' for 'udaka' In a compound, when 'udaka' is the latter part, 'uda' is substituted for it. Udadhi, udapānaṃ. 72. In 'kumbha' and others, optionally In 'kumbha' and other latter parts, 'uda' is optionally substituted for 'udaka'. Udakumbho, udakakumbho. Udapatto, udakapatto. Udabindu, udakabindu. This is an open group. 73. In 'sota' and others, elision In 'sota' and other latter parts, the 'u' of 'udaka' is elided. Dakasotaṃ, dakarakkhaso. 26. In the feminine, 'ā' from 'a' From a noun ending in 'a' existing in the feminine, the affix 'ā' occurs. Dhammadinnā. 27. From 'nadī' and others, 'ṅī' From 'nadī' and others, the affix 'vī' occurs in the feminine. Nadī, mahī, kumārī, taruṇī, vāruṇī, gotamī. From 'go', optionally Gāvī, go. This is an open group. The 'va' syllable is for the specific meaning of "to optionally in 'vī' for 'nta' and 'ntu'". 28. From 'yakkha' and others, 'inī' and 'ī' From 'yakkha' and others, 'inī' occurs in the feminine, and 'vī' also. Yakkhinī, yakkhī; nāginī, nāgī; sīhinī, sīhī. 29. From 'ārāmika' and others From 'ārāmika' and others, 'inī' occurs in the feminine. Ārāmikinī, anantarāyikinī. In a specific sense, 'mānuso' becomes 'mānusinī'; otherwise, 'mānusī'. 30. From 'i' and 'u' vowels, 'nī' From words ending in 'i' or 'u' vowels, 'nī' occurs frequently in the feminine. Sadāpayatapāṇinī, daṇḍinī, bhikkhunī, khattabandhunī, paracittavidunī. Why does it not occur from 'mātu' and others? Because the feminine is expressed even without a feminine affix. 31. From 'tti', only in another sense From 'tti', 'nī' occurs frequently in the feminine, only in another sense. "I am one delighting in non-harming," "of that one whose mindfulness is lost," "that cow longing for its calf." What is meant by "in another sense"? Dhammarati. 32. 'Gharaṇī' and others 'Gharaṇī' and similar words ending in the 'nī' affix are correct forms. "She has a house": 'nī' from 'ī' by "from 'i' and 'u' vowels, 'nī'", thus 'gharaṇī'. By this rule, 'n' becomes 'ṇ', and 'ī'. and his own. Since it is regulated by the gaṇasutta, "ācariyā vā yalopo ca," the 'ya' is dropped here, and 'ācarinī' becomes 'ācariyā'. 33. Mātulāditvā+nī bhariyāyanti From 'mātulā' and others, 'nī' is added when referring to a wife. Mātulānī, varuṇānī, gahapatānī, ācariyānī. When not referring to a wife, since it is regulated by the gaṇasutta, "khattiyā vā," 'ānī' is optionally used here, khattiyānī. From the 'nadādi' recitation, when referring to a wife, 'ī' is used, khattiyī. 34. Upamā+saṃhita+sahita+saññata+saha+sapha+vāma+lakkhaṇāditū+rutūti From the word 'ūru,' 'ū' is added when referring to a female. One whose thighs are like a karabha is karabhorū. One whose thighs are firm is saṃhitorū. Similarly, sahitorū, saññatorū, sahorū, saphorū, vāmorū, lakkhaṇorū. By the division of the yoga, 'ū' also applies to brahmabandhū. 35. Yuvāti From the word 'yuva,' 'ti' is added when referring to a female. Yuvati. 36. Ntantūnaṃ vīmhi to vāti In the 'vī' case, 'to' or 'vā' is optionally added to 'ntantū'. Gacchatī, gacchantī; sīlavata, sīlavantī. 37. Bhavato bhototi In the 'vī' case, 'bhota' is optionally substituted for 'bhavato'. Bhotī, bhavantī. 39. Puthussa pathavaputhavāti In the 'vī' case, 'pathava' or 'puthava' are optionally substituted for 'puthu'. Pathavī, puthavī; ṭhe pathavī. Thus ends the fourth chapter, Samāsakaṇḍa, in Payogasiddhi. 5. Ṇādikaṇḍa A compound is a contraction of words, a taddhita is a word formed with a suffix; their difference should be understood. 1. Ṇo vā+pacce From a noun ending in the sixth case, the suffix 'ṇa' is optionally added when the meaning is not 'offspring'. Although not explicitly stated in the sutta, "chaṭṭhīyantā nāmasmā," it is understood that the suffix is added from a word ending in the sixth case, due to the connection with the word 'offspring' and the ability to form a sarapaccaya from one possessing offspring. The designation 'ṇādīnaṃ taddhitaṃ' is an ancient teacher's convention. The 'ṇa' indicates augmentation. Similarly elsewhere. Due to the mention of 'ṇa' and others, the case ending is dropped in "ekatthatāyaṃ." 124. Sarāna+mādissā+yuvaṇṇassā+eo ṇānubandhe When 'ṇa' is the anubandha, the initial vowels 'a', 'i', 'u' of the root optionally become 'ā', 'e', 'o' respectively. For example, 'a' becomes 'ā'. The augmentation of 'ā', 'e', 'o' is also an ancient teacher's convention. The offspring of Vasiṭṭha is Vāsiṭṭha. ṭho. In Vī, Vāsiṭṭhī. This refers to the optional meaning of the phrase "descendant of Vasiṭṭha" and the compound "Vasiṭṭhāpacca". And that word 'vā' is governed up to "in its own meaning". By the neuter gender, or by the masculine gender; It should be known that it is indicated without distinction – The meaning stated for 'apacca', even in the neuter sense, refers to both sons and grandsons. The suffixes like ṇa are of the gender of the denoted object, but in the sense of 'descendant' they are neuter; ṇya is neuter in its own meaning, more so when born of state or collection; But they are feminine in the sense of 'uncountable', and those ending in tvā, dicī suffixes. A descendant of Bhāradvāja (son) is Bhāradvāja, similarly Vessāmitta, Gotama. Here, due to the absence of endings in 'a' or 'u', there is no lengthening of ā, e, o. A descendant of Vāsudeva is Vāsudeva, Baladeva. But in Cittakoti and others, due to ending in a conjunct, there is sometimes no lengthening, as in "sometimes in a conjunct". A descendant of Upaguna is Opagava, Opagavī. Here, the 'u' of 'uvaṇṇa' becomes 'avaṅa' before a vowel. Having analyzed "descendant of Vaccha", and having applied the ṇa suffix by the previous rule, again the analysis is "descendant of Vaccha". 2. From Vaccha and others, ṇāna and ṇāyana From words like Vaccha ending in the 'apacca' suffix, and from words like Gotra, the suffixes ṇāna and ṇāyana optionally occur in the sense of 'descendant'. Vacchāno, Vacchāyano, there is no lengthening "sometimes in a conjunct". A descendant of Kati is Kacco; ṇya by "ṇya from diccādi", and by "deletion of vowels" and "of vowels and consonants", the 'a' is deleted and the preceding 'ca' group forms. A descendant of Kacca is Kaccāno, Kaccāyano, with 'yāgama', Kātiyāno. In the phrase "descendant of Mugga (grandson etc.)", there is lengthening, deletion of 'i', and preceding forms. For "descendant of Moggalla", again ṇāna and ṇāyana occur, Moggallāno, Moggallāyano. These four are 'apacca' suffix-endings. From Gotra and others, for example, a descendant of Sakaṭa (grandson etc.) is Sakaṭāno, Sakaṭāyano. A descendant of Kaṇha (grandson etc.) is Kaṇhāno, Kaṇhāyano. Similarly Aggivessāno, Aggivessāyano, Muñjāno, Muñjāyano, Kuñjāno, Kuñjāyano. Everywhere, due to the conjunct, there is no lengthening. This is an 'ākati' group. 3. From Kattikā, Vidhavā and others, ṇeyya and ṇera From Kattika and others, from Vidhavā and others, the suffixes ṇeyya and ṇera occur optionally, in order. A child of Kattikā is Kattikeyyo. Garuḷa, a child of Vinatā (the mother of Supaṇṇa), is Venateyyo. A child of Rohiṇī is Rohiṇeyyo. A child of Gaṅgā is Gaṅgeyyo. Similarly, Bhāgineyyo, Nādeyyo, Anteyyo, Āheyyo, Kāpeyyo. A child of Suci is Soceyyo. Bāleyyo. In ṇera: A child of Vidhavā is Vedhavero. A child of Bandhakī (an abhisārikā) is Bandhakero. A child of a samaṇa or upajjhāya is Sāmaṇero. Nāḷikero, and so on. 4. From ṇya, Diti, and others From Diti and others, ṇya occurs for a child. 125. Sometimes in a conjunction In the case of a conjunction, sometimes the vowels ā, e, o are lengthened when the suffix has ṇ as an anubandha. 131. Elision of a-vowels and vowels Elision of a-vowels and vowels occurs when the suffix begins with ya. A child of Diti (mother of asuras) is Decco, Ādicco. A child of Kuṇḍanī is Koṇḍañño, where ṇ becomes ññ, and there is pubbarūpa. Aditī is the mother of devas. A child of Bhātu is Bhātabyo. "yamhi gossa cā" means that in yamhi, u becomes avaṅa, and there is elision of a and pubbarūpa. 5. Ā ṇi From an a-ending word, ṇi occurs optionally and frequently for a child. "Ā" means "a-ending" because it specifies the noun. A child of Dakkha is Dakkhi, Datti, Doṇi, Vāsavi, Vāruṇi. A child of Jinadatta is Jenadatti, Suddhodani, Ānuruddhi, and so on. 6. From Rāja, ñña in the sense of caste From Rāja, ñña occurs optionally for a child, when the Khattiya caste is implied. A child of Rañño is Rājañño. Why "in the sense of caste"? Rājāpaccaṃ (a king's child). 7. From Khattā, yi and yā For a child of the Tijāti caste, ya and iyā occur. A child of Khattā is Khatyo, Khattiyo. Only "in the sense of caste," Khatti. 8. From Manu, ssa and saṇa From Manu, ssa and saṇa occur for a child in the sense of a community or caste. A child of Manu is Manusso, Mānuso; Manussī, Mānusī. Only "in the sense of caste," Māṇavo, where ṇ becomes ṇo. 9. From a country name, ṇo for Khattiyas and kings From the name of a country, ṇo occurs for a Khattiya child