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and for a king. A child or king of Pañcālā is Pañcālo, Kosalo, Māgadho, Okkāko. Why "from a country name"? Dāsarathi. What is Khattiya? Pañcāli is the descendant of the brahmin Pañcāla. 10. Ṇya for Kurusivī Ṇya occurs for the descendants of Kurusivī and for kings. The descendant of the Kurus, or a king, is Korabya. By "Yamhi gossa cā" there is no vaṅa, and the forms are preceded by ba. Sebbo, ilopo. (Apaccataddhita). 11. Ṇa for "dyed by that color" From a word ending in the third case, signifying a color, when it means "dyed by that," ṇa occurs. "Dyed" refers to something that has acquired a different color from kusumbha and so on. Dyed with kasāva is kāsāva. Similarly, dyed with kusumbha is kosumbha, hālidda, pattaṅga, mañjeṭṭha, kuṅkuma. Here it does not occur for nīlaṃ pītaṃ, because being a quality-word, the object is denoted even without ṇa. 12. For "time marked by a constellation joined with the moon" From a word ending in the third case, signifying a constellation, when it marks a time, ṇa occurs, provided that constellation is joined with the moon. The full moon night marked by Phussa joined with the moon is Phussī Ratti; the day is Phusso. The full moon night marked by Maghā joined with the moon is Māghī; the day is Māgho. 13. "That is his deity, or full moon" From a word in the first case, ṇa occurs in the sense of the sixth case "his," when the word in the first case is a deity or a full moon. Sugata is his deity, Sogato. Māhindo, Yāmo, Vāruṇo. Buddha is his deity, so Buddho. Phussī is his full moon, so Phusso Māso. Similarly, Māgho, Phagguno, Citto, Vesākho, Jeṭṭhamūlo, Āsāḷho, Sāvaṇo, Poṭṭhapādo, Assayujo, Kattiko, Māgasiro. The full moon is not related to the month of Bhataka, as it is prohibited by "puṇṇo mā assa." Therefore, ṇa occurs by nipātana, and sāgama also. 14. "He studies that, he knows that," and ka and ṇika From a word in the second case, in the senses of "he studies that" or "he knows that," ṇa occurs, and also ka and ṇika. Here, the word "ca" means both ka and ṇika occur, not ṇapaccaya. He studies or knows grammar, so Veyyākaraṇo. By separating Vi+ā+karaṇa and applying the rule "tadādesā tadīva bhavantī" to the substituted i-vowel, and by "sarāna" and so on, there is e-vowel, yāgama, and doubling. Similarly, Mohutto, Nemitto, A. One who knows the limbs, one who knows the objects, one who knows the meter, ‘‘manā, dīnaṃ saka’’ thus the suffix saka. One who knows the order, one who knows the words, one who knows the discipline, one who knows the discourses, one who knows the Abhidhamma. The double taking is for providing distinct causes for knowing the study, for showing the subject of study, and for bringing forth what is well-known. 15. In its sphere, in its region From the genitive case, in the sense of sphere or region, the suffix ṇa occurs. The sphere or region of the Vasas is Vasāta. What does it indicate? The sphere of the eye is form, the sphere of Devadatta is a recitation. 16. In a dwelling, in that name In a dwelling, in that name, in a region, the suffix ṇa occurs. The dwelling place of the Sivis is Sebba. Here, ‘‘yavā sare’’ means the prior forms of ba for the letter ya. From Vasāta. 17. In what is not far off The suffix ṇa occurs. What is not far from Vidisa is Vedisa. 18. Produced by that From the instrumental case, in the sense of being produced, the suffix ṇa occurs. The city of Kosambī is produced by Kusamba, likewise Kākaṇḍī, Mākaṇḍī. A ditch, Sāhassī, is produced by a thousand. In the sense of cause, agent, and instrument, the instrumental case is used appropriately. 19. That is here From the nominative case, in the sense of here, in the locative case, in a region, in that name, the suffix ṇa occurs, if that nominative exists. Because fig trees are in this region, it is Odumbara, Bādara, Pabbaja. 20. Existing there From the locative case, in the sense of existing, the suffix ṇa occurs. Existing in water is Odaka, Orasa, Jānapada, Māgadha, Kāpilavatthava, Kosamba. Existing in the mind is Mānasa happiness, with the suffix saka. Sārasa is a bird, Sārasī is a female bird, Sārasa is a flower. Friendship, Mettā or Mettī, existing in a friend. Ancient speech, Porī vācā, existing in the past. The rainy season, Pāvuso megho, existing in the rainy season. Pāvusā is night, Pāvusaṃ is a cloud. Sārado, Sāradā, Sāradaṃ is a flower. Mādhuro is a person, Mādhurā is a courtesan, Mādhuraṃ is cloth. 21. From Ajja and others, tanoti In the sense of existing, the suffix tana occurs. Existing today is Ajjatana, tomorrow is Svātana, yesterday is Hiyyatana. ‘‘Eona+ma vaṇṇe’’ means eona becomes a. 22. From Purā, ṇa and ca In the sense of existing, the suffixes ṇa and tana occur. Here, ṇa is a part, not an anubandha. Purāṇa, Purātana. 23. From Amā, acca In the sense of existing, the suffix acca occurs. Amā = existing together. a minister. 24. Majjhāditvi+moti In the sense of 'being', these are: 'being in the middle' is 'majjhima'. Similarly, 'antima' (last), 'heṭṭhima' (lowest), ' 'uparima' (uppermost), 'orima' (nearer), 'pārima' (further), 'pacchima' (western/later), 'abbhantaridha' (inner), 'paccantima' (bordering). 25. Kaṇa+ṇeyya+ṇeyyaka+yi+yāti In the sense of 'being', 'kaṇa' and others are used. 'Being in Kusinārā' is 'kosināraka', 'māgadhaka', 'āraññaka vihāra' (forest monastery), 'rājagahaka', 'kosambaka', 'indapattaka', 'kāpilaka', 'bhārukacchaka', 'nāgaraka'. 'Born in Aṅga' is 'aṅgaka', 'kosalaka', 'vedehaka', 'kambojaka', 'gandhāraka', 'sovīraka', 'sindhavaka', 'assaka', etc. Ṇeyya: 'gaṅgeyyo' (of the Ganges), 'pabbateyyo' (of the mountain), 'vāneyyo' (of the forest). Ṇeyyaka: 'kosaleyyako' (of Kosala), 'bārāṇaseyyako' (of Bārāṇasī), 'campeyyako' (of Campā), 'born of a rock' is 'seleyyakaṃ', 'mithileyyako' (of Mithilā). In 'bārāṇaseyyako', etc., it should be understood that the suffix 'eyyaka' is used by the rule "dissanta+ññepi paccayā" (other suffixes also appear), and similarly, when suffixes different from those shown in the above suttas are shown, it is by this sutta. Ya: 'gammo' (of the village), where the 'a' is dropped and the preceding vowel is shortened. 'Dibbo' (divine). Iya: 'udariyo' (of the belly), 'diviyo' (divine), 'pañcāliyo' (of Pañcāla), 'bodhipakkhiyo' (of the factors of enlightenment), 'lokiyo' (worldly). 26. Ṇiko After a word in the seventh case, 'ṇiko' is used in the sense of 'being'. 'Being in autumn' is 'sāradiko divaso' (autumnal day), 'sāradikā ratti' (autumnal night). 27. Ta+massa sippaṃ sīlaṃ paṇyaṃ paharaṇaṃ payojanaṃ After a word in the first case, signifying 'skill', etc., 'ṇiko' is used in the sense of 'his' (sixth case). 'Playing the lute is his skill' is 'veṇiko' (lute-player), 'playing the lute' is called 'vīṇā' by a non-difference metaphor. 'Modiṅgiko' (drummer), 'vaṃsiko' (flutist). 'Wearing rags is his practice' is 'paṃsukūliko' (rag-wearer), 'tecīvariko' (one who has three robes). 'Perfume is his merchandise' is 'gandhiko' (perfumer), 'teliko' (oil-seller), 'goḷiko' (ball-seller), 'pūviko' (cake-seller), 'paṇṇiko' (leaf-seller), 'tambuliko' (betel-seller), 'loṇiko' (salt-seller). 'A bow is his weapon' is 'cāpiko' (archer), 'tomariko' (spear-thrower), 'muggariko' (club-wielder), 'mosaliko' (pestle-wielder). 'Upadhi' (aggregates, etc.) is 'his purpose' is 'opadhikaṃ' (related to aggregates), 'sātikaṃ' (related to a hundred), 'sāhassikaṃ' (related to a thousand). 28. Taṃ hanta+rahati gacchatu+ñchati+carati After a word in the second case, 'ṇiko' is used in the sense of 'killing', etc. 'He kills birds' is 'pakkhiko' (bird-killer), 'sākuṇiko' (fowler), 'māyūriko' (peacock-killer), 'he kills fish' is 'macchiko' (fisherman), 'meniko' (fish-killer). 'He kills deer' is 'māgaviko' (deer-hunter), with the insertion of 'v'. 'Of the deer', "tadaminā Māgavika. Orabbhika, hāriṇika. 'Sūkarika' is 'ika'. 'Worthy of a hundred' is 'sātika'. 'Visible here and now' is 'sandiṭṭhika'. 'Worthy of "come and see" method' is 'ehipassika'. Here, the suffix (is formed) either by imitation from the initial and final aggregate, or by the characteristic of naming of the secondary derivative, or by a general rule. Sāhassika, kumbhika, doṇika, addhamāsika, kahāpaṇika. A verse of eighty is 'āsītikā gāthā'. Of ninety is 'nāvutikā'. 'Sahassiya' is 'iya'. 'One who goes to another's wife' is 'pāradārika'. Maggika, paññāsayojanika, pathika. 'One who gleans jujubes' is 'bādarika'. Sāmākika. 'One who practices Dhamma' is 'dhammika'. Adhammika. 29. By that, made, bought, bound, prepared, mixed, struck, strikes, conquered, conquers, plays, digs, crosses, moves, carries, lives. In the meanings of 'made' etc., (the suffix is) 'ṇika'. 'Made by body' is 'kāyika'. Vācasika, mānasika - with the addition of 'sa'. An affliction made by wind is 'vātika'. Semhika, pittika. 'Bought for a hundred' is 'sātika'. Sāhassika. 'Bought with cloth' is 'vatthika'. Kumbhika, sovaṇṇika, ghātika. The suffix is from the root itself. Since it does not express the root (as an agent), 'bought by Devadatta' does not occur, due to the non-apprehension of that meaning. 'Bound for the purpose of a rope' is 'vārattika'. Āyasika, pāsika, suttika. 'Prepared or mixed with ghee' is 'ghātika'. Goḷika, dadhika, mārīcika. 'Struck or strikes with a net' is 'jālika'. Bālisika. 'Money won by dice' is 'akkhika'. Sālākika, tindukika, ambaphalika. 'One who wins or plays with dice' is 'akkhika'. 'One who digs with a spade' is 'khāṇittika'. Kuddālika. 'Won by Devadatta', or 'digs with a finger' does not occur, due to the non-comprehension of that meaning. 'One who crosses with a raft' is 'oḷumpika'. 'Uḷumpika' is 'ika'. Kullika, gopucchika, nāvika. 'One who moves with a cart' is 'sākaṭika'. Rathika. 'Parappika' is 'ika'. 'One who carries on the shoulder' is 'khandhika'. Aṃsika. 'Sīsika' is 'ika'. 'One who lives by wages' is 'vetanika'. Bhatika, kayika, vikkayika. 'Kayavikkayika' is 'ika'. 30. To him, it pertains. From the dative case (ending in the fourth case),