English
'it pertains' (is formed by suffix) 'as'. He is one who has a purpose. That which leads to rebirth is rebirth-related, in a woman, it is rebirth-related. That which pertains to the world is worldly. Very good is heaven, that which leads to heaven is heavenly, sasso+vaka and similar readings. That which pertains to grain is grain. 31. Born from there, come from there After a word ending in the fifth case, in the meanings of "born from" and "come from," the suffix ṇika occurs. In "born from or come from the mother," the part "from the mother" is from the rule "from the mother and sister," and in this sentence, it is ussa. With short double letters, it is maternal, paternal. The suffixes ṇya, riyaṇa, and rya are also seen. Born from fragrance is fragrant. Where there is milk. In both cases, there is elision by "elision of vowels." Riyaṇa-born from the father is paternal, maternal, by "elision of u before r-anubandha and initial s-," it is maternal. In rya, there is elision of u, and assimilation to the palatal class, or macca. 32. Dwelling there, known, supported, appointed After a word ending in the seventh case, in the meanings of "dwells" and so on, the suffix ṇika occurs. One who dwells at the root of a tree is a tree-root dweller, a forest dweller, a Rājagaha dweller, a Magadha dweller, a cemetery dweller. Known in the world is worldly. Supported by the Four Great Kings are the Cātummahārājika devas. Appointed at the door is a doorkeeper, dassoka and similar readings. A treasurer. Ike-a new worker, a beginner. Kiye-a native, a blind person. 33. This belongs to him After a word ending in the sixth case, in the meaning "this belongs to," the suffix ṇika occurs. This belongs to the Sangha is Sangha-related, personal, a Sakyaputta, a Nāṭaputta, a Jenadatta. Kiye-this belongs to oneself is one's own, belonging to another. Niye-one's own. Ke-one's own, this wealth belongs to the king is royal wealth. 34. Ṇa After a word ending in the sixth case, in the meaning "this belongs to," the suffix ṇa occurs. This belongs to Kaccāyana is Kaccāyana's, grammar, the Buddha's teaching, buffalo meat and so on. 35. Yo after Gavādi After Gavādi words ending in the sixth case, in the meaning "this belongs to," the suffix ya occurs. This belongs to cows is bovine, avaṅa, meat and so on. With elision of i, it is kabba. This belongs to wood is wooden. 36. Reyyaṇa after Pitito and Bhātari "From the father, from the mother" by that rule. By means of a particle, 'ussa i'. From the word 'pitu', in his brother, 'reyyaṇa'. Father's brother is 'petteyyo'. 37. From mother and in sister, 'ccho' From mother and from father, in their sister, 'ccho' occurs. Mother's sister is 'mātucchā', father's sister is 'pitucchā'. How is 'mother's brother mātulo'? By the particle 'mātulāditvānī', the 'la' suffix. 38. In mother and father, 'maho' From mother and father, in their mother and father, 'maho' occurs. Mother's mother is 'mātāmahī', mother's father is 'mātāmaho'. Father's mother is 'pitāmahī', father's father is 'pitāmaho'. Not in order, but by individual connection, the suffix occurs with the words 'mātā' and 'pitā' separately for their mothers and fathers. 39. In welfare, 'reyyaṇa' From mother and father, in welfare, 'reyyaṇa' occurs. Beneficial to mother is 'matteyyo', beneficial to father is 'petteyyo'. 40. In blame, unknown, small, resemblance, short, compassion, recognition, 'ko' In meanings like blame etc., 'ko' occurs after a noun. In blame: a blamed bald man is 'muṇḍako'. Similarly, 'samaṇako', 'paṇḍitako', 'brāhmaṇako', 'veyyākaraṇako'. In unknown: Whose horse is this? 'assako' (a certain horse). By the power of usage, the specific relationship is understood. In smallness: a little oil is 'telakaṃ', a little ghee is 'ghatakaṃ'. In resemblance: like an elephant is 'hatthiko', like a horse is 'assako', like an ox is 'balībaddhako'. In passages like "These are our elephants, horses, and these are our oxen", it should be understood either by the elision of the 'ka' suffix or by treating them as non-distinct. And these are forms made from wood etc. In shortness: a short man is 'mānusako', a short tree is 'rukkhako', a short fig tree is 'pilakkhako'. In compassion: a beloved/pitied son is 'puttako', a beloved/pitied calf is 'vacchako'. In recognition/name: like a peacock is 'morako', 'katako', 'bhatako'. 41. That is its measure, 'ṇiko' and 'ko' From a word ending in the first case, in the sense 'that is its', 'ṇiko' and 'ko' occur, if that word ending in the first case is a measure. Because 'doṇa' etc. are the means by which measured rice etc. are made, it is 'parimāṇa' (measure) because 'it is measured by it'. A doṇa is its measure, so 'doṇiko vīhi' (rice measured by a doṇa). 'khārasatiko' (100 khāras), 'khārasahassiko' (1000 khāras). 'āsītiko vayo' (age of 80). A half-body is its measure, so 'upaḍḍhakāyikaṃ bimbohanaṃ' (a pillow the size of half a body). 'Pañcakaṃ' (a group of five), 'chakkaṃ' (a group of six). 42. 'Y' a+te+tehi+ttako When the first term is from the *yādi* group, and the sixth case ending is *ttako*, if that first term signifies a measure. What measure it has: as much as, so much as. "Of this, this much" becomes "this much." As much as: what measure it has, so much as. 43. Sabbā cā+vantu From the first term *sabba*, and from the *yādi* group, the sixth case ending is *āvantu*, if that first term signifies a measure. All measure it has: *sabbāvantaṃ*. "Aṃ in the neuter" becomes *aṃ*. As much as, so much as. 44. Kimhā rati+rīva+rīvataka+rittakā From the first term *kiṃ*, the sixth case endings are *rati, rīva, rīvataka, rittakā*. What number of measures do these have? *iṃ* part is dropped due to *ra* suffix. How much, how much, how much. *Rīvanta* is naturally uncountable. 45. Sañjātaṃ tārakāditvi+toti In the sense of "arisen," *ito*. Stars have arisen for it: the sky is *tārakitaṃ* (starred). Flowers have arisen for it: the tree is *pupphito* (flowered). The creeper is *pallavitā* (sprouted). 46. Māne matto From the first term signifying measure, in the sense of "having," *matto* occurs. A *pala* is its measure: *palamattaṃ* (a *pala*-full). A hand is its measure: *hatthamattaṃ* (a hand-full). A hundred is its measure: *satamattaṃ* (a hundred-full). A *doṇa* is its measure: *doṇamattaṃ* (a *doṇa*-full). Due to non-difference, it can also be *doṇo*. That by which one measures is *mānaṃ*. This rule applies to terms in the sixth case, due to their connection with *māna*. And here: Upward measure is *ummānaṃ*, measure in all respects is *parimāṇaṃ*; length is *pamāṇaṃ*, the rest is *saṃkhyā* (number). 47. Taggho cu+ddhaṃ From a term signifying upward measure, *taggho* occurs, and also *matto*. A knee is its measure: *jaṇṇutagghaṃ*, *jaṇṇumattaṃ*. 48. Ṇo ca purisāti For *purisa*, *ṇo* occurs, and also *matta* and others. A man is its measure: *porisaṃ*, *purisamattaṃ*, *purisatagghaṃ*. 49. Ayu+bhadvitīhaṃ+se From *ubha* and *dvitī* (two, three) signifying parts, *ayo* occurs. Two parts it has: *ubhayaṃ*. Two, three. If it is said that the rule applies to the whole in connection with parts, and not to *ubhayādi* in plural, then, " Rahu's head," etc. Even in non-difference, when difference is intended, the plural indeed occurs. 50. For a number ending in 'sa', 'u', 'ī', 'ā', 'dasa', when it is 'more than' a hundred or a thousand, the suffix 'ḍa' is applied. For a number ending in 'sa', 'u', 'ī', 'ā', 'dasa', in the sense of the locative 'in this', the suffix 'ḍa' occurs. If that number is 'more than' that in which it is more, and if that is a hundred, a thousand, or a hundred thousand. Twenty more in this hundred, thus 'vīsaṃsataṃ'. 139. When 'ḍa' follows, of that ending in 'sati', the 'ti' syllable is dropped. Twenty-one more than a hundred, a thousand, or a hundred thousand. Thirty more in this hundred, etc., thus 'tiṃsasataṃ', 'ekatiṃsasataṃ', etc. For 'utyanta' (ending in 'u'), ninety more in this hundred, etc., thus 'navutaṃsataṃ', a thousand, or a hundred thousand. For 'īsanta' (ending in 'ī'), forty more in this hundred, thousand, or hundred thousand, thus 'cattālīsasataṃ', etc. Similarly for 'āsanta' (ending in 'ā'), 'paññāsaṃsataṃ', etc. For 'dasanta' (ending in 'dasa'), 'ekādasaṃsataṃ', etc. 51. For its ordinal, from eleven onwards, optionally. For a number from eleven onwards in the genitive case, the suffix 'ḍa' occurs optionally in the sense of an ordinal. That by which a number is completed, that is the ordinal. The ordinal of eleven is 'ekādaso'. Elsewhere, by the rule "ma pañcādikatīhi", 'ma' (suffix), thus 'ekādasamo'. The ordinal of twenty is 'vīso' or 'vīsatimo'; 'tiṃso' or 'tiṃsatimo'. Due to the fixed option of the word 'vā' (optionally), 'cattālīso' and 'paññāso' are always used. 52. The suffix 'ma' from five onwards, and for 'kati' (how many). When the suffix 'ma' is applied: fifth (masculine), fifth (feminine). seventh (masculine), seventh (feminine). eighth (masculine), eighth (feminine). how many-th (masculine), how many-th (feminine), etc. 53. For 'sata' and others, 'ma' (suffix) and 'i' as a final substitute. The ordinal of a hundred is 'satimo'. (The ordinal of a thousand is) 'sahassimo'. 54. For 'cha' (six), 'ṭṭha' and 'ṭṭhama' (suffixes). The ordinal of six is 'chaṭṭho', 'chaṭṭhamo'. In feminine, 'chaṭṭhī', 'chaṭṭhamī'. By the ready-made forms "catuttha, dutiya, tatiya, paṭhama" in the sense of an ordinal, for 'dvi' (two), 'tiya' (suffix), and 'du' for 'dvi', for 'ti' (three) and 'catu' (four), 'ti' becomes 'a', and 'tiya' and 'tthā' respectively, (thus) 'dutiyo' (second), 'tatiyo' (third), 'catuttho' (fourth). 55. For 'eka' (one), 'kā' and 'kya' (suffixes) when 'sahāya' (companion) is meant. "When "When there is deviation, the adjective is meaningful" - by this rule, to distinguish from number, "without a companion" is said. From 'eka' (one), in the sense of 'without a companion', 'ka' and 'ākī' occur, or not.