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'Eka' (alone) is 'ekako', 'ekākī', or 'eko'. 56. From 'vaccha' etc., in the sense of 'slightness', 'tara' occurs. 'Tara' occurs when the nature of 'vaccha' etc. is slight, i.e., only a little remains. That is its own nature, the cause of its own occurrence. In the slightness of a calf, 'vacchatara' (young bull calf); in the feminine, 'vacchatarī' (heifer). In the slightness of youth, 'okkhatara' (young ox). 'Okkhā' means an ox in its second age. In the slightness of a horse's nature, 'assatara' (mule). In the slightness of the power of the 'go' (cow) species, 'usabhatara' (young bull). Here, 'slightness' means 'weakness'. 57. From 'kiṃ' (what), in the sense of 'determination', 'ratara' and 'ratamā' occur. From the word 'kiṃ', in the sense of 'determination', 'ratara' and 'ratamā' occur. "Who is it?" - "Which of you is Devadatta? Which of you is Kaṭṭha?" "Which of you is Devadatta? Which of you is Kaṭṭha?" "Which of the Bhāradvājas are you, O brahmin?" 58. In the sense of 'given by that', 'li' and 'yā' occur. In the sense of 'given', 'la' and 'iyā' occur, mostly in the designation of humans. "Given by a god" is 'devalo' or 'deviyo'; "given by Brahmā" is 'brahmalo' or 'brahmiyo'. 'Sīvalo' or 'sīviyo'; the 'i' of 'si' is lengthened. 'Deva', 'brahma', 'siva' are names of such humans. (This is a taddhita affix with multiple meanings, like 'rattami' etc.) 59. From 'tassa' (of that), in the sense of 'being' or 'action', 'tta', 'tā', 'ttana', 'ṇya', 'ṇeyya', 'ṇi', 'ya', 'ṇiyā' occur. From words ending in the sixth case, 'tta' etc. occur frequently in the sense of 'being' and 'action'. Not all affixes occur everywhere, except for 'tta' and 'tā'. "From this, understanding and words arise" - this 'being' is the cause of the word's occurrence. And it is said: "From this, words and understanding arise," "that 'being' is for the word's usage;" "and the name, being the cause," "is species, substance, action, or quality." The 'being' of a blue cloth is 'blueness' (nīlattaṃ, nīlatā) - this is a quality-being. Here, the 'being' is the cause of the word 'nīla' (blue) being used for the cloth, and of the understanding of the cloth, by way of the quality of blueness. The 'being' of the quality of blueness is 'blueness' (nīlattaṃ, nīlatā) - this is the species of the quality of blueness. Here, the species of the quality of blueness, being the cause, is the cause for the word 'nīla' to be used in the sense of quality. 'Gotra' (lineage) is 'gotā' (lineage) - this is the species of cattle. Here, when words denoting species are used for substance... a mark of birth. The state of a cook is cook-ness, meaning connection to action, here, connection to the action of cooking. Stick-ness, horn-ness, royal-official-ness, meaning connection to a stick, a horn, a royal man, because they are the marks for the usage of words like "one with a stick." The state of Devadatta is Devadatta-ness, moon-ness, sun-ness, meaning a specific general state of that thing, the difference in states of Devadatta like childhood, the difference in states of the moon like its phases, and the difference in states of the sun like its slowness or sharpness, these are general states, and here, they are the marks. Here, the marks for the usage of conceptual words that are the objects of existing things are stated. Space-ness, non-existence-ness, there, the state is the general difference metaphorically expressed as pot-space and mat-space, cloth-non-existence and pot-non-existence, and so on. The state of an ordinary person is ordinary-person-ness. The state of feeling is feeling-ness, short. Thus, the state of a wife, the state of a lover. The state or action of being lazy is laziness, here, by "lopo+vaṇṇi+vaṇṇānaṃ" the 'a' is dropped, and by "sarāna+mādissā" the 'ā' is formed, and similarly above. The state of a brahmin is brahmin-ness, with 'ñña' as the preceding form. Fickleness, skill, slander, the state of a king is kingship, lordship, inheritance, unevenness, unevenness, the suffix 'ṇa'. The state of a friend is friendship, trade, health, joy, freedom from debt, weakness, strength, wisdom, great learning, priesthood. The state of one with lost memory is forgetfulness, 'i' is dropped. Skill, abundance. The state of being similar is similarity, distress, joy, sorrow, good speech, bad speech, the state of being wise is wisdom, superiority, the state of being unfortunate is misfortune, the state of being similar in form is similarity, likeness, subtlety, the state of being true is truth. The state of being foolish is foolishness. The state of medicine is medicine, the action of one who is busy is service, just as explanation. The state of being pure is purity, lordship, the state of a monkey is monkey-ness. The state or action of being deceitful is s Trustworthiness. The state of being not heavy is reverence, not being low. Skill, straightforwardness, gentleness, "laziness" and so on, with its double letter. The state of the highest is perfection, without opposition. The state of being in harmony is unity. The state of being a master of "iya" is mastery, wisdom, great learning, nakedness, heroism. The state or action of a lazy person is laziness, slowness, dullness, skill, priesthood, eloquence. How is pleasantness? In its own sense, it is established with "ṇ" for pleasant. Action = activity, there the action of a lazy person is laziness, state of being lazy, laziness, idleness. 122. In its own sense In its own sense, "ttā" and so on occur as appropriate. As it truly is, as it truly is, compassion, timeliness. The infinity of space itself is the infinity of space, here the elision of "a", and when that and the prior form are made, the "ñña" and elision of "n" occur by "tadaminā" and so on, physical agility. 60. "Bya" for old and slaves For "vaddha" (old) and "dāsa" (slave) in the genitive case, "bya" occurs in the sense of state or action. The state or action of an old person is oldness, old age. The state or action of a slave is slavery, servitude, slavery. How is "vaddhavaṃ"? "vāgama" for "ṇa". 61. "Na" for young, and "bo" for "va" For "yuva" (young) in the genitive case, "ṇa" or "va" occurs in the sense of state or action, and "bo" for "va". The state of being young is youth, youthfulness or youth. 62. "Aṇvādi" with "imo" Or "imo" in the sense of state. The state of being small is minuteness, lightness, the state of being great is greatness. The state of being thin is thinness. 133. "Kisa" + "mahata" + "mime" "kasa", "mahā" In this, "maha" for "mahata" and "kasa" for "kisa" occur. 63. "Produced by that state" "Imo" from a verb-denoting word, that which is produced by cooking is cooked, that which is produced by training is trained. 127. "Kosajjā" + "jjava" + "pārisajja" + "sohajja" + "maddavā" + "rissā" + "sabhā" + "jañña" + "theyya" + "bāhusaccā" These words are formed irregularly with the suffix "ṇa". The state of being lazy, so "ṇya" occurs in the sense of state, by this, when "ī" becomes "a" and "t" becomes "j", the prior form of "y" occurs, laziness. In the state of being straight, "ṇo" for straightforwardness, by this, "u" becomes "a". And, when it is said, "uvaṇṇassā+vaṅa sare" (of the vowel, when there is a vowel), by the substitution of avaṅa, the doubling of ja occurs. In the sentence "Parisāsu sādhū" (good among assemblies), by "ṇyo tattha sādhū" (ṇyo is good there), ṇyo is formed, and by this, the augment ja, and by "byañjane dīgharassā" (long and short in consonants), when the long ā is made short, the prior form of ja, pārisajjo, is formed. In this manner, the derivation of words should be understood by the sentence itself. Suhadayova becomes suhajjo (friendly), its state is sohajjaṃ (friendliness), by this, the elision of aya. The state of mudu (soft) is maddavaṃ (softness), by this, the change of u to a. The state of isi (sage) or this is ārissaṃ (sageliness), by the ṇya suffix, by this, the augment āra, and by "lopo+vaṇṇi+vaṇṇānaṃ" (elision of vowels), the elision of the final ī. The state of usabha (bull) or this is āsabhaṃ (bull-like), by this, the change of u to ā. The state of ājānīya (noble steed) is ājaññaṃ (nobility), by this, the elision of ya, and by "lopo+vaṇṇi+vaṇṇānaṃ", the elision of ī. The state of thena (thief) is theyyaṃ (theft), by this, the change of na to ya. The state of bahussuta (learned) is bāhusaccaṃ (erudition), by this, the change of u to a, and the elision of the initial consonant cluster. (Bhāvataddhitaṃ - abstract noun formation). 64. Tara+tami+ssiki+yi+ṭṭhā+tisaye These suffixes occur when expressing the superlative degree. Exceedingly evil is pāpataro, pāpatamo, pāpissito, pāpiyo, pāpiṭṭho; in the feminine, pāpatarā, etc. Even those ending in superlative suffixes can take further superlative suffixes: exceedingly pāpiṭṭho is pāpiṭṭhataro, pāpiṭṭhatamo. Similarly, paṭutaro, paṭutamo, paṭissiko, paṭiyo, paṭiṭṭho (more skillful, most skillful, etc.), varataro (more excellent), etc., and paṇītataro (more exquisite), etc. 135. Jo vuddhassi+yi+ṭṭhesu Jo occurs for vuddha (old) in the suffixes iya and iṭṭha. Exceedingly old is jeyyo, jeṭṭho; by the substitution of ja, the elision of the preceding vowel, the remaining vowels, the change of i to e, and the doubling of ya. 136. Bāḷha+ntika+pasatthānaṃ sādha+neda+sā For bāḷha (strong), antika (near), and pasattha (praised), sādha, neda, and sā occur respectively in the suffixes iya and iṭṭha. Exceedingly strong is sādhiyo, sādhiṭṭho. Exceedingly near is nediyo, nediṭṭho. Exceedingly praised is seyyo, seṭṭho; as before, when the vowel is elided, i becomes e and is doubled. 137. Kaṇa+kana+ppa+yuvānaṃ For appa (small) and yuva (young), kaṇa and kana occur respectively in the suffixes iya and iṭṭha. Exceedingly small is kaṇiyo, kaṇiṭṭho. Exceedingly young is kaniyo, kaniṭṭho. 138. Lopo vī+mantu+vantū nanti In words ending in -vī, -mantu, -vantu, there is elision. Exceedingly intelligent: medhiyo, medhiṭṭho.