English
Exceedingly mindful: satiyo, satiṭṭho. Exceedingly virtuous: guṇiyo, guṇiṭṭho. Here, in the sense of 'having', -vī, -mantu, -vantu occur in order. 65. In that which is attached to it, -lla The suffix -lla occurs after a word in the accusative case, in the sense of 'attached to it'. Attached to Veda: vedallaṃ. Badly attached: duṭṭhullaṃ. Vedanti means satisfaction. In -illa, attached to saṅkhāra: saṅkhārillaṃ. 66. For its modification or part, -ṇa, -ṇika, -ṇeyya, -maya A modification is a different state from the original nature. From a noun in the genitive case, -ṇa and so on occur frequently in the sense of modification or part. -ṇa: a modification of iron is āyasaṃ bandhanaṃ (an iron bond), with insertion of -ka. A part or modification of udumbara is odumbaraṃ bhasmaṃ (udumbara ash) or paṇṇaṃ (leaf). Kāpotaṃ maṃsaṃ (pigeon meat) or satti (power). -ṇika: a modification of cotton is kappāsikaṃ vatthaṃ (cotton cloth). -ṇeyya: a modification or part of a deer is eṇeyyaṃ. A modification of silk is koseyyaṃ vatthaṃ (silk cloth). -maya: a modification of grass is tiṇamayaṃ (made of grass), dārumayaṃ (made of wood), naḷamayaṃ (made of reeds), mattikāmayaṃ (made of clay), suvaṇṇamayo ratho (a golden chariot), rūpiyamayaṃ (made of silver). "In another sense" is -maya, cow dung is gomayaṃ. 67. From lac, -ssaṇa optionally In the sense of modification or part, -ssaṇa optionally occurs from lac. Even though "in the sense of modification or part" is stated here, due to the rule of frequency, it occurs only in the sense of modification. A modification of lac is jātussaṃ, jatumayaṃ. 123. Elision Elision of suffixes is frequent. Because it is said that "the fruit is a part and modification of the fruit-bearing tree, just as the sprout is of the sprouting one," fruits and so on are parts and modifications. Therefore, this is said: In fruits, flowers, and roots, as modifications or parts— the fruits of piyāla are piyālāni, the flowers of mallikā are mallikā, the root of usīra is usīraṃ. Or the designation by that word is by way of non-difference, therefore it is accomplished even without suffix elision. 68. In a group, -kaṇa, -ṇa, -ṇikā From a word in the genitive case, -kaṇa, -ṇa, -ṇikā occur in the sense of a group. -kaṇa from words ending in a gotra suffix: a group of kings is rājaññakaṃ, a group of humans is mānusakaṃ. From ukkhā and so on: a group of ukkhā is okkhakaṃ, "sa "In some cases of 'ṃyoga', it is 'o'." A group of camels. A group of sheep is 'orabbhakaṃ'. A group of kings, a group of princes, a group of elephants, a group of cows, a group of peacocks, a group of pigeons, a group of buffaloes. A group of crows is 'kākaṃ', a group of alms-seekers is 'bhikkhaṃ'. A group of inanimate cakes is 'āpūpikaṃ', a group of tangled things is 'saṃkulikaṃ'. 69. From 'jana' and others, 'tā'. 'Tā' in the sense of a group. A group of people is 'janatā', a group of elephants is 'gajatā', a group of relatives is 'bandhutā', a group of villages is 'gāmatā', a group of friends is 'sahāyatā', a group of citizens is 'nāgaratā'. Those ending in 'tā' are naturally feminine. 'Madanīya' is formed with 'anīya' in the sense of instrument or location. 'Dhūmāyitatta' is formed with 'tta' from a noun-root. It means "acting like smoke." This is derived by applying the suffix "āye" (from "kattutā+yo"). And the suffix "kta" (in the sense of "going," "intransitive," "support"). And with the insertion of "ūāgama." Thus, the state of "dhūmāyita" is "dhūmāyitatta." 70. 'Iyo' in the sense of 'hita' (beneficial). 'Iyo' in the sense of beneficial. Beneficial for clinging is 'upādāniya'. 71. From 'cakkhu' and others, 'sso'. 'Sso' in the sense of beneficial. Beneficial for the eye is 'cakkhussa', beneficial for life is 'āyussa'. 72. 'Ṇyo' in the sense of 'sādhu' (skilled/suitable) there. 'Ṇyo' occurs in this sense, when 'sādhu' is in the locative case. 'Sādhu' means skilled, suitable, or beneficial. Skilled in an assembly is 'sabbho', with vowel elision. Suitable for a gathering is 'pārisajjo', with 'jāgama' and vowel lengthening as in 'kosajja'. Beneficial for intelligence is 'mejjha' ghee. Beneficial for the feet is 'pajja' oil. 'Ṇyo' in other cases; that which carries a chariot is 'racchā' (a road). 73. From 'kamma', 'niya' and 'ñña'. From the word 'kamma', 'niya' and 'ñña' occur in the sense of 'sādhu'. Suitable for action is 'kammaniya' or 'kammañña'. 74. From 'kathā' and others, 'iko'. 'Iko'. Skilled in speech is 'kathiko'. A speaker of Dhamma, one skilled in battle, one who is away, one who fasts. 75. From 'patha' and others, 'ṇeyyo'. 'Ṇeyyo'. Beneficial for the path is 'pātheyya' (provisions), beneficial for a co-wife is 'sāpateyya' wealth. Oil for a lamp is 'padīpeyya'. 76. From 'dakkhiṇā', 'arahati' (deserves). 'Ṇeyyo' in the sense of deserving. One who deserves an offering is 'dakkhiṇeyyo'. 77. 'Rāyo' from 'tumanta' (infinitive). 'Rāyo' or 'tumanta' in the sense of deserving. One who deserves to be killed is 'ghātetāyaṃ', with elision of 'uṃ' due to 'rānubandha' and 'ntasarādi'. One who deserves to be made known, one who deserves to be banished. What is 'vā'? 'Ghātetuṃ' (to kill). (Mixed Taddhita). 78. 'Ta' and 'mettha'. "he has" (suffix `mantu`) The `mantu` suffix here occurs in the meanings of "he has". "Cows are in this place to him or to the man," hence `gomā`, `gomanto`, etc., similar to `guṇavantu`. Because of the use of "there is" (present tense), one is not `gomā` by past or future cows. "How was one `gomā`, will one be `gomā`?" Even then, one is `gomā` only by present cows; "was" and "will be" are different words for different times. From the word `iti`, the scope is limited. For it has been said: In abundance and in praise, in blame and in excess; In constant connection and in association, these `mantu` and others occur. 134. `Āyussa` and `āyasa` in the `mantu` suffix In the `mantu` suffix, `āyasa` is substituted for `āyu`. "He has life," hence `āyasmā`. Because of the power of class-nouns like `go` (cow) to denote a substance, `mantu` and others do not occur, similarly for quality-nouns like `seta` (white) in "white cloth". But for those quality-nouns which do not have the power of denoting a substance, they do occur, "he has intellect," hence `buddhimā`. According to "`vantu` and `vaṇṇa`," in the `vantu` suffix: `rūpavā`, `rasavā`, `gandhavā`, `saddavā`. According to "`daṇḍādi` (etc.) `ika` and `ī` or": `ika` and `ī` (occur), `rasī`, `rasiko`; `rūpī`, `rūpiko`; `gandhī`, `gandhiko`. 79. `Vantu` and `vaṇṇa` `Vantu`. "He has excellent virtue," hence `sīlavā`. "He has abundant or excellent wisdom," hence `paññavā`. 80. `Daṇḍādi` (etc.) `ika` and `ī` or `Ika` and `ī` optionally occur in the sense of `mantu`. By the rule of abundance, from some words both occur, from some, only one. "He has a constantly-used staff," hence `daṇḍiko`, `daṇḍī`. `Gandhiko`, `gandhī`. Or only `vā`, `daṇḍavā`. By the group-rule "only `iko` from `dhana` for a creditor," `dhaniko` (creditor). Another (meaning), `dhanī`, `dhanavā` (wealthy person). According to "in the sense of not present": "he has a not present purpose," hence `atthiko`, `atthī`. In the sense of present, `atthavā`. According to "and those ending in `tad`": "he has a meritorious purpose," hence `puññatthiko`, `puññatthī`. According to "only `ī` for those ending in `vaṇṇa`". "He has Brahma-caste," hence `brahmavaṇṇī`, `devavaṇṇī`. According to "from `hattha` and `danta` in the sense of class/species". "He has a trunk," hence `hatthī`, `dantī`. Otherwise, `hatthavā`, `dantavā`. According to "from `vaṇṇa` in the sense of a celibate student". Color/caste One who has a complexion is a celibate student. “In a place beginning with ‘pokkhara’.” Pokkhara is water or a lotus; that which has this is a `pokkharī`. “From `yuvaṇṇa` comes `nī`,” in `nī` “from `gharaṇyādayo` the `ī` becomes `a`,” and `n` becomes `ṇ`, thus `pokkharaṇī` (a lotus pond). Also `uppalinī` (lily pond), `kumudinī` (white lily pond), `bhisinī` (lotus root pond), `mulālinī` (lotus stalk pond), `sālukinī` (lotus tuber pond). “And in some places, etc.” That which has a lotus (`paduma`) is `padumī`, `paduminī`, `paduminīpaṇṇa` (lotus leaf). Elsewhere, apart from a place, `pokkharavā` (one with a trunk) is an elephant. “From `nāvā` comes `iko`,” thus `nāviko` (sailor). One with a crest, one with strength, one with virtue, one with strength. “From `sukha` and `dukkha` comes `ī`.” Happy one, suffering one. “And `balā` preceded by `bāhu` and `ūru`.” Arm-strong, thigh-strong. 81. From `tapa` etc., `ssī` The suffix `ssī`. One who has asceticism (`tapa`) is an ascetic (`tapassī`). One with fame, one with splendor, one with mind, one with milk. Or `vā`, a famous one (`yasavā`). 82. From `mukha` etc., `ro` The suffix `ro`. One who has a blameworthy mouth is talkative (`mukharo`). `Susi` is a hole; that which has a hole is hollow (`susiro`). `Ūso` is saline earth; that in which this is found is barren (`ūsaro`). Sweet jaggery, sweet sugar, sweet milk. `Khaṃ` is an opening in the neck; that which has this is rough (`kharo`) – a donkey. `Kuñjo` is a jaw; that which has this is an elephant (`kuñjaro`). A city dweller (`nagaro`). “And for `danta` in `unnata danta`,” by the group rule, the `u` of `danta` (is added). One who has raised teeth is `danturo` (one with protruding teeth). 83. From `tuṭṭhi` etc., `bho` Or `bho`. One who has satisfaction (`tuṭṭhi`) is `tuṭṭhibho` (satisfied). One with rice, one with sand. 84. From `saddhā` etc. Or `a` occurs. One who has excessive faith (`saddhā`) is faithful (`saddho`). Wise one, wise one. A faithful maiden, a faithful family. 85. `Ṇo` from `tapa` The suffix `ṇo`. An ascetic (`tāpaso`), with `s` insertion. A female ascetic (`tāpasī`). 86. From `abhijjhā` etc., `ālu` Or `ālu`. One who has covetousness (`abhijjhā`) is covetous (`abhijjhālu`). One who feels cold, one with a banner, compassionate one, compassionate one. Indeed, `abhijjhālu` is also `abhijjhāluko`. 87.