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From `piccha` etc., `ilo` Or `ilo`. That which has slime (`piccha`) is slimy (`picchilo`). Slimy. Foamy, one with matted hair, one with a big belly. One who has blameworthy speech is talkative (`vācālo`), with the elision of the final vowel. 88. From `sīla` etc., `vo` Or `vo` occurs. Virtuous one, virtuous one. One with hair, one with hair. “Always `aṇṇa`” becomes `aṇṇavo` (ocean). “From `gaṇḍī` and `rājī` in the sense of a name; `gaṇḍī` is a ram’s horn; that which has this... Gaṇḍīva is a bow, Rājīva is a lotus. 89. From māyā and medhā, the suffix -vī (comes). The suffix -vī. A man is a trickster, intelligent. In the feminine, a wise woman. A wise family, by the rule "ekavacanayosva+ghonaṃ" it is shortened in the nominative singular. Thus, a trickster. 90. In the sense of 'lord', -āmī and -uvāmī (are used). In the meaning of 'lord', the words 'sa' (or 'su') become -āmī and -uvāmī in the sense of possession. He who has control is a master, a good master. A good mistress is a maiden. 91. From Lakkhī, the suffix -ṇo and 'a' (are used). From the word Lakkhī, -ṇo becomes (the suffix) in the sense of possession, and 'a' at the end. He who has fortune is fortunate. 92. From Aṅga, the suffix -no (is used) in the sense of 'beautiful'. From Aṅga, -no becomes (the suffix). She who has beautiful, lovely limbs is a woman. 93. The suffix -so (is used) from loma. From loma, the suffix -so. He who has abundant hair is hairy. A hairy maiden. 94. The suffixes -imi and -iyā (are used). -imi and -iyā become (suffixes). He who has a son is one having a son. Also, artificial, having a son, suitable, having matted hair, prone to decay, having an army. (These are Taddhita suffixes in the sense of 'having'). 95. The suffix -to (is used) in the ablative case. From words in the ablative case, -to often becomes (the suffix). Words ending with -to, etc., are indeclinable particles. The case endings after them are dropped by the rule "asaṃkhyehi sabbāsaṃ". "He comes from the village" (is equivalent to) "He comes from the village". "He fears from the thief" (is equivalent to) "He fears from the thief". "Deprived of the weapon" (is equivalent to) "deprived of the weapon". Thus, from a man, from a king, from fire, from an elephant, from a cause, from justice, from a woman, from a nun, from gruel, from the rose-apple tree, from the mind, from life. From 'sabba' etc.: from all, from where, from there, and so on. 96. The suffixes -ito, -to, -tto, and -kuto (are used). In the case of -to, the 'ṭi' of 'ima' is substituted, and 'ṭa' of 'eta', and 'ku' for the word 'kiṃ'. 'Ito' (means) from this. 'Ato' or 'etto' (means) from that. 'Kuto' (means) from where. 97. From 'abhi' etc. The suffix -to. Near, around, behind, below. 98. From 'ādi' etc. From words in the locative case, -to becomes (the suffix). From the beginning, from the middle, from the end, from the back, from the side, from the mouth/front. From words in the nominative case: "from where water, that is burnt" means "which water, that alone is burnt". 99. From 'sabba' etc., in the locative case, -tra and -tthā (are used). From 'sabba' etc., from words in the locative case, -tra and -tthā optionally become (suffixes). Everywhere, everywhere, in all; where, where; there, there; and so on. Many. they are not authorized by us. 100. Where, here, where, here, where, here, here From these, by "from all" and so on, here and there. Other endings and suffixes are formed by this. By this, the ka and ku of kissa, the ṭe and ṭā of etassa, the elision of i in the vapaccaya of kissa, and the ṭi of imassa in the ha and dha suffixes are formed. In what, where, where, where; in this, here, here; in this, here, here. 101. Dhi from all, optionally Dhi optionally from all. In all, everywhere, everywhere. 102. Yā from hiṃ Hiṃ from the word ya, in which, where, where. 103. Tā from hañca The word ta becomes haṃ and hiñca. There, there, there. 104. Kuhiṃ kahaṃ Hiṃ and haṃ are formed, and the ku and kā of kissa. Where, where. Kuhiñcanaṃ is another particle. 105. From all, one, other, which, that, in time, dā From these, dā is optionally in time. At all times, always; at one time, once; at another time, sometimes; when; then. 106. Kadā, kudā, sadā, adhunā, idāni These words are formed. At what time, when, when; at all times, always; at this time, now, now. 107. Ajja, sajju, aparajju, etarahi, karahā The natural suffix, the ending, the special time, all this is obtained by formation. The ṭo and jjo of imassa are formed in the day, on this day, today. The sa-bhāva and jju of samāna are in the day. On the same day, today. From another, jju, on another day, the day after tomorrow. The eto of imassa, and rahi in time, at this time, now. The ko of the word kiṃ, and raha in the not-today. At what time, when. 108. From all, in manner, thā The specific distinction of the general is manner, in which the suffix thā occurs. In every manner, in every way; as; so. 109. Kathaṃ, itthaṃ From ki and ima, the suffix thaṃ, and ka and ittaṃ for them respectively. In what manner, how; in this manner, thus. 110. Dhā from numbers Dhā occurs in manner. In two ways, or makes two kinds, makes in two ways; makes in many ways; makes one heap into five kinds, makes in five ways. Five kinds, one kind. makes one, makes in one way. 111. Ve+kā+jjhanti In one way, 'jjha' occurs. In one way, or makes one way, makes into one, or makes in one way. 112. Dvitīhe+dhāti Or 'edhā'. In two ways, or makes two ways, in two ways, in three ways. In two ways, in three ways. 113. Tabbati jātiyo Words expressing commonality of kinds become 'jātiyo'. Of various kinds, of soft kinds. 114. Vārasaṅkhyāya kkhattuṃ With a number related to times, 'kkhattuṃ' occurs. Eats two times, eats twice a day. Why 'taking time'? Eats five. Why 'with number'? Eats many times. 115. Katimhāti 'Kkhattuṃ' occurs. How many times does one eat? How many times does one eat? 116. Bahumhā dhā ca paccāsattiyaṃ With a large number related to times, 'dhā' and 'kkhattuṃ' occur, if there is proximity of times. Eats many times, eats many times a day, or eats many times. Why 'proximity'? Eats many times a month. 117. Sa kiṃ vāti The 'kiṃ' suffix, and 'sa' is substituted for 'eka'. Eats one time, eats once, or eats once. 118. So vicchā+pakāresu In distribution and in kinds, 'so' occurs. Makes piece by piece, makes in pieces. In various ways, variously. In all ways, in all ways. 119. Abhūtatabbhāve karā+sa+bhūyoge vikārā cī When something that was not in that state has become another state, in the state of that condition, when there is connection with 'kar', 'as', 'bhū', 'cī' occurs, indicating change. Makes the non-white white, makes white. The non-white might be white, might become white. The non-white becomes white, becomes white. Why 'becoming what was not'? Makes a pot, there is curds, a pot comes into being. Why 'with kar, as, bhū'? The non-white is born white. Why 'changes'? Let it not be naturally, makes gold into an earring. 120. Dissanta+ññepi paccayāti Also other than what is stated. Affixes are seen. 'Vimātaro' (stepmothers) from 'vividhā mātaro' (various mothers) is a descriptive compound, and their sons are 'vemātikā' (half-brothers) because in the 'rikaṇa' affix, due to the 'ra' suffix, when 'u' is elided and lengthened, it becomes 'vemātikā'. Those who go the path are 'pathāvino' (travelers), with the 'āvī' affix. One who has envy is 'issukī' (envious), with the 'ukī' affix. Those who bear the burden are 'dhorayhā' (beasts of burden), with the 'yhaṇa' affix. Both general and specific, And born of state, and born of particle; Thus by the wise to be known, The secondary derivative is fourfold. Thus ends the fifth chapter, the 'ṇā' etc. section, in Payogasiddhi. 6. The 'tyā' etc. section Now the 'tyā' etc. are spoken of with verbs that express action. That which indicates action is 'ākhyāta' (verb), this is the designation of the verb by former teachers. The characteristic of a verb, ending in 'tyā' etc., indicating time, agent, and person, and being without gender, and it has also been said – That which is of three times, of three persons, Expressing action, of three agents; Beyond gender, of two numbers, That is called a verb. 14. 'Kriyatthā' (for the purpose of action) mostly – 'ti' And it applies everywhere. A root whose meaning is action is 'kriyattho' (having action as its meaning), and it is of two kinds: transitive and intransitive. Among these, in that action-meaning where an object is sought from the agent-word, that is transitive. The other is intransitive. There, transitive verbs speak of action dependent on an object, for example, 'he makes a mat', 'he goes to the village', 'he cooks rice'. Intransitive verbs speak of action independent of an object, for example, 'he sits', 'he sleeps', 'he stands'. And 'action' is said to be a meaning of a word, like going, cooking, etc., which is not considered a substance, established in the agent or the object, and accomplished by a group of agents. Moreover – Both making and becoming, Are spoken of by 'kara' and 'bhū'; Then the expressiveness of action etc., How can it be for cooking etc.? By the roots 'kara' and 'bhū', 'making' and 'becoming' are spoken of, it is said, "How can the expressiveness of action and becoming be for cooking, going, etc.?" Again – Indeed, the expressiveness of cooking etc., Is not appropriate for 'kara' and 'bhū'; That greater expressiveness, Is not appropriate for cooking etc. That is – Indeed, the meanings of roots are in the form of actions to be done, And all of them are connected with beings; Therefore, both action and state, Are generally understood in them. In the present tense, it means: anti, si, tha, mi, ma, te, ante, se, vhe, e, mhe. In the present tense, when the meaning is begun but not yet completed, from the present, verb-meanings and so on occur. Because it is the section on verbs, it is called "verb-meanings".