English
From numerals greater than five, and from "kati," "mo" occurs in the sixth case, in the sense of "completing"; "pañcamo," "sattamo," "aṭṭhamo"; "katimo," "katimī." From numerals beginning with "sata" and others, in the sixth case, "mo" occurs in the sense of "completing," and "i" is added to the end of "satādi"; "satimo," "sahassimo." From the word "cha," "ṭṭha" and "ṭhama" occur, in the sense of "completing" that; "chaṭṭho," "chaṭṭhamo"; in the feminine- How is the sixth, sixth, second, third, and fourth formed? By nipāta, from the second, fourth, and third. Ekā with the sense of kāki. From "eka" in the sense of "without companion," kāki is used, or: ekako, ekāki, eko. "Taro" with vacchādi when diminishing. When the diminishing of the nature of vacchādi is implied, "taro" is used: diminishing of sleepiness - vacchataro; feminine - vacchatarī; diminishing of youth - okkhataro; diminishing of horse-nature - assataro; diminishing of ability - usabhataro. From "kim," ratara and ratama in determination. From the word "kim," ratara and ratama are used in determination: Which of you is Devadatta? Which of you is Kaṭha? Which of you is Devadatta? Which of you is Kaṭha? Which of the Bharadvājas are you, Brahmin? "Li" when given by "tena." After a word in the instrumental case, "li" is used when "given" is meant: Given by Deva - devenadatto; devalo; deviyo; brahmalo; brahmayo - siva - sīvalo; sīviyo; the "i" is lengthened. "Tta," etc., after "tassa" in the sense of abstract quality or action. After a word in the genitive case, "tta," etc., are often used in the sense of abstract quality or action; but not all are used in all cases. Elsewhere, "tta," etc.: "From this, the word 'buddhi' arises," that is the abstract quality, the cause of the word - "the abstract quality of the blue cloth" - nīlattaṃ, nīlatā, that is, the quality is the abstract quality - "the abstract quality of the blue quality" - nīlattaṃ, nīlatā, that is, the blue quality-class; gottaṃ, gotāti, that is, the cow-class - pācakattaṃ, daṇḍittaṃ, visāṇittaṃ, rājapurisattanti, that is, the abstract quality of the relationship of action, etc. - devadattatta, candattaṃ, sūriyattanti, that is, the commonality of the state of being other than that - ākāsattaṃ, abhācattanti, that is, the commonality of conventionally different things - ttana - puthujjanattanaṃ; vedanattanaṃ; jāyattanaṃ, jārattanaṃ - ṇya - ālasyaṃ, brahmaññaṃ, cāpalyaṃ, nepuññaṃ, pesuññaṃ, rajjaṃ, ādhipaccaṃ, dāyajjaṃ, vesammaṃ; vesamanti, some say, sakhyaṃ, vāṇijjaṃ - ṇeyya - soceyyaṃ, ādhipateyyaṃ - ṇa - gāravaṃ, pāṭavaṃ, ajjavaṃ, maddavaṃ - iya - adhipatiyaṃ, paṇḍitiyaṃ, bahussutiyaṃ, naggiyaṃ, sūriyaṃ - ṇiya - ālasiyaṃ, kālusiyaṃ, mandiyaṃ. Skill in the royal priest, And in the wise - how? 'Beautiful' is accomplished By adding 'ta' to the meaning itself. 'Kamma' means action; There, 'the action of the lazy' Is laziness, being lazy, Belonging to the lazy; Or indolence, or sloth - 'In its own meaning'. Even in its own meaning, Such as true compassion, Attainable fitness, Limitless space, And bodily dexterity. 'Bya' for enslaved men or women. 'Bya' is added to the sixth case To denote enslaved men or women, In the sense of being or doing; Enslavement, being enslaved; Servitude, being a slave - how? 'Vaddha' has an added 'ṇa'. 'Naṇa' for youth or age. 'Naṇa' is optionally added To the sixth case of 'yuva' In the sense of being or doing, And to 'vassa' (age); Youth; or simply - Youthfulness, being young. 'Aṇvāditvimo'. 'Ima' is optionally added To the sixth case of 'aṇu' and others In the sense of being; Smallness; lightness; Greatness; hardship - or simply - Smallness; being small. 'Bhāvā tena nibbatte'. 'Ima' is added to words Denoting being, In the sense of 'produced by that'; 'Produced by cooking' is cooked; Boiled. 'Taratamissikiyiṭṭhātisaye'. These suffixes occur When expressing excess; 'Exceedingly evil' is more evil; Most evil, very evil, Worse, worst - in the feminine - More evil - even after the superlative, It is a superlative suffix; 'Exceedingly the worst' is even worse. 'Tannissite llo'. 'Lla' is added to the second case In the sense of 'dependent on that'; 'Dependent on feeling' is feeling-based; 'Dependent on wickedness' is wickedness-based - 'Illa' - dependent on formations. 'Tassa vikārāvayavesu ṇṇikaṇeyyamayā'. A change from the original nature Is a transformation - 'Na' and others are frequently added To the sixth case of a noun In the sense of transformation or part; 'Na' - made of iron, a bond; Made of fig, a leaf; Made of fig, ashes; Dove-colored, flesh; Dove-colored, thigh - 'Nika' - made of cotton, cloth; 'Neyya' - made of deer, flesh; Made of deer, thigh; Made of silk, cloth - 'Maya' - made of grass; Made of wood, made of reeds; Made of clay - 'in another'. 'Maya' is also added to cow dung; Made of cow dung. 'Jatuto ssaṇvā'. 'Ssaṇa' is optionally added To the sixth case of a noun Derived from lac, in the sense of transformation or part; 'A transformation of lac' Of the nature of being born - "lopa" (elision). Elision of suffixes is frequent, in fruits, flowers, roots, modifications, and parts; 'fruits of the piyāla tree' - piyālāni; 'flowers of the jasmine' - pallikā; 'root of the usīra plant' - usīraṃ - by that word, that is designated. In a group, kaṇṇaṇikā-. From a sixth-case ending, in a group, kaṇṇaṇikā occurs; from a suffix denoting lineage, kaṇa-rājaññakaṃ; mānussakaṃ - from ukkhā etc. - okkhakaṃ; oṭṭhakaṃ; orabbhakaṃ; rājakaṃ; rājaputtakaṃ; hatthikaṃ; dhenukaṃ - ṇa-kākaṃ; bhikkhaṃ; ṇika-acittā-āpūpikaṃ; saṃkulikaṃ. From jana etc., tā-. From jana etc., in the sixth case, in a group, tā occurs; janatā; gajatā; bandhutā; gāmatā; sahāyatā; nāgaratā - tā-ending words are feminine by nature - madanīyanti - is derived by anīya in the sense of instrument or location - dhumāyitattanti - is derived by tetta from a verbal noun ending in kta. Iya for benefit-. From a sixth-case ending, for benefit, iya occurs; upādāniyaṃ - elsewhere also, 'born from the same womb' - sodariyo. From cakkhu etc., sso-. From cakkhu etc., in the sixth case, for benefit, sso occurs; cakkhūssaṃ; āyussaṃ. Ṇya is suitable there-. From a seventh-case ending, 'suitable there', in this sense, ṇya occurs; sabbho; pārisajjo - 'suitable' means skilled, fit, or beneficial - elsewhere also - 'a road where chariots travel' - racchā. From karma, niyaññā-. From karma etc., in the seventh case, 'suitable there', in this sense, niyaññā occur; 'suitable for work' - kammaniyaṃ; kammaññaṃ. From kathā etc., ika-. From kathā etc., in the seventh case, 'suitable there', in this sense, ika occurs; kathiko; dhammakathiko; saṅgāmiko; pavāsiko; upavāsiko. From patha etc., ṇeyya-. From patha etc., in the seventh case, 'suitable there', in this sense, ṇeyya occurs; pātheyyaṃ; sāpateyyaṃ. For dakkhinā, worthy-. From the word dakkhinā, in the sense of being worthy, ṇeyya occurs; 'worthy of a gift' - dakkhiṇeyyo. Rāya from tumanta-. From a tumanta form, in the sense of being worthy, rāya occurs; "to kill or to have killed, to make known or to have made known, to ordain or to have ordained". That here. He has it, mantu-. It exists in the first and ends here, mantu is in these meanings; 'A village exists in this place, or a person has it,' gomā- because of taking the present tense, not gomā with past or future cows. How can it be gomā was, gomā will be? Even then, gomā with present cows; was, will be, another word, another time; because of it, the subject is defined. Mantu and others occur in abundance, praise, blame, excess, certainty, and association. For words of species like cow and horse, mantu and others do not occur because of the ability to denote substance; so too for quality words like white cloth; those quality words that do not have the ability to denote substance, they do occur- budhimā, rūpavā, rasavā, gandhavā, essavā, saddavā; rasī, rasiko; rūpī, rūpiko; gandhī, gandhiko. Vantva with a vowel-. From the first to the vowel ending, vantu is in the mantu meaning; sīlavā; paññavā- what about avaṇṇa? Satimā; bandhumā. Daṇḍa and others, ikaī, or-. From daṇḍa and others, ikaī occurs, or, in the mantu meaning; because of the abundance of the rule, how can there be two? How can there be only one? Daṇḍako, daṇḍi, daṇḍavā; gandhiko, gandhī, gandhavā; rūpiko, rūpī, rūpavā- only with uttama, dhanā, iko, dhaniko; dhanī, dhanavā, añño- asannitñattha, atthiko, atthi; elsewhere, atthavā -And those ending in that; puññatthiko, puññatthi- only ī with a vowel ending, brahmavaṇṇī, devavaṇṇī- with hattha and danta in species, hatthī; dantī; elsewhere, hatthavā; dantavā- from vaṇṇa in brahmacāri; vaṇṇī, brahmacārī; vaṇṇavā, añño- from pokkhara and others in a place, pokkharaṇī, uppalinī, kumudinī, bhisinī, muḷālinī, sālukinī- where is āvā in a place too?- padumanī, paduminīpaṇṇaṃ; elsewhere, pokkharavā, hatthi- nāvā, ika, nāviko; sukha, dukkha, ī, sukha, dukkhī- (from sikhā and others, or) sikhi, sikhāvā, mālī, makālāvā, sīli, sīlavā, balī, balavā- balā, bāhu, ūru, preceding, ca, bāhubalī; ūrubalī. From tapa and others, ssī-. Or it can be -ssī after words ending in -ma; tapassī, yasassī, tejassī, manassī, payassī - like yasavā. From words beginning with mukha, etc. From words beginning with mukha, etc., it can be -ro; mukharo, susiro, ūsaro, madhuro, kharo, kujaro, nagaro - and from words ending in danta, it is uttatadante, danturo. From words beginning with tuṇḍi, etc. From words beginning with tuṇḍi, etc., it can be -bho; tuṇḍibho, sāḷibho, valibho, like tuṇḍimā. From saddhā, etc. From words beginning with saddhā, etc., it can be -a; saddho, pañño; in the feminine - saddhā; like paññavā. -Ṇo from tapā. From tapā, it is -ṇo; tāpaso; in the feminine - tāpasī. From ālvāhijjhā, etc. From abhijjhā, etc., it is -ālu; abhijjhālu, sītālu, dhajālu, dayālu - like dayāvā. From picchā, etc., -ilo. From picchā, etc., it can be -ilo;