English
From the third case, from a constellation, ṇa happens in the time marked by it, and that constellation is associated with the moon - the full moon marked by Phussa associated with the moon is Phussi, Pusso (day) - the full moon marked by Maghā associated with the moon. That is Māgha, Māgha (indeed). The full moon is its deity. "Se" is the first, "assa" is the sixth, "ṇe" occurs in the sixth sense, that which is the first, those two are deities, the full moon or the Sugata is the deity, "assa" is Sogata-Māhinda, Yāma, Cāruṇa-Phussa, the full moon related to him is Phussa, (month) thus Māgha. He studies and knows grammar, or similarly, in the "ādi" group. He studies and knows that, and also Kaṇikā. From the second ending, he studies and knows that, in these senses "ṇe" occurs, and also Koṇika-Veyyākaraṇa-by the rule "tadā desā tadiva bhavanti" for the substitution of "i" for "kata," by the rule "sarānamaccādinā" the "e" is doubled in "yāga"-ke-Kamaka, Padaka-"ṇike"-Suttantika, Venayika-"tena nibbatte" in the sense of being produced from the third ending-"kusambena nibbattā kosambī," (city.) Occurring therein. From the seventh ending, "ṇe" occurs in the sense of occurring-udake bhavo odako-"ajjādīhi tano" in the sense of occurring, "tano"-ajjabhavo ajjatano-similarly hīyattano-"ñonamavaṇṇe" the "a" sound-"sarambhā dve" its doubling. And "ṇo" from "purā." From "purā," in the sense of occurring, "ṇe" occurs, like "tano"-purā bhavo purāṇe, purātano. Amātvacco. From the word "amā," "acco" occurs in the sense of occurring-amā bhavo amacco. Majjhāditvimo. From "majjha" and others, with the seventh ending, "imo" occurs in the sense of occurring-majjhe bhavo majjhimo, antimo-kusiṇarāyaṃ bhavo and similarly in the "ādi" group. Kaṇṇeyya ṇeyyakayyā. From the seventh ending, these suffixes occur frequently in the sense of occurring-kaṇa-kosiṇarako-ṇeyya-gaṅgeyyo, vāneyyo-ṇeyyaka-koleyyako-ya-gammo-shortening of the "ā" sound, pre-form-iya-gamiyo, udariyaṃ-"ṇiko" from the seventh ending, "ṇiko" occurs in the sense of occurring, sarade bhāvo sāradiko, hemantiko. That is his craft, conduct, merchandise, weapon, purpose. From the first ending, words denoting craft and so on, "assa" in the sixth sense, "ṇiko" occurs-vīṇāvādanaṃ sippamassa veṇiko. Paṃjasukūladhāraṇaṃ sīlamassa pakaṃsukuliko, gandho paṇyamassa gandhiko, vāpo paharaṇamassa vāpiko, sataṃ payojanamassa "He is a butcher, goes to, gathers," thus in the sense of the second case ending, in words like these, the suffix ṇika occurs. Like, "belonging to birds" is pakkhika, sākuṇīko. "Suitable for a hundred" is sātikaṃ. "He goes to another's wife" is pāradāriko. "He gathers badara fruits" is bādariko. "He practices the Dhamma" is dhammiko, adhammiko. "Done, bought, bound, prepared, cultivated, mixed, killed, kills, conquered, conquers, plays, digs, crosses, walks, carries, lives" thus in the sense of the third case ending, in words like these, the suffix ṇika occurs. "Done by the body" is kāyikaṃ. "Bought for a hundred" is sātikaṃ. "Bound by a rope" is rattiko. "Prepared with ghee, or mixed with cultivated land" is ghātikaṃ. (Prepared means made ready, mixed means mingled.) "Killed by a net" is cāliko. "Conquered by dice" is akkhikaṃ. "He conquers or plays with dice" is akkhiko. "He digs with a spade" is khānittiko. Here it does not occur, "dug with a finger," because it is not expressed. For expression is the characteristic of tabbādi ṇa and disamāsā. "He crosses with a raft" is oḷumpiko. "He travels with a cart" is sākaṭiko. "He carries with his shoulder" is khandhiko. "He lives on wages" is vetaniko. "It conduces to him" thus in the sense of the fourth case ending, "conduces" is ponobhaviko. "Ma, na, ādi, apa, in, a, mo, maye, ca" thus the second okāra. "Sprung from that, come from that." In the sense of the fifth case ending, "sprung from that, come from that," the suffix ṇika occurs. "Sprung from or come from the mother" is mattikaṃ, pettikaṃ. "Sprung from fragrance" is without elision. "Other suffixes are seen." Other suffixes are seen besides those mentioned, in the sense of what has been said and not said, like tiṇi, sorabbhaṃ. "He dwells there, known, a devotee, appointed" thus the suffix ṇika. "He dwells at the root of a tree" is rukkhamūliko. "Known in the world" is lokiko. "A devotee of the four great kings" is catummahārājikā. "Appointed at the door" is dovāriko. Dassoka tadaminādi are readings. "This belongs to him." In the sense of "this" in the sixth case ending, the suffix ṇika occurs. "This belongs to the Saṅgha" is saṅghikaṃ, puggalikaṃ. "Ne" in the sense of "this" in the sixth case ending is ṇe. "This belongs to Moggallāna" is moggal Grammar, thus, the Teaching. A brother from the father, reyyaṇa. The word 'father' to his brother, reyyaṇa, becomes with 'ra' added. When 'ra' is added, the initial vowel of the last part is elided. The initial vowel of the part that is last, is elided when 'ra' is added, thus 'u' is elided - father's brother, petteyya. From the mother, to the sister, 'cha'. From the mother and from the father, to their sister, 'cha' is added - mother's sister, mātucchā - "because it is feminine," thus 'ā' - likewise pitucchā. Mother, father, lord. From mother and father, their mother, father, lord is - mother's mother, mātāmahī - mother's father, mātāmaho - father's mother, pitāmahī - father's father, also nāmaho. In welfare, reyyaṇa. From mother and father, in welfare, reyyaṇa is added - mother's welfare, matteyya, father's welfare, petteyya. Its measure, ṇika and 'ca'. From the first ending, 'assa' in this sense, ṇika is added, or 'kova', if that first ending is a measure. A doṇa is its measure, doṇika, (rice) - one is its measure, ekakaṃ - dvikaṃ, tikaṃ, catukkaṃ, pañcakamiccādi. Arisen, from tārakādi. From tārakādi, with the first ending, 'assa' in the sixth sense, 'ito' is added, if they are arisen - a star arisen to it, tārakitaṃ - (sky) - pupchito - (tree). In measure, matto. From the first ending, expressing measure, 'assa' in this sense, 'matto' is added - a phakhala is its measure, khaphalamattaṃ. A hand is its measure, hatthamattaṃ, a hundred is its measure, satamattaṃ. 'Ṇe' and 'ca' for men. From 'purisā', the first ending, expressing height, 'assa' in this sense, 'ṇe' is added, 'matta' and 'taggha' also - a man is its height, porisaṃ, purisamattaṃ. Purisatagghaṃ. To its being and action, tta, tā, ttana, ṇya, ṇe, yya, ṇigha, ṇiyā. From this, understanding of words arises, thus 'bhāvo' is the cause of word usage - 'kammaṃ' is action - from the sixth and eighth endings, in being and action, tta, tā, etc. are added frequently - general rules follow usage, thus sometimes two, sometimes only in being - and not all are from everywhere, except for tta and tā - the being of a blue cloth, nīlattaṃ, nīlatāti, in quality, b. The state of having qualities, such as blue, resides in substances endowed with blue qualities, and intelligence follows the characteristics of the object. Thus, elsewhere too, it should be understood appropriately. The state of being blue is blueness, blueness is the genus of the blue quality. Genus is the cow genus. The state of being a cook is the connection to the act of cooking. The state of being a royal man is the connection to the king. Devadatta-ness, Candatta-ness, Suriya-ness are the generalities of those states. Ākāsa-ness, abhāva-ness are the generalities of imputed difference. The state or action of a lazy person is laziness, alasattaṃ alasatā. -ttana, puthujjanattanaṃ. -ṇya, cāpakalyaṃ "in its own meaning" even in its own meaning. Akiñcana alone is ākiñcaññaṃ. -ṇeyya, soceyyaṃ. -ṇa, pāṭavaṃ. -avaṅa-iya, naggiyaṃ. -ṇi ya, porohitiyaṃ. Tara tamissi kiyi ṭṭha in excess. These suffixes, expressing excess, occur when denoting excess. Excessively evil is more evil, most evil, pāpissiko. More evil. Most evil. Even from excess, a suffix of excess. Excessively evil is most evil, pāpiṭṭhataro. The modification or part of an udumbara tree, in such a dissolution. To its modification or parts, ṇa ṇika ṇeyya maya. A different state from its nature is a modification. From a noun ending in the sixth case, ṇa etc. occur frequently in modification and part. -ṇa, odumbaraṃ (ashes or leaves). -ṇika, kappāsikaṃ. -ṇeyya, eṇeyyaṃ. -maya. Tiṇamayaṃ. "In another meaning" even in another meaning. A karisa of cow dung is gomayaṃ. A multitude of men, in such a dissolution. In a multitude, ka ṇa ṇika. From a sixth-case ending, ka ṇa ṇika occur in a multitude. mānussakaṃ. Kākaṃ, āpupikaṃ. "By janādīhi tā" tā in a multitude. A multitude of people is janatā. Gajatā, bandhutā. One without a companion. From one, in the sense of without a companion, ka ākī occur. One alone is ekako, ekākī. Ayu bha dvi tī haṃse. From upa and dvi, denoting parts, with the first case ending, ayo occurs in the sense of the sixth case. Both parts of it are ubhayaṃ. Dvayaṃ. Tayaṃ. Thinking to fill, in such a dissolution. "In the fourth and second, these are the third and first" by nipāta, in the sense of filling, dvito tiyo from dvi and tri, du and ti from ticatuhi and atiyattāca. dutiyo. Tati The fourth. How many with five etc.? To a number ending in the sixth case, beginning with five, 'ma' is added in the sense of ordinal - the fifth in the ordinal of five - likewise the seventh, the eighth, and so on. Sixth and eighth. The words 'cha' (six) and 'ṭṭha' (eight) become 'chaṭṭha' and 'aṭṭhama' in the ordinal sense - the sixth in the ordinal of six, or the sixth. Or from eleven onwards in its ordinal. To a number ending in the sixth case, beginning with eleven, 'ḍa' is optionally added in the ordinal sense - 'ḍa' is an indicatory letter - the eleventh in the ordinal of eleven - otherwise - the eleventh etc. - likewise the twelfth etc. - but 'ḍa' is not added to those beginning with 'ekūnavīsati' (nineteen). 'Sa' becomes 'tissa' after 'sati'.