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and so on, such active voice forms. He will be experienced, they will be experienced, they will be experienced. 603. Of Kya, 'ssa'. The elision of 'kya' occurs optionally in a termination having 'ssa'. By him, the path will be gone, or it will be gone; by him, the path would have been gone, or it would have been gone; thus, the elision of 'kya' is optional. By him, enjoyment will be experienced, or it will be experienced; by him, enjoyments will be experienced, or they will be experienced; and so on, pure passive forms. It will be produced; by 'ūlassa', 'i' becomes 'e'; he will cause to be, he will cause to be; and so on, such causative active forms. By him, the path will be caused to be produced; paths will be caused to be produced; and so on, causative passive forms. Thus, ssatyādi forms. Ssādi forms. Now ssādi forms are spoken of. 604. In the conditional mood (kriyātipatti) beginning with 'eyya': ssā, ssaṃsu, sse, ssatha, ssaṃ, ssāmhā, ssatha, ssiṃsu, ssase, ssavhe, ssiṃ, ssāmhase. In the sphere of 'eyyādi', in the conditional mood, ssādi forms occur. The sphere of 'eyyādi' is the possibility of a cause-and-effect action; the non-occurrence of both actions is the conditional mood. It is of two kinds: past and future. There, in the past (conditional): If he had obtained ordination in his early life, he would have become an Arahant, and so on. In the future (conditional): If I were not to go, he would suffer a great loss, and so on. According to 'Āīssādīsvaña vā', the insertion of 'a' at the beginning of the root is optional; according to 'a īssā ssatyādīnaṃ byañjanassiu', the insertion of 'i' in ssādi forms... he was, he would be, he was, they would be, they were, you would be, you were, you would be, you were, I would be, I was, we would be, we were, you would be, you were, they would be, they were, you would be, you were, you would be, you were, I would be, I was, we would be, we were. By 'Āīū' etc., the 'ssā' and 'ssāmha' become short: 'so abhavissa, bhavissa, mayaṃ abhavissāmha, bhavissāmha'. By 'Eyyāthasse' etc., the 'ssessa' becomes 'atte-tvaṃ': 'abhavissa, bhavissa' etc. These four forms should be combined as appropriate. Thus etc. The forms of the root 'bhū' are finished. The collection of eight case endings is finished. The Bhū-group Roots ending in a vowel Forms of roots ending in 'ā' From now on, roots ending in a vowel are stated in order of vowels, and roots ending in a consonant are stated in alphabetical order. In the Kaccāyana grammar, roots with many vowels are here called roots ending in a consonant. Therefore, there is no elision of the final vowel of a root here. Khā, khyā - to tell; gā - to sound; ghā - to smell; ñā - to know, to understand; ṭhā - to stand, to stop; tā - to protect; thā - to stand; dā - to give; dhā - to hold; pā - to drink; phā - to grow; bhā - to shine; mā - to measure; yā - to go; lā - to take, to cut; vā - to go, to bind, to weave; sā - to taste, to thin, to destroy; hā - to abandon; nhā - to bathe. Origin of 'tyā' etc., in the active voice, in the great treatise, when a vowel follows, sometimes 'y' is inserted after a root ending in 'ā': 'akkhāti'. Elision of the following vowel: 'akkhāyati', he tells an action, he relates, 'akkhāhi' when asked about birth [Sn. 423], he sings, the great sages sang [VvA. introduction to the text], he smells a scent, he knows, they know, let him know, let them know. In the passive voice, 'kyo': the Dhamma is known, the Dhammas are known, it is understood, they are understood. In the causative action, 'ṇāpi': he makes known, they make known, he causes to know, they cause to know. In the passive voice: 'ñāpīyati', 'ñāpīy They stand, they stand, they stand, lotuses stand in full bloom, they stand like garlands strung, only banner-tops are seen. 605. Of Ñcīla. When the 'la' suffix, enjoined for the agent of 'ñānubandha' and 'īāgama', is used, sometimes it becomes 'ettaṃ', thus 'ettaṃ' for 'la'. He resolves, they resolve. 606. Of Ṭhāpānaṃ tiṭṭhapivā. 'Ṭhā', 'pānaṃ', 'tiṭṭha', 'pivā' become 'nta', 'māna', 'tyādi', etc. He stands, they stand. 607. Sometimes 'ṭhaho' for 'ṭhā' after a prefix. Prefixes are called 'pādi'. Sometimes 'ṭhaho' occurs for 'ṭhā' after a prefix. He stands firm, they stand firm, he stands firm, they stand firm, he attends, they attend, he attends, they attend. In the passive voice – 608. 'Kye' for others. For a verb ending in 'ā' other than 'ñā', 'i' occurs when 'kye' follows. It is resolved, they are resolved, it is attended, they are attended. Why "other than 'ñā'"? He knows, they know, it is proclaimed, they are proclaimed, it is proclaimed, they are proclaimed. In the causative voice – he establishes, they establish, he establishes, they establish. In the aorist, with optional 'sāgama': he stood, he established, he resolved, he stood, he resolved, he stood firm, he stood firm, he attended, he attended. By "Uṃssiṃsvaṃsū", 'iṃsu' for 'uṃs', 'aṃsu': they resolved, they stood firm, they attended. When the sun set, wild animals stood in the path. They stood, they attended. In the second person plural – you stood near the Buddha. In the passive voice – it was resolved, they were resolved, it was attended, they were attended. In the causative voice – he established, he established, he established firmly, he established firmly. By "Eontāsu", 'asuṃ' for 'uṃs', with elision of 'sara': they stood, they attended, they established, they established firmly, they established, they established firmly, they established, they established firmly. Ssatyādi will stand, they will stand, shortening, will attend, they will attend, I will attend on the lady, will stand firm, they will stand firm. In the causative: will establish, they will establish. Tā in protecting: protects from fear. Thā in standing: stands, exists, spreads, they spread, do not spread. Dā in giving: by 'ūlassa', 'la' becomes 'e', gives, they give, you give, you (pl) give, I give, we give. In the rule 'Parokkhāyañcā', by 'ca', 'dā' is doubled. By 'Rasso pubbassā', the preceding (vowel) is shortened. gives, they give, you give, you (pl) give, I give, we give. 609. Dā becomes daṃ optionally before mi, me, when not doubled. When not doubled, dā optionally becomes daṃ before mi, me. The niggahīta becomes a class-final consonant. I give, we give. What if not undoubled? I give, we give. 610. Dā becomes iyaṅa. Sometimes, after the root, dā becomes iyaṅa. By the rule 'Iyaṅa', for other roots too. Jā in wasting: by little, we waste much, he is followed by it, the heart of the separated one is wasted, his fame declines, you, a lone king, are wasting away, he will be abandoned, and so on. takes, they take, grasps, they grasp, undertakes, they undertake, I undertake the training rule, I undertake the practice. 611. Gama, vada, dāna become ghamma, vajja, dajjā. These (roots) optionally become ghamma, vajja, dajjā before nta, māna, tya, etc. gives, they give, you give, you (pl) give, I give, we give. By 'ūlassa', 'la' becomes 'e', gives, they give. In the passive, by 'aññādissi kye', when 'kya' (is present), 'ā' becomes 'i', is given, they are given. In lengthening: is given, they are given. In doubling: is given, they are given, is given, they are given. In the causative: causes to give, they cause to give, causes to give, they cause to give. Shortening of the preceding (vowel) in *pādi* (foot/beginning), causes to undertake/give, they cause to undertake/give, causes to undertake/give, they cause to undertake/give. is caused to be given, they are caused to be given, is caused to be undertaken/given, they are caused to be undertaken/given. In forms beginning with 'eyya' (optative mood), through a great rule, there is an optional elision of the 'eyya' ending of 'eyya'-forms from 'dajjato' (giving), may give a gift, may give, may they give, may they give, may you (sg) give, may you (sg) give, may you (pl) give, may you (pl) give, may I give, may I give, may we give, may we give, I may give, I may give, we may give, we may give. The following Pāli (text): A good person should give a gift, May they give me offerings, With what fault, mother, would you give to the water-guardian? You gave those to mother, I would give myself as the sixth, I would not give the great medicine. In the past (aorist): he gave, he gave, they gave, they gave, he was given, they were given, you gave. If you gave me a boon, Sakka. In other contexts/forms: he gave a gift, He, the prosperity-increaser of the Sivis, gave a gift to the brahmin. In forms beginning with 'ssa' (future tense): will give, they will give, will give, they will give, will give, they will give. For 'dāicca', they also desire 'diccha' and 'pavecchādesa' (substitutions), You will give abundant food and drink, to the ascetics. Some give little, many do not give much. May the god give rain properly. Give food properly, to those who desire food. Dhā (root) - in the sense of holding/bearing: holds together, arranges, deposits, they deposit. arranges, they arrange. By the word 'ca' in 'parokkhāyañcā', there is doubling. By (the rule) 'Dutiyacatutthāna...', 'dh' becomes 'd'. By (the rule) 'Rasso pubbassā', the preceding (vowel) is shortened. 612. Dhā becomes ho. When doubled, the second 'dhā' becomes 'ho'. believes, or believes. He believes in the enlightenment of the Tathāgata. arranges, deposits, they believe, they arrange, they deposit. In the rule 'Mayadā sare', 'mayad In the ā-ending verb conjugations, the nasal sound is given to the consonant. He believes in action, he believes in the fruit of action, they believe. He puts on a garment, they put on. In the passive voice: It is joined, they are joined. It is joined, they are joined. It is arranged. By new pleasure and pain, the old is covered over. In the causative (ṇāpi): He causes to place, they cause to place. He causes to place, they cause to place. In the passive causative: