English
Cu - in moving, shaking: Moves, they move. In the `ṇi` (causative suffix): Causes to move, causes to move. Ju - in swift movement: Moves swiftly, they move swiftly. Thu - in praising: Praises, they praise. Due to the abundance (of the rule 'bahulaṃ'), Sometimes there is strengthening in the 'kya' (passive) form, And 'ava' substitution. Is praised, are praised, Is praised, are praised. Du - in afflicting: Afflicts, they afflict. Bhū - in being: Is, exists, is, exists. Yu - in going: Goes. Ru - in sounding: Sounds, they sound, Sounds out, they cry out. Brū (to speak, to say) in the sense of expressing speech – 618. No 'o' for Brū. When a consonant follows, 'o' does not occur for Brū. He speaks. 619. For Brū, 'ī' for 'ti'. For Brū, at the beginning of 'ti', 'ī' occurs. With 'ī', the preceding is elided. He speaks. 620. For 'i' and 'u' vowels, 'iyaṅ' and 'uvaṅ' before a vowel. For roots ending in 'i' or 'u' vowels, sometimes 'iyaṅ' or 'uvaṅ' occur before a vowel. They speak, or they speak. The Pāli is: "Not knowing, they do not speak." You speak, you (pl.) speak, I speak, we speak. 621. For 'ti' and 'antī', 'ṭa' and 'ṭū'. For 'ti' and 'antī', 'āha' occurs for Brū, and for them, 'ṭa' and 'ṭū' occur. He said, they said. The following Pāli: "The Blessed One spoke of Nibbāna, the release from all bonds. He spoke of their cessation." "What others call happiness, that the Noble Ones call suffering. What others call suffering, that the Noble Ones know as happiness." There, 'āha' means 'he says'. 'Āhu' means 'they say'. Let him speak, let them speak, "Speak the highest blessing," you (pl.) speak, I speak, we speak. At the beginning of 'eyya', 'uvaṅ' occurs for Brū: he should speak, they should speak. When a vowel beginning with 'ī' follows, 'o' occurs for Brū, and 'ava' is substituted for 'o': he spoke, they spoke, they spoke (pl.). With 'uva' substitution: he spoke, they spoke, they spoke (pl.). In the perfect tense – 622. For Brū, 'āha' before 'a' etc. Before 'a' etc., 'āha' occurs for Brū. He said, they said. 623. Or 'aṃsu' for 'u'. After the substitution 'āha', 'aṃsu' occurs for the 'u' ending, optionally. They said, "Indeed, some men here spoke thus truly." Su (to flow): the river flows, they flow, they flow from the highest existence. Sū (to produce): he produces merit, they produce. Hu (to worship): 'and in the perfect tense' (implies reduplication), 'for 'ka' class letters, 'ca' class letters' (implies 'j' for 'h'), he offers, they offer. In the passive: by him, fire is offered. In the causative: he causes to offer, he causes to offer. In the double causative: he causes to cause to offer. he goes, he causes to sacrifice. In the sense of 'to be able', he is able, he is fully able, they are able, they are fully able. In the sense of 'to be', he is, they are, let him be, let them be. In the 'eyya' and similar forms, by the rule 'yuvaṇṇānamiyaṅauvaṅa sare', there is the substitution of 'uva' for the end of the root: he might be, they might be. In the 'ā' and similar forms: he was. This mango, endowed with color, scent, and fruit, was (so) before. He was your friend before. They were. You were. You (pl) were. Meditate, monks, do not be heedless, do not be remorseful later. He was, or it was. We were. "We have done your work, with what strength we had." "Indeed we were before, we were not not." These are the Pāli texts. In the 'ī' and similar forms, with the augment 's': he was, he appeared. By the Mahā-vutti, 'ī' is dropped and shortened. Indeed there was fear, there was terror. Indeed there was regret, there was remorse. Danger appeared, a divine chariot appeared. 624. 'Hū' becomes 'resuṃ'. 'Hū' becomes 'resuṃ' for the 'ñuṃ' form. And by the suttavibhatta, 'mhā' becomes 'resumhā'. By the rule 'Rānubandhentasarādissā', there is the dropping of the end of the root. They were before. With 'uva' substitution, they were. With the dropping of the preceding vowel, they were. The following Pāli texts: In all that forest, as many birds as there were. Thousands of pinnacled houses, all made of gold, were. For 'o', 'si', 'ittha', 'ttho': You were, you were, you (pl) were, you (pl) were. By the Mahā-vutti, 'o' is dropped and shortened. Do not be angry, lady. Do not be remorseful later. Was I indeed in the past? Was I not indeed? What indeed was I? How indeed was I? I was. We were, or we were. Were we indeed in the past? Were we not indeed? What indeed were we? How indeed were we? We were before. Or we were. "We were formerly donors" —Pāli text. In shortness—ahumha. By the great rule, 'mhā' becomes 'uñca'. "All five hundred of us, having gone to Tāvatiṃsa, were" —Pāli text. In the other case, 'assa' becomes 'aṃ'. I formerly was 'ahuvaṃ', or 'ahuva'. 'Paro kvacī'—deletion of 'para', 'ahuṃ'. This Pāli text: "I in the fisherman's village, was a fisherman's boy. I was a Wheel-turning King, lord of the Jambumaṇḍa. Seven times a Great Brahma, I was then a controller. A head-anointed warrior, I was a lord of men." We were 'ahuvimhe'. In the beginning of 'ssati' – 625. 'Hū' becomes 'he', 'he', 'ho' in the beginning of 'ssati'. In the beginning of 'ssati', for the root 'hū', 'he' and 'ho' and 'ho' occur. He will be, they will be, he will be, they will be, he will be, they will be. "The Buddha will be among the devas, in the future time, we will be face to face with this." 626. Deletion of 'ss' with 'dakkha', 'sakkha', 'he', 'ho'. By these substitutions, deletion of 'ss' occurs, or not. By the Suttavibhaṅga, deletion of 'ss' occurs in others too. "Will you be able, O Kuṇḍalinī, will you think, O Khattabandhunī? Indeed they will not be able to cut. Unrighteousness destroys righteousness. Brahmadatta flees," and so on. He will be, they will be, he will be, they will be. This Pāli text: "And he will be dear to me, bearing garlands, and I, a garland-maker, will approach him. The sesame rice will be well-cooked. Hate and love will be. You will be my wife. Then you will be happy, free from passion. Quickly you will be free from defilements," and so on. Thus, the verb forms ending in 'u' in the Bhūvādi group. Verb forms ending in 'e' 'E' in going and movement, 'Ke' in sound, 'Khe' in eating and attending, 'Ge' in sound, 'Ce' preceded by 'apa' in worship, 'Jhe' in thinking, burning, and meditating, te - in protecting, the - in sound, in combinations, de - in purity, in sleep, pe - in growth, bhe - in fear, le - in cutting, ve - in going, and in continuous succession, se - in ending, hare - in shame, gile - in weariness, pale - in going, mile - in loss. Those roots for which the substitution of "āya" occurs without the suffix "ṇa" are called "edanta". When "ya" is dropped by the Mahāvutti rule, they are similar in form to "ādanta" roots. And when "ya" is added to "ādanta" roots, they are similar in form to "edanta" roots. Therefore, "ādanta" and "edanta" roots are mostly similar in form. By the Mahāvutti rule, for "edanta" roots, the substitution of "āya" occurs in "ti" and "ta" endings, etc. Sometimes "ya" is dropped. "E" is in the sense of coming. This charioteer comes. If they come to human existence. See the mark, coming, honored by a herd of deer. They come to the yoke of death. Let us come, friend. Let us come, Ananda. Here, the root "e" expresses two meanings: "come" and "go". According to the root "yā", they also express the meaning: "come" and "go". Or "e" in the sense of growth, in words like "kāya", "apāya", "upāya", "samudāya" – "Kāya" is that wherein repulsive things come and grow. "Āya" is said to be growth. "Apāya" is that which is devoid of it. "Upāya" is that which is associated with it. "Samudāya" is that wherein constituent elements arise together. "Pariyāya" is that by which things come clearly. Ke - in the sense of sound, it sounds. Kamme - in the sense of action, it is done. Khe - in the sense of eating, it eats grass, it eats up, mice eat, they eat up. Khe - in the sense of appearing, it appears, it appears clearly, it appears like misfortune. Ge - in the sense of sound, he sings, they sing. "Ce" preceded by "apa" in the sense of honoring, he honors, those who honor the elders. Jhe - in the sense of thinking, he meditates, they meditate, he ponders, they ponder, he covets, they covet. Jhe - in the sense of looking, he observes, they observe, he looks closely, they look closely, he gazes, they gaze. Jhe - in the sense of burning, the lamp burns, it burns completely. āyati. In the passive voice, it is burned. When there is elision of ṇāpi, it burns wood, they burn, it causes to burn, they cause to burn. With jhe in study, with saṃ as a prefix, when the niggahīta is changed to jā by the great rule, he recites, they recite, he recites a mantra. With te in protection, he protects, they protect. With the in sound, in heaps, it stands. With de in purification, it purifies, they purify. With de in sleep, he sleeps, they sleep. With pe in growth, it increases, they increase. With bhe in fear, he fears, they fear, all fear death, you fear, if you fear suffering, why do I fear that happiness, I do not fear that, friend, we fear. With ṇāpi, he causes to fear, he causes to fear, he causes to fear. With īādi, do not fear, do not grieve, do not think. With ssatyādi, he will fear, they will fear. With le in cutting, he cuts grass, he cuts rice, they cut. With ve in movement, the wind blows, the winds blow. With ve in weaving, he weaves a thread, they weave. In the passive voice, it is woven, with elision of the prefix, it is woven, it is woven. With ṇāpi, he causes a robe to be woven, they cause to be woven. With se in completion, it finishes, it completes, it concludes. In the passive voice, it is completed. With ṇāpi, he causes to be completed. 627. Of ṇi and ṇāpi in these. There is elision of ṇi and ṇāpi when ṇi and ṇāpi follow. A monk causes a hut, which he himself has left unfinished, to be completed by others.