English
Here, because of the agent, the verb with two objects, 'hut' and 'by others', is accomplished by two causative agents. Some words ending in 'e' with many syllables are also mentioned here. With hare in shame, he is ashamed, they are ashamed, I am distressed, I am ashamed, we are ashamed, harāyati means shame, by the great rule, the penultimate vowel becomes 'i'. With gile in illness, he is sick, my back aches, they are sick. With pale in movement, he flees, they flee. With mile in decay, it withers. fall, wither. In words like ‘‘Jhānaṃ, ujjhānaṃ, nijjhānaṃ, tāṇaṃ, parittāṇaṃ, vodānaṃ, niddānaṃ, gilāno, palāto, milāto,’’ the ‘y’ is dropped. Thus, the forms of verbs ending in ‘e’ in the Bhūvādi group. The forms of verbs ending in vowels in the Bhūvādi group, ending in ‘tyā’, are completed. Verbs ending in consonants Unaugmented forms Tudādi group Now, the forms of verbs ending in consonants are explained. These are of two kinds: unaugmented and augmented. First, the unaugmented ones are explained. Khipa, guha, tuda, disa, pisa, phusa, likha, vadha, etc. Here, the final vowel of the root is for pronunciation; it is not used in the formation of words. 628. From Tudādi roots, ‘ka’ [ka. 445; rū. 433; nī. 925; caṃ. 1.1.92; pā. 3.1.77]. From Tudādi roots, the suffix ‘a’ with the anubandha ‘ka’ is used. The anubandha ‘ka’ indicates non-augmentation. Khipa - to throw: khipati, pakkhipati, ukkhipati, okkhipati, nikkhipati, vikkhipati, paṭikkhipati, saṃkhipati. In the passive: khipīyati. In the causative: khipeti, khipayati, khipāpeti, khipāpayati, or khepeti, khepayati. Udakaṃ khepeti, taṇhaṃ khepeti, meaning ‘causes to waste away’. Guha - to conceal: guhati, nigguhati. In the passive: guhiyati. In the causative, the ‘u’ of ‘gu’ is lengthened: gūheti, gūhayati, gūhāpeti, gūhāpayati. In the passive of the causative: gūhāpīyati. Ghaṭa - to strive: ghaṭati. In the passive: ghaṭīyati. In the causative: ghaṭeti, ghaṭayati, ghaṭāpeti, ghaṭāpayati. Tuda - to pierce, to wound: byadhanaṃ means piercing. tudati, vitudati. When ‘e’ is added to it: tudeti, tudenti. In the passive: tudīyati. According to ‘Tavaggavaraṇānaṃ ye cavaggabayañā’, the ‘d’ becomes ‘j’. According to ‘Vaggalasehi te’, the ‘y’ becomes a preceding form: tujjati. In the causative: tudeti, tudayati, tudāpeti, tudāpayati. Disī - to point out, to declare: uddisanaṃ means to state in its true form. Uddisati, pātimokkhaṃ uddisanti [mahāva. 152], niddisati, niddisanti, apadisati, apadisanti. In the passive: uddisīyati, uddisīyanti. In the causative: ācariyo sissaṃ pāḷidhammaṃ uddisāpeti, u He makes one show, means he makes one read. But in the readings, both forms are seen. Nuda - in throwing, throws, throws away, dispels, or completely dispels. In the passive - is thrown away, is removed. In the causative - causes to remove, causes to remove, causes to remove, causes to remove. Pisa - in grinding, grinds. In the passive - is ground. In the causative - causes to grind, causes to grind, causes to grind, causes to grind. Phusa - in touching and attaining, touches, attains. The wise attain Nibbāna. Let fault not touch him. In the passive - is touched. In the causative - causes to touch, causes to touch, causes to touch, causes to touch. Likha - in writing, writes, scratches, scrapes. In the causative - causes to write, causes to scratch, causes to scratch. Vadha - in harming, harms, kills. In the passive - is harmed. Where 'dh' becomes 'jh', whose prior form. By the rule "The third and first for these fourth and second (consonants)", 'jh' becomes the third consonant. is killed, they are killed, they are killed. May these beings be killed or slain. In the causative - causes to kill, causes to kill, causes to kill, causes to kill. And similar forms like "the master makes the man go on the road" (makes go, makes go, makes go, makes go) should also be mentioned here. Thus ends the Tudādi group. Forms with vṛddhi (strengthening) Now forms with vṛddhi are stated. Asa - in being, āsa - in dwelling and sitting, isu - in wishing, desiring, kamu - in stepping, going, kusa - in reviling, gamu - in going, jara - in loss of age, jana - in generating, mara - in giving up life, yamu - in ceasing, ruda - in shedding tears and weeping, ruha - in generating, labha - in gaining, vaca, vada - in clear speech, vida - in knowing, vasa - in dwelling, visa - in entering, sada - in ending movement, hana - in harming, hara - in carrying. The origin of these (forms), 'lo' in the active voice. Asa - in being, means "they are". 629. 'tho' for 'ta'. 'Atthito' becomes 'parassa'. 'tho' occurs for 'tūna'. By the rule "When a consonant follows, the final (vowel) becomes the following form", when a consonant follows, the final (vowel) of the root becomes the following form. "for the fourth and second (consonants)..." By the rule "vesaṃ tatiyapaṭhamā," the second (letter) of the subsequent form becomes the first. Wealth is mine. And here, in phrases like: "You exist now, you do not not-exist, I exist now, I do not not-exist, sons are mine, wealth is mine, in this body, hairs exist," the word 'atthi' is an indeclinable particle resembling a verb, expressing an agent. And in phrases like: "Kaccayana, 'It exists' is one extreme, 'It does not exist' is the second extreme," and "condition of existence, condition of non-existence," and so forth, it resembles a noun. Likewise, the word 'natthi'. And homage to Vipassī in you, Homage to you, O Buddha, the hero, and here, in phrases like "Shame on this putrid body of mine," the word 'atthu' is an indeclinable particle. 630. Initial elision in nta, māna, anti, antu, iyā, iyuṃ. In nta, māna, anti, antu, iyā, iyuṃ, there is initial elision of 'atthi'. They are, Let them be. 631. 'aṭa' in si, hī. For 'atthi', 'aṭa' occurs in si, hī. You are a human, You are a man. In 'hi', there is lengthening; "You are wise," the meaning is "be." In the 'ta' endings, the final form of the root becomes the subsequent form; you (plural) are, are you (plural) pure? Do not be heedless, you (plural) are united. 632. mi, māna optionally become mhi, mhā, and (there is aṭa). After 'atthi', mi, māna optionally become mhi, mhā, and 'aṭa' occurs for 'atthi'. I am pleased, We are pleased. In the 'tva' beginning (context): I, by this merit, will be wise in the future, We will be wise. 633. 'sa' in these. In these (endings) mi, me, the 's' of 'atthi' becomes 's'. This rule is for preventing the subsequent form. I am wise, We are wise. In the 'tva' beginning (context): I, in the future, will be wise, We will be wise. to be. In the Eyyādi tense – 634. For the six of Eyyādi, etc., of *atthi*, there are *sa, su, sasi, satha, saṃ, sāma*. ‘Atthī’ is the designation of the root, and after *atthi*, for the six of *eyyādi*, etc., *sā*, etc., occur. Thus he should be spoken to, thus they should be spoken to, you should be, you all should be, I should be, we should be. The particle *assu* is also seen frequently: "By him, indeed, the dhammas are abandoned" [Khp 6.10], "By what, indeed, does one cross the flood? By what, indeed, does one cross the ocean?" [SN 1.246]. "Having cut what does one sleep happily? Having cut what does one not grieve?" [SN 1.71] – here there is elision of the initial consonant from the *niggahīta*. 635. For the first two, *iyā, iyuṃ*. From *atthi*, in the *eyyādi* tense, for the first two, *iyā, iyuṃ* occur. There is elision of the initial part, as in ‘*ntamānantantiyiyuṃsū*...’. He might be, they might be. These two are also particles. "The feeling aggregate might be wholesome, might be unwholesome, might be indeterminate" [Vibh 152] – in such cases, the meaning is 'in some cases'. "Conditioned by a wholesome dhamma, a wholesome dhamma might arise due to a root condition" [Paṭṭh 1.1.35-38] – in such cases, the meaning is 'what then?'. "There might be twelve unwholesome things" [Abhidhammatthasaṅgaha 2] – in such cases, the meaning is 'they are'. According to the Mahāvutti, for *eyyuṃ* and *eyyaṃ*, there are *iyaṃsu* and *iyaṃ*; there is elision of the initial part. "There might be two bhikkhus with different views on Abhidhamma" [MN 3.35]. "Such might I be in the future" [MN 3.274]. "Such might be my feeling, such might be my perception." In the Ajjattani tense – 636. Long vowel for *ī*, etc. For *atthi*, there is a long vowel in *ī*, etc. He was, they were, they were, you were, you all were, I was. "There I was of such a complexion" [DN 1.245; MN 1.68]. We were, we were. 637. For *a*, *ā*, *ssa*, etc. And in the A-ādi past perfect, and in the A-ādi past imperfect, and in the ss-ādi future, and in the conditional, 'atthi' becomes 'bhū'. And this rule is for making 'atthi' common even for these inflections. The form is also just 'bhū' form. He was, they were, he was, they were, he will be, they will be, he would be, they would be, etc. 638. 'Atthi' becomes 'bhū' in the 'tyādi' and 'nta' endings. In suffixes excluding 'tyādi' and excluding 'nta' suffixes, 'atthi' becomes 'bhū'. By this, it should be understood that there is no 'bhū' substitution for 'atthi' in the four inflections called 'tyādi', 'tvādi', 'eyyādi', 'īādi', and in the 'nta' suffix; and in the remaining four inflections and in the 'tabbādi' (etc.) excluding 'nta', the 'bhū' substitution for 'atthi' is obtained. Āsa - in sitting near/serving. He serves the teacher, he attends (him), they serve, they attend. In the passive: he is served, he is attended. In the causative: The mother makes the son serve the teacher, she makes him attend, she makes him serve, she makes him attend. In the 'īādi' (past tense): he served, he attended, they served, they attended, they served, they attended. Āsa - in dwelling. 639. 'Ccha' optionally for 'gama', 'yama', 'isu', 'āsa', 'disa' (with 'ṅa' as an anubandha). The final consonant of 'gamu', 'yamu', 'isu', 'āsa', 'disa' optionally becomes 'ccha' with 'ṅa' as an anubandha