English
in 'nta', 'māna', 'tyādi' (etc.). Going, restraining, wishing, sitting, showing, by this (rule) 'āsa' becomes 'ccha' in 'tyādi' (etc.), he sits, they sit, he sat, they sat. Isu - in seeking. 640. Of the light (vowel) and the penultimate (vowel). That which occurs near the end is 'upanta' (penultimate), the preceding vowel of roots ending in a consonant is called 'upanta', of the light (vowel) and the penultimate (vowel), the 'i' and 'u' vowels become 'e' and 'o' (vṛddhi/lengthening). Ira - in trembling, he trembles, he rejoices. What is meant by "of the light (vowel)"? He lives, he smokes, he sees, he dries. What is meant by "of the penultimate (vowel)"? He sprinkles, he eats, separated by the insertion of niggahīta. They are not near. How is it with a varied color? He cooks, he speaks. By this, there is growth for him; he seeks, he searches, he investigates. With *adhi* prefix, *isu* in the sense of begging, he requests. In the passive: it is sought, it is investigated, it is searched, it is requested. In the causative: he causes to seek, he causes to seek, he causes to seek, he causes to seek. *Isu* in the sense of wishing, *cchā* substitution, he wishes, they wish, he accepts, they accept. In the passive: it is wished. In the causative: he causes to wish, he causes to wish, he causes to accept, he causes to accept. In the passive: it is caused to wish, it is caused to wish; he wished, they wished, he will wish, they will wish. *Kamu* in the sense of piercing; knowledge pierces in deep places, a weapon does not pierce, poison does not pierce, fire does not pierce [A.N. 8.1], meaning it does not penetrate. *Kamu* in the sense of going; he departs, he goes away, he approaches, he strides, he advances, he retreats, he transgresses, he goes together, he descends. 641. *Nito kamassa*. Of *kama* after *ni*, the *ka* becomes *kho*. Because of the indication 'ādissā', it is understood as *ka*. He goes out, they go out. In the causative – 642. *Assā ṇānubandhe*. Of a root ending in a consonant, the initial *a* vowel becomes *ā* when followed by a *ṇa* suffix. Because 'bahula' is understood, there is no *ā* lengthening even with *ṇa*. He causes to depart, he causes to depart, he causes to go out, he causes to go out, he causes to go out, he causes to go out. In the initial *ī*, by the great rule, there is an initial long vowel, or it is; he departed, he departed; having said this, Maddī, adorned in all her limbs, departed [Jā. 2.22.1857]; they departed, they departed; conversing joyfully, they departed, speaking kindly to one another [Jā. 2.22.1868]; they departed, they departed, they departed, they departed; he will depart, they will depart, they will depart. With *ā* prefix, *kusa* in the sense of reviling; due to a light penultimate, there is lengthening; he reviles, they revile. With *pa* prefix, in the sense of inviting, he calls, they call. With *vi* prefix, in the sense of a loud sound, he cries out, they cry out. Pa With 'ṭi' prefix, in hindering. He blames, they blame. In the beginning of 'ī' – 643. Kusaruhīssacchi. From kusa grass and from growing, 'cchi' becomes of 'ī' for another. "He reviled me, he struck me." And this form, how? They form it even with the root 'kup'. This being so, "he reviled me" would be the reading. He reviled, they reviled. 'Gam' in the sense of going. 'Lo' in the active voice. By 'ūlassa', 'l' becomes 'e'. He causes to go, they cause to go. With 'ava' prefix, in the sense of knowing. He understands, they understand. With 'adhi' prefix, in the sense of knowing and obtaining. He attains, they attain. With 'vi' prefix, in the sense of departing. He departs, they depart. In the passive voice: it is gone to, it is gone to, it is gone to. In the prior form: it is gone to, they are gone to. It is attained, they are attained, they are attained, it is attained, they are attained, they are attained. In the causative, there is no lengthening. He causes to go, he causes to go, he causes to go, he causes to go. In the passive voice: it is caused to go, they are caused to go, it is caused to go, they are caused to go. In the aorist: He went, he went. They went, they went. You went, you went, you went. You (pl.) went. I went, I went. We went, we went, we went, we went. He went. They went. You went. You (pl.) went. I went. We went. In the perfect tense, in 'ī' and so on, the insertion of 'i'. He went, he went. In the shortened form: he went, he went. By the great commentary, with the form of 'ā', the insertion of 's'. He went. He went to the village. He went to the city. By 'eyyāthassa' and so on, 'ī' becomes 'ttha'. He went to the village, he went to the village. They went, they went. By 'uṃssiṃsvaṃsu', 'iṃsu', 'aṃsu'. They went, they went, they went, they went. You went, you went. The rules 'ossa a i ttha ttho', 'sī'. You went, you went, you went, you went, you went, you went, you went, you went, you went, you went. You (pl.) went. It is said by 'mhātthānamuu'. You (pl.) went, you (pl.) went. I went, I went, I went, I went. We went. Oh, we went. In short, we went, we went, we went, we went, we went, we went, we went, we went, we went, we went. In another paradigm, he went, he went. In short, he went, he went. By 'eyyāthasse' etc., in the 'ttha' ending, he went, he went, they went, they went. In short, they went, they went, you went, you went, you went, you went, I went, I went, I went, or I went, we went, we went. In the passive voice, was gone, was gone, was gone, was gone, were gone, were gone, were gone, were gone, were gone, were gone, were gone, were gone. In another paradigm, was gone, was gone, was gone, was gone. In the causative voice, caused to go, caused to go, caused to go, caused to go, caused to go, caused to go, caused to go, caused to go. In the beginning with 'ā' and in the beginning with 'ī', the 'm' of 'gam' becomes 'ā'. Simple elision. He went, they went, you went, you went, I went, we went. In the beginning with 'ī', elision of 'ī'. He went to the presence of the gods. The crow went around. With 'ā' as prefix, in coming. Uninvited, he came from there. He went to the assembly in the forest. With 'adhi' as prefix, in obtaining. He obtained the deathless peace. He obtained the destruction of cravings. With 'ati' as prefix, and with 'upādhi' as prefix, in enduring/reaching. While waiting for the auspicious moment, the opportunity passed the fool. May the moment not pass you by. These 'o's, when there is elision of the 'a's, are also found in conjunction with 'you' and 'we'. They went, they went, they went. Lightning came from all sides. They went to the assembly in the forest. They attained distinction. They are completely extinguished. They attained the complete end of suffering. They attained the end of all suffering. He obtained, he obtained, he obtained, you obtained, I obtained, we obtained, they obtained. Went, went, went, followed, reached, attained, went, went. Glorious deities went, Of one state of mind, All came under control. The Cetas struck the Vedabba, All of them met with ruin. In the hidden, indicating reduplication, 'of the k-group letters, c-group letters' for the former c-group. So he went, with the great rule the penultimate is long, sometimes it is 'i', "the king Dudīpa went on the road" is the Pāli. So he went, they went, you went. In the beginning of a consonant, the insertion of 'i', you went, I went, we went, he went, they went, you went, you went, I went, we went. In the beginning of 'ssati' - he will go, they will go, they will go. In the other group - he will go, they will go, they will go, you will go, you will go, I will go, we will go. In the beginning of 'ssā' - he went, he went. 'Of ā, ī, ū, mha, ssā, ssāmha optionally' - 'ssā', 'ssāmha' are short, he went, he went, they went, they went, you went, you went. 'By eyyāthassa' etc., 'ssa' becomes 'a', you went, you went, you went, you went, I went, I went, we went, we went, we went, we went. 'Gama, vada, dāna, ghammavajjadajjā' - in all conjugations 'gama' becomes 'ghamma', he goes, they go. In passive - he is gone, they are gone. By the great rule, 'gagg' is an optional substitute, wherever you go, you go comfortably. 'Of gama, yama, isā, sadisa optionally cchaṅa' - by this rule, in all conjugations 'ma' of 'gama' becomes 'ccha', he goes, they go, they go. In passive - he is gone, they are gone, he is gone, they are gone, they are gone. In causative - he makes go, he makes go. Let him go, let them go, he should go, they should go. 'Ey' "yuṃssuṃ" is said, they went. By the rule "Eyyeyyāseyyaṃnaṃ ṭe", for the endings eyya, eyyāsi, eyyaṃ, this is applied: he should go, you should go, I should go. By "Eyyāthasse" and so on, for eyyātha, 'o' is applied: you (plural) should go. In the 'ā' beginning: he went, he went, you went, or you went. In the 'ī' beginning: he went, he went, they went, they went, they went, they went. 645. And for ḍaṃsa, ñchaṅa. In the 'ā' beginnings and 'ī' beginnings, and the final consonant of ḍaṃsa becomes ñchaṅa. He bit, he bit. Likewise, they bit, they bit. In the 'ī' beginning: he bit, he bit. When he had entered there, another brahmin came. Quickly he approached, where Temiya dwelt. They went, they went. In the 'ssati' beginning: he will go, they will go, they will go. 646. For labha, vasa, chida, gama, bhida, ruda, cchaṅa. With 'ssa', for these, 'cchaṅa' occurs, or in the endings connected with 'ssa', and for 'susa' by the rule of endings. The Pāli text: "like a river, it dries up". He obtains, he will obtain, he obtained, he would obtain, he dwells, he will dwell, he dwelt, he would dwell, he cuts, he will cut, he cut, he would cut, he breaks, he will break, he broke, he would break, he weeps, he will weep, he wept, he would weep. By this, in the two endings connected with 'ssa', with 'ssa', for the 'm' of 'gam', 'ccha' (is applied): he goes, he will go, they go, they will go,