English
I go, I will go. The following Pāli: Going to the other side of the ocean, whose work of a man (shall I do)? I will go to her presence, he will be my teacher, I will accomplish all. Go forth, O chief of chariots! Widowhood is bitter in the world. Go forth, O chief of chariots! In the 'ssa' beginning: he went, he would go, they went, they would go. Old age. In the decay of life – 647.Jara, sadāna, īma augment, optionally. For Jara, in the sense of decay, from the root sara, the īma augment comes, optionally; thus it is the īma augment. He/she/it decays, they decay. In the causative: causes to decay, causes to decay. 648.Jara, mara, īyaṅa augment. For these, the iyaṅa augment comes, optionally, in forms like nta, māna, tya, etc. He/she/it decays, they decay. With lengthening: he/she/it decays, they decay. With doubling: he/she/it decays, they decay. In the causative: causes to decay, causes to decay. Janī, in the sense of appearing: by the general rule, in all conjugations, 'n' is replaced by 'y' and the initial vowel is lengthened. He/she/it is born, he/she/it arises, he/she/it is born, they are born, they are born, they are born, they are born, they arise, they arise. In the causative, there is no lengthening: he/she/it generates, they generate, he/she/it generates, they generate. In the passive: he/she/it is born, they are born. Let him/her/it be born, let them be born. He/she/it might be born, they might be born. In the causative: he/she/it might cause to be born, they might cause to be born, he/she/it might cause to be born, they might cause to be born. In the aorist (starting with 'a' or 'ī'): he/she/it was born, they were born, he/she/it was born, they were born, he/she/it was born, or he/she/it was born. In the causative: he/she/it caused to be born, he/she/it caused to be born, he/she/it caused to be born, he/she/it caused to be born, they caused to be born, they caused to be born, they caused to be born, they caused to be born, they caused to be born, they caused to be born. In the future tense (starting with 'ssati'): he/she/it will be born, he/she/it will be born. In the conditional tense (starting with 'ssā'): he/she/it would have been born, he/she/it would have been born. Ḍaṃsa, in the sense of biting: he/she/it bites, they bite. In the causative: causes to bite, causes to bite, causes to bite, causes to bite. In the aorist (starting with 'ā' or 'ī'): the rule 'and ñchaṅa for ḍaṃsa', the niggahīta is dropped. He/she/it bit, he/she/it bit, he/she/it bit, he/she/it bit. Daha, in the sense of burning: he/she/it burns, they burn. In the passive, where 'ya' is used: the rule 'h is reversed', reversal of preceding and succeeding letters. The village is burned by fire, they are burned. In the causative: causes to burn, causes to burn, causes to burn, causes to burn. 649.For 'daha', 'd' becomes 'ḍ'. For the root 'daha', 'd' becomes 'ḍ', optionally. He/she/it burns, they burn. Disa, in the sense of seeing: the origin of 'tya' etc., 'lo' in the active voice. 650.For 'disa', 'passa', 'dassa', 'dasa', 'da', 'dakkha'. For the root 'disa', 'passa' and 'dassa' and 'dasa' and 'da' and 'dakkha' – these are the substitutes, etc. These are, or. Insight, the Blessed One, the insightful one, the one who sees well, the one who sees what is dear, the one who sees the good, the one who sees the Dhamma. Easy to see the fault of others, the city of Sudassana, a king named Mahāsudassana. The Lord who saw the Four Noble Truths in ten ways, the Dhamma is hard to see, but one's own (fault) is hard to see. That monk is indeed called one who sees the Dhamma. See the Dhamma, hard to know, here the ignorant are confused. To be seen, having seen, they see. By this rule, for 'dis', in all inflections, appropriately, 'passa', 'dassa', 'dakkha' substitutions occur. In 'ā' and 'ī' etc. forms, 'dasa' and 'dā' substitutions occur. But the forms "dissati, dissanti" are accomplished here in the passive voice by its original root form, and in the active voice in the 'divādi' group. By the Mahāvutti, 'addassa' and 'dissa' substitutions also occur. In this Pāli, "we saw Vāsava", "we who saw the Blessed One", "did you see my mother?", "the ignorant, the unmanifest, are seen", "in me these dhammas will be seen, and I will be seen in these dhammas", "the signs will appear, today they will appear." Therefore, in these and similar cases, "adassati, adassanti, adassasi, adassatha, adassāmi, addassāmā" are appropriate. In the causative with 'ṇi', the 'dassa' substitution occurs: dasseti, dassayati (shows), nidasseti, nidassayati (indicates), sandasseti, sandassayati (explains). In the passive voice: dassīyati, dassīyanti (is shown), nidassīyati, nidassīyanti (is indicated), sandassīyati, sandassīyanti (is explained). dakkhati, dakkhanti (will see). In the passive voice: dakkhīyati, dakkhīyanti (will be seen). By the 'ccha' substitution, according to the rule "cchaṅa for gam, yam, is, ās, dis": dicchati, dicchanti, etc. (desires to see). Passati, passanti (sees), dakkhati, dakkhanti (will see), passīyati, passīyanti (is seen), dakkhīyati, dakkhīyanti (will be seen). In its original root form: dissati, dissanti (is seen), dissate, dissant (is seen). is pointed out, pointing out, is explained, explaining, is referred to, referring to. In the causative: causes to see, causes to see, causes to see, causes to see. In the passive: is caused to be seen, is shown, is explained, is pointed out, is caused to be seen. Let him see, let them see, let him see, let them see, he should see, they should see, he should see, they should see. For -eyyāma, -emu and for -anta, -u occur. "Where might we see the warrior, might we see your dwelling?" is the Pāli. We should see, we should see, we should see, we should see. In the aorist: he saw, he saw. In dasa and dādesa forms, the 'd' is doubled. Indeed the Blessed One saw. Indeed Venerable Ānanda saw. In shortening: Mahābrahmā saw him, sitting in his dwelling. They saw. In shortening: they saw. Call your sons, lest they see your mother. In the dā-form: he saw. In shortening: he saw. The great king, going, saw the Nāga in the middle of the river. He who saw suffering as pleasure, saw suffering as a dart. In the aorist (with 'i'): he saw, he saw, he saw, he saw, they saw, they saw, you (sg) saw, you (sg) saw, you (pl) saw, you (pl) saw, I saw, I saw, we saw, we saw. In the dassa-form: he saw, they saw, they saw, they saw, you (sg) saw, you (pl) saw, I saw, we saw. In the dakkha-form: he saw, he saw, and so on. In the dasa-form in verses: he saw, they saw, they saw, they saw. In other groups: he saw, they saw, I saw, we saw. I saw, O craving, your root, from intentions, O craving, you are born. Sometimes with the insertion of 's' and the vowel 'ā': he saw, they saw, I saw, we saw. That Fully Awakened One whom I saw, teaching the supreme Dhamma. Then I saw the Fully Awakened One, The Teacher, from whom there is no fear. In Mahāvutti, 'iṃssa' becomes 'imhi'; On the path I saw the sons of Bhoja. In the 'ssati' beginning: he will see, they will see. In the command 'dakkha', by 'dakkha, sakkha, hehi' etc., the 'ssa' is dropped: he sees, they see, he will see, they will see, he will see, they will see. In the 'ssā' beginning: he would not see, he would not see, etc. Mara - in giving up life: he dies, they die. By the rule 'Jaramarānamiyaṅa', 'iya' is substituted: he dies, they die. Our young ones do not die. In the causative, by 'assā ṇānubandhe', 'ā' is lengthened: he kills, they kill, he kills, they kill, he causes to kill, they cause to kill, he causes to kill, they cause to kill. Yamu - in ceasing: he ceases, they cease. And others do not know, that we here cease. And here, 'yamāmase' means 'we cease', 'we go to death'. With 'saṃ' prefix, in restraint: he restrains, they restrain. When 'ñ' is substituted for niggahīta: he restrains, they restrain. With 'ni' prefix, in regulation: he regulates, they regulate. By the rule 'Gamayamisāsadisānaṃ vā cchaṅa', 'm' is substituted by 'ccha': he regulates, they regulate. In the passive: he is regulated, they are regulated. In the prior form: he regulates, they regulate. In the causative: he directs, he directs. In 'ṇāpi', there is no lengthening: he establishes, he establishes, meaning 'he establishes'. Ruda - in shedding tears: he cries, they cry. In the 'ssati' beginning, by the rule 'labhavasachidagamabhidānaṃ cchaṅa', 'd' together with 'ssa' becomes 'ccha': That poor mother surely cries for a long night. Like a Koñjī bird on the seashore, the poor one surely cries. That poor mother surely cries for a long time in the hermitage. Whom now, hungry and thirsty, do the children cry for? he will cry, they will cry, he cries, they cry. In the 'ssā' etc.: he did not cry, they did not cry, he did not cry, they did not cry. Ruha - in reaching: he ascends, they ascend, he ascends, they ascend, he ascends, ascend. ascends, they ascend, descends, they descend, descends, they descend. In the passive: is ascended. "The inversion of H," it is said, the vehicle's change, is ascended, is descended. In the beginning of ī/ā: ascended, ascended, descended. The rule "cchī for kusaruhi," ascended, or ascended. To obtain—in obtaining, obtains, they obtain. In its prior form, by the rule "the third and first for the fourth and second respectively," the fourth of the initial conjunct becomes the third: is obtained, they are obtained, they are obtained. In the beginning of ī/ā: obtained, they obtained. 651. For `labha`, `thaṃ` and `thā` optionally for `iṃ` and `ī`. For `iṃ` and `ī` of others, `thaṃ` and `thā` occur optionally from `labha`, the final of the root becomes the subsequent form, the second of the initial conjunct becomes the first. I obtained, or I obtained, he obtained, or he obtained. By the Mahāvutti, `thuṃ` and `thaṃsu` occur for `uṃ`, and `thamhā` and `thuṃmhā` occur for `mhā`.