English
They obtained both renunciation and higher ordination in the presence of the Blessed One, they regained mindfulness, they regained correct perception, they regained mindfulness. Indeed we went to your house, there we did not obtain any gift, we obtained only abuse, and we obtained for hearing, or we obtained. And `cch` for the end of the root. Then I, a wicked view, improperly obtained. In the beginning of `ssa` (future tense), by the rule "cchaṅa for labha, vasa, chida, gama, bhida, ruda," the substitution of `ccha` for the end of the root along with `ssa`: will obtain, will obtain, they will obtain, they will obtain, you will obtain, you will obtain, you (pl) will obtain, you (pl) will obtain, I will obtain, I will obtain, we will obtain, we will obtain. May we obtain sons while living, and may we be free from illness. In the beginning of `ssa` (past tense): he would have obtained, he would have obtained, they would have obtained, they would have obtained. To speak—in distinct speech, speaks, they speak. In the passive: is spoken, they are spoken. In its prior form, by the rule "assū," the `a` at the beginning becomes `u`: is said. They say, they say, they say, they say, they say. In the causative: He causes to speak, they cause to speak, he causes to speak, they cause to speak, he causes to speak, they cause to speak, he causes to speak, they cause to speak. In the 'ī' and 'ā' initial forms: He spoke, he spoke. With the form of the Mahāvutti: He spoke, he spoke, they spoke, they spoke, they spoke, they spoke, you spoke, you spoke, you spoke, you spoke, you spoke, you spoke, you spoke. According to the Sutta 'Mhāthānamuña': You spoke, you spoke, I spoke, I spoke, I spoke, I spoke, we spoke, we spoke, we spoke, or we spoke, we spoke, we spoke, he spoke, he spoke. In the short form: He spoke, you spoke, or you spoke, I spoke, I spoke, or I spoke, we spoke, we spoke. 652. The 'o' comes for 'vac' when 'ī' or 'ā' are initial. In 'ī' and 'ā' initial forms, the 'o' is an anubandha for 'vac'. He spoke, they spoke, they spoke, you spoke, you spoke, I spoke, we spoke, he spoke, shortened, the Blessed One said this. In 'ssa' initial forms: 653. 'Kkha' for 'vac', 'bhuj', 'muc', 'vis'. With 'ssa', the final consonant of 'vac' and others becomes 'kkha' or 'ṅa' in the 'ssa' conjunct vibhattis. He will speak, he will speak, they will speak, they will speak, they will speak, they will speak, you will speak, you will speak, I will speak, we will speak, he will speak, they will speak, you will speak, you will speak, I will speak, I will speak, we will speak, we will speak. Even without the adhikāra 'ssena', the 'kkhādesa' for the end of the root is obtained: He will speak, they will speak. In 'ssa' initial forms: He spoke, he spoke, they spoke, they spoke. 'Vada' in the sense of expressing speech: He speaks, they speak, he admonishes, they admonish, you speak, you speak, I speak, we speak. In 'la' becoming 'e': He speaks, they speak, you speak, you speak, I speak, we speak. In the passive: It is spoken, it is spoken, it is admonished, it is admonished. 'Da' becoming a palatal. They, whose previous form (it is), avoids, they avoid, reproaches, they reproach. In the causative: causes the drum to sound, they cause the drum to sound, causes to sound, they cause to sound, salutes the teacher, they salute the teacher, you saluted, you (pl.) salute, I salute, we salute. By the great commentary, this is its meaning: I salute, we salute, or I salute, we salute, I venerate, we venerate. Indeed, one who venerates causes a blessing-word like “May you be happy!” to be spoken. And such a word is the duty of the one to be venerated. In the 'ṇāpi' (suffix) there is no lengthening: causes to speak, causes to speak. The substitution 'vajj' (or 'dajj') for 'gam', 'vad', 'dā', and the 'l' of 'ūla' becomes 'e': avoids/speaks, they avoid/speak. In the passive: is avoided/spoken, they are avoided/spoken. In the causative: causes to avoid/speak, causes to avoid/speak. In the 'eyya' (optative) and so on: the 'e' for the singular forms of 'eyya' and so on: he should speak, he might speak, he should avoid/speak, he might avoid/speak, they should speak, they might speak, they should avoid/speak, they might avoid/speak. In the 'vajj' substitution, by the great commentary, the 'eyya' (suffix) becomes 'ā', the 'eyya' of 'eyyuṃ' and so on is dropped: he should avoid/speak, they should avoid/speak. Or the 'yyā' of 'eyyā' and so on is dropped: you should avoid/speak, you might avoid/speak, you (pl.) should avoid/speak, you (pl.) might avoid/speak, I should avoid/speak, I might avoid/speak, we should avoid/speak, we might avoid/speak, I might avoid/speak, we might avoid/speak. Here are Pāli (examples): They may speak or they may not speak, there is no growth for the nose. You should speak of mother's health, and you, dear one, be happy. You (pl.) should speak of mother's health, this brahmin leads us, and so on. In the aorist: he spoke, he spoke, he avoided/spoke, he avoided/spoke, they spoke, they spoke, they avoided/spoke, they avoided/spoke. In the perfect: he spoke, he spoke, he avoided/spoke, he avoided/spoke, they spoke, they spoke, they avoided/spoke, they avoided/spoke, they spoke, they spoke, they avoided/spoke, they avoided/spoke. In the future tense: he will speak, he will avoid/speak. In the conditional: he would have spoken, he would have avoided/spoken, and so on. The root 'vid' in the sense of 'to know': he knows. The substitution of 'iya' for 'yuvaṇṇa' (vowel) when followed by a vowel: they know. In the causative: causes to know/informs, causes to know/informs, causes to know/informs, causes to know/informs. I make known, I inform you, monks, this means 'I make known'. "I inform, venerable sir; let the Saṅgha consider me as one who informs," this means 'I make known' or 'I make manifest'. "I inform, venerable sir; let the Saṅgha consider me as one who informs" is also a reading; there, when an 'a' suffix follows, the substitution 'iyā' is appropriate. In forms beginning with 'eyya': he might know, he might know, they might know, they might know. In forms beginning with 'ī': he knew the destruction of conditions, they knew, they knew. In the causative: he informed, he informed, he reported, he reported, they informed, they informed, they reported, they reported. In forms beginning with 'ssati': he will know, he will know, "I shall know that I am purified," and so on. The root 'vasa' means 'to dwell': he dwells, they dwell, he dwells, they dwell. In the passive: with 'adhi' or 'ā' as prefix, by him the village is dwelt in, is dwelt in, is dwelt in. By the rule 'Assū', 'a' becomes 'u': it is dwelt, they are dwelt, they are dwelt, "The holy life is lived in the Blessed One" is the Pāli text. In the causative: he causes to dwell, he causes to dwell in, he causes to dwell, he causes to dwell in. In the 'ṇāpi' form, there is no lengthening: he causes to dwell, he causes to dwell. In forms beginning with 'ī': he dwelt, he dwelt, they dwelt, they dwelt, they dwelt, they dwelt. In forms beginning with 'ssati' and so on: by the rule 'for labha, vasa, chida, gama, bhida, ruda, there is 'cchaṅa'', with 'ssa', the end of the root becomes 'ccha': he will dwell, he will dwell, they will dwell, they will dwell, "I shall dwell relying on the venerable one," "I will not dwell near you," he dwelt, he dwelt, they dwelt, they dwelt. The root 'visa' means 'to enter': he enters, they enter. In the passive: it is entered, they are entered, it is entered, they are entered. When 'ya' is the preceding form: he will enter, they will enter, they will enter, it will be entered, they will be entered, they will be entered. In the causative: he causes to enter, he causes to enter. In the passive: it is caused to enter, they are caused to enter. In forms beginning with 'ī', or the prefix is lengthened: he entered. By the Mahāvutti, the end of the root becomes 'kkha': the Ceca entered the earth. He entered. The king of Kasi entered. He entered his house. They entered. They entered. They entered. In the future tense, the root ending becomes 'kkh' with 'ssa' as in 'vaca bhuja muca visa'. He enters. He will enter. They enter. They will enter. I will enter again. An anthill a hundred men deep. I entered. I will enter. They entered. They will enter. Sada in sinking. The augment 'īma' optionally occurs from 'jarasadānamīma vā' and so on. He sinks. They sink. Gourds sink. Stones float. He sinks completely. He despairs. He languishes. He is depressed. Ni (prefix) in sitting. He sits down. They sit down. Pa (prefix) in serenity. He becomes serene. They become serene. Even in the causative, no lengthening due to internal change. He causes to sink. He causes to sink. He causes to sink completely. He causes to sink completely. He causes to sink down. He causes to sink down. He makes to sink down. He makes to sink down. He makes to sit down. He makes to sit down. With the prefix Pa, 'īma' does not occur. The father makes the son serene in the Buddha. He makes serene. They make serene. They make serene. In the passive: He is made serene. They are made serene. Hana in harming, and in going. He harms. They harm. By the rule 'Kvaci vikaraṇāna', with the dropping of the 'la' infix, it becomes 'hanti'. Fruit indeed destroys the plantain. Honor destroys the base man. The angry ordinary person harms. By the Mahāvutti, sometimes the root ending is dropped. Crying out with sharp cries, he kills them one by one. Hunters kill deer. Fishermen kill fish. In the passive: He is killed. They are killed. When the root ending becomes a palatal, 'y' takes the form of the preceding sound. He is killed. They are killed. In the causative: 654. 'Hana' becomes 'ghāta' with a 'ṇa' suffix. 'Hana' becomes 'ghāta' when followed by a 'ṇa' suffix. He causes to kill. He causes to kill. He makes to kill. He makes to kill. In the passive: