English
foolish, ignorant people apply themselves to heedlessness. You apply yourself, you (pl) apply yourselves to the Buddha's teaching. I apply myself, we apply ourselves. In the passive: is applied, are applied. In the causative: he causes to join, he causes to apply, he causes to assign, he causes to send forth, he causes to join, he causes to apply, he causes to assign, he causes to send forth. In the passive: is joined, is applied, is assigned, is sent forth. Rudha - in obstructing: he obstructs, he obstructs, he obstructs, he obstructs, he obstructs, they obstruct, he obstructs, he obstructs, he causes to obstruct, he causes to obstruct, he obstructs, he obstructs, he obstructs, he obstructs, he causes to obstruct, he causes to obstruct. In the passive: is obstructed, and so on. Lipa - in smearing: he smears, they smear. In the passive: is smeared. In the causative: he causes to smear, he causes to smear, he causes to smear, he causes to smear, he causes to smear, he causes to smear, he causes to smear, he causes to smear, and so on. Vida - in obtaining: he obtains, they obtain. In the passive: is obtained, are obtained. In the causative: he causes to obtain, he causes to obtain, he causes to obtain, you (sg) cause to obtain. In the past: he obtained, he obtained, in the courtyard, there he found water, they obtained, they obtained, and so on. Sica - in sprinkling: he sprinkles, they sprinkle. In the passive: is sprinkled, are sprinkled. In the causative: he causes to sprinkle, he causes to sprinkle, he causes to sprinkle, he causes to sprinkle, he should sprinkle or he should cause to sprinkle, and so on. Subha - in striking: who strikes us like a cow. They strike, you strike, you (pl) strike, I strike the ground with force, we strike, he strikes, he strikes, he strikes, he strikes, and so on. The root Gaha also is included here. G in grasping. 'And of the Rudhādi group' the 'la' suffix with the niggahīta. 661. Ṇo for the niggahīta. For the niggahīta that comes in the root 'gah', ṇo occurs. By the Mahāvutti, optionally, the 'la' becomes long. He grasps, or he grasps, they grasp, you grasp, you (pl) grasp, I grasp, we grasp. In the passive: it is grasped, they are grasped. 'The inversion of 'ha'' (rule), the 'ya' is inverted, it is grasped, they are grasped, they are grasped. In the causative: he causes to grasp, he causes to grasp, he causes to grasp, he causes to grasp, etc. 662. 'Gheppa' for 'Gah'. In 'nta', 'māna', 'tya', etc., 'gheppa' is optionally substituted for 'gah'. He grasps, they grasp. In the passive: it is grasped, they are grasped. In the 'ī' beginning (aorist): he grasped, he grasped. By the Mahāvutti, the niggahīta is dropped, 'etta' for the 'iṇa' augment, he grasped, he received, he favored, they grasped, they grasped. They grasped, they received, they favored. In the 'ssati' beginning (future): he will grasp, he will grasp, they will grasp, they will grasp, etc. The Rudhādi group is finished. The Divādi group. Now the Divādi group is spoken of. Here the order of the roots should be spoken according to the final letter, because of their entirely similar forms. Muca, vica, yuja, luja, vija, gada, pada, mada, vida, idha, kudha, gidha, budha, yudha, vidha, sidha, sudha, mana, hana, kupa, dīpa, lupa, vapa, supa, divu, sivu, tasa, tusa, disa, dusa, sisa, susa, daha, naha, muha. 663. 'Yaka' from the Divādi group. From the Divādi roots, in the sense of action, the 'ya' suffix with 'ka' as an anubandha occurs in the agent. He plays. Muca - in release, 'ya' becomes the prior form, he is released, he is completely released. Being intransitive, a pure passive form is not obtained. In the causative: he causes to release, he causes to release, he causes to release, he causes to release. In the passive: it is caused to be released, it is caused to be released, let him be released, let them be released from suffering. In the 'ssati' beginning (future): 'kkha' for the end of the root, he will release, they will release. Vica - in separation, he separates, they separate. In the causative: he causes to separate, vi... separates, causes to separate, causes to separate. In the passive, it is separated, it is caused to be separated, etc. Yuja - in joining, it joins, they join. Luja - in destruction, it is destroyed, they are destroyed. Vija - in fear, in trembling, it trembles, they tremble. In the causative, it causes to tremble, it causes to tremble, they cause to tremble, they cause to tremble, etc. Gada - in roaring, the cloud roars, they roar. Pada - in going, it arises, they arise, it lies down, it perishes, it succeeds, it incurs, it attains, it practices. In the passive, by that an offense is incurred, absorption is attained, the path is practiced. When 'yaka' follows in the passive, by that an offense is incurred. Absorption is attained, the path is practiced. In the causative, it produces, it produces, it accomplishes, it accomplishes. It brings to success, it brings to success, it causes to incur, it causes to incur, it causes to practice, it causes to practice, it causes to practice, it causes to practice. In the passive, it is produced, it is accomplished, it is brought to success, it is caused to be incurred, it is caused to be practiced. May it arise, may they arise, it might arise, they might arise, "How might a bowl arise for the co-resident, a robe arise, requisites arise?" [Mahāva. 67] These are active and passive forms. In the past tense, it arose, it lay down, it perished, it succeeded, it incurred, it attained, it practiced. 664. Sometimes of the vikaraṇas [Ka. 517; Rū. 488; Nī. 1105]. Sometimes there is elision of the vikaraṇas. The eye arose, knowledge arose, wisdom arose, light arose [Saṃ. Ni. 5.1081] etc., they arose, they lay down. Mada - in intoxication, he is intoxicated, they are intoxicated. Vida - in being, it exists, it exists. Idha - in success, it succeeds, it succeeds. Kudha - in anger, he is angry, they are angry. Budha - in understanding, he understands, he fully understands. With 'paṭi' prefix, in destruction and blossoming, he awakens. In the passive, by that the Dhamma is understood, the Dhammas are understood, they are understood, it is understood, they are understood. In the causative, he awakens, he awakens. causes to know, causes to awaken, causes to understand, causes to awaken. In fighting, in combat, a wrestler fights with a wrestler, two armies fight, two rams fight, two bulls fight, two elephants fight, two cocks fight. In the passive voice, it is fought, they are fought. In the causative voice, causes to fight, makes to fight, causes to fight, makes to fight, "Fight Māra with the weapon of wisdom" - a Pāli quote. In piercing, in striking, pierces a deer with an arrow, penetrates the Dhamma, they penetrate. In the passive voice, the form can be like the active, therefore the Dhamma is penetrated, the Dhammas are penetrated, it is penetrated, they are penetrated. In the causative voice, causes to pierce, causes to penetrate, causes to penetrate, causes to understand, and so on. In accomplishment, in success, succeeds, they succeed, they succeed. In the causative voice, by the great rule, it is its own meaning, causes to succeed, accomplishes, they cause to succeed, they accomplish. In the passive voice, it is accomplished, they are accomplished, and so on. In purification, in cleansing, is purified, they are purified, is thoroughly purified, is completely purified. In the causative voice, purifies, cleanses. In thinking, in supposing, thinks, supposes, despises, disdains, overestimates, thinks too highly of, they think, they despise, they overestimate, and so on. In striking, in destroying, in killing, is struck, is destroyed, is killed, is afflicted, is harassed, they are struck, they are afflicted, and so on. In being angry, in being agitated, one person gets angry at another, stomach wind is agitated, a disease flares up, gets angry in return, the element of heat becomes agitated. In the causative voice, makes angry, agitates, and so on. In shining, in blazing, shines, blazes, they shine, formerly unrighteousness blazed forth. In the passive voice, is made to shine, they are made to shine. In the causative voice, due to being heavy, no lengthening, causes to shine, illuminates, they cause to shine, they illuminate, and so on. In disappearing, in being cut off, disappears, is cut off, they disappear. In the causative voice, causes to disappear, cuts off, and so on. In sowing seeds, sows, plants, they sow, and so on. In sleeping, sleeps, they sleep. By the great rule, initial lengthening, sleeps, they sleep. In calming, in dwelling, and, calms down, dwells, calms down completely, settles down, up... does not cease, ceases completely, settles in the hermitage, where Temiya settles [Jā. 2.22.73], they settle. In the causative, no lengthening: causes to cease, causes to cease completely, etc. Divu (root) in playing, desiring victory, acting, praising, shining, going, and being able. Where the rule is 'tavaggavaraṇānaṃ ye cavaggabayañā', and for which the rule is 'vaggalasehi te', he plays, they play, etc. Sivu (root) in sewing: he sews, they sew, he might sew or cause to be sewn [Pāci. 176], etc. Tasa (root) in trembling: he trembles. By the Mahāvutti, its meaning (is) trembling: he trembles greatly, the meaning is he is agitated. He trembles, he trembles all around, the meaning is he thirsts. In the causative: he causes to tremble, he frightens, etc. Tusa (root) in satisfaction: he is satisfied, he is completely satisfied. Also in the passive: he is satisfied, he is completely satisfied, it is satisfied. In the causative: he satisfies, he pleases, etc. Disa (root) in showing: he appears, he appears clearly, he is seen together. Fools, unskilled, are seen [Mahāva. 76]. Signs will appear clearly [Bu. Vaṃ. 2.82]. These qualities are found in me,