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and I am found in these qualities [Ma. Ni. 3.253 (slightly different)]. Dusa (root) in harming: he harms. He harms those who should be blamed. He harms greatly, they harm, they harm greatly. In the causative, (the vowel is) long: he causes to harm, he corrupts. In the passive: it is harmed, etc. Sisa (root) in remaining: he remains, he is left over. Bodies will remain. In the causative: he causes to remain, he leaves over, etc. Susa (root) in drying up: he dries up. Let bone and sinew and skin remain, let flesh and blood dry up in my body [Ma. Ni. 2.184 (slightly different)], etc. Daha (root) in burning: (the 'ya' suffix) is reversed, it burns, they burn, they are burned on one pyre. In the causative: he causes to burn, he causes to burn, etc. Naha (root) in binding: he binds, they bind, etc. Muha (root) in being confused: he is confused, he is utterly confused, I am utterly confused, I am greatly confused. All directions are confused for me [Jā. 2.22.2185]. In the causative: he causes to be confused, he deludes, etc. The Divādi group is finished. Now the Svādi group is spoken of. e. Gi, ci, mi, vu, su, hi, āpa, saka. ‘Kā’ is current. 665. From Svādi, ṇo. After Svādi roots, denoting action, the suffixes ṇā, ṇo, with 'kā' anubandha, occur, these two. 666. No (vuddhi) in those with 'kā' anubandha. The vowels i, u, and the vowel a, do not become e, o, ā, when followed by suffixes with 'kā' anubandha. This is a prohibition of vuddhi. He hears, he hears. Gi - in sound, he counts, he counts, he recounts, he recounts. Loss of preceding vowel, they recount, they recount. Ci - in gathering, by the great rule, ṇ becomes n. The carpenter builds a wall. He builds, he builds, he collects, he collects, he disperses, he disperses, this is the meaning. Loss of preceding vowel, they build, they collect, they disperse. In the passive - it is built, it is collected, it is dispersed, it is built, it is collected, it is dispersed. In the causative - he causes to build, he causes to build, he causes to build, he causes to build, etc. Mi - in throwing, he throws, he throws, he throws, or he throws. Vu - in covering, he covers, he covers, he covers, he covers. Su - in hearing, he hears, he hears, they hear, you hear, you hear. In shortening - you hear, O Nāga. You hear, you hear, I hear, I hear, we hear, we hear. In the passive, 'the vowel is long' in kyam, it is long. It is heard, it is heard, they are heard, they are heard, it is heard, they are heard. In the causative - he causes to hear, he causes to hear, he causes to hear, he causes to hear, he causes to hear, he causes to hear. In the passive - it is caused to be heard, it is caused to be heard. Let him hear, let them hear, let it be heard, let them be heard, let him cause to hear, let them cause to hear. He might hear, he might hear, they might hear. It might be heard, it might be heard, they might be heard, they might be heard. He might cause to hear, they might cause to hear. In the aorist - he heard, he heard. 667. In those, from su, ṇo and ṇānaṃ become roṭa. In those aorist forms, and in words ending with ssakāra, after the root su, ṇo and ṇānaṃ become roṭa. The anubandha 'ra' indicates a complete substitution. By the rule 'rānubandhentasarādissā', the initial vowel is dropped, and there is gemination. He heard, he heard. they heard, he heard, you heard, I heard, we heard, we heard, you heard, etc. In the future tense: he will hear, he will hear, they will hear, they will hear, you will hear, you will hear, you (pl.) will hear, you (pl.) will hear, I will hear, I will hear, we will hear, we will hear. Thus in other conjugations. In the conditional tense: he would not hear, he would not hear, they would not hear, they would hear, etc. When 'pa' is prefixed: in sending, he sends, he sends, they send. In the aorist tense: he sent a messenger, they sent. "Sometimes of the vikaraṇas" - the vikaraṇa is dropped. By the great commentary, see the lengthening. He sent a messenger, they sent, etc. The root 'āp' - when 'pa' is prefixed in reaching/obtaining – 668. For 'sak' and 'āp', 'kuk' and 'ku' in 'kṇa'. For the roots 'sak' and 'āp', 'ku' and 'u' are augmentations respectively when the suffix 'kṇa' is present. He reaches, they reach, they attain completely. When 'pari' is prefixed: in learning, he learns, they learn. When 'saṃ' is prefixed: he attains, he completes, the meaning is "goes to completion". Why 'kṇa'? He obtains. In the passive voice: he is reached, they are reached. In the causative: he causes to reach, he causes to reach, they cause to reach, they cause to reach. In the passive voice: he is reached, they are reached. In the aorist tense: he reached, they reached, etc. The root 'sak' - in being able, he is able, he is able. Why 'kṇa'? He is able, they are able. In the aorist tense: he was not able, he was able, they were not able, they were able. 669. For 'sak', 'kṇa' becomes 'kha' in the aorist. After 'sak', 'kṇa' becomes 'kha' in the aorist tense. he was not able, he was able, they were not able, they were able, etc. 670. 'Ssa' optionally. After 'sak', 'kṇa' optionally becomes 'kha' when 'ssa' follows. he will be able, he will be able, they will be able, they will be able, you will be able, you (pl.) will be able, I will be able, we will be able, we will be able. "Dakkha, sakkha, hehi, hohī - the 'ssa' is optionally dropped." He will be able, he will be able, they will be able, they will be able. In the conditional tense: he would not be able, he would be able. Ah, unable, able, and so on. The Svādi group is finished. Kyādi group Now the Kyādi group is declared. Kī, ji, ñā, dhū, pu, bhū, mā, mū, lū. 671. From Kyādi, kṇā. After Kī and so on, which are verbs, the suffix ṇā with the anubandha ka occurs in the agent. 672. Shortening in kṇā and knā. In these, long roots become short. Kī - in exchange of goods, kiṇāti, kiṇanti, vikkiṇāti, vikkiṇanti. In the passive - kīyati, kiyyati, vikkīyati, vikkiyyati, vikkiyyanti. In the causative - vikkāyeti, vikkāyayati, kīṇāpeti, kīṇāpayati, and so on. 673. From Jyādi, knā. After Ji and so on, the suffix nā with the anubandha ka occurs in the agent. Jināti, jinanti. In the passive - jīyati, jiyyati, jinīyati, jiniyyati. In the causative - jayāpeti, jayāpayati, parājeti, parājayati, parājenti, parājayanti, jināpeti, jināpayati, ajini, jini, ajiniṃsu, jiniṃsu, jinissati, jinissanti, and so on. Ñā - in understanding. 674. For Ñā, jā in ne. When the nā suffix follows, ñā becomes jā. Jānāti, pajānāti, ājānāti, sañjānāti, vijānāti, abhijānāti, parijānāti, paṭijānāti, jānanti. In the passive - ñāyati, paññāyati, aññāyati, saññāyati, viññāyati, abhiññāyati, pariññāyati, paṭiññāyati, ñāyanti. In the causative - ñāpeti, ñāpayati, ñāpenti, ñāpayanti, jānāpeti, jānāpayati, jānāpenti, jānāpayanti. In the passive - ñāpīyati, saññāpīyati, jānāpīyati. 675. For Ñā, nāya in sanā and nāyo in timhi. For ñā together with nā, nāya occurs in timhi, and in the sutta endings anti and antesu. Nāyati. "He who analyzes and analyzes the meaning, monks, is called Vipassī." Nāyanti. "They do not know the signless." āḷi. One should know, they should know, you should know, you (pl.) should know, I should know, we should know. We should know in the future. In the future, in the past, the Pāli text says: "How shall we know that?" 676. Ñā (know) for eyyā (should). Ñā (know) for iyā of eyyā, and ñā for honti (are); by the word vā (or), ñū, ñāsi, ñātha, ñāmi, ñāmādesā (substitutions) also occur for eyyumādī (etc. of eyyum), and ña for eyyamicca (should be). Jāniyā (should know). 677. Jaṃ for ñā (know). When ñādese (substitution of ñā) follows, jaṃ occurs for ñā of sanā (that). Jaññā (should know), vijaññā (should discern). By the Suttavibhatta (rule), jaṃ also occurs for ñūādī (etc. of ñū). The Pāli text says: "Having done evil, he wishes, 'May he not know me!'" "I would discern the state of seclusion," "If we should know a virtuous, eloquent one." "Jaññāsi (you should know), jaññātha (you (pl.) should know), jaññāmi (I should know), jaññāmā (we should know)" are also appropriate. 678. Knā-lopa (deletion of knā) in īssatyādī (etc. of īssa). Knā is optionally deleted in īādimhi (beginning with ī) and ssatyādimhi (beginning with ssat). Aññāsi (he knew), abbhaññāsi (he knew well), ajāni (he knew), aññāsuṃ (they knew), aññaṃsu (they knew), abbhaññaṃsu (they knew well), jāniṃsu (they knew), aññāsi (you knew), abbhaññāsi (you knew well), ajāni (you knew), aññittha (you (pl.) knew), jānittha (you (pl.) knew), aññāsiṃ (I knew), abbhaññāsiṃ (I knew well), ajāniṃ (I knew), jāniṃ (I knew), aññāsimhā (we knew), ajānimhā (we knew), jānimhā (we knew), ñāssati (he will know), jānissati (he will know), ñāssanti (they will know), jānissanti (they will know). In the passive: viññāyissati (it will be known), viññāyissanti (they will be known). 679. Hi for ssā in the passive. Hi optionally occurs for ssā of ñā (know) in the passive. Paññāyihi (it will be known). The Pāli text says: "These young women will be known." Paññāyissati (it will be known), paññāyissanti (they will be known), etc. Dhū - to shake off, in knā, short vowel, dhunāti (he shakes off), dhunanti (they shake off). In the passive: dhunīyati (it is shaken off), dhunīyanti (they are shaken off). In the causative: dhunāpeti (he causes to shake off), dhunāpayati (he causes to shake off). Pu - to purify, punāti (he purifies), punanti (they purify). Bhū - to attain, short vowel, abhisambhunāti (he attains), abhisambhunanti (they attain). For nā, ṇatta (cerebralization): abhisambhuṇāti, abhisambhuṇanti. Mā - to measure, by the Mahāvutti (great commentary), itta (i-vowel) for the end of the root, mināti (he measures), nimmināti (he creates). In the passive: upamīyati (it is compared), upamīyanti (they are compared), nimmīyati (it is created), nimmīyanti (they are created). Causative a city he builds, he causes to build,