English
The first vowel sound of verb forms ending in kha, cha, sa is doubled, so when 'tija, tija' is doubled, the non-initial consonant 'ja' is dropped by 'loponādibyañjanassā', and the final 'ja' of the root becomes the following form by 'pararūpamayakāre byañjane'. The 'kha' at the beginning of the cluster becomes 'ka' by 'catutthadutiyesvesaṃ tatiyapaṭhamā', forming the root-suffix form 'titikkha', and then the tyādi inflections arise. He endures, they endure. In the passive: it is endured. In the causative: he causes to endure, he causes to endure, he causes to endure, he causes to endure. In the passive causative: it is caused to endure, they are caused to endure. Let him endure, let them endure, he should endure, they should endure, and so on. Patience What do they come from? In sharpening, he sharpens, they sharpen. In the causative, he sharpens. "He incites, he gladdens," is the Pāli [text]. In the investigation of honor, then with its suffix. When the reduplication 'māna, māna' is made according to the rule 'khachasānamekassaraṃ dve' – 695. For `māna`, `vī` (is substituted), and for the latter, `maṃ`. In reduplication, for the first `māna`, `vī` occurs, and for the entire latter `māna`, `maṃ` occurs. He investigates, they investigate. In the passive, it is investigated, they are investigated. In the causative, he causes to investigate, he causes to investigate, he causes to investigate, he causes to investigate. In the passive (of the causative), it is caused to be investigated, they are caused to be investigated. What do they investigate? In honoring, he honors, he thoroughly honors, he highly honors, he worships – this is the meaning. From `kita`, in removing disease and in doubt. 696. From `kita`, in healing and doubt, `cho` (occurs). In healing and in doubt, after the root `kita` which is in use, `cho` occurs. When the reduplication 'kita, kita' is made – 697. For `kita`, `ti` optionally, when not in doubt. In the meaning of healing, other than doubt, for the root `kita` which is in use, in reduplication, for the first `kita`, `ti` occurs optionally. According to the rule 'pararūpamayakāre byañjane', there is assimilation to the latter form, and the initial consonant of the conjunct becomes `ca`. He treats/doubts, they treat/doubt. Even the gods treat him, the man who supports his mother and father. In the passive, it is treated/doubted, they are treated/doubted. In the causative, he causes to treat/doubt, he causes to treat/doubt, he causes to treat/doubt, he causes to treat/doubt. By the word `vā` (optionally), in the absence of `ti` (suffix), according to the rule 'kavaggahānaṃ cavaggajā', in reduplication, the first `ka-varga` becomes `ca-varga`, he treats, they treat, it is treated, they are treated. What is `asaṃsayeti`? He doubts, they doubt. In the meaning of healing, in a meaning other than doubt – From `kita`, in knowing and dwelling, he knows/dwells, he agrees/dwells, he dwells. From `gupa`, in blaming. 698. In blaming, for `gupa` and `badha`, `bha` and `bho` (occur). From `gupa` and `badh` which are in use in the meaning of blaming, After this, the 'cha' suffix occurs, and 'bha' becomes 'bho'. When duplication is made, the initial consonant is dropped. 699. Gupissi. In the duplication of 'Gup', the 'u' of the first part becomes 'i'. 'G' becomes a palatal, the root's final letter becomes the following form, the first of the conjunct becomes the first of its class. He loathes, they loathe. In the passive: it is loathed, they are loathed. In the causative: he causes to loathe, he causes to loathe, he causes to loathe, he causes to loathe. Let him loathe, let them loathe, etc. What about when it means 'to blame'? 'Gupa' in the sense of 'to protect': he protects, he protects. 'Badha' in the sense of 'to blame', when duplication is made at the beginning – 700. Khachasessi. In duplication, the 'a' of the first part becomes 'i'. 'a' becomes 'i' in 'kha', 'cha', 'sa', and the following 'ba' becomes 'bha', the root's final letter becomes the following form, etc. He loathes, meaning, it becomes ugly. They loathe. What about when it means 'to blame'? 'Badha' in the sense of 'to bind', 'to harm': he binds, he harms. You bound the wind with a net. In the passive: it is bound, they are bound, it is bound, they are bound. Thus, the general 'kha', 'cha', 'sa' (suffixes). The 'kha', 'cha', 'sa' (suffixes) in the sense of 'to wish'. 701. Tuṃsmā lopo cicchāyaṃ te. After 'tum' endings, in the sense of 'to wish', 'kha', 'cha', 'sa' occur, and the 'tum' suffix is dropped. And this rule, when the sense of 'to wish' with 'tum' is present, is for showing the occurrence of 'kha', 'cha', 'sa' even with all verbal roots. Therefore, having made the 'sa' and 'cha' suffixes in the sense of 'to wish', and having made the 'ī' augment at the beginning of 'sa' and 'cha' by the rule 'ū byañjanassa', "He wishes to act like a son to one without a son" becomes 'puttīyīsati', "He wishes to act like a mountain" becomes 'pabbatāyīsati', "He wishes to give" becomes 'dicchati', etc., are formed. Bhuja, ghasa, hana, ji, hara, pā, su. In the sense of "he wishes to eat": the 'kha' suffix from 'bhuj', dropping of the 'tum' suffix, duplication, dropping of the non-initial part of the first, when the following form occurs, the first of the conjunct becomes the first of its class, of the first... Forms of the root bhuj: desires to eat, they desire to eat, is desired to be eaten, they are desired to be eaten, causes to desire to eat, causes to desire to eat, causes to desire to eat, causes to desire to eat, is caused to desire to eat, they are caused to desire to eat, let him desire to eat, let them desire to eat, he should desire to eat, they should desire to eat, he desired to eat, they desired to eat, he will desire to eat, they will desire to eat, he will desire to eat, they will desire to eat. Ghasa - in eating, in the sense of "desires to eat" – the "cha" suffix, reduplication, etc., the initial "gha" becomes "ga", "ga" becomes "ja", "a" becomes "i", (thus) desires to eat, they desire to eat, is desired to be eaten, they are desired to be eaten, causes to desire to eat, causes to desire to eat, etc. Hana - in killing, in the sense of "desires to kill" – the "cha" suffix, reduplication, etc., "of the 'ka' class, 'ca' class is born", the initial "ha" becomes "ja", "a" becomes "i". 702. "Gha" for the latter when "se" follows. In reduplication, "gha" occurs for the latter "hana" when "se" follows. Desires to kill, they desire to kill. Ji - in conquering, in the sense of "desires to conquer" – the "sa" suffix, reduplication. 703. "Gī" for "ji" and "hara". Of "ji" and "hara", in reduplication, "gī" occurs for the latter "ji" and "hara" when "se" follows. Desires to conquer, they desire to conquer, desires to conquer, they desire to conquer. Hara - in carrying, reduplication, etc., "gī" for the latter, the initial "ha" becomes "jo", "a" becomes "i", (thus) desires to carry, the meaning is "desires to carry", they desire to carry. Pā - in drinking, in the sense of "desires to drink" – the "sa" suffix, reduplication, "short for the initial", it becomes short, "a" becomes "i", (thus) desires to drink, they desire to drink, is desired to be drunk, they are desired to be drunk. Su - in hearing, in the sense of "desires to hear" – in reduplication, reduplication of the latter, (thus) desires to hear, they desire to hear, is desired to be heard, they are desired to be heard, causes to desire to hear, causes to desire to hear, causes to desire to hear, causes to desire to hear, is caused to desire to hear, they are caused to desire to hear, let him desire to hear, let them desire to hear, etc. In the sense of "desires to endure" – the "sa" suffix from "titikkha", because of the "sa" suffix following, in the context of repeated reduplication – 704. Not again. When reduplication has been done once, again two (reduplications). "tta" does not occur, again, there is no doubling. "ū" for the consonant, "ū" is an augment. He wishes to endure, they wish to endure, etc. Thus, he wishes to treat, he wishes to treat, they wish to treat, he wishes to treat, they wish to treat, etc. Thus, in the sense of wishing, the group kha, cha, sa. The group of nominal verbs. In the sense of "he wishes for a son" – 705. Īya from the object. From a nominal word in the sense of an object, the suffix īya occurs in the sense of wishing. From the word "putta" (son) which is an object, the suffix īya (comes) in the sense of wishing. "Puttīya" is a form with a verbal suffix. From that, the formation of "tyā" etc. He wishes for a son, they wish for a son. He causes to wish for a son, he causes to wish for a son. He makes (someone) wish for a son, he makes (someone) wish for a son. He is made to wish for a son, they are made to wish for a son. Thus, he wishes for robes, they wish for robes. He wishes for a bowl, they wish for a bowl. He wishes for requisites, they wish for requisites, etc. A disciple without a son, in the sense of "he acts like a son" – 706. In the sense of acting like a comparison. That by which a meaning is compared or ought to be compared is a comparison. From a word that is a comparison and an object, the suffix īya occurs in the sense of acting. The disciple acts like a son, the disciples act like sons. Even if without a son, as an object, he is treated like a son. He acts like a son, they act like sons. He causes (someone) to act like a son, he causes (someone) to act like a son. He makes (someone) act like a son, he makes (someone) act like a son. He is made to act like a son, they are made to act like a son. Thus, he acts like a disciple, they act like disciples. In a palace as if in a hut, in the sense of "he acts" – 707. From the locus. From a noun that is a comparison and a locus, the suffix īya occurs in the sense of acting.