English
He acts in the palace as if in a hut, they act in the palace as if in a hut. He acts in the ocean as if in a river, he acts like a river, they act like a river, etc. He acts in the city as if in a forest, he acts like a forest in the city, they act like a forest in the city. Thus, he acts in the monastery as if in a house. By being unshaken by worldly conditions, in the sense of "he acts like a mountain towards himself" – 708. Īya from the agent. From a noun that is a comparison and an agent, from a noun, in the sense of acting... In the sense of 'there is a coming/gain', 'āyo' from the word 'pabbata'. From that, the origin of 'tyādi'. The Sangha acts like a mountain, they act like a mountain, like a cicciṭa, one acts oneself, it sizzles, a sound. Thus, it crackles, it clatters, it smokes heavily, it smokes, it smokes intensely. In the sense of 'even what is not chaff becomes chaff' – 709. In the sense of becoming. The meaning of the 'cī' suffix is 'becoming something extraordinary', which is called 'jhattha'. From the agent, in the sense of 'jhattha', 'āyo' occurs. It becomes chaff, they become chaff, even what is not cloth becomes cloth, it becomes cloth, they become cloth, even what is not blood becomes blood, it becomes blood. Thus, it becomes blue, it becomes a lotus, it becomes the moon, it becomes sandalwood, it becomes gold, it becomes a diamond. Only from the agent? He makes chaff. In the sense of 'makes a sound' – 710. From 'sadda' and so on, in the sense of 'karoti'. From nouns ending in the accusative case, such as 'sadda' and so on, in the sense of 'karoti', 'āyo' occurs. He makes a sound, they make a sound, he makes enmity, he makes enmity, they make enmity, he makes a quarrel, he quarrels, they quarrel, he makes friendliness, he is friendly, they are friendly, he makes compassion, he is compassionate, they are compassionate, he makes appreciative joy, he is appreciative, they are appreciative, he makes equanimity, he is equanimous, they are equanimous, he makes remorse, he is remorseful, they are remorseful, he makes dear, he holds dear, they hold dear, he makes belief/trust, he believes, they believe, he makes craving, he craves, they crave, or he craves, they crave, in the sense of 'karoti', 'īyo'. He makes 'this is mine', he appropriates, they appropriate. In the sense of 'makes reverence' – 711. From 'namo', 'assa'. From the word 'namo', in the sense of 'karoti', 'assa' occurs. He reveres, they revere. In the sense of 'makes equal, similar' – 712. In the sense of a verb, from a noun. The meaning of a verb is said to be any action. From a noun, in the sense of a verb, 'i' occurs. 'i' becomes 'e' by the rule 'Yuvaṇṇānameo paccaye' (when a suffix follows). Equal brings, bring together. "Eonamayāvā sare" is the substitution of 'aya'. Here, by the word 'vā' in "Ṇiṇāpyāpīhi vā", the 'la' suffix is applied. brings together, they bring together, makes a lump, lumps, causes to lump, asks about welfare, makes well, causes to make well, becomes pure, purifies, causes to purify, sings to the lute, plays the lute, causes to play the lute, surpasses in wisdom, outwits, causes to outwit, makes excrement, excretes, causes to excrete, makes urine, urinates, causes to urinate, oppresses with strength, strengthens, causes to strengthen. In its 'itta' form: becomes strong, they become strong. "They become strong for the weak" is the Pāli text. In the sense of "makes true" – 713. Saccādīhāpi [in the Saṃyutta Nikāya; Rū. 540; Nī. 914; Pā. 3.1.25]. From names like 'sacca', the suffix 'āpi' occurs in the sense of a verb. causes to be true, they cause to be true, makes a division of meaning, causes to divide meaning, they cause to divide meaning, makes a surgical instrument, causes to cut, they cause to cut, makes dry, causes to dry, they cause to dry, makes happy, causes to be happy, they cause to be happy, makes miserable, causes to be miserable, they cause to be miserable, makes hot, causes to be hot, they cause to be hot, and so on. Treats a non-son like a son, becomes like a son. In the sense of "desires to become like a son", the suffix 'sa' is applied due to "tuṃsmā lopo cicchāyaṃ te". 714. Yathiṭṭhaṃ syādino [Ka. 458; Rū. 461; Nī. 939; Caṃ. 5.1.8; Pā. 6.1.3]. What is desired is 'iṭṭha'. Whatever is desired is 'yathiṭṭha'. "Yamiṭṭha" is also a reading. For a word ending in 'sya', 'yathiṭṭha' (as desired) can have a reduplication of a single vowel, either the initial one or another, unlike 'tyādi' where only the initial one is reduplicated. The augment 'ū' for a consonant. With reduplication at the beginning: pupputtīyisati. With reduplication in the middle: puttittīyisati. A non-lotus becomes a lotus, becomes like a lotus. Desires to become like a lotus: kakamalāyisati, kamamalāyisati, kamalalāyisati, and so on. Thus ends the section on nominal verbs. Thus, in the Niruttidīpanī, also called Moggallānadīpanī, the chapter named Tyādikaṇḍa, which is the chapter on verbs, is finished. 7. The Chapter on Participles. Section on modifications at the end of roots. Section on disjunctive forms. Now, the kṛtaka word, perfected by root and suffix, illustrating distinctions of time, agent, gender, number, and action, and expressing the pre-eminence of substance, is explained. Therein, past and so on are called distinctions of time. Agent, and object, and instrument, and dative, and ablative, and locative, and state— these seven means are called distinctions of kāraka. Feminine gender and so on are called distinctions of gender. Distinction of singularity and plurality is called distinction of number. Action of habit, Action of nature, Action of good performance, Action of self-praise, Action of repetition, Action of worthiness, Action of capability, Action of sending, Action of excessive giving, Action of announcing the proper time, Action of certainty, and so on, are called distinctions of action. In "there is going," "he knows cooking," and so on, the state, which is the meaning of the suffix, is of the nature of an instrument. Like birth for a conditioned phenomenon, because it is the means to the action to be accomplished, which is the meaning of the root, it is endowed with all three genders. And because it is established as action, agent, and instrument, it is endowed with distinctions of number. And because there is a distinction in its form due to the distinctions of various root meanings, agents, objects, and times, etc., therefore, considering that it too is included in substance itself, it is said to "express the pre-eminence of substance." All the rest has been stated in the section on 'ti' and so on, in the determination of the means of state. When "mostly" and "for the purpose of action" are present – 715. In the agent, in the past, kta, ktavantu, ktāvī [ka. 555; rū. 612; nī. 1142; caṃ. 1.2.66 …pe… 3.2.102]. "He was" means "has been," past. When speaking of the past, for the purpose of action, in the agent, the suffixes 'ta', 'tavantu', 'tāvī' which have 'k' as an anubandha occur. The 'k' anubandhas are for the purpose of specification in the rule "Those with 'k' anubandha are not for augmentations." 716. 'kta' (ta) in states and objects [ka. 556; rū. 622; nī. 1143; caṃ. 1.2.67 …pe… 3.2.102; 3.4.70]. When speaking of the past, for the purpose of action, in states and objects, the suffix 'ta' with 'k' as an anubandha occurs. "He was" means "the man who has been," "the woman who has been," "the family that has been." Because the 'ṇa' anubandhas are first obtained from the causative root, the prohibition "Those with 'k' anubandha are not for augmentations" does not apply. The 'o' is the suffix for 'yuvaṇṇa' (a vowel change). The 'o' becomes 'āvāyā' when 'ṇa' is appended. Then comes the suffix 'ta'. 717. Ñī for the consonant. At the beginning of a consonant-initial suffix, the 'ña' appendage becomes long 'ī'. In the active voice, as 'was developed': a man developed, a woman developed, a family developed. In the passive voice, as 'was experienced': an experienced enjoyment, an experienced attainment, an experienced happiness. In the causative voice, as 'was caused to be developed': a developed path, a developed practice, a developed mind. Regarding 'tavantu' and 'tāvī', as 'was': a man who has been, a woman who has been, a woman who has been, a family that has been, like 'guṇavantu'. A man who has been, a woman who has been, a mind that has been, like 'daṇḍī' and 'daṇḍinī'. The man experienced enjoyment, enjoyment was experienced by the man. And here, the meaning of 'kita' suffixes is of two kinds: expressed meaning and denoted meaning. All this should be understood according to the method stated in the 'tyādi' section. But in the former six cases, the denoted meaning of the suffixes is expressed by another word. But in the 'bhāva' case, by its own root itself. And there, the 'kita' suffixes, directly expressing the expressed meaning — called agent power, object power, instrument power, dative power, ablative power, locative power — speak, being endowed with the same gender, case, and number as their own denoted word. How is that? – First, in the active voice: The man experienced enjoyment, the men experienced enjoyment... and so on... when the men experienced enjoyment. The woman experienced enjoyment, the women experienced enjoyment... and so on... when the women experienced enjoyment. The family experienced enjoyment, the families experienced enjoyment... and so on... when the families experienced enjoyment. In the passive voice: Enjoyment was experienced by the man, enjoyments were experienced by the man... and so on... when enjoyments were experienced by the man. Attainment was experienced by the man, attainments were experienced by the man... and so on... when attainments were experienced by the man. Happiness was experienced by the man, happinesses were experienced by the man... and so on...