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when happinesses were experienced by the man. in the experienced. This method applies to instruments, etc. Thus, the verbal nouns, being endowed with the same gender, case, and number as their referent noun, express that particular agent. "And 'Itthiyamaṇatikayakyā'" means the *ti* suffix in the feminine, experiencing, or that which is experienced is *anubhūti*. "Tissa's experience, Phussa's experience," and so on, many experiences are formed. Therefore, "anubhūti, anubhūtiyo, anubhūtiṃ, anubhūtiyo... etc. ... anubhūtīsū" is appropriate. 503 718. In the agent, *ltu* and *ṇaka*. In the agentive case, *ltu* and *ṇaka* suffixes are used for verbs. The *la* anubandha indicates the agentive sense of *tu*, and the *la* anubandha in '*ltupitādīnamā*' indicates a specific sense. One who experiences is *anubhūtā*, *anubhūtāro*, like *satthu*. Due to the general rule, they occur in the sense of 'worthy of', 'having the nature of', 'having the habit of', 'having the custom of', 'having the skill of', 'thinking oneself to be', and in all three times. In the sense of 'worthy of': The brahmin woman is taken by the brahmin. In the sense of 'having the nature of': The Blessed One is the producer of the unarisen path. In 'having the habit of', etc.: Acting forcefully. In 'thinking oneself to be': One who thinks oneself wise is *paṇḍitamānitā*. 719. For verbs with the same agent in the prior action. When the agent of two prior and subsequent actions, which are adjective and noun, is one and the same, then in the prior action, the suffixes *tuna*, *tvāna*, and *tvā* are used in the sense of 'state'. 'Eonamayavā sare' means the *a* becomes *o* when *ī* follows. Having experienced enjoyment, having experienced, having experienced. Why "with the same agent"? Devadatta ate, Yajñadatta goes. Why "prior"? He eats later, he cooks first. Due to the 'bahulādhikāra' (rule of abundance), *tuna* and others also occur in similar subsequent actions, even with different agents. The stick falls with a crash, he closes the door and goes out, seeing a lion, fear arises in the man. In which sentence the subsequent verb is not seen. For example? Having crossed the mountain, n Having crossed the river, the mountain, and those peaceful liberations, having transcended forms, the formless, even there, the action of the agent is understood, because the agent does not go beyond all meanings of words. And in a sentence without another verb and with a different agent, because the application of the first ending is seen, the possibility of 'tuṃ' etc. for the agent is appropriate. 720. For prohibition, 'alaṃ', 'khalu': 'tuṃ', 'tvāna', 'tvā' optionally. In connection with 'alaṃ' and 'khalu' for the meaning of prohibition, the suffixes 'tuṃ' etc. occur optionally. Enough of having eaten, surely having eaten, enough of eating, surely of eating, or. 721. 'Tuṃ', 'tāye', 'tave' in the sense of state/action, for a future action, for that purpose. When a future action is implied, for the purpose of that particular action, the suffixes 'tuṃ', 'tāye', 'tave' occur in the sense of state/action. By extending the Sutta text, the suffix 'tuye' also (occurs). He goes to experience, he goes for experiencing, he goes to experience, he wishes to experience, he desires, he is able, he knows. Likewise, time to experience, occasion to experience, time to experience. Likewise, mind to experience, sorrow to experience, eye to see, ear to hear, mind to cognize, hand to do, foot to go, bow to fight, the dull one to speak, the slow one to go, the lazy one to do. And here, in "time to experience" etc., the causative action is accomplished by means of the agent, therefore, the meaning should be understood as "it is time to experience" etc. And here are the usages of 'tāye' and 'tuye' – We have come to this assembly of Dhamma, for seeing the unconquered Sangha. Enough indeed for you to laugh, having seen me thus. Who deserves to eat such a thing? There is, there will be that path, it is not possible for it not to be. You too are worthy to ask him, you are worthy for us to know what has been done, etc. 722. 'Tabba', 'anīya' in the sense of state/action and object. In the sense of state/action and object and *tabba* and *anīya* occur. By the extension of the Sutta-pada, *tabya*, *tāya*, and *teyya* suffixes also occur. An experienceable enjoyment, an experienceable success, an experienceable happiness. In the sense of abundance, they also occur in agents, etc. They burn, thus *tapanīya* (to be burnt) are evil deeds. He attends, thus *upaṭṭhānīya* (to be attended) is a pupil. It is spoken by this, thus *pavacanīya* (to be spoken by) is a preceptor. They lead out by this, thus *niyyānīya* (to be led out by), which is also *niyyānika*. In bathing and purity, they bathe by this, thus *sinānīya* (bathing) powder. It is given to him, thus *dānīya* (to be given to) is a brahmin. He behaves rightly in this, thus *sammāvattanīya* (to be behaved rightly in) is a teacher. Here a verse is spoken: In the sense of deserving, and being able, in the sense of proper time, and sending; *Tabbā* and others in excessive praise, and in what is certain, and in debt. There, it is said in the commentary: "deserving, able, in the distinguished agent." Therefore, it is, thus *bhabba* (to be); it means "deserves to be." It intoxicates, thus *majja* (intoxicant), *madanīya* (intoxicating); it means "is able to intoxicate." Thus it is also fitting. In the sense of proper time: "A mat is to be made by you," this indicates "this is the time for making a mat." In the sense of sending: "The village is to be gone to by you," this indicates "let your honor go to the village." Excessive praise is *atisagga*, which is both advice and rule. There, the telling of what is to be done and not to be done is advice: "Giving is to be given, morality is to be protected, life is not to be killed, what is not given is not to be taken." Showing the manner of what is to be done and not to be done is rule: "Giving is to be given respectfully, not disrespectfully." In the sense of what is certain: "The next world is to be gone to," it means "it is certainly to be gone to." That debt for which a penalty comes if not paid, this is called *adhamiṇa* (debt): "A hundred is to be given to me by you." Here are the uses of *tabya*, *tāya*, *teyya*: "When brahmins and wanderers are standing, it is not to be gone, O best of two-footed ones." "The destruction of living beings," "the destruction in sensual pleasures," "they are ashamed of what is not to be ashamed of, they are not ashamed of what is to be ashamed of." "To be killed or to kill, to be expelled or to expel." You thought me to be known, seen, attained, understood. Ta, ti, tu, tavantu, tāvī, tvā, tvāna, tuna, tuṃ, tave, tāye, tuye, tabba. These are called the suffixes beginning with 'ta'. Kara, khanu, gā, gamu, jana, ṭhā, tanu, thara, dhā, dhara, namu, pā, phara, bhara, mana, mara, ramu, sara, hara, hana. 723. Deletion of the final letter of gamādi verbs. The final letter of verbs ending in 'ma', 'na', and 'ra' from the 'gama' group is deleted when a 'ta' suffix with an anubandha 'ka' follows, excluding 'tvā' and its like. Kara - in making. 'It was made' is kato-vihāro (a monastery), katāgūhā (a cave), kataṃ-gehaṃ (a house). 'It was honored' is sakkato. 'So' for 'santa' by mahāvutti. 'Karotissa kho' from the beginning, 'kho' for 'ka' of 'kara'. 'It was well-made' is saṅkhato, abhisaṅkhato. 'It was disassembled, scattered' is visaṅkhato. 'It was prepared, made ready' is upakkhaṭo. 'Ṭa, ṭha, ṇa, la' for 'ta, tha, na, ra'. Thus dukkaṭaṃ. 'It was made around' is parikkhato. 'It was made in front' is purakkhato, or purekkhato. 'Ettaṃ' for 'pura' by mahāvutti. Khanu - in digging. 'It was dug' is khato-āvāṭo (a pit). Gā - in sounding. 724. 'Ī' for 'gā' and 'pā'. The final letter of 'gā' and 'pā' becomes 'ī' when a 'ta' suffix with an anubandha 'ka' follows, excluding 'tvā' and its like. 'It was sung' is gītaṃ. 'It was sung together' is saṅgītopariyattidhammo (the Dhamma of chanted recitation). Gamu - in going. 'He went' is gato. Or 'it was gone' is gato. Thus āgato (come), uggato (risen), duggato (gone to a bad state), niggato (gone out), vigato (gone away), sugato (gone to a good state), saṅgato (met), anugato (followed), apagato (gone away), avagato (understood), upagato (approached), adhigato (attained). Jana - in being born. 725. 'Ā' for 'jana'. The 'na' of 'jana' becomes 'ā' when a 'ta' suffix with an anubandha 'ka' follows, excluding 'tvā' and its like. 'It was born' is jāto. dujjāto (ill-born), sujāto (well-born), sañjāto (born together), anujāto (born after), avajāto (born inferior), atijāto (over-born). By the Suttavibhatta, 'ā' for 'na' also occurs when another vowel follows, as in puttaṃ vijāyitvā (having given birth to a son), vijāyituṃ (to give birth). Giving birth, a woman giving birth, one who is giving birth, she who gives birth to a son is called a wife, and so on. Everywhere, by the great rule, when a vowel follows, 'y' is inserted. Or, by the great rule, everywhere 'n' becomes 'y' and the initial vowel is lengthened. Ṭhā - in the sense of stopping movement. 726. Ṭhā becomes 'i'. 'Ṭhā' becomes 'i' when 'ka' is an anubandha and 'ta' follows, except for 'tvā' and so on. Aṭṭhāsi becomes ṭhito (stood), uṭṭhito (arisen), niṭṭhito (finished), saṇṭhito (settled), adhiṭṭhito (determined). Tanu - in the sense of spreading. Ātaññittha becomes ātataṃ (stretched), vitataṃ (spread out), ātatavitataṃ (stretched and spread out), a kind of musical instrument. Thara - in the sense of spreading. Santharīyittha becomes santhato (spread), vitthato (spread out). Dhā - in the sense of holding. 727. Dhā becomes 'hi'. The 'dha' of the root 'Dhā' becomes 'hi' when 'ka' is an anubandha and 'ta' follows, except for 'tvā' and so on. Ādhīyittha becomes āhito (placed), āgyāhito (placed in fire),