English
vidhīyittha becomes vihito (arranged), nidhīyittha becomes nihito (deposited), sandhīyittha becomes saṃhito (joined), odhīyittha becomes ohito (put down), abhidhīyittha becomes abhihito (spoken), pidhīyittha becomes pihito (covered), apihito (covered). In reduplication, the first (consonant) becomes the third (of its class). By the rule 'dhāssa ho', the following (consonant) becomes 'ha'. ādahito (placed), vidahito (arranged), nidahito (deposited), saṃdahito (joined), or saddahito (believed), sannidahito (placed near), odahito (put down), pidahito (covered), apidahito (covered), paridahito (clothed). Dhara - in the sense of holding. Uddharīyittha becomes uddhaṭo (lifted up), samuddhaṭo (extracted), niddhaṭo (pulled out). Its 'ṭa' form. Namu - in the sense of bending. Namittha becomes nato (bent), unnato (raised), samunnato (prominent), onato (bent down), avanato (humbled). Pā - in the sense of drinking. By the rule 'gāpānamī', it becomes 'ī'. Pīyittha becomes pītaṃ (drunk). Phara - in the sense of spreading. Pharittha or pharīyittha becomes phuṭo (spread), vipphuṭo (pervaded), samphuṭo (completely pervaded), ophuṭo (pervaded). By the great rule, 'pha' becomes 'u'. Its 'ṭa' form. Bhara - in the sense of holding. Bharīyittha becomes bhato (borne), ābhato (brought), or ābhaṭo. Udakātalamubbhato (lifted from the surface of the water). The Kathina robe was taken up by the Saṅgha. Wealth collected. Mana - in the sense of knowing. Mato (known). Approved by the great multitude becomes mahāsammato (the Great Elect). The boundary agreed upon. Anumato (approved). Abhimato (desired). Mara - in the sense of giving up life. Marittha becomes mato (dead), kālaṅkato (passed away). Ramu - in the sense of playing. Ramittha becomes rato (delighted), abhirato (delighting in). Ramu - in the sense of ceasing. Virato (ceased), paṭivirato (completely abstained), uparato (stopped). Sara-gati, in thoughts, having much prevalence, even in the three times, the 'ta' suffix. He remembers, he remembered, he will remember, thus remembered, recollected, mindful. Hara, in carrying away, it was carried away, thus carried away, struck, struck down. In its 'ṭa' form: brought, brought down, brought up, brought together, carried away. Hana, in harming, it was harmed, thus killed, destroyed, uprooted, non-separation, the boundary removed. In the 'ti' suffix, having much prevalence, even with 'aka' attached, internal elision. That which is done first is nature, the form is form, the change is change, singing is song, loud singing, communal singing, responsive singing is responsive singing, going is going, or that which is to be gone to is going, or that by which they go is going, coming is coming, good destination, bad destination, coming together is assembly, generating is birth, or that by which they are born, or in which they are born, is birth, standing is stability, firm standing, firm establishment, repeated stretching is continuity, that by which they hold is wisdom, 'ī' is made long by the Mahāvutti. Bending is bending, rising, high elevation, lowering, bowing down, that which is to be borne is wages, that by which one thinks, knows, is mind, diverse thought is doubt, delighting is delight, stopping is cessation, ceasing is abstinence, rejoicing is delight, refraining is abstinence, remembering is mindfulness, or that by which they remember is mindfulness, recollection, mindfulness, striking is injury. In the 'tavantu' suffix: He did, thus having done, he struck, thus having struck. In the 'tāvī' suffix: having done, having struck. Among the 'tvā' forms: 728. Or in 'tuṃ', 'tuna', 'tabba' suffixes. The 'ra' of the root 'kar' becomes 'ā', or, in 'tuṃ', 'tuna', 'tabba' suffixes. By the word 'tuna', 'tvāna' and 'tvā' are also included. 729. Of 'kar', 'ā' in 'tave'. The 'ra' of 'kar' becomes 'ā', in the 'tave' suffix. To do, to do, having done, ought to be done. Just as for 'kar', so by the Mahāvutti, the form for 'har' is accomplished: to carry away, to carry away, having carried away. Having carried away their beaks, release the debt done previously. In 'tvā', 'ā' becomes 'i'. Having placed, having held water in the trunk. Thus, the collection of forms of disjunction. Similar conjunction. The collection of similar forms. Now, the collection of forms with similar conjunctions is explained. In the case of the 'ta' suffix – 730. When a consonant is like the following form. When a consonant suffix, excluding 'ya', follows, the final consonant of all roots becomes like the following form. He who makes is a doer (kattā), he is able to make, he can make, he is accustomed to making, he is of the nature of making, or he makes carefully – this is the meaning. He who bears is a bearer (bhattā), he who carries is a carrier (hattā). In 'tva' and others, the 'ra' becomes 'ā', and when conjoined, it is shortened: having made (katvā), having made (katvāna). Becoming like the following form: by the doer (kattuna), to make (kattuṃ), to be made (kattabbaṃ), bearing (bharaṇaṃ), to bear (bhattuṃ), for bearing (bhattave), carrying (haraṇaṃ), to carry (hattuṃ), to carry away (abhihattuṃ), for carrying (hattave). Āpa, ṇāpa, khipa, gupa, caja, ñapa, ñāpa, tapa, dīpa, dhūpa, pada, bhaja, bhuja, mada, mida, yuja, rica, ranja, lipa, lupa, vaca, vatu, vada, vapa, vica, sanja, sica, sambhu, sūca, sūda, supa. The final consonant of the root becomes like the following form. In the 'ta' suffix, 'āpa' with 'vi' prefix means 'to spread'. He who can spread quickly by the spreading of knowledge is 'byatto', 'viyatto' (clear, manifest). With 'pari' prefix, it means 'to complete' and 'to be sufficient': 'pariyatto' (completed, sufficient). With 'saṃ' prefix, it means 'to be complete': 'samatto' (finished), 'parisamatto' (completely finished). With 'ā' prefix, 'ṇāpa' means 'to command': 'āṇatto' (commanded). 'Khipa' means 'to throw': 'khitto-daṇḍo' (a thrown stick), 'khittā-mattikā' (thrown earth), 'khittaṃ-leṭṭu' (a thrown clod). Similarly everywhere. 'Pakkhitto' (thrown in), 'ukkhitto' (thrown up), 'nikkhitto' (thrown down), 'vikkhitto' (scattered), 'okkhitto' (thrown down), 'saṃkhitto' (contracted). 'Gupa' means 'to guard': 'gutto' (guarded), 'saṃgutto' (well-guarded). 'Caja' means 'to abandon': 'catto' (abandoned). 'Upa' means 'to make known': 'paññatto-vinayo' (the made-known discipline), 'paññattaṃ-sikkhāpadaṃ' (the made-known precept), 'paññattaṃ-āsanaṃ' (the made-known seat). 'Ñāpa' means 'to make known'. This is a modified root because it belongs to the causative system. 'Paññatto' (made known), 'saññatto' (made known), 'viññatto' (made known). 'Tapa' means 'to heat': 'tatto' (heated), 'santatto' (well-heated). 'Dīpa' means 'to shine': 'ditto' (shone), 'paditto' (shone forth), 'āditto' (ignited). 'Dhūpa' means 'to be addicted': he who smokes, smoked, will smoke is 'dhutto' (addicted), 'surādhutto' (addicted to liquor), 'akkhadhutto' (addicted to dice). In the sense of going, reaching: he goes, reaches; reached, attained, fallen down, reached, completely reached, arrived. In the sense of serving, sharing: he serves, shares; served, supported, well-served, well-supported. With *vi-* prefix, in the sense of separating: he separated; separated, divided. In the sense of protecting, consuming: he consumed, or it was consumed; eaten, consumed, fully consumed, enjoyed. In the sense of intoxication, madness: he was intoxicated; intoxicated, drunk, completely intoxicated, heedless, negligent, mad, insane. In the sense of affection, love: he is affectionate; friend. In the sense of joining, yoking: he joins; joined, yoked, applied, employed, engaged, striving, appointed, assigned, separated, disjoined, connected, united, well-connected, united. In the sense of emptying: he empties; empty. In the sense of coloring, attachment: he is colored, attached; colored, attached, deeply attached, dispassionate, unattached. In the sense of smearing, plastering: it was smeared; smeared, plastered, smeared upwards, smeared downwards. In the sense of disappearing, cutting off: it disappears, is cut off; disappeared, cut off, lost. In the sense of clear speech, utterance. 731. For *vaca* and others, *va* becomes *uṭa* optionally, before the *ta* suffix (excluding *tvā* etc.). It was said; spoken doctrine, spoken talk, spoken word, explained, defined, explained (fem.), explained (neut.), *ra* insertion. 732. For *vaca* and others, *a* becomes *u* before the *ta* suffix (excluding *tvā* etc.). Spoken doctrine, spoken talk, spoken word. In the sense of turning, existing: it turns, exists; turned, existing, proceeded, continued, turned back, ceased. In the sense of sowing seeds: it was sown; sown seed, it is said as 'utta'. In the sense of separating, discerning: he separated; separated, secluded. In the sense of clinging, attachment: he clings; clung, attached, deeply attached, entangled. In the sense of sprinkling, watering: it was sprinkled; sprinkled, watered, poured in, poured down, consecrated by sprinkling. In the sense of indicating, showing: it indicates meaning; thread, discourse. In the sense of flowing, oozing: it flows forth meaning; thread, discourse. In the sense of sleeping: he sleeps; slept, asleep, and so on. In the *ti* suffix: manifesting, manifestation, manifestation, learning, scripture, completing, completion, complete completion, commanding, command, protecting, protection, knowing, declaration, establishing, concept, perceiving, perception, understanding, intimation. In the sense of satisfying, heating: satisfying, satisfaction, by the great commentary, it becomes *itta*. illuminating, radiance, Going is reaching, transgression, arising, accomplishment, failure, success. Serving is devotion, complete devotion. Eating is enjoyment. Joining is fitness. Emptying is emptiness. That by which meaning is determined and spoken is etymology. That by which the meaning of a Sutta is spoken is explanation.