English
"That by which the meaning of a Sutta is revealed is explanation," so they also say. Existing is livelihood, means of livelihood, dependent livelihood. 'Let it be' is said of it. Separation is seclusion. Clinging is attachment, close attachment, dis-attachment, and so on. In the 'tu' suffix: throws, thus thrown; protects, thus protected; abandons, thus abandoned. Here, 'cut', 'break', etc., should also be mentioned: cuts, thus cut; breaks, thus broken; serves, thus served; eats, thus eaten; eaten; joined; emptied; smeared; plundered; speaks or says, thus spoken; separates, thus separated; clings, thus clung; sleeps, thus slept, and so on. In the 'tavantu' suffix: he threw, thus having thrown; he protected, thus having protected; he abandoned, thus having abandoned; he cut, thus having cut. In 'bhaja' (to divide/separate): he divided, thus having divided; having divided; he ate, thus having eaten; he joined, thus having joined, and so on. In the 'tāvī' suffix: one who has thrown, one who has protected, one who has abandoned, one who has cut, one who has divided, one who has broken, one who has eaten, one who has joined, and so on. In 'tvā' and so on, by the great rule of subsequent form, the elision of the initial consonant of three consonants (occurs): having cut, having cut, having cut; having divided, having divided, having divided; having eaten, having eaten, having eaten, and so on. In 'tuṃ', 'tave': to cut, to cut, to cut, or to cut; elision of the initial consonant. to divide, to divide, to break, to break, to eat, to eat; initial lengthening, and so on. In the 'tabba' suffix: should be cut, or should be cut; should be broken, should be eaten; is spoken, thus should be spoken, and so on. Thus, the collection of forms with similar conjuncts. Collection of forms with class-internal consonants. Now, the collection of forms with class-internal consonants is spoken. To desire, to be weary, to dig, to endure, to go, to stretch, to be wet, to tame, to wander, to think, to restrain, to vomit, to be calm, to strike. 733. Of 'mana' (verbs like 'mana'). The niggahīta. For roots ending in 'm' or 'n', the final 'm' or 'n' becomes niggahīta, when followed by a consonant other than 'y'. "In a class, the end of the class" means the niggahīta becomes the class-ending consonant. *Kamu* - to go by foot. Went forth, thus gone forth. Stepped with foot, thus stepped on. Gone up. Gone away. Gone out. "From *ni* to *kama*" - the 'k' becomes 'kh'. Gone together. Gone down. Gone down. Gone away. Gone beyond. Gone back. 'k' has doubled forms. *Kilamu* - to be weary. Became weary, thus weary. *Timu* - to be wet. Made wet, thus wet. *Damu* - to tame. Tamed, thus tamed. *Bhamu* - to be unsteady. Became unsteady, thus unsteady. Greatly unsteady. *Mana* - to know. Knows, thus knowing. *Vamu* - to vomit. Vomited, thus vomited. *Samu* - to be calm. Becomes calm, thus calm. Calmed down. Completely calmed. *Samu* - to be weary. Becomes weary, thus weary, etc. In the *ti* suffix: Desiring is desire. Wishing is wish. Going forth is going forth. Enduring is patience. Stretching is string/line. Taming is taming. Wandering is wandering. Great wandering. Thinking is thought. Calming is peace, etc. In the *tu* suffix: One who goes forth, thus one who has gone forth. One who digs, thus one who has dug. One who endures, thus one who has endured. One who goes, thus one who has gone. One who stretches, thus one who has stretched. One who wets, thus one who has wetted. One who tames, thus one who has tamed. One who wanders, thus one who has wandered. One who thinks, thus one who has thought. *Yamu* preceded by *ni* - to restrain. One who restrains, thus a restrainer. One who vomits, thus one who has vomited. One who calms, thus one who has calmed. One who kills, thus a killer, etc. In *tvā* and similar forms: Having gone. Having gone. Having gone. Having thought. Having thought. Having thought. Having killed. Having killed. Having killed, etc. In *tuṃ*, *tave* forms: To go forth. To go forth. To dig is to dig. To dig. To go is to go. To go. To think is to think. To think. To kill is to kill. To kill, etc. In *tabba* forms: Should be gone forth to. Should be gone back to. Is dug, thus should be dug. Is gone, thus should be gone. Is thought, thus should be thought. Is vomited, thus should be vomited. Is killed, thus should be killed, etc. Thus, the collection of forms with class-ending consonants. The collection of root-final changes is finished. Collection of transformations of suffixes. Collection of 'ka' substitutions. Now the collection of transformations of suffixes is stated. 734. 'ka' for 'paca'. From 'paca', for 'ta' and 'tavant', 'ka' becomes the substitute for 'ta'. It was cooked, hence 'pakka', 'pakkavā'. Due to the rule of 'bahula', the 'ta' suffix occurs in all three times: 'asakkhi', 'sakkhati', 'sakkhissati', hence 'sakka'. By the great commentary, 'ka' for the 'ta' suffix. 'Muca' - in releasing. 735. 'ka' for 'muca', optionally. From 'muca', for 'ta' and 'tavant', 'ka' optionally becomes the substitute for the immediately preceding 'ta'. It was released, hence 'omukka', 'omukkavā', 'paṭimukka', 'paṭimukkavā'. 'Susa' - in drying. 736. 'kho' for 'susa'. From 'susa', for 'ta' and 'tavant', 'kho' becomes the substitute for 'ta'. It was dried, hence 'sukkha', 'sukkhavā'. 737. 'go' for 'bhanj' and others. From 'bhanj' and others, for 'ta' and 'tavant', 'go' becomes the substitute for 'ta'. It was broken, hence 'bhagga', 'bhaggavā', 'obhagga', 'sambhaga', 'palibhagga'. 'Laga' - in clinging; it clung, hence 'lagga', 'laggavā', 'vilagga', 'vilaggavā'. 'Muja' - in sinking; it sank, hence 'mugga', 'muggavā', 'nimmugga', 'ummugga'. 'Vija' - in fear, in trembling; it trembled, hence 'saṃvigga', 'saṃviggavā', 'ubbigga', 'ubbiggavā'. 'Luja' - in destruction; it was destroyed, hence 'palugga', 'paluggavā', 'olugga', 'oluggavā', 'vilugga', 'viluggavā', and so on. Thus ends the collection of 'ka' substitutions. Collection of 'ṭha' substitutions. Isu, āsa, esa, kasa, kisa, kilisa, kusa, ghusa, jusa, tusa, disa, dusa, daṃsa, nasa, pisa, pusa, puccha, phusa, bhassa, bhajja, maja, masa, musa, vassa, visa, saja, sisa, silisa, hasa, hassa, haṃsa. 738. 'ṭha' for the immediately preceding 'sa'. For the 'ta' of the suffix immediately following verb roots ending in 'sa', 'ṭha' becomes the substitute. The final letter of the root becomes assimilated to the following letter. By the rule 'catutthadutiyesvesaṃ', the first letter of a conjunct consonant is made. 'Isu' - in wishing, in desiring; it is wished, hence 'iṭṭha', 'pariyiṭṭha'. 'Āsa' - in sitting; it sits in reverse, hence 'vipallaṭṭha'. 'Kasa' - in ploughing. and in writing and erasing. 739. And 'ima' for 'kas', or. From 'kas', the 'ta' of the following suffix becomes 'ṭho', and after the initial vowel of 'kas', 'ima' also becomes, or. 'Kassittha' means cultivated grain, or wood. 'Upa' prefix, in proximity, 'upakaṭṭho'. 'Vi' prefix, in separation, 'vūpakaṭṭho'. 'Kisa' in diminishing, 'paṭikiṭṭho', means 'nihīna'. 'Kilisa' in affliction and torment, 'kilissati' means 'kiliṭṭho', 'saṃkiliṭṭho', 'upakkiliṭṭho'. 'Kusa' in reviling, 'akkosīyittha' means 'akkuṭṭho'. Reviled by caste-talk. 'Ghusa' in sound, 'ghosīyittha' means 'ghuṭṭho', 'saṅghuṭṭho'. Proclaimed by a host of nymphs. 'Ugghuṭṭho'. 'Jusa' in service, 'jusīyittha' means 'juṭṭho'. 'Tusa' in pleasure, 'tussittha' means 'tuṭṭho', 'santuṭṭho'. 'Disa' in seeing, 'passīyittha' means 'diṭṭho', 'sandiṭṭho'. 'Disī' in declaring, 'uddisīyittha' means 'uddiṭṭho', 'niddisīyittha' means 'niddiṭṭho', 'apadisīyittha' means 'apadiṭṭho'. 'Dusa' in corrupting, 'dusīyittha' means 'duṭṭho'. 'Daṃsa' in biting, 'daṃsīyittha' means 'daṭṭho', the nasal sound elided. 'Nasa' in disappearing, 'nassittha' means 'naṭṭho', 'vinaṭṭho'. 'Pisa' in grinding, 'pisīyittha' means 'piṭṭhaṃ'. 'Pusa' in nourishing, 'posīyittha' means 'puṭṭho', 'parapuṭṭho'. 'Phusa' in touching, 'phusīyittha' means 'phuṭṭho', 'samphuṭṭho'. 'Bhassa' in speaking and falling, 'bhassittha' means 'bhaṭṭho', 'ābhaṭṭho'. 'Masa' in touching and piercing, 'masīyittha' means 'maṭṭho', 'āmaṭṭho', 'omaṭṭho', 'ummaṭṭho'. Rubbed off as if by a spear. 'Musa' in perishing, 'mussittha' means 'muṭṭho', 'pamuṭṭho', 'sammuṭṭho'. 'Vassa' in raining, 'vassittha' means 'vuṭṭho-devo', 'assu' is said. 'Visa' in entering, 'pavisittha' means 'paviṭṭho', 'niviṭṭho', 'upaviṭṭho'. 'Sisa' in remaining, 'avasesittha' means 'avasiṭṭho'. 'Vi' prefix in distinguishing, 'visesittha' means 'visiṭṭho'. 'Silisa' in clinging, 'silissittha' means 'siliṭṭho'. 'Hasa' in laughing, 'hasittha' means 'haṭṭho', 'pahaṭṭho'. 'Hassa' and the roots 'haṃsa' are indeed similar. 'Puccha'-p in elevation. 740. From Pucchādi. From Pucchādi, the 'ṭha' occurs for the 'ta' of a subsequent suffix. It was asked, hence 'puṭṭha' (asked). 'Bhajja' (to fry, to roast), it was fried, hence 'bhaṭṭha' (roasted) grain. 'Maja' (to clean), it was well cleaned, hence 'sammaṭṭha' (swept) ground. 'Saja' (to cling, to mix), it was mixed, hence 'saṃsaṭṭha' (mixed), 'visaṭṭha' (separated), 'nisaṭṭha' (attached), 'osaṭṭha' (removed). 'Yaja' (to worship). 741. For 'yaja', 'ya' becomes 'ṭi' or 'yi'. For 'yaja', the 'ya' becomes 'ṭi' or 'yi' when followed by a 'ka' suffix 'ta', except for 'tvā' and the like. It was worshipped, hence 'iṭṭha', 'yiṭṭha'. In the 'ti' suffix: 'pariyesana' (seeking) becomes 'pariyeṭṭhi'. 'Esa' (to seek), 'esana' (seeking) becomes 'eṭṭhi', 'pariyeṭṭhi'. 'Tussana' (being pleased) becomes 'tuṭṭhi', 'santuṭṭhi'. 'Dassana' (seeing) becomes 'diṭṭhi', 'sandiṭṭhi'. 'Vassana' (raining) becomes 'vuṭṭhi', 'assū' (tears) is said. 'Visajjana' (sending off) becomes 'visaṭṭhi'. In 'tvā' and the like: 'disa' (to see), by the rule 'disassa passadassadasādadakkhā', 'disa' becomes 'dasa', and by the great rule, the 'va' is dropped, hence 'daṭṭhā', 'daṭṭhāna', 'daṭṭhuna'.