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By 'tuṃyānā', the 'tvā' suffix becomes 'tuṃ'. 'Nekkhamaṃ daṭṭhu khemato' (seeing renunciation as safety) [Sutta Nipāta 426], the 'niggahīta' is dropped due to the verse. In 'tuṃ', 'tave': 'daṭṭhuṃ', 'daṭṭhave'. 'Pucchanaṃ' (asking) becomes 'puṭṭhuṃ', 'puṭṭhave'. In 'tabba': 'tussitabbaṃ' (should be pleased) becomes 'tuṭṭhabbaṃ', 'toṭṭhabbaṃ'. 'Passitabbaṃ' (should be seen) becomes 'daṭṭhabbaṃ'. 'Pucchitabbaṃ' (should be asked) becomes 'puṭṭhabbaṃ'. 'Phusitabbaṃ' (should be touched) becomes 'phoṭṭhabbaṃ'. Thus, the section on 'ṭha' substitutions. The section on 'ḍha' substitutions. 742. 'Daha' becomes 'ḍha'. For 'daha', the 'ta' of a subsequent immediate suffix becomes 'ḍha'. When there is assimilation, the third consonant of the conjunct initial occurs. 'Daha' (to burn), it was burnt, hence 'daḍḍha'. 743. And 'uma' for 'baha'. For 'baha', the 'ta' of a subsequent immediate suffix becomes 'ḍha', and 'uma' occurs for the initial vowel of 'baha'. 'Baha' (to grow), it grew, hence 'buḍḍha'. The 'ba' becomes 'va', hence 'vuḍḍha'. In 'ti': 'bahanaṃ' (growing) becomes 'vuḍḍhi'. 744. Deletion of 'ta' for 'vaḍḍha'. For 'vaḍḍha', the 'ta' of the 'ti' suffix is deleted. ti. Growth-growing, growth is increase. Thus the group of ḍhādesas. The group of ṇādesas Kira, khī, cara, jara, tara, thara, pūra. 745. ṇo from Kirādi. After Kirādi, the 'ta' of 'ta' and 'tavantu' immediately following becomes 'ṇo', and the final letter of the root becomes the subsequent form. Kira - in scattering, mixing, and throwing: 'kiritthā' becomes 'kiṇṇo', 'pakiṇṇo', 'ākiṇṇo', 'vikkiṇṇo', 'saṃkiṇṇo', 'samākiṇṇo'. Pūra - in filling: 'pūritthā' becomes 'puṇṇo', 'sampuṇṇo', 'paripuṇṇo'. Khī - in decay: 'khiyitthā' becomes 'khīṇo'. Kiṇṇavā, puṇṇavā, khīṇavā. 746. riṇṇo from Tarādi. After Tarādi, the 'ta' of 'ta' and 'tavantu' immediately following becomes 'riṇṇo'. The final consonant of the root and the initial vowel are dropped by 'Rānubandhentasarādissā'. Cara - in going and eating: 'carittha' or 'carīyitthā' becomes 'ciṇṇo', 'āciṇṇo', 'samāciṇṇo'. Jara - in aging: 'jiyyitthā' becomes 'jiṇṇo', 'anujiṇṇo', 'parijiṇṇo'. Tara - in crossing: 'taritthā' becomes 'tiṇṇo', 'uttiṇṇo', 'nittiṇṇo', 'vitiṇṇo', 'otiṇṇo', 'samotiṇṇo'. Thara - in spreading: 'vittharitthā' becomes 'vitthiṇṇo'. Ciṇṇavā, jiṇṇavā, tiṇṇavā, vitthiṇṇavā. Thus the group of ṇādesas. The group of thādesas 747. Dhastoostā. The words 'dhasto' and 'utrasto' are formed with the 'ta' suffix. Dhaṃsa - in destroying: 'viddhaṃsatīti' becomes 'viddhasto' or 'viddhaṃsito'. Tasa - in trembling: 'utrasatīti' becomes 'utrasto' or 'uttasito'. Bhasa - in reducing to ashes: 'bhasanti bhasmiṃ karonti etenāti' becomes 'bhastā' or 'bhastrā', meaning a blacksmith's bellows, and similar words should also be understood here. 748. tho from Sāsa, Vasa, Saṃsa, Haṃsa. After these, the 'ta' of the immediately following suffix becomes 'tho'. Sāsa - in instruction. 749. Sisā for Sāsa. 'Sisā' comes for 'Sāsa' when the 'ta' of the 'ka'-suffixed suffix (excluding 'tvā' etc.) is present. The final letter of the root becomes the subsequent form, and the first letter of the conjunct becomes the first letter. 'Sāsīyatīti' becomes 'sittho', 'anusāsīyatīti' becomes 'anusiṭṭho'. "A "It was well taught by me." Here, it is said that 'tha' becomes 'ṭṭha'. That meaning is taught here, or by this, it is a teaching, a grammar, a Veda. In 'vasa' (to dwell), 'assū' is said, 'avasī' is said, or 'vasīyittha' is said, 'vassaṃ vasittha' means one who has dwelt for the rainy season, 'āvasīyittha' means Jetavana which has been dwelt in, 'nivasittha' means one who has dwelt, 'ajjhāvasittha' means one who has dwelt. Due to the 'bahula' rule, "the deity dwelling in the tree" is said here, but 'utta' is not present. 'uposathaṃ upavasittha' means one who has observed the Uposatha, or 'upavasīyittha' means the Uposatha that has been observed, 'parivāsaṃ parivasittha' means one who has undergone the probation, or 'parivasīyittha' means the probation that has been undergone. In 'saṃsa' (to praise), 'pasaṃsīyittha' means praised. In 'haṃsa' (to delight), 'haṃsīyittha' means delighted, the suppression of 'niggahīta', delighted. In the 'ti' suffix: 'anusāsanaṃ anusitthi' or 'anusiṭṭhi' (instruction), 'nivasanaṃ nivutthi' (dwelling). In the 'tu' suffix: "He teaches, instructs the world with its deities," thus, the Teacher. In the 'tavant' suffix: 'nivasittha' means one who has dwelt. In 'tāvī': one who has dwelt. In 'tuṃ', 'tave': to dwell, to dwell. In 'tabba': it should be dwelt at the door, it should be dwelt in the assembly hall. In 'vasa' (to wear): due to the 'bahula' rule, 'utta' is not present, 'vāsita' means cloth, 'nivāsīyittha' means worn, it should be worn, it should be worn. Thus, the section on 'thādesa'. The section on 'dhādesa'. Here, 'kudha', 'gidha', 'badha', 'budha', 'budhi', 'midha', 'yudha', 'rādha', 'rudha', 'vidha', 'sidha', 'sudha', 'thabhi', 'rabha', 'labha', 'lubha', 'sambhū', 'duha', 'naha', 'muha'. 750. 'dho' from 'dhabhahehi'. From these, the 'ta' immediately following becomes 'dha'. In 'idha' (to burn): the final consonant of the root takes the form of the following, and the initial consonant of the conjunct takes the third form, 'samijjhitthā' means one who is prosperous, very wealthy. In 'kudha' (to be angry): 'kujjhati' means angry, very angry. In 'gidha' (to be greedy): 'gijjhitthā' means greedy, attached, very greedy. In binding and bondage, bound, bound, tied, fastened, restrained. In wisdom, knowledge, awakening, and blossoming, one who awakens, one who knows, is a Buddha, a Fully Awakened One, a Perfectly Self-Awakened One. Or one who awakens, one who is awake, is awakened, fully awakened. In hindering, one who is hindered, is impeded. Hindered by wind, hindered by bile, hindered by phlegm. In slumber, that which slumbers is sleep, a sleepy one. Sleepy like a monkey. In fighting and combat, that which is fought is a battle. Wrestling, ram fighting, elephant fighting, cock fighting. In pleasing, one who has pleased is pleased, delighted. With 'vi' prefix, in aversion, averse. In covering, that which is covered is covered, obstructed, blocked. With 'ni' prefix, in cessation, that which has ceased is ceased. With 'vi' prefix, in opposition, that which opposes is opposed, counter-opposed. With 'anu' prefix, in affection, attached. In piercing, that which is pierced is pierced. Pierced by a dart. In accomplishment, that which is accomplished is accomplished. With 'pa' prefix, in manifestation, manifested. With 'ni' and 'paṭi' prefixes, in prohibition, prohibited, forbidden. In purification, that which purifies is pure, purified, thoroughly purified. In stiffening, that which stiffens is stiff, very stiff, supported. In undertaking, that which has been undertaken is undertaken, or that which has been undertaken is undertaken, well undertaken. In gaining, that which was gained is gained, or that which is gained is gained, obtained, acquired. In greed, one who is greedy is greedy, very greedy, extremely greedy. In tranquility, one who has become tranquil is tranquil. In milking, that which was milked is a milch cow. In binding, that which was bound is bound, tied on, fastened. In delusion, one who is deluded is a deluded fool. In the 'ti' suffix, accomplishment is power, or that by which one accomplishes is power, thorough accomplishment is success, greed is craving, slumber is drowsiness, pleasing is delight, opposing is opposition, counter-oppo Growth, accomplishing success, complete success, counter-accomplishment, purifying purity, complete purity, thorough purity, obtaining acquisition, attainment, coveting greed, calming tranquility, deluding delusion. In *tavantu*, *tāvī* suffixes— it should be said as "samiddhā, samiddhāvī" and so on. In *tvā* etc.— *rabha* to begin, having begun, begun, of those who have begun. *Labha* to obtain, having obtained, obtained, of those who have obtained, re-obtained, of those who have re-obtained. In *tuṃ*, *tave* suffixes— *budha* to know, to know, to know, to know well, to know well, to understand, to understand, to obtain, to obtain, to re-obtain, to re-obtain. In *tabba* suffix— to be understood, to be obtained, to be re-obtained. 751. Or for *vaddha*. For *vaddha*, *u* occurs, or when *ka* is an indicatory letter in the *ta* suffix, excluding *tvā* etc. From *vaddh* (to grow) is *vuddho*, or *vaddho*, growing is growth, stated in the Mahā-vutti. And the elision of the *ta* of the *ti* suffix. Thus the collection of *dhā* substitutions. The collection of substitutions for disjunction Hā, i, ci, ji, ṭi, thī, dī, pī, mi, lī, thu, dū, dhū, pū, bhū, lū, vu, su, hu, āsa, katha, kupa, pala, mala, supa, paḷa. 752. From *bhid* and so on, *na* for *kta* and *ktavantu*. For *kta* and *ktavantu* suffixes immediately following *bhid* and so on (roots), the letter *ta* becomes *na*. *Hā* - to abandon, from *hīy* is *hīno*, abandoned, utterly abandoned, fallen. And here, having made the *na* substitution, afterwards, by the rule "for the vowel *ū*", the insertion of *ī*, and sometimes its shortening. Similarly elsewhere. *I* preceded by *adhi* - to belong to, because it belongs to *adhi* is *adhino*. *Ci* - to collect, from *cay* is *cino*, accumulated. *Ji* - to conquer, because he conquers the five Māras is *jino*. *Ḍi* - to move, because it moves is *ḍino*. *Thī* - to accumulate, because it thickens is *thinaṃ*. *Dī* - to waste away, because it gradually wastes away and decays is *dino* (day). *Pī* - to satisfy, from *pīn* is *pīno*. *Mi* - to throw, because it measures is *mino*. *Lī* - to cling, from *līy* is *līno*, from *allīy* is *allīno*. From *nilīy* is *nilīno*, from *paṭilīy* is *paṭilīno*, a monk who lives secluded, from *paṭisallīy* is *paṭisallīno*. *Thu* - to praise, because he praises is *nitthuno*. *Dū* - to suffer, because it suffers Wearied.