English
Dhū - in shaking off, one who shakes off unwholesome states is dhuno, purified by wisdom. Pū - in purifying, one who purifies is puno, that by which teeth are purified is dantapoṇo, 'n' becomes 'ṇ'. Bhū - in growing, that which grows or exists is bhūno - a heap of good deeds. Lū - in cutting, one who cuts is luno. Vu - in covering, one who covers is āvuṇo. Su - in hearing, one who hears is suno, (also) soṇo, 'n' becomes 'ṇ'. Or Su - in producing, that which produces or swells is sunaṃ - swollen. Hu - in worship, in giving, that which is offered is āhunaṃ, that which is given as a gift is pāhunaṃ - an object to be given. Āsa - in sitting, one who sits is āsino, one who sits silently is tuṇhīmāsino. Katha - in stiffness and firmness, that which is stiff is kathinaṃ. Kupa - in anger, that by which shame is disturbed is hirīkopinaṃ. Pala - in going, one who goes is palino. Mala - in being dirty, that which is dirty is malino, a dirty cloth. Supa - in sleeping, one who sleeps is supino. Paḷa - in going, one who goes is paḷino, having gone to Jambudīpa. Thus, the collection of derivations without conjunction. The collection of derivations with conjunction. Khida, chida, tuda, dā, nuda, pata, pada, bhida, vida, sada. The 'no' of 'ktaktavantūna' (suffixes) after 'bhida' and so on, the final part of the root becomes the following form, 'khijji' becomes khinno (wearied), 'chijji' becomes chinno (cut), completely cut, 'tudi' becomes tunno (pierced), thoroughly pierced, deeply pierced, variously pierced. Nuda - in throwing away, 'nudi' becomes nunno (thrown away), completely thrown away. Pata - in falling, that which falls is panno (fallen), a fallen banner, 'nn' becomes 'ṇṇ' in rukkhapaṇṇaṃ (tree leaf), or pattaṃ (leaf). Pada - in going, 'pajji' becomes panno (gone, attained), attained, arisen, lain down, failed, accomplished, born into, completely born into, encompassed. Bhida - in breaking, 'bhijji' becomes bhinno (broken, split), completely split, entirely split, split all around, variously split. Vida - in satisfaction, one who is disillusioned is nibbinno (disillusioned). Sada - in spreading, in going, in ending, 'sīdi' becomes sanno (sunk, dejected), sunk down, 'pasīdi' becomes pasanno (clear, pleased), greatly pleased, 'nisīdi' becomes nisinno (seated), completely seated, 'īma' from 'sadajarānam' and shortening in conjunction. Tavan You are wearied, cut, well-cut, pierced, well-pierced, very well-pierced, fallen, attained, broken, well-broken, settled, well-settled, seated. 753. Dātvinno. From the root Dā, of those after it, of those ending in -tavant, its -inno occurs. It was given, thus dinno, padinno, ādinno, samādinno, upādinno, pariyādinno, with -nn becoming -ṇṇ, upādiṇṇo. Thus the cluster of s-compounds. The cluster of h-compounds. Ūha, gāhu, guha, baha, bāha, buha, muha, ruha, vaha. 754. From Ruhādi, ho and ḷo occur. From Ruhādi, of the immediately following -ta suffix, the -ta of the -ta suffix becomes -ho, and the final consonant of the root becomes -ḷo. Ūha - in accumulation, it was accumulated, thus byūḷho, viyūḷho, paribyūḷho, the battle of gods and asuras was well-accumulated. Gāhu - in excessive strength and agitation, do not lament excessively. He thinks with excessive strength. It was strong, thus gāḷho, pagāḷho, āgāḷho, ogāḷho, ajjhogāḷho. Baha - in growth. 755. And of Muha, Baha, Buha, and Guha, there is lengthening when -ka is an anubandha. When a suffix with -ka as an anubandha, excluding -tvā and others, follows the -ta of the suffix, there is lengthening for Muha, Baha, Buha, and Guha. "From Ruhādi, ho and ḷo occur," means the final consonant of the root becomes -ḷo, and the -ta of the -ta suffix becomes -ho, it grew, thus bāḷhaṃ. Buha - in extraction, it was extracted, thus būḷho, abbūḷho, one whose dart is extracted. Muha - in blindness. 756. From Muha, optionally. From Muha, of the immediately following -ta, -ho occurs, and the final consonant of the root becomes -ḷo, optionally. It was deluded, thus mūḷho, or muddho. Ruha - in generation and movement, it grew, thus rūḷho, parūḷho, ārūḷho, orūḷho, virūḷho, nirūḷho. Vaha - in conveying, it was conveyed, thus vūḷho, "it was said 'assū'." In the -ti suffix - growing is rūḷhi, not growing is nirūḷhi, special growing is virūḷhi. In -tvā and others - 757. Pyo optionally for -tvā in a compound. In the place of a compound, the -tvā suffix has -p as an anubandha. "ho" or "yo" becomes. The prefix "pa" with "yissā" is for a specific meaning. "Hassa vipallāso" means "ha" and "ya" are interchanged. Having drawn out, having drawn out completely. Having drawn out, or having drawn out. Having entered deeply, having entered deeply. Having plunged into, having plunged into. Having plunged into completely, having plunged into completely. Due to the rule of abundance, "pyo" occurs even in non-compounds. Having hidden, having hidden. Having hidden away, having hidden away. Having covered, having covered. In "naha" (to bind), having bound, having bound. In "bāha" (to ward off), lengthened. Having warded off, having warded off. Having warded off in return, having warded off in return. In "buha" (to uproot), with "pa" as prefix, having uprooted. Having uprooted craving with its root. (Samyutta Nikaya 1.159, "taṇhamabbumha"). With "ā" as prefix, having extracted, as in "extract the dart from oneself" and so on. Having become confused, having become confused. Having been liberated, having been liberated. Having become utterly confused, having become utterly confused. Having ascended, having ascended, having ascended. Having descended, having descended. In "saha" (to endure), having endured, or having endured. Thus ends the section on "ha" substitutions. Section on the variations of "tvā" and so on. Now the variations of "tvā", "tvāna", and "tuna" are stated. "I", "kara", "hana". 758. From "i" comes "cca". From the root "i", "tvā" becomes "cca" optionally. Having gone forth, having met, having fully understood, having known, having followed, having departed, having approached, having fully approached, having studied, having passed over, having depended on. Why "optionally"? Having approached, having fully approached, having studied. 759. From "sā" and "adhi" (prefixes to "kara"), "racca" and "riccā" (forms). From "kara" preceded by "saṃ" or "adhi", "tvā" becomes "racca" or "riccā" optionally. The rule is taken here as divided. Having honored, in "sakkacca", nasal insertion. Having aimed at. Why "optionally"? Having honored, having honored, having aimed at. In the divided rule, "having disregarded self, he serves loved ones." (Jātaka 2.21.461). Having prepared food. 760. From "hana" comes "racco". From "hana", "tvā" becomes "racca" optionally in a compound. Also from "hara" by the divided rule. Having struck, having removed, having destroyed, having gathered, having harmed. Why "optionally"? Having struck, having removed, having destroyed, having gathered. In "hara", may it not strike us in the body. having fetched, then having fetched water. In the sense of seeing. 761. "Disā vānavā sa ca." From "disa", "tvā" becomes "vāna", or they become "vā". And for "disa", "sa" becomes "sa". This is a prohibition of the other form. Having seen, having seen. What does "vā" mean? Having seen. Khā, ñā, dā, dhā, hā, ki, khi, ci, ji, nī, lī, si, bhū. The rule "Pyo vā tvāssa samāse" means "yo" for "tvā". By the great rule, "ya" is sometimes optionally dropped. With "saṃ" prefix and "khā" in the sense of knowing: saṅkhāya, saṅkhā, paṭisaṅkhāya, paṭisaṅkhā, aññāya, aññā, abhiññāya, abhiññā, pariññāya, pariññā. What does "samāseti" mean? Having known. What does "vā" mean? Having known, having fully known, having fully understood. Having resolved, resolution, having established, establishment. What does "samāseti" mean? Having stood. What does "vā" mean? Having resolved, having established. By the great rule, "ittaṃ". Having attended. Having taken, having grasped, grasping. What does "samāseti" mean? Having given. What does "vā" mean? Having taken, having undertaken. By the rule "ū byañjanassā", "ī" is augmented. By the rule "dāssiyaṅa", when a vowel follows in a compound, "iya" is substituted. 762. "Tuṃ" and "yāna" suffixes. For "tvā", "tuṃ" and "yāna" sometimes occur in compounds. Due to the prevalence rule, even in non-compounds in verses: "to see renunciation as safety", "to see what wonder, the devas rejoiced". The anusvāra is dropped. To offer (having brought). "Abhihaṭuṃ" is also a reading. The initial consonant cluster is dropped, and it becomes "ṭa". They also read "Abhihaṭṭhuṃ". The consonant does not match. Having taken, having grasped. Having arranged, having placed down, having connected, having placed, having placed together. Having arranged, having placed down, having placed, having placed together. Having abandoned, having abandoned, having abandoned, having abandoned, having abandoned. For "i" vowels, "pya" is doubled. Having sold, having sold. Having investigated, a gift should be given. By the rule "ūlasse", "i" becomes "e". Having investigated, having disciplined, having disciplined, having disciplined, having clung, having clung, having secluded oneself, having secluded oneself. "ya" is augmented. 763. "Pye" and "sissā" suffixes. "Pye" when followed by... "e" in "sissa" becomes "ā". Having relied, having strongly relied, having not relied, having not relied, having not supported, having not supported. What is "vāti"? Having lain upon, having lain upon. In the sense of "bhū", shortening: Having arisen, having overcome, having experienced, having mastered, having despised, having conquered. What is "samāseti"? Having been, In words ending in "e", by the great rule, "e" becomes "ā". Having meditated, having meditated, having closely meditated, having closely meditated, having coveted, having coveted. In roots ending in consonants,