English
one who has been hungry, having been hungry, to be hungry, should be hungry. In the causative - caused to be hungry, etc. Became a mountain, became a mountain, one who became a mountain, one who has become a mountain, having become a mountain, to become a mountain, should become a mountain. In the causative - caused to become a mountain, etc. Similarly, having scruples, having scruples, one who had scruples, one who has had scruples, having had scruples, to have scruples, should have scruples; having loved, having loved, to love, etc., should also be joined. Now, a special collection is declared. 767. In the agent and in the beginning [ka. 556-7; rū. 606, 622; nī. 1143-4]. Beginning means the initial action, the first commencement. When speaking of the beginning of an action, the suffix 'kta' occurs in the agent, and in the impersonal and passive voices. By this, even in an ongoing action, with reference to the first commencement, the 'ta' suffix, which pertains to the past, is prescribed. For example? One who has eaten, having entered... is brought. A man made a mat, by a man a mat was made. 768. From Ṭhā, Āsa, Vasa, Silisa, Sī, Ruha, Jara, Ja. From Ṭhā and others, in the agent, and in the impersonal and passive, kto occurs. From Ṭhā: The disciple stood by the teacher, the teacher was stood by by the disciple. From Āsa: The disciple attended the teacher, the teacher was attended by the disciple. From Vasa: The disciple dwelt with the teacher, the teacher was dwelt with by the disciple. From Silisa: in embracing, the son embraced the father, the father was embraced by the son. From Sī: The person lay down on the pot, the pot was lain on by the person, meaning it was placed on the stove. From Ruha: The person ascended the tree, the tree was ascended by the person. From Jara: Devadatta aged with the young woman, the young woman was aged with by Devadatta, the young man was born after the maiden, the maiden was born after by the young man. 769. And in the sense of going, and with intransitive verbs, and in the locative. After verbs of going and intransitive verbs, in the locative, and in the agent, and in the impersonal and passive, kto occurs. "They go here" means "gone," this is their going. "They step on a place here" means "stepped on," this is their stepping on. Here they went, this path was gone by them, here it was gone by them. In the intransitive: this is their sat-upon place, here they sat, this is the place sat upon by them, here it was sat upon by them. 770. From verbs of eating. From verbs meaning "to consume," in the agent, and in the impersonal and passive, and in the locative, kto occurs. Here they ate, consumed, drank, chewed, tasted. These were eaten by them, consumed, drunk, chewed, tasted by them. Here their eating, consuming, drinking, chewing, tasting occurred. This is their eaten place, consumed place, drunk place, chewed place, tasted place. Thus ends the collection of tā-participles. Collection of anīya-participles "In the impersonal and passive, tabba and anīya" means anīya, "is to be experienced" means "experiencable." In words ending in ā, the following vowel is elided, sometimes y is inserted, up Not to be stood upon, To be given, He strives, hence 'striver' - a meditator, To be drunk, hence 'drink', Fit to be tasted, hence 'to be tasted', To be tasted again, To be abandoned, To be praised, To be heard, hence 'to be heard', To be offered, hence 'to be offered', To be attended upon, To be walked forward, hence 'to be walked forward', It colors/delights, hence 'to be colored/delighted', To be gone, hence 'to be gone', It is said, hence 'to be said'. To do, To cross, To spread, To hold, To remember/move, To carry. 771. 'Na' after 'ra' becomes 'ṇa'. From a root ending in 'ra', the 'na' of the suffix that follows becomes 'ṇa'. To be done, hence 'to be done', To be crossed, hence 'to be crossed', To be spread, hence 'to be spread', To be held, hence 'to be held', To be remembered/moved, hence 'to be remembered/moved', To be carried, hence 'to be carried', and so on. To be obstructed, hence 'to be obstructed', To be eaten, hence 'to be eaten', To be eaten (food), To be fully eaten/enjoyed, To be joined, hence 'to be joined', To be played, hence 'to be played', To be awakened, hence 'to be awakened', To be reached, hence 'to be reached', To be known, hence 'to be known', To be thought, hence 'to be thought', To be endured, hence 'to be endured', To be investigated, hence 'to be investigated', and so on. Thus, the collection of 'anīya' suffixes. The collection of 'nta' and 'māna' suffixes. Now, the 'nta' and 'māna' suffixes are explained. 772. 'Nto' in the agent in the present tense. 'Vattamāna' is called 'present', In the present tense, after a verb root, 'nto' occurs in the agent. 'Bhū' (to be) in the sense of existence, 'lo' (suffix) in the agent, hence 'a' suffix, 'o' increment for 'yu' and 'vaṇṇa' (vowel), He is, hence 'bhonto' - a man, 'bhontaṃ' - a family, 'bhontī' - a woman. Again, 'e', 'o' (vowels) become 'aya', 'ava' before a vowel, The 'o' becomes 'ava', 'bhavaṃ' - a man, 'bhavantaṃ' - a family, 'bhavantī', 'bhavatī', or 'bhotī' - a woman. 773. 'Māno'. In the present tense, after a verb root, 'māno' occurs in the agent. 'Bhavamāno' - a man (being), 'bhavamānaṃ' - a family (being), 'bhavamānā' - a woman (being). 774. And in the impersonal and passive voices. In the present tense, after a verb root, in the impersonal... and, in actions there is conceit. "Kyo bhāvakammesū..." is the *ya* suffix. "Is experienced" means "being experienced" enjoyment by a man, being experienced wealth, being experienced happiness. For which there is doubling, being experienced. 775. They are *ssapubba* in the future. When spoken of in future time, those *nta* and *māna* suffixes become *ssapubba*. "Will be" means "being about to be" -man, being about to be -family, being about to be -inflection, or "will be", being about to be, being about to be, being about to be. In the passive - being about to be experienced. 776. Of *māna*, of *ma*. Of the *ma* of the *māna* suffix, sometimes there is elision. Seated or lying down, mindful and clearly comprehending, always no elision. Appearing, appearing. In the passive - being understood. In the causative - causing to know, causing to know, causing to know. In the passive - being caused to know. In the *kiyādi* group - knowing, knowing. In the causative - causing to know, causing to know. In the passive - being caused to know. Standing, standing, standing, standing firm, standing firm, standing firm. In the passive - being established. In the causative - causing to stand, causing to stand, causing to stand. In the passive - being caused to stand. Giving, giving, giving, taking up, giving, giving, taking up. In the passive - being given, being given. In the causative - causing to give, causing to give, causing to take up, short. In the passive - being caused to give, being caused to take up. Laying down, laying down, laying down, being laid down, causing to lay down, causing to lay down, causing to lay down, being caused to lay down, going. They follow him who goes, the great king going, saw in the midst of the mountains. Blowing, blowing, extinguishing, completely extinguishing, extinguishing, causing to extinguish, causing to extinguish, being caused to extinguish, ending, causing to end, causing to end, abandoning, abandoning, abandoning, abandoning, being abandoned, being abandoned, being abandoned, causing to lose, causing to lose, causing to lose going, causing to abandon, causing to abandon, being caused to abandon, being caused to abandon, being caused to abandon. In dispraise—selling, selling, deciding, deciding, and its 'cho' is led. Accumulating, accumulating, conquering, conquering, giving, giving, leading, training, leading, training, being led, being led, causing to lead, being caused to lead, lying down, lying down, lying down, lying down, or lying down, sending, being sent. In praise—falling, falling, falling from a state, causing to fall, being caused to fall, running, running, praising, praising, being praised, running together, running together, shaking off, shaking off completely, shaking off, shaking off completely, purifying, shouting, cutting, covering, producing, flowing. In action—being heard. In causative—causing to hear, causing to hear. In the Svādi group—hearing, hearing. In causative—causing to hear, causing to hear. "Hu" for worship—sacrificing. "Pa" prefix for abundance—being abundant, being very abundant. "Hū" for being—being. In "e" ending verbs—going. When the sun is setting, calming, calming completely, appearing, appearing, singing, singing, being sung, causing to sing, causing to sing, honoring, honoring the Dhamma, meditating, meditating, meditating deeply, grumbling, contemplating, coveting. In causative—causing to meditate, causing to grumble, y-elision. Fearing, fearing, reaping rice, reaping, weaving a robe, weaving. "Kile" for playing and loving—playing, playing, or it means moving and loving. "Gile" for sickness—being sick. "Cine" for despising—despising. "Pale" for going—fleeing. "Mile" for decay—decaying. "Saṅkase" for dwelling—dwelling, and so on. In many conjugations—"asa" for being, "the rule of initial elision for 'nta', 'māna', 'anta', 'ntiya', 'yiyuṃ', 'svādi'" for 'nta', initial elision in 'māna' forms, being, being, serving, serving, being served, wishing, wishing, being wished, going. going, going, being gone. In its prior form - being gone, being attained. In the future, with 'ssa' preceding, and with 'ccha' for roots like 'labha, vasa, chida, gama, bhida, ruda', along with 'ssa' at the root's end, 'ccho'. going, will be going, going, will be going, aging, aging, decaying, decaying, burning, burning. For 'daha', 'da' becomes 'ḍa'. burning, burning. In the passive - being burned.