English
For 'disa' - in the sense of looking, seeing, seeing, being seen. In the causative - showing, showing, showing. obtaining, obtaining. In the passive, prior form - being obtained, being perceived. In the future - will be obtaining, will be obtaining, will be obtaining, will be obtaining. dying, dying, dying, dying. For 'yamu' - in the sense of ceasing, restraining, controlling, controlling, restraining. In the causative - causing to restrain. crying, crying, crying. In the future - will be crying, will be crying, will be crying, will be crying. speaking, speaking. In the passive, 'let it be' is said - being spoken. In the causative - causing to speak, causing to speak, causing to speak. In the passive - being caused to speak. In the future, with 'kkhā' as the ending for roots like 'vaca, bhuja, muca, visa', along with 'ssa' at the root's end, 'kkhādeso'. will be speaking, will be speaking, speaking, speaking, advising, advising, speaking, speaking. In the passive - being spoken, being advised, being spoken. In the causative - causing a drum to sound, causing to sound. dwelling, dwelling. In the passive, prior form - being dwelt in. causing to dwell, causing to dwell. In the future - will be dwelling, will be dwelling, will be dwelling, will be dwelling. entering, entering. In the passive - being entered. In the future - will be entering, will be entering, will be entering, will be entering, etc. From the 'rudh' group - obstructing, obstructing. In the passive - being obstructed. In the prior form - being obstructed. obstructing, obstructing, being obstructed. cutting, cutting, being cut, being cut, causing to cut, causing to cut. In the future - will be cutting, will be cutting. , being about to cut, being about to cut. Breaking, breaking, being broken, being broken, being about to break, being about to break, being about to break, being about to break. Eating, eating. In the passive - being eaten. In the prior form - being eaten. Causing to eat, causing to eat, causing to eat, being caused to eat. In the future - being about to eat, being about to eat, being about to eat, being about to eat. Releasing, releasing, being released, being released. In the future - being about to release, being about to release, being about to release, being about to release, and so on. In the Divādi class - the form and the pure passive form are just like the prior form, playing, playing, being played. In the prior form - playing. Being cut, being cut, causing to cut, causing to cut. Waking up, waking up, being awakened, awakening, awakening, awakening. Being released, being released, releasing, releasing, releasing, being released. Fighting, fighting, and so on. In the Svādi class - hearing, hearing. In the passive - being heard. In the causative - causing to hear, causing to hear, causing to hear. Reaching, reaching the Dhamma, reaching, being reached, being reached. In the causative - causing to reach, causing to reach, causing to reach. With Pari, with Saṃ prefix - completing, completing, completing, being completed. Being able, covering, and so on. In the Kiyādi class - buying, causing to buy, selling, and so on. In the Tanādi class - stretching, doing, doing, doing, doing, doing, doing, being done, being done. In the passive - being done, being done, the substitution of 'ya' for the final consonant of the root when it is a dental or labial. Composing, composing. In the causative - causing to do, causing to do, causing to do, being caused to do. Being able, and so on. In the Curādi class - stealing, stealing, stealing, stealing, stealing, stealing, thinking, thinking, thinking, being thought, causing to think, causing to think, causing to think. knowing, being absorbed in thought, and so on. Enduring, being patient, being made to endure, causing to endure, making patient, being caused to endure, investigating, treating, healing, doubting. Desiring to eat, thus hungry, desiring to devour, thus hungry, desiring to drink and consume, thus thirsty, desiring to conceal and restrain, thus disgusted, desiring to seize and seek, thus desirous of gain, desiring to conquer, thus desirous of victory. Behaving like a mountain, thus acting like a mountain, acting like a mountain, acting lovingly, acting with loving-kindness, and so on, should be combined. Thus the 'nta' and 'māna' suffixes, the collection of 'māna' suffixes. The collection of 'ṇya' and other suffixes. Now, the 'ṇya', 'ya', and 'yak' suffixes are spoken of. 777. Ghyaṇa. In the sense of state/being and action/object, the 'ya' suffix with 'gha' and 'ṇa' as anubandhas occurs. The 'gha' anubandha has a special meaning in phrases like 'kagācajānaṃ ghānubandhe' and so on. The 'ṇa' anubandha indicates lengthening. Thus everywhere. That which should be experienced, thus enjoyment to be experienced by a man, happiness to be experienced, prosperity to be experienced. 778. And 'ā' becomes 'e'. For roots ending in 'ā', the 'ā' becomes 'e' when the 'ghyaṇa' suffix is applied. By the word 'ca' (and), the 'ī' that comes as an augment to roots ending in 'i' also becomes 'e'. That which should be told, that which should be spoken, thus 'akkheyyaṃ' (to be told). Whose doubling, that which should be counted, thus 'saṅkhyeyyaṃ' (countable), that which cannot be counted, thus 'asaṅkhyeyyaṃ' (uncountable), that which should be sung, thus 'geyyaṃ' (a chantable discourse with verses), that which is fit to be smelled, thus 'gheyyaṃ', that which should be smelled, that which is fit to be honored, thus 'apaceyyaṃ', that which is fit to be known, thus 'ñeyyaṃ', that which is fit to be fully known, thus 'aññeyyaṃ', that which should be understood, that which should be directly known, that which should be fully comprehended. When 'ī' is an augment, to be known, to be understood. The 'ī' becomes short. Should be known, should be understood, that which should be resolved, thus 'adhiṭṭheyyaṃ' (to be resolved), to be resolved, that which should be given, thus 'deyyaṃ' (a gift), that which should be taken, thus 'ādeyyaṃ' (to be taken), that which is fit to be believed, thus 'saddaheyyaṃ' (to be believed), that which is fit to be arranged/commanded, thus 'vidheyyaṃ' (to be commanded/submissive), that which is not to be commanded, thus 'avidheyyaṃ' (not submissive) - a characteristic of not-self, where Mara's command burns, thus 'māradheyyaṃ' (Mara's domain), the domain of death, that which should be placed near, thus 'sannidheyyaṃ' (to be placed near). Aṃ. That which should be spoken, that which should be said, is "abhidheyya" (to be expressed). That which should be covered, is "pidheyya" (to be covered). No elision, or "apidheyya" (not to be covered). That which should be drunk, is "peyya" (drinkable). That which should be measured, is "meyya" (measurable). That which should be measured well, is "pameyya" (to be measured). That which is fit to be measured by approaching, is "upameyya" (comparable). That which should be abandoned, is "heyya" (to be abandoned). To be abandoned, to be thoroughly abandoned. In the 'i' sounds: That which should be studied, is "ajjheyya" (to be studied), "adhiyeyya" (to be learned). That which should be approached, is "upeyya" (to be approached). That which should be sold, is "vikkeyya" (to be sold). To be sold, to be sold, or to be sold. That which should be investigated, is "viceyya" (to be investigated), "vicineyya" (to be discerned). That which should be conquered, is "jeyya" (to be conquered), "vijeyya" (to be overcome). That which should be led, is "neyya" (to be led), "vineyya" (to be disciplined). That which should be lain upon, is "adhiseyya" (to be lain upon). That which should be sent, is "pāheyya" (to be sent), or "pahiṇeyya" (to be dispatched). In the 'u' sounds, augmentation is commanded. In the word 'ku'. That which is done, is "kāveyya" (poetic work). In the absence of 'ī', the 'v' becomes 'b' and is shortened. "Kabya" (poetry). In the prior form, "kabba" (poetry). That which should be moved, is "cāveyya" (to be moved). That which should be swift, is "javeyya" (to be swift). That which should be praised, is "abhitthaveyya" (to be praised). That which is fit to be, is "bhabba" (fit, possible). That which is offered, is "habya" (oblation) - ghee. In the 'e' ending words: That which should be avoided, is "apaceyya" (to be avoided), "apacāyiya" (to be avoided). In the root 've' (to weave, to extend): That which should be woven, is "veyya" (to be woven). From 'vaca', 'bhaja', 'bhuja', 'yuj', etc., the 'ghyaṇa' suffix. 779. 'Ka', 'ga' for 'ca', 'ja' when 'gha' is attached. 'Ca' and 'ja' at the end of roots become 'ka' and 'ga' respectively when a suffix with 'gha' is attached. That which should be spoken, is "vākya" (speech). "Vākka", "vācca", or "vāceyya" (to be spoken). 'Bhaja' (to serve). That which should be served, is "bhāgya" (fortune), "bhagga" (portion). That which should be enjoyed, is "bhogya" (enjoyable), "bhogga" (enjoyable). That which should be joined, is "yogya" (suitable), "yogga" (suitable). 780. 'Yo' from 'vada', etc. From 'vada', etc., the suffix 'yo' frequently occurs in the sense of state or action. That which should be eaten, is "bhojja" (food). That which should be eaten, is "khajja" (food). That which should be tormented, is "vitujja" (to be tormented). That which should be removed, is "panujja" (to be removed). That which should be gone to, is "pajja" (path). That by which one becomes intoxicated, is "majja" (intoxicant). 'Muda' (to rejoice). That by which one rejoices, is "pāmojja" (joy). That which is spoken, is "vajja" (speech, blameworthy). 'Vadha' (to harm). That which should be killed, is "vajjha" (to be killed). That which should be pierced, is "vijjha" (to be pierced). That by which beings are purified, are cleansed, is "puñña" (merit). The derivation. It is afflicted, it is affliction. It is sown, it is a field. Sleeping is sleep.