English
It should be obtained, it is obtainable. It should be gone, it is going. It is fit to be tamed, it is tamable. It should be delighted in, it is delightful. Very delightful. It is observed, it is observation. It is disturbed, it is disturbance. It is touched, it is touch. He raises himself. He should be taught, he is a pupil. 'Of the teacher, the pupil' means taught. Gaha, guha, garaha, duha, vaha, saha. 781. From guha and so on, 'ya'. From these, in the sense of state or action, 'ya' frequently occurs, and 'ha' undergoes change. It should be grasped, it is graspable. It should be hidden, it is hidden. Garaha means blame. It should be blamed, it is blameworthy. It should be milked, it is milkable. It should be carried, it is a vehicle. Saha means courage. It should be endured, it is endurable. By force. 782. Kicca, ghacca, bhacca, gabba, lyā. These words are formed with the 'ya' suffix. By making the 'ya' suffix with this, and with it, 'kara' becomes 'kicca', 'hana' becomes 'ghacca', 'bhara' becomes 'bhacca', 'gu' becomes 'gabba', 'li' becomes 'lyatta', and they are formed. It is done, it is a duty. Or 'kiccaya'. It is killed, it is a killing. Or 'hacca'. It is supported, it is support. Gu means substance. It is hidden, it is a secret. It is secluded, it is seclusion. Special rules – Bhara means bearing. It should be borne, it is a burden. It should be carried, it is a carrier. It should be divided, it is divisible. Or 'bhājeyya'. It should be served, it is serviceable. It should be desired, it is desirable. It should be attained, it is attainable, etc. It should be obstructed, it is obstructable. It should be cut, it is cuttable. Or 'chejja', etc. It should be played, it is playable. Or 'dibba'. It should be awakened, it is awakenable. Or 'bodheyya', 'bojjha', etc. It should be heard, it is audible. It should be reached, it is reachable. It should be able, it is able. It should not be able, it is unable, etc. It should be stretched, it is stretchable. Or 'tañña'. It should be done, it is a deed. Or 'kayya'. It should be stolen, it is stealable. It is stolen, it is theft. 'Na' becomes 'para rūpatta'. It should be thought, it is thinkable. It should not be thought, it is unthinka to be known, unthinkable, to be thought, thought, to be understood, understood, etc. To be endured, to be investigated, etc., should also be connected. Thus, the collection of ṇyādi suffixes. The collection of aādi suffixes. Now, those ending in a, aṇa, ghaka, ghaṇa suffixes are explained. 783. In the sense of state and agents (bhāvakārakesvaghaṇaghaka). In the sense of state and in the six agents, after a verb, the suffixes a, ghaṇa, ghaka occur, whether in the sense of object, etc., or not in the sense of object, etc. 784. Sometimes aṇa. Sometimes the suffix aṇa occurs in the sense of agent, after a verb with an object as a preceding word. A, aṇa, ghaka, ghaṇa. First, in the case of ‘a’ – One who knows the highest is called aggañño (knower of the highest); one who knows the lineage is called vaṃsañño (knower of the lineage); a man who stands on the path is called maggaṭṭho-puriso (one standing on the path); a woman who stands on the path is called maggaṭṭhā-itthī; knowledge that stands on the path is called maggaṭṭhaṃ-ñāṇaṃ. Similarly, phalaṭṭho (one standing on the fruit), thalaṭṭho (one standing on the land), jalaṭṭho (one standing on the water), pabbataṭṭho (one standing on the mountain), bhūmaṭṭho (one standing on the ground). Go means knowledge and sound; one who protects the cows is called gottaṃ (lineage/clan); one who protects from surrounding fear is called parittaṃ (protection); one who gives food is called annado (giver of food). Similarly, vatthado (giver of clothes), vaṇṇado (giver of color/beauty), yānado (giver of vehicles), sukhado (giver of happiness), dīpado (giver of lamps), cakkhudo (giver of eyes/sight), one who takes a share is called dāyādo (heir); a substance that gives to go to the other shore is called pārado-raso (mercury/giver of the other shore). One who gives food is called annadado, with the doubling of the preceding consonant and shortening of the vowel. Purindado (Indra, giver in the city), with the shortening of the 'a' in 'pura' and the insertion of 'n' by a great rule. One who gives everything is called sabbadado (giver of all); one who joins truth is called saccasandho (joiner of truth); one who joins people is called janasandho (joiner of people). Kaku means a collection of virtues; one who joins virtues is called kakusandho; a man who protects cows is called gopo-puriso (cowherd); the wife of a cowherd is gopī. Kassa means a field; one who protects the field is called kassapo (farmer). Bhū means earth; one who protects the earth is called bhūpo (king). Similarly, bhūmipo. One who drinks the essence of the earth and the essence of water with its roots is called pādapo (tree); one who shines well is called subho (beautiful/auspicious); one who does not cling is called amamo (non-clinging); one who takes two useless things is called bālo (fool); one who takes much is called bahulo (abundant); one who takes like Rāhu is called rāhulo (Rāhula); of the disadvantages One who binds suffering is called ādīnavo (disadvantage); one who binds the mass of water ...the ocean, etc. In 'aṇa': 785. 'yuka' in 'āssāṇāpi'. When a suffix without the 'ṇa' anubandha, but excluding 'ṇāpi', follows, 'yuka' occurs at the end of a root ending in 'ā', meaning 'yāgama'. 'ñāyo' means 'to be known, to be understood' (reasoning); 'ñāyo' (the Noble Path) means 'that by which the deathless state is known'; 'patiṭṭhāyo' means 'that which stands by dependence'; 'dāyo' means 'to be given' (material gift, Dhamma gift); 'khīrapāyo' means 'one who drinks milk'; 'dhaññamāyo' means 'one who measures grain'; 'vāyo' means 'one who goes' (wind), etc. In 'i' vowels: 'āyo' means 'that which proceeds, income'; 'samayo' means 'that which comes together, occasion'; 'vayo' means 'that which perishes, age' (youth, etc.); 'vayo' means 'perishing, breaking up'; 'udayo' means 'arising'; 'samudayo' means 'complete arising'; or 'samudayo' means 'that from which fruit arises'; 'accayo' means 'passing beyond, transgression'; 'paccayo' means 'that from which fruit arises by dependence'; 'kayo' means 'buying'; 'vikkayo' means 'selling'; 'khayo' means 'wearing away'; or 'khayo' means 'that in which things wear away'; 'rāgakkhayo' means 'wearing away of lust'; 'cayo' means 'gathering'; 'ācayo' means 'accumulation'; 'uccayo' means 'heaping up'; 'samuccayo' means 'complete accumulation'; 'upacayo' means 'increase'; 'dhammavicayo' means 'that by which Dhamma is investigated'; 'jayo' means 'victory'; 'vijayo' means 'complete victory'; 'parājayo' means 'defeat'; 'nayo' means 'that by which one is led, method'; 'vinayo' means 'that by which one is trained, discipline'; 'sunayo' means 'easy to be led, easy to be known'; 'dunnayo' means 'difficult to be led, difficult to be known'; 'payo' means 'to be drunk' (water and milk). In 'ri' (to tremble): 'nirayo' means 'that in which beings afflicted by suffering constantly tremble and shake'; 'ālayo' means 'clinging'; 'nilayo' means 'hiding place'; 'sayo' means 'lying down'; 'āsayo' means 'that in which one lies down much, intention'; 'ajjhāsayo' means 'innermost intention'; 'visayo' means 'that in which one lies down specially, sphere'; 'nissayo' means 'that by relying on which one lies down and proceeds, support'; 'upanissayo' means 'strong support'; 'anusayo' means 'that which lies latent', etc. In 'aṇa': 'āyo' means 'increase, income'; 'apāyo' means 'devoid of income, misfortune'; 'upāyo' means 'endowed with income, means'; 'samudāyo' means 'that in which things arise'; 'samavāyo' means 'that in which things come together'; 'pariyāyo' means 'turn, method'; 'vipariyāyo' means 'reverse turn'; 'nāyo' (or 'ñāyo'?) means 'to be led'; or 'nāyo' means 'that by which one is led'; 'bhūmisāyo' means 'one who lies on the ground', etc. In 'u' vowels: 'cavo' means 'falling away'; 'javo' means 'speed'; 'abhitthavana' Great praise, fiercely runs and harms, thus a disturbance, running together, a union, union in friendship, a friendly union, it exists, thus being, destroying, destruction, arising, origination, or that from which it arises, thus origination, overpowering, overcoming, conquering, insulting, destroying, perishing, thus ruin, it sounds, thus sound, a noise, cutting, a cut, it urinates, thus urine, it flows, thus an influx, responding face to face, thus a reply, etc. In 'aṇa': Being, existence, words and thoughts arise through it, thus being, he cuts rice, thus a rice-cutter, it flows, drips with something bad, thus a stain, etc. In 'edanta' with 'aṇa': This depends on the great meaning, he studies a mantra, thus a mantra-reciter, he considers right and wrong, thus an elder preceptor, an elder preceptress. From 'de-pālane' (to protect): He protects and guards what is hidden in himself, thus a protector, a deer park, he weaves a thread, thus a weaver. From 'vhe-avhāne' (to call): It is called, thus a name, shortening, a call with 'ā' prefix, etc. In 'ama' with many consonants: Going, a path, progress, approach, retreat, he walks about in it, thus a walking place, he does good, thus a benefactor, to be done with difficulty, thus a difficult matter, a difficult practice, a difficult action, to be done with ease, thus easy, to be done slightly, thus slightly difficult, he makes an island, thus an island-maker, a non-elided compound. It comes, thus arrival, or coming, thus arrival, meeting, a meeting, a gathering, grasping, a grasp, collecting, a collection, they are collected in it, or by it, thus a collection, favor, acceptance, cows graze in it, thus a pasture, he moves about in sensual pleasures, thus one who moves in sensual pleasures, it covers the chest, thus a chest-cover, it decays by it, thus old age, he crosses the Vessa, thus Vessantara,