English
a non-elided compound. He spreads on a chariot, thus a chariot-cover, a horse-cover, he tames enemies, thus an enemy-tamer, it breaks the anus, thus a fistula, it holds the pair of sun and moon, thus a mountain range, he holds the Dhamma, thus Dhamma Holder, bearer. That which goes forth is a foot. Training itself is a step, a training-precept. That which is to be borne easily is easy to bear. That which is to be borne with difficulty is difficult to bear. That which does not die is immortal-god. Regulating is regulation. Restraining is restraint. That which grows on the head is hair. That which is obtained easily is easy to obtain. That which is obtained with difficulty is difficult to obtain. That which is to be restrained is restraint. That which is spoken is speech. Good speech, easy to speak to. Bad speech, difficult to speak to. That which carries water is a water-carrier. That which flows, goes, is a lake/sound. That which captivates the mind is charming, etc. In the sense of 'aṇa': 'Kamu' means desire, longing. That which desires is desire. Or that which is desired is desire. That which desires benefit is desire for benefit. Making is a maker/action. Manner, kind. Form, appearance. Change, alteration. Help, assistance. Harm, injury. That which makes pots is a potter. Cart-maker. Garland-maker. Preparing is a preparation/formation. Or that which is prepared is a preparation. Or that which prepares is a preparation. Requisites, equipment. Respect, honor. Where desires go and proceed is a village. That which grasps is grasping. That which grasps a bowl is a bowl-holder. That which grasps a rein is a rein-holder. Wandering is thought/consideration. That which approaches and moves is custom/treatment. That which approaches and moves in a village is village custom. That by which one wastes away, shame breaks, is an old man/lover. That which is to be crossed with difficulty is a wilderness. A great expanse of difficulty. Insertion of 'bindu'. Wilderness of wild beasts. Wilderness of yakkhas. Spreading is a spread/covering. Spreading of the kathina is kathina-spreading. That by which one breaks, destroys, goes to family division is a wife. That which breaks the earth is a hoe. 'Ra' becomes 'la'. Hoe. That which strongly holds an action is a support/base. Bowl-support. Receiving/greeting is reception. That by which one goes is a foot/step. Arising is origination. Dependent co-arising is dependent co-origination. That which is to be borne or carried is a burden. That which is collected, accumulated, is a collection/requisite. Requisites for enlightenment. Material requisites. That which kills is Māra. Māra of defilements. Māra of aggregates. Māra of death. That which regulates is a fixed order/rule. Fixed order of phenomena. Fixed order of kamma. That which ascends is an ascent/rider. That which ascends a tree is a tree-climber. Elephant-rider. Horse-rider. Oh, charioteer. That which is obtained is gain, acquisition. That which obstructs is obstruction. That which surrounds is retinue. That which carries is a carrier, marriage (bringing in), marriage (taking out). That which moves along a path is essence. Repeated reflection on what is wrong is remorse. Striking is a blow, food, expulsion, dwelling, offering, avoidance. 786. The 'han' (root) becomes 'ghāta' when followed by 'ṇa' (suffix). When the suffix 'ṇa' follows, the root 'han' becomes 'ghāta'. Killing is slaughter. Destroying is destruction. Harming is harm. Striking back is a counter-blow. In the 'ghaka' suffix, there is no lengthening. The 'n' of the root-ending, as in 'manānaṃ niggahīta', becomes a nasal consonant and also a class-ending consonant. And 'kagā cajānaṃ ghānubandhe', when the 'gha' suffix follows, the root-endings 'ja' become 'ka' and 'ga'. That which is cooked is skilled. 'Bhanja' (to break) and 'bhijja' (to be broken) are in the sense of division. Breaking is a break. Dividing is a division. That by which or in which phenomena are divided is division. Division of aggregates, division of elements. 'Ranja' (to color, to be attached) is in the sense of attachment. Coloring is color. That in which beings are attached is attachment. 'Sanja' (to cling) is in the sense of clinging. Clinging is attachment. Clinging, adhering is strong attachment. That which clings is attachment. Further attachment is further attachment. 'Saja' (to abandon, to create) is in the sense of abandoning/creating. Excessive abandoning, addressing is excessive abandonment/address. Doubling of 'g'. Abandoning is abandonment, relinquishment. Releasing is release. Mixing, mingling is association. That in which one is yoked is a yoke/age, Kali age, cart yoke, age of the grandfather. Pushing away is a pusher. Driving away is a driver. That which breaks upwards is a spring/sprout. That which is skilled is skilled. That which is angry in a certain way is angry. That which awakens is an awakened one/wise person. That which is deluded is very deluded. That which is very greedy is very greedy. Initial doubling and 'o' sound, etc. In the 'ghaṇa' suffix: Cooking is ripening/result. Or that which ripens is ripening/result, consequence. Separating is seclusion. Sprinkling is sprinkling, anointing. Grieving is sorrow. Abandoning is sacrifice. Dividing is a share. Enjoying is enjoyment. Joint enjoyment is cohabitation, consumption. Embracing is emb enjoyment, enjoyment is enjoyment. In sacrifice and worship, sacrificing is a sacrifice, a material sacrifice, a Dharma sacrifice. Joining is a yoga, application, effort, separation, inquiry. That which is to be applied is application. That which decays is the world. The great utterance of the earth is the world. The world of desire, the world of form. Being agitated is agitation, and so on. 787. The ḷo [ka. 614; rū. 581; nī. 1219] from anaghaṇasvāparīhi. From ā and parī, the dah of parassa becomes ḷo in the ana and ghaṇa suffixes. Burning is intense heat. By option, 'dahassa dassa ḍo' becomes ḍādesa. Burning is heat, or burning. Thus ends the group of ādi suffixes. The group of ana suffixes. Now, those ending in the ana suffix are explained. 788. Ana. The ana suffix occurs in the sense of state and in the six cases, and for the purpose of action. When followed by a vowel, the preceding vowel is dropped. If not dropped, yāgama is inserted. That which is told is a telling, or that by which it is told is a telling. The telling of the Dhamma is a Dhamma-telling. That by which one reflects and understands is reflection. Singing together is a chanting, or that in which they sing together and recite is a chanting. That which is known is knowledge, or that which knows is knowledge, or that by which one knows is knowledge. That which is understood is understanding. That which discerns is discernment. Recognition. The 'n' becomes 'ṇ'. In the causative: causing to know, causing to understand, causing to discern, causing to recognize. Knowing, understanding, discerning, recognizing. The preceding vowel is dropped. That which is stood upon is a place, or that in which one stands is a place. In the causative: causing to stand, causing to be established. That which protects is a refuge, a protection. The 'n' becomes 'ṇ'. That in which one exists is a state. That which is given is a gift, or that by which it is given is a gift. That to which it is properly given is the recipient. That from which one takes away is the source. In the causative: causing to give, causing to accept. That which is exerted is effort, or that by which one exerts is effort. Placing, arranging, depositing, placing together. In the causative: causing to place together. Drinking, ready wit, measuring, measure, comparison, limit. The 'n' becomes 'ṇ'. That by which one goes is a vehicle, a park, an exit. They blow, the existences They go to craving by this, so it is craving. There is no craving here, so it is Nibbāna. Or, they are extinguished here, so it is Nibbāna. In the causative: causing to extinguish. Ending, conclusion, final end, abandoning, decline. In the causative: causing to abandon, causing to decline. In words with 'i': going, selling, selling, decay, decay, decay, 'iya', 'iyyā' substitution, gathering, gathering, accumulating, selecting, conquering, victory, They cling here, so it is a cave/shelter. 'n' becomes 'ṇ'. They seclude themselves here, so it is seclusion. 'i' becomes 'ā'. He sleeps here, so it is a bed. sleeping. In the causative: causing to sleep, and so on. In words with 'u': falling, speeding, praising, shaking, shaking off, shaking off, becoming, overcoming, cutting, cutting, flowing, flowing forth, and so on. In words ending in 'e': studying, studying, respecting, One meditates, so it is meditation. Or, one meditates by this, so it is meditation. first jhāna, second jhāna, complaining, contemplation, covetousness, going to water, weaving robes, He is sick, so he is sick, and so on. By the rule 'n' after 'r' becomes 'ṇ': 'n' after 'r' becomes 'ṇ'. cause, It is done here, so it is a case/matter. preparation, accumulation. In the causative: causing to do. Scattering, scattering, walking, aging, crossing, overcoming doubt, spreading, Having come, they burn dead bodies here, so it is a cremation ground/cemetery. 'd' becomes 'ḷ'. It is seen, so it is seeing. seeing, He sees well, so he is King Sudassana. It should be seen well, so it is Sudassana, the city of devas. showing, example, holding, lifting up, determining, initial vowel lengthened. Filling, completing, pervading, spreading out. In the causative: killing. Preventing, refuge, escape, carrying, bringing, taking out, and so on. Due to general rule, from roots meaning 'to sound', 'to be angry', 'to move', and from roots like 'to shine', 'to be bright', 'to grow', the 'ano' suffix occurs in 'tassīla' (habitual agent) and others. He sounds by habit, so he is one who sounds. He sounds by Dhamma, so he is one who sounds. the suffix 'ana',