English
he proclaims with approval, thus 'ghosana' (proclaimer), one who is angry (wrathful), one who defiles, one who greatly defiles, one who makes angry, one who moves, one who trembles, one who shakes, one who adorns, one who decorates, one who greatly decorates, one who shines/pleases, one who greatly shines/pleases, one who shines forth, one who illuminates, one who brightly illuminates, one who increases/grows, he does by habit, thus 'karaṇa' (doer). Greed is a maker of signs, Hatred is a maker of signs, Delusion is a maker of signs, etc. [Saṃyutta Nikāya 4.349]. 789. From 'kar' (to do), 'ṇana' (suffix). From the root 'kar' (to do), in the agent sense, the suffix 'ana' with 'ṇa' as an anubandha occurs. It produces its own results, thus 'kāraṇa' (cause/reason). 790. From 'hā' (to abandon/go), in the sense of 'vīhikāla' (rice-time/year). When 'vīhi' (rice) and 'kāla' (time/year) are to be expressed, from the root 'hā', in the agent sense, the suffix 'ana' with 'ṇa' as an anubandha occurs. It causes to abandon/pass, thus 'hāyana' (a year/a kind of rice), a type of rice and a year. In "a sixty-year-old elephant," 'hāyana' is said to mean 'year'. Thus, the collection of 'ana' suffixes. The collection of 'aka' suffixes. Now, those ending with the 'aka' suffix are explained. 791. 'aka' in the sense of 'āsīsā' (desire/blessing). ['āsiṃsāmako' in many texts]. 'Āsīsā' is called 'patthanā' (aspiration/wish). When 'āsīsā' is implied, 'aka' occurs in the agent sense. May he live, thus 'jīvaka' (one who lives). May he rejoice, thus 'nandaka' (one who rejoices). "Jinabuddhi, Dhanabhūti, Bhūto, Dhammadinno, Vaḍḍhamāno" - these words are formed in other ways. May the Conqueror know this, thus 'Jinabuddhi'. Wealth becomes his, it grows, thus 'Dhanabhūti'. He becomes, he grows, thus 'Bhūto'. Given by Dhamma, 'Dhammadinno'. Just like Devadatta, Brahmadatta. He grows, thus 'Vaḍḍhamāno'. The suffix 'ṇaka' from the rule "'kattari ltuṇakā'" (ṇaka in the agent sense). And because of its general application, it is formed in the sense of 'worthy', 'capable', 'habit', 'nature', and 'approval'. He explains, thus 'akkhāyaka' (explainer). The insertion of 'ya' from the rule "'āssāṇāpimhi yuka'". He is worthy to explain, he is capable. Explaining is his habit, his nature. He explains carefully, this is the meaning. It is formed in all three times. He explained in the past, he explains today, he will explain in the future, this is the meaning. Similarly, in other general rules, it should be understood appropriately. In the feminine gender, by the rule "'adhātussa ke...'", 'a' of 'aka' becomes 'i'. 'akkhāyikā' (female explainer). 'akkhāyakaṃ kulaṃ' (explaining family). 'saṅgāyako' (reciter). He knows, thus 'jānaka' (knower). When 'na' is inserted after the vikaraṇa suffix, the vikaraṇa... knows, understands, comprehends, discerns, perceives. Causes to know, makes known, informs, makes understood, makes perceived. Causes to know, causes to understand, causes to perceive, establishes, causes to establish, gives, causes to give. No nasal insertion in 'ñāpi', causes to undertake, causes to undertake, short vowel in both. Arranges, abandons, is left behind, 'i' for 'a' and so on. In 'i' vowels: studies, studies a mantra, buys, causes to buy, collects, selects, is defeated, no elision, a person, defeats, no elision and no elision of causative, a phenomenon, causes to fear, nasal insertion and initial short vowel. Sleeps on the ground, causes to sleep, sends and so on. In 'u' vowels: purifies, cleanses, fire, becomes, causes to become, cuts, a hearer (man), a hearer (woman), offers and so on. In 'apa' for reaching: causes to reach, causes to reach completely, attends (man), attends (woman), attending (family), makes, a maker (female), a maker (neuter), a helper, causes to make, constructs, constructs completely, throws, throws up, throws down, throws, throws up, throws down, causes to throw. Takes, causes to take. Similarly, a protector, walks at the foot, gathers flowers, a verb ending in 'e'. Cuts, cuts, causes to cut, causes to cut, generates (man), a mother who generates, an action that generates, elision of causative. In 'jhāpa' for burning: causes to burn. In 'ñapa' for making known: causes to make known. In 'ṭhāpa' for standing: causes to establish. In 'ṇāpa' for sending: causes to command. One who pricks is a pricker. One who is content is a content one. One who sees specially is an insight-seer. One who shows is a shower. One who pollutes is a polluter. The initial vowel is long. One who cooks is a cook. One who causes to cook is a causer-to-cook. One who produces is a producer. One who brings forth. One who accomplishes. One who practices. One who provides. One who fills is a filler. Because of the heavy final syllable, no lengthening. One who touches is a toucher. Because it's like 'tud', no lengthening. One who divides is a divider. One who breaks is a breaker. A splitter. A prison-breaker. One who eats is an eater. A feeder. A village-feeder. One who awakens is an awakener. An enlightener. One who dies is a dying one. One who kills is a killer. One who releases is a releaser. A liberator. One who begs is a beggar. One who sacrifices is a sacrificer. One who applies is an applier. One who investigates. One who joins. One who employs. One who fights is a fighter. A warrior. One who obstructs is an obstructer. A hinderer. One who speaks is a speaker. One who advises is an adviser. One who admonishes. One who plays the lute is a lute-player. A drum-player. One who salutes a teacher is a saluter. One who knows is a knower. One who finds and obtains is a finder. One who investigates and examines is an investigator. One who experiences is an experiencer. One who pierces is a piercer. One who pierces bone is a bone-piercer. One who pierces leaves is a leaf-piercer. In many cases, it is also seen in the sense of action. That which is worn in between is an undergarment. One who becomes clear is a clearer. Or a clarifier. A lamp-clarifier. A water-clarifier. One who sews is a sewer. One who serves is a server. One who strikes is a striker. One who strikes cows is a cow-killer. 'Han' becomes 'ghāta'. One who carries is a carrier. In the sense of action – It is said in usage, "That which is struck by feet is a foot-strike." One who endures is an endurer. One who treats is a healer. One who investigates is an investigator. One who desires to eat is a hungry one. One who acts like a mountain is a mountain-actor. And so on. Thus, the collection of -aka suffixes. Collection of forms with 'i' as the intermediate vowel Now, forms with 'i' as the intermediate vowel are stated. 792. The root 'dā'. From 'dā' and 'dhā', the suffix 'i' occurs in the sense of action and agent. First, by mind, beginning... and so on. That which is clung to by craving and wrong views is clinging. Clinging to aggregates. Clinging to defilements. Arrangement is method. That by which it is arranged is method. That which is laid down is treasure. That which is joined is union. Complete union. Rebirth-linking. Placing near is proximity. Concentration is concentration. That by which they concentrate is concentration. Aspiration is aspiration. Limit. Boundary. Deposit. Substitute. That where water holds and stands is ocean. A great ocean is great ocean. That where hairs hold and stand is tail. 793. *I, ki, ti* in its own form. When the root's own form, called *suti*, is to be expressed, after the verb-meaning, the suffixes *i, ki, ti* occur. From those ending in 'a', *i*. *gami*, *paci*, and so on. From those ending in 'u', *ki*. *budhi*, *rudhi*, and so on. From some, *ti*. *karotissa*, *atthissa*, and so on. 794. *ṇī* in the sense of habit, frequency, and certainty. *Sīla* is called natural conduct. *Abhikkhañña* is frequency itself, repeated action. *Avassaka* is that which is certain to happen in the future. By the taking of *sīla*, *dhamma* and approbation are also included. When these special actions, *sīla* and so on, are implied, the suffix *ṇī* occurs in the agent. In those ending in 'ā', by 'āssāṇāpimhi yuka', the insertion of 'y' occurs. He who proclaims is a proclaimer. He is of the habit of proclaiming. He is of the nature of proclaiming. The meaning is that careful action in proclaiming is appropriate. It is accomplished in all three times, due to its general application. *Avassaka*, however, is only the future. A man who proclaims the Dhamma. A woman who proclaims the Dhamma. A family that proclaims the Dhamma. He who frequently sings songs is a song-singer. He who will certainly stand for an eon is an eon-stander. He who will stand for an incalculable period of contraction is a contraction-stander. Similarly, an expansion-stander. He who takes what is not given by habit is a non-giver-taker. Similarly, he who takes what is given is a giver-taker. He who gives food by habit is a food-giver. *Dā* - in lying down. He who is of the habit of sleeping is a sleeper. He who is of the habit of drinking intoxicants is an intoxicant-drinker. He who frequently drinks intoxicants is an intoxicant-drinker. He who is of the habit of going quickly is a quick-goer. with formations One who will certainly attain final Nibbāna not without effort is a 'sasaṅkhāraparinibbāyī'. Similarly, 'asaṅkhāraparinibbāyī'. One who will certainly attain final Nibbāna in the middle, between the life-span, is an 'antarāparinibbāyī'. One who will certainly attain final Nibbāna having approached the end of the life-span, is an 'upahaccaparinibbāyī', and so on. In words ending in 'i': One who always recites mantras is a 'mantajjhāyī'. 'dhammajjhāyī'. One who always sells grain is a 'dhaññavikkāyī'. One whose habit is to fear is a 'bhāyī'. One whose habit is to lie on the ground, or one who always lies on the ground is a 'bhūmisāyī'. One whose habit is to lean on thorns is a 'kaṇṭakāpassayī', and so on.