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Are considered by the Victor to be upholders of the Teaching. (Ga) Just as a blind person, Disabled in describing, Without a vessel for ghee, honey, and oil, Is lost, and things are lost; So too, meaning is lost without proper usage. (Gha) Therefore, for the sake of preserving The rare meaning of the Muni's words, I shall explain, for the benefit of students, The treatise on primary derivatives, accompanied by proofs. 524, 561. 'ṇa' in the sense of agent etc. for a root. The suffix 'ṇa' occurs for a root in the sense of agent etc. One who does work is a worker; similarly, a potter, a garland-maker, a wood-worker, a chariot-maker, a silver-smith. , goldsmith, leaf-taker, weaver, grain-measurer, righteousness-lover, righteousness-practicer. 525, 565. Saññāyama nu. When denoting the agent in the sense of Saññāyama, the suffix `a` occurs to the root, and the increment `nu` occurs to the noun. He tames enemies, therefore Arindama, a king. He crosses the Vessa, therefore Vessantara, a king. He makes an end to craving, therefore Taṇhaṅkaro, the Blessed One. He makes wisdom, therefore Medhaṅkaro, the Blessed One. He makes refuge, therefore Saraṇaṅkaro, the Blessed One. He makes a lamp, therefore Dīpaṅkaro, the Blessed One. 526, 567. Pure dadā ca iṃ. At the beginning of the word `pura`, the suffix `a` occurs to the root `dada`, and `iṃ` occurs to the `a` of `pura`. He gave gifts in the past, therefore Purindada, the king of devas. 527, 568. Sabbato ṇvu tvāvī vā. From all roots, whether in the sense of agent or not, these suffixes `a`, `ṇvu`, `tu`, `āvī` occur. In `a`: He does that, therefore takkaro. He does good, therefore hitakaro. He disciplines here, or by this, therefore vinayo. He dwells relying on it, therefore nissayo. In `ṇvu`: He makes a chariot, therefore rathakārako. He gives food, therefore annadāyako. He disciplines beings, therefore vināyako. He does, therefore kārako. He gives, therefore dāyako. He leads, therefore nāyako. In `tu`: He does that, therefore takkattā. Or, the doer of that, therefore takkattā. He gives food, therefore bhojanadātā. Or, the giver of food, therefore bhojanadātā. He does, therefore kattā. He remembers, therefore saritā. In `āvī`: He sees fear, therefore bhayadassāvī, and so on. 528, 577. Visa ruja padādito ṇa. From roots like `visa`, `ruja`, `pada`, etc., the suffix `ṇa` occurs. He enters, therefore paveso. It hurts, therefore rogo. It arises, therefore uppādo. It touches, therefore phasso. It dwells, therefore oko. It becomes, therefore bhāvo. It comes, therefore āyo. He fully awakens, therefore sambodho. He dwells, therefore vihāro. 529, 580. Bhāveca. When denoting the sense of state or being, the suffix `ṇa` occurs from all roots. It is cooked, or cooking, therefore pāto. It is abandoned, or abandoning, therefore cāgo. Thus, yāgo, yogo, bhāgo, paridāho. 530, 584. Kvi ca. From all roots, the suffix `kvi` occurs. It arises completely, therefore He who exists specially is *vibhū*. He who goes with his arm is *bhujaga*. He digs himself up, or he digs up the earth, is *saṅkha*. 531, 589. The suffix *ramma* to *dhara* and others. The suffix *ramma* occurs after the roots *dhara* and so forth. That by which one holds is *dhamma*. That which is done is *kamma*. 532, 590. And *ṇī*, *tu*, *āvī* in the sense of 'having the habit of' and so forth. These suffixes *ṇī*, *tu*, *āvī* occur after all roots in the sense of 'having the habit of' and so forth. A king who has the habit of praising what is dear, that king is *piyapasaṃsī*. A person who has the habit of living a holy life, that person is *brahmacārī*. A king who has the habit of acting forcefully, that king is *pasayhapavatthā*. A recluse who has the habit of seeing fear, that recluse is *bhayadassāvī*, and so on. 533, 591. The suffix *yu* to *sadda*, *kudha*, *cala*, *maṇḍa*, and roots like *rudha*. The suffix *yu* occurs after the roots *sadda*, *kudha*, *cala*, *maṇḍa*, and roots like *ruca*, in the sense of 'having the habit of' and so forth. One who has the habit of sounding is *ghosana*. One who has the habit of speaking is *bhāsana*. The analysis should be done in this way. One who has the habit of angering is *kodhana*. One who has the habit of harming is *dosana*. One who has the habit of moving is *calana*. One who has the habit of trembling is *kampana*. One who has the habit of throbbing is *phandana*. One who has the habit of adorning is *maṇḍana*. One who has the habit of embellishing is *vibhūsana*. One who has the habit of shining is *rocana*. One who has the habit of illuminating is *jotana*. One who has the habit of growing is *vaḍḍhana*. 534, 562. The suffix *rū* to *gam* preceded by *pāra* and others. The suffix *rū* occurs after the root *gam* when preceded by the word *pāra* and so forth, in the sense of 'having the habit of' and so forth. The far shore of existence is *bhavapāra*. A person who has the habit of going to the far shore of existence, that person is *bhavapāragū*. Why 'in the sense of having the habit of' and so forth? (Otherwise it would be) *pāraṅgato*. Why 'to *gam* preceded by *pāra* and others'? (Otherwise it would be) *anugāmī*. 535, 593. And to *bhikkha* and others. The suffix *rū* occurs after the roots *bhikkha* and so forth, in the sense of 'having the habit of' and so forth. One who has the habit of begging, one who has the habit of asking, is *bhikkhu*. One who has the habit of knowing is *viññū*. 536, 594. The suffix *ṇuka* to *hanati* and others. The suffix *ṇuka* occurs at the end of roots like *hanati* and so forth, in the sense of 'having the habit of' and so forth. One who has the habit of striking is *āghātuka*. One who has the habit of doing is *kāruka*. 537, 566. The *nu* (suffix) becomes a *niggahita* at the end of a word. The increment *nu* becomes a *niggahita* at the end of a word. He who tames enemies is *arindama*, a king. He who crosses the *vessa* is *vessantara*, a king. He who makes light is the light-maker, the Blessed One. 538, 595. Or 'ro' and 'gho' after 'saṃhana'. From the root 'han' preceded by 'saṃ', or from another root, the suffix 'ra' occurs, and 'han' becomes 'gho'. That which comes together as a whole action is the Saṅgha, that which is dug around the city is a moat, he who makes an end is the end-maker. Why 'saṃ'? Destruction, annihilation. 539, 558. 'ranto' and 'rādino' in 'ramhi'. When the suffix 'ra' follows, the final part of the root beginning with 'ra' is dropped. End-maker, one who has gone to the other shore, teacher, seen, and so on. 540, 545. 'tabba' and 'anīya' in the sense of 'bhāva' and 'kamma'. In the senses of 'bhāva' (state of being) and 'kamma' (action), the suffixes 'tabba' and 'anīya' occur after all roots. To be, to be done, to be sat, to be sat upon, to be gone to, to be gone to, to be done, to be done, to be gone, to be gone. 541, 552. And 'ṇya'. In the senses of 'bhāva' and 'kamma', the suffix 'ṇya' occurs after all roots. To be done, to be made; to be conquered, conquerable; to be led, leadable; and so on. By the inclusion of 'ca', the suffix 'eyya' occurs. To be known, knowable; to be seen, seeable; to be obtained, obtainable; and so on. 542, 557. 'ricca' after 'kara'. From the root 'kara', the suffix 'ricca' occurs in the senses of 'bhāva' and 'kamma'. To be done, a duty. 543, 555. 'abba' for 'bhū'. For the root 'bhū', the suffix 'ṇya' is replaced by 'abba' along with the 'ū' vowel in the senses of 'bhāva' and 'kamma'. To be, becoming; to be, becoming. 544, 556. 'jja', 'mma', 'gga', 'yha', 'eyyā', or 'gāro' after 'vada', 'mada', 'gamu', 'yuja', 'garaha', and those ending in 'ākāra'. From the roots 'vada', 'mada', 'gamu', 'yuja', 'garaha', and those ending in 'ākāra', etc., the suffix 'ṇya' is replaced respectively by 'jja', 'mma', 'gga', 'yha', 'eyyā', or 'gāro' along with the final part of the root, and 'gara' becomes 'gāro' in the senses of 'bhāva' and 'kamma'. To be said, fault; to be intoxicated, intoxicating drink; to be gone, path; to be joined, suitable; to be blamed, blameable; to be given, gift; to be drunk, drink; to be abandoned, abandonable; to be measured, measurable; to be known, knowable; and so on. 545, 548. These are 'kicca'. Those suffixes, 'tabba' and so on, up to 'ricca', are It should be known as 'kicca' (duty) designation. What is the purpose of 'kicca' designation? For the meaning of 'kicca' in 'bhāva' (state) and 'kamma' (action) constructions. 546, 562. Others are 'kita'. Other suffixes are 'kita' designations. What is the purpose of 'kita' designation? 'Kita' in the agent. 547, 596. 'Yu' after 'Nanda' and others. The 'yu' suffix occurs after the roots 'Nanda' and others, in 'bhāva' and 'kamma' constructions. 'Nandīyate' (is delighted) is 'nandanaṃ' (delight), or 'ninditabbaṃ' (to be blamed) is 'nandanaṃ' (blame); 'gahaṇīyaṃ' (to be grasped) is 'gahaṇaṃ' (grasping); 'caritabbaṃ' (to be practiced) is 'caraṇaṃ' (practice); thus it should be applied everywhere. 548, 597. And in the meanings of agent, instrument, and location. And the 'yu' suffix occurs in these meanings: agent, instrument, and location. First, in the agent: 'rajoharaṇaṃ' (dust-remover) is water, because it removes dust. First, in the instrument: 'karaṇaṃ' (instrument), because one makes with it. First, in the location: 'ṭhānaṃ' (place), because they stand in it. Thus it should be applied everywhere. 549, 550. 'ṇa' after 'ra' and 'ha'. The 'ṇa' (retroflex 'n') occurs instead of 'na' (dental 'n') in the 'ana' suffix, after roots ending in 'ra' and 'ha'. 'Karaṇaṃ' (instrument), because one makes with it; 'pūraṇaṃ' (filling), because one fills with it. 'Gahaṇaṃ' (grasping), because it is to be grasped with it. Thus others should also be applied. Thus ends the first section in the chapter on 'kibbidhāna' (formation of participles). Second Section 550, 546. 'ṇa' and others are of three tenses.