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The suffixes 'ṇa' and others, up to the 'yu' suffix, should be known as being of three tenses. 'Kumbhakāro' (potter), because he makes, made, or will make a pot; 'karaṇaṃ' (instrument), because one makes, made, or will make with it. Thus others should also be applied. 551, 598. 'i' after the root 'dā' in the sense of designation. When designation is the meaning, the 'i' suffix occurs after the root 'dā'. 'Ādi' (beginning), because it is taken first; 'udami' (ocean), because it holds water; 'mahodadhi' (great ocean), because it holds great waters; 'vāladhi' (tail), because hairs are held in it; 'sandhi' (junction), because it is well put together. 552, 609. 'ti' and 'kita' in the sense of wish. When designation is the meaning, the 'ti' suffix occurs after all roots, and 'kita' in the sense of wish. 'Jinabuddhi' (Buddha's wisdom), may the Victor know the people; 'dhanabhūti' (wealth), may he have wealth; 'bhūto' (being), may it be; 'bhāvo' (state), may it be; 'dhammadinno' (given by Dhamma), may the Dhamma give to people; 'vaḍḍhamāno' (growing), may it grow. Thus others should also be applied. 553, 599. 'a', 'ti', 'yu' optionally in the feminine. When the feminine is the meaning, the suffixes 'a', 'ti', 'yu' occur after all roots, option they are or they are not. It decays, thus decay; it thinks, thus thought; it intends, thus intention; it feels, thus feeling. Similarly, others should be combined. 554, 601. Of doing, of striving. When doing, whether with or without a woman, the factor of striving occurs or does not occur for the purpose of approaching. An action to be done, an action that is to be done. 555, 612. In the past, tatavantutāvī. In the past time, from all roots, these factors tatavantutāvī occur. Done, having done, having done. Dwelt, having dwelt, having dwelt. Eaten, having eaten, having eaten. 556, 622. In states and actions, ta. In states and actions, in the past time, the factor ta occurs from all roots. In state, for example – his singing, dancing, acting, laughing. In action, for example – spoken by him, taught by him. 557, 606. In the agent of budh, gam, etc. From the roots budh, gam, and so on, when that meaning is implied, the factor ta occurs in the agent in all times. He who understands, understood, will understand all conditioned and unconditioned phenomena is a Buddha; one who has gone for refuge; one who has attained tranquility; one who has attained non-agitation; he who knows, knew, will know is known; and so on. 558, 602. Jina with ina everywhere. From the root ji, the factor ina occurs in all times in the agent. He who conquers, conquered, will conquer evil unwholesome phenomena is a Jina. 559, 603. And from supa. From the root supa, the factor ina occurs in the agent and in the state. He sleeps, thus a dream; it is slept, thus a dream. 560, 604. With īsaṃ, dus, su, kha. From the words īsaṃ, dus, su, and so on, from all roots, the factor kha occurs. Easy to rely on, difficult to rely on, easy to rely on, by you; easy to do, difficult to do, easy to do, by you. 561, 636. In meanings of wishing, with the same agent, tave or tuṃ. In meanings of wishing, with the same agent, from all roots, these factors tave and tuṃ occur in all times in the agent. He wishes to do meritorious deeds, to hear the good Dhamma. 562, 638. And in araha, sakka, etc. And in the meanings of araha, sakka, etc., from all roots, the factor tuṃ occurs. Who is worthy to blame you? Is it possible to conquer with wealth? Similarly, others should be combined. 563, 63 9. In the sense of "enough" and "able". In the sense of "enough" and "able", the suffix -tuṃ occurs after all roots. Enough to give gifts, enough to do merits. 564, 640. In the past, for a single agent, -tūna, -tvāna, -tvā. In the past, for roots with a single agent, these suffixes -tūna, -tvāna, -tvā occur, optionally. Having done the deed, he goes; having not done merit, he suffers; beings, having heard the Dhamma, rejoice; having conquered the enemy, he dwells; having heard the Dhamma, this occurred to him; having heard it here, they speak of it there; having heard, we shall know. Thus, it should be applied everywhere. 565, 646. In the present, -māna, -anta. In the present tense, these suffixes -māna, -anta occur after all roots. Weeping, he cries. Going, he takes. 566, 574. From sāsa and so on, -tthu. From the root sāsa and so on, the suffix -tthu occurs. One who teaches is a teacher, or one who teaches and harms is a teacher. 567, 575. From pā, -ritu. From this root pā, the suffix -ritu occurs. One who protects his son is a father. 568, 576. From māna and so on, -rātu. From the root māna and so on, the suffix -rātu occurs, and also the suffix -ritu. One who honors her son with Dhamma is a mother; one who speaks first is a brother; one who is supported by mother and father is a daughter. 569, 610. From āgama, -tuka. From the root gam preceded by ā, the suffix -tuka occurs. One who comes is a visitor, a bhikkhu. 570, 611. In the sense of "fit", -ika. From this root gam, the suffix -ika occurs in the sense of "fit". One who is fit to go is a traveler, a bhikkhu. Thus, the second section in the chapter on primary derivatives. Third section 571, 624. Words not derived by suffixes are perfected by nipātana. In the chapters on numbers, nouns, compounds, secondary derivatives, verbs, and primary derivatives, those words that are not derived by suffixes, without being analyzed by derivation, are perfected by nipātana with their own names. In numbers, for example – for one, etā occurs; and for ten, the letter da is replaced by ra. One and ten is eleven. For two, bā occurs; and for ten, the letter da is replaced by ra. Two and ten is twelve. For two, bā occurs, for ten It is twenty. Two and twenty is twenty-two. For 'cha', it becomes 'so'. And for 'dasa', the 'da' becomes 'ḷa'. Six and ten is sixteen. In 'chaāyatana', 'cha' becomes 'saḷa'. Thus, saḷāyatana. Thus the remaining numbers should be formed. In nominals, from 'ima', 'samāna', 'apara', etc., the suffixes 'jja' and 'jju' occur. And for the words 'ima' and 'samāna', 'a' and 'sa' are substituted. At this time, 'ajja', 'ajju'. At the same time, 'sajja', 'sajju'. At another time, 'aparajja', 'aparajju'. In compounds, for example – gone to the ground, gone to a lower realm, made by a lord. pierced by a dart, hard cloth, fear of thieves, heap of grain, suffering of transmigration, former and latter. In secondary derivatives, for example – Vāsiṭṭha, Bhāradvāja, Bhaggu, Paṇḍu, Kāleyya. In verbs, for example – From the root "asa" (to be). In present tense singular and plural. For the singular 'ti', 'sso' occurs with the preceding vowel. For the plural 'anti', 'ssu' occurs with the preceding vowel. Thus it should be said. Thus they should be said. In the imperative, 'hi' becomes 'ssu' optionally. You may go. You may go. In participles, for example – From roots like 'vada' (to speak), 'hana' (to strike), etc. The suffix 'ka' occurs. And for 'vada', it becomes 'vāda'. And for 'hana', it becomes 'ghāta'. Speaker. Striker. From the root 'naṭa' (to dance), for the suffix 'ta', 'cca' and 'ṭṭa' are substituted with the preceding vowel. Dancing. Danced. Thus, formations like these are accomplished by special rules. 572, 625. For 'sāsa' and 'disa', 'ta' becomes 'riṭṭha'. From roots like 'sāsa' (to instruct), 'disa' (to see), etc. The suffix 'ta' is substituted by 'riṭṭha' in its place. He was instructed by me. The form was seen by me. By the inclusion of 'ca' (and). For the 'ta' of the gerundive and for the 'tuṃ' suffix (infinitive). 'raṭṭha' and 'raṭṭhuṃ' are substituted. It is to be seen. The ascetics go to the monastery to see. 573, 626. For 'sādisanta', 'puccha', 'bhanja', 'hansa', etc., 'ṭṭha' occurs. From roots ending in 'sa', and 'puccha', 'bhanja', 'hansa', etc. The suffix 'ta' is substituted by 'ṭṭha' along with the initial consonant in its place. Pleased. A man bitten by a snake. Asked by me. Broken. Completely broken. Delighted. Greatly delighted. Sacrificed. Thus, other roots should also be applied everywhere. tabbā. 574, 613. From *vasa* (to dwell) *uṭṭha* (arisen). From this root *vasa*, for the suffix *taka*, the initial consonant *sa* is replaced by *uṭṭha*. *vassaṃ vuṭṭho* (rained). 575, 614. *vassa* or *vu*. For the root *vasa* itself, when the suffix *ta* follows, the letter *va* is optionally replaced by *u*. *vusitaṃ brahmacariyaṃ* (the holy life has been lived), *uṭṭho*. Or *vuṭho*. 576, 607. *Dha*, *ḍha*, *bha*, *ye* become *dha*, *ḍhā* respectively. From roots ending in *dha*, *ḍha*, *bha*, *ha*, for the suffix *taka*, the replacements *dha*, *ḍhā* occur respectively. How? *buddho bhagavā* (the Buddha, the Blessed One), *vaḍḍho bhikkhu* (the old monk), *laddhaṃ me patthacīvaraṃ* (my bowl and robe have been obtained), *agginā daḍḍhaṃ vanaṃ* (the forest burnt by fire). 577, 628. From *bhanja* (to break) *ggo* also. From the root *bhanja*, for the suffix *taka*, the replacement *ggo* occurs, with the initial consonant. *bhaggo* (broken). 578, 560. For *bhuja* and so on, the final consonant is *no*, and *dvi* (doubling) for *ta*. For roots like *bhuja* and so on, the final consonant becomes *no*, and the suffix *ta* is doubled. *bhutto* (eaten), *bhuttāvī* (one who has eaten), *catto* (abandoned), *satto* (attached), *ratto* (delighted), *yutto* (joined), *vivitto* (secluded). 579, 629. *Vaca* (to speak) *vāvu*. For this root *vaca*, the letter *va* is replaced by *u*, the final *ca* becomes *no*, and the suffix *ta* is optionally doubled. *vuttaṃ bhagavatā* (spoken by the Blessed One), or *uttaṃ*. 580, 630. And for *gupa* and so on. For roots like *gupa* and so on, the final consonant is *no*, and the suffix *ta* is doubled. *sugutto* (well-guarded), *catto* (abandoned), *litto* (smeared), *santatto* (heated), *utto* (woven), *vivitto* (secluded), *sitto* (sprinkled).