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Thus, others should also be applied. 581, 616. From *tara* and so on, *iṇṇo*. From roots like *tara* and so on, for the suffix *ta*, the replacement *iṇṇa* occurs, and the final consonant is *no*. *taratīti tiṇṇo* (crosses, so crossed), *uttaratīti uttiṇṇo* (crosses over, so crossed over), *saṃpūratīti sampuṇṇo* (fills completely, so completely filled), *turatīti tuṇṇo* (hurries, so hurried), *parijīratīti parijiṇṇo* (wears out, so worn out), *ākiratīti ākiṇṇo* (scatters, so scattered). 582, 631. From *bhida* and so on, *inna*, *anna*, *īṇā* optionally. From roots like *bhidi* and so on, for the suffix *ta*, the replacements *inna*, *anna*, *īṇā* occur optionally, and the final consonant is *no*. *bhinditabboti bhinno* (should be broken, so broken), *chindīyatīti chinno* (is cut, so cut), *ucchindīyitthāti ucchinno* (was cut off, so cut off), *dīyatīti dinno* (is given, so given), *nisīdatīti nisinno* (sits down, so seated), *suṭṭhu chādīyatīti suchanno* (is well covered, so well covered), *khidatīti khinno* (is weary, so weary), *rodatīti runno* (weeps, so wept), *k* low birth. Why 'vā'? It is broken, therefore 'bhitti' (wall). 583, 617. Susa, paca, saka, to kkha, kkā, and. From the roots such as susa, paca, saka, the 'ta' suffix becomes 'kkhā' and 'kkā', and the final consonant is dropped. 'Sussati' means 'sukkhaṃ' (dry), wood. 'Paccati' means 'pakkaṃ' (cooked), fruit. 'Sakati' means 'is able', or 'is worshipped', therefore 'sakko' (Sakka), husband of Sujā. 584, 618. From pakkama and so on, 'nto' and. From the roots such as pakkama, the 'ta' suffix becomes 'nto', and the final (consonant) is dropped. 'Pakkamati' means 'pakkanto' (departed). 'Vibbhamati' means 'vibbhanto' (wandered). 'Saṅkanto' (transferred), 'khanto' (endured), 'santo' (peaceful), 'danto' (tamed), 'vanto' (vomited). Why the inclusion of 'ca'? From those very roots, the 'ta' suffix becomes 'nti'. And the final (consonant) is dropped. 'Kanti' (patience), 'khanti' (forbearance). Thus everywhere. 585, 619. For jana and so on, 'ā' and 'ti'. For the roots such as jana, the final consonant becomes 'ā' when the 'ta' suffix follows, and also in 'ti'. 'Ajanī' means 'jāto' (born). 'Jananaṃ' means 'jāti' (birth). Why 'timhi' (in 'ti')? To prevent 'ā' in other suffixes that follow. 'Janitvā' (having generated), 'janitā' (generator), 'janituṃ' (to generate), 'janitabbaṃ' (ought to be generated), and so on. 586, 600. For gama, khana, hana, rama and so on, the final (consonant). For the roots such as gama, khana, hana, ramu, the final consonant is optionally dropped when the 'ta' suffix follows, and also in 'ti'. 'Gacchati' (goes) to beautiful Nibbāna, therefore 'sugato' (well-gone). 'Gacchati' (goes) to beautiful Nibbāna, therefore 'sugati' (good destination). 'Khataṃ' (destroyed), 'khati' (destruction). 'Upahataṃ' (struck), 'upahati' (striking). 'Rato' (delighted), 'rati' (delight). 'Mato' (dead), 'mati' (death). Why 'vā' (optionally)? 'Ramato' (delights), 'ramati' (delights). 587, 632. And the 'ra' sound. And the 'ra' sound that is at the end of roots is dropped when the 'ta' suffix follows, and also in 'ti'. 'Karīyati' (is done) in a certain way, therefore 'pakato' (done). 'Karīyati' (is done) first, therefore 'pakati' (nature). 'Visarīyati' (is spread), therefore 'visato' (spread out), 'visati' (spreading). 588, 620. For ṭhā and pā, 'i' and 'ī' and. For the roots ṭhā and pā, the final 'ā' becomes 'i' and 'ī' respectively, when the 'ta' suffix follows, and also in 'ti'. Where 'ṭhito' (stood), 'ṭhiti' (standing). 'Pīto' (drunk), 'pīti' (joy/drinking). 589, 621. From roots ending in 'ha', 'ho', 'ha' becomes 'ḷo' optionally, not for 'dahana' or 'hā'. From roots ending in 'ha', the 'ta' suffix becomes 'ha', and the final 'ha' of the root becomes 'ḷo'. or becomes non-burning. "Āruhittha" means ascended. Firm, strong. Bewildered. What is the meaning of "adahanahānaṃ"? "It burns" means burnt. "It is well bound" means bound. Thus the third section in the chapter on various formations. Fourth Section 590, 579. *Ja* for *rañj* when *ṇa* is present, in the sense of state or instrument. When the suffix *ṇa* follows, the final *ñj* of the root *rañj* is substituted by *ja*, in the sense of state or instrument. Coloring is passion. "They delight by this" means passion. What is the meaning of "in the sense of state or instrument"? "He delights" means color. 591, 544. *Ghāta* for *han*. When the suffix *ṇa* follows, the whole root *han* is substituted by *ghāta*. "He strikes down" means destruction. "He strikes cows" means cow-slayer. 592, 503. Or *vadha* everywhere. The root *han* is optionally substituted by *vadha* in all places. "He strikes" means killing, killer, he killed, or he struck. 593, 564. *Āya* for those ending in *ā*. When the suffix *ṇa* follows, the final *ā* of roots ending in *ā* is substituted by *āya*. "He gives" means giver. "Whose nature it is to give gifts" means giver of gifts. "Whose nature it is to give intoxicants" means giver of intoxicants. "Whose nature it is to go to the city" means one who goes to the city. 594, 582. *Kha* or *khara* for *karoti* after *pura*, *saṃ*, *upa*, *pari*, and in *ta* suffixes. After *pura*, *saṃ*, *upa*, *pari*, the root *karoti* is optionally substituted by *kha* or *khara*, when the suffix *ta* follows, and when *ṇa* follows. "It is done in front" means honored. "It is well done" means prepared. "Having approached, it is done" means injured. "He does all around" means equipment. "It is put together" means formation. What is the meaning of "optionally"? "Having approached, he does" means help. 595, 637. *Kā* in *tave*, *tuṃ*, etc. In suffixes such as *tave*, *tuna*, etc., the root *karoti* is optionally substituted by *kā*. To do, to do, or to do, having done, or having done. 596, 551. *Na* for *gam*, *khan*, *han*, etc., in *tuṃ*, *tabba*, etc. Of roots such as *gam*, *khan*, *han*, etc., the final *n* occurs optionally in suffixes such as *tuṃ*, *tabba*, etc. To go, to go, should be gone, should be gone. To dig. To dig, should be dug, should be dug. To kill, to kill, should be killed. Should be killed. To think, to think, should be thought, should be thought. What is the purpose of "etc."? For taking "tuna". Having gone, having dug, having killed, having thought. 597, 641. "Ya" for all "tuna" etc. From all roots, for the suffixes "tuna" etc., the substitution of "ya" occurs, optionally. Having saluted, having saluted, having abandoned, having abandoned, having led near, having led near, having seen, having seen, having dedicated, having dedicated, having taken, having taken. 598, 643. "Racca" from those ending in "ca" and "na". From roots ending in "ca" and "na", for the suffixes "tuna" etc., the substitution of "racca" occurs, optionally. Having separated, having struck, having removed. What is "optionally" for? Having killed. 599, 644. For "disa", "svāna", "svā", and elision of the end. For the root "disa", for the suffixes "tuna" etc., the substitutions "svāna" and "svā" occur, and elision of the end. Having seen, having seen. 600, 645. From "ma", "ha", "da", "bha", "mma", "yha", "jja", "bbha", "ddhā" and. From roots ending in "ma", "ha", "da", "bha" etc., for the suffixes "tuna" etc., the substitutions "mma", "yha", "jja", "bbha", "ddhā" occur, optionally, and elision of the end. Having come, having come, having stepped, having stepped, having held, having held, having arisen, having arisen, having begun, having begun, having begun, having begun. 601, 334. "Taddhita", "samāsa", "kitaka" names, or in "tave", "tuna" etc. Words ending in "taddhita", "samāsa", "kitaka" etc., should be understood as names, excluding those ending in suffixes like "tave", "tuna", "tvāna", "tvā" etc. Vāsiṭṭha, one who has attained the Dhamma, potter, etc. 602, 6. In "du", heavy. In the syllable "du", the preceding syllable, should be understood as heavy. Having split, having cut, having given, having been. 603, 7. And a long vowel. And a long vowel, should be understood as heavy. Food, river, daughter-in-law, those phenomena, leading inwards. 604, 684. "Kāra" from syllables. From the meanings of syllables, from what syllables denote, the suffix "kāra" occurs, when in use. "A" is "akāra", "ā" is "ākāra", "ya" is "yakāra". 605, 647. "Ikāra" according to tradition. According to tradition, in all roots, for all suffixes, the insertion of "ikāra" occurs. To be done, should be. to be generated, to be known, to be understood, having done, desired. 606, 642. From Dadhanta, wherever. To the root ending in D or Dh, the letter Y is added as it comes, wherever, in suffixes like Tuṇādi. The Buddha, having arisen in the world, having understood the Dhamma. Why "from Dadhanta"? Having obtained. Why "wherever"? Having produced. Thus, in the chapter on Kibbidhāna, the fourth section. Fifth Section 607, 578. From Niggahita, at the beginning of a conjunction. The letter N, being at the beginning of a conjunction, becomes a niggahita. Raṅgo (dye), bhaṅgo (breaking), saṅgo (attachment). 608, 623. To Ge, Gī, everywhere. To the root "Ge," the substitute "Gī" occurs in every place. Gītaṃ gāyati (sings a song). 609, 484. Of Sada, Sīdatta. To the root "Sada," the substitute "Sīda" occurs in every place. Nisinno (seated), nisīdati (sits). 610, 627. Of Yaja, its vowel to I, when Ṭṭha follows. To the root "Yaja," its vowel becomes "I" when Ṭṭha follows. Yiṭṭho (sacrificed), yiṭṭhā (sacrificed). Why "when Ṭṭha follows"? Yajanaṃ (sacrifice). 611, 608. Of H and the fourth letters, at the end, Do, when Dha follows. To the roots ending in H and the fourth letters (of their classes), the substitute "Do" occurs when Dha follows. Sannaddho (bound), kuddho (angered), yuddho (fought), siddho (accomplished), laddho (obtained), āraddho (begun). 612, 615. To Ḍo, when Ḍhakāra follows. To the roots ending in H and the fourth letters (of their classes),