English
Having overcome, it is, therefore `abhibhū`. It shakes, trembles well, therefore `sandhū`. It shines, radiates especially, therefore `vibhā`. It shines, radiates completely, therefore `nibhā`. It shines, radiates distinctly, therefore `pabhā`. They speak together in this, therefore `sabhā`. It shines, radiates brightly, therefore `ābhā`. It goes by its crooked body, therefore `bhujago`. It goes very quickly, therefore `turago`. It digs the earth well, therefore `saṅkho`. It especially restrains, ceases, therefore `viyo`. It thinks, knows well, therefore `sumo`. It spreads, extends all around, therefore `parito`, and so on. 640, 0. `k`, `g` for `c`, `j` when `ṇa` is an anubandha. For roots ending in `c` and `j`, `k` and `g` substitutions occur respectively when a suffix with `ṇa` as an anubandha follows. Dwelling, ripening, sprinkling, sorrow, seclusion, abandonment, connection, enjoyment, sickness, passion, share, breaking, colour, attachment. 641, 572. `ana`, `ānana`, `aka`, `ānanaka` for `yu` and `ṇvu` from `nud` and so on, and from causatives. From roots like `nud`, `sūd`, `jan`, `su`, `lū`, `hu`, `pu`, `bhū`, `ñā`, `a`, `sa`, `samu`, and so on, and from causatives like `phand`, `cit`, `āṇ`, and so on, the suffixes `yu` and `ṇvu` are replaced by `ana`, `ānana`, `aka`, `ānanaka` respectively in the agent, state, and instrument senses. First, in the agent sense – He removes, therefore `panūdano`. Thus `sūdano`, `janano`, `savaṇo`, `lavano`, `havano`, `pavano`, `bhavano`, `ñāṇo`, `asano`, `samaṇo`. And in the state sense – It is removed, therefore `panūdanaṃ`. Thus `sūdanaṃ`, `jananaṃ`, `savaṇaṃ`, `lavanaṃ`, `havanaṃ`, `pavanaṃ`, `bhavanaṃ`, `ñāṇaṃ`, `asanaṃ`, `samaṇo`, `sañjānanaṃ`. It is done, therefore `kānanaṃ`. And in the causative sense – It is caused to tremble, therefore `phandāpanaṃ`. It is caused to think, therefore `cetāpanaṃ`. It is caused to command, therefore `āṇāpanaṃ`. In the instrument sense – They remove with this, therefore `nūdanaṃ`. Thus `sūdanaṃ`, `jananaṃ`, `savaṇaṃ`, `lavaṇaṃ`, `havanaṃ`, `pavanaṃ`, `bhaganaṃ`, `ñāṇaṃ`, `asanaṃ`, `savaṇaṃ`. In the agentive: He pushes, thus a pusher. He cooks, thus a cook. He generates, thus a generator. He hears, thus a hearer. He cuts, thus a cutter. He offers, thus an offerer. He purifies, thus a purifier. He becomes, thus a becomer. He knows, thus a knower. He eats, thus an eater. He attends, thus an attendant. He comes together, thus one who comes together. In the causative: He causes to tremble, thus one who causes to tremble. Similarly, one who causes to command, one who causes to think, one who causes to know. For 'iya', 'ta', 'ma', 'ki', 'e', the final vowel becomes long; sometimes for 'du', 'sa', 'ssa', the guna (strengthening) occurs, 'do' becomes 'ra', and 'sakkhī' also. For these pronouns 'iya', 'ta', 'ma', 'ki', 'e', the final vowel becomes long. Sometimes for the root 'dusa', the 'u' vowel undergoes guna (strengthening). The 'd' consonant becomes 'r'. And for the final 's' of the root, 'sa', 'kkha', 'ī' become substitutes as appropriate. These words, by their respective names, are later formed again in the Buddha's teaching without hindrance. He sees him like this, thus such (as this). He sees him like that, thus such (as that). He sees him like that, thus such (as that). He sees him like me, thus such (as me). He sees him like what, thus such (as what)? He sees him like this, thus such (as this). He sees him like equal, thus such (as equal). He sees him like this, thus such (as this). He sees him like that, thus such (as that). He sees him like that, thus such (as that). He sees him like me, thus such (as me). He sees him like what, thus such (as what)? He sees him like this, thus such (as this). He sees him like equal, thus such (as equal). He sees him like this, thus such (as this). He sees him like that, thus such (as that). He sees him like that, thus such (as that). Similarly, such (as me), such (as what), such (as this), such (as equal). Such (as this), such (as that), such (as that), such (as me), such (as what), such (as this), such (as equal). By including 'ca' (and), they say that the final vowel of these very words, beginning with 'iya', sometimes becomes long. Such (as this), such (as that), such (as that), such (as me), such (as what), such (as this), such (as equal). Such (as this), similar, similar, similar. From roots beginning with 'bhī', 'mati', 'budhi', and 'pūjā', the suffix 'tta' (is added). From roots beginning with 'bhī', 'mati', and from 'budhi', 'pūjā' and so on, the suffix 'tta' occurs. He is to be feared, thus frightened. to be slept is slept, to be loved, to be affectionate is a friend, to be agreed upon is agreed upon, well, properly to be honored, to be revered is agreed upon, was well honored is agreed upon, is intended is intended, was intended is intended, is accomplished is accomplished, was accomplished is accomplished, is determined is determined, was determined is determined, to be awakened, to be known is awakened, to be studied is studied, to be gone, to be gone is gone, to be known, to be known is known, is reasoned is reasoned, is worshipped is worshipped, was worshipped is worshipped, to be honored is honored, to be honored, to be revered is honored, is honored is honored, is saluted is saluted, was saluted is saluted, is respected is respected, was respected is respected. 644, 661. Vepu, sī, dava, vamu, ku, dā, bhū, and so on, with thu, ttima, ṇima, in the sense of arising. From the roots Vepu, sī, dava, vamu, ku, dā, bhū, and so forth, the suffixes thu, ttima, and ṇima occur, as appropriate, in the sense of 'arising'. Trembling is vepa; from that arises vepathu. Lying down is saya; from that arises sayathu. Running is dava; from that arises davathu. Vomiting is vama; from that arises vamathu. Making is kutti; from that arises kuttima. Giving is dāti; from that arises dattima. Being is bhūti; from that arises bhottima. Carrying away is avahuti; from that arises ohāvima. 645, 662. From 'akkosa' (abuse), with 'namhi' (not), the suffix 'āni'. In the sense of 'abuse', when 'not' is used in a prohibitive sense, the suffix 'āni' occurs after roots. Not to be gone to, you did not go to that wretched place. Not to be done, you did not do that wretched deed. Why "namhi"? Your wretched misfortune, your wretched deformity. Why "akkosa"? Your bad destination is not to be gone to. 646, 419. From 'eka' (one) onwards, 'saki' (once) becomes 'kkhattuṃ'. From 'eka' (one) onwards, 'saki' (once) becomes 'kkhattuṃ'. For one meaning of a word, once, it is 'ekakkhattuṃ'. For two meanings of words, once, it is 'dvikkhattuṃ'. For three meanings of words, once, it is 'tikkhattuṃ'. Once, thus four times, five times, six times, seven times, eight times, nine times, ten times. Such and similar words should be applied. 647, 663. For "Suna" there are "ssu", "ṇa", "vānu", "vāna", "ūna", "unakha", "una", "ā", "ānā". For the base word "Suna", for "una", the substitutions "oṇa", "vāna", "uvāna", "ūna", "unakha", "una", "ā", "ānā" occur. He hears the master's sound, thus "soṇa" (dog). He hears the master's sound, thus "svāna" (dog). Thus "suvāna", "sūna", "sunakha", "suna", "sā", "sāna". 648, 664. For "Taruṇa" and "susu". For the base word "Taruṇa", the substitution "susu" occurs. "Susu" (has) black hair. 649, 665. For "Yuva" there are "ssu", "va", "ssu", "vu", "vāna", "una", "ūnā". For the base word "Yuva", for "uva", the substitutions "uva", "uvāna", "una", "ūnā" occur. Young man, young men, young, young. 650, 651. In time, present and past, "ṇu" and so on. In the sense of present time and past time, the suffixes "ṇu", "yu", "ta" occur. He did. He does, thus "kāru" (doer). He went. He goes, thus "vāyu" (goer). He was. He is, thus "bhūta" (being). 651, 647. From "gam" and so on, in the future, "ṇī", "ghiṇa". In the sense of future time, from the roots "gam", "bhaj", "su", "ṭhā", and so on, the suffixes "ṇī" and "ghiṇa" occur. Whose nature it is to go in the future, he is "gāmī". Whose nature it is to share in the future, he is "bhājī". Whose nature it is to see in the future, he is "passāvi". Whose nature it is to establish in the future, he is "paṭṭhāyi". 652, 648. In action, "ṇvu", "tu". In the sense of action, these suffixes "ṇvu" and "tu" occur in the future tense. "I will do," thus the doer goes. "I will eat," thus the eater goes. 653, 306. In expressing a state, the fourth case. In expressing a state, the fourth case ending occurs in the future tense. He will cook. Or cooking, or "pāka". He goes for cooking. He will eat. Or eating, or "bhoga". He goes for eating. He will dance. Or dancing, or "nacca". He goes for dancing. 654, 649. In the object, "ṇa". When "karma" is a secondary word, the suffix "ṇa" occurs in the future tense. He will make a city, the city-maker goes. He will reap rice, the rice-reaper goes. dha Grain will be sown, the grain-sower goes. Wealth will be given, the wealth-giver goes. The river will be drunk, the river-drinker goes. 655, 650. In other cases, ssaṃ, ntu, māna, āna. In this sense of 'remaining', the suffixes ssaṃ, ntu, māna, āna occur in the future tense, with an object prefix. He will do work, I will do work, thus doing work, doing work, doing work, he goes. He will eat food, I will eat food, thus eating food, eating food, eating food, he goes. He will consume food, I will consume food, thus consuming food, consuming food, consuming food, he goes. He will walk the path, I will walk the path, thus walking the path, walking the path, walking the path, he goes. He will beg for alms, I will beg for alms, thus begging for alms, begging for alms, begging for alms, he goes. 656, 666. From cha-etc. and tatraṇa. From these roots beginning with cha, da, ci, ti, su, nī, vi, da, pada, tanu, yata, ada, mada, yuja, vatumida, mā, pu, ka, la, vara, ve, pu, gupa, dā, and so on, these suffixes 'ta' and 'ra' occur as appropriate.