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He acts like a son, the youth 'sons'. What is the simile? He acts like a son. 7. Bases. In the sense of 'acting like' a base, 'īyo' occurs. He acts like a hut, the palace 'huts'. The monk 'palaces' in the hut. 8. Agents. In the sense of 'acting like' an agent, 'āyo' occurs. He acts like a mountain, he 'mountains'. 9. In the sense of 'to be'. In the sense of an agent becoming what it was not, 'āyo' occurs frequently. It becomes much, it crackles, it reddens. Is it only for the agent? (Not much) by making much, why does 'bhusī bhavati' not occur here? Because the meaning is already expressed. 10. Makes sounds, etc. In the sense of 'makes' with 'sadda' (sound) and others in the accusative case, 'āyo' occurs. He makes a sound, he makes enmity, he makes a quarrel, he makes smoke. 11. From 'namo', 'asso'. In the sense of 'makes' from 'namo', 'asso' occurs. He salutes the Tathāgata. 12. In the sense of a verb, from a noun. From a noun, in the sense of a verb, it occurs frequently here. He goes beyond with an elephant, he 'elephants beyond'. He sings near with a lute, he 'lutes near'. He makes the discipline firm, he 'firms' it. The night becomes pure, it 'pures'. He asks about welfare, he 'welfares'. 13. From 'sacca' and others, 'āpi'. From 'sacca' and others, in the sense of a verb, 'āpi' occurs. He makes true, he makes meaningful, he makes known. He makes dry, he makes happy, he makes suffer. 14. Verb-sense. This is the heading until the end of the chapter. That which has the meaning of an action is a verb-sense root. 15. From 'cura' and others, 'ṇi'. From 'cura' and others, in the sense of a verb, 'ṇi' occurs frequently as a suffix in its own meaning. The 'ṇ' is for lengthening. And similarly elsewhere. He steals, he fondles. How is 'he causes the kingdom to be made'? By separation of the rule. 16. In the activity of the instigator, 'ṇāpi' also. In the activity of one who instigates an agent, 'ṇi' and 'ṇāpi' occur frequently from verb-senses. He causes to make, he causes to be made. But doesn't an agent also instigate instruments, etc., so 'ṇi' and 'ṇāpi' should apply to their activities too? They will not occur due to the force of taking 'instigator' (as a specific agent), and due to the force of separate statements for 'cura' and others. Therefore, 'ṇāpi' is more frequent, from the description of 'ṇi', and both from others. 17. 'Kya' in the sense of state/being. In the case of the past participles, such as *māna* and *nta*, when they are not in the direct presence. In verbal nouns, excluding past participles, such as *māna* and *nta*, what is *kya* to others, for the purpose of action? The inclusion of *nta* is for a later purpose, the *ka* is for non-increase, and similarly later on. Being stood, it is stood, being heard, it is heard. Why "not in the direct presence, such as *māna* and *nta*"? It was by Devadatta, the skillful one broke. The skillful one is broken by himself, from hearing "is broken" the state of being acted upon is understood, from hearing "by himself" the state of being an agent is understood. If there is a wish to express agency, then "the skillful one breaks himself" occurs. Similarly, other things should be followed according to tradition. "Not in the direct presence, such as *māna* and *nta*" this is the scope up to "from *tanādi*" 5.26. Moreover, these *kya* and others, when *tyādi* follow, since *kyalādi* are prescribed for agents, objects, and states, they are understood to apply to these. Thus, it should be known that from intransitive verbs, they occur in agent and state, from transitive verbs, in agent and object, and in state when there is a wish to express the object. It should be known that a verb whose action requires an object is transitive, but one whose action requires only an agent is intransitive. 18. *Lo* in the agent. From a verb, not in the direct presence, in *māna*, *nta*, *tyādi* prescribed for the agent, *lo* occurs. The *la* is for specification, as in "of *ñila*" 5-163. Cooking, cooking, he cooks. 19. And *maṃ* for *rudhādi*. From *rudhādi*, in *māna*, *nta*, *tyādi* prescribed for the agent, *lo* occurs, and *maṃ* after the vowel. The *ma* is an anubandha, the *a* is for pronunciation. Hindering, hindering, he hinders. 20. Optionally from *ṇi*, *ṇāpi*, *āpi*. From *ṇi*, *ṇāpi*, *āpi*, in *māna*, *nta*, *tyādi* prescribed for the agent, *lo* occurs optionally. Causing to steal, causing to steal, causing to make, causing to make, causing to cause to make, causing to cause to make, causing to cause to know, causing to cause to know. He causes to steal, he causes to steal, he causes to make, he causes to make, he causes to cause to make, he causes to cause to make, he causes to cause to know, he causes to cause to know. This word *vā* is for a fixed option, therefore, it is always in *māna*. Causing to steal, causing to make, causing to cause to make, causing to cause to know. 21. *Yaka* from *divādi*. From *divādi*, in the place of *la*, *yaka* occurs. Playing. to, shines. 22. From Tudādi, ko. From Tudādi, in the sense of 'la', 'ko' occurs. Tudamāno, tudanto, tudati. 23. From Jyādi, knā. From Jiādi, in the sense of 'la', 'knā' occurs. Jinanto, jināti. How is 'jayanto' jayati? From the Bhūvādi class. 24. From Kyādi, kṇā. From Kīādi, in the sense of 'la', 'kṇā' occurs. Kiṇanto, kiṇāti. 25. From Svādi, kṇo. From Suādi, in the sense of 'la', 'kṇo' occurs. Suṇamāno, suṇanto, suṇoti. How is suṇāti? From the Kyādi class. 26. From Tanādi, o. From Tanādi, in the sense of 'la', 'o' occurs. Tanoti. 27. In impersonal and passive, tabbā-nīyā. Tabbā and Anīyā, after verbs, frequently occur in impersonal and passive constructions. To be done, to be made, a mat to be made, to be made. Due to the 'frequently' rule, they also occur in instrumental and other cases: powder for bathing, a brahmin worthy of gifts, a guru to be well-behaved towards, an upajjhāya to be proclaimed, a pupil to be attended to. 28. Ghyaṇa. After verbs, 'ghyaṇa' frequently occurs in impersonal and passive constructions. A sentence, to be done, to be built, to be conquered. 29. And from Ā. 'Ghyaṇa' occurs from 'Ā' in impersonal and passive constructions, and 'e' from 'Ā'. To be given. 30. From Vadādi, yo. From Vadādi verbs, 'yo' frequently occurs in impersonal and passive constructions. To be said, to be drunk, to be gone. (42) "In the sense of food," rice to be eaten, gruel to be eaten, other things to be enjoyed. 31. Kicca, ghacca, bhacca, bhabba, leyyā. These words ending in 'ya' are formed irregularly. 32. From Guhādi, yaka. From Guhādi verbs, 'yaka' occurs in impersonal and passive constructions. To be concealed, to be carried, a pupil. These 'tabbā' and others are already established even when 'pesā' (command) and 'atisagga' (permission) are implied, due to their general application. Indeed, a mat is to be made by you, to be done, to be made, to be done. Thus, a mat is to be made by you, a mat is to be made by the venerable one, for the venerable one, the time for making the mat has arrived. Thus, even when referring to a future moment, they are established in commands and so on. Similarly, in the sense of 'worthy' in the agent, and when 'satti' (power) is specified, and when 'āvassaka' (necessity) and 'adhamīṇatā' (debtlessness) are specified, the impersonal and so on are established. From a future moment, a mat is to be made by the venerable one, a kingdom is to be made by the venerable one. The venerable one is worthy, the venerable one's essence... He must be brought, sir, it must be done by you, the deposit must be given by you. 33. In the agent, ltuṇaka. In the agent, for the sake of action, ltuṇaka are frequent. Studied, a student. Why "frequent"? One who carries with the feet is a foot-carrier, one who kisses on the neck is a neck-kisser. Ltu is already established, because it is generally prescribed for those worthy of virtue, goodness, and the Dhamma. Indeed, sir, you are taken by the maiden, you are worthy of this. And in virtue etc., one who takes up a young man, one who goes to the playground, the shavers of the bride taken by Sāviṭṭhāyanā. 34. Āvī. For the sake of action, āvī is frequent in the agent. One who sees fear. The separate rule is to indicate a limited scope, it also occurs in virtue etc., because it is generally prescribed. 35. In wishing, ako. When wishing is implied, for the sake of action, ako occurs in the agent. May he live, a liver; may he rejoice, a rejoicer; may he be, a being. 36. From kar, ṇana. From kar, ṇana occurs in the agent. One who does, a doer. Why "in the agent"? An instrument. 37. From hā, in rice and times. From hā, ṇana occurs in the agent in the sense of rice and time. Rice is called hāyanā, a year is hāyano. Why "in rice and times"? One who abandons. 38. From vid, kū. From vid, kū occurs in the agent. A knower, a world-knower. 39. From vi-ñā. From ñā preceded by vi, kū occurs in the agent. Discerning. Why "vi"? Wisdom. 40. From kamma. From ñā following kamma, kū occurs in the agent. Omniscient, time-knower. 41. Sometimes aṇa. From a verb following kamma, sometimes aṇa occurs in the agent. Potter, reaper of reeds, meditator on mantras. Due to the prevalence rule, it does not occur here: one who sees the sun, one who hears the Himalayas, one who goes to the village. Why "sometimes"? A worker. 42. From gam, rū. From gam following kamma, rū occurs in the agent. Veda-goer, shore-goer. 43. From samāna etc., bhavanta, and yādi, and from upamāna, disā in the object, rīrikkhaka. From samāna etc., from yādi, and from upamāna, disā in the object, rīrikkhaka occur. One who appears like samāna is sadī, sadikkho, sadiso. Aññādī, aññādikkho, aññād. Such, like this, similar to this. Which, like which, similar to which. That, like that, similar to that. What is meant by 'similar etc.'? It appears like a tree. What is meant by 'comparison'? He appears. What is meant by 'action'?