English
He sees like that. The letter 'ra' is for the elision of the vowel at the end and beginning, the letter 'ka' is for the absence of 'e'. 44. In the sense of action and agent, the suffixes 'a', 'ghaṇa', and 'gha'. In the sense of action and agent, the suffixes 'a', 'ghaṇa', 'gha', and 'ka' are frequently used for verbs. 'A': grasping, restraining, doing, swallowing, gathering, conquering, roaring, becoming, cooking, speaking, food-giver, city-giver, easy to do, difficult to do, easy to do. 'Ghaṇa' (in the sense of action): cooking, renunciation, being. (And in the sense of agent, with specific meanings): that by which one goes, hence 'foot'; that which causes pain, hence 'disease'; that which enters, hence 'dress'; that which endures for a long time, hence 'essence' (firm part); those by whom one is supported, hence 'wives'; that by which one grows old, hence 'old age'. (And without specific meaning): gift, gain. 'Gha': speaker, clever. 'Ka': dear, quick, arm, weapon. 45. From the root 'dā', 'dhā', the suffix 'i'. From 'dā' and 'dhā', the suffix 'i' frequently occurs in the sense of action and agent. Beginning, treasure, tail. 46. From 'vam' and others, the suffix 'athu'. From 'vam' and others, the suffix 'athu' occurs in the sense of action and agent. Vomiting, trembling, (protecting, sleeping). 47. The suffix 'kvi'. The suffix 'kvi' frequently occurs for verbs in the sense of action and agent. The letter 'ka' is for the purpose of the 'ka' anubandha. Overcoming, self-existent, chief of food, (chief of gifts), chief of tickets, assembly, light. 48. The suffix 'ana'. From verbs, the suffix 'ana' occurs in the sense of action and agent. Going, giving, giving well, taking away, supporting, moving, burning, angry, enraged, decorating, adorning. 49. In the feminine gender, the suffixes 'a', 'ṇa', 'tti', 'ka', 'yaka', and 'yā'. In the feminine gender, in the sense of action and agent, the suffixes 'a' and others, and 'ana' frequently occur from verbs. 'A': endurance, investigation, disgust, thirst, desire for a son, effort, begging, misfortune, wisdom, iguana. 'Ṇa': carrying, crossing, holding, spoke. 'Kti': desire, creation, wall, devotion, string, prosperity. 'Ka': cave, pain, joy. 'Yaka': knowledge, sacrifice. 'Ya': lying down, assembly, going forth, service, wakefulness. 'Ana': causing, carrying, feeling, salutation, worship. 50. From 'jā' and 'hā', the suffix 'ni'. From 'jā' and 'hā', the suffix 'ni' occurs. heretics. Loss, ruin. 51. The verb ‘to do’. The verb ‘to do’ is ‘kriyā’. What is ‘kriyā’? It is formed by the word ‘‘kriyāyaṃ’’. 52. ‘Iki’ and ‘ti’ in their own form. After verbs, ‘iki’ and ‘ti’ occur when referring to the verb’s own form, as in ‘vaci’, ‘yudhi’, ‘pacati’, and in compounds like ‘akāro’, ‘kakāro’, where ‘kāra’ is used, just as in ‘evakāro’. 53. ‘ṇī’ in the sense of habit, begging, and year. ‘ṇī’ occurs after verbs when habit, etc., are implied, as in ‘uṇhabhojī’ (one who habitually eats warm food), ‘khīrapāyī’ (one who habitually drinks milk), ‘avassakārī’ (one who does not do it yearly), ‘satandāyī’ (one who gives regularly). 54. ‘Thāvara’, ‘ittara’, ‘bhaṅgura’, ‘bhidura’, ‘bhāsura’, ‘bhassara’. These words are formed when habit is implied. 55. ‘Ktavantu’ and ‘ktāvī’ in the agentive past. ‘Ktavantu’ and ‘ktāvī’ occur after verbs in the agentive sense in the past tense. ‘Vijitavā’, ‘vijitāvī’. The heading ‘bhūte’ (in the past) extends up to ‘‘āhāratthā’’ (5-60). 56. ‘Kto’ in the impersonal and passive. ‘Kto’ occurs in the impersonal and passive senses in the past tense. ‘Āsitaṃ bhavatā’ (it was sat by you). ‘Kato kaṭo bhavatā’ (a mat was made by you). 57. And in the agentive when beginning. ‘Kto’ occurs in the agentive when an action is beginning, and as appropriate. ‘Pakato bhavaṃ kaṭaṃ’ (you began to make a mat), ‘pakato kaṭo bhavatā’ (a mat was begun by you), ‘pasutto bhavaṃ’ (you began to sleep), ‘pasuttaṃ bhavatā’ (sleep was begun by you). 58. From ‘ṭhā’, ‘sa’, ‘vasa’, ‘silisa’, ‘sī’, ‘ruha’, ‘jara’, ‘janī’. From ‘ṭhā’ and so on, ‘kto’ occurs in the agentive, and as appropriate. ‘Upaṭṭhito guruṃ bhavaṃ’ (you attended the teacher), ‘upaṭṭhito guru bhotā’ (the teacher was attended by you), ‘upāsito guruṃ bhavaṃ’ (you served the teacher), ‘upāsito guru bhotā’ (the teacher was served by you), ‘anuvusito guruṃ bhavaṃ’ (you lived with the teacher), ‘anuvusito guru bhotā’ (the teacher was lived with by you), ‘āsiliṭṭho guruṃ bhavaṃ’ (you embraced the teacher), ‘āsiliṭṭho guru bhotā’ (the teacher was embraced by you), ‘adhissito khaṭopikaṃ bhavaṃ’ (you lay on the small bed), ‘adhissitā khaṭopikā bhotā’ (the small bed was lain on by you), ‘āruḷho rukkhaṃ bhavaṃ’ (you climbed the tree), ‘āruḷho rukkho bhotā’ (the tree was climbed by you), ‘anujiṇṇo vasaliṃ devadatto’ (Devadatta grew old with the low-caste woman), ‘anujiṇṇā vasalī devadattena’ (the low-caste woman was grown old with by Devadatta), ‘anujāto māṇavako māṇavikaṃ’ (the young man was born after the young woman), ‘anujātā māṇavikā māṇavakena’ (the young woman was born after by the young man). 59. And in the sense of going, and with intransitive verbs, in the locative. From verbs of going and intransitive verbs, ‘kto’ occurs in the locative, and in the agentive, as appropriate. ‘Idamesaṃ yātaṃ’ (this was gone by them), ‘iha te yātā’ (they went here), ‘iha tehi yātaṃ’ (it was gone here by them), ‘ayaṃ tehi yāto patho’ (this path was gone by them), ‘idamesamāsitaṃ’ (this was sat by them), ‘iha te āsitā’ (they sat here), ‘ihatehi āsitaṃ’ (it was sat here by them). ‘If the god has rained, the rice fields are prosperous’ - the complete fulfillment of causal conditions is intended here. 60. For Eating. For the purpose of consumption, the past participle (kto) is used in the locative sense, and as it has been obtained. This is eaten by them, this is drunk by them. Here it was eaten by them, here it was drunk by them. Rice was eaten by them, water was drunk. The division of compounds is for a non-agentive meaning. How (is it) 'the cows have drunk'? 'Pītā' (drunk) means 'drinking exists for them', or by common usage. 'Passinna' (sweated) - the past tense here, there (the suffix) 'tto' (kto). Thus, known to the king, desired by the king, understood by the king, honored by the king. Thus, practiced, guarded, endured, reviled, angry, enraged, carried away, beloved, delighted, desired, restrained, immortal. 'Kaṭṭha' (wood/difficulty) is due to its past state, but the result here is future. 61. -Tuṃ, -tāye, -tave in the sense of 'being', in the future tense, for an action, for that purpose. In the future sense, from the present tense, in the sense of an action's purpose, -tuṃ, -tāye, -tave occur, when an action is understood as being for that purpose. He goes to do, he goes to do, he goes to do. He wishes to eat, he desires to eat - this is accomplished by this (rule) itself. But in a repeated statement, it might also be 'wishing, he does'. Thus, he is able to eat, he knows how to eat, he is sick of eating, he strives to eat, he begins to eat, he obtains to eat, he departs to eat, he endeavors to eat, he deserves to eat, there is to eat, it exists to eat, it is proper to eat, it is suitable to eat. Likewise, he is capable of eating, he is powerful to eat, he is able to eat, he is sufficient to eat, it is enough to eat, because of the possibility of 'being' everywhere. Likewise, time to eat, season to eat, occasion to eat. As 'mind for eating', 'ear for hearing', 'eye for seeing', 'bow for fighting', 'fool for speaking', 'mind for going', 'lazy for doing'. But the pronunciation depends on the speaker. What does 'bhāve' mean? He goes (thinking) 'I will do'. What does 'kriyāyaṃ' mean? His matted hair is for begging. What does 'tadatthāyaṃ' mean? For him who will go, there will be food for eating. 62. In prohibition, (the particles/suffixes) alaṃ, khalu, naṃ, tu, na, tva. `āna`, `tvā`, or `vā`. In the use of the words `alaṃ` and `khalu` for prohibition, `tu` and similar suffixes occur in the sense of the action. Enough of hearing, indeed enough of hearing, enough having heard, indeed having heard, enough having heard, indeed having heard, enough by hearing, indeed by hearing. What is `alaṃ khalūna`? Let it not be. What does it prohibit? Embellishment. 63. Of those with one agent, the former. Of actions that have one agent, among those, that which is prior, for that meaning, `tu` and similar suffixes occur in the sense of the action. Having heard, he goes; having heard, or having heard. What is "of those with one agent"? When Devadatta has eaten, Yaññadatta goes. What is "prior"? He eats and he cooks. "Not having reached the river, the mountain; having crossed the mountain, the river" – due to the possibility of the root `bhū` everywhere, the state of having one agent and prior time are understood. "Having eaten, having eaten, he goes" – by this alone it is established, but frequency is understood by the reduplication. How (are phrases like) "he seized alive," "going with a swaying body" etc. (explained)? It is established by the adverbial participle as an adverb, just as "he sleeps cooking rice." 64. `Nto` in the agent, in the present tense. In the sense of the present, from the present tense, for the action, `nto` occurs in the agent. (Example:) Standing. 65. `Māno`. In the sense of the present, from the present tense, for the action, `māno` occurs in the agent. (Example:) Standing. 66. In impersonal and passive voice. In the sense of the present, from the present tense, for the action, `māno` occurs in the impersonal and passive voice. (Examples:) Being stood, rice being cooked. 67. Those (suffixes) preceded by `ssa` in the future tense. In the sense of the future, from the present tense, for the action, `nto` and `māno` become preceded by `ssa`. (Examples:) Will be standing, will be standing, will be being stood, rice will be being cooked. 68. `ṇva` and similar suffixes.