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Lengthening of Guha and Dusa. The vowel of these verbs, Guha and Dusa, becomes long when the causative suffix follows; this is an exception to the lengthening rule. Guha in the sense of covering, he causes to cover, he causes to cover, they cause to cover. Dusa in the sense of displeasing, he causes to displease, he causes to displease, they cause to displease, and so on. Similarly, he causes to wish, he causes to wish, he seeks, he causes to seek. He causes to restrain, he causes to restrain. He causes to sit, he causes to sit, he causes to sit, he causes to sit. He causes to obtain, he causes to obtain. He causes to speak, he causes to speak, he causes to speak. , causes to speak. Thus, causes to dwell, causes to dwell, causes to dwell, causes to dwell. Causes to carry, causes to carry, causes to carry, causes to carry. Causes to age, causes to age, causes to age, causes to age. Causes to die, causes to die, causes to die, causes to die. Causes to see, causes to see, and so on. Similarly, causes one who pierces to pierce, causes to pierce, causes to pierce, causes to pierce. Causes one who enters to enter, or causes to enter, causes to enter, causes to enter, causes to enter. Causes one who points out to point out, causes to point out. Causes one who reaches to reach, causes to reach. Causes one who lies down to lie down, causes to lie down, causes to lie down, causes to lie down. Here, the 'e' becomes 'āy', sayāpeti, sayāpayati, and by "some roots" etc., the 'āy' becomes short in ṇāpe and ṇāpaye. Causes one who leads to lead, causes to lead. Causes one who stands firm to stand firm, causes to stand firm, or causes to stand firm. In the sense of causing one who strikes to strike, the forms are ṇe, ṇaya, etc. "In ṇa" is understood. 544. For Han, there is ghāta. For the root 'han', the substitution 'ghāta' occurs when a causative suffix containing 'ṇa' follows. Causes to strike, causes to strike, causes to strike, causes to strike. Or by the substitution 'vadha' everywhere, causes to kill, causes to kill. Causes one who offers to offer, causes to offer. Causes one who abandons to abandon, causes to abandon, causes to abandon, causes to abandon. Causes one who gives to give, causes to give. Causes one who covers to cover, causes to cover, causes to cover, causes to cover. Causes one who obstructs to obstruct, causes to obstruct, causes to obstruct, causes to obstruct. Causes one who cuts to cut, causes to cut, causes to cut, causes to cut. Causes one who joins to join, causes to join, causes to join, causes to join. Causes one who eats to eat, causes to eat, causes to eat, causes to eat. Causes one who releases to release, causes to release, causes to release, causes to release. Causes one who plays to play, causes to play. Causes one who arises to arise, causes to arise. Buj Causes one who knows, to make one know, to make one understand. (The 'y' is inserted, as in the rule "wherever 'yo' is at the end of 'dādhā'") causes one to awaken, causes one to understand. Causes one who is pleased, to please, to make happy, to cause to please, to cause to make happy. Causes one who is calm, to calm, to pacify. (No lengthening, as in the 'ghaṭādi' group). Causes one who is angry, to make angry, to provoke. Causes one who is born, to generate, to produce. (No lengthening, as in the 'ghaṭādi' group). Causes one who hears, to make one hear the Dhamma, to make one listen. Causes one who reaches, to make one reach, to make one obtain. Causes one who sells, to make one sell. Causes one who conquers, to make one conquer. Causes one who knows, to make one know. Causes one who takes, to make one take, to make one grasp. Causes one who spreads, to make one spread. Whoever does something, another says to him "do, do" in this way, causes one who does, or causes to do, makes one do, causes one to do, and so on. Causes one who steals, to make one steal. Causes one who thinks, to make one think. Causes one who honors, to make one honor, and so on. Everywhere it is easy to understand. And also from verb roots, causative suffixes may arise. For those with their own causatives, the appearance of 'yu' and 'ṇvu' here is an indicator. Therefore, causes one who endures, to make one endure. Causes one who treats, to make one treat, to make one heal. Similarly, causes one who hungers, to make one hunger. Causes one who acts like a mountain, to make one act like a mountain. 'Causes one who desires a son' and so on, is also established. The method of verb roots and suffixes ends. Explained for the sake of the teaching, the verb by one's own understanding; with the strength of much learning, let the wise ponder this. 'Is', 'stands', 'lies', 'was', and so on, should be known as intransitive, by one who knows the characteristics of verbs. Even intransitive verbs, when ending with causative suffixes, become transitive. For example, a monk is defiled by lust and so on. Thus ends the chapter on finite verbs in Padarūpasiddhi. Sixth. 7. Chapter on Participles Temporal The method of participles Now, the method of participles, including the agent, object, instrument, and so on, is begun from the roots themselves. Among these, the suffixes are of two kinds: participles (kicca) and gerunds (kita). Since the participles are mentioned first by definition, and because they are fewer in number, the participle suffixes are now explained. Bhū (to be, to exist): In the analysis, "It is, was, or will be by Devadatta" — From "ṇo in the agent and so on of the root," the word "dhātuyā" (of the root) applies everywhere in the rules for suffixes, and "parā" (after) and "paccayā" (suffixes) are understood. 545. Tabbā and anīyā in the impersonal and passive. In the meanings of impersonal and passive, the suffixes tabba and anīya come after all roots. By division of the rule, they also occur elsewhere. Among these — From intransitive roots, they are participles in the impersonal sense; From transitive roots, in the passive sense, indicating worthiness or respect. And these — 546. Ṇādayo are temporal. "Temporal" means assigned to the three times. The suffixes beginning with ṇa, which are prescribed here in the third chapter on roots and whose time is not specified, are temporal, meaning they occur in all three times, according to this definition. "Kvacī" (sometimes) is understood by way of Sīhagati. 547. Ikāra according to tradition. According to tradition, according to usage, and in conformity with the words of the Buddha, the augment ikāra sometimes occurs after roots in participle and gerund suffixes beginning with consonants, and so on. "Aññesu cā" (and in others) causes वृद्धि (vuddhi), "o ava sare" (o becomes ava before a vowel) causes the substitution of ava, and "naye paraṃ yutte" (carry forward what is appropriate) means it should be carried forward. 548. These are participles. It should be understood that the suffixes tabba, anīya, ṇya, teyya, and ricca mentioned here are called participles. Therefore, by the rule "aññe kiti" (others are gerunds), since participle suffixes are not gerunds, the designation of "nāma" (noun) is not directly applicable. However, by the inclusion of "ca" in "taddhitasamāsakitakā nāmaṃvātavetunādīsu cā" (taddhita, compounds, and gerunds are nouns, and in vātavetu and so on), the designation of "nāma" is applied, and from that, the generation of syā-type endings. In the impersonal, since the impersonal is singular, only the singular form is used, and "si" becomes "am." Bhavitabbaṃ bhavatā paññena (It should be by the wise one), bhavanīyaṃ (It is to be). Here, consonant Due to the non-occurrence of *āditta*, and by following the rule "sometimes", there is no insertion of the *i* vowel. In the sense of state, the *kicca* suffixes are neuter. In the sense of action, they are of three genders. In the sense of action, with *abhi* as prefix: (It) is overcome, (it) was overcome, (it) will be overcome. Anger should be overcome by the wise. Craving should be overcome. Suffering should be overcome. Similarly, (it) is to be overcome (masculine), (it) is to be overcome (feminine), (it) is to be overcome (neuter). (This should be understood) in the manner of 'man', 'maiden', 'mind'. Thus everywhere. Here indeed – Since the action is already expressed by *tabba* and so on, there is no repetition. Because there is no need to express (it again), the second case does not become the first case from that. *Āsa* (root) in the sense of sitting: (It) was sat, (it) is sat, (it) will be sat. It should be sat by you. It is to be sat. In the sense of action, the teacher should be served. (He) is to be served. *Sī* (root) in the sense of lying down: (It) was lain, (it) is lain, (it) will be lain. It should be lain by you. It is to be lain. By the rule "e ayā", there is the substitution of *aya*. The other (person) should be surpassed. (He) is to be surpassed. *Pada* (root) in the sense of going: (It) arose, (it) arises, (it) will arise. It should be arisen by him. It is to be arisen. And here, without the governing rule "in the agent", by the separation of the rule "yo from divādi", the *ya* suffix (is applied). By the rule "tassa cavaggayakāra" and so on, the *ca* class (of consonants is applied). By the rule "paradvebhāvo ṭhāne", there is doubling. The path should be entered. (It) is to be entered. *Budha* (root) in the sense of understanding: (It) was understood, (it) is understood, (it) will be understood. The Dhamma should be understood. (It) is to be understood. *Su* (root) in the sense of hearing: (It) was heard, (it) is heard, (it) will be heard. The Dhamma should be heard. Here, by accepting the traditional form, there is no insertion of the *i* vowel. It should be heard. By the separation of the rule "ṇu, ṇā, uṇā from svādi", the *ṇā* suffix (is applied). It is to be heard. *Kara* (root) in the sense of doing: In the sense of (it) was done, (it) is done, (it) will be done,