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the *tabba* and *anīya* suffixes (are used). And the rule "of the end, of *kara*, and, *ta* (substitution)" also applies. 549. Or in *tuṃ*, *tu*, *na*, *tabba* (suffixes). The final *ra* of the root *kara* becomes *ta* optionally when the suffixes *tuṃ*, *tu*, *na*, *tabba* follow. The Dhamma should be done by you. Homage should be done. Merit should be done. In the absence of *ta* substitution, when "karoti" is present... ‘In ‘kā’ in ‘tavetunādīsu kā’ etc.’, by the word ‘ādi’ (etc.), the ‘kā’ substitution also applies to ‘tabba’. It should be done, this is it. 550. ‘ṇa’ after ‘ra’ and ‘ha’ etc. After roots ending in ‘ra’ and ‘ha’, the ‘na’ of ‘anīya’ and ‘anīya’ etc. becomes ‘ṇa’. By the word ‘ādi’ (etc.), also from ‘ramu’ (to delight) and ‘apa’ (to obtain) etc. Here, after ‘ra’ and ‘ha’ etc., since ‘na’ is not possible, only the ‘na’ of ‘anīya’ etc. becomes ‘ṇa’ by implication. The Dhamma to be done, meaning it is worthy of being done, to be done (feminine), to be done (neuter). ‘Bhara’ (to bear), that which is borne is ‘bharitabba’, ‘bharaṇīya’. ‘Gaha’ (to take), it was taken, it is taken, it will be taken, so ‘gahetabba’. By ‘tesu vuddhī’ etc., ‘i’ becomes ‘e’. ‘saṅgaṇhitabba’. By ‘gahādito ppaṇhā’ through division of the rule without specific connection, the ‘ṇhā’ suffix. Deletion of ‘ha’ and prefix, etc. ‘saṅgaṇhaṇīya’, ‘gahaṇīya’. By the word ‘ādi’ (etc.), ‘ramu’ (to play), it was played, it is played, it will be played, so ‘ramitabba’. ‘ramaṇīya’ monastery. ‘Apa’ (to obtain), the ‘uṇa’ suffix. It is obtained, so ‘pāpuṇitabba’. By ‘gupādīnañcā’ deletion of the root-final, and doubling. ‘pattabba’, ‘patteyyo’, ‘pāpuṇaṇīya’, ‘pāpaṇīya’. ‘Of the final’ and ‘optionally’ also apply. 551. ‘na’ for ‘gama’, ‘khana’, ‘hana’ etc. in ‘tuṃ’, ‘tabba’ etc. For roots like ‘gama’, ‘khana’, ‘hana’ etc., ending in ‘ma’ and ‘na’, the final ‘na’ occurs optionally when suffixes like ‘tuṃ’, ‘tabba’, ‘tave’, ‘tuna’, ‘tvā’, ‘natvā’ etc., which begin with ‘ta’, follow. It was gone, it is gone, it will be gone, so ‘gantabba’ path, ‘gamitabba’, ‘gamanīya’. ‘Khanu’ (to dig), it was dug, it is dug, it will be dug, so ‘khantabba’ pit, ‘khanitabba’. By ‘kvaci dhātū’ etc., the ‘ṇa’ of the final ‘na’ of ‘khana’ also. ‘khaṇitabba’, ‘khaṇaṇīya’ or ‘khananīya’. ‘Hana’ (to harm, to go), it was harmed, it is harmed, it will be harmed, so ‘hantabba’, ‘hanitabba’, ‘hananīya’. ‘Mana’ (to know), it was known, it is known, it will be known, so ‘mantabba’, ‘manitabba’. When ‘ya’ suffix, ‘ca’ group etc. ‘maññitabba’, ‘maññanīya’. ‘Pūja’ (to worship), it was worshipped, it is worshipped, it will be worshipped, so in this sense, ‘tabba’ and ‘anīya’. ‘From curādi, ṇa, ṇaya’ Indeed, there is no agent, in the case of those with the augment -i-, by rules like "saralopo" (vowel elision), there is elision of the causative vowel. Worthy of reverence, to be revered, the Exalted One is to be honored. "Tabbānīyā" (to be attained) by division of the yoga (compound), even in agent and instrument, "yā" is for reaching, that which leads is the path to be attained. They go, so they are "gamanīyā" (to be gone to), possessions. Do not be sad, that by which one bathes is "nahānīyaṃ" (bathing powder). "In the sense of state and action" is the governing rule. 552. And Ṇya. In the sense of state and action, the ṇya suffix occurs after all roots, and by the inclusion of "ca" (and), the teyya suffix also occurs in words like "ñāteyya" (to be known). 553. The ṇa-marker is like the causative. The marker is not used in practice. The suffix with the ṇa-marker is to be regarded as a causative, hence the designation "kārita" (causative). By "kāritānaṃ ṇo lopa" (elision of ṇa in causatives), there is elision of ṇa. By "asaṃyogantassa vuddhi kārite" (lengthening of the non-final vowel in causatives), there is lengthening. The augment -i- is added. "Kattabbaṃ kāriyaṃ" (to be done, a duty). "Hara" (to carry), "aharīyittha" (it was carried), "harīyati" (it is carried), "harīyissati" (it will be carried), or "haritabbaṃ hāriyaṃ" (to be carried, a burden). "Bhara" (to bear), "bharitabbaṃ bhāriyaṃ" (to be borne, a burden). "Labha" (to gain), "labhitabbaṃ labbhaṃ" (to be gained, gain). In the rule "yavataṃ talana" (change of y, v to t), etc., by the inclusion of "ka" (kāraggahaṇena), the "bha" of "yavata" becomes "bha", and there is doubling. "Sāsa" (to instruct), "sāsitabbo sisso" (a pupil to be instructed). By rules like "kvaci dhātū" (sometimes in roots), the "ā" becomes "i". "Vaca" (to speak, to express), when the ṇya suffix, etc., is applied, "antānaṃ, ṇānubandhe" (of finals, when ṇa-marker is present) also applies. 554. Of ka, ga, ca, ja. When a suffix with a ṇa-marker follows, the final letters "ka", "ga", "ca", "ja" of these roots become "ka" and "ga" respectively. Thus, "ca" becomes "ka". "Vacanīyaṃ vākyaṃ" (to be spoken, a sentence). "Bhaja" (to serve), "bhajanīyaṃ bhāgyaṃ" (to be served, fortune). "Ja" becomes "ga". "Ci" (to gather), "acīyittha" (it was gathered), "cīyati" (it is gathered), "cīyissati" (it will be gathered), so "cetabbaṃ ceyyaṃ" (to be gathered, a heap). The "i" becomes "e" (lengthening). The "ya" is doubled. When preceded by "vini", by the "ca" in the rule "do dhassa cā" (d becomes dh), the "ca" becomes "cha". "Viniccheyyaṃ" (to be investigated), "vinicchitabbaṃ" (to be investigated), "vinicchanīyaṃ" (to be investigated). By the division of the "yoga" (compound) in "Kiyādito nā" (nā from kiyādi), without the governing rule, the "nā" suffix also occurs in "tabbānīya", "tuṃ", "tunā", etc. "Vinicchinitabbaṃ" (to be investigated), "vinicchinanīyaṃ" (to be investigated). "Nī" (to lead, to attain), "anīyittha" (it was led), "nīyati" (it is led), "nīyissati" (it will be led), so "neyyo" (to be led, masculine), "neyyā" (to be led, feminine), "neyyaṃ" (to be led, neuter). To be led. The taking of ṇya follows by way of the sixth case ending, and the taking of the end (of the root) by frog-leap, by way of the third case ending. 555. Bhū-tobba. From this (root) Bhū, of the ṇya suffix that follows, together with the end of the root, the substitution 'abba' occurs. Bhavitabba (to be), bhabba (fit), bhabbā (fit), bhabbaṃ (fit). "Of ṇya, by the end" also continues. 556. Vada, Mada, Gamu, Yuja, Garaha, and roots ending in 'ā', etc., (have substitutions) jja, mma, gga, yha, e, yya, and gāra (for gara), optionally. From the roots Vada, Mada, Gamu, Yuja, Garaha, and so on, and from those ending in 'ā', of the ṇya suffix that follows, together with the end of the root, in order, these substitutions jja, mma, gga, yha, e, yya occur optionally. And for 'gara', the substitution 'gāra' (occurs). This 'gāra' is for 'garaha' (root 'garah'). This word 'vā' (optionally) is for a fixed option. Vada (root) in expressing speech, was spoken, is spoken, will be spoken, or vajja (to be spoken), vadanīya (to be spoken). Shortening (of the vowel). Vajja (also means) fault. Mada (root) in intoxication, was intoxicated, is intoxicated, will be intoxicated by this, majja (intoxicant), madanīya (to be intoxicated). By taking 'Mada', the ṇya suffix is also in the sense of an instrument. Gamu (root) in going, moving, gantabba (to be gone), gamma (to be gone). Yuja (root) in joining, was joined, is joined, will be joined, yogga (fit), or niyojja (to be appointed). Garaha (root) in blaming, was blamed, is blamed, will be blamed, in this sense, the ṇya suffix (is applied), with that, together with the end of the root, the 'yha' substitution (occurs), and for 'gara', the 'gāra' substitution (occurs), gārayha (blameworthy), gārayhā (blameworthy), gārayhaṃ (blameworthy), garahaṇīya (blameworthy). By the word 'ādi' (etc.), other roots like Dama, Jaha, Hanta are also taken. Gada (root) in expressing speech, is spoken, or gadanīya (to be spoken), gajja (to be spoken). Pada (root) in going, pajjanīya (to be gone), pajja (verse, poem). Khāda (root) in eating, is eaten, khajja (food), khādanīya (to be eaten). Damu (root) in taming, was tamed, is tamed, will be tamed, damma (tamed), damanīya (to be tamed). Bhuja (root) in protecting and using, was protected/used, is protected/used, will be protected/used, bhogga (enjoyable), or bhojja (food). By taking 'kāra' (root 'kar'), 'ja' (substitution) for 'ya'. Gahetabba (to be taken), gayha (to be taken), etc. But from roots ending in 'ā', Dā (root) in giving, was given, is given, will be given, in this sense, the ṇya suffix (is applied), with that, together with the end of the root 'ā', the 'eyya' substitution (occurs), deyya (to be given), dātabba (to be given). In 'anīya', "vowel deletion" (occurs). By the rule beginning with 'ādi', When elision of the preceding vowel is due, Having prevented it by the specific mention of 'tu' there, When the 'ā' is elided by "sarā sare lopa", The following vowel is lengthened, (Thus forming) dānīyaṃ. Pā, in the sense of drinking, (from which come) apīyittha, pīyati, pīyissati, thus peyyaṃ (drinkable), pātabbaṃ (to be drunk), pānīyaṃ (drinkable water). Hā, in the sense of abandoning, (from which come) ahīyittha, hīyati, hīyissati, thus heyyaṃ (to be abandoned), hātabbaṃ (to be abandoned), hānīyaṃ (to be abandoned). Mā, in the sense of measuring/honoring, (from which come) amīyittha, mīyati, mīyissati, thus meyyaṃ (to be measured/honored), mātabbaṃ (to be measured), minitabbaṃ (to be measured), or metabbaṃ (to be measured). Ñā, in the sense of knowing/understanding, (from which come) aññāyittha, ñāyati, ñāyissati, thus ñeyyaṃ (to be known), ñātabbaṃ (to be known), ñāteyyaṃ (to be known). When 'jā' is substituted for 'ñā' by the rule "Ñāssa jā jaṃ nā", and the suffix 'nā' (is added) by the rule "kiyādito nā" through separation of the rule without the governing section, and the insertion of 'i', (forming) jānitabbaṃ (to be known), vijānanīyaṃ (to be understood). Khyā, in the sense of telling/explaining,