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(from which come) saṅkhyātabbaṃ (to be counted/explained), saṅkhyeyyaṃ (to be counted/explained), and so on. 557. From Kar, ricca. The suffix 'ricca' comes from the root 'Kar' in the sense of state or action (bhāva) and object (kamma). 558. In 'ra', the 'ra' ending, 'ra' initial, is not. When a suffix with 'ra' as an anubandha (indicatory letter) follows, the entire final part of the root, up to the 'ra' of the suffix, does not occur; it undergoes elision, that is the meaning. Here, in 'ranto', the 'ra' is due to sandhi (euphonic combination), (forming) kattabbaṃ (to be done), kiccaṃ (duty/action). By separating the rule "Riccā", the suffix 'ricca' also comes from roots like 'bhar', for example, bharīyati (is borne) becomes bhacco (servant/to be borne), with vowel elision. I, in the sense of going; pati etabbo (to be gone to) becomes paṭicco (dependent/to be gone to). 559. In 'pesa', 'atisagga', 'pattakāla', 'kicca'. The 'kicca' suffixes occur in these meanings: 'pesa' (command), 'atisagga' (permission), and 'pattakāla' (opportune time). 'Pesana' means commanding, "This should be done by you," and also requesting. 'Atisagga' means permission for what is to be done, either to one who asks "What should be done by me?" or by showing the proper conduct, such as "Life should not be destroyed." 'Pattakāla' means the opportune time, the announcement of the time to one who does not act, having failed to examine the time for doing one's duty; there is no request involved here. And since it is said "kicca (suffixes) are for bhāva (state) and kamma (object)", they occur only in bhāva and kamma. First, in 'pesana' (command): In the sense of "Let the action be done by you," by this (rule) come 'tabba' and 'anīya' (suffixes); the rest is as explained. The action is to be done by you. The duty is to be done by you. When it is said "May it be eaten by you," in the sense of "May it be eaten," the word is formed with the वृद्धि (vuddhi) increment, "and in others." "Of that" is understood. 560. The final of *bhuja*-etc. is *no*, and not doubled. The final letter of roots like *bhuja*, which end in *ja*, becomes *no*. And the *ta* of the *kicca*, *kita*, and *kappa* suffixes that follow is doubled. *Bhottabbaṃ* (to be eaten), *bhojanaṃ* (food) by you. *Bhojanīyaṃ* (edible), *bhojjaṃ* (food) by you. However, in the *ta* combined with the *i* increment—in "of the finals of *namakara* in *niyutta*," here, by splitting the rule "of the finals in *niyutta*," the prohibition of root-final elision etc. (is understood). By splitting the rule "from *rudhādi* with a preceding *niggahīta*" without an adhikāra (governing rule), or by "and *niggahīta*," or by the *niggahīta* increment, *bhuñjitabbaṃ* (to be eaten) by you, *yuñjitabbaṃ* (to be joined). But in indicating time—*i* in study, with *adhi* prefixed, when it means "May it be studied by you," the *tabbānīya*-etc. (suffixes are used), and the *i* increment, *vuddhi*, *ayādesa*, and *ajjhādesa* (substitutions). But in the *ṇya* suffix, *vuddhi* and the doubling of *ya*. *Ajjhayitabbaṃ* (to be studied), *ajjheyyaṃ* (to be studied) by you, *ajjhayanīyaṃ* (to be studied) by you. But in the sentence "It must be done," by taking "kicca" as the governing rule, and "ṇī in *avassaka* and *ādhamiṇa*" (is used), the *tabbādayo* (suffixes) are used in the sense of *avassaka* and *ādhamiṇa*. *Kattabbaṃ* (to be done) by me, a house by you. *Karaṇīyaṃ* (to be done), *kāriyaṃ* (to be done). Similarly, *dātabbaṃ* (to be given) by me, a hundred by you. *Dānīyaṃ* (to be given), *deyyaṃ* (to be given). *Dhara* in the sense of holding, from the *curādi* class, *ṇeṇayā* (suffixes), *vuddhi*, and the *i* increment. *Dhāretabbaṃ* (to be held), *dhārayitabbaṃ* (to be held), etc. It should be understood that from the rule "from *nudādi* and from causative verbs, *yuṇvu* become *anānanākānanaka*," because the assignment of *yuṇvu* is prescribed even for causative verbs, *kicca*, *kita*, and *kappa* suffixes can occur even after the root-final suffix. Therefore, "that which is made to endure" becomes *titikkhāpetabbo* (to be made to endure). Similarly, *tikicchāpetabbo* (to be made to be treated), *tikicchāpanīyo* (to be made to be treated). "It was made to be," "it is made to be," "it will be made to be"—thus, *bhāvetabbo* (to be developed) is the path. *Bhāvayitabbo* (to be developed), *bhāvanīyo* (to be developed), *bhāvanīyaṃ* (to be developed, neuter), *bhāvanīyā* (to be developed, feminine). "It was made to be done," "it is made to be done," "it will be made to be done"—thus, *kāretabbaṃ* (to be caused to be done), *kārayitabbaṃ* (to be caused to be done), *kārāpetabbaṃ* (to be caused to be done), *kārāpayitabbaṃ* (to be caused to be done), *kārāpanīyaṃ* (to be caused to be done), etc., are established. *Kattabbaṃ* and *karaṇīyaṃ*, *Kāriyaṃ* and *kiccamiccapi*; *Kār* to be done, to be caused to be done, a collection of duties. The section on suffixes for duties. Pertaining to the three times. The section on suffixes for agents. Now, the suffixes for agents are explained. “Kara” in the sense of making, like before, the designation of the root. The word “kumbha” (pot) as an upapada, then the second case. In the analysis, “makes a pot, made a pot, will make a pot” – And it is said, “after, suffixes.” 561. The suffix ṇa after a root, when there is an object, etc. When there is an object, etc., the suffix ṇa comes after the root. And that – 562. Other agent suffixes. The suffixes prescribed in the third chapter on roots, other than those for duties, are designated as agent suffixes. Thus, the designation of agent suffix is made. 563. Agent suffixes in the agent. The agent suffix occurs in the agent case, and by rule, it occurs in the agent. And since it is said, “ṇā, etc., pertain to the three times,” it occurs in all three times. Like before, the designation of the causative, the elision of ṇa, and the lengthening of the vowel. Since the suffix ending is not a gender, when the syā, etc., are not applicable, by the rule, “taddhita, samāsa, and kita are nouns, and also in vā, vetu, nā, etc.,” when it is made into an agent ending, the syā, etc., arise. Then, in the sense of “makes a pot,” by the rule, “amā, etc., after a subsequent word,” it is a second case tatpurisa compound. By “nāmānaṃ,” etc., it is a compound designation. By “their case endings are elided,” the case ending is elided. By “its original form for a vowel ending,” it becomes its original form. Again, being a compound, when it is made like a noun, the syā, etc., arise. He is a potter, they are potters, etc. In the feminine, a female potter, female potters, etc. Similarly, one who does work is a worker. Thus, a garland maker, a woodworker, a chariot maker, a goldsmith, a thread maker, a commentator, a scholiast. “Gaha” in the sense of taking, “took a leaf, takes, will take a leaf,” or “leaf-taker.” Thus, a rein-taker, a rope-taker. “Ve” in the sense of weaving thread, “wove thread, weaves, will weave thread,” or “thread-weaver.” “Those āvāyā in the causative,” the substitution of āya. In this sentence, by the division of the yoga, “those āvāyā,” the substitution of āya. Thus, a needle-weaver. “Mā” in the sense of measuring, “measured grain, measures, will measure grain,” or in that sense, when the suffix ṇa is applied – It is said, “in ṇa.” 564. Ending in ā. amāyo. For roots ending in ā, the final ā becomes āya when a suffix beginning with ṇa is present, with elision of the vowel, etc. Dhaññamāyo. Similarly, one who gives gifts is dānadāyo. Kamu in the sense of 'to desire', he desired the Dhamma, he desires, he will desire, thus dhammakāmo puriso (a man desiring Dhamma), dhammakāmā kaññā (a maiden desiring Dhamma), dhammakāmaṃ cittaṃ (a mind desiring Dhamma). Similarly, atthakāmo (desiring welfare), hitakāmo (desiring benefit), sukhakāmo (desiring happiness), one who protects the Dhamma is dhammapālo, etc. Damu in the sense of 'to tame', in the analysis "he tamed the enemy, he tames, he will tame", the adhikāra (governing rule) is "for the root", and "when an object, etc., is present" also applies. 565. Saññāyamanu. When an upapada (preverb) is present at the beginning, and 'cognition' is meant, the suffix 'a' is added to the root, and the augment 'nu' is added to the end of the upapada. Here, it should be understood that the augment 'nu' occurs only at the end of the upapada, due to the word "padante" in the rule "nu niggahītaṃ padante". The elision of 'u' occurs by "Tesu vuddhī" etc. This augment 'nu' should be understood to occur only after the compound has been formed and the case ending of the upapada has been elided. 566. Nu niggahītaṃ padante. The augment 'nu' occurring at the end of a nominal upapada becomes a niggahīta (ṃ), the niggahīta becomes a vagganta (nasal of the class), the rest is the same, the absence of vuddhī (lengthening) is the only difference, arindamo rājā (the king who tames enemies). Similarly, tara in the sense of 'to cross', one who crosses the Vessā is vessantaro, one who makes or harms craving is taṇhaṅkaro bhagavā. Similarly, medhaṅkaro, saraṇaṅkaro, dīpaṅkaro. "Ādimhi, a" also applies. 567. Pure dadā ca iṃ. When the word 'pura' is at the beginning, the suffix 'a' is added to the root "dada dāne", and the 'a' of the word 'pura' becomes 'iṃ'. Here, it should be understood that 'iṃ' occurs only at the end of the word 'pura' according to the paribhāsa (maxim) "tadanuparodhenā" (without obstructing that). Although ṇādi suffixes are for all three tenses, this 'a' suffix occurs only in the past tense due to the specific meaning of the upapada. One who formerly gave gifts is purindado sakko. Here too, the substitution 'iṃ' occurs only after the case ending has been elided. "Kammādimhi, a" also applies. 568. Sabbato ṇvu tvāvī vā. From every root, whether an object, etc., is present or not, the suffixes 'a', 'ṇvu', 'tu', 'āvī' (optionally) occur. There are four factors.