English
The word "vāggahaṇaṃ" is for the option "akammādimhi vā" (or in the non-action, etc.). In the non-factor, "dhara" means to hold, he held the Dhamma, he holds, he will hold, thus "dhammadharo" (holder of Dhamma). Similarly "vinayadharo" (holder of Vinaya). Likewise, he who does that, is "takkaro" (doer of that), with reduplication. Similarly "hitakaro" (doer of good), "divasakaro" (day-maker), "dinakaro" (day-maker), "divākaro" (sun), "nisākaro" (moon), "dhanuṃ gaṇhāti" (he takes a bow), thus "dhanuggaho" (archer). Similarly "kaṭaggaho" (taker of a mat), he gives all desires, thus "sabbakāmadado" (giver of all desires), "sabbadado" (giver of all). From "ā" however, he gave food, he gives, he will give, thus "annado" (food-giver). Similarly "dhanado" (wealth-giver), he binds truth, thus "saccasandho" (truth-binder). "Pā" means to drink, he drinks liquor, thus "majjapo" (liquor-drinker). "Tā" means to protect, he protects the sound of cows, thus "gottaṃ" (lineage). Similarly in the agent. In the non-action, etc., however, in the Sutta "yasmā dapetī" (from which he causes to give), by the word "bhaya" (fear), the non-factor is also in other means. "Nī" means to reach, with "vi" prefix, he led away, he leads away, he will lead away by this, or in this, thus "vinayo" (discipline). "aññesu cā" (and in others), vuddhi (lengthening) and ayādeso (substitution of "aya"), "nayanaṃ" (leading) is "nayo" (method). "Si" means to serve, with "ni" prefix, he leaned on, he leans on, he will lean on, thus "nissayo" (support). "Si" means to lie down, he lay down after, he lies down after, he will lie down after, thus "anusayo" (underlying tendency). "I" means to go, with "paṭi" prefix, from one, a result comes, thus "paccayo" (condition), "samudayo" (origin). "Ci" means to collect, it is investigated by this, or investigation, thus "vinicchayo" (investigation), "uccayanaṃ" (accumulation) is "uccayo" (accumulation), "sañcayo" (accumulation), he investigates the Dhamma, thus "dhammavicayo" (investigation of Dhamma). "Khī" means to decay, "khayanaṃ" (decaying) is "khayo" (decay). "Ji" means to conquer, "vijayanaṃ" (conquering) is "vijayo" (victory), "jayo" (victory). "Kī" means to exchange goods, "vikkayanaṃ" (selling) is "vikkayo" (sale), "kayo" (purchase). "Lī" means to cling, it clings in this, thus "ālayo" (abode), "layo" (clinging). Similarly from "i" ending. They flow out, thus "assavā" (outflows), avādeso (substitution of "ava"), "paṭissavanaṃ" (listening) is "paṭissavo" (response). "Su" means to go, they flow from the peak of existence, thus "āsavā" (defilements). "Ru" means to sound, it sounds, thus "ravo" (sound). It comes to be, thus "bhavo" (existence). It originates from this, thus "pabhavo" (origin). "Lū" means to cut, "lavanaṃ" (cutting) is "lavo" (a cut). Similarly from "u" ending. He restrains, or restraint, thus "niggaho" (restraint), "paggaho" (support), he collects by that, or collection, thus "saṅgaho" (collection). "Vara" means to choose, "saṃvaraṇaṃ" (restraining) is "saṃvaro" (restraint). "Dara" means to respect, "ādaraṇaṃ" (respecting) is "ādaro" (respect). He comes, coming is a coming, they come here, or it is by this, so it is a coming, study. It creeps, so it is a snake. It shines, so it is a deity. Kamu means to step, a going forth, or it goes forth, so it is a going forth. Similarly, vikkamo (a stride). Cara means to move, it moves in the forest, so it is a forest-dweller, desire moves about here, so it is the realm of sense-desire, perception of sense-desire, mind of sense-desire. Cows graze here, so it is a pasture, a genitive tatpurisa. It drinks with its foot, so it is a tree. Similarly, a tortoise, a instrumental tatpurisa. Ruha means to grow, it grows on the head, so it is hair, the mind that dwells in a cave, so it is a cave-dweller. Similarly, winds in the belly. Ṭhā means to cease motion, he stood on the mountain, stands, or will stand, so it is a man on the mountain, a river on the mountain, medicine on the mountain. Similarly, on land, in water, a locative tatpurisa. 569. Or of the upadha of gaha. Of the root gaha, the upadha becomes etta, upadha is the letter before the last letter, it is grasped, so it is a house, or a home. In the ṇvu suffix, in the sense of "makes a chariot," the ṇvu suffix is used, and because it is a "kita" (kṛt) suffix by "aññe kita," it is in the agentive by "kattari kita," then the causative designation, elision of ṇa, and lengthening. 570. Ana and aka for yu and ṇvu. The suffixes yu and ṇvu have the substitutes ana and aka, so it is the aka substitute. The rest is like the word kumbhakāra (potter), rathakāraka (chariot-maker). Similarly, gives food, so it is annadāyako (food-giver), "ākārantānamāyo" (ā becomes āya for those ending in ā), so it is the āya substitute, "itthiyamato āpaccayo" (āpaccaya for feminine ending in a), so it is the āpaccaya suffix, "tesu vuddhī" (lengthening in them) and so on, the a becomes i, annadāyikā (female food-giver) maiden, annadāyakaṃ (food-giving) family. Leads the world, so it is lokanāyako (world-leader), disciplines beings, so it is vināyako (disciplinarian), "te āvāyā kārite" (they are āvāyā in the causative), so it is the āya substitute. Makes without an object, so it is kārako (maker), kārikā (female maker), kārakaṃ (making). Gives, so it is dāyako (giver), dāyikā (female giver), dāyakaṃ (giving). Leads, so it is nāyako (leader), nāyikā (female leader), nāyakaṃ (leading). He heard, hears, or will hear the Buddha's advice and instruction, so it is sāvako (disciple), sāvikā (female disciple), the āva substitute. Cuts, so it is lāvako (cutter). Pu means to purify, purifies, so it is pāvako (purifier), becomes, so it is bh He approaches, thus one who approaches is an upāsaka, an upāsikā. He grasps, thus one who grasps is a gāhaka. He cooks, thus one who cooks is a pācaka. He sacrificed, he sacrifices, he will sacrifice, thus one who sacrifices is a yājaka. Here, by "kagā cajānaṃ" when the change of ca and ja to ka and ga is due – 571. No ka-ga change for ca-ja in ṇvu. The final letters ca and ja of a root do not become ka and ga when the ṇvu suffix follows, because it is prohibited. Jana, to generate; he generates, thus a janaka, a janikā. By the word "vā" in "ghaṭādīnaṃ vā," there is no lengthening. Similarly, he digs, thus a khanaka. He comes together, thus a samaka. He goes, thus a gamaka. He tames, thus a damaka. He struck, he strikes, he will strike, thus a vadhaka. "Vadho vā sabbatthā" is the substitution of vadha for hana. He strikes, thus a yātaka. "Hanassa ghāto" is the substitution of ghāta for hana in ṇvu. He kills cows, thus a goghātaka. He obstructs, thus a rundhaka. An additional niggahīta. Due to being a conjunct ending, there is no lengthening. Similarly, he eats, thus a bhuñjaka. He buys, thus a kāyaka. He protects, thus a pālaka. He worships, thus a pūjaka. 572. From nudādi roots, and from causative roots, ana, ānana, aka, ānanaka for yu and ṇvu. From nudādi roots, and from causative roots, the suffixes yu and ṇvu are replaced respectively by ana, ānana, aka, and ānanaka. Here – For yu and ṇvu from causative roots, since the action is prescribed, the root and suffix are to be understood as having the nature of a kiccaka. Nuda, to remove, with pa prefix; he removed, he removes, he will remove, in this sense, the ṇvu suffix. For this, the aka substitution. By "kvaci dhātu" and so on, the lengthening of nuda, panūdaka. Sūda, to flow; he flows, thus a sūdaka. Ñā, to know; he knew, he knows, he will know, in this sense, the ṇvu suffix. For this, the ānanaka substitution. "Ñāssa jājaṃnā" is the jā substitution. Loss of vowel, and so on, jānanako. From causative roots, however, āṇa, to command; he commanded, he commands, he will command, in this sense, by "sabbato ṇvutvāvī vā," the ṇvu suffix. For this, the aka substitution. Loss of vowel, and so on, āṇāpako. He makes known, thus a saññāpako, a sañjānanako. Here, the ānanaka substitution. By "kvaci dhātu" and so on, the loss of the causative suffix. Similarly, One who causes to give is a giver, with the substitution of 'aka' for 'anaka' in 'yuṇvūnaṃ'. One who causes to establish is an establisher. One who causes to reach Nibbāna is a Nibbāna-reacher. One who causes to do is a causer, and so on for 'kārāpikā'. In the 'tu' suffix, in the sense of 'did', 'does', or 'will do', the 'tu' suffix is used by the rule "sabbato ṇvutvāvī vā". And because it is a 'kita' designation, like the 'ṇvu' suffix, it always occurs in the agent. "Of the end" is understood. 573. And 'ta' for 'kara' in 'tu'. The 'ra' at the end of the root 'kara' becomes 'ta' when the 'tu' suffix follows. By the 'ca' word, also for 'bhara' and others. Then, like a noun, 'syādi' endings are formed. By "satthupitādīnamā sismiṃ silopo cā", 'ā' is formed, and 'si' is dropped. Thus, 'kattā' (doer), 'takkattā' (its doer), a genitive compound. Similarly, 'bharati' (bears) becomes 'bhattā' (bearer). 'hara' (to take), 'harati' (takes) becomes 'hattā' (taker). 'bhindati' (breaks) becomes 'bhettā' (breaker), or 'bheditā'. 'chindati' (cuts) becomes 'chettā' (cutter). 'dadāti' (gives) becomes 'dātā' (giver). 'bhojanassa dābhā' (giver of food) becomes 'bhojanadātā' (food-giver). 'sandahati' (joins) becomes 'sandhātā' (joiner). 'avaci', 'vacati', or 'vakkhati' (spoke, speaks, will speak) becomes 'vattā' (speaker). By "bhujādīnamanto no dvi cā", the end of the root is dropped, and there is reduplication. 'bhuñjati' (eats) becomes 'bhottā' (eater). 'abujjhi', 'bujjhati', or 'bujjhitī' (understood, understands, will understand) becomes 'bujjhitā' (understander), with the insertion of 'yaka' and 'ikāra'. 'jānāti' (knows) becomes 'ñātā' (knower). 'jināti' (conquers) becomes 'jetā' (conqueror). 'suṇāti' (hears) becomes 'sotā' (hearer). 'gaṇhāti' (takes) becomes 'gahetā' (taker). 'bhavati' (is) becomes 'bhavitā' (one who is). 'sarati' (remembers) becomes 'saritā' (rememberer).