English
The final vowel of `iya`, `ta`, `ma`, `ki`, `esa`, `na` becomes long sometimes. The guṇa of `disa`. `da` becomes `ra`, and `sakkhī`. For these pronouns: `ima`, `ya`, `ta`, `amha`, `kiṃ`, `eta`, `samāna`, when they are used as comparative prefixes, the final vowel of the root `disa` (which has undergone `guṇa`) becomes long. And `sa`, `kkha`, `ī` are substituted for the end of the root `disa`. The `d` of `disa` becomes `r` in the kvi-suffix. After substituting `sa` for the root-end, and after the dropping of kvi, etc., by the particle `i`, the `i` of `ima` is formed. And when that is made long, the case endings are produced. A man like this. A maiden like this. Or a maiden like this. A mind like this. Similarly, "he sees him like whom," or "he appears like whom," hence `yādiso`, `yādisā`, `yādisī`, `yādisaṃ`. "He sees him like that," or "he appears like that," hence `tādiso`, `tādisā`, `tādisī`, `tādisaṃ`. "He sees him like me," or "he appears like me," hence `mādiso`, `mādisā`, `mādisī`, `mādisaṃ`. By the particle `ma`. The substitution of 'ma' for 'amha'. "How does one see it, or what does it look like?" Thus: of what kind, of what kind, of what kind, of what kind. "One sees it like this, or it appears like this." Thus: of this kind, of this kind, of this kind, of this kind, of this kind. By the particle 'e', the 'e' of 'eta'. "One sees it as equal, or it appears as equal." Thus: similar, similar. By the particle 'sa', 'sama' becomes 'sā', or the final vowel is lengthened. Similar, similar, similar, similar, similar, similar. But with 'ra' for 'da': such, that kind, that kind, that kind, what kind, this kind, similar, similar. With 'kkha': such, that kind, that kind, that kind, what kind, this kind, similar, similar. With 'ra': similar, similar. With 'ī': such, that kind, that kind, that kind, what kind, this kind, similar. And by 'ca', even with prefixes like 'you': "it appears like you" – thus: like you, like you. "it appears like aggregates" – thus: like aggregates, etc. "Dhara" in the sense of 'holding'. It holds beings who have attained the path, etc., from falling into states of woe, or they hold by it, or it holds its own characteristic, or it is held by conditions – in these senses: 589. The suffix 'ramma' from 'dhara' and others. The suffix 'ramma' occurs after the roots 'dhara' and so on. And it – Known here in action, state, and object; It occurs even when not the agent, the 'ramma' suffix for the agent. Loss of 'rā', 'dhamma'. "Thus it is done" – 'kamma'. "Vara" in the sense of 'choosing', 'vamma'. 'Saṃsa' in the sense of 'praising', with 'pa' as prefix, with 'piya' as a preceding word. Or "whose nature it is to praise what is dear", or "one whose nature is to praise what is dear", or "one whose practice is to praise what is dear", or "one who acts well in praising what is dear" – in these senses: 590. And 'ṇī', 'tu', 'āvī' in the sense of 'tassīla' and others. 'Sīla' is the original form. When the senses of 'whose nature it is', 'whose practice it is', 'who acts well' are understood, these suffixes 'ṇī', 'tu', 'āvī' occur after all roots. So the suffix 'ṇī' is in the agentive sense, and there is lengthening due to being at the end of a conjunction. The rest is to be understood. A king who praises what is dear. Or "one who praised what is dear, praises, or will praise what is dear", or "one who acts well by nature or by practice in praising what is dear" – 'piyapa'. He praises, he praises what is dear, he praises a dear family. One whose conduct is Brahma-like, or one who conducts himself Brahma-like by virtue, by Dhamma, well, is a brahmacārī (male), brahmacārinī (female), brahmacārī (neuter). Thus, a truth-speaker, a Dhamma-speaker, a swift-goer, an evil-doer, a garland-maker, and so on. With the particle 'ca', even when referring to oneself, 'ṇī' is used. One who considers himself wise is a paṇḍitamānī (fool), one who considers himself learned, and so on. 'Vatu' means to turn, 'pa' is a prefix. One whose nature is to act forcefully, in this sense, the suffix 'tu' is used, 'pasayhapavattā'. Or 'vaca' means to speak clearly, to speak. One whose nature is to act forcefully by speech is 'pasayhapavattā', 'pasayhapavattāro'. Due to being from the 'bhujādi' group, there is elision of the final consonant and doubling, the rest is like the agent. One whose nature is to see fear, or one who is accustomed to seeing fear, one whose nature is to see fear, or one who acts well in seeing fear, is 'bhayadassāvī' (male), 'bhayadassāvinī' (female), 'bhayadassāvi' (neuter) mind. Thus, 'ādīnavadassāvī' (one who sees danger). "In the sense of 'tassīlādi' (one whose nature it is to do so)" is the governing rule. 591. The suffix 'yu' comes after 'sadda', 'ku', 'dha', 'ca', 'la', 'maṇḍa', 'ttha', 'rucādi'. The suffix 'yu' comes after the verbs 'sadda', 'ku', 'dha', 'ca', 'la', 'maṇḍa', 'ttha', and the 'rucādi' group, in the sense of 'tassīlādi'. 'Ghusa' means to sound. One whose nature is to sound, or one who is accustomed to sounding, or one who sounded, sounds, will sound by virtue, by Dhamma, well, in this sense, the suffix 'yu' is used. For this, 'ana' is substituted for 'yu' by "anakā yuṇvūnaṃ". And lengthening occurs by "aññesu ca". So, 'ghosano' (male), 'ghosanā' (female). 'Bhāsa' means to speak clearly, to speak. One whose nature is to speak, or one who is accustomed to speaking, one whose nature is to speak, or one who acts well in speaking, is 'bhāsano'. 'Kudha' means to be angry. One whose nature is to be angry, or one who is accustomed to being angry, is 'kodhano' (male), 'kodhanā' (female), 'kodhanaṃ' (neuter). 'Rusa' means to be enraged. One whose nature is to be enraged, or one who is accustomed to being enraged, is 'rosano'. 'Cala' means to tremble. One whose nature is to tremble, or one who trembles by nature, is 'calano'. 'Kapi' means to tremble. One whose nature is to tremble, or one who trembled, trembles, will tremble by nature, is 'kampano'. From the root ending in 'i', by "kvaci dhātu" and so on, "niggahīta" "ñcā" or the arrival of the suppressed. *Phadi* in 'to move slightly'. One whose nature is to move slightly, or who moves slightly by nature, is *phandano* (flickering). *Maḍi* in 'to adorn'. One whose nature is to adorn, or who adorns by nature, is *maṇḍano* (adorner). *Bhūsa* in 'to decorate'. One whose nature is to decorate, or who decorated, decorates, will decorate by nature, is *bhūsano*, *bhūsanā*, *bhūsanaṃ* (decorator/adornment). *Ruca* in 'to shine'. One who shone, shines, will shine by nature, is *rocano* (shining). *Juta* in 'to shine'. One who shone, shines, will shine by nature, is *jotano* (shining). *Vaḍḍha* in 'to grow'. One whose nature is to grow, is *vaḍḍhano* (growing), and so on. 592. The suffix *rū* from *pārādigami*. After the root *gami*, when preceded by *pārādi* as an *upapada*, the suffix *rū* occurs in the sense of 'one whose nature it is', etc., and only in the agentive case. Those for whom *pāra* is the beginning are *pārādayo*. *Gami* with *pārādi* is *pārādigami*. The deletion of *rādi* occurs. One whose nature it is to go to the far shore of existence, or one whose habit is to go to the far shore of existence, or one whose nature is to go to the far shore of existence, or one who is skilled in going to the far shore of existence, is *bhavapāragū*, *bhavapāraguno*. One whose nature is to go to the end is *antagū*. Similarly, *vedagū* (one who has mastered the Vedas), *addhagū* (one who has traversed the path). "Rū" continues. 593. And from *bhikkhādi*. From the roots beginning with *bhikkha*, the suffix *rū* occurs in the sense of 'one whose nature it is', etc. *Bhikkha* in 'to beg'. One whose nature it is to beg, or who begged, begs, will beg by nature, or whose nature is to beg, or who is skilled in begging, is *bhikkhu*. Shortening occurs "in some roots", etc. *Ikkha* in 'to see, to observe'. One who sees danger in *saṃsāra* is also *bhikkhu*. One whose nature it is to know, or whose habit is to know, is *viññū* (discerning/wise). One who knows everything is *sabbaññū* (omniscient). Similarly, *mattaññū* (knowing moderation), *dhammaññū* (knowing the Dhamma), *atthaññū* (knowing the meaning), *kālaññū* (knowing the right time), *kataññū* (grateful), and so on. 594. The suffix *ṇuka* for *hanatyādi*. At the end of roots beginning with *hanati*, the suffix *ṇuka* occurs in the sense of 'one whose nature it is', etc., in the agentive case. The genitive case is used when referring to the end. The *ṇ* is for *vuddhi* (vowel lengthening). One whose nature is to strike is *āghātuko* (striker/killer). *Ghāta* substitution, vowel deletion, etc. One whose nature is to make is *kāruko* (maker/artisan). *Bhī* in 'to fear'. One whose nature is to fear is *bhīruko* (fearful). The insertion of *ra* occurs. *Ava* in 'to protect'. *Āvuko* (protector) is *pitā* (father). From 'saṃhan' and other (roots), 'ra' or 'gha' (occurs). From the root 'han' preceded by 'saṃ', and from other roots, the suffix 'ra' occurs after, and 'han' becomes 'gha'. The inclusion of 'or' is for combination, or for option. By that, 'saṅghāta' is also established. This 'gha' occurs only for 'han', according to usage. And 'ra' (occurs) without 'saṃ' prefix, by that, 'paṭigha' is also established. The root 'han' in meanings of harming and going, with 'saṃ' prefix: it combines/strikes. It comes together as a whole action. Or 'saṅgha' (community) because it completely destroys defilements and anxieties. ('Ra' etc. are deleted.) 'Parikhā' (moat) because it is dug all around outside the city. The suffix 'ā' (is used) in the feminine. 'Antaka' (ender) is death, because it makes an end. 'In the sense of state and action' (the rule) is current. From 'nanda' and so on, 'yu'. From the roots 'nanda' and so on, the suffix 'yu' occurs after, in the sense of state and action. The substitution of 'ana' for the 'yu' suffix (is made) by the rule 'Anakā yuṇvūna'.