English
The root 'nanda' (is used) in the sense of prosperity, or 'nanda' in the sense of rejoicing. In the sense of state: 'nandana' (rejoicing) is rejoiced. In the sense of action: 'nandana' (a grove) was rejoiced in, is rejoiced in, will be rejoiced in, or should be rejoiced in. 'Gahaṇa' (grasping) is grasped, or should be grasped, or 'gaṇhana'. 'Caraṇa' (walking) should be walked. 'Bhavana' (being) is being. 'Havana' (offering) is offered. 'Rundhana' (obstructing) should be obstructed, or 'rodhana'. 'Bhuñjana' (eating) should be eaten, or 'bhojana'. 'Bujjhana' (awakening) should be awakened, or 'bodhana'. 'Savaṇa' (hearing) is heard, or 'suti'. 'Pāpuṇana' (attaining) is attained, or 'pāpana'. 'Pālana' (protecting) is protected, and so on. 'Yu' (the rule) is current. And in agent, instrument, and place. And in these senses of agent, instrument, and place, the suffix 'yu' occurs from all roots. And here, 'padesa' is said to be the locative case. First, in the sense of agent: 'Rajoharaṇa' (dust-remover) is water, because it removes dust. 'Viññāṇa' (consciousness) because it knows the object, or 'vijānana', (with) 'āna' and 'ja' substitutions. The root 'ghā' (is used) in the sense of taking smell; 'Ghāna' (nose) because it smells. The root 'jhe' (is used) in the sense of thinking; 'Jhāna' (meditation) because it thinks. ('Ātta' is made) by the rule 'kvaci dhātū' etc. In the sense of instrument: The root 'kara' (is used) in the sense of making. 'Karaṇa' (instrument) because one makes with it. 'Byākaraṇa' (grammar) because sounds are analyzed according to their nature by it. The root 'pūra' (is used) in the sense of filling. 'Pūraṇa' (filler) because one fills with it. Dī It is given by this, thus giving. It is measured by this, thus measuring. It is spoken by this, thus speaking. It drives away, it is driven away by this, thus a driver away. Sūda in the sense of flowing, it flows, it is made to flow by this, thus a flow. It hears, it is heard by this, thus hearing. Lū in the sense of cutting, it cuts, it is cut by this, thus cutting, a cutting, or salt. It leads, it is led by this, thus leading. Pū in the sense of purifying, it purifies, it is purified by this, thus a purifier. Evil is calmed, it is calmed by this, thus a recluse, or reclusion. Similarly, it cultivates, it is cultivated by one, thus cultivation. Thus cooking, causing to cook, and so on. In the sense of location: Ṭhā in the sense of stopping movement, it stands in that, thus a place. Similarly, sleeping, or a bed. Sitting, it is placed upon this, thus a seat. By the word "ca" (and), also in the sense of dative and ablative: He gives well in a proper manner to this, thus dative. He takes away from this, thus ablative. 598. The suffix "i" after the roots "dā" and "dhā" in the sense of a noun. When a noun is implied, the suffix "i" occurs after the roots "dā" and "dhā". This is in the context of agent, object, etc., with elision of vowels and so on. Dā in the sense of giving, preceded by "ā", it is taken, thus beginning. Similarly, attachment. Dhā in the sense of holding, it holds water, thus ocean. In these, by augmentation and elision, in the sense of a noun, "udaka" becomes "uda". Water is held in this, thus ocean. It holds hair in this, thus a tail. It is joined, it joins, thus a joint. It is deposited, thus a treasure. Similarly, it is arranged, it arranges, or an arrangement, thus a method. It places the mind well, or evenly, thus concentration. 599. "A" and "ti" or "ava" in the feminine gender. When the feminine gender is to be expressed, the suffixes "a" and "ti" or "ava" occur optionally after all roots, in the sense of agent, object, etc. First, with the suffix "a": Jara in the sense of decay, it decays, it decays, thus old age. "The suffix 'ā' after 'a' in the feminine gender," thus the suffix "ā". It is fully analyzed, thus analytical knowledge. One proceeds by this, thus a path. Similarly, accomplishment, misfortune. It is taken up, thus attachment. It knows well, thus perception. It knows thoroughly, thus wisdom. It looks on with equanimity, thus equanimity. Thinking, thus thought. Establishment, thus foundation. Sikkha in the sense of acquiring knowledge, it learns. A moment, or 'sikkhā' is that which is trained. Thus 'bhikkhā'. In 'jhā' (to think), in thinking: 'Abhijjhā' is that which meditates facing another's prosperity. 'Upajjhā' is that which meditates having established well-wishing. 'Upajjhāyo' (preceptor). 'Sajjhā' is that where one meditates correctly. In 'isu' (to wish), in wishing: The 'a' suffix is in the sense of wishing. "isu yamūnamanto ccho vā" (rule) leads to 'ccha' substitution, forming 'icchā' (wish). In 'puccha' (to ask), 'pucchā' (question) is the act of asking. 'Tikicchā' (treatment) is the act of treating. 'Jighacchā' (hunger) is the wish to eat. 'Titikkhā' (endurance). 'Bubhukkhā' (hunger). 'Pipāsā' (thirst) is the wish to drink. Due to the frog-leap rule or the authority (of the rule), there is no 'vā' substitution. 'Vicchā' (wish to spread) is the wish to spread, and so on. With the 'ti' suffix, 'sambhūti' (origin) is the act of becoming. Due to the authority (of the rule), there is no lengthening with the 'ti' suffix. 'Suti' (hearing) is the act of hearing. 'Nīti' (guidance) is the act of leading, or that by which one is led. In 'mana' (to know), in knowledge, 'mati' (mind) is that which thinks. And it is said "Te, no, timhī". 600. The final (letter) of 'gama', 'khana', 'hana', 'rama', etc. The final consonant of roots ending in 'm' or 'n', such as 'gama', 'khana', 'hana', 'rama', etc., is dropped when the 'ta' suffix or 'ti' suffix is applied. 'Gati' (going) is the act of going, or that which is to be gone. 'Upahati' (injury) is the act of striking. 'Rati' (delight) is that by which one delights, or the act of delighting. In 'tanu' (to spread), 'tati' (spreading) is the act of spreading. In 'yamu' (to restrain), 'niyati' (restraint) is the act of restraining. However, in "ramato, ramatī" and similar cases, the final root consonant is not dropped due to being separated by 'a'. 'Bhutti' (enjoyment) is the act of eating. 'Yutti' (fitness) is the act of joining. "bhujādīnamanto no dvi cā" (rule) causes the dropping of the final root consonant and gemination. 'Samāpatti' (attainment) is the act of attaining, or that which is attained; 'sampatti' (success). "gupādīnañcā" (rule) causes the dropping of the final root consonant and gemination. By "kvaci dhātū" and so on, 'ni' occurs instead of 'ti' after 'hā' (to abandon). 'Hāni' (loss), 'jāni' (decay), and so on. With the 'yu' suffix, in 'cita' (to think), in thinking: The 'yu' suffix is in the sense of 'one who thinks', with no substitution and 'ā' suffix, forming 'cetanā' (volition). In 'vida' (to experience), 'vedanā' (feeling) is that which experiences. In 'disī' (to point out), 'desanā' (teaching) is that which is pointed out. 'Bhāvanā' (development) is that which is developed, and so on. And it is said "in the feminine, or". 601. 'Ririya' from 'kara'. From the root 'kara' (to do), the 'ririya' suffix occurs for a feminine or non-feminine referent, with the dropping of 'rādi'. 'Kiriyā' (action) is that which is to be done. 'Karaṇī' (act of doing). which is an action. “Kattarī” is understood. 602.Conquered by him everywhere. From the root “ji” (to conquer), the suffix “ina” comes after it in all times, in the sense of an agent. “Ji” means to conquer. He conquered evil unwholesome states, he conquers, he will conquer – thus “jina” (a conqueror). “Ina” is understood. 603.And from “supa”. And from the root “supa” (to sleep), the suffix “ina” comes after it. “Supa” means to sleep. He sleeps, they sleep – thus “supina” (a dream), or “supinaṃ”. From “sī” (to lie down), with the prefix “īsaṃ” (easily), in the sense of “that which is easily lain upon” – 604.From “īsaṃ”, “du”, “su”, “kha”. From the prefixes “īsaṃ”, “du”, “su”, when they are before roots, the suffix “kha” comes. And that – 605.In the sense of state and object, like “kicca”, “kta”, “kka”. Since it is a rule that suffixes like “kicca”, “kta”, “kka” occur in the sense of state and object, it occurs only in the sense of state and object. “Sometimes from roots” – the anubandha “kkhakāra” is dropped, there is lengthening, substitution of “aya”, and doubling. That which is easily lain upon is “īsassaya”. That which is lain upon with difficulty is “dussaya”. That which is easily lain upon is “sussaya”. In the sense of object: That which is easily done is “īsakkaraṃ kammaṃ” (an easy action) by him. Similarly, that which is done with difficulty is “dukkaraṃ hitaṃ” (a difficult benefit) by him. Evil is easy for a fool. He who is difficult to support is “dubbharo mahiccho” (a greedy person). He who is easy to support is “subharo appiccho” (a contented person). The mind that is difficult to guard is “durakkhaṃ cittaṃ”. The Dhamma that is difficult to see is “duddaso dhammo”. The fault of others that is easy to see is “sudassaṃ paravajjaṃ”. The Dhamma that is difficult to comprehend is “duranubodho dhammo”. That which is easy to comprehend is “subodhaṃ”, and so on. From “budha” (to understand), in the sense of “he understood, understands, or will understand all conditioned, unconditioned, and conventional phenomena” – “Ta” is understood. 606.From “budha”, “gama”, etc., in the sense of agent. From the roots “budha”, “gamu”, and others, when the meaning of the agent is conveyed, the suffix “ta” comes after them in all times. “Tassā” is understood. 607.From “dha”, “ḍha”, “bha”, “dha”, and “ḍhā”. When the roots end in “dha”, “ḍha”, “bha”, the “ta” of the suffix is replaced by “dha” and “ḍha” respectively. Thus, for the “ta” after “dhabha”, it becomes “dha”. In “hacatutthāna”, the “hakāra” is taken. Even from 'ha' not being 'ṇa', sometimes 'dha' occurs. And this is without interruption. Therefore, in words like "rundhati, ārādhito, vaḍḍhito, labhitvā, gahito," it does not occur