English
due to the intervention of an affix or augment. 608. Of the fourth letters of the 'ha' class at the end of a root, 'da' is substituted when 'dha' follows. The fourth letters of the 'ha' class, when at the end of a root, are substituted by 'da' when 'dha' follows. The Buddha, the Blessed One. Or, "went to refuge, goes, will go to refuge" becomes "the lay follower who has gone to refuge." The final consonant of roots like 'gam', 'khan', 'han', 'ram' is dropped. Thus, "knows" becomes "known." 'I' in the sense of going; "goes up to" becomes "gone up to." 'Cinta' in the sense of thinking; "thinks" becomes "thought." The final consonant of roots like 'gup' (and others) is dropped, and there is reduplication. 'Sanja' in the sense of attachment; "was not attached to forms, is attached, will be attached" becomes "being." The final consonant of roots like 'bhuj' (and others) is dropped, and there is reduplication. "In the sense of designation" is understood. 609. 'Ti' and 'ki' (suffixes) in the sense of wishing. When designation is the meaning, and wishing is implied, the 'ti' suffix occurs from roots, and also the 'kita' suffix. "May the Conqueror know this" becomes "knowledge of the Conqueror" (with 'dha' becoming 'da'). "May wealth be his" becomes "existence of wealth." In the 'kita' suffix, "may it be" becomes "become." "May the Dhamma give this" becomes "given by Dhamma." The 'ta' suffix is optionally substituted by 'inna', 'anna', 'īṇa' after roots like 'bhid' (and others). "May it grow" becomes "growing." The 'a' suffix occurs after roots like 'bhū' (and others) when ending in 'māna'. "May he rejoice" becomes "rejoicer." "May he live" becomes "liver," and so on. 610. 'Tuka' (suffix) after 'ā-gam'. The 'tuka' suffix occurs after 'gam' preceded by 'ā'. Being a 'kita' suffix, it is in the active voice. "Comes" becomes "visitor." "From 'gam'" is understood. 611. 'Ika' (suffix) in the sense of capability. The 'ika' suffix occurs after 'gam' in the sense of capability. "Capable of going" becomes "a monk who is capable of going." The method of suffixes indicating the three times. The method of suffixes indicating the past. 612. In the past, 'ta', 'tavantu', 'tāvī'. In the past tense, these suffixes 'ta', 'tavantu', 'tāvī' occur after all roots. These are also called 'niṭṭha' (perfect) by convention. And being 'kita' suffixes, they are in the active voice. "Was" becomes "become" (masculine), "become" (feminine), "become" (neuter). By the understanding of 'va' being continued in "and in others," there is no lengthening (vuddhi) in 'ta', 'tavantu', 'tāvī'. Hu: giving and taking. In offerings of oblations, "he offered" becomes "fire was offered." In the `tavantu` suffix – the `ā` sound (as in `simhī`), "he offered fire," "they offered" and so on, like `guṇavantu`. In the `tāvī` suffix – "he who offered fire," "they who offered fire" and so on, like `daṇḍī`. In feminine, the `inī` suffix – `hutāvinī`. In neuter – short `a` (`hutāvi`). `Vasa` (to dwell) in the sense of dwelling, in the sense of "he dwelt for a year," the `ta` suffix, because it ends in `sa`, when the substitution of `ṭha` is obtained by the rule "sādisanta" and so on – The heading "tassā" and "sādī" (operate). 613. `Vasa` + `ta` becomes `uttha`. From the root `Vasa`, of the following `ta`, with the initial consonant `sa`, the substitution `uttha` occurs, with vowel elision and so on. "He dwelt for a year," "she dwelt." In the rule "saralopo" and so on, because of the inclusion of `tu`, in the absence of initial elision, in "the deity who dwelt" and "to be dwelt" and so on, final elision (occurs). "Vasassa" operates by inversion. 614. `Vasa` (or `va`) becomes `vu`. Of this root `Vasa`, when `ta` follows the `va`, the `u` sound occurs, and there, the insertion of `va` optionally occurs. This is only when `ta` is complete. Or, in "vū", the `va` is a euphonic conjunction, and by the `tantra` method, a second `vā` (or) should be desired here, by that, the `u` sound is established even for `a`. "He observed the holy life," "he dwelt," likewise `vusitavā`, `vusitāvī`. Because it is separated by the insertion of `i`, the `uttha` substitution does not occur. `Bhuja` (to eat, protect, use) in the senses of protecting and using, in the sense of "he ate rice," (with suffixes) `ta`, `vantu`, `tāvī`. By the rule "the end of `bhuja` and similar roots becomes `no` and `dvi` (double)," elision of the root-final (consonant), and doubling of the `ta`. `bhutto` (eaten), `bhuttavā` (he ate), `bhuttāvī` (he who ate). Likewise `ranja` (to color) in the sense of coloring, "he colored" becomes `ratto` (colored), `rattā` (she colored), `rattaṃ` (it colored). `Yuja` (to join) in the sense of joining, "he joined" becomes `yutto` (joined), `yuttā` (she joined), `yuttaṃ` (it joined). `Vica` (to separate) with `vi` prefix, in the sense of separating, "he separated" becomes `vivitto` (separated), `vivittā` (she separated), `vivittaṃ` (it separated). `Muca` (to release) in the sense of releasing, "he released" becomes `mutto` from bondage. Likewise, in the `ti` suffix, by this (rule), elision of the root-final and doubling (occur). Approaching (becomes) `āsatti` (attachment), releasing, or that by which one is released, `vimutti` (release). `Kudha` (to be angry) in the sense of anger, in the sense of "he was angry," the `ta` suffix. Of that (suffix), by the rule "from `dha`, `ḍha`, `bha`, `dha` and `ḍha` (occur)," the `dha` sound. By the rule "for the final `ha`, `ca`, `tuttha` (fourth letters), `do` and `dhe` (occur)," the `dha` becomes `da`. ro, he is angry. In the clash of battle, he fought, thus he is a fighter, a battle. Sidha in accomplishment, he succeeded, thus he is accomplished. With ā-prefix and rabha in haste, he began, thus he is ready to go. Naha in binding, with saṃ-prefix, he bound, thus he is bound, “dhaḍhabhahehi dhaḍhā cā” means the takāra of nahādi becomes dhakāra. Vaḍḍha in growth, he grew, thus the ta-suffix, its ḍha-sound, “kvaci dhātū” and so on, the vowel of the root becomes u, and ḍa-deletion. “Hacatutthānamantānaṃ” continues. 615. Ḍo for ḍhakāra. The final hacatuttha-sounds of roots become ḍakāra when ḍhakāra follows. Vuḍḍho, vuḍḍhā, “bo vassā” means buḍḍho. With ti-suffix – bujjhanaṃ, or that by which one understands, thus buddhi. Similarly siddhi, vaḍḍhi. With tabba-suffix – boddhabbamiccādi. “Anto, no” is also an अधिकार (governing rule). 616. From tarādi, iṇṇa. From roots like tara and so on, the ta-suffix becomes iṇṇa, and the final consonant of the root becomes no, with vowel deletion and so on. Tara in crossing, he crossed the ocean of saṃsāra, thus tiṇṇo, I would cross. Similarly uttiṇṇo, or of three. Pūra in filling, he filled, thus saṃpuṇṇo, in the rule “saralopo” and so on, due to the inclusion of tu, in the absence of initial deletion, after the u-vowel, “vā paro asarūpā” causes deletion, and in conjunction, shortening. Tura in speed, he hurried, thus tuṇṇaṃ, or turitaṃ. Jara in aging, he aged, thus parijiṇṇo. Kira in scattering, he scattered, thus ākiṇṇo and so on. 617. Susa, paca, saka become kkha and kkā. From the roots susa, paca, saka, the ta-suffix becomes kkha and kkā, and the final consonant is deleted. The word ca means kkā-suffix from mucādi. Susa in drying, it dried, thus sukkho rukkho (a dry tree). He cooked, thus pakkaṃ phalaṃ (ripe fruit). Saka in ability, he was able, thus sakko assa, he took off, thus omukkā upāhanā (removed sandals). But in “pacituṃ, pacitabba” and so on, it does not occur, due to being separated by ikāra. Similarly, it does not occur anywhere when there is separation. By the lion's gait, the t-inclusion continues. 618. From pakkamādi, nto also. From roots ending in makāra, such as pakkama and so on, For 'hi', the 'ta' suffix becomes 'nta', and the end of the root does not change. And by the word 'ca', the 'ti' suffix also becomes 'nti'. 'Kamu' means 'to step forth', 'pakkamī' becomes 'pakkanta'. Similarly, 'saṅkanta', 'nikkhanta'. By the 'ca' in the rule "do dhassa cā", 'ka' becomes 'kha'. 'Bhamu' means 'to be unsteady', 'vibbhamī' becomes 'vibbhanta', 'bhanta'. 'Khamu' means 'to endure', 'akkhamī' becomes 'khanta'. 'Samu' means 'to be calm', 'asamī' becomes 'santa'. 'Damu' means 'to tame', 'adamī' becomes 'danta'. In 'ti' suffix – 'saṅkamana' becomes 'saṅkanti'. Similarly, 'okkanti', 'vibbhanti', 'khanti', 'santi', 'danti', etc. 619. For 'jana' and others, 'ā' in 'ti' and 'ca'. For the roots 'jana' and so on, the final consonant becomes 'ā' in the 'ta' suffix, and in 'ti'. By division of the rule, also elsewhere. 'Jana' means 'to produce', 'ajanī' becomes 'jāta', 'vijāyī' becomes 'vijātā' (having produced a son), 'janana' becomes 'jāti'. Even when the 'ta' suffix is present, the repetition of 'ti' is to prevent 'ā' in other 'ta' suffixes, for example – 'jantu'. However, in "janitvā", "janitu", etc., it does not occur due to being separated by 'i'. "Ā, in ti, and ca" also applies. 620. For 'ṭhā' and 'pā', 'i' and 'ī' respectively, and 'ca'. For the roots 'ṭhā' and 'pā', the final 'ā' becomes 'i' and 'ī' respectively, in the 'ta' suffix and in 'ti'. By the word 'ca', also sometimes elsewhere. 'Ṭhā' means 'to stand still', 'aṭṭhāsī' becomes 'ṭhita', 'upaṭṭhita' (attended upon the teacher), 'ṭhitavā' (stood), 'adhiṭṭhitvā' (having resolved), 'ṭhāna' becomes 'ṭhiti'. 'Pā' means 'to drink', 'apāyī' becomes 'pīta', 'pītavā' (drank gruel), 'pāna' becomes 'pīti', 'pītvā' (having drunk). 621. From 'ha'-ending roots, 'ho', 'ha' becomes 'la' optionally, except for 'dahana' and 'hana'. For roots ending in 'ha', the 'ta' suffix and 'ti' suffix become 'ha', and the final 'ha' of the root optionally becomes 'la', except for 'dahana' and 'hana'. This is an exception to the 'ḍha' rule. 'Ruha' means 'to grow', 'aruhī' becomes 'āruḷha' (climbed a tree). 'ḷa' and 'ḷha' are not different, or 'ārulha'. 'Ruhana' becomes 'rulhī'. 'Gāhu' means 'to agitate', 'agāhī' becomes 'gāḷha',