English
'ajjhogāḷha' (plunged into the ocean). 'Baha' means 'to grow', 'abahī' becomes 'bāḷha'. The lengthening is by the rule "kvaci dhātū" etc. 'Muha' means 'to be bewildered', 'amuyhī' becomes 'mūḷha'. 'Guha' means 'to conceal', 'aguhī' becomes 'gūḷha'. 'Vaha' means 'to carry', 'upavahī' becomes 'upavuḷha'. The 'u' in 'vaca', 'vasa', 'vaha', and so on, is said to become 'vassa' by root-separation. Why 'not burning, not abandoning'? Burnt, bound. What about 'va'? Milked, oiled. But in 'Gahitaṃ', 'Mahitaṃ', and so on, it does not happen because of separation by the 'i' insertion. Even from the end of root and suffix, the 'ta' suffix (comes from the rule) 'atīte ta tavantutāvī'. 'Abubhukkhī' becomes 'bubhukkhito'. Thus, 'jighacchito', 'pipāsito', and so on. Thus, in the agent, the method is concluded. 'Atīte' is understood. 622. In impersonal and passive, the 'ta' (suffix). When past time is implied, the 'ta' suffix occurs from all roots in the meanings of impersonal and passive. First, in the impersonal – 'Ge' (root) in the sense of sound, 'gāyanaṃ' (singing), or in the sense of 'agāyittha' (he sang), the 'ta' suffix (is used). 623. Everywhere, 'ge' becomes 'gī'. For this root 'ge', the substitute 'gī' occurs everywhere. This applies only to the 'ta' and 'ti' suffixes. Therefore, 'gītaṃ', 'gāyanaṃ', or 'gāyitabba' becomes 'gīti'. In the impersonal – those ending in 'ta' suffix are neuter. In the passive – they are of three genders. 'Nata' (root) in body movement, 'naccanaṃ' (dancing), or in the sense of 'anaccittha' (he danced), the 'ta' suffix (is used). 624. Suffixes not concluded are accomplished by irregular formation. Those words here with suffixes not concluded by suffixes, they are accomplished by irregular formation. Thus, the 'ta' suffix along with the root-end becomes 'cca' and 'ṭṭa'. 'Naccaṃ', 'naṭṭaṃ'. 'Hasa' in laughing, 'hasanaṃ' becomes 'hasitaṃ', with 'i' insertion. 'Gamanaṃ' becomes 'gataṃ'. Similarly, 'ṭhitaṃ', 'sayitaṃ'. Due to the optional rule, there is lengthening. 'Ruda' in shedding tears, 'arujjhitthā' becomes 'roditaṃ', or 'ruṇṇaṃ', and so on. In the passive – 'Abhibhūyittha' becomes 'abhibhūto kodho bhavatā' (anger was overcome by you), 'abhibhūtā', 'abhibhūtaṃ'. 'Bhāsa' in expressing speech, 'abhāsittha tena' becomes 'bhāsito dhammo' (the Dhamma was spoken by him), 'bhāsitā gāthā', 'bhāsitaṃ suttaṃ'. 'Disī' in uttering, (from the Curādi group, takes 'ṇa'). 'Adesīyittha' becomes 'desito dhammo bhagavatā' (the Dhamma was taught by the Buddha), with 'i' insertion and elision of the causative vowel. 'Ji' in conquering, 'ajīyittha' becomes 'jito māro' (Māra was conquered). 'Nī' in leading, 'anīyiṃsu' becomes 'nītā gāmamajā' (the goats were led to the village), 'suto tayā dhammo' (the Dhamma was heard by you), 'ñāto' (known). 'Sāsa' in instructing, in the sense of 'anusāsīyittha', the 'ta' suffix (is used). 625. From 'sāsa' and similar roots, the 'ta' (suffix) also becomes 'riṭṭha'. Sā For the *ta* suffix following these verbs like *disa*, the substitution *riṭṭha* occurs. And by the word *ca* (and), *riṭṭhi* for *ti* also. And for *disa*, *raṭṭha*, *raṭṭhuṃ*, *raṭṭhā* are substitutions for *kicca*, *ta*, *tuṃ*, *tvā*, etc. Deletion of *rādi*. He was instructed by me. She was instructed. It was instructed. *Disa* means to see. "It was seen," my form was seen. In the case of *ti*: Instruction is *anusiṭṭhi*. Seeing is *diṭṭhi*. In the case of *kicca* and others: To be seen is *daṭṭhabba*, *daṭṭheyya*. "To see," he goes to see (*daṭṭhuṃ*). "Having seen," to see the departure, *daṭṭhā*. By the insertion of *i*, it does not occur for the immediate (suffix). For example: *anusāsitaṃ* (instructed), *anusāsitabbaṃ* (to be instructed), *anusāsituṃ* (to instruct), *anusāsitvā* (having instructed), *dassitaṃ* (shown), etc. *Tusa* means to be pleased. In the sense of "he was pleased," the *ta* suffix is in the agentive case. "Of that" is the governing rule. 626. From *sa* and others, and from *santa*, *puccha*, *bhanja*, *hansa*, etc., comes *ṭṭha*. That which occurs with *ādi* (etc.) is *sādi* (beginning with *sa*). For the *ta* suffix immediately following verbs ending in *sa*, and verbs like *puccha*, *bhanja*, *hansa*, etc., the substitution *ṭṭha* occurs, along with the final consonant of the root. Even though *hansa* is included in *santa*, its repetition is to indicate that the *ṭṭha* substitution is optional in some cases. Therefore, it does not occur in words like *viddhasta* (destroyed) and *utrasta* (frightened). Pleased (*tuṭṭho*), satisfied (*santusito*). *Bhasa* means to speak. "He spoke" becomes *bhaṭṭho*, or *bhassito*. *Nasa* means to disappear. "It disappeared" becomes *naṭṭho*. *Daṃsa* means to bite. "It was bitten" becomes *daṭṭho* by a snake, or *ḍaṃsito*. By the rule "some roots," etc., *da* becomes *ḍa*. *Phusa* means to touch. "It was touched" becomes *phuṭṭho* by illness, or *phussito*. *Isu* means to wish. "It was wished" becomes *iṭṭho*, *icchito*, *esito*. *Masa* means to touch. "It was touched" becomes *āmaṭho*. *Vasa* means to rain. "It rained" becomes *vuṭṭho* (the god rained). "It was entered" becomes *paviṭṭho*. "It was pointed out" becomes *uddiṭṭho*. *Puccha* means to ask. "He was asked" becomes *puṭṭho* a question, or *pucchito*. *Bhanja* means to break. "It was broken" becomes *bhaṭṭhaṃ* (grain). *Hansa* means to be pleased. "He was pleased" becomes *haṭṭho*, *pahaṭṭho*, *pahaṃsito*. By the word *ādi* (etc.), *yaja* (to worship, associate, give) in the sense of worshipping gods, associating, giving. In the sense of "it was worshipped," the *ta* suffix, its *ṭṭha* substitution. O. 627. Of 'yaj', of the vowel, when 'ṭṭha' follows. Of this root 'yaja', the vowel becomes 'i', when 'ṭṭha' follows. The Victor has been worshipped by me. 'saja' in 'vissagga', preceded by 'saṃ', 'saṃsajjittha' thus 'saṃsaṭṭha' by it, released. 'maja' in 'suddhi', 'amajjī' thus 'maṭṭha', and so on. In 'kicca' and 'takāra' and so on: 'tussitabba' becomes 'toṭṭhabba', 'phusitabba' becomes 'phoṭṭhabba', 'pucchituṃ' becomes 'puṭṭhuṃ', 'yajituṃ' becomes 'yiṭṭhuṃ', 'abhiharituṃ' becomes 'abhihaṭṭhuṃ', 'tosana' becomes 'tuṭṭhi', 'esana' becomes 'eṭṭhi', 'vassana' becomes 'vuṭṭhi', 'vissajjana' becomes 'vissaṭṭhi', and so on. "Of that, beginning with 'sa'" also continues. 628. Of 'bhanj', and 'gga'. From the root 'bhanj', of the 'ta' suffix, with the initial consonant, 'gga' becomes the substitute. By this, lust is broken. 'vasa' in 'nivāsa', 'parivasīyittha' thus 'parivuṭṭha' dwelling, the holy life has been lived, 'uṭṭha' (u-substitution). 'vasa' in 'acchādana', 'nivasīyittha' thus 'nivatthā' garment, by "sometimes roots" and so on, the 'sta' consonant cluster becomes 'ttha', thus 'nivatthabba'. 'saṃsa' in 'pasaṃsana', 'pasaṃsīyittha' thus 'pasattha', praised, 'pasaṃsana' becomes 'pasatthi'. 'badha' in 'bandhana', 'abajjhitthā' thus 'baddha' by the king, 'alabhīyittha' thus 'laddha' is my wealth, 'dhatta' and 'datta'. 'rabha' in 'rābhasa', 'ārabhīyittha' thus 'āraddha' effort. 'daha' in 'bhasmīkaraṇa', 'adayhittā' thus 'daḍḍha' forest, 'abhujjittha' thus 'bhutta' rice, from 'bhuja' and so on, the root-final letter is dropped, and doubling. 'caja' in 'hāni', 'pariccajīyittha' thus 'pariccatta' wealth, 'amuccittha' thus 'mutta' sound. 'vaca' in 'viyatti' of speech, 'avacīyittha' in this sense, the 'ta' suffix. "Final, no, double, and" also is the governing rule. 629. 'vaca', or 'vu'. This is a four-part rule. Of this root 'vaca', the 'va' becomes 'u', or, and the final 'ca' of the root does not occur, and the 'ta' suffix is doubled. The word 'vā' (or) is for emphasis. At the beginning of the root, 'va' is augmented. This has been said by the Blessed One, or 'utta'. 630. And of 'gupa' and so on. Of roots like 'gupa' and so on, the final consonant does not occur, and the following 'ta' is doubled. G in protecting, was well-protected, thus well-guarded, well-protected. Because it is separated by 'i', the end of the root is not dropped. And in the rule "aññesu ca" (and in others), because the 'vā' (or) in the governing rule is a restricted option, sometimes there is lengthening even in the completed form. Protection is guarding. Lipa, in anointing. was anointed, thus smeared with perfume. Tapa, in heating. was heated, thus burnt by heat. Dīpa, in shining. was lit, thus kindled by fire. Shortening. Lighting is shining. Apa, in reaching. was reached, thus the village was reached. Reached, thus happiness was reached. Reaching is attainment, to be attained. Mada, in madness. became negligent, thus negligent. Supa, in sleeping. slept, thus asleep, and so on. Cara, in moving. was practiced, thus the Dhamma was practiced. The 'iṇṇa' substitution, or 'carita'. Similarly, 'puṇṇa' (full), 'pūrita' (filled). Nuda, in removing. was removed, thus 'paṇunna'. 'n' becomes 'ṇ'. 'panudita'. Dā, in giving. was given, thus 'ādinna'. Or 'atta'. By the rule "kvaci dhātu" (sometimes a root), etc., the 'dā' root gets 'ta', and shortening. 631. From Bhid, etc., 'inna', 'anna', 'īṇa' optionally. From the roots beginning with 'Bhid', etc., the 'ta' suffix that follows them optionally takes the substitutions 'inna', 'anna', 'īṇa'. And the end (of the root) is not (dropped). This word 'vā' (optionally) means 'restricted option', like vowel dropping, etc. Bhidi, in breaking. was broken, thus the pot was broken by you. Or was broken, thus Devadatta was broken. Chidi, in dividing into two. was cut, thus the tree was cut. The robe was cut. Was cut off, thus cut off. Was given, thus the toll was given. Sada, in spreading, going, ceasing. Sat down, thus seated. Khida, in terrifying, or Khida, in being miserable. Was distressed, thus distressed. In the 'anna' substitution, Chada, in covering. was covered, thus covered. The house was covered. Became clear, thus clear/pleased. Pada, in going. arose, thus arisen. Attained jhāna. Rudi, in shedding tears. Wept. Dropping of the latter (vowel).