English
Khī, in decay, the 'īṇa' substitution. Decayed, thus the defilement was decayed. Birth was decayed. Wealth was decayed. Hā, in abandoning. By the rule "kvaci dhātu" (sometimes a root), etc., from 'hā', in the 'īṇa' substitution, the 'ṇ' becomes 'n'. Was abandoned, thus the defilement was abandoned. Declined, thus declined. Āsa, in sitting. Sat, thus sat. No. Lī in clinging, līyīti becomes līno, nilīno. Ji in conquering, jiyīti becomes jīno, he laments his wealth, or jito (conquered). Dī in decay, dīno. Pī in swelling, pīno. Lū in cutting, lūyitthāti becomes lūno, etcetera. Vamu in vomiting, vamīyitthāti becomes vantaṃ, vamitaṃ, "nto" substitution for "pakkama" and others. Agacchīyitthāti becomes gato, the village gone by you, or gone to the village, elision of the final consonant for "gama", "khana", "hana", "rama" and others. Akhaññitthāti becomes khato, a well. Upahaññitthāti becomes upahataṃ, the mind. Aramīti becomes rato, abhirato. Mana in knowing, amaññitthāti becomes mato, sammato. Tanu in spreading, atanitthāti becomes tataṃ, vitataṃ. Yamu in restraining, niyacchīti becomes niyato. "No, tamhi, timhi" and so it applies. 632. And the letter 'ra'. And the letter 'ra' at the end of roots does not occur before the 'ta' suffix and 'ti' suffix. Pakarīyitthāti becomes pakato, a mat made by you, protection made by me, merit done by me. "Do for dha and ca" here by the word 'ca', 'ṭa' for 'ta', for example – sukaṭaṃ, dukkaṭaṃ. Pure akarīyitthāti becomes purakkhato, "kha" or "khara" for "karoti" after "pura", "sama", "upa", "pari" before 'ta' suffixes and so on, the 'kha' sound. Paccayehi saṅgamma karīyitthāti becomes saṅkhato, abhisaṅkhato. Upakarīyitthāti becomes upakkhato, upakkhaṭo. Parikarīyitthāti becomes parikkhato. In the 'ti' suffix, pakaraṇa, pakati. Sara in moving/thinking, asarīti becomes sato, visarīti becomes visaṭo, saraṇaṃ, or sati because one remembers by it. Nīharīyitthāti becomes nīhaṭo. Dhara in holding/bearing, uddharīyitthāti becomes uddhaṭo, abharīyitthāti becomes bhato, bharaṇaṃ, or bhati because one bears by it. In those joined with the 'i' augment, in "gamito" and others, when elision of the root's final consonant is due – "Elision" applies. 633. Of those ending in 'na', 'ma', 'ka', 'ra' when joined with 'ta'. Elision of the final 'na', 'ma', 'ka', 'ra' of roots does not occur when the 'ta' suffix, joined with the 'i' augment, follows, thus there is no elision. Agacchī, or gamīyitthāti becomes gamito. Ramitthāti becomes ramito. Similarly vamito, namito. Saki in doubting, saṅkito. Sarito, bharito. Similarly khanitabbaṃ, hanitabbaṃ. to be..., to be gone, to be delighted in, and so on. It was placed, thus "nihito" (placed). By the rule "kvaci dhātū" and so on, the suffix "ta" is indeed for "dhi". Thus it is made. In the sense of "it was caused to be" in the causative, the suffix "ta" by the rule "bhāvakammesu ta", the insertion of "ika" by the rule "yathāgamamikāro", vowel elision and so on. The path was developed by him, he caused to be. It was caused to be cooked, thus the rice was cooked by Yaññadatta for Devadatta, he caused to cook, he caused to cook, he caused to cook. The action was caused to be done, thus "kārito" (caused to be done), he caused to do, he caused to do, he caused to do, and so on. Here, in "bhāvakammesu ta", by separating the rule "ta", the suffix "ta" is also used in the locative sense for meanings like non-moving, going, eating, and so on. For example, "āsa" in the sense of sitting: In the locative, they sat here, thus this is their sat-place. In the impersonal sense, it was sat by them here. In the passive sense, this village was inhabited by them. In the active sense, they sat here. Similarly, they stood here, thus this is their stood-place. Here it was stood by them. This place was stood upon by them. Here they stood. They sat down here, thus this is their sat-down place. This is their sat-down time. They sat down here. They lay down here, thus this is their lain-down place. Here they lay down. "Yā" in the sense of going and reaching. They went here, thus this is their gone-path. Here it was gone by them. This path was gone by them. Here they went. Similarly, this is their gone-place. This is their gone-time. Here it was gone by them. This village was gone to by them. Here they went. They ate in this, thus this is their eaten-place. This is their eaten-time. Here the rice was eaten by them. Here they ate. They drank here, thus this is their drunk-place. Here the gruel was drunk by them. Here they drank. They are seen here, thus this is their seen-place, and so on. From "Kattari kiti", by frog-leap, "kattari" is carried over. 634. "Kta" in the object in the accusative case. When the accusative case ending is present for the object, the suffix "kta" occurs in the active voice for roots. This very statement is an indicator regarding the expressed object... For the absence of the second case and so on. In the sense of "he gave a gift", the 'kta' suffix (is used); by the rule "sometimes for roots" and so on, the 'k' of the suffix is dropped, and it is substituted with 'inna'; "a gift given by Devadatta". 'Rakkha' (to protect) in the sense of guarding; "he protected virtue" (becomes) "virtue protected"; "he ate food" (becomes) "food eaten"; "he attended to the teacher" (becomes) "teacher attended to", and so on. 635. The 'kta' suffix from 'bhī' and so on, and from 'mati', 'budhi', 'pūja' and so on. From roots like 'bhī' and so on, and from 'mati', 'budhi', 'pūja' and so on, the 'kta' suffix occurs. And it occurs only in the sense of state and object, as it is said "kiccattakkhatthā in state and object". 'Bhī' (to fear) in the sense of fear; "he feared" (becomes) "feared by you". 'Supa' (to sleep) in the sense of sleeping; "he slept" (becomes) "slept by you". Thus, "slept by you". 'Asa' (to eat) in the sense of eating; "eaten by you", "rice cooked by you". Here, 'mati' and so on are in the sense of wishing; 'budhi' and so on are in the sense of knowing. 'Mana' (to know) preceded by 'saṃ'; when the 'ta' suffix would be obtained by the rule "for 'budha', 'gama' and so on in the agent", by this (rule) the 'kta' suffix is (used) in the passive; by the rule "gama, khana" and so on, the final root vowel is dropped; "approved by the king". 'Kappa' (to think) in the sense of thinking; "intended". 'Dhara' (to hold) in the sense of holding; from the 'cura' class, with 'ṇa', lengthening, insertion of 'i', vowel dropping and so on; "determined". 'Budha' (to understand) in the sense of understanding; "he understood" (becomes) "the Blessed One understood by powerful devas and humans". 'I' (to study) in the sense of studying; "he studied" (becomes) "studied". 'I' (to go) in the sense of going; "attained". 'Vida' (to know) in the sense of knowing; "he knew" (becomes) "known". 'Ñā' (to understand) in the sense of understanding; "he understood" (becomes) "known". 'Vidha' (to penetrate) in the sense of penetrating; "he penetrated" (becomes) "the Dhamma penetrated". 'Takka' (to speculate) in the sense of speculating; "speculated". In the sense of worship – 'Pūja' (to worship) in the sense of worship; "he worshipped" (becomes) "the Blessed One worshipped". 'Cāya' (to honor) in the sense of honoring and worshipping, preceded by 'apa'; "honored". 'Māna' (to honor) in the sense of honoring; "honored". 'Ci' (to collect) in the sense of collecting; "honored". 'Vanda' (to salute) in the sense of saluting; "saluted". 'Kara' (to do) in the sense of doing; "honored". 'Sakkāra' (to honor) in the sense of honoring; "honored", and so on. Offered, one who offered, one who offered; Rained, lived, old; Cooked, gone away, born; Stood, grown, hungry. Sung, danced, conquered, seen; Pleased, sacrificed, and broken; Said, and guarded, unbroken; Abandoned, sent, gone. Done. He ate what was prepared, he served a venerable place. The Buddha, revered by the fearful, was honored in times past. The method of past conditions. The method of Tavetuṃ, etc., conditions. In the analysis, "He wishes to do good deeds, he wishes, he will wish" – 636. Tavetuṃ or vā in the sense of wishing with the same agent. Those whose meaning is wishing are "icchatthā" (wishing-words). When the verbs (dhātūsu) have the sense of wishing and have the same agent (samānakattukesu), the suffixes "tavetuṃ" come from all verbs, or by the division of the rule "tavetuṃ vā," they also apply to the action of that purpose. And being "kitaka" (derived), they are in the active voice (kattari). And "karotissa, vā" (of "karo," or) is understood. 637. Kā in Tavetuṃ, etc. When the suffixes "tavetuṃ," etc., follow, the verb "karoti" (to do) optionally takes the form "kā." By "ādi" (etc.), this also applies to "tuṃ," "tvāna," "tvā," and "tabba." In "taddhitasamāsakitakā nāmaṃvātavetunādīsu cā" (taddhita, samāsa, and kitaka are nouns, and in tavetuṃ, etc.), by the negation of the noun designation "atave tunādīsū" (not in tavetuṃ, etc.), the nature of being an indeclinable (nipāta) for those ending in these suffixes is established. Therefore, due to being an indeclinable, the case ending is dropped from "tavetuṃ" by "sabbāsamāvuso," etc. So, he wishes to do good deeds, he wishes to do. In the absence of the "kā" substitution, the "ra" becomes "ta" by "tuṃtunatabbesu vā." One who wishes to do is "kattukāmo" (desirous of doing). He longs to prepare. Similarly, he yearns to hear the true Dhamma, to hear, or to listen. Thus, he wishes to experience, to cook, to go, to go, to endure, to endure, to strike, to strike, to think, to think, to carry, to remember. Here, in the case of "ikāra" (i-vowel) being joined, the final vowel of the verb is not dropped because it is prohibited by "namakarāna," etc. Similarly, in "tudabyathane" (to torment), to torment, to enter, to point out, to be, to lie down, to lead, to offer, to abandon, to give. To obstruct, to obstruct.