English
Even in "tuṃtunādi," by the division of the rule, the "vikaraṇa" (infix) suffixes are in the active voice, and there is vowel elision, etc. To eat, to eat. To cut, to cut. To sew, to awaken, to awaken. To be born, to generate. To obtain, to obtain. To conquer, to conquer, to buy, to buy, to investigate, to investigate. to cut, to know, to know, to take, to grasp. To steal, to cause to steal, to protect, to cause to protect. To cause to be, to cause to be, to cause to make, to cause to make, to cause to be made, to desire to cause to be made, etc. The suffix "tuṃ" occurs in the sense of an action for an action, by division of the compound "tavetuṃ vā". For example, "I will speak clearly", "he goes to eat", which means "he goes for eating". Similarly, "he goes to see", "he begins to go", "he causes to go", "he says to show", etc. "Tuṃ" is understood. 638. And in "araha", "sakka", etc. When used in the senses of "araha" (worthy), "sakka" (possible), "bhabba" (fit), "anucchavika" (suitable), "anurūpa" (appropriate), and so on, the suffix "tuṃ" is used with all verbs. And by the word "ca", also in the sense of "kāla" (time), "samaya" (occasion), "velā" (time), etc. "Ninda" (to blame) for blame: "Who is worthy to blame you?", "You are worthy to be king", "Your honor is worthy to speak". "It is possible to conquer by wealth", "it is possible to obtain", "he will be able to do". "He is fit to enter the fixed course", "he is unfit to do". "Your honor is suitable to receive a gift". "This is appropriate to do". "It is proper to give a gift", "he obtains to give and to speak". Similarly, "it is proper to speak", "it is not proper to cut", etc. Also, "it is time to eat", "it is the occasion to eat", "it is the time to eat". "Tuṃ" is understood. 639. And in "patta" and "alaṃ" senses. When there is the word "patta" (reached, sufficient) in the sense of "alaṃ" (enough, sufficient), the suffix "tuṃ" is used with all verbs. The meanings of the word "alaṃ" are "bhūsana" (adorning), "pariyatti" (sufficiency), "nivāraṇa" (prevention). In these "alaṃ" senses. "Pattassa vacanaṃ" is "pattavacanaṃ" (the word "patta"). "It is enough to give gifts", "it is enough to do merits", meaning "it is sufficient, it is enough". In the sense of "having done the action, he went, he goes, or he will go": 640. For actions in the past performed by the same agent, "tuna", "tvāna", "tvā" optionally. "Pubbakāla" means a prior action. "Ekakattukā" means those which have one agent. For those verbs which have one agent, i.e., the same agent, the suffixes "tuna", "tvāna", "tvā" occur optionally after the verb referring to the prior action. Because the word "vā" indicates a fixed option, the suffix "tuna" is used. it becomes that way. And because they are understood as agents, and because it is said "of a single agent," they are indeed agents. In "tavetunādīsu kā," the "kā" is a substitute for "kā," and being an indeclinable, the "si" is dropped. He, having done the action, goes; beings, not having done merit, will suffer. In "tvā" and "natvā," "the 'ra' is also dropped from the root ending." Having done good deeds, having done merits like giving, he goes to heaven; having prepared, having done. Similarly, having sewn, having been born, having generated, having heard the Dhamma, having heard the Dhamma, he rejoices, having listened, having obtained, having reached. Having bought, having conquered, having won, having overcome. Having stolen, having caused to steal, having honored, having caused to honor. Similarly, having cultivated loving-kindness, having caused to cultivate, having built a monastery, having caused to build, having caused to build, having caused to build, they will go to heaven, and so on. Why "in a prior time"? He reads, he cooks. Why "of a single agent"? When Devadatta has eaten, Yaññadatta goes. However, in phrases like "the mountain, not having reached the river," "the river, having crossed the mountain," in all these, because "is" is connected, the single agency and the prior time are understood. "Or" is understood. 641. "Yo" for all "tunādi" suffixes. For all roots, with or without prefixes, the suffix "yo" is optionally substituted for the "tunādi" suffixes that follow them. "Vanda" in the sense of saluting, with the prefix "abhi," "yo" for the "tvā" suffix, and the insertion of "i": having saluted, I will speak; having saluted, having saluted. Similarly, having overcome, with doubling and shortening: having overcome, having overcome. "Si" in the sense of serving, by "sometimes the root" and so on, "i" becomes "ā": having relied, having relied. "Bhaja" in the sense of serving, by "similarly in the agent" and so on, prior form: having divided, having divided, having divided. "Disa" in the sense of abandoning, having pointed out, having pointed out, having pointed out. Having entered, having entered, having entered. "Nī" in the sense of reaching, having brought near, having brought near. Having surpassed, having surpassed. Having left, having left, having abandoned, having abandoned. Having taken, having taken, by "from divādi, yo," the "ya" suffix, and by "sometimes the root" and so on, the "i" at the end of the root: having given, having given. vāna. Having covered, having hidden. Bhuñjiya, having eaten, having consumed. Viceyya, having distinguished. Viññāya, having understood, having known. ‘‘Yathāgamaṃ, in tunādi suffixes’’ is also stated. 642. From Dadh and other roots, sometimes. From roots ending in dakāra and dhakāra, the yakāra augment occurs sometimes, in tunādi suffixes, as appropriate. For the dakāra of yava, jakāra. Having attained, having arisen, having broken, having been cut, gone. Budha in the sense of understanding, ‘‘and also in the agentive’’ for the yakāra of sakhātvanta, cavagga. Having understood, having known. Having become dispassionate. Having restrained. ‘‘Of tunādi’’ is the governing rule, and ‘‘or’’. 643. Racca from roots ending in ca and na. From roots ending in cakāra and nakāra, the tunādi suffixes that follow are optionally replaced by racca. By division of the rule, ‘‘racca’’ can also come from other roots. This word ‘‘vā’’ (or) is for a regulated option. Deletion of rādi. Vica in the sense of distinguishing, with the prefix vi. Having distinguished, having separated. By division of the rule, ‘‘yo kvaci’’ (which sometimes), yakāra augment. Pava in the sense of cooking. Having cooked, having ripened, having matured. Having released, having freed. Hana in the sense of harming and going. Having struck, having attacked, having hit, having assaulted. Why ‘‘vā’’ (or)? Having despised, having disdained, having thought, the ñakāra of nya. I in the sense of going. By division of the rule, racca substitution. Having depended, having known, having approached, having gone. Kara in the sense of doing. Having diligently, having specifically, ikāra augment. Having done. Disa in the sense of seeing – 644. Disā, and deletion of svāna and svānta. For the root disa, the tunādi suffixes that follow are optionally replaced by svāna and svā, and there is also deletion of the end of the root. It occurred to Disvāna, having seen a form with the eye. Why ‘‘vā’’ (or)? To see renunciation, having seen. Having seen, to see, having seen. The mention of the end (anta) and the mention of deletion of the end (antalopa) continue. 645. Mma, yha, jja, bbha, ddhā from ma, ha, da, bha, and also. From roots ending in ma, ha, da, bha respectively, the tunādi suffixes that follow are optionally replaced by mma, yha, jja, bbha, ddhā, and there is also deletion of the end of the root. First, from roots ending in makāra. Having come, having arrived. Kamu in the sense of stepping. Having thrown, having gone away, having gone away, having gone out, having gone out, having delighted, having delighted. From those ending in 'ha': having seized, having seized, having seized. In 'muha' (to be bewildered): having been bewildered, having been bewildered. Addition of 'ya': having ascended, having ascended, having plunged, having plunged. From those ending in 'da': having arisen, having arisen, having neglected, having neglected, having attained, having attained. 'Chidi' (to divide): having been cut off, having cut, having cut, having cut, having cut, having cut. From those ending in 'bha': 'rabha' (to begin): having begun, he spoke; begun, having begun. 'Labha' (to gain): having obtained, obtained, having received faith, they perform merits, etc. The method of suffixes like 'tavetuṃ'. The method of the present participle suffix. 646. In the present, suffixes 'māna' and 'anta'. The meaning that is begun but not completed is 'present'. When this present time is signified, the suffixes 'māna' and 'anta' occur after all verbs. And since they are 'kita' (primary) suffixes, they occur in the agent sense, as in "kita in the agent." And here, for the 'anta' and 'māna' suffixes, due to their being designated as 'parassapada' and 'attanopada' by "by means of another's designation," the 'vikaraṇa' (modifying) suffixes occur in 'anta' and 'māna' as well, as in 'tyādi'. For this very reason, the 'māna' suffix also occurs in the impersonal and passive senses, as in "attanopada in the impersonal and passive." And sometimes, there is a substitution of the 'anta' suffix for it, as in "attanopada as parassapada." 'Gamu', 'sappa' (to go). In the sense of "he goes," the 'anta' suffix is used. The 'a' suffix comes from "from 'bhūvādi', 'a'." The 'ccha' substitution for the end of the root, as in "the end of 'gam' becomes 'ccha' optionally in all cases." Elision of vowels, etc. In the naming process, the occurrence of 'sī', etc. In "gacchanta sī," here, by "optionally," in the present, "in 'sī', the 'nta' of 'gacchanta' etc. becomes 'aṃ'." Due to the variable and optional nature of the word 'vā', it does not occur after a single 'a' or 'o'. Elision of vowels, etc.