English
That man, going, takes; the rest is like 'guṇavantu'. In the feminine, by "from 'nadādi', 'ī' optionally," the 'ī' suffix. In "in other cases, 'ntu'," in the designation of 'ntu', by "optionally" being understood, "for 'ntu', 'tamīkāre'." "ti" with the letter "t", vowel elision and "s" elision. That maiden goes, going, etc., similar to feminine. In neuter, as before, "nt" becomes "am". That mind going, going, going, going, etc., similar to masculine. Likewise, in the sense of "goes", the suffix "māna", and the substitution "cch", etc. He going takes, they going, etc., similar to masculine nouns. She going, they going, etc., similar to maiden nouns. That going, those going, etc., similar to mind nouns. In the sense of "is gone", the suffix "māna" in the passive voice, according to "reflexive verbs in the impersonal and passive". The suffix "ya" according to "in impersonal and passive, 'ya'". The insertion of "i" according to "or the insertion of 'i'". The substitution "cch". He being gone by that, she being gone, that being gone. In the absence of the "cch" substitution, "ya" becomes "ma" according to "and the prior form". The Dhamma being attained becomes for benefit, being attained (feminine), being attained (neuter). Likewise, "maha" in the sense of worship. "Mahati" (worships) becomes "mahaṃ" (worshipping), "mahanto" (worshipping, plural masculine), "mahatī" (worshipping, feminine), "mahantī" (worshipping, feminine), "mahaṃ" (worshipping, neuter), "mahantaṃ" (worshipping, neuter), "mahamāno" (worshipping, masculine), "mahamānā" (worshipping, feminine), "mahamānaṃ" (worshipping, neuter). In the passive, the "a" at the end of the root becomes "ī", according to "where 'dā', 'dhā', 'mā', 'ṭhā', 'hā', 'pā', 'maha', 'matha', etc., have 'ī'". Being worshipped (masculine), being worshipped (feminine), being worshipped (neuter). Thus "carati" (walks) becomes "caraṃ" (walking), "caratī" (walking, feminine), "carantī" (walking, feminine), "carantaṃ" (walking, neuter), "caramāno" (walking, masculine), "cariyamāno" (being walked). "Pacati" (cooks) becomes "pacaṃ" (cooking), "pacatī" (cooking, feminine), "pacantī" (cooking, feminine), "pacantaṃ" (cooking, neuter), "pacamāno" (cooking, masculine), "paccamāno" (being cooked). "C" class consonant, and doubling, according to "its 'c' class", etc. "Bhū" in the sense of being. In the sense of "is", the suffix "anta", the lengthening of "a" and the substitution "ava", etc. He being, they being. In feminine, the suffix "ī", the substitution "bhoto" for "bhavato". Being (feminine), being (feminine), being (plural feminine). In neuter, being, being, being (plural), overcoming. In impersonal, being. In passive, being overcome. "Jara" in the sense of decay. The substitutions "jīra" and "jīyya" according to "jara, mara", etc. "Jīrati" (decays) becomes "jīraṃ" (decaying), "jīrantī" (decaying, feminine), "jīrantaṃ" (decaying, neuter), "jīramāno" (decaying, masculine), "jīrīyamāno" (being decayed). Decaying, decaying (feminine), decaying (neuter), decaying (masculine), being decayed. "Mara" in the sense of giving up life. "Sometimes By the rule "dhātu" etc., the elision of one 'y' sound. From "marati" (he dies) come "mīyaṃ," "mīyantī," "mīyantaṃ," "mīyamāno," "mīyyamāno." Also "maraṃ," "marantī," "marantaṃ," "maramāno," "marīyamāno." From "labhati" (he obtains): "labhaṃ," "labhantī," "labhantaṃ," "labhamāno," "labbhamāno." From "vahati" (he carries): "vahaṃ," "vahantī," "vahantaṃ," "vahamāno," "vuyhamāno." By the rule "isuyamūnamanto ccho vā" (the ending 'ccha' optionally), the substitution of 'ccha'. From "icchati" (he wishes) come "icchaṃ," "icchantī," "icchantaṃ," "icchamāno," "icchīyamāno," "issamāno." By the rule "disassa passadissadakkhā vā" (for 'dis', 'passa', 'dissa', 'dakkha' optionally), the substitutions 'passa', 'dissa', 'dakkha'. From "passati" (he sees) come "passaṃ," "passantī," "passantaṃ," "passamāno," "vipassīyamāno." Also "dissamāno," "dissanto" (with 'anta' substitution for 'māna'). Also "dissaṃ," "dissantī," "dissantaṃ." Also "dakkhaṃ," "dakkhantī," "dakkhantaṃ," "dakkhamāno," "dakkhiyamāno," etc. The root "tud" (to torment). From "tudati" (he torments) come "tudaṃ," "tudantī," "tudantaṃ," "tudamāno," "tujjamāno." From "pavisati" (he enters) come "pavisaṃ," "pavisantī," "pavisantaṃ," "pavisamāno," "pavisīyamāno," etc. The roots "hū," "bhū" (to be, to exist). With elision of the 'a' suffix. From "pahoti" (he is able) come "pahonto," "pahontī," "pahontaṃ," "pahūyamānaṃ" (by that). From "seti" (he lies down) come "sento," "sentī," "sentaṃ," "semāno." Also "sayaṃ," "sayantī," "sayantaṃ," "sayamāno." Or "sayāno" (with 'āna' substitution for 'māna'). "atisīyamāno." The root "as" (to be, to exist). By the rule "sabbatthāsassādilopo cā" (elision of the initial 'a' of 'as' everywhere), the elision of the 'a' sound. From "atthi" (it is) come "saṃ," "santo," "satī," "santī," "santaṃ," "samāno," "samānā," "samānaṃ." The root "ṭhā" (to stand, to cease movement). By the rule "vā" (optionally) in the present tense, the substitution "tiṭṭha" for "ṭhā." Come "tiṭṭhaṃ," "tiṭṭhantī," "tiṭṭhantaṃ," "tiṭṭhamāno." In the absence of "tiṭṭha" (substitution), by the rule "kvaci dhātu" etc., the insertion of 'ha' to "ṭhā," and shortening. Come "upaṭṭhahaṃ," "upaṭṭhahantī," "upaṭṭhahantaṃ," "upaṭṭhahamāno." Also "ṭhīyamānaṃ" (by that), "upaṭṭhīyamāno," "upaṭṭhahīyamāno." The root "pā" (to drink). By the rule "pā pibo" (for 'pā', 'piba'), the substitution "piba." From "pibati" (he drinks) come "pibaṃ," "pibantī," "pibantaṃ," "pibamāno." By the rule "kvaci dhātu" etc., the change of 'ba' sound. Come "pivaṃ," "pivantī," "pivantaṃ," "pivamāno." Also "pīyamāno," "pīyamānā," "pīyamānaṃ," etc. The root "hu" (in giving, eating, offering oblations). The suffix 'a'... And as before, in two ways and so on. "He offers" becomes offering, offering, offering, offering, being offered. Thus, abandoning, abandoning, abandoning, abandoning, being abandoned. "He gives" becomes giving, giving, giving, giving. Without doubling, giving, giving, giving, being given. "Rudhi" means to obstruct. "He obstructs" becomes obstructing, obstructing, obstructing, obstructing, being obstructed. "He eats" becomes eating, eating, eating, eating, being eaten, and so on. "Divu" means to play. "He plays" becomes playing, playing, playing, playing. Thus, "he awakens" becomes awakening, awakening, awakening, (with a palatal change). "Janī" means to appear. "He is born" becomes being born, being born, being born. "Su" means to hear. "He hears" becomes hearing, hearing, hearing, being heard, being heard. "He reaches" becomes reaching, reaching, being reached. "He buys" becomes buying, being bought, being bought. "He decides" becomes deciding, deciding, being decided. (Also) gathering, being gathered. "He knows" becomes knowing, knowing, (with a 'jā' change), being known. "He takes" becomes taking, taking, being taken. "Kara" means to do. In the sense of "he does," it becomes doing, doing, doing, doing, doing. Without the 'utta' form: doing work, doing work, doing work. With the 'māna' form: (with two 'utta' forms), doing, doing, doing, or doing. In the passive: being done, or being done, and so on. In "stealing" (cura), from "cura-ādi" (etc.), by ṇe and ṇayā, he steals, thus "stealing" (masc.), "stealing" (fem.), "stealing" (neut.), "stealing" (another form), "stealing" (another form), "stealing" (another form), "being stolen" (passive), "being stolen" (passive). He protects, thus "protecting" (masc.), "protecting" (fem.), "protecting" (neut.), "protecting" (another form), "protecting" (another form), "protecting" (another form), "being protected" (passive), "being protected" (passive), etc. In the causative, he causes to be, thus "causing to be" (masc.), "causing to be" (fem.), "causing to be" (neut.), "causing to be" (another form), "causing to be" (another form), "causing to be" (another form), "being caused to be" (passive), "being caused to be" (passive). He causes to do, thus "causing to do" (masc.), "causing to do" (fem.), "causing to do" (neut.), "causing to do" (another form), "causing to do" (another form), "causing to do" (another form), "being caused to do" (passive), "being caused to do" (passive), "causing to do" (another causative, masc.), "causing to do" (another causative, fem.), "causing to do" (another causative, neut.), "causing to do" (another causative form), "causing to do" (another causative form), "causing to do" (another causative form), "being caused to do" (another causative passive), "being caused to do" (another causative passive), etc. This is the method of present participle suffixes. Method of future participle suffixes. "In time" is the heading. 647. In the future, from "gam-ādi" (etc.), ṇī and ghiṇa. When "gam-ādi" (etc.) verbs are used in the future tense, the suffixes ṇī and ghiṇa occur. The "ṇ" is for lengthening. In the sense of "whose nature it is to go in the future," with ṇī, lengthening and deletion of ṇ. "Going" (masc.), "going" (gen./dat.), "coming" time. With the ghiṇa suffix – by "some verbs" (etc.), deletion of gh, "going to the village," "going," "goings." "Bhaja" (to serve), whose nature it is to serve in the future, thus "serving" (long i), "serving" (short i), because of the prohibition by the rule "no 'ka' for 'ca-ja'" (etc.), the 'ga' transformation of "sa-ca-ja" (etc.) with ṇ-suffix does not occur. "Su" (to go), in the causative, lengthening and the "āva" substitution, whose nature it is to cause to flow in the future, thus "causing to flow" (long i), "causing to flow" (short i). Whose nature it is to set forth in the future, thus "setting forth" (long i), "setting forth" (short i), by "for those ending in ā, āya" (etc.), the "āya" substitution. "In the future" is the heading. 648. In action, ṇvu and tu. When an action is indicated for the purpose of an action, the suffixes ṇvu and tu occur from verbs in the future tense.