English
Budha (to awaken), that which awakens is bodhi (enlightenment). Kasa (to scratch), kasi (ploughing). Kapi (to tremble), kapi (monkey), kali (bud), bali (offering), masi (ink), dhani (wealthy), hari (green), ari (enemy), giri (mountain), etc. But from nominal stems: mahāli, bhaddāli, maṇi (gem), araṇi (fire-stick), taraṇi (sun), dharaṇi (earth), saraṇi (path), dhamaṇi (vein), avani (earth), asani (thunderbolt), vasani (clothing), etc. 680. From Vida, etc., the suffix ūra. From the roots Vida, etc., the suffix ūra comes. Vida (to obtain), the suffix ūra is used in the sense of "fit to be worshipped due to not being near". Vidūra (far), or vijjūra (far), a gem born far away is vedūra (beryl). Vala, valla (in common bindings), vallūra (dried meat). Masa (to touch), masūra (lentil). Sida (to adorn), sindūra (vermilion), with the addition of niggahīta. Du (to go), dūra (far). Ku (to sound), kūra (cruel). Kapu (in harming, reasoning, smelling), kappūra (camphor), with doubling. Maya (to go), mayūra (peacock), or mayūra because it cries on the earth. ‘‘Addition of a letter and change of a letter, And two others, modification and loss of a letter; And the special connection of the root with meaning, This is called the five-fold nirutti (etymology)’’ – According to the characteristics of etymology mentioned, the formation of words should be understood by "lengthening among them" and "sometimes the root", etc. Udi (in producing, moistening), unditumal (fit to moisten). a rat is one that is able. In eating and devouring, a date palm is not able to be eaten. In scolding, a cruel person is not able to scold. In harming, a hero. 681. From *hana*, etc., *ṇu*, *nu*, *tu* (come). From the roots *hana*, etc., the suffixes *ṇu*, *nu*, and *tu* occur. With the suffix *ṇu*: *hana* in harming and going, one who harms is *haṇu*. *jana* in generating, one who is born is *jāṇu*, the end of the root is dropped, lengthened. *bhā* in shining, one who shines is *bhāṇu*. *ri* in flowing, one who flows is *reṇu* (dust). *khanu* in digging up, one who digs, or is dug, is *khāṇu*. *ama* in going, etc., one who goes is *aṇu*, the end of the root is dropped. With the suffix *nu*: *ve* in weaving, one who weaves is *venu*, or *veṇu*. *dhe* in drinking, one who suckles a calf is *dhenu*. *bhā* in shining, one who shines is *bhānu*. With the suffix *tu*: *dhā* in holding, one who holds an action or a characteristic is *dhātu*. *si* in binding, one who is bound is *setu*. *kī* in separation of wealth, *ki* in rising, one who goes upwards is *ketu*. *hi* in going, one who goes is *hetu*. *jana* in generating, one who is born is *jantu*. *tanu* in spreading, one who spreads is *tantu*. *vasa* in dwelling, that in which fruit dwells, due to its dependent existence, is *vatthu*. (Here, by "sometimes the root," etc., *tthā* is substituted for the conjunction of *sa* and *ka*.) 682. From *kuṭa*, etc., *ṭha*. From the roots *kuṭa*, etc., the suffix *ṭha* occurs. *kuṭa* in cutting, one who cuts is *kuṭṭha* (a disease). *kusa* in cutting, filling, and smelling, that which cuts is *koṭṭha* (the belly), the end of the root is dropped and doubled. *kaṭa* in crushing, one who crushes is *kaṭṭha* (wood). *kaṇa* in closing the eyes, *kaṇṭha* (throat). 683. From *manu*, *pūra*, *suṇa*, etc., *ussa*, *nusa*, *isa*. From the roots *manu*, *pūra*, *suṇa*, etc., and from nouns, the suffixes *ussa*, *nusa*, and *isa* occur. *manu* in knowing, *ussa*, *nusā*, one who knows is *manusso*, or *mānuso*, the end of the root is lengthened to *ā*. *pūra* in giving and filling, one who fills is *puriso*, shortened, *poso*, the *ra* and *i* are dropped, and lengthened. One who lies in a high place is *puriso*. *suṇa* in harming, confusing, and joining, one who joins the family is *suṇisā*. *ku* in bad, that which is made bad is *karīsaṃ* (excrement), *ku* becomes *ka*, and lengthened. *su* In harming, by dispelling darkness, the sun harms the fear of beings. Insertion of 'r', and 's' becoming 'y'. In great worship, he who is great is a buffalo, he who lies on the ground is also a buffalo. In binding (root 'si'), that which is bound is the head, and so on. 684. The suffix 'kāra' with letters. The suffix 'kāra' occurs with letters, with speech-sounds that denote letters. By the inclusion of 'ca' in the Taddhita-ādi rule, the formation of cases like 'syā' etc. occurs in the designation of nouns. 'akāra', 'akāraṃ', 'akārena', and so on. 'ākāra', 'okāra', 'kakāra', 'yakāra', 'hakāra', 'ḷakāra'. But in words like 'evakāra' etc., the word 'kāra' means that which is done or pronounced. And that 'kāra' is 'eva', thus 'evakāra'. Similarly 'dhikāra', 'huṃkāra', 'sādhukāro'. The letter 'i' in the designation of roots, and in the 'vikaraṇa' 'andhita'. Here, 'bhavanti', 'gamissati' and so on, and 'hanati' and so on, are indicators. The method of suffixes ending in Uṇādi. The 'ṇā' suffixes beginning with 'tabba' are 'niṭṭhā', similarly, 'tave', 'tūna' and so on. 'Māna' and others are 'uṇādi'. Thus, the collection of primary derivatives is sixfold. Thus, in the Padarūpasiddhi, the chapter on primary derivatives, the seventh. Conclusion Sandhi, Nouns, and Case, Compounds, Taddhita, and so on; Verbs, Kitaka are the chapters, these seven in the Rūpasiddhi. Sandhi in three ways, and words also in four ways, and nouns in four or five ways. Cases in six ways by analysis, and compounds also in six kinds, and Taddhita in six kinds. Verbs in eight ways, and Kitaka also in six kinds, with divisions of suffixes. May this Rūpasiddhi, illuminating these, long bring about the growth of people's wisdom here. Of the renowned venerable teacher named Ānanda Thera, who was a banner of Tambapaṇṇi (Sri Lanka), The disciple named Dīpaṅkara, who illuminated the island of Damila-vasumatī (Tamil land), Who, residing in the two residences of Bālādicca and others, illuminated the Dispensation, That monk named Buddhappiya made this straightforward Rūpasiddhi. Thus, the treatise Padarūpasiddhi is completed.