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For Labha and others, cchaṅa occurs with ssa. He gains, he will gain; they gain, they will gain, etc. In the conditional mood, when the ssa part is replaced by cchaṅa, he would have gained, he would have gained, etc. Vasa = to dwell, he dwells, he will dwell. In the passive voice, due to the 'bahulādhikāra' rule, the 'u' of 'assū' (should be), in the prior form, it is dwelt, it will be dwelt, etc. Similarly, he would have dwelt, he would have dwelt. Chida = to cut in two, he cuts, he will cut; "maṃ lo ca" for "mañca rudhādīnaṃ" (and for rudhādīnaṃ, maṃ and lo). And the elision of 'la'. Bhida = to break, he breaks, he will break. He would have broken, he would have broken. Ruda = to cry, he cries, he will cry. He would have cried, he would have cried, etc. Even with other suffixes, due to the 'yogavibhāga' (separation of rules) of "cchaṅa" for chida, in the past tense with the ūṃ suffix, they cut, they cut. And for other verbs not mentioned, gama = to go, I go, I will go. Even with other suffixes, vaca = to speak clearly, etc. In the passive voice, due to the 'bahulādhikāra' rule, in cases like 'tyādīsu' (etc.), even in subsequent forms, for vaca and others, "vacādīnaṃ vassuṭa vā" (for vaca and others, vassuṭa optionally) and in the passive, 'uṭa' and 'u' of 'assū' (should be), therefore, the Dhamma is said, it is said, they are said, etc., and its prior form. 27. Bhuja muca vaca visānaṃ kkhaṅa For Bhuja and others, kkhaṅa occurs with ssa. He will speak, he will speak; they will speak, they will speak, etc. 21. Īādo vacassoma In forms beginning with ī, vaca becomes oma. Due to the 'makārānubandha' (m as an anubandha), according to the rule "mānubandho sarāna+mantā paro" (an anubandha 'm' comes after the vowel at the end), it comes after the vowel. He spoke, they spoke, he spoke, etc. In the imperfect tense, he spoke, she spoke, spoke, etc. In the conditional mood, he would have spoken, he would have spoken; they would have spoken, they would have spoken, etc. Speak, and so on. In the passive, be spoken, and so on. Similarly, let him speak, let it be spoken, and so on. Bhuja: for protecting, for eating. With "bhujā" given, and `kkh` substitution, he will eat, he will enjoy. Kusa: for scolding. With `ā` prefixed, and its shortening, he scolds, and so on, should be known. Deletion and lengthening of `l` and `v` elements. 34. Kusa + ruhehī + ssa chi For `kusa` and `ruha`, for the following `ī`, `chi` optionally occurs. The first letters of the subsequent form: he scolded, he scolded, and so on. `Abhi` prefixed to `ruha`: for ascending. He ascended, he ascended, and so on. Vaha: for carrying/reaching. He carries, they carry. In the passive, with `kya`, "the inversion of `h`" is an inversion. Therefore, he is carried. "assū" is said. He will carry, he will be carried. He carried, he was carried, he carried. He would carry, he would be carried, and so on. He should carry, he should be carried. Let him carry, let him be carried, and so on. Jara: for growing old/decaying. 5,174. Jara marāna + mīyaṅa For `jara` and `mara`, `īyaṅa` optionally occurs in `māna`, `nta`, `tya`, and so on. It grows old. "Jara sadāna + mīma" means `īma` augmentation and `l` (change). It grows old. In the passive, it is grown old, it is grown old. Thus, it will grow old, it will grow old. It will grow old, it will grow old. It grew old, it grew old. It grew old, it grew old. It would grow old, it would grow old. It would grow old, it would grow old, it would grow old, it would grow old, and so on. Mara: for abandoning life/dying. With `īyaṅa`, he dies, he dies. They die, they die, and so on. Disa: for seeing/looking. 5,124. Disassa passa dassa dasa da dakkhāti These substitutions for `disa` optionally occur. Due to being multi-syllabic, it's a total substitution. He sees, they see. He will see, they will see. In the passive, with `kya`, the preceding form. It is seen, they are seen. It is seen, it is seen, and so on. 6,69. Dakkha + kha + heti + hohīti lopo For the `ss` following substitutions like `dakkha` and so on, deletion optionally occurs. He will see, he will see. He saw, he saw. They saw, they saw. You saw, you saw. You all saw, you all saw. I saw, I saw. We saw, we saw. Similarly, he saw, he saw. They saw, they saw, and so on. In the aorist, the `dasa` substitution. He saw, he saw. He saw, he saw, and so on. He would see, he would see, and so on. He should see, he should see. Let him see, let him "Akkhatu" and so on. Sada (to go, to cease, to take), with "ni" prefix, by "jarasadāna+mīma vā" rule, "īma" is augmented. Nisīdati, nisīdanti and so on. In the passive voice: nisajjati, nisajjate. Yaja (to worship gods, to associate, to give), yajati, yajanti and so on. In the passive voice: 5,113. For Yaja, "yassa ṭi+yī" For Yaja, "yassa ṭi+yī" occur. By the rule of "kānubandheti bahulādhikārā," in the context of "tyādi" and "kye pubbarūpe," "ijjati," "yijjati" (by me, the Buddha). He will worship, it will be worshipped by him (ijjissate, yijjissate). He worshipped, it was worshipped by him (ijji, yijji). He would have worshipped, it would have been worshipped by him (ijjissā, yijjissā). He should worship, it should be worshipped by him (ijjeyya, yijjeyya). Let him worship, let it be worshipped by him (ijjatu, yijjatu) and so on. Vada (to speak), by "gamavadā" and so on, "vajjādeso" for "vada" optionally, and "e" for "la" by "ūlasse" rule sometimes. Vajjati, vadeti, vadati, vajjenti, vadenti and so on. In the passive voice: by "kyassā" rule, "īña" is added. Vajjīyati, vajjati, vadīyati, vajjīyanti, vajjanti, vadīyanti. Vadissati, vadissanti. Avadī, vadī, avadiṃsu, vadiṃsu. Avadissa, vadissa. Vajje, vajjeyya, vade, vadeyya, vajjeyyuṃ, vadeyyuṃ. Vajjetu, vadetu, vadatu and so on, should be understood according to the tradition. Kamu (to step), by "parokkhāyañcā" and the "ca" augment, "kama kama" is reduplicated. With the elision of initial consonants, and the "la" augment, and by "kavaggahā" and so on, "ka" becomes "ce" and "niggahītāgama" is added. Thus, caṃkamati, kamati and so on. Cala (to tremble), caṃcalati. Jala+dala (to shine), reduplicated, daddallati and so on. (The Bhūvādi class with augmentation). Hū+bhū (to be), in "tyādi" and so on, by "kattari lo" rule, "lo" is added. With its elision, by "yuvaṇṇāna+meo paccaye" rule, "okāro" is added. So hoti, te honti. Hosi, hotha. Homi, homa and so on. In the passive voice: tena hūyati, hūyate. 31. For Hū, "he+hehi+hohi" in "ssatyādo" For Hū, "he" and so on occur in "ssatyādo." Hessati, hehi ssati, hohissati. 69. For Dakkha+kha+hehi+hohīhi, "lopo" For "ssā" following "dakkha" and other such forms, elision is optional. Hehiti, hehissati, hohiti, hohissati. Hehinti, hehissanti. they will be, they will be, etc. In the non-present, to 'ī' comes 'añ'. By "paro kvaci", 'ī' is dropped. He was. In augmentation, by "dīghā īssa", 'ī' becomes 'si'. The parrot was happy. 41. Hūto to resuṃ After 'hūto', 'u' and 'mi' optionally become 'resuṃ'. The 'ra' anubandha, by "rānubandhentasarādissā", causes the dropping of the final vowel. They were. 'O' augmentation, in 'ava' substitution, they were. In 'o' becoming 'si', he was. 46. And 'iṃ' becomes 'siña' 'Im' often becomes 'siña' in the place of 'mha'. The 'ñ' is for the verb part, the 'i' is for pronunciation. By "Aīssā", in the 'iñ' coming, you were, he was. In the dropping of the following vowel and shortening, they were, we were, we were, short. In the sense of being - it became, 'āssa' substitution, you became. In the non-present, when 'āūā' etc. suffixes are made, by "yuvaṇṇāna+miya ṅuvaṅa sare", in 'uvaṅ' substitution, you were, they were, you were, you were. In 'assa' becoming 'ama', they were, we were, we were, etc. In the sense of being - by him it was, by him you were. He will be, they will be, etc. In the sense of being - he will be, you will be. Dropping of the preceding vowel, may he be, may they be, etc. In the sense of being - may he be, may you be. Let him be, let them be, etc. In the sense of being - let him be, let them be. In sequence, 'anubhoti' etc. should be applied in all cases. In the sense of being, due to lack of forms. In the passive - 'anubhūyati' etc. is special. Si = to lie down, 'la' is dropped, augmented, he lies down. In 'aya' substitution, he lies down, they lie down, they lie down, etc. In the passive - with 'ati' prefix, when by "dīgho sarassā" 'i' is lengthened, by him it is excessively lain upon, they are excessively lain upon, etc. In the sense of being - by him it is lain, it is lain. Similarly in 'bhavissati' etc. Nī = to lead, this is ditransitive, he leads the goat to the village, he leads, they lead, they lead, etc. In the passive - the goat is led to the village by Devadatta, etc. Similarly, it should be applied in the rest. Ṭhā = to stand still – 5,175. Ṭhāpānaṃ becomes tiṭṭhapivā Ṭhāpānaṃ optionally becomes tiṭṭhapivā in 'nta', 'māna', 'tyā' etc. In 'la' dropping, he stands, they stand, he stands, they stand. 5,131. After 'pāda', 'ṭhā' optionally becomes 'ṭhaho' sometimes After 'pāda', 'ṭhā' sometimes becomes 'ṭhaho'. It stands, they stand. He establishes, they establish. In action – 5,137. To another state When a verb ending in -ā is followed by -kye, it becomes -ī. It is established, they are established. In the command form, by "kyassā", it becomes -īña, thus, it is established, they are established. In the भाव (bhāva) form with -ī, it is established, it is established. Similarly, with 'pa-' prefix, it will be established, it will be established. With -īssa, in the past, it stood, they stood, it stood, they stood. It will be established, it will be established. May it stand, may it stand, may they stand, may it stand. Let it stand, let it stand, let it stand, etc. Pā = to drink, in the command form, he drinks. By "tavaggavaraṇā" and "bayañā", through division of the rule, 'va' becomes 'ba', he drinks. In the passive, it is drunk, they are drunk, etc.