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"By this" in the place of 'kha', 'abhisaṃkhāsī' is a special case. Saka = in power, he is able, etc. Apa = in obtaining, with 'pa' prefix, he obtains, etc. (Tanādi class). Cura = in stealing, 1,15. Curādito ṇi From the Curādi class, for the meaning of action, 'ṇi' occurs in its own sense. "By 'ṇiṇāpyāpī' optionally" there is a deletion. He causes wealth to be stolen, he steals, etc. In the passive, it is caused to be stolen, etc. He will cause to be stolen, he will steal, etc. In the passive, it will be caused to be stolen, etc. He caused to be stolen, he stole, he caused to be stolen, he stole, etc. He would cause to be stolen, etc. In the passive, it would be caused to be stolen, etc. He might cause to be stolen, he might steal, etc. Let him cause to be stolen, let them cause to be stolen, etc. Cinta = in thinking, due to conjunction, no lengthening, he thinks, he thinks, they think. In the passive, it is thought, they are thought, etc. Manta = in secret speech, he advises, he advises, etc. Pāla = in protecting, he protects the Dhamma, he protects. By him it is protected, etc. (Curādi class). U-class and Rudh-class, Div-class and Tud-class; Jyā-class, Kiyā-class, Svā-class, Tan-class and Cur-class. (Rules for Augments). 5,1. From Tija and Māna, kha and sa in patience and investigation. From Tija in patience, and from Māna in investigation, kha and sa suffixes occur respectively. Tija means "to sharpen"; the non-use of the 'a' vowel. In 'kha', when "lahussupantassa" applies, the 'kāra' (letter 'k') is prohibited by "aññatrāpi". And for a consonant without 'ya', assimilation to the following form occurs by "pararūpa mayakāre byañjane". And when, by "catutthadutiyā" and the initial letter 'ka', and by "khachasāna mekassaro di dve" (one vowel of kha, cha, sa becomes two) there is reduplication as 'tikkha tikkha', and by "lopo nādibyañjanassa" and so on, other consonants are deleted, then from the root 'titikkhā', the suffixes 'tyādi' and 'lavikaraṇa' occur. "Titikkhati" and so on, as before. In the passive voice: "Titikkhīyati" and so on. From now on, we will not give examples of the passive voice. Māna means "to honor". From this, the suffix 'sa' occurs. When reduplication and so on have occurred, by "mānassa vī parassa ca maṃ" (of māna, 'vī' and of the following, 'maṃ'), 'vī' occurs for the first 'māna' and 'maṃ' for the subsequent 'māna'. From the root 'vīmaṃsa', when the suffix 'ti' and so on have occurred, "vīmaṃsati" and so on. "Titikkhissati", "vīmaṃsissati" and so on. In this way, it should be applied to the aorist and other tenses above. In the causative, 'ṇi' (suffix). By "ṇiṇāpyāpīhi vā", the 'lavikaraṇa' occurs. "Tejayati", "tejeti". Similarly, due to being in the Curādi class, there is no 'lavikaraṇa'. "Mānayati", "māneti". 5,2. From Kita, 'cha' in healing and doubt. When 'kita' is in the sense of healing or doubt, 'cha' occurs. Kita means "to dwell". When the 'cha' suffix occurs, and before that, assimilation and so on have occurred, by "kitassā saṃsaye vā" (of kita, in doubt, or), in reduplication, 'ti' is substituted for the first part, then from the root 'tikiccha', 'tyādi' (suffixes) occur. "Tikicchati", "tikicchanti", and so on. When the 'cha' suffix and so on have occurred from 'kita' preceded by 'vi', by "kavaggahānaṃ cavaggajā" (of the 'ka' class, 'ca' class arises), in reduplication, 'ca' occurs for the initial 'ka'. "Vicikicchati", "vicikicchanti", and so on. In the causative, "ketayati" and so on, as before. 5,3. In blame, from Gupa and Badha, 'cha' occurs, and 'bha' for 'ba'. When 'gupa' and 'badha' are in the sense of blame, 'cha' occurs, and 'bha' for 'ba'. Gupa means "to protect". From this, when the 'cha' suffix occurs, "aññ Here too, in the absence of fear, and in the subsequent form etc., by 'ka-group' etc., when 'ga' becomes 'ja', and by 'gupissussa', in reduplication, the 'u' of the former becomes 'i'. Thus, in 'tyādi' and 'lavikaraṇa' etc., 'jigucchati' etc. (he is disgusted). In censure, from 'badha' (to bind), from 'tī' (suffix), and with the 'cha' suffix, and by this very rule, 'ba' becomes 'bha', and in the subsequent form, in the first letter, in the reduplication 'bhacchabhaccha', with the elision of the non-initial consonant, by 'the fourth and second become third and first', in reduplication, the former 'bha' becomes 'ba', and by 'khachasesvassī', and when 'i' is made long, 'tyādi' forms come from the root 'bībhaccha'. 'Bībhacchati', 'bībhacchanti' etc. Elsewhere, 'gopeti' etc. 5.4. Elision of 'tuṃ' in 'ci' and 'cchāyaṃ', 'te'. From 'tuma'-ending words, in the sense of 'desire', the suffixes 'te', 'kha', 'sa', 'cha' occur frequently, and the 'tuṃ' suffix is elided, by rule. From 'bhuja' (to protect and consume). Having analyzed 'for eating', with the 'tuṃ' suffix by 'tuṃ+tāya' etc., and when 'o' and the subsequent form are made by 'lahussupantassa', having analyzed 'desires to eat', by this 'kha' suffix, and by this elision of the 'tuṃ' suffix, by the maxim 'in the absence of the cause, the effect is also absent', in the absence of the subsequent form and 'o', and when 'kha' and the subsequent form 'kha' etc. are made, in the reduplication 'bhukkha bhukkha', the third 'ba' occurs. 'Tyādi' forms come from the root 'bubhukkha'. 'Bubhukkhati', 'bubhukkhanti' etc. 'Ji' (to conquer). Having analyzed 'for conquering', and when 'tuma' etc. are made as before, having analyzed 'desires to conquer', with the 'sa' suffix, in the reduplication 'jisa jisa', with the elision of the non-initial consonant, in reduplication, of the subsequent 'ji', by 'jiharānaṃ giṃ', 'giṃ' occurs. In 'tyādi' forms from the root 'jigiṃsa', 'jigiṃsati', 'jigiṃsanti' etc. 'Ghasa' (to eat). 'Desires to eat'. In the 'cha' suffix etc., when made as before, of 'gha', by 'ka-group' etc., 'jha' occurs. Of 'jha', by 'fourth and second' etc., 'ja' occurs. And by 'khachasesvassī', and when 'i' is made, 'tyādi' forms come from the root 'jighaccha'. 'Jighacchati', 'jighacchanti' etc. 5.5. 'Īya' from 'kamma'. From the object of desire, in the sense of 'desire', the 'īya' suffix occurs. 'Desires a son'. In the 'īya' suffix, 'īyādi' is said. "bitter" is a deletion of the case ending for "in one place." Puttīyati, puttīyanti, etc. 5,6. From simile and action The suffix īya comes from a simile in the sense of action. He acts like a son, puttīyati the pupil, puttīyanti, etc. 5,7. From support The suffix īya comes. He acts like a hut, kuṭīyati in the palace. He acts like a palace, pāsādīyati in the hut, pāsādīyanti, etc. 5,8. From agent, āya The suffix āya comes from an agent as a simile in the sense of action. He acts like a mountain, meaning one endowed with virtues like morality, pabbatāyati the yogi, from the root pabbatāya, etc. 5,9. In the sense of becoming The suffix āya comes frequently from an agent in the sense of becoming what was not. From "bhusoti" (abundantly), which is in the first case, "abhuso bhuso bhavati" (what was not abundant becomes abundant), bhusāyati, bhusāyanti, etc. "In the case of 'vicchābhikkhaññesu dve' (two in the sense of repetition and frequency)," in the sense of frequency, "apaṭapaṭā paṭapaṭā bhavati" (a rustling sound becomes a rustling sound), in āya, paṭapaṭāyati, paṭapaṭāyanti, etc. "Alohito lohito bhavati" (what was not red becomes red), lohitāyati. 5,10. Makes sounds, etc. The suffix āya comes in the sense of "makes" from "saddādīhi" (sounds, etc.) in the accusative case. He makes a sound, saddāyati. Similarly, verāyati (makes enmity), kalahāyati (makes quarrel), dhūpāyati (makes smoke), etc. 5,11. From Namo, asso The suffix asso comes in the sense of "makes" from "Namo." In the sense of "makes Namo," when the suffix assa is applied, etc., occur. He bows to the Tathāgata, namassati, namassanti, etc. 5,12. In the sense of a verb, from a noun The suffix i comes frequently from a noun in the sense of a verb. He goes beyond by an elephant, when the suffix i is applied, and the changes of "la-vikaraṇa," "e," and "ayādesa" are made, atihatthayati. Similarly, he sings along with a lute, upavīṇāyati. He makes the discipline firm, daḷhayati. The night becomes pure, visuddhāyati. He asks about welfare, kusalāyati, etc. 5,13. Also from Sacca, etc. The suffix āpi comes from Sacca, etc., in the sense of a verb. He tells the truth, when āpi is applied, and the suffixes like "tyādi" are added, and the changes of "la-vikaraṇa," "e," and "ayādesa" are made "ṇi-ṇāpyā-dīhi vā" (by ṇi, ṇāpi, etc., optionally). Saccāpayati, saccāpeti, etc. He tells the meaning, atthāpayati. Similarly, vedāpayati. He makes dry, sukkhāpayati, sukkhāpeti, etc. 5,16. In the sense of a causative agent, also ṇāpi The agent Whoever causes to act, in his action, the verbal affixes ṇi and ṇāpi are frequent. Explaining the ṇi affix, from 'ā' it becomes ṇāpi indeed; two or two-one becomes in the rest, by the continuation of "frequently". Even intransitive verbs become, with ṇi and ṇāpi, transitive; transitive verbs become ditransitive, and ditransitive verbs become tritransitive. Therefore, in agent and object, the occurrence of ṇi and ṇāpi is; not in the impersonal (bhāva) before, the object is in the causer. Of verbs like 'to lead', the principal (object); the non-principal (object) of verbs like 'to milk'; the pure agent in ṇi and ṇāpi (constructions), becomes the sphere of the object case. In the sense of "causes to be", this ṇi affix (is used). The 'ṇ' is for the purpose of ṇ-related operations. In the 'o' of "Yuvaṇṇāna+me+o paccaye", the 'āvā' substitution occurs for the ṇ-anubandha in "āyā+vā ṇānubandhe". In "tyādi" (etc.), in the 'e' of the 'l' substitute "ṇi+ṇāpyā+pīhi vā", the 'aya' substitution occurs for "eona+mayavā sare". He causes concentration to be (bhāvayati, bhāveti), they cause to be (bhāvayanti, bhāventi), and so on. In the passive: by him concentration is caused to be (bhāvīyati), and so on. Here, in 'kya', the 'i' of "dīgho sarassā" is lengthened.