English
He will cause to be (bhāvayissati, bhāvessati), they will cause to be (bhāvayissanti, bhāvessanti), and so on. In the aorist, with 'īssa' and 'si': he caused to be (abhāvesi, bhāvesi), he caused to be (abhāvayi, bhāvayi), they caused to be (abhāvayiṃsu, bhāvayiṃsu). With elision of the following vowel: they caused to be (abhāvesuṃ, bhāvesuṃ), they caused to be (abhāvayaṃsu, bhāvayaṃsu), they caused to be (abhāvayuṃ, bhāvayuṃ), and so on. In the passive: it was caused to be (abhāvīyi, bhāvīyi), and so on. He would cause to be (abhāvissa, abhāvayissa), they would cause to be (abhāvissaṃsu, abhāvayissaṃsu). In the passive: it would be caused to be (abhāvayissaṃ), and so on. In the optative: he might cause to be (bhāveyya), and so on. In the passive: it might be caused to be (bhāvīyeyya), and so on. In the imperative: let him cause to be (bhāvayatu, bhāvetu), and so on. In the passive: let it be caused to be (bhāvīyatu), and so on. In the sense of "causes to cook", ṇi and ṇāpi occur. He causes Devadatta to cook rice (pācayati, pāceti), and so on, and similarly causes to cook (pācāpayati, pācāpeti), and so on. In the passive: by him, by Devadatta, rice is caused to be cooked (pācīyati, pācāpīyati), and so on, and should be applied to future tenses, and so on. In the sense of "causes to go", he causes that man to go to the village (gamayati, gameti, gacchāpayati, gacchāpeti), and so on. In the passive: by him, he is caused to go to the village (gamīyati, gacchāpīyati), and so on. Guha-s In covering, when causing to cover, in the `ṇi` affix, there is lengthening of `guh` (to `gūh`) before a vowel. (Thus forms like) `gūhayati`, `gūhayanti`, etc. `disa` and `dusa` (mean) in displeasure. When causing to displease, in the `ṇi` affix, there is lengthening of `dusa` (to `dūsa`) in the `ṇi` affix. (Thus forms like) `dūsayati`, etc. Similarly, causes to wish: `icchāpayati`, `icchāpeti`. `esayati`, `eseti`. Causes to restrain: `niyamayati`, `niyameti`. Similarly, `āsayati`, `āseti`. `acchāpayati`, `acchāpeti`. `lābhayati`, `lābheti`. Thus, `vāsayati`, `vāseti`. `vāsāpayati`, `vāsāpeti`. `vāhayati`, `vāheti`. `vāhāpayati`, `vāhāpeti`, etc. Thus, `jīrayati` (causes to age), `mārayati` (causes to die), `dassayati` (causes to see), etc. `hū` (means) in being. Causes to be able: `pahāvayati`, `pahāveti`, etc. `sāyayati`, `sāyāpayati`, `sāyāpeti`. `nāyāpayati`, `nāyāpeti`. `patiṭṭhāpayati`, `patiṭṭhāpeti`. With shortening, `patiṭṭhapeti`. When causing to kill, in `ṇi` and `ṇāpi`, with the substitution of `ghāta` for `han` when `ṇ` is not an anubandha, `ghātayati`, `ghāteti`. Similarly, `juhāvayati`, `juhāveti`. `jahāpayati`, `jahāpeti`. `hāpayati`, `hāpeti`. `dāpayati`, `dāpeti`. `vidhāpayati`, `vidhāpeti`. `pidahāpayati`, `pidahāpeti`. (The method of the Bhūvādi group). Now the eight groups beginning with `rudhādi` are shown: `rodhayati`, `rodheti`. `devayati`, `deveti`. `todayati`, `todeti`. `jayāpayati`, `jayāpeti`. `vikkayati`, `vikkayāpeti`. `sāvayati`, `sāveti`. `vitānayati`, `vitāneti`. `corāpayati`, `corāpeti`, etc. With affixes like `khādi`, `ṇi` and `ṇāpa` also occur. The appearance here of `ṇi`, `ṇāpi`, and `naka` is proof. Causes to endure: `titikkheti`, `titikkhāpeti`. `tikicchayati`, `tikiccheti`, `tikicchāpayati`, `tikicchāpeti`. Thus, `bubhukkheti`, `bubhukkhāpeti` (causes to be hungry). `pabbatāyayati` (causes to be like a mountain). `puttīyayati` (causes to be like a son), etc. (The method of `khādi` affixes). Thus, in `Payogasiddhi`, the sixth chapter, `tyādi`. 7. The `Khādi` Chapter. Now, from the roots themselves, together with the means of expression for state, object, agent, instrument, etc., the rule for `khādi` is begun. With (rules) like "`khasa` (is used) with `tija` (roots) in `khamā` (patience) and `vīmaṃsā` (investigation)", etc., the rule for affixes, and the operations like `pararūpa` (assimilation) and `dvitta` (doubling), etc. It should be understood in the same way as "born from an egg." Patience is enduring. There is no suffix with "in a woman + a little boy," and there is a suffix with "having known in a woman." Similarly, investigation is inquiry. With "cho in doubt about healing a wound" when the suffix 'cha' is applied, healing is treatment, and doubting is indecision. From the roots gupa = to protect, badha = to bind, when the suffix 'cha' is applied with "gupa + badha in censure, and bho," and when the second 'ba' is doubled and changed to 'bha' by this rule, the suffix 'a' is applied. Disgusting is abhorrence, loathing is detestation. With "the 'tu' and 'ma' are dropped when 'i' and 'chha' follow," the suffixes 'kha', 'sa', and 'chha' are used in the sense of 'desire'. Bhuja = to protect and to eat, desiring to eat is hunger. Ji = to conquer, desiring to conquer is ambition. Ghasa = to eat, desiring to eat is hunger. 27. Tabbā and Anīya in Impersonal and Passive Constructions The suffixes tabbā and anīya, which denote purpose, occur in impersonal and passive constructions. By the rule of frequent usage, they can also occur in agentive and instrumental constructions. Bhū = to be. With "o for u and a," the 'o' is changed to 'ū' by "for the vowel ū," and the 'ñña' is an initial and final part. The 'o' becomes 'ava' by "e, o, na, ma, ya, va, sa before a vowel." "It should be" or "it is to be" by you. The agent of an impersonal verb is always singular and in the neuter gender. An impersonal verb expressed by tabbā and the like, shines forth like a substance, and can also be plural. In the passive voice, with the prefix 'abhi', "anger should be overcome by the wise," "craving should be overcome," "suffering should be overcome." Similarly, "to be overcome" (masculine), "to be overcome" (feminine), "to be overcome" (neuter). In the passive voice, the gender and number are those of the object. Tabbā and the like have specific genders. Among them, the first five are derived from impersonal verbs. In the impersonal sense, they are neuter. And 'kta' and 'ana' are not agentive. In the impersonal sense, 'ghana' is masculine. Thus, 'i', 'u', 'a' are from 'gaha' and so on. The suffix 'a' can also be optional. 'Tu' and 'mā' are like the final parts. From here on, the prefixing of prepositions and the use of sentences for the three tenses should be understood in the manner described. Therefore, only suitable sentences are given. we will say – Āsa = to sit, you should sit on a seat, it is to be sat upon. In action, one is served, so the teacher is to be served, he is to be served. Sī = to lie down, by the substitution of e for aya, a bed is to be lain upon, it is to be lain upon by you. It is lain upon excessively, so the mat is to be lain upon excessively by you, it is to be lain upon excessively. Pada = to go, "sometimes for padādi" by yuka, the k-sound is for the purpose of the k-suffix, the u-sound is for pronunciation, and the d-sound is the prior form, to arise, it is to be arisen, it is to be arisen. It is to be practiced, so the path is to be practiced, it is to be practiced. Budha = to know, one understands, so the Dhamma is to be understood, it is to be understood. Su = to hear, one hears, so the Dhamma is to be heard, when there is ññ, by the nāgama "tathanarānaṃ ṭaṭhaṇalā" and when ṇa is made, "na te kānubandha+nāgamesū" there is no o-sound. It is to be heard, it is to be heard. Kara = to do – 95. Pararūpa + mayakāre byañjane The final consonant of a verb has the pararūpa (assimilation) when followed by a consonant other than ya. It is done, so the Dhamma is to be done, the offering is to be done, the wholesome is to be done. 119. Tuṃ + tuna + tabbesu vā In tumādi, kara sometimes has ā. Good is to be done. 171. Rā nassa ṇo After ra, the n-sound of the suffix of a verb becomes ṇa. It is to be done. Bhara = to bear, it is borne, so it is to be borne, it is to be borne. Gaha = to take, "maṃ vā rudhādīnaṃ" the vowel before ma or the final vowel sometimes becomes ma. The m-sound is a suffix. "ṇo niggahītassā" the niggahīta becomes ṇa, it is gathered, so it is to be gathered, it is to be gathered, by "tathanarā" etc. with the ṇa-sound, it is to be taken. Rama = to play, it is played, so the monastery is to be played in, it is to be played in. Āpa = to reach, "sakāpānaṃ kukakū ṇe" here 'sakāpānaṃ kuka+kū' by division of the rule, ku, by the āgama of ū and when ṇa is made, it is reached, so it is to be reached. In pararūpa, it is to be reached, it is to be reached, it is to be reached. 96. Manānaṃ niggahītaṃ For verbs ending in ma and na, niggahīta occurs when followed by a consonant other than ya. It is a class-final sound, it is gone, so it is to be gone. It is to be gone, it is to be gone. Khana = khaṇa = to dig, niggahīta and class-final sound, It is dug, therefore it should be dug, a pit should be dug, it is to be dug. Hana = in harming, it is harmed, therefore it should be harmed, it is to be harmed, it is to be harmed. Mana = in knowing, it is thought, therefore it should be thought, it is to be thought. "Sometimes of padādi" (by rule) yuka, when the initial cavagga is made, it is to be thought, it is to be thought. Pūja = in worshipping, "ṇī from curādi" (by rule), when ṇi is applied, due to the heaviness of ñukāra, the repetition of okāra, "yuvaṇṇāna+meo paccaye" (by rule), when ekāra is applied, it is to be worshipped. When ū is applied, by ayādesa, it is to be worshipped, the Venerable One is to be worshipped. In the agentive sense, yā = in reaching, it is led, therefore it is a path to be led to. They go, therefore they are possessions to be gone to. In the instrumental sense, naha = in cleansing, they bathe with it, therefore it is powder for bathing. In the dative sense, dā = in giving, with saṃ+pa prefix, it is well given to him, therefore he is a brahmin to whom gifts are to be given. 28. Ghyaṇa After a verb in the sense of action or state, the suffix ghyaṇa is frequently used. When ū is applied, it is to be done, it is a task.