English
Hara = in carrying, it is carried, therefore it is to be carried. Bhara = in bearing, it is to be borne, it is a burden. Labha = in gaining, "by vaggalasehi te" (by rule), when the preceding form of bha is applied, and "by catutthadutiyā" (by rule), when the third consonant is applied, it is to be gained, it is to be gained. Vaca = in distinct speech, 98. Ka and ga for ca and ja with ghāna-suffix When ghāna is the suffix, for verbs ending in ca and ja, ka and ga are substituted respectively. 84. Of a, ā with ṇāna-suffix When a suffix with ṇakāra as its anubandha follows, the penultimate akāra becomes ā. It is said, therefore it is a sentence. Bhaja = in serving, it is to be served, it is fortune, ja becomes ga. Ci = in gathering, it is gathered, or it is to be gathered. The doubling of ya. 5,122. Of ni, ca becomes cha Of ni, the following ca becomes cha, and so on, the initial ca becomes cha. It is decided, therefore it is to be decided. When nāgama is applied, it is to be decided. When e+ayādesa are applied, it is to be decided, it is to be decided. Nī = in leading, it is led, therefore it is to be led (masc.), to be led (fem.), to be led (neut.), it is to be led. 29. Of ā, e and ca After a verb ending in ākāra, the suffix ghyaṇa is applied in the sense of action or state, and ā becomes e. Dā = in giving, it is to be given, it is to be given. Pā = in drinking, it is drunk, therefore it is to be drunk. Mā = in measuring, it is measured, therefore it is to be measured. Ñā = in knowing, it is known, therefore it is to be known, it is to be known. When ū is applied, nāgama. Oh, "ñāssa ne+jā" ñāssa, by jā-substitution, is to be known, to be understood. Khā means "to declare," to be counted, to be enumerated. 30. "Yo" after Vada and others. After verbal roots like Vada, "yo" frequently occurs, in states and passive senses. Vada means "to speak," speaking, or what is spoken, is "vajjaṃ." Mada means "to be deluded," delusion, or by which one is deluded, is "majjaṃ." Going, or what is gone to, is "gammaṃ." Gada means "to speak," what is spoken, or to be spoken, is "gajjaṃ." Pada means "to go," that which is to be gone to, "pajjaṃ," a verse. Ada and Khāda mean "to eat," what is eaten is "khajjaṃ," to be eaten. Dama means "to tame," what is tamed is "dammo," to be tamed. By the group rule "Bhujā+nna," when "anna" is to be expressed, the "ya" suffix. 83. Of the light penultimate. For a light penultimate vowel, "i" and "u" become "e" and "o" respectively. In its original form, "bhuñjitabbaṃ" (to be eaten) becomes "bhojjo odano" (edible rice), "bhojjā yāgu" (edible gruel). 31. Kicca, ghacca, bhacca, bhabba, leyya. These words ending in "ya" are irregularly formed. Kara means "to do," by this irregular formation, with "ki" substitution, the original "kattabbaṃ" (to be done) becomes "kiccaṃ" (duty). Hana means "to harm," with "ghacca" substitution, harming, or what is harmed, is "ghaccaṃ" (to be killed). Bhara means "to bear," with "bhacca" substitution, "bharaṇīyo" (to be supported) becomes "bhacco" (servant). Bhū means "to be," when "o" is present, by "ava" substitution, "bhavati" (it is) becomes "bhabbo" (possible). Liha means "to lick," when "h" becomes "y" by this rule, "lehitabbaṃ" (to be licked) becomes "leyyaṃ" (to be licked), with "e" lengthening. 32. "Yaka" after Guha and others. After verbal roots like Guha, "yaka" occurs in states and passive senses. Guha means "to conceal," the "o" from "lahussupantassa" is prohibited by "not in k-affixes." By "Hassa vipallāso" (h-inversion), concealing, or to be concealed, is "guyhaṃ" (secret). Duha means "to milk," milking, or what is milked, is "duyhaṃ" (to be milked). Sāsa means "to instruct" – 117. Sāsa becomes sisa, optionally. Sāsa optionally becomes sisa when followed by a k-affix. The original form, "sāsīyati" (he instructs), becomes "sisso" (disciple). These "tabba" and similar forms are established, even when times of command, permission, or attainment are implied, due to their general application. Command means: "This is to be done by you," an order and a request. Permission means: "What is this by me..." When asked "What should be done?", the permission for what should be done is given by showing the practice, beginning with "Life should not be destroyed." "The appointed time" means the arrived time. For one who, having examined the time for doing a deed, does it, it is a declaration of the time; there is no urging there. "Indeed, by you, a mat should be made, it is to be done, it is to be made, it is a duty." Thus, by you, a mat should be made, for indeed, the time for making a mat has arrived for you. Thus, even in the future moment, being present, it is established in commands and so on. Similarly, when it is understood in the agent as worthy, and endowed with power, and endowed with necessity or duty, the state is established. From the future moment: By you, a mat should be made. By you, the kingdom should be ruled; you are worthy. By you, the burden should be carried; you are capable. By you, a mat must be made. By you, a coin should be given. 33. In the Agent, ltu and ṇkā In the agent case, the suffixes ltu and ṇkā are used for verbs. Kara = to do; in the subsequent form, the 'ā' of "ltu+pitādīna+mā simhī" and the elision. He who does, is a doer. Similarly, he who bears, is a bearer. He who carries, is a carrier. He who breaks, is a breaker; with 'e', in the 'ūmhi' form, 'bheditā'. He who cuts, is a cutter. Giver of food, is a food-giver. He who joins, is a joiner. He who speaks, is a speaker. In forms with 'o' as the subsequent sound, he who eats, is an eater. By "sometimes for 'padādi' etc.", the 'yu' augment; he who awakens, is an awakener. He who knows, is a knower. He who cuts, is a cutter. He who hears, is a hearer. By "ū+lasse", with 'e' for 'ū', he who takes, is a taker. He who becomes, is a becomer. He who remembers, is a rememberer. By "niggahīta for 'mana' etc.", with 'm' as niggahīta and at the end of the class, he who goes, is a goer. For those ending in 'n', also niggahīta; he who digs, is a digger. He who acquires, is an acquirer. He who thinks, is a thinker. He who protects, is a protector (pālayitā, pāletā); here, due to being of the 'curādi' class, 'ṇi'. In the 'ṇi' and 'ṇāpi' forms: He who causes to be, is a causer of being (bhāvayitā, bhāvetā). Similarly, he who causes to remember, is a causer of remembering. He who causes to give, is a causer of giving. He who causes to abandon, is a causer of abandoning. He who causes to cease, is a causer of ceasing. He who causes to awaken, is a causer of awakening. He who causes to know, is a causer of knowing. He who causes to hear, is a causer of hearing. He who causes to take, is a causer of taking. He who causes to do, is a causer of doing. He who causes to make, is a causer of making, and so on. The Ṇka suffix The letter ṇa is for the sake of वृद्धि (vuddhi, lengthening). One who makes a chariot is a chariot-maker. The letter ā (in ṇānubandhe) is for the compound like amā. One who gives food is a food-giver. When ghe follows, the letter a of the non-root becomes i. Thus, annadāyikā (female food-giver), annadāyakaṃ kulaṃ (a family of food-givers). When ṇāpi follows, yuka is used elsewhere. One who leads the world is a world-leader. When e follows, āyādeso (the substitution of āyā) occurs in ṇānubandhe. Similarly, one who trains is a trainer. When there is no object, One who makes is a maker. Similarly, a giver, a leader. When o follows, with the substitution of āvā, one who hears is a hearer. As before, with i, a female hearer. One who cuts is a cutter. Pu means to purify, one who purifies is a purifier. One who becomes is a becomer. One who attends is an attendant. One who takes is a taker, a purifier, a sacrificer. Vadha means to harm, one who harms is a harmer. The prohibition of vuddhi occurs elsewhere. The substitution of ghāta occurs for hana when ṇānubandhe follows. One who kills is a killer. The letter maṃ occurs for rudh and others. A restrainer, there is no vuddhi due to heaviness. Similarly, one who eats is an eater. When the letter ā is shortened, one who buys is a buyer. One who protects is a protector. One who worships is a worshipper. Among the khādī (roots like khād): One who endures is an endurer. One who investigates is an investigator, and so on. One who removes is a remover. The lengthening occurs due to byañjana (consonant). In bhītvā+nako, by separation of the compound, ānako (is formed). When ā is shortened and the letter na is added, The substitution of jā occurs for ñā. One who knows is a knower. In ṇāpi: Aṇa is a daṇḍaka root. One who commands is a commander. Similarly, an instructor, an establisher. Saṃ+pa before āpa means to reach. One who causes to reach nibbāna is one who causes to reach nibbāna. One who causes to make, a female who causes to make, and so on. Due to various rules, even in the object: One who is carried by the feet is a foot-carrier. Cupa means slow movement. One who moves slowly in the throat is a throat-mover. Siddha (a perfected one) is like ltu in arahādī (roots like araha). He is indeed worthy of being taken by the maiden. In the sense of habit: One whose habit is clinging is a clinger. One who goes well is a goer. Those whose custom is shaving, whose practice is shaving, are shavers. Here, when ū is added to the root in the sense of a noun, And e+aya is substituted, and āraṅ is substituted for muṇḍayitu. ...in which it is placed. 34. Āvī The word *āvī* (one who sees) is frequently used in the sense of an action, in the agentive case. "Disassa passa+dassa=dasa+da+dakkhā" (one who sees in all directions) is an instance of the *dassā* (seeing) substitution. "Bhayassa passatīti bhayadassāvī" (one who sees danger) is a *bhayadassāvī*. In the feminine, it is *bhayadassāvinī*. "Bhayadassāvi cittaṃ" (a mind that sees danger). The separation of the compound is to indicate its limited scope.