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As it is generally prescribed, it also occurs in the case of virtues, etc. 35. Āsiṃsāya+mako When a wish is implied, the word *ako* (one who...) is used in the sense of an action, in the agentive case. *Jīva* (to live) = to sustain life; "jīvatūti jīvako" (may he live, a liver). *Nanda* (to prosper) = to be prosperous; "nandatūti nandako" (may he prosper, a prosperer). "Bhavatūti bhavako" (may he be, a being). 36. Karā ṇano From *kara* (to do), *ṇa* becomes *no* in the agentive case. "Karotīti kāraṇaṃ" (that which does, a cause). Why "in the agentive case"? "Karoti anenāti karaṇaṃ" (that by which one does, an instrument). 37. Hāto vīhi+kālesu From *hā* (to abandon), *ṇa* becomes *no* when referring to rice or time. By "āssā" etc., *yuka* (suffix) is added. "Jahanti udakaṃti hāyanā vīhayo" (rice plants that abandon water, i.e., dry season rice). "Jahāti bhāve padattheti hāyano saṃvaccharo" (a year that abandons its essence, i.e., a past year). Why "rice or time"? "Jahātīti hātā" (one who abandons). 38. Vidā kū From *vid* (to know), *kū* (suffix) is added in the agentive case. The *ka* is for emphasis, as in "kūto" (whence). "Vidatīti vidū" (one who knows, a knower), "lokavidū" (a world-knower). 39. Vito ñāto From *ñā* (to know), preceded by *vi* (prefix), *kū* (suffix) is added in the agentive case. "Vijānātīti viññū" (one who knows thoroughly, an intelligent person). 40. Kammā From *ñā* (to know), preceded by a direct object, *kū* (suffix) is added in the agentive case. "Sabbaṃ jānātīti sabbaññū" (one who knows all, an omniscient one). Similarly, *mattaññū* (one who knows moderation), *dhammaññū* (one who knows the Dhamma), *atthaññū* (one who knows the meaning), *kālaññū* (one who knows the time), *kataññū* (one who knows what has been done, i.e., grateful), etc. (However, *bhikkhū* (monk) is established by the rule "bharādi" and the *ṇvādi* sutta). 41. Kvacaṇa Sometimes, from a verb preceded by a direct object, *aṇa* (suffix) is added in the agentive case. "Kumbhaṃ karotīti kumbhakāro" (one who makes pots, a potter), a compound like *amādi*. In the feminine, *kumbhakārī*. Similarly, *kammakāro* (worker), *māsākāro* (month-maker), *kaṭṭhakāro* (wood-worker), *rathakāro* (chariot-maker), *suvaṇṇakāro* (gold-worker), *suttakāro* (thread-maker), *vuttikāro* (commentator), *ṭīkākāro* (sub-commentator). "Saraṃ lunātīti saralāvo" (one who cuts arrows, an arrow-cutter), with *o* and *avādesa* (substitution). "Mante ajjhāyatīti manthajjhāyo" (one who studies mantras, a mantra-student), *i* (suffix) in the sense of "going through," preceded by *adhi* (prefix), with *e* and *ayādesa* (substitution), and *yakāra* and *cavaggādayo* (changes) for *adhi*. Due to the general rule, it does not apply here: "ādiccaṃ passati" (he sees the sun), "himavantaṃ suṇoti" (he hears the Himalayas), "gāmaṃ gacchati" (he goes to the village). Why "sometimes"? *Kammakaro* (worker), where the suffix is *a*. 42. Gamā rū From *gam* (to go), preceded by a direct object, *rū* (suffix) is added in the agentive case. Further. Due to the 'ra' anubandha, the 'ama' part is dropped. One who goes to the Veda is a Vedagū, similarly Pāragū. By general rule, it also applies to virtues and so on. One who goes to the shore of existence by virtue is a Bhavapāragū. One whose nature is to go to the end is an Antagū, similarly Addhagū. 43. Samāna, añña, bhavanta, yādi, tū, upamāna, disā, kamme, rī, rikkha, kā After samāna and so on, yādi and so on, and upamāna, the word disa becomes rī, rikkha, kā in the sense of an agent. In a compound like "Syādi syādinekatthaṃ", by the dropping of the 'isa' part of 'disa' due to 'ra' anubandha, and by the substitution of 'sa' for 'samāna' (as in "rīrikkhakesu"), it appears like 'samāna'. Thus, sadī, sadikkho. Why 'ke'? "Not those with 'ka' anubandha in augmentations" — this is the absence of 'etta'. Thus, sadiso. 125. For samāna, 'ra' in rī, rikkha, kesu. After the word samāna, the 'disa' optionally becomes 'ra' in rī, rikkha, kesu. In the case of 'ra' substitution for 'da', sarī, sarikkho, sariso. 3,86. For sabbādi, 'mā'. In rī, rikkha, kesu, 'mā' happens for sabbādi. It appears like another. Thus, aññādī, aññādikkho, aññādiso. 3,87. For nta, kiṃ, ima, 'ṭā', 'kī', 'ṭī'. In rī, rikkha, kesu, the words nta, kiṃ, ima become ṭā, kī, ṭī respectively. The 'ṭa' letters are for complete substitution. Bhavādī, bhavādikkho, bhavādiso. Kīdī, kīdikkho, kīdiso. It appears like this. Thus, īdī, īdikkho, īdiso. In the 'ā' form: yādī, yādikkho, yādiso. Tyādī, tyādikkho, tyādiso and so on. 3,88. For tumha and amha, 'tā' and 'ma' in the singular. In rī, rikkha, kesu, tumha and amha become tā and mā respectively in the singular. It appears like 'you', it appears like 'this'. Thus, tādī, mādī and so on. Why "in the singular"? (Otherwise) tumhādiso, amhādiso. 3,89. 'taṃ' and 'maṃ' elsewhere. In a subsequent word other than rīrikkhaka, tumha and amha become taṃ and maṃ respectively in the singular. "You are their lamp, I am their lamp" — in the sense of another word, taṃdīpā, maṃdīpā. "You are their refuge, I am their refuge" — taṃsaraṇā, maṃsaraṇā. "Union with you is tayyogo", "Union with me is mayyogo" — in a compound like amādisamāsa, the niggahīta is dropped. 3,90. For 'e', 'eṭa' optionally. In rī, rikkha, kesu, 'e' of eta optionally becomes 'eṭa'. Edī, etādī, edikkho. This much, this kind, this sort. 44. In the sense of action and agent, the suffixes ghaṇa, gha, and ka. In the sense of action and agent, and also for verbs, ghaṇa, gha, and ka suffixes are used frequently. Apaccayo - grasping is a grasp, similarly, restraint. One who upholds the Dhamma is a Dhamma-upholder, similarly, a Vinaya-upholder. Likewise, one who does that is a doer of that, a double. Similarly, a doer of good, a day-maker, a sun-maker, a sun-maker, a night-maker, one who grasps a bow is a bow-graspers. Similarly, an armor-graspers. Dada = giving, one who gives all desires is a giver of all desires, a giver of all. From ā, by the "and also for the distant past" and by the doubling, and by "shortening of the preceding" for the short, one who gives food is a food-giver, similarly, a wealth-giver. Saṃ-prefixed dhā = holding, one who holds everything together is a holder of all. Nī = leading, with vi-prefixed, that by which one led, leads, or will lead, or in which one leads, is discipline, with e + ayādesa. Leading is a lead. Si = serving, with ni-prefixed, that which is served is a support. Si = lying, one who lay, lies, or will lie down is an inclination. I = going, with paṭi-prefixed, that from which a result comes is a condition. Saṃ + up-prefixed, with dāgama, is an assembly. Ci = accumulating, that by which one determines or the act of determining is a determination, with "nito cissa cho" for cissa cho. Accumulation is an accumulation, a collection. Khi = wasting, wasting is waste. Ji = conquering, conquering is victory, victory. Kī = bartering, selling is a sale, a purchase. Lī = clinging, that to which one clings is an abode, a clinging. (Ending in i-vowel). Those who hear are obedient, with shortening of ā. Hearing is obedience. Su = flowing, those that flow from the top of existence are defilements. Ru = sound, that which makes a sound is a sound. That which exists is existence. That from which it arises is an origin. Lū = cutting, cutting is a cut. (Ending in u-vowel). Cara = moving, moving about is movement. Dara = tearing, caring is care. That which comes or coming is an arrival. Sappa = moving, that which creeps is a snake. That which shines is a god. Going forth or that which goes forth is a going forth, similarly, a stride. Cara = moving, one who wanders in the forest is a forest-dweller. The world in which desire moves about is the realm of desire, desire. Knowledge that ranges, mind that ranges in the sense-sphere. Cows graze here, thus a pasture. Drinks with its foot, thus a tree. Thus a tortoise. Grows on the head, thus hair. Sleeps in a cave, thus a cave-dwelling mind. Thus winds dwelling in the belly. Stands on a mountain, thus a man on a mountain. A river on a mountain. Ash on a mountain. Thus land-dwelling, water-dwelling. Done with difficulty, or the doing is difficult, thus difficult. Thus difficult to lie down. Borne with difficulty, thus difficult to bear, one with great craving. Thus a mind difficult to protect. A doctrine difficult to see. A doctrine difficult to comprehend. Lies down slightly, thus slightly lying. Thus easily lying. Done slightly, thus slightly done action. Done easily, thus easily done evil by a fool. Thus easily borne, one with little craving. The fault of others easily seen. Easily understood, and so on. Everywhere, these are 'pādi' compounds. Becomes, thus being. 'Aya' is a root. Goes, thus income. Brings, thus food. Strikes, thus injury. Is colored, thus passion. They are colored by this, thus passion. Is produced by this, thus a foot. 'Tuda' means to torment. Is tormented by this, thus a goad. Is consumed by this, thus old age. Thus a wife. Is divided, thus a share. Thus a burden. Is obtained, thus gain. 'Vi' and 'o' prefixes. Is dealt with, thus transaction. Is given, thus a gift. Is destroyed from this, thus destruction. They dwell here, thus a monastery. They delight in this, thus a park. Cooking, or ripening. Abandoning, abandonment. Sacrificing, sacrifice. Coloring, passion. 127. 'Ana' and 'ghaṇa' suffixes, and 'pari' become 'ḷo'. 'Ā' and 'pari' prefixes. For 'para', 'daha' becomes 'ḷo' in 'na' and 'ghaṇa' suffixes. Burning around, thus intense heat. Thus burning. Breaking, thus attachment. Thus attachment. Compounding, thus a compound. Thus requisites. From 'pura' is 'kara' becoming 'kho'. Thus a leader. Thus 'upa'. The doer, the taker. That which speaks with a 'gha' is a speaker. Sica means to flow forth, secana is a flowing. Thus soka (sorrow), these are increases. Yuñjana is yoking. From 'ka-pī' (to be satisfied), one who satisfies is pīya (dear).