English
Sīlā+bhikkhaññā+vassakesu ṇī The suffix ṇī occurs in the sense of action, in sīla and so on. Saṃsa = to praise, preceded by piya, one who praises what is dear by sīla is piyapasaṃsī rājā (a king who praises what is dear by virtue). Or, one who praises what is dear by sīla or dhamma, or is good in that, is piyapasaṃsī, piyapasaṃsanī, piyapasaṃsi kulaṃ (a family that praises what is dear by virtue), similarly saccavādī (truth-speaker), dhammavādī (dhamma-speaker) in the sense of growth. Sīghayāyī (fast-goer) is formed with yuka by ‘‘assā+ṇāpimhī yuka’’. Pāpakārī (evil-doer), mālakārī (garland-maker) and so on. One who eats hot food by habit is uṇhabhojī, the vowel o by ‘‘lahussupantassā’’. In the sense of repetition—one who drinks milk again and again is khīrapāyī, with yuka. One who does something necessarily is avassakārī. After the compound and elision of the case ending by ‘‘Syādi syādine+katthaṃ’’, the elision of niggahīta occurs by ‘‘lopo’’. In satandāyī, due to the rule of bahulaṃvidhāna, and the non-elision of the case ending, and the prohibition of amādi compounds, the word ends with a vagganta. In other meanings too, it is established by the division of the rule ‘‘ṇī’’. Sādhukārī (one who does good), brahmacārī (one who leads a holy life), assaddhabhojī (one who eats without faith). One who considers oneself wise is paṇḍitamānī, bahussutadhārī (one who holds much learning) and so on. Sādhukaraṇaṃ (doing good) is sādhukāro, one who has that is sādhukārī, with ī from ghaṇa. 54. Thāvari+ttara bhaṅgura bhidura bhāsura bhassarā These words are formed irregularly when sīla is implied. By this irregular formation, the suffix vara and the change of tha to tho occur. One who stands by sīla is thāvaro (stable). I = in the sense of going, the suffix ttara, one who goes by sīla is ittaro (ordinary). Bhañja = to crush, one who breaks by oneself or breaks oneself is bhaṅguro (fragile), the suffix gura in the sense of object or agent. One who breaks by oneself or breaks oneself is bhidūro (breakable), here the suffix kūra, with ka as an anubandha. It does not occur in examples related to breaking others. Some, however, desire it by referring to ‘‘dosandhakārabhidūro’’ (one who breaks the darkness of faults). One who shines, glows is bhāsuro (shining), with the suffix ura. With the suffix sara, bhassaro (radiant), the short vowel by ‘‘byañjane dīgharassā’’. (Suffixes for all three times). 55. In the agent, b In the past, `ktavantu` and `ktāvī` In the sense of the past, from a verb in the present tense, `ktavantu` and `ktāvī` occur in the agentive. From `vijin` (to conquer), `vijitavā`, `vijitāvī`. Because of the `k` anubandha, no lengthening. `Guṇavantu` is like `daṇḍin`. `Hu` means offering. He offered fire, `hutavā`, `hutāvī`, `hutāvinī`, `hutavānī`. The rule "Bhūte" extends up to "āhāratthā". 56. `Kta` in state and object `Kta` occurs in the past, in the sense of state and object. Eating, `āsitaṃ` by you. `Ñi`. From `karīyati`, `kato`, `kaṭo` by you. `Ra` is dropped by "gamādīnaṃ" etc. Thus also further on. 57. And `Kta` in the agentive at the beginning At the beginning of an action, `kta` occurs in the agentive, and as appropriate. `Pakarīti`, `pakato` you (began) a mat. `Pakarīyittha`, `pakato` a mat by you. `Pasupīti`, `pasutto` you. `Pasupīyittha`, `pasuttaṃ` by you. Assimilation. 58. From `ṭhā`, `sa`, `vasa`, `silisa`, `sī`, `ruha`, `jara`, `janī` From `ṭhā` and so on, `kta` occurs in the agentive, and as appropriate. `Upaṭṭhāsī`, `upaṭṭhīto` you (attended) the teacher. `Upaṭṭhīyittha`, `upaṭṭhito` the teacher by you. By "ṭhāssī", `i` for `ṭhā`. Thus `upāsī`, `upāsito`. `Upāsīyittha`, `upāsito`. By "Ñi byañjanassa", `ñi`. `Anuvusi` or `anuvusīyittha`, `anuvusīto`. By "Assū", `u` for `sa`. `Silisa` with `ā` means embracing. `Āsilesi` or `āsilesīyittha`, `āsiliṭṭho`. By "Sānantarassa tassa ṭho", `ṭha` and assimilation of the first letter. `Adhisayi` or `adhisīyittha`, `adhisayito` you (lay upon) a small bed. `Adhisayitā` a small bed by you. Thus `āruhi` or `āruhīyittha`, `āruḷho` you (ascended) a tree. `Āruḷho` a tree by you. By "ruhādīhi ho ḷa ca", `ha` for `ta` and `ḷa` for the preceding `ha`. `Anujīri` or `anujīrīyittha`, `anujiṇṇo` you (decayed after) a young woman. `Anujiṇṇā` a young woman by you. By "tarādīhi riṇṇo", `riṇṇa` substitute for `kta`, and by "rānubandhe" etc., deletion of the `ara` part. `Anvajāyi` or `anvajāyittha`, `anujāto` a young man (was born after) a young woman. `Anujātā` a young woman by a young man. By "janissa", `ā` for `na`. 59. And verbs of motion, intransitive, in the sense of location From verbs of motion and from intransitive verbs For verbs of action, *kto* occurs in the locative and in the agent, as appropriate. *Yā* means to reach. "We have reached" means "a place reached." Those who have reached are the reached. The going is reached. Here, even an existing action is undesired. "It was gone" means "a path gone." "What are verbs of going, are verbs of knowing. What are verbs of knowing, are verbs of going" - because it is said thus, the one who has come to the true characteristic, fully enlightened, is also called *Tathāgata*. "We have sat" means "a sitting." Those who have sat are the sat. The sitting is sat. 60. Verbs of eating Verbs of eating/swallowing take *kto* in the locative, as appropriate. "We have eaten" means "eaten." Similarly, "drunk." The *ī* comes from "gāpāna+mī." Eating is eaten, drinking is drunk. "It was eaten" means "rice eaten." Similarly, "water drunk." The non-agentive sense is a separate construction. By the rule of abundance, even in the agentive, "the cows drank" (lit. "the cows drunk") occurs. *Sida* means to ripen. "It ripens" means "ripened." *Kto* is given by "gamanattha" (rule). Its non-assimilation is given by "bhidā" (rule). "It was thought" means "thought." "It was desired" means "desired." "It was awakened" means "awakened" (Buddha). Its *dho* comes from "dho dhahabhehī" (rule). "It was honored" means "honored." The *ṇi* comes from the *curādi* group. Similarly, "it was practiced" means "practiced." "It was protected" means "protected." "It was endured" means "endured." The *m* becomes a nasal. "It was reviled" means "reviled." The *ā* becomes short. *Rusa* means to be angry. "He was angry" means "angry." *Kto* in the agentive is given by "gamanatthā" (rule). With *ṇi*, it is *rusito*. *Hara* means to carry. Preceded by *abhi*, *vi*, *ā*, "it was uttered" means "uttered." *Daya* means to give, go, harm, take. "It was given" means "given." *Hasa* means to laugh. "He laughed" means "delighted." "It was desired" means "desired." Here, the *ṇi* of *curādi* is dropped by the rule "ṇiṇāpīnaṃ tesu" through a division of the rule. "He restrained" means "restrained." Preceded by *nañ* (negative particle), "he does not die" means "immortal." In a *nañ* compound, the *n* becomes *ṭo*. "Suffering has arisen" - because the word *kaṭṭha* refers to suffering as a result, *kto* is used in the past tense, indicating the result. *Kasa* means to go, harm, scratch. "He harmed" means "suffering" (or "hardship"). 150. From *bhidādi* (etc.), no for *kta* and *ktavantu*. After *bhidādi* (etc.). of *kta* and *ktavantu* does not occur. This is an *ākati* group. "The *kta* suffix is used in passive and impersonal constructions," so *kta* is used everywhere above in the passive. *Bhijjittha* becomes *bhinno*; for this, there is no *pararūpa*. *Abhindī* means "he broke," *ktavantu* by "in the past tense, in the agentive sense," etc. Similarly above. *Chijjittha* becomes *chinno*. *Achindī* means "he cut." *Chada* means "to cover," *chādīyittha* becomes *channo*. *Achādayī* means "he covered," *ṇi* from the *curādi* group, and for this, the *ṇi* is dropped by the rule "of *ṇi*, *ṇāpī*, etc." where *ṇi* is separated by *yogavibhāga*. *Khida* means "to be distressed," *khijjī* becomes *khinno* or *khinnavā*, in the agentive. Similarly above. *Uppajjī* becomes *uppanno* or *uppannavā*. *Sida* means "to cook," *asijjī* becomes *sinno* or *sinnavā*. *Sada* means "to spread, go, settle, give," *sidī* becomes *sanno* or *sannavā*. *Pīnī* becomes *pīno* or *pīnavā*. *Sū* means "to give birth," *sūnī* becomes *sūno*. *Pasavī* means "she gave birth." *Dī* means "to decay," *dīyī* becomes *dīno* or *dīnavā*. *Ḍī*, *Lī* mean "to fly in the sky," *ḍīyī* becomes *ḍīno* or *ḍīnavā*. *Līyi*, *leyi*, *alīyī* become *līno* or *līnavā*. *Aluyī* becomes *lūno* or *lūnavā*. 151. *Dā* becomes *inno* For *dā*, the *kta* and *ktavantu* suffixes become *inno*. *Adāyittha* becomes *dinno*. *Addī* becomes *dinnavā*. 152. From *kirādi* roots, *ṇo* *Ṇo*. It should be connected with *kta* and *ktavantu* everywhere above. *Kira* means "to scatter," *akirīyittha* becomes *kiṇṇo*. *Akirī* means "he scattered." *Apurī* becomes *puṇṇo* or *puṇṇavā*. *Akhīyittha* becomes *khīṇo*. *Akhīyī* means "he wasted away." 153. From *tarādi* roots, *riṇṇo* It becomes *riṇṇo*. The *ra* is for the dropping of the initial vowel of the suffix. *Atarī* becomes *tiṇṇo* or *tiṇṇavā*. *Ajīrī* becomes *jiṇṇo* or *jiṇṇavā*. *Paricīyittha* becomes *ciṇṇo*. *Paricīyī* means "he practiced." Here, because of the optional rule for *ca*, forms like *paricita* and *upacita* are also established. 154. *Ga* from *bhañjādi* roots From *bhañjādi* roots, it becomes *ga*. *Abhañjī* becomes *bhaggo* or *bhaggavā*. In the *kta* suffix in the agentive sense, by "meaning of going," etc., the *ga* is formed by this rule, and the *niggahīta* is dropped for *pararūpa*. *Laga* means "to cling," *alagī* becomes *laggo* or *laggavā*. *Mujja* means "to sink," *nimujjī* becomes *nimuggo* or *nimuggavā*; here, the initial consonant cluster is dropped. *Vīja* means "to tremble with fear," with *saṃ* prefix, *saṃvijjī* becomes *saṃviggo* or *saṃviggavā*. 155. *Kha* from *susa* From *susa* of others' kta and ktavantu, it becomes that. Susa becomes sose. Sussīti is dry, having dryness. 156. Pacā ko