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"Bhavati" means "being," "santo" means "being," "samāno" means "being." 131. Sometimes "ṭhā" becomes "ṭhaho" in initial positions. "Ṭhā" becomes "ṭhaho" in initial positions. Standing firmly. Standing well. (Method of present participle endings). 61. "Tuṃ," "tāye," "tave" in the sense of future action, for the purpose of that action. In the future sense, from the present tense, "tum" and similar suffixes occur in the sense of action, for the purpose of that action, when it is understood. He goes to do, he goes to make. In "tuṃ," "tuna," "tabba," sometimes "kar" becomes "ā," in the former form, in the agent. In "karassa tave," "ā" is always, "kātave" (to do). Due to being an indeclinable, the fourth case ending is elided as in "asaṅkhyehi sabbāsaṃ." Similarly above in "tuna" and so on. "Kattuṃ kāmeti" (desires to do) means "kattukāmo" (desirous of doing). Desires to prepare. To hear the good Dhamma. In "ñi" (root for knowing), if it's "nāgama," it becomes "ṇo," and because it's "nāgama," there is no lengthening. Desire to hear, to hear, or to listen. Similarly, to experience, to cook. To go, "manānaṃ niggahītaṃ" (the suppression of "man" sounds) means "niggahītaṃ" (suppressed). He desires: to go, to endure, to dig, to kill, to strike, to think, to think, to carry, to remember. Similarly: to pierce, to enter, to point out, to eat, to lie down, to lead, to offer, to abandon, to abandon, to give, to obstruct, to obstruct, to eat, to enjoy, to cut, to cut, to sew. In "ūm" (root for weaving), "bo" becomes "vassa," doubling, "buddhuṃ" (to weave), its "dho." To awaken, "yuka." To know, "ñā" means "to understand." To be born. To conquer, to conquer. To attain, to reach. To buy, to buy. To discern, "i" becomes "e," to discern. To take, to take. To steal, to steal, to cause to steal, to protect, to cause to protect. In the causative: to cause to be, to cause to be, to cause to do, to cause to do, to cause to cause to do, to cause to cause to do, etc. Thus, when an action for the sake of another action is understood, as I will explain for easy understanding: thus he goes to see, he begins to go, he causes to go, he says to show, etc. It is also established in "arahasakka" and others. , and at the right time. Who can blame him? He is fit to be king. He is worthy to speak. It is possible to conquer with wealth. It is possible to obtain. Wash the rice. He will be able to do it. He is capable of entering the fixed path. He is incapable of doing it. He is worthy to receive a gift. This is suitable to do. It is proper to give a gift. And he gets to speak about giving. Thus it is proper to speak. It is not fitting to cut, etc. It is the right time to eat. It is the proper time to eat. It is the time to eat. It is also established in the sense of 'enough'. Enough of giving gifts. Enough of doing good deeds. 62. In prohibition, 'alaṃ' and 'khalu' with 'ktunā', 'ktvāna', 'ktvā' When 'alaṃ' and 'khalu' are used in the sense of prohibition, 'ktunā', etc., may occur in the sense of 'bhāva'. Preceded by 'alaṃ', in 'su=savane' (in hearing), 'alaṃ savanaṃ katvā' (enough of having heard), 'khalu savanaṃ katvā' (indeed, enough of having heard) become 'alaṃ sotuna', 'khalu sotuna', 'alaṃ sutvāna', 'khalu sutvāna', 'alaṃ sutvā', 'khalu sutvā'. Due to being a particle, the 'si' is dropped. 63. With one agent in the past When there is one agent for actions, for the action that is prior, 'tunā', etc., occur in the sense of 'bhāva'. In "tuṃtunā", the 'ā' of 'kara' (making), so 'so kātuna kammaṃ gacchati' (he goes having done the action), 'akātuna puññaṃ kilissanti' (they suffer having not done merit). With the dropping of 'ra', 'kammaṃ katvāna bhadrakaṃ' (having done good deeds), 'puññāni katvā saggaṃ gacchati' (having done merits, he goes to heaven). 'Abhisaṅkharaṇaṃ katvā' or 'abhisaṅkharitvā' or 'karitvā' (having prepared). Similarly, 'sibbitvā' (having sewn), 'chādayitvā' (having covered), 'jānitvā' (having known), 'dhammaṃ sutvā' or 'sutvāna dhammaṃ modati' (having heard the Dhamma, he rejoices), 'suṇitvā' (having heard), 'patvā' or 'pāpuṇitvā' (having reached), 'kinitvā' (having bought), 'jetvā' or 'jinitvā' or 'jitvā' (having conquered), 'coretvā' or 'corayitvā' (having stolen), 'pūjetvā' or 'pūjayitvā' (having honored). Similarly, 'mettaṃ bhāvetvā' or 'bhāvayitvā' (having cultivated loving-kindness), 'vihāraṃ kāretvā' or 'kārayitvā' or 'kārāpetvā' or 'kārāpayitvā saggaṃ gamissanti' (having built a monastery, they will go to heaven), etc. Why "in the past"? He eats and he cooks. In "apatvā nadiṃ pabbato" (the mountain not having reached the river), "atikkamma pabbataṃ nadī" (the river having crossed the mountain), etc., the existence of the root 'bhū' (to be) implies one agent and past time. It is established by "bhutvā bhutvā gacchati" (he goes having eaten again and again), but repetition is implied by the reduplication. How "jīvaggāhaṃ" He caused to grasp, he goes shaking his body. It is established by the adverb "shaking," just as he sleeps cooking rice. 164. Or `pya` for `tvā` in a compound Or `pya` occurs for `tvā` in a compound. The letter `pa` in "pye sissā" has a specific meaning. A compound with `abhi` as prefix, having made a salutation, having saluted, I will speak. Similarly, having overcome, two short vowels. `Si` means to lie down – 88. `Pya` for `si` `Si` becomes `ā` in the `pya` substitution. Having leaned upon, having relied. In the former form, having divided, having separated. `Disa` means to abandon, having aimed. Having entered, having entered, having entered, bring near, having surpassed, having surpassed, having left, having left. Having taken, `dāssi` + `yaṅa`, having taken. Having started, having examined, having understood, having known. What does it compound? Having reached. And sometimes, even in a compound, due to the rule of abundance, having cut the creeper with teeth. Similarly, having eaten. 165. `Tuṃ` and `yānā` Or `tuṃ` and `yānā` occur for `tvā` sometimes in a compound. Having brought, to bring, having brought, a compound with a prefix, and `ṭho` for it (the `tvā`) from "pucchādito" and the subsequent form, etc. Having rejoiced, having rejoiced, or having rejoiced. Even with the `ka` suffix, due to the option "or sometimes," the `o` occurs in "lahussupantassā." And sometimes, even in a compound, due to the rule of abundance, to see, from `disa`, when `tuṃ` is substituted for `tvā`, `disa` becomes `dasa`. Elsewhere, `vāna`, `vā`, and `sa` occur for `tvā` from "disā vāna+vā sa cā," (e.g.) having seen. Thus, having obtained, in "having obtained wealth" and so on, `dha` occurs for it. Thus, the seventh chapter, "Khādikaṇḍa," in Payogasiddhi. Conclusion of Payogasiddhi 1. Who, by the churning of the ocean of endless doctrines, Were obtained by the excellent knowledge shining like Mount Manthara; Being exceedingly happy with the essence, they also make others happy, May those teachers of mine, excellent in virtues, be victorious. 2. Whose fame, arisen from good qualities, is spread everywhere, Moggallāna, the greatly wise, May he be victorious always. 3. Who seek supreme contentment, peace, and many satisfactions; Whose conduct is pure and ascetic, Who always dwell in the forest. 4. Who have attained the state of teachers, making the Dispensation shine, The chief of ascetics, (who dwells in) the monastery known as Udumbara Hill. The ascetic named Medhaṅkara, The Elder, a treasure of firm compassion and wisdom, Well-honored by the good. 6. Having approached a disciple as a helper, His own good friend, To purify the Teacher's Dispensation, He made effort. 7. By the wise Great Elder named Saṅgharakkhita, Who was a dwelling place for many virtues Like fewness of wishes. 8. Accomplishing the sequence of applications Of Moggallāna's grammar, This much has been done, The Payogasiddhi is completed. 9. By him also was composed well, By the one who causes the rise of the Dispensation, A commentary on the Khuddasikkhā, And also the Sambandhacintanā. 10. Who composed the Susaddasiddhi, The Yoga-nicchaya praised by the good, He made the Subodhālaṅkāra, And also the Sambandhacintanā. 11. By the merit accumulated by the Teacher, Beneficial, accomplishing Nibbāna, Accomplishing for the Lord of the World, May the True Dhamma endure for a long time. Thus, the Payogasiddhi, Composed by the venerable Great Elder Saṅgharakkhita, Is completed. (Special Note). However, these verses, which are to be spoken before the eleven concluding verses of the Payogasiddhi as mentioned, are seen in the ancient Sinhalese original Payogasiddhi text. And it should be known that those verses were later inserted by the Elder named Medhaṅkara, the revered reviser of the Sinhalese original Payogasiddhi. Therefore, we place those verses at the very end in this place. And if it is asked which those verses are – 1. Possessing the virtues Of generosity, valor, and faith, Of the wise King Parakkama, The Lord of Sri Lanka. 2. Born from him, his younger brother, A banner of the royal family, Renowned for his great valor Spread in all directions. 3. By the wise Great King Named Bhuvanekabhuja, Constantly supported With the four requisites. 4. Residing in the dwelling Known as "Jambudoṇī", Of the venerable Great Elder Sumaṅgala, Of pure conduct. 5. Born in a pure lineage, Delighting in the Panthasena monastery, Bearing the burden of guiding The great ocean of scriptural study. 5. Endowed with virtues like fewness of wishes. He, devoted to the Conqueror's teaching, The great elder Medhaṅkara, who delighted in the forest. For the proficiency of monks, He, very skilled in the Vinaya, Edited the Payogasiddhi, Always within the range of the wise. By the merit of writing this, I attained loving-kindness; Having established myself in the refuge, I am well-established in the Dispensation. The Payogasiddhi is completed.