English
Because of the intervention of the syllable "ka" with "syādi," it is established. What about "ghe"? Bālako. What about "assa"? Bahukattukā, sālā. Thus ends the fourth chapter, ṇādikaṇḍa, in the Moggallāna grammar commentary. From "tija" in the senses of endurance and investigation. The suffixes "khasa" are added to "tija" in the sense of endurance, and "mānā" in the sense of investigation, respectively; titikkhā, vīmaṃsā. titikkhati, vīmaṃsati. What is the purpose of "khamāvīmaṃsā"? Tejanaṃ, tejo, tejayati, mānanaṃ, māno, māneti. From "kita" in the senses of treatment and doubt, "jo." When "kita" is used in the sense of treatment and doubt, it becomes "jo"; tikicchā, vicikicchā. tikicchati, vicikicchati. Otherwise, niketo, saṃketo, ketanaṃ, keto, ketayati. From "gupa" and "badha" in the sense of disgust, "bassa" and "bho" also. When "gupa" and "badha" are used in the sense of disgust, they become "jo"; "bassa" and "bho" also. jigucchā, bībhacchā. jigucchati, bībhacchati. Otherwise, gopanaṃ, gope, popeti, badhako. The elision of "tuṃsmā" in the sense of desire. From the "tumanta" form, in the sense of desire, "te" becomes "khasa" and "chā," and "bahakulaṃ." Because it is stated that there is elision of the "tuṃ" suffix; bubhukkhā, jigiṃsā, jighacchā. bubhukkhati, jigiṃsati, jighacchati. Why not here, "bhottumicchati"? Because it is expressed by another word. What about "tuṃsmā"? Bhojanamicchati. What about "icchāyaṃ"? Bhuñjituṃ gacchati. How is "kulaṃ pipatisati"? Just as there is a sentence "kulaṃ patitumicchati," so will there be an expression; if it is just a sentence, how is it? Because of the world's desire to speak that way. "Īyo" from the object. From the object of desire, the suffix "īya" is added in the sense of desire; "puttamicchati," puttīyati. What about "kamma"? Aasinecchati. Why not here, "rañño puttamicchatīti"? Because it is dependent; one who is dependent on another cannot experience oneness with another; if so, why not here also, "attanoputtamicchatīti"? It should not be; indeed, it does not happen, "attanoputtiyatīti"; how then is the statement "atta Is it understood as exceeding? Because of being unheard of another, and because of desire being its object. From comparison, in behavior-. From a comparison, in the sense of covering, 'īya' occurs; 'he behaves like a son,' he son-ifies the boy; what is the use of 'comparison'? He behaves like a son. From a location-. From a location, from a comparison, in the sense of covering, 'īya' occurs; 'he behaves like a hut,' he hut-ifies in a palace, he palace-ifies in a hut. 'Āya' from the agent-. From an agent, from a comparison, in the sense of behavior, 'āya' occurs; 'he behaves like a mountain,' he mountain-ifies. In the sense of becoming-. From an agent, in the sense of not being but becoming, 'āya' occurs frequently; he very-ifies, he crackle-ifies, he red-ifies - but only from an agent - meaning, he makes it very; why does it not occur here, 'he becomes very'? Because the meaning is already expressed. From sound etc., 'he does'-. From sound etc., in the accusative, in the sense of 'he does,' 'āya' occurs; he sound-ifies, he enmity-ifies, he quarrel-ifies, he incense-ifies. 'Namo,' 'tvā,' 'asso'-. From 'namo,' in the sense of 'he does,' 'assa' occurs; he reverences the Tathāgata. In the sense of a verbal root, from a noun-. From a noun, frequently 'i' occurs in the sense of a verbal root; 'he goes beyond with an elephant,' he elephant-ifies; 'he sings along with a lute,' he lute-ifies; 'he makes firm,' he firm-ifies the discipline; 'it is purified,' the night is purified; 'he asks about what is wholesome,' he wholesome-ifies. Also with 'sacca' etc.-. With 'sacca' etc., 'āpi' occurs in the sense of a verbal root; he truth-ifies, he purpose-ifies, he knowledge-ifies, he dry-ifies, he happiness-ifies, he suffering-ifies. For the sake of action-. This is the authority until the completion of the treatise; 'that for which action is the purpose is for the sake of action,' a verbal root. 'Ni' from the curādi group-. From the curādi group, from those for the sake of action, 'ṇi' occurs after, frequently, the 'ṇ' is for the sake of lengthening - and so elsewhere - he steals, he caresses. How is 'he causes the kingdom to be done'? From the division of the rule. And 'ṇi' and 'āpi' in the activity of the instigator-. In the activity of the one who instigates the agent, 'ṇi' and 'āpi' occur for those for the sake of action, frequently; he causes to do, he causes to be caused - but surely the agent also instigates the instruments etc., so in their activity? 'ṇi' and 'āpi' would be obtained? Because of the force of the word 'instigator,' they will not occur, and because of the force of the separate statement from the curādi group - from 'ā,' more than that, only 'ṇāpi,' ṇ Why is "kyu" used, among others, in non-remote active forms in the passive voice, like "mānantati"? In passive forms with "kyu" and in remote forms without it, like "mānantati," why is "kraya" included, implying the end? The "ka" is for non-understanding. Thus, also later: "ṭhiyamānaṃ," "ṭhiyate"; "sūyamānaṃ," "sūyate"— Why "in non-remote forms"? "Babhuva devadattena"; "bibhida kusūlo." "Bhijjate kusūlo" means the granary breaks itself, indicating passivity. "Sayameva" means it's the agent. If the intention is to express agency, it becomes "bhindati kusulo attānaṃ." Similarly, other instances should be understood according to tradition. "In non-remote forms, like 'mānantati'": this is a rule. Since "ātanādi" and "apivaete" are used in forms like "tyādi" and "tyādisu," and since "kyalādi" are prescribed in active, passive, and causative forms, they are only used in those forms. Therefore, it should be understood that with intransitive verbs, only the active or passive voice is used, and with transitive verbs, the active or passive voice is used when there is a desire to express the object. Which verb requires an object for its action is transitive. Which verb requires only an agent for its action is intransitive. "Lo" in the active voice. "Lo" in the active voice. "Lo" is used in non-remote active forms like "mānantati" when the agent is intended. The "la" is for "ñilassa." It has a specifying purpose: "pacamāno," "pacanto"; "pavati." "Mañca" from the "rudh" group. "Lo" is used in active forms from the "rudh" group, like "māna." "Maṃ" is a vowel ending. "Makāro" is an affix. "Akāro" is for pronunciation: "rundhamāno," "rundhanto," "rundhati." Optionally with "ṇi," "ṇāpi," "āpī." "Lo" is used optionally in active forms from "ṇi," "ṇāpi," "āpī," like "māna": "corayanto," "corento"; "kārayantā," "kārento"; "kārāpayanto," "kārāpento"; "saccāpayanto," "saccāpento"; "corayati," "coreti"; "kārayati," "kāreti"; "kārāpayati," "kārāpeti"; "saccāpayati," "saccāpeti"— This "vā" word is for optional existence; therefore, "māna" is constant: "corayamāno," "kārayamāno," "kārāpayamāno," "saccāpayamāno." "Yaka" from "dipādi." "Yaka" is used with "lavīsaye" from the "divādi" group: "dibbanto"; "dibbati." From the "tudādi" group. Ko-. To the roots beginning with "tuda," the suffix "ko" is added; tudamāno, tudanto; kudati. Jyādīhi knā-. To the roots beginning with "ji," the suffix "knā" is added; jinanto, jināti—how are "jayanto, jayatīni" formed? From the Bhuvādi list. Kyādīhī kṇā-. To the roots beginning with "kī," the suffix "kṇā" is added; kiṇanto, kiṇāti. Svādīhī kṇo-. To the roots beginning with "su," the suffix "kṇo" is added; suṇamāno, suṇanto, suṇoti; how is "suṇāti" formed? From the Kyādi list. Tanāditvo-. To the roots beginning with "tanā," the suffix "o" is added; tanoti. Bhāvakammesu tabbānīyā-. "Tabba" and "ānīya," which have the sense of an action, frequently occur in the passive and impersonal senses; kattabbaṃ, karaṇīyaṃ; kattabbo kaṭo; karaṇīyo—frequently. Dhikārā karaṇādisupi bhavanti—sinānīyaṃ, cuṇṇaṃ; dānīyo, brāhmaṇo; samāvattanīyo, guru; pavacanīyo, upajjhāyo; upaṭṭhānīyo, sisso. Ghyaṇa-. "Ghyaṇa," which has the sense of an action, is frequently added to roots in the passive and impersonal senses; vākyaṃ, kāriyaṃ, veyyaṃ, jeyyaṃ. Āsse ca-. "Ghyaṇa" is added to roots ending in "ā" in the passive and impersonal senses, and "ā" becomes "e"; deyyaṃ. Vadādīhi yo-. To the roots beginning with "vada," the suffix "yo" is frequently added in the passive and impersonal senses; vajjaṃ, majjaṃ, gammaṃ—bhujānte () bhojjo, odano; bhojjā, yāgu; bhoggamaññaṃ. Kiccaghaccabhaccabhabbaleyyā-. These words ending in "ya" are irregular. Guhādīhi yaka-. To the roots beginning with "guhā," the suffix "yaka" is added in the passive and impersonal senses; guyhaṃ, duyhaṃ, sisso; these "tabba" and other suffixes are indeed established by the general rule when a messenger, command, attainment, or suitable time is understood—"hotā khalu kaṭo kattabbo, karaṇīyo, kāriyo, kicco"—thus, "tvayā kaṭo kattabbo"; "hotā kaṭo kattabbo," because it is the suitable time for making the mat—thus, even in the case of an immediate moment, they are established in the sense of messenger, etc., due to the present tense—similarly, when an able agent with power is understood, they are established from the sense of necessity and obligation—immediately—"bhotā kaṭo kattabbo"; "bhotā rajjaṃ kātabbaṃ, bhavaṃ araho"; "bhotā bhāro vahitabbo, bhavaṃ satto"; "bhotā avassaṃ kaṭo kattabbo"; "bhotā nikkho." Should be given. Kattari latuṇa. In the agent, for the purpose of action, latuṇa and others occur; one who has studied, a teacher - frequently, because it is carried by the feet, therefore, foot-carrier; because it drips, dripper - faithful indeed, worthy of latuṇa, virtuous in morality and righteous in qualities; you are the one who accepts the maiden, you are worthy of this; also, in morality and other qualities, the young man is the one who undertakes; one who goes to play; those who shave, having married a bride. Āvī.