English
Of khaja, yā, and na, the first single vowel becomes two-. Of the actions ending in the suffixes khacha, the first single vowel, in the form of a sound, becomes two; endurance, disgust, investigation. And in the remote past-. In the remote past, the first single vowel, in the form of a sound, becomes two; he went–-the "ca" is for the purpose of including what is not said; therefore, elsewhere also, according to tradition. He abandons, should be abandoned, to abandon, it shines brightly, he bends–-greedy, deluded, afraid, "that is this," etc., snares. Of the initial vowels-. The initial vowels become two, the first single vowel; he desires to eat–-what is the point of "initial"? He was awake; what is the point of "vowel"? He cooked. Not again-. The duplicated "gaṃ" does not undergo duplication again; he desires to endure, he desires to be disgusted. He will cut. As desired, it may be. Of the initial syllable, as desired, of a single syllable, being the first, or another, according to tradition, it undergoes doubling; puputtiyisati, putittīyisatī, puttīyiyisati. Shortening of the preceding. Of the preceding, a heavy syllable becomes short; dadāti. Elision of a non-initial consonant. In doubling, of a consonant other than the first, elision occurs; asisisati. In khaja and sesa, i of assa. In doubling, of the preceding assa, i occurs in khaja and sesa; pipāsati—what is the point of khacha and sesa? Jahāti; what is the point of assa? Bubhukkhati. Of gupi, i of ussa. In doubling, of the preceding gupi, i occurs of ussa in khaja and sesa; jigucchati. Fourth and second become third and first. In doubling, of the preceding fourth and second, third and first occur; bubhukkhati. Ciccheda. Of the k वर्ग, the c वर्ग. In doubling, of the preceding k वर्ग, the c वर्ग occur in order; cukopa, jahāti. Of māna, vī, and also maṃ of the following. In doubling, of the preceding māna, vī occurs, and also maṃ of the following; vīmaṃsati. Or kitassa in non-doubt. In other than doubt, in the doubling of the preceding cattamāna, kitassa may optionally become vā; tikicchati. Cikicchati—what is the point of asaṃsaya? Vicikicchati. Of i and u, ño in the suffix. Of verbal stems ending in i and u, ño occurs in order in the suffix; cetabbaṃ, netabbaṃ, sotabbaṃ, bhavitabbaṃ. Of a light penultimate. Of a light penultimate, ño occurs in order for i and u; esitabbaṃ, kositabbaṃ—what is the point of lahussa? Dhūpitā; what is the point of upantassa? Rundhati. Of a, ā in ṇa-anubandha. When a suffix with ṇ as an anubandha follows, ā occurs of the penultimate a; kārako. These do not occur in ka-anubandha and āgama. These ño and ā do not occur in ka-anubandha, nor in āgama; cito, suto, diṭṭho, puṭṭho—in āgama, with va and others. Cinitabbaṃ, vinituṃ; suṇitabbaṃ, suṇituṃ; pāpuṇitabbaṃ, pāpuṇituṃ; dhunitabbaṃ, dhunituṃ, dhunanaṃ, dhunayitabbaṃ, dhunāpetabbaṃ, dhunayituṃ, dhunāpetuṃ, dhunayanaṃ, dhunāpanaṃ, dhunay. It goes, it blows away; To be fattened, to fatten, fattening, to fatten, it fattens; He presses out; He binds; It smokes; He strikes; To be sent, to send, sending. Or sometimes vā. These sometimes or not, in kānu-connection-āgama; Pleased, delighted; Wept, caused to weep. Elsewhere also-. Apart from kānu-connection-āgama, these sometimes are not; Thrower, dispelling, killer. Pye sissa-. Sissa āti in the pya-ādeśa; Depending on. Ñonamayavā sare-. Ñona and maya vā occur when a vowel follows; Victory, becoming—what of sareti? He conquers; He experiences. Āyāvā ṇānubandhe-. Ñona and maya become āya vā when a vowel follows, with ṇa-connection; He causes to lead, he causes to become. Sayāpetvā and so on, the sura-satta. Āssāṇāpimhi yuka-. To an ā-ending verbal root, yuka occurs, other than with ṇa-connection, from ṇāpi; Giver—is it only with ṇa-connection? Giving. What of aṇāpimhi? He causes to give. Padādīnaṃ kvaci-. To pada and others, yuka occurs sometimes; To be entered, to enter, entering, to be negligent, to be negligent, negligence—what of kvaci? Foot. Maṃ vā rudhādīnaṃ-. To rudha and others, maṃ vā occurs sometimes; To obstruct, to obstruct—is it only sometimes? Obstruction. Kvamhi lopo’ntabyañjanassa-. The final consonant is elided in kvamhi; 'Rice they eat, or take here,' thus the rice hall. Pararūpamayakāre byañjane-. The final consonant of verbal roots takes the para-rūpa when a consonant follows, other than yakāra; To be taken; What of byañjana? To be split. What of ayakāra? It is split. Manānaṃ niggahītaṃ-. Makāra and nakāra endings of verbal roots become niggahīta when a consonant follows, other than yakāra; To be gone, shin. Is it only byañjana? Going; Is it only aya kāre? It is gone. Na brūsso-. The o of brū does not occur with a consonant; I say. Is it only byañjana? He said. Kagā cajānaṃ ghānubandhe-. In ghā-connection, cakāra and jakāra endings of verbal roots become ka and ga respectively; Speech, fortune. Hanassa ghāto ṇānubandhe-. Hanassa becomes ghāta with ṇa-connection. With 'nu', 'bandha' becomes 'nubandha'; 'āghāta'. In what case does 'gho' become 'pari-paccasamohi'? In what case does 'gho' occur in the sense of striking another with stones etc.? 'Paligho', 'paṭigho', 'aghaṃ' - shortening is by rule; 'saṅgho', 'ogho'. 'Ghaṃ' to another, 'se'. When doubled, 'ghaṃ' occurs to another 'hana' in the case of 'se'; 'jighaṃsā'. To those desiring to kill, 'giṃ'. When doubled, 'giṃ' occurs to others desiring to kill in the case of 'se'; 'vijigiṃsā', 'jigiṃsā'. 'Ho' to 'dhā'. When doubled, 'ha' occurs to another 'dhā'; 'dahati'. Length to 'dusa' in the case of 'ṇi'. Length occurs to 'dusa' in the case of 'ṇi'; 'dūsito' - why 'ṇi'? 'Duṭṭho'. To 'guhi' in a vowel. Length occurs to 'guhi' in a vowel; 'niguhanaṃ' - why 'sare'? 'Guyhaṃ'. And to 'muha' and 'baha', 'te' after removing the 'ka' in 'anubandha' and 'tva'. Length occurs to 'muha', 'baha', and 'guhi' after removing the 'ka' in 'anubandha' and excluding 'tva' and 'ana'; 'mūḷho', 'bāḷehā', 'guḷho' - why 'ne'? 'Muyahati'. Why 'kānubandha'? 'Mu-hitabbaṃ'. Why 'atva'? 'Muyhitvāna', 'muyhitvā', this rule of 'kānubandha' extends up to "sāsassasisve". Length to 'vaha' with 'ussa'. Length occurs to 'vaha' with 'ussa' after removing the 'ka' in 'anubandha' and excluding 'tva' and 'ana'; 'cūḷho'. 'Hi' to 'dhā'. 'Hi' occurs to 'dhā' meaning holding, in the case of 'ṇi', after removing the 'ka' in 'anubandha' and excluding 'tva' and 'ana'; 'nihito', 'nihitavā'. Loss of the final to those beginning with 'ha' and those ending in 'ra'. Loss of the final 'va' occurs to those beginning with 'ha' and those ending in 'ra' after removing the 'ka' in 'anubandha' and excluding 'tva' and 'ana'; 'gato', 'khato', 'hato', 'mato', 'tato', 'saññato', 'rato', 'kato' - why 'te' and 'tva'? 'Gamyate'. Why 'kānubandha'? 'Gantabbaṃ'. Why 'atva'? 'Gantvāna', 'gantvā'. Optionally 'ussuṭa' to 'vaca' etc. Optionally 'uṭa' occurs to 'vassa' of 'vaca' etc. in the case of 'kānubandha' and 'tva'; 'uttā', 'vuttaṃ'; 'utthaṃ', 'vutthaṃ'; why 'atva'? 'Vatvāna', 'vatvā'. 'U' to 'assa'. 'U' occurs to 'assa' of 'vaca' etc. in the case of 'kānubandha' and 'tva'; 'vuttaṃ', 'vutthaṃ'. Optionally to 'vaddha'. Optionally 'u' occurs to 'assa' of 'vaddha' in the case of 'kānubandha' and 'tva'; 'vuddho', 'vaddho' - why 'atva'? 'Vaddhitvāna'; 'vaddhitvā'. How is it 'vuttī'? "Vutti matte" by rule; 'vattī' occurs as per the characteristics. 'Ṭiyī' to 'yassa' of 'yaj'. 'Ṭiyī' occurs to 'yassa' of 'yaj' in the case of 'kānubandha' and 'tva'; 'iṭṭhaṃ', 'siṭṭhaṃ'. Ha, is it not so? Having sacrificed, having sacrificed. Ṭhāssi-. Ṭhāssi occurs as a suffix, thus; stood. Is it not so? Having stood, having stood. Gāpānami occurs as a suffix, thus; sung, drunk. Is it not so? Having sung; constant is the coming of yā; but for pā, having drunk is frequent in authority. Janissā-. Janissa ā occurs as a suffix, thus; born. Is it not so? Having begotten. Sāsassasisvā-. Sāsassa or sissa occurs as a suffix, thus; taught, instructed; disciple, one who instructs. Is it not so? Having instructed. Karassātave-. For kara, ā occurs in tave; to be done. Tuṃtunatabbesuvā-. Or for tumādi, ā occurs for kara; to do, to do, to do, to do; to be done, to be done. Ñassa ne jā-. For the root ñā, jā occurs in the case of nakāra; to know, to know. What is the purpose of neti? Known. Sakāpānaṃ kukku ṇe-. For saka and āpāna, kukku etc. are augmentations in the case of ṇakāra. Being able, attaining; he is able, he attains. What is the purpose of ṇeti? He is able, he causes to attain. Nito cissa jo-. For ci after ni, cha occurs; determination. Jarasadānamima vā-. After the final vowel of jara and sadā, īma occurs optionally; decaying, decays, causes to decay; should be sat down, sitting, to sit, sits—what is the purpose of vāti? Old age, having sat down; even for others by the division of the rule īma? Abhiratha, the elision of the initial consonant is its meaning. Disassa passadassadasdadakkhā-. For dis, passādi etc. occur optionally; insight, to see, sees; handsome, pleasing to see, righteous to see, handsome, seeing, shows; to be seen, seeing, to see, difficult to see, saw; saw, saw; saw, will see—what is the purpose of vāti? Fools see. Samānā ro rīrikkhakesu -. For dis after the word samāna, ra occurs optionally in the case of rīrikkhakesu; similar, similar; similar, similar; similar, similar. Dahassa dassaḍo-. For dah, dassaḍo occurs optionally; burning, burning; burns, burns. Anaghaṇsvāparīhi ḷo-. For dah after āparī, dassa ḷo occurs in anaghaṇsu; drawing. , burning. Of the existent, bhu-. When the conditions are atyādi and free from tyādi, the 'asa' of 'atthi' and 'bhuvi' becomes 'bhu'; bhavitabbaṃ. This rule of substitution is for the non-application of 'asa' in this context—by this, the non-application of 'sa' to some roots is also indicated—what is the use of 'atyādi'? Atthi, santo. What is the use of 'atthissa'? Lest it be assatissa. Aāssaādi-.