English
To ādo, āādo, and ssaādo, 'atthi' becomes 'bhu'; babhuva, abhavā, abhavissā, bhavissati. Ntamānāntiyiyuṃsvādilopo-. The initial 'a' of 'atthi' is elided in ntādi; santo, samāno, santi, santu, siyā, siyuṃ—what is the use of 'etesu'? Atthi. From pādi, to ṭhā, optionally ṭhago sometimes-. To ṭhā following words that indicate action-specific meanings, 'ṭhaho' occurs optionally sometimes; saṇṭhahanto, santiṭṭhanto; saṇṭhahati, santiṭṭhati—pa, parā, apa, saṃ, anu, ava, o, ni, du, vi, adhi, api, ati, su, u, abhi, pati, pari, upa, ā pādi; what is the use of 'kvaci'? Saṇṭhiti. To dā, iyaṅi-. To 'dā' following 'pādi', 'iyaṅi' occurs sometimes; anādisitvā, samādiyati; only sometimes? Ādāya. To 'kara' following 'pādi', 'kha' occurs sometimes; saṅkhāro, saṅkharī yati—without saying 'karassa', saying 'karotissa' is to indicate the origination of the vikaraṇa 'ti' also. From pura-. To 'kara' following the particle 'pura', 'kha' occurs; purakkhatvā, purekkhāro, this is the list beginning with 'ettaṃ tadaminādi'. To kama, from ni-. To 'kama' following 'ni', 'kha' occurs sometimes; nikkhamati; only sometimes? Nikkamo. To yuvaṇṇas, iyaṅuvaṅi, in a vowel-. To verbal stems ending in 'ivaṇṇa' and 'uvaṇṇa', 'iyaṅ' and 'uvaṅ' occur when a vowel follows sometimes; vediyati, bruvanti; what is the use of 'sare'? Nivedeti, brūti; only sometimes? Jayati, bhavati. To aññādi, to āssī, kye-. To verbal stems other than ñādi and ending in ā, ī occurs in kye; diyati; what is the use of 'aññādissa'? Ñāyati, tāyati. To tana, optionally-. To 'tana', ā occurs optionally in kye; tāyate, It is known. Long of a vowel. The long form occurs for the ta of a verb, after a vowel; it is gathered, it is heard. For the non-contiguous ta, tha. Tha occurs for the ta of a non-contiguous ta following a verb ending in sa; kuṭṭho, tuṭṭhavā, tuṭṭhabbaṃ, tuṭṭhī; why non-contiguous? Tussitvā. ka, sa, and ima also optionally. Tha occurs for the ta of a non-contiguous ta following ka or sa, and optionally ima for ka; kiṭṭhaṃ, kaṭṭhaṃ–is it only non-contiguous? Kasitabbaṃ. Dha, sa, ta, ra, sa, tā. These words are irregular. From pucchādi. Tha occurs for the ta of a non-contiguous ta following verbs such as pucchādi; puṭṭho, bhaṭṭho, yiṭṭho–is it only non-contiguous? Pucchitvā. sā, sa, va, sa, saṃ, sa, sā, tha. Tha occurs for the ta of a non-contiguous ta following these; satthaṃ, vutthaṃ, pasatthaṃ, satthaṃ–how is it anusiṭṭho? "kathanarānaṃ ṭaṭhaṇalā". Tha. Is it only non-contiguous? Sāsatuṃ. Dha from dha, ha, bha. Dha occurs for the ta of a non-contiguous ta following verbs ending in dhakāra, hakāra, bhakāra; vuddho, duddhaṃ,laddhaṃ. ḍha from daha. ḍha occurs for the ta of a non-contiguous ta following daha; daṅḍho. uma also for baha. sa occurs for the ta of a non-contiguous ta following baha, and uma also with a sa-sound combination; buḍḍho. ḷa and ha from ruhādi. ha occurs for the ta of a non-contiguous ta following ruhādi, and ḷa for the end; āruḷho, guḷho, vuḷho, bāḷho; is it only non-contiguous? Ārogatuṃ. Optionally from muha. ha optionally occurs for the ta of a non-contiguous ta following muha, and ḷa for the end with a ha-sound combination; muḷho, muddho. na for kta and ktavantu from bhidādi. na occurs for the ta of kta and ktavantu following bhidādi; bhinno, bhinnavā, chinno, chinnavā, channo, channavā, khinno, khinnavā, uppanno, uppananavā, sinno, sinnavā, sanenā, sannavā, pīno, pīnavā, sūno, sūnavā, dīno, dīnavā, ḍīno, ḍīnavā, līno, līnavā, lūno, lūnavā–why kta and ktavantu? Bhitti; chitti, bhottuṃ, chettuṃ. ī for dā and thā. ī for the ta of kta and ktavantu following dā. It becomes 'nna'; given, one who has given. For Kirādī-. For Kirādī, after 'kta' and 'ktavantu' it does not become 'nna'; pierced, one who has pierced, full, one who is full, wasted, one who has wasted. For Tarādī, 'riṇṇa'-. For Tarādī, after 'kta' and 'ktavantu', it becomes 'raṇṇa'; crossed, one who has crossed, old, one who is old, accumulated, one who has accumulated. 'Go' for 'bhañjādi'-. For 'bhañjādi', after 'kta' and 'ktavantu', it becomes 'ga'; broken, one who has broken, attached, one who has attached, submerged, one who has submerged, agitated, one who has agitated. 'Susā kho'-. For 'susā', after 'kta' and 'ktavantu', it becomes 'kho'; dried, one who has dried. 'Pacā ko'-. For 'pacā', after 'kta' and 'ktavantu', it becomes 'ko'; cooked, one who has cooked. 'Mucā vā'-. For 'mucā', after 'kta' and 'ktavantu', it becomes 'ko' optionally; released, freed; one who has released, one who has freed–-it is established in 'ṇvādi'–-in 'kta' and 'ktavantu' it is only 'satta' and 'sattavā'. Elision of 'vaḍḍhā' for 'kti'-. For 'kti' after 'vaḍḍhā', there is elision; growth. Of 'kvi'-. There is elision of 'kvi' after a verbal root; conqueror. Of 'ṇi', 'ṇāpi', in those-. There is elision of 'ṇi', 'ṇāpi' in those 'ṇi', 'ṇāpi'; 'he causes to apply' becomes 'kāreti', 'kārāpeti'. Of verbal affixes sometimes-. There is sometimes elision of verbal affixes; arose, he strikes. Of 'māna', the 'ma'-. There is sometimes elision of the 'ma' of 'māna' after a verbal root; doing; why 'sometimes'? Doing. 'Eilā' sometimes-. 'Eilā' occurs sometimes; having taken, they give; only sometimes? Having sown. 'Pyo' optionally for 'tvā' in a compound-. 'Pyo' occurs for 'tvā' in a compound; 'pa' also for 'e'. For specification; having overcome, having overcome–-what about 'in a compound'? Having attained; what about 'even in a non-compound', due to the extensive authority? Having cut the creeper with teeth. 'Tuṃ', 'yāna'-. 'Tuṃ', 'yāna' optionally occur for 'tvā' in a compound sometimes; to strike, having struck; having rejoiced, having rejoiced–-even in a non-compound, due to the extensive authority? To see; having seen–-this division of the rule is for indicating non-inclusion. For 'hanā', 'racca'-. 'Racca' optionally occurs for 'tvā' after 'hana' In a month; having struck, without striking. Those with authority, wandering about-. To those with authority, *karā* and *tvāssa* become *cacariccā* respectively, or they exist in order; respectfully, having honored, disrespectfully, without honoring, intentionally, having intended, From here, *cco*-. To *tvāssa* after *iicca*, *cco* exists, or it does; having considered, having met. From a direction, *vānavā*, and *ca*-. To *tvāssa* from a direction, *vānavā* exist, or the *sa* of the direction, by connection with that; the provision of *sa* is to prevent assimilation; having seen, having seen, having beheld–-how is it not faulty from what follows? By indicating, there is elision of *va* for it; thus, in *laddhā(na) dhanantiādi*. To a consonant, *ñi*-. To a verbal root, *ñi* optionally occurs to a suffix beginning with a consonant; to eat, to be; why "to a consonant"? A cook. *ṇo* for *na* of *rā*-. To the *na* of a suffix after a verbal root ending in *rā*, *ṇo* occurs; an ornament, a refuge. Not to *ntamānatyādi*-. To the *na* of *ntamānatyādi* after a root ending in *rā*, *ṇo* does not occur; doing, making; they do. Optionally *cchaṅi* for *gamayamisāsadisa*-. To these, *cchaṅi* optionally occurs in *ntamānatyādi*; going, going, goes; seizing, seizing, seizes; wishing, wishing, wishes; being, being, is; seeing, seeing, sees. Why "optionally"? Will go; and sometimes elsewhere by fixed intention and power of expression? Should be wished, wish, to wish; should be covered, to cover; and elsewhere by division of the rule? He gives forth. Optionally *īyaṅi* for *jaramarā*-. To these, *īyaṅi* optionally occurs in *ntamānatyādi*; decaying, decaying; decaying, decaying; decays, decays; dying, dying; dying, dying; dies, dies. *tiṭṭhapivā* for *ṭhāpāna*-. *tiṭṭhapivā* optionally occur for *ṭhapāna* in *ntamānatyādi*; standing, standing, stands; drinking, drinks; why "optionally"? Stands, protects. *ghammavajjadajjā* for *gamavadadāna*-. *ghammādi* optionally occur for *gamādi* in *ntamānatyādi*; going, going Saying, speaking; giving, bestowing. Of *kara*, *sossa kubbakurukayirā-*. Of the *sa* of *kara*, *kubba* etc. optionally occur in *nta*, *māna*, *tyādi* etc.; doing, making, doing; being done, being made, being done, doing; does, is done, does; does for himself, makes for himself, is done for himself—because of the optional rule regarding *vacatthita*, is *vādhikāra* more so in *māna* and the *paracchakka* than *kuru*, or even in the *pubbacchakka*? May the venerable one do a favor; because *sossa* is said, these are only in the active voice. Of *gaha*, *gheppo-*. Optionally, *gheppo* of *gaha* in *nta*, *māna*, *tyādi* etc.; grasping, being grasped, grasps—is it only *vā*? He grasps. Of *gaha*, *ṇo සහිතස්ස-*. Of the *niggahita* of *gaha*, *ṇo* occurs; should be grasped, to grasp, grasping. Thus ends the fifth chapter, the *Khādikaṇḍa*, in the grammar of Moggallāna, in the *Vutti*. In the present, *tiantisithamimatñante sevhñemhe-*. In the sense of the present, which is begun but not finished, from the present, the verbal endings *tyādi* occur; he goes, they go, you go, you all go, I go, we go; he goes for himself, they go for themselves, you go for yourself, you all go for yourselves, I go for myself, we go for ourselves—how is it that formerly unrighteousness shone, formerly I will die? Because it is fitting to speak only of the present, it is included by the inclusion of the proximity of that; or because the future is understood by the words *pure* and *purā*, then it is of the present; or this is a distinction of tense; indeed, in another time also, *tyādi* are frequent; "Among the peaceful, I will embrace, and may nothing be given from here, at the dissolution of the body, to the future, he goes to companionship with Vāsava, I will wander through the cycle of many births, they will excessively pay homage." In the future, *ssatissantissasissathassāmissāmassatessante ssasessavhessaṃssāmhe-*.