English
And appaccaya also, as well as āsaṅkhyā, tumādi, and katvāntakā. With anīya— Ṇe for na after ra. Ṇo occurs to the nakāra of a paccaya following a kriyatthā ending in ra—karaṇīyaṃ—due to the authority of "frequently," it also occurs in karaṇādi—sinā soceyye—divā diseso—sināyante’nenāti sinānīyaṃ (cuṇṇaṃ)—dā dāne—diyate assāti dānīyo (brāhmaṇe)—ṭhā gatinivuttiyaṃ—upa pubbo—upatiṭṭhatīti upaṭṭhānīyo (sisso)—because the meaning of dhātus is manifold, the upasagga only illuminates the meaning of upaṭṭhāna in this dhātu ṭhā—for it has been said. ‘‘Just as lamps etc. illuminate the color blue etc. that already exists; Upasaggas illuminate the meaning that already exists in the dhātu’’. Vaca byattavacane— Ghyaṇa. Ghyaṇa occurs after a kriyatthā in the sense of action and object, frequently—ghakāra and ṇakāra are anubandha. Ka and ga occur to ca and ja with ghānubandha. When ghānubandha is present, ka and ga occur respectively to kriyatthās ending in ca and ja—vassa ko. Ā of a with ṇanubandha. When a paccaya with ṇakārānubandha follows, ā occurs to the upanta akāra—vuccatīti vākyaṃ—ci vaye—ghyaṇa. Ño for yuvaṇṇas in a paccaya. Ño occurs to i-vaṇṇa and u-vaṇṇa at the end of kr These become e and o respectively, when followed by a suffix, due to the rule "two from a vowel in issekāra," and the doubling of ya. Cayana is ciyati, therefore, ceyya. Dā means to give. And āssa also. From an ā-ending, ghyaṇa occurs in the sense of action and object, and āssa becomes e. Dāna is dīyati, therefore, deyya. Vada means to speak. "Yo from vadādi" with yo in the sense of action and object, and the preceding form of the consonant group. Vadana is vaditabba or vajja. Ama gama means to go. Ye from vadādi. Gamana is gamyati, therefore, gamya. Guha means to conceal. "Yaka from guhādi" with yaka in the sense of action and object. The kakāra is for the purpose of indicating the kā-anubandha. Of a light penultimate. Of a light penultimate, the yuvaṇṇa become e and o respectively, when followed by a suffix. The prohibition of the ā-sound, which has become o, is due to the rule "not in kā-anubandha and āgama." Guhaṇa is guhitabba, therefore, guyha. Vipallāsa. Sāsa means to instruct. Yaka. Or sisa for sāsa. Or sisa occurs for sāsa, when followed by the kā-anubandha, with the preceding form. Sāsīyati, therefore, sisso. In the case where the sisa-replacement does not occur. Or ñi for a consonant. Or ñi occurs for a consonant-initial suffix, following a verbal root. The ñakāra is for the purpose of specification due to "ñi lasse." Sāsiyo. Due to the optional arrangement, the absence of ñi sometimes occurs for the vādhikāra. Kattabba. Latuṇakā in the agent. Latuṇakā occur in the agent case, following a verbal root. The lakāra is for the purpose of specification due to "latupitādanamā simhī." Dadāti, therefore, dātā. With ṇaka. Yuka for assāṇapi. Yuka occurs for an ā-ending verbal root, other than ṇapi, when followed by a ṇa-anubandha. Dāyako. Vadha means to kill. Ñi due to "ñi byañjanassa." Vadheti or vadhitā. With ṇaka. Due to "assa ānanubandhe," the ā-sound occurs for the penultimate assa. Even elsewhere. Even elsewhere than a kā-anubandha and āgama, these e, o, and ā sometimes do not occur, this is a prohibition. Vadhako. Lu means to cut. Aṇa sometimes. Aṇa sometimes occurs for a verbal root, following an object, in the agent. With okāra. Āyāvā with ṇa-anubandha. Ño and na become āya and āva respectively, following a vowel, when followed by a ṇa-anubandha, or this is a replacement. Luṇati saraṃ, therefore, saralāvo. Karoti kumbhaṃ, therefore, kumbhakāro. Kvacīti kiṃ, kammakāro. Here, the ap... Looking at the direction of the cause. Directions similar, different, or like, are seen in action, with similarities, such as those that are like, the other direction is seen in action, "like the end of a forest," the direction's initial part is dropped, "in the seen," and with similarity, the sādeśa is, like seeing, similar, like. Not in the augmentations of te ka. Te e o ā are not in the augmentations of ka and nāga, in the absence of that, similar. Like, ra in the seen. After the word "similar," ra of direction is optional in the seen, in the alternative, the ādeśa of da is ra, sari, sarikkho, sariso. Of all and others, ā. In the seen, all and others have ā, different and others, different-like, different-like. Of nta kiṃ ima, ṭā kī ṭī. In the seen, nta kiṃ ima words have ṭā kī ṭī respectively, the ṭakāra is for the total ādeśa, becoming and others, becoming-like, becoming-like, which and others, which-like, which-like, thus and others, thus-like, thus-like, but this is a distinction from tumha and amha. Of tumha and amha, tā mā in one. In the seen, tumha and amha have tā mā in one respectively, tādi, mādi, tādikkho, mādikkho, tādiso, mādiso, what about in one? tumhādiso, amhādiso, ci in accumulation. In the state and action, a ghaṇa gha ka. In the state and action, a ghaṇa gha ka are for the meaning of the verb, often, a, in the ī-sound. Ño na ma ya va in a vowel. When a vowel follows, ñonamayava are respectively, and its ayādeśa is, weaving, he weaves, therefore vācayo, nī in attainment, vi before, vinayanaṃ, he leads away, therefore vinayo, ru in sound, sounding, ravo, bhu in being. Becoming, bhavo, gaha in taking, pa before, paggaṇhaṇaṃ, paggaho, gaha mada dapa raṇa sara vara cara and others, gaha and others, kara in doing, in difficulty, in the du, in non-difficulty, a little, well, in the cu upadesa, it is done with difficulty, therefore karaṇaṃ or dukkaraṃ, it is done easily, therefore karaṇaṃ or īsakkaraṃ, sukaraṃ, caja in abandonment, ghaṇa, abandoning, cāgo, paca in cooking, ni before, gha, he cooks down, therefore nipako, khipa in throwing, ka, he throws, therefore khipaka. o and pī. Yu, va, ṇa, ṇa are immutable vowels. I, va, ṇa, ṇa, anta, and ā are action nouns, immutable vowels are sometimes used, and "iyaṅa-ṇetīti" means "piyo-bhu" in the sense of being. Kvi Kvi is often used for action nouns in the sense of state and agent. Kvīssa. When kvi follows an action noun, its "ssa" is elided, hence "abhibhu" from "abhibhavati," and similarly "sayambhu." From "ama gama" meaning "to go," with "kvimhi," "kvimhi lopo'ntabyañjanassā" means the elision of "ma," hence "urago" from "urasā gacchatīti." From "dā dā ne" meaning "to give," "ano" is used for action nouns in the sense of state and agent, hence "datti diyatīti vādānaṃ." With "saṃpa" preceding, "sammā padīyate yassa taṃ" is "sampadānaṃ." With "apa ā" preceding, "apādadāti etasmāti" is "apādānaṃ." From "kara karaṇe" meaning "to do," with "adhi" preceding, "rā nassa ṇe" results in "ṇe," hence "adhikarīyati etasminti adhikaraṇaṃ." From "gaha upādāne" meaning "to take." Ta, tha, na, ra have ṭa, ṭha, ṇa, ḷa. Ta, tha, na, ra optionally become ṭa, ṭha, ṇa, ḷa respectively, hence "ṇadese" from "nassa," and "gaṇhitabbaṃ gahaṇaṃ." From "pada gamane" meaning "to go," with "ni" preceding. Pada and others sometimes. "Pada" and others sometimes have "yuka" as a suffix, hence "nīpatti nipajjanaṃ." From "pī tappaṇe" meaning "to please," "anamhi vanādinā nāgame ca'na te' iccādinā e na hoti," hence "pīti pīṇanaṃ." From "viji bhaya calanesu" meaning "to fear and move," with "saṃ" preceding, "saṃvinti saṃvejanaṃ," "aññatrāpī" results in "ettābhāve," hence "saṃvijanaṃ." From "kudha kope" meaning "to be angry," "kujjhati sīlenāti" is "kodhano." From "bhikkha yācane" meaning "to beg." Feminine gender, a, ṇa, kti, ka, yaka, and yā. In the feminine gender, in the sense of state and agent, action nouns take a, ā, etc., and "ano" is also common. "A" - "bhikkanaṃ bhikkhīyatīti vā" is "bhikkhā." "Āpaccayo" - "ṇo" - "kāraṇaṃ kārā, cārakaṃ." "Yathākathañci saddanipphanti rūḷhito atthaniccayo." From "bhida vidāraṇe" meaning "to split," "kti" - "bhedanaṃ bhijjateti vā" is "bhitti." From "rūja bhaṅge" meaning "to break," "ko" - "rujatīti" is "rujā." From "vida ñāṇe" meaning "to know," "yaka" - "vedanaṃ vidanti etāyāti vā" is "vijjā." From "aja vaja gamane" meaning "to go," "pa puddho" - "yo" - "pabbaja naṃ" is "pabbajjā." "Cavaggabayañā" from "yogavibhāgā vassa bakāre ñcittaṃ." From "vanda abhivādanatthutisu" meaning "to greet and praise," "ano" - "vandanaṃ" is "vandanā." I kiti in the same form. When the action noun is in the same form, the action noun is followed by i ki. These are the three vaci etc. dhātus, namely vaci, kimhi, and yudhi. In the ti-form, karo becomes tissa. Because kho is known as a vikaraṇa, "kattari lo" means lo-pacati-kathamakāro etc.? The sixth compound is formed with the word kāra by ghaṇanta, assa kāro akāro-bhuja in the sense of protecting. ṇī in the senses of constant practice and necessity. When the meanings of constant practice etc. are understood, regarding the action, "He eats hot food by habit," hence uṇhabhojī. pā in the sense of drinking, "assāṇapimhi yuka," hence yuka. "He constantly drinks milk," hence khīrapāyī. "He necessarily does," hence avassakārī. "He necessarily gives a hundred," hence satandāyī. ktavantu and ktāvi in the past tense, in the agent. In the past tense, in the sense of completion, ktanta and ktāvī are used in the agent. "He ate," hence bhuttavā, bhuttāvī. In the sense of hearing well, "He heard," hence sutavā, sutāvī. kto in the passive and impersonal. kto is used in the passive and impersonal in the past tense. āsa in the sense of sitting, āsanamāsitaṃ. ñi-ruda in the sense of weeping. vā kvaci. These e o ā do not occur sometimes in kānubandhana and āgama. rodanaṃ ruditaṃ, roditaṃ. karīyitthāti kato. The final is elided of gamādi and r-ending words. The final is elided of gamādi and r-ending words in a kānubandha suffix beginning with ta, except katvā and nakatvā. Thus, the r is elided. yā pā in the sense of filling. Also, in the sense of going, intransitive, and location. kto is used in the sense of going and intransitivity in the locative, and in the agent, passive, and impersonal.