English
"They went into this," hence yātaṃ (ṭhānaṃ). "Those who went, vehicles," yānaṃ yātaṃ. "He went," hence yāto (patho). "They sat in this," hence āsitaṃ (ṭhānaṃ). "Those who sat, seats," āsitā. āsana māsitaṃ. ñi. nto in the agent, in the present tense. In the present tense, in the sense of beginning and incompletion, nto is used in the agent. lo in the agent. lo is used in the agent in the non-remote from the action, in the mānantādi forms. lakāro "ñi lasse" is for distinction. "He goes," hence pavanto. "māno" is māno in the agent. pacamāno. In the passive and impersonal. māno is used in the passive and impersonal in the present tense. kyo in the passive and impersonal, in the non-remote, in mānantādi forms. In the passive and impersonal. In the unmanifest, the non-present, in the future, etc., for others, 'kyo' occurs. The 'ka' of the action-meaning is not elided. In the passive, 'bhūyati' becomes 'bhūyamānaṃ'. In the object, 'paccati' becomes 'paccamāno'. These, with 'ssa' before, in the future. Existing in the uncommenced sense, those with action-meaning, 'nta', 'māna' with 'ssa' before occur. In its own sphere, in the 'ñi' agent, 'pacissati' becomes 'pacissanto', 'pacissamāno'. In the passive, 'bhuyissati' becomes 'bhuyissamānaṃ'. In the object, 'paccissati' becomes 'paccissamāno'. 'Kara' in doing. 'Tuṃ', 'tāye', 'tave' in the passive, in the future action, for that purpose. Existing in the future sense, those with action-meaning, 'tuṃ', 'tāye', 'tave' occur. In the action, for that purpose, when it is understood - "Or 'a' in 'tuṃ', 'tuna', 'tabbu'" - or the 'a' is optional. Elsewhere, it takes the form of the following. "Goes to do" becomes "gacchati kātuṃ", "gacchati kattuṃ", or "kattāye" or "tave" - "'Kara' becomes 'ā' in 'tave'" - "kātave". What if it is in the passive? "Karissāmīti gacchati". What if it is in the action? "Bhikkhissaṃ iccassa jaṭā". What if it is not for that purpose? "Gacchissato te bhavissati bhattaṃ bhojanāya". 'Gaha' in taking. Of those with the same agent in the past. Those actions with one agent, in those, the one that is earlier, from that purpose, those with action-meaning, 'tuna', 'katvāna', 'katvā' occur in the passive, in 'ñi'. 'Ei' and also 'lassa'. 'Eilāname' occurs sometimes. "Having taken, he goes" becomes "gahetūna yāti", "gahetvāna", or "gahetvā". 'Assa' from the 'rudhādi' class. 'Maṃ' or from the 'rudhādi' class. From the 'rudhādi' class, sometimes 'maṃ' occurs. In the alternative, 'maṃ' occurs. Even though 'maṃ' exists, because of the connection with 'anu', it follows the 'a'. Of the nasal in 'ṇe'. Of the nasal in 'gaha', 'ṇe' occurs. "Gaṇhi tuna", "gaṇhitvāna", "gaṇhitvā". What if it is not of the same agent? "When Devadatta has eaten, Yañña Datta goes". What if it is not earlier? "He eats and cooks". "Without reaching the river, the mountain exists". "Having crossed, the river becomes a mountain". Because the 'bhū' element exists everywhere, the same agent and the earlier time are understood. The gender is shown by the majority usage; However, the distinction should be understood according to the context. 'Tabba' etc. Now, 'tya' etc. are being said. 'Paca' in cooking. When 'paca' is established, those with action-meaning, ba And this rule applies everywhere. "Vattamāne" means the endings "anti" are weak, while "ante" are strong. In the present tense, when starting, finishing, or in the middle, from the present tense, verbal roots and so on occur - under their rules. Of the six prefixes, in singular and plural, for "tumha" and "amha," there are two each, middle, and first persons. In singular and plural, for words addressed with "tumha" and "amha," and for words addressed with other words, in the cases, the six prefixes and the six suffixes are middle, last, and first, two each in order, as appropriate to the verbal root - in one thing to be said, singular, "ti," "ti anti," thus the first is indicated first - "si tha" thus the middle is indicated in the middle - "mi ma" thus the last - this last word naturally speaks of the two endings beginning with "ti." Thus, in the six suffixes, it should be applied in order - in "tyādi," when the agent or object is secondary, "kyalādi" occur, thus "kyo bhāvakammesvakakaparokkhesu mānanta tyādisu kattarī lo" etc., by the rule of these, "tyādi" are understood only in the agent or object, thus in the agent, in "ti," lo - "pacati" - in many things to be said, "antiṃ." Sometimes there is elision of the vikaraṇa. The elision of the vikaraṇa sometimes occurs, that is, the elision of the "lassākāra" - "pavanti" - "pacasi pacatha." In "himi" and "me," there is lengthening. The "a" is lengthened in "himi" and "me" - "pacāmi pacāma" - in the passive - "pacate pacante," "pacase pacavhe," "pace pacāmhe" - in the object - "kyo bhāvakammesvaccādinā kyo." Of "kya." To "kya" after a verbal root, "ī" or "ña" optionally occurs - the "ñakāra" is for the purpose of being the first part, "pacīyati paccati." After a heavy syllable, shorten "re" for "ante" and "re" for "anti." After a short vowel following a heavy syllable, "re" optionally occurs for "ante" and "re" for "anti" - "pacīyare pacīyanti paccare paccanti," "pacīyasi paccasi pacīyatha paccatha," "pacīyāmi paccāmi pacīyāma paccāma" - "pacīyate, paccate pacīyare pacīyante paccare paccante, pacīyase paccase pacīyavhe paccavhe, pacīye pacce pacīyāmhe paccāmhe" - in the passive - "bhu sattāyaṃ" - because of the singularity of the passive, only singular - and that is only possible in the first person - "bhuyati devad." Therefore, it means that Devadatta will be rich, due to abundant cleverness. In the active voice for action, and also in the passive voice, there are suffixes. In the neuter, intransitive and transitive verbs, to express desire or other meanings; Bhavissati, ssati, ssanti, ssasi, ssatha, ssāmi, ssāma, ssate, ssante, ssase, ssavhe, ssaṃ, ssāmhe. Bhavissati: In the future tense, the suffixes ssati, etc., are used to express action. A, ī, etc., for consonants. For the consonants of the active voice, a, ī, and ssa, there is optionally iñ. Eyyātha, sse, a, ā, ī, thānaṃ, o, a, aṃ, ttha, ttho, vehāka. Regarding ā, sa The a of "akāro" is not taken after not doing, but "tho" is done in the unseen. The indication is only related to "tvādi," or dependent on that itself. Indeed, making a determination is customary for the Suttakāras. "Eyyātha" and others have "o" as the substitute respectively, such as "īssavāttho," "apacittho," "pacittho," "apavattho," "pacattho." Or for ā, ī, ū, mha, assa, assamha, ānaṃ. Or, on the side that these have shortening, and also in the short form - "apaci," "paci," "apacī," "pacī." Uṃ, ssiṃ, svaṃ, su. "Umicca" has "iṃsu" or "aṃsu" - "apaviṃsu," "paviṃsu," "apacaṃsu," "pacaṃsu," "apavuṃ," "pacuṃ." Ossa, a, i, ttha, ttho. Or "ossa" has "aādi" - "apaca," "paca," "apaci," "paci," "apacittha," "pacittha," "apavattha," "pacattha," "apacitthe," "pacittho," "apacattho," "pacattho." Si. Or "ossa" has "si" - "apacisi," "pacisi," "apacasi," "pacasi," "apaco," "paco." Mhā, tthāna, muña. Or "mhā," "tthāna," "muña" - the taking is only related to "īādi" - "apavuttha," "pacuttha." And for "iṃ," "ssa," "siña." Or "siña" for "imicca," and "mhātthāna" frequently - the "ñakāro" is the first part of "vattho" - "apacasittha," "pacasittha," "apacittha," "pacittha," "apacattha," "pacattha," "apacisiṃ," "pacisiṃ," "apacasiṃ," "pacasiṃ," "apaciṃ," "paciṃ," "apacumha," "pacumha," "apacumhā," "pacumhā," "apacamha," "pacamha," "apacamhā," "pacamhā," "apacasimha," "pacasimha," "apacasimhā," "pacasimhā," "apacimha," "pacimha," "apacimhā," "pacimhā," "apacamha," "pacamha," "apacamhā," "pacamhā" - in the paras attack - "apavittha," "pacittha," "apavattha," "pavattha," "apaca," "paca," "apacā," "pacā," "apacu," "pacu," "apacu," "pacu," "apacise," "pacise," "apacase," "pacase," "apacivhaṃ," "pacivhaṃ," "apacavhaṃ," "pacavhaṃ" - or with "a" as the substitute - "apacaṃ," "pacaṃ," "apaca," "paca," "apacimhe," "pacimhe," "apacamhe," "pacamhe" - in the passive - "apacīyittho," "paciyittho," "apacīyattho," "pacīyattho," "apaccittho," "paccittho," "apaccattho," "paccattho," "apacīyi," "pacīyi," "apacīyī," "paciyī," "apacci," "pacci," "apacci," "pacci," "apacīyiṃsu," "paciyiṃsu," "apacciṃsu," "pacciṃsu," "apaciyaṃsu," "pacīyaṃsu," "apaccaṃsu," "paccaṃsu," "apacīyuṃ," "pacīyuṃ," "apaccuṃ," "paccumicca," etc. - in the neuter - "abhuyi." It is more, it is not, it is more, it is not, more, not, more, not, more, it was not, it was, it was not, it was, it was not, it was, it was not, it was - "Only in possibility," thus it goes, in the present tense. With 'mā', 'ī' etc. When 'mā' is used, 'ī' etc., and 'ā' etc., optionally occur - "He was not able to do this," "May you not again do such a wicked deed," etc. - Or, by substitution, 'ssa' etc., 'eyya' etc., 'tvā' etc., also occur - "May you not cook," "May you not cook," "May you not cook," etc. In the non-past, 'a', 'ū', 'o', 'ttha', 'a', 'mhā', 'ttha', 'tthuṃ', 'sevhaṃ', 'iṃ', 'mhase'. In the non-past that is not today, in the past sense, from the present tense, the verbal roots take 'ā' etc. - And in the verbal root, there is shortening - "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook" - 'O' - "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook" - "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook." "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook," "He did not cook" - in the passive - "It was not cooked," "It was not cooked," "It was not cooked," "It was not cooked," "It was not cooked," "It was not cooked," "It was not cooked," "It was not cooked,"