Which are these?

1. Ti anti, si tha, mi ma.

What is the use of the name “parassapada”? For the use of the name “parassapada” in the sutta “Kattari parassapadaṃ” (§456).

Which are these?

1. Te ante, se vhe, e mhe.

What is the use of the name “attanopada”? For the use of the name “attanopada” in the sutta “Attanopadāni bhāve ca kammani” (§453).

Which are these?

1. Ti anti are the third person (paṭhamapurisā); si tha are the second person (majjhimapurisā); mi ma are the first person (uttamapurisā).
2. Also in the “attanopada”: te ante are the third person (paṭhamapurisā); se vhe are the second person (majjhimapurisā); e mhe are the first person (uttamapurisā).

Thus everywhere.

What is the use of the name “paṭhama-majjhim’-uttamapurisa”? For the use of these names in the suttas “Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo”, “Tumhe majjhimo”, “Amhe uttamo” (§410-12).

1. So ca paṭhati, tvañ ca paṭhasi (he reads and you read): when both persons are combined, tumhe paṭhatha (you read).
2. So ca pacati, tvañ ca pacasi (he cooks and you cook): when both persons are combined, tumhe pacatha (you cook).

Thus in the remaining inflections the latter person should be employed.6Canonical example (Cp. 395): “ahañ ca Maddidevī ca, Jālī Kaṇhājinā c’ ubho; aññamaññaṃ sokanudā, vasāma assame tadā”. Translation: At that time, I, Queen Maddī, and both Jālī and Kaṇhājinā lived, mutually dispelling grief, in the hermitage.

1. So gacchati (he goes), te gacchanti (they go).

Also when [the name is] not used:

1. Gacchati ([he] goes), gacchanti ([they] go).

What is the purpose of saying “tulyādhikaraṇe” (that has the same locus)? To prevent the operation of this rule when there is not the same locus, as in the following example: Tena haññase tvaṃ Devadattena (you are killed by that Devadatta).

1. Tvaṃ yāsi (you go), tumhe yātha (you go).

Also when it is not used:

1. Yāsi ([you] go), yātha ([you] go).

What is the purpose of saying “tulyādhikaraṇe” (that has the same locus)? To prevent the operation of this rule when there is not the same locus, as in the following example: Tayā paccate odano (the rice is cooked by you).

1. Ahaṃ yajāmi (I sacrifice), mayaṃ yajāma (we sacrifice).

Also when it is not used:

1. Yajāmi ([I] sacrifice), yajāma ([we] sacrifice).

What is the purpose of saying “tulyādhikaraṇe” (that has the same locus)? To prevent the operation of this rule when there is not the same locus, as in the following example: Mayā ijjate Buddho (the Buddha is honored by me).

1. Pāṭaliputtaṃ gacchati ([he] goes to Pāṭaliputta).
2. Sāvatthiṃ pavisati ([he] enters Sāvatthī).

1. Karotu kusalaṃ (let him do good).
2. Sukhaṃ te hotu (happiness be to you).

1. Tvaṃ gaccheyyāsi (you may go).
2. Kim ahaṃ kareyyāmi? (what shall I do?).

1. Supine kila-m-āha (it is said he said in a dream).
2. Evaṃ kila porāṇ’ āhu (thus, it is said, the ancients said).

1. So agamā maggaṃ (he went to the road).
2. Te agamū maggaṃ (they went to the road).

1. So maggaṃ agamī (he went to the road).
2. Te maggaṃ agamuṃ (they went to the road).

1. Mā gamā (do not go), mā vacā (do not talk); mā gamī (do not go), mā vacī (do not talk).

By taking “ca”, there is also the inflection “pañcamī”:

1. Mā gacchāhi (do not go).

1. So gacchissati (he will go), karissati (he will do).
2. Te gacchissanti (they will go), karissanti (they will do).

1. So ce taṃ yānaṃ alabhissā, agacchissā (if he had got that vehicle, he would have gone).
2. Te ce taṃ yānaṃ alabhissaṃsu, agacchissaṃsu (if they had got that vehicle, they would have gone).

1. Agamā ([he] went), gaccheyya ([he] would go), gacchatu (let [him] go), gacchati ([he] goes).

What is the use of the name “sabbadhātuka”? For the use of the name “sabbadhātuka” in the sutta “Ikārāgamo asabbadhātukamhi” (§516).

1. Karoti ([he] does), gacchati ([he] goes).
2. Yo koci karoti, taṃ añño “karohi karohi” icc evaṃ bravīti, atha vā karontaṃ payojayati = kāreti (someone does, another says to him “do, do”, or engages him in doing: [he] causes to do).
3. Saṃgho pabbatam iva attānam ācarati = pabbatāyati (the Saṃgha acts itself like a mountain: acts like a mountain).
4. Taḷākaṃ samuddam iva attānam ācarati = samuddāyati (the lake acts itself like a sea: acts like a sea).
5. Saddo cicciṭam iva attānam ācarati = cicciṭāyati (the sound acts itself like “ci-ci”: acts like “ci-ci”).
6. Vasiṭṭhassa apaccaṃ Vāsiṭṭho (the offspring of Vasiṭṭha).

Thus also others should be formed.

1. Titikkhati ([he] endures), jigucchati ([he] feels aversion), tikicchati ([he] cures), vīmaṃsati ([he] investigates).

1. tija (§457)
2. tij (§521)
3. tij + kha (§433)
4. ti + tij + kha (§458)
5. ti + tik + kha (§473)
6. ti + tik + kha + ti (§414) = titikkhati (§11)

1. gupa (§457)
2. tij (§521)
3. gup + cha (§433)
4. gu + gup + cha (§458)
5. gi + gup + cha
6. ji + gup + cha
7. ji + guc + cha (§472)
8. ji + guc + cha + ti (§414) = jigucchati (§11)

1. kita (§457)
2. tij (§521)
3. kit + cha (§433)
4. ki + kit + cha (§458)
5. ta + kit + cha
6. ti + kit + cha
7. ti + kic + cha (§472)
8. ti + kic + cha + ti (§414) = tikicchati (§11)

1. māna (§457)
2. tij (§521)
3. mān + sa (§433)
4. mā + mān + sa (§458)
5. mī + mān + sa
6. vī + mān + sa
7. vī + maṃ + sa
8. vī + maṃ + sa + ti (§414) = vīmaṃsati (§11)

What is the purpose of saying “vā” (optionally)? To allow exceptions to the rule such as in the following examples: tejati ([he] sharpens), gopati ([he] protects), māneti ([he] honors).

1. Bhottum icchati = bubhukkhati (wishes to eat).
2. Ghasitum icchati = jighacchati (wishes to eat).
3. Haritum icchati = jigīsati (wishes to carry).
4. Sotum icchati = sussusati (wishes to hear).
5. Pātum icchati = pivāsati (wishes to drink).

What is the purpose of saying “vā” (optionally)? To allow an exception to the rule such as in the following example: bhottum icchati (wishes to eat).

What is the purpose of saying “tumicchatthesu” (in the meanings of wanting [to do something])? To prevent the operation of this rule when there are not the meanings of wanting [to do something] such as in the following example: bhuñjati ([he] eats).

1. Saṃgho pabbatam iva attānam ācarati = pabbatāyati (the Saṃgha acts itself like a mountain: acts like a mountain).
2. Taḷākaṃ samuddam iva attānam ācarati = samuddāyati (the lake acts itself like a sea: acts like a sea).
3. Saddo cicciṭam iva attānam ācarati = cicciṭāyati (the sound acts itself like “ci-ci”: acts like “ci-ci”).

Thus also others should be formed.

1. Achattaṃ chattam iva ācarati = chattīyati (treats what is not an umbrella like an umbrella).
2. Aputtaṃ puttam iva ācarati = puttīyati (treats someone who is not a son like a son).

What is the purpose of saying “upamāna” (comparison)? To prevent the operation of this rule when there is no comparison such as in the following example: Dhammaṃ ācarati (practices the Dhamma).

What is the purpose of saying “ācāra” (behaviour)? To prevent the operation of this rule when there is not [a verb signifying] behaviour such as in the following example: achattaṃ chattam iva rakkhati (protects what is not an umbrella like an umbrella).

Thus also others should be formed.

1. Attano pattam icchati = pattīyati (wishes the bowl for himself).

Likewise:

1. Vatthīyati (wishes the cloth for himself), parikkhārīyati (wishes the requisites for himself), cīvarīyati (wishes the robes for himself), dhanīyati (wishes the wealth for himself), ghaṭīyati (wishes the water bowl for himself).

What is the purpose of saying “atticchatthe” (in the meaning of desire for oneself)? To prevent the operation of this rule when there is not the meaning of desire for oneself such as in the following example: aññassa pattam icchati (wishes the bowl for another).

Thus also others should be formed.

1. Yo koci karoti, taṃ añño “karohi karohi” icc evaṃ bravīti, atha vā karontaṃ payojayati = kāreti, kārayati, kārāpeti, kārāpayati (someone does, another says thus to him, “do, do”, or engages him in doing: [he] causes him to do).
2. Ye keci karonti, te aññe “karotha karotha” icc evaṃ bruvanti = kārenti, kārayanti, kārāpenti, kārāpayanti (some people do, others say thus to them, “do, do”: [they] cause them to do).
3. Yo koci pacati, taṃ añño “pacāhi pacāhi” icc evaṃ bravīti, atha vā pacantaṃ payojayati = pāceti, pācayati, pācāpeti, pācāpayati (someone cooks, another says thus to him, “cook, cook”, or engages him in cooking: [he] causes him to cook).
4. Ye keci pacanti, te aññe “pacatha pacatha” icc evaṃ bruvanti = pācenti, pācayanti, pācāpenti, pācāpayanti (some people cook, others say thus to them, “cook, cook”: [they] cause them to cook).

Likewise:

1. Bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati ([he] causes to recite); bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti ([they] cause to recite).

In this way also others should be formed.

What is the purpose of saying “hetvatthe” (in the meaning of cause)? To prevent the operation of this rule when there is not the meaning of cause such as in the following examples: karoti ([he] does), pacati ([he] cooks).

By taking “attha”, there is also the suffix ‘ala’: jotalati ([he] causes to shine).

1. Hatthinā atikkamati maggaṃ = atihatthayati (crosses the road by elephant).
2. Vīṇāya upagāyati gītaṃ = upavīṇayati (sings a song with the harp).
3. Daḷhaṃ karoti vīriyaṃ = daḷhayati (makes the effort firm).
4. Visuddhā hoti ratti = visuddhayati (the night is clear).

By taking “ca”, there are also the suffixes ‘āra’ and ‘āla’:

1. Santaṃ karoti = santārati (makes calm).
2. Upakkamaṃ karoti = upakkamālati (undertakes).

1. Ṭhīyate (standing), bujjhate (knowing, or it is known), paccate (cooking, or it is cooked), labbhate (obtaining, or it is obtained), karīyate (doing, or it is done), yujjate (yoking, or it is yoked), uccate (saying, or it is said).

What is the purpose of saying “bhāva-kammesu” (in the impersonal and passive)? To prevent the operation of this rule when there is neither the impersonal nor the passive such as in the following examples: karoti ([he] does), pacati ([he] cooks), paṭhati ([he] reads).

1. Vuccate,51√vaca + ya + te = vuccate. The procedure is similar for “paccate”. vuccante; uccate, uccante (it is said; they are said); paccate, paccante (it is cooked; they are cooked).
2. Majjate,52√maja + ya + te = majjate. majjante (it is rubbed; they are rubbed); yujjate, yujjante (it is engaged; they are engaged).
3. Bujjhate,53√budha + ya + te = bujjhate. bujjhante (it is known; they are known); kujjhate, kujjhante (he is angry; they are angry); ujjhate, ujjhante (it is forsaken; they are forsaken).
4. Haññate,54√hana + ya + te = haññate. haññante (it is killed; they are killed).
5. Kayyate, kayyante (it is done; they are done).
6. Dibbate, dibbante (it is played; they are played).

1. Karīyate, karīyati (doing, or it is done); gacchīyate, gacchīyati (going, or it is gone).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: kayyate (it is done).

1. Vuḍḍhate58√vaḍha + ya + te = vaḍḍhate. (it is increased), phallate (splitting), dammate (taming, or it is tamed), sakkate (it is honored), labbhate (obtaining, or it is obtained), dissate (seeing, or it is seen).

1. Bujjhati ([he] knows), vijjhati ([he] pierces), maññati ([he] thinks), sibbati ([he] stitches).

1. Bhavati ([he] is), paṭhati ([he] reads), pacati ([he] cooks), jayati ([he] conquers).

1. bhū (§457)
2. bhū + ti (§414)
3. bhū + a + ti (§445)
4. bho + a + ti (§485)
5. bhava + a + ti (§513)
6. bhav + a + ti (§83)
7. bhavati (§11)

1. paca (§457)
2. paca + ti (§414)
3. pac (§521)
4. pac + a + ti (§445)
5. pacati (§11)

1. Rundhati ([he] obstructs), chindati ([he] cuts), bhindati ([he] breaks).

By taking “ca”, there are also the suffixes ‘i’, ‘ī’, ‘e’ and ‘o’, and the “niggahita” in front:

1. Rundhiti, rundhīti, rundheti, rundhoti ([he] obstructs); sumbhoti, parisumbhoti ([he] strikes).

1. rudha (§457)
2. rudh (§521)
3. rudh + ti (§414)
4. rudh + a + ti (§445)
5. ruṃdh + a + ti (§446)
6. rundh + a + ti (§31)
7. rundhati (§11)

1. Dibbati ([he] plays, or shines), sibbati ([he] stitches), yujjhati ([he] fights), vijjhati ([he] pierces), bujjhati ([he] knows).

1. divu (§457)
2. div (§521)
3. div + ti (§414)
4. div + ya + ti (§447)
5. div + ya + ti (§444)
6. divv + a + ti (§28)
7. dibb + a + ti (§20)
8. dibbati (§11)

1. Abhisuṇoti, abhisuṇāti ([he] hears).
2. Saṃvuṇoti, saṃvuṇāti ([he] restrains).
3. Āvuṇoti, āvuṇāti ([he] strings).
4. Pāpuṇoti, pāpuṇāti ([he] reaches).

1. su (§457)
2. su + ti (§414)
3. su + ṇu + ti (§448)
4. su + ṇo + ti (§485)
5. suṇoti (§11)

1. su (§457)
2. su + ti (§414)
3. su + ṇā + ti (§448)
4. suṇāti (§448)

1. Kiṇāti ([he] buys), jināti ([he] conquers), dhunāti ([he] shakes), munāti ([he] knows), lunāti ([he] cuts), punāti ([he] cleans).

1. kī (§457)
2. kī + ti (§414)
3. kī + nā + ti (§449)
4. ki + nā + ti (§517)
5. ki + ṇā + ti (§449)
6. kiṇāti (§11)

1. Gheppati, gaṇhāti ([he] takes).

1. gaha (§457)
2. gaha + ti (§414)
3. gaha + ṇhā + ti (§450)
4. ga + ṇhā + ti (§490)
5. gaṇhāti (§11)

1. Tanoti ([he] stretches), tanohi (stretch [you]!).
2. Karoti ([he] does), karohi (do [you]!).
3. Kayirati ([he] does), kayirāhi (do [you]!).

1. tanu (§457)
2. tan (§521)
3. tan + ti (§414)
4. tan + o + ti (§451)
5. tanoti (§11)

1. Coreti, corayati ([he] steals).
2. Cinteti, cintayati ([he] thinks).
3. Manteti, mantayati ([he] deliberates/consults).

1. cura (§457)
2. cur (§521)
3. cur + ti (§414)
4. cur + ṇe + ti (§452)
5. cur + ṇe + ti (§523)
6. cor + e + ti (§483)
7. coreti (§11)

1. cura (§457)
2. cur (§521)
3. cur + ti (§414)
4. cur + ṇaya + ti (§452)
5. cur + ṇaya + ti (§523)
6. cor + aya + ti (§483)
7. corayati (§11)

1. Uccate,66The subject can be placed in the third inflection: “purisena uccate”, lit., by the man saying. uccante (saying or it is said; saying or they are said).
2. Majjate, majjante (it is rubbed, they are rubbed).
3. Yujjate, yujjante (it is engaged, they are engaged).
4. Kujjhate, kujjhante (he is angry, they are angry).
5. Labbhate, labbhante (obtaining or it is obtained; obtaining or they are obtained).
6. Kayyate, kayyante (doing or it is done; doing or they are done).

1. Maññate67√mana + ya + te. In this case ‘ya’ is the conjugational sign of the third group. ([he] thinks), rocate ([he] shines), socate ([he] grieves), bujjhate ([he] knows), jāyate ([he] is born).

1. Titikkhati ([he] endures), jigucchati ([he] feels aversion), vīmaṃsati ([he] investigates), samuddāyati ([he] acts like a sea), puttīyati ([he] treats like a son), kāreti ([he] causes to do), pāceti ([he] causes to cook).

1. Karoti ([he] does), pacati ([he] cooks), paṭhati ([he] reads), gacchati ([he] goes).

1. Bhavati, bhavanti ([he] is, [they] are).
2. Carati, caranti ([he] walks, [they] walk).
3. Pacati, pacanti ([he] cooks, [they] cook).
4. Cintayati, cintayanti ([he] thinks, [they] think).
5. Hoti, honti ([he] is, [they] are).
6. Gacchati, gacchanti ([he] goes, [they] go).

1. Titikkhati ([he] endures), jigucchati ([he] is disgusted), tikicchati ([he] cures), vīmaṃsati ([he] investigates), bubhukkhati ([he] wishes to eat), pivāsati ([he] wishes to drink), daddallati ([he] shines brilliantly), dadāti ([he] gives), jahāti ([he] renounces), caṅkamati ([he] walks up and down).

What is the purpose of saying “kvaci” (sometimes)? To allow an exception to the rule such as in the following examples: kampati ([he] trembles), calati ([he] shakes).69Translator's note (Ven. A. Thitzana, Kaccāyana Pāli Vyākaraṇaṁ, vol. 2, p. 645, n. 42): As a rule, this reduplication applies only to verbs formed with the suffixes of §433 · Tija-gupa-kita-mānehi kha-cha-sā vā — Optionally, after “tija”, “gupa”, “kita” and “māna”, [there are] ‘kha’, ‘cha’ and ‘sa’.">§433 and §434 · Bhuja-ghasa-hara-su-pādīhi tumicchatthesu — After “bhuja”, “ghasa”, “hara”, “su” and “pā”, in the meanings of wanting [to do something].">§434. Other verbs, those formed with conjugational signs (vikaraṇa), can also be reduplicated when they take the parokkhā inflections, and in a few other inflectional endings as well.

1. Dadhāti ([he] holds), dadāti ([he] gives), babhūva ([he] became).

1. Dadhāti ([he] holds), jahāti ([he] abandons).

1. Ciccheda ([he] cut), bubhukkhati ([he] wishes to eat), babhūva ([he] became), dadhāti ([he] holds).

1. Cikicchati ([he] cures), jigucchati ([he] is disgusted), jighacchati ([he] wishes to eat), jigīsati ([he] wants to carry), jaṅgamati ([he] goes), caṅkamati ([he] walks up and down).

1. Vīmaṃsati71The ‘a’ of ‘va’ –the previous syllable (abbhāsa)– is substituted by ‘ī’ by §465 · Antass’ ivaṇṇākāro vā — Optionally, [there is] ‘i’, ‘ī’ or the letter ‘a’ in place of the end.">§465. √mā is substituted by ‘maṃ’ by §467 · Tato pā-mānānaṃ vā-maṃ sesu — After that, [there are] ‘vā’ and ‘maṃ’ of “pā” and “māna”, when ‘sa’ follows.">§467. ([he] thinks), tikicchati72The ‘a’ of ‘ta’ –the previous syllable (abbhāsa)– is substituted by ‘i’ by §465 · Antass’ ivaṇṇākāro vā — Optionally, [there is] ‘i’, ‘ī’ or the letter ‘a’ in place of the end.">§465. ([he] cures).

What is the purpose of saying “vā” (optionally)? To allow an exception to the rule such as in the following example: cikicchati ([he] cures).

1. Jahāti ([he] abandons), juhvati, juhoti ([he] offers), jahāra ([he] carried).

1. Jigucchati ([he] reproaches), pivāsati ([he] wishes to drink), vīmaṃsati ([he] investigates), jighacchati ([he] wishes to eat), babhūva ([he] became), dadhāti ([he] holds).

What is the purpose of saying “vā” (optionally)? To allow an exception to the rule such as in the following example: bubhukkhati ([he] wishes to eat).

1. Caṅkamati ([he] walks up and down), cañcalati ([he] shakes), jaṅgamati ([he] goes about).

What is the purpose of saying “vā” (optionally)? To allow an exception to the rule such as in the following examples: pivāsati ([he] wishes to drink), daddallati ([he] shines brilliantly).

1. Pivāsati ([he] wishes to drink), vīmaṃsati ([he] investigates).

1. Tiṭṭhati ([he] stands), tiṭṭhatu (let [him] stand); tiṭṭheyya ([he] would stand), tiṭṭheyyuṃ ([they] would stand).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: ṭhāti ([he] stands).

1. Pivati ([he] drinks), pivatu (let [him] drink); piveyya ([he] would drink), piveyyuṃ ([they] would drink).

What is the purpose of saying “vā” (optionally)? To allow an exception to the rule such as in the following example: pāti ([he] drinks).

1. Jānāti ([he] knows); jāneyya, jāniyā, jaññā ([he] should know);75See Kacc. §508 · Eyyassa ñāto iyā-ñā — After “ñā”, [there are] ‘iyā’ and ‘ñā’ of ‘eyya’.">§508 for “jāniyā” and “jaññā”. nāyati ([he] knows).

1. Passati, dissati ([he] sees);76According to Kaccāyana “dissati” can be both active and passive. dakkhati ([he] will see), adakkha ([he] saw).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: addasa ([he] saw).

1. Jigucchati ([he] is disgusted), tikicchati ([he] cures), jighacchati ([he] wishes to eat).

Note: In “jigucchati”, the root is ‘gupa’. After the elision of the end vowel of the root and placing the suffix ‘cha’, the end consonant of the root is changed to ‘c’. In “tikicchati”, the root is ‘kita’. After the elision of the end vowel of the root and placing the suffix ‘cha’, the end consonant of the root is changed to ‘c’. In “jighacchati”, the root is ‘ghasa’. After the elision of the end vowel of the root and placing the suffix ‘cha’, the end consonant of the root is changed to ‘c’.

1. Titikkhati ([he] endures), bubhukkhati ([he] wishes to eat).

Note: In “titikkhati”, the root is ‘tija’. After the elision of the end vowel of the root and placing the suffix ‘kha’, the end consonant of the root, ‘j’, is changed to ‘k’.

1. Jigīsati ([he] wishes to carry).

1. Āha ([he] said), āhu ([they] said); babhūva ([he] was), babhūvu ([they] were).

What is the purpose of saying “parokkhāyaṃ”? To prevent the operation of this rule when there is not the “parokkhā” such as in the following example: abravuṃ ([they] said).80In this case the inflection is “ajjatanī”.

1. Gacchamāno, gacchanto (going).
2. Gacchati, gameti ([he] goes).
3. Gacchatu, gametu (let [him] go).
4. Gaccheyya, gameyya ([he] should go).
5. Agacchā, agamā ([he] went).
6. Agacchī, agamī ([he] went).
7. Gacchissati, gamissati ([he] will go).
8. Agacchissā, agamissā ([if he] would go).

What is the purpose of saying “gamissa” (of “gamu”)? To prevent the operation of this rule when there is not “gamu” such as in the following example: icchati ([he] wishes).

1. Avoca ([he] said), avocuṃ ([they] said).

What is the purpose of saying “ajjatanī”? To prevent the operation of this rule when there is not the “ajjatanī” such as in the following examples: avaca ([he] said), avacū ([they] said).81In this case the inflection is “hiyyattanī”.

1. Gacchāhi (you go), gacchāmi (I go), gacchāma, gacchāmhe (we go).

By taking the letter ‘mi’, when there is the inflection ‘hi’, sometimes the letter ‘a’ does not become long:

1. Gacchahi (you go).

1. Gaccha, gacchāhi; gama, gamāhi (you go); gamaya, gamayāhi (you cause to go).

What is the purpose of saying “hi”? To prevent the operation of this rule when there is not ‘hi’ such as in the following examples: gacchati ([he] goes), gamayati ([he] causes to go).

1. Hehiti, hohiti, heti ([he] will be); hehinti, hohinti, henti ([they] will be).
2. Hehissati, hohissati, hessati ([he] will be); hehissanti, hohissanti, hessanti ([they] will be).

What is the purpose of saying “hū”? To prevent the operation of this rule when there is not “hū” such as in the following examples: bhavissati ([he] will be), bhavissanti ([they] will be).

What is the purpose of saying “bhavissantimhi” (in the future)? To prevent the operation of this rule when there is not the “bhavissantī” such as in the following example: hoti ([he] is).

1. Kāhati, kāhiti ([he] will do); kāhasi, kāhisi (you will do); kāhāmi (I will do), kāhāma (we will do).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following examples: karissati ([he] will do), karissanti ([they] will do).

By taking “sapaccaya”, after other [roots] also, the inflection of the “bhavissantī” has the substitutions ‘khāmi’, ‘khāma’, ‘chāmi’, ‘chāma’ and others:

1. Vakkhāmi (I will say), vakkhāma (we will say); vacchāmi (I will dwell), vacchāma (we will dwell).

1. Dammi (I give), damma (we give).

1. Kāreti, kārayati, kārāpeti, kārāpayati ([he] causes to do); kārenti, kārayanti, kārāpenti, kārāpayanti ([they] cause to do).

What is the purpose of saying “asaṃyogantassa” (that does not end in a conjunct consonant)? To prevent the operation of this rule when it does end in a conjunct consonant, such as in the following examples: cintayati ([he] thinks), mantayati ([he] consults).

1. Ghāṭeti, ghaṭeti; ghāṭayati, ghaṭayati; ghāṭāpeti, ghaṭāpeti; ghāṭāpayati, ghaṭāpayati ([he] causes to try).
2. Gāmeti, gameti; gāmayati, gamayati; gāmāpeti, gamāpeti; gāmāpayati, gamāpayati ([he] causes to go).

What is the purpose of saying “ghaṭādīnaṃ” (of “ghaṭa” and others)? To prevent the operation of this rule when there is not “ghaṭa” and others, such as in the following example: kāreti ([he] causes to do).

1. Jayati83√ji + a + ti. By this sutta ‘i’ of “ji” becomes ‘e’ and by §514 · E aya — [There is] ‘aya’ of ‘e’.">§514 ‘e’ becomes ‘aya’. ([he] conquers), hoti ([he] is), bhavati84√bhū + a + ti. By this sutta ‘ū’ becomes ‘o’ and by §513 · O ava sare — When a vowel follows, [there is] ‘ava’ in place of ‘o’.">§513 ‘o’ becomes ‘ava’. ([he] is).

By taking “ca”, there is also strengthening of the suffix ‘ṇu’:

1. Abhisuṇoti ([he] hears).

1. Gūhayati ([he] causes to hide),85Hides. dūsayati ([he] causes to corrupt).

1. Uccate, vuccati (it is said); vussati (it is inhabited); vuyhati (he is carried away).

1. Vulhati, vuyhati (it is carried).

1. vaha (§457)
2. vah (§521)
3. vah + ti (§414)
4. vah + ya + ti
5. vuh + ya + ti (§487)
6. vuy + ha + ti (§488)
7. vuyhati (§11)

1. Gheppati ([he] takes).

1. Gaṇhāti ([he] takes).

1. Akāsi, akari ([he] did); akāsuṃ, akaruṃ ([they] did).

By indicating the state with “kāsatta”, also in other cases there is insertion of ‘s’:

1. Ahosi ([he] was), adāsi ([he] gave).

1. Amhi, asmi (I am); amha, asma (we are).

1. Attha (you all are).

1. Atthi ([he] is).

1. Atthu (let it be).

1. Ko nu tvam asi mārisa? (who are you, Sir?).

1. Alattha ([he] got), alatthaṃ (I got).

1. Akkocchi ([he] abused).

1. Dajjāmi, dadāmi (I give); dajjeyya, dadeyya ([he] should give).

1. Vajjāmi, vadāmi (I say); vajjeyya, vadeyya ([he] should say).

1. Ghammatu (let [him] go), ghammāhi (go!), ghammāmi (I go).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule, such as in the following examples: gacchatu (let [him] go), gacchāhi (go!), gacchāmi (I go).

1. Dīyati (it is given), dhīyati (it is contained), mīyati (it is measured), ṭhīyati (one stands), hīyati (it is abandoned), pīyati (it is drunk), mahīyati (it is honored), mathīyati (it is churned).

1. Ijjate mayā Buddho (the Buddha is worshipped by me).

1. Upasaṅkamiṃsu ([they] approached), nisīdiṃsu ([they] sat).

1. Jīrati, jiyyati ([he] becomes old); jīranti, jiyyanti ([they] become old).
2. Miyyati, marati ([he] dies); miyyanti, maranti ([they] die).

1. Siyā90√asa + eyya. The inflection ‘eyya’ is substituted by ‘iyā’ by §517 · Kvaci dhātu-vibhatti-paccayānaṃ dīgha-viparīt’-ādesa-lop’-āgamā ca — And sometimes [there are] lengthening, reversal, substitution, elision and insertion of the roots, of the inflections and of the suffixes.">§517. By this sutta the ‘a’ of “asa” is elided. (may be), santi, sante ([they] are), samāno (being).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: asi (you are).

1. Bhavissati ([he] will be), bhavissanti ([they] will be).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: āsuṃ ([they] were).

1. Jāniyā, jaññā ([he] may know).92For the substitution of √ñā by ‘jā’, ‘jaṃ’ and ‘nā’, see §470 · Ñāssa jā-jaṃ-nā — [There are] ‘jā’, ‘jaṃ’ and ‘nā’ of “ñā”.">§470.

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: jāneyya ([he] may know).

1. Jaññā94√ñā → ‘jaṃ’ (§470 · Ñāssa jā-jaṃ-nā — [There are] ‘jā’, ‘jaṃ’ and ‘nā’ of “ñā”.">§470). The inflection ‘eyya’ is substituted by ‘ñā’ (§508 · Eyyassa ñāto iyā-ñā — After “ñā”, [there are] ‘iyā’ and ‘ñā’ of ‘eyya’.">§508). ([he] may know), nāyati ([he] knows).

What is the purpose of saying “vā” (optionally)? To allow an exception to this rule such as in the following example: jānāti ([he] knows).

1. Vajjemi,96√vada + a + mi. By §500 · Vadassa vajjaṃ — [There is] ‘vajja’ of “vada”.">§500 “vada” → “vajja”. vademi; vajjāmi, vadāmi (I speak).