The gerund in Do is formed in two ways. The first is by adding the particles ni or tote to the present indicative; e.g., aguruni or agurutote iurusareta 'I was freed by it being offered.' The second way is by removing the verb gozaru from the pluperfect; e.g., aguete cutabireta 'I became tired by offering, or raising up,' that is to say, 'from the action of presenting, or raising up, I suffered the result of becoming tired.' There is also another elegant, and frequently used, way to form the gerund in Do. It is done by placing the root of the verb in front of another verb making a compound; e.g., fiqi iosuru 'to approach, pulling.' The roots which are used in this way do not change with respect to their function. The gerund in Do is also used to express purpose taixó to xite 'since he was a commander (dux), or was fulfilling the function of a commander,' von rei to xite 'giving thanks,' rǒtai nomi ni xite 'since he was an old man,' tçucai xite ivaruru 'he said it as a messenger.'
The gerund in Dum is formed by adding the particles tame or tote to the present or future indicative; e.g., aguru tame or agueo tote [agueô tote] 'in order to offer.' The same meaning is obtained by aguru ni fatto ga aru 'there is a law about offering,' unless this should be considered a gerund in ni [Di].
The supine in Tum is formed in two ways. The first is by adding ni to the root. The second is by adding tameni to the present indicative;
e.g., tazzune ni maitta or tazzunuru tameni maitta 'I came in order to obtain it.'
The supine in Tu is the root of the verb alone. To obtain the same meaning they also use mósu ni voiobanu 'it is not necessary to (26 speak.'
The present, preterit, and future participles are formed by adding the particles fito or mono to the indicative. When fito is used the result is a more honorable way of speaking; e.g., aguru fito or aguru mono 'he who offers,' agueta fito 'he who offered,' agueô mono 'he who will offer,' Buppôgacu suru tomogara ni voite va (73v) 'as for those who devote themselves to the study of the laws of idolatry,' von vo xiru vo fito to va iúzo; von vo xiranu voba chicuxó to coso iie (96v). In this last sentence the vo takes the place of the participle, and the sentence therefore means 'those who know kindness (beneficia) are correctly called men; those who do not know it are truly called beasts.' This is a general rule for all the conjugations and therefore the example contains a verb from the second conjugation. The participle is also made by adding te ['hand'] to the root of the verb; e.g., aguete 'one who offers.'
The First Negative Conjugation
The negative root is formed by adding zu to the affirmative root; e.g., aguezu.
The present tense is formed with nu instead of zu; e.g., aguenu 'I do not offer.' This is a general rule no matter how the root ends. The only exceptions are xi and maraxi which form the negative present in xenu and maraxenu 'I do not do.' The roots that end in ji change the ji to je and then suffix the particle nu to the present; e.g., zonji in the negative present becomes zonienu [zonjenu] 'I do not know.' In some areas of Japan they form the negative by removing the final u from the negative root and adding ari,u, which is then conjugated according to the required tense; e.g., aguezaru 'I do not offer,' aguezatta 'I did not offer,' aguezatta reba 'since I did not offer.' They also say aguezu xite 'by not offering.'[[87]]