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Therefore, the "ā" of "ghasañña" (the designation "gha") which is not followed by "ka", being followed by "syādi", the preceding "a" does not become "i". If it were to happen, there would be the implication of "many female wanderers, of which it is". Thus, the section on "Nānāttarāsi" is concluded. Thus, in the Niruttidīpanī, a commentary on Moggallāna's Grammar, The fifth chapter, the Taddhita section. 6. The Ākhyāta Section Pure Agent Forms Now, the "ākhyāta" word, which is formed by root and suffix, indicates time, agent, person, and number, is devoid of gender distinction, expresses the main action, and ends in "tya" and so on, is explained. Among these, that which holds the action is called a "dhātu" (root). It is of three kinds: natural root, modified root, and nominal root. Among these, "bhū" (to be), "hū" (to be), "gamu" (to go), "paca" (to cook), etc., are called natural roots because they are established by their own nature. "Titikkha" (to endure), "tikiccha" (to treat), "bubhukkha" (to be hungry), "jighaccha" (to desire food), etc., are called modified roots because they are established by a constructed form. "Puttīya" (to desire a son), "pabbatāya" (to be like a mountain), etc., are called nominal roots because, being a noun, they stand in the place of a root through the addition of an action-expressing suffix. Natural roots are of two kinds: transitive and intransitive. Among these, a root that expresses an action requiring an object is called transitive. For example, "gāmaṃ gacchati" (he goes to the village), "odanaṃ pacati" (he cooks rice). That which is independent of an object... which speaks of an action, that is called intransitive. It is, it exists, it stands, it lies down, and so on. Transitive verbs are of two kinds: single-object and double-object. Among these, that which speaks of an action expecting a single object, that is called single-object. He goes to the village, he cooks rice, and so on. That which speaks of an action expecting two objects, as principal and secondary, that is called double-object. And that is of two kinds: nyādi and duhādi. Among these, that verb which is for the purpose of causing to reach, that is called nyādi. He leads the goat to the village, he carries the burden to the village, he drags the branch to the village. The remaining double-object verbs are called duhādi. He milks the cow of milk, he begs the brahmin for a blanket, he begs the donor for alms, he obstructs the ox from the pen, he asks the Buddha a question, he instructs the disciple in the Dhamma, the Buddha spoke this [word] to the bhikkhus, the king speaks a word to the minister, and so on. Among these, when a form is accomplished in the object, then the case endings and suffixes in nyādi refer to the principal object, in duhādi to the secondary object, and in all roots in the causative construction, it is the causative object. And all this is stated according to the natural meaning of the roots. However, due to the many meanings of roots, when expressing a different meaning, or when combined with various prefixes, intransitive verbs can become transitive, and transitive verbs can become intransitive. In expressing a different meaning, for example: Vida - in existence: the Dhamma exists, it comes into existence. Vida - in knowledge: he knows the Dhamma. Vida - in acquisition: he obtains wealth. Vida - in experiencing: he feels happiness, he experiences the result. Vida - in announcing: "May the venerable one hold me as one who announces, I announce," he announces the reason, he penetrates the Dhamma, and so on. In combination with various prefixes: Pada - in going: he goes on the path, he practices, the path arises, he lies down, it succeeds, wealth comes into being, it comes into existence, he experiences wealth, he overcomes craving, he despises, he dominates, he enters the forest, he plunges into... This is the meaning. It overtakes one going on the road, it reaches one, this is the meaning, and so on. The inflections and suffixes that are helpful for the abundance of consonants or the abundance of meaning of words are called suffixes. Among these, the inflections are of eight kinds, such as 'ti' and 'tu', and in their form, they are ninety-six kinds. Among these, the forty-eight forms that are the first set are called 'parassapada'. The forty-eight forms that are the second set are called 'attanopada'. Among these, the words that are mostly used in contexts related to the welfare of others are called 'parassapada'. Those mostly used in contexts related to one's own welfare are called 'attanopada', say some. 'Para' is said to be the agent, because it is common to all actions. 'Atta' is said to be the object, because it is common to its respective actions. Words that denote 'para' are 'parassapada', and words that denote 'atta' are 'attanopada', say others. 'Atta' is said to be the action, which is the body of the word's meaning. The states and objects, which are in the form of actions to be accomplished by the agent, are also called 'atta'. The agent, who is 'para' to these in the sense of an accomplisher, is called 'para', say still others. 'Atta' is said to be the meaning of 'I', 'para' is said to be the meaning of 'you' or a noun. The first set, being abundant in 'para', are called 'parassapada'. The second set, by convention, are called 'attanopada', they also say. This is not appropriate, as the abundance of 'atta' in the second set is not established. However, having reached the Pāli language, no difference in usage of the two sets is seen in relation to one's own welfare, the welfare of others, or the three cases. Therefore, it should be understood that these two names are not adopted in this treatise. The suffixes, however, are of four kinds: vikaraṇa, kicca, kārita, and dhātu suffixes. Among these, those that make the words like 'ti' and 'tu' and 'tabba' derived from roots, dissimilar to each other by way of group division, are called 'vikaraṇa' suffixes, such as 'la', 'ya', 'ṇa'. 'Kyo' is the 'kicca' suffix in the sense of state and object. 'ṇi' and 'ṇāpi', which are used in the causative activity of commanding others, The name is 'accayā kāritapaccayā'. The suffixes kha, cha, sa, etc., which are root forms in the sense of expressing various actions separately, are called 'dhātu-paccayā' (root suffixes). In "Kāla, kāraka, purisa, saṅkhyābhedadīpaka" (time, agent, person, number-distinction-indicator), the distinction of time is fourfold: past, present, future, and timeless. Among these, the three inflections hiyyattanī, ajjattanī, and parokkhā occur in the past tense. The two, Vattamānā and Pañcamī, occur in the present. One, Bhavissantī, in the future. The two, Sattamī and Kālātīpattī, occur in the timeless. This is said to be the ancient order of inflections, and it is consistent with Pāli. And also "All revere the Good Dhamma, they have dwelled, and they dwell. And they will dwell, this is the nature of the Buddhas." And "Those Buddhas who have passed, those present, and those yet to come." In this order, the two names Pañcamī and Sattamī also become established in an appropriate sense. Later, however, teachers make various orders of inflections according to their own wishes. Kattu (active), Kamma (passive), and Bhāva (impersonal) are the distinctions of kāraka (agent/case). Among these, Bhāva is twofold: sādhya (to be accomplished) and sādhanā (accomplishment), and also as qualifier and qualified. Among these, the action of the root meaning is called sādhya-bhāva. The action of the suffix meaning is called sādhanā-bhāva. Among these, sādhya-bhāva is manifold according to various roots. Sādhanā-bhāva is one, in the sense of the mode of occurrence of various root meanings, which is a single meaning. And just as birth appears to bring into being conditioned phenomena that exist in an unarisen state, so too it appears to bring into manifestation all root meanings that exist merely in the realm of conventional usage. Therefore, it is called sādhanā and kāraka. And just as conditioned phenomena that have arisen by way of birth specifically qualify birth itself, as in "thinking has arisen, touching has arisen," etc., so too various root meanings that manifest by way of the suffix meaning, such as "it is being, it is gone, it is cooked, being, going, "...cooking," etc., exclusively specify the meaning of cause. However, by way of usage, in words formed with the *bhāva* (state/being) suffix, it is indeed appropriate to speak of the non-difference between the meaning of the root and the meaning of the suffix. Here, however, the instrumental sense is intended in both states. First, middle, and ultimate persons are classifications of persons. And "person" (puriso) here, in "Whatever this person experiences, whether pleasure or pain or neither-pain-nor-pleasure" [MN 3.1], refers to the self (attā). And that self, in "He acts, he experiences" [AN 6.43; Vism. 2.580], is called the agent (kāraka). Thus, "person" is indeed the agent. And that is of three kinds: third person, second person, and first person. Among these, the first person (amhattho) is called the ultimate person (uttamapuriso) because it is of one's own internal continuum. The others, in order, are called the first person (paṭhamapuriso) and the middle person (majjhimapuriso). The inflections, however, obtain the names first person, etc., because they indicate them. And this naming, considering it to be included within the classification of agents, is not adopted in this treatise. The classification of number is twofold: by way of singularity and plurality. "Devoid of gender distinction" means that in "the man goes, the woman goes, the family goes," etc., there is no formal distinction in the verb (ākhyātapada) that follows the gender of the referent words like "man," etc. "Expressing the action as primary" means that here, it expresses the action as primary,