English
it does not express a substance as primary, like a noun. This is the intention. Therein, action (kriyā) is called the state of the root's meaning. And that, by way of time, is of four kinds: past action, present action, future action, and timeless action. Imperative action, Benedictive action, Permissive action, Conditional action, Worthy, Possible, Prescriptive, Invitational, and other such actions— thus, the classification of action is manifold. *Bhū* (to be) in the sense of existence. The state of being (sattā) is the existence of what is. In that existence, the root *bhū* functions in the sense of existence. It functions in the sense of the existing state of all word-meanings, as objects of sound and intellect—this is the meaning. 561. For the purpose of action [Ka. This is the Adhikāra Sutta, meaning that after the verb-root, the ending and the suffix occur. Kriyattha means that which has a verb-root as its meaning. The root is of three kinds: primary root, modified root, and nominal root. The form with the causative suffix is also included in the modified root. In the present tense, ti, anti, si, tha, mi, ma, te, ante, se, vhe, e, mhe. The state that has begun but not yet finished is called the present. The time related to it is also called the present by extension. In the present tense, after the verb-root, the endings beginning with 'ti' occur. And this ending is called 'ti-ādi' and is called 'vattamānā' because it pertains to the present tense. For the former and latter sixes, in one or many 'you' and 'we' and 'remaining', the two middle, two supreme, and two first. When the name 'you', the name 'we', and the remaining names from both are used or implied, in one or many meanings, the two middle, two supreme, and two first endings of the former six and the latter six occur. "Supreme means the lattermost" is stated in Cūḷamoggallāna. And here, through the rule of endings, the rule of those respective designations is also established. How? Ti, anti, si, tha, mi, ma is called the former six. Te, ante, se, vhe, e, mhe is called the latter six. In the former six, ti, anti is called the first pair. si, tha is called the middle pair. mi, ma is called the supreme pair. Similarly in the latter six. There, when a co-referential remaining name is used or implied, the first pair occurs. Similarly, for the name 'you', the middle pair, for the name 'we', the supreme pair. And in the pairs, when one meaning is to be expressed, the singular, when many are to be expressed, the plural. And here, the meanings of the names, dependent on the agent and the object, are here called the meanings of the names. In that which is called agent or object. In the sense of a noun, the *ti* etc. endings occur. That noun-sense, being the expressed meaning of the *ti* etc. indicators, is called the expressed meaning, not of the *sī* etc. endings. The noun-word which expresses the expressed agent, and the gender-meaning which is the basis of the object, is called the "expressed word". This same (word) is also called the "co-referential word". And the *am* etc. endings, which express meaning, do not find a place here. Only the first case ending, which merely indicates gender-meaning, finds a place. Referring to such co-referential expressed words, it is said in the Sutta: "in *tumha*, *amha*, and the rest". And this Sutta (rule) should be understood in two kinds of sentences: in sentences connected with pure *tumha* and *amha*, and other nouns, and in sentences connected with mixed (forms). There, when connected with pure (forms), pairs occur for each. For example? He goes, they go, you (sg) go, you (pl) go, I go, we go. Likewise in pure compounds. For example? He and he goes, or they go. They and they go. He and they go. You (sg) and you (sg) go (sg), or you (pl) go (pl). You (pl) and you (pl) go. You (sg) and you (pl) go. But in compound sentences connected with mixed (forms), due to the indication "in contradiction", only the later pairs find a place. And among them, only plural forms. For example? He and you (sg) go. He and I go. You (sg) and I go. He and you (sg) and I go. A quartet of singulars. They and you (pl) go. They and we go. You (pl) and we go. They and you (pl) and we go. A quartet of plurals. He and you (pl) go. He and we go. You (sg) and we go. He and you (sg) and we go. A quartet with singular roots. They and you (sg) go. They and I go. You (pl) and I go. They and you (pl) and I go. A quartet with plural roots. Moreover, You (sg) and he go. And I and he go, and you and I and he go, and you (pl.) and he go, and we and he go, and you and they go, and I and they go— and so on, these four-fold combinations should be understood. Here is the Pāli text – And you, son, daughter-in-law, and grandson, dwelling in the house, live in harmony. And I, son, daughter-in-law, and grandson, dwelling in the house, live in harmony. And now I and the venerable Sāriputta will sustain the community of monks. And I and these monks sat down in concentration. And I and my wife were patrons. And I and my husband were patrons, and so on. But when it should be said "he goes and you go," (instead) "you (pl.) go," or when it should be said "he goes and I go," (instead) "we go," that is merely a natural plural, not a plural of a higher person. And as for the rule in Kaccāyana – "When all are referred to as one, the higher person (takes precedence)" [Nī. p. 216], there too, the meaning that when two or three mixed beings, namely 'you' and 'I', are referred to together in a mixed dual compound sentence, the higher person should be applied, is not impossible. 564. 'La' in the agent [Ka. 455; Rū. 433; Nī. 925]. After a verb stem, when 'māna', 'nta', 'tya', etc., which are not in the direct presence, follow, the suffix 'la' (with 'l' as an anubandha) occurs in the agent. The 'la' anubandha has a specific meaning in the rule 'ūlassa'. By this, where 'māna', 'nta', 'tya', etc., occur in the agent, there this 'la' suffix (is applied), and by the 'la' suffix, their agent-expressing nature is made known. This is also the method in "kyo in impersonal and passive..." and so on. And here, the vikaraṇa suffixes are merely fillers for consonants, not fillers for meaning. Therefore, in whichever usage the word form is not completed without them, there alone they occur. Where it is completed, there they do not occur. This 'la' suffix also, after a root, before a vowel of an ending, or... It applies when it is not present. But when it is present, it applies for other functions in "I cook, we cook, you cook, he goes, they go, he avoids, they avoid," etc. And where the elision of suffixes is prescribed, it applies to prevent the occurrence of another group or another form; elsewhere, it does not apply. 565. To *i* and *u* vowels, *e* and *o* before a suffix. [ka. 485; rū. 434; nī. 975; caṃ. 1.1.82; pā. 3.1.60]. An inflection, a suffix, is called a suffix. *I, kī, khi, ci, ji*, etc., are called *i*-vowels. *Cu, ju, bhū, hū*, etc., are called *u*-vowels. When a suffix follows, *e* and *o* augmentations occur respectively for *i*-vowels and *u*-vowels at the end of single-syllable roots. "Sometimes the following" means elision of the following vowel. Preceded by *saṃ*-: he becomes, they become, you (sg) become, you (pl) become, I become, we become. Preceded by *anu*- in the sense of experiencing: he experiences enjoyment, they experience enjoyment, you (sg) experience enjoyment, you (pl) experience enjoyment, I experience enjoyment, we experience enjoyment. Here, just as in "a blue cloth," the meaning of the word *nīla* (blue) is twofold: the expressed meaning and the denoted meaning. There, its own meaning, which is reckoned as a quality, is called the expressed meaning. The meaning of a substance, which is dependent on a quality, is called the denoted meaning. But the word *nīla* directly states only the expressed meaning. One who hears merely the word *nīla* directly understands only the quality of blueness. Therefore, the denoted meaning of the word *nīla* is explained by another word, "cloth." Similarly, in "he experiences," the meaning of the suffix *ti* is twofold: the expressed meaning and the denoted meaning. There, its own meaning, which is reckoned as the agent's power, is called the expressed meaning. The meaning of gender, which is dependent on power, is called the denoted meaning. But the suffix *ti* directly states only the expressed meaning, not the denoted meaning. One who hears "he experiences" directly understands only the agent associated with the action to be accomplished, not any substance. Therefore, the denoted meaning of the suffix *ti* is explained by another word, "he." But since the expressed meaning is directly stated by the suffix *ti* itself, the need for the third inflection to explain it again... "ca" is not present, for indicating the gender meaning, in the word to be expressed, the first case ending thus occurs. This rule is everywhere. 566. E, O, NA, MA, YA, VA before a vowel. When a vowel follows, E and O, in order, become aya and avā. In ya and va, the 'a' sound is for pronunciation. He becomes, they become, You become, you (pl) become. 567. In Hi, Mi, Me, the 'a' (is lengthened). When Hi, Mi, Me follow, the 'a' sound becomes long. I become, we become. In the other six: he becomes, they become, you become, you (pl) become, I become, we become. When 'pa' is prefixed to 'bhū' in the sense of occurring, the river originates. When 'adhi', 'abhi', 'pari' are prefixed in the sense of harming: he overcomes, he conquers, he despises. When 'vi' is prefixed in destruction, manifestation, and beauty: he perishes/manifests/shines. When 'parā' is prefixed in the sense of defeat: he is defeated. When 'abhi', 'saṃ' are prefixed in attainment and immersion: he attains, he is immersed. Similarly, he appears, he manifests, and so on. Thus is the form. Pure impersonal and passive forms.