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568. The 'kya' (suffix) in impersonal and passive forms, excluding the perfect, when 'māna', 'nta', 'ti', etc., follow. Excluding the perfect, when 'māna', 'nta' suffixes, and 'ti', etc., follow, the verb root, in the impersonal and passive sense, takes the 'ya' suffix with 'ka' as an anubandha. By the rule of 'bahula', sometimes also in the active voice. Form is destroyed, he will be abandoned, rice is cooked, in summer, water is cut off, the granary is broken. 569. Not 'te' in 'ka'-anubandha and 'na'-āgama. In 'ka'-anubandha and 'na'-āgama, for 'i' and 'u' vowels, and 'a', 'e', 'o', 'ā' do not occur. There is no lengthening in 'kya'. In the passive voice: By that man, enjoyment is experienced. By that man, enjoyments are experienced. By that man, you are experienced. By that man, you (pl) are experienced. By that man, I am experienced. By that man, we are experienced. And the doubling and shortening of 'ya': is experienced, are experienced. There, in "anubhūyati" here, the meaning of the 'ti' word, combined with the 'kya' suffix, is of two kinds: expressed meaning, and denoted meaning. There, the power of the passive... is called the literal meaning, the expressed meaning. The meaning of the gender, dependent on a being, is called the denoted meaning. But the word 'ti', accompanied by the 'kya' suffix, directly expresses only the literal meaning, not the denoted meaning. Hearing "anubhūyati" (is experienced), one directly understands only the agentive power accompanied by the action to be accomplished, and nothing else, so it is said. The rest is as stated before. Anubhūyate, anubhuyyate, anubhūyante, anubhuyyante, anubhūyase, anubhūyavhe, anubhūye, anubhuyye, anubhūyamhe, anubhuyyamhe. 570. Short vowels preceded by a heavy syllable, for 'nte' and 'ntī', become 're'. After a short vowel preceded by a heavy syllable, 'nte' and 'ntī' become 're'. Jāyare (they are born), jāyanti (they are born), jāyare (they are born), jāyante (they are born), gacchare (they go), gacchanti (they go), gacchare (they go), gacchante (they go), gamissare (they will go), gamissanti (they will go), gamissare (they will go), gamissante (they will go). Why "preceded by a heavy syllable"? Pacanti (they cook), pacante (they cook). Why "short vowel"? Pācenti (they cook), pācante (they cook). And here, by the division of the rule, these Pāli words are formed: "sabbaṃ hidaṃ bhañjare kālapariyāyaṃ" (all this breaks the cycle of time), "muñcare bandhanasmā" (they are freed from bondage), "jīvare' vāpi sussatī" (or they live, or it dries up). There, 'bhañjare' means 'is broken', 'muñcare' means 'may they be freed', 'jīvare' vāpī' means 'or while living'. Anubhūyare (they are experienced), anubhūyanti (they are experienced), anubhūyare (they are experienced), anubhūyante (they are experienced). Bhāva (state/being) means becoming, the action of going, etc. This is specified by the root itself in an appositional sense, not by a noun. Therefore, there is no specific usage of 'tumha' (you) and 'amha' (we) or other nouns in the sense of 'tyādi' (etc.) there. Only the first pair (third person) occurs there. And because its nature is undifferentiated like a substance, there is no distinction of number; only the singular occurs. Thus, "bhogaṃ anubhūyati, anubhuyyati, anubhūyate, anubhuyyate" means "there is the experiencing of enjoyment." Thus, pure impersonal and passive forms. Causative Agent Form 571. Also by the activity of the instigator. The one who instigates an action, in the activity of that instigating agent... Where ṇi and ṇāpi occur. Those with ṇa-affix are for augmentation. And among them, from roots ending in 'ā', only ṇāpi occurs, (as in) dāpeti, dāpayati. From roots ending in 'u' or 'o', only ṇi (occurs), (as in) sāveti, sāvayati. From the rest, both (occur), pāceti, pācayati, pācāpeti, pācāpayati. The agent's action is also a verb, thus after ṇi and ṇāpi, which express that meaning, inflections and suffixes occur, and the final vowel of the root, and of ṇi and ṇāpi, undergoes augmentation. He develops the path, they develop the path, you develop the path, you (plural) develop the path, I develop the path, we develop the path. 572. Āya and āvā in ṇa-affix. E and O become āya and āvā respectively when a ṇa-affixed suffix follows, and in the sutta-inflection, even without a ṇa-affix, āyā and āvā occur. From the root 'ge' (to sound), gāyati, gāyanti. If 'apa' precedes, in the sense of 'worship', apacāyati, apacāyanti. From 'jhe' (to think), jhāyati, jhāyanti, ujjhāyati, nijjhāyati, and so on. 573. And from ṇi, ṇāpi, āpi. And from ṇi, ṇāpi, āpi, the 'lo' (form) occurs in the agentive, optionally. Kārayati, kārāpayati, saddāpayati. By this, in a position without a vowel, after the 'aya' substitution, the 'a' vowel occurs. He develops the path, they develop the path, you develop the path, you (plural) develop the path, I develop the path, we develop the path. Thus are the forms. And so forth. The 'yo' (suffix) comes after ṇi and ṇāpi suffixes, as in 'kyo bhāvakammesū...' 574. Of Kya. After a verb, the initial 'k' of 'kya' becomes 'īña'. By him the path is developed, by him the paths are developed, by him you are developed, by him you (plural) are developed, by him I am developed, by him we are developed. In shortening: bhāviyati, bhāviyanti. In doubling: bhāviyyati, bhāviyyanti. Likewise: bhāvayīyati, bhāvayīyanti. In shortening: bhāvayiyati, bhāvayiyanti. In doubling: bhāvayiyyati, bhāvayiyyanti. Even a root that is intransitive, in the causative, becomes transitive with one object; One-object (verbs) become two-object, and two-object (verbs) become three-object. Thus is the form, the pure passive form. Agent-form, Patient-form, Cause-form, and Action-form— these four resultant forms are found in one element. Here, by agent-form, the agent-patient-form is also included. The granary breaks, the breaking-thing breaks. And by patient-form, the patient-agent-form is also included. There, a word that, while being an agent-denoting word, becomes a patient-form in its sound-structure, is called a patient-agent-form; it is frequently seen in Pāli. Form is made manifest, is overcome, is thoroughly overcome, is transcended, the sign is overcome—this is Gotrabhu; the occurring is overcome, death is overcome, rebirth is overcome—this is Gotrabhu, and so on. Similarly, he might be abandoned or not abandoned, he will be abandoned, his fame wanes, the person wanes, he declines, the thoroughbreds neigh, the heart of the distressed one throbs, and so on. And the rule in Kaccāyana, "iyamhi dā dhā mā thā hā pā maha mathādīnamī," is desired in the patient voice, but it is only applicable in the agent voice, due to the presence of the 'i' vowel increment in the patient voice. However, in Saddanīti, it strongly asserts the verbal noun nature of words like "so pahīyissati," but these are indeed patient-agent-forms. And here, the present tense is fourfold: constantly occurring, continuously occurring, interruptedly occurring, and proximately occurring. Among these, in constantly occurring: Here this mountain stands, the moon and sun revolve, the directions shine, radiant. In continuously occurring: "Is alms-giving given in your household, householder?" "Alms-giving is given in my household, venerable sir." And here, as long as there is zeal for giving, the act of giving, as it occurs, is called continuously occurring, due to the non-cessation of zeal. In interruptedly occurring: "This one does not eat meat, nor does he kill a living being." He does not take what is not given. Here, as long as he does not do the opposite action, so long is the action of abstention called present. In the near past – From where do you come? I come from Rājagaha. In the future – I will teach you the Dhamma, listen carefully. By the Sutta-division, in connection with 'then', this inflection also occurs in the past, shaking off the bark-garments, I went to the sky then. In connection with 'until', 'before', 'ere', also in the future – Stay right here, until I come. Would that I might recite the Dhamma and the Vinaya. Before unrighteousness shines forth, and righteousness is pushed back. Cut these teeth before I die. Also in the sense of certainty – Surely I go to hell, there is no doubt for me in this. Also in the sense of inevitability – Surely I shall be a Buddha, or, surely he will be a Buddha. Also in the sense of uncertainty – If with a purified mind, one speaks or acts. It thinks, therefore it is mind. It touches, therefore it is contact. It awakens, therefore it is the Awakened One. Also in connection with 'when' (kadā) and 'when' (karahi) – When does he go? When does he go? Or, will he go? Thus, 'ti' and so on. 'Tu' and so on. Now 'tu' and so on are spoken of. Tu, antu, hi, tha, mi, ma, taṃ, antaṃ, su, vho, e, āmase. In the present tense, in questions, aspirations, and injunctions, the 'tu' and so on are verb-endings. In questions – Do you study the Dhamma or the Vinaya? By the word 'aspiration', blessings and so on are also included. There, in aspiration – Wandering through existences, may I be faithful and unselfish. In blessing – By this utterance of truth, may the rain-god pour down rain. May all see auspicious things. May all beings be free from enmity. Yā give me one eye. may the Blessed One, venerable sir, teach the Dhamma, may the Blessed One advise me, may the Fortunate One instruct me, may the Saṅgha, venerable sirs, lift me up, For us who are fallen, forgive, O king of elephants, Come, tigers, turn back. abandon unwholesome things, dwell having attained wholesome things. think thus, do not think thus. Come, monks, be virtuous, accomplish with diligence, Come, seize, bind, Do not let anything escape you. May the elder, venerable sir, recite the Pātimokkha. May the Saṅgha, venerable sirs, hear me. Go, you Sāriputtas. May the Saṅgha, venerable sirs, speak to me,