English
Speak, venerable sirs, what is needed. Enjoy it, or give it away, or do with it as appropriate. O Phussatī, of excellent complexion, choose ten boons. What is wished, what is desired by you, may it quickly be fulfilled. Ask me a question, Vāsava, whatever you wish in your mind. Having been given the opportunity, ask. So be it. May your head split into seven pieces, May thieves cut you into pieces. By this truthful utterance, may a son be born to the sage. If I speak falsely, may my head split into seven pieces. May King Vessantara come, "Come, monk." Practice the holy life, "Come, monks, be virtuous!" In these and similar cases, the words "ehi" and "etha" stand for invitation. In invitation: "May the Blessed One, venerable sir, consent to a meal for me tomorrow." In declaration: "May the Saṅgha hold me as one who declares." "May Master Gotama hold me as a lay follower." "And my life has been regained, know this, dear sir." At the proper time: "May the Blessed One, venerable sir, attain final Nibbāna." "May the Fortunate One attain final Nibbāna." "It is time for the Blessed One, venerable sir, to attain final Nibbāna." "Indeed, it is time for you, Great Hero, to arise in a mother's womb." "Declare, Aggivessana, it is not now the time for your silence." May he experience, may they experience, experience (you sg.), experience (you pl.), I experience, we experience, may he be, may they be. In "hi", "mi", "me" there is lengthening. You (sg.) be wise. 576. Elision of "hi". The "hi" after "a" is elided. What if not "a"? Speak, give, be. By this (rule), the "hi" after "a" is elided. You (sg.) be wise. You (pl.) be wise. I am, we are. In the other (conjugation): May he be, may they be, may you (sg.) be, may you (pl.) be, may I be, may we be. These are the active forms. May it be experienced, may they be experienced, may it be experienced, may they be experienced. These and similar are pure passive forms. May he develop, may they develop, may he develop, may they develop. These and similar are active forms. May it be caused to be developed, may they be caused to be developed. With shortening: may it be caused to be developed, may they be caused to be developed. With doubling: may it be caused to be developed, may they be caused to be developed. Likewise, may it be caused to be developed, may they be caused to be developed. These and similar are causative passive forms. By the rule "Eyyāthasse" and so on, "tha" becomes "vho". You (pl.) may be, or you (pl.) be. Thus, the "tva" group. The "eyya" group. Now the "eyya" group is stated. 577. In cause and effect: "eyya", "eyyuṃ", "eyyāsi", "eyyātha", "eyyāmi", "eyyāma", "etha", "eraṃ", "etho", "eyyāvho" (or "eyyavho"), "eyyaṃ", or "eyyāmhe". In the sense of action, in mutually related cause and effect actions, `eyya` and so on occur, or. The word `vā` (or) sometimes indicates the occurrence of other case endings even in cause and effect, as in: "If he obtains a vehicle, he will go; if he does not obtain, he will not go," and so on. If formations were permanent, they would indeed be pleasant. If he were wise, he would be happy. 578. In questions, aspirations, and injunctions. In these, `eyya` and so on occur. In a question: "What then, should you study, the Discipline or the Doctrine?" In an aspiration: "May I be in every birth." In an injunction: "One should not kill living beings, one should not take what is not given, one should give alms, one should observe morality." 579. `Eyya` and so on in ability and worthiness. In the sense of ability and worthiness, `eyya` and so on occur. "Your honor might rule the kingdom" means "Your honor is able to rule the kingdom" or "is worthy to do so." "He should untangle this tangle." 580. In possibility, or. Even in possibility, `eyya` and so on occur, or. He might even split a mountain with his head. He might be, they might be, you (sg) might be, you (pl) might be, I might be, we might be. In other forms: he might be, they might be, you (sg) might be, you (pl) might be, I might be, we might be. These are the primary forms. He might be experienced, they might be experienced. With doubling and shortening: he might be experienced, they might be experienced, and so on, these are pure passive forms. He might develop, they might develop, he might develop, they might develop, and so on, these are primary forms. He might be developed, they might be developed. With shortening: he might be developed, they might be developed. With doubling: he might be developed, they might be developed. Similarly: he might be developed, they might be developed, and so on, these are causative passive forms. 581. `Eyya`, `eyyāsi`, `eyyaṃ`, `naṃ` in `ṭa`. Eyya, eyyāsi, for these 'eyyam' 'te' occurs, or. Here is the Pāli: The wise one should abandon a small pleasure, if he would see a great pleasure. Why should you, Sutasoma, grieve? He should see the wise one, he should hear the wise one, he should dwell with the wise one, and so on. He might be, he might be. You might be, you might be. I might be, I might be. Eyyuṃssuṃ. For 'eyyuṃ' 'uṃ' occurs, or. Here is the Pāli: They might speak or they might not speak, there is no growing for the nose. They might give me provisions, O prince, when you have gone. Eyyāmassemu ca. For 'eyyāma' 'emu' also occurs, and 'u' for the ending. Here is the Pāli: How might we know that? We might release that snake from its bondage. We might see your Nāga dwellings. Having gone, we might atone for that offense, and perhaps, son, we might obtain life. Indeed, we might give five hundred to the venerable one. We might ask a question, sir. We might dwell without enmity. Protected by you today, we might dwell through the night. We might be, we might be. According to Mahāvutti, sometimes the 'yyā' syllable is dropped in the middle: You might ask about the meaning and the Dhamma. You might understand the boils on the chest, you might understand them, young man. So that you might attain my destiny. So that we might attain your destiny. You should understand the opportunity, in the forest where we might dwell. By the rule beginning with 'Eyyāthasse', 'o' also occurs for 'eyyātha': You might be, or you might be. And here, as stated before, the distinctions of question, wish, and injunction should be understood here also according to their usage. By the word 'question', thorough questioning, inquiry, deliberation, investigation, and so on are included. In thorough questioning: the Dhamma, or... First we should recite the Vinaya. In questioning: Say, venerable sir, what should I do, what is its meaning, how should I know its meaning? In deliberation: To whom should I first teach the Dhamma? Why don't I recite the Dhamma and the Vinaya? In investigation: Should I go to the Uposatha, or should I not go? In aspiration: May I be such a one in the future, having sported with Ummādantī, may I then be King Sivi, may he see it for a hundred years, healthy. In request: May I obtain, venerable sir, ordination in the presence of the Blessed One, may I obtain full ordination. In injunction: One should practice the Dhamma. In command: One should act as if one's head were ablaze, there is no escape from death. In exhortation: Whoever has an offense, he should reveal it, whoever does not agree, he should speak. In invitation: Venerable sirs, say what is needed. In permission: People may carry it away, or burn it, or do as they please. In authorization: The Saṅgha, if it wishes, may perform the act. In summoning: When I send for you, then you should come, O warrior. In inviting: May your honor sit here. At the proper time: The Saṅgha should perform the Uposatha, should recite the Pātimokkha. The word 'vā' in 'or in possibility' has the meaning of including what is not stated, by which supposition, unfulfilled condition, and so on, are included. Therein, supposition is of two kinds, according to what is actual and what is not actual. Therein, in actual supposition: Whoever associates with a fool, he too would become a fool. In non-actual supposition: When a cloak of tortoise hair, would be of three kinds. When a ladder of rabbit horns, would be well made. In unfulfilled condition: If he were to dwell in a house, the king... his universal monarch [dī. ni. 3.136]. Thus, 'eyya' and so on. Past Tense Now the Past Tense is explained. 584. In the non-present, ā, ū, o, ttha, a, mhā, ttha, tthuṃ, se, vhaṃ, iṃ, mhase [ka. 418; rū. 456; nī. 886; caṃ. 1.2.77; pā. 3.2.111]. After the verb stem, in a past time other than today, ā and so on occur. 585. In ā, ī, ssā and so on, aña optionally [ka. 519; rū. 457; nī. 1032]. In ā and so on, in ī and so on, and in ssā and so on, aña occurs optionally at their beginning. He was (abhavā, bhavā), they were (abhavū, bhavū), you (sg) were (abavo, bhavo), you (pl) were (abhavattha, bhavattha), I was (abhava, bhava), we were (abhavamhā, bhavamhā). In the other paradigm: (you pl) were (abhavattha, bhavattha), (they) were (abhavatthuṃ, bhavatthuṃ), (you sg) were (abhavase, bhavase), (you pl) were (abhavavhaṃ, bhavavhaṃ), (I) was (abhaviṃ, bhaviṃ), (we) were (abhavamhase, bhavamhase). 586. Of ā, ī, ū, mhā, ssā, ssāmha, optionally [ka. 517; rū. 488; nī. 1105]. Of these, shortening occurs optionally. He was (abhava), they were (abhavu), we were (abhavamha). By 'eyyāthasse' and so on, ā becomes ttha, and a becomes aṃ. He was (abhavattha, bhavattha), or (abhavā, bhavā). I was (abhavaṃ, bhavaṃ), or (abhava, bhava). These are previous forms. And here, by extensive usage, the substitution of thā for the ā-ending is frequently seen: the earth trembled [jā. 2.22.1672], he became unconscious [jā. 2.22.328], he spoke these verses [jā. 2.22.328], the empty body appeared [theragā. 172], weariness arose [theragā. 273], one meditated in solitude [jā. 1.15.286], and so on. Similarly, for the o-ending: he thought me difficult to deceive, and so on.