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And completion, and emphasis; And immediate succession, and separation, The word 'atha' occurs. 416, 429. Then, the first six are the Parassapada of the vibhattis. Then, for all the vibhattis, whichever are the first six forms, those are the Parassapada. are called Parassapada. How is that? Ti anti, si tha, mi ma. What is the purpose of the term Parassapada? Parassapada in the active voice. 407, 439. The latter are Attanopada. Among all the endings, the six endings that come after. Those are called Attanopada. How is that? Te ante, se vhe, e mhe. What is the purpose of the term Attanopada? Attanopada are used in the impersonal and passive voices. 408, 431. Two each are first, middle, and last persons. Among all those endings, both Parassapada and Attanopada, two endings each are called first, middle, and last persons. How is that? Ti anti are first person, si tha are middle person, mi ma are last person. For Attanopada too, te ante are first person, se vhe are middle person, e mhe are last person. Thus everywhere. What is the purpose of the term first, middle, and last person? When a noun is used in apposition, the first person is used; with 'you' (plural) the middle person; with 'we' the last person. 409, 441. When all are mentioned together, the last person. When all three, first, middle, and last persons, are mentioned together, the last person should be taken. He reads, and you read (singular), and you (plural) read. He cooks, and you cook (singular). You (plural) cook. Thus, in the remaining endings, the last person should be applied. 410, 432. When a noun is used in apposition, the first person. When a noun is used or not used, if it is in apposition, the first person is used. He goes, they go. Even when not used – goes, they go. Why "in apposition"? By him you are killed, Devadatta. 411, 436. With 'you' (plural) the middle person. When 'you' (plural) is used or not used, if it is in apposition, the middle person is used. You go (singular), you go (plural). Even when not used – you go (singular), you go (plural). Why "in apposition"? By you rice is cooked. 412, 437. With 'we' the last person. When 'we' is used or not used, if it is in apposition, He is a supreme person. I sacrifice, we sacrifice. Even when not used – I sacrifice, we sacrifice. Why "in the same case"? By me is sacrificed to the Buddha. 413, 427. In time. This "in time" should be understood as a heading. 414, 428. Present in the present. In the present time, the present tense ending occurs. He goes to Pāṭaliputta, he enters Sāvatthī. 415, 451. In command, blessing, and non-past time, the fifth case. In the sense of command and in the sense of blessing, in non-past time, the fifth ending occurs. May he do good, may there be happiness for you. 416, 454. In the senses of permission and supposition, the seventh case. In the sense of permission and in the sense of supposition, in non-past time, the seventh ending occurs. You might go, what might I do? 417, 460. In the unseen, the remote past. In unseen past time, the remote past ending occurs. He said in a dream, thus indeed the ancients said. 418, 456. From yesterday onwards, in the seen, the yesterday-past. From yesterday onwards, in past time, whether seen or unseen, the yesterday-past ending occurs. He went the path, they went the path. 419, 469. In the near, the today-past. From today onwards, in past time, whether seen or unseen, in the near, the today-past ending occurs. He went the path, they went the path. 420, 471. With 'mā' (prohibitive particle), and in all times. When these endings, yesterday-past and today-past, are combined with 'mā', then they occur in all times. Do not go, do not speak, do not go, do not speak. By the inclusion of 'ca' (and), the fifth ending also occurs. Do not go. 421, 473. In the future, the future tense. In future time, the future tense ending occurs. He will go, he will do. They will go, they will do. 422, 475. In a past unfulfilled action, the conditional. In merely unfulfilled past action, in past time, the conditional ending occurs. If he had obtained that vehicle, he would have gone. If they had obtained that vehicle, they would have gone. 423, 426. Present: -ti, -anti, -si, -tha, -mi, -ma, -te, -ante, -se, -vhe, -e, -mhe. Present The designation "Vattamānā" applies to these twelve endings: ti, anti, si, tha, mi, ma, te, ante, se, vhe, e, mhe. What is the meaning of "Vattamānā"? "Vattamānā" means present tense. 424, 450. "Pañcamī" is: tu, antu, hi, tha, mi, ma, taṃ, antaṃ, ssu, vho, e, āmase. The designation "Pañcamī" applies to these twelve endings: tu, antu, hi, tha, mi, ma, taṃ, antaṃ, ssu, vho, e, āmase. What is the meaning of "Pañcamī"? "Pañcamī" is for commands, blessings, and future time. 425, 453. "Sattamī" is: eyya, eyyuṃ, eyyāsi, eyyātha, eyyāmi, eyyāma, etha, eraṃ, etho, eyyāvho, eyyaṃ, eyyāmhe. The designation "Sattamī" applies to these twelve endings: eyya, eyyuṃ, eyyāsi, eyyātha, eyyāmi, eyyāma, etha, eraṃ, etho, eyyāvho, eyyaṃ, eyyāmhe. What is the meaning of "Sattamī"? "Sattamī" is for permission and supposition. 426, 459. "Parokkhā" is: a, u, ettha, aṃ, mha, ttha, re, ttho, vho, iṃ, mhe. The designation "Parokkhā" applies to these twelve endings: a, u, ettha, aṃ, mha, ttha, re, ttho, vho, iṃ, mhe. What is the meaning of "Parokkhā"? "Parokkhā" is for the unseen past. 427, 455. "Hiyyattanī" is: ā, ū, o, ttha, aṃ, mhā, ttha, tthuṃ, se, vhaṃ, iṃ, mhase. The designation "Hiyyattanī" applies to these twelve endings: ā, ū, o, ttha, aṃ, mhā, ttha, tthuṃ, se, vhaṃ, iṃ, mhase. What is the meaning of "Hiyyattanī"? "Hiyyattanī" is for the past from yesterday onwards, seen. 428, 468. "Ajjatanī" is: ī, uṃ, o, ttha, iṃ, mhā, ā, ū, se, vhaṃ, aṃ, mhe. The designation "Ajjatanī" applies to these twelve endings: ī, uṃ, o, ttha, iṃ, mhā, ā, ū, se, vhaṃ, aṃ, mhe. What is the meaning of "Ajjatanī"? "Ajjatanī" is for the recent past. 429, 472. "Bhavissantī" is: ssati, ssanti, ssasi, ssatha, ssāmi, ssāma, ssate, ssante, ssase, ssavhe, ssaṃ, ssāmhe. The designation "Bhavissantī" applies to these twelve endings: ssati, ssanti, ssasi, ssatha, ssāmi, ssāma, ssate, ssante, ssase, ssavhe, ssaṃ, ssāmhe. . By "bhavissantī," what is the meaning? In the future, "bhavissantī." 430, 373. Kālātipatti: ssā, ssaṃsu, sse, ssatha, ssaṃ, ssāmhā, ssatha, ssisu, ssase, ssavhe, ssiṃ, ssāmhase. Kālātipatti, this is the designation for "ssā, ssaṃsu, sse, ssatha, ssaṃ, ssāmhā, ssatha, ssisu, ssase, ssavhe, ssiṃ, ssāmhase" these twelve words. By "Kālātipatti," what is the meaning? When an action has been surpassed in the past, that is Kālātipatti. 431, 458. Hiyyattanī, Sattamī, Pañcamī, Vattamānā are Sabbadhātuka. Hiyyattanī and so on, these four inflections are called Sabbadhātuka. He went, he might go, let him go, he goes. By "Sabbadhātuka," what is the meaning? The increment of 'i' in non-sabbadhātuka. Thus, in the chapter on verbs, the first section. Second Section 432, 362. Suffixes after roots and nouns. Suffixes occur after these, roots and nouns. He does, he goes. Whoever does something, another says to him, "Do it, do it!" Or he causes the doer to do it = he makes him do it. The community acts like a mountain = it acts like a mountain. The pond acts like an ocean = it acts like an ocean. The sound acts like a crackle = it crackles. The descendant of Vasiṭṭha is Vāsiṭṭha. Thus, others too should be joined. 433, 528. From Tija, Gupa, Kita, Māna, Kha, Cha, Sa (suffixes) optionally. From these roots, Tija, Gupa, Kita, Mānu, these suffixes, Kha, Cha, Sa, occur optionally. He endures, he abhors, he treats, he investigates. Why "optionally"? He sharpens, he guards, he honors. 434, 534. From Bhuja, Ghasa, Hara, Su, Pā and so on, in the sense of wishing to do. From these roots, Bhuja, Ghasa, Hara, Su, Pā, and so on, in the sense of wishing to do, these suffixes, Kha, Cha, Sa, occur optionally. He wishes to eat = he hungers. He wishes to eat = he hungers. He wishes to take = he desires to take. He wishes to hear = he desires to hear. He wishes to drink = he thirsts. Why "optionally"? He wishes to eat. Why "in the sense of wishing to do"? He eats. 435, 536. Āya (suffix) is named. In the sense of acting like a doer. From a noun, in the sense of acting like a doer, the suffix 'āya' occurs. The Saṅgha acts itself like a mountain = it acts like a mountain. A pond acts itself like an ocean = it acts like an ocean. A sound acts itself like a sizzling sound = it acts like a sizzling sound. Thus also others should be applied. 436, 537. And 'īya' in the sense of comparison. From a noun, in the sense of comparison and acting, the suffix 'īya' occurs. One without an umbrella acts like an umbrella = acts like an umbrella. One without a son acts like a son = acts like a son. "In the sense of comparison" for what purpose? He practices Dhamma. "In the sense of acting" for what purpose? One without an umbrella protects like an umbrella. Thus also others should be applied. 437, 538. From a noun, in the sense of wishing for oneself. From a noun, in the sense of wishing for oneself, the suffix 'īya' occurs. He wishes for a bowl for himself = he wishes for a bowl. Thus, he wishes for robes, he wishes for requisites, he wishes for a robe, he wishes for wealth, he wishes for a pot. "In the sense of wishing for oneself" for what purpose? He wishes for a bowl for another. Thus also others should be applied. 438, 540. From verbs, ṇe, ṇaya, ṇāpe, ṇāpaya are causatives in the sense of cause. From all verbs, these suffixes ṇe, ṇaya, ṇāpe, ṇāpaya occur, and are called causatives in the sense of cause. Whoever does, him another says "do, do" thus, or causes him doing = he causes to do, he causes to do, he causes to do, he causes to do. Whoever do, them others say "do, do" thus = they cause to do, they cause to do, they cause to do, they cause to do. Whoever cooks,