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Going, going, speaking, speaking, giving, giving. 177. Of kar, sossa, kubba, kuru, kayirā. Of kar, with saokāra, kubba, etc., optionally occur in ntamāna, etc. Doing, doing, doing, doing, doing, doing, doing, doing, doing, doing, doing, doing, doing, doing, doing. Because of the fixed option, in the adhikāra, more often in māna and paracchakka, kuru, and only sometimes in pubbachakka, 'agghaṃ kurutu, no bhavaṃ, sossā' is said, these are in the active voice. 178. Of gah, gheppo. Of gah, gheppo optionally occurs in ntamāna, etc. Taking, taking, takes. What blows? Takes. 179. Ṇo of niggahīta. Of gah, of niggahīta, ṇo occurs. To be taken, to take, taking. Thus in Moggallāna's Grammar, in the commentary, The Fifth Chapter on Eating. 6. The Sixth Chapter (tyādi) 1. In the present tense, ti, anti, si, tha, mi, ma, te, ante, se, vhe, e, mhe. In the present tense, for an action begun but not completed, from the present tense, the endings tyādi occur. He goes, they go, you go, you (pl.) go, I go, we go, he goes, they go, you go, you (pl.) go, I go, we go. How is it that 'formerly unrighteousness shines , "before I die?" Because it is desired to speak of the present, by taking what is near to it, it is taken. Or, when the future is understood by the words 'pure' and 'purā', then it is present. Or this is a change of tense. For these and similar forms are often used in other tenses, even in the present, for the most part: 'I protect among the good, and do not give anything from here.' 'At the breaking up of the body, in the next world, he goes to companionship with Vāsava.' 'I have run through the cycle of many births.' 'I shall not forget for too long.' 2. Bhavissati ssati ssanti ssasi ssatha ssāmi ssāma ssate ssante ssase ssavhe ssaṃ ssāmhe. The future tense forms like 'ssati' occur for actions that are not yet begun, but are spoken of as if present. He will go, they will go. You will go, you (pl.) will go. I will go, we will go. He will go (mid.), they will go (mid.). You will go (mid.), you (pl.) will go (mid.). I will go (mid.), we will go (mid.). 3. 'Nāma' (is used) in blame and wonder. When the particle 'nāma' is present, and blame or wonder is implied, future tense forms like 'ssati' occur. These, indeed, claim to be of good character! Indeed, monks, there will be no compassion for living beings in that foolish man! How, indeed, monks, will that foolish man make a hut entirely of clay? There, indeed, you, foolish man, when the Dhamma for dispassion has been taught by me, will you think with passion? Is it true, dear Sudinna, that you will eat fermented porridge from yesterday? Here, too, there is an implication of censure. For wonder: Oh, how wonderful, sirs! Oh, how amazing, sirs! Oh, how peacefully, sirs, do the renunciants dwell with their dwelling! Where, indeed, being conscious and awake, he will neither see nor hear the sound of more than five hundred carts that have passed by, one after another. Amazing, indeed, a blind man will climb a mountain! A deaf man, indeed, will hear a sound! 4. Bhūte ī uṃ o ttha iṃ mhā ā ū se vhaṃ a mhe. In the past, for actions that are completed, forms like 'ī' occur. He went, they went. You went, you (pl.) went. I went, we went. He went (mid.), they went (mid.). You went (mid.), you (pl.) went (mid.). I went (mid.), we went (mid.). Indeed. Even in the non-present, with the desire to speak generally of the past, 'yesterday there was joy'. 5. For the non-present: ā ū o ttha a mhā ttha tthuṃ se vhaṃ iṃ mhase. In the sense of the past, which is not the present, the verb forms beginning with 'ā' occur. And from rising, and from lying down; this is the present time, or from dawn to midnight. He went, they went, he went, you went, I went, we went, you went, they went, you went, I went, we went. What is the meaning of other words? He went today or yesterday. 6. For the remote past: a u e ttha a mha ttha re ttho vho i mhe. In the sense of the non-present past, which is not directly perceived, the verb forms beginning with 'a' occur. He went, they went, he went, you went, I went, we went, you went, they went, you went, I went, we went. By a mind deluded, distracted, preoccupied, not perceived by oneself at the time the action was performed, but inferred by its result, it is truly remote past. Therefore, its usage is appropriate even in such a context. 7. For the conditional, starting with eyyā: ssā ssaṃ su sse ssatha ssaṃ ssāmhā ssatha ssiṃsu sasse ssavhe ssiṃ ssāmhase. In the context of 'eyyā', for a failed action, the 'ssā' forms occur optionally. The non-completion or failure of an action, due to the absence of a condition or a deficiency in the cause, is a failed action. And these 'ssā' forms occur only in the past and future, not in the present, because a failed action is impossible there. If he had obtained ordination in his youth, he would have become an Arahant. If he had gone by the south, the cart would not have been overturned. If they had gone by the south, if you had gone, if you had gone, if I had gone, if we had gone, if you had gone, if they had gone, if you had gone, if I had gone, if we had gone, the cart would not have been overturned. What is the difference? If he does not go by the south, the cart will not be overturned. 8. For cause and effect: eyya eyyuṃ eyyāsi eyyātha eyyāmi eyyāma etha eraṃ etho eyyavho eyyaṃ eyyāmhe. In the sense of cause, ela... For actions that have occurred and are occurring, the "eyya" endings are used for the purpose of action. If formations were permanent, they would not cease. If he were to go to the right, the cart would not be overturned. If they were to go to the right, you should go, you (pl) should go, I should go, we should go, you (pl) should go, they should go, you (pl) should go, you (pl) should go, I should go, we should go. The cart would not be overturned. Being and going are the cause, not ceasing and not overturning are the result. Why here is it not: 'He flees because he is being struck, he runs because it is raining, he will flee because he will be struck'? Because the cause-and-effect relationship is indicated by the word itself. What is the meaning? If he goes to the right, the cart will not be overturned. 9. In Questions, Wishes, and Injunctions. Question = inquiry, deliberation, investigation, determination of what is to be done. Wish = request, expressing a desire. Injunction = ordinance, command, engaging in actions. And that is of two kinds, according to respect and disrespect... though differing by subject, it does not go beyond these two. In these questions, etc., the "eyya" endings are used for the purpose of action. In a question: Should the venerable one learn the Vinaya? Or the Dhamma? Should I go to the Uposatha or not? In a wish: May I, venerable sir, obtain ordination in the presence of the Blessed One, may I obtain full admission. May I see you for a hundred years, free from illness. In an injunction: May your honor cook the food. May your honor do merit. May your honor eat here. May your honor sit here. May your honor teach the young man. It is also established in cases of permission and opportune time... because the meaning of injunction is present there too. In permission: You should do thus. In opportune time: You should make a mat. Your time has come for making a mat. If it is opportune for the Saṅgha, the Saṅgha should perform the Uposatha. This is the time, Blessed One, this is the time, Fortunate One, for the Blessed One to lay down a training rule for the disciples. In sending a message, they desire: 'Friend, you should go to the village.' 10. Tu antu hi tha mi ma taṃ antaṃ ssu vho e ām in requests. In requests, these are for the sake of action. Let him go, let them go, go (you singular), go (you plural), I go, we go, let him go, let them go, may you go, may you (plural) go, may he go, may we go, in questions - what, sir, should be studied in grammar? In wishes - give me, may your reverence live, in injunctions - may your reverence do what is done, may your reverence do good, may your reverence eat here, may your reverence sit here, venerable sir, may the Blessed One recite the Pātimokkha for the bhikkhus, in sending - go, friend, to the village, in permission - do it thus, at the opportune time - this is the time, great hero, to arise in your mother's womb. 11. In power and worth, 'eyyā' and so on. In power and in worth, 'eyyā' and so on are for the sake of action. May your reverence rule the kingdom, your reverence is capable and worthy. 12. Or in possibility. When possibility is implied and expressed by the root, 'eyyā' and so on are optionally used. He might even break a mountain with his head. But in unfulfilled action, 'ssā' and so on - he would not fall even if struck by lightning. I consider, I believe, I deem it proper, your reverence might eat, your reverence will eat, your reverence ate. But in unfulfilled action, 'ssā' and so on - I consider that your reverence would not have eaten. 13. In conjunction with 'mā', 'īā' and so on. When 'mā' is in conjunction, 'īā' and 'āā' and so on are optionally used. Do not ever do such a thing again, may your reverence not go to the forest. Why 'or'? May your mind not wander in sensual pleasures, you will not do, you should not do. This is an attempt at an impossible time. The future tense is understood by its connection with other words, as in 'the Buddha will be'. Similarly, 'what is done will be done tomorrow', 'it was a task to be done'. 'Cut, cut!' - thus he cuts. 'Cut, cut!' - thus he cuts. This is the doubling of the middle person singular of 'tva' and so on, for emphasis. This means 'he does the action as if he is hurrying and also urging others'. Similarly, 'cut, cut!' - thus he cuts. 'Cut, cut!' - thus he cuts. And in other tenses too, 'cut, cut!' - thus he cut, he cut, he cut, he will cut. Thus it should be applied to 'ssu', and similarly in combination, 'maṭhamaṭa'.