English
being both present and future tense. Because they are suitable for use like: "Today one might do merit, tomorrow too one might do merit." "Today let him go, or tomorrow let him go." The kriyātipatti (conditional) is of indeterminate tense. Because it is suitable for use like: "If he had obtained a vehicle yesterday, he would have gone." "If he obtains a vehicle today before sunset, he will go." "If he obtains a vehicle tomorrow, he will go." Thus, it should be arranged without confusion. Having thus arranged, this method spoken by us should be carefully noted. How? The hiyyattanī, ajjatanī, parokkhā, svātanī, āsī, and bhavissanti – these six endings are exclusively past and future tense. The vattamānā, as the present tense, is only one ending, exclusively present tense. When counted in order, it occupies the seventh place. Thus, to place in this seventh position, which is called vattamānā, one ending, which by the grammatical method is called "hypothetical tense", and by the scholastic method should be called "present-future tense", was given the name "seventh" and placed there, due to its similar position with the vattamānā which is the seventh. Then again, counting the three endings that are exclusively future tense – svātanī, āsī, and bhavissanti – that present-future tense ending, which had received the name "seventh", was made the fourth, due to its similar position with those three in being future tense. And one ending, which by the grammatical method is called "imperative tense", and by the scholastic method should be called "present-future tense", one ending of the five By completing the enumeration, he made the designation of the fifth, and established it. But for the conditional mood, due to its indeterminate time, avoiding that, this decision was made, and indeed, relying solely on the method of grammar. This, first of all, is our preference, for those who desire a meaningful designation for the seventh and fifth (endings) mentioned immediately after the present tense in the Kātanta system. This was not rejected, was approved, was accepted by the venerable ones, experts in the Good Dhamma, saying: "Just so, friend, just so, friend." And by the grammarians, it was not rejected, was approved, was accepted, saying: "Just so, venerable sir, just so, venerable sir." Thus, by all those former teachers, it was greatly approved, not rejected. But in Kaccāyana's treatise, in accordance with the Buddha's words, because the eight kinds of endings are mentioned, the present tense ending stands in the fifth place. How? By way of the perfect, imperfect, aorist, and future, which are exclusively past and future tenses, there are four endings. By way of the present tense, there is only one ending, exclusively present tense. When that is counted in sequence, it occupies the fifth place. Thus, in this fifth place, designated as present, to be inserted, by the method of grammar, the ending called "anuttakālikā," which has gone by the designation "imperative tense," due to its being in the same place as the present tense, which is the fifth, he made the designation of the fifth, and established it. After that, having placed that fifth (ending) in the sixth place, taking the six endings by way of enumeration thus: perfect, imperfect, aorist, future, present, and fifth (imperative), by the method of grammar, the ending called "anuttakālikā," which has gone by the designation "optative tense," by completing the enumeration of seven, he made the designation of the seventh, and established it. But for the conditional mood, due to its past and future tense nature, avoiding that, this decision was made, and indeed, relying solely on the method of grammar. This, in Kaccāyana's (system), is our preference, for those who desire a meaningful designation for the fifth and seventh (endings) mentioned immediately after the present tense. And this by the venerable ones, experts in the Good Dhamma, was not rejected... Approved and accepted: "Just so, friend, just so, friend." Even by grammarians, not rejected, approved and accepted: "Just so, venerable sir, just so, venerable sir." Thus, by all those former teachers, it was greatly approved and not rejected. Because the Kātantakaccāyana grammars, though differing from each other in their inflectional order, nevertheless agree and align in meaning regarding the division of time (past, present, etc.) in their explanations of grammar, therefore, taking the grammatical method as essential, our preference for the etymological designation of the fifth and seventh cases was greatly approved and not rejected by former teachers. Hence, it is not possible for anyone to overturn this view and establish another. For this method is extremely subtle and hard to see, like an atom; hard to penetrate, like a great thicket; and exceedingly profound, like a great ocean. Therefore, in this system of grammar, faithful young men should diligently apply themselves for the benefit of the Sāsana. For indeed, by those who apply themselves here, the opposing views that arise concerning the four parts of speech (nouns, verbs, etc.) are surely conquered. By the Sage, the Chief of Sages, wicked renunciants were conquered; Just as those who filled with false Dhamma, Pūraṇa and others. So too, in this grammar, following the Tathāgata's heritage; Even by those who apply themselves, opposing debaters are conquered. This is the reconciliation of treatises in establishing the sequence of the fifth and seventh cases. Now we will explain the meaning of "present tense" and so on. There, by what meaning is "present tense"? By the meaning of expressing present time. For it proceeds in the present state, hence "present" (vattamāna); it is the time reckoned as present action. By virtue of expressing that, this inflection (like `ti`, `anti`, etc.) has present time, hence it is "present tense." For example, in "Devadatta goes" (`gacchati devadatto`), the `ti` sound, which is an inflection, expresses Devadatta's present action of going. Therefore, by virtue of expressing that, this (inflection) has present time, hence it is called "present tense." Fifth, in what sense is it fifth? In the sense of going to the fifth present place, and in the sense of completing the number five. Thus, among the five cases —past, future, and present, namely, the remote past, yesterday, today, future, and present— the fifth, the present, being itself of the present time, is of the same place, and so it goes to the fifth present place, thus it is the fifth. Just as a river goes, so it is a river. Thus, taking the four cases of past and future time —the remote past, yesterday, today, and future— it itself, like the present case, completes the number five, thus it is the fifth. Seventh, in what sense is it seventh? In the sense of completing the number seven. Thus, taking the six cases of past, future, and present time —the remote past, yesterday, today, future, and the fifth present— it itself, being of the present time, completes the number seven, thus it is the seventh. Remote past, in what sense is it remote past? In the sense of being in the remote past. Thus, "remote past" is the state of being beyond the eye, which is the sense organ of sight, and in the sense of expressing that, it is remote past. Yesterday, in what sense is it yesterday? In the sense of being in the past time from yesterday onwards, and in the sense of expressing that. Today, in what sense is it today? In the sense of being in the past time from today onwards, and in the sense of expressing that. Future, in what sense is it future? In the sense of going, expressing the meaning "it will be so in the future." Transgression of time, in what sense is it transgression of time? In the sense of speaking of the transgression of time. Thus, the transgression of time is the passing beyond, the exceeding, the occurrence after exceeding, the transgression of an action without the accomplishment of the intended purpose. Here, "time" means action. "Karaṇa" is "kāro," and "kāro" is "kālo" by pronouncing the "ra" as "la." But this case that it should be said, that it is the agent, that it is the passing of time. This is the explanation of the meaning of the present tense and so on. In various scattered ways, in the excellent teaching bearing mixed characteristics; For the increase of wisdom and understanding, the determination of miscellaneous matters has been declared. Thus, in the Saddanīti treatise, made for the skill of the discerning in the paths of expression in the nine-fold, with commentaries, three Pitakas, The Determination of Miscellaneous Matters is the Third Chapter. 4. Division of Nouns and Forms based on the Root "Bhū" From the root "Bhū" meaning "to be," the form called verbal; spoken with those endings, in various ways, without confusion. Now, the form with those endings, called nominal; I shall speak, for the listeners' skill, in the meanings spoken. That which in its own meaning names, or in the meanings of others, itself; "It names," thus the discerning ones called it a noun. "Nāma" and "nāmika" here, would be one and the same; That nominal form should be known, with its gender and case. The designation of being is gender, feminine, masculine, neuter; And here there are seven cases, and eight are spoken of within them. The first, the second, the third, the fourth, and the fifth likewise; The sixth and the seventh, these are the seven cases. The first case is for the meaning of gender, it is divided into two, "si" and "yo"; The second case is for the meaning of object, it is also divided into two, "aṃ" and "yo." The third case is for the instrument, it is also divided into two, "nā" and "hi"; The fourth case is for the recipient, it is divided into two, "sa" and "naṃ." The fifth case is for the ablative, it is divided into two, "smā" and "hi"; The sixth case is for possession, it is also divided into two, "sa" and "naṃ."