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This is the explanation of active verbs. Explanation of causative verbs He causes to be, he causes to appear, he causes to become, he causes to pervade— thus are the causative verbs. The meaning should be taken as having one object. But for the last one, it can also have two objects. He causes to be pervaded, he causes to be overcome, he causes to be experienced— thus also are the causative verbs. The meaning should be taken as having two objects. Thus, causative verbs are to be known in two ways, and others should also be taken. Therein, "he causes to be" means a person causes to be whatever is to be caused to be, he practices, he makes it abundant, or "he causes to be" means he increases. "He causes to appear" means he causes to appear whatever is to be caused to appear, he causes it to be in a special way, or he causes it to be in various ways, he develops, he increases, or "he causes to appear" means he causes it not to be, he makes it disappear. "He causes to become" means he causes the quality of someone to become, he causes it to become, he makes it well known, he exalts it. "He causes to pervade" means he causes to pervade whatever is to be caused to pervade, he causes it to pervade, he increases it all around. Thus, the meaning should be taken as having one object. Or "he causes to pervade" It causes a thing to be perfumed, it causes it to be scented, it causes it to be perfumed, it causes it to take on a fragrance. Thus the meaning should be understood even by way of a double object. "He causes to be harmed" means a person causes an enemy to be harmed by another person, or "he causes to be harmed" means he causes to be despised, he causes to be disdained. "He causes to be overcome" means a person causes an enemy to be overcome by another person, he causes him to be overwhelmed. "He causes to be experienced" means a person causes another to experience prosperity, he causes him to enjoy it. When an agent is employed in a construction, even if it remains secondary, it accomplishes the action; a word in the Teaching is an indicator of this. Only the instrumental case is mostly seen; this is said with reference to the causative place in the verb. The causative place is not in nouns, such as "the enlightener"; and words like "they cause to be eaten even by dogs"; a wise person skilled in usage should bring these forth and explain. Here, this instrumental case is an indicator of the object's meaning; the genitive and locative cases should also be construed as its indicators. How? "He causes to be harmed" means a person causes an enemy to be harmed by a person, and similarly, "he causes to be harmed" means a person causes an enemy to be harmed for a person. The rest should be explained according to the method. Thus all these instrumental, genitive, and locative cases are indeed indicators of the object's meaning; therefore, the meaning should be understood by way of a double object. This is the explanation of causative verbs. Explanation of passive verbs It is made to be, it is developed, it is harmed, it is overcome, it is experienced, it is despised, it is overwhelmed, it is enjoyed; thus are the passive verbs. And otherwise: it will be made to be, it will be developed, it will be harmed, it will be overcome, it will be experienced, it will be despised, it will be overwhelmed, it will be enjoyed. Here, the passive verbs themselves should be construed by making them the verbs of the agent in the passive. For indeed, separate verbs for the agent in the passive are not found. Here, "it is made to be" means whatever is to be made to be is made to be by a person, it is cultivated, it is made abundant; or "it is made to be" means is increased. "Vibhaviyati" means to be made manifest, whatever is made manifest by a person, is made to exist in a special way, or is made to exist in various ways, is increased. Or "vibhaviyati" means to be made non-existent, to disappear. "Paribhaviyati" means an enemy is harmed by a person, or "paribhaviyati" means to be scorned, to be despised. "Abhibhaviyati" means an enemy is overcome by a person, is overwhelmed, is crushed. "Anubhaviyati" means an attainment is experienced by a person, is enjoyed. The three terms "paribhūyati" and so on are similar in meaning to the three "paribhaviyati" and so on. The remaining terms, however, are those which primarily take the action itself and indicate the object of the action. Therefore, even if the agent is expressed in the singular, if the object is to be expressed in the plural, the verb of the object appears in the plural. If it is to be expressed in the singular, then it is in the singular. Similarly, even if the agent is expressed in the plural, if the object is to be expressed in the singular, the verb of the object appears in the singular. If it is to be expressed in the plural, then it is in the plural. How so? "By the monk, the Dhamma is made to exist." "By the monk, the Dhammas are made to exist." "By the monks, the Dhamma is made to exist." "By the monks, the Dhammas are made to exist." In this way, the usage of verbs of the object should be applied everywhere. However, in a verb of the object that indicates the object, if the object itself is conceived as the agent, that is an agent-object indicator. It is not obtained separately from the verb of the object. This is the construction of the usage for understanding the meaning here. "A fool, speaking harsh words, is himself scorned, even though he is despised by others because of that." "A wrongdoer is himself overcome in hell by the hell-guards, even though he is overwhelmed, because he himself performed such a deed." Here, it is like in "water is drunk by itself," "a mat is made by itself," and so on. the difficulty of forming wholesome volitions is obtained, then there is the state of being the doer of deeds. This is the explanation of the action words of karma. Explanation of Action Words of Being It is, it becomes, it arises, thus are the action words of being. Otherwise, it is, it becomes, it arises. In this regard, just as they wish to explain the word "it stands" as "standing" in the sense of being, so too, "it is" and so on, should be wished to be explained as "being" and so on, in the sense of being. And just as they wish to connect the genitive case with nouns of action derived from roots, such as "standing," "existence," "being," and so on, so too, the genitive case should not be wished to be connected with verbal action words such as "it stands," "it is," and so on, because verbal words cannot be connected with words ending in the genitive case that are used in connection. In a usage where an action word is stated without an object, making it similar in movement to the action word of the object, but the agent-denoting word is stated in the nominative case or the instrumental case, that (action word) there indicates the sense of being. For being does not occur entirely without an agent. Even so, being is merely the meaning of the root, such as becoming, cutting, cooking, and so on. However, grammarians use the instrumental case in contexts of being, such as "it is stood," "it is," and so on, as in "Surely, a renunciant should be well-clothed, well-robed, and perfect in deportment." Therefore, in their view, it should be connected with the instrumental case, "by him it arises." But according to the Jina's teaching, it is with the nominative case, "he is," and so on. For in the Saccasaṅkhepa treatise, by Acariya Dhammapāla, and in the Niddesa Pāḷi, by the General of the Dhamma, and in the Dhajagga Sutta, by the Blessed One, the word for being was uttered with reference to the nominative case. In the Saccasaṅkhepa, it is said, with the nominative case, indeed, the connection of the word "bhūyate" is indicative of being. In the Niddesa Pāḷi, "form, it manifests, it comes into being"; Thus showing or from the self, the personal statement is firm. Thus in the Dhajagga Sutta, spoken by the Sage directly; "He will be abandoned," also from the Pāli showing this. By the power of perfections, as from the body of great sages; There are accomplishments, not like words of Sanskrit and so on. Only by seeing for oneself, the application of the three persons; Both singular, and plural; "It should be done" is not our preference, in *parassapada* and so on. Therefore, "form is manifested," "forms are manifested," "you (sg) are manifested," "you (pl) are manifested," "I am manifested," "we are manifested," "form is manifested (reflexive)," "forms are manifested (reflexive)" and so on, should be applied in accordance with the words of the Conqueror. Here is the purification of the words – This "vibhaviyyati," is similar to a passive verb; But it is not a passive verb, nor a middle-voice verb and so on. If this were a passive verb, the personal statement, however; Would indicate the object, the instrumental statement the agent. If it were a middle-voice verb, like the word "pīyate" (is drunk); It would be transitive, this is not so, it would indicate. If this were an active verb, like the word "vibhavati" (manifests); It would stand without the *ya* suffix, this does not stand so. In the active voice of the *bhuvādi* group, the *ya* suffix is not heard; Only in the *divādi* group, is it declared for the active voice. The root *bhū* (to be) is not seen, in the group of *divādi* roots; Only in the *bhuvādi* and *curādi* groups, is it seen. Therefore, in "vibhaviyyati" and so on, the *ya* suffix, however; Should be understood as indicating the impersonal state, by the wise one who knows the convention. Here, making clear, the characteristic of the impersonal agent; I will now show, listen to me carefully. In "Tisso goes," the word of the agent indicates the agent; In "Dhamma is taught," the word of the object indicates the object. It reveals its own form, therefore both are clear; Thus, the impersonal verb "vibhaviyyati" and so on, however.