English
Does not indicate its own form, the agent called *bhāva*; But reveals the agent, which is substantial, in its own form. But indicating the agent, the agent... It is also dependent; Its own form reveals the state, made manifest by the cause. And since the state, as a doer, does not exist by name; The doer himself, as a doer, stands in the place of the state, therefore. If the usage of 'doer' is thus, how can it be for the state? As in "There was an assembly of disciples," and so on. If it is so, then due to the power of dependencies, and the arising of dependents; Even in the place of the doer, for the state, the designation of 'doer' is established. In the agents called doer and object, just as in their dependence on action; A plate holding a seat, is considered a container of action. Similarly, the wise consider the term 'state', even while indicating the doer dependent on the state, to be expressive of the state. Some say that because the state is not a substance, it is singular; And that it is like a person speaking in the singular for the state. But their statement, when it comes to Pāli, is not authoritative; For indeed, "Those defiling states, will be abandoned," is a reading. This reading is seen in the scriptures, therefore we say thus: The application of the three persons, is by direct observation of the individual. It is our preference that it is desired to be connected with two words; A verb in the state (bhāva) is indeed very difficult to see in Pāli; Therefore, the method for understanding it has been explained by me thus far. This is the explanation of verbs of state. Thus, verbs of agent, verbs of non-agent, verbs of object, and verbs of state are fourfold, or fivefold with verbs of agent-object. Verbs derived from the root 'bhū' (to be) have been explained in various ways. These have been stated separately to show that for ordinary people, there is a difference in usage according to the distinction of states. However, in terms of meaning, they are only threefold, according to the three agents: object-agent, state, and agent. For the causative agent, in the agent called non-agent, it is included as its part. Similarly, the agent-object is in the object-agent. But the state is distinct. For it, though manifold in terms of going, cooking, cutting, and so on, is without distinction due to its nature as action, being another kind of agent. Even so, being dependent on substance, it is distinguished by the difference of substance. Therefore, in the scriptures, the state... A verbal word is also seen in the plural. In verbal words, the usage of 'impersonal agent' is based on the etymological method, but in reality, the agency of the impersonal action is not appropriate. For it generates nothing, nor is it a cause for action. For being a cause of action is indeed the characteristic of an agent. Thus, primarily or causally, the agency of the impersonal action is not accepted. Even so, it is an agent because it is merely an instrument. For thus, the instrument is the doer, the action, that itself is the agent, so the agency of the impersonal action should be understood. But since being a cause of action is indeed the characteristic of an agent, therefore, in nominal words, in the characteristic of an agent, abandoning the usage of 'impersonal agent', the grammarians use the usage of 'subject-agent', 'object-agent', etc., for the six categories: agent, object, instrument, recipient, ablative, and locative. Thus, the 'impersonal agent' mentioned based on the etymological method, and the two, object-agent and subject-agent, become three agents. And the verbal word illustrating that is of three agents. Indeed, referring to this meaning, it was also said by the teachers; By the great grammarians, those who see the etymological method. "That which is of three tenses, three persons, action-speaking, three-agent, beyond gender, dual-numbered, that is called a verb." Here, some phoneticians definitely desire the occurrence of *attanopada* (middle voice) in *bhāvakamma* (impersonal passive). So, for the purpose of clarifying their view, we have pointed out and explained the verbs of *bhāvakamma* in the manner of *attanopada*. But all these three-agent verbs, desiring a garland of verbs, should be combined in the manner of *parassapada* (active voice) and *attanopada*. For in Pāli and others, three-agent verbs stand in two ways, in the manner of *parassapada* and *attanopada*. For example: The Blessed One dwells in Savatthi. Those skilled in concentration and meditation, salute the leader of the world. Silence is called knowledge. By understanding the meaning, the wise one is called a sage. How does the form of a person who has practiced appear, or become manifest? He will be abandoned. Placed on a white blanket, it shines, it glows. The worshipper receives worship. ṃ. Women desiring sons, praying, obtain such a son. Asita is called such, with Brahmā. Fire and so on existed before. It might be abandoned or not abandoned, thus they stand in two ways. Here is the Pāli analysis – All verbs, for the most part; Are seen in the three Pitakas, with the Parassapada usage. Those used in the Attanopada, in the prose sections indeed; Are very few in the verses, and many are the words. Both in the verses and elsewhere, and in the prose sections; They are very numerous, and are seen, it is declared. The explanation of words should be connected according to the respective expressions like -ti, -anti, etc. Thus, verbs with three characters should be known in terms of their form, analysis, and explanation. Now we will explain the determination of the root *bhavati* (to be), in terms of being without a prefix, intransitive, and so on – Without a prefix and intransitive, with a prefix and intransitive; With a prefix and transitive, thus *bhūti* (being) is distinguished. This statement, “having become dhamma-bhūta” and so on; Is spoken by me, avoiding the meaning of experience. But with this meaning, transitive without a prefix; Taking it, it becomes fourfold, thus it should be known especially. Without a prefix and intransitive, with a prefix and intransitive; When the causative is present for the root *bhū*, they become single-object. “He develops wholesome dhamma, he distinguishes,” these here; Should be shown by the wise, by those who know the teaching, in the teaching. But with a prefix and transitive, when the causative suffix is present; It becomes two-object, how should this be known by the wise? Men cause men to be, the class of living beings; A man causes a man to experience wealth, thus. This is called transitive, this is intransitive, thus; How should this be known by us, tell us in detail. Why should I speak in detail, I can only speak in part; I will tell you carefully, listen to me as I speak. A finite verb, is declared to be of two kinds; Transitive and intransitive, thus the wise should distinguish. There, in the usage of which, the action by the agent of the word; Is accomplished, A deed without an action, is not transitive. When it is said, "He cooks," by any person, it is understood as rice or some other thing. But in the application of which, the action is without a deed, that is understood as intransitive for the word. When it is said, "Devadatta stands," by any person, the standing is the object of the intellect, there is no deed. A transitive word there, the agent and the deed, the wise should explain as appropriate. "A man cooks rice, rice is cooked by itself"; from such examples, this method should be known, even if unstated. An intransitive word, the agent and the state, the intelligent should observe as appropriate. The agent in "stands" indicates the state; in "is served," this method is the same, even if unstated. Thus, knowing transitive and intransitive, the wise should apply; and should know tri-transitive, when there is a causative from "to do." "A man causes a man to make a golden bracelet," and "A man causes men to drive a village or a chariot." Here, this method is not found in the verb "to be"; therefore, only a bi-transitive word is explained here. And such a method is not seen in the Pāli; it is explained by me thus according to the opinion of some. And here, "The king causes him to be subjected to various punishments," that reading in the commentary should be well-commented. Bringing in "by men," the wise one completes the reading; "They cause them to be eaten by dogs," from the appearance of this reading. Knowing this method, the expert should apply it according to the reading; "A man causes a golden bracelet to be made by men." The vikaraṇa suffixes are stated here in their own form, and to explain their usage in each group. "In this group, this root is present," by these, for the wise, and to make known by others, not by other suffixes. For indeed, the suffix which is prescribed in the passive and impersonal, occurs in all eight groups of roots. i. For the sake of listeners, to avoid confusion regarding forms based on the earth element, various methods have thus been explained by me here. Those in the world who are unskilled in the various inflected verb forms, even the wise, when they encounter inflected verbs, become uncertain and doubtful; therefore, a truly wise person, devoted to the welfare of self and others, firm in his love for the Teaching, should strive to achieve greater skill in their application. Thus, in the Saddanīti treatise, composed for the skill of the discerning in the paths of analysis within the nine-membered Pāli canon with commentaries, the chapter on inflected verbs is called the First Section. 2. Division of the Verb Conjugation Series Now I will explain, to increase the understanding of listeners, the sequence of verb forms, clarifying the endings and so on.