English
Among these, the endings such as "ti" are indicators of the verbal characteristic of the verb, and they are of eight kinds: present, imperative, optative, perfect, past, aorist, future, and conditional. "ti, anti; si, tha; mi, ma; te, ante; se, vhe; e, mhe" — these are called the present tense endings. "tu, antu; hi, tha; mi, ma; taṃ, antaṃ; su, vho; e, āmase" — these are called the imperative mood endings. "eyya, eyyuṃ; eyyāsi, eyyātha; eyyāmi, eyyāma; etha, eraṃ; etho, eyyāvho; eyyaṃ, eyyāmhe" — these are called the optative mood endings. "a, u; e, ttha; aṃ, mha; ttha, re; ttho, vho; iṃ, mhe" — these are called the perfect tense endings. "ā, ū; o, ttha; aṃ, mhā; ttha, tthuṃ; se, vhaṃ; iṃ, mhase" — these are called the past tense endings. "ī, uṃ; o, ttha; iṃ, mhā; ā, ū; se, vhaṃ; aṃ, mhe" — these are called the aorist tense endings. "ssati, ssanti; ssasi, ssatha; ssāmi, ssāma; ssate, ssante; ssase, ssavhe; ssaṃ, ssāmhe" — these are called the future tense endings. "ssā, ssaṃsu; sse, ssatha; ssaṃ, ssāmhā; ssatha, ssisu; ssase, ssavhe; ssiṃ, ssāmhase" — these are called the conditional mood endings. Of all these endings, the first six forms in each set are called the active voice (parassapada). The remaining ones, however, and other six forms, those are called attanopada. Among them, the parassapada forms are Vattamānā, and Pañcamī, and Sattamī, and Parokkhā, and Hiyyattanī, and Ajjatanī, and Bhavissantī, and Kālātipattī; thus they are forty-eight kinds. Similarly, the others (attanopada), all of them combined are ninety-six kinds. For both parassapada and attanopada, the first, middle, and ultimate persons each have two forms. These (forms for each person) are four each in Vattamānā and others (tenses). By means of the eight vibhattis, (this makes) thirty-two (forms for each person). All combined, these are the measures. In each pair of forms, the first is singular, the second is plural. Among them, for Vattamānā (present tense): -ti, -anti; -si, -tha; -mi, -ma these are parassapada. -te, -ante; -se, -vhe; -e, -mhe these are attanopada. In both parassapada and attanopada: -ti, -anti are first person; -si, -tha are middle person; -mi, -ma are ultimate person (for parassapada). -te, -ante are first person; -se, -vhe are middle person; -e, -mhe are ultimate person (for attanopada). Even in the first, middle, and ultimate persons, -ti is singular, -anti is plural; thus singular and plural are to be known in order. Similarly, in the remaining vibhattis, the parassapada and attanopada, first, middle, and ultimate persons, and singular and plural forms are to be known. Among these, by what meaning is it 'vibhatti'? Because it divides the meaning of the root according to tense and so on, it is 'vibhatti'. Or, because it divides the meaning into categories like 'own meaning' and 'other's meaning' by comprehensively including the nominal inflections like 'sī' and so on, it is 'vibhatti'. Or, because it divides the agents (kāraka) like 'object' and so on, according to singular and plural, it is 'vibhatti'. Also, because it is to be divided by knowledge, it is 'vibhatti'. Also, because meanings are divided by it, it is 'vibhatti'. Or, even though there are descriptions without inflections in the Buddha's teaching, because meaning cannot be indicated at all without inflections, and because scholars serve it (the meaning) in a special or varied way, it is 'vibhatti'. Among these, the characteristic of descriptions without inflections... we speak with examples and so on. An indeclinable designation, is found in nouns; It is not in verbs, this example should be understood here. Like a great fig tree, the Theravada is supreme among doctrines; Undiminished, unexaggerated, it is purely the teaching of the Victorious One. Here, "Thera" is an indeclinable designation; "Thera" means "belonging to the Elders." What is that? A doctrine. This meaning should be understood: the Theravada is supreme among other doctrines. "Your body is all golden," even in such nominal phrases; An indeclinable designation, should be taken by one who knows the method. An indeclinable designation, is it not seen even in verbs? "Hey, eat, drink!" someone might say, raising an objection. If this is so, by his opinion, it would be indeclinable; "Monk, hey man!" such a word is not like that. "Monk, hey man!" is said with the elision of "si" and "ga"; Similarly, "eat!" and so on, are said with the elision of "hi." Thus, an indeclinable designation is not found in verbs, but only in nouns. Even there, in "these eight individuals are seers of Dhamma," the shortening of "puggala" should be seen as due to meter, and not as an indeclinable designation like "Kakusandha" in "Kakusandha, Koṇāgamana, and Kassapa." However, in "a monk sits, and a woman sits near or lies near," the word "bhikkhu" can be said to be an indeclinable designation of the locative case, even though it is not seen as such, because it means "in the monk." But it is not appropriate to say that those words, due to their shortening for metrical reasons, also belong to the category of indeclinable designations. Here, "parassapadāni" means "words that are for the sake of another," they are "parassapadāni." Here, in the first person, even for one's own meanings, the term "attanopada" is not used. Although for one's own meanings, the persons are called "uttamā" (first person); Yet because of the prevalence of others, they are under their sway; This term for them, was established by the ancients. "Attanopadāni" means "words that are for one's own sake." i. The Atmanopada. Here, however, in the first and middle persons, even when for another's benefit, the Parassapada usage is not made. For these are first and middle, and for another's benefit too; but because for others it is established by custom, that usage is truly so. And because this is their prior usage; and also to remove the fault of confusion, this Atmanopada usage is indeed assigned to them. The Parassapada designation and other such designations are many here; made by the ancients, these are considered ancient designations. Therefore, here we do not seek the meaning of the terms for the three persons like the first person and so on. For by custom, the ancients established the designations of persons like "he" and so on. Regarding singular and plural, the word for a single meaning is singular. The word for many meanings is plural. Or, even when there is plurality, a word for a meaning that is unified by being grouped together as a collection or as a class, as if it were a single one, is also singular. A word for a meaning that is dependent on plurality, spoken by way of its support, as if it were a single one by way of its support, is also singular. A word for many meanings, as if it were singular by the characteristic of oneness, is also singular. Even when there is no plurality, a word for a single meaning, as if it were many, by way of self-importance, lack of distinction, connection to a matrix, inquiry, similarity, separate minds, combination, and separate objects, is plural. Likewise, a word for a single meaning, such as "those many inhabitants and sons," as if it were many by custom, is also plural. A word for a single meaning, as if it were many by being designated together with another meaning, is also plural. A word for a single meaning, as if it were many by way of dependence, is also plural. A word for a single meaning, as if it were many by way of distinction of object and distinction of function, is also plural. Thus, it should be understood that in these ways, when speaking of one, and when speaking as if of one, it is singular; when speaking of many, and when speaking as if of many, it is plural. "Puthuvacana" (separate word) and "anekavacana" (many words) are also names for this. Among the words, this is a This, by means of the cases of nouns and verbs, is to be understood by one seeking the meaning of the Teaching. Therefore, to explain its meaning, we will here speak of the use of verbs along with the use of nouns – "the king comes, my friend comes, one mind" and so on, are singular usages for a single meaning. "Kings come, my friends come, both sons are not hateful to me, two, three" and so on, are plural usages for many meanings. "That army was great, many people were pleased, may all that people be strong, the best of the group of women, I gave the Buddha a pair of robes, I will teach you two, monks, great love for the Triple Gem, and a person will certainly have faith, the community of monks, the army, the assembly of devas, the noble assembly" – and so on, "a pair, a trio" and so on, are singular usages for many meanings by way of aggregation. But sometimes, in such places, plural usages are also seen. Thus, "honored by groups of relatives, assemblies of devas have gathered, all these assemblies of devas, two groups of devas, three duos, four nonads" and so on, such usages are also seen. These should be understood as plural usages for many aggregates of a collection that would be spoken of in the singular, and when collected, they fall into the plural of many meanings, or are distinct. Therefore, their name should be known as plural dependent on many aggregates. "One should not kill living beings, the harvest prospers" and so on, are singular usages for many meanings by way of class; it is also proper to say that these are singular usages for many meanings by way of common nature. "The elephant honored by the kingdom, Sāvatthī was faithful and pleased" and so on, are singular usages spoken by way of the substratum, for things occurring by way of the substratum. "The three characteristics, wholesome and unwholesome, consciousness conditions name-and-form, name-and-form conditions the six sense bases, the Dhamma and Vinaya, Cittasena the gandhabba, when there is no bowing, there is coming There is no going, when there is no coming and going,