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there is no passing away and reappearing. These and similar are singular usages for many meanings with a singular characteristic. Thus we grasp, it is our nature, our chief aim, Meghiya, what should we say when speaking? These and similar are plural usages for a single meaning, in the sense of self. Those people said to that bhikkhu, 'Eat, venerable sir!' I, being human among humans, gave a seat to the guests. These and similar are plural usages for a single meaning, in the sense of respect. Unconditioned phenomena, uncompounded phenomena. These and similar are plural usages for a single meaning, in the sense of non-limitation, or plural usages in the sense of indeterminate number. But some say, 'plural usages in the sense of falling into the stream of teaching.' That should not be accepted. For the Tathāgata does not teach the Dhamma devoid of mindfulness and clear comprehension. Nor is the reasoning seen: 'The Teacher, repeatedly teaching the Dhamma by falling into the stream of teaching in the plural sense, when teaching the unconditioned and other phenomena in all three instances— in the matrix, in the question, and in the answer— teaches the Dhamma.' Which phenomena are unconditioned? These and similar are plural usages for a single meaning, in the sense of connection to the matrix. These phenomena are unconditioned. These and similar are plural usages for a single meaning, in the sense of connection to the question. Which phenomena are not to be grasped? Excluding those phenomena, the remaining wholesome, unwholesome, and indeterminate phenomena. These and similar are plural usages for a single meaning, in the sense of the nature of the question. There are, bhikkhus, other phenomena, profound, difficult to see, difficult to comprehend, peaceful, sublime, beyond the sphere of logic, subtle, to be experienced by the wise, which the Tathāgata, having directly known and realized them himself, proclaims. This is a plural usage for a single meaning, in the sense of the combination of various minds and various objects. At one time the Blessed One was dwelling among the Sakyans, in Kapilavatthu, in the Great Wood. There are sons of the Videhans, Dīghāvu, the prosperity-increaser of the realm; They will rule the kingdom. then, the lord of creatures in Mithilā” – Such and many other words, are plural usages by convention for a single meaning, such as the inhabitants or sons. “Sāriputta and Moggallāna, he addressed them, ‘Go, Sāriputtas, go to Kīṭāgiri and perform the act of expulsion from Kīṭāgiri for the bhikkhus Assaji and Punabbasu. These are your co-residents’,” “O noble sirs, come, turn back, you tigers!” Such and similar are plural usages for a single meaning, by referring to it with another meaning. “The beds make a joyful sound” Such and similar are plural usages for a single meaning, by way of dependence. “The four foundations of mindfulness” This is a plural usage for a single meaning by way of difference in object. “The four right efforts” This, however, is a plural usage for a single meaning by way of difference in function. Among these, singular for a single meaning, singular referring to a collection, singular referring to a class, singular referring to its dependence, and singular as a characteristic of unity – there are five kinds of singular. Here, the singular referring to a class should be understood as singular referring to generality in meaning. Plural for many meanings, plural referring to many collections, plural for oneself, plural for respect, plural for indefiniteness, plural by way of the matrix-connection method, plural by way of the question-connection method, plural similar to a question, plural for the combination of many minds and many objects, plural for its inhabitants, plural for its sons, plural by way of a single designation, plural referring to its dependents, plural by way of difference in object, plural by way of difference in function – there are fifteen kinds of plural. Thus, all singular and plural forms are collected in twenty ways. Here is the Pāli classification: Singular for a single meaning, and also for others, and also singular for collection, class, and characteristic of unity; these are mostly seen in the Piṭaka with its commentaries and in the texts. In the case of a venerable one, or many, plural Regarding number; In Pāli it is little, in commentaries and sub-commentaries it is much. Thus, much of the singular number is in Pāli; Even when the teacher is one of many, this is an example here. "Homage to you, O noble man, Homage to you, O supreme man; Having come to your teaching, I have attained the deathless state." Passages such as these, In many ways in the Buddha's teaching; Are seen, so should know, The wise grammarian. Even for the great sage, Who is exceedingly revered; By the use of the singular number, The designation is seen. Therefore, one skilled in usage, Should act according to the meaning; Either the use of the singular, Or the other, wisely. Mostly in its abode, The plural number stands; In its offspring it is little, and also the singular dependent on it. In the divisions of various minds, in the matrices, connections, and so on; And also the plural number, Is little, so it should be declared. From the function of a single designation, And also from the scope; The plural number, and that which depends on it, Is little. Thus, knowing the two numbers, With their proper usage; Usage should be made, By one who discerns, according to Pāli. Now we shall explain the usage of verbs according to time and so on – a verb is a characteristic of action indicating time, agent, and person. There, time means three times: past, future, and present. But there are six: past, future, present, imperative, optative, and conditional. Each of these has three persons. In the times mentioned, Since this (verb) occurs; Therefore, for the verb, The indication of time is understood. "Agent" (kāraka) means the state of being object or subject. They are called "kārakas" because they perform or cause to perform, either in a figurative or primary sense. They should be known respectively as the cause of action, its accomplisher, and its state. Object, subject, and state, Thus, kārakas are threefold; Case endings and suffixes here, Are truly stated, not otherwise. "Is despised" and so on, Are formed in the object kāraka; "Comes into being" and so on, Are formed in the subject kāraka. "Is distinguished" and so on, Are formed in the state kāraka; In these three kinds thus , are considered as case-ending factors. Whatever verb is devoid of the three agents, is not a verb at all; Therefore, its elucidation is also spoken of that verb. Even if agenthood is not spoken of for the state of being; By that state of being and by an objectless thing, in the definition of an agent. There is no accomplishment of action, and it is not so even by reasoning; Nevertheless, in its verbal form, that usage in grammar; Is established by convention, thinking thus, it is spoken by us. “Purisa” (person) refers to the first, middle, and ultimate persons, which can be singular or plural. Among these, the first person, when used with a noun that is in agreement with the verb and expresses an agent or an object, and is not a “you” or “I” word, and is in the nominative case, as in “the aspiration succeeds, wisdom is called knowledge in the four paths,” etc., or even when not explicitly used but implied, as in “he speaks or he acts, they know me as Pīḷiyakkha, it is said to be a saying,” etc., comes after all verbs. However, in some Pāli passages, the meaning of the first person usage is difficult to understand due to the omission of the noun, as in “I will make you feel suffering, let them comfort me there.” Indeed, here, “pādā” (feet) is a remaining part of the text, and the meaning is that when I am weary from not being able to speak about the announcement of suffering, may the two feet of the deity comfort me, and you say to me, “speak freely.” Since the meaning is very difficult to understand in Pāli; Therefore, one should seek support, from a revered teacher, knowing him to be worthy of respect. Here are examples based on the root “bhū” (to be), as this section deals with the root “bhū”: He overcomes, they overcome, he overcomes, they overcome. The enemy is overcome, all suffering is experienced, he is overcome, it is experienced. Where, even if there is an agent noun, it is not in the nominative case, and thus agreement with the verb is not obtained, there, depending on the object noun which is in the nominative case and in agreement, the three persons (first, etc.) are obtained. What is that? A man is insulted by Devadatta, you are insulted by Devadatta, we are insulted by unwholesome states. Here, however, this statement should not be made: "In 'they blame the silent one' and so on, even though the noun is a karmavācaka (agent in passive voice), since it is not a paccattavacana (pronominal word), it does not obtain tulyādhikaraṇatā (co-referentiality) with the verb, so the first person (sic, should be third person) would not arise." Why so? Because in "they blame the silent one" and so on, the co-referentiality of the verb with the noun, which is a sādhakavācaka (agentive word) to be supplied as "people," is desired. The same method applies further on. The middle person (second person) occurs after all roots, even when the word "you" (tumha-), which is a paccattavacana (pronominal word) and is co-referential with the verb, either as a sādhakavācaka (agentive word) or a karmavācaka (agent in passive voice), is used, or when it is not used but implied by its position. You overcome, you (plural) overcome, you overcome, you (plural) overcome. You are insulted by Devadatta, you (plural) are insulted. Where, even though the word "you" (tumha-) is a sādhakavācaka (agentive word), co-referentiality with the verb is not obtained