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for the sight of King Sivi? May your reverence not strive for the breaking of the united Sangha. Here, venerable sir, may the Blessed One wash the rag-robe," such usages as these. And regarding the meaning to be expressed by the word 'I/we': "Upāli, the great hero, bows at the feet of the Teacher. Your disciple, great hero, Saraṇa, bows at the feet of the Teacher," such usages as these. This is to be noted here: "you, you all, I, we" a usage that clarifies meaning, different from the 'I/we' usage, is called 'another usage that clarifies another meaning', and in that, the third person occurs. If this is so, in phrases like: "Holding a club of all iron, of immense size, you stand in the sky. Having heard this, I am pleased, your words, O best of sages," how is it? For here, only the occurrence of the second and first person is seen, but not the occurrence of the third person? It is said: In phrases like: "Holding a club of all iron, of immense size, you stand in the sky," the occurrence of the second and first person is to be understood by the words like "so" (he/that one) being in apposition to and having the quality of the words expressing the meaning of 'you/yours' and 'I/we', which are to be supplied as absolutely implied, for the words ending in 'si' (you) and 'mi' (I). In such usages, even if not present, words like "you, I" etc. are to be supplied based on the appearance of the 'si' and 'mi' endings. Sometimes, however, complete forms are seen, as in: "Having arrived at Vaṅka, you, Maddī, what will you do? I will wander from village to village, from town to town," such as these. Since the verb is characterized by action and is without gender distinction, to show its commonality to all three genders, another verb is given. Let us speak – A man is, a maiden is, a mind is, men are, maidens are, minds are. O man, you are, O maiden, you are, O mind, you are, O men, you are, O maidens, you are, O minds, you are. I, a man, am, I, a maiden, am, I, a mind, am, We, men, are, We, maidens, are, We, minds, are. This is the method for personal forms, and for all forms of the remaining inflections. This is indeed a verb paradigm illustrating the commonality of the three genders for the finite verb. This has been said in the Niruttipiṭaka: "The characteristic of the verb is that the finite verb is without gender distinction." What is the meaning of "without gender distinction" there? The meaning of "without gender distinction" is said to be the non-differentiation of feminine, masculine, and neuter. For example, "A man goes, a maiden goes, a mind goes." In the fourfold enumerated verb forms, just as taking the verb ending in 'a' (like "bhavati") and forming the verb paradigm "bhavati, bhavanti, bhavasi" and so on, is done in all ways; similarly, taking words ending in 'a' like "ubbhavati" and so on, the verb paradigm "ubbhavati, ubbhavanti, ubbhavasi" and so on, should be formed in all ways. However, taking words ending in 'o' like "bhoti, sambhoti" and so on, and words ending in 'e' like "bhāveti, vibhāveti" and so on, the word paradigm should be formed according to the Pāli method, not according to the method stated here. For in such places, the movement of the verb is difficult to understand. Therefore, the verb paradigm should be formed according to what is obtainable. For indeed, in the world, not all ordinary people speak by combining all root words individually with all ninety-six forms; and even for those who do not speak thus, their speech is not incomplete. Therefore, avoiding what should be avoided, the word paradigm should be formed as far as possible. Similarly, in the fifth and other inflections. This is the present tense inflection... An exposition of verb paradigms by means of endings. But from now on, having repeatedly transformed just the forms as stated, they should be taken as a matrix for the fifth (ending) and so on. But now we shall show two kinds of verb paradigms, according to whether they are accompanied by 'ta' and so on, or not accompanied, and also other forms that have arisen by way of certain substitutions, both for the easy retention of the listeners and for the sake of not being confused in the use of pronouns. Let him be, let them be. Be (you sg.), be (you sg.), be (you pl.). Let me be, let us be. Let him be, let them be. Be (you sg.), be (you pl.). Let me be, let us be. He, let him be; they, let them be. You (sg.), be; you (sg.), be; you (pl.), be. I, let me be; we, let us be. He, let him be; they, let them be. You (sg.), be; you (pl.), be. I, let me be; we, let us be. This is an exposition of verb paradigms by means of the fifth ending. He might be, he might be, they might be. You (sg.) might be, you (pl.) might be. I might be, we might be, we might be. He might be, they might be. You (sg.) might be, you (pl.) might be. I might be, we might be, or so. He, he might be; he, he might be; they, they might be. You (sg.), you might be; you (pl.), you might be. I, I might be; we, we might be; we, we might be. He, he might be; they, they might be. You (sg.), you might be; you (pl.), you might be. I, I might be; we, we might be, or so. This is an exposition of verb paradigms by means of the seventh ending. He was, they were. You (sg.) were, you (pl.) were. I was, we were. He was, they were. You (sg.) were, you (pl.) were. I was, we were, or so. He, he was; they, they were. You (sg.), you were; you (pl.), you were. I, I was; we, we were. He, he was; they, they were. You (sg.), you were; you (pl.), you were. I, I was; we, we were, or so. This is an exposition of verb paradigms by means of the perfect ending. He was, they were. You (sg.) were, you (pl.) were. I was, we were. He was, they were. You (sg.) were, you (pl.) were. I was, we were. or thus, he was, they were. You were, you (pl) were. I was, we were. He was, they were. You were, you (pl) were. I was, we were, or thus. This is a demonstration of verb forms according to the Hiyyattanī ending. He was, they were. You were, you (pl) were. I was, we were. He was, they were. You were, you (pl) were. I was, we were, or thus, he was, they were. You were, you (pl) were. I was, we were. He was, they were. You were, you (pl) were. I was, we were, or thus. This is a demonstration of verb forms according to the Ajjatanī ending. Here, other forms of *bhavati* should also be known, due to the substitution of *iṃsu* for the *uṃ* ending in the Ajjatanī. Namely? They were/became, arose, originated, were defeated/overcome, came to be, appeared, appeared – these are intransitive verbs. They surrounded/despised, overcame, mastered, surpassed, experienced, fully experienced, fully attained. Since the form "adhibhosu" is seen in the Pāli canon; Therefore, by inference, "paribhosu" and so on should be understood. Here is the Pāli: "And, friend, forms overpowered the bhikkhu who dwelled thus, the bhikkhu did not overpower forms." These are intransitive verbs, and thus other forms of *bhavati* occur due to the substitution of *iṃsu* for the *uṃ* ending in the Ajjatanī. Moreover, The form "anvabhi" also appears in the Ajjatanī; Therefore, by inference, "ajjhabhi" and so on should be understood. Here is the Pāli: "By that action, he ascended to heaven, and experienced pleasures and delights." There, "anvabhī" is broken down as "anu" "abhī". "Anu" is a prefix. "Abhī" should be understood as a verbal root. He will be, they will be. You will be, you (pl) will be. I will be, we will be. He will be, they will be. You will be. , you will be. He will be, they will be. You will be, you (pl.) will be. I will be, we will be. He will be, they will be. You will be, you (pl.) will be. I will be, we will be. This is the enumeration of verb conjugations by means of the future tense ending. He would have been, they would have been. You would have been, you (pl.) would have been. I would have been, we would have been. He would have been, they would have been. You would have been, you (pl.) would have been. I would have been, we would have been. This is the enumeration of verb conjugations by means of the conditional tense ending. By the skillful Kaccāyana, who is wise in the distinctions of usage, and who expounded for the meaning of the Victor's teaching; the sequence of verbs that follows it, is stated here by means of the root 'bhū'. Thus, in the Saddanīti treatise, made for the skill of the discerning in the paths of expression within the three Pitakas with their nine divisions and commentaries, the section on the verb conjugations of 'bhū' is the second chapter. 3. Miscellaneous Determinations Hereafter I shall declare the miscellaneous determinations, for the proficiency of the discerning in matters with their applications. There, the determination should be understood as ninefold: extraction of meanings, consideration of word meanings, connection of superlative meanings, collection of words by similar and dissimilar forms, collection of case and number by characteristic of augment, collection of case and number by tense, collection of tenses, comparison of contexts, and elucidation of the meaning of words like 'present'. First, in the extraction of meanings, we shall extract the meanings of homophonous words. Here, the meaning of the words 'bhoti' and 'bhave', which are called verbal terms, should be extracted. Similarly, these are called nominal terms. Here, some words, with other words, though similar in sound, are dissimilar in meaning, and dissimilar in inflection. Indeed, in the Teaching, some words, mutually similar in sound, though similar, are dissimilar in meaning, dissimilar in etymology, dissimilar in gender, dissimilar in inflection, dissimilar in number, dissimilar in ending, dissimilar in tense, and dissimilar in word-class. For their dissimilarity in meaning, there are usages such as: “All that which is connected with the body decays. This person of little learning, like an ox, grows old. The saint is thirsty.