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and having seen with wisdom, the defilements of that person are destroyed. Thus, the verbs do not have the same agent, because the act of seeing occurs in men, and the act of being (arising) occurs in fear, etc. This method should be applied elsewhere in similar instances. This too should be noted here: “The mountain, not having reached the river, the river, having passed the mountain.” This is an example of sequence. “Having seen a lion, fear arises. Having drunk ghee, strength is born. The stick fell, having made a ‘dha’ sound.” These are examples of cause, reason, etc. go. Having bathed, going; having eaten, sleeping. "Having grasped, form"— even so, by distinction, the application of word formation is established. Thus, in all ways, for verbs with the same agent, the use of 'tvā' etc. in the past; for verbs with the same agent, the use of 'tvā' etc. in the present; for verbs with the same agent, the use of 'tvā' etc. in the future; for verbs with different agents, the use of 'tvā' etc.; successive use; use for characteristic, cause, etc.; and by distinction, the application of word formation is established— thus, the sevenfold use of words ending in 'tvā' etc. should be understood. If so, why in Kaccāyana's grammar is "tuna, tvāna, tvā, or vā for verbs with one agent in the past tense" stated only for the past tense and one agent? Because words ending in 'tvā' etc. mostly indicate a prior action. Indeed, in Kaccāyana's grammar, "for verbs with one agent in the past tense" is stated with reference to the general usage. However, since the meaning of words like "iti katvā" (having done thus) etc. has also been explained by ancient teachers in terms of cause, therefore, for words ending in 'tvā' etc. formed from the root 'bhū' like "bhavitvā" (having been) etc., and for others like "pacitvā" (having cooked) etc., according to their usage, the meaning of cause, such as "reason for being," "reason for cooking," etc., should also be taken. Here it is said: Since words, even in the sense of cause, are not without meaning, therefore, the wise one should state the meaning, even by way of cause. Indeed, in the explanations of the meaning of the word "iti katvā" (having done thus), the meaning "reason for doing thus" is taken by the wise. "I go now to Nibbāna, where, having gone, one grieves not." Even in this passage, the meaning of cause is taken by the former wise ones. Indeed, "in that Nibbāna, as a cause for going" is said. Thus, in the sense of cause, this method applies elsewhere too, as appropriate. Thus, the explanation of the meaning of the word 'bhūta' (been/become), and the 'tum' ending word, and the 'tvā' ending word— these three meanings are distinguished. Whoever holds this three-fold meaning, well-distinguished, a delight to the ears for those who come, he will be free from doubt in existence, in the subtle meaning gone into the teaching. Thus, in the ninefold, with commentaries, three Piṭakas, among the wise in the ways of expression. Aum In the treatise on grammar, composed for the sake of skill, named "The Division of the Three Meanings," the fourteenth chapter. Thus, the forms of the root "bhū" have been shown in various ways. The word-list is completed.