English
But the teachers say "anu" (plus) "eti" makes "anveti." That (is refuted by) – "As a wild elephant, a tusker, a female elephant follows; while he conquers in mountain passes, on even and uneven grounds; So I will follow you, taking my children behind." This Pāli passage does not agree by the saying "he follows while conquering," and by the saying "I will follow." For if the word 'eti' signifies a mode of movement, there it indicates only 'coming', not 'going'. Therefore, from the unsuitability of the meaning 'coming', and the suitability of the meaning 'going', the analysis should be understood as 'vi' + 'iti', etc. And the existence and suitability of these analyses made by means of the word 'iti' are proven by the Pāli passage "he goes in a wrathful form." Therefore, by the method obtained in the analysis of "anveti," etc., as "anu" + "iti," "anu" + "inti," "anu" + "isi," etc., the aforementioned type of present and imperative tenses has been shown in the active voice. The forms of the optative, etc., are in all respects already established. But these are the forms of the future tense. "Sittā will quickly go to you." Is He will envy, they will envy. You will envy, you (pl.) will envy. I will envy, we will envy. He will envy (reflexive), they will envy (reflexive). You will envy (reflexive), you (pl.) will envy (reflexive). I will envy (reflexive), we will envy (reflexive). Even though it is not a sarvadhātuka, since it has a pure vowel, the addition of the 'i' vowel to the root is not allowed. The future tense is complete. Now, the forms for the conditional mood are: He would envy, they would envy. You would envy, you (pl.) would envy. I would envy, we would envy. He would envy (reflexive), they would envy (reflexive). You would envy (reflexive), you (pl.) would envy (reflexive). I would envy (reflexive), we would envy (reflexive). Even though it is in the conditional mood and not a sarvadhātuka, since it has a pure vowel, the addition of the 'a' or 'i' vowel to the root is not allowed. Or, due to being inconsistent or inappropriate, the addition of 'a' does not occur. The juxtaposition of two pure vowels immediately following each other is inappropriate here. The conditional mood is complete. In this place, however, in order to generate great skill in the practical applications for listeners of the Tipiṭaka, the Buddha's word with its commentaries, taking the method from the Pāli text "Did you not hear, brahmin, when it was said, 'The gods do not envy the effort of a man'?", we will explain the present tense forms which are entirely similar to the future tense forms mentioned, but have different meanings, and also the future and conditional forms which are slightly similar to each other. First, in the present tense, everything should be conjugated as "He envies, they envy. You envy, you (pl.) envy." The meaning, however, should be stated as "He does envy," and so on. In that same meaning, in the future tense, it should be fully conjugated as "He will envy, they will envy. You will envy, you (pl.) will envy." The meaning, however, should be stated as "He will do envy," and so on. In the conditional mood, however, it should be fully conjugated as "He would envy, they would envy. You would envy, you (pl.) would envy." The meaning, however, should be stated as "He would do envy," and so on. This is a method of comparison with other roots. Now, the order of the word ending in 'e' followed by an ultimate word is stated: He goes, they go. You go, you (pl.) go. I go, we go. Let him go, let them go. Go (you), go (you pl.). Let me go, let us go. And having not reached the end of suffering, a wise person should not trust; Having built dwellings, for the glorious Videha. When I send them, then you should come, O warrior. (He) might come, (they) might come. (You) might come, (you all) might come. (I) might come, (we) might come. (He) should come, (they) should come. (You) should come, (you all) should come. (I) should come, (we) should come. That man might come, they might come. You might come, you all might come. I might come, we might come. That man should come, they should come. You should come, you all should come. I should come, we should come. The forms of the past remote and the past recent are all unestablished. (He) will come, (they) will come. (You) will come, (you all) will come. (I) will come, (we) will come. (He) will come (middle), (they) will come (middle). (You) will come (middle), (you all) will come (middle). (I) will come (middle), (we) will come (middle). Rejoicing, the birds go, taking the net; When they quarrel, then they will come into my power. From the observation of the saying ‘‘Now come, having gone to the fault’’, other future forms should also be taken. (He) will come, (they) will come. (You) will come, (you all) will come. (I) will come, (we) will come. (He) will come (middle), (they) will come (middle). (You) will come (middle), (you all) will come (middle). (I) will come (middle), (we) will come (middle). (He) came, (they) came. (You) came, (you all) came. (I) came, (we) came. (He) came (middle), (they) came (middle). (You) came (middle), (you all) came (middle). (I) came (middle), (we) came (middle). And then there is another sequence of words ending in 'e'; (He) rises, (they) rise; (You) rise, (you all) rise; (I) rise, (we) rise. (He) should rise, (they) should rise. (You) should rise, (you all) should rise. (I) should rise, (we) should rise, (we) should rise (middle). (He) might rise, (they) might rise. The rest should be understood. (He) will rise, (they) will rise. The rest should be understood. (He) rose, (they) rose. The rest should be understood. These are the forms of pure vowel roots. Roots ending in 'k'. In the sound 'ku' and 'ka'. 'Koti', 'kavati', 'kāyati', thus are the active forms. 'Kuyyati', 'kiyyati', thus are the passive forms. 'Kānanaṃ', 'kabbaṃ', 'jātakaṃ', thus are the nominal forms. 'Kutvā', 'kutvāna', 'kavitvā', 'kavitvāna', 'kāvitvā', 'kāvitvāna', 'kāyituṃ', thus are the indeclinable forms. There, 'kānana' means that which makes a sound at midday, thus 'kānana', a forest. For example – ‘‘When it is midday, when the birds are settled; The great forest resounds, that delight appears to me.’’ It is said. Or, cuckoos, peacocks, etc., make sounds, cry out, sing there. It abandons the forest. Because of its charm, it is necessarily praised by the wise, thus it is 'kabba' (poetry). Poetry. Poetic work. Elsewhere, however, the meaning 'this belongs to poets' should be taken in the sense of a taddhita (derivative suffix). Some, however, desire the form 'kābya', but that is not authoritative in the scriptures due to the absence of the Sanskrit language. For indeed, teachers derive the rule even from the Sanskrit language. The past conduct of the Blessed One, which has arisen and come to be, is sung and told by this, thus it is 'jātaka'. For here, the Jātaka Pāḷi is called 'jātaka'. Elsewhere, however, 'jāta' itself should be taken as 'jātaka'. Thus, the word 'jātaka' is also used in the sense of a discourse, as in 'Itivuttaka, Jātaka, Abbhutadhamma', etc. It is also used in the sense of birth, as in 'he connected the Jātaka (birth story)', etc. Pakka (root) in the sense of low going. Low going means inferior going or inferior activity. For the word 'nīca' is an indicator of inferiority, as in 'reborn in a low family'. Here, the verb 'pakkati' is seen, not a noun. Wherever a noun is not seen, there a noun should be sought out and taken. For indeed, the verb itself is difficult to see; it should not be said that there is no noun when a verb exists. Therefore, it should be understood that at least nouns expressing state, such as 'pakkanaṃ' (ripening/going down), 'takanaṃ' (laughing), etc., are appropriately found in all roots. Taka (root) in the sense of laughing. Laughing is laughter. He laughs. Taki (root) in the sense of difficult living. Difficult living is arduous living. He lives with difficulty. He is distressed. Distress. Ātaṅka is a disease that causes difficult living. Thus, the Aṭṭhakathā teachers explained the meaning of this Pāḷi passage 'free from affliction, free from distress' as follows: 'Ābādha is called a disagreeable feeling, which, arising in one part, seizes the whole body as if bound by an iron plate. Ātaṅka is a disease that causes difficult living. Or, a manageable disease is ātaṅka, the other is ābādha. Or, a minor disease is ātaṅka, a severe one is ābādha. Some, however, say 'ābādha arises from within, ātaṅka arises from without'.' Distress, illness, disease, Sickness, affliction, ailment, pain; And infirmity, sickness, Are names for disease. Suka: in going. He goes, a parrot, a female parrot. There, 'suka' means a parrot. 'Suka' is one who goes with a pleasing gait. His wife is 'sukī'. Bukka: in barking. Here, 'barking' means the barking of a dog, as in "the dog having barked," not as in "the dwelling, the pasture, the speech," and so on. 'Barking' is reckoned as speech. She barks. Dhaka: in striking and in going. Striking is hitting. He strikes/goes. Caka: in satisfaction and striking. Satisfaction is contentment. Striking is like hitting. He is satisfied/strikes. Aka: in crooked movement. He moves crookedly. The grammarians say that these roots, beginning with 'ku' and ending with 'aka', belong to the active voice. In their opinion, these are only subject to endings like "ti, anti, tu, antu," and so on. However, in Pāli there is no such rule, therefore that is not an authority here. I: in studying. Studying is reciting or learning. He studies, he is studied, he studies, he studies, study, a student/reciter. You study divine magic. Great king, the wise here study divine magic. The noble kings study the earth. There, 'ajjhāyako' is one who studies, meaning one who recites the mantras. U: in sounding. He sounds, they sound. You sounded. Here, the Pāli phrase "who himself protects himself"