English
Quarrels and disputes arise from affection. One should be a junior monk. It should be. To be, for being, to be. Having been, having been. Having been, having been. Here, the Pāli example is: "There is that path, it will be, it is not possible for it not to be." There, "nahetuye" means "not to be". From the root "hū", the suffix "tuṃ" or "tave" is substituted by "tuye", and the "ū" vowel is substituted by "e"; this should be understood. Or, the meaning could be "it is not impossible for it to be". However, this meaning is not intended here; the former meaning is intended, as it relates to the usage of the root "hoti" and the meaning of the example word. There, "pahoti" means: "This cloth is able to be made into a robe due to its abundance, it is not unable." Or, "pahoti" means: "A man is able to conquer enemies." Or, "pahoti" means "it is". "Pabhavati" means "it flows". "Pahūtaṃ" means "abundant", the meaning is "great". "Pahūtavitto" means "one with abundant wealth", "a rich person". "Pahūtajivho" means "one with a very broad, very long, very soft tongue". "Piyappabhūtā" means "arising from affection". "Gamu", "sappa" are in the sense of going. Goes, goes, goes, comes, rises, goes beyond, goes against, goes down, attains, follows, approaches, goes away, goes apart, goes down, goes out. Others too should be combined. By means of two prefixes, such as "samuggacchati", they should be combined as appropriate. Creeps, creeps along, creeps around. . Other forms should also be applied. Here, 'gamati' means 'goes'. In the causative, forms like 'devadattaṃ gameti gamayati' (he makes Devadatta go) occur. "Apāyaṃ gametīti apāyagamanīyaṃ" (He makes one go to a lower realm, hence it is a going to a lower realm) is an example here. For this verb, when it belongs to the Curādi group and has the prefix 'ā', forms like 'āgameti, āgamayati, āgamento, āgamayamāno' (he causes to come, causing to come) occur. Here, 'āgameti' means 'he waits for a moment'. 'Ghammati' means 'goes'. 'Āgacchati' means 'comes'. 'Uggacchatīti' means 'goes up, ascends'. 'Atigacchati' means 'goes past, transcends'. 'Paṭigacchati' means 'goes back'. 'Avagacchati' means 'knows'. 'Adhigacchati' means 'obtains' or 'knows'. 'Anugacchati' means 'follows after'. 'Upagacchati' means 'goes near'. 'Apagacchati' means 'goes away'. 'Vigacchati' means 'departs'. 'Nigacchati' means 'obtains'. "Yasaṃ poso nigacchatī" (A person obtains fame) is an example here. 'Niggacchati' means 'goes out'. 'Sappati' means 'goes'. 'Saṃsappati' means 'goes wandering, transmigrates'. 'Parisappati' means 'goes all around'. Now, for the purpose of generating supreme skill in the Tipiṭaka Buddha-word with its commentaries for the wise, we shall explain a word-list with its applications. How is that? He goes, they go, they go. You go, you (pl.) go. I go, we go. He goes, they go. You go, you (pl.) go. I go, we go. These are the forms of the present tense. Let him go, let them go. Go (you), go, go, let you (pl.) go. Let me go, let us go. Let him go, let them go. Go (you), let you (pl.) go. Let me go, let us go. These are the forms of the imperative. He might go, he might go, they might go. You might go, you (pl.) might go. I might go, we might go, we might go. He might go, they might go. You might go, you (pl.) might go. I might go, we might go. These are the forms of the optative. Imperative forms. He should go, they should go. You (sg) should go, you (pl) should go, you (pl) should go. I should go, we should go, we should go. He went, he went, they went. You (sg) went, you (pl) went. I went, I went, we went. Perfect forms. He went, they went. You (sg) went, you (pl) went. I went, we went. He went, they went. You (sg) went, you (pl) went. I went, we went. Aorist forms. He will go, they will go. You (sg) will go, you (pl) will go. I will go, we will go. He will go, they will go. You (sg) will go, you (pl) will go. I will go, we will go. Future forms. He would have gone, they would have gone. You (sg) would have gone, you (pl) would have gone. I would have gone, we would have gone. He would have gone, they would have gone. You (sg) would have gone, you (pl) would have gone. I would have gone, we would have gone. Conditional forms. There, in the Aorist and Conditional, the 'a-' prefix, though found in all persons, in all numbers, is found to be irregular in the teaching, it should be understood. Thus, forms like "agacchi, gacchi, agacchissā, gacchissā" are seen two by two. He goes, they go. He should go, they should go. He might go. They might go. All the rest should be elaborated. Now, a distinction is stated in the Perfect, Imperfect, and Aorist – that man went the road, that woman came home. They went the road, they came home. (With 'e' becoming 'a') You (sg) went the road, you (sg) came home. You (pl) went the road, you (pl) came home. I went the road, I came home. I followed that man, we went the road, we came home, we that man an... we went. This is the distinction for the past tense. "He went the path, they went the path" and so on are forms of the hiyyattanī (yesterday's past). "He went, they went, they went" and so on are forms of the ajjatani (today's past). Now, to make their word forms clear, we will recite some suttas – "He went to the assembly in the forest. Then the fifth one came. Glorious devas came. May I not, like a foolish crow, fall under the sway of desires. The Buddha went to Rājagaha. They went to Vaṅka mountain. Brāhmins approached me," and so on, these occur. Ga, gu, ga, guttha, gaṃ, gumha, agu, agamu, agamuṃ; Agamā, agami, gacchanti, keep the initial distinctions in mind. Now nominal words are spoken – gone, going, going (masc.), going (fem.), a going family, accompanied, going, going, going, coming, understanding, to be gone, fit for going, to be gone, being gone, being made to go, cow, woman, asafoetida, cow, Indra's cow, quarrel, and so on. In causatives – causes to go, causes to go, causes to go, causes to go, causes to go. In passives – is gone, is gone, is understood, is understood. In infinitives and so on – "to go, to go, having gone, having gone, having gone, having gone, having gone, having gone, having gone, having come, having come, having understood, having understood" and so on. But for the root "sapp" (to creep), forms like "snake, female snake, creeping on a seat, ghee" occur. There, the word "sahagata" (accompanied) is seen in these meanings: in that state, mixed, dependent, object, associated. There, "that craving which is conducive to rebirth, accompanied by delight and passion" should be understood as "in that state," meaning "being delight and passion." "That investigation, monks, which is accompanied by laziness, connected with laziness" should be understood as "mixed," the meaning here is "mixed with laziness arising intermittently." "He develops the mindfulness enlightenment factor accompanied by the perception of bones" should be understood as "dependent," the meaning is "having depended on the perception of bones, having developed the perception of bones, it is attained." "He obtains or of attainments accompanied by form, or accompanied by the formless,” means, in the object, objects of form and formless. “This happiness is accompanied by, born together with, associated with this joy,” means, connected, connected with this joy. Here it is said: In its existence and in mixture, in support and in object, In connection, the word ‘sahagata’ is seen in five ways. Gati means going, going to birth, going to disposition, going to destruction, going to accomplishment, going to knowledge— Gati is of many kinds. There, “I go, having gone to that destination,” and “whose destination gods, gandhabbas, and humans do not know”— this is going to birth. “I do not know the going or not-going of these virtuous monks”— this is going to birth. “Thus, O Brahma, I know your going and I know your radiance”— this is going to disposition. “Destruction is the going of phenomena, Nibbāna is the going of the Arahant”— this is going to destruction. “There are two goings, no other”— this is going to accomplishment. “He who has gone there, is wise and intelligent,” and “he has gone to beautiful Nibbāna”— this is going to knowledge. Here it is said: In going to birth, and in birth, in destruction and disposition, In accomplishment and in knowledge, the word ‘gati’ occurs. Go means one who goes. Mātugāmo means one who goes to, attains, a state of equality and mixture with the mother. Hiṅgu means one who goes, harming disease. These are its names: Hiṅgu, hiṅgujatu, and also hiṅgusipāṭikā; Are called hiṅgujāti, indeed in the Vinaya Aṭṭhakathā. Jagu means one who goes from falling to birth. Indagū means one who goes by means of the sense faculty. Or, indagū means one who goes by action that is like Indra. “Hindagū” is also a reading. There, hind means death. Hindagū means one who goes to that. All this is a term for beings, masculine in gender. Medhago means one who goes, proceeds, harming, meditating on his own support and that of others, which is quarrel. “From that "sammanti medhagā" - here, indeed, strife is called by the Blessed One with the word 'medhaga'. "Gamitvā" - here - "Having gone to Isipatana, having disciplined the group of five; Then the Blessed One disciplined, going again and again there." This Pāli text is an example. "Sappa" means "it creeps," thus "sappa," meaning it goes by creeping. Therefore, Venerable Sāriputta said, in the explanation of this Pāli text, "He who avoids sensual pleasures, like a snake shedding its head" - "Sappa" is called a snake. In what sense is it a snake? It goes by creeping, thus a "sappa." It goes by bending, thus a "bhujaga." It goes by its chest, thus an "uraga." It goes with its head down, thus a "pannaga." It creeps with its body, thus a "sarīsapa." It sleeps in a hole, thus a "bilāsaya." Its fangs are its weapon, thus "dāṭhāvudha." Its venom is terrible, thus "ghoravisa."