English
Thus, the characteristics of verb groups and non-roots have been explained. In the context of causative suffixes, "ṇe, ṇaya, ṇāpe, ṇāpaya" - these are the four causative suffixes. 'ṇe' and 'ṇaya' are for roots ending in 'u', The latter two are for roots ending in 'ā'; From the rest, all four or two, Or only 'ṇaya' from non-roots. Therein: sāveti, sāvayati. Bhāveti, bhāvayati, obhāseti, obhāsayati. These are causative forms of roots ending in 'u'. Dāpeti, dāpayati. Hāpeti, hāpayati. Nhāpeti, nhāpayati. Nahāpeti, nahāpayati. Roots ending in 'ā'. Forms not derived from roots. Dries, causes to dry. Causes to dry, causes to dry. Causes to proclaim, causes to proclaim. Root forms ending in 'a'. The path causes the world to exit from transmigration, causes to exit. The meaning of these 'i' root forms is 'causes to exit'. For these are causative forms arisen by means of the 'i' root preceded by 'ni'. Thus, by being causative, the path itself is known, it is called 'ñāya' because it exits from transmigration. Causes to speak, causes to speak, 'u' root forms. The meaning of these is 'causes to speak'. For these are causative forms arisen by means of the 'u' root preceded by 'pa'. Thus, "who himself causes himself to speak" is seen as a pure active voice expression. Causes to waste, causes to waste. Doubts, doubts, causes to doubt, causes to doubt. Causes to tell, causes to tell. Root forms ending in 'i' sound. Wastes away, wastes away. Withers, withers. Root forms ending in 'e'. Binds, binds. Root forms ending in 'o'. Acts like a mountain, acts like a son. Forms not dependent on roots. In this way, the remaining unmentioned forms can be understood by a wise person skilled in Pāli grammar, therefore the elaboration is not shown. Thus, the application of the causative suffix has been briefly explained. Now we speak of the single-object and other forms in the causative – Intransitive verbs become single-object, or even double-object. When the causative suffix is obtained, they become transitive and double-object. He himself cleans the ground. He causes others to clean the ground. He causes a man to do work. This should be understood according to the action. Double-object verbs become triple-object, it should be shown here. "The master causes the servant to lead the goat to the village." "A man causes a man to lead the goat to the village." Only the indicator of the object, the instrument, is desired here. Thus, the single-object and other forms in the causative have been explained. Now we speak of the group of forms to be inferred – is, is, arises, this is a form of the 'bhū' class. Overcomes, completely overcomes, this is a form of the 'rudh' class. Blames, blames, binds, this is a form of the 'bhū' class. Cuts, breaks, obstructs, this is a r... This is the form of the Udha group. Gives, leads, speaks, follows, this is the form of the Bhuva group. Obstructs, opposes, this is the form of the Rudha group. Awakens, fully awakens, this is the form of the Cura group. Conquers, lies down, flees, withers, sings, this is the form of the Bhuva group. Decreases, ends, bathes, this is the form of the Diva group. Relates, thinks, divides, this is the form of the Cura group. Enters, advances, this is the form of the Bhuva group. Does, makes, this is the form of the Tana group. Gathers, collects, this is the form of the Sva group. Stretches, obtains, does, this is the form of the Tana group. Thinks, ponders, this is both an active and a passive form. Cuts, carves, this is only a passive form. Eats, consumes, plays, causes to play, this is both an active and a passive form. "Miyyati" is both an active and a passive word. "Bhāvetha" is both plural and singular. "Saṃyamissanti" is both future and past tense. "Anusāsati" is both a verb and a noun. "Gacchaṃ vidhamaṃ nikkhaṇanti" is both a noun and a verb. Here, in its verbal sense, "gacchanti" is future tense, "vidhamanti" is past tense, "nikhaṇanti" is a conditional tense, or it is also permissible to say that all these words are future tense. In this way, other inferred words should be combined in various ways. These words, with their difficult-to-understand distinctions, confuse the dull-witted, and are to be understood by attending upon teachers and preceptors—thus, the group of inferred forms has been explained. Now we speak of the single-group verbs and so on: "Dhā" in the sense of holding, this single-group verb is an intransitive root by virtue of belonging to the Bhuva group. The Blessed One holds and establishes good for all the world, a person arranges a matter, places a treasure, these are active forms. "Saṃvidhāpeti, vidhāpetī" these are causative forms. In the passive and impersonal senses, however, "anuvidhīyatī" and so on occur. Thus, in the passive, "a treasure is called 'nidhi' (that which is placed)" and "is held, is caused to be held." and forms are seen as "should be held." There, in the agentive sense, it should be construed with: "action is followed by beings, actions are followed by beings. O action, you are followed by beings, I, action, am followed by beings," and so on. But in the passive sense, it should be construed with: "a being is followed by suffering, beings are followed by suffering, therefore, O being, you are followed by suffering." This method is exceedingly subtle, in accordance with Pāli grammar. As nominal words, "elements" and so on occur. There, "dhātu" (element) means that which holds or bears its own characteristic. But in the commentaries, it is said: "dhātu" (element) is so called because it bears its own characteristic, because it apportions suffering, and because it is the receptacle of suffering. "Dhātu" refers to elements like the earth element and so on. There, "because it bears its own characteristic" means that just as the nature (pakati) and self (atta) conceived by sectarians do not exist by nature, these (elements) are not like that; rather, they bear their own characteristic nature, hence they are elements. "Because it apportions suffering" means because it dispenses suffering. For these elements, being established as causes, dispense various kinds of suffering in samsara, just as iron and other ores dispense various kinds of iron and other metals. "Because it is the receptacle of suffering" means because it is merely the apportionment of much suffering, because it is not subject to control; or that suffering is followed by beings due to these causal elements, and such suffering is placed and established in these very elements. Thus, they are elements because they are the receptacle of suffering. Moreover, "elements" should be understood in the sense of being lifeless. For thus the Blessed One gave the teaching on elements in "A person, O bhikkhu, is of six elements" and so on, in order to eradicate the perception of a living being. But the usage of the first case, adorned with three persons, singular and plural, which we mentioned there in the passive sense, "a being is followed by suffering," that is – "The horse Paṇḍava, belonging to the master, was corrupted by Giridatta; abandoning its former nature, it followed him alone." and "Indeed, your mother, Irandhati, the heart of the bereaved one, is held." and "Those defiling phenomena will be abandoned." of these. According to the Pāli texts, it should be understood as essential. There, the horse named Paṇḍava follows the nature of the horse-keeper named Giridatta, meaning, it imitates him. And here, if an active voice form were desired, the Pāli would be "anuvidadhāti". If a passive voice form were desired, the agentive "paṇḍavena" (by Paṇḍava) would have to be stated. Thus, by not stating it, it is established that "anuvidhiyyati" is an impersonal (bhāva) form. No one here can say that "this form is stated due to the 'ya' suffix prescribed for the active voice in the Divādi group," because the root 'dhā' does not occur in the Divādi group, and it belongs exclusively to the Bhūvādi group. In the second usage, however, if an active voice form were desired, the Pāli would be "dhanute". If a passive voice form were desired, "dhātuyā" (by the root) would have to be stated. Thus, by not stating it, this "dhaniyyati" is also established as an impersonal (bhāva) form. Here, in the commentary, it is said: "'Dhaniyyati' means 'desires,' 'wishes'." This root "dhanu yācane" (to ask) occurs exclusively in the Tanādi group. In the third usage, "pahīyissanti": If it were a form of the root "hā cāge" (to abandon) in the Bhūvādi group, the active voice form would be "pajahissanti," as in "kasmā no pajahissati" (why will he not abandon us?). The passive voice form, however, would be "pajahiyissanti." Since "pahīyissanti" is a form of the root "hā parihāniya" (to diminish) in the Divādi group, the active voice form would be "pahāyissanti," as seen in the active voice form of the verse: "A noble steed makes speed, the mares there diminish." Therefore, by saying "pahīyissanti" instead of "pahāyissanti," it is understood that the 'ya' suffix functions in the impersonal (bhāva) sense. Some here might say: "He will be abandoned. Those defiling phenomena will be abandoned. Form is dissolved. It is done by fire before." In these and similar cases, the 'ya' suffix is prescribed only in the passive voice, not in the impersonal. Indeed, these usages should be seen as passive forms, just as "the drink is drunk by itself..." "This is like the usages 'it is done by itself' or 'it is made by itself'." That is not so. For if it were, then forms of the root verb in the passive voice like "they will be abandoned" should be stated as "it is drunk, it is made," like the forms. Here, however, the state of the agent's being in the bhavā-state has been shown in various ways below, so it is not mentioned. Some teachers of the Sāsana, taking the view from grammar, say that in the bhavā-state, which is not expressed by a substance, since the bhavā-state is singular,