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only the singular number is used, and that too only in the third person, as in the usage "it is by Devadatta, it is by Devadatta that prosperity is experienced," and they explain its meaning. Their statement does not accord with the Pāḷi or with the commentaries and so on. Therefore, the meaning as explained above should be held by the venerable ones. Jara: to decay, to sicken. It decays, it sickens. Jara: in the sense of decline of age. It ages, it becomes old. These two, being of the Bhūvādi group, are considered as one group. This is their common form explanation. "By which one is satisfied, and by which one decays," and so on. There, "by which one decays" means by which agitated fire element this body decays, sickens with a fever of one day, and so on. Or, "by which one ages" means by which this body ages, reaches a state of sensory impairment, loss of strength, gray hair, wrinkles, and so on. Mara: to give up life. This is an intransitive verb of the Bhūvādi group. A being dies, it perishes. Although this root, from the statement "mara: to give up life," appears to be transitive, nevertheless, it should be seen as intransitive, as evidenced by usages without an object, such as "the son dies," "Alas, this world has fallen into difficulty, it is born, it ages, and it dies." However, by way of explaining the meaning, it is possible to say "marati" (he dies) by bringing in the object "life," meaning "he gives up life." "Marati, miyati" are pure agentive forms. "Satto sattaṃ māreti, mārayati, mārāpeti, mārāpayati" are causative agentive forms, also called causative forms. Here, he who causes an undying being to die is called a killer, he kills, he causes to kill, he causes to be killed, he causes to be killed. A being are killed by beings, are caused to be killed by beings— these are the passive voice forms. The impersonal form is not well-known. Similarly, elsewhere, what is well-known and what is not well-known should be examined. Khāda is for eating. This root, belonging to the Bhūvādi group, is a single-group transitive verb. Khādati, saṅkhādati— these are the active voice forms. A man causes a man to eat, or causes a man to eat bread, or causes him to eat, or causes him to eat— these are the causative active voice forms. And here, he who urges someone who is not eating, or someone who is eating, saying "Eat!", is called a causer of eating, and is said to cause to eat, to cause to eat, to cause to eat, to cause to eat. Khajjati, saṃkhajjati, saṅkhādiyati— these are the passive voice forms. And here is the Pāli passage: "In the past, I was consumed by form, just as I am now being consumed by present form. If I were to delight in future form, I would be consumed by future form, just as I am now being consumed." The impersonal form is not found because this root is transitive. The Bhūvādi group. This nominal root is not well-known as belonging to the Ekantarudhādi group. In the Divādi group, tā is for protecting. He protects the world, he thoroughly protects. These are the transitive active voice forms. However, the causative active voice form, the passive voice form, and the impersonal form are not well-known. Sudha is for purification. The mind is purified, it is thoroughly purified. These are the intransitive active voice forms. Sodheti, sodhayati, sodhāpeti, sodhāpayati— these are the causative forms. And here, he who makes an impure place pure is called a purifier, and is said to purify, to purify. This method applies elsewhere in similar situations. However, he who, without purifying an impure place himself, urges another, saying "You purify!", is called a causer of purification, and is said to cause to purify, to cause to purify. This method applies elsewhere in similar situations. Indeed, in "kāreti, kārayati, kārāpeti, kārāpayati," etc., this method is not found. Thus, the method that is found and the method that is not found should be examined everywhere. These Here are the Pāḷi passages: “In the border regions, having invited the Tathāgata; The path of his coming, they clear with joyful minds.” And, “I cleared the path then.” These passages refer to clearing with one's own hands. But the passage, “Venerable Pilindavaccha has a cave cleared in Rājagaha, desiring to make a dwelling,” and the passage, “What, Venerable Sir, is the Elder having done?” “I am having a cave cleared, Your Majesty, desiring to make a dwelling.” These refer to having others clear. “For whom is the path cleared?” This is an active voice construction. The passive voice is not evident. In this manner, it should be applied up to the Curādi group. In the Dvigaṇika group, *subha* means to adorn, to shine. “This man shines indeed.” *Subha* means to strike. “He who strikes us like an ox” is not seen. And “*sumbhotī*” is a form according to Kaccāyana’s view. These are active voice forms. “He adorns the city,” “he causes to adorn.” “The man strikes the thief with men,” “he causes to strike,” “he causes to be struck,” “he causes to be struck.” These are causative active voice forms. Active and passive voice forms should be applied as possible, depending on whether they are obtainable or not. Forms belonging to the Bhūvādi and Rudhādi groups. *Paca* means to cook. “The man cooks rice.” “The denizen of hell cooks in hell.” “Kamma cooks.” “The rice cooks.” “The perfections ripen.” “The fruits ripen,” meaning they become ripe. But the revered ones say: “Having given there a noble conjunction endowed with knowledge, tri-rooted; Afterwards, it ripens among the ripenings, in the eight and two occurrences.” And, “Unconditioned and conditioned results do not ripen.” Thus, they desire the transitivity of the Dvigaṇika form of the word *pacati*. But how can this be found in the Tepiṭaka Buddha-word with its commentaries? In the Tepiṭaka Buddha-word, “he cooks in hell for an eon,” “until the evil does not ripen,” “he cooked in hell”— thus, only intransitivity is seen. Here they might say, “Is not *paca* in the sense of ‘to cook’ a transitive root? Therefore, even the Divādigaṇika form of the word *paccati* is also…” is transitive. Therefore it is said in phrases like ‘two fruits ripen in the course of eight’”. Here it is said: Just as the root verbs “chidi” (to cut in two) and “bhidi” (to split apart), when used in the Rudhādi group, have transitive forms like “he cuts the tree” and “he splits the wall,” but when used in the Divādi group, their forms “water is cut” and “the pot is split” are intransitive; and just as the root verb “pac” (to cook), when used in the Bhūvādi group, has a transitive form like “he cooks rice,” but when used in the Divādi group, its forms “he ripens in hell” and “actions ripen” are intransitive. Even if they were to say: “Indeed, sirs, just as in ‘minds were liberated from defilements,’ the form ‘vimucciṃsu’ of the Divādi group verb can be both intransitive, meaning ‘minds were liberated from defilements,’ and transitive, meaning ‘minds were liberated by defilements as agents,’ so too ‘he ripens in hell, actions ripen’ should be intransitive. And ‘two fruits ripen in the course of eight, unconditioned and conditioned results do not ripen’ should be transitive.” It must be intransitive, not transitive, because the usages mentioned in “paccati pākānaṃ” and so on are not the same as the usage “minds were liberated from defilements.” For here, the word “vimucciṃsu” can be a ‘ya’-suffix ending that denotes an agent without an object, and it can also be a ‘ya’-suffix ending that denotes an object with an agent. When this word “vimucciṃsu” has a ‘ya’-suffix ending without an object, then “āsavehi” (from defilements) is an instrumental case word denoting an ablative cause. But “cittāni” (minds), a nominative case word, denotes the agent. Similarly, when “vimucciṃsu” denotes an object with an agent, then “āsavehi” (by defilements), an instrumental case word, denotes the agent. “Cittāni” (minds), a nominative case word, The word "anaṃ" is used for a doer. This rule is not applied in usages like "paccati pākānaṃ" (he cooks for the cooks) and so on. For there, the subject-case refers to the doer, and the instrumental-case refers to the action, so it should be understood. In the causative, "puriso purisena purisaṃ vā bhattaṃ pāceti pācayati pācāpeti pācāpayati" (a man causes a man to cook rice for a man, or a man causes rice to be cooked by a man), and from the example "anante bodhisambhāre, paripācesi nāyako" (the leader brought to fruition endless requisites for enlightenment), the forms "paripāceti, paripācayati" occur. These are causative-active verbs. In the passive – "yaññadattena odano paccate" (rice is cooked by Yaññadatta), the impersonal verb is not found. These are forms belonging to the Bhūvādi and Divādi groups. In this way, other forms belonging to two groups should also be combined. Among those belonging to three groups, consider "pasave" (to produce). "Hetuphalaṃ savati, pasavati" (the cause produces the effect). "Su" (to hear). "Saddho dhammaṃ suṇoti, suṇāti" (the faithful one hears the Dhamma). "Su" (to harm). "Yodho paccāmittaṃ sunāti" (the warrior harms the enemy). These are active verbs belonging to the Bhūvādi, Svādi, and Kiyādi groups respectively. Similarly, "hetunā phalaṃ saviyyati" (the effect is produced by the cause), "unnādasaddo pathavīundriyasaddo viya suyyati" (a loud sound is heard like the sound of the earth's tremor). "Yodhena paccamitto suniyyati" (the enemy is harmed by the warrior). These are passive verbs. Impersonal verbs are not found because these roots are transitive. In this way, other forms belonging to three groups should be examined and combined. Here, this explanation of the rule is – Roots like Bhūvādi and Rudhādi, and Svādi and Divādi; Rudhādi and Divādi are found, Bhūvādi and Curādi. Bhūvādi and Gahādi are found, Bhūvādi, Svādi, and Kiyādi; With such classifications, the wise should elaborate. Thus, in brief, as appropriate,