English
roots like *pac* and *bhid* are transitive and intransitive. A man cooks rice. He cooked a cooked meal. The rice is cooked. The action is cooked. The ear of grain ripens. The tree fruits ripen. The Naga breaks the wall. The embankment of the pond breaks. That which is subject to breaking breaks. And here, even if one inserts the word *sayaṃ* (self) and says "the rice cooks itself," etc., just as in the usages "a man kills a living being himself" and "the Blessed One himself understood the knowable dharma," where the killing action arising from another's command is negated, and the understanding action arising from another's instruction is negated, so too, because it is said by way of negating another's action, the conception of transitivity and intransitivity based on the word *sayaṃ* is not authoritative. For the word *sayaṃ* is also seen in the sense of "by itself," not only in the sense of "by itself the water is drunk," etc., in the objective sense. Therefore, the meaning should be understood by those skilled in method, in accordance with the teaching. Even without a prefix, and even without another group, roots like *div*, by their meaning, are transitive and intransitive. He plays with sense pleasures. He plays with enemies. Others should also be applied. Even without another group and without a prefix, due to variety of meaning and usage, roots like *gam* are transitive and intransitive. A man goes on the road. Knowledge goes into profound meanings. He practices the dharma. He wanders here and there. Even without another group, a prefix, usage, or variety of meaning, roots like *dis*, due to their form variations, are of three kinds. He sees the palace, he will see the palace, the palace is seen. Others should also be applied. Roots like *rud*, however, are considered inherently transitive; inherently intransitive... And 'mmā', the 'nanda' root and others are considered. Or, mother, they weep for the dead, Here he rejoices, having passed away he rejoices. Some, due to prefixes, though transitive, are intransitive; And similarly, some, though intransitive, are transitive. And some, by prefixes, are transitive and intransitive; Intransitive and intransitive, this meaning is explained here; A man goes out from the village, he obtains wealth, a man overcomes a living being, great rivers originate from the Himalayas. Other examples should also be constructed. In that regard, if in the teaching the 'paca' root were to have a passive form, an expression like "the work is done by the man" would be desired, just as "rice is cooked by the man" would be desired. But those teachers who desire forms like "rice is cooked by you," they speak, I think, relying on the principles of grammar. Even so, if they are suitable after examination, they should be accepted. In the causative, forms like "a man causes (another) man or a man to cook rice" (pāceti), "pācayati," "pācāpeti," "pācāpayati" (active) and "rice is caused to be cooked by a man by a man" (pāciyati), "pācayiyati," "pācāpiyati," "pācāpayiyati" (passive) occur. In examples like "As a cowherd, with a stick, drives a cow to pasture," another meaning should also be understood. Cooking, cooking, cooking, cooking, cooking. To be cooked, cooked, to be cooked, to be cooked, to cook, having cooked. And here, the expression "this meat should also be cooked" is an example. The sequence of words like "he cooks, they cook, you cook" is easy to understand. 'Sica' in sprinkling. He sprinkles, sprinkling, they say "ubhatobhāsā." These are verb forms ending in 'ca'. Verbs ending in 'cha' The state of being 'parassabhāsa' and so on, for all roots from here on; I will not explain further, for it is not taught in the teaching. 'Chu' in cutting. He cuts. Having cut the topknot fragrant with excellent perfume. Indeed, they cut down the tree, sirs! 'Milecha' in indistinct speech. He speaks indistinctly, barbarian. He is reborn in barbarian border countries among unknown barbarians. 'Vachi' in desiring. He desires. Desired wealth. 'Achi' in extending. He pulls. Pulling long, he knows, "I pull long." To be crooked, to be bent. He is crooked. In delusion, in fainting. He faints. Fainted by the poison's force, he became unconscious. Fainting, having fainted. To spread out. He spreads. In negligence. He is negligent. To glean. Gleaning is seeking. He gleans. They strove for gleaning. In thirst. He thirsts. To ask a question. He asks. One who has asked, an asker, asked, one who has been asked, a question. A monk asks a question of one skilled in discipline. He asked, to ask. Having asked. Here there are five kinds of questions: a question to reveal the unknown, a question to confirm the known, a question to resolve doubt, a question for approval, a question out of a desire to speak. Their distinctions should be taken from the Aṭṭhasālinī and so on. In motion. He moves. A scorpion. In cutting. He cuts. Cut, one who has cut, one with a shaven head. The 'a' of 'vaka' becomes 'utta'. The word 'vutta' is also seen in the sense of hair removal, as in "a hypocritical young man with a shaven head" and so on. Here, by the word 'head' are meant the hairs of the head, just as by the word 'couch' are meant those on the couch, and by the word 'eye' is meant the consciousness dependent on the eye. Also in the sense of planted, as in "just as a seed of the autumn crop, planted in the field, sprouts" and so on. Also in the sense of spoken, as in "this was spoken by the Blessed One, spoken by the Arahant" and so on. Here this is said – From 'vacchu', 'vapa', 'vaca', 'vasa', the word 'vutta' proceeds; In hair removal, in planted, and in spoken, in due order. Another way – the word 'vutta' is seen in the sense of bringing to an end, as in "not indeed brought to an end" and so on. In the sense of livelihood, as in "whose hair has fallen out, whose livelihood is given by others" and so on. In the sense of departure, as in "a withered leaf fallen from its stalk" and so on. In the sense of being set in motion by way of utterance, as in "the desired song has been set in motion" and so on. In the world, however, it is seen in the sense of study, as in "the Parāyana has been studied" and so on. Here this is said – In bringing to an end, and also in livelihood; In departure, and in being set in motion by way of utterance; And in study, in these, the word 'vutta' appears. “Tī” (meaning “three”). Another method: The word “vutta” (spoken/sown/released) with or without a prefix, is seen in the sense of sowing, smoothing out, hair removal, livelihood, being released, being made to proceed as a teaching, studying, speaking, and so on. For example, it appears in the sense of sowing in: “His cows give birth, What is sown in the field grows; He enjoys the fruit of what is sown, Who does not betray his friends.” It appears in the sense of smoothing out with an eight-toothed rake, etc., in “But not smoothed out.” It appears in the sense of hair removal in “The young Kāpaṭika student, with hair removed.” It appears in the sense of livelihood in “With matted hair, living on what others give, he dwells with a deer-like mind.” It appears in the sense of being released from a bond in “Just as a yellow leaf, released from its stalk, is unable to become green again.” It appears in the sense of being made to proceed as a teaching in “This ancient mantra, sung and made to proceed, is desired by them now.” In the world, it appears in the sense of studying in “The group is studied, the Pārāyana is studied.” It appears in the sense of speaking in “Indeed, this was spoken by the Blessed One: ‘Be heirs of the Dhamma, monks, not heirs of material things.’” Here it is said: From the roots “vapa,” “vatu,” “vacchu,” “vaca,” and “vasa,” “mato” (considered); With prefix, without prefix, the word “vutta” as appropriate. In sowing and in smoothing out, and in being shaven; In livelihood, in the sense of being released, and due to the teaching; In being made to proceed, and in studying, and in speaking, thus one should discern; “Taccha” (to pare/carve) in the sense of making thin. He pares. The carpenter pares wood. Roots ending in “cha.” Root ending in “ja.” “Ji” (to conquer). He conquers. He conquers, he defeats. One who practices Dhamma defeats his master. One who practices Dhamma is defeated. They made the king conquer. Having made him conquer. Here, “they made him conquer” means they spoke words of blessing like “May your honor conquer.” Conquering, conquered, conquest, victory, conqueror, conqueror, conquered, Māra conquered, Māra conquered by, one who conquered, victorious, victorious, Māra-conqueror, world-conqueror, conqueror of defilements, conqueror of all defilements, conquered. Conquered, to conquer, to conquer, having conquered, having conquered. But of this root a kiyādigaṇaṃ pattassa ‘‘jināti jinitvā’’tyādīni rūpāni bhavanti. Ji in overcoming. He overcomes. The victor. The forms are as before. And here, the Pāli phrase, "You, Ānanda, good people, have overcome; the later generation will despise this rice and meat," supports the meaning of overcoming. For here, "overcome" means "subdued." Ju in going. Here, swift going is intended. He goes swiftly. Swiftness, swiftness, swift, going swiftly, swift mind, swift wisdom, swift swan. He goes with the swiftness of mind wherever he wishes. Je in decaying. It decays. The 'e' becomes 'īya'. In accordance with the teaching, the Pāli phrase, "Why should I decay with wealth?" is seen. But grammarians say the form is "jāyati" (is born). Sajja in going. He goes. Kuju, khuju in stealing. He steals. He steals. Vaja in going. Dhaja, dhaji also. He goes. He approaches. And he approaches humanity. Going, going, going forth, renunciation, one who has renounced, one who has been expelled. Expelled from his own country, gone to another land; He should make a great granary, to store up bad words. He waves. A banner. He goes. Going.