English
and that is the aspiration for a desired, unachieved thing; in that command and blessing. 'Anu' means near, 'uttakāla' is non-uttakāla, meaning present time, or 'anuttakāla' means not uttakāla, in that non-uttakāla, meaning it occurs without specifying time. There, in the sense of blessing, from the root 'bhū', the fifth active voice, first person singular 'tu', with the 'a' suffix, वृद्धि (vuddhi) and अव (ava) substitutions. May he be happy, may they be happy. By reversal, "from 'a'" is understood. 452.Or the elision of 'hi'. The 'hi' ending after 'a' is optionally elided. You be happy, or bhavāhi, the 'i' in 'himhi' is long. You all be happy. I will be happy, we will be happy. In the middle voice: May he be happy, may they be happy. You be happy, you all be happy. I will be happy, we will be happy. In the passive voice: May it be experienced by you, may they be experienced. May it be experienced, may they be experienced. May it be experienced, may they be experienced. P In the active voice, let him experience, let them experience. Or let him experience, let them experience, let you experience, and so on. In the impersonal sense, let it be. In the imperative, active voice, let Devadatta now cook rice, let them cook. Cook, cook (emphatic), cook (plural). I cook, we cook. Let him cook, let them cook. Cook (middle singular), cook (middle plural). I cook (middle), we cook (middle). In the passive voice, with the *ya* suffix and so on, let the rice be cooked by Devadatta, let them be cooked. Let it be cooked (middle singular), let them be cooked (middle plural). Let me be cooked (middle), let us be cooked (middle). In the active voice, let him cook, let them cook. Cook, cook (emphatic), cook (plural). I cook, we cook. Likewise, let him go to the village, let them go. Go, go (emphatic), go (plural). I go, we go. Let him go, let them go. Go, go (emphatic), go (plural). I go, we go. Let him go, let them go. Go (middle singular), go (middle plural). I go (middle), we go (middle). In the sense of *ghamma*, let him go, let them go, and so on. In the passive voice, let it be gone, let it be gone, let it be gone, let it be gone, let it be gone, let it be gone, and so on. In the sense of injunction, here, let there be a mountain. Let this palace be made of gold, and so on. In the sense of invitation, Venerable sir, let the Blessed One accept my meal. Sir, please sit here. In the sense of request, Venerable sir, let the Blessed One teach the Dhamma. In the sense of permission, Sir, please ask a question. Sir, please enter. Please sit here. In the sense of wish or request, give me five excellent villages. Give me one eye. In the sense of opportune time, your time for doing the deed has arrived. Sir, please do the deed, and so on. The Fifth Case. 453. The Seventh (Case/Mood): -eyya, -eyyuṃ, -eyyāsi, -eyyātha, -eyyāmi, -eyyāma, -etha, -eraṃ, -etho, -eyyāvho, -eyyaṃ, -eyyāmhe. The twelve forms beginning with *eyya* are called the Seventh (case/mood). "In the non-past time" is understood. 454. The Seventh (case/mood) is used in the sense of permission and supposition. In the sense of permission and in the sense of supposition, in the non-past time, the Seventh case/mood occurs. By the inclusion of meaning, the Seventh (case/mood) is also used in injunctions, invitations, and so on. Permission is the allowing of another who wishes to do something. Supposition is the act of supposing. It is a consideration or determination, such as "if it were to happen." Causal action... And the supposition of possibility for the resulting action, in the case of possibility. There, in supposition, the optative, active, third person singular is 'eyya'. Augmentations of the root, etc., are as before. By the rule "sometimes the root and ending," etc., for 'eyya, eyyāsi, eyyāmi, eyyaṃ,' there is an optional substitution of 'e'. What then might he be? If he were to go forth in his first age, he would be an Arahant. If formations were permanent, they would not cease. If you (sg) were to be, you (pl) were to be. How might I be a god? What then might we be? So might you (pl) be, might they be. Might you (dual) be, might you (pl) be. But in wishing: May I be happy. May I be a Buddha. May we be. In the passive voice: May happiness be experienced by you. May they be experienced. May you (dual) be experienced. May you (pl) be experienced. May I be experienced. May I be experienced. May we be experienced. Using active voice endings: May it be experienced. May they be experienced. May you (sg) be experienced, etc. In the impersonal passive: May it be. In the imperative: May he cook rice. May he cook. May they cook. May you (sg) cook. May you (sg) cook. May you (pl) cook. May I cook. May I cook. May we cook. May you (pl) cook. May they cook. May you (dual) cook. May you (pl) cook. May I cook. May I cook. May we cook. In the passive voice: May it be cooked. May they be cooked. May you (dual) be cooked. May you (pl) be cooked. May I be cooked. May I be cooked. May we be cooked. Using active voice endings: May it be cooked. May it be cooked. May they be cooked. May you (sg) be cooked, etc. In permission: May he go to the village. May he go. By the rule "sometimes the root," etc., or 'uṃ' for 'eyyu': May they go. May they go. May you (sg) go. May you (sg) go. May you (pl) go. May I go. May I go. May we go. May he go. May he go. May they go. May they go. May you (sg) go. May you (sg) go. May you (pl) go. May I go. May I go. May we go. May you (pl) go. May they go. May you (dual) go. May you (pl) go. May I go. May I go. May we go. May you (pl) go, may they go, etc. In the passive voice: May it be gone to. May it be gone to. May they be gone to. May they be gone to, etc. Using active voice endings: May it be gone to. May it be gone to. May it be gone to. May they be gone to, etc. Similarly g... Oh!, may he sweat, may they sweat, etc. The Seventh Ending. The rule of endings for present commands, suppositions, and temporal forms. 455. The `Hiyyattanī` endings are `āū`, `ottha`, `aṃmhā`, `tthatthuṃ`, `sevhaṃ`, `iṃmhase`. `Ā` and so on, these twelve are designated as `Hiyyattanī`. And it is said, "in the unperceived, in the past." 456. From yesterday onwards, in the perceived, `hiyattanī` (applies). From yesterday onwards, in past time, whether perceived or unperceived, the `hiyattanī` ending occurs; thus, `ā` is the `hiyattanī` active voice third person singular ending. From "sometimes a root," etc., "sometimes, of roots" also applies. 457. The augment `a` in `hiyattanī`, `ajjatanī`, and `kālātipatti`. Sometimes at the beginning of roots, the augment `a` occurs in these three endings: `hiyattanī`, `ajjatanī`, and `kālātipatti`. If it is asked, "How is this augment `a` at the beginning of the root?" Even if there is a vowel at the end of the root, Here, of the augment `a` again; Due to being meaningless, due to conformity with usage, This (comes) from the beginning of the root. Non-affix, lengthening, `ava` substitution, vowel elision, etc., are just as stated. He was, they were. You were, or the substitution of `a` for `o` by "sometimes a root," etc., you were, you all were. I was, we were. They were, they all were. You were (middle), you all were (middle). I was (middle), we were (middle). In the passive, the affix `ya`. By you, happiness was experienced. In the absence of the `a` augment, `anubhūyattha`. By "sometimes a root," etc., the substitution of `tha` for `ttha`. `anvabhūyatha`, `anubhūyatha`. `anvabhūyatthuṃ`, `anubhūyatthuṃ`. `Anvabhūyase`, `anubhūyase`. `anvabhūyavhaṃ`, `anubhūyavhaṃ`. `Anvabhūyiṃ`, `anubhūyiṃ`. `anvabhūyamhase`, `anubhūyamhase`. In the active voice, `anvabhūyā`, `anubhūyā`, etc. In the impersonal, `anvabhūyattha`. Similarly, he cooked rice. He cooked, he cooked. They cooked, they cooked. You cooked, you cooked. You all cooked, you all cooked. I cooked, I cooked. We cooked, we cooked. They cooked, they cooked. They cooked, they cooked. You cooked (middle), you cooked (middle). You all cooked (middle), you all cooked (middle). I cooked (middle), I cooked (middle). We cooked (middle), we cooked (middle). In the passive, `apaccatha`, `apaccattha`, `apaccatthuṃ`. `Apaccase`, `apaccavhaṃ`. I cooked, we cooked. He cooked, they cooked, etc. Similarly, he went, they went. You went, you (sg) went, you (pl) went. I went, we went. You (pl) went, they (pl) went. You (sg) went, you (pl) went. I went, we went. He went, they went. You went, you (sg) went, you (pl) went. I went, we went. You (pl) went, they (pl) went. You (sg) went, you (pl) went. I went, we went. In the passive, it was gone, it is gone, it was gone, it is gone, they were gone, they are gone, they were gone, they are gone, etc. Similarly, it was gone, they were gone, etc. The Hiyyattanī ending. 458. Hiyyattanī, Sattamī, Pañcamī, Vattamānā are *sabbadhātuka*. The four endings, Hiyyattanī and so on, are called *sabbadhātuka*. Therefore, because Hiyyattanī and so on are *sabbadhātuka*, the insertion of 'i' (ikārāgamo), which is stated as "the insertion of 'i' in *asabbadhātuka*", does not occur. *Sabbadhātuka*. 459. The Parokkhā endings are: a, u; e, ttha; aṃ, mha; ttha, re; tho, vho; iṃ, mhe. The twelve endings, 'a' and so on, are called Parokkhā. Parokkhā means beyond the senses of narration; because this ending indicates that, it is called Parokkhā. 460. Parokkhā in the past, when not directly perceived. The Parokkhā ending occurs in past time, concerning an object not directly perceived, beyond the scope of the senses. *Atīta* means "having gone beyond," or "having been and passed." According to the method stated below, the first person singular Parokkhā Parassapada is 'a'. Here, "Bhū + a" – By inversion, "of the roots" is understood. 461. Sometimes, there is a doubling of the initial single-vowel letters of roots. This word "sometimes" implies a regulated option, therefore –