English
He made, he made. He made, we made. Thus in action. When, in the initial suffix, the dual form, and the elision of non-initial consonants, the 'kavagga' letters become 'cavagga' letters, and the 'cavagga' letter 'j' is formed, and when in a consonant there is lengthening or shortening, he went to the village, it is said. They went. You (sg.) went, you (pl.) went. I went, we went. You (sg.) went, they went. You (pl.) went, you (pl.) went. I went, we went. Thus in action. An action performed by oneself with a deluded, distracted, or preoccupied mind, not perceived at the time of its arising, but inferred by its result, is truly 'parokkhā' (indirect past). Therefore, its use is possible even in the highest subject. (The method of the 'parokkhā' suffix). 7. The 'yyoda' or in the conditional: ssā, ssaṃsu, sse, ssatha, ssaṃ, ssamhā, ssatha, ssiṃsu, ssase, ssavhe, ssiṃ, ssāmhase. In the context of 'eyyā', the 'ssā' etc. suffixes occur in the conditional mood. The non-occurrence or non-completion of an action due to the non-occurrence of a condition or the lack of a cause is the conditional mood. And these 'ssā' etc. suffixes, by their nature, occur only in the past and future, not in the present, as the conditional mood is not possible there. With the 'iñ' augment, and 'ssā' or short 'ssa': if he had obtained ordination in his early life, he would have become an Arahant (abhavissa/bhavissa/abhavissā/bhavissā). And if they had obtained it, they would have become Arahants (abhavissaṃsu/bhavissaṃsu). With "eyyāthā" etc., and 'ssessa' or 'a' augment: you would have become (abhavissa/bhavisse). You (pl.) would have become. I would have become. With short 'a': we would have become (abhavissamha/bhavissamha/abhavissamhā/abhavissamhā). In the other group (middle voice): he would have become (abhavissatha), they would have become (abhavissiṃsu). You (sg.) would have become (abhavissase), you (pl.) would have become (abhavissavhe). I would have become (abhavissiṃ), we would have become (abhavissāmhase). In the passive: by him happiness would have been experienced (anvabhavissa), they would have been experienced (anvabhavissaṃsu) - 'kya' dropped. Anvabhūyissa, anvabhūyissā, etc. In the impersonal: by him it would have been (abhūyissa/bhūyissa/abhūyissā/bhūyissā). It would have been (abhūyissatha/bhūyissatha). Thus, if he had obtained rice etc. as means, he would have cooked rice (apacissa/pacissa), etc. In the passive: by him rice would have been cooked (apacissa/pacissa/apacissā/pacissā/apacīyissa/pacīyissa/apacīyissā/pacīyissā/apaccissa). would cook, would not cook, would cook, and so on. He would go, would go, would not go, would not go, and so on. Without 'cch' substitution: would go, would go, would not go, would not go, and so on. In the passive: would be gone, would be gone, would be gone, and so on. Would be gone, would be gone, would be gone, and so on. Similarly, would smell, and so on. (Rule for the Conditional Mood). 8. For cause and effect: eyya, eyyaṃ, eyyāsi, eyyātha, eyyāmi, eyyāma, etha, eraṃ, etho, eyyāvho, eyyaṃ, eyyāmhe. In a verb that is a cause and a verb that is an effect, the 'eyya' forms are used for the verb's meaning, or not. The 'la' augment, lengthening, etc., are as before. In supposition: 75. For eyya, eyyāsi, eyyānaṃ, 'ṭe' (occurs). Or it becomes eyya, eyyāsi, eyya, miccesa, me. Now, what indeed would he be? If he were to go forth in his first age, he would be an arahant. 47. Eyyuṃssuṃ. Or 'ñuṃ' occurs for 'eyyuṃ'. If formations were permanent, they would be, they would not cease. If you were to be, you would be. Given "eyyāthā", in its 'o' form: you (plural) would be, you (plural) would be. How would I be a god? 78. For eyyāma, 'emu' and 'u' (occur). What indeed would we be? We would be, we would be, we would be. In the other person: you (plural) would be, they would be. You (plural) would be, you (plural) would be. I would be, I would be, we would be. In the passive: happiness would be experienced by you, would be experienced, would be experienced, would be experienced. By that, you would experience, you would experience. You (plural) would experience, you (plural) would experience. By that, I would experience. We would experience, we would experience, we would experience. In the other person: would be experienced, and so on. In the impersonal: it would be, it would be, it would be. In the optative: he should cook rice, he should cook, and so on. In the passive: it should be cooked, it should be cooked, it should be cooked, it should be cooked, and so on. In permission: he may go to the village, he may go, and so on. Elsewhere: he may go, he may go, and so on. Similarly: he may smell, he may smell, and so on. If one were to cook in the morning and eat, here the act of cooking should be understood as the cause, and the act of eating as the result. 11. Sattya, etc. Eyyā, etc., are used for the meaning of 'should' and 'is worthy'. May it be that the venerable one cooks the food, may the venerable one be, may the venerable one be worthy. 12. Or in possibility When possibility is implied and expressed by the root, eyyā, etc., are optionally used. May it be that the venerable one cooks a swallowed stone with the fire of the stomach, I consider it possible, I believe the venerable one will cook, the venerable one will cook, the venerable one cooked. 9. In question, wish, and injunction Eyyā, etc., are used for the meaning of 'should' in questions, etc. Question is asking, wishing for the desired, begging, these two; Wish, or by devotion, or not, injunction is not an action. In a question: Should he cook rice, or vegetables? In a wish: Oh, if only he would cook! In an injunction: May the venerable one cook the food. (The rule for eyyā, etc., suffixes). 10. Tu, antu, hi, tha, mi, ma, taṃ, antaṃ, ssu, vho, e, āmase These are used for the meaning of 'should' in question, wish, and injunction. In the sense of wishing: May he be happy, may they be happy. 48. Deletion of hissa The 'hi' after 'a' is optionally deleted. You be happy, you be. When 'hi' is present, it is lengthened. By "eyyāthā", etc., 'vho' is used, you all be happy, you all be. I am happy, we are happy. In the third person plural: So be it for them, for the venerable ones. May it be, may it be. May it be, may we be. In the passive: May it be experienced by you, may they be experienced, etc. In the impersonal: May it be, may it be. In a command: Devadatta, cook the rice now, let them cook, etc. In the passive: Let the rice be cooked by him, etc. Similarly, let him go to the village, etc. By "ū lasse", etc., when 'la' is replaced by 'e', let him go, let them go, etc. When 'ghamma' is substituted, let him go, let them go, etc. In the passive: Let it be gone, etc. Similarly, let it be gone, etc. In an injunction: When 'la' is deleted, there is lengthening, let this mountain be. In an invitation: Venerable sirs, may the Blessed One accept the meal, for 'vasati', by "curādito ṇī" there is 'ṇī', and by "assā ṇānubandhe" there is 'ā', and by "yuvaṇṇāna+meo paccaye" there is 'e'. May the venerable one sit here. aṃ, of "sada", "jara+sadāna+mīma or" this, because of being connected, from the end vowel, this. In requesting: May the Blessed One, venerable sir, teach the Dhamma. Here, from the *curādi* class, like the previous. In permission: Ask me a question, Vāsava. May your honor enter. Here, the *hi* of *pucchato* is dropped. Thus, sit down. Request = asking. There, *dada* = in giving. Give me five excellent villages. And the *la* of *dāto* becomes *eka*. Give me one eye. In due time: Your time has come for making the mat. May your honor make the mat. Here, "from *tanādi*" is *o*. *Tvādi*, *eyyādi* (suffixes) are present tense, now and in the future. *Bhavissati* (future), *parokkha* (perfect) and others, the four are past tense. 5,173. Of *gama*, *yami*, *sā*, *sa*, *disa* or *cchaṅa* (suffix). Or *cchaṅa* occurs for these in *inta*, *māna*, *tyādi* (suffixes). He goes to heaven, he causes to go, they go, etc. In the passive - it is gone, it is caused to be gone, etc. *Yama* = to cease. The *parokkha* (perfect) and *anajjatana* (imperfect) forms should be applied everywhere following usage. Preceded by *ni*, he restrains, he governs, they restrain, they govern. Preceded by *saṃ*, it is known as "those who restrain," he restrains, they restrain. In the passive - it is restrained, it is governed, it is restrained, or it is restrained. Similarly, he will restrain, he will restrain. He restrained, he restrained. He would restrain, he would restrain. He should restrain, he should restrain. Let him restrain, let him restrain. *Isa* + *siṃsa* = in desiring. He desires heaven, they desire, etc. "Of the light penultimate vowel" - in augmentation, he seeks, they seek, etc. In the passive - it is desired, "or sometimes" - in augmentation, it is sought. In the previous form, he rules, he rules, etc. He will desire, he will seek, etc. He desired, he sought. He would desire, he would seek. He should desire, he should seek. Let him desire, let him seek, etc. *Āsa* = in sitting. He sits on the seat, etc. "In consonants, long and short" - short vowel, preceded by *upa*, similarly he attends. He will sit, he will attend. He sat, he attended. He would sit, he would attend. He should sit, he should attend. Let him sit, let him attend, etc. *Disa* = in seeing. He sees, they see, etc. All is like the previous. La in the sense of gain, from this point onwards, we will explain special cases. All sections should be understood according to what has been stated. He gains, they gain, etc. In the passive voice, after the prior form of 'kyassa' is made, it is gained, etc. 73. Labhā iṃ+īnaṃ thaṃ thā vā From Labha, iṃ and īnaṃ become thaṃ+thā optionally. So, he did not gain, he gained, he did not gain, he gained. With the iṃ suffix, I did not gain, I gained, etc. 26. Labha vasa+cchida bhida rudānaṃ cchaṅa