English
In the sense of the future, which is not begun, from the present, the verbal endings *ssatyādi* occur; he will go, they will go, you will go, you all will go, I will go, we will go; he will go for himself, they will go for themselves, you will go for yourself, you all will go for yourselves, I will go for myself, we will go for ourselves. In names, in blame, in wonder. The name Indeed, when there is "naama" in the sense of censure and astonishment, "sati" and others occur; These, indeed, will profess to be virtuous; Indeed, monks, that foolish man will have no compassion in his hands; How indeed, monks, will that foolish man make an entire clay hut; There, indeed, foolish man, when the Dhamma is taught for dispassion, you will consider it with passion, Is it indeed, Sudinna, that you will partake of leftover barley gruel that is tainted; Even here there is an understanding of blame. Astonishment? - Wonderful indeed, good sirs, amazing indeed, good sirs, the ascetics do not tire of peaceful dwellings, Where indeed, being conscious, awake, five hundred carts having passed by, he will neither see, Nor will he hear the sound; Wonderful, a blind man will climb a mountain; A deaf man will hear a sound. In the past tense, ī, uṃ, ottha, ambhā, ā, ū, sevhaṃ, ambhe-. In the past tense, in the sense of completed action, from the present tense, the verbal forms are ī, etc.; He went, they went, you went, you went, I went, we went; He went, they went, you went, we went, I went, we went - Even in the general past tense, in the sense of desire, and in the non-immediate past? Yesterday Ananda was. In the non-immediate past, ā, ū, ottha, amha, attha, atthuṃ, sevhaṃ, iṃ, mbhase-. In the non-immediate past, in the past sense, from the present tense, the verbal forms are ā, etc. Knowing the rising and knowing the lying down, This is the non-immediate past time, half a day or half a night; He went, they went, you went, you went, we went; you went, they went, you went, we went, I went, we went; what is the meaning of another word? Today or yesterday he went. In the remote past, o, ettha, ambha, ttha, re, ettho, vho, imhe-. In the non-immediate past, in the past sense, from the present tense, the verbal forms are a, etc.; He went, they went, you went, you went, we went; you went, they went, you went, we went, I went, we went. With a deluded, scattered, attached mind, not oneself... Since it was not perceived at the time of the action's completion, it is inferred by evidence and is indirect in reality; therefore, its application is possible even in the highest state. Eyyādo or the super-elision, ssāssaṃsussessathassaṃssamhāssatha ssiṃsussasessavhessiṃssāma ase-. In the case of the super-elision, ssādayo occur optionally in the case of the action's non-occurrence; the non-occurrence of an action, its non-accomplishment, is due to the absence of a condition or the lack of a cause, from the elision of the suffix or the particle; and these ssādayo occur only in the past and future due to their capability, not in the present, because there is no possibility of non-occurrence of an action there. If I had obtained ordination in my youth, I would have become an Arahant; if I had gone to the south, the cart would not have overturned—if they had gone to the south, if you had gone, if you (pl.) had gone, if I had gone, if we had gone, if you (pl.) had gone, if they had gone, if you (sg.) had gone, if you (du.) had gone, if I had gone, if we had gone ase—the cart would not have overturned. What is the purpose of "or"? If he goes to the south, the cart will not overturn. In cause and effect, eyyaeyyuṃeyyāsaeyyāthaeyyāmieyyāmaetha eraṃethoeyyavhoeyyaṃeyyāmhe-. In actions that are the cause and those that are the effect, eyyādayo optionally occur with the meaning of action from the present. If conditioned things were permanent, they would not cease; if he were to go to the south, the cart would not overturn—if they were to go to the south, if you were to go, if you (pl.) were to go, if I were to go, if we were to go; if you (sg.) were to go, if they were to go, if you (du.) were to go, if I were to go, if we were to go—the cart would not overturn; becoming and going are the cause, not ceasing and overturning are the effect—why does it not occur here?—He runs away because he strikes, he runs because it rains, he will run away because he will strike? Because the relationship of cause and effect is indicated by the word "iti" itself. What is the purpose of "or"? If he goes to the south, the cart will not overturn. Question, wish, and rule-. Question—asking, considering, determining, deciding on an action; wish—desiring, wishing for what is desired. And also, prescription, ordinance, regulation, application, engagement in actions; and that is twofold? - Based on respect and disrespect, differing according to the object, yet not exceeding both. In these questions and so on, "eyya" and so on occur in the sense of action; in a question? - Would the venerable one study the Vinaya, or the Dhamma?; Should I go to the Uposatha, or should I not go?; In wishing? - May I receive ordination in the presence of the Blessed One, may I receive full ordination; may I see him healthy for a hundred years. In prescription? - May the venerable one cook rice, may the venerable one do merit, may the venerable one eat here, may the venerable one sit here, may the venerable one teach the student - even in cases of permission and opportunity, it is established, since there also prescription is evident; in permission? - May you do thus. At the right time? - May you make a mat, it is your time to make a mat; if it is the right time for the Sangha, may the Sangha observe the Uposatha; this is the Blessed One's time, this is the Sugata's time, whenever the Blessed One would prescribe a training rule for the disciples - they also desire it in sending? - Go, venerable one, may you go to the village. Tu, attu, hi, tha, mi, ma, taṃ, antaṃ, ssu, vho, ñā, mase-. These occur in questions and so on in the sense of action; in the sense of action; may he give, may they go, go you, go you all, I go, we go, may he go, may they go, go you, go you, may he go, may we go - in a question? - Indeed, venerable one, may you study grammar?. In wishing? - Give to me, may the venerable one live. In prescription? - May the venerable one make a mat, may the venerable one do merit, may the venerable one eat here, may the venerable one sit here, may the venerable one recite the Pātimokkha, venerable sir, the Blessed One. In sending? - Go, venerable one, to the village. In permission? - Do thus. At the right time? - This is your time, great hero, to be born in your mother's womb. Satti, araha, esu, eyyādi-. In ability and worthiness, "eyya" and so on are used in the sense of action. May the venerable one indeed rule the kingdom, the venerable one is able; worthy. In possibility, or-. When possibility is understood and expressed by the root, "eyya" and so on occur optionally; even a little. Even if my head were split, I would not trust him. Is this transgression expiated? Even if struck by lightning, I would not trust, believe, or accept. May you eat, you will eat, you have eaten. Is this transgression expiated? I will not let you eat. With "mā," ī, etc. When "mā" is present, ī, etc., and ā, etc., are optional. "May he not do such a thing again." "May you not go to the forest." What is the point of "vā"? "Do not let your mind wander in sensual pleasures." "You will not do," "You should not do"— This is a beginning in a non-temporal sense. "He would have become a Buddha" indicates future time through association with another word. Similarly, "He made a pot," "He will make it tomorrow," "He made a future task." "Cut, cut!"—he is indeed cutting. "Cut, cut!"—he is indeed cutting. This is merely a frequentative expression of the second person singular and plural. What is meant by this? It means that he is doing the action quickly, as if urging others on. Thus, "Cut, cut!"—he is indeed cutting. "Cut, cut!"—he is indeed cutting. Similarly, in other tenses: "Cut, cut!"—he indeed cut, has cut, had cut, will cut. Similarly, it should be applied with "ssu." Similarly, in accumulation: "Wander, wander!"—he is indeed wandering in the monastery. "Wander, wander!"—he is indeed wandering in the monastery. However, due to the pervasiveness of the general term in the distinction of activities, there is no separate application. "Eat rice, drink gruel, chew roasted grain"—he is indeed consuming. In the singular and plural of the first six and the last six, the second and first persons have two each in the senses of "tumha" and "amha." In the singular and plural of words denoting "tumha" and "amha," and in the agents denoted by words other than these, the second and first persons of the first six and the last six have two each respectively, according to the action. This word "uttama" is naturally established in the third pair. "You go," "You go," "You go," "You go." "You go," "You go," "You go," "You go." "I go," "We go," "I go," "We go." "He..." He goes, they go, he says, they say. Having the ability, being obtained, even when not being obstructed, they exist in all of you—you go, you all go, you say, you all say; I go, we go, I say, we say; he goes, they go, he says, they say. Or another for ī etc. Aā, īā, and ssāā are alternatives for the meaning of the verb, with ñakāra as an indicatory letter—he went, he went; he went, he went; he will go, he will go. Let āha be for brū in ā etc. Let āha be for brū in ā etc.; he said, they said. Let cuka be for bhu. Let cuka be for bhu in ā etc.; with kakāra as an indicatory letter; ukāra is for pronunciation; he became. Let a be for the first. In reduplication in ā etc., let a be for the first bhu; he became. Or let ussaṃsu be for āha. Let ussaṃsu be for āhādesā; they said, they said. Let ṭa and ṭū be for ti and ntī.