4. Taddhita kaṇḍa

13 Oct 2026 · 33 min read

The "Taddhita" chapter covers noun derivatives.

A taddhita suffix is chosen by the sense it adds. The tree lists the senses in the order of the chapter, the suffixes for each, and one example.

flowchart LR
  T(["taddhita<br/>a noun made from a noun"]) --> A["offspring ¶232–237<br/>ṇa, ṇāyana, ṇāna, ṇeyya, ṇi, ṇava, ṇera<br/>vāsiṭṭho"]
  T --> M["mixed with, and many other senses ¶238–243<br/>ṇika, ṇa, ña, ima, iya, īya, ālu<br/>sākaṭiko"]
  T --> V["degree ¶244<br/>tara, tama, issika, iya, iṭṭha<br/>seyyo"]
  T --> P["possessing that ¶245–252<br/>vī, sī, ika, ī, vantu, mantu, ṇa, maya<br/>guṇavā"]
  T --> N["numerals ¶253–260<br/>tiya, tha, ṭha, ma, ī, ka<br/>dutiyo, pañcamo"]
  T --> B["the state of being that ¶261–265<br/>ṇya, tta, tā, ṇa, kaṇ<br/>candattaṃ"]
  T --> U["uninflected ¶266–269<br/>dhā, so, thā, thaṃ<br/>ekadhā, kathaṃ"]

Apaccataddhita (derivatives meaning “offspring”)

Vāṇapacce (optionally `ṇa` in the sense of offspring) ¶232

Chaṭṭhantā saddā ‘‘tassāpacca’’miccasmiṃ atthe ṇo vā hoti. Vāti vākyatthaṃ. Ṇenevāpaccatthassa vuttattā apaccasaddāppayogo.

‘‘Tesaṃ vibhatyā’’ do tesaṃgahaṇena vibhattilopo. Tathottaratra.

‘‘Tesaṃ ṇo lopaṃ’’ti paccayānaṃ ṇassa lopo.

‘‘Vuddhādisarassa vā saṃyogantassa saṇe ce’’ti saṇakāre pare asaṃyogantassādisarassa vuddhi.

Tassāpaniyame –

After a word ending in the sixth inflection ⑥, the suffix ṇa is optionally used in the sense “his offspring”. The word vā (optionally) is there so that the phrase form (vākya) remains available as well.¹ Since the sense of offspring is expressed by ṇa alone, the word apacca is not used.

By the mention of tesaṃ in “Tesaṃ vibhattiyo lopā ca” (Samāsa, ¶203) the inflection is elided, and likewise below.² By Kaccāyana’s rule “Tesaṃ ṇo lopaṃ” the ṇ of the suffixes is elided.³ By “Vuddhādisarassa vā saṃyogantassa saṇe ca”, when a suffix with the letter ṇ follows, the first vowel of a lemma not ending in a conjunct is strengthened (vuddhi). And to define that strengthening —

Ayuvaṇṇānañcāyo vuddhi (the strengthening of `a`, `i`, `u` is `ā`, `e`, `o`)

Akārivaṇṇuvaṇṇānaṃ āeovuddhiyo honti, casaddena kvaci na.

Saralopādi, taddhitattā nāmamiva kate syādi.

The strengthening (vuddhi) of a, of i/ī and of u/ū is ā, e and o respectively; the word ca shows that in some places there is none. Vowel elision and the rest then apply, and since the result is a taddhita it is treated like a noun and takes si and the other inflections.

vasiṭṭhassa apaccaṃ = vasiṭṭha + ~~ssa~~ + ṇa (by ¶203) = vasiṭṭha + (ṇ + a) (by “Tesaṃ ṇo lopaṃ”) = v + (a→ā) + siṭṭha + a (by “Vuddhādisarassa…” and this rule) = vāsiṭṭh + (a + a) (by “Saralopo…”) = vāsiṭṭha — “a descendant of Vasiṭṭha”
vāsiṭṭha + si = vāsiṭṭh + (a + si→o) = vāsiṭṭho — “a descendant of Vasiṭṭha” (⨀①, masculine)

Taddhitābhidheyyaliṅga–vibhattivacanā siyuṃ.
Samūhabhāvajā bhīyo, sakatthe ṇyo napuṃsake.
Tā tutthiyaṃ nipātā te, dhāmithaṃpaccayantakā.⁴

A derivative takes the gender, inflection and number of the thing it names;
those formed for a collection or a state are mostly neuter, as is ṇya in the word’s own sense;
but tā is feminine, and those ending in the suffixes dhā, thaṃ and the like are particles (nipāta).

In other words, a derivative has no gender of its own. vāsiṭṭha, “Vasiṭṭha’s descendant”, is masculine when the descendant is a man (vāsiṭṭho), feminine when a woman (vāsiṭṭhī), and may also be neuter (vāsiṭṭhaṃ), agreeing with apacca, “offspring”, the neuter word it replaces. Four families are exceptions and carry a fixed gender whatever they refer to: derivatives of collection (dvayaṃ, “a pair”, ¶260) and of state (candattaṃ, “moon-hood”, ¶263) are neuter; so is ṇya when it simply restates the lemma (ākiñcaññaṃ, “nothingness”, ¶263); tā is always feminine (gāmatā, devatā); and the uninflected derivatives of ¶266–268 (ekadhā, sabbathā, kathaṃ) have no gender at all.

Vasiṭṭhassāpaccaṃ poso vāsiṭṭho, itthī vāsiṭṭhī, napuṃsakaṃ vāsiṭṭhaṃ. Vikappavidhānato taddhitena samāsassāccantaṃ bādhāyā bhāvā vasiṭṭhā paccantipi hoti.

Napuṃsakena vāpīti, saddasatthavidū viduṃ.

Vasiṭṭha’s offspring: a man is vāsiṭṭho, a woman vāsiṭṭhī, a neuter vāsiṭṭhaṃ. Because the prescription is optional, the derivative does not completely block the compound, so vasiṭṭhāpaccaṃ also occurs. Those versed in grammar have understood that it may also stand “in agreement with the neuter” (napuṃsakena vāpi).⁵

vāsiṭṭha + ī = vāsiṭṭh + (a + ī) = vāsiṭṭhī (by Kaccāyana’s “Ṇava ṇika ṇeyya ṇa ntūhi”, Nāma ¶127); vāsiṭṭhī + si = vāsiṭṭhī + si = vāsiṭṭhī — “a woman of Vasiṭṭha’s line” (⨀①, feminine; si elided by “Sesato lopaṃ gasīpi”)
vāsiṭṭha + si = vāsiṭṭh + (a + si→aṃ) = vāsiṭṭhaṃ — “Vasiṭṭha’s offspring” (⨀①, neuter, by “Siṃ”)
vasiṭṭhassa apaccaṃ = vasiṭṭha + ~~ssa~~ + apacca (by ¶203) = vasiṭṭh + (a + a) + pacca (by ¶11) = vasiṭṭh + (a→ā) + pacca (by ¶14 “Dīghaṃ”) = vasiṭṭhāpacca; vasiṭṭhāpacca + si = vasiṭṭhāpacc + (a + si→aṃ) = vasiṭṭhāpaccaṃ — “Vasiṭṭha’s offspring”, the compound (ṇa not applied)

¶233 Vā apacceti cādhikāro.

¶233 “vā” (optionally) and “apacce” (in the sense of offspring) are both governing rules (adhikāra).

Ṇāyana ṇāna vacchādito (`ṇāyana`, `ṇāna` after `vaccha` and the like)

Vacchādito gottagaṇato ṇāyano ṇāno ca vā hoti.

Apaccaṃ paputtappabhuti gottaṃ. Kaccassāpaccaṃ kaccāyano, kaccāno vā. Saṃyogantattā na vuddhi.

After the clan names of the vaccha group, the suffixes ṇāyana and ṇāna are optionally used. Offspring from the grandson onward is a lineage (gotta).

kaccassa apaccaṃ = kacc + ~~assa~~ + (ṇāyana→āyana) = kaccāyano, or kacc + (ṇāna→āna) = kaccāno — “a descendant of Kacca”

There is no strengthening, because the lemma ends in a conjunct.

¶234 ‘‘Ṇeyyo kattikādīhī’’ti ṇeyyo, vinatāya apaccaṃ venateyyo vinateyyo vā. Na pakkhe vuddhi, ṇeyyoti yogavibhāgena ‘‘tassa dīyate’’ tyatthepi ṇeyyo, dakkhiṇā dīyate yassa so dakkhiṇeyyo.

¶234 By Kaccāyana’s rule “Ṇeyyo kattikādīhi”, the suffix ṇeyya is used:

vinatāya apaccaṃ = v + (i→e) + nat + (~~āya~~ + ṇeyya→eyya) = venateyyo, or vinateyyo (no strengthening) — “a descendant of Vinatā”

By splitting the rule (yogavibhāga) at ṇeyyo, the suffix ṇeyya is used also in the sense “to whom that is given”:

dakkhiṇā dīyate yassa so = dakkhiṇeyyo — “one to whom an offering is given”, worthy of offerings

Ato ṇi vā (optionally `ṇi` after `a`) ¶235

Akārantato apacce ṇi vā hoti, puna vāsaddena ṇiko, akārantā anakārantā ca bopi.

Dakkhi, sakyaputtiko, maṇḍabbo, bhātubbo. Dvittaṃ.

After a lemma ending in a, the suffix ṇi is optionally used in the sense of offspring; by the word vā once more, ṇika too; and after lemmas ending in a and lemmas not ending in a, ba as well, with doubling.

dakkhassa apaccaṃ = dakkh + (a + ṇi→i) = dakkhi — “a descendant of Dakkha”
sakyaputtassa apaccaṃ = sakyaputt + (a + ṇika→ika) = sakyaputtiko — “a descendant of the Sakyan’s son”, a Buddhist
maṇḍassa apaccaṃ = maṇḍa + (b + ba) = maṇḍabbo — “a descendant of Maṇḍa”; bhātu + (b + ba) = bhātubbo — “a brother’s son”

¶236 ‘‘Ṇavo pagvādīhī’’ ti ṇavo. Manuno apaccaṃ māṇavo.

¶236 By “Ṇavo pagvādīhi”, the suffix ṇava is used:

manuno apaccaṃ = m + (a→ā) + ṇ + (u + ṇava→ava) = māṇavo — “a descendant of Manu”, a young man

¶237 ‘‘Ṇera vidhavādito’’ti ṇero, sāmaṇero.

¶237 By “Ṇera vidhavādito”, the suffix ṇera is used:

samaṇassa apaccaṃ = s + (a→ā) + maṇ + (a + ṇera→era) = sāmaṇero — “a novice”, the ascetic’s offspring

Saṃsaṭṭhādianekatthataddhita (derivatives of many senses, beginning with “mixed with”)

¶238 ‘‘Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko’’ti ṇiko. Vākārena nekatthenekapaccayā ca. Ghatena saṃsaṭṭho ghātiko, odano. Uḷūpena taratīti oḷūpiko, uḷūpiko vā, na pakkhe vuddhi.

Sakaṭena caratīti sākaṭiko. Sīsena vahatīti sīsiko, na vuddhi.

¶238 By Kaccāyana’s rule “Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko”, the suffix ṇika is used in the senses “mixed with that”, “crosses by that”, “goes by that” and “carries by that”; and by the word vā, many senses and many suffixes are admitted.

ghatena saṃsaṭṭho = gh + (a→ā) + t + (~~ena~~ + ṇika→ika) = ghātiko, odano — “mixed with ghee”: rice
uḷūpena tarati = oḷūpiko, or uḷūpiko (no strengthening) — “one who crosses by raft”
sakaṭena carati = sākaṭiko — “one who travels by cart”
sīsena vahati = sīsiko — “one who carries on the head” (no strengthening)

Itthiliṅgato eyyako, ṇako ca. Campāyaṃ jāto campeyyako. Evaṃ bārāṇaseyyako. Ṇako – kusinārāyaṃ vasatīti kosinārako. Janapadato ṇako ca – magadhesu vasati, tesaṃ issaro vā māgadhako.

After a feminine lemma, the suffixes eyyaka and ṇaka are used:

campāyaṃ jāto = campeyyako — “born in Campā”; likewise bārāṇaseyyako — “born in Bārāṇasī”
kusinārāyaṃ vasati = kosinārako — “one who lives in Kusinārā”

After the name of a country (janapada), ṇaka as well:

magadhesu vasati, tesaṃ issaro vā = māgadhako — “one who lives in Magadha”, or “their lord”

Tajjātiyā visiṭṭhatthe ājānīyo. Assajātiyā visiṭṭho assājānīyo. Ño - agganti jānitabbaṃ aggaññaṃ, dvittaṃ.

In the sense “distinguished among its kind”, the suffix ājānīya is used:

assajātiyā visiṭṭho = assājānīyo — “a thoroughbred”, distinguished among horses

The suffix ña is used, with doubling:

aggaṃ ti jānitabbaṃ = aggaññaṃ — “to be known as foremost”

Tamadhīte tena katādisannidhānaniyogasippabhaṇḍajīvikatthesu ca (and in the senses “studies that”, “made by that”, location, appointment, craft, goods, livelihood)⁶ ¶239

Taṃ adhīte iccādīsvatthesu ādisaddena hatādīsu ca ṇiko vā hoti. Abhidhammamadhīteti ābhidhammiko, abhidhammiko vā, na pakkhe vuddhi. Vacasā kataṃ kammaṃ vācasikaṃ. Evaṃ mānasikaṃ, ettha –

‘‘Sa sare vāgamo’’tīhānuvattitādisaddena sāgamo.

Sarīre sannidhānā vedanā sārīrikā. Dvāre niyutto dovāriko, ettha- ‘‘māyūnamāgamo ṭhāne’’ti vakārato pubbe okārāgamo.

In the senses “studies that” and the rest, and by the word ādi in “killed by” and the like as well, the suffix ṇika is optionally used.

abhidhammaṃ adhīte = ābhidhammiko, or abhidhammiko (no strengthening) — “one who studies the Abhidhamma”
vacasā kataṃ kammaṃ = vācasikaṃ — “an act done by speech”
manasā kataṃ kammaṃ = mānas + (s + ika) = mānasikaṃ — “an act done by mind” (an s is inserted, by the ādi carried over into “Sa sare vāgamo”)
sarīre sannidhānā vedanā = sārīrikā — “a feeling located in the body”
dvāre niyutto = d + (o) + vārika = dovāriko — “one appointed to the gate”, a doorkeeper (an o is inserted before the v, by “Māyūnam āgamo ṭhāne”)

Sippanti gītādikalā, vīṇā assa sippanti veṇiko, atra vīṇeti vīṇāvādanaṃ. Gandho assa bhaṇḍanti gandhiko, mage hantvā jīvatīti māgaviko, vakārāgamo. Jālena hato jāliko, suttena baddho suttiko, cāpo assa āyudhanti cāpiko, vāto assa ābādho atthīti vā vātiko, buddhe pasanno buddhiko, vatthena kītaṃ bhaṇḍaṃ vatthikaṃ.

Kumbho assa parimāṇaṃ, ta marahati, tesaṃ rāsi vā kumbhiko. Akkhena dibbatīti akkhiko, magadhesu vasati, jātoti vā māgadhiko iccādi.

Sippa means an art such as singing.

vīṇā assa sippaṃ = veṇiko — “one whose art is the lute” (here vīṇā means lute-playing)
gandho assa bhaṇḍaṃ = gandhiko — “one whose goods are perfumes”
mage hantvā jīvati = māgaviko — “one who lives by killing deer”, a hunter (a v is inserted)
jālena hato = jāliko — “killed with a net”; suttena baddho = suttiko — “bound with thread”
cāpo assa āyudhaṃ = cāpiko — “one whose weapon is the bow”
vāto assa ābādho atthi = vātiko — “one who has a wind ailment”
buddhe pasanno = buddhiko — “one devoted to the Buddha”
vatthena kītaṃ bhaṇḍaṃ = vatthikaṃ — “goods bought with cloth”
kumbho assa parimāṇaṃ, taṃ arahati, tesaṃ rāsi vā = kumbhiko — “a pot’s measure”, “worth a pot”, or “a heap of pots”
akkhena dibbati = akkhiko — “one who plays at dice”
magadhesu vasati, jāto vā = māgadhiko — “one who lives, or was born, in Magadha”, and so on

Ṇa rāgā tena rattaṃ tassedamaññatthesu ca (`ṇa` in the senses “dyed with that”, “this belongs to that”, and others) ¶240

Tena rattaṃ tyādyatthesu ṇo vā hoti. Kasāvena rattaṃ kāsāvaṃ.

Evaṃ nīlaṃ pītamiccādi. Na vuddhi, mahisassa idaṃ māhisaṃ, siṅgaṃ.

Evaṃ rājaporisaṃ, ettha ‘‘ayuvaṇṇānañcā’’ do puna vuddhiggahaṇena uttarapadassa vuddhi. Magadhehi āgato, tatra jāto, tesaṃ issaro, te assa nivāsoti vā māgadho, kattikādīhi yutto kattiko, māso.

In the senses “dyed with that” and the rest, the suffix ṇa is optionally used.

kasāvena rattaṃ = k + (a→ā) + sāv + (~~ena~~ + ṇa→a) = kāsāvaṃ — “dyed with ochre”, the ochre robe
nīlaṃ, pītaṃ — “blue”, “yellow”, and so on (no strengthening)
mahisassa idaṃ = māhisaṃ siṅgaṃ — “this belongs to the buffalo”: its horn
rājapurisassa idaṃ = rājaporisaṃ — “belonging to the king’s man” (the later member is strengthened, by the repeated mention of vuddhi in “Ayuvaṇṇānañ ca”)
magadhehi āgato, tatra jāto, tesaṃ issaro, te assa nivāso = māgadho — “come from Magadha”, “born there”, “their lord”, “one who dwells there”
kattikādīhi yutto = kattiko māso — “the month joined with the Kattikā stars and the like”

Buddho assa devatāti buddho. Byākaraṇaṃ avecca adhīteti veyyākaraṇo. Ettha ‘‘māyūnamā’’dinā yakārato pubbe e āgamo, yassa dvittaṃ. Sagarehi nibbatto sāgaroiccādi.

buddho assa devatā = buddho — “one whose deity is the Buddha” (the derivative is identical in form to the base)
byākaraṇaṃ avecca adhīte = v + (e) + yy + ākaraṇo = veyyākaraṇo — “one who has studied grammar thoroughly”, a grammarian (an e is inserted before the y, by “Māyūnam ā…”, and the y is doubled)
sagarehi nibbatto = sāgaro — “brought forth by the Sagaras”, the ocean, and so on

Jātādīnamimiyā ca (`ima`, `iya` in the senses “born” and the rest) ¶241

Jātādīsu imo iyo ca hoti, casaddena kiyo ca. Pacchā jāto pacchimo, manussajātiyā jāto manussajātiyo. Ante niyutto antimo, antiyo.

Evaṃ andhakiyo. Putto assa atthīti puttimo, puttiyo. Evaṃ kappiyo.

In the senses “born” and the rest, the suffixes ima and iya are used, and by the word ca, kiya as well.

pacchā jāto = pacchā + ima = pacch + (ā + ima) = pacchimo — “born afterwards”, hindmost
manussajātiyā jāto = manussajāti + iya = manussajāt + (i + iya) = manussajātiyo — “born of human kind”
ante niyutto = anta + ima = ant + (a + ima) = antimo; anta + iya = ant + (a + iya) = antiyo — “set at the end”, final
likewise andhe niyutto = andha + kiya = andhakiyo — “appointed to a blind man”
putto assa atthi = putta + ima = putt + (a + ima) = puttimo; putta + iya = putt + (a + iya) = puttiyo — “one who has a son”
likewise kappo assa atthi = kappa + iya = kapp + (a + iya) = kappiyo — “allowable”

¶242 ‘‘Tadassaṭṭhānamīyo ce’’ti īyo, cakārena hitādyatthepi, bandhanassa ṭhānaṃ bandhanīyaṃ, caṅkamanassa hitaṃ caṅkamanīyaṃ.

¶242 By Kaccāyana’s rule “Tadassa ṭhānam īyo ca”, the suffix īya is used in the sense “that is the place for it”, and by the word ca, in the senses “good for” and the like as well.

bandhanassa ṭhānaṃ = bandhanīyaṃ — “a place of confinement”
caṅkamanassa hitaṃ = caṅkamanīyaṃ — “good for walking up and down”

¶243 ‘‘Ālu tabbahule’’ti ālu. Abhijjhābahulo abhijjhālu.

¶243 By “Ālu tabbahule”, the suffix ālu is used in the sense “abounding in that”:

abhijjhābahulo = abhijjhālu — “full of covetousness”

Visesataddhita (derivatives of degree)

Visese taratamissikiyiṭṭhā (`tara`, `tama`, `issika`, `iya`, `iṭṭha` in the sense of degree) ¶244

Atisayatthe tarādayo honti.

Ayametesaṃ atisayena pāpoti pāpataro, pāpatamo, pāpissiko, pāpiyo, pāpiṭṭho vā.

In the sense of a higher degree (atisaya), the suffixes tara, tama, issika, iya and iṭṭha are used.

ayaṃ etesaṃ atisayena pāpo = pāpataro, pāpatamo, pāpissiko, pāpiyo, pāpiṭṭho — “this one is worse than these”, “the worst of these”

‘‘Vuddhassa jo iyiṭṭhesū’’ti vuddhassa jādese – ‘‘saralopā’’do pakatiggahaṇena pakatyabhāvā issa e. Jeyyo, jeṭṭho.

Evaṃ ‘‘pasatthassa so ce’’ti sādese seyyo, seṭṭho.

By Kaccāyana’s rule “Vuddhassa jo iyiṭṭhesu”, vuddha (old) is replaced by ja before iya and iṭṭha; and since, by the mention of pakati in “Saralopo…”, the natural state (pakati) is absent here, the i becomes e⁷:

vuddha + iya = (vuddha→ja) + (iya→eyya) = jeyyo — “older”; jeṭṭho — “oldest”

Likewise by “Pasatthassa so ca”, with pasattha (praised) replaced by sa:

pasattha + iya = seyyo — “better”; seṭṭho — “best”

Assatthitaddhita (derivatives meaning “possessing that”)

¶245 ‘‘Tadassatthīti vī ce’’ti vī. Medhā assa atthīti medhāvī.

¶245 By Kaccāyana’s rule “Tadassatthīti vī ca”, the suffix vī is used:

medhā assa atthi = medhāvī — “one who has intelligence”, wise

¶246 Evaṃ ‘‘tapādito sī’’ti sī, dvittaṃ, tapassī.

¶246 Likewise by “Tapādito sī”, the suffix sī is used, with doubling:

tapo assa atthi = tapa + (s + sī) = tapassī — “one who has austerity”, an ascetic

¶247 ‘‘Daṇḍādito ika ī’’ti iko, ī ca. Daṇḍiko, daṇḍī.

¶247 By “Daṇḍādito ika ī”, the suffixes ika and ī are used:

daṇḍo assa atthi = daṇḍiko, daṇḍī — “one who has a staff”

¶248 ‘‘Guṇādito vantū’’ti vantu. Guṇavā, paññavā. Yadādinā rasso.

¶248 By “Guṇādito vantu”, the suffix vantu is used:

guṇo assa atthi = guṇavā — “virtuous”; paññā assa atthi = paññ + (ā→a) + vā = paññavā — “wise” (shortened, by direct statement (nipātana))

¶249 ‘‘Satyādīhi mantū’’ti mantu. Satimā, bhānumā.

¶249 By “Satyādīhi mantu”, the suffix mantu is used:

sati assā atthi = satimā — “mindful”; bhānu assa atthi = bhānumā — “radiant”

¶250 ‘‘Āyussukārāsmantumhī’’ti ussa asa. Āyasmā.

¶250 By “Āyussukārāsa mantumhi”, the letter u of āyu is replaced by asa before mantu:

āyu assa atthi = āy + (u→asa) + (mantu + si→mā) = āyasmā — “venerable”, one who has long life

¶251 ‘‘Saddhādito ṇa’’ iti ṇo. Saddho.

¶251 By “Saddhādito ṇa”, the suffix ṇa is used:

saddhā assa atthi = saddh + (ā + ṇa→a) = saddho — “faithful”

Tappakativacane mayo (`maya` in the sense “made of that”) ¶252

‘‘Tappakativacane mayo’’ti mayo. Suvaṇṇena pakataṃ sovaṇṇamayaṃ, suvaṇṇamayaṃ vā. Pakkhe - yadādinā vuddhi.

In the sense “made of that”, the suffix maya is used:

suvaṇṇena pakataṃ = suvaṇṇamayaṃ, or s + (u→o) + vaṇṇamayaṃ = sovaṇṇamayaṃ — “made of gold” (the strengthening is optional, by direct statement (nipātana))

Etesamo lope (`o` for these when the inflection is elided)

Vibhattilope manādīnamantassa o hoti. Manomayaṃ.

When the inflection is elided, the final of mana and the other words of the mano-group becomes o.

manasā pakataṃ = man + (a→o) + mayaṃ = manomayaṃ — “made of mind”

Saṅkhyātaddhita (numeral derivatives)

¶253 Saṅkhyāpūraṇe tyadhikāro.

¶253 “saṅkhyāpūraṇe” (in the sense of completing a number: the ordinal) is a governing rule (adhikāra).

‘‘Dvitīhi tiyo’’ti tiyo, ‘‘tiye dutāpi ce’’ti dvitīnaṃ dutā. Dvinnaṃ pūraṇo dutiyo, evaṃ tatiyo.

By Kaccāyana’s rule “Dvitīhi tiyo”, the suffix tiya is used after dvi and ti, and by “Tiye dutāpi ca”, dvi and ti are replaced by du and ta before it:

dvinnaṃ pūraṇo = (dvi→du) + tiyo = dutiyo — “second”; (ti→ta) + tiyo = tatiyo — “third”

¶254 ‘‘Catucchehi thaṭhā’’ti thaṭhā. Catuttho, chaṭṭho.

¶254 By “Catucchehi thaṭhā”, the suffixes tha and ṭha are used after catu and cha:

catunnaṃ pūraṇo = catu + (t + tha) = catuttho — “fourth”; channaṃ pūraṇo = cha + (ṭ + ṭha) = chaṭṭho — “sixth”

Tesamaḍḍhūpapadena aḍḍhuḍḍha divaḍḍha diyaḍḍhāḍḍhatiyā (with `aḍḍha` before them: `aḍḍhuḍḍha`, `divaḍḍha`, `diyaḍḍha`, `aḍḍhatiya`) ¶255

Catuttha dutiya tatiyānaṃ aḍḍhūpapadena saha aḍḍhuḍḍha divaḍḍha diyaḍḍhāḍḍhatiyā honti.

Aḍḍhena catuttho aḍḍhuḍḍho, aḍḍhena dutiyo divaḍḍho, diyaḍḍho vā, aḍḍhena tatiyo aḍḍhatiyo.

Catuttha, dutiya and tatiya, together with the accompanying word (upapada) aḍḍha (half), become aḍḍhuḍḍha, divaḍḍha or diyaḍḍha, and aḍḍhatiya.

aḍḍhena catuttho = (aḍḍha + catuttha→aḍḍhuḍḍha) + si = aḍḍhuḍḍh + (a + si→o) = aḍḍhuḍḍho — “three and a half”, literally “the fourth with a half”
aḍḍhena dutiyo = (aḍḍha + dutiya→divaḍḍha) + si = divaḍḍh + (a + si→o) = divaḍḍho, or (aḍḍha + dutiya→diyaḍḍha) + si = diyaḍḍh + (a + si→o) = diyaḍḍho — “one and a half”, literally “the second with a half”
aḍḍhena tatiyo = (aḍḍha + tatiya→aḍḍhatiya) + si = aḍḍhatiy + (a + si→o) = aḍḍhatiyo — “two and a half”, literally “the third with a half”

¶256 ‘‘Saṅkhyāpūraṇe mo’’ti mo, pañcamo. Itthiyaṃ pañcannaṃ pūraṇī pañcamī.

¶256 By “Saṅkhyāpūraṇe mo”, the suffix ma is used:

pañcannaṃ pūraṇo = pañcamo — “fifth”; feminine pañcamī

Eko ca dasa cāti dvande kate –

When eko ca dasa ca (“one and ten”) has been made a dvanda compound —

Dvekaṭṭhānamākāro vā (optionally `ā` for the final of `dvi`, `eka`, `aṭṭha`)

Saṅkhyāne uttarapade dviekaaṭṭhaiccetesa mantassa ā vā hoti. Ekādasa pañcīva. Evaṃ dvādasa.

Yadādinā tissa teādese ‘‘ekādito dassa ra saṅkhyāne’’ti dasasadde dassa ro. Terasa.

In a numeral, before the later member, the final of dvi, eka and aṭṭha optionally becomes ā.

eka + dasa = ek + (a→ā) + dasa = ekādasa — “eleven” (inflected like pañca)
dvi + dasa = dv + (i→ā) + dasa = dvādasa — “twelve”

When ti has been replaced by te by direct statement (nipātana), by “Ekādito dassa ra saṅkhyāne” the d of the word dasa becomes r:

ti + dasa = (ti→te) + (d→r) + asa = terasa — “thirteen”

¶257 ‘‘Catūpapadassa lopo tuttarapadādicassa cucopi navā’’ti catusadde tussa lopo cassa cu ca. Cuddasa.

‘‘Dase so niccañce’’ti chassa soādese – ‘‘ḷa darānaṃ’’ti dasasadde dassa ḷo. Soḷasa, aṭṭhārasa.

¶257 By “Catūpapadassa lopo tuttarapadādicassa cucopi navā”, in the word catu the tu is elided and the ca becomes cu:

catu + dasa = (ca→cu) + tu + dasa = cu + (d + dasa) = cuddasa — “fourteen”

By “Dase so niccañ ca”, with cha replaced by so, and by “Ḷa darānaṃ”, the d of the word dasa becomes ḷ:

cha + dasa = (cha→so) + (d→ḷ) + asa = soḷasa — “sixteen”; aṭṭha + dasa = aṭṭhārasa — “eighteen”

¶258 ‘‘Vīsati dasesu bā dvissa tū’’ti dvissa bā. Bāvīsati, ekādasannaṃ pūraṇo ekādasamo.

¶258 By “Vīsatidasesu bā dvissa tu”, dvi is replaced by bā before vīsati and dasa:

dvi + vīsati = (dvi→bā) + vīsati = bāvīsati — “twenty-two”
ekādasannaṃ pūraṇo = ekādasamo — “eleventh”

¶259 ‘‘Ekādito dasassī’’ti itthiyaṃ ī. Ekādasī iccādi.

‘‘Dvādito konekatthe ce’’ti ko, dve parimāṇāni asseti dvikaṃ. Evaṃ tikādi.

¶259 By “Ekādito dasass’ ī”, in the feminine the suffix ī is used: ekādasī — “the eleventh (day)”, and so on.

By “Dvādito ko ’nekatthe ca”, the suffix ka is used after dvi and the rest in the sense of more than one (anekattha):

dve parimāṇāni assa = dvikaṃ — “a pair”; likewise tikaṃ — “a triad”, and so on

¶260 ‘‘Samūhatthe kaṇṇā’’ti kaṇa ca, ṇo ca. Manussānaṃ samūho mānussako, mānusso vā.

Ṇe kate – ‘‘jhalānamiyuvā sare vā’’ tīha vākārena issa ayādese – dvayaṃ, tayaṃ. Evaṃ ‘‘gāmajanabandhusahāyādīhi tā’’ti tā. Gāmatā, nāgaratā.

¶260 By “Samūhatthe kaṇ ṇā”, the suffixes kaṇ and ṇa are used in the sense of a collection (samūha):

manussānaṃ samūho = mānussako, or mānusso — “a body of people”

When ṇa has been applied, the i is replaced by aya by the word vā in “Jhalānam iyuvā sare vā”:

dvinnaṃ samūho = dv + (i→aya) + ṃ = dvayaṃ — “a pair”; tayaṃ — “a triad”

Likewise by “Gāmajanabandhusahāyādīhi tā”, the suffix tā is used:

gāmānaṃ samūho = gāmatā — “a group of villages”; nāgaratā — “the townsfolk”

Bhāvataddhita (derivatives meaning “the state of being that”)

Ṇyattatā bhāve tu (`ṇya`, `tta`, `tā` in the abstract sense) ¶261

Bhāvatthe ṇyattatā honti. Tusaddena ttano ca. Sakatthādīsupi ṇyo, sakatthe tā ca.

In the sense of a state (bhāva), “the state of being that”, the suffixes ṇya, tta and tā are used, and by the word tu, ttana as well. ṇya is used also in the word’s own sense (sakattha) and the like, and tā too in the word’s own sense.

¶262 Hontyasmā saddañāṇāni,
Bhāvo sā saddavuttiyā;
Nimittabhūtaṃ nāmañca,
Jāti dabbaṃ kriyā guṇo.

¶262 That from which the word for a thing, and the idea of it, arise
is its state (bhāva), the ground for the application of the word;
and that ground is a name,
a kind, a substance, an action or a quality.

The abstract suffixes name this ground. candattaṃ, “moon-hood”, is whatever it is about the moon that makes canda its word. What that is differs from word to word, and the next paragraph gives one example of each of the five grounds.

¶263 Yathā – candassa bhāvo candattaṃ. Iha nāmavasā candasaddo candaddabbe vattate, nimittassa rūpānugatañca ñāṇaṃ. Evaṃ manussattanti manussajātivasā. Yadādinā īssa rasse – daṇḍittanti daṇḍaddabbasambandhā. Pācakattanti pacanakriyāsambandhā. Nīlattanti nīlaguṇavasā.

Evaṃ ṇyādīsupi yathāyogaṃ ñeyyaṃ. Ṇyo.

¶263 For example:

candassa bhāvo = canda + ~~ssa~~ + tta = candatta; candatta + si = candatt + (a + si→aṃ) = candattaṃ — “moon-hood”: here the word canda applies to the moon by way of its name, and the idea follows the form of that ground
manussa + tta = manussattaṃ — “humanity”: by way of kind
daṇḍī + tta = daṇḍ + (ī→i) + tta = daṇḍittaṃ — “being a staff-bearer”: by relation to the substance staff (the ī shortened by direct statement (nipātana))
pācaka + tta = pācakattaṃ — “being a cook”: by relation to the action of cooking
nīla + tta = nīlattaṃ — “blueness”: by way of the quality blue

The same is to be understood, as applicable, for ṇya and the rest. Now ṇya:

Avaṇṇo ye lopañca (and `a`/`ā` is elided before `ya`)

Ye pare avaṇṇo lupyate, cakārena ikāropi.

Yavataṃ talaṇadakārānaṃ byañjanāni calaña jakāratta’’nti yakārayuttānaṃ tādīnaṃ cādayo, kāraggahaṇena sakapabhamādito parayakārassa pubbena saha kvaci pubbarūpañca, dvittaṃ. Paṇḍiccaṃ, kosallaṃ, sāmaññaṃ, sohajjaṃ, porissaṃ, nepakkaṃ, sāruppaṃ, osabbhaṃ, opammaṃ.

When ya follows, a final a or ā is elided, and by the word ca the letter i as well. By Kaccāyana’s rule “Yavataṃ talaṇadakārānaṃ byañjanāni calañajakārattaṃ”, t, l, ṇ and d joined with the letter y are replaced by c, l, ñ and j; and by the mention of kāra, after s, k, p, bh, m and the like the following y sometimes takes the form of the consonant before it (pubbarūpa), together with that consonant; and there is doubling.⁸

paṇḍitassa bhāvo = paṇḍit + (a + ya) = paṇḍi + (ty→c) + aṃ = paṇḍi + (c→cc) + aṃ = paṇḍiccaṃ — “learning” (no strengthening here)
kusalassa bhāvo = k + (u→o) + sal + (a + ya→la) + ṃ = kosallaṃ — “skill”
samaṇassa bhāvo = sāmaṇ + (a + ya) = sāma + (ṇy→ñ) + aṃ = sāma + (ñ→ññ) + aṃ = sāmaññaṃ — “the ascetic state”
suhadassa bhāvo = sohad + (a + ya→ja) + ṃ = sohajjaṃ — “friendship”
purisassa bhāvo = poris + (a + ya→sa) + ṃ = porissaṃ — “manhood”
nipakassa bhāvo = nepak + (a + ya→ka) + ṃ = nepakkaṃ — “prudence”
sarūpassa bhāvo = sārup + (a + ya→pa) + ṃ = sāruppaṃ — “suitability”
usabhassa bhāvo = osabh + (a + ya→bha) + ṃ = osabbhaṃ — “bull-hood”
upamāya bhāvo = opam + (ā + ya→ma) + ṃ = opammaṃ — “comparison”

Āttañca (and `ā`, with `r`)

Iuiccetesaṃ ā hoti, rikārāgamo ca ṭhāne.

Saralopādinā ilopo. Isino bhāvo.

Ārissaṃ. Evaṃ mudutā, arahatā, ntassa yadādinā lopo.

i and u become ā, and the letter r is inserted in the proper place (ṭhāne); the final i is then elided by “Saralopo…” and the rest.⁹

isino bhāvo = (i→ā) + (r) + is + (i + ya→sa) + ṃ = ārissaṃ — “the state of a sage” (the variant reading ārisyaṃ in Kaccāyana’s vutti preserves the stage before sy becomes ss)
likewise mudu + tā = mudutā — “softness”; arahanta + tā = araha + (~~nta~~ + tā) = arahatā — “the state of an arahant” (the nta elided by direct statement (nipātana))

Puthujjanattanaṃ, akiñcanameva ākiñcaññaṃ, kuṇḍaniyā apaccaṃ koṇḍañño, ettha vuddhādo vākārena saṃyogantassāpi vuddhi.

Padāya hitaṃ pajjaṃ, dhanāyaṃ saṃvattanikaṃ dhaññaṃ, satito sambhūtaṃ saccaṃ, ilopo, tīsu na vuddhi. Devo eva devatā.

puthujjanassa bhāvo = puthujjana + ttana = puthujjanattana; puthujjanattana + si = puthujjanattan + (a + si→aṃ) = puthujjanattanaṃ — “the state of an ordinary person” (with ttana)
akiñcanaṃ eva = (a→ā) + kiñcan + (a + ṇya→ya) = ākiñca + (ny→ñ) + aṃ = ākiñca + (ñ→ññ) + aṃ = ākiñcaññaṃ — “nothingness” (ṇya in the word’s own sense)
kuṇḍaniyā apaccaṃ = k + (u→o) + ṇḍan + (ī + ṇya→ya) = koṇḍa + (ny→ñ) + o = koṇḍa + (ñ→ññ) + o = koṇḍañño — “a descendant of Kuṇḍanī”: here, by the vā in “Vuddhādi…”, there is strengthening even though the base ends in a conjunct
padāya hitaṃ = pad + (a + ṇya→ya) = pa + (dy→j) + aṃ = pa + (j→jj) + aṃ = pajjaṃ — “a foot salve”, good for the feet; dhanāya saṃvattanikaṃ = dhan + (a + ṇya→ya) = dha + (ny→ñ) + aṃ = dha + (ñ→ññ) + aṃ = dhaññaṃ — “grain”, conducive to wealth; satito sambhūtaṃ = sat + (i + ṇya→ya) = sa + (ty→c) + aṃ = sa + (c→cc) + aṃ = saccaṃ — “truth”, arisen from mindfulness — the i elided, and no strengthening in these three
devo eva = deva + tā = devatā — “a deity” (tā in the word’s own sense)

¶264 ‘‘Ṇa visamādīhī’’ti bhāve ṇo. Vesamaṃ. Ujuno bhāvo ajjavaṃ. Ettha ussa ātte parūkārassa yadādinā avo.

¶264 By Kaccāyana’s rule “Ṇa visamādīhi”, the suffix ṇa is used in the sense of a state (bhāva):

visamassa bhāvo = vesamaṃ — “unevenness”
ujuno bhāvo = (u→ā) + (j + j) + (u→ava) + ṃ = (ā→a) + jjavaṃ = ajjavaṃ — “straightness” (the first u becomes ā, shortened before the conjunct, and the later u becomes ava, by direct statement (nipātana))

¶265 ‘‘Ramaṇīyādito kaṇti kaṇa. Mānuññakaṃ¹⁰.

¶265 By “Ramaṇīyādito kaṇ”, the suffix kaṇ is used:

manuññassa bhāvo = m + (a→ā) + nuñña + (kaṇ→ka) = mānuññaka; mānuññaka + si = mānuññak + (a + si→aṃ) = mānuññakaṃ — “pleasantness”

Abyayataddhita (uninflected derivatives)

¶266 ‘‘Vibhāge dhā ce’’ti dhā, cakārena soppaccayo ca. Ekena vibhāgena ekadhā, nipātattā silopo. Padavibhāgena padaso.

¶266 By Kaccāyana’s rule “Vibhāge dhā ca”, the suffix dhā is used in the sense of division (vibhāga), and by the word ca, the suffix so as well. Since the result is a particle (nipāta), the si is elided:

ekena vibhāgena = ekadhā — “in one way”
padavibhāgena = padaso — “word by word”

¶267 ‘‘Sabbanāmehi pakāravacane tu thā’’ti thā. Tukārena thattā ca. Sabbo pakāro, sabbena pakārena vā sabbathā. Evaṃ aññathattā.

¶267 By “Sabbanāmehi pakāravacane tu thā”, the suffix thā is used after pronouns to express manner (pakāra), and by the word tu, thattā as well:

sabbo pakāro, sabbena pakārena vā = sabbathā — “in every way”
likewise aññathattā — “otherwise”, a change

¶268 ‘‘Kimimehi tha’’nti thaṃ, kādese-kathaṃ. Iādese-itthaṃ, thanti yogavibhāgena thaṃ-bahutthaṃ.

¶268 By “Kimimehi thaṃ”, the suffix thaṃ is used after kiṃ and ima:

kiṃ + thaṃ = (kiṃ→ka) + thaṃ = kathaṃ — “how”
ima + thaṃ = (ima→i) + (t + thaṃ) = itthaṃ — “thus”
by splitting the rule, thaṃ elsewhere too: bahutthaṃ — “in many ways”

¶269 Amalinaṃ malinaṃ karotītyādyatthe-abhūtatabbhāve gamyamāne karabhūyoge sati nāmato yadādinā īppaccayo, malinīkaroti setaṃ. Abhasmano bhasmano karaṇanti bhasmīkaraṇaṃ kaṭṭhassa. Amalino malino bhavatīti malinībhavati seto. Īppaccayantopi nipāto. Abhūtatabbhāveti kiṃ, ghaṭaṃ karoti, ghaṭo bhavati.

Karabhūyogeti kiṃ, amalino malino jāyate.

¶269 In senses such as “makes dirty what was not dirty”, when becoming what it was not (abhūtatabbhāva) is understood and there is construction with kara (make) or bhū (become), the suffix ī is used after the noun by direct statement (nipātana). A word ending in the suffix ī is also a particle (nipāta).

amalinaṃ malinaṃ karoti = malinīkaroti setaṃ — “he makes the white dirty”
abhasmano bhasmano karaṇaṃ = bhasmīkaraṇaṃ kaṭṭhassa — “the reducing of wood to ash”
amalino malino bhavati = malinībhavati seto — “the white becomes dirty”

Counter-examples:

ghaṭaṃ karoti, ghaṭo bhavati — “he makes a pot”, “it becomes a pot” (a new thing arises; nothing changes state; no ī)
amalino malino jāyate — “the clean is born dirty” (no kara or bhū; no ī)

Avatthāvatovatthayā, bhūtassaññāya vatthuno.
Tāyāvatthāya bhavanaṃ, abhūtatabbhavaṃ viduṃ.

When a thing that can be in various states, having been in one of them,
comes to be in another —
that coming to be is what is known
as abhūtatabbhāva, becoming what it was not.

The suffix ī marks a change of state in a thing that persists through the change: the cloth that was white and is now dirty. Making a pot, or a pot’s coming into being, is the arising of a new thing rather than a new state of an old one, so it takes no ī.

That is, the phrase vasiṭṭhassa apaccaṃ, “Vasiṭṭha’s offspring”, remains available as the alternative. ↩
The word tesaṃ (of these) in the Samāsa rule covers derivatives too, so the elision of the inflection extends to them. ↩
The ṇ of these suffixes is a marker, not a sound: it is elided by this rule, and its one effect is the rule that follows, the strengthening of the first vowel before a suffix so marked. ↩
dhāmithaṃ is obscure; it evidently lists the suffixes of ¶266–268 that form uninflected words (dhā, thā, thaṃ), and the middle element may be corrupt in CST4. ↩
That is, the derivative may take the neuter gender of apacca (offspring), the word it stands in for. ↩
The edition numbers this paragraph 39.; the sequence requires 239.. ↩
That is, the i of the suffix becomes e because the pakati clause of “Saralopo…” does not restore the original form here. ↩
With the doubling, t, l, ṇ and d with y give cc, ll, ññ and jj; and after s, k, p, bh, m and the like the y simply doubles the consonant before it: ss, kk, pp, bbh, mm. ↩
That is, the i or u at the start of the lemma becomes ā, with the r inserted after it; the i then elided is the lemma’s final one. ↩
CST4 reads Mānaññakaṃ; there is no such word. Kaccāyana’s example for this rule is mānuññakaṃ, from manuñña. ↩

4. Taddhita kaṇḍa

Apaccataddhita (derivatives meaning “offspring”)

Vāṇapacce (optionally ṇa in the sense of offspring) ¶232

Ayuvaṇṇānañcāyo vuddhi (the strengthening of a, i, u is ā, e, o)

Ṇāyana ṇāna vacchādito (ṇāyana, ṇāna after vaccha and the like)

Ato ṇi vā (optionally ṇi after a) ¶235

Saṃsaṭṭhādianekatthataddhita (derivatives of many senses, beginning with “mixed with”)

Tamadhīte tena katādisannidhānaniyogasippabhaṇḍajīvikatthesu ca (and in the senses “studies that”, “made by that”, location, appointment, craft, goods, livelihood)6 ¶239

Ṇa rāgā tena rattaṃ tassedamaññatthesu ca (ṇa in the senses “dyed with that”, “this belongs to that”, and others) ¶240

Jātādīnamimiyā ca (ima, iya in the senses “born” and the rest) ¶241

Visesataddhita (derivatives of degree)

Visese taratamissikiyiṭṭhā (tara, tama, issika, iya, iṭṭha in the sense of degree) ¶244

Assatthitaddhita (derivatives meaning “possessing that”)

Tappakativacane mayo (maya in the sense “made of that”) ¶252

Etesamo lope (o for these when the inflection is elided)