4. Taddhita kaṇḍa

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 in the sixth inflection form, in the sense “his offspring”, the suffix ṇa is optionally added. “Optionally” means the phrase vasiṭṭhassa apaccaṃ remains available as the alternative. Since ṇa itself expresses “offspring”, the word apacca is not used.

The word tesaṃ in “Tesaṃ vibhattiyo lopā ca” (Samāsa, ¶203) covers derivatives too, so the inflection is elided; the same holds below. The ṇ of these suffixes is a marker, not a sound: by Kaccāyana’s rule “Tesaṃ ṇo lopaṃ” it is dropped, and its one effect is the rule that follows — by “Vuddhādisarassa vā saṃyogantassa saṇe ca”, before a suffix marked with ṇ the first vowel of a base not ending in a conjunct is strengthened (vuddhi). To say what strengthening is —

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

Akārivaṇṇuvaṇṇānaṃ āeovuddhiyo honti, casaddena kvaci na.

Saralopādi, taddhitattā nāmamiva kate syādi.

The strengthened forms of a, of i/ī and of u/ū are ā, e and o respectively. The word ca indicates that sometimes there is no strengthening. Vowel elision and the rest then apply, and since the result is a taddhita it is treated as a noun and takes si and the other inflections.

vasiṭṭhassa apaccaṃ = vasiṭṭh + ~~assa~~ + (ṇa→a) = v + (a→ā) + siṭṭh + (a + a) = vāsiṭṭha — “a descendant of Vasiṭṭha”
vāsiṭṭha + si = vāsiṭṭho (masculine); vāsiṭṭhī (feminine); vāsiṭṭhaṃ (neuter)

Taddhitābhidheyyaliṅga–vibhattivacanā siyuṃ.
Samūhabhāvajā bhīyo, sakatthe ṇyo napuṃsake.
Tā tutthiyaṃ nipātā te, dhāmithaṃpaccayantakā.¹

A derivative takes the gender, number and inflection of the thing it stands for;
but those that name a collection or a state are mostly neuter, as is ṇya when it adds nothing to the base;
tā is feminine; and the forms ending in dhā, thaṃ and the like are uninflected.

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 base (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 rule is optional, the derivative does not wholly displace the compound: vasiṭṭhāpacca also occurs. The closing words — “or in agreement with the neuter as well” — allow the derivative to take the neuter gender of apacca, the word it stands in for; so those versed in grammar hold.

¶233 Vā apacceti cādhikāro.

¶233 “Optionally” and “in the sense of offspring” both remain in force.

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 added. A lineage (gotta) counts as offspring from the grandson onward.

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

There is no strengthening, because the base 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.

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

Read on its own (yogavibhāga), ṇeyyo also has the sense “to whom something 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 base ending in a, in the sense of offspring, ṇi is optionally added; by the repeated vā, ṇika too; and after bases ending in a or otherwise, ba as well, with doubling.

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

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

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

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:

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 in the senses “mixed with”, “crosses by”, “goes by” and “carries by”. The word vā allows many senses and many suffixes.

ghatena saṃsaṭṭho = gh + (a→ā) + t + (~~ena~~ + ṇika→ika) = ghātiko, odano — “mixed with ghee”, of rice
uḷumpena tarati = oḷumpiko, or uḷumpiko (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: ī is already long)

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 base, eyyaka and ṇaka:

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

After the name of a country, 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:

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

The suffix ña, 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)² ¶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 sense “studies that” and the others listed — and, by the word ādi, in “killed by” and the like — ṇika is optionally added.

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 from “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 — “caught 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, ṇa is optionally added.

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”

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; by ca, also kiya.

pacchā jāto = pacchimo — “born last”, hindmost
manussajātiyā jāto = manussajātiyo — “born of human kind”
ante niyutto = antimo, antiyo — “set at the end”, final
andhakiyo — “of the Andhakas”
putto assa atthi = puttimo, puttiyo — “one who has a son”
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 in the sense “the place for that”; by ca, also “fit for” and the like.

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

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

¶243 By “Ālu tabbahule”, the suffix ālu 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, the suffixes tara, tama, issika, iya and iṭṭha are added.

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”, becomes ja before iya and iṭṭha; and because the pakati clause of “Saralopo…” does not restore the original here, the i of the suffix becomes e.

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

Likewise by “Pasatthassa so ca”, pasattha (praised) becomes 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:

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, 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:

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:

guṇo assa atthi = guṇavā — “virtuous”; paññā assa atthi = paññ + (ā→a) + vā = paññavā — “wise” (shortened, as an irregular form)

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

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

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

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

¶250 By “Āyussukārāsa mantumhi”, the u of āyu becomes 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:

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:

suvaṇṇena pakataṃ = suvaṇṇamayaṃ, or s + (u→o) + vaṇṇamayaṃ = sovaṇṇamayaṃ — “made of gold” (the strengthening is optional, as an irregular form)

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 The sense “completing a number” — that is, the ordinal — governs what follows.

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

By Kaccāyana’s rule “Dvitīhi tiyo”, the suffix tiya after dvi and ti; by “Tiye dutāpi ca”, dvi and ti become 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 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, with the word aḍḍha (half) before them, become aḍḍhuḍḍha, divaḍḍha or diyaḍḍha, and aḍḍhatiya.

aḍḍhena catuttho = aḍḍhuḍḍho — “three and a half”, literally “the fourth is a half”
aḍḍhena dutiyo = divaḍḍho, diyaḍḍho — “one and a half”, literally “the second is a half”
aḍḍhena tatiyo = aḍḍhatiyo — “two and a half”, literally “the third is a half”

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

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

pañcannaṃ pūraṇo = pañcamo — “fifth”; feminine pañcamī

Eko ca dasa cāti dvande kate –

With eko ca dasa ca made a dvanda —

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”

With ti becoming te as an irregular form, by “Ekādito dassa ra saṅkhyāne” the d of 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 catu the tu is elided and the ca becomes cu:

catu + dasa = c + (~~atu~~→u) + (d + dasa) = cuddasa — “fourteen”

By “Dase so niccañ ca”, cha becomes so before dasa; and by “Ḷa darānaṃ” the d of 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 becomes 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: ekādasī — “the eleventh (day)”, and so on.

By “Dvādito ko ’nekatthe ca”, the suffix ka after dvi and the rest in the sense of a group:

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 in the collective sense:

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

With ṇa, by the vā in “Jhalānam iyuvā sare vā”, the i becomes aya:

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

Likewise by “Gāmajanabandhusahāyādīhi tā”, the suffix tā:

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 abstract sense, “the state of being that”, the suffixes ṇya, tta and tā are added; by the word tu, ttana too. ṇya also occurs without adding to the base’s meaning, and in other senses; tā likewise without adding to it.

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

¶262 Whatever it is in a thing that lets a word name it, and lets the idea of it arise,
is that thing’s bhāva, its state — the ground on which the word is used;
and the ground is always one of five: 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 sutta 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 Examples:

candassa bhāvo = 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
manussattaṃ — “humanity”: by way of kind
daṇḍittaṃ — “being a staff-bearer”: by relation to the substance staff (the ī shortened as an irregular form)
pācakattaṃ — “being a cook”: by relation to the action of cooking
nīlattaṃ — “blueness”: by way of the quality blue

The same holds, case by case, 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.

Before the ya of ṇya, a final a or ā is elided; by ca, a final i as well. By Kaccāyana’s rule “Yavataṃ talaṇadakārānaṃ byañjanāni calañajakārattaṃ”, when t, l, ṇ or d meets the y, the pair becomes cc, ll, ññ or jj; and by the word kāra, after s, k, p, bh, m and the like the y sometimes simply doubles the consonant before it — ss, kk, pp, bbh, mm.

paṇḍitassa bhāvo = paṇḍit + (a + ya) = paṇḍi + (ty→cc) + aṃ = paṇḍiccaṃ — “learning” (no strengthening here)
kusalassa bhāvo = k + (u→o) + sal + (a + ya→la) + ṃ = kosallaṃ — “skill”
samaṇassa bhāvo = sāmaṇ + (a + ya→ña) + ṃ = 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.

The i or u at the start of the base becomes ā, with an r inserted after it; the base’s final i is then elided by “Saralopo…” and the rest.

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)
mudutā — “softness”; arahatā — “the state of an arahant” (the nt elided as an irregular form)

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.

puthujjanattanaṃ — “the state of an ordinary person” (with ttana)
akiñcanaṃ eva = ākiñcaññaṃ — “nothingness” (ṇya in the word’s own sense)
kuṇḍaniyā apaccaṃ = koṇḍañño — “a descendant of Kuṇḍanī”: here, by the vā in “Vuddhādi…”, there is strengthening even though the base ends in a conjunct
padāya hitaṃ = pajjaṃ — “verse”, fit for feet; dhanāya saṃvattanikaṃ = dhaññaṃ — “grain”, conducive to wealth; satito sambhūtaṃ = saccaṃ — “truth”, arisen from mindfulness — the i elided, and no strengthening in these three
devo eva = 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 in the abstract sense:

visamassa bhāvo = vesamaṃ — “unevenness”
ujuno bhāvo = (u→a) + j + (u→ava) + ṃ = ajjavaṃ — “straightness” (the first u becomes a, and the later u becomes ava, as an irregular form)

¶265 ‘‘Ramaṇīyādito kaṇti kaṇa. Mānuññakaṃ³.

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

manuññassa bhāvo = m + (a→ā) + nuññ + (a + kaṇ→aka) + ṃ = 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 in the sense of division; by ca, the suffix so as well. These forms are particles, so their 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 after pronouns in the sense of manner; by the word tu, thattā as well.

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

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

¶268 By “Kimimehi thaṃ”, the suffix thaṃ 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 the meaning is a thing’s becoming what it was not (abhūtatabbhāva), and the noun is construed with kara (make) or bhū (become) — the suffix ī is added to the noun as an irregular form. A form ending in this ī is also a particle.

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”

Exceptions:

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, and has been in one of them,
comes to be in another —
that coming to be is what the wise call abhūtatabbhāva:
becoming what it was not before.

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.

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. ↩
The edition numbers this paragraph 39.; the sequence requires 239.. ↩
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)2 ¶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