A taddhita suffix (“belonging to that”) makes a new noun from a noun: vasiṭṭha + ṇa gives vāsiṭṭho, “a descendant of Vasiṭṭha”. §344–§364 give the suffixes of descent, relation, collection, place and quality; §364–§372 the possessive suffixes; §373–§395 the numerals, ordinals and their compounds; §396–§405 the operations every suffix brings with it — the elision of the ṇ marker, vuddhi (strengthening of the first vowel), insertions and elisions.
The Chaṭṭha Saṅgāyana edition counts this chapter as the eighth section of the nāma chapter. The Bālāvatāra’s taddhita section treats the same rules.
A taddhita suffix is chosen by the sense it adds; the tree lists the senses in the chapter’s order, the suffixes for each, and one example.
flowchart LR
T(["taddhita<br/>a noun made from a noun"]) --> A["descent §344–§349<br/>ṇa, ṇāyana, ṇāna, ṇeyya, ṇi, ṇava, ṇera<br/>vāsiṭṭho"]
T --> R["relation and many other senses §350–§359<br/>ṇika, ṇa, ima, iya, kaṇ, tā, āyitatta, la, ālu<br/>nāviko"]
T --> Bh["the abstract §360–§362<br/>ṇya, tta, tā, ṇa, kaṇa<br/>paṇḍiccaṃ"]
T --> V["comparison §363<br/>tara, tama, isika, iya, iṭṭha<br/>seyyo"]
T --> P["possession and material §364–§372<br/>vī, sī, ika, ī, ra, vantu, mantu, ṇa, maya<br/>guṇavā, suvaṇṇamayaṃ"]
T --> N["numerals §373–§395<br/>ma, tiya, tha, ṭha, ī, ka<br/>pañcamo, vīsati"]
T --> Ad["adverbs §397–§399<br/>dhā, thā, thaṃ<br/>ekadhā, kathaṃ"]
T --> O["the operations every suffix brings §396, §400–§405<br/>the marker ṇ dropped, vuddhi, augments"]
option
before
from
operation
to
after
context
vā
(chaṭṭhantā liṅgā)
(tassa apaccaṃ)
(paccayo hoti)
ṇa
apacce
optionally
(after a stem in the sixth form ⑥)
(the phrase “his offspring”)
(the suffix is added)
ṇain the sense of “offspring”
The sutta is vā ṇa apacce, and it opens the chapter on the secondary derivative (taddhita, “belonging to that”): a noun made from a noun by adding a suffix (paccaya), which stands in for a whole phrase (vākya). apacce is “in the sense of apacca” (“offspring”, “descendant”), and the vutti supplies tassa (“of him”): the base word is in the sixth form ⑥, as in vasiṭṭhassa apaccaṃ (“Vasiṭṭha’s offspring”), and the derivative vāsiṭṭho says the same in one word. ṇa is the suffix. Its ṇ is not a sound of the word: it is a marker (anubandha) tied to the suffix to signal an operation — here, that the first vowel of the base is strengthened (vuddhi: a to ā, i to e, u to o, by §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca and §405 (365): Ayuvaṇṇānañcāyo vuddhi ) — and it is then dropped by §396 (363): Tesaṃ ṇo lopaṃ , so that ṇa adds only a. The same marker rides on ṇāyana, ṇāna, ṇeyya, ṇi, ṇava, ṇera, ṇika, ṇya and kaṇ in the rules that follow, where it is not explained again. Every derivation in the chapter has the same skeleton: the inflection of the base is elided by §317 (332): Tesaṃ vibhattiyo lopā ca , whose vutti extends tesaṃ to derivatives and cites vāsiṭṭho; the ṇ is dropped (§396); the vuddhi is made (§400, §405), unless the first vowel is followed by a conjunct consonant; the final vowel of the base is elided before the vowel of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ; and the result, being a noun (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca ), takes the inflections — si becomes o in the masculine by §104 (66): So , the feminine adds ī by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi (gotamī is that rule’s own example), and the neuter takes aṃ by §219 (195): Siṃ . The derivative has no gender of its own: it agrees with the person it names, and the neuter vāsiṭṭhaṃ agrees with apacca (Bālāvatāra ¶232).
The option marker vā opens an open option (vikappa) in Ruiz-Falqués’ sense: both results are good Pāli. But the two results are not two derived forms. The alternative to the derivative is the phrase itself — vāsiṭṭho or vasiṭṭhassa apaccaṃ, as the vutti says after each example (vasiṭṭhassa apaccaṃ vā); the Bālāvatāra puts it in two words, Vāti vākyatthaṃ, “vā is for the phrase”. This vā is an adhikāra: it governs the whole run of suffix rules and is repeated by the vutti of every sutta down to §352 (376): Ṇa rāgā tasse damaññatthesu ca (Bālāvatāra ¶233: Vā apacceti cādhikāro), and the vutti of §347 (368): Ato ṇi vā and §350 (373): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko draw on it a second time (Vāti vikappanatthena …) to admit a further suffix (ṇika) and further senses — so that, as the Bālāvatāra says (¶238), the vā ranges over many senses and many suffixes as well as over derivative and phrase. As Ruiz-Falqués observes of vā generally, no preference is implied: in the canon the derivative is the usual form and the phrase rare, though vasiṭṭhāpacca-type compounds do occur (Bālāvatāra ¶232).
Ṇapaccayo hoti vā ‘‘tassāpacca’’ miccetasmiṃ atthe.
Vasiṭṭhassa apaccaṃ vāsiṭṭho, vasiṭṭhassa apaccaṃ vā, vasiṭṭhassa apaccaṃ vāsiṭṭhī, vasiṭṭhassa apaccaṃ vāsiṭṭhaṃ. Evaṃ bhāradvājo, bhāradvājī, bhāradvājaṃ. Gotamo, gotamī, gotamaṃ. Vāsudevo, vāsudevī, vāsudevaṃ. Bāladevo, bāladevī, bāladevaṃ. Vesāmitto, vesāmittī vesāmittaṃ.1
Optionally, the suffix ṇa is added [to a word in the sixth form ⑥] in the sense “his offspring” (tassa apaccaṃ).
Each name is given in the three genders; the alternative in every case is the phrase, vasiṭṭhassa apaccaṃ.
lemma
inflected
meaning
🚹①⨀(vasiṭṭha + ṇa)
vāsiṭṭho
a descendant of Vasiṭṭha — vasiṭṭhassa apaccaṃ
🚺①⨀(vasiṭṭha + ṇa + ī)
vāsiṭṭhī
a woman of Vasiṭṭha’s line
🚻①⨀(vasiṭṭha + ṇa)
vāsiṭṭhaṃ
Vasiṭṭha’s offspring (neuter, agreeing with apacca)
🚹①⨀(bharadvāja + ṇa)
bhāradvājo
a descendant of Bharadvāja
🚺①⨀(bharadvāja + ṇa + ī)
bhāradvājī
a woman of Bharadvāja’s line
🚻①⨀(bharadvāja + ṇa)
bhāradvājaṃ
Bharadvāja’s offspring
🚹①⨀(gotama + ṇa)
gotamo
a descendant of Gotama — the Buddha’s clan name
🚺①⨀(gotama + ṇa + ī)
gotamī
a woman of the Gotama clan
🚻①⨀(gotama + ṇa)
gotamaṃ
Gotama’s offspring
🚹①⨀(vasudeva + ṇa)
vāsudevo
a descendant of Vasudeva
🚺①⨀(vasudeva + ṇa + ī)
vāsudevī
a woman of Vasudeva’s line
🚻①⨀(vasudeva + ṇa)
vāsudevaṃ
Vasudeva’s offspring
🚹①⨀(baladeva + ṇa)
bāladevo
a descendant of Baladeva
🚺①⨀(baladeva + ṇa + ī)
bāladevī
a woman of Baladeva’s line
🚻①⨀(baladeva + ṇa)
bāladevaṃ
Baladeva’s offspring
🚹①⨀(visāmitta + ṇa)
vesāmitto
a descendant of Visāmitta (the Tipiṭaka spells the sage vessāmitta)
🚺①⨀(visāmitta + ṇa + ī)
vesāmittī
a woman of Visāmitta’s line
🚻①⨀(visāmitta + ṇa)
vesāmittaṃ
Visāmitta’s offspring
The first vowel is strengthened in vāsiṭṭha, bhāradvāja, vāsudeva, bāladeva (a to ā) and vesāmitta (i to e); gotama keeps its o, which has no higher grade. The derivation of vāsiṭṭho, step by step:
vasiṭṭha + sa (⑥⨀) + ṇa
rule
→
vasiṭṭha + sa + ṇa
§317
→
vasiṭṭha + (ṇa)
§396
→
v + (a→ā) + siṭṭha + a
§400, §405
→
vāsiṭṭh + (a + a)
§83
→
vāsiṭṭha + (si→o)
§104
→
vāsiṭṭho
The feminine and the neuter differ only in the inflection:
vāsiṭṭha (f.) + si
rule
→
vāsiṭṭh + (a + ī) + si
§239, §83
→
vāsiṭṭhī + si
§220
→
vāsiṭṭhī
vāsiṭṭha (n.) + si
rule
→
vāsiṭṭha + (si→aṃ)
§219
→
vāsiṭṭhaṃ
vāsiṭṭho mayā diṭṭho (1V 1.2.9: Dutiyaduṭṭhadosasikkhāpada)
samaṇo gotamo sakyaputto sakyakulā pabbajito (6D 13: Tevijjasutta)
mahāpajāpati gotamī yena bhagavā tenupasaṅkami (1V 1.4.2.7: Eḷakalomadhovāpanasikkhāpada)
option
before
from
operation
to
after
context
(vā)
vacchādito (gottagaṇato)
(tassa apaccaṃ)
(paccayā honti)
ṇāyana | ṇāna
(apacce)
(optionally)
after vaccha and the like (the group of clan names)
(the phrase “his offspring”)
(the suffixes are added)
ṇāyana | ṇāna(in the sense of “offspring”)
vacchādito is vaccha-ādi-to, “after vaccha and the like”, and the vutti adds gottagaṇato, “after the clan-name group”: the seventeen names it runs through, from vaccha to kacca, are family names (gotta; the Bālāvatāra ¶233 defines a gotta as the offspring from the grandson onward). tassāpacce and vā continue from §344 (361): Vāṇa’pacce — the vutti repeats both — and both suffixes carry the ṇ marker explained there: they add -āyana and -āna, with vuddhi where the first vowel of the base is followed by a single consonant (sakaṭa to sākaṭāyana, nara to nārāyana, dvīpa to dvepāyana) and none where a conjunct follows it (vaccha, kaṇha, aggivessa, gaccha, kappa, moggalla, muñca, saṅgha, kuñca, kacca — the asaṃyogantassa of §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ; the Bālāvatāra says of kaccāyano, Saṃyogantattā na vuddhi). The final a of the base is elided before the ā of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . The carried vā ranges here over three things: the derivative or the phrase (vacchassa apaccaṃ vā); and, between derivatives, ṇāyana or ṇāna — the vutti gives both for every name — so that kaccāyano and kaccāno, the two forms of the name this grammar bears, stand side by side, and both are Tipiṭaka spellings. The feminine adds ī by §238 (187): Nadādito vā ī (these stems end in a and are not in the list of §239); the neuter takes aṃ by §219 (195): Siṃ .
Tasmā vacchādito gottagaṇato ṇāyanaṇānapaccayā honti vā ‘‘tassāpacca’’miccetasmiṃ atthe.
Vacchassa apaccaṃvacchāyano, vacchāno, vacchassa apaccaṃ vā, vacchassa apaccaṃ vacchāyanī, vacchānī, vacchassa apaccaṃ vacchāyanaṃ, vacchānaṃ. Sakaṭassa apaccaṃ sākaṭāyano, sākaṭāno, sakaṭassa apaccaṃ vā, sākaṭāyanī, sā kaṭānī, sākaṭāyanaṃ, sākaṭānaṃ. Evaṃ kaṇhāyano, kaṇhāno, kaṇhassa apaccaṃ vā. Kaṇhāyanī, kaṇhānī, kaṇhāyanaṃ, kaṇhānaṃ. Aggivessāyano, aggivessāno, aggivessāyanī, aggivessānī, aggivessāyanaṃ, aggivessānaṃ. Gacchāyano, gacchāno, gacchāyanī, gacchānī, gacchāyanaṃ, gacchānaṃ. Kappāyano, kappāno, kappāyanī, kappānī, kappāyanaṃ, kappānaṃ. Moggallāyano, moggallāno, moggallāyanī, moggallānī, moggallāyanaṃ, moggallānaṃ. Muñcāyano, muñcāno, muñcāyanī, muñcānī, muñcāyanaṃ, muñcānaṃ.2
After vaccha and the like — the group of clan names — the suffixes ṇāyana and ṇāna are optionally added in the sense “his offspring”.
The vutti takes each of the seventeen names through both suffixes and all three genders, in the order masculine, feminine, neuter; the pattern never varies, and the alternative in every case is the phrase (vacchassa apaccaṃ vā). Where the meaning cell names no clan, the name is known only from this list.
lemma
inflected
meaning
🚹①⨀(vaccha + ṇāyana)
vacchāyano
a descendant of Vaccha
🚹①⨀(vaccha + ṇāna)
vacchāno
a descendant of Vaccha, with ṇāna
🚺①⨀(vaccha + ṇāyana + ī)
vacchāyanī
a woman of the Vaccha clan
🚺①⨀(vaccha + ṇāna + ī)
vacchānī
a woman of the Vaccha clan, with ṇāna
🚻①⨀(vaccha + ṇāyana)
vacchāyanaṃ
Vaccha’s offspring (neuter)
🚻①⨀(vaccha + ṇāna)
vacchānaṃ
Vaccha’s offspring (neuter), with ṇāna
🚹①⨀(sakaṭa + ṇāyana)
sākaṭāyano
a descendant of Sakaṭa (a to ā)
🚹①⨀(sakaṭa + ṇāna)
sākaṭāno
a descendant of Sakaṭa, with ṇāna
🚺①⨀(sakaṭa + ṇāyana + ī)
sākaṭāyanī
a woman of the Sakaṭa clan
🚺①⨀(sakaṭa + ṇāna + ī)
sākaṭānī
a woman of the Sakaṭa clan, with ṇāna
🚻①⨀(sakaṭa + ṇāyana)
sākaṭāyanaṃ
Sakaṭa’s offspring (neuter)
🚻①⨀(sakaṭa + ṇāna)
sākaṭānaṃ
Sakaṭa’s offspring (neuter), with ṇāna
🚹①⨀(kaṇha + ṇāyana)
kaṇhāyano
a descendant of Kaṇha
🚹①⨀(kaṇha + ṇāna)
kaṇhāno
a descendant of Kaṇha, with ṇāna
🚺①⨀(kaṇha + ṇāyana + ī)
kaṇhāyanī
a woman of the Kaṇha clan
🚺①⨀(kaṇha + ṇāna + ī)
kaṇhānī
a woman of the Kaṇha clan, with ṇāna
🚻①⨀(kaṇha + ṇāyana)
kaṇhāyanaṃ
Kaṇha’s offspring (neuter)
🚻①⨀(kaṇha + ṇāna)
kaṇhānaṃ
Kaṇha’s offspring (neuter), with ṇāna
🚹①⨀(aggivessa + ṇāyana)
aggivessāyano
a descendant of Aggivessa
🚹①⨀(aggivessa + ṇāna)
aggivessāno
a descendant of Aggivessa, with ṇāna
🚺①⨀(aggivessa + ṇāyana + ī)
aggivessāyanī
a woman of the Aggivessa clan
🚺①⨀(aggivessa + ṇāna + ī)
aggivessānī
a woman of the Aggivessa clan, with ṇāna
🚻①⨀(aggivessa + ṇāyana)
aggivessāyanaṃ
Aggivessa’s offspring (neuter)
🚻①⨀(aggivessa + ṇāna)
aggivessānaṃ
Aggivessa’s offspring (neuter), with ṇāna
🚹①⨀(gaccha + ṇāyana)
gacchāyano
a descendant of Gaccha
🚹①⨀(gaccha + ṇāna)
gacchāno
a descendant of Gaccha, with ṇāna
🚺①⨀(gaccha + ṇāyana + ī)
gacchāyanī
a woman of the Gaccha clan
🚺①⨀(gaccha + ṇāna + ī)
gacchānī
a woman of the Gaccha clan, with ṇāna
🚻①⨀(gaccha + ṇāyana)
gacchāyanaṃ
Gaccha’s offspring (neuter)
🚻①⨀(gaccha + ṇāna)
gacchānaṃ
Gaccha’s offspring (neuter), with ṇāna
🚹①⨀(kappa + ṇāyana)
kappāyano
a descendant of Kappa
🚹①⨀(kappa + ṇāna)
kappāno
a descendant of Kappa, with ṇāna
🚺①⨀(kappa + ṇāyana + ī)
kappāyanī
a woman of the Kappa clan
🚺①⨀(kappa + ṇāna + ī)
kappānī
a woman of the Kappa clan, with ṇāna
🚻①⨀(kappa + ṇāyana)
kappāyanaṃ
Kappa’s offspring (neuter)
🚻①⨀(kappa + ṇāna)
kappānaṃ
Kappa’s offspring (neuter), with ṇāna
🚹①⨀(moggalla + ṇāyana)
moggallāyano
a descendant of Moggalla
🚹①⨀(moggalla + ṇāna)
moggallāno
a descendant of Moggalla, with ṇāna
🚺①⨀(moggalla + ṇāyana + ī)
moggallāyanī
a woman of the Moggalla clan
🚺①⨀(moggalla + ṇāna + ī)
moggallānī
a woman of the Moggalla clan, with ṇāna
🚻①⨀(moggalla + ṇāyana)
moggallāyanaṃ
Moggalla’s offspring (neuter)
🚻①⨀(moggalla + ṇāna)
moggallānaṃ
Moggalla’s offspring (neuter), with ṇāna
🚹①⨀(muñca + ṇāyana)
muñcāyano
a descendant of Muñca
🚹①⨀(muñca + ṇāna)
muñcāno
a descendant of Muñca, with ṇāna
🚺①⨀(muñca + ṇāyana + ī)
muñcāyanī
a woman of the Muñca clan
🚺①⨀(muñca + ṇāna + ī)
muñcānī
a woman of the Muñca clan, with ṇāna
🚻①⨀(muñca + ṇāyana)
muñcāyanaṃ
Muñca’s offspring (neuter)
🚻①⨀(muñca + ṇāna)
muñcānaṃ
Muñca’s offspring (neuter), with ṇāna
🚹①⨀(saṅgha + ṇāyana)
saṅghāyano
a descendant of Saṅgha
🚹①⨀(saṅgha + ṇāna)
saṅghāno
a descendant of Saṅgha, with ṇāna
🚺①⨀(saṅgha + ṇāyana + ī)
saṅghāyanī
a woman of the Saṅgha clan
🚺①⨀(saṅgha + ṇāna + ī)
saṅghānī
a woman of the Saṅgha clan, with ṇāna
🚻①⨀(saṅgha + ṇāyana)
saṅghāyanaṃ
Saṅgha’s offspring (neuter)
🚻①⨀(saṅgha + ṇāna)
saṅghānaṃ
Saṅgha’s offspring (neuter), with ṇāna
🚹①⨀(loma + ṇāyana)
lomāyano
a descendant of Loma
🚹①⨀(loma + ṇāna)
lomāno
a descendant of Loma, with ṇāna
🚺①⨀(loma + ṇāyana + ī)
lomāyanī
a woman of the Loma clan
🚺①⨀(loma + ṇāna + ī)
lomānī
a woman of the Loma clan, with ṇāna
🚻①⨀(loma + ṇāyana)
lomāyanaṃ
Loma’s offspring (neuter)
🚻①⨀(loma + ṇāna)
lomānaṃ
Loma’s offspring (neuter), with ṇāna
🚹①⨀(sākama + ṇāyana)
sākamāyano
a descendant of Sākama (the base is not otherwise known)
🚹①⨀(sākama + ṇāna)
sākamāno
a descendant of Sākama, with ṇāna
🚺①⨀(sākama + ṇāyana + ī)
sākamāyanī
a woman of the Sākama clan
🚺①⨀(sākama + ṇāna + ī)
sākamānī
a woman of the Sākama clan, with ṇāna
🚻①⨀(sākama + ṇāyana)
sākamāyanaṃ
Sākama’s offspring (neuter)
🚻①⨀(sākama + ṇāna)
sākamānaṃ
Sākama’s offspring (neuter), with ṇāna
🚹①⨀(nara + ṇāyana)
nārāyano
a descendant of Nara (a to ā; Nārāyana)
🚹①⨀(nara + ṇāna)
nārāno
a descendant of Nara, with ṇāna
🚺①⨀(nara + ṇāyana + ī)
nārāyanī
a woman of the Nara clan
🚺①⨀(nara + ṇāna + ī)
nārānī
a woman of the Nara clan, with ṇāna
🚻①⨀(nara + ṇāyana)
nārāyanaṃ
Nara’s offspring (neuter)
🚻①⨀(nara + ṇāna)
nārānaṃ
Nara’s offspring (neuter), with ṇāna
🚹①⨀(cora + ṇāyana)
corāyano
a descendant of Cora
🚹①⨀(cora + ṇāna)
corāno
a descendant of Cora, with ṇāna
🚺①⨀(cora + ṇāyana + ī)
corāyanī
a woman of the Cora clan
🚺①⨀(cora + ṇāna + ī)
corānī
a woman of the Cora clan, with ṇāna
🚻①⨀(cora + ṇāyana)
corāyanaṃ
Cora’s offspring (neuter)
🚻①⨀(cora + ṇāna)
corānaṃ
Cora’s offspring (neuter), with ṇāna
🚹①⨀(āvasāla + ṇāyana)
āvasālāyano
a descendant of Āvasāla (the base is not otherwise known)
🚹①⨀(āvasāla + ṇāna)
āvasālāno
a descendant of Āvasāla, with ṇāna
🚺①⨀(āvasāla + ṇāyana + ī)
āvasālāyanī
a woman of the Āvasāla clan
🚺①⨀(āvasāla + ṇāna + ī)
āvasālānī
a woman of the Āvasāla clan, with ṇāna
🚻①⨀(āvasāla + ṇāyana)
āvasālāyanaṃ
Āvasāla’s offspring (neuter)
🚻①⨀(āvasāla + ṇāna)
āvasālānaṃ
Āvasāla’s offspring (neuter), with ṇāna
🚹①⨀(dvīpa + ṇāyana)
dvepāyano
a descendant of Dvīpa (ī to e; Sanskrit Dvaipāyana)
🚹①⨀(dvīpa + ṇāna)
dvepāno
a descendant of Dvīpa, with ṇāna
🚺①⨀(dvīpa + ṇāyana + ī)
dvepāyanī
a woman of the Dvīpa clan
🚺①⨀(dvīpa + ṇāna + ī)
dvepānī
a woman of the Dvīpa clan, with ṇāna
🚻①⨀(dvīpa + ṇāyana)
dvepāyanaṃ
Dvīpa’s offspring (neuter)
🚻①⨀(dvīpa + ṇāna)
dvepānaṃ
Dvīpa’s offspring (neuter), with ṇāna
🚹①⨀(kuñca + ṇāyana)
kuñcāyano
a descendant of Kuñca
🚹①⨀(kuñca + ṇāna)
kuñcāno
a descendant of Kuñca, with ṇāna
🚺①⨀(kuñca + ṇāyana + ī)
kuñcāyanī
a woman of the Kuñca clan
🚺①⨀(kuñca + ṇāna + ī)
kuñcānī
a woman of the Kuñca clan, with ṇāna
🚻①⨀(kuñca + ṇāyana)
kuñcāyanaṃ
Kuñca’s offspring (neuter)
🚻①⨀(kuñca + ṇāna)
kuñcānaṃ
Kuñca’s offspring (neuter), with ṇāna
🚹①⨀(kacca + ṇāyana)
kaccāyano
a descendant of Kacca — the author of this grammar bears the name
🚹①⨀(kacca + ṇāna)
kaccāno
a descendant of Kacca, with ṇāna
🚺①⨀(kacca + ṇāyana + ī)
kaccāyanī
a woman of the Kacca clan
🚺①⨀(kacca + ṇāna + ī)
kaccānī
a woman of the Kacca clan, with ṇāna
🚻①⨀(kacca + ṇāyana)
kaccāyanaṃ
Kacca’s offspring (neuter)
🚻①⨀(kacca + ṇāna)
kaccānaṃ
Kacca’s offspring (neuter), with ṇāna
With vuddhi (sakaṭa) and without it (vaccha, whose first vowel is followed by the conjunct cch):
sakaṭa + sa (⑥⨀) + ṇāyana
rule
→
sakaṭa + sa + ṇāyana
§317
→
sakaṭa + (ṇāyana)
§396
→
s + (a→ā) + kaṭa + āyana
§400, §405
→
sākaṭ + (a + āyana)
§83
→
sākaṭāyana + (si→o)
§104
→
sākaṭāyano
vaccha + sa (⑥⨀) + ṇāna
rule
→
vaccha + sa + ṇāna
§317
→
vaccha + (ṇāna)
§396
→
vacch + (a + āna)
§83
→
vacchāna + (si→o)
§104
→
vacchāno
vacchāyana (f.) + si
rule
→
vacchāyan + (a + ī) + si
§238, §83
→
vacchāyanī + si
§220
→
vacchāyanī
handa kuto nu bhavaṃ vacchāyano āgacchati (9M 3.7: Cūḷahatthipadopamasutta)
accagā vata kappāyano, maccudheyyaṃ suduttaraṃ (18Sn 2.12: Nigrodhakappa (vaṅgīsa) sutta)
saccaṃ, bhikkhave, moggallāno āha (1V 1.1.4.2: Vinītavatthu)
option
before
from
operation
to
after
context
(vā)
kattikādīhi (gottagaṇehi)
(tassa apaccaṃ)
(paccayo hoti)
ṇeyya
(apacce)
(optionally)
after kattikā and the like (clan-name groups)
(the phrase “his offspring”)
(the suffix is added)
ṇeyya(in the sense of “offspring”)
ṇeyyo is the suffix ṇeyya cited in the first form; kattikādīhi is “after kattikā and the like”, and the vutti’s tehi gottagaṇehi (“after those clan groups”) makes them family names too. Most are the names of women — kattikā, vinatā, rohiṇī, gaṅgā, nadī, ālī, sālā, bālā, mālā, kālī — with a few masculine (kaddama, ahi, kāma) and suci, which the vutti treats as feminine (suciyā apaccaṃ); the descent is reckoned through the mother. tassāpacce and vā continue from §344 (361): Vāṇa’pacce , and the ṇ marker works as there: vinatā becomes venateyya and suci soceyya, nadī nādeyya and ahi āheyya, while kattikā, gaṅgā and kaddama keep their vowel before a conjunct (§400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ), and rohiṇī, ālī, kāma, sālā, bālā, mālā, kālī already carry a long vowel or o.3 ā, ī or i — is elided before the e of the suffix (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ). The carried vā again leaves the phrase available (kattikāya apaccaṃ vā); the Bālāvatāra (¶234) adds a second use of the option, the form without vuddhi (vinateyyo beside venateyyo), which it takes from the vā of §400.
Tehi gottagaṇehi kattikādīhi ṇeyyapaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe.
Kattikāya apaccaṃ kattikeyyo, kattikāya apaccaṃ vā. Evaṃ venateyyo, rohiṇeyyo, gaṅgeyyo, kaddameyyo, nādeyyo, āleyyo, āheyyo4
After those clan groups, kattikā and the like, the suffix ṇeyya is optionally added in the sense “his offspring”.
The Bālāvatāra (¶234) reads the rule twice (yogavibhāga): ṇeyyo on its own also expresses “to whom that is given”, dakkhiṇā dīyate yassa so dakkhiṇeyyo, “one to whom an offering is given” — the dakkhiṇeyya of the Saṅgha formula. Kaccāyana’s vutti confines the rule to offspring.
option
before
from
operation
to
after
context
vā
ato
(tassa apaccaṃ)
(paccayo hoti)
ṇi
(apacce)
optionally
after [a stem ending in] a
(the phrase “his offspring”)
(the suffix is added)
ṇi(in the sense of “offspring”)
ato is akārato, “after [a stem ending in] the letter a” — dakkha, duṇa, sakyaputta and the rest; tassāpacce continues from §344 (361): Vāṇa’pacce . ṇi adds i, with the vuddhi its marker calls for (duṇa to doṇi, varuṇa to vāruṇi, jinadatta to jenadatti) and none before a conjunct (dakkha, sakyaputta, gaṇḍa, buddha, dhamma, saṅgha, kappa); anuruddhi is left without the vuddhi its first vowel would allow, which the vā of §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca permits. The final a of the base is elided before the i (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ), and the derivative is an i-stem, whose si is elided by §220 (74): Sesato lopaṃ gasipi . The vā is written in the sutta although it is already carried from §344, and the vutti says why: Vāti vikappanatthena ṇikapaccayo hoti — by vā in its sense of option the suffix ṇika also occurs in this meaning, sakyaputtassa apaccaṃ sakyaputtiko. So the option here ranges over the derivative or the phrase (dakkhassa apaccaṃ vā), and over the suffix: ṇi, the ṇa of §344, or ṇika; the Bālāvatāra (¶235) uses the same vā to add ba with doubling (maṇḍabbo, bhātubbo). In Ruiz-Falqués’ terms the option is open, and no preference is implied; the Tipiṭaka in fact prefers a fourth form, sakyaputtiyo with iya.
Tasmā akārato ṇipaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe.
Dakkhassa apaccaṃ dakkhi, dakkhassa apaccaṃ vā. Duṇassa apaccaṃ doṇi, duṇassa apaccaṃ vā, evaṃ vāsavi, sakyaputti, nāṭaputti, dāsaputti, dāsavi, vāruṇi, gaṇḍi, bāladevi, pāvaki, jenadatti, buddhi, dhammi, saṅghi, kappi, anuruddhi.5
Vāti vikappanatthena ṇikapaccayo hoti ‘‘tassāpacca’’miccetasmiṃ atthe. Sakyaputtassa apaccaṃ sakyaputtiko. Evaṃ nāṭaputtiko, jenadattiko.
Optionally, the suffix ṇi is added after [a stem ending in] a in the sense “his offspring”.
By the word vā, in its sense of option, the suffix ṇika also occurs in the sense “his offspring”.
option
before
from
operation
to
after
context
(vā)
upakvādīhi
(tassa apaccaṃ)
(paccayo hoti)
ṇava
(apacce)
(optionally)
after upaku and the like
(the phrase “his offspring”)
(the suffix is added)
ṇava(in the sense of “offspring”)
The sutta is ṇavo upaku-ādīhi: the initial u of upaku is elided after ṇavo (the CST marks the elision with ’), and its final u becomes v before the ā of ādīhi by §18 (20): Vamodudantānaṃ . The group is a set of stems in u — upaku, manu, bhaggu, paṇḍu, bahu — and the suffix ṇava adds ava, the final u being elided before it (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ). The marker’s vuddhi gives opakava (u to o), mānava and bāhava (a to ā); bhaggu and paṇḍu keep their vowel before the conjunct, and bhaggavo is the counter-example that §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca itself gives for asaṃyogantassa. tassāpacce and vā continue from §344 (361): Vāṇa’pacce : the phrase remains available (upakussa apaccaṃ vā). The feminine adds ī by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi , which names ṇava (māṇavī). The Tipiṭaka usually spells mānava with a retroflex, māṇavo.
Upakuiccevamādīhi ṇavapaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe.
Upakussa apaccaṃ opakavo6
After upaku and the like the suffix ṇava is optionally added in the sense “his offspring”.
lemma
inflected
meaning
🚹①⨀(upaku + ṇava)
opakavo
a descendant of Upaku — upakussa apaccaṃ
🚹①⨀(manu + ṇava)
mānavo
a descendant of Manu — a young man, a brahmin youth (manuno apaccaṃ)
🚹①⨀(bhaggu + ṇava)
bhaggavo
a descendant of Bhaggu — the potter’s family name in the Ghaṭikārasutta
🚹①⨀(paṇḍu + ṇava)
paṇḍavo
a descendant of Paṇḍu — also the name of a hill at Rājagaha
🚹①⨀(bahu + ṇava)
bāhavo
a descendant of Bahu
manu + sa (⑥⨀) + ṇava
rule
→
manu + sa + ṇava
§317
→
manu + (ṇava)
§396
→
m + (a→ā) + nu + ava
§400, §405
→
mān + (u + ava)
§83
→
mānava + (si→o)
§104
→
mānavo
bhaggu + sa (⑥⨀) + ṇava
rule
→
bhaggu + sa + ṇava
§317
→
bhaggu + (ṇava)
§396
→
bhagg + (u + ava)
§83
→
bhaggava + (si→o)
§104
→
bhaggavo
kāmabhogī ca mānavo (15A3 1.3.9: Andhasutta)
handa ko nu kho ayaṃ bhaggavo gato (10M 4.1: Ghaṭikārasutta)
option
before
from
operation
to
after
context
(vā)
vidhavādito
(tassa apaccaṃ)
(paccayo hoti)
ṇera
(apacce)
(optionally)
after vidhavā and the like
(the phrase “his offspring”)
(the suffix is added)
ṇera(in the sense of “offspring”)
vidhavādito is “after vidhavā (“widow”) and the like”: vidhavā, bandhukī, samaṇa, and the base of nāḷikera. The suffix ṇera adds era, with the final vowel of the base elided before it (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ) and the marker’s vuddhi — vidhavā to vedhavera (i to e), samaṇa to sāmaṇera (a to ā) — blocked in bandhukera by the conjunct ndh (§400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ). tassāpacce and vā continue from §344 (361): Vāṇa’pacce : the phrase remains available (vidhavāya apaccaṃ vā). sāmaṇero, “the ascetic’s offspring”, is the grammarians’ account of the word for a novice; the vutti gives it in all three genders, sāmaṇerī being the feminine by §238 (187): Nadādito vā ī . This is the last of the six offspring suffixes (Bālāvatāra ¶232–¶237); with §350 (373): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko the sense apacce lapses.
Tasmā vidhavādito ṇerapaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe.
Vidhavāya apaccaṃ vedhavero, vidhavāya apaccaṃ vā. Bandhukiyā apaccaṃ bandhukero, bandhukiyā apaccaṃ vā. Samaṇassa apaccaṃ sāmaṇero, samaṇassa apaccaṃ vā. Evaṃ sāmaṇerī, sāmaṇeraṃ, nāḷikero, nāḷikerī, nāḷikeraṃ.
After vidhavā and the like the suffix ṇera is optionally added in the sense “his offspring”.
lemma
inflected
meaning
🚹①⨀(vidhavā + ṇera)
vedhavero
a widow’s son — vidhavāya apaccaṃ
🚹①⨀(bandhukī + ṇera)
bandhukero
the son of a bandhukī (a woman of loose life)
🚹①⨀(samaṇa + ṇera)
sāmaṇero
the offspring of an ascetic — a novice
🚺①⨀(samaṇa + ṇera + ī)
sāmaṇerī
a female novice
🚻①⨀(samaṇa + ṇera)
sāmaṇeraṃ
an ascetic’s offspring (neuter)
🚹①⨀(nāḷika + ṇera)
nāḷikero
Nāḷikera (a name; the same word is the coconut palm)7
🚺①⨀(nāḷika + ṇera + ī)
nāḷikerī
a woman of that line
🚻①⨀(nāḷika + ṇera)
nāḷikeraṃ
that offspring (neuter)
samaṇa + sa (⑥⨀) + ṇera
rule
→
samaṇa + sa + ṇera
§317
→
samaṇa + (ṇera)
§396
→
s + (a→ā) + maṇa + era
§400, §405
→
sāmaṇ + (a + era)
§83
→
sāmaṇera + (si→o)
§104
→
sāmaṇero
vidhavā + sa (⑥⨀) + ṇera
rule
→
vidhavā + sa + ṇera
§317
→
vidhavā + (ṇera)
§396
→
v + (i→e) + dhavā + era
§400, §405
→
vedhav + (ā + era)
§83
→
vedhavera + (si→o)
§104
→
vedhavero
yannūnāhaṃ sāmaṇero assaṃ (1V 1.1.1.3: Santhatabhāṇavāra)
option
before
from
operation
to
after
context
vā (vā)
yena (tatiyantā)
(yena saṃsaṭṭhaṃ …)
(paccayo hoti)
ṇika
saṃsaṭṭhaṃ | tarati | carati | vahati
or (optionally)
after a word in the third form ③, “by which”
(the phrase “mixed with which” …)
(the suffix is added)
ṇika“is mixed” | “crosses” | “goes” | “carries”
This rule opens the second family of derivatives, those of many senses (the Bālāvatāra’s Saṃsaṭṭhādi-anekattha-taddhita, ¶238–¶243); the sense apacce of §344 (361): Vāṇa’pacce lapses here. yena (“by which”) is a word in the third form ③, the instrument or means, and the four verbs name what is done by it: tilena saṃsaṭṭhaṃ (“mixed with sesame”), nāvāya tarati (“crosses by boat”), sakaṭena carati (“travels by cart”), sīsena vahati (“carries on the head”). The sutta’s vā is “or”, and the vutti distributes it over the four senses (yena vā saṃsaṭṭhaṃ, yena vā tarati …). ṇiko is the suffix ṇika, the most productive of the chapter, carrying the ṇ marker explained in §344: it adds -ika, with vuddhi where the first vowel of the base is followed by a single consonant (tila to telika, guḷa to goḷika, uḷumpa to oḷumpika, sakaṭa to sākaṭika) and none before a conjunct (patti, daṇḍa, dhamma, khandha, aṅguli, aṃsa) or where the first vowel is already long (nāvā, sīsa, pāda) — §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ; the final vowel of the base is elided before the i by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . The vā that closes the vutti’s statement (ṇikapaccayo hoti vā) is the option carried from §344: the phrase remains available (tilena saṃsaṭṭhaṃ vā). The vutti’s last sentence then gives the vā a second job, as the vutti of §347 (368): Ato ṇi vā did: Vāti vikappanatthena aññesupi — by the option ṇika reaches other senses too, “dwells in that” and “born in that” (rājagahe vasati, rājagahe jāto). The Bālāvatāra sums this up as vākārena anekatthe anekapaccayā ca, “by vā, many senses and many suffixes” (¶238), and uses the same option for the form without vuddhi, uḷumpiko beside oḷumpiko. The derivative is an adjective and agrees with what it qualifies: telikaṃ bhojanaṃ (neuter), nāviko (masculine, the boatman). The senses “born in” and “dwelling in” recur with ṇa in §352 (376): Ṇa rāgā tasse damaññatthesu ca .
Yena vā saṃsaṭṭhaṃ, yena vā tarati, yena vā carati, yena vā vahati iccetesvatthesu ṇikapaccayo hoti vā.
Tilena saṃsaṭṭhaṃ bhojanaṃ telikaṃ, tilena saṃsaṭṭhaṃ vā. Evaṃ goḷikaṃ, ghātikaṃ.
Nāvāya taratīti nāviko, nāvāya tarati vā. Evaṃ oḷumpiko.
Sakaṭena caratīti sākaṭiko, sakaṭena carati vā. Evaṃ pattiko, daṇḍiko, dhammiko, pādiko.
Sīsena vahatīti sīsiko, sīsena vahati vā. Aṃsena vahatīti aṃsiko, aṃsena vahati vā. Evaṃ khandhiko, aṅguliko.
Vāti vikappanatthena aññesupi ṇikapaccayo hoti. Rājagahe vasatīti rājagahiko, rājagahe vasati vā. Rājagahe jāto rājagahiko, rājagahe jāto vā. Evaṃ māgadhiko, sāvatthiko, kāpila vatthiko8
Optionally, the suffix ṇika is added [to a word in the third form ③] in these senses: “mixed with which”, “crosses by which”, “goes by which”, “carries by which”.
By the word vā, in its sense of option, the suffix ṇika also occurs in other senses [such as “dwells in that” and “born in that”].
lemma
inflected
meaning
🚹①⨀(rājagaha + ṇika)
rājagahiko
one who dwells in Rājagaha (rājagahe vasati), or was born there (rājagahe jāto)
🚹①⨀(magadha + ṇika)
māgadhiko
of Magadha
🚹①⨀(sāvatthī + ṇika)
sāvatthiko
of Sāvatthī
🚹①⨀(kapilavatthu + ṇika)
kāpilavatthiko
of Kapilavatthu
🚹①⨀(pāṭaliputta + ṇika)
pāṭaliputtiko
of Pāṭaliputta
🚹①⨀(vesālī + ṇika)
vesāliko
of Vesālī
magadha + smiṃ (⑦⨀) + ṇika
rule
→
magadha + smiṃ + ṇika
§317
→
magadha + (ṇika)
§396
→
m + (a→ā) + gadha + ika
§400, §405
→
māgadh + (a + ika)
§83
→
māgadhika + (si→o)
§104
→
māgadhiko
uggo gahapati vesāliko (13S4 1.3.3.1: Vesālīsutta)
kumbhīro rājagahiko, vepullassa nivesanaṃ (7D 7.1: Devatāsannipāta)
§351 (374): Tamadhīte tenakatādi sannidhāna niyoga sippa bhaṇḍa jīvikatthesu ca (And ṇika for “studies that”, “made by that” and the like, location, appointment, craft, goods, livelihood) apavada Section titled “§351 (374): Tamadhīte tenakatādi sannidhāna niyoga sippa bhaṇḍa jīvikatthesu ca (And ṇika for “studies that”, “made by that” and the like, location, appointment, craft, goods, livelihood) apavada ”
option
before
from
operation
to
after
context
ca (vā)
(taṃ, tena, tamhi, tattha, tamassa)
(taṃ adhīte …)
(paccayo hoti)
(ṇika)
tamadhīte tenakatādi sannidhāna niyoga sippa bhaṇḍa jīvikatthesu
and (optionally)
(a word in the form each sense needs: ②, ③, ⑦, ⑥)
(the phrase “he studies that” …)
(the suffix is added)
(ṇika)
in the senses “studies that”, “made by that” and the like, “located in that”, “appointed to that”, “his craft”, “his goods”, “his livelihood”
The sutta is taṃ adhīte, tena kata-ādi, sannidhāna, niyoga, sippa, bhaṇḍa, jīvika-atthesu ca: a list of seven senses closed by atthesu (“in the senses of”). ṇika continues from §350 (373): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko , and vā from §344 (361): Vāṇa’pacce — the vutti ends its statement ṇikapaccayo hoti vā, and the phrase remains available in every case (vinayamadhīte vā). By saying ca this rule is an extension of §350: ṇika occurs in these senses as well. The vutti glosses each sense with its example: tamadhīte, “he studies that” (vinayaṃ adhīte, the object in the second form ②); tena kataṃ, “made by that” (kāyena kataṃ kammaṃ, third form ③), with ādi; tamhi sannidhānā, “having its seat in that” (sarīre sannidhānā vedanā, seventh form ⑦); tattha niyutto, “appointed to that” (dvāre niyutto, ⑦); tamassa sippaṃ, “that is his craft” (vīṇā assa sippaṃ); tamassa bhaṇḍaṃ, “that is his merchandise” (gandho assa bhaṇḍaṃ); tamassa jīvikaṃ, “that is his livelihood” (urabbhaṃ hantvā jīvati, he lives by killing sheep). The ādi (“and the like”) of tenakatādi is unpacked by the vutti’s sentence Ādiggahaṇena aññatthāpi …, translated below: a dozen further senses, from “killed with that” to “plays with that”, closed by iccevamādi. The shapes to notice: veyyākaraṇiko and dovāriko, whose bases begin with by/dv, so that the i/u hidden in the semivowel cannot be strengthened and §401 (375): Māyūnamāgamo ṭhāne inserts e/o before the y/v instead; vācasikaṃ and mānasikaṃ, from vaco and mano of the mano group, which take the s that §184 (96): Sa sare vāgamo inserts before a vowel (the Bālāvatāra ¶239 carries that rule’s ādi here) and then the vuddhi; māgaviko, maga + ṇika with an inserted v (the āgama of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca ; Bālāvatāra vakārāgamo); and the ordinary vuddhi in venayika (i to e), ābhidhammika, sārīrika, nāgarika, pāṇavika, sākuṇika (a to ā), orabbhika, goḷika, modiṅgika (u to o), sokarika (ū to o; the Tipiṭaka spells sūkariko), blocked before a conjunct in suttantika, bhaṇḍāgārika, gandhika, pittika, buddhika, saṅghika, vatthika, kumbhika, akkhika, tindukika, ambaphalika, and left unmade in kapiṭṭhaphalika by the vā of §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca .
Tamadhīte, tenakatādiatthe, tamhi sannidhānā, tattha niyutto, tamassa sippaṃ, tamassa bhaṇḍaṃ, tamassa jīvikaṃ iccetesvatthesu ca ṇikapaccayo hoti vā.
Vinayamadhīte venayiko, vinayamadhīte vā. Evaṃ suttantiko, ābhidhammiko, veyyākaraṇiko.
Kāyena kataṃ kammaṃ kāyikaṃ, kāyena kataṃ kammaṃ vā. Evaṃ vācasikaṃ, mānasikaṃ.
Sarīre sannidhānā vedanā sārīrikā, sarīre sannidhānā vā, evaṃ mānasikā.
Dvāre niyutto dovāriko, dvāre niyutto vā. Evaṃ bhaṇḍāgāriko, nāgariko, nāvakammiko.
Vīṇā assa sippaṃ veṇiko, vīṇā assa sippaṃ vā. Evaṃ pāṇaviko, modiṅgiko, vaṃsiko.
Gandho assa bhaṇḍaṃ gandhiko, gandho assa bhaṇḍaṃ vā. Evaṃ teliko, goḷiko.
Urabbhaṃ hantvā jīvatīti orabbhiko, urabbhaṃ hantvā jīvati vā. Magaṃ hantvā jīvatīti māgaviko, magaṃ hantvā jīvati vā. Evaṃ sokariko, sākuṇiko.
Ādiggahaṇena aññatthāpi ṇika paccayo yojetabbo. Jālena hato jāliko, jālena hato vā.
Suttena bandho suttiko, suttena bandho vā.
Cāpo assa āvudho cāpiko, cāpo assa āvudho vā. Evaṃ tomariko, muggariko, mosaliko.
Vāto assa ābādho vātiko, vāto assa ābādho vā. Evaṃ semhiko, pittiko.
Buddhe pasanno buddhiko, buddhe pasanno vā. Evaṃ dhammiko, saṅghiko.
Buddhassa santakaṃ buddhikaṃ, buddhassa santakaṃ vā. Evaṃ dhammikaṃ, saṅghikaṃ.
Vatthena kītaṃ bhaṇḍaṃ vatthikaṃ, vatthena kītaṃ bhaṇḍaṃ vā. Evaṃ kumbhikaṃ, phālikaṃ, kiṃ kaṇikaṃ, sovaṇṇikaṃ.
Kumbho assa parimāṇaṃ kumbhikaṃ, kumbho assa parimāṇaṃ vā.
Kumbhassa rāsi kumbhikaṃ, kumbhassa rāsi vā.
Kumbhaṃ arahatīti kumbhiko, kumbhaṃ arahati vā.
Akkhena dibbatīti akkhiko, akkhena dibbati vā. Evaṃ sālākiko, tindukiko, ambaphaliko. Kapiṭṭhaphaliko, nāḷikeriko iccevamādi.
And the suffix ṇika is optionally added in these senses: “he studies that”, “made by that” and the like, “having its seat in that”, “appointed to that”, “that is his craft”, “that is his merchandise”, “that is his livelihood”.9
The seven senses in the vutti’s order.
lemma
inflected
meaning
🚹①⨀(vinaya + ṇika)
venayiko
one who studies the Vinaya — vinayaṃ adhīte
🚹①⨀(suttanta + ṇika)
suttantiko
one who studies the Suttas
🚹①⨀(abhidhamma + ṇika)
ābhidhammiko
one who studies the Abhidhamma
🚹①⨀(vyākaraṇa + ṇika)
veyyākaraṇiko
one who studies grammar
🚻①⨀(kāya + ṇika)
kāyikaṃ
done by the body — kāyena kataṃ kammaṃ, a bodily act
🚻①⨀(vaco + ṇika)
vācasikaṃ
done by speech — a verbal act
🚻①⨀(mano + ṇika)
mānasikaṃ
done by the mind — a mental act
🚺①⨀(sarīra + ṇika)
sārīrikā
seated in the body — sarīre sannidhānā vedanā, bodily feeling
🚺①⨀(mano + ṇika)
mānasikā
seated in the mind — mental feeling
🚹①⨀(dvāra + ṇika)
dovāriko
appointed to the door — a doorkeeper (dvāre niyutto)
🚹①⨀(bhaṇḍāgāra + ṇika)
bhaṇḍāgāriko
appointed to the storehouse — a storekeeper
🚹①⨀(nagara + ṇika)
nāgariko
appointed over the city — a city officer
🚹①⨀(navakamma + ṇika)
nāvakammiko
appointed to building work (navakamma) — a superintendent of works (the Tipiṭaka spells navakammiko, without the vuddhi)10
🚹①⨀(vīṇā + ṇika)
veṇiko
whose craft is the lute — a lute-player (vīṇā assa sippaṃ)
🚹①⨀(paṇava + ṇika)
pāṇaviko
a player of the small drum (paṇava; a to ā)
🚹①⨀(mudiṅga + ṇika)
modiṅgiko
a player of the mudiṅga drum
🚹①⨀(vaṃsa + ṇika)
vaṃsiko
a player of the bamboo flute
🚹①⨀(gandha + ṇika)
gandhiko
whose merchandise is perfume — a perfumer (gandho assa bhaṇḍaṃ)
🚹①⨀(tela + ṇika)
teliko
an oil-merchant
🚹①⨀(guḷa + ṇika)
goḷiko
a molasses-seller (guḷa; u to o)
🚹①⨀(urabbha + ṇika)
orabbhiko
one who lives by killing sheep — a sheep-butcher (urabbhaṃ hantvā jīvati)
🚹①⨀(maga + ṇika)
māgaviko
one who lives by killing deer — a hunter (magaṃ hantvā jīvati)
🚹①⨀(sūkara + ṇika)
sokariko
a pig-butcher (the Tipiṭaka spells sūkariko)
🚹①⨀(sakuṇa + ṇika)
sākuṇiko
a fowler
The ordinary vuddhi (vinaya, urabbha) and the four special shapes:
vinaya + aṃ (②⨀) + ṇika
rule
→
vinaya + aṃ + ṇika
§317
→
vinaya + (ṇika)
§396
→
v + (i→e) + naya + ika
§400, §405
→
venay + (a + ika)
§83
→
venayika + (si→o)
§104
→
venayiko
urabbha + aṃ (②⨀) + ṇika
rule
→
urabbha + aṃ + ṇika
§317
→
urabbha + (ṇika)
§396
→
(u→o) + rabbha + ika
§400, §405
→
orabbh + (a + ika)
§83
→
orabbhika + (si→o)
§104
→
orabbhiko
vyākaraṇa + aṃ (②⨀) + ṇika
rule
→
vyākaraṇa + aṃ + ṇika
§317
→
vyākaraṇa + (ṇika)
§396
→
v + (e) + yākaraṇa + ika
§401
→
ve + (y) + yākaraṇa + ika
§28
→
veyyākaraṇ + (a + ika)
§83
→
veyyākaraṇika + (si→o)
§104
→
veyyākaraṇiko
dvāra + smiṃ (⑦⨀) + ṇika
rule
→
dvāra + smiṃ + ṇika
§317
→
dvāra + (ṇika)
§396
→
d + (o) + vāra + ika
§401
→
dovār + (a + ika)
§83
→
dovārika + (si→o)
§104
→
dovāriko
vaca + nā (③⨀) + ṇika
rule
→
vaca + nā + ṇika
§317
→
vaca + (ṇika)
§396
→
v + (a→ā) + ca + ika
§400, §405
→
vāca + (s) + ika
§184
→
vācasika + (si→aṃ)
§219
→
vācasikaṃ
maga + aṃ (②⨀) + ṇika
rule
→
maga + aṃ + ṇika
§317
→
maga + (ṇika)
§396
→
m + (a→ā) + ga + ika
§400, §405
→
māga + (v) + ika
§404
→
māgavika + (si→o)
§104
→
māgaviko
The CST writes the base of veyyākaraṇiko as byākaraṇa; by and vy are one conjunct, and the augment e of §401 stands between its two parts.
ayyo suttantiko (2V 1.5.3.9: Paripācitasikkhāpada)
sārīrikā vedanā dukkhā tibbā (12S1 1.4.8: Sakalikasutta)
so dovāriko sālavatiyā gaṇikāya paccassosi (3V 8.1: Jīvakavatthu)
imasmiṃyeva rājagahe orabbhiko ahosi (1V 1.1.4.2: Vinītavatthu)
By the word ādi (“and the like”) the suffix ṇika is to be applied in other senses as well.
The vutti’s further senses, in its order: killed with, bound with, whose weapon, whose ailment, devoted to, the property of, bought with, measuring, a heap of, worth, plays with.
lemma
inflected
meaning
🚹①⨀(jāla + ṇika)
jāliko
killed with a net — jālena hato
🚹①⨀(sutta + ṇika)
suttiko
bound with a thread — suttena bandho
🚹①⨀(cāpa + ṇika)
cāpiko
whose weapon is the bow — an archer (cāpo assa āvudho)
🚹①⨀(tomara + ṇika)
tomariko
armed with a lance
🚹①⨀(muggara + ṇika)
muggariko
armed with a club
🚹①⨀(musala + ṇika)
mosaliko
armed with a pestle
🚹①⨀(vāta + ṇika)
vātiko
whose ailment is wind — of windy humour (vāto assa ābādho)
🚹①⨀(semha + ṇika)
semhiko
phlegmatic
🚹①⨀(pitta + ṇika)
pittiko
bilious
🚹①⨀(buddha + ṇika)
buddhiko
devoted to the Buddha — buddhe pasanno
🚹①⨀(dhamma + ṇika)
dhammiko
devoted to the Dhamma
🚹①⨀(saṅgha + ṇika)
saṅghiko
devoted to the Saṅgha
🚻①⨀(buddha + ṇika)
buddhikaṃ
the Buddha’s property — buddhassa santakaṃ
🚻①⨀(dhamma + ṇika)
dhammikaṃ
the Dhamma’s property
🚻①⨀(saṅgha + ṇika)
saṅghikaṃ
the Saṅgha’s property
🚻①⨀(vattha + ṇika)
vatthikaṃ
bought with cloth — vatthena kītaṃ bhaṇḍaṃ
🚻①⨀(kumbha + ṇika)
kumbhikaṃ
bought with a pot
🚻①⨀(phāla + ṇika)
phālikaṃ
bought with a ploughshare11
🚻①⨀(kiṃkaṇī + ṇika)
kiṃkaṇikaṃ
bought with a small bell
🚻①⨀(suvaṇṇa + ṇika)
sovaṇṇikaṃ
bought with gold
🚻①⨀(kumbha + ṇika)
kumbhikaṃ
measuring a pot — kumbho assa parimāṇaṃ
🚻①⨀(kumbha + ṇika)
kumbhikaṃ
a heap of pots — kumbhassa rāsi
🚹①⨀(kumbha + ṇika)
kumbhiko
worth a pot — kumbhaṃ arahati
🚹①⨀(akkha + ṇika)
akkhiko
one who plays with dice — a gambler (akkhena dibbati)
🚹①⨀(salākā + ṇika)
sālākiko
one who plays with sticks
🚹①⨀(tinduka + ṇika)
tindukiko
one who plays with tinduka fruits
🚹①⨀(ambaphala + ṇika)
ambaphaliko
one who plays with mangoes
🚹①⨀(kapiṭṭhaphala + ṇika)
kapiṭṭhaphaliko
one who plays with wood-apples (no vuddhi, by the vā of §400)
🚹①⨀(nāḷikera + ṇika)
nāḷikeriko
one who plays with coconuts
vatthikaṃ, kumbhikaṃ and their like are neuter because they qualify bhaṇḍaṃ (“goods”); kumbhiko is masculine because it qualifies a man. vatthikaṃ occurs in a Jātaka list of merchandise, and the three humours stand together in the Peṭakopadesa:
vatthikaṃ haricandanaṃ (23J 22.1.2: Mahājanakajātaka)
ayaṃ puriso pittiko semhiko vātiko (27Pe 6: Suttatthasamuccayabhūmi)
option
before
from
operation
to
after
context
ca (vā)
rāgā
(tena rattaṃ)
(paccayo hoti)
ṇa
(tena rattaṃ) | tassedaṃ | aññatthesu
and (optionally)
after a [word for a] dye
(the phrase “dyed with that”)
(the suffix is added)
ṇa“dyed with that” | “this is his” | in other senses
The sutta is ṇa rāgā tassa idaṃ añña-atthesu ca. rāgā is “after a [word for a] dye or colour” (rāga), and the vutti supplies the sense, tena rattaṃ, “dyed with that”12 kasāvena rattaṃ vatthaṃ kāsāvaṃ, “cloth dyed with the brown astringent dye” — the ochre robe. tassedaṃ is tassa idaṃ, “this is his”, “this belongs to that”: sūkarassa idaṃ maṃsaṃ sokaraṃ, “this flesh is the pig’s” — pork. By saying ca the rule is extended to aññatthesu, “other senses”, which the vutti then enumerates at length: near to (avidūre), born in, come from, the month joined with a constellation, a collection, whose deity, who studies, whose region, where a thing exists, produced by, whose dwelling, whose lord — much the range that ṇika covers in §350 (373): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko and §351 (374): Tamadhīte tenakatādi sannidhāna niyoga sippa bhaṇḍa jīvikatthesu ca , so that this is the general ṇa of relation (Bālāvatāra ¶240). vā continues from §344 (361): Vāṇa’pacce : the vutti’s statement ends hoti vā, and the phrase is offered after each example (kasāvena rattaṃ vatthaṃ vā). ṇa works as in §344: its marker calls for vuddhi (kasāva to kāsāva, kusumbha to kosumbha, sūkara to sokara, udumbara to odumbara, vidisā to vedisa, madhurā to mādhura, maghā to māgha, visākhā to vesākha, muhutta to mohutta, nimitta to nemitta), which a conjunct blocks (kattikā, phaggunī, cittā, jeṭṭhā, sikkhā, bhikkhā, buddha, saṃvacchara, chandasa, canda — §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ); the final vowel of the base is elided before the a of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati , so that many derivatives coincide in shape with the strengthened base (kāsāvaṃ) or with the base itself (buddho, kunto, cando), and the sense alone tells them apart. The two verse lines the vutti quotes are a memorial of exceptions: no vuddhi in the colour words nīla, pīta and their like before a ṇ-suffix; ph for the p of pussa in the month name phusso; siro for sirasa in māgasiro. The twelve month names, from Kattika to Assayuja, are derived from the constellation (nakkhatta) with which the full moon is in conjunction (Rūpasiddhi: kattikāya puṇṇacandayuttāya yutto māso kattiko). Two of the “other senses” receive suffixes of their own later — a collection by §354 (379): Samūhatthe kaṇa ṇā and §355 (380): Gāma jana bandhu sahāyādīhitā , the abstract by §360 (387): Ṇya tta tā bhāve tu — and mādhuro, glossed four ways, shows that the derivative itself does not say which relation to Madhurā is meant.
Ṇapaccayo hoti vā rāgamhā ‘‘tena rattaṃ’’ iccetasmiṃ atthe, ‘‘tassedaṃ’’ aññatthesu ca.
Kasāvena rattaṃ vatthaṃ kāsāvaṃ, kasāvena rattaṃ vatthaṃ vā. Evaṃ kosumbhaṃ, hāliddaṃ, pattaṅgaṃ13
Sūkarassa idaṃ maṃsaṃ sokaraṃ, sūkarassa idaṃ maṃsaṃ vā. Evaṃ māhisaṃ.
Udumbarassa avidūre pavattaṃ vimānaṃ odumbaraṃ, udumbarassa avidūre pavattaṃ vimānaṃ vā.
Vidisāya avidūre nivāso vediso, vidisāya avidūre nivāso vā.
Madhurāya jāto mādhuro14
Madhurāya āgato mādhuro, madhurāya āgato vā.
Kattikāya niyutto māso kattiko, kattikāya niyutto māso vā. Evaṃ māgasiro, phusso, māgho, phagguno, citto, vesākho, jeṭṭho, āsaḷho, sāvaṇo, bhaddo, assayujo.
Na vuddhi nīlapītādo, paccaye saṇakārake.
Phakāro phussasaddassa, ‘‘siro’’ti sirasaṃ vade.
Sikkhānaṃ samūho sikkho, bhikkhānaṃ samūho bhikkho. Evaṃ kāpoto, māyūro, kokilo.
Buddho15
Saṃvaccharamadhīte saṃvaccharo. Evaṃ mohutto, nemitto, aṅgavijjo, veyyākaraṇo, chandaso16 17
Vasātīnaṃ visayo deso vāsāto. Evaṃ kunto, ātisāro.18
Udumbarā asmiṃ padese santīti odumbaro. Sāgarehi nibbatto sāgaro. Sāgalamassa nivāso sāgalo19
Optionally, the suffix ṇa is added after a [word for a] dye in the sense “dyed with that”, and in the sense “this is his” and in other senses.
“Dyed with that” (tena rattaṃ), after the names of dyes; the derivative is neuter here because it qualifies vatthaṃ (“cloth”).
lemma
inflected
meaning
🚻①⨀(kasāva + ṇa)
kāsāvaṃ
dyed with the brown astringent dye (kasāva) — kasāvena rattaṃ vatthaṃ, the ochre robe
🚻①⨀(kusumbha + ṇa)
kosumbhaṃ
dyed with safflower
🚻①⨀(haliddā + ṇa)
hāliddaṃ
dyed with turmeric
🚻①⨀(pattaṅga + ṇa)
pattaṅgaṃ
dyed with pattaṅga, the red dye-wood (Sanskrit pattaṅga, pataṅga; no vuddhi before tt)
🚻①⨀(mañjiṭṭhā + ṇa)
mañjiṭṭhaṃ
dyed with madder — crimson
🚻①⨀(kuṅkuma + ṇa)
kuṅkumaṃ
dyed with saffron
“This is his” (tassa idaṃ):
lemma
inflected
meaning
🚻①⨀(sūkara + ṇa)
sokaraṃ
the pig’s — sūkarassa idaṃ maṃsaṃ, pork
🚻①⨀(mahisa + ṇa)
māhisaṃ
the buffalo’s — buffalo meat
Near to, born in, come from:
lemma
inflected
meaning
🚻①⨀(udumbara + ṇa)
odumbaraṃ
[a palace] standing near a fig tree — udumbarassa avidūre pavattaṃ vimānaṃ
🚹①⨀(vidisā + ṇa)
vediso
a dwelling near Vidisā — vidisāya avidūre nivāso20
🚹①⨀(madhurā + ṇa)
mādhuro
born in Madhurā — madhurāya jāto
🚹①⨀(madhurā + ṇa)
mādhuro
come from Madhurā — madhurāya āgato
The month joined with its constellation (niyutto māso):
lemma
inflected
meaning
🚹①⨀(kattikā + ṇa)
kattiko
the month joined with Kattikā (the Pleiades) — kattikāya niyutto māso, October–November
🚹①⨀(magasira + ṇa)
māgasiro
the month of Magasira, November–December (siro for sirasa)
🚹①⨀(pussa + ṇa)
phusso
the month of Pussa, December–January (ph for p)
🚹①⨀(maghā + ṇa)
māgho
the month of Maghā, January–February
🚹①⨀(phaggunī + ṇa)
phagguno
the month of Phaggunī, February–March
🚹①⨀(cittā + ṇa)
citto
the month of Cittā, March–April
🚹①⨀(visākhā + ṇa)
vesākho
the month of Visākhā, April–May
🚹①⨀(jeṭṭhā + ṇa)
jeṭṭho
the month of Jeṭṭhā, May–June
🚹①⨀(asaḷhā + ṇa)
āsaḷho
the month of Asaḷhā, June–July (the Tipiṭaka spells āsāḷho)
🚹①⨀(savaṇa + ṇa)
sāvaṇo
the month of Savaṇa, July–August
🚹①⨀(bhadda + ṇa)
bhaddo
the month of Bhadda (Bhaddapadā), August–September
🚹①⨀(assayuja + ṇa)
assayujo
the month of Assayuja, September–October
With vuddhi of a (kasāva), of ū (sūkara) and of i (vidisā), and none before the conjunct of kattikā:
kasāva + nā (③⨀) + ṇa
rule
→
kasāva + nā + ṇa
§317
→
kasāva + (ṇa)
§396
→
k + (a→ā) + sāva + a
§400, §405
→
kāsāv + (a + a)
§83
→
kāsāva + (si→aṃ)
§219
→
kāsāvaṃ
sūkara + sa (⑥⨀) + ṇa
rule
→
sūkara + sa + ṇa
§317
→
sūkara + (ṇa)
§396
→
s + (ū→o) + kara + a
§400, §405
→
sokar + (a + a)
§83
→
sokara + (si→aṃ)
§219
→
sokaraṃ
vidisā + sa (⑥⨀) + ṇa
rule
→
vidisā + sa + ṇa
§317
→
vidisā + (ṇa)
§396
→
v + (i→e) + disā + a
§400, §405
→
vedis + (ā + a)
§83
→
vedisa + (si→o)
§104
→
vediso
kattikā + nā (③⨀) + ṇa
rule
→
kattikā + nā + ṇa
§317
→
kattikā + (ṇa)
§396
→
kattik + (ā + a)
§83
→
kattika + (si→o)
§104
→
kattiko
anikkasāvo kāsāvaṃ, yo vatthaṃ paridahissati (18Dh 1.7: Devadattavatthu)
Before a suffix marked with ṇ there is no vuddhi in nīla (“blue”), pīta (“yellow”) and their like; the word phussa has ph [for the p of pussa]; and for sirasa one should say siro [in māgasiro].21
A collection (samūho):
lemma
inflected
meaning
🚹①⨀(sikkhā + ṇa)
sikkho
a body of trainings (sikkhā) — sikkhānaṃ samūho
🚹①⨀(bhikkhā + ṇa)
bhikkho
a collection of alms (bhikkhā)
🚹①⨀(kapota + ṇa)
kāpoto
a flock of pigeons
🚹①⨀(mayūra + ṇa)
māyūro
a flock of peacocks
🚹①⨀(kokila + ṇa)
kokilo
a flock of cuckoos
Whose deity (devatā) that is:
lemma
inflected
meaning
🚹①⨀(buddha + ṇa)
buddho
one whose deity is the Buddha — buddho assa devatā
🚹①⨀(bhadda + ṇa)
bhaddo
one whose deity is Bhadda
🚹①⨀(māra + ṇa)
māro
one whose deity is Māra
🚹①⨀(mahinda + ṇa)
māhindo
one whose deity is Mahinda (Inda)
🚹①⨀(visavaṇa + ṇa)
vessavaṇo
one whose deity is Vessavaṇa (the name is itself the derivative; Sanskrit Vaiśravaṇa)
🚹①⨀(yama + ṇa)
yāmo
one whose deity is Yama
🚹①⨀(soma + ṇa)
somo
one whose deity is Soma
🚹①⨀(nārāyaṇa + ṇa)
nārāyaṇo
one whose deity is Nārāyaṇa
Who studies that (adhīte):
lemma
inflected
meaning
🚹①⨀(saṃvacchara + ṇa)
saṃvaccharo
one who studies the year — an astronomer (saṃvaccharaṃ adhīte)22
🚹①⨀(muhutta + ṇa)
mohutto
one who studies the hours — an astrologer
🚹①⨀(nimitta + ṇa)
nemitto
one who studies omens — a soothsayer
🚹①⨀(aṅgavijjā + ṇa)
aṅgavijjo
one who studies the lore of bodily marks
🚹①⨀(vyākaraṇa + ṇa)
veyyākaraṇo
one who studies grammar — a grammarian
🚹①⨀(chandasa + ṇa)
chandaso
one who studies metre (chandasa, Sanskrit chandas) — a prosodist, the Vedic specialist (no vuddhi before nd)
🚹①⨀(bhāssa + ṇa)
bhāsso
one who studies the Bhāssa — perhaps the Bhāṣya, Patañjali’s great commentary on Sanskrit grammar; the reading is uncertain
🚹①⨀(canda + ṇa)
cando
one who studies the Canda — the Cāndra grammar of Candragomin (no vuddhi before nd)
Whose region (visayo deso) that is:
lemma
inflected
meaning
🚹①⨀(vasāti + ṇa)
vāsāto
the country of the Vasātis — vasātīnaṃ visayo deso
🚹①⨀(kunta + ṇa)
kunto
the country of the Kuntis (no vuddhi before nt)
🚹①⨀(atisāra + ṇa)
ātisāro
the country of the Atisāras
Where a thing exists, produced by, whose dwelling, whose lord:
lemma
inflected
meaning
🚹①⨀(udumbara + ṇa)
odumbaro
[a place] where fig trees grow — udumbarā asmiṃ padese santi
🚹①⨀(sagara + ṇa)
sāgaro
produced by the Sagaras — the ocean (sāgarehi nibbatto; Senart’s edition and the Bālāvatāra read sagarehi)23
🚹①⨀(sāgala + ṇa)
sāgalo
one whose dwelling is Sāgala
🚹①⨀(madhurā + ṇa)
mādhuro
one whose dwelling is Madhurā
🚹①⨀(madhurā + ṇa)
mādhuro
the lord of Madhurā — the canon’s rājā mādhuro
padako veyyākaraṇo (6D 3.2: Ambaṭṭhamāṇava)
nadīnaṃ sāgaro mukhaṃ (3V 6.23: Keṇiyajaṭilavatthu)
assosi kho rājā mādhuro avantiputto (10M 4.4: Madhurasutta)
option
before
from
operation
to
after
context
ca
(pacchā, bodhisattajātiyā …)
(pacchā jāto …)
(paccayā honti)
ima | iya
jātādīnaṃ atthe
and
(the word of the phrase: an adverb, or a stem in ⑥ or ③)
(the phrase “born later” …)
(the suffixes are added)
ima | iyain the senses “born” and the like
The sutta is jāta-ādīnaṃ ima iyā ca: “and ima and iya in the senses of jāta (“born”) and the like”. Neither suffix carries the ṇ marker, so there is no vuddhi; the final vowel of the base is elided before the i by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati : pacchā + ima gives pacchimo (“born after” — last, hindmost, and so western), majjha majjhimo, pura purimo, upari uparimo, heṭṭhā heṭṭhimo, goppha gopphimo; bodhisattajāti + iya gives bodhisattajātiyo (“born of the Bodhisatta’s kind”). From this rule on the vutti no longer says vā: the chain of options carried from §344 (361): Vāṇa’pacce ends with §352, and the suffixes are stated for their senses without a marker (the Bālāvatāra likewise, ¶241: Jātādīsu imo iyo ca hoti). Two words of the sutta are glossed by the vutti’s own additions. The ādi (“and the like”) of jātādīnaṃ — the sentence Ādiggahaṇena … — extends the senses to “appointed to that” (niyutta: anto niyutto antimo) and “he has that” (tadassatthi: putto assa atthi puttimo), and the suffixes to ika (antiko, puttiko, kappiko) — a first appearance of the possessive sense that §364 (398): Tadassatthīti vī ca and the rules after it treat at length. By saying ca — the sentence Caggahaṇena … — the suffix kiya is added in the sense “appointed to”: jātiyaṃ niyutto jātikiyo, andhe niyutto andhakiyo, and jaccandhakiyo from the compound jaccandho (“blind from birth”, jātiyā andho), which the vutti derives on the way: jāti + andha, the i becoming y before the vowel by §71 (505): Yavakārā ca , ty becoming cc by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ , and the ā shortened before the conjunct by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca . The vutti’s puttiyeva is puttiyo eva with the sandhi of §12 (13): Sarā sare lopaṃ , “and puttiyo too”. The rule assigns its suffixes to a sense without restricting the stem: utsarga.
Jātaiccevamādīnamatthe imaiyapaccayā honti.
Pacchā jāto pacchimo. Evaṃ antimo, majjhimo, purimo, uparimo, heṭṭhimo, gopphimo. Bodhisattajātiyā jāto bodhisattajātiyo, evaṃ assajātiyo, hatthijātiyo, manussajātiyo.
Ādiggahaṇena niyuttatthāditopi tadassatthāditopi ima iya ika iccete paccayā honti. Anto niyutto antimo. Evaṃ antiyo, antiko.
Putto assa atthi, tasmiṃ vā vijjatīti puttimo. Evaṃ puttiyeva, puttiko, kappimo, kappiyo, kappiko.
Caggahaṇena kiyapaccayo hoti niyuttatthe. Jātiyaṃ niyutto jātikiyo, andhe niyutto andhakiyo, jātiyā andho jaccandho, jaccandhe niyutto jaccandhakiyo.
The suffixes ima and iya are added in the senses of jāta (“born”) and the like.
lemma
inflected
meaning
🚹①⨀(pacchā + ima)
pacchimo
born after — last, hindmost; western (pacchā jāto)
🚹①⨀(anta + ima)
antimo
born at the end — final
🚹①⨀(majjha + ima)
majjhimo
born in the middle — middle, middling
🚹①⨀(pura + ima)
purimo
born before — former, foremost; eastern
🚹①⨀(upari + ima)
uparimo
born above — upper
🚹①⨀(heṭṭhā + ima)
heṭṭhimo
born below — lower
🚹①⨀(goppha + ima)
gopphimo
at the ankle (goppha) — reaching to the ankle
🚹①⨀(bodhisattajāti + iya)
bodhisattajātiyo
born of the Bodhisatta’s kind — bodhisattajātiyā jāto
🚹①⨀(assajāti + iya)
assajātiyo
of the horse kind
🚹①⨀(hatthijāti + iya)
hatthijātiyo
of the elephant kind
🚹①⨀(manussajāti + iya)
manussajātiyo
of human kind
pacchā + ima
rule
→
pacch + (ā + ima)
§83
→
pacchima + (si→o)
§104
→
pacchimo
manussajāti + nā (③⨀) + iya
rule
→
manussajāti + nā + iya
§317
→
manussajāt + (i + iya)
§83
→
manussajātiya + (si→o)
§104
→
manussajātiyo
vassānassa pacchimo māso (1V 1.4.3.8: Accekacīvarasikkhāpada)
thero vā navo vā majjhimo vā (1V 1.1.1.3: Santhatabhāṇavāra)
añño uparimo vaṇṇo, añño vaṇṇo ca heṭṭhimo (22J 2.7.2: Ucchiṭṭhabhattajātaka)
By the word ādi (“and the like”) the suffixes ima, iya and ika also occur in the senses “appointed to that” and the like and “he has that” and the like.24
lemma
inflected
meaning
🚹①⨀(anta + ima)
antimo
set at the end — anto niyutto, final
🚹①⨀(anta + iya)
antiyo
set at the end
🚹①⨀(anta + ika)
antiko
set at the end — near, bordering
🚹①⨀(putta + ima)
puttimo
one who has a son — putto assa atthi, “or in whom a son is found”
🚹①⨀(putta + iya)
puttiyo
one who has a son (puttiyeva = puttiyo eva)
🚹①⨀(putta + ika)
puttiko
one who has a son
🚹①⨀(kappa + ima)
kappimo
that has fitness (kappa) — allowable
🚹①⨀(kappa + iya)
kappiyo
allowable, suitable
🚹①⨀(kappa + ika)
kappiko
allowable
By the word ca, the suffix kiya occurs in the sense “appointed to that”.25
lemma
inflected
meaning
🚹①⨀(jāti + kiya)
jātikiyo
assigned to a birth-class — jātiyaṃ niyutto
🚹①⨀(andha + kiya)
andhakiyo
appointed to [attend] a blind man — andhe niyutto
🚹①⨀(jāti + andha)
jaccandho
blind from birth — jātiyā andho
🚹①⨀(jaccandha + kiya)
jaccandhakiyo
assigned to those blind from birth — jaccandhe niyutto
jāti + andha
rule
→
jāt + (i→y) + andha
§71
→
jā + (t + y → cc) + andha
§269
→
j + (ā→a) + ccandha
§403
→
jaccandha + (si→o)
§104
→
jaccandho
jaccandho puriso na passeyya (7D 10.2.5: Jaccandhaupamā)
option
before
from
operation
to
after
context
(chaṭṭhantā bahuvacanantā)
(tesaṃ samūho)
(paccayā honti)
kaṇ | ṇa
samūhatthe
(after a plural in the sixth form ⑥⨂)
(the phrase “a collection of them”)
(the suffixes are added)
kaṇ | ṇain the sense of a collection
kaṇa ṇā names two suffixes, kaṇ and ṇa, cited together in the plural26 samūhatthe is “in the sense of a collection (samūha)”, the base being a plural in the sixth form: rājaputtānaṃ samūho rājaputtako, “a body of princes”. kaṇ is ka with the ṇ marker of §344 (361): Vāṇa’pacce : it adds -aka, and the marker calls for vuddhi — manussa to mānussaka, mayūra to māyūraka, mahiṃsa to māhiṃsaka; there is none to see in rājaputtaka, whose first vowel is already ā. Since ka begins with a consonant the base keeps its final vowel. ṇa gives forms that coincide with the strengthened base — rājaputto “a body of princes” beside rājaputto “a prince”, mānusso, māyūro, māhiṃso — and only the sense tells them apart. The vutti’s collectives are masculine, agreeing with samūho; the Bālāvatāra’s verse (¶232) observes that collectives are mostly neuter (dvayaṃ, tayaṃ, ¶260), and the mānussakaṃ of the Tipiṭaka is an adjective, “human”. There is no option marker. The sense was already reached by the ṇa of §352 (376): Ṇa rāgā tasse damaññatthesu ca (sikkho, kāpoto); here it receives a rule of its own, with kaṇ beside ṇa, and §355 (380): Gāma jana bandhu sahāyādīhitā is its exception for a group of stems.
Samūhatthe kaṇa ṇa iccete paccayā honti.
Rājaputtānaṃ samūho rājaputtako. Evaṃ rājaputto, mānussako, mānusso, māyūrako, māyūro, māhiṃsako, māhiṃso.
In the sense of a collection, the suffixes kaṇ and ṇa are added.
option
before
from
operation
to
after
context
gāma jana bandhu sahāyādīhi
(tesaṃ samūho)
(paccayo hoti)
tā
(samūhatthe)
after gāma, jana, bandhu, sahāya and the like
(the phrase “a collection of them”)
(the suffix is added)
tā(in the sense of a collection)
sahāyādīhitā is sahāya-ādīhi tā: “after gāma (“village”), jana (“person”), bandhu (“kinsman”), sahāya (“companion”) and the like, tā“. samūhatthe continues from §354 (379): Samūhatthe kaṇa ṇā . tā carries no ṇ: there is no vuddhi and, since it begins with a consonant, the base is unchanged (gāma + tā = gāmatā); the derivative is feminine (the Bālāvatāra’s verse, ¶232: tā tu itthiyaṃ), its si elided by §220 (74): Sesato lopaṃ gasipi . janatā, “the people”, is the commonest of these; sahāyatā, “a company of friends”, shades into “companionship”, the abstract sense that the same suffix has in §360 (387): Ṇya tta tā bhāve tu . After these stems tā stands where §354 would give kaṇ or ṇa: the rule is an exception to §354, its ādi leaving the list open (nagaratā, “a group of towns”; Senart’s edition and the Bālāvatāra ¶260 have nāgaratā, “a body of townsmen”, from the noun nāgara — a different base, not a vuddhi). There is no option marker.
Gāma jana bandhu sahāyaiccevamādīhi tāpaccayo hoti samūhatthe.
Gāmānaṃ samūho gāmatā. Evaṃ janatā, bandhutā, sahāyatā, nagaratā27
After gāma, jana, bandhu, sahāya and the like, the suffix tā is added in the sense of a collection.
lemma
inflected
meaning
🚺①⨀(gāma + tā)
gāmatā
a group of villages — gāmānaṃ samūho
🚺①⨀(jana + tā)
janatā
a body of people — the people, mankind
🚺①⨀(bandhu + tā)
bandhutā
a body of kinsmen — one’s kin
🚺①⨀(sahāya + tā)
sahāyatā
a company of friends — companionship
🚺①⨀(nagara + tā)
nagaratā
a group of towns — nagarānaṃ samūho (Senart’s nāgaratā, from nāgara “townsman”, is “a body of townsmen”)
jana + naṃ (⑥⨂) + tā
rule
→
jana + naṃ + tā
§317
→
janatā + si
§220
→
janatā
mā pacchimā janatā pāṇesu pātabyataṃ āpajji (1V 1.1.2: Dutiyapārājikasikkhāpada)
natthi bāle sahāyatā (3V 10.2: Dīghāvuvatthu)
option
before
from
operation
to
after
context
ca
(chaṭṭhantā)
(tadassa ṭhānaṃ)
(paccayo hoti)
iya
tadassa ṭhāne
and
(after a word in the sixth form ⑥)
(the phrase “that is the occasion of it”)
(the suffix is added)
iyain the sense “that is the occasion of it”
The sutta is tad assa ṭhānaṃ iyo ca: “and iya in the sense “that is the ṭhāna of it”“. A ṭhāna is a place or ground — here the occasion on which something arises: madanassa ṭhānaṃ madaniyaṃ, “an occasion of intoxication” — intoxicating; bandhanassa ṭhānaṃ bandhaniyaṃ, “an occasion of bondage” — captivating; and so mucchaniyaṃ (infatuating), rajaniyaṃ (enticing), kamaniyaṃ (desirable), gamaniyaṃ (to be gone to), dussaniyaṃ (hateful), dassaniyaṃ (worth seeing). The bases are action nouns in -ana; their final a is elided before the i of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati , and iya, without ṇ, brings no vuddhi. The derivative is neuter as a noun of occasion and agrees as an adjective (itthirūpaṃ … rajanīyaṃ). The Tipiṭaka spells all these words with a long ī (madanīyaṃ, dassanīyaṃ), which the Bālāvatāra (¶242) reads into the sutta as īyo; the CST and the Padarūpasiddhi both have iyo28 §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca . In form the words coincide with the gerundive in anīya that the Kibbidhānakappa forms from roots (§540: Bhāvakammesu tabbānīyā); Kaccāyana here derives them from the action noun instead. The ca is left unglossed by the vutti in the CST text.29 hita, “good for” (caṅkamanassa hitaṃ caṅkamanīyaṃ, “fit for walking”); and the vutti of §358 (383): Tannissitatthe lo carries the sense tadassa ṭhāna on to the suffix la (duṭṭhu ṭhānaṃ duṭṭhullaṃ), which the ca may be meant to allow. There is no option marker.
‘‘Tadassa ṭhāna’’ miccetasmiṃ atthe iyapaccayo hoti.
Madanassa ṭhānaṃ madaniyaṃ, bandhanassa ṭhānaṃ bandhaniyaṃ, mucchanassa ṭhānaṃ mucchaniyaṃ, evaṃ rajaniyaṃ, kamaniyaṃ, gamaniyaṃ, dussaniyaṃ, dassaniyaṃ.
In the sense “that is the occasion (ṭhāna) of it”, the suffix iya is added.
option
before
from
operation
to
after
context
(upamānaṃ)
(dhūmo viya dissati)
(paccayo hoti)
āyitatta
upamatthe
(the thing something is likened to)
(the phrase “appears like smoke”)
(the suffix is added)
āyitattain the sense of comparison
The sutta is upama-atthe āyitattaṃ: “in the sense of comparison (upamā, “like”), āyitatta“. The vutti’s examples are whole sentences: dhūmo viya dissati aduṃ vanaṃ, tadidaṃ dhūmāyitattaṃ — “that forest appears like smoke: this is dhūmāyitattaṃ”, a smoke-like state; timiraṃ viya … timirāyitattaṃ, a darkness-like state, a gloom. Kaccāyana treats āyitatta as a single suffix, though it is transparently three: the denominative āya of the Ākhyātakappa (§435 Āya nāmato kattūpamānādācāre, whose sense is precisely “acts like”: dhūmāyati, “smokes”), its past participle ita, and the tta of abstract state that §360 (387): Ṇya tta tā bhāve tu teaches — “the state of having come to be like smoke”. The suffix carries no ṇ, so there is no vuddhi; the final a of the base is elided before the ā by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati , and the derivative is neuter, taking aṃ by §219 (195): Siṃ . There is no option marker. The Saṃyutta’s Godhikasutta has the vutti’s two words side by side.
Upamatthe āyitattapaccayo hoti.
Dhūmo viya dissati aduṃ vanaṃ tadidaṃ dhūmāyitattaṃ, timiraṃ viya dissati aduṃ vanaṃ tadidaṃ timirāyitattaṃ.
In the sense of comparison, the suffix āyitatta is added.
lemma
inflected
meaning
🚻①⨀(dhūma + āyitatta)
dhūmāyitattaṃ
a smoke-like state, a smokiness — dhūmo viya dissati aduṃ vanaṃ, tadidaṃ dhūmāyitattaṃ, “that forest appears like smoke: this is smokiness”
🚻①⨀(timira + āyitatta)
timirāyitattaṃ
a darkness-like state, a gloom — timiraṃ viya dissati aduṃ vanaṃ
dhūma + āyitatta
rule
→
dhūm + (a + āyitatta)
§83
→
dhūmāyitatta + (si→aṃ)
§219
→
dhūmāyitattaṃ
dhūmāyitattaṃ timirāyitattaṃ gacchateva purimaṃ disaṃ (12S1 4.3.3: Godhikasutta)
option
before
from
operation
to
after
context
(ca)
(duṭṭhu, vedaṃ)
(taṃ nissitaṃ)
(paccayo hoti)
la
tannissitatthe (tadassa ṭhāne)
(and)
(the word of the phrase)
(the phrase “resting on that”)
(the suffix is added)
lain the sense “resting on that” (and “the occasion of that”)
Tannissitatthe lo is taṃ nissita-atthe lo: “la in the sense “resting on that”, “dependent on that”” — lo is the suffix la cited in the first form. duṭṭhu nissitaṃ duṭṭhullaṃ: “resting on what is bad” (duṭṭhu, a particle, “badly”) — gross, lewd, the Vinaya’s word for coarse talk and grave offences; vedaṃ nissitaṃ vedallaṃ: “resting on knowledge (veda)” — the vedalla, the discourse of questions and answers, one of the nine kinds of teaching. The vutti adds, with ca, the sense tadassa ṭhāna of §356 (381): Tadassa ṭhānamiyo ca , so that la also means “the occasion of that”: duṭṭhu ṭhānaṃ duṭṭhullaṃ, vedassa ṭhānaṃ vedallaṃ. In both words the l is doubled: §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca lists vedallaṃ among its examples of an augment at the end (uttara-āgamo). The suffix carries no ṇ, there is no vuddhi and, since la begins with a consonant, the base keeps its final vowel. The derivative is neuter; there is no option marker.
‘‘Tannissitatthe, tadassa ṭhāna’’miccetasmiṃ atthe ca lapaccayo hoti.
Duṭṭhu nissitaṃ duṭṭhullaṃ, vedaṃ nissitaṃ vedallaṃ, duṭṭhu ṭhānaṃ duṭṭhullaṃ, vedassa ṭhānaṃ vedallaṃ.
In the sense “resting on that”, and in the sense “that is the occasion of it”, the suffix la is added.
lemma
inflected
meaning
🚻①⨀(duṭṭhu + la)
duṭṭhullaṃ
resting on what is bad — gross, lewd (duṭṭhu nissitaṃ)
🚻①⨀(veda + la)
vedallaṃ
resting on knowledge — a vedalla, a discourse of questions and answers (vedaṃ nissitaṃ)
🚻①⨀(duṭṭhu + la)
duṭṭhullaṃ
an occasion of what is bad (duṭṭhu ṭhānaṃ)
🚻①⨀(veda + la)
vedallaṃ
an occasion of knowledge (vedassa ṭhānaṃ)
veda + aṃ (②⨀) + la
rule
→
veda + aṃ + la
§317
→
veda + (l) + la
§404
→
vedalla + (si→aṃ)
§219
→
vedallaṃ
duṭṭhu + la
rule
→
duṭṭhu + (l) + la
§404
→
duṭṭhulla + (si→aṃ)
§219
→
duṭṭhullaṃ
gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ (1V 1.1.1.1: Sudinnabhāṇavāra)
jātakaṃ abbhutadhammaṃ vedallaṃ (1V Veranjakanda: Verañjakaṇḍa)
option
before
from
operation
to
after
context
(paṭhamantā)
(taṃ bahulaṃ assa)
(paccayo hoti)
ālu
tabbahule
(after a word in the first form ①)
(the phrase “that is abundant in him”)
(the suffix is added)
āluin the sense “abounding in that”
tabbahule is taṃ bahulaṃ [assa], “that is abundant [in him]”, which the vutti glosses two ways: abhijjhā assa pakati, “covetousness is his nature”, or abhijjhā assa bahulā, “covetousness abounds in him” — abhijjhālu, “covetous”. ālu (the Sanskrit ālu) carries no ṇ, so there is no vuddhi; the final vowel of the base is elided before its ā by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati : abhijjhā, sīta (“cold”), dhaja (“banner”), dayā (“compassion”). The derivative is a stem in u, whose si is elided by §220 (74): Sesato lopaṃ gasipi . There is no option marker. This is the last of the many-sense suffixes (Bālāvatāra ¶238–¶243); with §360 (387): Ṇya tta tā bhāve tu the derivatives of abstract state begin.
Ālupaccayo hoti tabbahulatthe.
Abhijjhā assa pakati abhijjhālu, abhijjhā assa bahulā vā abhijjhālu. Evaṃ sītālu, dhajālu, dayālu.
The suffix ālu is added in the sense “that is abundant [in him]”.
lemma
inflected
meaning
🚹①⨀(abhijjhā + ālu)
abhijjhālu
covetous — abhijjhā assa pakati, covetousness is his nature; abhijjhā assa bahulā, it abounds in him
🚹①⨀(sīta + ālu)
sītālu
sensitive to cold — one in whom cold abounds
🚹①⨀(dhaja + ālu)
dhajālu
full of banners
🚹①⨀(dayā + ālu)
dayālu
full of compassion
abhijjhā + ālu
rule
→
abhijjh + (ā + ālu)
§83
→
abhijjhālu + si
§220
→
abhijjhālu
abhijjhālu byāpannacitto micchādiṭṭhī (8D 4.1: Catuvaṇṇasuddhi)
dhajālu haritāmayo (19Th1 2.3.2: Bhaddajittheragāthā)
option
before
from
operation
to
after
context
tu
(chaṭṭhantā)
(tassa bhāvo)
(paccayā honti)
ṇya | tta | tā
bhāve
but
(after a word in the sixth form ⑥)
(the phrase “the state of that”)
(the suffixes are added)
ṇya | tta | tāin the sense of the abstract state
bhāve is “in the sense of bhāva”, the state of being that thing — the abstract noun: alasassa bhāvo ālasyaṃ, “the state of a lazy man” — laziness. Three suffixes serve it. ṇya carries the ṇ marker of §344 (361): Vāṇa’pacce and so takes the vuddhi (alasa to ālasa, aroga to āroga); the a of the base is elided before its ya by §261 (369): Avaṇṇo ye lopañca , and where the consonant left before the y is t, l, ṇ or d the two become cc, ll, ññ, jj by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ (paṇḍiccaṃ, kosallaṃ, sāmaññaṃ, sohajjaṃ in the Nāmakappa); the sy of ālasyaṃ and the gy of ārogyaṃ are not in that list and stand. tta and tā have no marker and begin with a consonant, so the base is untouched: paṃsukūlika + tta, saṅgaṇikārāma + tā. ṇya and tta make neuters, tā a feminine (the Bālāvatāra’s verse, ¶232). The vutti gives tu a job like that of ca elsewhere: Tuggahaṇena ttanapaccayo hoti — by tu, the suffix ttana also occurs (puthujjanattanaṃ, vedanattanaṃ; Bālāvatāra ¶261 Tusaddena ttano ca).30 tta and tā make the abstract of any stem — aniccatā, dukkhatā, suññatā, buddhattaṃ, arahattaṃ, mahantattaṃ — and the two rules that follow, §361 (388): Ṇa visamādīhi and §362 (389): Ramaṇīyādito kaṇa , give ṇa and kaṇ for particular stems, while §402 (377): Āttañca supplies the ā and r of ārisyaṃ (isino bhāvo). The Bālāvatāra (¶262–¶263) explains bhāva as the ground on which a word applies to a thing — a name, a kind, a substance, an action or a quality — and adds that ṇya and tā also occur without adding to the base’s sense (ākiñcaññaṃ, devatā).
Ṇyattatā iccete paccayā honti bhāvatthe.
Alasassa bhāvo ālasyaṃ, arogassa bhāvo ārogyaṃ. Paṃsukūlikassa bhāvo paṃsukūlikattaṃ, anodarikassa bhāvo anodarikattaṃ. Saṅgaṇikārāmassa bhāvo saṅgaṇikārāmatā, niddārāmassa bhāvo niddārāmatā.
Tuggahaṇena ttanapaccayo hoti. Puthujjanattanaṃ, vedanattanaṃ.
The suffixes ṇya, tta and tā are added in the sense of the abstract state (bhāva, “the state of being that”).
lemma
inflected
meaning
🚻①⨀(alasa + ṇya)
ālasyaṃ
laziness — alasassa bhāvo, the state of a lazy man
🚻①⨀(aroga + ṇya)
ārogyaṃ
health — the state of one free from disease
🚻①⨀(paṃsukūlika + tta)
paṃsukūlikattaṃ
the state of a wearer of rag robes
🚻①⨀(anodarika + tta)
anodarikattaṃ
the state of one not greedy of belly — moderation in eating
🚺①⨀(saṅgaṇikārāma + tā)
saṅgaṇikārāmatā
delight in company — the state of one who delights in company
🚺①⨀(niddārāma + tā)
niddārāmatā
delight in sleep
alasa + sa (⑥⨀) + ṇya
rule
→
alasa + sa + ṇya
§317
→
alasa + (ṇya)
§396
→
(a→ā) + lasa + ya
§400, §405
→
ālas + (a + ya)
§261
→
ālasya + (si→aṃ)
§219
→
ālasyaṃ
paṃsukūlika + sa (⑥⨀) + tta
rule
→
paṃsukūlika + sa + tta
§317
→
paṃsukūlikatta + (si→aṃ)
§219
→
paṃsukūlikattaṃ
saṅgaṇikārāma + sa (⑥⨀) + tā
rule
→
saṅgaṇikārāma + sa + tā
§317
→
saṅgaṇikārāmatā + si
§220
→
saṅgaṇikārāmatā
ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho (17A10 2.3.3: Iṭṭhadhammasutta)
rogo bhavissati, ārogyaṃ bhavissati (6D 1.2.3: Mahāsīla)
appāhāro hoti anodarikattaṃ anuyutto (16A5 2.5.6: Sutadharasutta)
kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā (16A5 2.4.9: Paṭhamasekhasutta)
By the word tu, the suffix ttana also occurs.
option
before
from
operation
to
after
context
visamādīhi
(tassa bhāvo)
(paccayo hoti)
ṇa
(bhāve)
after visama and the like
(the phrase “the state of that”)
(the suffix is added)
ṇa(in the sense of the abstract state)
visamādīhi is “after visama (“uneven”) and the like”; the sense, tassa bhāvo, continues from §360 (387): Ṇya tta tā bhāve tu , and the vutti names it. After these stems the abstract takes ṇa instead of the ṇya, tta and tā of §360: the rule is an exception to that one for a list of stems, which ādi leaves open. ṇa works as in §344 (361): Vāṇa’pacce : the marker calls for vuddhi (visama to vesama, i to e; suci to soca, u to o) and is dropped by §396 (363): Tesaṃ ṇo lopaṃ ; the final vowel of the base is elided before the a by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati , and the derivative is neuter (§219 (195): Siṃ ). socaṃ (“purity”) competes in the Tipiṭaka with soceyyaṃ, made with the ṇeyya of §346 (367): Ṇeyyo kattikādīhi in a sense that rule does not state; vesamaṃ occurs in the Niddesa. The Bālāvatāra (¶264) adds ujuno bhāvo ajjavaṃ (“straightness”), which Kaccāyana derives under §402 (377): Āttañca . There is no option marker.
Ṇapaccayo hoti visamādīhi ‘‘tassa bhāvo’’iccetasmiṃ atthe.
Visamassa bhāvo vesamaṃ, sucissa bhāvo socaṃ.
After visama and the like the suffix ṇa is added in the sense “the state of that”.
option
before
from
operation
to
after
context
ramaṇīyādito
(tassa bhāvo)
(paccayo hoti)
kaṇ
(bhāve)
after ramaṇīya and the like
(the phrase “the state of that”)
(the suffix is added)
kaṇ(in the sense of the abstract state)
Ramaṇīyādito kaṇa is “after ramaṇīya (“delightful”) and the like, kaṇ“. kaṇ is the suffix met in §354 (379): Samūhatthe kaṇa ṇā : ka with the ṇ marker of §344 (361): Vāṇa’pacce , which calls for the vuddhi of the first vowel (ramaṇīya to rāmaṇīya, manuñña to mānuñña) and is then dropped (§396 (363): Tesaṃ ṇo lopaṃ ); as ka begins with a consonant the base keeps its final vowel. The sense, tassa bhāvo, continues from §360 (387): Ṇya tta tā bhāve tu , and the rule is a second exception to it, for another list of stems (ādi), beside §361 (388): Ṇa visamādīhi . The derivative is neuter. Neither example is attested in the Tipiṭaka in the vutti’s spelling: the canon’s word is rāmaṇeyyakaṃ, from ramaṇeyya, its form of ramaṇīya, which is also S2’s reading here31 mānuññakaṃ; the mānaññakaṃ its CST text prints is a misprint recorded on that page). There is no option marker.
Ramaṇīyaiccevamādito kaṇa paccayo hoti ‘‘tassa bhāvo’’iccetasmiṃ atthe.
Ramaṇīyassa bhāvo rāmaṇīyakaṃ, manuññassa bhāvo mānuññakaṃ.
After ramaṇīya and the like the suffix kaṇ is added in the sense “the state of that”.
option
before
from
operation
to
after
context
(paṭhamantā)
(ayaṃ imesaṃ visesena pāpo)
(paccayā honti)
tara | tama | isika | iya | iṭṭha
visese
(after a word in the first form ①)
(the phrase “this one among these is bad by distinction”)
(the suffixes are added)
tara | tama | isika | iya | iṭṭhain the sense of distinction
taratamisikiyiṭṭhā is tara tama isika iya iṭṭha with the plural ending; visese is “in the sense of distinction (visesa)” — excess in a quality. The vutti sets the scene in a sentence: sabbe ime pāpā, ayaṃ imesaṃ visesena pāpo, “all these are bad; this one among them is bad by distinction” — pāpataro, “worse”; and likewise pāpatamo, pāpisiko, pāpiyo, pāpiṭṭho. These are the comparative and superlative: in Sanskrit tara and iya mark the higher degree and tama and iṭṭha the highest, and Pāli usage keeps much of that (seyyo and seṭṭho, pāpiyo and pāpiṭṭho), but Kaccāyana gives the five one gloss and leaves the division to usage; isika is rare. The Bālāvatāra reads issika; the CST and the Padarūpasiddhi agree on isika, the reading the heading keeps. None of the five carries ṇ, so there is no vuddhi; tara and tama begin with a consonant and leave the base untouched, while before isika, iya and iṭṭha the final a is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . The irregular bases that iya and iṭṭha take are taught in the Nāmakappa — §262 (391): Vuḍḍhassa jo iyiṭṭhesu (jeyyo, jeṭṭho), §263 (392): Pasatthassa so ca (seyyo, seṭṭho), §264 (393): Antikassa nedo , §265 (394): Bāḷhassa sādho , §266 (395): Appassa kaṇa , §267 (396): Yuvānañca — and §268 (397): Vantu mantu vīnañca lopo elides vantu, mantu and vī before them (guṇiyo, medhiyo). There is no option marker: the rule assigns its suffixes to a sense for any stem, an utsarga.
Visesatthe tara tama isika iya iṭṭha iccete paccayā honti.
Sabbe ime pāpā, ayamimesaṃ visesena pāpoti pāpataro. Evaṃ pāpatamo, pāpisiko32
In the sense of distinction, the suffixes tara, tama, isika, iya and iṭṭha are added.
lemma
inflected
meaning
🚹①⨀(pāpa + tara)
pāpataro
worse — sabbe ime pāpā, ayaṃ imesaṃ visesena pāpo, “all these are bad; this one among them is bad by distinction”
🚹①⨀(pāpa + tama)
pāpatamo
worst
🚹①⨀(pāpa + isika)
pāpisiko
worse (a rare suffix)
🚹①⨀(pāpa + iya)
pāpiyo
worse
🚹①⨀(pāpa + iṭṭha)
pāpiṭṭho
worst
pāpa + si (①⨀) + tara
rule
→
pāpa + si + tara
§317
→
pāpatara + (si→o)
§104
→
pāpataro
pāpa + si (①⨀) + iya
rule
→
pāpa + si + iya
§317
→
pāp + (a + iya)
§83
→
pāpiya + (si→o)
§104
→
pāpiyo
katamo ca, bhikkhave, pāpena pāpataro (15A4 5.1.7: Paṭhamapāpadhammasutta)
cetayamānassa me pāpiyo, acetayamānassa me seyyo (6D 9.1.2: Sahetukasaññuppādanirodhakathā)
option
before
from
operation
to
after
context
ca
(paṭhamantā)
(tad assa atthi)
(paccayo hoti)
vī
tadassatthīti
and
(after a word in the first form ①)
(the phrase “he has that”)
(the suffix is added)
vīin the sense “he has that”
Tadassatthīti vī ca is tad assa atthi iti vī ca: “and vī in the sense “he has that”” — literally “that is of him”, medhā yassa atthi, “he who has wisdom”; or, the vutti adds, “that is found in him”, tasmiṃ vā vijjati. This is the possessive sense (Bālāvatāra ¶245–¶252, Assatthitaddhita), and it governs the rules down to §371 (404): Āyussukārāsa mantumhi : vī here for any stem, then sī after tapa and the like (§365 (399): Tapādito sī ), ika and ī after daṇḍa (§366 (400): Daṇḍādito ikaī ), ra after madhu (§367 (401): Madhvādito ro ), vantu after guṇa (§368 (402): Guṇādito vantu ), mantu after sati (§369 (403): Satyādīhi mantu ) and ṇa after saddhā (§370 (405): Saddhāditoṇa ), each an exception to this rule for its group of stems. vī begins with a consonant and carries no ṇ: the base keeps its final ā (medhā + vī) and there is no vuddhi. The derivative is a stem in ī, whose si is elided by §220 (74): Sesato lopaṃ gasipi ; its feminine is medhāvinī by §240 (193): Pati bhikkhurājīkārantehi inī , and §268 (397): Vantu mantu vīnañca lopo elides the vī before the iya and iṭṭha of §363 (390): Visese taratamisikiyiṭṭhā . By saying ca — the vutti’s Caggahaṇena sopaccayo hoti — the suffix sa (cited as so) also occurs in this sense: sumedhā yassa atthi sumedhaso, “very wise”, the ā of sumedhā shortened before it by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , which cites the word. There is no option marker in the main statement; the rule states a suffix for a sense without restricting the stem, an utsarga.
‘‘Tadassatthi’’iccetasmiṃ atthe vīpaccayo hoti.
Medhā yassa atthi, tasmiṃ vā vijjatītimedhāvī. Evaṃ māyāvī.
Caggahaṇena sopaccayo hoti. Sumedhā yassa atthi, tasmiṃ vā vijjatīti sumedhaso.
In the sense “he has that” (tad assa atthi), the suffix vī is added.
lemma
inflected
meaning
🚹①⨀(medhā + vī)
medhāvī
one who has wisdom — medhā yassa atthi, wise, intelligent
🚹①⨀(māyā + vī)
māyāvī
one who has deceit — deceitful; also a magician
medhā + si (①⨀) + vī
rule
→
medhā + si + vī
§317
→
medhāvī + si
§220
→
medhāvī
paṇḍito byatto medhāvī dakkho analaso (1V 1.2.5: Sañcarittasikkhāpada)
saṭho hoti māyāvī (4V 4.8: Adhikaraṇa)
By the word ca, the suffix sa also occurs [in this sense].
lemma
inflected
meaning
🚹①⨀(sumedhā + sa)
sumedhaso
one who has great wisdom — sumedhā yassa atthi, very wise
sumedhā + si (①⨀) + sa
rule
→
sumedhā + si + sa
§317
→
sumedh + (ā→a) + sa
§403
→
sumedhasa + (si→o)
§104
→
sumedhaso
abalassaṃva sīghasso, hitvā yāti sumedhaso (18Dh 2.6: Pamattāpamattadvesahāyakabhikkhuvatthu)
option
before
from
operation
to
after
context
tapādito
(liṅgato)
(paccayo hoti)
sī
(tadassatthi iccetasmiṃ atthe)
after tapa and the like
(a stem)
(the suffix is added)
sī(in the sense “he has that”)
tapādito is tapa + ādi + to, “after tapa (“austerity”) and the like”, ādi marking an open list of stems rather than a closed set. The sense tadassatthi — taṃ assa atthi, “that is his”, “he has that” — continues from §364 (398): Tadassatthīti vī ca , where it was laid down as the governing sense (adhikāra) of the possessive suffixes of §364–§371; the vutti repeats it in each rule, together with its second paraphrase tasmiṃ vā vijjati, “or it is found in him”. There is no option marker: after these stems the suffix is sī. The stems the vutti names, tapa, yasa, teja, are all of the mano-group (§183 (48): Etesamo lope ), whose ancient stems ended in -as, and the suffix accordingly appears with a doubled s (tapassī, as if tapas + sī); the Rūpasiddhi notes it as sassa dvibhāvo, and this grammar reaches it by the doubling of §28 (40): Para dvebhāvo ṭhāne . As in every taddhita, the base word’s own inflection (tapo in the vutti’s paraphrase) is elided by §317 (332): Tesaṃ vibhattiyo lopā ca , and the derived stem, counting as a noun, takes the inflections afresh. Bālāvatāra ¶246.
Tapādito sīpaccayo hoti ‘‘tadassatthi’’iccetasmiṃ atthe.
Tapo yassa atthi tasmiṃ vā vijjatīti tapassī. Evaṃ yasassī, tejassī.
After tapa (“austerity”) and the like, the suffix sī is added in the sense tadassatthi — “he has that” (taṃ assa atthi).
lemma
inflected
meaning
🚹①⨀(tapa + sī)
tapassī
one who has austerity — an ascetic (tapo yassa atthi, tasmiṃ vā vijjati, “who has austerity, or in whom austerity is found”)
🚹①⨀(yasa + sī)
yasassī
one who has fame — renowned
🚹①⨀(teja + sī)
tejassī
one who has splendour — majestic, powerful
tapa + sī
rule
→
tapa + (s→ss) + ī
§28
→
tapassī + si (①⨀)
§220
→
tapassī
The stem in ī inflects like daṇḍī (si elided by §220 (74): Sesato lopaṃ gasipi ); its feminine, tapassinī, is the inī of §240 (193): Pati bhikkhurājīkārantehi inī , where it is one of the vutti’s own examples.
tapassī samaṇo gotamo (1V Veranjakanda: Verañjakaṇḍa)
ñāto yasassī titthakaro (6D 2.1: Rājāmaccakathā)
tejassī balavā kapi (22J 16.1.6: Mahākapijātaka)
option
before
from
operation
to
after
context
daṇḍādito
(liṅgato)
(paccayā honti)
ika|ī
(tadassatthi iccetasmiṃ atthe)
after daṇḍa and the like
(a stem)
(the suffixes are added)
ika|ī(in the sense “he has that”)
The sutta is daṇḍādito ika ī, the two suffix names printed together. daṇḍādito, “after daṇḍa (“staff”) and the like”, again names an open list, here of stems in a and ā (the Rūpasiddhi glosses this ādi as “of that kind” and adds chatta, rūpa, kesa, saṅgha, ñāṇa, hatthi). The sense tadassatthi continues from §364 (398): Tadassatthīti vī ca . The sutta has no option marker, yet it names two suffixes for the same stems, so that daṇḍiko stands beside daṇḍī and māliko beside mālī: the plurality of forms lies in the rule itself, not in a marker. The stem’s final vowel drops before the vowel of the suffix by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . A derivative in ika inflects like purisa; one in ī inflects like daṇḍī, the Nāmakappa’s model stem in ī (so daṇḍī, bho daṇḍi at §220 (74): Sesato lopaṃ gasipi , daṇḍiṃ at §82 (149): Aṃmo niggahitaṃ jhalapehi ), and forms its feminine with inī by §240 (193): Pati bhikkhurājīkārantehi inī : daṇḍinī, mālinī. Bālāvatāra ¶247.
Daṇḍādito ika ī iccete paccayā honti ‘‘tadassatthi’’iccetasmiṃ atthe.
Daṇḍo yassa atthi, tasmiṃ vā vijjatīti daṇḍiko, daṇḍī. Evaṃ māliko, mālī.
After daṇḍa (“staff”) and the like, the suffixes ika and ī are added in the sense tadassatthi (“he has that”).
option
before
from
operation
to
after
context
madhvādito
(liṅgato)
(paccayo hoti)
ro
(tadassatthi iccetasmiṃ atthe)
after madhu and the like
(a stem)
(the suffix is added)
ra(in the sense “he has that”)
madhvādito is madhu + ādi + to with the u become v before the vowel by §18 (20): Vamodudantānaṃ : “after madhu (“honey”, “sweetness”) and the like”. ro is the suffix ra in the first form. The sense continues from §364 (398): Tadassatthīti vī ca ; there is no option marker. The suffix adds nothing but itself — madhu + ra is madhura — and the vutti’s list runs on to words whose base is a matter of traditional etymology: the Rūpasiddhi glosses kuñjaro as “having kuñjā, jaws”, mukharo as “having a mouth [for everything]”, susiro as “having susi, a hollow”. The three words the CST prints in brackets, sīsaro, sukaro, suṅkaro, are absent from the Rūpasiddhi’s list for this rule (which has nagaro instead) and are not used as possessives in the Tipiṭaka; see the note below. The Bālāvatāra has no counterpart to this rule.
Madhuiccevamādito rapaccayo hoti ‘‘tadassatthi’’iccetasmiṃ atthe.
Madhu yassa atthi, tasmiṃ vā vijjatīti madhuro. Evaṃ kuñjaro, muggaro, mukharo, susiro, (sīsaro, sukaro, suṅkaro), subharo, suciro, ruciro.
After madhu (“honey”, “sweetness”) and the like, the suffix ra is added in the sense tadassatthi (“he has that”).
lemma
inflected
meaning
🚹①⨀(madhu + ra)
madhuro
having sweetness — sweet (madhu yassa atthi, tasmiṃ vā vijjati)
🚹①⨀(kuñja + ra)
kuñjaro
having kuñja (jaws) — an elephant
🚹①⨀(mugga + ra)
muggaro
a club, a mallet (B1 and S2 only; see the note below)
🚹①⨀(mukha + ra)
mukharo
having a mouth — talkative, garrulous
🚹①⨀(susi + ra)
susiro
having a hollow — hollow, perforated
🚹①⨀(sīsa + ra)
sīsaro
having a head (bracketed in the CST; not attested)
🚹①⨀(suka + ra)
sukaro
bracketed in the CST; the canon has only sukara, “easy to do” (su + kara)
🚹①⨀(suṅka + ra)
suṅkaro
having a toll — a toll-collector (bracketed in the CST; not attested)
🚹①⨀(subha + ra)
subharo
having good — easy to support, frugal (su + bhara in the dictionaries)
🚹①⨀(suci + ra)
suciro
having purity — pure (in the canon sucira, “very long”, is su + cira)
🚹①⨀(ruci + ra)
ruciro
having lustre — beautiful, pleasing (B1 alone among the manuscripts, though the Rūpasiddhi has it)
madhu + ra
rule
→
madhura + (si→o) (①⨀)
§104
→
madhuro
suṇanti madhuraṃ giraṃ (12S1 8.1.6: Sāriputtasutta)
kuñjaro te varāroho, nānāratanakappano (19Vv 1.1.5: Kuñjaravimānavatthu)
uddhato hoti unnaḷo capalo mukharo vikiṇṇavāco (15A3 3.2.3: Appameyyasutta)
The CST prints sīsaro, sukaro, suṅkaro in brackets, marking them as doubtful.33 madhuro, kuñjaro, mukharo, susiro, ruciro, nagaro, and none of the three bracketed words is used as a possessive in the Tipiṭaka: sukaro occurs, but as su + kara, “easy to do” (na kho, bhikkhu, sukaro so bhagavā amhehi upasaṅkamituṃ, “the Blessed One is not easy for us to approach”).
option
before
from
operation
to
after
context
guṇādito
(liṅgato)
(paccayo hoti)
vantu
(tadassatthi iccetasmiṃ atthe)
after guṇa and the like
(a stem)
(the suffix is added)
vantu(in the sense “he has that”)
guṇādito, “after guṇa (“virtue”, “quality”) and the like”, covers the stems in a and ā; the stems in i and u take the mantu of §369 (403): Satyādīhi mantu instead — the Rūpasiddhi makes the division explicit (avaṇṇantarahitehi, “from stems not ending in a/ā”, for mantu). The sense continues from §364 (398): Tadassatthīti vī ca ; there is no option marker. vantu is the suffix whose inflection the Nāmakappa works out under the name ntu: ntu together with si becomes ā by §124 (98): Ā simhi — hence the vutti’s forms in -vā, which are §124’s own examples — and with yo becomes nto by §122 (99): Ntussa nto ; the rest is given by §92 (100): Ntussanto yosuca , §123 (103): Ntassa se vā , §125 (198): Aṃ napuṃsake (neuter guṇavaṃ), §126 (101): Avaṇṇā ca ge , §127 (102): To titā sasmiṃnāsu , §128 (104): Naṃmhi taṃ vā and §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva ; the feminine guṇavatī, guṇavantī by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi and §241 (191): Ntussa tamīkāre . A final ā is shortened before the suffix (paññā → paññavā) by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , which the Bālāvatāra (¶248) states as yadādinā rasso. Bālāvatāra ¶248.
Guṇaiccevamādito vantupaccayo hoti ‘‘tadassatthi’’iccetasmiṃ atthe.
Guṇo yassa atthi, tasmiṃ vā vijjatīti guṇavā. Evaṃ yasavā, dhanavā, paññavā, balavā, bhagavā.
After guṇa (“virtue”) and the like, the suffix vantu is added in the sense tadassatthi (“he has that”).
lemma
inflected
meaning
🚹①⨀(guṇa + vantu)
guṇavā
one who has virtue — virtuous (guṇo yassa atthi, tasmiṃ vā vijjati)
🚹①⨀(yasa + vantu)
yasavā
one who has fame — famous
🚹①⨀(dhana + vantu)
dhanavā
one who has wealth — wealthy
🚹①⨀(paññā + vantu)
paññavā
one who has wisdom — wise
🚹①⨀(bala + vantu)
balavā
one who has strength — strong
🚹①⨀(bhaga + vantu)
bhagavā
one who has good fortune — the Blessed One
guṇa + vantu
rule
→
guṇavantu + si (①⨀)
→
guṇava + (ntu + si → ā)
§124
→
guṇavā
paññā + vantu
rule
→
paññ + (ā→a) + vantu
§403
→
paññavantu + si (①⨀)
→
paññava + (ntu + si → ā)
§124
→
paññavā
vaṇṇavā yasavā sirimā, ko nu tvamasi mārisa (7D 6.6.3: Brahmunāsākacchā)
bahussuto hoti, paññavā hoti (3V 1.23: Upasampādetabbapañcaka)
alīnasatto guṇavā (21Cp 2.1.9: Alīnasattucariya)
option
before
from
operation
to
after
context
satyādīhi
(liṅgehi)
(paccayo hoti)
mantu
(tadassatthi iccetasmiṃ atthe)
after sati and the like
(stems)
(the suffix is added)
mantu(in the sense “he has that”)
satyādīhi is sati + ādi + hi (⑤⨂), the i of sati become y before the vowel by §21 (21): Ivaṇṇo yaṃ navā : “after sati (“mindfulness”) and the like” — stems in i and u (the vutti’s list ends with bhāṇu), which take mantu where the stems in a of §368 (402): Guṇādito vantu take vantu. The sense continues from §364 (398): Tadassatthīti vī ca ; there is no option marker. mantu inflects exactly as vantu does, being the same ntu: satimā by §124 (98): Ā simhi (where matimā, satimā, dhitimā are among the examples), satimanto by §122 (99): Ntussa nto , and so on; the feminine is satimatī, satimantī, the neuter satimaṃ. On the number in the heading: the CST’s Rūpasiddhi prints the paragraph number 493 at this sutta, between its 402 (Guṇādito vantu) and 404 (Āyussukārāsamantumhi), and prints 493 a second time at its proper place, the rule Yamhi dādhā mā ṭhā hā pā … of the Ākhyāta chapter (Kaccāyana §502); the number here is a misprint for 403, which the CST’s own vutti section gives and which this heading follows, against the (493) of the crib. Bālāvatāra ¶249.
Satiiccevamādīhi mantupaccayo hoti ‘‘tadassatthi’’ iccetasmiṃ atthe.
Sati yassa atthi, tasmiṃ vā vijjatīti satimā, evaṃ jutimā, rucimā, thutimā, dhitimā, matimā, bhāṇumā.
After sati (“mindfulness”) and the like, the suffix mantu is added in the sense tadassatthi (“he has that”).
option
before
from
operation
to
after
context
saddhādito
(liṅgato)
(paccayo hoti)
ṇa
(tadassatthi iccetasmiṃ atthe)
after saddhā and the like
(a stem)
(the suffix is added)
ṇa(in the sense “he has that”)
The sutta is saddhādito ṇa, printed as one word. saddhādito is “after saddhā (“faith”) and the like” — the Rūpasiddhi names paññā and adds buddhi (buddho, “one who has awakening”); the sense continues from §364 (398): Tadassatthīti vī ca , and there is no option marker. ṇa is a suffix whose ṇ is a marker, not a sound: it is dropped by §396 (363): Tesaṃ ṇo lopaṃ , and its one effect is to license the strengthening (vuddhi) of the stem’s first vowel by §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca — optionally (vā), and only when that vowel is not followed by a conjunct. In saddhā and paññā the first vowel stands before a conjunct (ddh, ññ), so no strengthening is possible; in amacchara it could occur, and the vutti shows the option not taken. What remains of the suffix is a, before which the stem’s final ā drops by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati : saddhā + ṇa is saddha, and saddho differs from saddhā only in gender and inflection. Bālāvatāra ¶251.
Saddhāiccevamādito ṇa paccayo hoti ‘‘tadassatthi’’iccetasmiṃ atthe.
Saddhā yassa atthi, tasmiṃ vā vijjatīti34 35
After saddhā (“faith”) and the like, the suffix ṇa is added in the sense tadassatthi (“he has that”).
option
before
from
operation
to
after
context
āyussa ukāro (anto)
(ādeso)
asa
mantumhi (paccaye pare)
the final u of āyu
(replaced by)
asabefore the suffix mantu
The sutta is āyussa ukāra asa mantumhi run together by sandhi: āyussa (⑥⨀ of āyu, “life”) + ukāra (“the letter u”) with the a of āyussa elided by §12 (13): Sarā sare lopaṃ , and ukāra + asa with the two a merged into ā by §12 and §15 (17): Dīghaṃ ; mantumhi is the ⑦⨀ of mantu (mhi for smiṃ by §99 (81): Smāhismiṃnaṃ mhābhimhi vā ), “before mantu”. The vutti adds anto: it is the final u of the stem that becomes asa. The rule stands in the run of mantu rules because āyu, an u stem, takes mantu by §369 (403): Satyādīhi mantu , and the expected āyumā does not occur: the word is āyasmā, the ordinary title of respect for a monk. There is no option marker. āyasmantu then inflects like every ntu stem: āyasmā by §124 (98): Ā simhi , āyasmanto by §122 (99): Ntussa nto , āyasmato by §127 (102): To titā sasmiṃnāsu . Bālāvatāra ¶250.
Āyussa anto ukāro asādeso hoti mantumhi paccaye pare.
Āyu assa atthi, tasmiṃ vā vijjatīti āyasmā.
The final u of āyu (“life”) is replaced by asa when the suffix mantu follows.
lemma
inflected
meaning
🚹①⨀(āyu + mantu)
āyasmā
one who has [long] life — venerable (āyu assa atthi, tasmiṃ vā vijjati)
āyu + mantu
rule
→
āy + (u→asa) + mantu
§371
→
āyasmantu + si (①⨀)
→
āyasma + (ntu + si → ā)
§124
→
āyasmā
āyasmā ānando vesāliyaṃ viharati beluvagāmake (10M 1.2: Aṭṭhakanāgarasutta)
option
before
from
operation
to
after
context
(liṅgato)
(paccayo hoti)
mayo
tappakativacane
(a stem)
(the suffix is added)
mayain the sense of stating that as the material
tappakativacane is the ⑦⨀ of the compound tad + pakati + vacana, “in [the sense of] stating that as its pakati” — pakati being that out of which a thing is made, its material (the Rūpasiddhi: pakarīyatīti pakati, “it is that from which [the thing] is produced”); the vutti’s paraphrase is suvaṇṇena pakataṃ, “made of gold”. mayo is the suffix maya in the first form. The rule assigns the suffix to a sense with no restriction on the stem, so it is a general rule (utsarga); it has no option marker, and with it the possessive sense of §364–§371 is left behind. The derivative agrees in gender with the thing made — the vutti’s forms are all neuter, agreeing with kammaṃ, “work”, and take aṃ for si by §219 (195): Siṃ . Two stems change before the suffix. aya (“iron”), of the mano-group, ends in o once its inflection is elided, by §183 (48): Etesamo lope , whose own example is ayomayaṃ. suvaṇṇa appears with its first vowel strengthened, sovaṇṇa, a strengthening no ṇ-marker licenses36 suvaṇṇamayaṃ and sovaṇṇamayaṃ side by side, refers it to the irregular forms of §391 (423): Yadanupapannā nipātanā sijjhanti , and the kvaci vuddhi of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca allows it too. The final ā of iṭṭhakā (“brick”) is shortened before the suffix by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , while that of mattikā (“clay”) is not — the kvaci of §403 at work.
Tappakativacanatthe mayapaccayo hoti.
Suvaṇṇena pakataṃ kammaṃ sovaṇṇamayaṃ. Evaṃ rūpiyamayaṃ jatumayaṃ, rajatamayaṃ, iṭṭhakamayaṃ, ayomayaṃ, mattikāmayaṃ, dārumayaṃ, gomayaṃ.
In the sense of stating that as the material [of which a thing is made], the suffix maya is added.
option
before
from
operation
to
after
context
(saṅkhyāto)
(paccayo hoti)
mo
saṅkhyāpūraṇe
(a numeral)
(the suffix is added)
main the sense of completing a number (the ordinal)
saṅkhyāpūraṇe is the ⑦⨀ of saṅkhyā + pūraṇa, “in [the sense of] the completing of a number”: pañcamo is “the one that completes five”, the fifth — the ordinal. The base is the numeral in the sixth form ⑥⨂ (pañcannaṃ pūraṇo, “the completer of five”), whose inflection is elided as in every derivative (§317 (332): Tesaṃ vibhattiyo lopā ca ); mo is the suffix ma in the first form. The rule is general (utsarga): any numeral takes ma, and the rules that follow carve out the exceptions — saṭṭho beside chaṭṭho by §374 (408): Sa chassavā , the feminine ekādasī by §375 (412): Ekādito dasassī , catuttho, chaṭṭho by §384 (407): Catucche hi tha ṭhā , dutiyo, tatiyo by §385 (409): Dvitīhi tiyo ; paṭhamo, “first”, is given no derivation at all. The word saṅkhyāpūraṇe continues as a governing heading (adhikāra, as the Rūpasiddhi says) into §374, §375, §384 and §385. There is no option marker. The ordinal is an adjective and shows gender: masculine pañcamo (si → o by §104 (66): So ), feminine pañcamī with the ī of §238 (187): Nadādito vā ī , neuter pañcamaṃ by §219 (195): Siṃ . Bālāvatāra ¶253, ¶256.
Saṅkhyāpūraṇatthe mapaccayo hoti.
Pañcannaṃ pūraṇo pañcamo, evaṃ sattamo, aṭṭhamo, navamo, dasamo.37
In the sense of completing a number [that is, to form an ordinal], the suffix ma is added [to the numeral].
option
before
from
operation
to
after
context
vā
chassa
(ādeso)
sa
(saṅkhyāpūraṇe)
optionally
cha(replaced by)
sa(in the sense of the ordinal)
The sutta is sa chassa vā: sa the replacement (sakāra, the syllable sa), chassa the ⑥⨀ of cha (“six”), vā the marker. saṅkhyāpūraṇatthe continues from §373 (406): Saṅkhyāpūraṇe mo ; the vutti repeats it. The option marker vā indicates this is an alternate to §384 (407): Catucche hi tha ṭhā : the ordinal of cha may be saṭṭho, with this replacement, or chaṭṭho, without it, both taking the ṭha of §384. The Tipiṭaka knows only chaṭṭho; saṭṭho is a grammarians’ form. The replacement is real, however, in the tens: saṭṭhi, “sixty”, is the cha + ṭhi of §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti with cha become sa by this rule, as the Rūpasiddhi derives it. The Rūpasiddhi indeed reads the rule with saṅkhyāne, “in a numeral”, in place of saṅkhyāpūraṇatthe; see the note. The Bālāvatāra has no counterpart.
Chassa sakārādeso hoti vā saṅkhyāpūraṇatthe.
Channaṃ pūraṇo saṭṭho, chaṭṭho vā.
Optionally, in the sense of completing a number [the ordinal], cha (“six”) is replaced by sa.
The Rūpasiddhi reads this rule with saṅkhyāne, “in a numeral”, and illustrates it with sāhaṃ beside chāhaṃ (“six days”) and with saḷāyatanaṃ (“the six sense bases”) as well as saṭṭhi. Kaccāyana’s vutti confines it to the ordinal, where the form it produces, saṭṭho, is not in use; its real work is done in saṭṭhi (§389). The wider reading has a witness inside the Kaccāyana tradition too: manuscript T’s vutti reads chasaddassa sakārādeso hoti vā saṅkhyāne, where B1, S1, S2 and the CST have saṅkhyāpūraṇatthe — Malai (1997) prints the latter, and Senart’s paraphrase saṅkhyāpūraṇe vattamānassa chassa keeps to the ordinal — and it is the reading that makes the rule do real work (saṭṭhi, saḷāyatana).
option
before
from
operation
to
after
context
(vā)
ekādito
dasassa (ante)
(paccayo hoti)
ī
(saṅkhyāpūraṇe)
(optionally)
after eka and the like
at the end of dasa
(the suffix is added)
ī(in the sense of the ordinal)
The sutta is ekādito dasassa ī, the last two words joined by §12 (13): Sarā sare lopaṃ . ekādito, “after eka and the like”, names the units that precede dasa (“ten”) in the numerals from eleven to eighteen (ekādasa, dvādasa … aṭṭhārasa); dasassa, “of dasa”, is the base, and the vutti adds ante, “at [its] end” — a word that will be carried on into §377 (0): Ante niggahitañca and §378 (414): Ti ca . saṅkhyāpūraṇatthe continues from §373 (406): Saṅkhyāpūraṇe mo , and the vutti supplies a vā the sutta lacks — anuvutti from §374 (408): Sa chassavā , as the Rūpasiddhi confirms (vā ti vattate).38 vā indicates this is an alternate to §373: “the eleventh” may be ekādasī, with this ī, or ekādasamo, ekādasamī, with the ma of the general rule. The Rūpasiddhi adds that the ī form is feminine only (itthiyaṃyeva), and in the Tipiṭaka it is the name of a day of the lunar fortnight (cātuddasī, pañcadasī). The compounds are formed first: eko ca dasa ca, a dvanda (§329 (357): Nāmānaṃ samuccayo dvando ), with the ā of §383 (253): Dvekaṭṭhānamākāro vā in ekādasa and the doubling of §28 (40): Para dvebhāvo ṭhāne in catuddasa; cātuddasī lengthens its first vowel by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca . Bālāvatāra ¶259.
Ekādito dasassa ante īpaccayo hoti vā saṅkhyāpūraṇatthe.
Eko ca dasa ca ekādasa, ekādasannaṃ pūraṇī ekādasī. Pañca ca dasa ca pañcadasa, pañcadasannaṃ pūraṇī pañcadasī. Cattāro ca dasa ca catuddasa, catuddasannaṃ pūraṇī cātuddasī.
Pūraṇeti kimatthaṃ? Ekādasa, pañcadasa.
Optionally, in the sense of completing a number [the ordinal], the suffix ī is added at the end of dasa (“ten”) preceded by eka (“one”) and the like.
lemma
inflected
meaning
🚺①⨀(eka + dasa + ī)
ekādasī
the eleventh (ekādasannaṃ pūraṇī, “the completer of eleven”)
🚺①⨀(pañca + dasa + ī)
pañcadasī
the fifteenth (pañcadasannaṃ pūraṇī)
🚺①⨀(catu + dasa + ī)
cātuddasī
the fourteenth (catuddasannaṃ pūraṇī)
eka + dasa
rule
→
ek + (a→ā) + dasa
§383
→
ekādasa + ī
§375
→
ekādas + (a + ī)
§83
→
ekādasī + si (🚺①⨀)
§220
→
ekādasī
catu + dasa
rule
→
catu + (d→dd)asa
§28
→
catuddasa + ī
§375
→
catuddas + (a + ī)
§83
→
c + (a→ā) + tuddasī
§403
→
cātuddasī + si (🚺①⨀)
§220
→
cātuddasī
cātuddasī pañcadasī aṭṭhamī ca pakkhassa (9M 1.4: Bhayabheravasutta)
mātā ekādasī rañño (23J 22.1.5: Umaṅgajātaka)
By saying pūraṇe (in the sense of completing a number) — the word carried from §373 (406): Saṅkhyāpūraṇe mo — the suffix is not added to the cardinal numerals themselves.
lemma
inflected
meaning
⚧️①⨂(eka + dasa)
ekādasa
eleven
⚧️①⨂(pañca + dasa)
pañcadasa
fifteen
ekādasa loke arahanto honti (3V 1.7: Pabbajjākathā)
pañcadasa itself does not occur in the Tipiṭaka, which says pannarasa (with the panna for pañca that the Rūpasiddhi derives under §404).
option
before
from
operation
to
after
context
niccaṃ ca
(chassa)
(ādeso)
so
dase
always, and
(cha)
(replaced by)
sobefore dasa
The sutta is dase so niccaṃ ca: dase the ⑦⨀ of dasa, “before dasa”; so the replacement; niccaṃ, “always”; ca, “and” (niccaṃ + ca → niccañca by §31 (49): Vaggantaṃ vā vagge ). chassa, “of cha”, continues from §374 (408): Sa chassavā , and so would its vā — niccaṃ cancels it: before dasa the replacement is obligatory, and sixteen is only ever soḷasa. By saying ca the rule is an extension of §374: to the optional sa of the ordinal it adds so before dasa, the o being part of the replacement (the Rūpasiddhi: niccaṃ so hoti dase pare). The d of dasa then becomes ḷ by §379 (258): La darānaṃ . Bālāvatāra ¶257.
Dasasadde pare niccaṃ chassa so hoti.
Soḷasa.
When the word dasa (“ten”) follows, cha (“six”) always becomes so.
option
before
from
operation
to
after
context
ca
(tāsaṃ saṅkhyānaṃ)
(āgamo)
niggahitaṃ
ante
and
(of those numerals)
(is inserted)
the niggahīta ṃ
at the end
The sutta is ante niggahitaṃ ca: ante, “at the end”, the ⑦⨀ of anta and the word the vutti of §375 (412): Ekādito dasassī used for the position of its ī; niggahitaṃ, the ṃ of §8 (10): Aṃ iti niggahitaṃ ; ca. The vutti supplies tāsaṃ saṅkhyānaṃ, “of those numerals” — the feminine ordinals in ī just formed — and names the operation an āgama, an insertion. By saying ca the rule is an extension of §375: to the ī at the end of pañcadasī, cātuddasī a niggahīta is added as well, the ī being shortened before it by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , which provides for shortening at the end of a word (uttararasso). There is no option marker. The Rūpasiddhi has no counterpart to this sutta, whence its (0), though it does carry the word ante on into the rule that follows. The Bālāvatāra has none either.
Tāsaṃ saṅkhyānaṃ ante niggahitāgamo hoti.
Pañcadasiṃ, cātuddasiṃ.39
At the end of those numerals, a niggahīta (ṃ) is inserted.
lemma
inflected
meaning
🚺②⨀(pañca + dasa + ī)
pañcadasiṃ
on the fifteenth [day]
🚺②⨀(catu + dasa + ī)
cātuddasiṃ
on the fourteenth [day]
pañcadasī
rule
→
pañcadas + (ī→i)
§403
→
pañcadasi + (ṃ)
§377
→
pañcadasiṃ
uposathañca upavasati cātuddasiṃ pañcadasiṃ aṭṭhamiñca pakkhassa (10M 4.3: Maghadevasutta)
option
before
from
operation
to
after
context
ca
(tāsaṃ saṅkhyānaṃ)
(āgamo)
ti
(ante)
and
(of those numerals)
(is inserted)
ti(at the end)
ti is the syllable inserted (tikārāgamo); ante and tāsaṃ saṅkhyānaṃ continue from §377 (0): Ante niggahitañca . The numerals meant are the tens vīsaṃ and tiṃsaṃ (“twenty”, “thirty”) that §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti builds: dasa dasa, “ten [and] ten”, reduced to a single dasa by §388 (68): Sarūpānamekasesvasakiṃ , that dasa replaced by vī (or ti) and its yo by īsaṃ. By saying ca the rule is an extension of §377: as a niggahīta is added at the end of pañcadasī, so ti is added at the end of vīsaṃ and tiṃsaṃ; the niggahīta they already carry drops before the consonant by §39 (54): Byañjane ca , and the result, vīsati, is a feminine noun in i. The sutta has no marker of option, yet vīsaṃ and vīsati, tiṃsaṃ and tiṃsati (and tiṃsā) all occur; the Rūpasiddhi therefore reads the vā of §375 as carried down to here (saṅkhyānaṃ, vā, ante ti ca vattate) and calls the option a vavatthitavibhāsā, one fixed by usage: ti goes onto twenty and thirty and onto no other ten (cattālīsaṃ, paññāsaṃ never take it). The Bālāvatāra has no counterpart.
Tāsaṃ saṅkhyānaṃ ante tikārāgamo hoti.
Vīsati, tiṃsati.
At the end of those numerals, the syllable ti is inserted.
lemma
inflected
meaning
⚧️①⨀(dasa + dasa + ti)
vīsati
twenty
⚧️①⨀(dasa + dasa + dasa + ti)
tiṃsati
thirty
dasa + dasa (“two tens”)
rule
→
dasa + yo (one dasa kept)
§388
→
(dasa→vī) + (yo→īsaṃ)
§389
→
v + (ī + ī) + saṃ
§12
→
vīsaṃ + ti
§378
→
vīsa + ṃ + ti
§39
→
vīsati + si (①⨀)
§220
→
vīsati
dasa + dasa + dasa (“three tens”)
rule
→
dasa + yo (one dasa kept)
§388
→
(dasa→ti) + (yo→īsaṃ)
§389
→
t + (i + ī) + saṃ
§12
→
t + (ī→i) + saṃ
§403
→
ti + (ṃ) + saṃ
§37
→
tiṃsaṃ + ti
§378
→
tiṃsa + ṃ + ti
§39
→
tiṃsati + si (①⨀)
§220
→
tiṃsati
The niggahīta of tiṃsaṃ is itself an insertion, by §37 (57): Niggahitañca , after the ī has been shortened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca — the Rūpasiddhi’s rassattaṃ, niggahītāgamo ca.
vīsati tattha sovaṇṇā, vīsati rajatāmayā (23J 22.1.9.2: Maṇikaṇḍa)
indagopakavaṇṇābhā, tāva dissanti tiṃsati (23J 22.1.9.2: Maṇikaṇḍa)
option
before
from
operation
to
after
context
darānaṃ (saṅkhyānaṃ)
(ādeso)
la
the d and r (of numerals)
(replaced by)
l
la is the replacement, the letter l; darānaṃ is the ⑥⨂ of da + ra, “of d and r” (ā before naṃ by §89 (87): Sunaṃhisu ca ); saṅkhyānaṃ, “of the numerals”, continues from §377–§378. There is no option marker in the sutta, and the vutti states the change flatly; but the Rūpasiddhi carries the vā down to here too (saṅkhyānaṃ, vā ti ca vattate) and, as at §378, reads it as an option fixed by usage: constant in soḷasa, free in teḷasa/terasa and cattālīsaṃ/cattārīsaṃ, absent from dasa and pannarasa. The dental l and the retroflex ḷ are not distinguished for the purpose of the rule (Rūpasiddhi: laḷānamaviseso; the Bālāvatāra quotes the sutta as Ḷa darānaṃ), which is why soḷasa has ḷ where cattālīsaṃ has l; the heading keeps the CST’s La. Bālāvatāra ¶257.
Dakāra rakārānaṃ saṅkhyānaṃ lakārādeso hoti.
Soḷasa, cattālīsaṃ.
The letters d and r of the numerals are replaced by l.
option
before
from
operation
to
after
context
tu
dvissa
(ādeso)
bā
vīsatidasesu
and further
dvi(replaced by)
bābefore vīsati and dasa
vīsatidasesu is the ⑦⨂ of the pair vīsati + dasa, “before vīsati (“twenty”) and dasa (“ten”)” (e before su by §101 (80): Suhisvakāro e ); bā is the replacement; dvissa the ⑥⨀ of dvi (“two”); tu the marker. The sutta has no vā, and the vutti gives bā as the form before these two words; yet dvāvīsati and dvādasa, with the ā of §383 (253): Dvekaṭṭhānamākāro vā , stand beside bāvīsati and bārasa — in the canon they are the commoner forms — so the Rūpasiddhi again supplies the vā (dvisaddassa bā hoti vā) and takes the tu to extend bā to tiṃsā as well (bāttiṃsa, “thirty-two”). Kaccāyana’s vutti reads the tu differently: it adds a second rule statement (Tuggahaṇena …), that dvi also becomes du, di and do — in durattaṃ, dirattaṃ, diguṇaṃ, dohaḷinī — which §386 (410): Tiye dutāpi ca will state again for du and di through its api and ca. Bālāvatāra ¶258.
Vīsati dasa iccetesu dvissa bā hoti.
Bāvīsatindriyāni, bārasa manussā.
Tuggahaṇena dvissa du di do ādesā ca honti.
Durattaṃ, dirattaṃ, diguṇaṃ, dohaḷinī.
When vīsati (“twenty”) or dasa (“ten”) follows, dvi (“two”) becomes bā.
By the word tu, dvi is also replaced by du, di and do.
option
before
from
operation
to
after
context
(vā)
ekādito
dassa (dasassa)
(ādeso)
ra
saṅkhyāne
(optionally)
after eka and the like
the d (of dasa)
(replaced by)
rin a numeral
ekādito, “after eka and the like”, as in §375 (412): Ekādito dasassī ; dassa, “of d”, which the vutti spells out as dasassa dakārassa, the initial d of dasa40 ra, the letter r; saṅkhyāne, the ⑦⨀ of saṅkhyāna, “in a numeral” — in a word that counts, as against a compound in which the numeral qualifies a noun (see the counter-example). The sutta has no marker, but the vutti says vā: it is carried from §375, as the Rūpasiddhi confirms (vā ti vattate). The option marker vā opens an alternative: ekārasa and ekādasa, bārasa and dvādasa are both good Pāli — as are terasa (with te for ti) and sattarasa, the other numerals in which the r appears; §382 (259): Aṭṭhādito ca extends the change to aṭṭha. The ā of ekā-, dvā- is the work of §383 (253): Dvekaṭṭhānamākāro vā , the bā that of §380 (255): Vīsati dasesu bā dvissa tu . Bālāvatāra ¶256 (terasa).
Ekādito dasassa dakārassa rakāro hoti vā saṅkhyāne.
Ekārasa, ekādasa, bārasa, dvādasa.
Saṅkhyāneti kimatthaṃ? Dvādasāyatanāni.
Optionally, in a numeral, the d of dasa (“ten”) preceded by eka (“one”) and the like becomes r.
By saying saṅkhyāne (in a numeral) the change is confined to the counting word standing on its own; as the first member of a compound with a noun the d stays — dvādasāyatanāni, “the twelve sense bases”, never dvārasāyatanāni.
lemma
inflected
meaning
🚻①⨂(dvi + dasa + āyatana)
dvādasāyatanāni
the twelve sense bases
sabbaṃ vuccati dvādasāyatanāni (24Mn 1.15: Attadaṇḍasuttaniddesa)
option
before
from
operation
to
after
context
ca (vā)
aṭṭhādito
(dasassa dakārassa)
(ādeso)
(ra)
(saṅkhyāne)
and (optionally)
after aṭṭha and the like
(the d of dasa)
(replaced by)
(r)
(in a numeral)
aṭṭhādito is “after aṭṭha (“eight”) and the like”; everything else — dasassa dakārassa, rakāro, vā, saṅkhyāne — continues from §381 (254): Ekādito dassa ra saṅkhyāne , as the vutti and the Rūpasiddhi (vā, dassa, ra, saṅkhyāne ti ca vattate) confirm. By saying ca the rule is an extension of §381 to a second group of units, aṭṭha and the like: aṭṭhārasa. The vā keeps the option open; the vutti’s alternative in the CST is aṭṭhadasa, without either the r or the ā of §383 (253): Dvekaṭṭhānamākāro vā (Senart’s edition and the Rūpasiddhi give aṭṭhādasa, with the ā)41 aṭṭhārasa occurs in the Tipiṭaka. The Rūpasiddhi counts pañca too under aṭṭhādi, deriving pannarasa, “fifteen”, by this rule; Kaccāyana’s vutti keeps pañcadasa as a counter-example. Bālāvatāra ¶257 (aṭṭhārasa).
Aṭṭhaiccevamādito ca dasasaddassa dakārassa rakārādeso hoti vā saṅkhyāne.
Aṭṭhārasa, aṭṭhadasa.
Aṭṭhāditoti kimatthaṃ? Pañcadasa, soḷasa.
Saṅkhyāneti kimatthaṃ? Aṭṭhadasiko.
And [optionally, in a numeral,] after aṭṭha (“eight”) and the like too, the d of the word dasa is replaced by r.
lemma
inflected
meaning
⚧️①⨂(aṭṭha + dasa)
aṭṭhārasa
eighteen, with r
⚧️①⨂(aṭṭha + dasa)
aṭṭhadasa
eighteen, without it
aṭṭha + dasa
rule
→
aṭṭh + (a→ā) + dasa
§383
→
aṭṭhā + (d→r)asa
§382
→
aṭṭhārasa + yo (①⨂)
→
aṭṭhāras + (a + yo → a)
§134
→
aṭṭhārasa
nissaggiyāni aṭṭhārasa (5V 10.4: Asādhāraṇādi)
By saying aṭṭhādito (after aṭṭha and the like) the change does not reach other units: in pañcadasa the d stays, and in soḷasa it has become ḷ by §379 (258): La darānaṃ , not r.
lemma
inflected
meaning
⚧️①⨂(pañca + dasa)
pañcadasa
fifteen
⚧️①⨂(cha + dasa)
soḷasa
sixteen
By saying saṅkhyāne (in a numeral) a derivative made from the numeral is excluded: aṭṭhadasiko, with the ika of a taddhita, is no longer a counting word and keeps its d.
lemma
inflected
meaning
🚹①⨀(aṭṭha + dasa + ika)
aṭṭhadasiko
one connected with eighteen (not attested)
option
before
from
operation
to
after
context
vā
dvekaṭṭhānaṃ (anto)
(ādeso)
ākāro
(saṅkhyāne)
optionally
the final of dvi, eka, aṭṭha
(replaced by)
ā(in a numeral)
dvekaṭṭhānaṃ is the ⑥⨂ of the dvanda dvi + eka + aṭṭha, “of dvi, eka and aṭṭha” (dvi + eka → dveka and eka + aṭṭha → ekaṭṭha by §12 (13): Sarā sare lopaṃ ; the m between -ānaṃ and ākāro by §34 (52): Madā sare ); ākāro is “the letter ā”; vā the marker. The vutti supplies anto, “the final [vowel]”, and saṅkhyāne from §381 (254): Ekādito dassa ra saṅkhyāne and §382 (259): Aṭṭhādito ca . The option marker vā opens an alternative for each stem: dvādasa beside the bārasa of §380 (255): Vīsati dasesu bā dvissa tu , aṭṭhārasa beside the aṭṭhadasa of §382, dvāvīsati beside bāvīsati, dvānavuti beside dvenavuti and dvinavuti. For eka before dasa, however, the ā is constant (ekādasa, ekārasa, never ekadasa), while before the tens it is absent (ekavīsati); the Rūpasiddhi therefore calls this vā a vavatthitavibhāsā, an option settled word by word by usage, and sums it up in a verse (Dvekaṭṭhānaṃ dase niccaṃ …): constant before dasa, free for dvi before navuti, elsewhere absent. Bālāvatāra ¶256.
Dvi eka aṭṭha iccetesamanto ākāro hoti vā saṅkhyāne.
Dvādasa, ekādasa, aṭṭhārasa.
Saṅkhyāneti kimatthaṃ? Dvidanto, ekadanto42
Optionally, in a numeral, the final [vowel] of dvi (“two”), eka (“one”) and aṭṭha (“eight”) becomes ā.
lemma
inflected
meaning
⚧️①⨂(dvi + dasa)
dvādasa
twelve
⚧️①⨂(eka + dasa)
ekādasa
eleven
⚧️①⨂(aṭṭha + dasa)
aṭṭhārasa
eighteen (with the r of §382)
dvi + dasa
rule
→
dv + (i→ā) + dasa
§383
→
dvādasa + yo (①⨂)
→
dvādas + (a + yo → a)
§134
→
dvādasa
eka + dasa
rule
→
ek + (a→ā) + dasa
§383
→
ekādasa + yo (①⨂)
→
ekādas + (a + yo → a)
§134
→
ekādasa
kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā (1V Veranjakanda: Verañjakaṇḍa)
aṭṭhārasa dhātuyo (30Vbh 18.1: Sabbasaṅgāhikavāra)
By saying saṅkhyāne (in a numeral) the change is confined to counting words; when dvi, eka or aṭṭha is the first member of a compound that describes a thing — a bahubbīhi, §328 (352): Aññapadatthesu bahubbīhi — its final stays short.
lemma
inflected
meaning
🚹①⨀(dvi + danta)
dvidanto
two-tusked [elephant]
🚹①⨀(eka + danta)
ekadanto
one-tusked
🚹①⨀(eka + channa)
ekacchanno
covered with a single [roof]
🚹①⨀(aṭṭha + thambha)
aṭṭhatthambho
having eight pillars
The doubling in ekacchanno and aṭṭhatthambho is that of §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā . None of the four is attested in the Tipiṭaka.
option
before
from
operation
to
after
context
catucchehi
(saṅkhyāhi)
(paccayā honti)
tha|ṭha
(saṅkhyāpūraṇe)
after catu and cha
(numerals)
(the suffixes are added)
tha|ṭha(in the sense of the ordinal)
catucchehi is the ⑤⨂ of the pair catu + cha, “after catu (“four”) and cha (“six”)“, the ch doubled after the u by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā ; thaṭhā are the two suffixes tha and ṭha in ①⨂ (yo → ā by §107 (69): Sabbayonīnamāe ), assigned in order (yathāsaṅkhyaṃ): tha to catu, ṭha to cha. saṅkhyāpūraṇatthe continues from §373 (406): Saṅkhyāpūraṇe mo , whose general ma this rule overrides for the two numerals. There is no option marker (the sa of §374 (408): Sa chassavā is the only variation). The suffix’s aspirate is doubled after the stem’s vowel by §29: catuttho, chaṭṭho. On the heading: the CST’s vutti section prints Catucchehī, with a long ī; its sutta list and the Rūpasiddhi read catucchehi, the regular ⑤⨂, and this heading follows them. Bālāvatāra ¶254.
Catu cha iccetehi tha ṭha iccete paccayā honti saṅkhyāpūraṇatthe.
Catuttho, chaṭṭho.
After catu (“four”) and cha (“six”), in the sense of completing a number [the ordinal], the suffixes tha and ṭha are added [respectively].
lemma
inflected
meaning
⚧️①⨀(catu + tha)
catuttho
fourth (catunnaṃ pūraṇo)
⚧️①⨀(cha + ṭha)
chaṭṭho
sixth (channaṃ pūraṇo)
catu + tha
rule
→
catu + (th→tth) + a
§29
→
catuttha + (si→o) (①⨀)
§104
→
catuttho
cha + ṭha
rule
→
cha + (ṭh→ṭṭh) + a
§29
→
chaṭṭha + (si→o) (①⨀)
§104
→
chaṭṭho
ayaṃ, bhikkhave, catuttho mahācoro santo saṃvijjamāno lokasmiṃ (1V 1.1.4: Catutthapārājikasikkhāpada)
surāpānavaggo chaṭṭho (2V 1.5.6.10: Cīvaraapanidhānasikkhāpada)
option
before
from
operation
to
after
context
dvitīhi
(saṅkhyāhi)
(paccayo hoti)
tiyo
(saṅkhyāpūraṇe)
after dvi and ti
(numerals)
(the suffix is added)
tiya(in the sense of the ordinal)
dvitīhi is the ⑤⨂ of the pair dvi + ti, “after dvi (“two”) and ti (“three”)“, the i lengthened before hi by §89 (87): Sunaṃhisu ca ; tiyo is the suffix tiya in the first form. saṅkhyāpūraṇatthe continues from §373 (406): Saṅkhyāpūraṇe mo , whose ma is overridden for these two numerals; there is no option marker. The suffix by itself would give dvitiyo, titiyo: the stems are changed to du and ta before it by the next rule, §386 (410): Tiye dutāpi ca , which is why this rule and that one share the same two examples. With aḍḍha (“half”) before them, dutiyo and tatiyo become divaḍḍho, diyaḍḍho (“one and a half”) and aḍḍhatiyo (“two and a half”) by §387 (411): Tesamaḍḍhūpapadena aḍḍhuḍḍha divaḍḍha diyaḍḍhaḍḍhatiyā . Bālāvatāra ¶253.
Dvi ti iccetehi tiyapaccayo hoti saṅkhyāpūraṇatthe.
Dutiyo, tatiyo.
After dvi (“two”) and ti (“three”), in the sense of completing a number [the ordinal], the suffix tiya is added.
lemma
inflected
meaning
⚧️①⨀(dvi + tiya)
dutiyo
second (dvinnaṃ pūraṇo)
⚧️①⨀(ti + tiya)
tatiyo
third (tiṇṇaṃ pūraṇo)
dvi + tiya
rule
→
(dvi→du) + tiya
§386
→
dutiya + (si→o) (①⨀)
§104
→
dutiyo
ti + tiya
rule
→
(ti→ta) + tiya
§386
→
tatiya + (si→o) (①⨀)
§104
→
tatiyo
ayaṃ, bhikkhave, dutiyo mahācoro (1V 1.1.4: Catutthapārājikasikkhāpada)
ayaṃ, bhikkhave, tatiyo mahācoro (1V 1.1.4: Catutthapārājikasikkhāpada)
option
before
from
operation
to
after
context
api ca
(dvi ti iccetesaṃ)
(ādesā)
du|tā
tiye
(yathāsaṅkhyaṃ)
also, and
(dvi, ti)
(replaced by)
du|tabefore the suffix tiya
(respectively)
The sutta is tiye du tā api ca. tiye is the locative of the suffix tiya, which §385 (409): Dvitīhi tiyo adds to dvi (“two”) and ti (“three”) in the ordinal sense (saṅkhyāpūraṇa, “completing a number”, carried down from §373 (406): Saṅkhyāpūraṇe mo ); dvi ti iccetesaṃ (“of dvi and ti”) is carried over from that rule, and dutā is the pair du and ta, matched to the two stems in order, so that dvi + tiya gives dutiya and ti + tiya gives tatiya. Before tiya there is no option marker: the replacement is obligatory. The two particles widen the rule beyond tiya, and the vutti spells out each. By saying api (“also”) dvi becomes du in other words as well (durattaṃ); by saying ca (“and”) it also becomes di (dirattaṃ, diguṇaṃ) — the same forms that the tu of §380 (255): Vīsati dasesu bā dvissa tu supplies as du, di, do (durattaṃ, dirattaṃ, diguṇaṃ, dohaḷinī). The Bālāvatāra states both rules together at ¶253.
Dvi ti iccetesaṃ du ta iccete ādesā honti tiyapaccaye pare.
Dutiyo, tatiyo.
Apiggahaṇena aññesupi dvi iccetassa du ādeso hoti.43
Durattaṃ.
Caggahaṇena dvi iccetassa dikāro hoti.
Dirattaṃ, diguṇaṃ saṅghāṭiṃ pārupetvā.
dvi and ti are replaced by du and ta respectively when the suffix tiya follows.
lemma
inflected
meaning
🚹①⨀(dvi + tiya)
dutiyo
second
🚹①⨀(ti + tiya)
tatiyo
third
dvi + tiya + si (①⨀)
rule
→
(dvi→du) + tiya + si
§386
→
dutiya + (si→o)
§104
→
dutiyo
ti + tiya + si (①⨀)
rule
→
(ti→ta) + tiya + si
§386
→
tatiya + (si→o)
§104
→
tatiyo
The suffix itself is added by §385 (409): Dvitīhi tiyo ; the ordinal is inflected as a noun in three genders (dutiyo, dutiyā, dutiyaṃ), which is why the si of the first form ① is shown.
By the word api (“also”), dvi is replaced by du in other [words] too.
By the word ca (“and”), dvi [also] has the letters di.
lemma
inflected
meaning
🚻①⨀(dvi + ratti)
dirattaṃ
two nights
🚺②⨀(dvi + guṇa)
diguṇaṃ saṅghāṭiṃ pārupetvā
having put on the double outer robe
dvi + ratti (digu)
rule
→
(dvi→di) + ratti
§386
→
diratt + (i→a)
§337
→
diratta + (si→aṃ)
§219
→
dirattaṃ
ekarattaṃ dirattaṃ vā, dukkhaṃ vasati verisu (22J 1.11.3: Verijātaka)
anujānāmi, bhikkhave, ticīvaraṃ— diguṇaṃ saṅghāṭiṃ (3V 8.16: Ticīvarānujānana)
option
before
from
operation
to
after
context
aḍḍhūpapadena
tesaṃ (catuttha dutiya tatiyānaṃ)
(ādesā)
aḍḍhuḍḍha|divaḍḍha|diyaḍḍha|aḍḍhatiyā
(saha nippajjante)
with aḍḍha (“half”) as the preceding word
of these: catuttha, dutiya, tatiya
(replaced by)
aḍḍhuḍḍha|divaḍḍha|diyaḍḍha|aḍḍhatiya(formed together with the aḍḍha)
The sutta is tesaṃ aḍḍha-upapadena aḍḍhuḍḍha divaḍḍha diyaḍḍha aḍḍhatiyā. tesaṃ (“of these”) points back to the ordinals just formed — catuttho by §384 (407): Catucche hi tha ṭhā , dutiyo and tatiyo by §385 (409): Dvitīhi tiyo and §386 (410): Tiye dutāpi ca — and the vutti names them. An upapada is a word standing before another and construed with it; here it is aḍḍha (“half”), so that aḍḍhena catuttho means “[that of which] the fourth [part] is a half”, three and a half. The rule replaces the whole expression, ordinal and aḍḍha together (aḍḍhūpapadena saha nippajjante, “they are formed together with the aḍḍha upapada”), by four ready-made words: aḍḍhuḍḍha (3½), divaḍḍha and diyaḍḍha (1½), aḍḍhatiya (2½). There is no option marker; dutiya simply has two forms, both good Pāli, and the Tipiṭaka has aḍḍhateyya beside the vutti’s aḍḍhatiya. The heading’s final word is diyaḍḍha + aḍḍhatiyā run together; the CST’s sutta list and the Rūpasiddhi (411) print the same four words with different spacing. The Bālāvatāra has the rule at ¶255.
Tesaṃ catuttha dutiya tatiyānaṃ aḍḍhūpapadānaṃ aḍḍhuḍḍha divaḍḍha44
Aḍḍhena catuttho aḍḍhuḍḍho, aḍḍhena dutiyo divaḍḍho, aḍḍhena dutiyo diyaḍḍho, aḍḍhena tatiyo aḍḍhatiyo.
Of these — catuttha (“fourth”), dutiya (“second”) and tatiya (“third”) — when aḍḍha (“half”) is the preceding word, the replacements are aḍḍhuḍḍha, divaḍḍha, diyaḍḍha and aḍḍhatiya; they are formed together with the preceding aḍḍha [so that the whole expression becomes one word].45
option
before
from
operation
to
after
context
sarūpānaṃ (padabyañjanānaṃ)
ekaseso
asakiṃ
of words and sounds of the same form
one alone remains
when they occur more than once
The sutta is sarūpānaṃ ekaseso asakiṃ. sarūpa is “of the same form” (sa + rūpa); the vutti supplies padabyañjanānaṃ, “of words (pada) and sounds (byañjana)”, so the rule covers repeated words and repeated letters alike. ekasesa (“one remaining”, eka + sesa) names the operation: of two or more identical items one is kept and the rest are dropped, the survivor carrying the meaning of all. asakiṃ (“not once”) is the condition: the word must occur more than once — sakiṃ is “once”, the sense that the kkhattuṃ of §646 (419): Ekādito sakissa kkhattuṃ expresses. There is no option marker. puriso ca puriso ca (“a man and a man”) is reduced to one purisa, which then takes the plural yo and gives purisā (“men”): the plural is, on this analysis, an ekasesa of repeated singulars. The Rūpasiddhi places the rule (68) in its Nāma section, beside the rules for yo; it is a rule of the Nāmakappa’s kind, and Kaccāyana states it here because the next sutta needs it — §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti derives the tens from a dasa repeated and reduced to one (katekasesānaṃ).
Sarūpānaṃ padabyañjanānaṃ ekaseso hoti asakiṃ.
Puriso ca puriso ca purisā.
Sarūpānamiti kimatthaṃ?
Hatthī ca asso ca ratho ca pattiko ca hatthiassarathapattikā46
Asakinti kimatthaṃ?
Puriso.
Of words and sounds of the same form, when they occur more than once, one alone remains (ekasesa).
By saying sarūpānaṃ (of like forms) the rule does not touch words of different form: hatthī ca asso ca ratho ca pattiko ca (“an elephant, a horse, a chariot and a foot-soldier”) keeps all four members and becomes a dvanda compound by §329 (357): Nāmānaṃ samuccayo dvando , not a plural of one of them.
lemma
inflected
meaning
🚹①⨂(hatthi + assa + ratha + pattika)
hatthiassarathapattikā
elephants, horses, chariots and foot-soldiers
senā nāma hatthī assā rathā pattī (2V 1.5.5.8: Uyyuttasenāsikkhāpada)
The Rūpasiddhi (68) glosses the rule “among words and sounds of the same shape only one is left, the others are elided” and adds that, by splitting the sutta (yogavibhāga) and reading ekasesvasakiṃ on its own, an ekasesa of unlike forms is also allowed in places, as when pitūnaṃ (“of the parents”, literally “of the fathers”) stands for mātāpitūnaṃ. Kaccāyana’s own vutti does not go so far.
option
before
from
operation
to
after
context
dasassa dvi-ti-catu-pañca-cha-satta-aṭṭha-navakānaṃ (sarūpānaṃ katekasesānaṃ)
(ādesā)
vī|ti|cattāra|paññā|cha|satta|asa|nava
yosu
gaṇane (asakiṃ, yathāsaṅkhyaṃ)
ca
yonaṃ
(ādesā)
īsaṃ|āsaṃ|ṭhi|ri|ti|īti|uti
of dasa as a group of two, three, four, five, six, seven, eight or nine (like forms reduced to one)
(replaced by)
vī|ti|cattāra|paññā|cha|satta|asa|navabefore yo
in counting (when repeated; respectively)
and
of the yo
(replaced by)
īsaṃ|āsaṃ|ṭhi|ri|ti|īti|uti
The longest sutta of the chapter derives the tens from twenty to ninety. gaṇane (“in counting”) confines it to the numeral use; the compound dvi-ti-catu-pañca-cha-satta-aṭṭha-navakānaṃ qualifies dasassa: dasa (“ten”) as a dvika, tika … navaka — a set of two, three … nine tens, expressed by repeating dasa (dasa ca dasa ca, “ten and ten”) and reducing the repetition to one word by §388 (68): Sarūpānamekasesvasakiṃ , which is what the vutti’s sarūpānaṃ katekasesānaṃ (“of like forms of which one has been left”) and its asakiṃ (carried over from §388) say. That single dasa, now meaning twenty, thirty … ninety, is replaced before yo by vī, ti, cattāra, paññā, cha, satta, asa, nava respectively (yathāsaṅkhyaṃ); the heading writes the last three as sattāsanavā, satta asa navā. By saying ca the sutta adds a second operation on the same words: the yo itself is replaced by īsaṃ, āsaṃ, ṭhi, ri, ti, īti or uti — seven forms, which the heading runs together as īsamāsaṃ ṭhi ri tī tuti (ti + īti + uti become tītuti by sandhi) and the vutti spells out. The two lists pair off: vī + īsaṃ (vīsaṃ), ti + īsaṃ (tiṃsaṃ), cattāra + īsaṃ (cattālīsaṃ), paññā + āsaṃ (paññāsaṃ), cha + ṭhi (saṭṭhi), satta + ri or ti (sattari, sattati), asa + īti (asīti), nava + uti (navuti). Pacchā puna nippajjante, “afterwards they are formed anew”: once the two replacements are made, the sandhi and adjustments that give the words their final shape follow (vīsaṃ, tiṃsaṃ, saṭṭhi below) — so the CST’s verb; Senart’s text has nipaccante, “are laid down [by nipātana]”, see the note.47 §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca ) — vīsati, tiṃsā, saṭṭhi, navuti are feminine singulars. There is no option marker; the two conditions gaṇane and asakiṃ each have their counter-example. §378 (414): Ti ca adds a final ti to give vīsati, tiṃsati beside vīsaṃ, tiṃsaṃ, and §379 (258): La darānaṃ turns the r of cattārīsaṃ into l.
Gaṇane dasassa dvika tika catukka pañcaka chakka sattakaaṭṭhaka navakānaṃ sarūpānaṃ katekasesānaṃ yathāsaṅkhyaṃ vī ti cattāra paññā cha satta asa navaiccādesā honti asakiṃ yosu, yonañca īsaṃ āsaṃ ṭhi ri ti īti utiiccādesā honti.
Pacchā puna nippajjante.
Vīsaṃ, tiṃsaṃ, cattālīsaṃ, paññāsaṃ, saṭṭhi, sattari, sattati, asīti, navuti.
Asakinti kimatthaṃ?
Dasa.
Gaṇaneti kimatthaṃ?
Dasadasakā purisā.
In counting, dasa (“ten”) standing for a set of two, three, four, five, six, seven, eight or nine [tens] — like forms [repeated and] reduced to one — is replaced, when it occurs more than once and yo follows, by vī, ti, cattāra, paññā, cha, satta, asa and nava respectively; and the yo is replaced by īsaṃ, āsaṃ, ṭhi, ri, ti, īti or uti. Afterwards [the words] are formed anew.
lemma
inflected
meaning
⚧️①⨀(dvi + dasa)
vīsaṃ
twenty
⚧️①⨀(ti + dasa)
tiṃsaṃ
thirty
⚧️①⨀(catu + dasa)
cattālīsaṃ
forty
⚧️①⨀(pañca + dasa)
paññāsaṃ
fifty
⚧️①⨀(cha + dasa)
saṭṭhi
sixty
⚧️①⨀(satta + dasa)
sattari
seventy
⚧️①⨀(satta + dasa)
sattati
seventy
⚧️①⨀(aṭṭha + dasa)
asīti
eighty
⚧️①⨀(nava + dasa)
navuti
ninety
dasa + dasa + yo (①⨂)
rule
→
(dasa dasa → dasa) + yo
§388
→
(dasa→vī) + yo
§389
→
vī + (yo→īsaṃ)
§389
→
v + (ī + īsaṃ)
§12
→
vīsaṃ
vīsaṃ
rule
→
vīsaṃ + (ti)
§378
→
vīsa + ṃ + ti
§39
→
vīsati
dasa + dasa + dasa + yo (①⨂)
rule
→
(dasa dasa dasa → dasa) + yo
§388
→
(dasa→ti) + yo
§389
→
ti + (yo→īsaṃ)
§389
→
t + (i + īsaṃ)
§12
→
t + (ī→i) + saṃ
§403
→
ti + (ṃ) + saṃ
§37
→
tiṃsaṃ
dasa ×4 + yo (①⨂)
rule
→
(dasa … dasa → dasa) + yo
§388
→
(dasa→cattāra) + yo
§389
→
cattāra + (yo→īsaṃ)
§389
→
cattār + (a + īsaṃ)
§12
→
cattā + (r→l) + īsaṃ
§379
→
cattālīsaṃ
dasa ×5 + yo (①⨂)
rule
→
(dasa … dasa → dasa) + yo
§388
→
(dasa→paññā) + yo
§389
→
paññā + (yo→āsaṃ)
§389
→
paññ + (ā + āsaṃ)
§12
→
paññāsaṃ
dasa ×6 + yo (①⨂)
rule
→
(dasa … dasa → dasa) + yo
§388
→
(dasa→cha) + yo
§389
→
cha + (yo→ṭhi)
§389
→
(cha→sa) + ṭhi
§374
→
sa + (ṭhi→ṭṭhi)
§28, §29
→
saṭṭhi
dasa ×7 + yo (①⨂)
rule
→
(dasa … dasa → dasa) + yo
§388
→
(dasa→satta) + yo
§389
→
satta + (yo→ri) | satta + (yo→ti)
§389
→
sattari | sattati
dasa ×8 + yo (①⨂)
rule
→
(dasa … dasa → dasa) + yo
§388
→
(dasa→asa) + yo
§389
→
asa + (yo→īti)
§389
→
as + (a + īti)
§12
→
asīti
dasa ×9 + yo (①⨂)
rule
→
(dasa … dasa → dasa) + yo
§388
→
(dasa→nava) + yo
§389
→
nava + (yo→uti)
§389
→
nav + (a + uti)
§12
→
navuti
In tiṃsaṃ the ī of īsaṃ is shortened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and a niggahīta inserted by §37 (57): Niggahitañca ; in vīsati the niggahīta of vīsaṃ is elided before the ti of §378 by §39 (54): Byañjane ca . cha becomes sa in saṭṭhi by the vā of §374 (408): Sa chassavā . The Tipiṭaka has both cattālīsaṃ and, without the change of §379, cattārīsaṃ.
vīsatiyā yojanesu, tiṃsāya yojanesu, cattārīsāya yojanesu, paññāsāya yojanesu (10M 4.4: Madhurasutta)
vīsaṃ dve satāni, bhikkhūnaṃ sikkhāpadāni (5V 10.4: Asādhāraṇādi)
sataṃ sattati chacceva, ubhinnaṃ asādhāraṇā (5V 10.4: Asādhāraṇādi)
tāni asīti gāmikasahassāni (3V 5.1: Soṇakoḷivisavatthu)
sādhikā navuti, ānanda, nātike upāsakā kālaṅkatā (7D 3.9: Anāvattidhammasambodhiparāyaṇa)
option
before
from
operation
to
after
context
catūpapadassa tu(kārassa)
lopo
tu(uttarapade)
(gaṇane pariyāpannassa)
api navā
uttarapadādicassa
(ādesā)
cu|co
the tu of catu as preceding word
elision
tu(before the following member)
(in a numeral)
too; in some places
the ca left at the head of the following member
(replaced by)
cu|co
The sutta is catu-upapadassa lopo tu, uttarapada-ādi-cassa cu co api navā. When catu (“four”) stands as upapada before another numeral — dasa in catuddasa (“fourteen”) — its tu is elided, and the ca that is left standing at the head of the following member becomes cu or co: cuddasa, coddasa. The vutti’s gaṇane pariyāpannassa (“included in counting”) carries the gaṇane of §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti down: the rule concerns the numeral compounds. The option marker navā restricts: the elision and the cu, co are confined to particular words, and beside them the untouched catuddasa remains — the vutti lists all three forms, and the Tipiṭaka has cuddasa and catuddasa side by side, so the restriction marks an exception within usage rather than a rarity. Ruiz-Falqués (reference chapter, §3.1) counts this sutta, with §21 (21): Ivaṇṇo yaṃ navā , among the rules where navā marks such an exception (he cites it as Kacc. 392). By saying api (“too”) the vutti extends the rule to a ca that is not an upapada: the ca of cattālīsaṃ — the cattāra that §389 put in place of dasa — is dropped (tālīsaṃ) or becomes cu, co (cuttālīsaṃ, cottālīsaṃ). The d of dasa is doubled after the cu, co by §28 (40): Para dvebhāvo ṭhāne . The Bālāvatāra has the rule at ¶257.
Catūpapadassa gaṇane pariyāpannassa tukārassa lopo hoti, uttarapadādicakārassa cucopi ādesā honti navā.
Cuddasa, coddasa, catuddasa.
Apiggahaṇena anupapadassāpi padādicakārassa. Lopo hoti navā, cassa cucopi honti.
Tālīsaṃ, cattālīsaṃ, cuttālīsaṃ, cottālīsaṃ.
Of catu (“four”) as the preceding word [of a compound] included in counting, the letters tu are elided, and the ca at the head of the following member is also replaced by cu or co — in some places.
lemma
inflected
meaning
⚧️①⨂(catu + dasa)
cuddasa
fourteen
⚧️①⨂(catu + dasa)
coddasa
fourteen
⚧️①⨂(catu + dasa)
catuddasa
fourteen (the rule not applied)
catu + dasa
rule
→
ca + tu + dasa
§390
→
(ca→cu) + dasa
§390
→
cu + (dasa→ddasa)
§28
→
cuddasa
catu + dasa
rule
→
ca + tu + dasa
§390
→
(ca→co) + dasa
§390
→
co + (dasa→ddasa)
§28
→
coddasa
imamhi khandhake vatthū ekūnavīsati, vattā cuddasa (4V 8.14: Antevāsikavattakathā)
ito satta tato satta, saṃsārāni catuddasa (7D 5.3: Janavasabhayakkha)
By the word api (“too”), the letter ca at the head of the word [cattālīsaṃ], even when it is not a preceding word, is elided in some places, and the ca also becomes cu or co.
option
before
from
operation
to
after
context
yad anupapannā (saddā aniddiṭṭhalakkhaṇā)
sijjhanti
nipātanā
whatever [words] are not accounted for (whose rule has not been stated)
are established
by direct statement
The sutta is yad anupapannā nipātanā sijjhanti: yad (ye, “which”) + anupapannā (“not arrived at”, not derived by any rule), sijjhanti (“are accomplished”, “come out right”), nipātanā (“by setting down”, the instrumental of nipātana). It lays down no operation on any word but tells the reader how to proceed when the rules run out: a form the grammar has not derived is accepted as it is found, laid down ready-made — and the vutti’s long list of domains (letters, genders, nouns and particles, compounds and derivatives, numerals, tenses, kāraka, sandhi and the operations of §404, the inflections) makes the licence general. It is a paribhāsā, a rule about the rules, and so a vidhyaṅga. The grammar invokes it at once: the vutti of the next sutta ends nipātanā sijjhanti, and the Rūpasiddhi (417, 423) carries the words on into §394 (416): Yāva taduttari dasaguṇitañca and §395 (417): Sakanāmehi — the great numbers have no derivation, only names. The Kibbidhāna has its own counterpart for the primary derivatives, §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti , and the Uṇādi chapter §638 (660): Vajādīhipabbajjādayo nippajjante .
Ye saddā aniddiṭṭhalakkhaṇā, akkharapadabyañjanato, itthipumanapuṃsakaliṅgato, nāmupasagganipātato, abyayībhāvasamāsataddhitākhyātato, gaṇanasaṅkhyākālakārakappayogasaññāto, sandhipakativuddhilopāgamavikāraviparitato, vibhattivibhajanato ca, te nipātanā sijjhanti.
Those words whose defining rule has not been stated — in respect of letters, words and sounds; of feminine, masculine and neuter gender; of nouns, prefixes and particles; of abyayībhāva and the other compounds, of taddhita derivatives and of verbs; of counting, numerals, tense, kāraka, usage and technical terms; of sandhi, the unchanged state (pakati), vuddhi, elision, augment, change and reversal; and of the assignment of inflections — are established by direct statement (nipātana).
nipātana is “setting down” (ni + pāteti, “to cause to fall”): the grammarian sets the finished form down in his text instead of deriving it, and the form is thereby sanctioned. The Rūpasiddhi (423) glosses the rule more briefly than Kaccāyana’s vutti: “those words which are not arrived at by a rule, whose rule is not stated, whether as to letters and so on, as to nouns, prefixes and particles, or as to compounds, derivatives and the rest, are established by nipātana”. Each later chapter falls back on the principle where its own rules stop, and the Bālāvatāra writes ‘‘yadanupapannā nipātanā sijjhantī’’ti wherever it admits an irregular form.
option
before
from
operation
to
after
context
ca
dvādito
(paccayo hoti)
ko
anekatthe
and
after dvi and the rest
(the suffix is added)
kain the sense of “not one”, a group of that many
The sutta is dvi-ādito ko anekatthe ca. After the numerals from dvi (“two”) onwards the suffix ka expresses aneka, “not one” — a set with that many members: dvikaṃ is “a pair”, tikaṃ “a triad”, and the Bālāvatāra (¶259) glosses dve parimāṇāni assa, “that whose measure is two”. The Rūpasiddhi (418) keeps to these plain derivatives (dvikaṃ, tikaṃ, catukkaṃ … dasakaṃ, paṇṇāsakaṃ, satakaṃ, sahassakaṃ); Kaccāyana’s vutti at once puts them to use in the hundreds: satassa dvikaṃ, “a pair of hundreds”, is dvisataṃ. By saying ca the sutta draws in the nipātanā sijjhanti of §391 (423): Yadanupapannā nipātanā sijjhanti , which the vutti repeats: in dvisataṃ the numeral stands first and the ka has vanished, an order and a loss that no rule derives — the Rūpasiddhi (415) says so, iminā nipātanena uttarapadassa pubbanipāto, kakāralopo ca — so the compounds are accepted as laid down. There is no option marker.
Dviiccevamādito kapaccayo hoti anekatthe ca, nipātanā sijjhanti.
Satassa dvikaṃ dvisataṃ, satassa tikaṃ tisataṃ, satassa catukkaṃ catusataṃ, satassa pañcakaṃ pañcasataṃ, satassa chakkaṃ chasataṃ, satassa sattakaṃ sattasataṃ, satassa aṭṭhakaṃ aṭṭhasataṃ, satassa navakaṃ navasataṃ, satassa dasakaṃ dasasataṃ, sahassaṃ hoti.
After dvi (“two”) and the following [numerals] the suffix ka is added in the sense of “not one” [a group of that number]; and [the resulting forms] are established by direct statement (nipātana).
lemma
inflected
meaning
🚻①⨀(dvi + sata)
satassa dvikaṃ dvisataṃ
a pair of hundreds: two hundred
🚻①⨀(ti + sata)
satassa tikaṃ tisataṃ
a triad of hundreds: three hundred
🚻①⨀(catu + sata)
satassa catukkaṃ catusataṃ
four hundred
🚻①⨀(pañca + sata)
satassa pañcakaṃ pañcasataṃ
five hundred
🚻①⨀(cha + sata)
satassa chakkaṃ chasataṃ
six hundred
🚻①⨀(satta + sata)
satassa sattakaṃ sattasataṃ
seven hundred
🚻①⨀(aṭṭha + sata)
satassa aṭṭhakaṃ aṭṭhasataṃ
eight hundred
🚻①⨀(nava + sata)
satassa navakaṃ navasataṃ
nine hundred
🚻①⨀(dasa + sata)
satassa dasakaṃ dasasataṃ
ten hundred
🚻①⨀(sahassa)
sahassaṃ hoti
which is a thousand
sata + sa (⑥⨀) + dvi + ka + si
rule
→
satassa dvikaṃ
§392
→
sata + dvika (compound, inflection elided)
§317
→
(sata + dvika → dvi + sata)
§391, §392
→
dvisata + (si→aṃ)
§219
→
dvisataṃ
dvikaṃ on its own is dvi + ka + si, with aṃ for si in the neuter by §219 (195): Siṃ . In the compound the inflection of satassa is elided by §317 (332): Tesaṃ vibhattiyo lopā ca ; the placing of dvi first and the loss of ka are nipātana. The Rūpasiddhi adds that dvisataṃ may equally be read as a digu, “two hundreds”, by §325 (348): Saṅkhyāpubbo digu .
ekenūna pañcasataṃ, ānandampi ca uccini (4V 11.3: Brahmadaṇḍakathā)
option
before
from
operation
to
after
context
dasadasakaṃ (dasassa)
(hoti)
sataṃ
yomhi
(gaṇane pariyāpannassa)
ca
dasakānaṃ sataṃ (satadasakassa dasassa)
(hoti)
sahassaṃ
yomhi
dasa as a set of ten tens(becomes)
sataṃbefore yo
(in counting)
and
dasa as a hundred of tens, a set of ten hundreds(becomes)
sahassaṃbefore yo
The rule continues the arithmetic of §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti , whose gaṇane the vutti carries down as gaṇane pariyāpannassa. dasadasakaṃ is dasa as a dasaka, a set of ten tens; dasakānaṃ sataṃ, “a hundred of tens”, which the vutti restates as satadasakassa, “[dasa] as a set of ten hundreds”, is the same thousand counted the other way. As in §389 the dasa has been repeated and reduced to one by §388 (68): Sarūpānamekasesvasakiṃ , and the operation takes place before the plural yo (yomhi); the yo is then dropped and the word formed anew as a noun — the Rūpasiddhi (415) calls this a nipātana, and notes that sataṃ and sahassaṃ are neuter singulars, taking a plural only when groups are distinguished (dve satāni, “two hundreds”). By saying ca the sutta joins the two statements. There is no option marker. The vutti’s second sentence, on the compounds dvisataṃ … dasasataṃ, is a further rule statement and is translated below; its examples are those of §392 (418): Dvādito ko’nekattheca .
Gaṇane pariyāpannassa dasadasakassa sataṃ hoti, satadasakassa sahassaṃ hoti yomhi pare.
Sataṃ, sahassaṃ.
Dvikādīnaṃ taduttarapadānañca nippajjante yathāsaṅkhyaṃ.
Satassa dvikaṃ (tadidaṃ hoti) dvisataṃ, evaṃ tisataṃ, catusataṃ, pañcasataṃ, chasataṃ, sattasataṃ, aṭṭhasataṃ, navasataṃ, dasasataṃ, sahassaṃ hoti.
In counting, dasa (“ten”) standing for a set of ten tens becomes sataṃ (“a hundred”), and [dasa] standing for a set of ten hundreds becomes sahassaṃ (“a thousand”), when yo follows.
Dvikādīnaṃ taduttarapadānañca nippajjante yathāsaṅkhyaṃ: and [the compounds] of dvika and the rest, with that [sata] as their following member, are formed respectively [as follows]48 satassa dvikaṃ, “this being what it is”) is dvisataṃ, and so on to dasasataṃ, which is a thousand.
option
before
from
operation
to
after
context
ca
yāva taduttari (tāsaṃ saṅkhyānaṃ)
dasaguṇitaṃ (kātabbaṃ)
and
as far as [the numbers] beyond these
is to be made by multiplying by ten
taduttari is taṃ uttari, “beyond that”, with a d inserted between the two words (the Rūpasiddhi, 416, says so: ettha dakāro sandhijo; the augment is that of §35 (34): Ya va ma da na ta ra lā cāgamā ); yāva … [tāva] is “as far as … so far”; dasaguṇita is “multiplied by ten” (guṇa, “times”). The sutta is not an operation on a word but an instruction — kātabbaṃ, “is to be made” — on how the series of numbers is to be carried on once the rules for sataṃ and sahassaṃ (§393 (415): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi ) have been given: each further number is ten times the last, and the vutti works the series through to koṭi (ten million). It is a procedural rule, a vidhyaṅga. By saying ca, as the vutti explains in its last sentence (Caggahaṇaṃ visesanatthaṃ, “the word ca is for the sake of distinction”), the instruction is qualified: the factor is not always ten — at koṭi the vutti itself multiplies a hundred thousand koṭi by a hundred to reach pakoṭi, and from there the numbers go by name (§395 (417): Sakanāmehi ). The Rūpasiddhi adds two everyday names: ten thousand is also called nahuta and a hundred thousand lakkha.
Yāva tāsaṃ saṅkhyānaṃ uttari dasaguṇitañca kātabbaṃ.
Taṃ yathā? Dasassa gaṇanassa dasaguṇitaṃ katvā sataṃ hoti, satassa dasaguṇitaṃ katvā sahassaṃ hoti, sahassassa dasaguṇitaṃ katvā dasasahassaṃ hoti, dasasahassassa dasaguṇitaṃ katvā satasahassaṃ hoti, satasahassassa dasaguṇitaṃ katvā dasasatasahassaṃ hoti, dasasatasahassassa dasaguṇitaṃ katvā koṭi hoti, koṭisatasahassassa sataguṇitaṃ katvā pakoṭi hoti. Evaṃ sesāpi yojetabbā.
Caggahaṇaṃ visesanatthaṃ.
As far as [the numbers] beyond those numerals [go], each is also to be made by multiplying [the last] by ten.
Caggahaṇaṃ visesanatthaṃ: the word ca is for the sake of distinction — the tenfold step does not run on unbroken, since beyond koṭi the vutti multiplies by a hundred and the following rule gives the higher numbers by their own names.49
option
before
from
operation
to
after
context
(yāsaṃ saṅkhyānaṃ aniddiṭṭhanāmadheyyānaṃ rūpāni)
(nippajjante)
sakanāmehi
(the forms of those numbers whose designation no rule has stated)
(are produced)
by their own names
A one-word sutta: sakanāmehi, “by their own (saka) names (nāma)”, the instrumental plural. The vutti supplies the rest — yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanāmadheyyānaṃ, “but of those numbers whose designation has not been stated [by any rule]” — and the Rūpasiddhi (417) reads the nipātanā sijjhanti of §391 (423): Yadanupapannā nipātanā sijjhanti into it: the numbers above the millions have no derivation at all; each is simply a name laid down, and the rule tells the reader to take them so. That makes it a procedural rule, a vidhyaṅga, like the two before it. The vutti gives the series from koṭi to asaṅkhyeyya (“the incalculable”), twenty names in all, each a hundred hundred-thousands (10⁷) of the one before — satasahassānaṃ sataṃ koṭi, “a hundred of hundred-thousands is a koṭi”, and so on — so that asaṅkhyeyya stands for 10¹⁴⁰. The Rūpasiddhi puts it in a verse: “thus from place to place the twenty numbers from koṭi are held to go up by a hundred lakkha in order”. The nahuta of this series (10²⁸) is not the everyday nahuta of ten thousand that the Rūpasiddhi mentions under §394 (416): Yāva taduttari dasaguṇitañca . The names from abbuda to paduma are also the names of the cold hells in the Kokālikasutta, whose lifespans stand in the same kind of series (there, one to twenty) — though not in the same order: the canon runs abbuda, nirabbuda, ababa, aṭaṭa, ahaha, kumuda, sogandhika, uppala, puṇḍarīka, paduma, and Aggavaṃsa (Saddanīti 802, pāḷiyan tu kamo evaṃ) remarks that Kaccāyana’s order from abbuda onward departs from the Tipiṭaka’s, which Buddhappiya nonetheless follows; the order, like the hundred-lakkha step, is Kaccāyana’s.50
Yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanāmadheyyānaṃ sakehi sakehi nāmehi nippajjante.
Satasahassānaṃ sataṃ koṭi, koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭipakoṭi, koṭipakoṭisatasahassānaṃ sataṃ nahutaṃ, nahutasatasahassānaṃ sataṃ ninnahutaṃ, ninnahutasatasahassānaṃ sataṃ akkhobhiṇī. Tathā bindu, abbudaṃ, nirabbudaṃ, ahahaṃ, ababaṃ, aṭaṭaṃ, sogandhikaṃ, uppalaṃ, kumudaṃ, padumaṃ, puṇḍarikaṃ, kathānaṃ, mahākathānaṃ, asaṅkhyeyyaṃ.
But [the forms] of those numbers whose designation has not been stated are produced by their own respective names.
option
before
from
operation
to
after
context
tesaṃ (paccayānaṃ) ṇo
lopaṃ (āpajjate)
ṇ
the ṇ of these suffixes
undergoes elision
ṇ
tesaṃ (“of these”) is the suffixes taught since §344 (361): Vāṇa’pacce whose names carry a ṇ: ṇa (§344, §352 (376): Ṇa rāgā tasse damaññatthesu ca , §354 (379): Samūhatthe kaṇa ṇā , §361 (388): Ṇa visamādīhi , §370 (405): Saddhāditoṇa ), ṇāyana and ṇāna (§345 (366): Ṇāyana ṇāna vacchādito ), ṇeyya (§346 (367): Ṇeyyo kattikādīhi ), ṇi (§347 (368): Ato ṇi vā ), ṇava (§348 (371): Ṇavo’ pakvādīhi ), ṇera (§349 (372): Ṇera vidhavādito ), ṇika (§350 (373): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko , §351 (374): Tamadhīte tenakatādi sannidhāna niyoga sippa bhaṇḍa jīvikatthesu ca ), ṇya (§360 (387): Ṇya tta tā bhāve tu ) and the kaṇ of §354 and §362 (389): Ramaṇīyādito kaṇa . The ṇ is not a sound of the suffix but an anubandha, a marker letter attached to its name; the Rūpasiddhi (363) says so, ṇānubandhānaṃ ṇakāro lopamāpajjate. Its one job is to signal that the base takes vuddhi, which the next rule states — §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca speaks of a suffix saṇe, “with ṇ” — and, that signalled, it is dropped: gotama + ṇa is gotama + a. The rule has no condition and no option marker; every ṇ-suffix derivation in the chapter cites it. The Ākhyāta chapter has the same device for the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya (§523 (526): Kāritānaṃ ṇo lopaṃ ), and the Kibbidhāna treats any ṇ-marked suffix like a causative (§621 (553): Kāritaṃ viya ṇānubandho ). The Bālāvatāra states the rule at ¶232, in its first taddhita sutta.
Tesaṃ paccayānaṃ ṇo lopamāpajjate.
Gotamassa apaccaṃ gotamo. Evaṃ vāsiṭṭho. Venateyyo, ālasyaṃ, ārogyaṃ.
The ṇ of these suffixes undergoes elision.
lemma
inflected
meaning
🚹①⨀(gotama + ṇa)
gotamassa apaccaṃ gotamo
a descendant of Gotama: a Gotama (§344)
🚹①⨀(vasiṭṭha + ṇa)
vāsiṭṭho
a descendant of Vasiṭṭha (§344)
🚹①⨀(vinatā + ṇeyya)
venateyyo
a descendant of Vinatā, the garuḷa (§346)
🚻①⨀(alasa + ṇya)
ālasyaṃ
laziness, the state of the lazy (§360)
🚻①⨀(aroga + ṇya)
ārogyaṃ
health, the state of one without disease (§360)
gotama + sa (⑥⨀) + ṇa + si
rule
→
gotama + sa + ṇa + si
§317
→
gotama + ṇa + si
§396
→
gotam + (a + a) + si
§83
→
gotama + (si→o)
§104
→
gotamo
vasiṭṭha + sa (⑥⨀) + ṇa + si
rule
→
vasiṭṭha + sa + ṇa + si
§317
→
vasiṭṭha + ṇa + si
§396
→
v + (a→ā) + siṭṭha + a + si
§400, §405
→
vāsiṭṭh + (a + a) + si
§83
→
vāsiṭṭha + (si→o)
§104
→
vāsiṭṭho
alasa + sa (⑥⨀) + ṇya + si
rule
→
alasa + sa + ṇya + si
§317
→
alasa + ṇya + si
§396
→
(a→ā) + lasa + ya + si
§400, §405
→
ālas + (a + ya) + si
§261
→
ālasya + (si→aṃ)
§219
→
ālasyaṃ
The inflection of the base (gotamassa) is elided by §317 (332): Tesaṃ vibhattiyo lopā ca ; the first vowel of vasiṭṭha and alasa is strengthened by §400, while the o of gotama, already a vuddhi vowel, is left as it is; the final a of the base goes before the suffix vowel by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and before ya by §261 (369): Avaṇṇo ye lopañca .
vāsiṭṭho diṭṭho hoti pārājikaṃ dhammaṃ ajjhāpajjanto (1V 1.2.9: Dutiyaduṭṭhadosasikkhāpada)
garuḷo pana venateyyo kimāha (22J 10.1.3: Catuposathiyajātaka)
ālasyaṃ anuṭṭhānaṃ bhogānaṃ paripantho (17A10 2.3.3: Iṭṭhadhammasutta)
rogo bhavissati, ārogyaṃ bhavissati (6D 1.2.3: Mahāsīla)
option
before
from
operation
to
after
context
ca
(ekādito)
(paccayo hoti)
dhā
vibhāge
and
(after eka and the numerals)
(the suffix is added)
dhāin the sense of division
vibhāga (“division”, vi + bhāga) is the sense “in so many ways, into so many parts”: ekena vibhāgena ekadhā, “by one division: in one way”. The suffix dhā goes on the numerals (the Rūpasiddhi, 420, supplies ekādisaṅkhyāto, “after the numerals from eka”), and the result is an abyayataddhita, an uninflected derivative: it is a particle, so the si it takes as a noun is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca — the Bālāvatāra (¶266) says nipātattā silopo. With this rule the chapter turns from the numerals to the three uninflected derivatives (§397–§399, the Bālāvatāra’s ¶266–¶268). By saying ca the rule is extended to a second suffix in the same sense, as the vutti’s own question and answer state (Ceti kimatthaṃ? Sopaccayo hoti): so, in suttaso (“sutta by sutta”), byañjanaso (“syllable by syllable”), padaso (“word by word”). The Rūpasiddhi draws more from the ca — jjha after eka and dvi (ekajjhaṃ, dvejjhaṃ) and so after any noun (atthaso, bahuso, sabbaso, yoniso). There is no option marker.
Vibhāgatthe ca dhāpaccayo hoti.
Ekena vibhāgena ekadhā. Evaṃ dvidhā, tidhā, catudhā, pañcadhā, chadhā.
Ceti kimatthaṃ? Sopaccayo hoti.
Suttaso, byañjanaso, padaso.
And in the sense of division (vibhāga) the suffix dhā is added.
lemma
inflected
meaning
🔼(eka + dhā)
ekena vibhāgena ekadhā
by one division: in one way, as one
🔼(dvi + dhā)
dvidhā
in two ways, into two
🔼(ti + dhā)
tidhā
in three ways, into three
🔼(catu + dhā)
catudhā
in four ways, into four
🔼(pañca + dhā)
pañcadhā
in five ways, into five
🔼(cha + dhā)
chadhā
in six ways, into six
eka + nā (③⨀) + dhā + si
rule
→
eka + nā + dhā + si
§317
→
ekadhā + si
§221
→
ekadhā
araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi (7D 10.2.10: Aggikajaṭilaupamā)
option
before
from
operation
to
after
context
tu
sabbanāmehi
(paccayo hoti)
thā
pakāravacane
and also
after pronouns
(the suffix is added)
thāin the expression of manner
sabbanāma is the pronoun — sabba, ya, ta, añña, itara and the rest listed under §164 (200): Sabbanāmakārate paṭhamo . pakāravacane is “in the expression of manner”: pakāra is “kind, way, manner”, which the Rūpasiddhi (421) defines as the particular that marks a distinction within a general kind (sāmaññassa bhedako viseso). The suffix thā turns the pronoun into an adverb of manner — tathā “in that way”, yathā “in which way, as”, sabbathā “in every way”, aññathā and itarathā “otherwise” — and the vutti’s sevenfold paraphrase (so pakāro tathā, taṃ pakāraṃ tathā …) shows that the one uninflected word answers to the pronoun and pakāra in every inflection form ①…⑦; its own si is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca . There is no option marker. tu usually marks a contrast; here, as in §360 (387): Ṇya tta tā bhāve tu , it carries a supplementary suffix, which the vutti draws out with its Tuggahaṇaṃ kimatthaṃ? — thattā, giving tathattā, yathattā, sabbathattā, aññathattā, itarathattā. The Rūpasiddhi (tusaddena thattāpaccayo ca) and the Bālāvatāra (¶267, tukārena thattā ca) both read the suffix so; the CST’s -thatthā is not followed here.
Sabbanāmehi pakāravacanatthe thāpaccayo hoti.
So pakāro tathā, taṃ pakāraṃ tathā, tena pakārena tathā, tassa pakārassa tathā, tasmā pakārā tathā, tassa pakārassa tathā, tasmiṃ pakāre tathā. Evaṃ yathā, sabbathā, aññathā, itarathā.
Tuggahaṇaṃ kimatthaṃ? Thattāpaccayo51
So pakāro tathattā. Evaṃ yathattā. Sabbathattā, aññathattā, itarathattā.
After pronouns (sabbanāma), in the sense of an expression of manner (pakāra), the suffix thā is added.
lemma
inflected
meaning
🚹①⨀(ta) 🚹①⨀(pakāra) 🔼(ta + thā)
so pakāro tathā
that manner: thus (①)
🚹②⨀(ta) 🚹②⨀(pakāra) 🔼(ta + thā)
taṃ pakāraṃ tathā
in that manner (②)
🚹③⨀(ta) 🚹③⨀(pakāra) 🔼(ta + thā)
tena pakārena tathā
by that manner (③)
🚹④⨀(ta) 🚹④⨀(pakāra) 🔼(ta + thā)
tassa pakārassa tathā
for that manner (④)
🚹⑤⨀(ta) 🚹⑤⨀(pakāra) 🔼(ta + thā)
tasmā pakārā tathā
from that manner (⑤)
🚹⑥⨀(ta) 🚹⑥⨀(pakāra) 🔼(ta + thā)
tassa pakārassa tathā
of that manner (⑥)
🚹⑦⨀(ta) 🚹⑦⨀(pakāra) 🔼(ta + thā)
tasmiṃ pakāre tathā
in that manner (⑦)
🔼(ya + thā)
yathā
in which way, as
🔼(sabba + thā)
sabbathā
in every way
🔼(añña + thā)
aññathā
otherwise
🔼(itara + thā)
itarathā
in the other way, otherwise
ta + nā (③⨀) + thā + si
rule
→
ta + nā + thā + si
§317
→
tathā + si
§221
→
tathā
sabbena sabbaṃ sabbathā sabbaṃ (7D 2.1: Paṭiccasamuppāda)
aññathā santamattānaṃ, aññathā yo pavedaye (1V 1.1.4: Catutthapārājikasikkhāpada)
Tuggahaṇaṃ kimatthaṃ? — what is the purpose of the word tu? The suffix thattā [also] occurs, in the same sense.
lemma
inflected
meaning
🔼(ta + thattā)
so pakāro tathattā
that manner: in that way
🔼(ya + thattā)
yathattā
in which way
🔼(sabba + thattā)
sabbathattā
in every way
🔼(añña + thattā)
aññathattā
otherwise
🔼(itara + thattā)
itarathattā
in the other way
The canon’s noun aññathatta (“change, alteration”, literally “otherwise-ness”) is built on the same aññathā.
option
before
from
operation
to
after
context
kimimehi
(paccayo hoti)
thaṃ
(pakāravacane)
after kiṃ and ima
(the suffix is added)
thaṃ(in the expression of manner)
kimimehi is kiṃ ima iccetehi, “after these two, kiṃ (“what?”) and ima (“this”)“, and pakāravacanatthe continues from §398 (421): Sabbanāmehi pakāravacane tu thā : for these two pronouns the suffix of manner is thaṃ instead of thā, giving kathaṃ (“how?”, “in what manner?”) and itthaṃ (“thus”, “in this manner”). The stems change before it: kiṃ becomes ka by §229 (226): Sesesu ca , and the whole of ima becomes i by §234 (265): Imassi thaṃ dāni ha to dhesu ca , whose thaṃ is this suffix; after that i the th is doubled by §28 (40): Para dvebhāvo ṭhāne and §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā . As in §398 the vutti runs each word through the seven forms of the pronoun with pakāra; the derivatives themselves are uninflected, their si elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca . There is no option marker. The Bālāvatāra (¶268) adds that by splitting the sutta (thaṃ on its own) the suffix reaches other words too, as in bahutthaṃ (“in many ways”).
Kiṃ ima iccetehi thaṃpaccayo hoti pakāravacanatthe.
Ko pakāro kathaṃ, kaṃ pakāraṃ kathaṃ, kena pakārena kathaṃ, kassa pakārassa kathaṃ, kasmā pakārā kathaṃ. Kassa pakārassa kathaṃ, kasmiṃ pakāre kathaṃ, ayaṃ pakāro itthaṃ, imaṃ pakāraṃ itthaṃ, iminā pakārena itthaṃ, imassa pakārassa itthaṃ, imasmā pakārā itthaṃ, imassa pakārassa itthaṃ, imasmiṃ pakāre itthaṃ.
After kiṃ and ima the suffix thaṃ is added in the sense of an expression of manner.
lemma
inflected
meaning
🚹①⨀(kiṃ) 🚹①⨀(pakāra) 🔼(kiṃ + thaṃ)
ko pakāro kathaṃ
what manner: how? (①)
🚹②⨀(kiṃ) 🚹②⨀(pakāra) 🔼(kiṃ + thaṃ)
kaṃ pakāraṃ kathaṃ
in what manner (②)
🚹③⨀(kiṃ) 🚹③⨀(pakāra) 🔼(kiṃ + thaṃ)
kena pakārena kathaṃ
by what manner (③)
🚹④⨀(kiṃ) 🚹④⨀(pakāra) 🔼(kiṃ + thaṃ)
kassa pakārassa kathaṃ
for what manner (④)
🚹⑤⨀(kiṃ) 🚹⑤⨀(pakāra) 🔼(kiṃ + thaṃ)
kasmā pakārā kathaṃ
from what manner (⑤)
🚹⑥⨀(kiṃ) 🚹⑥⨀(pakāra) 🔼(kiṃ + thaṃ)
kassa pakārassa kathaṃ
of what manner (⑥)
🚹⑦⨀(kiṃ) 🚹⑦⨀(pakāra) 🔼(kiṃ + thaṃ)
kasmiṃ pakāre kathaṃ
in what manner (⑦)
🚹①⨀(ima) 🚹①⨀(pakāra) 🔼(ima + thaṃ)
ayaṃ pakāro itthaṃ
this manner: thus (①)
🚹②⨀(ima) 🚹②⨀(pakāra) 🔼(ima + thaṃ)
imaṃ pakāraṃ itthaṃ
in this manner (②)
🚹③⨀(ima) 🚹③⨀(pakāra) 🔼(ima + thaṃ)
iminā pakārena itthaṃ
by this manner (③)
🚹④⨀(ima) 🚹④⨀(pakāra) 🔼(ima + thaṃ)
imassa pakārassa itthaṃ
for this manner (④)
🚹⑤⨀(ima) 🚹⑤⨀(pakāra) 🔼(ima + thaṃ)
imasmā pakārā itthaṃ
from this manner (⑤)
🚹⑥⨀(ima) 🚹⑥⨀(pakāra) 🔼(ima + thaṃ)
imassa pakārassa itthaṃ
of this manner (⑥)
🚹⑦⨀(ima) 🚹⑦⨀(pakāra) 🔼(ima + thaṃ)
imasmiṃ pakāre itthaṃ
in this manner (⑦)
kiṃ + thaṃ + si
rule
→
(kiṃ→ka) + thaṃ + si
§229
→
kathaṃ + si
§221
→
kathaṃ
ima + thaṃ + si
rule
→
(ima→i) + thaṃ + si
§234
→
i + (thaṃ→tthaṃ) + si
§28, §29
→
itthaṃ + si
§221
→
itthaṃ
kathaṃ nu kho amhehi paṭipajjitabbaṃ (1V 1.1.4.2: Vinītavatthu)
itthaṃ sudaṃ bhagavā āyasmantaṃ rāhulaṃ imāhi gāthāhi abhiṇhaṃ ovadati (18Sn 2.11: Rāhulasutta)
option
before
from
operation
to
after
context
vā ca
ādisarassa (ādibyañjanassa vā sarassa) asaṃyogantassa
vuddhi
saṇe (paccaye)
optionally; and
of the initial vowel (or of the vowel of the initial consonant), not followed by a conjunct
strengthening
before a suffix bearing ṇ
The sutta is vuddhi ādisarassa vā asaṃyogantassa saṇe ca. vuddhi (“growth”, “strengthening”) is the change of a to ā, of i/ī to e and of u/ū to o, defined in the chapter’s last sutta, §405 (365): Ayuvaṇṇānañcāyo vuddhi . ādisarassa is “of the first vowel”; by saying ca the rule reaches, as the vutti puts it, “the vowel of the first consonant” as well (ādibyañjanassa vā sarassa) — so the first vowel of the word is meant whether the word begins with it (alasa → ālasyaṃ) or with a consonant (vasiṭṭha → vāsiṭṭho, vinatā → venateyyo). asaṃyogantassa, “not ending in a conjunct”, qualifies that vowel: one followed by a double consonant (bhaggu, kuntī) is left alone. saṇe is sa-ṇe, “before [a suffix] with ṇ” — the marker that §396 (363): Tesaṃ ṇo lopaṃ elides once it has done this work; the vutti’s saṇakārake paccaye means the same. The option marker vā does not offer two forms of one word: the Rūpasiddhi (364) reads it as a vavatthitavibhāsā, an option fixed word by word — vuddhi is invariable in vāsiṭṭha and the like, variable in oḷumpika and the like (uḷumpika also occurs), and absent in nīla, pīta and the other colour words, which Kaccāyana’s own verse under §352 (376): Ṇa rāgā tasse damaññatthesu ca states (Na vuddhi nīlapītādo, paccaye saṇakārake). The Bālāvatāra, which cites the rule at ¶232, invokes the same vā at ¶263 both for a strengthening the rule would refuse (koṇḍañño from kuṇḍanī, despite the conjunct) and for its absence (pajjaṃ, dhaññaṃ, saccaṃ). So the option ranges over the vocabulary, as the vā of §13 (15): Vā paro asarūpā ranges over the cases of sandhi. Initial i and u that have become y and v are treated separately by §401 (375): Māyūnamāgamo ṭhāne and §402 (377): Āttañca .
Ādisarassa vā asaṃyogantassa ādibyañjanassa vā sarassa vuddhi hoti saṇakārake paccaye pare.
Ābhidhammiko, venateyyo, vāsiṭṭho, ālasyaṃ, ārogyaṃ.
Asaṃyogantasseti kimatthaṃ?
Bhaggavo, manteyyo, kunteyyo.
Optionally, the initial vowel [of the base], or the vowel of its initial consonant, when it is not followed by a conjunct, is strengthened (vuddhi) when a suffix bearing the marker ṇ follows.52
By saying asaṃyogantassa (not followed by a conjunct) a first vowel that stands before a double consonant is not strengthened: bhaggu + ṇava (§348 (371): Ṇavo’ pakvādīhi ) gives bhaggavo, not bhāggavo, and ṇeyya after manta and kuntī leaves their a and u unchanged.
lemma
inflected
meaning
🚹①⨀(bhaggu + ṇava)
bhaggavo
a descendant of Bhaggu; a potter
🚹①⨀(manta + ṇeyya)
manteyyo
a descendant of Manta53
🚹①⨀(kuntī + ṇeyya)
kunteyyo
a descendant of Kuntī
handa ko nu kho ayaṃ bhaggavo gato (10M 4.1: Ghaṭikārasutta)
option
before
from
operation
to
after
context
mā
yūnaṃ (ādibhūtānaṃ)
(vuddhi)
(saṇe)
(yavehi pubbe)
āgamo (vuddhāgamo)
(e|o)
ṭhāne
not
of initial i and u
(strengthening)
(before a ṇ suffix)
(before the y, v they have become)
augment (of a strengthened vowel)
e|oin their place
The sutta is mā yūnaṃ āgamo ṭhāne. yu names the two vowels i and u together, as ayuvaṇṇa does in §405 (365): Ayuvaṇṇānañcāyo vuddhi , so yūnaṃ is “of i and u”; mā is the prohibitive particle, “let there not be”; āgamo is an augment; ṭhāne “in [their] place”. The rule qualifies §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca for a base whose initial i or u has already become y or v before a following vowel — byākaraṇa (vi + ākaraṇa, “grammar”), nyāya (ni + āya, “logic”), dvāra (du + āra, “door”). The i or u hidden in that y or v is not strengthened — that would give a ve-ākaraṇika — but the strengthened vowel comes instead as an augment (vuddhāgamo), e for i and o for u, inserted before the y or v: veyyākaraṇiko, neyyāyiko, veyyāvaccho, dovāriko, the y being doubled after the new e by §28 (40): Para dvebhāvo ṭhāne . The Rūpasiddhi (375) reads ṭhāne precisely so: “because of the word ṭhāne, the augments e and o come only before the y and v that stand for i and u”.54 mā is a negation, not an option marker: where the rule applies it is the only form. It states a special case of §400 and is an apavada; its ṭhāne governs the next sutta as well.
Iu iccetesaṃ ādibhūtānaṃ mā vuddhi hoti.
Tesu ca e o vuddhāgamo hoti ṭhāne.
Byākaraṇamadhīte veyyākaraṇiko, nyāyamadhīte neyyāyiko, byāvacchassa apaccaṃ veyyāvaccho55
Of i and u standing at the beginning [of the base, before a ṇ suffix,] there is no strengthening; and for them, in [their] place, there is an augment consisting of the strengthened vowel, e or o.
lemma
inflected
meaning
🚹①⨀(byākaraṇa + ṇika)
byākaraṇamadhīte veyyākaraṇiko
one who studies grammar: a grammarian (§351)
🚹①⨀(nyāya + ṇika)
nyāyamadhīte neyyāyiko
one who studies logic: a logician (§351)
🚹①⨀(byāvaccha + ṇa)
byāvacchassa apaccaṃ veyyāvaccho
a descendant of Byāvaccha (§344)
🚹①⨀(dvāra + ṇika)
dvāre niyutto dovāriko
one posted at the door: a gatekeeper (§351)
dvāra + ṇika + si
rule
→
dvāra + ṇika + si
§396
→
d + (o) + vāra + ika + si
§401
→
dovār + (a + ika) + si
§83
→
dovārika + (si→o)
§104
→
dovāriko
vyākaraṇa (byākaraṇa) + ṇika + si
rule
→
vyākaraṇa + ṇika + si
§396
→
v + (e) + yākaraṇa + ika + si
§401
→
ve + (y→yy) + ākaraṇa + ika + si
§28
→
veyyākaraṇ + (a + ika) + si
§83
→
veyyākaraṇika + (si→o)
§104
→
veyyākaraṇiko
b and v interchange in these words (byākaraṇa, vyākaraṇa); the u of dvāra is the v, as the fuller duvāra shows. The canon’s veyyākaraṇa (“exposition”, one of the nine kinds of teaching) has the same e and yy before the ākaraṇa of vyākaraṇa.
so dovāriko sālavatiyā gaṇikāya paccassosi (3V 8.1: Jīvakavatthu)
option
before
from
operation
to
after
context
ca
(yūnaṃ)
āttaṃ
ā
(saṇe)
(ṭhāne)
ca
(rikārāgamo)
(ri)
ṭhāne
and
(of initial i and u)
becoming ā
ā(before a ṇ suffix)
(in the proper place)
and
(augment)
riin the proper place
Āttañca is ā-ttaṃ ca, “and ā-ness”: the abstract suffix tta on the vowel names the change into ā. yūnaṃ and ṭhāne continue from §401 (375): Māyūnamāgamo ṭhāne , and by saying ca the rule extends it: an initial i or u before a ṇ suffix has, besides the e/o of §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca and the augment of §401, a third treatment — it becomes ā: isi → ārisyaṃ, iṇa → āṇyaṃ, usabha → āsabhaṃ, uju → ajjavaṃ. The vutti has a second ca, rikārāgamo ca, “and the augment ri”, which the Rūpasiddhi (377) also draws from the ca of the sutta and confines to isi56 isi the augment ri comes immediately after the ā”, giving ārisyaṃ and not āsyaṃ. ṭhāne, “in the proper place”, limits both changes to the words in which usage has them, which is what the two counter-examples show: elsewhere an initial i or u takes the ordinary e or o. In ajjavaṃ the new ā is shortened again by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , the second u becomes ava by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca — the Rūpasiddhi (370) says so, and the Bālāvatāra (¶264) calls it an irregular form — and the j is doubled. There is no option marker. The Bālāvatāra has the rule in its section on abstract nouns, with ārissaṃ (the sy assimilated to ss).
Iu iccetesaṃ āttañca hoti, rikārāgamo ca ṭhāne.
Isissa bhāvo ārisyaṃ, iṇassa bhāvo āṇyaṃ, usabhassa bhāvo āsabhaṃ, ujuno bhāvo ajjavaṃ, iccevamādī yojetabbā.
Yūnamiti kimatthaṃ?
Apāyesu jāto āpāyiko.
Ṭhāneti kimatthaṃ?
Vematiko, opanayiko, opamāyiko, opāyiko.
And i and u [at the beginning of the base] become ā; and [there is] the augment ri, in the proper place.
By saying ṭhāne (in the proper place) the ā is confined to the words in which usage has it. Elsewhere an initial i or u takes the e or o of §400: vimati (“doubt”) gives vematiko, upanaya opanayiko, upamā opamāyiko, upāya opāyiko.
lemma
inflected
meaning
🚹①⨀(vimati + ṇika)
vematiko
in doubt, uncertain
🚹①⨀(upanaya + ṇika)
opanayiko
leading onward
🚹①⨀(upamā + ṇika)
opamāyiko
serving as a comparison
🚹①⨀(upāya + ṇika)
opāyiko
suitable, expedient
dhammakamme vematiko na paṭinissajjati, āpatti saṃghādisesassa (1V 1.2.10: Saṃghabhedasikkhāpada)
svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko (7D 3.10: Dhammādāsadhammapariyāya)
The canon’s opaneyyiko is built on upaneyya; the vutti’s opanayiko on upanaya. Both show the o of §400 for the initial u.
option
before
from
operation
to
after
context
kvaci ca
ādimajjhuttarānaṃ (sarānaṃ)
dīgharassā (honti)
paccayesu (apaccayesu ca)
sometimes; and
of the first, middle and last [vowels]
lengthening and shortening
before suffixes (and where there is no suffix)
The sutta is kvaci ādi-majjha-uttarānaṃ dīgha-rassā paccayesu ca. ādi, majjha and uttara are the first, middle and last [vowels] of a word — the Rūpasiddhi (354) supplies sarānaṃ and says the words in question are derivatives, compounds, nouns and prefixes alike; dīgha and rassa are the lengthening and shortening of §25 (37): Dīghaṃ and §26 (38): Rassaṃ , whose examples bhovādi nāma so hoti and yathābhāvi guṇena so the vutti repeats. paccayesu, “before suffixes”, is the taddhita setting; by saying ca the rule reaches beyond it, as the vutti’s closing sentence says (Caggahaṇena apaccayesu cāti atthaṃ samucceti): the change occurs also where no suffix follows — the Rūpasiddhi even prints the heading dīgharassāpaccayesu ca, “… also where there is no suffix”, and glosses it “before suffixes, before non-suffixes, and with nothing following”. The option marker kvaci restricts: the lengthening and shortening belong to particular words, as usage has them (yathājinavacanānuparodhena, “so far as it does not conflict with the Buddha’s word”) — pākāro but pakāro (“manner”), khantī in the verse but khanti elsewhere — and the rule licenses them rather than prescribing them. Ruiz-Falqués (reference chapter, §3.4) notes that this sutta, §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca are known in the Burmese tradition as the mahāsuttas, the “great rules”, whose kvaci marks genuine exceptions (he cites them as Kacc. 405, 406 and 519). The kvaci and the three positions are carried into §404.
Kvaci ādimajjhauttaraiccetesaṃ dīgharassā honti paccayesu ca apaccayesu ca.
Ādidīgho tāva – pākāro, nīvāro, pāsādo, pākaṭo, pātimokkho, pāṭikaṅkho iccevamādi.
Majjhedīgho tāva – aṅgamāgadhiko, orabbhamāgaviko57
Uttaradīgho tāva – khantī paramaṃ tapo titikkhā, añjanā giri, koṭarā vanaṃ, aṅgulī iccevamādi.
Ādirasso tāva – pageva iccevamādi.
Majjherasso tāva – sumedhaso suvaṇṇadharehi58
Uttararasso tāva – bhovādi nāma so hoti, yathābhāvi guṇena so iccevamādi. Aññepi yathājinavacanānuparodhena yojetabbā.
Caggahaṇena apaccayesu cāti atthaṃ samucceti,
Sometimes the first, middle and last [vowels of a word] are lengthened or shortened, both before suffixes and where no suffix follows.
The vutti sorts its examples by the position of the vowel and the direction of the change, each list ending iccevamādi (“and so on”).
Lengthening of the first vowel (ādidīgho):
lemma
inflected
meaning
🚹①⨀(pa + kāra)
pākāro
a wall, rampart
🚹①⨀(ni + vāra)
nīvāro
wild rice
🚹①⨀(pa + sāda)
pāsādo
a mansion
🚹①⨀(pa + kaṭa)
pākaṭo
manifest, well known
🚹①⨀(pati + mokkha)
pātimokkho
the Pātimokkha, the code of training rules
🚹①⨀(paṭi + kaṅkha)
pāṭikaṅkho
to be expected
Lengthening of a middle vowel (majjhedīgho):
lemma
inflected
meaning
🚹①⨀(aṅga + magadha + ṇika)
aṅgamāgadhiko
of Aṅga and Magadha (māgadha for magadha)
🚹①⨀(urabbha + maga + ṇika)
orabbhamāgaviko
a butcher of sheep and hunter of deer (māga for maga)
Lengthening of the last vowel (uttaradīgho):
lemma
inflected
meaning
🚺①⨀(khanti)
khantī paramaṃ tapo titikkhā
patience, forbearance, is the highest austerity (khantī for khanti)
🚹①⨀(añjana) 🚹①⨀(giri)
añjanā giri
Mount Añjana (añjanā for añjana)
🚹①⨀(koṭara) 🚻①⨀(vana)
koṭarā vanaṃ
the Koṭara wood (koṭarā for koṭara)
🚺①⨀(aṅguli)
aṅgulī
a finger (aṅgulī for aṅguli)
Shortening of the first vowel (ādirasso):
lemma
inflected
meaning
🔼(pāgo + eva)
pageva
all the more, how much more (pa for pā)
Shortening of a middle vowel (majjherasso):
lemma
inflected
meaning
🚹①⨀(sumedhā + so)
sumedhaso
wise, of good understanding (a for the ā of sumedhā, §364)
🚹③⨂(suvaṇṇa + dhāra)
suvaṇṇadharehi
by the gold-bearers (dhara for dhāra)
Shortening of the last vowel (uttararasso):
lemma
inflected
meaning
🚹①⨀(bho + vādī)
bhovādi nāma so hoti
he is a “sir”-sayer by name (bhovādi for bhovādī)
🚹①⨀(yathā + bhāvī)
yathābhāvi guṇena so
he is such as his quality makes him (yathābhāvi for yathābhāvī)
khantī paramaṃ tapo titikkhā, nibbānaṃ paramaṃ vadanti buddhā (18Dh 14.4: Ānandattherapañhavatthu)
bhovādi nāma so hoti, sace hoti sakiñcano (10M 5.8: Vāseṭṭhasutta)
pageva manussitthiyā (1V 1.1.1.3: Santhatabhāṇavāra)
pākāro nāma tayo pākārā— iṭṭhakāpākāro, silāpākāro, dārupākāro (2V 2.4.1.8: Uccārachaḍḍanasikkhāpada)
vipassamāno jānāti, ubho bhoge sumedhaso (15A4 2.2.2: Ānaṇyasutta)
Aññepi yathājinavacanānuparodhena yojetabbā: other [forms] too are to be construed, so far as they do not conflict with the Buddha’s word.
Caggahaṇena apaccayesu cāti atthaṃ samucceti: by the word ca the sense “also where there is no suffix” is included [in the rule] — the vutti’s examples pākāro, khantī, pageva, bhovādi are not taddhita derivatives at all.
The lengthening and shortening of the Sandhikappa (§15 (17): Dīghaṃ , §25, §26) are sandhi changes at the meeting of two words; this rule licenses the same changes inside a word, in any position and for no phonetic reason, wherever the canon has them. It is, like the two rules that follow it, less a rule than a licence: the grammar admits that its derivations do not reach every form, and kvaci with yathājinavacanānuparodhena (“without conflict with the Buddha’s word”, the standard set by §52 (60): Jinavacanayuttaṃ hi ) makes attested usage the final court of appeal. The Ākhyāta chapter has the same licence for roots, inflections and suffixes in §517.
§404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca (and in these, vuddhi, elision, augment, change, reversal, replacement) apavada Section titled “§404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca (and in these, vuddhi, elision, augment, change, reversal, replacement) apavada ”
option
before
from
operation
to
after
context
(kvaci) ca
tesu (ādimajjhuttaresu)
vuddhi-lopa-āgama-vikāra-viparīta-ādesā (honti)
(yathājinavacanānuparodhena)
(sometimes); and
in these — the first, middle and last [positions]
strengthening, elision, augment, change, reversal and replacement
(as the Buddha’s word has them)
tesu (“in these”) is the ādi, majjha and uttara of §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca , and the vutti carries that rule’s kvaci down too, repeating it before each of the six operations. The sutta itself is one compound naming them — vuddhi (strengthening), lopa (elision), āgama (augment), vikāra (change), viparīta (reversal) and ādesa (replacement) — with the last member in the plural. By saying ca the rule extends §403: beside lengthening and shortening, the grammar’s other operations may occur in any position of a word, wherever the canon has them, without a rule of their own — the Rūpasiddhi (370) uses it to admit koṇḍañño (strengthening despite the conjunct), korabyo and bhātabyo (u to ava), paṇṇāsaṃ beside paññāsaṃ, tedhā beside tidhā. kvaci restricts as in §403, and the standard is again yathājinavacanānuparodhena, “so far as it does not conflict with the Buddha’s word”. It is the second of the three mahāsuttas (§403, §404, §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ). The CST’s vutti section and the Rūpasiddhi print viparītādesā; the CST’s sutta list has viparitādesā, a misprint this chapter does not follow. In the vutti’s eighteen groups, uttara for vuddhi means the later member of a compound or a derived word (māgadhiko in aṅgamāgadhiko, the uttarapadavuddhi of §405 (365): Ayuvaṇṇānañcāyo vuddhi ), and viparīta is the exchange of o for u (and the reverse) that §79 (46): Tabbiparītūpapade byañjane ca states for ava.
Tesu ādimajjhuttaresu yathājinavacanānuparodhena kvaci vuddhi hoti, kvaci lopo hoti, kvaci āgamo hoti, kvaci vikāro hoti, kvaci viparīto hoti, kvaci ādeso hoti.
Ādivuddhi tāva – ābhidhammiko, venateyyo iccevamādi.
Majjhevuddhi tāva – sukhaseyyaṃ, sukhakāri dānaṃ, sukhakāri sīlaṃ iccevamādi.
Uttaravuddhi tāva – kāliṅgo, māgadhiko, paccakkhadhammā iccevamādi.
Ādilopo tāva – tālīsaṃ iccevamādi.
Majjhelopo tāva – kattukāmo, kumbhakāraputto, vedallaṃ iccevamādi.
Uttaralopo tāva – bhikkhu, bhikkhunī iccevamādi.
Ādiāgamo tāva – vutto bhagavatā iccevamādi.
Majjheāgamo tāva – sa sīlavā59
Uttaraāgamo tāva – vedallaṃ iccevamādi.
Ādivikāro tāva – ārisyaṃ, āṇyaṃ, āsabhaṃ, ajjavaṃ iccevamādi.
Majjhevikāro tāva – varārisyaṃ, parārisyaṃ iccevamādi.
Uttaravikāro tāva – yāni, tāni, sukhāni iccevamādi.
Ādiviparīto tāva – uggate sūriye uggacchati60
Majjheviparīto tāva – samuggacchati, samuggate sūriye iccevamādi.
Uttaraviparīto tāva – digu, diguṇaṃ iccevamādi.
Ādiādeso tāva – yūnaṃ iccevamādi.
Majjheādeso tāva – nyāyogā iccevamādi.
Uttaraādeso tāva – sabbaseyyo, sabbaseṭṭho, cittaṃ iccevamādi. Evaṃ yathājinavacanānuparodhena sabbattha yojetabbā.
In these — the first, middle and last [positions of a word] — in conformity with the Buddha’s word, there is sometimes strengthening (vuddhi), sometimes elision (lopa), sometimes an augment (āgama), sometimes change (vikāra), sometimes reversal (viparīta), sometimes replacement (ādesa).
The vutti takes the six operations in turn and gives each in the three positions, every list ending iccevamādi (“and so on”).
Strengthening (vuddhi):
lemma
inflected
meaning
🚹①⨀(abhidhamma + ṇika)
ābhidhammiko
first: an Abhidhamma scholar — a to ā (§400)
🚹①⨀(vinatā + ṇeyya)
venateyyo
first: a descendant of Vinatā — i to e (§400)
🚻①⨀(sukha + seyyā)
sukhaseyyaṃ
middle: a comfortable bed — se for the sa of sayana
🚻①⨀(sukha + kārī)
sukhakāri dānaṃ
middle: a gift that brings happiness — kā for the ka of kara
🚻①⨀(sukha + kārī)
sukhakāri sīlaṃ
middle: virtue that brings happiness
🚹①⨀(kaliṅga + ṇa)
kāliṅgo
last: a man of Kaliṅga — vuddhi in a derived word (§352)
🚹①⨀(magadha + ṇika)
māgadhiko
last: of Magadha — the later member of aṅgamāgadhiko
🚹①⨂(paccakkha + dhamma)
paccakkhadhammā
last: those who have seen the Dhamma for themselves — ā for the final a (§340)
Elision (lopa):
lemma
inflected
meaning
⚧️①⨀(catu + dasa)
tālīsaṃ
first: forty — the ca of cattālīsaṃ dropped (§390)
🚹①⨀(kattuṃ + kāma)
kattukāmo
middle: wishing to do — the ṃ of the infinitive kattuṃ dropped
🚹①⨀(kumbhakāra + putta)
kumbhakāraputto
middle: a potter’s son — the inflection of kumbhakārassa dropped (§317)
🚻①⨀(veda + la)
vedallaṃ
middle: catechism — the ṃ of vedaṃ dropped (§358)
🚹①⨀(√bhikkha + rū)
bhikkhu
last: a monk — the r of the suffix dropped (§535)
🚺①⨀(bhikkhu + inī)
bhikkhunī
last: a nun (§240)
Augment (āgama):
lemma
inflected
meaning
🚹①⨀(√vaca + ta)
vutto bhagavatā
first: said by the Blessed One — v prefixed to utto (§487)
🚹①⨀(ta) 🚹①⨀(sīlavantu)
sa sīlavā
middle: he is virtuous — the a of sa (for so, §27) standing in the middle of the phrase
🚹①⨀(ta) 🚹①⨀(paññavantu)
sa paññavā
middle: he is wise
🚻①⨀(veda + la)
vedallaṃ
last: catechism — the second l (§358)
Change (vikāra):
lemma
inflected
meaning
🚻①⨀(isi + ṇya)
ārisyaṃ
first: the state of a sage — i to ā (§402)
🚻①⨀(iṇa + ṇya)
āṇyaṃ
first: indebtedness (§402)
🚻①⨀(usabha + ṇa)
āsabhaṃ
first: pre-eminence — u to ā (§402)
🚻①⨀(uju + ṇa)
ajjavaṃ
first: uprightness (§402)
🚻①⨀(vara + isi + ṇya)
varārisyaṃ
middle: the state of an excellent sage — the ā of §402 inside the compound
🚻①⨀(para + isi + ṇya)
parārisyaṃ
middle: the state of another sage
🚻①⨂(ya)
yāni
last: which — a to ā before ni (§88, §217)
🚻①⨂(ta)
tāni
last: those
🚻①⨂(sukha)
sukhāni
last: pleasures
Reversal (viparīta):
lemma
inflected
meaning
🚹⑦⨀(uggata) 🚹⑦⨀(sūriya)
uggate sūriye
first: when the sun has risen — u for the o of ava (§79)
▶️🤟⨀(uggacchati)
uggacchati
first: it rises
▶️🤟⨀(samuggacchati)
samuggacchati
middle: it rises up — the same after saṃ
🚹⑦⨀(samuggata) 🚹⑦⨀(sūriya)
samuggate sūriye
middle: when the sun has risen up
🚹①⨀(dvi + go)
digu
last: two cows, the digu compound — u for the o of go (§325)
🚻①⨀(dvi + guṇa)
diguṇaṃ
last: twofold
Replacement (ādesa):
lemma
inflected
meaning
⚧️⑥⨂(i + u)
yūnaṃ
first: of i and u — y for i (§401)
🚹⑤⨀(ni + āyoga)
nyāyogā
middle: from application — y for the i of ni
🚹①⨀(sabba + pasattha + iya)
sabbaseyyo
last: best of all — sa for pasattha (§263)
🚹①⨀(sabba + pasattha + iṭṭha)
sabbaseṭṭho
last: best of all (§263)
🚻①⨀(citta)
cittaṃ
last: mind — aṃ for si (§219)
Evaṃ yathājinavacanānuparodhena sabbattha yojetabbā: in this way [the operations] are to be construed everywhere, so far as they do not conflict with the Buddha’s word.
āyasmāpi dhaniyo kumbhakāraputto (1V 1.1.2: Dutiyapārājikasikkhāpada)
ahaṃ, bhante, saññācikāya kuṭiṃ kattukāmo (1V 1.2.6: Kuṭikārasikkhāpada)
antarāyiko dhammo vutto bhagavatā (3V 2.2: Pātimokkhuddesānujānana)
kimidaṃ soppasi sūriye uggate (12S1 4.1.7: Supatisutta)
sabbaseṭṭho mahāvīra, sadiso te na vijjati (21Bu 1: Ratanacaṅkamanakaṇḍa)
The six operations are the grammar’s whole toolkit, each defined or used elsewhere: vuddhi, the strengthening of a vowel, is defined in the next sutta; lopa, elision, is the operation of §12 (13): Sarā sare lopaṃ and §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ; āgama, an augment, is a letter inserted where there was none, as in §35 (34): Ya va ma da na ta ra lā cāgamā and §61 (86): Sāgamo se ; vikāra, change, is the turning of one vowel or sound into another without a whole element being exchanged (i to ā in ārisyaṃ, a to ā in yāni); viparīta, reversal, is the exchange of o and u that §79 calls by that name; ādesa, replacement, is the substitution of one element for another that most rules of the Nāmakappa perform (aṃ for si, sa for pasattha). The list in the vutti of §391 (423): Yadanupapannā nipātanā sijjhanti names the same operations (sandhipakativuddhilopāgamavikāraviparitato) among the fields in which nipātana may step in, and this sutta is the licence under which it does so within a word.
option
before
from
operation
to
after
context
ca
a-yuvaṇṇānaṃ
(saññā) vuddhi
āyo (ā|e|o)
(yathāsaṅkhyaṃ)
and
of the letter a, the i-sound and the u-sound
(the name) vuddhi
ā|e|o(respectively)
The sutta is a-yuvaṇṇānaṃ ca āyo vuddhi. yu is i + u, so yuvaṇṇa is the i-sound and the u-sound, each with its long form — the vutti spells this out (i ī iti ivaṇṇo, u ū iti uvaṇṇo) — and ayuvaṇṇānaṃ is “of the letter a and of the i- and u-sounds”. āyo is ā + e + o, the e having become y before the following vowel by §17 (19): Yamedantassādeso (the Rūpasiddhi, 365: ā ca e ca o ca āyo). vuddhi (“growth”, “increase”) is the term the sutta defines: the strengthened form of a is ā, of i/ī e, of u/ū o, in that order; a vowel grows into a stronger one, so the name says what it means and the rule is an anvattha definition. The vutti adds ā ī ū vuddhi ca, “and ā, ī, ū are vuddhi”: a short vowel’s long form also counts as its strengthening, which is what the ā of māgadhika and jānapada rests on. By saying ca, according to the Rūpasiddhi, the sutta either includes the case of no strengthening — the Bālāvatāra takes it so: “the word ca indicates that sometimes there is no strengthening” — or marks emphasis, “these and no others”; and the naming of the domain (ayuvaṇṇānaṃ) stops ā, e, o from being strengthened in their turn, “for as vowels already strengthened are not strengthened again, so the naturally strong ā, e, o receive no further vuddhi” — the o of gotama stays in gotamo (§396 (363): Tesaṃ ṇo lopaṃ ). The two questions of the vutti have their own asides below. This is the last sutta of the Taddhitakappa; the Bālāvatāra puts its counterpart first, under the offspring suffixes, because every ṇ derivation needs it.
A iti akāro, i īiti ivaṇṇo, u ūiti uvaṇṇo, tesaṃ akāraivaṇṇuvaṇṇānaṃ ā e ovuddhiyo honti yathāsaṅkhyaṃ, ā ī ūvuddhi ca.61
Ābhidhammiko, venateyyo, oḷumpiko.
Puna vuddhiggahaṇaṃ kimatthaṃ? Uttarapadavuddhibhāvatthaṃ, aṅgamagadhehi āgatāti aṅgamāgadhikā. Nigamajanapadesu jātāti negamajānapadā. Purimajanapadesu jātāti porimajānapadā. Sattāhe niyuttoti sattāhikā, catuvijje niyuttoti cātuvijjikā. Iccevamādī yojetabbā.
Vuddhiiccanena kvattho? Vuddhādisarassa vā’saṃyogantassa saṇe ca.
a is the letter a; i and ī are the i-sound; u and ū are the u-sound. Of these — the letter a, the i-sound and the u-sound — the strengthened forms (vuddhi) are ā, e and o respectively; and ā, ī and ū are vuddhi too.
lemma
inflected
meaning
🚹①⨀(abhidhamma + ṇika)
ābhidhammiko
an Abhidhamma scholar — a to ā (§351)
🚹①⨀(vinatā + ṇeyya)
venateyyo
a descendant of Vinatā — i to e (§346)
🚹①⨀(uḷumpa + ṇika)
oḷumpiko
one who crosses by raft — u to o (§350)
uḷumpa + ṇika + si
rule
→
uḷumpa + ṇika + si
§396
→
(u→o) + ḷumpa + ika + si
§400, §405
→
oḷump + (a + ika) + si
§83
→
oḷumpika + (si→o)
§104
→
oḷumpiko
The derivations of ābhidhammiko and venateyyo are given under §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ; the Rūpasiddhi notes that oḷumpiko also occurs without the strengthening, as uḷumpiko — and the manuscripts that read a i u avuddhi ca (see the note on the vutti) give the three unstrengthened forms, abhidhammiko, vinateyyo, uḷumpiko, as its examples.
garuḷo pana venateyyo kimāha (22J 10.1.3: Catuposathiyajātaka)
Puna vuddhiggahaṇaṃ kimatthaṃ? — why is vuddhi mentioned again, when §400 has already prescribed it? Uttarapadavuddhibhāvatthaṃ: so that there may be strengthening of the later member [of a compound] as well — a mention that lets the vuddhi fall on the second member, or on both.
lemma
inflected
meaning
🚹①⨂(aṅga + magadha + ṇika)
aṅgamagadhehi āgatāti aṅgamāgadhikā
come from Aṅga and Magadha — ā in the second member
🚹①⨂(nigama + janapada + ṇa)
nigamajanapadesu jātāti negamajānapadā
born in towns and provinces — e in the first member, ā in the second
🚹①⨂(purima + janapada + ṇa)
purimajanapadesu jātāti porimajānapadā
born in the former provinces (purima, “former, foremost”) — o in the first, ā in the second62
🚹①⨂(sattāha + ṇika)
sattāhe niyuttoti sattāhikā
engaged for seven days — the ā of āha for the a of aha
🚹①⨂(catu + vijjā + ṇika)
catuvijje niyuttoti cātuvijjikā
devoted to the four Vedas — ā in catu63
Iccevamādī yojetabbā: the like are to be construed in the same way.
Iti nāmakappe taddhitakappo aṭṭhamo kaṇḍo.
Thus ends the taddhita chapter, the eighth section of the nāma chapter.
Taddhitakappo niṭṭhito.
The taddhita chapter is finished.
