ākhyāta (“what is declared”) is the finite verb. The first section (§406–§431) sets out the two voices (parassapada, attanopada), the three persons, the eight tenses and moods and their endings; the second (§432–§457) the suffixes that come between root and ending — desiderative, denominative, causative, passive, and the vikaraṇa of the eight conjugation classes; the third and fourth (§458–§523) the reduplication of the parokkhā and the sound changes of particular roots.
Verb forms are glossed ▶️ (vattamānā), ⏯ (pañcamī, sattamī, bhavissantī), ⏮ (parokkhā, hiyyattanī, ajjatanī, kālātipatti), with the person 👆 🤘 🤟 and number ⨀ ⨂; roots are cited with √ in the form Kaccāyana uses (√gamu, √paca).
Every set has twelve endings, six parassapada and six attanopada (§406–§407), in three persons (§408); the sets are named by the time or mood they express.
flowchart LR
V(["the verbal inflections<br/>eight sets of twelve endings"]) --> P["vattamānā §423<br/>the present §414"]
V --> I["pañcamī §424<br/>command and blessing §415"]
V --> O["sattamī §425<br/>permission and supposition §416"]
V --> Pk["parokkhā §426<br/>the unwitnessed past §417"]
V --> H["hiyyattanī §427<br/>the past before today §418"]
V --> Aj["ajjatanī §428<br/>the recent past §419 · with mā, any time §420"]
V --> F["bhavissantī §429<br/>the future §421"]
V --> Kl["kālātipatti §430<br/>the past that did not happen §422"]
A finite verb is a root (§457), a suffix that depends on the root’s class or on the voice (§432–§452), and an ending; the classes are named after their first root.
flowchart LR
R(["root + class suffix + ending"]) --> C1["bhūvādi: a §445<br/>bhavati"]
R --> C2["rudhādi: a with a niggahīta §446<br/>rundhati"]
R --> C3["divādi: ya §447<br/>dibbati"]
R --> C4["svādi: ṇu, ṇā, uṇā §448<br/>suṇoti"]
R --> C5["kiyādi: nā §449<br/>kiṇāti"]
R --> C6["gahādi: ppa, ṇhā §450<br/>gaṇhāti"]
R --> C7["tanādi: o, yira §451<br/>karoti"]
R --> C8["curādi: ṇe, ṇaya §452<br/>coreti"]
R --> Y["impersonal and passive: ya §440–§444<br/>paccati"]
R --> Dv["derived verbs: kha cha sa §433–§434<br/>āya, īya §435–§437 · ṇe ṇaya ṇāpe ṇāpaya §438"]
Ākhyātasāgaramathajjatanītaraṅgaṃ,
Now the ocean of the verb (ākhyāta), whose waves are the ajjatanī [and the other tenses], dhātu), whose fish are the conjugation signs (vikaraṇa), the augments (āgama) and the tenses (kāla), lopa), the indicatory letters (anubandha) and the analysis of meanings1
Vicittasaṅkhāraparikkhitaṃ imaṃ,
This [verb], hedged about with manifold constructions, ākhyātasadda), in its entirety —
Adhikāre maṅgale ceva, nipphanne cāvadhāraṇe;
In [the sense of] a governing heading (adhikāra) and of auspiciousness (maṅgala), of what follows as a result (nipphanna) and of emphasis (avadhāraṇa), anantara) and of taking up [a new subject] (pādāna): [in these six senses] the word atha is used.
The third verse explains the atha (“now”) with which the first verse and the first sutta, §406, begin. The Rūpasiddhi reads it there as anantara, immediate sequence — “now, next after the taddhita” — and the tradition also hears in it the maṅgala, the auspicious word with which a new subject is opened.
option
before
from
operation
to
after
context
pubbāni cha (padāni)
(saññāni honti)
parassapadāni
atha vibhattīnaṃ
the first six [words]
(are given the name)
parassapadanow; of the [verbal] inflections
atha (“now”) opens the chapter: the verb (ākhyāta) follows the taddhita, and the verse Ga above lists the senses of the word — the Rūpasiddhi takes it here as anantara, immediate sequence, “next after the taddhita”. vibhattīnaṃ (“of the inflections”) are the verbal inflections: eight sets of twelve endings, which §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe to §430 (474): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase list, as §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su listed the noun’s fourteen. Each set falls into two halves of six, and pubbāni cha (“the first six”) of every set — ti anti, si tha, mi ma in the vattamānā — receive the name parassapada; the vutti supplies padāni (“words”, the endings) and saññāni honti (“are so named”). parassapada is “the word for another” (Sanskrit parasmaipada, the active voice): the name is a label inherited from the Sanskrit grammarians, not a description of what the endings do in Pāli, where the two sets differ little in sense, so the definition is rūḷhī.2 Parassapadamiccanena kvattho? points to the rule that uses the term, §456 (430): Kattari parassapadaṃ . There is no option marker.
Atha sabbāsaṃ vibhattīnaṃ yāni yāni pubbakāni cha padāni, tāni tāni parassapadasaññāni honti.
Taṃ yathā? Ti anti, si tha, mi ma.
Parassapadamiccanena kvattho? Kattari parassapadaṃ.
Now (atha), of all the [verbal] inflections, whichever six words come first [in each set], those are named parassapada (“word for another”, the active endings).
Taṃ yathā? — “as follows”: the first six of the vattamānā (present). They are shown here on the root paca (“cook”), the verb the Rūpasiddhi runs through every tense, as the tables of §423–§430 will do.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√paca + a + ti)
pacati
ti (vattamānā, parassapada)he cooks
▶️🤟⨂(√paca + a + anti)
pacanti
anti (vattamānā, parassapada)they cook
▶️🤘⨀(√paca + a + si)
pacasi
si (vattamānā, parassapada)you cook
▶️🤘⨂(√paca + a + tha)
pacatha
tha (vattamānā, parassapada)you [all] cook
▶️👆⨀(√paca + a + mi)
pacāmi
mi (vattamānā, parassapada)I cook
▶️👆⨂(√paca + a + ma)
pacāma
ma (vattamānā, parassapada)we cook
paca + ti (vattamānā)
rule
→
pac + (a) + ti
§521
→
pac + (a) + ti
§445
→
pacati
The root’s final vowel is elided by §521 (425): Dhātussanto lopo’nekasarassa ; the conjugation sign a is added by §445 (433): Bhūvādito a ; the ending follows the sign by §455 (530): Dhātuppaccayehi vibhattiyo . Before mi and ma the a is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu .
pacati vā pacāpeti vā (2V 1.5.2.1: Bhūtagāmasikkhāpada)
option
before
from
operation
to
after
context
parāni cha (padāni)
(saññāni honti)
attanopadāni
(vibhattīnaṃ)
the latter six [words]
(are given the name)
attanopada(of the inflections)
The sutta is parāni attanopadāni run together: the final i of parāni (“the latter ones”) becomes y before the vowel by §21 (21): Ivaṇṇo yaṃ navā — the CST spells the result parāṇy-, with a retroflex that the vutti’s parāni does not have.3 vibhattīnaṃ and cha padāni continue from §406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni : the latter six of each set of twelve — te ante, se vhe, e mhe in the vattamānā — are attanopada, “the word for oneself” (Sanskrit ātmanepada, the middle voice). In Pāli these endings are chiefly a feature of verse and of the passive; as with parassapada the name is a label, so rūḷhī. Their use is given by §453 (444): Attanopadāni bhāve ca kammani — in the impersonal (bhāva) and passive (kamma) constructions — and extended to the active by §454 (440): Kattari ca . No option marker.
Sabbāsaṃ vibhattīnaṃ yāni yāni parāni cha padāni. Tāni tāni attanopadasaññāni honti.
Taṃ yathā? Te ante, se vhe, e mhe.
Attanopadamiccanena kvattho? Attanopadāni bhāve ca kammani.
Of all the [verbal] inflections, whichever six words come last [in each set], those are named attanopada (“word for oneself”, the middle endings).
Taṃ yathā? — the latter six of the vattamānā, on paca:
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√paca + a + te)
pacate
te (vattamānā, attanopada)he cooks
▶️🤟⨂(√paca + a + ante)
pacante
ante (vattamānā, attanopada)they cook
▶️🤘⨀(√paca + a + se)
pacase
se (vattamānā, attanopada)you cook
▶️🤘⨂(√paca + a + vhe)
pacavhe
vhe (vattamānā, attanopada)you [all] cook
▶️👆⨀(√paca + a + e)
pace
e (vattamānā, attanopada)I cook
▶️👆⨂(√paca + a + mhe)
pacāmhe
mhe (vattamānā, attanopada)we cook
paca + e (vattamānā)
rule
→
pac + (a) + e
§521
→
pac + (a) + e
§445
→
pac + (a + e)
§12
→
pace
Before the vowel of e the conjugation sign is elided by §12 (13): Sarā sare lopaṃ ; before mhe it is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu , whose vutti lists gacchāmhe.
abbudā jāyate pesi (12S1 10.1.1: Indakasutta)
rañño taṃ vuccate aghaṃ (22J 16.1.10: Gandhatindukajātaka)
udakaṃ maññe ādittaṃ (1V 1.2.8: Duṭṭhadosasikkhāpada)
The second is the passive use of §453, the third the first-person e.
option
before
from
operation
to
after
context
dve dve (padāni)
(saññāni honti)
paṭhama-majjhima-uttamapurisā
(parassapadānaṃ attanopadānañca)
each two [words]
(are given the names)
paṭhamapurisa, majjhimapurisa, uttamapurisa(of the parassapada and the attanopada)
dve dve (“two and two”, a pair at a time) takes the six of each half in order: the first pair is paṭhamapurisa, the “first person”, the second majjhimapurisa, the “middle person”, the third uttamapurisa, the “highest” or last person. The count runs from the one spoken about to the speaker, the reverse of the English habit: the Pāli first person is so pacati, “he cooks”, the middle person “you”, the highest person “I”. This translation keeps the Pāli names with their literal glosses, so that paṭhamapurisa is never the English “first person”. The names describe the place of each pair in the set, hence anvattha. Evaṃ sabbattha (“so everywhere”) extends the naming to all eight sets — ninety-six endings, thirty-two to each person, as the Rūpasiddhi counts. tāsaṃ sabbāsaṃ vibhattīnaṃ and the two voices continue from §406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni and §407 (439): Parāṇyattanopadāni . The question at the end names the three rules that use the terms, §410–§412. No option marker.
Tāsaṃ sabbāsaṃ vibhattīnaṃ parassapadānaṃ, attanopadānañca dve dve padāni paṭhamamajjhimuttamapurisasaññāni honti.
Taṃ yathā? Ti anti iti paṭhamapurisā, si tha iti majjhimapurisā, mi ma iti uttamapurisā. Attanopadānampi te ante iti paṭhamapurisā, se vhe iti majjhimapurisā, e mhe iti uttamapurisā. Evaṃ sabbattha.
Paṭhamamajjhimuttamapurisamiccanena kvattho? Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo, tumhe majjhimo, amhe uttamo.
Of all those inflections, parassapada and attanopada alike, each two words [in turn] are named paṭhamapurisa (“first person” — the one spoken of), majjhimapurisa (“middle person” — the one spoken to) and uttamapurisa (“highest person” — the speaker).
option
before
from
operation
to
after
context
sabbesaṃ (purisānaṃ)
(gahetabbo)
paro puriso
ekābhidhāne
of all [the persons]
(is to be taken)
the later person
in a single expression
The sutta is sabbesaṃ ekābhidhāne, the ṃ becoming m before the vowel by §34 (52): Madā sare . ekābhidhāna is “one expression”: a single verb made to cover subjects of different persons — “he and you”, or “he, you and I”. paro (“the later”) is the later in the order of §408 (431): Dve dve paṭhama majjhimuttamapurisā , paṭhama, majjhima, uttama: when a first person (he) and a middle person (you) share a verb, the middle person is used; when the highest person (I) is among them, the highest — as English “he and I” takes “we”. The vutti’s evaṃ sesāsu vibhattīsu carries the instruction to all eight sets. The Rūpasiddhi adds a condition the sutta leaves unsaid: the actions must be of one time (ekakālānam eva) — so ca pacati, tvañca pacissasi, ahañca paciṃ cannot merge into mayaṃ pacimhā. A rule about how the person is chosen rather than about any form, it is vidhyaṅga. No option marker.
Sabbesaṃ tiṇṇaṃ paṭhamamajjhimuttama purisānaṃ ekābhidhāne paro puriso gahetabbo.
So ca paṭhati, tvañca paṭhasi, tumhe paṭhatha. So ca pacati, tvañca pacasi. Tumhe pacatha. Evaṃ sesāsu vibhattīsu paro puriso yojetabbo.
When all three persons — paṭhama, majjhima and uttama — [or any two of them] are expressed in a single statement, the later person is to be taken.
so ca paṭhati, tvañca paṭhasi, tumhe paṭhatha
so ca pacati, tvañca pacasi, tumhe pacatha
“He reads and you read” is said with one verb as tumhe paṭhatha, “you [two] read”: of the first and the middle person, the middle is the later. Evaṃ sesāsu vibhattīsu — so in the remaining seven sets: so ca apacā, tvañca apaco, tumhe apacattha in the hiyyattanī, and the rest.
lemma
inflected
vibhatti
meaning
▶️🤘⨂(√paṭha + a + tha)
tumhe paṭhatha
tha, majjhimapurisa ⨂ (vattamānā)you [two] read
▶️🤘⨂(√paca + a + tha)
tumhe pacatha
tha, majjhimapurisa ⨂ (vattamānā)you [two] cook
The CST’s vutti shows only the middle person prevailing over the first.4 so ca pacati, ahañca pacāmi — mayaṃ pacāma; tvañca pacasi, ahañca pacāmi — mayaṃ pacāma; so ca pacati, tvañca pacasi, ahañca pacāmi — mayaṃ pacāma. Wherever the highest person is present it is taken, in the plural.
option
before
from
operation
to
after
context
(ākhyāte)
(hoti)
paṭhamo (puriso)
nāmamhi payujjamānepi (appayujjamānepi) tulyādhikaraṇe
(in the verb)
(is used)
the first person
when a noun of the same reference is used, or [also] not used
nāma here is any noun or pronoun other than tumha and amha, which the next two rules take out (the Rūpasiddhi: tumhāmhasaddavajjite). tulyādhikaraṇa, “having the same substratum”, is the noun that refers to the very thing the verb expresses — the agent in the active, the object in the passive — that is, the subject, standing in the first form ① by §284 (283): Liṅgatthe paṭhamā . payujjamāne pi is “even when [such a noun] is used”, and the pi (“also”) lets the vutti add appayujjamāne pi, “also when it is not”: a Pāli verb needs no expressed subject, and gacchati alone is a sentence. This is the default person and the general rule for the choice of person, so utsarga; §411 (436): Tumhe majjhimo and §412 (437): Amhe uttamo are its exceptions. No option marker.
Nāmamhi payujjamānepi appayujjamānepi tulyādhikaraṇe paṭhamapuriso hoti.
So gacchati, te gacchanti.
Appayujjamānepi – gacchati, gacchanti.
Tulyādhikaraṇeti kimatthaṃ? Tena haññase tvaṃ devadattena.
When a noun of the same reference [as the verb’s subject] is used, and also when it is not used, the paṭhamapurisa (first person — he, she, it, they) is employed.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gamu + a + ti)
so gacchati
ti, paṭhamapurisa ⨀ (vattamānā)he goes
▶️🤟⨂(√gamu + a + anti)
te gacchanti
anti, paṭhamapurisa ⨂ (vattamānā)they go
▶️🤟⨀(√gamu + a + ti)
gacchati
ti, paṭhamapurisa ⨀ (vattamānā)[he] goes
▶️🤟⨂(√gamu + a + anti)
gacchanti
anti, paṭhamapurisa ⨂ (vattamānā)[they] go
gamu + ti (vattamānā)
rule
→
gam + (u) + ti
§521
→
ga + (m→cch) + ti
§476
→
gacch + (a) + ti
§445
→
gacchati
The final m of gamu becomes cch by §476 (442): Gamissanto ccho vā sabbāsu , optionally: gameti stands beside gacchati.
na te gacchanti punabbhavaṃ (18Sn 3.12: Dvayatānupassanāsutta)
With the subject unexpressed (appayujjamāne):
aggiṃ āharissāmīti gāmaṃ gacchati (2V 1.5.9.3: Vikālagāmappavisanasikkhāpada)
By saying tulyādhikaraṇe (of the same reference) a noun that does not share the verb’s reference does not fix its person. In tena haññase tvaṃ devadattena the nouns tena … devadattena stand in the third form ③ as the agent of a passive verb; the subject is tvaṃ, and the verb takes the middle person by §411 (436): Tumhe majjhimo .
tena haññase tvaṃ devadattena
hana + se (vattamānā, attanopada)
rule
→
han + (a) + se
§521
→
han + (ya) + se
§440
→
ha + (n + y → ññ) + a + se
§441
→
haññase
The passive takes the suffix ya by §440 (445): Bhāvakammesu yo , which merges with the root’s final by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa , and the attanopada ending by §453 (444): Attanopadāni bhāve ca kammani .
option
before
from
operation
to
after
context
(ākhyāte)
(hoti)
majjhimo (puriso)
tumhe (payujjamānepi appayujjamānepi tulyādhikaraṇe)
(in the verb)
(is used)
the middle person
when tumha [is the co-referent word], used or not used
tumhe is the seventh form ⑦⨀ of tumha (“you”): “when tumha [is the word of the same reference]”. payujjamānepi appayujjamānepi tulyādhikaraṇe continue from §410 (432): Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo . The rule overrides §410 for the pronoun of the person addressed, in either number — tvaṃ, tumhe — hence apavada. No option marker.
Tumhe payujjamānepi appayujjamānepi tulyādhikaraṇe majjhimapuriso hoti.
Tvaṃ yāsi, tumhe yātha.
Appayujjamānepi – yāsi, yātha.
Tulyādhikaraṇeti kimatthaṃ? Tayā paccate odano.
When tumha (“you”) of the same reference [as the verb] is used, and also when it is not used, the majjhimapurisa (middle person — you) is employed.
By saying tulyādhikaraṇe (of the same reference) the pronoun tayā in the third form ③, the agent of a passive verb, does not make the verb middle person: the subject is odano, a noun, and the verb is first person by §410 (432): Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo .
tayā paccate odano
paca + te (vattamānā, attanopada)
rule
→
pac + (a) + te
§521
→
pac + (ya) + te
§440
→
pa + (c + y → cc) + a + te
§441
→
paccate
option
before
from
operation
to
after
context
(ākhyāte)
(hoti)
uttamo (puriso)
amhe (payujjamānepi appayujjamānepi tulyādhikaraṇe)
(in the verb)
(is used)
the highest person
when amha [is the co-referent word], used or not used
amhe is the seventh form ⑦⨀ of amha (“I”): “when amha [is the word of the same reference]”. payujjamānepi appayujjamānepi tulyādhikaraṇe continue from §410 (432): Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo . The rule overrides §410 for the speaker’s pronoun, ahaṃ and mayaṃ — apavada. uttama is “highest” or “last”: the person that closes each set of six and, by §409 (441): Sabbesamekābhidhāne paro puriso , prevails over the other two. No option marker.
Amhe payujjamānepi appayujjamānepi tulyādhikaraṇe uttamapuriso hoti.
Ahaṃ yajāmi, mayaṃ yajāma.
Appayujjamānepi – yajāmi, yajāma.
Tulyādhikaraṇeti kimatthaṃ? Mayā ijjate buddho.
When amha (“I”) of the same reference [as the verb] is used, and also when it is not used, the uttamapurisa (highest person — I, we) is employed.
lemma
inflected
vibhatti
meaning
▶️👆⨀(√yaja + a + mi)
ahaṃ yajāmi
mi, uttamapurisa ⨀ (vattamānā)I sacrifice
▶️👆⨂(√yaja + a + ma)
mayaṃ yajāma
ma, uttamapurisa ⨂ (vattamānā)we sacrifice
▶️👆⨀(√yaja + a + mi)
yajāmi
mi, uttamapurisa ⨀ (vattamānā)[I] sacrifice
▶️👆⨂(√yaja + a + ma)
yajāma
ma, uttamapurisa ⨂ (vattamānā)[we] sacrifice
yaja + mi (vattamānā)
rule
→
yaj + (a) + mi
§521
→
yaj + (a) + mi
§445
→
yaj + (a→ā) + mi
§478
→
yajāmi
gacchāma, bhagini (2V 1.5.3.7: Saṃvidhānasikkhāpada)
āgamehi, bhante, yāva gharaṃ gacchāmi (1V 1.4.1.6: Aññātakaviññattisikkhāpada)
By saying tulyādhikaraṇe (of the same reference) the pronoun mayā in the third form ③, the agent of a passive verb, does not make the verb highest person: the subject is buddho, and the verb is first person by §410 (432): Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo . The same sentence is the vutti’s example under §503 (485): Yajassādissi .
mayā ijjate buddho
yaja + te (vattamānā, attanopada)
rule
→
yaj + (a) + te
§521
→
yaj + (ya) + te
§440
→
(ya→i)j + ya + te
§503
→
i + (j + y → jj) + a + te
§441
→
ijjate
option
before
from
operation
to
after
context
(adhikāro)
kāle
(governing heading, to be supplied in the rules that follow)
in [the sense of] time
An adhikāra sutta, like §256 (0): Kāle in the Nāmakappa and §131 (0): Itthipumanapuṃsakasaṅkhyaṃ : the single word kāle (“in time”, ⑦⨀ of kāla) lays down no operation but is to be read into the rules that follow, §414 (428): Vattamānā paccuppanne to §422 (475): Kriyātipanne’tīte kālātipatti , each of which assigns one of the eight sets of endings to a time or a mood — their vuttis all say … kāle … vibhatti hoti. The Rūpasiddhi: ayam adhikāro; ito paraṃ tyādivibhattividhāne sabbattha vattate, “this is a governing heading; from here on it applies throughout the prescription of the ti-endings”; it also glosses kāla as kriyā, action — the doing (kāra) whose r has become l. Unlike the Kāle of the Nāmakappa, this one the Rūpasiddhi keeps and numbers (427). A heading that reaches forward over the following suttas is sīhagatika.
‘‘Kāle’’ iccetaṃ adhikāratthaṃ veditabbaṃ.
The word kāle (“in [the sense of] time”) is to be understood as having the force of an adhikāra (governing heading) [for the rules that follow].
The eight sets the heading governs, each assigned to its time by its own rule:
lemma
inflected
vibhatti
meaning
▶️🤟⨀(gacchati)
gacchati
vattamānā (§414)
he goes
⏯🤟⨀(karoti)
karotu
pañcamī (§415)
let him do
⏯🤟⨀(gacchati)
gaccheyya
sattamī (§416)
he should go
⏮🤟⨀(āha)
āha
parokkhā (§417)
he said, it is told
⏮🤟⨀(gacchati)
agamā
hiyyattanī (§418)
he went
⏮🤟⨀(gacchati)
agamī
ajjatanī (§419)
he went [today]
⏯🤟⨀(gacchati)
gacchissati
bhavissantī (§421)
he will go
⏮🤟⨀(gacchati)
agacchissā
kālātipatti (§422)
he would have gone
§420 (471): Māyoge sabbakāle ca frees the two past sets from the heading after the particle mā.
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
vattamānā (vibhatti)
paccuppanne (kāle)
(after a root)
(is used)
the vattamānā inflection
in present (time)
kāle is supplied from the heading §413 (427): Kāle , as in every rule to §422. paccuppanna is paṭi + uppanna, “arisen in dependence [on its conditions]”: the Rūpasiddhi glosses it “come about from its cause, having gained its own nature, not yet past” — the present. It adds that by common usage the vattamānā also serves for what borders on the present, the immediate past and future, and for the past in narration. The set of endings is §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe , and the name vattamānā, “the ongoing”, says what the set is for. This is the first of the eight rules that assign a set of endings to a time; each states its assignment without a restricting condition, so they are utsarga. No option marker: the present is always the vattamānā.
Paccuppanne kāle vattamānāvibhatti hoti.
Pāṭaliputtaṃ gacchati, sāvatthiṃ pavisati.
In present time (paccuppanna), the vattamānā inflection is used.5
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gamu + a + ti)
pāṭaliputtaṃ gacchati
ti (vattamānā)he goes to Pāṭaliputta
▶️🤟⨀(pa + √visa + a + ti)
sāvatthiṃ pavisati
ti (vattamānā)he enters Sāvatthī
yo koci avītarāgo taṃ vanasaṇḍaṃ pavisati (1V Veranjakanda: Verañjakaṇḍa)
aggiṃ āharissāmīti gāmaṃ gacchati (2V 1.5.9.3: Vikālagāmappavisanasikkhāpada)
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
pañcamī (vibhatti)
āṇatti-āsiṭṭhe anuttakāle
(after a root)
(is used)
the pañcamī inflection
in [the sense of] command and blessing, when the time is not stated
The sutta is āṇatti āsiṭṭhe anuttakāle: the i of āṇatti becomes y before the vowel by §21 (21): Ivaṇṇo yaṃ navā , giving āṇatyāsiṭṭhe, and the a of anuttakāle is elided after e by §12 (13): Sarā sare lopaṃ , which the CST marks with an apostrophe. āṇatti is a command; āsiṭṭha, “what is wished for” (the past participle of āsiṃsati), a blessing or wish — the vutti says āsīsattha; anuttakāla, “time not stated” (an + utta, “not spoken”), is the Rūpasiddhi’s “without naming a time”, a present not otherwise specified. kāle from §413 (427): Kāle still governs, and the Rūpasiddhi takes the second kāla in anuttakāle as widening the rule to injunction, invitation, request, permission, prayer and “the time having come”. The set of endings is §424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase ; the name pañcamī, “fifth”, is a label. No option marker.
Āṇatyatthe ca āsīsatthe ca anuttakāle pañcamī vibhatti hoti.
Karotu kusalaṃ, sukhaṃ te hotu.
In the sense of a command (āṇatti) and of a blessing (āsīsā), when the time is not stated, the pañcamī inflection is used.6
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√kara + o + tu)
karotu kusalaṃ
tu (pañcamī)let him do good
⏯🤟⨀(√hū + a + tu)
sukhaṃ te hotu
tu (pañcamī)may there be happiness for you
kara + tu (pañcamī)
rule
→
kar + (a) + tu
§521
→
kar + (o) + tu
§451
→
karotu
kara belongs to the tanādi group and takes the conjugation sign o by §451 (520): Tanādito oyirā .
vacanīyamevāyasmā attānaṃ karotu (1V 1.2.12: Dubbacasikkhāpada)
sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo (6D 3.8: Pokkharasātibuddhūpasaṅkamana)
The first is a command, the second a blessing.
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
sattamī (vibhatti)
anumati-parikappa-atthesu (anuttakāle)
(after a root)
(is used)
the sattamī inflection
in the senses of permission and supposition, (when the time is not stated)
anumati is permission or consent, parikappa supposition — a hypothesis, a deliberation, the “should”, “would” and “may” of English; atthesu, “in the senses”. anuttakāle continues from §415 (451): Āṇatyā siṭṭhe’nuttakāle pañcamī (the Rūpasiddhi: anuttakāle'ti vattate), and kāle from §413 (427): Kāle . The CST’s list of suttas prints the heading Anumatiparikappetthesu sattamī; its vutti section and the Rūpasiddhi (454) print Anumatiparikappatthesu, which the vutti’s own gloss anumatyatthe ca parikappatthe ca confirms, and the heading follows them. The set of endings is §425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe ; sattamī, “seventh”, is a label like pañcamī. The vutti’s two examples show the two senses: tvaṃ gaccheyyāsi, “you may go”, and kimahaṃ kareyyāmi, “what should I do?”. No option marker.
Anumatyatthe ca parikappatthe ca anuttakāle sattamī vibhatti hoti.
Tvaṃ gaccheyyāsi, kimahaṃ kareyyāmi.
In the sense of permission (anumati) and of supposition (parikappa), when the time is not stated, the sattamī inflection is used.
lemma
inflected
vibhatti
meaning
⏯🤘⨀(√gamu + a + eyyāsi)
tvaṃ gaccheyyāsi
eyyāsi (sattamī)you may go
⏯👆⨀(√kara + eyyāmi)
kimahaṃ kareyyāmi
eyyāmi (sattamī)what should I do?
gamu + eyyāsi (sattamī)
rule
→
gam + (u) + eyyāsi
§521
→
ga + (m→cch) + eyyāsi
§476
→
gacch + (a) + eyyāsi
§445
→
gacch + (a + eyyāsi)
§12
→
gaccheyyāsi
gaccheyyāsi pana tvaṃ, mārisa, tassa bhagavato upaṭṭhānaṃ (12S1 6.1.6: Brahmalokasutta)
na cāpi appiyaṃ tuyhaṃ, kareyyāmi ahaṃ puna (23J 20.1.1: Kusajātaka)
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
parokkhā (vibhatti)
apaccakkhe atīte (kāle)
(after a root)
(is used)
the parokkhā inflection
in the past not witnessed
The sutta is parokkhā atīte run together. atīta, “gone by”, is the past; apaccakkha, “not before the eyes” (akkha), is what the speaker has not witnessed and knows by report — hence the kila (“they say”; the canon’s spelling is kira) of both examples. The name parokkhā, “beyond the eye”, says the same, and the Rūpasiddhi explains it so. This is the tense of legend and hearsay; in the canon it survives in a handful of forms, chiefly āha and āhu (“he said”, “they said”), babhūva. kāle from §413 (427): Kāle . The set of endings is §426 (459): Parokkhā au ettha, aṃmha, tthare, ttho vho, iṃ mhe . No option marker.
Apaccakkhe atīte kāle parokkhāvibhatti hoti.
Supine kilamāha, evaṃ kila porāṇāhu.
In past time (atīta) that was not witnessed (apaccakkha), the parokkhā inflection is used.7
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√brū + a)
supine kilamāha
a (parokkhā)in a dream, they say, he said
⏮🤟⨂(√brū + u)
evaṃ kila porāṇāhu
u (parokkhā)thus, they say, said the ancients
brū + a (parokkhā)
rule
→
(brū→āha) + a
§475
→
āh + (a + a)
§12
→
āha
In the parokkhā the root brū (“say”) is replaced as a whole by āha by §475 (465): Brūbhūnamāhabhūvā parokkhāyaṃ , and the ending merges with its final vowel: āha, āhu. kilamāha is kila āha with the m of §35 (34): Ya va ma da na ta ra lā cāgamā between the vowels; porāṇāhu is porāṇā āhu.
saccaṃ, bhikkhave, moggallāno āha (1V 1.1.4.2: Vinītavatthu)
āhu sabbagihibandhanacchidaṃ (8D 7.6: Lakkhaṇasutta)
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
hiyyattanī (vibhatti)
hiyyo-pabhuti (atīte kāle) paccakkhe (vā apaccakkhe vā)
(after a root)
(is used)
the hiyyattanī inflection
from yesterday onwards, (in past time,) witnessed (or not witnessed)
hiyyo is “yesterday”, pabhuti “onwards, beginning from”8 atīte kāle continues from §417 (460): Apaccakkhe parokkhātīte , kāle from §413 (427): Kāle . The sutta says paccakkhe, “witnessed”, the vutti paccakkhe vā apaccakkhe vā, “witnessed or not”: this vā … vā is “whether … or”, not an option marker. The sutta’s word marks the contrast with the parokkhā, which is only for the unwitnessed; the vutti makes clear that the hiyyattanī is not restricted by that distinction. hiyyattanī is “of yesterday” (hiyyo + ttana + ī, formed like ajjatana). The set of endings is §427 (455): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, se vhaṃ, iṃ mhase . The a before the root in agamā is the augment of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu , which is kvaci: gamā stands beside agamā. The rule itself has no option marker.
Hiyyopabhuti atīte kāle paccakkhe vā apaccakkhe vā hiyyattanī vibhatti hoti.
So agamā maggaṃ, te agamū maggaṃ.
In past time from yesterday back (hiyyo pabhuti), whether witnessed or not witnessed, the hiyyattanī inflection is used.
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
ajjatanī (vibhatti)
samīpe (ajjappabhuti atīte kāle paccakkhe vā apaccakkhe vā)
(after a root)
(is used)
the ajjatanī inflection
in the near [past] (from today onwards, witnessed or not witnessed)
The sutta is samīpe ajjatanī, the a elided after e by §12 (13): Sarā sare lopaṃ . samīpa is “near”: the vutti glosses it ajjappabhuti, “from today [backwards]”, the past close to the present, witnessed or not; atīte kāle paccakkhe vā apaccakkhe vā continue from §418 (456): Hiyyopabhuti paccakkhe hiyyattanī , kāle from §413 (427): Kāle . ajjatanī is “of today” (ajja + tana + ī). The set of endings is §428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe . In the canon this is the ordinary narrative past — agamāsi, avoca, ahosi — and far outruns the hiyyattanī; the vutti’s agamī mostly appears with an inserted s and a lengthened vowel, agamāsi, which the Rūpasiddhi derives by a division of §491 (523): Karassa kāsattamajjatanimhi and by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . The augment a is again that of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu . No option marker.
Ajjappabhuti atīte kāle paccakkhe vā apaccakkhe vā samīpe ajjatanīvibhatti hoti.
So maggaṃ agamī, te maggaṃ agamuṃ.
In past time from today back, near [to the present], whether witnessed or not witnessed, the ajjatanī inflection is used.9
option
before
from
operation
to
after
context
ca
(hiyyattanī-ajjatanī)
(honti)
mā-yoge sabbakāle
and
(the hiyyattanī and ajjatanī)
(are used)
in construction with mā, in every time
māyoge is mā + yoge, “in construction with mā”, the prohibitive particle. The vutti supplies the subject, hiyyattanī ajjatanī iccetā vibhattiyo: the two past sets of §418 (456): Hiyyopabhuti paccakkhe hiyyattanī and §419 (469): Samīpe’jjatanī lose their reference to past time after mā and serve for every time — mā gamā is “do not go”, “let him not go”, never “he did not go” — which suspends for them the heading §413 (427): Kāle . By saying ca (“and”) the rule is extended: Caggahaṇena pañcamīvibhattipi hoti, the pañcamī too is used with mā, mā gacchāhi.10 mā with the ajjatanī is the common prohibition (mā … bhāyittha, mā … avaca), with the hiyyattanī the verse form (mā … āgamā), with the pañcamī frequent (mā te bhavantvantarāyā). No vā: after mā these are the forms, and the sattamī is not among them.
Hiyyattanīajjatanī iccetā vibhattiyo yadā māyogā, tadā sabbakāle ca honti.
Mā gamā, mā vacā, mā gamī, mā vacī.
When these inflections, the hiyyattanī and the ajjatanī, are joined with mā, they are used in every time as well.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√gamu + a + ā)
mā gamā
ā (hiyyattanī)let him not go
⏮🤟⨀(√vaca + a + ā)
mā vacā
ā (hiyyattanī)let him not speak
⏮🤟⨀(√gamu + a + ī)
mā gamī
ī (ajjatanī)let him not go
⏮🤟⨀(√vaca + a + ī)
mā vacī
ī (ajjatanī)let him not speak
The forms are those of §418 and §419 without the augment a — §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu is kvaci, and after mā the augment is usually dropped — and the sense is present or future.
sabbe bhadrāni passantu, mā kiñci pāpamāgamā (4V 5.1: Khuddakavatthu)
mā, bhikkhave, puññānaṃ bhāyittha (16A7 2.1.9: Mettasutta)
The first is the hiyyattanī ā (āgamā, “may [no evil] come”), the second the ajjatanī ttha of the second person plural.
Caggahaṇena pañcamīvibhattipi hoti. Mā gacchāhi.
By the word ca, the pañcamī inflection also [is used with mā].
Anāgate kāle bhavissantī vibhatti hoti.
So gacchissati, karissati. Te gacchissanti, karissanti.
In future time (anāgata), the bhavissantī inflection is used.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√gamu + ssati)
so gacchissati
ssati (bhavissantī)he will go
⏯🤟⨀(√kara + ssati)
karissati
ssati (bhavissantī)he will do
⏯🤟⨂(√gamu + ssanti)
te gacchissanti
ssanti (bhavissantī)they will go
⏯🤟⨂(√kara + ssanti)
karissanti
ssanti (bhavissantī)they will do
kara + ssati (bhavissantī)
rule
→
kar + (a) + ssati
§521
→
kar + (i) + ssati
§516
→
karissati
gamu + ssati (bhavissantī)
rule
→
gam + (u) + ssati
§521
→
ga + (m→cch) + ssati
§476
→
gacch + (i) + ssati
§516
→
gacchissati
bhikkhunī ekā gāmantaraṃ gacchissati (2V 2.2.3: Ekagāmantaragamanasikkhāpada)
moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati (1V 1.1.2: Dutiyapārājikasikkhāpada)
option
before
from
operation
to
after
context
(dhātuto)
(hoti)
kālātipatti (vibhatti)
kriyātipanne atīte (kāle)
(after a root)
(is used)
the kālātipatti inflection
when the action has lapsed, in past (time)
The sutta is kriyātipanne atīte, the a elided after e by §12 (13): Sarā sare lopaṃ . kriyā-atipanna is “the action having passed by” — having failed to come about: the verb states what would have happened had its condition been met, and the Rūpasiddhi glosses it as “the utter non-arising of the action through the lack of an effective cause”. Hence the ce (“if”) and the two clauses of the examples. atīte continues from §417–§419 and kāle from §413 (427): Kāle : the failed action is spoken of as past, and the vutti’s -matte (“merely”) says that it is the action’s lapse alone that places the statement there. kālātipatti is “the lapse of time”; the set of endings is §430 (474): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase , which takes the augments a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu and i of §516 (466): Ikārāgamo asabbadhātukamhi . No option marker.
Kriyātipannamatte atīte kāle kālātipatti vibhatti hoti.
So ce taṃ yānaṃ alabhissā, agacchissā. Te ce taṃ yānaṃ alabhissaṃsu, agacchissaṃsu.
In past time, merely by the action’s having lapsed [unrealised] (kriyātipanna), the kālātipatti inflection is used.
§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe (vattamānā: the twelve endings of the present) anvattha Section titled “§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe (vattamānā: the twelve endings of the present) anvattha ”
option
before
from
operation
to
after
context
vattamānā
(iccesā saññā hoti)
ti anti, si tha, mi ma, te ante, se vhe, e mhe
(dvādasannaṃ padānaṃ)
vattamānā(is the name of)
ti anti, si tha, mi ma, te ante, se vhe, e mhe(these twelve words)
The first of the eight tables of endings, §423–§430, each of which names twelve padāni (“words”): the first six are the parassapada of §406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni , the last six the attanopada of §407 (439): Parāṇyattanopadāni , and within each six the pairs of §408 (431): Dve dve paṭhama majjhimuttamapurisā run first person singular and plural, middle person singular and plural, highest person singular and plural. The name vattamānā, “the ongoing”, is given, says the Rūpasiddhi, because the domain of these endings is the present (vattamānatthavisayattā): it describes the set, hence anvattha. Its use is §414 (428): Vattamānā paccuppanne . In the Rūpasiddhi this table (426) opens the verb chapter, before Kāle. No option marker.
Vattamānā iccesā saññā hoti ti anti, si tha, mi ma, te ante, se vhe, e mhe iccetesaṃ dvādasannaṃ padānaṃ.
Vattamānā iccanena kvattho? Vattamānā paccuppanne.
Vattamānā is the name of these twelve words: ti anti, si tha, mi ma, te ante, se vhe, e mhe.
The twelve on paca (“cook”), as the Rūpasiddhi gives them:
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√paca + a + ti)
pacati
ti (vattamānā, parassapada)he cooks
▶️🤟⨂(√paca + a + anti)
pacanti
anti (vattamānā, parassapada)they cook
▶️🤘⨀(√paca + a + si)
pacasi
si (vattamānā, parassapada)you cook
▶️🤘⨂(√paca + a + tha)
pacatha
tha (vattamānā, parassapada)you [all] cook
▶️👆⨀(√paca + a + mi)
pacāmi
mi (vattamānā, parassapada)I cook
▶️👆⨂(√paca + a + ma)
pacāma
ma (vattamānā, parassapada)we cook
▶️🤟⨀(√paca + a + te)
pacate
te (vattamānā, attanopada)he cooks
▶️🤟⨂(√paca + a + ante)
pacante
ante (vattamānā, attanopada)they cook
▶️🤘⨀(√paca + a + se)
pacase
se (vattamānā, attanopada)you cook
▶️🤘⨂(√paca + a + vhe)
pacavhe
vhe (vattamānā, attanopada)you [all] cook
▶️👆⨀(√paca + a + e)
pace
e (vattamānā, attanopada)I cook
▶️👆⨂(√paca + a + mhe)
pacāmhe
mhe (vattamānā, attanopada)we cook
paca + anti (vattamānā)
rule
→
pac + (a) + anti
§521
→
pac + (a) + anti
§445
→
pac + (a + anti)
§12
→
pacanti
Before an ending beginning with a vowel (anti, ante, e) the conjugation sign a is elided by §12 (13): Sarā sare lopaṃ ; before mi, ma and mhe it is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu .
chabbaggiyā bhikkhū atipakkhittamajjāni telāni pacanti (3V 6.2: Mūlādibhesajjakathā)
§424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase (pañcamī: the twelve endings of command and blessing) rūḷhī Section titled “§424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase (pañcamī: the twelve endings of command and blessing) rūḷhī ”
option
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pañcamī
(iccesā saññā hoti)
tu antu, hi tha, mi ma, taṃ antaṃ, ssu vho, e āmase
(dvādasannaṃ padānaṃ)
pañcamī(is the name of)
tu antu, hi tha, mi ma, taṃ antaṃ, ssu vho, e āmase(these twelve words)
The CST heading runs two of the pairs together, hitha, mima; the vutti separates hi tha. The twelve are arranged as in §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe , and mi, ma are the same as the present’s. The name pañcamī, “fifth”, says nothing of command: it is the place of this set in the order of tenses of the Sanskrit grammarians whom Kaccāyana follows (in the Kātantra vartamānā, saptamī, pañcamī, hyastanī …), kept as a label — rūḷhī. Its use is §415 (451): Āṇatyā siṭṭhe’nuttakāle pañcamī . Two rules shape the forms: before hi (as before mi, ma) the conjugation sign is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu , and hi may be dropped altogether by §479 (452): Hi lopaṃ vā , so that paca and pacāhi stand side by side. No option marker.
Pañcamīiccesā saññā hoti tu antu, hi tha, mima, taṃ antaṃ, ssu vho, e āmase iccetesaṃ dvādasannaṃ padānaṃ.
Pañcamīiccanena kvattho? Āṇatyāsiṭṭhe, nuttakāle pañcamī.
Pañcamī is the name of these twelve words: tu antu, hi tha, mi ma, taṃ antaṃ, ssu vho, e āmase.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√paca + a + tu)
pacatu
tu (pañcamī, parassapada)let him cook
⏯🤟⨂(√paca + a + antu)
pacantu
antu (pañcamī, parassapada)let them cook
⏯🤘⨀(√paca + a + hi)
paca, pacāhi
hi (pañcamī, parassapada)cook!
⏯🤘⨂(√paca + a + tha)
pacatha
tha (pañcamī, parassapada)cook, [all of you]!
⏯👆⨀(√paca + a + mi)
pacāmi
mi (pañcamī, parassapada)let me cook
⏯👆⨂(√paca + a + ma)
pacāma
ma (pañcamī, parassapada)let us cook
⏯🤟⨀(√paca + a + taṃ)
pacataṃ
taṃ (pañcamī, attanopada)let him cook
⏯🤟⨂(√paca + a + antaṃ)
pacantaṃ
antaṃ (pañcamī, attanopada)let them cook
⏯🤘⨀(√paca + a + ssu)
pacassu
ssu (pañcamī, attanopada)cook!
⏯🤘⨂(√paca + a + vho)
pacavho
vho (pañcamī, attanopada)cook, [all of you]!
⏯👆⨀(√paca + a + e)
pace
e (pañcamī, attanopada)let me cook
⏯👆⨂(√paca + a + āmase)
pacāmase
āmase (pañcamī, attanopada)let us cook
paca + hi (pañcamī)
rule
→
pac + (a) + hi
§521
→
pac + (a) + hi
§445
→
pac + (a→ā) + hi
§478
→
pacāhi
→
paca + (hi)
§479
→
paca
tena vāhanena gacchatu (3V 8.6: Pajjotarājavatthu)
sukhī hotu, brāhmaṇa, ambaṭṭho māṇavo (6D 3.8: Pokkharasātibuddhūpasaṅkamana)
§425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe (sattamī: the twelve endings of permission and supposition) rūḷhī Section titled “§425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe (sattamī: the twelve endings of permission and supposition) rūḷhī ”
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sattamī
(iccesā saññā hoti)
eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe
(dvādasannaṃ padānaṃ)
sattamī(is the name of)
eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe(these twelve words)
The CST heading splits two endings oddly, eyyā si eyyā tha; the vutti has eyyāsi eyyātha, and the heading is kept as the CST prints it. The twelve are arranged as in §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe . The name sattamī, “seventh”, is again the set’s place in the Sanskrit grammarians’ order, a label — rūḷhī. Its use is §416 (454): Anumatiparikappatthesu sattamī . Every ending begins with e, before which the conjugation sign a is elided by §12 (13): Sarā sare lopaṃ ; and eyya is often cut down to e by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , whose vutti gives kare, gacche — the Rūpasiddhi lists pace beside paceyya throughout. No option marker.
Sattamī iccesā saññā hoti eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho, eyyāvho, eyyaṃ eyyāmhe iccetesaṃ dvādasannaṃ padānaṃ.
Sattamī iccanena kvattho? Anumatiparikappatthesu sattamī.
Sattamī is the name of these twelve words: eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√paca + a + eyya)
paceyya
eyya (sattamī, parassapada)he should cook
⏯🤟⨂(√paca + a + eyyuṃ)
paceyyuṃ
eyyuṃ (sattamī, parassapada)they should cook
⏯🤘⨀(√paca + a + eyyāsi)
paceyyāsi
eyyāsi (sattamī, parassapada)you should cook
⏯🤘⨂(√paca + a + eyyātha)
paceyyātha
eyyātha (sattamī, parassapada)you [all] should cook
⏯👆⨀(√paca + a + eyyāmi)
paceyyāmi
eyyāmi (sattamī, parassapada)I should cook
⏯👆⨂(√paca + a + eyyāma)
paceyyāma
eyyāma (sattamī, parassapada)we should cook
⏯🤟⨀(√paca + a + etha)
pacetha
etha (sattamī, attanopada)he should cook
⏯🤟⨂(√paca + a + eraṃ)
paceraṃ
eraṃ (sattamī, attanopada)they should cook
⏯🤘⨀(√paca + a + etho)
pacetho
etho (sattamī, attanopada)you should cook
⏯🤘⨂(√paca + a + eyyāvho)
paceyyāvho
eyyāvho (sattamī, attanopada)you [all] should cook
⏯👆⨀(√paca + a + eyyaṃ)
paceyyaṃ
eyyaṃ (sattamī, attanopada)I should cook
⏯👆⨂(√paca + a + eyyāmhe)
paceyyāmhe
eyyāmhe (sattamī, attanopada)we should cook
paca + eyya (sattamī)
rule
→
pac + (a) + eyya
§521
→
pac + (a) + eyya
§445
→
pac + (a + eyya)
§12
→
paceyya
no ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya (1V 1.2.6: Kuṭikārasikkhāpada)
gaccheyyāsi pana tvaṃ, mārisa (12S1 6.1.6: Brahmalokasutta)
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parokkhā
(iccesā saññā hoti)
a u, e ttha, aṃ mha, ttha re, ttho vho, iṃ mhe
(dvādasannaṃ padānaṃ)
parokkhā(is the name of)
a u, e ttha, aṃ mha, ttha re, ttho vho, iṃ mhe(these twelve words)
The CST heading runs the short endings together — au, ettha, aṃmha, tthare are a u, e ttha, aṃ mha, ttha re — and the vutti spaces them; the twelve are arranged as in §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe . The name parokkhā, “beyond the eye” (paro + akkha), describes the set: it reports what the speaker’s senses did not reach, as the Rūpasiddhi explains (akkhānaṃ indriyānaṃ paraṃ parokkhā) — anvattha. Its use is §417 (460): Apaccakkhe parokkhātīte . The forms double the root’s first syllable by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo and §459 (462): Pubbo’bbhāso — papaca, babhūva — and, the parokkhā not being sabbadhātuka (§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ ), take the augment i of §516 (466): Ikārāgamo asabbadhātukamhi before an ending that begins with a consonant: papacittha, papacimha. brū becomes āha in this tense by §475 (465): Brūbhūnamāhabhūvā parokkhāyaṃ . No option marker.
Parokkhā iccesā saññā hoti a u, ettha, aṃ mha, ttha re ttho vho, iṃ mhe iccetesaṃ dvādasannaṃ padānaṃ.
Parokkhā iccanena kvattho? Apaccakkhe parokkhātīte.
Parokkhā is the name of these twelve words: a u, e ttha, aṃ mha, ttha re, ttho vho, iṃ mhe.11
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√paca + a + a)
papaca
a (parokkhā, parassapada)he cooked, it is said
⏮🤟⨂(√paca + a + u)
papacu
u (parokkhā, parassapada)they cooked, it is said
⏮🤘⨀(√paca + a + e)
papace
e (parokkhā, parassapada)you cooked, it is said
⏮🤘⨂(√paca + a + ttha)
papacittha
ttha (parokkhā, parassapada)you [all] cooked, it is said
⏮👆⨀(√paca + a + aṃ)
papacaṃ
aṃ (parokkhā, parassapada)I cooked, it is said
⏮👆⨂(√paca + a + mha)
papacimha
mha (parokkhā, parassapada)we cooked, it is said
⏮🤟⨀(√paca + a + ttha)
papacittha
ttha (parokkhā, attanopada)he cooked, it is said
⏮🤟⨂(√paca + a + re)
papacire
re (parokkhā, attanopada)they cooked, it is said
⏮🤘⨀(√paca + a + ttho)
papacittho
ttho (parokkhā, attanopada)you cooked, it is said
⏮🤘⨂(√paca + a + vho)
papacivho
vho (parokkhā, attanopada)you [all] cooked, it is said
⏮👆⨀(√paca + a + iṃ)
papaciṃ
iṃ (parokkhā, attanopada)I cooked, it is said
⏮👆⨂(√paca + a + mhe)
papacimhe
mhe (parokkhā, attanopada)we cooked, it is said
paca + a (parokkhā)
rule
→
pac + (a) + a
§521
→
(pa)pac + a
§458, §459
→
papac + (a) + a
§445
→
papac + (a + a)
§12
→
papaca
The doubled syllable is the abbhāsa of §459; its vowel is shortened by §460 (506): Rasso and its consonant, if aspirated, softened by §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā — babhūva from bhū. The Rūpasiddhi gives the third person plural as papacū, lengthening the u by §517.
abalaṃ taṃ balaṃ āhu (12S1 11.1.4: Vepacittisutta)
tatthappanādo tumulo babhūva (23J 22.1.9.3: Akkhakaṇḍa)
§427 (455): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, se vhaṃ, iṃ mhase (hiyyattanī: the twelve endings of the past before today) anvattha Section titled “§427 (455): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, se vhaṃ, iṃ mhase (hiyyattanī: the twelve endings of the past before today) anvattha ”
option
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hiyyattanī
(iccesā saññā hoti)
ā ū, o ttha, aṃ mhā, ttha tthuṃ, se vhaṃ, iṃ mhase
(dvādasannaṃ padānaṃ)
hiyyattanī(is the name of)
ā ū, o ttha, aṃ mhā, ttha tthuṃ, se vhaṃ, iṃ mhase(these twelve words)
The CST heading again runs pairs together (āū, ottha, aṃmhā, tthatthuṃ), the vutti spaces them; the arrangement is that of §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe . The name hiyyattanī, “of yesterday” (hiyyo + ttana + ī), describes the set — anvattha. Its use is §418 (456): Hiyyopabhuti paccakkhe hiyyattanī . The forms take the augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu before the root; as the hiyyattanī is sabbadhātuka (§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ ) it takes no i before a consonant, apacattha, apacamhā — contrast the ajjatanī’s apacittha, apacimhā. No option marker.
Hiyyattanī iccesā saññā hoti ā ū, o ttha, aṃ mhā, ttha tthuṃ, se vhaṃ, iṃ mhase iccetesaṃ dvādasannaṃ padānaṃ.
Hiyyattanī iccanena kvattho? Hiyyopabhuti paccakkhe hiyyattanī.
Hiyyattanī is the name of these twelve words: ā ū, o ttha, aṃ mhā, ttha tthuṃ, se vhaṃ, iṃ mhase.
§428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe (ajjatanī: the twelve endings of the near past) anvattha Section titled “§428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe (ajjatanī: the twelve endings of the near past) anvattha ”
option
before
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operation
to
after
context
ajjatanī
(iccesā saññā hoti)
ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe
(dvādasannaṃ padānaṃ)
ajjatanī(is the name of)
ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe(these twelve words)
The CST’s list of suttas prints the heading as Ajjatanī īñaṃ ottha …, a corruption; its vutti section and the Rūpasiddhi (468) have ī uṃ, o ttha, which the Rūpasiddhi’s paradigm (apacī, apacuṃ, apaco) bears out, and the heading follows them. The arrangement is that of §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe . The name ajjatanī, “of today” (ajja + tana + ī), describes the set — anvattha. Its use is §419 (469): Samīpe’jjatanī . The forms take the augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu , and, the ajjatanī not being sabbadhātuka (§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ ), the augment i of §516 (466): Ikārāgamo asabbadhātukamhi before an ending beginning with a consonant: apacittha, apacimhā. The plural uṃ may become iṃsu by §504 (470): Sabbato uṃ iṃsu , and vaca takes o for its a in this tense by §477 (479): Vacassajjatanimhi makāro o , avoca. No option marker.
Ajjatanī iccesā saññā hoti ī uṃ, o ttha, iṃmhā, ā ū, sevhaṃ, aṃ mhe iccetesaṃ dvādasannaṃ padānaṃ.
Ajjatanī iccanena kvattho? Samīpejjatanī.
Ajjatanī is the name of these twelve words: ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√paca + a + ī)
apacī
ī (ajjatanī, parassapada)he cooked
⏮🤟⨂(√paca + a + uṃ)
apacuṃ, apaciṃsu
uṃ (ajjatanī, parassapada)they cooked
⏮🤘⨀(√paca + a + o)
apaco
o (ajjatanī, parassapada)you cooked
⏮🤘⨂(√paca + a + ttha)
apacittha
ttha (ajjatanī, parassapada)you [all] cooked
⏮👆⨀(√paca + a + iṃ)
apaciṃ
iṃ (ajjatanī, parassapada)I cooked
⏮👆⨂(√paca + a + mhā)
apacimhā
mhā (ajjatanī, parassapada)we cooked
⏮🤟⨀(√paca + a + ā)
apacā
ā (ajjatanī, attanopada)he cooked
⏮🤟⨂(√paca + a + ū)
apacū
ū (ajjatanī, attanopada)they cooked
⏮🤘⨀(√paca + a + se)
apacise
se (ajjatanī, attanopada)you cooked
⏮🤘⨂(√paca + a + vhaṃ)
apacivhaṃ
vhaṃ (ajjatanī, attanopada)you [all] cooked
⏮👆⨀(√paca + a + aṃ)
apacaṃ
aṃ (ajjatanī, attanopada)I cooked
⏮👆⨂(√paca + a + mhe)
apacimhe
mhe (ajjatanī, attanopada)we cooked
paca + ttha (ajjatanī)
rule
→
pac + (a) + ttha
§521
→
pac + (i) + ttha
§516
→
(a) + pacittha
§519
→
apacittha
The Rūpasiddhi shortens the ī of the first person to i by §517 (apaci beside apacī) and gives every form with and without the augment.
tassa kukkuccaṃ ahosi (1V 1.1.1.5: Vinītavatthu)
agamuṃ satthu dassanaṃ (3V 4.26: Pavāraṇāsaṅgaha)
mā, bhikkhave, puññānaṃ bhāyittha (16A7 2.1.9: Mettasutta)
The last shows the second person plural ttha with its i, and the use with mā of §420 (471): Māyoge sabbakāle ca .
§429 (472): Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe (bhavissantī: the twelve endings of the future) anvattha Section titled “§429 (472): Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe (bhavissantī: the twelve endings of the future) anvattha ”
option
before
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operation
to
after
context
bhavissantī
(iccesā saññā hoti)
ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe
(dvādasannaṃ padānaṃ)
bhavissantī(is the name of)
ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe(these twelve words)
The twelve are the endings of the present with ssa prefixed — ssati is ssa + ti — arranged as in §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe , except that the highest person singular of the attanopada is ssaṃ. The name bhavissantī, “that which will be” (from bhavissati), describes the set, as the Rūpasiddhi says (taṃkāladīpakattā) — anvattha. Its use is §421 (473): Anāgate bhavissantī . Because the bhavissantī is not sabbadhātuka (§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ ), the root takes the augment i of §516 (466): Ikārāgamo asabbadhātukamhi : pacissati, the very example of that rule. Two roots have special futures: hū by §480 (490): Hotissarehohe bhavissantimhissassa ca (hehiti, hohiti, hessati) and asa, which becomes bhū in this tense by §507 (501): Asabbadhātuke bhū (bhavissati). No option marker.
Bhavissantī iccesā saññā hoti ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe iccetesaṃ dvādasannaṃ padānaṃ.
Bhavissantī iccanena kvattho? Anāgate bhavissantī.
Bhavissantī is the name of these twelve words: ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√paca + ssati)
pacissati
ssati (bhavissantī, parassapada)he will cook
⏯🤟⨂(√paca + ssanti)
pacissanti
ssanti (bhavissantī, parassapada)they will cook
⏯🤘⨀(√paca + ssasi)
pacissasi
ssasi (bhavissantī, parassapada)you will cook
⏯🤘⨂(√paca + ssatha)
pacissatha
ssatha (bhavissantī, parassapada)you [all] will cook
⏯👆⨀(√paca + ssāmi)
pacissāmi
ssāmi (bhavissantī, parassapada)I will cook
⏯👆⨂(√paca + ssāma)
pacissāma
ssāma (bhavissantī, parassapada)we will cook
⏯🤟⨀(√paca + ssate)
pacissate
ssate (bhavissantī, attanopada)he will cook
⏯🤟⨂(√paca + ssante)
pacissante
ssante (bhavissantī, attanopada)they will cook
⏯🤘⨀(√paca + ssase)
pacissase
ssase (bhavissantī, attanopada)you will cook
⏯🤘⨂(√paca + ssavhe)
pacissavhe
ssavhe (bhavissantī, attanopada)you [all] will cook
⏯👆⨀(√paca + ssaṃ)
pacissaṃ
ssaṃ (bhavissantī, attanopada)I will cook
⏯👆⨂(√paca + ssāmhe)
pacissāmhe
ssāmhe (bhavissantī, attanopada)we will cook
paca + ssati (bhavissantī)
rule
→
pac + (a) + ssati
§521
→
pac + (i) + ssati
§516
→
pacissati
yattha kolaṃ pacissati (22J 4.1.6: Sujātājātaka)
moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati (1V 1.1.2: Dutiyapārājikasikkhāpada)
§430 (474): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase (kālātipatti: the twelve endings of the unrealised) anvattha Section titled “§430 (474): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase (kālātipatti: the twelve endings of the unrealised) anvattha ”
option
before
from
operation
to
after
context
kālātipatti
(iccesā saññā hoti)
ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase
(dvādasannaṃ padānaṃ)
kālātipatti(is the name of)
ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase(these twelve words)
The heading and its number need a word. The CST’s list of suttas prints ssaṃ ssāmā for the highest person plural, its vutti section ssaṃ ssāmhā in the sutta and the vutti alike, and the Rūpasiddhi ssaṃssāmhā; the paradigm has apacissāmhā, and ssāmhā is read here. For the third person plural of the attanopada the vutti section’s heading prints sissu, its vutti and the list and the Rūpasiddhi ssisu (apacissisu), which is read.12 Sadassa sīdattaṃ further on — so (474). The twelve are arranged as in §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe . The name kālātipatti, “the lapse of time” (kāla + atipatti), describes the set: the action’s time has passed without the action, as the Rūpasiddhi explains — anvattha. Its use is §422 (475): Kriyātipanne’tīte kālātipatti . The forms take both augments, a by §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu and i by §516 (466): Ikārāgamo asabbadhātukamhi , and the canon mostly shortens ssā to ssa (abhavissa) by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . No option marker.
Kālātipatti iccesā saññā hoti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase iccetesaṃ dvādasannaṃ padānaṃ.
Kālātipatti iccanena kvattho? Kriyātipanne’ tīte kālātipatti.
Kālātipatti is the name of these twelve words: ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase.
option
before
from
operation
to
after
context
hiyyattanī sattamī pañcamī vattamānā
(saññā honti)
sabbadhātukaṃ
the hiyyattanī, sattamī, pañcamī and vattamānā
(are given the name)
sabbadhātuka
Four of the eight sets — the endings of §427, §425, §424 and §423 — are grouped under one name, sabbadhātuka, “belonging to all roots”; the other four, the parokkhā, ajjatanī, bhavissantī and kālātipatti, are by implication asabbadhātuka, as the Rūpasiddhi spells out (na sabbadhātukaṃ asabbadhātukaṃ). The term is the Sanskrit grammarians’ sārvadhātuka, and in Pāli its name does not tell what the class does; it exists for two rules that treat the two groups differently — §516 (466): Ikārāgamo asabbadhātukamhi , which inserts i before the asabbadhātuka endings only (gamissati, karissati, but gacchati, karoti), and §507 (501): Asabbadhātuke bhū , which replaces asa (“be”) by bhū before them (bhavissati, but atthi) — so it is rūḷhī. The Rūpasiddhi adds that the conjugation sign a of §445 (433): Bhūvādito a is wanted only before the sabbadhātuka endings. The four examples run through the four sets. No option marker.
Hiyyattanādayo catasso vibhattiyo sabbadhātuka saññā honti.
Agamā, gaccheyya, gacchatu, gacchati.
Sabbadhātuka iccanena kvattho? Ikārāgamo asabbadhātukamhi.
The four inflections beginning with the hiyyattanī [— the hiyyattanī, sattamī, pañcamī and vattamānā —] are named sabbadhātuka.
Sabbadhātuka iccanena kvattho? — what is the use of the term sabbadhātuka? It is the term of §516 (466): Ikārāgamo asabbadhātukamhi , whose vutti sets gamissati, karissati, labhissati, pacissati — with the augment i before an asabbadhātuka ending — against gacchati, karoti, labhati, pacati; and of §507 (501): Asabbadhātuke bhū .
Iti ākhyātakappe paṭhamo kaṇḍo.
Thus ends the first section of the verb chapter.
option
before
from
operation
to
after
context
dhātuliṅgehi
parā (honti)
paccayā
after roots and after stems
(come) after
the suffixes
Dhātuliṅgehi is the pair dhātu + liṅga in the fifth form plural: after roots (dhātu, the term §457 (424): Bhūvādayo dhātavo will define) and after stems (liṅga, the nominal stem of §52 (60): Jinavacanayuttaṃ hi and §53 (61): Liṅgañca nippajjate ). parā paccayā “the suffixes are subsequent”: the rule prescribes no operation of its own; it fixes the position of every suffix (paccaya) the grammar teaches — a suffix stands after the root or stem it is added to, never before it. It is an adhikāra, a heading whose words are read into the rules that follow: the Rūpasiddhi says that dhātu from this sutta continues into the rules for the root-suffixes, and that parā paccayā is a governing statement (adhikāro) over them all. Its glance falls both ways. Backwards, it covers the taddhita suffixes added to stems — the vutti’s vāsiṭṭho is §344 (361): Vāṇa’pacce , and in the Rūpasiddhi this rule (362) stands between that sutta (361) and §396 (363): Tesaṃ ṇo lopaṃ , at the first suffix taught after a stem. Forwards, it covers every verbal suffix of this chapter: the class suffixes o and a of karoti, gacchati, the causative ṇe of kāreti, the denominative āya of pabbatāyati. A rule that governs material before and after it is sīhagatika; and since it states no operation it is not the general rule (utsarga) that a later rule could except from. There is no option marker.
Dhātuliṅgaiccetehi parā paccayā honti.
Karoti, gacchati. Yo koci karoti, taṃ añño ‘‘karohi karohi’’ iccevaṃ bravīti, atha vā karontaṃ payojayati = kāreti. Saṅgho pabbatamiva attānamācarati = pabbatāyati. Taḷākaṃ samuddamiva attānamācarati = samuddāyati, saddo cicciṭamiva attānamācarati = cicciṭāyati, vasiṭṭhassa apaccaṃ vāsiṭṭho. Evamaññepi yojetabbā.
After these two, roots (dhātu) and stems (liṅga), come the suffixes (paccaya).13
The vutti runs through one suffix of each kind: a class suffix after a root (karoti, gacchati), a causative suffix after a root (kāreti), a denominative suffix after a stem (pabbatāyati, samuddāyati, cicciṭāyati) and a taddhita suffix after a stem (vāsiṭṭho). The causative is glossed by a paraphrase: “someone does [something]; another says to him ‘do it, do it!’, or else sets the doer to work — [that other] kāreti, causes to do”. The denominatives are glossed by comparison: “the Saṅgha conducts itself like a mountain — pabbatāyati”.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kara + o + ti)
karoti
ti (vattamānā)
he does — the class suffix o after the root (§451 (520): Tanādito oyirā )
▶️🤟⨀(√gamu + a + ti)
gacchati
ti (vattamānā)
he goes — the class suffix a (§445 (433): Bhūvādito a )
▶️🤟⨀(√kara + ṇe + ti)
kāreti
ti (vattamānā)
he causes to do, has [it] done — the causative ṇe (§438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe )
▶️🤟⨀(pabbata + āya + ti)
saṅgho pabbatāyati
ti (vattamānā)
the Saṅgha behaves like a mountain — āya after a stem (§435 (536): Āya nāmato kattūpamānādācāre )
▶️🤟⨀(samudda + āya + ti)
taḷākaṃ samuddāyati
ti (vattamānā)
the lake behaves like the ocean
▶️🤟⨀(cicciṭa + āya + ti)
saddo cicciṭāyati
ti (vattamānā)
the sound goes “cicciṭa”: it hisses, sizzles
🚹①⨀(vasiṭṭha + ṇa)
vāsiṭṭho
si (①⨀)
the descendant of Vasiṭṭha — the taddhita ṇa after a stem (§344 (361): Vāṇa’pacce )
√kara + o + ti
rule
→
kar + a + o + ti
§521
→
karoti
vasiṭṭha + ṇa + si
rule
→
vasiṭṭha + ṇa + si
§396
→
v + (a→ā) + siṭṭha + a + si
§400
→
vāsiṭṭh + (a + a) + si
§12
→
vāsiṭṭha + (si→o)
§104
→
vāsiṭṭho
atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati (3V 6.13: Belaṭṭhakaccānavatthu)
§433 (528): Tija gupa kita mānehi kha cha sā vā (optionally kha, cha, sa after tija, gupa, kita, māna) apavada Section titled “§433 (528): Tija gupa kita mānehi kha cha sā vā (optionally kha, cha, sa after tija, gupa, kita, māna) apavada ”
option
before
from
operation
to
after
context
vā
tija gupa kita mānehi
(parā paccayā honti)
kha cha sā
optionally
after the roots tija, gupa, kita, māna
(the suffixes come after)
kha|cha|sa
The heading reads mānehi as one word, the fifth form plural closing the list of four roots, as the CST’s table of suttas and the Rūpasiddhi (528) print it; the CST’s vutti section prints māne hi, a spacing this chapter does not follow. parā paccayā continue from §432 (362): Dhātuliṅgehi parā paccayā . kha cha sā are the three suffixes (sā is sa in the plural that closes the list). The roots are cited in the shape of the root-lists: tija (to endure; to sharpen), gupa (to guard; to be disgusted), kita (to cure), māna (to investigate; to honour). The sutta does not say yathāsaṅkhyaṃ (respectively), and with four roots and three suffixes the pairing is fixed by the vutti’s examples: kha after tija (titikkhati), cha after gupa and kita (jigucchati, tikicchati), sa after māna (vīmaṃsati). The option marker vā opens an option: each root is also used without the suffix, as an ordinary verb of the bhū class by §445 (433): Bhūvādito a — the vutti’s tejati, gopati, māneti — and both formations are good Pāli. The suffixed verbs have the root’s sense narrowed: enduring, loathing, healing, examining. These are the first of the dhātuppaccaya, the root-suffixes, after which the endings are added by §455 (530): Dhātuppaccayehi vibhattiyo ; the doubling of the root’s first syllable that all four examples show is §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo and the rules that follow it.
Tija gupa kita māna14
Titikkhati, jigucchati, tikicchati, vīmaṃsati.
Vāti kimatthaṃ? Tejati, gopati, māneti.
Optionally, after these roots — tija (to endure), gupa (to be disgusted), kita (to cure), māna (to investigate) — come these suffixes: kha, cha and sa.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√tija + kha + ti)
titikkhati
ti (vattamānā)
he endures, bears patiently
▶️🤟⨀(√gupa + cha + ti)
jigucchati
ti (vattamānā)
he is disgusted, loathes
▶️🤟⨀(√kita + cha + ti)
tikicchati
ti (vattamānā)
he cures, treats
▶️🤟⨀(√māna + sa + ti)
vīmaṃsati
ti (vattamānā)
he investigates, examines
The suffix is added to the root, whose final vowel is elided by §521 (425): Dhātussanto lopo’nekasarassa ; the first syllable is then doubled by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo and the doubled syllable (the abbhāsa, §459 (462): Pubbo’bbhāso ) is reshaped by §461–§467; the root’s final consonant becomes k before kha by §473 (529): Ko khe ca and c before cha by §472 (531): Byañjanantassa co chappaccayesu ca ; the ending comes last by §455 (530): Dhātuppaccayehi vibhattiyo .
√tija + kha + ti
rule
→
tij + a + kha + ti
§521
→
(ti) + tij + kha + ti
§458, §459
→
ti + ti + (j→k) + kha + ti
§473
→
titikkhati
√gupa + cha + ti
rule
→
gup + a + cha + ti
§521
→
(gu) + gup + cha + ti
§458, §459
→
(g→j) + u + gup + cha + ti
§462
→
j + (u→i) + gup + cha + ti
§465
→
ji + gu + (p→c) + cha + ti
§472
→
jigucchati
√kita + cha + ti
rule
→
kit + a + cha + ti
§521
→
(ki) + kit + cha + ti
§458, §459
→
(k→t) + i + kit + cha + ti
§463
→
ti + ki + (t→c) + cha + ti
§472
→
tikicchati
√māna + sa + ti
rule
→
mān + a + sa + ti
§521
→
(mā) + mān + sa + ti
§458, §459
→
(m→v) + ā + mān + sa + ti
§463
→
v + (ā→ī) + mān + sa + ti
§465
→
vī + (mān→maṃ) + sa + ti
§467
→
vīmaṃsati
akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati (10M 5.8: Vāseṭṭhasutta)
so tena pāpakena kammena aṭṭīyati harāyati jigucchati (3V 1.50: Mātughātakavatthu)
paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṃghādisesassa (1V 1.2.5: Sañcarittasikkhāpada)
By saying vā (optionally) the suffix is not obligatory: the same roots also form ordinary verbs with the class suffix a of §445 (433): Bhūvādito a , their vowel strengthened by §485 (434): Aññesu ca (tejati, gopati), and in māneti the a has become e by §510 (487): Lopañcettamakāro .
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√tija + a + ti)
tejati
ti (vattamānā)
he sharpens
▶️🤟⨀(√gupa + a + ti)
gopati
ti (vattamānā)
he guards
▶️🤟⨀(√māna + a + ti)
māneti
ti (vattamānā)
he honours
so tathāgataṃ sakkaroti garuṃ karoti māneti pūjeti (7D 3.26: Yamakasālā)
The Rūpasiddhi (528) reads the vā as a vavatthitavibhāsā, an option settled by usage rather than free: kha after tija only in the sense of enduring (khanti), cha after gupa only in the sense of loathing (nindā), cha after kita, sa after māna — so that tejati “sharpens” and titikkhati “endures” are not two forms of one meaning but two meanings of one root. The formation answers to the Sanskrit desiderative in san, which likewise doubles the root (titikṣate, jugupsate, cikitsati, mīmāṃsate).
§434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu ([kha, cha, sa] after bhuja, ghasa, hara, su, pā and the like, in the sense of wishing to) apavada Section titled “§434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu ([kha, cha, sa] after bhuja, ghasa, hara, su, pā and the like, in the sense of wishing to) apavada ”
option
before
from
operation
to
after
context
(vā)
bhuja ghasa hara su pādīhi
(parā paccayā honti)
(kha cha sā)
tumicchatthesu
(optionally)
after the roots bhuja, ghasa, hara, su, pā and the like
(the suffixes come after)
(kha|cha|sa)
in the senses “wishing to [do]”
Pādīhi is pā + ādi (“and the like”) in the fifth form plural: the list is open. Tumicchatthesu15 tuṃ + icchā + attha in the seventh form plural, “in the senses [made of] an infinitive in tuṃ and wishing”: the meaning that a sentence would express with the infinitive of §561 (636): Icchatthesu samānakattukesu tave tuṃ vā and the verb icchati, as bhottuṃ icchati “he wishes to eat”. The suffixes kha cha sa and the vā are carried over (anuvutti) from §433 (528): Tija gupa kita mānehi kha cha sā vā : the vutti supplies vā, which the CST’s sutta lacks. Again the pairing is by usage: kha after bhuja (bubhukkhati), cha after ghasa (jighacchati), sa after hara, su and pā (jigīsati, sussusati, pivāsati). The carried vā opens the option: the periphrasis bhottumicchati stays good Pāli beside bubhukkhati, as the first counter-example says. The second counter-example, bhuñjati, shows that without the sense of wishing there is no suffix; the Rūpasiddhi adds that a wish expressed with a noun (bhojanam icchati, “he wants food”) does not take it either — the infinitive is part of the meaning.
Bhuja ghasa hara su pāiccevamādīhi dhātūhi tumicchatthesu kha cha sa iccete paccayā honti vā.
Bhottumicchati=bubhukkhati, ghasitumicchati=jighacchati, haritumicchati=jigīsati, sotumicchati=sussusati, pātumicchati=pivāsati.
Vāti kimatthaṃ? Bhottumicchati.
Tumicchatthesūti kimatthaṃ? Bhuñjati.
After the roots bhuja (to eat), ghasa (to eat), hara (to take), su (to hear), pā (to drink) and the like, [optionally,] come these suffixes kha, cha and sa, in the senses “wishing to [do the action]”.16
Each example is given as the paraphrase with the infinitive (bhottuṃ icchati) and the one-word verb it equals.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√bhuja + kha + ti)
bubhukkhati
ti (vattamānā)
he wishes to eat, is hungry (= bhottuṃ icchati)
▶️🤟⨀(√ghasa + cha + ti)
jighacchati
ti (vattamānā)
he wishes to eat, is hungry (= ghasituṃ icchati)
▶️🤟⨀(√hara + sa + ti)
jigīsati
ti (vattamānā)
he wishes to take (= harituṃ icchati)
▶️🤟⨀(√su + sa + ti)
sussusati
ti (vattamānā)
he wishes to hear (= sotuṃ icchati)
▶️🤟⨀(√pā + sa + ti)
pivāsati
ti (vattamānā)
he wishes to drink, is thirsty (= pātuṃ icchati)
√bhuja + kha + ti
rule
→
bhuj + a + kha + ti
§521
→
(bhu) + bhuj + kha + ti
§458, §459
→
(bh→b) + u + bhuj + kha + ti
§461
→
bu + bhu + (j→k) + kha + ti
§473
→
bubhukkhati
√ghasa + cha + ti
rule
→
ghas + a + cha + ti
§521
→
(gha) + ghas + cha + ti
§458, §459
→
(gh→g) + a + ghas + cha + ti
§461
→
(g→j) + a + ghas + cha + ti
§462
→
j + (a→i) + ghas + cha + ti
§465
→
ji + gha + (s→c) + cha + ti
§472
→
jighacchati
√hara + sa + ti
rule
→
(hara→gī) + sa + ti
§474
→
(gi) + gī + sa + ti
§458, §460
→
(g→j) + i + gī + sa + ti
§462
→
jigīsati
√su + sa + ti
rule
→
(su) + su + sa + ti
§458, §459
→
su + (s→ss) + u + sa + ti
§28
→
sussusati
√pā + sa + ti
rule
→
(pa) + pā + sa + ti
§458, §460
→
p + (a→i) + pā + sa + ti
§465
→
pi + (pā→vā) + sa + ti
§467
→
pivāsati
bubhukkhati keeps the u of its doubled syllable: it is the vutti’s own counter-example to the vā of §465 (463): Antassivaṇṇākāro vā . In jigīsati the whole root hara is replaced by gī before sa by §474 (535): Harassa gīse , and it is the replacement that is doubled. The Tipiṭaka’s form of sussusati is sussūsati, with the long vowel that §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca allows; bubhukkhati, jighacchati and pivāsati are not attested there as finite verbs, but their participles are — bubhukkhito, jighacchito (with the noun jighacchā, “hunger”) — while thirst is pipāsā, formed from pā without the vā of §467; jigīsati is canonical in other persons and with prefixes (jigīsasi, abhijigīsati, the participle jigīsamāno; see §474 (535): Harassa gīse ).
na sussūsati, na sotaṃ odahati (11M 1.5: Sunakkhattasutta)
option
before
from
operation
to
after
context
nāmato kattūpamānā
(paccayo hoti)
āya
ācāre
after a noun that is the standard to which the agent is compared
(the suffix comes)
āyain the sense of behaving
Kattūpamānādācāre is kattu-upamānā + d + ācāre: the fifth form singular kattūpamānā, “after [a noun that is] the agent’s standard of comparison”, joined to ācāre, “in the sense of conduct” (ācāra, seventh form), by the inserted d of §35 (34): Ya va ma da na ta ra lā cāgamā . An upamāna is the thing something is likened to (“that by which one compares”, says the Rūpasiddhi); the kattā is the agent of the behaving. In saṅgho pabbatam iva attānam ācarati, “the Saṅgha conducts itself like a mountain”, the Saṅgha is the agent and the mountain its standard; the noun pabbata takes āya, the iva of the paraphrase falls away because its meaning is now expressed (vuttatthānam appayogo), and the result is the verb pabbatāyati. Nāmato “after a noun” opens the group of rules that make verbs from nouns (§435–§437, §439). The noun’s inflection is elided before the suffix as in a compound (§317 (332): Tesaṃ vibhattiyo lopā ca ), the final a of the stem is elided before the ā of the suffix by §12 (13): Sarā sare lopaṃ , and the endings come after the suffix by §455 (530): Dhātuppaccayehi vibhattiyo . There is no option marker; the next rule adds īya for the case where the object, not the agent, is compared.
Nāmato kattūpamānā ācāratthe āyapaccayo hoti.
Saṅgho pabbatamiva attānamācarati = pabbatāyati, taḷākaṃ samuddamiva attānamācarati = samuddāyati, saddo cicciṭamiva attānamācarati = cicciṭāyati. Evamaññepi yojetabbā.
After a noun that is the standard to which the agent is compared, in the sense of behaving [like it], comes the suffix āya.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(pabbata + āya + ti)
saṅgho pabbatāyati
ti (vattamānā)
the Saṅgha behaves like a mountain (pabbatam iva attānam ācarati)
▶️🤟⨀(samudda + āya + ti)
taḷākaṃ samuddāyati
ti (vattamānā)
the lake behaves like the ocean
▶️🤟⨀(cicciṭa + āya + ti)
saddo cicciṭāyati
ti (vattamānā)
the sound behaves like “cicciṭa” — it hisses, sizzles
pabbata + si + āya + ti
rule
→
pabbata + si + āya + ti
§317
→
pabbat + (a + ā) + ya + ti
§12
→
pabbatāyati
cicciṭa is the noise itself, made into a noun; the Vinaya and the Saṃyutta use the verb of a hot object dropped into water, and the second verb of the pair, ciṭiciṭāyati, is formed the same way.
so habyaseso udake pakkhitto cicciṭāyati ciṭiciṭāyati (12S1 7.1.9: Sundarikasutta)
option
before
from
operation
to
after
context
ca
(nāmato) upamānā
(paccayo hoti)
īya
(ācāre)
and
after a noun that is a standard of comparison
(the suffix comes)
īya(in the sense of behaving)
Īyūpamānā is īya + upamānā, the a + u giving ū by §12 (13): Sarā sare lopaṃ and §15 (17): Dīghaṃ . nāmato and ācāre continue from §435 (536): Āya nāmato kattūpamānādācāre . By saying ca this rule is an extension of §435: beside āya, the suffix īya also comes after a noun of comparison in the sense of behaving. The Rūpasiddhi draws the difference from the wording: upamānā is repeated without kattu, so the standard need no longer be what the agent is likened to — it may be what the object is likened to. In achattaṃ chattam iva ācarati, “he treats what is not an umbrella as an umbrella”, and aputtaṃ puttam iva ācarati, “[the teacher] treats one who is not his son as a son”, the comparison falls on the object, and the noun takes īya: chattīyati, puttīyati. The two counter-examples mark the two conditions: no comparison (dhammaṃ ācarati), no sense of conduct (rakkhati).
Nāmato upamānā ācāratthe ca īyapaccayo hoti.
Achattaṃ chattamiva ācarati =chattīyati, aputtaṃ puttamiva ācarati=puttīyati.
Upamānāti kimatthaṃ? Dhammaṃ ācarati.
Ācāreti kimatthaṃ? Achattaṃ chattamiva rakkhati. Evamaññepi yojetabbā.
After a noun that is a standard of comparison, in the sense of behaving, the suffix īya also comes.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(chatta + īya + ti)
achattaṃ chattīyati
ti (vattamānā)
he treats what is not an umbrella as an umbrella (chattam iva ācarati)
▶️🤟⨀(putta + īya + ti)
aputtaṃ puttīyati
ti (vattamānā)
he treats one who is not his son as a son
chatta + aṃ + īya + ti
rule
→
chatta + aṃ + īya + ti
§317
→
chatt + (a + ī) + ya + ti
§12
→
chattīyati
Neither verb occurs in the Tipiṭaka; they are the grammarians’ illustrations, and the Rūpasiddhi completes the second with its subject, puttīyati sissam ācariyo, “the teacher treats the pupil as a son”.
By saying upamānā (after a standard of comparison) the suffix does not come where nothing is likened to anything: in dhammaṃ ācarati, “he practises the Dhamma”, the Dhamma is what is done, not what something is compared to, and the verb stays ācarati.
lemma
inflected
vibhatti
meaning
🚹②⨀(dhamma) ▶️🤟⨀(ā + √cara + a + ti)
dhammaṃ ācarati
ti (vattamānā)
he practises the Dhamma
By saying ācāre (in the sense of behaving) the suffix does not come when the comparison attends some other action: achattaṃ chattam iva rakkhati, “he guards what is not an umbrella as [he would] an umbrella”, keeps its three words.
lemma
inflected
vibhatti
meaning
🚻②⨀(achatta) 🚻②⨀(chatta) 🔼(iva) ▶️🤟⨀(√rakkha + a + ti)
achattaṃ chattamiva rakkhati
ti (vattamānā)
he guards a non-umbrella as an umbrella
option
before
from
operation
to
after
context
nāmamhā
(paccayo hoti)
(īya)
atticchatthe
after a noun
(the suffix comes)
(īya)
in the sense of wishing [that thing] for oneself
Nāmamhā’tticchatthe is nāmamhā + atticchatthe, the initial a of the second word elided after ā by §12 (13): Sarā sare lopaṃ — the apostrophe marks the elision. Atticchattha is attano icchā + attha, “the sense of one’s own wish”: attano pattam icchati, “he wishes for a bowl for himself”, is said in one word as pattīyati. īya continues from §436 (537): Īyūpamānā ca (“īyo’ti vattate”, the Rūpasiddhi); nāmamhā restates nāmato in the singular. There is no option marker. The counter-example fixes attano: wishing a bowl for someone else, aññassa pattam icchati, has no one-word form. The Sanskrit denominative in kyac (putrīyati, “he wishes for a son”) is the parallel.
Nāmamhā attano icchatthe īyapaccayo hoti.
Attano pattamicchati = pattīyati. Evaṃ vatthīyati, parikkhārīyati, cīvarīyati, dhanīyati, ghaṭīyati.
Atticchattheti kimatthaṃ? Aññassa pattamicchati. Evamaññepi yojetabbā.
After a noun, in the sense of wishing [that thing] for oneself, comes the suffix īya.
option
before
from
operation
to
after
context
dhātūhi
(paccayā honti) kāritāni
ṇe ṇaya ṇāpe ṇāpayā
hetvatthe
after [all] roots
(the suffixes come), named kārita
ṇe|ṇaya|ṇāpe|ṇāpayain the sense of the hetu (causative agent)
Dhātūhi “after roots” — the vutti adds sabbehi, “all”: the rule names no class and no condition on the root, so it is the general rule (utsarga) for the causative, and the rules that strengthen or leave the root vowel (§483 (527): Asaṃyogantassa vuddhi kārite , §484 (542): Ghaṭādīnaṃ vā , §486 (543): Guha dusānaṃ dīghaṃ ) are its exceptions. Ṇāpayā is ṇāpaya in the plural that closes the list of four. Kāritāni “[they are] kārita”: the technical name of the causative suffixes, transparent as “made to do” (√kara + the causative + ta). The ṇ with which each is written is an indicator (anubandha), not a sound of the word: it is elided by §523 (526): Kāritānaṃ ṇo lopaṃ , and it marks the suffixes before which the root vowel is strengthened (vuddhi, §483 (527): Asaṃyogantassa vuddhi kārite ) — kara → kār-, paca → pāc-. Hetvatthe is hetu + atthe, “in the sense of the hetu”, the causative agent defined at §282 (295): Yo kāreti sa hetu : the one who makes another act, whether by telling him to (karohi karohi) or by employing him (payojayati), as the vutti’s paraphrase spells out. The four suffixes give four equivalent forms — kāreti, kārayati, kārāpeti, kārāpayati — and the vutti gives them for three roots in the singular and the plural. There is no option marker. The vutti’s closing remark, Atthaggahaṇena alapaccayo hoti, is a further statement and is treated below.
Sabbehi dhātūhi ṇeṇaya ṇāpe ṇāpaya iccete paccayā honti kāritasaññā ca hetvatthe.
Yo koci karoti, taṃ añño ‘‘karohi karohi’’ iccevaṃ bravīti, atha vā karontaṃ payojayati = kāreti, kārayati, kārāpeti, kārāpayati. Ye keci karonti, te aññe ‘‘karotha karotha’’ iccevaṃ bruvanti = kārenti, kārayanti, kārāpenti, kārāpayanti. Yo koci pacati, taṃ añño ‘‘pacāhi pacāhi’’iccevaṃ bravīti, atha vā pacantaṃ payojayati = pāceti, pācayati, pācāpeti, pācāpayati. Ye keci pacanti, te aññe ‘‘pacatha pacatha’’ iccevaṃ bruvanti = pācenti, pācayanti, pācāpenti. Pācāpayanti. Evaṃ bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati. Bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti. Tathariva aññepi yojetabbā.
Hetvattheti kimatthaṃ? Karoti, pacati.
Atthaggahaṇena alapaccayo hoti, jotalati.
After all roots, in the sense of the causative agent (hetu), come these suffixes — ṇe, ṇaya, ṇāpe, ṇāpaya — and they are named kārita (causative).
The vutti glosses the causative by a paraphrase: “someone does [something]; another says to him ‘do it, do it!’ (karohi karohi), or else sets the doer to work (karontaṃ payojayati) — [that other one] kāreti, causes to do”; and in the plural, “some do; others say to them ‘do it, do it!’ — they kārenti”. Command and employment are the two ways of being a hetu.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kara + ṇe|ṇaya|ṇāpe|ṇāpaya + ti)
kāreti, kārayati, kārāpeti, kārāpayati
ti (vattamānā)
he causes to do, has [it] done
▶️🤟⨂(√kara + ṇe|ṇaya|ṇāpe|ṇāpaya + anti)
kārenti, kārayanti, kārāpenti, kārāpayanti
anti (vattamānā)
they cause to do
▶️🤟⨀(√paca + ṇe|ṇaya|ṇāpe|ṇāpaya + ti)
pāceti, pācayati, pācāpeti, pācāpayati
ti (vattamānā)
he has [food] cooked
▶️🤟⨂(√paca + ṇe|ṇaya|ṇāpe|ṇāpaya + anti)
pācenti, pācayanti, pācāpenti, pācāpayanti
anti (vattamānā)
they have [food] cooked
▶️🤟⨀(√bhaṇa + ṇe|ṇaya|ṇāpe|ṇāpaya + ti)
bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati
ti (vattamānā)
he makes [someone] speak
▶️🤟⨂(√bhaṇa + ṇe|ṇaya|ṇāpe|ṇāpaya + anti)
bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti
anti (vattamānā)
they make [others] speak
The root loses its final vowel (§521 (425): Dhātussanto lopo’nekasarassa ), the suffix its ṇ (§523 (526): Kāritānaṃ ṇo lopaṃ ), and the root vowel is strengthened (§483 (527): Asaṃyogantassa vuddhi kārite ); before anti the a of ṇaya and ṇāpaya is elided by §12 (13): Sarā sare lopaṃ . bhaṇa keeps its short a in the vutti’s bhaṇeti, which places it among the ghaṭādi roots, whose strengthening is optional by §484 (542): Ghaṭādīnaṃ vā .
√kara + ṇe + ti
rule
→
kar + a + ṇe + ti
§521
→
kar + ṇe + ti
§523
→
k + (a→ā) + r + e + ti
§483
→
kāreti
√kara + ṇāpaya + anti
rule
→
kar + a + ṇāpaya + anti
§521
→
kar + ṇāpaya + anti
§523
→
k + (a→ā) + r + āpaya + anti
§483
→
kārāpay + (a + a) + nti
§12
→
kārāpayanti
√paca + ṇāpe + ti
rule
→
pac + a + ṇāpe + ti
§521
→
pac + ṇāpe + ti
§523
→
p + (a→ā) + c + āpe + ti
§483
→
pācāpeti
The Vinaya’s word-commentary on kāreyya (“should have [a hut] built”) sets the simple and the causative verb side by side:
kāreyyāti karoti vā kārāpeti vā (1V 1.2.6: Kuṭikārasikkhāpada)
mātā rakkhati gopeti issariyaṃ kāreti vasaṃ vatteti (1V 1.2.5: Sañcarittasikkhāpada)
āmāvasesaṃ pāceti (3V 6.11: Yāgumadhugoḷakānujānana)
By saying hetvatthe (in the sense of the causative agent) the suffixes do not come when the agent performs the action himself: karoti “he does”, pacati “he cooks” keep their class suffixes (§451 (520): Tanādito oyirā , §445 (433): Bhūvādito a ).
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kara + o + ti)
karoti
ti (vattamānā)
he does
▶️🤟⨀(√paca + a + ti)
pacati
ti (vattamānā)
he cooks
Atthaggahaṇena alapaccayo hoti, jotalati: by the word attha [in hetvatthe] the suffix ala also occurs, [as in] jotalati.17
The Rūpasiddhi (540) limits the four suffixes by the root’s final: after roots ending in u or ū only ṇe and ṇaya (bhāveti, bhāvayati); after roots ending in ā only the two with p (dāpeti, dāpayati); after the rest all four — the vutti’s kara, paca, bhaṇa. It adds that the causative raises the valency of the root: an intransitive root becomes transitive (gacchati → gameti “makes go”), a transitive one takes two objects (pāceti devadattaṃ odanaṃ, “he has Devadatta cook the rice”), which is why the person made to act stands in the second form as an object (§300 (286): Gati buddhi bhuja paṭha hara kara sayādīnaṃ kārite vā ). The suffixes answer to the Sanskrit ṇic (kārayati); the forms with p continue the āpaya of roots in ā (sthāpayati) and have spread in Pāli to every root.
option
before
from
operation
to
after
context
ca
nāmasmā
(paccayo hoti, kāritasañño)
ṇayo
dhāturūpe
and
after a noun
(the suffix comes, and is named kārita)
ṇayawhen the form of a root [is to be made]
Dhāturūpe “in [the making of] the form of a root”, the Rūpasiddhi glosses “when the form of a root is to be produced, or when a phrase like taṃ karoti, tena atikkamati is to be used [as one verb]”: that is, when a noun is to be used as a verb. Nāmasmā “after a noun”; ṇayo is ṇaya in the first form. The vutti’s kāritasañño continues the name from §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe : the suffix is a kārita, so its ṇ is elided by §523 (526): Kāritānaṃ ṇo lopaṃ , and what remains is aya added to the noun after its inflection has been dropped (§317 (332): Tesaṃ vibhattiyo lopā ca ) and its final vowel elided before the a (§12 (13): Sarā sare lopaṃ ): hatthi → atihatthayati, vīṇā → upavīṇayati. The meaning is whatever the sentence had: “does X” (daḷhaṃ karoti → daḷhayati), “does by X” (hatthinā atikkamati → atihatthayati), “becomes X” (visuddhā hoti → visuddhayati). By saying ca this rule is extended within itself: the vutti’s Caggahaṇena āra āla iccete paccayā honti adds two more suffixes for the same use, āra (santārati) and āla (upakkamālati). No option marker. This is the last of the noun-to-verb rules (§435–§437, §439).
Tasmā nāmasmā ṇayapaccayo hoti kāritasañño ca dhāturūpe sati.
Hatthinā atikkamati maggaṃ = atihatthayati, vīṇāya upagāyati gītaṃ = upavīṇayati, daḷhaṃ karoti vīriyaṃ = daḷhayati, visuddhā hoti ratti = visuddhayati18
Caggahaṇena āra āla iccete paccayā honti. Santaṃ karoti = santārati, upakkamaṃ karoti = upakkamālati.
After that noun [which is to serve as a root], when the form of a root is [to be made], comes the suffix ṇaya, and it is named kārita.
Each example pairs the sentence with the one-word verb that replaces it.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(ati + hatthi + ṇaya + ti)
atihatthayati
ti (vattamānā)
he passes along the road by elephant (hatthinā atikkamati maggaṃ)
▶️🤟⨀(upa + vīṇā + ṇaya + ti)
upavīṇayati
ti (vattamānā)
he accompanies the song on the lute (vīṇāya upagāyati gītaṃ)
▶️🤟⨀(daḷha + ṇaya + ti)
daḷhayati
ti (vattamānā)
he makes his effort firm (daḷhaṃ karoti vīriyaṃ)
▶️🤟⨀(visuddha + ṇaya + ti)
visuddhayati
ti (vattamānā)
the night becomes clear (visuddhā hoti ratti)
ati + hatthi + nā + ṇaya + ti
rule
→
ati + hatthi + nā + ṇaya + ti
§317
→
ati + hatthi + ṇaya + ti
§523
→
ati + hatth + (i + a) + ya + ti
§12
→
atihatthayati
daḷha + aṃ + ṇaya + ti
rule
→
daḷha + aṃ + ṇaya + ti
§317
→
daḷha + ṇaya + ti
§523
→
daḷh + (a + a) + ya + ti
§12
→
daḷhayati
None of the four is attested in the Tipiṭaka; the Rūpasiddhi adds pamāṇayati, amissayati, kusalayati.
Caggahaṇena āra āla iccete paccayā honti: by the word ca the suffixes āra and āla also occur [after a noun that is to take the form of a root].
lemma
inflected
vibhatti
meaning
▶️🤟⨀(santa + āra + ti)
santārati
ti (vattamānā)
he makes calm (santaṃ karoti)
▶️🤟⨀(upakkama + āla + ti)
upakkamālati
ti (vattamānā)
he makes an effort (upakkamaṃ karoti)
santa + aṃ + āra + ti
rule
→
santa + aṃ + āra + ti
§317
→
sant + (a + ā) + ra + ti
§12
→
santārati
option
before
from
operation
to
after
context
(sabbehi dhātūhi)
(paccayo hoti)
yo
bhāvakammesu
(after all roots)
(the suffix comes)
yain the sense of bhāva (the bare action) and of kamma (the object)
Bhāvakammesu is the pair bhāva + kamma in the seventh form plural. Bhāva is the action stated by itself, with neither agent nor object as its subject — the impersonal, always in the third person singular: ṭhīyate “there is standing”, bhūyate devadattena “there is being on Devadatta’s part”. Kamma is the object (§280 (285): Yaṃ karoti taṃ kammaṃ ) made the subject — the passive proper: paccate odano devadattena, “the rice is cooked by Devadatta”. Yo is ya in the first form. Sabbehi dhātūhi is the vutti’s, dhātu continuing from §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe : the suffix is prescribed for every root without condition, so the rule is the general rule (utsarga) of the passive, and the ya of the active divādi class (§447 (510): Divādito yo ) is a different assignment of the same suffix. In these two senses the endings are the attanopada of §453 (444): Attanopadāni bhāve ca kammani (paccate), which in places become parassapada by §518 (446): Attanopadāni parassapadattaṃ (paccati). The shape of ya in the word is settled by the three rules that follow: assimilated to the root’s final by §441, with an inserted ī by §442, or copying the preceding consonant by §443; the vutti’s seven examples show all three. There is no option marker.
Sabbehi dhātūhi bhāvakammesu yapaccayo hoti.
Ṭhīyate, bujjhate, paccate, labbhate, karīyate, yujjate, uccate.
Bhāvakammesūti kimatthaṃ? Karoti, pacati, paṭhati.
After all roots, in the sense of the bare action (bhāva) and in the sense of the object (kamma), comes the suffix ya.19
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√ṭhā + ya + te)
ṭhīyate
te (vattamānā, attanopada)
there is standing (bhāva); ā → ī before ya by §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī
🔵▶️🤟⨀(√budha + ya + te)
bujjhate
te (vattamānā, attanopada)
it is understood (§441)
🔵▶️🤟⨀(√paca + ya + te)
paccate
te (vattamānā, attanopada)
it is cooked (§441)
🔵▶️🤟⨀(√labha + ya + te)
labbhate
te (vattamānā, attanopada)
it is obtained (§443)
🔵▶️🤟⨀(√kara + ya + te)
karīyate
te (vattamānā, attanopada)
it is done (§442)
🔵▶️🤟⨀(√yuja + ya + te)
yujjate
te (vattamānā, attanopada)
it is yoked; it fits (§441)
🔵▶️🤟⨀(√vaca + ya + te)
uccate
te (vattamānā, attanopada)
it is said (§441; va → u by §487 (478): Vaca vasa vahādīnamukāro vassa ye )
√paca + ya + te
rule
→
pac + a + ya + te
§521
→
pa + (c + ya → cc) + te
§441
→
paccate
√ṭhā + ya + te
rule
→
ṭh + (ā→ī) + ya + te
§502
→
ṭhīyate
√kara + ya + te
rule
→
kar + a + ya + te
§521
→
kar + (ī) + ya + te
§442
→
karīyate
kassa sāsanamāgamma, labbhate taṃ asokatā (19Th1 16.1.1: Adhimuttattheragāthā)
By saying bhāvakammesu (in the impersonal and the passive) the suffix does not come in the active, when the agent is the subject: karoti, pacati, paṭhati take the class suffixes of §451 (520): Tanādito oyirā and §445 (433): Bhūvādito a .
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kara + o + ti)
karoti
ti (vattamānā, parassapada)
he does
▶️🤟⨀(√paca + a + ti)
pacati
ti (vattamānā, parassapada)
he cooks
▶️🤟⨀(√paṭha + a + ti)
paṭhati
ti (vattamānā, parassapada)
he recites
option
before
from
operation
to
after
context
tassa (yapaccayassa) sadhātvantassa
-ttaṃ (ādeso)
cavagga|yakāra|vakāra
(yathāsambhavaṃ)
of that suffix ya together with the root’s final
becoming
a c-group letter | y | v
(as each case allows)
Tassa “of that” is the ya of §440 (445): Bhāvakammesu yo , as the vutti says (yapaccayassa). Sadhātvantassa is sa + dhātu + anta + ssa, “together with the root’s final [consonant]”: the substituend is the cluster made of the root’s last consonant and ya, and the whole of it is replaced. Cavaggayakāravakārattaṃ is cavagga-yakāra-vakāra + tta, “becoming a letter of the c group (c ch j jh ñ), the letter y, or the letter v”. The vutti’s yathāsambhavaṃ “as the case allows” governs the choice: the c-group letter is the one that corresponds to the root’s final — c for c (pac → pacc), j for j or d (yuj → yujj, mad → majj), jh for dh (budh → bujjh), ñ for n (han → haññ); y for r (kar → kayy); v for v (div → divv). The result is a doubled consonant, its first member unaspirated by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā , and vv is written bb by the bbo vissa remark under §20 (27): Do dhassa ca . The sutta has no option marker, but the Rūpasiddhi (447) reads the vā of the next rule back into it “by the lion’s glance” (sīhagatiyā): assimilation (§441), insertion of ī (§442) and the copying of the preceding consonant (§443) are three shapes of one suffix, distributed by usage (vavatthitavibhāsā), so that kayyate and karīyate stand side by side. The vutti gives each example in the singular and the plural (te, ante).
Tassa yapaccayassa cavaggayakāravakārattaṃ hoti dhātūnaṃ antena saha yathāsambhavaṃ.
Vuccate, vuccante, uccate, uccante, paccate, paccante. Majjate20
That suffix ya becomes a letter of the c group, or y, or v, together with the final [consonant] of the root, as the case allows.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√vaca + ya + te)
vuccate
te (vattamānā, attanopada)
it is said (c + ya → cc; va → vu by §487)
🔵▶️🤟⨂(√vaca + ya + ante)
vuccante
ante (vattamānā, attanopada)
they are said
🔵▶️🤟⨀(√vaca + ya + te)
uccate
te (vattamānā, attanopada)
it is said (va → u by §487)
🔵▶️🤟⨂(√vaca + ya + ante)
uccante
ante (vattamānā, attanopada)
they are said
🔵▶️🤟⨀(√paca + ya + te)
paccate
te (vattamānā, attanopada)
it is cooked
🔵▶️🤟⨂(√paca + ya + ante)
paccante
ante (vattamānā, attanopada)
they are cooked
🔵▶️🤟⨀(√mada + ya + te)
majjate
te (vattamānā, attanopada)
one is intoxicated (d + ya → jj)
🔵▶️🤟⨂(√mada + ya + ante)
majjante
ante (vattamānā, attanopada)
they are intoxicated
🔵▶️🤟⨀(√yuja + ya + te)
yujjate
te (vattamānā, attanopada)
it is yoked (j + ya → jj)
🔵▶️🤟⨂(√yuja + ya + ante)
yujjante
ante (vattamānā, attanopada)
they are yoked
🔵▶️🤟⨀(√budha + ya + te)
bujjhate
te (vattamānā, attanopada)
it is understood (dh + ya → jjh)
🔵▶️🤟⨂(√budha + ya + ante)
bujjhante
ante (vattamānā, attanopada)
they are understood
🔵▶️🤟⨀(√kudha + ya + te)
kujjhate
te (vattamānā, attanopada)
one is angered
🔵▶️🤟⨂(√kudha + ya + ante)
kujjhante
ante (vattamānā, attanopada)
they are angered
🔵▶️🤟⨀(√ujjha + ya + te)
ujjhate
te (vattamānā, attanopada)
it is abandoned
🔵▶️🤟⨂(√ujjha + ya + ante)
ujjhante
ante (vattamānā, attanopada)
they are abandoned
🔵▶️🤟⨀(√hana + ya + te)
haññate
te (vattamānā, attanopada)
it is struck, killed (n + ya → ññ)
🔵▶️🤟⨂(√hana + ya + ante)
haññante
ante (vattamānā, attanopada)
they are struck
🔵▶️🤟⨀(√kara + ya + te)
kayyate
te (vattamānā, attanopada)
it is done (r + ya → yy)
🔵▶️🤟⨂(√kara + ya + ante)
kayyante
ante (vattamānā, attanopada)
they are done
🔵▶️🤟⨀(√divu + ya + te)
dibbate
te (vattamānā, attanopada)
it is played [at dice] (v + ya → vv → bb)
🔵▶️🤟⨂(√divu + ya + ante)
dibbante
ante (vattamānā, attanopada)
they are played
√vaca + ya + te
rule
→
vac + a + ya + te
§521
→
v + (a→u) + c + ya + te
§487
→
vu + (c + ya → cc) + te
§441
→
vuccate
√budha + ya + te
rule
→
budh + a + ya + te
§521
→
bu + (dh + ya → jjh) + te
§441, §29
→
bujjhate
√kara + ya + te
rule
→
kar + a + ya + te
§521
→
ka + (r + ya → yy) + te
§441
→
kayyate
√divu + ya + te
rule
→
div + u + ya + te
§521
→
di + (v + ya → vv) + te
§441
→
di + (vv→bb) + te
§20
→
dibbate
The attanopada forms are rare in the canon outside verse, where vuccate is common; prose prefers the parassapada of §518 (446): Attanopadāni parassapadattaṃ , vuccati, haññati.
rañño taṃ vuccate aghaṃ (22J 16.1.10: Gandhatindukajātaka)
sakammunā haññati pāpadhammo (10M 4.2: Raṭṭhapālasutta)
option
before
from
operation
to
after
context
vā
(sabbehi dhātūhi)
āgamo
ivaṇṇa
(yamhi paccaye pare)
optionally
(after all roots)
insertion
i|ī(before the suffix ya)
Ivaṇṇāgamo is ivaṇṇa + āgama, “insertion of an i-vowel”: an i or ī — the CST vutti’s forms and the Rūpasiddhi’s īkārāgamo show ī, Senart’s kariyyate and the Rūpasiddhi’s own kariyyati, gamiyyati the short vowel, which is why the sutta says ivaṇṇa and not īkāra21 ya, which then keeps its own shape instead of assimilating. Sabbehi dhātūhi and yamhi paccaye pare are supplied by the vutti from §440 (445): Bhāvakammesu yo and §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa (“dhātūhi, tasmiṃ, ye’ti ca vattate”, the Rūpasiddhi). The option marker vā opens an option: the alternative is the assimilation of §441 — kayyate beside karīyate, as the vutti’s own counter-example shows — and the copying of §443 (gammate beside gacchīyate); both forms are good Pāli, the choice being settled by usage (vavatthitavibhāsā, the Rūpasiddhi). The pairs karīyate, karīyati and gacchīyate, gacchīyati show the same stem with the attanopada of §453 (444): Attanopadāni bhāve ca kammani and with the parassapada that §518 (446): Attanopadāni parassapadattaṃ admits. In gacchīyate the m of gamu has become cch by §476 (442): Gamissanto ccho vā sabbāsu before the suffix.
Sabbehi dhātūhi yamhi paccaye, pare ivaṇṇāgamo hoti vā.
Karīyate, karīyati, gacchīyate, gacchīyati.
Vāti kimatthaṃ? Kayyate.
Optionally, after all roots, when the suffix ya follows, an i-vowel is inserted.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√kara + ya + te)
karīyate
te (vattamānā, attanopada)
it is done
🔵▶️🤟⨀(√kara + ya + ti)
karīyati
ti (vattamānā, parassapada by §518)
it is done
🔵▶️🤟⨀(√gamu + ya + te)
gacchīyate
te (vattamānā, attanopada)
it is gone to
🔵▶️🤟⨀(√gamu + ya + ti)
gacchīyati
ti (vattamānā, parassapada by §518)
it is gone to
√kara + ya + te
rule
→
kar + a + ya + te
§521
→
kar + (ī) + ya + te
§442
→
karīyate
√gamu + ya + ti
rule
→
gam + u + ya + ti
§521
→
ga + (m→cch) + ya + ti
§476
→
gacch + (ī) + ya + ti
§442
→
gacchīyati
karīyati hidaṃ buddhānaṃ sāsanaṃ (9M 3.8: Mahāhatthipadopamasutta)
option
before
from
operation
to
after
context
ca (vā)
(sabbehi dhātūhi)
(yapaccayo)
āpajjate
pubbarūpaṃ
and (optionally)
(after all roots)
(the suffix ya)
takes on
the form of the preceding [consonant]
Pubbarūpaṃ “the form of the preceding”: the y of the suffix becomes the same consonant as the root’s final, so that the two make a doubled consonant — labh + ya → labbha, dis + ya → dissa, phal + ya → phalla, dam + ya → damma, sak + ya → sakka, vaḍḍh + ya → vuḍḍha, the first of a doubled aspirate unaspirated by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā . Sabbehi dhātūhi and yapaccayo are carried from the two rules before; the vā the vutti supplies is carried from §442 (448): Ivaṇṇāgamo vā . By saying ca this rule adds a third shape of the suffix to the two of §441 and §442, and the carried vā keeps all three available — and, as the vutti’s counter-example damyate shows, leaves the suffix free to stand unchanged: the Rūpasiddhi (449) assigns this one to roots whose final is not covered by §441 — the k, ṭ and p groups, y, l and s — and gives gammate beside gamīyate. In vuḍḍhate the root vowel has become u by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca .
Sabbehi dhātūhi yapaccayo pubbarūpamāpajjate vā.
Vuḍḍhate, phallate, dammate, sakkate, labbhate, dissate.
Vāti kimatthaṃ? Damyate.22
And, optionally, after all roots the suffix ya takes the form of the preceding [consonant].
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√vaḍḍha + ya + te)
vuḍḍhate
te (vattamānā, attanopada)
it is increased; it grows (a → u, §517)
🔵▶️🤟⨀(√phala + ya + te)
phallate
te (vattamānā, attanopada)
it is split; it bears fruit
🔵▶️🤟⨀(√dama + ya + te)
dammate
te (vattamānā, attanopada)
it is tamed
🔵▶️🤟⨀(√saka + ya + te)
sakkate
te (vattamānā, attanopada)
it is possible (bhāva)
🔵▶️🤟⨀(√labha + ya + te)
labbhate
te (vattamānā, attanopada)
it is obtained
🔵▶️🤟⨀(√disa + ya + te)
dissate
te (vattamānā, attanopada)
it is seen
√labha + ya + te
rule
→
labh + a + ya + te
§521
→
la + (bh + ya → bbh) + te
§443, §29
→
labbhate
√disa + ya + te
rule
→
dis + a + ya + te
§521
→
di + (s + ya → ss) + te
§443
→
dissate
kāmesu adhipannānaṃ, dissate byasanaṃ bahuṃ (19Th2 13.5: Subhākammāradhītutherīgāthā)
By saying vā (optionally) the copying is not obligatory: dama + ya may stand with the suffix neither assimilated (§441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa ), nor preceded by ī (§442 (448): Ivaṇṇāgamo vā ), nor copied — damyate “it is tamed”, beside the dammate of the examples.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√dama + ya + te)
damyate
te (vattamānā, attanopada)
it is tamed
option
before
from
operation
to
after
context
ca
(yapaccayassa sadhātvantassa)
tathā (ādeso kātabbo)
(cavagga|yakāra|vakāra, pubbarūpaṃ)
kattari
and
(of the suffix ya with the root’s final)
in the same way (the replacement is to be made)
(c-group | y | v; the preceding consonant)
in the active
Tathā23 kattari “in the active, when the agent is the subject” (§281 (294): Yo karoti sa kattā ), ca “too”. This is a rule of transfer (atidesa): the replacements prescribed for the ya of the impersonal and the passive in §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and §443 (449): Pubbarūpañca are to be made also for the ya that is the class suffix of the divādi roots in the active (§447 (510): Divādito yo ): budh + ya → bujjh-, vidh + ya → vijjh-, man + ya → maññ-, siv + ya → sibb-. The vutti’s heṭṭhā “below” means “earlier in the text”, the passive rules standing before this one. By saying ca the rule extends those replacements to a new domain; there is no option marker. The consequence is that active and passive stems of these roots coincide: bujjhati “he understands” and bujjhati/bujjhate “it is understood” differ only in voice, which the ending or the construction must show.
Yathā heṭṭhā bhāvakammesu yapaccayassa ādeso hoti tathā kattaripi yapaccayassa ādeso kātabbo.
Bujjhati, vijjhati, maññati, sibbati.
Just as, above, in the impersonal and the passive the suffix ya is replaced, so in the active too the replacement of the suffix ya is to be made.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√budha + ya + ti)
bujjhati
ti (vattamānā, parassapada)
he understands, awakens (dh + ya → jjh)
▶️🤟⨀(√vidha + ya + ti)
vijjhati
ti (vattamānā, parassapada)
he pierces
▶️🤟⨀(√mana + ya + ti)
maññati
ti (vattamānā, parassapada)
he thinks (n + ya → ññ)
▶️🤟⨀(√sivu + ya + ti)
sibbati
ti (vattamānā, parassapada)
he sews (v + ya → vv → bb)
√mana + ya + ti
rule
→
man + a + ya + ti
§521
→
ma + (n + ya → ññ) + ti
§444, §441
→
maññati
√sivu + ya + ti
rule
→
siv + u + ya + ti
§521
→
si + (v + ya → vv) + ti
§444, §441
→
si + (vv→bb) + ti
§20
→
sibbati
dhammasmiṃ bhaññamānasmiṃ, atthaṃ bālo na bujjhati (12S1 9.1.3: Kassapagottasutta)
sibbeyyāti sayaṃ sibbati (2V 1.5.3.6: Cīvarasibbanasikkhāpada)
option
before
from
operation
to
after
context
bhūvādito
(paccayo hoti)
a
(kattari)
after the root-group beginning with bhū
(the suffix comes)
a(in the active)
Bhūvādito is bhū + ādi + to, “after [the group] beginning with bhū”, with the v inserted between the vowels by §35 (34): Ya va ma da na ta ra lā cāgamā ; the vutti glosses it dhātugaṇato, “after the root-group”. The roots are sorted into groups (gaṇa) by the suffix they take before the endings in the active, each group named after its first root, and this is the first and largest: the a group. The suffix a — the Rūpasiddhi’s term for these class suffixes is vikaraṇa — stands between root and ending: bhū + a + ti. Kattari “in the active” is carried over from §444 (511): Tathā kattari ca and runs through the eight class rules §445–§452; in the impersonal and the passive every class takes ya instead, by §440 (445): Bhāvakammesu yo . The rule names a group, so it is a special rule under the governing statement of §432 (362): Dhātuliṅgehi parā paccayā ; it has no option marker. The sound changes in the examples belong to other rules: bhū → bho by the strengthening of §485 (434): Aññesu ca and o → av before the a by §513 (435): O ava sare ; ji → je → jay by §485 and §514 (491): E aya ; a root of more than one syllable drops its citation vowel by §521 (425): Dhātussanto lopo’nekasarassa , so paca + a gives pac-a-ti. The a itself is elided or becomes e in places by §510 (487): Lopañcettamakāro .
Bhūiccevamādito dhātugaṇato apaccayo hoti kattari.
Bhavati, paṭhati, pacati, jayati.
After the root-group beginning with bhū (to be), the suffix a comes in the active.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√bhū + a + ti)
bhavati
ti (vattamānā, parassapada)
he is, becomes
▶️🤟⨀(√paṭha + a + ti)
paṭhati
ti (vattamānā, parassapada)
he recites
▶️🤟⨀(√paca + a + ti)
pacati
ti (vattamānā, parassapada)
he cooks
▶️🤟⨀(√ji + a + ti)
jayati
ti (vattamānā, parassapada)
he conquers
√bhū + a + ti
rule
→
bh + (ū→o) + a + ti
§485
→
bh + (o→av) + a + ti
§513
→
bhavati
√paca + a + ti
rule
→
pac + a + a + ti
§521
→
pacati
√ji + a + ti
rule
→
j + (i→e) + a + ti
§485
→
j + (e→ay) + a + ti
§514
→
jayati
tassa taṃ kathinuddhāro, bhavati nāsanantiko (3V 7.14: Palibodhāpalibodhakathā)
agārikassa yāguṃ vā bhattaṃ vā khādanīyaṃ vā pacati (2V 2.4.5.4: Gihiveyyāvaccasikkhāpada)
The eight class rules and their suffixes:
class (gaṇa)
rule
first root
class suffix
example
bhūvādi§445
√bhū
abhavati
rudhādi§446 (509): Rudhādito niggahitapubbañca √rudha
a with a niggahīta before the root’s final (also i, ī, e, o)rundhati
divādi§447 (510): Divādito yo √divu
yadibbati
svādi§448 (512): Svādito ṇu ṇā uṇā ca √su
ṇu, ṇā, uṇāsuṇoti, suṇāti
kiyādi§449 (513): Kiyādito nā √kī
nākiṇāti
gahādi§450 (517): Gahādito ppa ṇhā √gaha
ppa, ṇhāgheppati, gaṇhāti
tanādi§451 (520): Tanādito oyirā √tanu
o, yiratanoti, kayirati
curādi§452 (525): Curādito, ṇe ṇayā √cura
ṇe, ṇayacoreti, corayati
The Rūpasiddhi counts seven groups, taking the gahādi with the kiyādi; the Sanskrit grammarians count ten; Kaccāyana has no separate class for the reduplicating roots (juhoti, dadāti, handled by the doubling rules §458–§464) or for the roots that take no suffix (atthi, §492–§496), and the Sanskrit tud class (a after a weak root) falls together with this one. In the impersonal and the passive all eight take ya (§440 (445): Bhāvakammesu yo ).
option
before
from
operation
to
after
context
ca
rudhādito
(paccayo hoti)
(a)
(kattari)
(āgamo)
niggahitapubbaṃ
and
after the root-group beginning with rudha
(the suffix comes)
(a)
(in the active)
(insertion)
with a niggahīta before it
Rudhādito is rudha + ādi + to; the suffix a is carried over from §445 (433): Bhūvādito a , as the vutti’s apaccayo shows, and so is kattari. Niggahitapubbaṃ “having a niggahīta before it”: with this group the suffix a comes with a niggahīta inserted in front of it — that is, into the root, after its vowel and before its final consonant (the Rūpasiddhi: “the niggahīta, being dependent on a vowel, stands after the root’s vowel”)24 §31 (49): Vaggantaṃ vā vagge : ruṃdh → rundh, chiṃd → chind, bhiṃd → bhind, bhuṃj → bhuñj, suṃbh → sumbh. The strengthening of §485 does not reach these roots, since the inserted nasal makes the final a conjunct. By saying ca the rule is extended within itself: the vutti’s Caggahaṇena i ī e o iccete paccayā honti niggahitapubbañca adds four more suffixes for the same group, i, ī, e, o, each likewise with the niggahīta — rundhiti, rundhīti, rundheti, rundhoti, sumbhoti. There is no option marker. This is the nasal-infix class of Sanskrit (rudhādi, the seventh).
Rudhaiccevamādito dhātugaṇato apaccayo hoti kattari, pubbe niggahitāgamo hoti.
Rundhati, chindati, bhindati.
Caggahaṇena i ī e o iccete paccayā honti niggahitapubbañca.
Rundhiti, rundhīti, rundheti, rundhoti, sumbhoti, parisumbhoti.
After the root-group beginning with rudha (to obstruct), the suffix a comes in the active, and a niggahīta is inserted before [the root’s final consonant].
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√rudha + ṃ + a + ti)
rundhati
ti (vattamānā, parassapada)
he obstructs
▶️🤟⨀(√chida + ṃ + a + ti)
chindati
ti (vattamānā, parassapada)
he cuts
▶️🤟⨀(√bhida + ṃ + a + ti)
bhindati
ti (vattamānā, parassapada)
he breaks
√rudha + a + ti
rule
→
rudh + a + a + ti
§521
→
ru + (ṃ) + dh + a + ti
§446
→
ru + (ṃ→n) + dh + a + ti
§31
→
rundhati
√chida + a + ti
rule
→
chid + a + a + ti
§521
→
chi + (ṃ) + d + a + ti
§446
→
chi + (ṃ→n) + d + a + ti
§31
→
chindati
samaggaṃ saṃghaṃ bhindati, kappaṭṭhikaṃ kibbisaṃ pasavati, kappaṃ nirayamhi paccati (4V 7.2.6: Pañcavatthuyācanakathā)
Caggahaṇena i ī e o iccete paccayā honti niggahitapubbañca: by the word ca the suffixes i, ī, e and o also occur [after this group], with a niggahīta before them.
option
before
from
operation
to
after
context
divādito
(paccayo hoti)
yo
(kattari)
after the root-group beginning with divu
(the suffix comes)
ya(in the active)
Divādito is divu + ādi + to, the citation vowel u of the root’s name elided before ā; yo is ya in the first form; kattari is carried from §444 (511): Tathā kattari ca . This is the ya that §444 has already said is replaced like the ya of the passive: with the root’s final it becomes a c-group letter, y or v by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa — div + ya → dibb-, yudh + ya → yujjh-, vidh + ya → vijjh-, budh + ya → bujjh-. The root vowel is not strengthened before ya (the Rūpasiddhi: “yappaccayaparattā na vuddhi”). Hence the active and the passive stems of a divādi root are alike: bujjhati “he understands” beside bujjhati, bujjhate “it is understood”. There is no option marker. This is the ya class of Sanskrit (divādi, the fourth).
Divuiccevamādito dhātugaṇato yapaccayo hoti kattari.
Dibbati, sibbati25
After the root-group beginning with divu (to play; to shine), the suffix ya comes in the active.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√divu + ya + ti)
dibbati
ti (vattamānā, parassapada)
he plays [at dice]; it shines
▶️🤟⨀(√sivu + ya + ti)
sibbati
ti (vattamānā, parassapada)
he sews (v + ya → bb)
▶️🤟⨀(√yudha + ya + ti)
yujjhati
ti (vattamānā, parassapada)
he fights
▶️🤟⨀(√vidha + ya + ti)
vijjhati
ti (vattamānā, parassapada)
he pierces
▶️🤟⨀(√budha + ya + ti)
bujjhati
ti (vattamānā, parassapada)
he understands, awakens
√divu + ya + ti
rule
→
div + u + ya + ti
§521
→
di + (v + ya → vv) + ti
§444, §441
→
di + (vv→bb) + ti
§20
→
dibbati
√yudha + ya + ti
rule
→
yudh + a + ya + ti
§521
→
yu + (dh + ya → jjh) + ti
§444, §441, §29
→
yujjhati
tathāgatappavedito dhammavinayo loke dibbati (17A10 2.3.6: Tayodhammasutta)
muṭṭhīhipi yujjhanti (1V 1.2.13: Kuladūsakasikkhāpada)
option
before
from
operation
to
after
context
ca
svādito
(paccayā honti)
ṇu ṇā uṇā
(kattari)
and
after the root-group beginning with su
(the suffixes come)
ṇu|ṇā|uṇā(in the active)
Svādito is su + ādi + to, the u becoming v before the vowel by §18 (20): Vamodudantānaṃ ; kattari is carried from §444 (511): Tathā kattari ca . Three suffixes are named, and they stand as alternatives after one root: abhisuṇoti and abhisuṇāti, saṃvuṇoti and saṃvuṇāti. The ca is unexplained: it has no Caggahaṇena sentence in the vutti to extend the rule, and neither the vutti nor the Rūpasiddhi (512) says what it does. It may join the third suffix, uṇā, to the two before it — though §450 (517): Gahādito ppa ṇhā and §452 (525): Curādito, ṇe ṇayā list two suffixes with no ca — or, as Malai (1997) suggests, mark the kattari carried down from §444; both are guesses.26 ṇ of these suffixes is their own consonant, not an indicator like the ṇ of the kārita (§438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe ), and it stays. ṇu is strengthened to ṇo before the endings by the ca of §485 (434): Aññesu ca (Caggahaṇena ṇupaccayassāpi vuddhi hoti. Abhisuṇoti), while the root vowel of the svādi roots is left short. uṇā supplies the u that separates root and suffix in pāpuṇāti (pa + apa + uṇā); pāpuṇoti beside it, which the vutti pairs with it as it pairs suṇoti and suṇāti, would need ṇu (→ ṇo) after that same u — a combination none of the three suffixes yields, and the example is disputed. There is no option marker. These are the nu class of Sanskrit (svādi, the fifth).
Suiccevamādito dhātugaṇato ṇu ṇā uṇā iccete paccayā honti kattari.
Abhisuṇoti, abhisuṇāti, saṃvuṇoti, saṃvuṇāti, āvuṇoti, āvuṇāti, pāpuṇoti27
After the root-group beginning with su (to hear), the suffixes ṇu, ṇā and uṇā come in the active.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(abhi + √su + ṇu + ti)
abhisuṇoti
ti (vattamānā, parassapada)
he listens to
▶️🤟⨀(abhi + √su + ṇā + ti)
abhisuṇāti
ti (vattamānā, parassapada)
he listens to
▶️🤟⨀(saṃ + √vu + ṇu + ti)
saṃvuṇoti
ti (vattamānā, parassapada)
he closes, restrains
▶️🤟⨀(saṃ + √vu + ṇā + ti)
saṃvuṇāti
ti (vattamānā, parassapada)
he closes, restrains
▶️🤟⨀(ā + √vu + ṇu + ti)
āvuṇoti
ti (vattamānā, parassapada)
he strings, threads
▶️🤟⨀(ā + √vu + ṇā + ti)
āvuṇāti
ti (vattamānā, parassapada)
he strings, threads
▶️🤟⨀(pa + √apa + ṇu + ti)
pāpuṇoti
ti (vattamānā, parassapada)
he reaches, attains (ṇu → ṇo by §485; the u before it no rule supplies — a disputed example)
▶️🤟⨀(pa + √apa + uṇā + ti)
pāpuṇāti
ti (vattamānā, parassapada)
he reaches, attains
abhi + √su + ṇu + ti
rule
→
abhi + su + ṇ + (u→o) + ti
§485
→
abhisuṇoti
pa + √apa + uṇā + ti
rule
→
p + (a + a) + pa + uṇā + ti
§12
→
p + (a→ā) + pa + uṇā + ti
§15
→
pāp + a + uṇā + ti
§521
→
pāpuṇāti
Of the eight, the canon uses pāpuṇāti constantly, suṇoti and suṇāti for the simple root, and the compounds with vu chiefly in their other tenses (āvuṇitvā, saṃvuto).
so tattha ṭhito āsavānaṃ khayaṃ pāpuṇāti (10M 1.2: Aṭṭhakanāgarasutta)
option
before
from
operation
to
after
context
kiyādito
(paccayo hoti)
nā
(kattari)
after the root-group beginning with kī
(the suffix comes)
nā(in the active)
Kiyādito is kī + ādi + to, the ī shortened and y inserted before the vowel; kattari is carried from §444 (511): Tathā kattari ca . The suffix is nā with the dental n; the retroflex of kiṇāti and the short root vowels of kiṇāti, dhunāti, lunāti, punāti are both changes that the Rūpasiddhi refers to the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca : a long root vowel is shortened before nā, and after kī the n becomes ṇ. The root vowel is not strengthened, the suffix following it directly (“nāparattā na vuddhi”). There is no option marker. This is the nā class of Sanskrit (kryādi, the ninth).
Kīiccevamādito dhātugaṇato nāpaccayo hoti kattari.
Kiṇāti, jināti, dhunāti, munāti, lunāti, punāti.
After the root-group beginning with kī (to buy), the suffix nā comes in the active.28
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kī + nā + ti)
kiṇāti
ti (vattamānā, parassapada)
he buys (ī → i, n → ṇ: §517)
▶️🤟⨀(√ji + nā + ti)
jināti
ti (vattamānā, parassapada)
he conquers, wins
▶️🤟⨀(√dhu + nā + ti)
dhunāti
ti (vattamānā, parassapada)
he shakes off
▶️🤟⨀(√muna + nā + ti)
munāti
ti (vattamānā, parassapada)
he knows
▶️🤟⨀(√lū + nā + ti)
lunāti
ti (vattamānā, parassapada)
he reaps, cuts
▶️🤟⨀(√pū + nā + ti)
punāti
ti (vattamānā, parassapada)
he purifies, winnows
√kī + nā + ti
rule
→
k + (ī→i) + nā + ti
§517
→
ki + (n→ṇ) + ā + ti
§517
→
kiṇāti
√lū + nā + ti
rule
→
l + (ū→u) + nā + ti
§517
→
lunāti
sabbadānaṃ dhammadānaṃ jināti (18Dh 24.10: Sakkapañhavatthu)
dhunāti pāpake dhamme, dumapattaṃva māluto (19Th1 1.1.2: Mahākoṭṭhikattheragāthā)
option
before
from
operation
to
after
context
gahādito
(paccayā honti)
ppa ṇhā
(kattari)
after the root-group beginning with gaha
(the suffixes come)
ppa|ṇhā(in the active)
Gahādito is gaha + ādi + to, the final a elided before ā by §12 (13): Sarā sare lopaṃ ; kattari is carried from §444 (511): Tathā kattari ca . Two suffixes, each with its own treatment of the root: before ppa the whole of gaha becomes ghe by §489 (519): Gahassa ghe ppe , giving gheppati; before ṇhā its h is elided by §490 (518): Halo po ṇhāmhi , giving gaṇhāti. The Rūpasiddhi remarks that ādi here means “of this kind” rather than “and the following” — the group has in effect the one root, and it treats the rule under the kiyādi. There is no option marker; the two forms stand side by side, gaṇhāti being the living one.29
Gahaiccevamādito dhātugaṇato ppaṇhā iccete paccayā honti kattari.
Gheppati, gaṇhāti.
After the root-group beginning with gaha (to take), the suffixes ppa and ṇhā come in the active.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gaha + ppa + ti)
gheppati
ti (vattamānā, parassapada)
he takes, seizes (not attested in the Tipiṭaka)
▶️🤟⨀(√gaha + ṇhā + ti)
gaṇhāti
ti (vattamānā, parassapada)
he takes, seizes
√gaha + ppa + ti
rule
→
(gaha→ghe) + ppa + ti
§489
→
gheppati
√gaha + ṇhā + ti
rule
→
gah + a + ṇhā + ti
§521
→
ga + h + ṇhā + ti
§490
→
gaṇhāti
hatthena gaṇhāti, āpatti pārājikassa (1V 1.1.2: Dutiyapārājikasikkhāpada)
option
before
from
operation
to
after
context
tanādito
(paccayā honti)
o yirā
(kattari)
after the root-group beginning with tanu
(the suffixes come)
o|yira(in the active)
Tanādito is tanu + ādi + to; oyirā is the pair o + yira in the first form plural; kattari is carried from §444 (511): Tathā kattari ca . o is the class suffix of tanoti and karoti; yira occurs after kara alone (the Rūpasiddhi: “karato vāyaṃ yirappaccayo”), in kayirati and in the optative kayirā, the r of the root being elided before it under the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . The o becomes u by §511 (521): Uttamokāro (kurute), and the a of kara becomes u by §512 (522): Karassākāro ca (kubbanti). The vutti pairs each present form with its imperative: before the hi of §424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase the o stands unchanged (tanohi, karohi), while the a of yira is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu (kayirāhi). There is no option marker. This is the u class of Sanskrit (tanādi, the eighth), whose kṛ likewise makes karoti.
Tanuiccevamādito dhātugaṇato o yira iccete paccayā honti kattari.
Tanoti, tanohi, karoti, karohi, kayirati, kayirāhi.
After the root-group beginning with tanu (to stretch), the suffixes o and yira come in the active.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√tanu + o + ti)
tanoti
ti (vattamānā, parassapada)
he stretches, extends
⏯🤘⨀(√tanu + o + hi)
tanohi
hi (pañcamī, parassapada)
stretch!
▶️🤟⨀(√kara + o + ti)
karoti
ti (vattamānā, parassapada)
he does, makes
⏯🤘⨀(√kara + o + hi)
karohi
hi (pañcamī, parassapada)
do!
▶️🤟⨀(√kara + yira + ti)
kayirati
ti (vattamānā, parassapada)
he does, makes
⏯🤘⨀(√kara + yira + hi)
kayirāhi
hi (pañcamī, parassapada)
do! (a → ā, §478)
√tanu + o + ti
rule
→
tan + u + o + ti
§521
→
tanoti
√kara + yira + ti
rule
→
kar + a + yira + ti
§521
→
ka + r + yira + ti
§517
→
kayirati
√kara + yira + hi
rule
→
kar + a + yira + hi
§521
→
ka + r + yira + hi
§517
→
kayir + (a→ā) + hi
§478
→
kayirāhi
In the canon kayirati serves as a passive, “is being made” (the Rūpasiddhi derives that use separately, from the passive ya with the r and y transposed); the active yira forms are the optative kayirā and the imperative kayirāhi.
kuṭi kira me kayirati (1V 1.2.6: Kuṭikārasikkhāpada)
tesaṃ kayirāhi bhojanaṃ (22J 9.1.11: Pūtimaṃsajātaka)
option
before
from
operation
to
after
context
curādito
(paccayā honti) kāritasaññā ca
ṇe ṇayā
(kattari)
after the root-group beginning with cura
(the suffixes come, and are named kārita)
ṇe|ṇaya(in the active)
Curādito is cura + ādi + to (the CST punctuates the heading with a comma after it, kept here); ṇe ṇayā is the pair ṇe + ṇaya in the first form plural; kattari is carried from §444 (511): Tathā kattari ca . The two suffixes are the first pair of the causative suffixes of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe , and the vutti says of them kāritasaññā ca, “and they are named kārita”: their ṇ is elided by §523 (526): Kāritānaṃ ṇo lopaṃ and the root vowel is strengthened by §483 (527): Asaṃyogantassa vuddhi kārite — cura → cor-, coreti, corayati — except where the root ends in a conjunct, as cinta and manta, which are §483’s own counter-examples: cinteti, manteti. A curādi verb therefore has the form of a causative without the causative meaning. There is no option marker; ṇe and ṇaya alternate freely (coreti, corayati). This is the ṇic class of Sanskrit (curādi, the tenth), and the last of the eight class rules.
Curaiccevamādito dhātugaṇato ṇe ṇaya iccete paccayā honti kattari, kāritasaññā ca.
Coreti, corayati, cinteti, cintayati, manteti, mantayati.
After the root-group beginning with cura (to steal), the suffixes ṇe and ṇaya come in the active, and they are named kārita.30
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√cura + ṇe + ti)
coreti
ti (vattamānā, parassapada)
he steals
▶️🤟⨀(√cura + ṇaya + ti)
corayati
ti (vattamānā, parassapada)
he steals
▶️🤟⨀(√cinta + ṇe + ti)
cinteti
ti (vattamānā, parassapada)
he thinks
▶️🤟⨀(√cinta + ṇaya + ti)
cintayati
ti (vattamānā, parassapada)
he thinks
▶️🤟⨀(√manta + ṇe + ti)
manteti
ti (vattamānā, parassapada)
he consults, discusses
▶️🤟⨀(√manta + ṇaya + ti)
mantayati
ti (vattamānā, parassapada)
he consults, discusses
√cura + ṇe + ti
rule
→
cur + a + ṇe + ti
§521
→
cur + ṇe + ti
§523
→
c + (u→o) + r + e + ti
§483
→
coreti
√cinta + ṇaya + ti
rule
→
cint + a + ṇaya + ti
§521
→
cint + ṇaya + ti
§523
→
cintayati
sakko, bhikkhave, devānamindo sahassampi atthānaṃ muhuttena cinteti (12S1 11.2.2: Sakkanāmasutta)
api nu so rājabhaṇitaṃ vā bhaṇati rājamantanaṃ vā manteti (6D 3.6: Pubbakaisibhāvānuyoga)
option
before
from
operation
to
after
context
ca
(honti)
attanopadāni
bhāve kammani
and
(are used)
the attanopada endings
in the sense of bhāva and in the sense of kamma
Attanopadāni are the second six endings of each set of twelve, named at §407 (439): Parāṇyattanopadāni — in the vattamānā of §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe they are te ante, se vhe, e mhe. This sutta is the answer that §407 gave to its own question of purpose (Attanopadamiccanena kvattho? Attanopadāni bhāve ca kammani). Bhāve ca kammani names the two senses of §440 (445): Bhāvakammesu yo , the bare action and the object as subject; the ca joins them, and the Rūpasiddhi gives it a further job — the endings serve also for the kammakattā, the object presented as acting of itself (paccate odano sayam eva, “the rice cooks by itself”). The rule assigns the endings to these senses without restriction, so it is the general rule (utsarga), and the two rules that follow are its extensions: §518 (446): Attanopadāni parassapadattaṃ lets these endings become parassapada in places (vuccati, labbhati), and §454 (440): Kattari ca admits them in the active too. The examples are the ya-stems of §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa in the singular and the plural.
Bhāve ca kammani ca attanopadāni honti.
Uccate, uccante, majjate31
In the sense of the bare action (bhāva) and in the sense of the object (kamma), the attanopada endings are used.32
option
before
from
operation
to
after
context
ca
(honti)
(attanopadāni)
kattari
and
(are used)
(the attanopada endings)
in the active
Kattari “in the active”, when the agent (§281 (294): Yo karoti sa kattā ) is the subject; attanopadāni is carried over from §453 (444): Attanopadāni bhāve ca kammani . By saying ca this rule is an extension of §453: the attanopada endings serve in the active as well, beside the parassapada that §456 (430): Kattari parassapadaṃ assigns to it. The Rūpasiddhi (440) reads the ca as also marking a limit — “in some places” (katthaci nivattanatthaṃ): not every active verb has its attanopada forms in use. In the canon they are chiefly the third person singular in -te, and chiefly in verse: jāyate, maññate, rocate. The rule states no condition, so it is utsarga like §453 and §456. The examples are two bhūvādi stems with the vowel strengthened by §485 (434): Aññesu ca (rocate, socate) and three divādi stems in ya (§447 (510): Divādito yo ), the last with the ā of jāyati given to jana before ya by §585 (619): Janādīnamā timhi ca .
Kattari ca attanopadāni honti.
Maññate, rocate, socate, bujjhate, jāyate.
In the active too the attanopada endings are used.33
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√mana + ya + te)
maññate
te (vattamānā, attanopada)
he thinks
▶️🤟⨀(√ruca + a + te)
rocate
te (vattamānā, attanopada)
it pleases
▶️🤟⨀(√suca + a + te)
socate
te (vattamānā, attanopada)
he grieves
▶️🤟⨀(√budha + ya + te)
bujjhate
te (vattamānā, attanopada)
he understands
▶️🤟⨀(√jana + ya + te)
jāyate
te (vattamānā, attanopada)
he is born; it arises
√ruca + a + te
rule
→
ruc + a + a + te
§521
→
r + (u→o) + c + a + te
§485
→
rocate
√jana + ya + te
rule
→
jan + a + ya + te
§521
→
ja + (n→ā) + ya + te
§585
→
jāyate
abbudā jāyate pesi (12S1 10.1.1: Indakasutta)
upekkhako sadā sato, na loke maññate samaṃ (18Sn 4.10: Purābhedasutta)
kiṃ tuyhaṃ na rocate putta (19Th2 15.1: Isidāsītherīgāthā)
option
before
from
operation
to
after
context
dhātuppaccayehi
(honti)
vibhattiyo
after the suffixes prescribed in the sense of a root, from kha to the kārita
(come)
the endings
Dhātuppaccayehi is dhātu + paccaya in the fifth form plural, “after the root-suffixes”, which the vutti defines: the suffixes prescribed in the sense of a root (dhātuniddiṭṭhehi), from kha [§433] to the kārita [§438] — the desiderative kha cha sa of §433–§434, the denominative āya and īya of §435–§437, the causative ṇe ṇaya ṇāpe ṇāpaya of §438, and the ṇaya, āra, āla after nouns of §439. A root or noun with one of these added is a dhāturūpa, a stem that behaves as a root, and the endings of §423–§430 are added to it as to a root. The Rūpasiddhi explains why the rule is needed: the endings are prescribed after roots, and a noun with āya is no root, so without this rule pabbatāyati could not be formed. The rule states no condition, so it is utsarga. The class suffixes of §445–§452 are not dhātuppaccaya in this sense — they come between root and ending but do not make a new stem.
Dhātuniddiṭṭhehi paccayehi khādikāritantehi vibhattiyo honti.
Titikkhati, jigucchati, vīmaṃsati, samuddāyati, puttīyati, kāreti, pāceti.
After the suffixes that are prescribed in the sense of a root — from kha to the kārita suffixes — the endings (vibhatti) come.34
samudda + si + āya + ti
rule
→
samudda + si + āya + ti
§317
→
samudd + (a + ā) + ya + ti
§12
→
samuddāyati §455
yehi osadhehi so bhagavā devamanusse tikicchati (28Mi 6.4.1: Anumānapañha)
option
before
from
operation
to
after
context
(hoti)
parassapadaṃ
kattari
(is used)
the parassapada endings
in the active
Parassapadaṃ, in the singular as a collective, are the first six endings of each set of twelve, named at §406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni — in the vattamānā, ti anti, si tha, mi ma; this sutta is the answer §406 gave to its question of purpose (Parassapadamiccanena kvattho? Kattari parassapadaṃ). Kattari “in the active”, when the agent is the subject. The rule assigns the endings to a sense without condition: it is the general rule (utsarga) of the active voice, of which §454 (440): Kattari ca (the attanopada in the active) is the extension, and it is the rule under which all the class suffixes of §445–§452 were prescribed kattari. In the Rūpasiddhi (430) it is the first operating rule of the verb, standing right after the naming of the two sets of endings.
Kattari parassapadaṃ hoti.
Karoti, pacati, paṭhati, gacchati.
In the active (kattari), the parassapada endings are used.
option
before
from
operation
to
after
context
bhūvādayo
(saññā honti)
dhātavo
bhū and the rest, the groups of words [expressing action](are named)
dhātu, roots
Bhūvādayo is bhū + ādayo, “those beginning with bhū”, with the v inserted between the vowels by §35 (34): Ya va ma da na ta ra lā cāgamā (the Rūpasiddhi also allows bhū-vā-ādayo, “bhū and its like”); dhātavo is dhātu in the first form plural. The vutti glosses the subject as “the groups of words (saddagaṇā) beginning with bhū” — the Rūpasiddhi adds kriyāvācino, “expressing action” — that is, the roots listed in the root-lists and sorted into the eight groups of §445–§452. The name is transparent (anvattha): dhātu, from √dhā “to hold, bear”, is the element that bears the meaning of an action and every form built on it, as the dhātu of a body or of the earth is its element; the same word names the elements and the relics. The definition closes the second section, whose rules have used the term throughout (dhātūhi, dhātuppaccayehi), and the third and fourth sections operate on roots by name (Ṭhā tiṭṭho, Pā pivo, Karassa …). The wording is Pāṇini’s first rule on the verb, bhūvādayo dhātavaḥ (1.3.1). There is no option marker; a definition has none.
Bhūiccevamādayo ye saddagaṇā, te dhātusaññā honti.
Bhavati, bhavanti, carati, caranti, pacati, pacanti, cintayati, cintayanti, hoti, honti, gacchati, gacchanti.
Those groups of words that begin with bhū (to be) are named dhātu (root).
How Kaccāyana cites a root. The vutti names a root in the shape the root-lists (dhātupāṭha) give it, followed by iccetassa dhātussa for a single root (Gamu iccetassa dhātussa, §476 (442): Gamissanto ccho vā sabbāsu ) or iccevamādito dhātugaṇato for a group (Rudha iccevamādito, §446 (509): Rudhādito niggahitapubbañca ). A root of one syllable ending in a vowel stands bare: bhū, hū, su, kī, ji, dā, ṭhā, pā, brū, ñā. A root ending in a consonant carries a citation vowel — a for most (paca, kara, rudha, vaca, tija, gupa, kita, māna, bhuja, ghasa, hara, gaha, cura), u for some (gamu, divu, sivu, tanu, yamu) — which is not part of the word: §521 (425): Dhātussanto lopo’nekasarassa elides the final of a root of more than one syllable before the suffixes and endings, so that paca + a + ti is pacati, and gamu + a + ti (with m → cch) is gacchati. The root-lists and the Rūpasiddhi also use i as a citation vowel (rudhi, chidi, bhidi) to mark the roots that take the niggahīta of §446, the Sanskrit convention for the idit roots. On this site a root is written with √ in Kaccāyana’s shape — √bhū, √gamu, √paca, √kara — and a verb form is glossed as its parts, root + class suffix + ending (▶️🤟⨀(√paca + a + ti)); the eight groups are named from their first root, bhūvādi, rudhādi, divādi, svādi, kiyādi, gahādi, tanādi, curādi.
Iti ākhyātakappe dutiyo kaṇḍo.
Thus ends the second section of the verb chapter.
option
before
from
operation
to
after
context
kvaci
ādivaṇṇānaṃ ekassarānaṃ (dhātūnaṃ)
dvebhāvo
(dvebhūtā)
sometimes
the initial letters [of a root] that have one vowel
doubling
(the syllable twice)
The sutta is kvaci ādivaṇṇānaṃ ekassarānaṃ dvebhāvo. ādivaṇṇā ekassarā (“initial letters having a single vowel”) is the first syllable of a root — its opening consonant together with the first vowel: ti of tija, gu of gupa, bhū of bhū, pā of pā. dvebhāvo (“the state of being two”) is doubling: the syllable is said twice, and the copy that stands first is named abbhāsa by the next rule, §459 (462): Pubbo’bbhāso , which the rules down to §467 (533): Tato pāmānānaṃ vā maṃ sesu then reshape. dhātūnaṃ (“of roots”) is supplied: roots have been the subject since §457 (424): Bhūvādayo dhātavo . The option marker kvaci restricts. Doubling is not a general property of the verb; it belongs to fixed places, which the vutti’s examples map out: the desideratives formed with kha, cha and sa by §433 (528): Tija gupa kita mānehi kha cha sā vā and §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu (titikkhati … pivāsati); the parokkhā of every root (babhūva, §475 (465): Brūbhūnamāhabhūvā parokkhāyaṃ ); a few roots of the a class which double even in the vattamānā (dadāti, jahāti, and juhoti of §464 (504): Hassa jo — the roots that Sanskrit grammar sets apart as its third class); and the intensives (daddallati, caṅkamati, cañcalati, jaṅgamati). The Rūpasiddhi (461) sums this up in a verse: before kha, cha and sa and in the parokkhā all roots double; with the a suffix only juhoti and its like; and here and there in kicca forms. Outside these places a root is not doubled — kampati, calati — and that is what kvaci secures.
Ādibhūtānaṃ vaṇṇānaṃ ekassarānaṃ kvaci dvebhāvo hoti.
Titikkhati, jigucchati, tikicchati, vīmaṃsati, bubhukkhati, pivāsati, daddallati, dadāti, jahāti, caṅkamati.
Kvacīti kimatthaṃ?
Kampati, calati.
Sometimes (kvaci) the initial letters [of a root] that have a single vowel — its first syllable — are doubled (dvebhāvo).
The first four are desideratives with the suffixes kha, cha, sa of §433, the next two with those of §434; daddallati and caṅkamati are intensives; dadāti and jahāti are plain vattamānā forms of roots that double. In every case the endings come by §455 (530): Dhātuppaccayehi vibhattiyo and §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe .
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√tija + kha + ti)
titikkhati
vattamānā
he endures
▶️🤟⨀(√gupa + cha + ti)
jigucchati
vattamānā
he is disgusted
▶️🤟⨀(√kita + cha + ti)
tikicchati
vattamānā
he treats, cures
▶️🤟⨀(√māna + sa + ti)
vīmaṃsati
vattamānā
he investigates
▶️🤟⨀(√bhuja + kha + ti)
bubhukkhati
vattamānā
he wishes to eat
▶️🤟⨀(√pā + sa + ti)
pivāsati
vattamānā
he wishes to drink
▶️🤟⨀(√jala + a + ti)
daddallati
vattamānā
he blazes
▶️🤟⨀(√dā + a + ti)
dadāti
vattamānā
he gives
▶️🤟⨀(√hā + a + ti)
jahāti
vattamānā
he abandons
▶️🤟⨀(√kamu + a + ti)
caṅkamati
vattamānā
he walks up and down
In each derivation the first row is this rule; the changes to the doubled syllable are the work of §460–§467, and the changes to the root’s final consonant before kha and cha of §472 (531): Byañjanantassa co chappaccayesu ca and §473 (529): Ko khe ca . The final vowel of a root of more than one syllable (tija, gupa, kamu) is dropped by §521 (425): Dhātussanto lopo’nekasarassa , and the a suffix after a stem in a vowel by §510 (487): Lopañcettamakāro .
tija + kha + ti
rule
→
(ti) + tija + kha + ti
§458
→
ti + tij + a + kha + ti
§521
→
ti + ti(j→k) + kha + ti
§473
→
titikkhati
gupa + cha + ti
rule
→
(gu) + gupa + cha + ti
§458
→
(g→j)u + gupa + cha + ti
§462
→
j(u→i) + gupa + cha + ti
§465
→
ji + gup + a + cha + ti
§521
→
ji + gu(p→c) + cha + ti
§472
→
jigucchati
kita + cha + ti
rule
→
(ki) + kita + cha + ti
§458
→
(k→t)i + kita + cha + ti
§463
→
ti + kit + a + cha + ti
§521
→
ti + ki(t→c) + cha + ti
§472
→
tikicchati
māna + sa + ti
rule
→
(mā) + māna + sa + ti
§458
→
(m→v)ā + māna + sa + ti
§463
→
v(ā→ī) + māna + sa + ti
§465
→
vī + (māna→maṃ) + sa + ti
§467
→
vīmaṃsati
bhuja + kha + ti
rule
→
(bhu) + bhuja + kha + ti
§458
→
(bh→b)u + bhuja + kha + ti
§461
→
bu + bhuj + a + kha + ti
§521
→
bu + bhu(j→k) + kha + ti
§473
→
bubhukkhati
pā + sa + ti
rule
→
(pā) + pā + sa + ti
§458
→
p(ā→a) + pā + sa + ti
§460
→
p(a→i) + pā + sa + ti
§465
→
pi + (pā→vā) + sa + ti
§467
→
pivāsati
jala + a + ti
rule
→
(ja) + jala + a + ti
§458
→
(j→d)a + (j→d)ala + a + ti
§517
→
da + (d→dd)a(l→ll)a + a + ti
§28
→
da + ddalla + a + ti
§510
→
daddallati
dā + a + ti
rule
→
(dā) + dā + a + ti
§458
→
d(ā→a) + dā + a + ti
§460
→
da + dā + a + ti
§510
→
dadāti
hā + a + ti
rule
→
(hā) + hā + a + ti
§458
→
h(ā→a) + hā + a + ti
§460
→
(h→j)a + hā + a + ti
§464
→
ja + hā + a + ti
§510
→
jahāti
kamu + a + ti
rule
→
(ka) + kamu + a + ti
§458
→
(k→c)a + kamu + a + ti
§462
→
ca + (ṃ) + kamu + a + ti
§466
→
ca(ṃ→ṅ) + kam + u + a + ti
§31, §521
→
caṅkamati
The d of daddallati for the j of jala (“to blaze”) has no rule of its own; it falls under the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , and the doublings under §28 (40): Para dvebhāvo ṭhāne . bubhukkhati, pivāsati and daddallati are grammarians’ words, not found in the Tipiṭaka; the rest are common.
akkosaṃ vadhabandhañca, aduṭṭho yo titikkhati (10M 5.8: Vāseṭṭhasutta)
aṭṭīyati harāyati jigucchati (3V 1.49: Tiracchānagatavatthu)
kālena sakkacca dadāti yāguṃ (3V 6.11: Yāgumadhugoḷakānujānana)
kusalo ca jahāti pāpakaṃ (7D 3.25: Pukkusamallaputtavatthu)
aññataro bhikkhu paṇidhāya caṅkamati (1V 1.1.4.2: Vinītavatthu)
By saying kvaci (sometimes) the doubling is confined to the places listed above. A root of the a class in its ordinary vattamānā is not doubled: kampati, not caṅkampati;35 calati, not cañcalati — though cañcalati does exist as an intensive (§466 (489): Niggahitañca ), with its own sense of wavering.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kampa + a + ti)
kampati
vattamānā
he trembles
▶️🤟⨀(√cala + a + ti)
calati
vattamānā
he moves, wavers
tadāyaṃ pathavī kampati saṅkampati sampakampati (7D 3.16: Mahābhūmicālahetu)
anissito na calati (18Sn 3.12: Dvayatānupassanāsutta)
option
before
from
operation
to
after
context
(dvebhūtassa dhātussa) pubbo
(saññā)
abbhāso
the first [part] of a doubled root
(is named)
abbhāsa
The sutta is pubbo abbhāso. dvebhūtassa dhātussa (“of a root that has become two”) is supplied from §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo : of the two copies of the first syllable, the one that stands first (pubbo) receives the technical name abbhāsa (Sanskrit abhyāsa, “repetition”). The name is a label, not a description of the operation, and it is what the next eight rules act on: abbhāse (“in the abbhāsa”, §460, §462, §464), abbhāsagatānaṃ (“of those in the abbhāsa”, §461, §463), abbhāsassa (§465, §466), tato abbhāsato (“after the abbhāsa”, §467). The other copy — the root proper — is untouched by those rules and keeps its full shape: in dadhāti the first da is the abbhāsa, the dhā the root. There is no option marker: a rule that confers a name is not optional.
Dvebhūtassa dhātussa yo pubbo, so abbhāsasañño hoti.
Dadhāti, dadāti, babhūva.
Of a root that has become two [by doubling], the part that stands first has the name abbhāsa.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√dhā + a + ti)
dadhāti
vattamānā
he places, holds
▶️🤟⨀(√dā + a + ti)
dadāti
vattamānā
he gives
⏮🤟⨀(√bhū + a)
babhūva
parokkhā
he was
In dadhāti and dadāti the abbhāsa is the da, in babhūva the ba; the rules that give the abbhāsa these shapes are named in the derivations. dadāti is derived under §458.
dhā + a + ti
rule
→
(dhā) + dhā + a + ti
§458
→
(dh→d)ā + dhā + a + ti
§461
→
d(ā→a) + dhā + a + ti
§460
→
da + dhā + a + ti
§510
→
dadhāti
bhū + a (parokkhā 🤟⨀)
rule
→
(bhū→bhūva) + a
§475
→
(bhū) + bhūva + a
§458
→
(bh→b)ū + bhūva + a
§461
→
b(ū→a) + bhūva + a
§465
→
ba + bhūv + a + a
§12
→
babhūva
The parokkhā ending a (🤟⨀) is from §426 (459): Parokkhā au ettha, aṃmha, tthare, ttho vho, iṃ mhe ; bhū becomes bhūva before it by §475 (465): Brūbhūnamāhabhūvā parokkhāyaṃ , and the two a meet under §12 (13): Sarā sare lopaṃ . dadhāti (“he holds”) is a grammarians’ form; the Tipiṭaka has the root in compounds such as vidahati and saddahati, with the vowel shortened.
tatthappanādo tumulo babhūva (23J 22.1.9.3: Akkhakaṇḍa)
option
before
from
operation
to
after
context
(abbhāse vattamānassa) (sarassa)
(hoti)
rasso
(abbhāse)
(the vowel standing in the abbhāsa)
(becomes)
short
(in the abbhāsa)
The one word rasso (“short”, the term of §4 (4): Lahumattā tayo rassā ) is completed from its surroundings: abbhāse continues from §459 (462): Pubbo’bbhāso , and the vutti supplies vattamānassa sarassa, “of the vowel standing [there]”. Whatever the length of the root’s first vowel, its copy in the abbhāsa is short: dā gives da, hā gives ha, the gī that replaces hara (§474 (535): Harassa gīse ) gives ji. There is no option marker; the shortening is obligatory. The vowel may then be changed further — to i or a by §465 (463): Antassivaṇṇākāro vā . In the Rūpasiddhi (506) this rule stands among the forms of hā, after §464 (504): Hassa jo .
Abbhāse vattamānassa sarassa rasso hoti.
Dadhāti, jahāti.
The vowel standing in the abbhāsa becomes short (rasso).
option
before
from
operation
to
after
context
(abbhāsagatānaṃ) dutiyacatutthānaṃ
(honti)
paṭhamatatiyā
(yathāsaṅkhyaṃ)
the second and fourth [letters of a group] (in the abbhāsa)
(become)
the first and third
(respectively)
dutiya, catuttha, paṭhama and tatiya count the places in a vagga of §7 (9): Vaggā pañcapañcaso mantā : the second letters are the aspirates kh ch ṭh th ph, the fourth gh jh ḍh dh bh; the first are k c ṭ t p, the third g j ḍ d b. abbhāsagatānaṃ (“of those that have gone into the abbhāsa”) is supplied from §459 (462): Pubbo’bbhāso , and the pairing is yathāsaṅkhyaṃ (in order): a second becomes the first of its own group, a fourth the third — the aspirate of the doubled syllable loses its aspiration, while the root keeps it: ba-bhūva, da-dhāti, ci-ccheda. It is the same pairing as the doubling rule of sandhi, §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā . There is no option marker: the change is obligatory, and no reduplicated form in Pāli keeps an aspirate in the abbhāsa.
Abbhāsagatānaṃ dutiyacatutthānaṃ paṭhamatatiyā honti.
Ciccheda, bubhukkhati, babhūva, dadhāti.
The second and fourth [letters of a group] that stand in the abbhāsa become the first and third respectively.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√chida + a)
ciccheda
parokkhā
he cut
▶️🤟⨀(√bhuja + kha + ti)
bubhukkhati
vattamānā
he wishes to eat
⏮🤟⨀(√bhū + a)
babhūva
parokkhā
he was
▶️🤟⨀(√dhā + a + ti)
dadhāti
vattamānā
he places, holds
chida + a (parokkhā 🤟⨀)
rule
→
(chi) + chida + a
§458
→
(ch→c)i + chida + a
§461
→
ci + (ch→cch)ida + a
§28, §29
→
ci + cch(i→e)da + a
§485
→
cicched + a + a
§12
→
ciccheda
The root’s ch is doubled after the abbhāsa by §28 (40): Para dvebhāvo ṭhāne , and the double of an aspirate is unaspirated + aspirated by §29; the i of chida takes the vuddhi e by §485 (434): Aññesu ca . The other three are derived under §458 (bubhukkhati) and §459 (babhūva, dadhāti); the step of this rule in each is the loss of aspiration in the doubled syllable:
bhu + bhuja + kha + ti
rule
→
(bh→b)u + bhuja + kha + ti
§461
→
bubhukkhati (§521, §473)
bhū + bhūva + a
rule
→
(bh→b)ū + bhūva + a
§461
→
babhūva (§465, §12)
dhā + dhā + a + ti
rule
→
(dh→d)ā + dhā + a + ti
§461
→
dadhāti (§460, §510)
Of the four only babhūva is found in the Tipiṭaka:
ajesi yakkho naravīraseṭṭhaṃ, tatthappanādo tumulo babhūva (23J 22.1.9.3: Akkhakaṇḍa)
option
before
from
operation
to
after
context
(abbhāse vattamānassa) kavaggassa
(hoti)
cavaggo
(abbhāse)
a letter of the k group (standing in the abbhāsa)
(becomes)
the corresponding letter of the c group
(in the abbhāsa)
abbhāse vattamānassa continues from §460 (506): Rasso . A guttural in the doubled syllable is replaced by the palatal of the same place in its group: k by c, g by j (and kh, gh, already unaspirated by §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā , likewise by c, j: ji-ghacchati). The root itself keeps its guttural: ca-ṅkamati, ja-ṅgamati, ji-gucchati. There is no option marker; the change is obligatory, and it is the same law of reduplication that Sanskrit has (cakāra, jagāma). The Padarūpasiddhi’s number for this rule is 467, as the CST’s own table of suttas also has it; the heading of the CST’s vutti section prints (476).
Abbhāse vattamānassa kavaggassa cavaggo hoti.
Cikicchati36
A letter of the k group standing in the abbhāsa becomes [the corresponding letter of] the c group.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kita + cha + ti)
cikicchati
vattamānā
he is in doubt
▶️🤟⨀(√gupa + cha + ti)
jigucchati
vattamānā
he is disgusted
▶️🤟⨀(√ghasa + cha + ti)
jighacchati
vattamānā
he is hungry, wishes to eat
▶️🤟⨀(√hara + sa + ti)
jigīsati
vattamānā
he wishes to take
▶️🤟⨀(√gamu + a + ti)
jaṅgamati
vattamānā
he moves about
▶️🤟⨀(√kamu + a + ti)
caṅkamati
vattamānā
he walks up and down
jigucchati and caṅkamati are derived under §458. cikicchati is kita + cha with the ordinary treatment of the k; tikicchati of §458 is the same word when the option of §463 (532): Mānakitānaṃ vatattaṃ vā is taken instead.
kita + cha + ti
rule
→
(ki) + kita + cha + ti
§458
→
(k→c)i + kita + cha + ti
§462
→
ci + kit + a + cha + ti
§521
→
ci + ki(t→c) + cha + ti
§472
→
cikicchati
ghasa + cha + ti
rule
→
(gha) + ghasa + cha + ti
§458
→
(gh→g)a + ghasa + cha + ti
§461
→
(g→j)a + ghasa + cha + ti
§462
→
j(a→i) + ghasa + cha + ti
§465
→
ji + ghas + a + cha + ti
§521
→
ji + gha(s→c) + cha + ti
§472
→
jighacchati
hara + sa + ti
rule
→
(hara→gī) + sa + ti
§474
→
(gī) + gī + sa + ti
§458
→
(g→j)ī + gī + sa + ti
§462
→
j(ī→i) + gī + sa + ti
§460
→
jigīsati
gamu + a + ti
rule
→
(ga) + gamu + a + ti
§458
→
(g→j)a + gamu + a + ti
§462
→
ja + (ṃ) + gamu + a + ti
§466
→
ja(ṃ→ṅ) + gam + u + a + ti
§31, §521
→
jaṅgamati
In jigīsati the whole root hara has first become gī by §474 (535): Harassa gīse , and it is this replacement that is doubled — the Rūpasiddhi (535) notes that a replacement counts as the root for the purpose.37 ṃ of jaṅgamati and caṅkamati is inserted by §466 (489): Niggahitañca and takes the nasal of the following group by §31 (49): Vaggantaṃ vā vagge .
anāpucchā purato caṅkamati vā tiṭṭhati vā nisīdati vā (2V 2.4.4.3: Aphāsukaraṇasikkhāpada)
cikicchati is found only with the prefix vi:
kaṅkhati vicikicchati nādhimuccati na sampasīdati (6D 3.7: Dvelakkhaṇādassana)
option
before
from
operation
to
after
context
vā
mānakitānaṃ (abbhāsagatānaṃ)
(-ttaṃ)
va | ta
(yathāsaṅkhyaṃ)
optionally
[the initial of] māna, kita (in the abbhāsa)
(becoming)
v | t(respectively)
vatattaṃ is va-ta-ttaṃ, “the state of being v and t”: the m with which māna (“to investigate”) opens becomes v in the doubled syllable, and the k of kita becomes t — yathāsaṅkhyaṃ, in the order named. abbhāsagatānaṃ continues from §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā : only the copy is affected, the root keeps m and k (vī-maṃsati, ti-kicchati). The rule is an exception to the ordinary treatment of the abbhāsa, under which k would become c by §462 (467): Kavaggassa cavaggo . The option marker vā opens the alternative: when it is not taken, kita + cha follows §462 and gives cikicchati, which the vutti quotes as the answer to Vāti kimatthaṃ?. For māna no alternative is shown — a form with m kept (mīmaṃsati, the Sanskrit mīmāṃsate) is not Pāli. The two outcomes from kita are in fact two words: the Rūpasiddhi (532) glosses rogaṃ tikicchati, “he treats a disease”, against vicikicchati, “he doubts”, and calls the vā a vavatthitavibhāsā, an option that usage has settled — the root kita has both senses.
Mānakita iccetesaṃ dhātūnaṃ abbhāsagatānaṃ vakāra takārattaṃ hoti vā yathāsaṅkhyaṃ.
Vīmaṃsati, tikicchati.
Vāti kimatthaṃ?
Cikicchati.
Optionally, [the initial consonant] of the roots māna and kita, when it stands in the abbhāsa, becomes v and t respectively.
By saying vā (optionally) the t is not forced on every reduplication of kita: when the option is not taken the k of the abbhāsa becomes c by §462 (467): Kavaggassa cavaggo , giving cikicchati — the verb of doubt, which the Tipiṭaka has as vicikicchati (cited under §462).
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kita + cha + ti)
cikicchati
vattamānā
he is in doubt
option
before
from
operation
to
after
context
(abbhāse vattamānassa) hassa
(hoti)
jo
(abbhāse)
h (standing in the abbhāsa)(becomes)
j(in the abbhāsa)
abbhāse vattamānassa continues from §462 (467): Kavaggassa cavaggo , across §463. The h of a doubled syllable is replaced by j; the root keeps its h: ja-hāti, ju-hoti, ja-hāra. There is no option marker, and the change is obligatory — the same law as in Sanskrit jahāti, juhoti. The roots concerned are hā (“to abandon”, jahāti) and hu (“to offer”, juhoti), which double in the vattamānā as dā does, and any root in h in its parokkhā (hara, jahāra). In the Rūpasiddhi (504) the rule stands among the forms of hu, with §460 (506): Rasso two rules later.
Abbhāse vattamānassa hakārassa jo hoti.
Jahāti, juhvati, juhoti, jahāra.
The letter h standing in the abbhāsa becomes j.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√hā + a + ti)
jahāti
vattamānā
he abandons
▶️🤟⨀(√hu + a + ti)
juhvati
vattamānā
he offers, sacrifices
▶️🤟⨀(√hu + a + ti)
juhoti
vattamānā
he offers, sacrifices
⏮🤟⨀(√hara + a)
jahāra
parokkhā
he took, carried off
jahāti is derived under §458. juhvati and juhoti are the two vattamānā shapes of hu: in the first the u of the root becomes v before the a suffix, in the second the suffix is dropped and the u takes its vuddhi.
hu + a + ti
rule
→
(hu) + hu + a + ti
§458
→
(h→j)u + hu + a + ti
§464
→
ju + h(u→v) + a + ti
§18
→
juhvati
hu + a + ti
rule
→
(hu) + hu + a + ti
§458
→
(h→j)u + hu + a + ti
§464
→
ju + hu + a + ti
§510
→
ju + h(u→o) + ti
§485
→
juhoti
hara + a (parokkhā 🤟⨀)
rule
→
(ha) + hara + a
§458
→
(h→j)a + hara + a
§464
→
ja + h(a→ā)ra + a
§517
→
jahār + a + a
§12
→
jahāra
The v of juhvati is the u before a vowel of §18 (20): Vamodudantānaṃ (the Rūpasiddhi reaches it through §71 (505): Yavakārā ca ); the o of juhoti is the vuddhi of §485 (434): Aññesu ca ; the long ā of jahāra is the third-person lengthening of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , as in jagāma (§462). None of the three forms of hu and hara is found in the Tipiṭaka, which has the root hu in the shape juhati — the abbhāsa ju of this rule, with the root vowel dropped:
yaṃ catutthasmiṃ thane khīraṃ hoti tena aggiṃ juhati (10M 1.1: Kandarakasutta)
jahāti is cited under §458 and §460.
option
before
from
operation
to
after
context
vā
(abbhāsassa) antassa
(hoti)
ivaṇṇo | akāro
optionally
the final [vowel] (of the abbhāsa)
(becomes)
i or ī | a
The sutta is antassa ivaṇṇo akāro vā. antassa (“of the final”) is the vowel that closes the doubled syllable; abbhāsassa is supplied, the term continuing from §459 (462): Pubbo’bbhāso . ivaṇṇo is the i sound in either length — the ī of vīmaṃsati is covered as well as the i of jigucchati. The option marker vā opens an option, and here it ranges over three outcomes, which usage has fixed (the Rūpasiddhi, 463, calls it a vavatthitavibhāsā): before the desiderative suffixes kha, cha, sa the abbhāsa vowel is i or ī, whatever the root has (gu → ji, pa → pi, gha → ji, mā → vī); in the parokkhā of bhū it is a (bū → ba, babhūva), and in dadhāti the a produced by the shortening of §460 (506): Rasso stays; and in bubhukkhati it is neither — the u of bhuja is kept, which is the case the vutti gives for Vāti kimatthaṃ?. The alternative that vā leaves open is therefore the vowel unchanged. In the Rūpasiddhi this rule stands immediately after Pubbo’bbhāso (462), before §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā .
Abbhāsassa antassa ivaṇṇo hoti, akāro vā.
Jigucchati, pivāsati, vīmaṃsati, jighacchati, babhūva, dadhāti.
Vāti kimatthaṃ?
Bubhukkhati.
The final [vowel] of the abbhāsa becomes an i-vowel (i or ī), or optionally a.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gupa + cha + ti)
jigucchati
vattamānā
he is disgusted
▶️🤟⨀(√pā + sa + ti)
pivāsati
vattamānā
he wishes to drink
▶️🤟⨀(√māna + sa + ti)
vīmaṃsati
vattamānā
he investigates
▶️🤟⨀(√ghasa + cha + ti)
jighacchati
vattamānā
he is hungry
⏮🤟⨀(√bhū + a)
babhūva
parokkhā
he was
▶️🤟⨀(√dhā + a + ti)
dadhāti
vattamānā
he places, holds
All six are derived in full above (§458, §459, §462); the step of this rule is the change of the doubled vowel:
ju + gupa + cha + ti
rule
→
j(u→i) + gupa + cha + ti
§465
→
jigucchati (§521, §472)
pa + pā + sa + ti
rule
→
p(a→i) + pā + sa + ti
§465
→
pivāsati (§467)
vā + māna + sa + ti
rule
→
v(ā→ī) + māna + sa + ti
§465
→
vīmaṃsati (§467)
ja + ghasa + cha + ti
rule
→
j(a→i) + ghasa + cha + ti
§465
→
jighacchati (§521, §472)
bū + bhūva + a
rule
→
b(ū→a) + bhūva + a
§465
→
babhūva (§12)
In babhūva the a is the only way to the attested form: the shortening of §460 alone would give bubhūva. In dadhāti the a of the abbhāsa is what §460 has already produced, and this rule leaves it as a rather than turning it into i.
so tena pāpakena kammena aṭṭīyati harāyati jigucchati (3V 1.50: Mātughātakavatthu)
By saying vā (optionally) neither the i-vowel nor the a is forced on every abbhāsa: in bubhukkhati (“he wishes to eat”, bhuja + kha of §434) the doubled syllable keeps the u of the root, and only the loss of aspiration (§461 (464): Dutiyacatutthānaṃ paṭhamatatiyā ) affects it.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√bhuja + kha + ti)
bubhukkhati
vattamānā
he wishes to eat
option
before
from
operation
to
after
context
ca (vā)
(āgamo)
niggahitaṃ
(abbhāsassa) ante
and (optionally)
(insertion)
ṃat the end (of the abbhāsa)
The sutta is niggahitaṃ ca. abbhāsassa continues from §465 (463): Antassivaṇṇākāro vā , and so does the vā which the vutti supplies (hoti vā); āgamo (insertion) and ante (“at the end”) are the vutti’s. By saying ca this rule is an extension of §465: besides the change of its vowel, the abbhāsa may take a niggahīta after it. The ṃ then becomes the nasal of the group of the consonant that follows, by §31 (49): Vaggantaṃ vā vagge : ṅ before k and g (caṅkamati, jaṅgamati), ñ before c (cañcalati). The forms are the intensives, in which doubling with a nasal marks repeated or vigorous action — walking to and fro, wavering, roaming. The carried vā makes the insertion optional; the vutti’s counter-examples are the reduplications without it, pivāsati and daddallati. The Rūpasiddhi states the rule separately as its 489, in the Ākhyāta section, and reads the vā as a vavatthitavibhāsā, an option settled by usage and confined to kama and the like (tena kamādīnam evetaṃ): caṅkamati beside kamati. The number is the CST’s as well, in its table of suttas and its vutti section alike. The sandhi rule of the same wording is Kaccāyana’s §37 (57): Niggahitañca , and the Bālāvatāra (¶31) treats the insertion of ṃ under sandhi.
Abbhāsassa ante niggahitāgamo hoti vā.
Caṅkamati, cañcalati, jaṅgamati.
Vāti kimatthaṃ?
Pivāsati, daddallati.
And optionally a niggahīta (ṃ) is inserted at the end of the abbhāsa.
option
before
from
operation
to
after
context
tato (abbhāsato)
pāmānānaṃ
(ādesā)
vā | maṃ
sesu
(yathāsaṅkhyaṃ)
after it (the abbhāsa)
pā, māna(replaced by)
vā | maṃbefore the suffix sa
(respectively)
tato (“after that”) is glossed abbhāsato: the rule acts on the root as it stands after its doubled syllable, not on the abbhāsa — pi-vā-sati, vī-maṃ-sati. pāmānānaṃ is “of pā and māna”, and vā maṃ are the two replacements: this vā is not the option marker but the substitute for pā, as maṃ is for māna, paired yathāsaṅkhyaṃ (in order). sesu is “before sa”, the desiderative suffix of §433 (528): Tija gupa kita mānehi kha cha sā vā and §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu ; the Rūpasiddhi (533) takes the plural (sesu for se) as a signal that number may be interchanged in usage. The rule has no option marker: given the doubling and the suffix sa, the replacements are obligatory, and the vutti offers no alternative form.38 abbhāsa §463 and §465 have shaped, pivāsati (“he wishes to drink”, from pātumicchati) and vīmaṃsati (“he investigates”).
Tato abbhāsato pāmāna iccetesaṃ dhātūnaṃ vāmaṃ iccete ādesā honti yathāsaṅkhyaṃ sapaccaye pare.
Pivāsati, vīmaṃsati.
After it — the abbhāsa — the roots pā and māna are replaced by vā and maṃ respectively when the suffix sa follows.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√pā + sa + ti)
pivāsati
vattamānā
he wishes to drink
▶️🤟⨀(√māna + sa + ti)
vīmaṃsati
vattamānā
he investigates
Both are derived in full under §458; this rule supplies the last step of each:
pi + pā + sa + ti
rule
→
pi + (pā→vā) + sa + ti
§467
→
pivāsati
vī + māna + sa + ti
rule
→
vī + (māna→maṃ) + sa + ti
§467
→
vīmaṃsati
vīmaṃsati is frequent in the Tipiṭaka; pivāsati is not found there, which has the noun pipāsā (“thirst”) instead.
paṭiggaṇhāti vīmaṃsati paccāharati, āpatti saṃghādisesassa (1V 1.2.5: Sañcarittasikkhāpada)
option
before
from
operation
to
after
context
(vā)
ṭhā (dhātussa)
(ādeso)
tiṭṭho
(optionally)
the root ṭhā
(replaced by)
tiṭṭha
The sutta names the root in its bare shape, ṭhā (“to stand”), and its replacement, tiṭṭha; dhātussa and ādeso are the vutti’s. The vā the vutti adds (hoti vā) is not in the sutta: it is anuvutti from §465 (463): Antassivaṇṇākāro vā , carried through §466 (489): Niggahitañca and over §467 — the Rūpasiddhi too (492) notes ‘‘vā’’ti vattate before this rule. The option is open: with the replacement the root has the shape tiṭṭha through the four sabbadhātuka sets of §431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ (tiṭṭhati, tiṭṭhatu, tiṭṭheyya); without it ṭhā itself carries the ending (ṭhāti), which the vutti gives as the Vāti kimatthaṃ? case. Both are Pāli, though tiṭṭhati is far the commoner. Since tiṭṭha ends in a, the a suffix of §445 (433): Bhūvādito a is dropped after it by §510 (487): Lopañcettamakāro . Sanskrit tiṣṭhati is historically a reduplication of the root (ti-ṣṭha); Kaccāyana treats it as a replacement of the whole root rather than as a case of §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo . The Padarūpasiddhi’s number for the rule is 492, as in the CST’s table of suttas; the CST’s vutti section prints (462).
Ṭhā iccetassa dhātussa tiṭṭhādeso hoti vā.
Tiṭṭhati, tiṭṭhatu, tiṭṭheyya, tiṭṭheyyuṃ.
Vāti kimatthaṃ?
Ṭhāti.
Optionally, the root ṭhā is replaced by tiṭṭha.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√ṭhā + a + ti)
tiṭṭhati
vattamānā
he stands
⏯🤟⨀(√ṭhā + a + tu)
tiṭṭhatu
pañcamī
let him stand
⏯🤟⨀(√ṭhā + a + eyya)
tiṭṭheyya
sattamī
he should stand
⏯🤟⨂(√ṭhā + a + eyyuṃ)
tiṭṭheyyuṃ
sattamī
they should stand
ṭhā + a + ti
rule
→
(ṭhā→tiṭṭha) + a + ti
§468
→
tiṭṭha + a + ti
§510
→
tiṭṭhati
ṭhā + a + tu (pañcamī 🤟⨀)
rule
→
(ṭhā→tiṭṭha) + a + tu
§468
→
tiṭṭha + a + tu
§510
→
tiṭṭhatu
ṭhā + a + eyya (sattamī 🤟⨀)
rule
→
(ṭhā→tiṭṭha) + a + eyya
§468
→
tiṭṭha + a + eyya
§510
→
tiṭṭh + a + eyya
§12
→
tiṭṭheyya
ṭhā + a + eyyuṃ (sattamī 🤟⨂)
rule
→
(ṭhā→tiṭṭha) + a + eyyuṃ
§468
→
tiṭṭha + a + eyyuṃ
§510
→
tiṭṭh + a + eyyuṃ
§12
→
tiṭṭheyyuṃ
The endings are those of §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe , §424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase and §425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe .
yo koci viññū dutiyo hoti, tiṭṭhati na nisīdati (2V 1.5.3.10: Rahonisajjasikkhāpada)
tiṭṭhatu bhagavā kappaṃ, tiṭṭhatu sugato kappaṃ (4V 11.2: Khuddānukhuddakasikkhāpadakathā)
bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya (1V 1.2.10: Saṃghabhedasikkhāpada)
dve naḷakalāpiyo aññamaññaṃ nissāya tiṭṭheyyuṃ (12S2 1.7.7: Naḷakalāpīsutta)
option
before
from
operation
to
after
context
(vā)
pā (dhātussa)
(ādeso)
pivo
(optionally)
the root pā
(replaced by)
piva
The rule is the twin of §468 (492): Ṭhā tiṭṭho : the root pā (“to drink”) is replaced as a whole by piva, and the vā of the vutti is the same carried option, from §465 (463): Antassivaṇṇākāro vā . When the option is taken the root has the shape piva through the sabbadhātuka sets (pivati, pivatu, piveyya), the a suffix being dropped after it by §510 (487): Lopañcettamakāro ; when it is not, pā carries the ending, pāti. Here the option is one of grammar rather than of usage: pivati is the living form, while pāti as “he drinks” is not found in the Tipiṭaka (the pāti of the canon is the noun, “bowl”). The Padarūpasiddhi (494) reads the sutta as Pā pibo39 pibati, and reaches pivati by turning the b into v under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ; the CST’s Kaccāyana has pivo and reaches pivati directly. (Sanskrit pibati is again an old reduplication, pi-ba.) The root is the pā of the desiderative pivāsati (§467 (533): Tato pāmānānaṃ vā maṃ sesu ) and of the passive pīyati (§502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī ).
Pā iccetassa dhātussa pivādeso hoti vā.
Pivati, pivatu, piveyya, piveyyuṃ.
Vāti kimatthaṃ?
Pāti.
Optionally, the root pā is replaced by piva.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√pā + a + ti)
pivati
vattamānā
he drinks
⏯🤟⨀(√pā + a + tu)
pivatu
pañcamī
let him drink
⏯🤟⨀(√pā + a + eyya)
piveyya
sattamī
he should drink
⏯🤟⨂(√pā + a + eyyuṃ)
piveyyuṃ
sattamī
they should drink
pā + a + ti
rule
→
(pā→piva) + a + ti
§469
→
piva + a + ti
§510
→
pivati
pā + a + tu (pañcamī 🤟⨀)
rule
→
(pā→piva) + a + tu
§469
→
piva + a + tu
§510
→
pivatu
pā + a + eyya (sattamī 🤟⨀)
rule
→
(pā→piva) + a + eyya
§469
→
piva + a + eyya
§510
→
piv + a + eyya
§12
→
piveyya
pā + a + eyyuṃ (sattamī 🤟⨂)
rule
→
(pā→piva) + a + eyyuṃ
§469
→
piva + a + eyyuṃ
§510
→
piv + a + eyyuṃ
§12
→
piveyyuṃ
theyyacitto ekena payogena pivati, āpatti pārājikassa (1V 1.1.2: Dutiyapārājikasikkhāpada)
pivatu, bhante, ayyo sāgato kāpotikaṃ pasannaṃ (2V 1.5.6.1: Surāpānasikkhāpada)
yo piveyya, yathādhammo kāretabbo (3V 6.2: Mūlādibhesajjakathā)
yaṃ amusmiṃ taḷāke manussā vā piveyyuṃ, gopasū vā piveyyuṃ (16A6 2.1.6: Hatthisāriputtasutta)
option
before
from
operation
to
after
context
(vā)
ñāssa
(ādesā)
jā | jaṃ | nā
(optionally)
the root ñā
(replaced by)
jā | jaṃ | nā
ñāssa is “of ñā” (“to know”), a root of the kī class that takes the suffix nā by §449 (513): Kiyādito nā ; ādesā is the vutti’s, and the vā it adds (honti vā) is the option carried since §465 (463): Antassivaṇṇākāro vā . Three replacements are offered, and usage distributes them — the Rūpasiddhi (514) puts the distribution in a verse: jā stands before the suffix nā (jānāti, jāneyya, jāniyā); jaṃ where that suffix is dropped and the eyya of the sattamī becomes ñā — §508 (515): Eyyassa ñāto iyā ñā and §509 (516): Nāssa lopo yakārattaṃ — so that jaṃ + ñā gives jaññā; and nā where the suffix nā becomes ya by §509, nāyati (“is known, is evident”). The option not taken leaves ñā with its palatal nasal: the Rūpasiddhi’s viññāyati, aññāsi (the ajjatanī with the s of §491 (523): Karassa kāsattamajjatanimhi ), and the ñatvā, ñāta of the Kibbidhāna. The vutti of §509 sets jaññā and nāyati beside jānāti from the same root.
Ñā iccetassa dhātussa jā jaṃ nā ādesā honti vā.
Jānāti, jāneyya, jāniyā, jaññā, nāyati.
Optionally, the root ñā is replaced by jā, jaṃ and nā.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√ñā + nā + ti)
jānāti
vattamānā
he knows
⏯🤟⨀(√ñā + nā + eyya)
jāneyya
sattamī
he should know
⏯🤟⨀(√ñā + nā + eyya)
jāniyā
sattamī
he should know
⏯🤟⨀(√ñā + nā + eyya)
jaññā
sattamī
he should know
▶️🤟⨀(√ñā + nā + ti)
nāyati
vattamānā
it is known, is evident
ñā + nā + ti
rule
→
(ñā→jā) + nā + ti
§470
→
jānāti
ñā + nā + eyya (sattamī 🤟⨀)
rule
→
(ñā→jā) + nā + eyya
§470
→
jā + n + ā + eyya
§12
→
jāneyya
ñā + nā + eyya (sattamī 🤟⨀)
rule
→
(ñā→jā) + nā + eyya
§470
→
jā + nā + (eyya→iyā)
§508
→
jā + n + ā + iyā
§12
→
jāniyā
ñā + nā + eyya (sattamī 🤟⨀)
rule
→
(ñā→jaṃ) + nā + eyya
§470
→
jaṃ + nā + eyya
§509
→
jaṃ + (eyya→ñā)
§508
→
ja(ṃ→ñ) + ñā
§31
→
jaññā
ñā + nā + ti
rule
→
(ñā→nā) + nā + ti
§470
→
nā + (nā→ya) + ti
§509
→
nāyati
The ṃ of jaṃ becomes ñ before ñ by §31 (49): Vaggantaṃ vā vagge . jāniyā as a verb is the grammarians’ form; the jāniyā of the Tipiṭaka (vadhena vā bandhena vā jāniyā vā) is the noun jāni, “confiscation”, in the third form.
chandañca ruciñca ādāya voharati jānāti no bhāsati (1V 1.2.11: Bhedānuvattakasikkhāpada)
chaḍḍitāchaḍḍitañca jāneyya (1V 1.4.2.8: Rūpiyasikkhāpada)
yaṃ jaññā— ‘sakkomi ajjeva gantun’ti (3V 2.37: Gantabbavāra)
tesaṃ sabhāgadhammānaṃ, nāmamattaṃ na nāyati (5V 3.1: Samuṭṭhānassuddāna)
By saying vā (optionally) none of the three replacements is forced: ñā may keep its palatal nasal and carry the passive ya of §440 (445): Bhāvakammesu yo , viññāyati “it is understood” — the form the Rūpasiddhi (514) names for the option not taken, with aññāsi. The CST’s vutti ends at nāyati; the Sinhalese manuscript and the Saddanīti supply the counter-example.40
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(vi + √ñā + ya + ti)
viññāyati
vattamānā
it is known, is understood
vi + ñā + ya + te
rule
→
vi + (ñ→ññ)ā + ya + te
§28
→
viññāya + (te→ti)
§518
→
viññāyati
na cekassa bhāsitassa attho viññāyati (4V 4.9.2: Ubbāhikāyavūpasamana)
option
before
from
operation
to
after
context
vā
disassa
(ādesā)
passa | dissa | dakkha
optionally
the root disa
(replaced by)
passa | dissa | dakkha
disassa is “of disa” (“to see”), and three whole-root replacements are named, the ā of dakkhā being the plural ending of the group. Here the vā stands in the sutta itself, and it opens an option: when it is not taken the root remains disa, with its i changed to a under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — the addasa of Vāti kimatthaṃ?. Usage distributes the three shapes (the Rūpasiddhi, 483, again speaks of a vavatthitavibhāsā): passa is the ordinary present system in the active (passati, passatu, passeyya); dissa is the root in the sense of the kamma, “is seen, appears”41 §440 (445): Bhāvakammesu yo with §443 (449): Pubbarūpañca produces in dissate, here given directly and used with the parassapada ending by §518 (446): Attanopadāni parassapadattaṃ ; dakkha is the active form of the future and the past (dakkhati “he will see”, adakkha “he saw”). The past of disa has still other shapes in the canon (addasā, addakkhi), all under §517.
Disa iccetassa dhātussa passa dissa dakkha iccete ādesā honti vā.
Passati, dissati, dakkhati, adakkha.
Vāti kimatthaṃ?
Addasa.
Optionally, the root disa is replaced by passa, dissa and dakkha.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√disa + a + ti)
passati
vattamānā
he sees
▶️🤟⨀(√disa + a + ti)
dissati
vattamānā
it is seen, appears
▶️🤟⨀(√disa + a + ti)
dakkhati
vattamānā
he sees, will see
⏮🤟⨀(√disa + a + ā)
adakkha
hiyyattanī
he saw
disa + a + ti
rule
→
(disa→passa) + a + ti
§471
→
passa + a + ti
§510
→
passati
disa + a + ti
rule
→
(disa→dissa) + a + ti
§471
→
dissa + a + ti
§510
→
dissati
disa + a + ti
rule
→
(disa→dakkha) + a + ti
§471
→
dakkha + a + ti
§510
→
dakkhati
disa + a + ā (hiyyattanī 🤟⨀)
rule
→
(a) + disa + a + ā
§519
→
a + (disa→dakkha) + a + ā
§471
→
a + dakkha + a + ā
§510
→
a + dakkh + a + ā
§12
→
adakkh + (ā→a)
§517
→
adakkha
The augment a of the past sets is inserted by §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu ; the hiyyattanī ending ā (🤟⨀) is from §427 (455): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, se vhaṃ, iṃ mhase , and its shortening is one of the liberties of §517 — the Rūpasiddhi derives addasā and addasa side by side in the same way. adakkha itself is not found in the Tipiṭaka, which has addakkhi;42
orato ṭhito puriso pārato ṭhitaṃ purisaṃ na passati (1V 1.1.1.1: Sudinnabhāṇavāra)
corānaṃ niviṭṭhokāso dissati, bhuttokāso dissati (1V 1.4.3.9: Sāsaṅkasikkhāpada)
sāvako evarūpaṃ ñassati vā dakkhati vā sakkhiṃ vā karissati (1V 1.1.4.2: Vinītavatthu)
option
before
from
operation
to
after
context
ca
byañjanantassa (dhātussa)
(hoti)
co
chappaccayesu
and
[the final consonant] of a root ending in a consonant
(becomes)
cbefore the suffix cha
byañjanantassa is “of [a root] ending in a consonant”, dhātussa being supplied by the vutti; what the rule changes is that final consonant itself — the p of gupa, the t of kita, the s of ghasa, once the vowel that follows it has been dropped by §521 (425): Dhātussanto lopo’nekasarassa . co is the letter c, and chappaccayesu “before the suffix cha” of §433 (528): Tija gupa kita mānehi kha cha sā vā and §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu . The ca is read by the Nyāsa, and by Malai (1997) after it, as cancelling the vā that has run since §465 (463): Antassivaṇṇākāro vā : the next rule, §473 (529): Ko khe ca , which does for kha what this does for cha, has a ca of its own to carry byañjanantassa across (the Rūpasiddhi, which has the two in the other order, 529 and 531, carries the word in the same way), so this ca needs another job, and stopping the option is the ordinary one — which is why the vutti has no vā.43 cha the final consonant is always c, an assimilation of the same kind as the doubling of sandhi, §28 (40): Para dvebhāvo ṭhāne and §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā , applied to a suffix. The CST’s table of suttas and the Rūpasiddhi print chappaccayesu, the CST’s vutti section chapaccayesu — the same word with and without the doubled p.
Byañjanantassa dhātussa co hoti chapaccayesu paresu.
Jigucchati, tikicchati, jighacchati.
And [the final consonant] of a root ending in a consonant becomes c when the suffix cha follows.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gupa + cha + ti)
jigucchati
vattamānā
he is disgusted
▶️🤟⨀(√kita + cha + ti)
tikicchati
vattamānā
he treats, cures
▶️🤟⨀(√ghasa + cha + ti)
jighacchati
vattamānā
he is hungry
All three are derived in full under §458 and §462; this rule supplies the step at which the root’s last consonant meets the suffix:
ji + gup + cha + ti
rule
→
ji + gu(p→c) + cha + ti
§472
→
jigucchati
ti + kit + cha + ti
rule
→
ti + ki(t→c) + cha + ti
§472
→
tikicchati
ji + ghas + cha + ti
rule
→
ji + gha(s→c) + cha + ti
§472
→
jighacchati
jighacchati itself is not found in the Tipiṭaka, though its noun jighacchā (“hunger”) is common; for the other two see the citations under §458 and §463.
aññataro nāgo nāgayoniyā aṭṭīyati harāyati jigucchati (3V 1.49: Tiracchānagatavatthu)
option
before
from
operation
to
after
context
ca
(byañjanantassa dhātussa)
(hoti)
ko
khe
and
([the final consonant] of a root ending in a consonant)
(becomes)
kbefore the suffix kha
ko is the letter k, khe “before kha”, the first of the three desiderative suffixes of §433 (528): Tija gupa kita mānehi kha cha sā vā and §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu . byañjanantassa dhātussa continues from §472 (531): Byañjanantassa co chappaccayesu ca , and by saying ca this rule is an extension of it: before kha the root’s final consonant becomes k, as before cha it becomes c. Between them the two rules state that the final consonant assimilates to the suffix, and the third suffix, sa, needs no such rule since the roots that take it end in a vowel or are replaced before it (pā, māna, hara, §467, §474). No option marker; the change is obligatory. In the Rūpasiddhi this is the first rule of its desiderative group (529), stated as ko khe ca with byañjanantassa understood from the rule that there follows it.
Byañjanantassa dhātussa ko hoti khapaccaye pare.
Titikkhati, bubhukkhati.
[The final consonant] of a root ending in a consonant becomes k when the suffix kha follows.
option
before
from
operation
to
after
context
harassa (sabbassa)
(ādeso)
gī
se
the root hara (as a whole)
(replaced by)
gībefore the suffix sa
The sutta is harassa gī se44 hara (“to take, carry”) is replaced by gī before the desiderative suffix sa that §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu gives it in the sense haritumicchati, “he wishes to take”. sabbassa (“of the whole”) and ādeso are the vutti’s: not a letter but the entire root is exchanged. There is no option marker; the replacement is obligatory. What is then doubled by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo is the replacement — the Rūpasiddhi (535) remarks that a substitute counts as the root — and the abbhāsa gī becomes jī by §462 (467): Kavaggassa cavaggo and ji by §460 (506): Rasso . The Rūpasiddhi also reads gī se as a separate statement (yogavibhāga) so as to apply it to the root ji (“to conquer”), giving vijigīsati, “he wishes to conquer” — which is in fact where Sanskrit jigīṣati belongs; Kaccāyana derives the Pāli word from hara.
Hara iccetassa dhātussa sabbasseva gī ādeso hoti sapaccaye pare.
Jigīsati.
The whole of the root hara is replaced by gī when the suffix sa follows.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√hara + sa + ti)
jigīsati
vattamānā
he wishes to take
hara + sa + ti
rule
→
(hara→gī) + sa + ti
§474
→
(gī) + gī + sa + ti
§458
→
(g→j)ī + gī + sa + ti
§462
→
j(ī→i) + gī + sa + ti
§460
→
jigīsati
The vutti of §434 glosses it haritumicchati. The verb is canonical in the sense “seeks to get, covets”, which fits that gloss: the second person jigīsasi in the Jātaka, abhijigīsati with a prefix in the Theragāthā and the Jātaka, the optative jigīse (Vinaya, Jātaka), the participles jigīsato (Suttanipāta, Aṅguttara), jigīsamāno (Dīgha) and nijigīsāno (Suttanipāta). The third person jigīsati itself, the grammarians’ citation form, happens not to occur.
pāpakammaṃ jigīsasi (22J 16.1.1: Kiṃchandajātaka)
uccāvacehupāyehi, paresamabhijigīsati (19Th1 16.1.2: Pārāpariyattheragāthā)
option
before
from
operation
to
after
context
brūbhūnaṃ
(ādesā)
āha | bhūva
parokkhāyaṃ (yathāsaṅkhyaṃ)
the roots brū, bhū
(replaced by)
āha | bhūvain the parokkhā (respectively)
The sutta is brū-bhūnaṃ āha-bhūvā parokkhāyaṃ: the roots brū (“to say”) and bhū (“to be”) are replaced by āha and bhūva respectively (yathāsaṅkhyaṃ) when an inflection of the parokkhā follows — the set of §426 (459): Parokkhā au ettha, aṃmha, tthare, ttho vho, iṃ mhe , used for the unwitnessed past by §417 (460): Apaccakkhe parokkhātīte . There is no option marker: in the parokkhā these are the shapes, and the vutti’s counter-example shows brū unchanged in another past set. āha replaces the whole root and, ending in a, absorbs the endings a (🤟⨀) and u (🤟⨂) by §12 (13): Sarā sare lopaṃ ; it is the one parokkhā in everyday use in the canon — āha “he said”, āhu “they said” (the vutti of §417 quotes evaṃ kila porāṇāhu), beside āhaṃsu. bhūva keeps the root and is then doubled by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo , giving the babhūva that §459, §461 and §465 have already shaped. The CST prints the counter-example as abracuṃ, a misprint for abravuṃ.
Brūbhū iccetesaṃ dhātūnaṃ āhabhūva iccete ādesā honti yathāsaṅkhyaṃ parokkhāyaṃ vibhattiyaṃ.
Āha, āhu, babhūva, babhūvu.
Parokkhāyamiti kimatthaṃ?
Abravuṃ45
The roots brū and bhū are replaced by āha and bhūva respectively when a parokkhā inflection follows.
option
before
from
operation
to
after
context
vā
gamissa anto (makāro)
(hoti)
ccho
sabbāsu (paccayavibhattīsu)
optionally
the final of gamu, its m
(becomes)
cchain all (suffixes and inflections)
The sutta is gamissa anto ccho vā sabbāsu. gamissa anto is the final of the root gamu (“to go”): its m, as the vutti says (makāro), the u being a marker vowel that §521 (425): Dhātussanto lopo’nekasarassa drops. ccho is the replacement ccha, and sabbāsu is completed by the vutti as paccayavibhattīsu, “in all suffixes and inflections”: the suffixes are those of the participles, māna and anta (§565 of the Kibbidhāna, gacchamāno, gacchanto), the inflections the eight sets of §423–§430, of which the vutti runs through seven.46 vā opens the alternative: the m kept — gameti (with the a suffix turned into e by §510 (487): Lopañcettamakāro ), gametu, gameyya, agamā, agamī, gamissati, agamissā. Both series are good Pāli, but usage distributes them, and the Rūpasiddhi (442) reads the vā as a vavatthitavibhāsā with a verse: before māna and anta in the active the change is obligatory (there is no gamamāno); elsewhere it is optional; and in the parokkhā it does not occur at all — jagāma, §462 (467): Kavaggassa cavaggo . In the canon the ccha forms are the everyday verb, and agamā, agamī, gamissati are common beside them, while gameti and gameyya are met only as the causative “makes go” formed with the ṇe of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe . A third shape of the root, ghamma, is given by §501 (443): Gamissa ghammaṃ .
Gamu iccetassa dhātussa anto makāro ccho hoti vā sabbāsu paccayavibhattīsu.
Gacchamāno, gacchanto.
Gacchati, gameti.
Gacchatu, gametu.
Gaccheyya. Gameyya.
Agacchā, agamā.
Agacchī, agamī.
Gacchissati, gamissati.
Agacchissā, agamissā.
Gamisseti kimatthaṃ?
Icchati.
Optionally, the final [letter] of the root gamu — its m — becomes ccha in all suffixes and inflections.
The vutti gives the two participles and then, set by set, the form with the replacement beside the form without it.
lemma
inflected
vibhatti
meaning
🚹①⨀(√gamu + māna)
gacchamāno
(māna suffix)
going
🚹①⨀(√gamu + anta)
gacchanto
(anta suffix)
going
▶️🤟⨀(√gamu + a + ti)
gacchati
vattamānā
he goes
▶️🤟⨀(√gamu + a + ti)
gameti
vattamānā
he goes (a → e, §510)
⏯🤟⨀(√gamu + a + tu)
gacchatu
pañcamī
let him go
⏯🤟⨀(√gamu + a + tu)
gametu
pañcamī
let him go
⏯🤟⨀(√gamu + a + eyya)
gaccheyya
sattamī
he should go
⏯🤟⨀(√gamu + a + eyya)
gameyya
sattamī
he should go
⏮🤟⨀(√gamu + a + ā)
agacchā
hiyyattanī
he went
⏮🤟⨀(√gamu + a + ā)
agamā
hiyyattanī
he went
⏮🤟⨀(√gamu + a + ī)
agacchī
ajjatanī
he went
⏮🤟⨀(√gamu + a + ī)
agamī
ajjatanī
he went
⏯🤟⨀(√gamu + ssati)
gacchissati
bhavissantī
he will go
⏯🤟⨀(√gamu + ssati)
gamissati
bhavissantī
he will go
⏮🤟⨀(√gamu + ssā)
agacchissā
kālātipatti
he would have gone
⏮🤟⨀(√gamu + ssā)
agamissā
kālātipatti
he would have gone
gamu + a + ti
rule
→
gam + u + a + ti
§521
→
ga(m→ccha) + a + ti
§476
→
gaccha + a + ti
§510
→
gacchati
gamu + a + ti
rule
→
gam + u + a + ti
§521
→
gam + (a→e) + ti
§510
→
gameti
In each of the following the form without the replacement (gametu, gameyya, agamā, agamī, gamissati, agamissā) arises by the same steps with the row of §476 omitted; gametu and gameyya take the e of §510 as gameti does.
gamu + a + tu (pañcamī 🤟⨀)
rule
→
ga(m→ccha) + u + a + tu
§476, §521
→
gaccha + a + tu
§510
→
gacchatu
gamu + a + eyya (sattamī 🤟⨀)
rule
→
ga(m→ccha) + u + a + eyya
§476, §521
→
gaccha + a + eyya
§510
→
gacch + a + eyya
§12
→
gaccheyya
gamu + a + ā (hiyyattanī 🤟⨀)
rule
→
(a) + gamu + a + ā
§519
→
a + ga(m→ccha) + u + a + ā
§476, §521
→
a + gaccha + a + ā
§510
→
a + gacch + a + ā
§12
→
agacchā
gamu + a + ī (ajjatanī 🤟⨀)
rule
→
(a) + gamu + a + ī
§519
→
a + ga(m→ccha) + u + a + ī
§476, §521
→
a + gaccha + a + ī
§510
→
a + gacch + a + ī
§12
→
agacchī
gamu + ssati (bhavissantī 🤟⨀)
rule
→
ga(m→ccha) + u + ssati
§476, §521
→
gaccha + (i) + ssati
§516
→
gacch + a + i + ssati
§12
→
gacchissati
gamu + ssā (kālātipatti 🤟⨀)
rule
→
(a) + gamu + ssā
§519
→
a + ga(m→ccha) + u + ssā
§476, §521
→
a + gaccha + (i) + ssā
§516
→
a + gacch + a + i + ssā
§12
→
agacchissā
gamu + māna + si
rule
→
ga(m→ccha) + u + māna + si
§476, §521
→
gacchamān + (a + si → o)
§104
→
gacchamāno
gamu + anta + si
rule
→
ga(m→ccha) + u + anta + si
§476, §521
→
gacch + a + anta + si
§12
→
gacchant + (a + si → o)
§104
→
gacchanto
The augment a of the past sets is that of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu , the inserted i of the future sets that of §516 (466): Ikārāgamo asabbadhātukamhi ; the participial suffixes māna and anta are given by §565 of the Kibbidhāna (Vattamāne mānantā), and their si becomes o by §104 (66): So . Of the sixteen finite forms the canon has gacchati, gacchatu, gaccheyya, agamā, agamī, gacchissati and gamissati freely, agacchī in the shortened shape agacchi, and gametu, agacchā, agacchissā, agamissā not at all.
vāṇijja raṭṭhādhipa gacchamāno, pathe addasāsimhi bhojaputte (23J 17.1.4: Saṅkhapālajātaka)
bhārukacchaṃ gacchanto antarāmagge āyasmantaṃ upāliṃ passitvā (1V 1.1.1.5: Vinītavatthu)
vesāliṃ agamā muni (4V 5.1: Khuddakavatthu)
agamī buddhavarassa santikaṃ (19Th2 14.1: Subhājīvakambavanikātherīgāthā)
api cāpi so purimadisaṃ agacchi (22J 15.1.1: Mātaṅgajātaka)
kathañhi nāma, bhikkhave, bhikkhunī ekā gāmantaraṃ gacchissati (2V 2.2.3: Ekagāmantaragamanasikkhāpada)
kilanto addhānaṃ gamissati (3V 8.18: Visākhāvatthu)
option
before
from
operation
to
after
context
vacassa akāro
(āpajjate)
o
ajjatanimhi
the a of vaca
(becomes)
oin the ajjatanī
The sutta is vacassa ajjatanimhi akāro o. vacassa is “of vaca” (“to say”); ajjatanimhi “when an ajjatanī inflection follows” — the set of §428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe , used for the recent past by §419 (469): Samīpe’jjatanī ; akāro is the letter a — the root vowel of vaca, the only vowel it has once its final a has been dropped by §521 (425): Dhātussanto lopo’nekasarassa — and o is what it becomes. The m of makāro is not part of the word: it is the consonant that sandhi inserts between the i of ajjatanimhi and the a of akāro by §34 (52): Madā sare .47 Vacassajjatanimhi makāro o, which this chapter follows; the CST’s table of suttas has makārā o, a misprint. There is no option marker: in the ajjatanī the o is obligatory, and the hiyyattanī (avaca, avacū) shows the a unchanged. The same root has the u of §487 (478): Vaca vasa vahādīnamukāro vassa ye in the passive (vuccati) and the kha of §481 (524): Karassa sappaccayassa kāho in the future (vakkhati).
Vaca iccetassa dhātussa akāro ottamāpajjate ajjatanimhi vibhattimhi.
Avoca.
Avocuṃ.
Ajjatanimhīti kimatthaṃ?
Avaca, avacū.
The a of the root vaca becomes o when an ajjatanī inflection follows.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√vaca + ā)
avoca
ajjatanī
he said
⏮🤟⨂(√vaca + uṃ)
avocuṃ
ajjatanī
they said
vaca + uṃ (ajjatanī 🤟⨂)
rule
→
(a) + vaca + uṃ
§519
→
a + v(a→o)ca + uṃ
§477
→
a + voc + a + uṃ
§521
→
avocuṃ
vaca + ā (ajjatanī 🤟⨀)
rule
→
(a) + vaca + ā
§519
→
a + v(a→o)ca + ā
§477
→
a + voc + a + ā
§521
→
avoc + (ā→a)
§517
→
avoca
avocuṃ is the ajjatanī third person plural uṃ (🤟⨂) of §428. For avoca the Rūpasiddhi (479) takes the ā of the same set — the third person singular of the attanopada, admitted in the active by §518 (446): Attanopadāni parassapadattaṃ — and shortens it under §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ; with the parassapada ī the same root gives avoci. avoca is among the most frequent verbs of the canon (etadavoca, “said this”); avocuṃ is the regular plural.
“etha bhikkhavo”ti bhagavā avoca (3V 1.11: Bhaddavaggiyavatthu)
te avocuṃ ‘vijānanti, taṃ atthaṃ sakyabhikkhavo’ (20Ap2 3.1: Kuṇḍalakesātherīapadāna)
By saying ajjatanimhi (in the ajjatanī) the o does not appear in the other past sets. In the hiyyattanī — the ā and ū (🤟⨀, 🤟⨂) of §427 (455): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, se vhaṃ, iṃ mhase — the root keeps its a: avacā shortened to avaca, and avacū. With mā the hiyyattanī serves for a prohibition by §420 (471): Māyoge sabbakāle ca , which is how the canon most often has it.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√vaca + ā)
avaca
hiyyattanī
he said
⏮🤟⨂(√vaca + ū)
avacū
hiyyattanī
they said
vaca + ā (hiyyattanī 🤟⨀)
rule
→
(a) + vaca + ā
§519
→
a + vac + a + ā
§521
→
avac + (ā→a)
§517
→
avaca
māyasmā evaṃ avaca (1V 1.2.13: Kuladūsakasikkhāpada)
option
before
from
operation
to
after
context
akāro
(āpajjate)
dīghaṃ
hi mi mesu
the a [before the inflection]
(becomes)
long
before hi, mi, ma
akāro is the a with which the stem ends when the inflection is added — the a suffix of §445 (433): Bhūvādito a (bhava-, paca-), or the a in which a replacement ends (gaccha, tiṭṭha, kāha); dīghaṃ is “long” (§5 (5): Aññe dīghā ): a becomes ā. hi mi mesu names the inflections before which this happens: hi, the second person singular of the pañcamī (§424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase ), and mi, ma, the first person singular and plural of the vattamānā (§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe ) and of the pañcamī. The vutti’s fourth example, gacchāmhe, extends the lengthening to mhe, the first person plural of the attanopada — the endings that begin with m. There is no option marker, and the rule is general: every gacchāmi, bhavāma, pacāhi of the language rests on it, which is why it is classed here as an utsarga; the Rūpasiddhi (438) states it right after the rules of person, with bhavāmi, bhavāma. The vutti then adds a rider on hi, translated below: before that ending the lengthening is only usual, not invariable.
Akāro dīghamāpajjate himima iccetesu vibhattīsu.
Gacchāhi, gacchāmi, gacchāma, gacchāmhe.
Mikāraggahaṇena hivibhattimhi akāro kvaci na dīghamāpajjate.
Gacchahi.
The a [that precedes the inflection] becomes long before the inflections hi, mi and ma.
By the [separate] mention of mi (mikāraggahaṇa), before the inflection hi the a sometimes (kvaci) does not become long: gacchahi.
The vutti reads the wording of the sutta as a hint: the lengthening before mi and ma is constant — there is no gacchami — and hi is joined to them as the place where it is usual but not without exception, so that gacchahi may stand beside gacchāhi. The next rule, §479 (452): Hi lopaṃ vā , gives the third possibility, gaccha, which the canon in fact prefers.
lemma
inflected
vibhatti
meaning
⏯🤘⨀(√gamu + a + hi)
gacchahi
pañcamī
go!
gaccha + hi (pañcamī 🤘⨀)
rule
→
gaccha + hi (no lengthening)
§478 kvaci
→
gacchahi
option
before
from
operation
to
after
context
vā
hi (vibhatti)
lopaṃ
hi
optionally
the inflection hi
elision
hi
hi is the second person singular of the pañcamī, §424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase , the ending of command; lopaṃ is elision. The option marker vā opens the alternative: when the option is not taken hi stands, and the a before it is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu — gacchāhi beside gaccha, gamāhi beside gama, gamayāhi beside gamaya. Both are good Pāli, though the canon prefers the shorter: Ruiz-Falqués (reference chapter, §3.3) counts gaccha 189 times against gacchāhi 9, and observes that here the form introduced by vā is the commoner one; gama and gamaya, with the m of gamu kept (§476 (442): Gamissanto ccho vā sabbāsu ) and with the causative ṇaya of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe , are the grammarians’ illustrations. The Rūpasiddhi (452) states the rule for hi after an a only (akārato paro hi), which is why karohi, hohi, dehi keep their ending; Kaccāyana’s vutti has no such restriction, but its examples are all of stems in a. The CST’s table of suttas and the Rūpasiddhi print the heading Hi lopaṃ vā, which this chapter follows; the CST’s vutti section has Ha lopaṃ vā, a misprint.
Hivibhatti lopamāpajjate vā.
Gaccha, gacchāhi, gama, gamāhi, gamaya, gamayāhi.
Hīti kimatthaṃ?
Gacchati, gamayati.
Optionally, the inflection hi is elided.
option
before
from
operation
to
after
context
hotissaro
(āpajjate)
eha | oha | e
bhavissantimhi
ca (vā)
ssassa
(lopo)
ssa(bhavissantimhi)
the vowel of hoti, i.e. of √hū
(becomes)
eha | oha | ein the bhavissantī
and (optionally)
the ssa [of the inflection]
(elision)
ssa(in the bhavissantī)
The sutta is hotissaro eha oha e bhavissantimhi ssassa ca. hotissaro is “the vowel of hoti”: the root hū (“to be”) is named by its vattamānā form, and its vowel is the ū. Three replacements are offered for it, eha, oha and e, when an inflection of the bhavissantī follows — the set of §429 (472): Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe , used for the future by §421 (473): Anāgate bhavissantī . ssassa ca is “and of the ssa” — the ssa with which every ending of that set begins — and the operation, lopo (elision), is not in the sutta: it is anuvutti from §479 (452): Hi lopaṃ vā , together with the vā, as the Rūpasiddhi (490) says in so many words. By saying ca the rule adds this second operation to the first. The carried vā belongs to the elision, the clause in which the vutti places it: the ssa may be elided (hehiti) or kept (hehissati), and the Rūpasiddhi’s forms for the option not taken are the unelided hehissati, hohissati, hessati (lopābhāve). The change of the vowel has no such counterpart — the texts know no future of hū with its ū unchanged — though a vā at the end of a rule can be read over both its clauses. With eha and oha the i of §516 (466): Ikārāgamo asabbadhātukamhi is inserted before the ending (hehi-ti, hohi-ssati); with e it is not (heti, hessati). Three shapes, with and without ssa, in singular and plural, give the vutti’s twelve forms; hessati and hehiti are common in the canon, hohiti rare, and heti, henti and the plural hehinti, hohinti are not found. The Padarūpasiddhi (490) prints the same words as Hotissare’hohe bhavissantimhi ssassa ca.
Hū iccetassa dhātussa saro eha oha ettamāpajjate bhavissantimhi, ssassa ca lopo hoti vā.
Hehiti, hehinti, hohiti, hohinti, heti, henti, hehissati, hehissanti, hohissati, hohissanti, hessati, hessanti.
Hūti kimatthaṃ?
Bhavissati, bhavissanti.
Bhavissantimhīti kimatthaṃ?
Hoti.
The vowel of the root hū becomes eha, oha or e when a bhavissantī inflection follows, and [optionally] the ssa [of that inflection] is elided.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√hū + ssati)
hehiti
bhavissantī
he will be
⏯🤟⨂(√hū + ssanti)
hehinti
bhavissantī
they will be
⏯🤟⨀(√hū + ssati)
hohiti
bhavissantī
he will be
⏯🤟⨂(√hū + ssanti)
hohinti
bhavissantī
they will be
⏯🤟⨀(√hū + ssati)
heti
bhavissantī
he will be
⏯🤟⨂(√hū + ssanti)
henti
bhavissantī
they will be
⏯🤟⨀(√hū + ssati)
hehissati
bhavissantī
he will be
⏯🤟⨂(√hū + ssanti)
hehissanti
bhavissantī
they will be
⏯🤟⨀(√hū + ssati)
hohissati
bhavissantī
he will be
⏯🤟⨂(√hū + ssanti)
hohissanti
bhavissantī
they will be
⏯🤟⨀(√hū + ssati)
hessati
bhavissantī
he will be
⏯🤟⨂(√hū + ssanti)
hessanti
bhavissantī
they will be
hū + ssati (bhavissantī 🤟⨀)
rule
→
h(ū→eha) + ssati
§480
→
heha + (i) + ssati
§516
→
heh + a + i + ssati
§12
→
hehi + ssa + ti
§480
→
hehiti
hū + ssati (bhavissantī 🤟⨀)
rule
→
h(ū→oha) + ssati
§480
→
hoha + (i) + ssati
§516
→
hoh + a + i + ssati
§12
→
hohi + ssa + ti
§480
→
hohiti
hū + ssati (bhavissantī 🤟⨀)
rule
→
h(ū→e) + ssati
§480
→
he + ssa + ti
§480
→
heti
hū + ssati (bhavissantī 🤟⨀)
rule
→
h(ū→eha) + ssati
§480
→
heha + (i) + ssati
§516
→
heh + a + i + ssati
§12
→
hehissati
hū + ssati (bhavissantī 🤟⨀)
rule
→
h(ū→e) + ssati
§480
→
hessati
hohissati follows hehissati with oha; the plurals take ssanti in place of ssati, so that after the elision of ssa the ending nti remains (hehinti, hohinti, henti). The Rūpasiddhi carries the same shapes through the other persons (hehisi, hehāmi, hesi, hema …).
imaṃ sujāta pūjehi, taṃ te atthāya hehiti (19Vv 2.1.13: Cūḷarathavimānavatthu)
pabbajjā vā hohiti, maraṇaṃ vā me (19Th2 16.1: Sumedhātherīgāthā)
parivāravā hessati sattumaddano (8D 7.2: Lakkhaṇasutta)
upatisso kolito ca, aggā hessanti sāvakā (20Ap1 49.9: Dhammaruciyattheraapadāna)
By saying hū (the root hū) the rule does not touch the other root of being, bhū, whose future is regular: the ū takes its vuddhi o by §485 (434): Aññesu ca , which becomes av before the inserted i by §513 (435): O ava sare .
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√bhū + ssati)
bhavissati
bhavissantī
he will be
⏯🤟⨂(√bhū + ssanti)
bhavissanti
bhavissantī
they will be
bhū + ssati (bhavissantī 🤟⨀)
rule
→
bh(ū→o) + ssati
§485
→
bho + (i) + ssati
§516
→
bh(o→av) + issati
§513
→
bhavissati
idheva me maraṇaṃ bhavissati pabbajjā vā (1V 1.1.1.1: Sudinnabhāṇavāra)
option
before
from
operation
to
after
context
(vā)
karassa sappaccayassa
(ādeso)
kāho
(bhavissantimhi)
niccaṃ
sassa
(lopo)
sa
(optionally)
kara together with the suffix sa(replaced by)
kāha(in the bhavissantī)
always
the sa
(elision)
sa
karassa is “of kara” (“to do, make”); sappaccayassa “having the suffix sa” — the ss(a) with which every bhavissantī ending begins, here treated as a suffix sa standing between root and ending; kāho is the replacement kāha. The vutti supplies vā and bhavissantimhi, both carried from §480 (490): Hotissarehohe bhavissantimhissassa ca (so the Rūpasiddhi, 524: ‘‘vā, lopo, bhavissantimhi ssassa cā’’ti ca vattate), and adds a second statement, sassa ca niccaṃ lopo hoti: once kāha is chosen the sa is elided always — niccaṃ cancels the carried vā for this operation, so that there is kāhati but no kāhassati. For the replacement itself the vā stands, and the option is open: karissati, karissanti, with the regular i of §516 (466): Ikārāgamo asabbadhātukamhi , are the vutti’s own Vāti kimatthaṃ?, and both futures of kara are frequent in the canon. kāha in its turn may take that i or not (kāhati, kāhiti; kāhasi, kāhisi), and before mi and ma its a is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu . The vutti’s last sentence reads the mention of the suffix as a signal that other roots too replace the ssa of their future (below). The CST’s table of suttas and the Rūpasiddhi print sappaccayassa, the CST’s vutti section sapaccayassa — the same word with and without the doubled p.
Kara iccetassa dhātussa sapaccayassa kāhādeso hoti vā bhavissantimhi vibhattimhi, sassa ca niccaṃ lopo hoti.
Kāhati, kāhiti, kāhasi, kāhisi, kāhāmi, kāhāma.
Vāti kimatthaṃ?
Karissati, karissanti.
Sapaccayaggahaṇena aññehipi bhavissantiyā vibhattiyā khāmi khāma chāmi chāmaiccādayo ādesā honti.
Vakkhāmi, vakkhāma, vacchāmi, vacchāma.
Optionally, the root kara together with its suffix sa is replaced by kāha when a bhavissantī inflection follows, and the sa is always elided.
By the mention of the suffix sa (sapaccayaggahaṇa), after other roots too the bhavissantī inflection takes the replacements khāmi, khāma, chāmi, chāma and the like.
The rule needed only say “kara in the bhavissantī”; that it names the suffix sa as well is taken as a hint (the Rūpasiddhi, 524, calls the word superfluous, adhikabhūta) that the ssa of the future may be replaced after other roots: by khā after vaca, muca, bhuja (vakkhati, mokkhati, bhokkhati) and by chā after vasa, chidi, labha (vacchati, checchati, lacchati). The root’s final consonant then assimilates to the new suffix as before the desiderative suffixes — c becomes k before kh by §473 (529): Ko khe ca , s becomes c before ch by §472 (531): Byañjanantassa co chappaccayesu ca . The vutti’s vacchāmi is therefore the future of vasa (“to dwell”), not of vaca: “I shall stay”.
lemma
inflected
vibhatti
meaning
⏯👆⨀(√vaca + ssāmi)
vakkhāmi
bhavissantī
I will say
⏯👆⨂(√vaca + ssāma)
vakkhāma
bhavissantī
we will say
⏯👆⨀(√vasa + ssāmi)
vacchāmi
bhavissantī
I will dwell
⏯👆⨂(√vasa + ssāma)
vacchāma
bhavissantī
we will dwell
vaca + ssāmi (bhavissantī 👆⨀)
rule
→
vac + a + ssāmi
§521
→
vac + (ssāmi→khāmi)
§481
→
va(c→k) + khāmi
§473
→
vakkhāmi
vasa + ssāmi (bhavissantī 👆⨀)
rule
→
vas + a + ssāmi
§521
→
vas + (ssāmi→chāmi)
§481
→
va(s→c) + chāmi
§472
→
vacchāmi
ahampāyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā (1V 1.2.12: Dubbacasikkhāpada)
ettha dāni mayaṃ there bhikkhū kiṃ vakkhāma (11M 4.6: Mahākammavibhaṅgasutta)
ācariyo me, bhante, hohi, āyasmato nissāya vacchāmi (3V 1.18: Ācariyavattakathā)
Iti ākhyātakappe tatiyo kaṇḍo.
Thus ends the third section of the verb chapter.
option
before
from
operation
to
after
context
dādantassa (dhātussa)
(hoti)
aṃ
mi mesu
the final of the root dā
(becomes)
aṃbefore the endings mi, ma
Dādantassaṃ is dā + antassa + aṃ, “of the final of dā, aṃ”: the letter d is inserted between dā and antassa by §35 (34): Ya va ma da na ta ra lā cāgamā , and the a of antassa merges with the aṃ by §12 (13): Sarā sare lopaṃ . mi mesu is mi and ma, the first-person (uttamapurisa) endings of the parassapada in the vattamānā of §423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe (and again in the pañcamī of §424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase ). The root dā (“to give”) otherwise forms its present by doubling, dadāti, under §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo ; before mi and ma its final ā becomes aṃ, and the niggahīta becomes the m of the following letter’s class by §31 (49): Vaggantaṃ vā vagge : dammi, damma. Neither the sutta nor the vutti has an option marker, yet dadāmi, dadāma are the commoner forms; the Rūpasiddhi (508) accordingly reads a vā into the rule (‘‘Vā’’ti vattate) and adds a third pair, demi, dema, with the e that §510 (487): Lopañcettamakāro gives the a suffix. This rule opens the fourth section of the chapter, which treats the sound changes of particular roots and endings.
Dā iccetassa dhātussa antassa aṃ hoti mima iccetesu.
Dammi, damma.
The final [ā] of the root dā (“to give”) becomes aṃ before the endings mi and ma.
Three first-person presents of dā are in use: dammi, damma by this rule; dadāmi, dadāma with the doubling of §458 (the option §458’s kvaci leaves); and demi, dema, which the Rūpasiddhi (508) derives by carrying a vā into this rule and letting the a suffix become e by §510 while the ā is elided.
option
before
from
operation
to
after
context
asaṃyogantassa (dhātussa)
vuddhi
(ā|e|o)
kārite
a root not ending in a conjunct consonant
strengthening
(a→ā, i→e, u→o)
before a kārita (causative) suffix
asaṃyoganta is “whose end is not a conjunct”: saṃyoga is two or more consonants together, as the nt of cinta and manta; kara, ending in the single r, qualifies. vuddhi is defined in the Taddhita chapter by §405 (365): Ayuvaṇṇānañcāyo vuddhi : a becomes ā, i/ī become e, u/ū become o. kārita are the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe , to which §452 (525): Curādito, ṇe ṇayā adds the ṇe, ṇaya of the cura group; their ṇ is a mere marker and is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ . The vuddhi falls on the vowel of the root: kara becomes kāra, and with the four suffixes gives the four causatives kāreti, kārayati, kārāpeti, kārāpayati. There is no option marker: outside the ghaṭādi group of the next rule the strengthening is obligatory — kāreti, never kareti. The Rūpasiddhi (527) shows the same on cura: coreti, with u become o.
Asaṃyogantassa dhātussa kārite vuddhi hoti.
Kāreti, kārenti, kārayati, kārayanti, kārāpeti, kārāpenti, kārāpayati, kārāpayanti.
Asaṃyogantasseti kimatthaṃ? Cintayati, mantayati.
[The vowel of] a root that does not end in a conjunct consonant takes vuddhi (strengthening: a to ā, i to e, u to o) before a kārita (causative) suffix.
By saying asaṃyogantassa (of one not ending in a conjunct) the rule does not reach cinta (“to think”) and manta (“to consult”), which end in the conjunct nt: they take the ṇaya of §452 without strengthening — cintayati, not centayati.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√cinta + ṇaya + ti)
cintayati
vattamānā
he thinks
▶️🤟⨀(√manta + ṇaya + ti)
mantayati
vattamānā
he consults
naraṃ upasaṅkamitvā evaṃ cintayati (28Mi 5.5.10: Dhammadesanāyaappossukkapañha)
option
before
from
operation
to
after
context
vā
ghaṭādīnaṃ (dhātūnaṃ asaṃyogantānaṃ)
(vuddhi)
(ā|e|o)
(kārite)
optionally
the roots ghaṭa and the like (not ending in a conjunct)
(strengthening)
(ā|e|o)
(before a kārita suffix)
asaṃyogantānaṃ, vuddhi and kārite continue from §483 (527): Asaṃyogantassa vuddhi kārite . ghaṭādi is “ghaṭa and the like”, a group of roots that the vutti illustrates with ghaṭa (“to strive, to join”) and gamu (“to go”). The option marker vā opens an option: for these roots the strengthening of §483 may be made or not — ghāṭeti beside ghaṭeti, gāmeti beside gameti — and both forms are recognised. The Rūpasiddhi (542) calls this vā a vavatthitavibhāsā, a settled option: usage decides which root takes which form, and the canon bears this out — gameti occurs 58 times, gāmeti not at all. Roots outside the group keep the obligatory vuddhi of §483.
Ghaṭādīnaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti vā kārite.
Ghāṭeti, ghaṭeti, ghāṭayati, ghaṭayati, ghāṭāpeti, ghaṭāpeti, ghāṭāpayati, ghaṭāpayati, gāmeti, gameti, gāmayati, gamayati, gāmāpeti, gamāpeti. Gāmāpayati, gamāpayati.
Ghaṭādīnamiti kimatthaṃ? Kāreti.
Optionally, the roots ghaṭa (“to strive”) and the like, when they do not end in a conjunct consonant, take vuddhi before a kārita suffix.
option
before
from
operation
to
after
context
ca
(sabbesaṃ dhātūnaṃ asaṃyogantānaṃ)
(vuddhi)
(e|o)
aññesu (paccayesu)
and
(all roots not ending in a conjunct)
(strengthening)
(e|o)
before the other suffixes
aññesu is “before the others”, and the vutti supplies paccayesu: before suffixes other than the kārita of §483–§484 — in the examples the vikaraṇa a of §445 (433): Bhūvādito a . asaṃyogantānaṃ and vuddhi continue from §483 (527): Asaṃyogantassa vuddhi kārite . By saying ca this rule is an extension of §483: the strengthening stated for the causative is carried to every other suffix, and the vutti gives the ca a second task in its closing sentence (Caggahaṇena …), the strengthening of the suffix ṇu itself. Though the vutti says “all roots”, its examples are roots in i and ū — ji, hū, bhū — whose final becomes e, o and then, before the a of the suffix, ay, av by §514 (491): E aya and §513 (435): O ava sare ; the a of paca or gamu is not lengthened (pacati, not pācati). The Rūpasiddhi (434) makes the limit explicit: it carries the vā of §484 (542): Ghaṭādīnaṃ vā into this rule as a settled option and confines the strengthening to the vowels i, ī, u, ū, whether they end the root (ji, bhū) or stand as its light penult (kusa, whose u becomes o in akkocchi, §498 (480): Kusasmā dī cchi ). Read so, this is the general vuddhi rule of the chapter, of which §483–§484 are the causative case and §486 (543): Guha dusānaṃ dīghaṃ the exception. On Kaccāyana’s own text, whose vutti says sabbesaṃ dhātūnaṃ without a vā, the ca may rather be read — as Malai (1997) reads it — as cancelling the option of §484, so that the strengthening before other suffixes is obligatory; it is the Rūpasiddhi’s carried vā, with its verse confining the vuddhi to i, ī, u, ū, that keeps pacati from becoming pācati, and either account is defensible.49
Aññesu ca paccayesu sabbesaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti.
Jayati, hoti, bhavati.
Caggahaṇena ṇupaccayassāpi vuddhi hoti. Abhisuṇoti.
Before the other suffixes too, [the vowel of] every root that does not end in a conjunct consonant takes vuddhi.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√ji + a + ti)
jayati
vattamānā
he conquers
▶️🤟⨀(√hū + a + ti)
hoti
vattamānā
he is, becomes
▶️🤟⨀(√bhū + a + ti)
bhavati
vattamānā
he is, becomes
√ji + a + ti (vattamānā 🤟⨀)
rule
→
j + (i→e) + a + ti
§485
→
j + (e→ay) + a + ti
§514
→
jayati
√hū + a + ti (vattamānā 🤟⨀)
rule
→
h + (ū→o) + a + ti
§485
→
ho + a + ti
§510
→
hoti
√bhū + a + ti (vattamānā 🤟⨀)
rule
→
bh + (ū→o) + a + ti
§485
→
bh + (o→av) + a + ti
§513
→
bhavati
hoti drops the a suffix by §510 (487): Lopañcettamakāro , where bhavati keeps it and resolves the o before it. jayati itself is not attested in the Tipiṭaka, which uses jināti; hoti and bhavati are everywhere.
Caggahaṇena ṇupaccayassāpi vuddhi hoti. Abhisuṇoti.
By the word ca, the suffix ṇu too takes vuddhi: its u becomes o.
ṇu is the vikaraṇa of the su group given by §448 (512): Svādito ṇu ṇā uṇā ca ; its ṇ is real, unlike the marker ṇ of the causatives, and stays.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(abhi + √su + ṇu + ti)
abhisuṇoti
vattamānā
he listens to
abhi + √su + ṇu + ti (vattamānā 🤟⨀)
rule
→
abhisu + ṇ + (u→o) + ti
§485
→
abhisuṇoti
The Tipiṭaka does not have abhisuṇoti or suṇoti; its form is suṇāti, with the ṇā of §448.
option
before
from
operation
to
after
context
guha dusānaṃ (dhātūnaṃ saro)
dīghaṃ
(ū)
(kārite)
the vowel of the roots guha, dusa
lengthening
(ū)
(before a kārita suffix)
guha dusānaṃ is the sixth form plural of the pair guha (“to hide, conceal”) + dusa (“to be spoilt, to offend”); dīghaṃ is “long”: their vowel u becomes ū. kārite continues from §483 (527): Asaṃyogantassa vuddhi kārite . The rule is an exception to §483 — the Rūpasiddhi (543) calls it vuddhāpavādo: the strengthening of u would give o (gohayati, dosayati), and these two roots lengthen instead, gūhayati, dūsayati. There is no option marker: before the causative these roots always have ū.
Guha dusa iccetesaṃ dhātūnaṃ saro dīghamāpajjate kārite.
Gūhayati, dūsayati.
The vowel of the roots guha (“to hide”) and dusa (“to spoil”) is lengthened before a kārita suffix.
option
before
from
operation
to
after
context
vaca vasa vahādīnaṃ vassa
(hoti)
ukāro
ye (paccaye)
the va of vaca, vasa, vaha and the like
(becomes)
ubefore the suffix ya
The sutta is vaca vasa vahādīnam ukāro vassa ye: “of vaca, vasa, vaha and the like, u for va before ya”. vassa is “of the letter v” (vakārassa in the vutti), and with the v the a it carries gives way, so that vac + ya becomes uc + ya; the Rūpasiddhi (478) reads vassa as va + assa, “of v and of a”, to say so expressly. ye is the suffix ya of §440 (445): Bhāvakammesu yo , which the root’s final then assimilates by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa : c + ya gives cc, s + ya gives ss. ādi (“and the like”) takes in other roots beginning va; the Rūpasiddhi names vaḍḍha, whose vuḍḍhate is the example of §443 (449): Pubbarūpañca . There is no option marker: the change is obligatory — vuccati, never vaccati. The bare uccate is the form the rule yields; the everyday vuccati adds the augment v of §35 (34): Ya va ma da na ta ra lā cāgamā and takes the parassapada ending for the attanopada by §518 (446): Attanopadāni parassapadattaṃ .
Vaca vasa vahaiccevamādīnaṃ dhātūnaṃ vakārassa ukāro hoti yapaccaye pare.
Uccate, vuccati, vussati50
The va of the roots vaca (“to speak”), vasa (“to dwell”), vaha (“to carry”) and the like becomes u when the suffix ya follows.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√vaca + ya + te)
uccate
vattamānā attanopada
it is said, is called
🔵▶️🤟⨀(√vaca + ya + ti)
vuccati
vattamānā parassapada
it is said, is called
🔵▶️🤟⨀(√vasa + ya + ti)
vussati
vattamānā parassapada
it is lived
🔵▶️🤟⨀(√vaha + ya + ti)
vuyhati
vattamānā parassapada
he is carried away
The ya is the passive suffix of §440, the te the attanopada ending it takes by §453 (444): Attanopadāni bhāve ca kammani ; all four forms are passive, vussati “it is lived” as much as vuccati “it is said”.51
√vaca + ya + te (vattamānā 🤟⨀)
rule
→
(va→u) + c + ya + te
§487
→
u + (c + ya → cc) + a + te
§441
→
uccate
√vaca + ya + te (vattamānā 🤟⨀)
rule
→
(va→u) + c + ya + te
§487
→
u + (c + ya → cc) + a + te
§441
→
(v) + ucca + te
§35
→
vucca + (te→ti)
§518
→
vuccati
√vasa + ya + te (vattamānā 🤟⨀)
rule
→
(va→u) + s + ya + te
§487
→
u + (s + ya → ss) + a + te
§441
→
(v) + ussa + (te→ti)
§35, §518
→
vussati
√vaha + ya + te (vattamānā 🤟⨀)
rule
→
(va→u) + h + ya + te
§487
→
u + (hy→yh) + a + te
§488
→
(v) + uyha + (te→ti)
§35, §518
→
vuyhati
ayaṃ vuccati, bhikkhave, puggalo attantapo (10M 1.1: Kandarakasutta)
nibbānogadhañhi, rādha, brahmacariyaṃ vussati (13S3 2.1.1: Mārasutta)
so tattha anusotampi vuyhati (11M 3.10: Devadūtasutta)
katamā uccate (27Pe 7.2: Hārasampātabhūmi)
option
before
from
operation
to
after
context
ha (hakārassa)
vipariyayo
(yh)
(ye)
vā
(yapaccayassa)
(hoti)
lo
the h [of the root]
transposition
(hy→yh)
(before ya)
optionally
(the suffix ya)
(becomes)
la
ha is the h of a root such as vaha or gaha; vipariyaya is “transposition”: the h and the y of the suffix change places, vuhya- becoming vuyha-. ye (“before ya”) continues from §487 (478): Vaca vasa vahādīnamukāro vassa ye . lo vā is “optionally l”, which the vutti applies to the suffix: ya may become la, and the l, standing in for ya, is transposed as ya would be — vulhati. The option marker vā governs the l alone: the transposition is obligatory (vuyhati, never vuhyati), and the alternative the vā leaves open is the suffix ya unchanged, as §440 gives it — vuyhati. The Rūpasiddhi (481) treats the vā as a settled option (vavatthitavibhāsā): gayhati, the passive of gaha, never becomes galhati.
Hakārassa vipariyayo hoti yapaccaye pare, yapaccayassa ca lo hoti vā.
Vulhati, vuyhati.
When the suffix ya follows, the letter h [of the root] is transposed [with its y]; and, optionally, the suffix ya becomes la.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√vaha + ya + ti)
vulhati
vattamānā
he is carried away
🔵▶️🤟⨀(√vaha + ya + ti)
vuyhati
vattamānā
he is carried away
√vaha + ya + te (vattamānā 🤟⨀)
rule
→
(va→u) + h + ya + te
§487
→
uh + (ya→la) + te
§488
→
u + (hl→lh) + a + te
§488
→
(v) + ulha + (te→ti)
§35, §518
→
vulhati
When the option is not taken:
√vaha + ya + te (vattamānā 🤟⨀)
rule
→
(va→u) + h + ya + te
§487
→
u + (hy→yh) + a + te
§488
→
(v) + uyha + (te→ti)
§35, §518
→
vuyhati
vulhati is spelt with a dental l in the CST and in the Rūpasiddhi alike, and Nandisena (2005) prints it so; Senart’s edition, followed by Malai (1997), spells it vuḷhati, and S1, S2 (with the manuscript Malai marks A) read ḷo in the sutta — the Sinhalese spelling, which matches the canon’s participle vūḷha (vuḷha) from the same root, where the dental is the Burmese.52 vuyhati:
sa ve ghosena vuyhati (15A4 2.2.5: Rūpasutta)
option
before
from
operation
to
after
context
gahassa (sabbassa)
(ādeso)
ghe
ppe (paccaye)
the whole of the root gaha
(replaced by)
ghebefore the suffix ppa
gaha (“to take, grasp”) heads the gahādi group of §450 (517): Gahādito ppa ṇhā , whose roots take the two vikaraṇa ppa and ṇhā.53 ppa the whole root — sabbassa, supplied by the vutti — is replaced by ghe: gheppati. Before ṇhā the next rule drops only the h: gaṇhāti. There is no option marker: with ppa the form is always gheppati; the choice lies in §450, between ppa and ṇhā.
Gaha iccetassa dhātussa sabbassa ghekāro hoti ppapaccaye pare.
Gheppati.
The whole of the root gaha (“to take”) becomes ghe when the suffix ppa follows.
option
before
from
operation
to
after
context
(gahassa) ha
lopo
haṇhāmhi (paccaye)
the h (of gaha)
elision
hbefore the suffix ṇhā
The sutta is two words, halopo (“elision of h”) and ṇhāmhi (“before ṇhā”); the CST’s vutti section prints the first as Halo po, its sutta list and the Rūpasiddhi (518) as Halopo. gahassa continues from §489 (519): Gahassa ghe ppe . Before the vikaraṇa ṇhā of §450 (517): Gahādito ppa ṇhā the h of gaha is elided, and ga + ṇhā + ti gives gaṇhāti. There is no option marker. The Rūpasiddhi (518) adds that the ā may be shortened (gaṇhati), and that in the passive, where ya follows and not ṇhā, the h stays and is transposed by §488 (481): Ha vipariyayo lo vā : gayhati.
Gaha iccetassa dhātussa hakārassa lopo hoti ṇhāmhi paccaye pare.
Gaṇhāti.
The letter h of the root gaha is elided when the suffix ṇhā follows.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gaha + ṇhā + ti)
gaṇhāti
vattamānā
he takes, grasps
√gaha + ṇhā + ti (vattamānā 🤟⨀)
rule
→
ga + ha + ṇhā + ti
§490
→
gaṇhāti
hatthena gaṇhāti, āpatti pārājikassa (1V 1.1.2: Dutiyapārājikasikkhāpada)
option
before
from
operation
to
after
context
(vā)
karassa (sabbassa)
kāsattaṃ
kāsa
ajjatanimhi (vibhattimhi)
(optionally)
the whole of the root kara
becoming kāsa
kāsabefore an ajjatanī ending
Karassa kāsattam ajjatanimhi is “of kara, kāsa-ness, in the ajjatanī”: the whole root (sabbassa, supplied by the vutti) is replaced by kāsa before the endings of §428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe . The vā is the vutti’s: the sutta does not state it, and it is carried down from §488 (481): Ha vipariyayo lo vā , the last rule to state it, skipping §489–§490 where it has no work — the frog-leap anuvutti (maṇḍūkagati) the Rūpasiddhi names when it carries the same vā into §498 and §499, and which it applies here too (‘‘Vā’’ti vattate). It opens an option: akāsi, akāsuṃ with the replacement, akari, akaruṃ without, and both are Pāli. The a in front of the forms is the augment of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu . The sutta says kāsattaṃ, an abstract (“the state of being kāsa”), where kāso would have served; the vutti’s second sentence draws a consequence from that manner of statement (bhāvaniddesa).
Kara iccetassa dhātussa sabbassa kāsattaṃ hoti vā ajjatanimhi vibhattimhi.
Akāsi, akāsuṃ. Akari, akaruṃ.
Kāsattamitibhāvaniddesena aññatthāpi sāgamo hoti. Ahosi, adāsi.
Optionally, the whole of the root kara (“to do, make”) becomes kāsa when an ending of the ajjatanī follows.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√kara + ī)
akāsi
ajjatanī
he did, made
⏮🤟⨂(√kara + uṃ)
akāsuṃ
ajjatanī
they did
⏮🤟⨀(√kara + ī)
akari
ajjatanī
he did
⏮🤟⨂(√kara + uṃ)
akaruṃ
ajjatanī
they did
The ajjatanī is not sabbadhātuka (§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ ), and the vikaraṇa o of §451 (520): Tanādito oyirā does not appear before its endings; the Rūpasiddhi drops it by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , and the same rule shortens the ending ī to i, as its vutti’s own agacchi and ahosi show.
√kara + ī (ajjatanī 🤟⨀)
rule
→
(a) + kara + ī
§519
→
a + (kara→kāsa) + ī
§491
→
akās + (a + ī)
§12
→
akās + (ī→i)
§517
→
akāsi
√kara + uṃ (ajjatanī 🤟⨂)
rule
→
(a) + kara + uṃ
§519
→
a + (kara→kāsa) + uṃ
§491
→
akās + (a + uṃ)
§12
→
akāsuṃ
When the option is not taken:
√kara + ī (ajjatanī 🤟⨀)
rule
→
(a) + kara + ī
§519
→
akar + (a + ī)
§12
→
akar + (ī→i)
§517
→
akari
nimittampi akāsi (1V 1.1.1.2: Makkaṭīvatthu)
māsu tvaṃ akari pāpaṃ (22J 2.8.2: Cūḷanandiyajātaka)
akaruṃ te ca kañcukaṃ (20Ap1 3.2: Upavānattheraapadāna)
In the second verse akari stands with mā as a prohibition, the use of the past endings that §420 (471): Māyoge sabbakāle ca allows. akāsuṃ is not attested; the Tipiṭaka’s plural is akaṃsu.
Kāsattamitibhāvaniddesena aññatthāpi sāgamo hoti. Ahosi, adāsi.
Because the rule is stated as an abstract (kāsattaṃ, “kāsa-ness”, a bhāvaniddesa) rather than as a plain replacement, the augment s occurs elsewhere too — after other roots in the ajjatanī: ahosi, adāsi.54
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√hū + ī)
ahosi
ajjatanī
he was, became
⏮🤟⨀(√dā + ī)
adāsi
ajjatanī
he gave
√hū + ī (ajjatanī 🤟⨀)
rule
→
(a) + hū + ī
§519
→
a + h + (ū→o) + ī
§485
→
aho + (s) + ī
§491
→
ahos + (ī→i)
§517
→
ahosi
√dā + ī (ajjatanī 🤟⨀)
rule
→
(a) + dā + ī
§519
→
adā + (s) + ī
§491
→
adās + (ī→i)
§517
→
adāsi
so bhikkhu tathā akāsi. tassa kukkuccaṃ ahosi (1V 1.1.1.5: Vinītavatthu)
ekadesaṃ tassā makkaṭiyā adāsi (1V 1.1.1.2: Makkaṭīvatthu)
option
before
from
operation
to
after
context
(vā)
asasmā
mimānaṃ
(ādesā)
mhi|mha
ca
(dhātu)antassa
lopo
sa
(optionally)
after the root asa
the endings mi, ma
(replaced by)
mhi|mha
and
the final of the root
elision
s
The sutta is asasmā mimānaṃ mhi mhā antalopo ca: “after asa, mhi and mha for mi and ma, and elision of the final”. asa (“to be”) is the root of atthi; its vikaraṇa a (§445 (433): Bhūvādito a ) is dropped by §510 (487): Lopañcettamakāro — the Rūpasiddhi’s appaccayalopo — so that the ending meets the s directly, as + mi. Two operations follow: the endings mi, ma become mhi, mha, and the root’s final s is elided (antalopo, the vutti’s dhātvantassa lopo). By saying ca the sutta joins the second operation to the first rather than extending an earlier rule; and the antalopo then runs on through §493–§496 as the operation they share. The vā is again the vutti’s, carried by the frog-leap from §488 (481): Ha vipariyayo lo vā as in §491 (523): Karassa kāsattamajjatanimhi (the Rūpasiddhi, 499: ‘‘Vā’’ti vattate); it opens an option — amhi, amha with the change, asmi, asma without, and when the option is not taken nothing happens at all: the ending stays and the s with it.
Asa iccetāya dhātuyā mima iccetesaṃ vibhattīnaṃ mhimhādesā honti vā, dhātvantassa lopo ca.
Amhi, amha, asmi, asma.
Optionally, after the root asa (“to be”) the endings mi and ma are replaced by mhi and mha, and the final [s] of the root is elided.
lemma
inflected
vibhatti
meaning
▶️👆⨀(√asa + a + mi)
amhi
vattamānā
I am
▶️👆⨂(√asa + a + ma)
amha
vattamānā
we are
▶️👆⨀(√asa + a + mi)
asmi
vattamānā
I am
▶️👆⨂(√asa + a + ma)
asma
vattamānā
we are
The final a of the root as cited, asa, is only for pronunciation; once the vikaraṇa a is dropped by §510 the ending stands after the s.
√asa + a + mi (vattamānā 👆⨀)
rule
→
as + a + mi
§510
→
a + s + (mi→mhi)
§492
→
amhi
√asa + a + ma (vattamānā 👆⨂)
rule
→
as + a + ma
§510
→
a + s + (ma→mha)
§492
→
amha
When the option is not taken:
√asa + a + mi (vattamānā 👆⨀)
rule
→
as + a + mi
§510
→
asmi
ahamamhi kantasallā (19Th2 10.1: Kisāgotamītherīgāthā)
āgatā kho mayaṃ, mārisa, amha (12S1 6.1.6: Brahmalokasutta)
sacāhaṃ bālo paraneyyo asmi (22J 15.1.9: Somanassajātaka)
In ahamamhi the niggahīta of ahaṃ becomes m before the vowel by §34 (52): Madā sare ; the two first-person singulars more often appear fused to the preceding word (tuṭṭhosmi, gatomhi). asma is not attested.
option
before
from
operation
to
after
context
(asasmā)
thassa (vibhattissa)
tthattaṃ
ttha
(ca)
(dhātu)antassa
(lopo)
sa
(after the root asa)
the ending tha
becoming ttha
ttha
(and)
(the final of the root)
(elision)
s
asasmā and antalopo continue from §492 (499): Asasmā mimānaṃ mhimhā’ ntalopo ca — the Rūpasiddhi marks both as carried (‘‘Asasmā, antalopo’’ti ca vattate). tha is the second-person plural ending of the vattamānā (§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe ); after asa it becomes ttha and the root’s s is dropped: attha, “you are”. The reading tthattaṃ (“ttha-ness”) is that of the CST’s vutti section and of the Rūpasiddhi (498), and it is exactly parallel to the tthittaṃ and tthuttaṃ of the next two rules; the CST’s sutta list prints tthatthaṃ, a misprint this chapter does not follow. There is no option marker, and the vā of §492 is not carried on: attha is the only form.
Asa iccetāya dhātuyā thassa vibhattissa tthattaṃ hoti, dhātvantassa lopo ca.
Attha.
After the root asa, the ending tha becomes ttha, and the final [s] of the root is elided.
Asa iccetāya dhātuyā tissa vibhattissa tthittaṃ hoti, dhātvantassa lopo ca.
Atthi.
After the root asa, the ending ti becomes tthi, and the final [s] of the root is elided.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√asa + a + ti)
atthi
vattamānā
he is; there is
√asa + a + ti (vattamānā 🤟⨀)
rule
→
as + a + ti
§510
→
a + s + (ti→tthi)
§494
→
atthi
atthi paro loko (6D 1.3.1.4: Amarāvikkhepavāda)
option
before
from
operation
to
after
context
(asasmā)
tussa (vibhattissa)
tthuttaṃ
tthu
(ca)
(dhātu)antassa
(lopo)
sa
(after the root asa)
the ending tu
becoming tthu
tthu
(and)
(the final of the root)
(elision)
s
asasmā and antalopo continue from §492 (499): Asasmā mimānaṃ mhimhā’ ntalopo ca . tu is the third-person singular ending of the pañcamī (§424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase ); after asa it becomes tthu and the root’s s is dropped: atthu, “let there be”, “may it be”. No option marker. In the texts atthu is most often met fused with namo: namatthu, “homage be”.
Asa iccetāya dhātuyā tussa vibhattissa tthuttaṃ hoti, dhātvantassa lopo ca.
Atthu.
After the root asa, the ending tu becomes tthu, and the final [s] of the root is elided.
option
before
from
operation
to
after
context
ca
(asasseva)
(dhātu)antassa
(lopo)
sasimhi (vibhattimhi)
and
(of the root asa alone)
(the final of the root)
(elision)
sbefore the ending si
si is the second-person singular ending of the vattamānā (§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe ). By saying ca this rule extends the antalopo of §492–§495 to the ending si, but with nothing put in the ending’s place: as + si gives asi, “you are”. The vutti’s asasseva, “of asa alone”, keeps the elision from spreading to other roots in s before si. There is no option marker.
Asasseva dhātussa simhi vibhattimhi antassa lopo ca hoti.
Ko nu tvamasi mārisa.
And of the root asa alone, the final [s] is elided when the ending si follows.
option
before
from
operation
to
after
context
labhasmā
ī iṃnaṃ (vibhattīnaṃ)
(ādesā)
ttha|tthaṃ
(yathāsaṅkhyaṃ)
(ca)
(dhātu)antassa
(lopo)
bha
after the root labha
the endings ī, iṃ
(replaced by)
ttha|tthaṃ(respectively)
(and)
(the final of the root)
(elision)
bh
ī and iṃ are endings of the ajjatanī of §428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe : ī the third-person singular, iṃ the first-person singular. After labha (“to get, obtain”) they become ttha and tthaṃ in that order, and the root’s final bh is dropped — the antalopo that has run from §492 (499): Asasmā mimānaṃ mhimhā’ ntalopo ca : alattha, “he obtained”, alatthaṃ, “I obtained”. The a in front is the augment of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu . Neither the sutta nor the vutti has an option marker; the Rūpasiddhi (477) carries the vā on and sets alabhi, alabhiṃ beside these forms, as the canon does too.
Labha iccetāya dhātuyā ī iṃnaṃ vibhattīnaṃ ttha tthaṃ ādesā honti, dhātvantassa lopo ca.
Alattha, alatthaṃ.
After the root labha (“to obtain”) the endings ī and iṃ are replaced by ttha and tthaṃ respectively, and the final [bh] of the root is elided.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√labha + ī)
alattha
ajjatanī
he obtained
⏮👆⨀(√labha + iṃ)
alatthaṃ
ajjatanī
I obtained
√labha + ī (ajjatanī 🤟⨀)
rule
→
(a) + labha + ī
§519
→
a + la + bha + (ī→ttha)
§497
→
alattha
√labha + iṃ (ajjatanī 👆⨀)
rule
→
(a) + labha + iṃ
§519
→
a + la + bha + (iṃ→tthaṃ)
§497
→
alatthaṃ
alattha kho sudinno kalandaputto bhagavato santike pabbajjaṃ (1V 1.1.1.1: Sudinnabhāṇavāra)
upasampadaṃ alatthaṃ (3V 5.12: Mahākaccānassapañcavaraparidassana)
option
before
from
operation
to
after
context
kusasmā
(d)ī (vibhattissa)
(ādeso)
cchi
(ca)
(dhātu)antassa
(lopo)
sa
after the root kusa
the ending ī
(replaced by)
cchi
(and)
(the final of the root)
(elision)
s
Kusasmā dī cchi is kusasmā ī cchi, “after kusa, cchi for ī”, with the letter d inserted between kusasmā and ī by §35 (34): Ya va ma da na ta ra lā cāgamā , as in dādantassaṃ of §482 (508): Dādantassaṃ mi mesu . ī is the third-person singular of the ajjatanī (§428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe ); antalopo continues from §492 (499): Asasmā mimānaṃ mhimhā’ ntalopo ca . kusa55 ā, akkosati; in akkocchi, “he reviled”, the s goes and ī becomes cchi, the u takes the strengthening to o of §485 (434): Aññesu ca , and after the prefix the k is doubled and the ā shortened by §28 (40): Para dvebhāvo ṭhāne and §26 (38): Rassaṃ , as in akkosati itself. There is no option marker in sutta or vutti; the Rūpasiddhi (480) again carries the vā by the frog-leap (maṇḍūkagatiyā ‘‘vā’’ti) and gives akkosi as the alternative.
Kusa iccetāya dhātuyā īvibhattissa cchihoti, dhātvantassa lopo ca.
Akkocchi.
After the root kusa (“to revile”) the ending ī becomes cchi, and the final [s] of the root is elided.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(ā + √kusa + ī)
akkocchi
ajjatanī
he reviled, abused
The augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu is absorbed in the prefix ā.
ā + √kusa + ī (ajjatanī 🤟⨀)
rule
→
ā + ku + sa + (ī→cchi)
§498
→
ā + k + (u→o) + cchi
§485
→
(ā→a) + (k→kk) + occhi
§26, §28
→
akkocchi
akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me (3V 10.2: Dīghāvuvatthu)
The verse is the one the Dhammapada also carries; the Sandhi chapter quotes it at §11 (14): Naye paraṃ yutte for its unjoined maṃ.
option
before
from
operation
to
after
context
(vā)
dādhātussa (sabbassa)
(ādeso)
dajjaṃ
(optionally)
the whole of the root dā
(replaced by)
dajja
Dādhātussa dajjaṃ is “of the root dā, dajja”: the whole root (sabbassa, supplied by the vutti) is replaced by dajja, and before any ending, since the vibhatti heading of the chapter still runs (the Rūpasiddhi says so of the parallel vajja, 486: sabbāsu vibhattīsu). The vā is once more the vutti’s, carried down by the frog-leap — the Rūpasiddhi (507) says it in as many words, maṇḍūkagatiyā ‘‘vā’’ti vattate56 dadā of §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo , dadāmi, dadeyya. Both are Pāli, and the Rūpasiddhi calls the option settled (vavatthitavibhāsā): the canon has dajjā, dajjaṃ, dajjuṃ — dajja with the sattamī endings reshaped by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — but dadāmi rather than dajjāmi.
Dā iccetassa dhātussa sabbassa dajjādeso hoti vā.
Dajjāmi, dajjeyya, dadāmi, dadeyya.
Optionally, the whole of the root dā (“to give”) is replaced by dajja.
lemma
inflected
vibhatti
meaning
▶️👆⨀(√dā + a + mi)
dajjāmi
vattamānā
I give
⏯🤟⨀(√dā + a + eyya)
dajjeyya
sattamī
he would give
▶️👆⨀(√dā + a + mi)
dadāmi
vattamānā
I give
⏯🤟⨀(√dā + a + eyya)
dadeyya
sattamī
he would give
eyya is the third-person singular of the sattamī (§425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe ); the a before mi is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu .
√dā + a + mi (vattamānā 👆⨀)
rule
→
(dā→dajja) + a + mi
§499
→
dajja + a + mi
§510
→
dajj + (a→ā) + mi
§478
→
dajjāmi
√dā + a + eyya (sattamī 🤟⨀)
rule
→
(dā→dajja) + a + eyya
§499
→
dajja + a + eyya
§510
→
dajj + (a + eyya)
§12
→
dajjeyya
When the option is not taken:
√dā + a + mi (vattamānā 👆⨀)
rule
→
(da)dā + a + mi
§458, §460
→
dadā + a + mi
§510
→
dadāmi
√dā + a + eyya (sattamī 🤟⨀)
rule
→
(da)dā + a + eyya
§458, §460
→
dadā + a + eyya
§510
→
dad + (ā + eyya)
§12
→
dadeyya
kiṃ dajjaṃ kenupaṭṭheyyaṃ (1V 1.2.4.1: Vinītavatthuuddānagāthā)
sakko ce me varaṃ dajjā (7D 8.1: Pañcasikhagītagāthā)
no ce aññassa vā dadeyya (1V 1.2.6: Kuṭikārasikkhāpada)
bhayameva dadāmi vo (12S1 11.1.10: Samuddakasutta)
dajjaṃ and dajjā are dajjeyyaṃ and dajjeyya with the ending reshaped by §517 (the Rūpasiddhi, 508: eyyassa āttaṃ); the vutti’s own dajjāmi and dajjeyya are not attested.
option
before
from
operation
to
after
context
(vā)
vadassa (sabbassa)
(ādeso)
vajjaṃ
(optionally)
the whole of the root vada
(replaced by)
vajja
Vadassa vajjaṃ is “of vada, vajja”: the whole of the root vada (“to say, speak”) is replaced by vajja before any ending, exactly as dā by dajja in §499 (507): Dādhātussa dajjaṃ . The vā is the vutti’s, carried down as there; it opens an option whose other branch is the root unchanged — vadāmi, vadeyya. The canon has both: vadāmi and vadeyya are among its commonest verb forms, and vajja appears as vajjā (the sattamī with eyya reshaped by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ) and as vajjemi, vajjehi, where the a suffix has become e by §510 (487): Lopañcettamakāro . Two look-alikes are unrelated: vajjati, “is played” (of an instrument), is the passive of this same vada with d + ya become jj by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa , and vajjeti, “avoids”, is another root.
Vada iccetassa dhātussa sabbassa vajjādeso hoti vā.
Vajjāmi, vajjeyya, vadāmi, vadeyya.
Optionally, the whole of the root vada (“to say”) is replaced by vajja.
lemma
inflected
vibhatti
meaning
▶️👆⨀(√vada + a + mi)
vajjāmi
vattamānā
I say
⏯🤟⨀(√vada + a + eyya)
vajjeyya
sattamī
he would say
▶️👆⨀(√vada + a + mi)
vadāmi
vattamānā
I say
⏯🤟⨀(√vada + a + eyya)
vadeyya
sattamī
he would say
√vada + a + mi (vattamānā 👆⨀)
rule
→
(vada→vajja) + a + mi
§500
→
vajja + a + mi
§510
→
vajj + (a→ā) + mi
§478
→
vajjāmi
√vada + a + eyya (sattamī 🤟⨀)
rule
→
(vada→vajja) + a + eyya
§500
→
vajja + a + eyya
§510
→
vajj + (a + eyya)
§12
→
vajjeyya
When the option is not taken:
√vada + a + mi (vattamānā 👆⨀)
rule
→
vada + a + mi
§510
→
vad + (a→ā) + mi
§478
→
vadāmi
na ca, bhikkhave, vutto vajjemīti vattabbo (1V 1.1.2.2: Vinītavatthu)
yena naṃ vajjā na tassa atthi (12S1 1.2.10: Samiddhisutta)
maṃsaṃ aparibhoganti vadāmi (10M 1.5: Jīvakasutta)
yo vadeyya, āpatti dukkaṭassa (1V 1.1.2.2: Vinītavatthu)
vajjemi is the vajjāmi of the vutti with the e that §510 gives the a suffix in place of its lengthening; the Rūpasiddhi lists all four, vajjemi, vajjāmi, vademi, vadāmi.
option
before
from
operation
to
after
context
(vā)
gamissa (sabbassa)
(ādeso)
ghammaṃ
(optionally)
the whole of the root gamu
(replaced by)
ghamma
gamissa is the sixth form of the root the vutti cites as gamu (“to go”); the final vowel of a root as cited is an indicatory letter and not part of it, so the sutta and the vutti name the same root, as at §476 (442): Gamissanto ccho vā sabbāsu . The whole root (sabbassa) is replaced by ghamma. The vā is the vutti’s, carried down as in §491–§500, and this time the vutti also asks Vāti kimatthaṃ?, so the alternative is named: when the option is not taken, the m of gamu becomes cch by §476 and the ordinary gacchati forms result. The vutti’s examples are the pañcamī ghammatu (third person, tu) and ghammāhi (second person, hi) and the first-person ghammāmi; the ā before hi and mi is the lengthening of §478 (438): Akāro dīghaṃ hi mi mesu . None of the ghamma forms is attested in the Tipiṭaka, and the Rūpasiddhi (443) gives only ghammati, ghammanti iccādi.
Gamu iccetassa dhātussa sabbassa ghammādeso hoti vā.
Ghammatu. Ghammāhi, ghammāmi.
Vāti kimatthaṃ? Gacchatu, gacchāhi, gacchāmi.
Optionally, the whole of the root gamu (“to go”) is replaced by ghamma.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√gamu + a + tu)
ghammatu
pañcamī
let him go
⏯🤘⨀(√gamu + a + hi)
ghammāhi
pañcamī
go!
▶️👆⨀(√gamu + a + mi)
ghammāmi
vattamānā
I go
tu and hi are the third- and second-person singular of the pañcamī (§424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase ); hi may also be dropped altogether by §479 (452): Hi lopaṃ vā , giving ghamma.
√gamu + a + tu (pañcamī 🤟⨀)
rule
→
(gamu→ghamma) + a + tu
§501
→
ghamma + a + tu
§510
→
ghammatu
√gamu + a + hi (pañcamī 🤘⨀)
rule
→
(gamu→ghamma) + a + hi
§501
→
ghamma + a + hi
§510
→
ghamm + (a→ā) + hi
§478
→
ghammāhi
√gamu + a + mi (vattamānā 👆⨀)
rule
→
(gamu→ghamma) + a + mi
§501
→
ghamma + a + mi
§510
→
ghamm + (a→ā) + mi
§478
→
ghammāmi
§502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī (before ya, ī for the final of dā, dhā, mā, ṭhā, hā, pā, maha, matha etc.) apavada Section titled “§502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī (before ya, ī for the final of dā, dhā, mā, ṭhā, hā, pā, maha, matha etc.) apavada ”
option
before
from
operation
to
after
context
dā dhā mā ṭhā hā pā mahamathādīnaṃ (dhātūnaṃ anto)
(āpajjate)
ī
yamhi (paccaye)
the final of the roots dā, dhā, mā, ṭhā, hā, pā, maha, matha and the like
(becomes)
ībefore the suffix ya
Yamhi is “before ya”, the suffix of §440 (445): Bhāvakammesu yo that marks the impersonal and the passive — the Rūpasiddhi (493) says so, bhāvakammavisaye. The roots are dā (“to give”), dhā (“to place”), mā (“to measure”), ṭhā (“to stand”), hā (“to abandon”) and pā (“to drink”), all ending in ā, and maha (“to honour”) and matha (“to churn”), whose final a counts as their end; ādi (“and the like”) lets the list grow. That final becomes ī: dī + ya + ti, dīyati. There is no option marker — the Rūpasiddhi calls the rule obligatory, niccatthoyam ārambho — and it is what these roots have in place of the ī augment that §442 (448): Ivaṇṇāgamo vā offers others before ya (karīyati): here the ī replaces the final rather than following it. With the two roots in a the root’s end survives the addition of ya, and §521 (425): Dhātussanto lopo’nekasarassa cites mahīyati, mathīyati as the cases its kvaci spares from final-elision.
Yamhi paccaye pare dā dhā mā ṭhā hā pā maha matha iccevamādīnaṃ dhātūnaṃ anto īkāramāpajjate.
Dīyati, dhīyati, mīyati, ṭhīyati, hīyati, pīyati, mahīyati, mathīyati.
When the suffix ya follows, the final of the roots dā (“to give”), dhā (“to place”), mā (“to measure”), ṭhā (“to stand”), hā (“to abandon”), pā (“to drink”), maha (“to honour”), matha (“to churn”) and the like becomes ī.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√dā + ya + ti)
dīyati
vattamānā
it is given
🔵▶️🤟⨀(√dhā + ya + ti)
dhīyati
vattamānā
it is placed
🔵▶️🤟⨀(√mā + ya + ti)
mīyati
vattamānā
it is measured
🔵▶️🤟⨀(√ṭhā + ya + ti)
ṭhīyati
vattamānā
standing is done; it is stood
🔵▶️🤟⨀(√hā + ya + ti)
hīyati
vattamānā
it is abandoned; it wanes
🔵▶️🤟⨀(√pā + ya + ti)
pīyati
vattamānā
it is drunk
🔵▶️🤟⨀(√maha + ya + ti)
mahīyati
vattamānā
he is honoured
🔵▶️🤟⨀(√matha + ya + ti)
mathīyati
vattamānā
it is churned
The attanopada ending te of §453 (444): Attanopadāni bhāve ca kammani becomes the parassapada ti by §518 (446): Attanopadāni parassapadattaṃ ; dīyate, ṭhīyate are the forms with it unchanged, as the vutti of §440 gives them.
√dā + ya + te (vattamānā 🤟⨀)
rule
→
d + (ā→ī) + ya + te
§502
→
dīya + (te→ti)
§518
→
dīyati
√maha + ya + te (vattamānā 🤟⨀)
rule
→
mah + (a→ī) + ya + te
§502
→
mahīya + (te→ti)
§518
→
mahīyati
evarūpaṃ bhojanaṃ dīyati (7D 10.5: Uttaramāṇavavatthu)
ekā pana gandhārapure mahīyati (7D 3.40: Dhātuthūpapūjā)
na hīyati saccaparakkamo muni (15A3 1.4.10: Ādhipateyyasutta)
nidhi nāma nidhīyati (18Kh 8: Nidhikaṇḍasutta)
dhīyati is attested only with a prefix, as in nidhīyati. ṭhīyati, pīyati and mathīyati are not attested; and the frequent mīyati of the texts (“dies”, as in jāyati ca jīyati ca mīyati ca) is the mīya that §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā gives for mara, not the passive of mā.
option
before
from
operation
to
after
context
yajassa ādissa
(ādeso)
i
(yapaccaye)
the initial [y] of the root yaja
(replaced by)
i(before the suffix ya)
Yajassādissi is yajassa ādissa i: “of yaja, of its initial, i”. yaja (“to sacrifice, to worship”) is the root; its initial is the letter y (the Rūpasiddhi glosses ādissa yakārassa). yapaccaye pare (before the suffix ya) is carried over from §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī , and ādeso is supplied by the vutti. Once the y has become i, the a that followed it is elided (§13 (15): Vā paro asarūpā ), so that the root stands as ija; the j and the passive ya then give jja by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa . There is no option marker: before ya the root is always ijja, while before other suffixes it keeps its y (yajati, yajatu). The change is the Pāli counterpart of the Sanskrit saṃprasāraṇa of yaj to ij in the passive ijyate.
Yaja iccetassa dhātussa ādissa ikārādeso hoti yapaccaye pare.
Ijjate mayā buddho.
The initial [letter] of the root yaja (“to worship, to sacrifice”) is replaced by i when the suffix ya [of the passive] follows.
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√yaja + ya + te)
ijjate mayā buddho
vattamānā, attanopada
the Buddha is worshipped by me
ijjate mayā buddho
The suffix ya is that of the passive (§440 (445): Bhāvakammesu yo ); te is the third-person singular of the vattamānā (§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe ), an attanopada ending because the verb is passive (§453 (444): Attanopadāni bhāve ca kammani ); mayā is the third form of amha (§145 (238): Nāmhi tayā mayā ) marking the agent. The same sentence, with the words in the other order, is the counter-example of §412 (437): Amhe uttamo .
yaja + ya + te
rule
→
(y→i)aja + ya + te
§503
→
i + a + ja + ya + te
§13
→
ij + a + ya + te
§521
→
i + (j + ya → jja) + te
§441
→
ijjate
The sentence is the grammarians’ own; ijjate is not attested in the Tipiṭaka, where the root keeps its y (yajati, yajanti, yiṭṭhaṃ). The Rūpasiddhi (485) adds the school forms ijjataṃ, ijjetha, ijjittha, ijjissate.
option
before
from
operation
to
after
context
sabbato
uṃ
(ādeso)
iṃsu
after all roots
the ending uṃ
(replaced by)
iṃsu
sabbato is “after all [roots]”, which the vutti spells out as sabbehi dhātūhi; uṃ is the third-person plural parassapada ending of the ajjatanī (§428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe ), and iṃsu the ending that replaces it; ādeso is supplied. The rule states no condition beyond “all roots”, so it is the general rule for this ending, and the sutta and its vutti carry no option marker. Yet uṃ itself survives in the grammar’s own examples — agamuṃ (§419 (469): Samīpe’jjatanī ), avocuṃ (§477 (479): Vacassajjatanimhi makāro o ), akāsuṃ, akaruṃ (§491 (523): Karassa kāsattamajjatanimhi ), agacchuṃ, ahesuṃ (§517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ) — and the Rūpasiddhi (470) reads the rule with vā, pairing abhaviṃsu with abhavuṃ and apaciṃsu with apacuṃ. In Kaccāyana’s own arrangement the surviving uṃ forms fall under the kvaci of §517. In the canon iṃsu is by far the commoner shape of this ending.
Sabbehi dhātūhi uṃvibhattissa iṃsuādeso hoti.
Upasaṅkamiṃsu, nisīdiṃsu.
After all roots the ending uṃ [of the ajjatanī, third-person plural] is replaced by iṃsu.
lemma
inflected
vibhatti
meaning
⏮🤟⨂(upa + saṃ + √kamu + a + uṃ)
upasaṅkamiṃsu
ajjatanī, parassapada
they approached
⏮🤟⨂(ni + √sada + a + uṃ)
nisīdiṃsu
ajjatanī, parassapada
they sat down
upa + saṃ + kamu + a + uṃ
rule
→
upasaṃkam + u + a + uṃ
§521
→
upasaṃkam + a + (uṃ→iṃsu)
§504
→
upasaṃkam + a + iṃsu
§510
→
upasa(ṃ→ṅ)kamiṃsu
§31
→
upasaṅkamiṃsu
ni + sada + a + uṃ
rule
→
nisad + a + a + uṃ
§521
→
nis(a→ī)d + a + uṃ
§517
→
nisīd + a + (uṃ→iṃsu)
§504
→
nisīd + a + iṃsu
§510
→
nisīdiṃsu
The suffix a is that of the bhūvādi roots (§445 (433): Bhūvādito a ) and is elided before the vowel of iṃsu by §510 (487): Lopañcettamakāro ; the niggahīta of saṃ becomes ṅ before k by §31 (49): Vaggantaṃ vā vagge ; sada (“to sit”) has the shape sīda in all its present-stem forms (nisīdati), a change licensed by §517. Neither example carries the augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu , which is kvaci.
ekāheneva bandhumatiṃ rājadhāniṃ upasaṅkamiṃsu (7D 1.16: Cārikāanujānana)
bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu (1V 1.1.4: Catutthapārājikasikkhāpada)
The ending is not replaced everywhere: uṃ stands unchanged in agamuṃ (§419), avocuṃ (§477), akāsuṃ, akaruṃ (§491) and agacchuṃ, ahesuṃ (§517), and these forms are canonical too.
tāva mahantā puñjā ahesuṃ (1V 1.1.1.1: Sudinnabhāṇavāra)
option
before
from
operation
to
after
context
vā
jaramarānaṃ
(ādesā)
jīra|jīyya|mīyyā
optionally
the roots jara and mara
(replaced by)
jīra|jīyya|mīyya
jaramarānaṃ is “of jara and mara”, the roots “to grow old, to decay” and “to die”; jīra jīyya mīyyā are the three replacements (ādesā supplied), of which the first two belong to jara and the third to mara, as the vutti’s pairing and its examples show. The option marker vā opens an option: the roots may also stand unchanged, and marati, maranti — listed by the vutti as the last pair — are good Pāli, while jarati is found only in the grammars. Ruiz-Falqués (reference chapter, §3.3) counts the canon’s forms — jīrati 9, jīranti 8, jiyyati 3, jīyati 16, jīyanti 30; marati 25, maranti 4, miyyati 3, mīyati 20, mīyanti 21 — and concludes that this vā marks an open option with no preference. The heading follows the CST’s sutta list and the Rūpasiddhi (482) in spelling the replacements jīyya, mīyya, with a long vowel; the CST’s vutti section spells the sutta, the vutti and the examples with a short one (jiyya miyyā, jiyyati, miyyati), and the vutti is quoted here as printed.57 miyyati at Sn 4.6, jīyati, mīyati far more often); the commonest forms, with a single y, the Rūpasiddhi derives from jīyya, mīyya by eliding one y under §517.
Jara mara iccetesaṃ dhātūnaṃ jīra jiyya miyyādesā honti vā.
Jīrati, jīranti, jiyyati, jiyyanti, miyyati, miyyanti, marati, maranti.
Optionally, the roots jara (“to grow old”) and mara (“to die”) are replaced by jīra, jiyya and miyya — jīra and jiyya standing for jara, miyya for mara.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√jara + a + ti)
jīrati
vattamānā, parassapada
grows old, wears out
▶️🤟⨂(√jara + a + anti)
jīranti
vattamānā, parassapada
they grow old
▶️🤟⨀(√jara + a + ti)
jiyyati
vattamānā, parassapada
grows old, decays
▶️🤟⨂(√jara + a + anti)
jiyyanti
vattamānā, parassapada
they decay
▶️🤟⨀(√mara + a + ti)
miyyati
vattamānā, parassapada
dies
▶️🤟⨂(√mara + a + anti)
miyyanti
vattamānā, parassapada
they die
▶️🤟⨀(√mara + a + ti)
marati
vattamānā, parassapada
dies (option not taken)
▶️🤟⨂(√mara + a + anti)
maranti
vattamānā, parassapada
they die (option not taken)
jara + a + ti
rule
→
(jara→jīra) + a + ti
§505
→
jīr + a + a + ti
§521
→
jīrati
jara + a + ti
rule
→
(jara→jiyya) + a + ti
§505
→
jiyy + a + a + ti
§521
→
jiyyati
mara + a + ti
rule
→
(mara→miyya) + a + ti
§505
→
miyy + a + a + ti
§521
→
miyyati
When the option is not taken the root stands, its final a elided before the suffix a of §445 (433): Bhūvādito a by §521 (425): Dhātussanto lopo’nekasarassa : mar + a + ti, marati.
kaṇṇo jīrati (3V 8.14: Cīvararajanakathā)
appaṃ vata jīvitaṃ idaṃ, oraṃ vassasatāpi miyyati (18Sn 4.6: Jarāsutta)
yo evaṃ marati so dhanaṃ vā labhati (1V 1.1.3: Tatiyapārājikasikkhāpada)
The forms with a single y, which the Rūpasiddhi derives from jīyya, mīyya by §517, are the ones the canon prefers:
jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca (7D 1.11: Bodhisattaabhinivesa)
option
before
from
operation
to
after
context
ca (vā)
asassa ādi
lopo
asabbattha
and (optionally)
the initial [a] of the root asa
elision
aeverywhere — before all endings and suffixes
The sutta is sabbattha asassa ādilopo ca: “everywhere, of asa, elision of the initial, and”. asa is the root “to be” (atthi); its initial is the a, which the vutti’s ādissa lopo removes; sabbattha the vutti unpacks as vibhattipaccayesu, “before the endings and the suffixes”. The vā of the vutti is not in the sutta: it is carried over (anuvutti) from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā , and runs on through the vuttis of §507–§512. By saying ca the rule reaches beyond the endings of this chapter to the suffixes as well — the Rūpasiddhi (496) reads sabbattha vibhattippaccayesu ca — so that the participles santo, sante (with anta) and samāno (with māna), made by §565 (646): Vattamāne mānantā , lose the a as santi and siyā do. The ca also sets this rule beside §492 (499): Asasmā mimānaṃ mhimhā’ ntalopo ca to §496 (497): Simhi ca , which elide the final s of the root (amhi, attha, atthi, atthu, asi): the root appears either without its initial (santi, siyā) or without its final (atthi, asi). The Rūpasiddhi calls this vā a vavatthitavibhāsā, a “settled option”: the two treatments are distributed over different endings — santi is never asanti, atthi never tthi — rather than both being open for one and the same word.
Sabbattha vibhattipaccayesu asa iccetassa dhātussa ādissa lopo hoti vā.
Siyā, santi, sante, samāno.
Vāti kimatthaṃ? Asi.
Everywhere — before all endings and suffixes — the initial [a] of the root asa (“to be”) is optionally elided.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√asa + a + eyya)
siyā
sattamī, parassapada
there may be, it might be
▶️🤟⨂(√asa + a + anti)
santi
vattamānā, parassapada
they are, there are
🚹⑦⨀(√asa + anta)
sante
suffix anta (§565), ⑦⨀
when there is, [something] being
🚹①⨀(√asa + māna)
samāno
suffix māna (§565), ①⨀
being, one who is
asa + a + eyya
rule
→
as + a + a + eyya
§521
→
as + a + eyya
§510
→
as + eyya§506
→
s + (eyya→iyā)
§517
→
siyā
asa + a + anti
rule
→
as + a + a + anti
§521
→
as + a + anti
§510
→
as + anti§506
→
santi
asa + a + māna + si
rule
→
as + a + a + māna + si
§521
→
as + a + māna + si§506
→
samāna + (si→o)
§104
→
samāno
eyya is the third-person singular of the sattamī (§425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe ); its change to iyā is one of the replacements §517 allows, and siyā is that rule’s own example. sante is the seventh form of santa by §108 (90): Smāsmiṃnaṃ vā , samāno the first form by §104 (66): So .
santi, bhante, samaṇabrāhmaṇā lajjino kukkuccakā sikkhākāmā (1V 1.1.2: Dutiyapārājikasikkhāpada)
sante patirūpe gāhake dātabbaṃ (3V 8.28: Vassaṃvuṭṭhānaṃanuppannacīvarakathā)
suddhadiṭṭhi samāno (1V 1.2.8: Duṭṭhadosasikkhāpada)
By saying vā (optionally) the initial is not always elided: asi (“you are”), the second-person singular of the vattamānā, keeps its a and loses its final s instead, by §496 (497): Simhi ca .
lemma
inflected
vibhatti
meaning
▶️🤘⨀(√asa + a + si)
asi
vattamānā, parassapada
you are
asa + a + si
rule
→
as + a + a + si
§521
→
as + a + si
§510
→
a + s + si
§496
→
asi
nihato tvamasi antakā (3V 1.8: Mārakathā)
option
before
from
operation
to
after
context
(vā)
(asassa)
(ādeso)
bhū
asabbadhātuke
(optionally)
(the whole root asa)
(replaced by)
bhūbefore an asabbadhātuka ending
asabbadhātuke is “before an asabbadhātuka [ending]”: §431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ gives the name sabbadhātuka to four of the eight sets of endings, and the other four — parokkhā, ajjatanī, bhavissantī and kālātipatti — are by default asabbadhātuka. bhū is the root “to be, become” that replaces asa; asassa continues from §506 (496): Sabbatthā’sassādilopo ca , sharpened by the vutti to asasseva, “of asa alone” (the whole root, not a letter of it), and ādeso is supplied. The vā, again supplied by the vutti, is carried from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā and opens an option: before the asabbadhātuka endings asa may give way to bhū (bhavissati, and the Rūpasiddhi adds abhavissa) or stand (āsi, āsuṃ, the ajjatanī). In practice the roots share one paradigm: asa supplies chiefly the vattamānā (atthi), the sattamī (siyā, assa), the pañcamī (atthu) and the ajjatanī (āsi), while bhū and hū (hoti) furnish the rest.
Asasseva dhātussa bhūhoti vā asabbadhātuke.
Bhavissati. Bhavissanti.
Vāti kimatthaṃ? Āsuṃ.
Optionally, the root asa alone is replaced by bhū when an asabbadhātuka ending [one not named sabbadhātuka by §431] follows.
By saying vā (optionally) asa may keep its own shape before an asabbadhātuka ending: in āsuṃ (“they were”, ajjatanī) the root stands, lengthened by the augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu , and its uṃ is one the replacement of §504 (470): Sabbato uṃ iṃsu has passed over.
lemma
inflected
vibhatti
meaning
⏮🤟⨂(√asa + a + uṃ)
āsuṃ
ajjatanī, parassapada
they were
asa + a + uṃ
rule
→
as + a + a + uṃ
§521
→
as + a + uṃ
§510
→
(a) + as + uṃ
§519
→
(a + a)s + uṃ
§12
→
(a→ā)s + uṃ
§15
→
āsuṃ
yā tattha devatā āsuṃ, tāsaṃ dakkhiṇamādise (3V 6.15: Sunidhavassakāravatthu)
option
before
from
operation
to
after
context
(vā)
ñāto
eyyassa
(ādesā)
iyā|ñā
(optionally)
after the root ñā
the ending eyya
(replaced by)
iyā|ñā
eyyassa is the third-person singular ending of the sattamī (§425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe ); ñāto “after the root ñā” (“to know”), and iyā ñā the two replacements (ādesā supplied). The vā of the vutti is carried from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā — the Rūpasiddhi (515) prints it in the sutta itself, Eyyassa ñāto iyā ñā vā58 jāneyya, with the ending unchanged, is as good as jāniyā and jaññā. The two results differ in what happens to the suffix nā of §449 (513): Kiyādito nā : before iyā it stays (jā-n-iyā), before ñā it is elided by §509 (516): Nāssa lopo yakārattaṃ and the root takes the shape jaṃ of §470 (514): Ñāssa jā jaṃ nā , whose niggahīta becomes ñ before the ñ of the ending — the Rūpasiddhi notes ñādese ñāssa jaṃādeso, “when ñā replaces [the ending], ñā becomes jaṃ”. The CST’s sutta list prints Yeyyassa, which is no word; the vutti (Eyyassa vibhattissa) and the Rūpasiddhi read Eyyassa, and this chapter follows them.
Eyyassa vibhattissa ñā iccetāya dhātuyā parassa iyā ñā ādesā honti vā.
Jāniyā, jaññā.
Vāti kimatthaṃ? Jāneyya.
Optionally, the ending eyya standing after the root ñā (“to know”) is replaced by iyā and by ñā.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√ñā + nā + eyya)
jāniyā
sattamī, parassapada
he may know, should understand
⏯🤟⨀(√ñā + nā + eyya)
jaññā
sattamī, parassapada
he may know, should understand
ñā + nā + eyya
rule
→
(ñā→jā) + nā + eyya
§470
→
jā + nā + (eyya→iyā)
§508
→
jā + n + ā + iyā
§12
→
jāniyā
ñā + nā + eyya
rule
→
(ñā→jaṃ) + nā + eyya
§470
→
jaṃ + nā + eyya
§509
→
jaṃ + (eyya→ñā)
§508
→
ja(ṃ→ñ) + ñā
§31
→
jaññā
The bare jāniyā is not attested as a verb in the Tipiṭaka (the jāniyā of vadhena vā bandhena vā jāniyā vā garahāya vā is the noun jāni, “loss”, in the third form); the prefixed vijāniyā, the Rūpasiddhi’s own example, is.
kaṇhavāranayeneva, sukkavāraṃ vijāniyā (4V 1.7.6: Paṭippassambhetabbatecattālīsaka)
yaṃ jaññā— sakkomi ajjeva gantunti (3V 2.37: Gantabbavāra)
option
before
from
operation
to
after
context
(vā)
(ñāto)
nāssa
lopo|yakārattaṃ
nā|ya
(optionally)
(after the root ñā)
the suffix nā
elision|becoming the letter ya
nāya
nāssa is the suffix nā of the kiyādi class (§449 (513): Kiyādito nā ), lopo its elision, yakārattaṃ its “becoming the letter ya” (yakāra, the letter y with its inherent a). ñāto continues from §508 (515): Eyyassa ñāto iyā ñā — the vutti says ñā iccetāya dhātuyā parassa — and so does the vā, carried down from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā ; the ca of the vutti’s yakārattañca joins the two operations. The elision gives jaññā (see §508); the change to ya gives nāyati, where the root has itself become nā by §470 (514): Ñāssa jā jaṃ nā , so that nāyati (“is known”) looks like a passive in ya. The option not taken is jānāti, with nā intact. The Rūpasiddhi (516) states how the option is settled (vavatthitavibhāsā): before the ñā that replaces eyya the elision is constant (jaññā, never jānaññā), in the ajjatanī and the like it is free (aññāsi beside sañjāni), elsewhere it does not occur; and the change to ya is for the form nāyati.
Ñā iccetāya dhātuyā parassa nāpaccayassa lopo hoti vā, yakārattañca.
Jaññā, nāyati.
Vāti kimatthaṃ? Jānāti.
Optionally, the suffix nā standing after the root ñā is elided; and it [optionally] becomes the letter ya.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√ñā + nā + eyya)
jaññā
sattamī, parassapada
he may know
▶️🤟⨀(√ñā + nā + ti)
nāyati
vattamānā, parassapada
is known, is evident
ñā + nā + eyya
rule
→
(ñā→jaṃ) + nā + eyya
§470
→
jaṃ + nā + eyya
§509
→
jaṃ + (eyya→ñā)
§508
→
ja(ṃ→ñ) + ñā
§31
→
jaññā
ñā + nā + ti
rule
→
(ñā→nā) + nā + ti
§470
→
nā + (nā→ya) + ti
§509
→
nāyati
tesaṃ sabhāgadhammānaṃ, nāmamattaṃ na nāyati (5V 3.1: Samuṭṭhānassuddāna)
option
before
from
operation
to
after
context
ca (vā)
akāro
lopaṃ|ettaṃ
a|e
and (optionally)
the suffix a
elision|becoming e
ae
The sutta is lopaṃ ca ettaṃ akāro: “the letter a [undergoes] elision and e-ness”. akāro here is the suffix a of §445 (433): Bhūvādito a — the Rūpasiddhi (487) remarks that in this stretch of rules on the class suffixes (vikaraṇa) “the letter a” means that suffix — and ca joins the two things that happen to it. The vā of the vutti is carried from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā . The elision is what removes the suffix wherever a vowel follows it — before the endings anti, eyya, uṃ, before the augment i — and after a root ending in a long vowel (hoti, pāti, dammi); the Rūpasiddhi derives hoti by this very rule, and states in a verse that the suffix a (and no other class suffix) is elided, “by settled option”. The change to e is seen before the consonant-initial endings mi, ma, ti and the rest: vajjemi, vademi, and the Rūpasiddhi’s vadeti, vadenti. When the option is not taken the a stands, and before mi and ma it is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu : vajjāmi, vadāmi. The vajja of the examples is the replacement of vada allowed by §500 (486): Vadassa vajjaṃ .
Akārapaccayo lopamāpajjate, ettañca hoti vā.
Vajjemi, vademi, vajjāmi, vadāmi.
The suffix a [of §445] undergoes elision, and optionally becomes e.
The elision named first in the sutta has no example in the vutti, but every derivation in this chapter uses it: the suffix a disappears before a vowel-initial ending (pac + ~~a~~ + anti, gam + ~~a~~ + issati, as + ~~a~~ + eyya) and after a root in a long vowel, where nothing is left to show it was ever there. The Rūpasiddhi’s derivation of hoti, the counter-example of §511 (521): Uttamokāro , runs:
hū + a + ti
rule
→
hū + a + ti
§510
→
h(ū→o) + ti
§485
→
hoti
pāti, yāti, vāti, the counter-examples of §521 (425): Dhātussanto lopo’nekasarassa , arise the same way.
option
before
from
operation
to
after
context
(vā)
okāro
uttaṃ
u
(optionally)
the suffix o
becoming u
u
The sutta is uttaṃ okāro: “the letter o [undergoes] u-ness”. okāro is the class suffix o of the tanādi roots (§451 (520): Tanādito oyirā ), as the counter-example shows: the o of hoti, which is the vuddhi of hū by §485 (434): Aññesu ca , is not touched. The vā of the vutti is the one carried from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā . It opens an option — karoti keeps the o, kurute (with the help of the next rule) takes u — which the Rūpasiddhi (521) again treats as settled (vavatthitavibhāsā): u throughout the attanopada (kurute, tanute) and in kubbanti beside karonti, o in the parassapada singular (karoti, tanoti).
Okārapaccayo uttamāpajjate vā.
Kurute, karoti.
Okāroti kimatthaṃ? Hoti.
Optionally, the suffix o [of §451] becomes u.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kara + o + te)
kurute
vattamānā, attanopada
he does, makes [for himself]
▶️🤟⨀(√kara + o + ti)
karoti
vattamānā, parassapada
he does, makes (option not taken)
kara + o + te
rule
→
kar + a + o + te
§521
→
kar + (o→u) + te
§511
→
k(a→u)r + u + te
§512
→
kurute
kara + o + ti
rule
→
kar + a + o + ti
§521
→
karoti
te is the attanopada ending of the vattamānā (§423 (426): Vattamānā ti anti, si tha, mi ma, te ante, se vhe, e mhe ), used in the active by §454 (440): Kattari ca ; the u of the root is by §512 (522): Karassākāro ca .
ubho puññañca pāpañca, yaṃ macco kurute idha (12S1 3.1.4: Piyasutta)
By saying okāro (the suffix o) the rule reaches the class suffix only. The o of hoti is not a suffix but the vuddhi of the root hū (§485), made after the suffix a has been elided by §510 (487): Lopañcettamakāro , and it never becomes u.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√hū + a + ti)
hoti
vattamānā, parassapada
he is, it is
hū + a + ti
rule
→
hū + a + ti
§510
→
h(ū→o) + ti
§485
→
hoti
option
before
from
operation
to
after
context
ca (vā)
karassa akāro
(uttaṃ)
(u)
and (optionally)
the a of the root kara
(becoming u)
(u)
Karassākāro ca is karassa akāro ca: “and the a of kara” — the root “to do, to make”, whose vowel is meant, not a suffix this time. uttaṃ (the change to u, uttamāpajjate in the vutti) continues from §511 (521): Uttamokāro , and the vā from §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā . By saying ca this rule is an extension of §511: not only the suffix o but the root vowel before it becomes u, so that kar + o + te yields kurute and not karute. The vutti’s four examples show the option taken twice — kurute, and kubbanti, where u + u before the plural anti end as bb — and not taken twice: karoti, and kayirati, made with the other tanādi suffix yira of §451 (520): Tanādito oyirā , where the a stays. The CST prints the two middle examples as taroti, tubbanti, a misprint of t for k (the Rūpasiddhi, 522, has kubbanti, karonti … kurute, kubbante … kayirati); they are corrected below.
Kara iccetassa dhātussa akāro uttamāpajjate vā.
Kurute, karoti59 60
Karasseti kimatthaṃ? Sarati, marati.
Optionally, the a of the root kara (“to do, to make”) also becomes u.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√kara + o + te)
kurute
vattamānā, attanopada
he does [for himself]
▶️🤟⨀(√kara + o + ti)
karoti
vattamānā, parassapada
he does (option not taken)
▶️🤟⨂(√kara + o + anti)
kubbanti
vattamānā, parassapada
they do
🔵▶️🤟⨀(√kara + yira + ti)
kayirati
vattamānā, parassapada
is done, is made (option not taken)
kara + o + anti
rule
→
kar + a + o + anti
§521
→
kar + (o→u) + anti
§511
→
k(a→u)r + u + anti
§512
→
kur + (u→v) + anti
§71
→
ku + r + v + anti
§517
→
ku + (v→bb) + anti
§20
→
kubbanti
kara + yira + ti
rule
→
kar + a + yira + ti
§521
→
ka + r + yira + ti
§517
→
kayirati
In kubbanti the u that the suffix has become turns into v before the vowel of anti by §71 (505): Yavakārā ca ; the r of the root is elided before it (one of the elisions §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca allows), and v after a vowel becomes bb — the change bbo vassa listed in the vutti of §20 (27): Do dhassa ca , whose own example is kubbato. In kayirati the r of the root is likewise dropped before yira.
evañhi dhīrā kubbanti, nāvakaṅkhanti jīvitaṃ (12S1 4.3.3: Godhikasutta)
kuṭi kira me kayirati adesitavatthukā (1V 1.2.6: Kuṭikārasikkhāpada)
option
before
from
operation
to
after
context
o (dhātvantassa)
(ādeso)
ava
sare
a root-final o
(replaced by)
avabefore a vowel
o is the letter at the end of a root (dhātvantassa, supplied by the vutti) — not, as a rule, an original final, but the o that §485 (434): Aññesu ca makes of a final u or ū by vuddhi (cu → co, bhū → bho); ava is its replacement (ādeso supplied), and sare the condition “before a vowel”, which in practice is the a of the suffix of §445 (433): Bhūvādito a . ava is the letter-name spelling of av: bho + a + ti gives bhav-a-ti, the a heard after the v being the suffix. There is no option marker; the rule is obligatory, and it is the general rule for a final o, which §515 (541): Te āvāyā kārite overrides in the causative. In the Rūpasiddhi this rule (435) follows directly on Bhūvādito a (433) and Aññesu ca (434), and bhavati is derived there.
Okārassa dhātvantassa sare pare avādeso hoti.
Cavati. Bhavati.
Oti kimatthaṃ? Jayati.
A root-final o is replaced by ava when a vowel follows.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√cu + a + ti)
cavati
vattamānā, parassapada
falls away, passes away
▶️🤟⨀(√bhū + a + ti)
bhavati
vattamānā, parassapada
is, becomes
cu + a + ti
rule
→
c(u→o) + a + ti
§485
→
c(o→av) + a + ti
§513
→
cavati
bhū + a + ti
rule
→
bh(ū→o) + a + ti
§485
→
bh(o→av) + a + ti
§513
→
bhavati
jāyati ca jīyati ca mīyati ca cavati ca upapajjati ca (7D 1.11: Bodhisattaabhinivesa)
By saying o the rule applies to a final o alone. The root ji (“to conquer”) ends, after vuddhi, in e, and before a vowel that e becomes aya by the next rule, §514 (491): E aya , not ava.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√ji + a + ti)
jayati
vattamānā, parassapada
conquers
ji + a + ti
rule
→
j(i→e) + a + ti
§485
→
j(e→ay) + a + ti
§514
→
jayati
By saying sare (before a vowel) the o is left where no vowel follows: in hoti the suffix a has been elided by §510 (487): Lopañcettamakāro , the ending ti comes straight after the o, and the o stays. The CST’s vutti has no counter-example for sare; the Sinhalese manuscript and the Saddanīti supply hoti.61
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√hū + a + ti)
hoti
vattamānā, parassapada
is
hū + a + ti
rule
→
hū + a + ti
§510
→
h(ū→o) + ti
§485
→
hoti
option
before
from
operation
to
after
context
e (dhātvantassa)
(ādeso)
aya
(sare)
a root-final e
(replaced by)
aya(before a vowel)
dhātvantassa (“of the root’s final”) and sare pare (“when a vowel follows”) continue from §513 (435): O ava sare : the rule is the twin of the last for the other vuddhi vowel. e is what §485 (434): Aññesu ca makes of a final i or ī (ji → je, nī → ne), and aya — that is, ay — replaces it before the suffix a: ne + a + ti gives nay-a-ti. No option marker: obligatory. A different form of the same verbs arises when the suffix a is elided by §510 (487): Lopañcettamakāro , for then no vowel follows the e and it stays: neti beside nayati, jeti beside jayati — the Rūpasiddhi (491) gives neti, nenti first and adds lopābhāve nayati, “when there is no elision, nayati”.
Ekārassa dhātvantassa sare pare ayādeso hoti.
Nayati, jayati.
A root-final e is replaced by aya when a vowel follows.
By saying sare (before a vowel) the e is left where no vowel follows: when the suffix a is elided by §510 (487): Lopañcettamakāro the e stands, neti beside nayati, jeti beside jayati. The CST’s vutti has no counter-example; the Sinhalese manuscript supplies neti.62
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√nī + a + ti)
neti
vattamānā, parassapada
leads, guides
nī + a + ti
rule
→
nī + a + ti
§510
→
n(ī→e) + ti
§485
→
neti
todeyyo brāhmaṇo iminā nayena neti (15A4 4.4.7: Vassakārasutta)
option
before
from
operation
to
after
context
te (o e)
(ādese pāpuṇanti)
āva|āyā
kārite
those two, the root-final o and e
(take the replacements)
āva|āyain the causative
te (“those two”) picks up the o of §513 (435): O ava sare and the e of §514 (491): E aya ; āvāyā is āva āyā, their two replacements, matched in order; kārite “in the causative” — before the kārita suffixes ṇe, ṇaya, ṇāpe, ṇāpaya of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe . In the causative the root vowel takes vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite (lū → lo, nī → ne), and before the vowel of the suffix that o and e become āv and āy instead of the av and ay of §513–§514: lāveti, nāyeti, with the ṇ of the suffix removed by §523 (526): Kāritānaṃ ṇo lopaṃ . No option marker: obligatory. The vutti’s last sentence adds, yogavibhāgena — by splitting the sutta so that Te āvāyā stands as a rule without kārite — that e becomes āya in another case too, outside the causative: gāyati from the root ge (“to sing”); the Rūpasiddhi (541, and at jhe) applies the same split to jhāyati and vāyati, and calls it a special provision (visesavidhāna).
Te o e iccete āva āyādese pāpuṇanti kārite.
Lāveti, nāyeti.
Yogavibhāgena aññasmimpi ekārassa āyādeso hoti.
Gāyati, gāyanti.
Those two, [the root-final] o and e, take the replacements āva and āya [respectively] in the causative.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√lū + ṇe + ti)
lāveti
vattamānā, parassapada, causative
has [something] cut, reaped
▶️🤟⨀(√nī + ṇe + ti)
nāyeti
vattamānā, parassapada, causative
has [someone] led
lū + ṇe + ti
rule
→
l(ū→o) + ṇe + ti
§483
→
l(o→āv) + ṇe + ti
§515
→
lāv + ṇe + ti
§523
→
lāveti
nī + ṇe + ti
rule
→
n(ī→e) + ṇe + ti
§483
→
n(e→āy) + ṇe + ti
§515
→
nāy + ṇe + ti
§523
→
nāyeti
lū is the root of lunāti (“reaps”, §449 (513): Kiyādito nā ); neither lāveti nor nāyeti is attested in the Tipiṭaka. The Rūpasiddhi’s example for the rule is bhāveti (“develops, cultivates”), the causative of bhū, which is:
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√bhū + ṇe + ti)
bhāveti
vattamānā, parassapada, causative
develops, cultivates
bhū + ṇe + ti
rule
→
bh(ū→o) + ṇe + ti
§483
→
bh(o→āv) + ṇe + ti
§515
→
bhāv + ṇe + ti
§523
→
bhāveti
tamevūpekkhaṃ bhāveti (10M 1.4.1: Kāmādīnavakathā)
By splitting the rule (yogavibhāga), e takes the replacement āya in another case as well [outside the causative].
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√ge + a + ti)
gāyati
vattamānā, parassapada
sings
▶️🤟⨂(√ge + a + anti)
gāyanti
vattamānā, parassapada
they sing
ge + a + ti
rule
→
g(e→āy) + a + ti
§515
→
gāyati
naccantipi gāyantipi vādentipi lāsentipi (1V 1.2.13: Kuladūsakasikkhāpada)
option
before
from
operation
to
after
context
ikārāgamo
i
asabbadhātukamhi
augment
ibefore an asabbadhātuka ending
ikārāgamo is “the augment i” — an āgama, a letter inserted, not a replacement of anything — and asabbadhātukamhi “before an asabbadhātuka [ending]”, the four sets that §431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ leaves outside the sabbadhātuka: parokkhā, ajjatanī, bhavissantī, kālātipatti. §431’s vutti names this rule as the purpose of the term. The i is inserted between the stem and the ending, gam-a-i-ssati, the suffix a giving way to it (§510 (487): Lopañcettamakāro ). The sutta has no option marker and the vutti says sabbasmiṃ, “in every [asabbadhātuka]”; yet the augment is missing from many asabbadhātuka forms the grammar itself teaches — akāsi (§491), avoca (§477), āsuṃ (§507), agamī (§519), ahosi (§517) — and the Rūpasiddhi (466) reads the rule with kvaci and confines it to consonant-initial endings (ssati, ttha, mha: babhūvittha, apacittha), its verse adding that even before those it sometimes fails, as sessati, nessati show. In Kaccāyana’s own arrangement the exceptions fall under the kvaci of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca .
Sabbasmiṃ asabbadhātukamhi ikārāgamo hoti.
Gamissati, karissati, labhissati, pacissati.
Asabbadhātukamhīti kimatthaṃ? Gacchati, karoti, labhati, pacati.
Before every asabbadhātuka ending the augment i is inserted.
lemma
inflected
vibhatti
meaning
⏯🤟⨀(√gamu + a + ssati)
gamissati
bhavissantī, parassapada
will go
⏯🤟⨀(√kara + o + ssati)
karissati
bhavissantī, parassapada
will do
⏯🤟⨀(√labha + a + ssati)
labhissati
bhavissantī, parassapada
will get
⏯🤟⨀(√paca + a + ssati)
pacissati
bhavissantī, parassapada
will cook
gamu + a + ssati
rule
→
gam + u + a + ssati
§521
→
gam + a + (i) + ssati
§516
→
gam + a + i + ssati
§510
→
gamissati
kara + o + ssati
rule
→
kar + a + o + ssati
§521
→
kar + o + (i) + ssati
§516
→
kar + o + i + ssati
§517
→
karissati
ssati is the third-person singular of the bhavissantī (§429 (472): Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe ). After kara the class suffix is the o of §451 (520): Tanādito oyirā , whose elision before the augment is one of the elisions §517 licenses (its own example is kareyya); gamu keeps its m because §476 (442): Gamissanto ccho vā sabbāsu is optional (gacchissati is the other form).
kilanto addhānaṃ gamissati (3V 8.18: Visākhāvatthu)
tatthevimaṃ paṭinetha, yattha kolaṃ pacissati (22J 4.1.6: Sujātājātaka)
By saying asabbadhātukamhi (before an asabbadhātuka ending) the augment does not appear before the endings of the vattamānā, pañcamī, sattamī and hiyyattanī, which §431 names sabbadhātuka.
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√gamu + a + ti)
gacchati
vattamānā, parassapada
goes
▶️🤟⨀(√kara + o + ti)
karoti
vattamānā, parassapada
does
▶️🤟⨀(√labha + a + ti)
labhati
vattamānā, parassapada
gets
▶️🤟⨀(√paca + a + ti)
pacati
vattamānā, parassapada
cooks
option
before
from
operation
to
after
context
kvaci … ca
dhātuvibhattippaccayānaṃ
dīgha|viparīta|ādesa|lopa|āgamā
(jinavacanānurūpaṃ)
sometimes, and
of roots, endings and suffixes
lengthening|change|replacement|elision|augment
(in conformity with the Buddha’s word)
The compound dhātuvibhattippaccayānaṃ is “of roots (dhātu), endings (vibhatti) and suffixes (paccaya)” — everything a verb form is made of; dīghaviparītādesalopāgamā lists five operations: dīgha lengthening, viparīta change of one vowel into another (the Rūpasiddhi’s examples include the shortening of a long vowel, o to e, o to a), ādesa replacement, lopa elision, āgama augment. The vutti supplies the frame: “here in the verb chapter, for the derivations (sādhana) not [explicitly] taught, these operations are to be performed in conformity with the Jina’s word”. kvaci restricts: the licence reaches only such forms as the canon attests — the rule is a warrant for recording usage, not for inventing forms — and ca gathers the five operations under the one kvaci, the Rūpasiddhi (488) adding that they hold in the kita as well. kvaci then runs on as an adhikāra: the vuttis of §518 (446): Attanopadāni parassapadattaṃ , §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu and §521 (425): Dhātussanto lopo’nekasarassa supply it from here. The rule is the counterpart of §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca for nouns; Ruiz-Falqués (reference chapter, §3.4) notes that the Burmese tradition calls these three the mahāsuttas, “great rules”, and that in them kvaci plays exactly the restrictive role Vimalabuddhi assigns it. The heading follows the CST’s sutta list and the Rūpasiddhi, dhātuvibhattippaccayānaṃ with a double p; the CST’s vutti section prints dhātuvibhattipaccayānaṃ, and its vutti is quoted as printed.
Idha ākhyāte aniddiṭṭhesu sādhanesu63
Jāyati, kareyya, jāniyā, siyā, kare, gacche, jaññā, vakkhetha, dakkhetha, dicchati64
Here in the verb [chapter], for derivations that have not been [explicitly] taught, these operations — lengthening (dīgha), change (viparīta), replacement (ādesa), elision (lopa) and augment (āgama) — of roots, endings and suffixes are sometimes to be carried out, in conformity with the word of the Jina.
Jāyati and the rest, and other such derivations besides, are to be construed [by this rule].
The vutti’s fourteen forms illustrate the five operations of the sutta, several of them more than one:
dīgha, lengtheningjāyati: the root jana (“to be born”) loses its n before the ya of §447 (510): Divādito yo and its a is lengthened, jā-ya-ti (the Rūpasiddhi’s verse: “lengthening of roots before ya”).viparīta, change of a vowelahesuṃ: the o of aho- (the vuddhi of hū) becomes e; agacchi, ahosi: the ending ī of the ajjatanī is shortened to i; dicchati: the ā of dā becomes i before the desiderative suffix; vakkhetha, dakkhetha: the a before the tha of the ending becomes e.ādesa, replacementkare, gacche: the ending eyya becomes e; jāniyā, siyā: eyya becomes iyā (which §508 (515): Eyyassa ñāto iyā ñā states for ñā alone); jaññā: eyya becomes ñā; vakkhetha, dakkhetha: the ssa of the bhavissantī appears as kha, the replacement §481 (524): Karassa sappaccayassa kāho records for vakkhāmi, vakkhāma, after vaca and after the dakkha of §471 (483): Disassa passa dissa dakkhā vā ; dicchati: the desiderative sa of §434 (534): Bhuja ghasa hara su pādīhi tumicchatthesu appears as ccha.lopa, elisionkareyya, kare: the suffix o before eyya; siyā: the initial of asa (as §506 (496): Sabbatthā’sassādilopo ca teaches); jaññā: the suffix nā (as §509 (516): Nāssa lopo yakārattaṃ teaches); agacchuṃ: the suffix a before uṃ, the ending itself escaping the replacement of §504 (470): Sabbato uṃ iṃsu .āgama, augmentahosi, ahesuṃ: the s between root and ending, which §491 (523): Karassa kāsattamajjatanimhi extends to hū by its bhāvaniddesa; agacchi, agacchuṃ, ahosi, ahesuṃ: the a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu . The Rūpasiddhi (488) turns the rule into a set of verses cataloguing the changes it covers — the shortening of ā before nā in the kiyādi roots (kiṇāti), ñcha for ccha (agañchi), gā for gamu in the ajjatanī (ajjhagā), the augment u before ttha and mha (agamuttha), e for eyya, eyyāsi, eyyāmi, āha for brū, the lengthening of the unreduplicated syllable in the parokkhā (babhūva), and the constant elision of an ending’s initial vowel after e or o (vajjenti, karonti).
option
before
from
operation
to
after
context
(kvaci)
attanopadāni
(āpajjante)
parassapadattaṃ
(sometimes)
the attanopada endings
(take on)
the form of the parassapada
attanopadāni are the second six endings of each set, named by §407 (439): Parāṇyattanopadāni and prescribed for the passive and the impersonal by §453 (444): Attanopadāni bhāve ca kammani ; parassapadattaṃ is “the state of being parassapada”, the first six (§406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni ). The rule lets a passive take the active endings — vuccati for vuccate — and it is under this rule that the ordinary Pāli passive, which is nearly always in -ti, is formed. kvaci is not in the sutta; the vutti supplies it from §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , the first of the rules that share its adhikāra. It restricts: the attanopada endings remain available in the passive, and the vutti’s counter-examples karīyate, labbhate, paccate keep them. The Rūpasiddhi (446) adds akattariyevetaṃ, “this is only in the non-agent [voices]”: it is the passive and impersonal endings that turn parassapada, while the attanopada that §454 (440): Kattari ca allows in the active (maññate, rocate) is a different matter. As at §248 (260): Kvaci to pañcamyatthe , the restriction says nothing about frequency — the -ti passive far outnumbers the -te passive in the canon.
Attanopadāni kvaci parassapadattamāpajjante.
Vuccati, labbhati, paccati.
Kvacīti kimatthaṃ? Karīyate, labbhate, paccate.
Sometimes the attanopada endings take on the form of the parassapada.65
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√vaca + ya + te)
vuccati
vattamānā, attanopada → parassapada
is said, is called
🔵▶️🤟⨀(√labha + ya + te)
labbhati
vattamānā, attanopada → parassapada
is obtained
🔵▶️🤟⨀(√paca + ya + te)
paccati
vattamānā, attanopada → parassapada
is cooked, is tormented
vaca + ya + te
rule
→
vaca + ya + (te→ti)
§518
→
vac + a + ya + ti
§521
→
v(a→u)c + ya + ti
§487
→
vu(c + ya → cc) + ti
§441
→
vuccati
labha + ya + te
rule
→
labha + ya + (te→ti)
§518
→
labh + a + ya + ti
§521
→
labh + (ya→bha) + ti
§443
→
la(bh→b)bha + ti
§517
→
labbhati
paca + ya + te
rule
→
paca + ya + (te→ti)
§518
→
pac + a + ya + ti
§521
→
pa(c + ya → cc) + ti
§441
→
paccati
The passive suffix ya is that of §440 (445): Bhāvakammesu yo . In vuccati the a of vaca becomes u by §487 (478): Vaca vasa vahādīnamukāro vassa ye , which the Rūpasiddhi reads two ways — with v itself becoming u and the following vowel elided it yields uccate, with vassa taken as “of the a of va” it yields vuccati — and c + ya give cc by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa . In labbhati the ya takes the form of the preceding consonant by §443 (449): Pubbarūpañca and the first bh loses its aspiration, a change the Rūpasiddhi refers to §517.
ayaṃ vuccati, bhikkhave, puggalo attantapo (10M 1.1: Kandarakasutta)
kappaṃ nirayamhi paccati (4V 7.2.6: Pañcavatthuyācanakathā)
By saying kvaci (sometimes) the change is not obligatory: the passive may keep its attanopada ending, and the vutti’s karīyate, labbhate, paccate are the forms of §453 (444): Attanopadāni bhāve ca kammani untouched, karīyate with the augment ī of §442 (448): Ivaṇṇāgamo vā .
lemma
inflected
vibhatti
meaning
🔵▶️🤟⨀(√kara + ya + te)
karīyate
vattamānā, attanopada
is done
🔵▶️🤟⨀(√labha + ya + te)
labbhate
vattamānā, attanopada
is obtained
🔵▶️🤟⨀(√paca + ya + te)
paccate
vattamānā, attanopada
is cooked
kassa sāsanamāgamma, labbhate taṃ asokatā (19Th1 16.1.1: Adhimuttattheragāthā)
option
before
from
operation
to
after
context
(kvaci)
akārāgamo
a
hiyyattanī ajjatanī kālātipattīsu
(sometimes)
augment
abefore the endings of the hiyyattanī, ajjatanī and kālātipatti
akārāgamo is “the augment a”, and the locative compound names the three sets of endings before which it appears — the hiyyattanī (§427 (455): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, se vhaṃ, iṃ mhase ), the ajjatanī (§428 (468): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe ) and the kālātipatti (§430 (474): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā, ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase ) — the three sets whose meaning is past (§418 (456): Hiyyopabhuti paccakkhe hiyyattanī , §419 (469): Samīpe’jjatanī , §422 (475): Kriyātipanne’tīte kālātipatti ). The parokkhā, also past, is left out: āha, babhūva have no augment. The sutta does not say where the a goes; the Rūpasiddhi (457) says dhātūnamādimhi, at the head of the root, and argues in a verse that it can be nowhere else — so between a prefix and the root, as udapādi (ud + a + pādi) and ajjhagā (adhi + a + gā) show, while upasaṅkamiṃsu (§504) lacks it. kvaci is supplied by the vutti from §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca : the augment is not constant, and the forms without it, gamā, gamī, gamissā, are equally Pāli — regularly so after the prohibitive mā (§420 (471): Māyoge sabbakāle ca ). The heading spells hiyyattanī as the CST’s vutti section, §427 and the Rūpasiddhi do; the CST’s sutta list prints hiyyatthanī.
Kvaci akārāgamo hoti hiyyattanī ajjatanīkālātipatti iccetāsu vibhattīsu.
Agamā, agamī, agamissā.
Kvacīti kimatthaṃ? Gamā, gamī, gamissā.
Sometimes the augment a is added [at the head of the root] before the endings of the hiyyattanī, the ajjatanī and the kālātipatti.
lemma
inflected
vibhatti
meaning
⏮🤟⨀(√gamu + a + ā)
agamā
hiyyattanī, parassapada
he went
⏮🤟⨀(√gamu + a + ī)
agamī
ajjatanī, parassapada
he went
⏮🤟⨀(√gamu + a + ssā)
agamissā
kālātipatti, parassapada
he would have gone
gamu + a + ā
rule
→
gam + u + a + ā
§521
→
gam + a + ā
§510
→
(a) + gamā
§519
→
agamā
gamu + a + ī
rule
→
gam + u + a + ī
§521
→
gam + a + ī
§510
→
(a) + gamī
§519
→
agamī
gamu + a + ssā
rule
→
gam + u + a + ssā
§521
→
gam + a + (i) + ssā
§516
→
gam + a + i + ssā
§510
→
(a) + gamissā
§519
→
agamissā
The three examples are the ones §418, §419 and §476 (442): Gamissanto ccho vā sabbāsu use; gamu keeps its m because §476 is optional (agacchā, agacchī, agacchissā are the other forms). agamissā is not attested; the grammar’s own agacchissā (§422) is the canonical shape.
vesāliṃ agamā muni (4V 5.1: Khuddakavatthu)
agamī buddhavarassa santikaṃ (19Th2 14.1: Subhājīvakambavanikātherīgāthā)
Brū iccetāya dhātuyā īkārāgamo hoti timhi vibhattimhi.
Bravīti.
After the root brū (“to say”) the augment ī is inserted when the ending ti follows.
option
before
from
operation
to
after
context
(kvaci)
dhātussa anto
lopo
antoanekasarassa
(sometimes)
the final [vowel] of a root
elision
finalof a root with more than one vowel
The sutta is dhātussa anto lopo anekasarassa: “of a root, the final [undergoes] elision — of one with more than one vowel”. anekasara is na eka sara, “not one vowel”: gamu, sara, mara, paca are such roots, pā, yā, vā are not. The final that is elided is the vowel with which a root is cited — the u of gamu, the a of sara — a vowel that serves to pronounce the root and to mark its class, and that disappears before every suffix66 sar + ~~a~~ + a + ti that opens nearly every derivation in this chapter, and in the Rūpasiddhi the rule stands accordingly among the first rules of the verb section (425), immediately after the definition of the root and before any class suffix is added. kvaci is supplied by the vutti from §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and restricts: maha, matha and their like keep their final before ya and change it to ī by §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī — mahīyati, not mahyati — and the Rūpasiddhi names mahīyati samatho as what kvaci is for. A monosyllabic root keeps its vowel, and it is the suffix a that is elided instead, by §510 (487): Lopañcettamakāro : pāti. The CST prints anekasarassa with a single s in the sutta and vutti alike (the Rūpasiddhi has anekassarassa, as §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo does).
Dhātussa anto kvaci lopo hoti anekasarassa.
Gacchati, sarati, marati.
Anekasarasseti kimatthaṃ? Pāti, yāti, vāti.
Kvacīti kimatthaṃ? Mahīyati, mathīyati.
Sometimes the final of a root that has more than one vowel is elided.67
By saying anekasarassa (of a root with more than one vowel) a monosyllabic root keeps its final: pā (“to drink; to protect”), yā (“to go”), vā (“to blow”) stand whole, and the suffix a is elided after them by §510 (487): Lopañcettamakāro .
lemma
inflected
vibhatti
meaning
▶️🤟⨀(√pā + a + ti)
pāti
vattamānā, parassapada
he drinks; he protects
▶️🤟⨀(√yā + a + ti)
yāti
vattamānā, parassapada
he goes
▶️🤟⨀(√vā + a + ti)
vāti
vattamānā, parassapada
it blows
pā + a + ti
rule
→
pā + a + ti
§510
→
pāti
ādāya cīvaraṃ yāti (3V 7.14: Palibodhāpalibodhakathā)
option
before
from
operation
to
after
context
vā
isuyamūnaṃ anto
(ādeso)
ccho
optionally
the final [consonant] of the roots isu and yamu
(replaced by)
ccha
isuyamūnaṃ is “of isu and yamu” — the roots “to wish, to seek” and “to restrain” — and anto their final, which is the s and the m that remain when the citation vowel has gone by §521 (425): Dhātussanto lopo’nekasarassa ; ccho is the replacement (ādeso supplied), as the ccha that §476 (442): Gamissanto ccho vā sabbāsu gives the m of gamu. The option marker vā opens an option: icchati or esati, niyacchati or niyamati. When the ccha is not taken, the i of isu takes vuddhi by §485 (434): Aññesu ca — esati — while the a of yamu has none to take. The Rūpasiddhi (476) calls the option settled (vavatthitavibhāsā): icchati always has ccha and esati is felt as a verb of its own (“seeks”), while niyacchati and niyamati both occur; and by splitting the sutta (anto ccho vā alone) it reaches acchati (“sits”) from āsa.
Isu yamu iccetesaṃ dhātūnaṃ anto ccho hoti vā.
Icchati, niyacchati.
Vāti kimatthaṃ? Esati, niyamati.
Optionally, the final of the roots isu (“to wish”) and yamu (“to restrain”) becomes ccha.
option
before
from
operation
to
after
context
kāritānaṃ ṇo
lopaṃ
ṇ
the ṇ of the kārita suffixes
elision
ṇ
kāritānaṃ is “of the kārita [suffixes]” — the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe , together with the ṇe, ṇaya of the curādi roots, which §452 (525): Curādito, ṇe ṇayā also names kārita, and the ṇaya of §439 (539): Dhāturūpe nāmasmā ṇayo ca ; ṇo is their initial ṇ, lopaṃ its elision. The ṇ is never pronounced: it is an anubandha, a tag that marks the suffix as one that triggers the vuddhi of the root vowel by §483 (527): Asaṃyogantassa vuddhi kārite (the Rūpasiddhi puts it that “a suffix carrying the marker ṇ is to be seen as a kārita”), and once the suffix has been recognised this rule removes it, leaving e, aya, āpe, āpaya. There is no option marker: the elision is obligatory and applies to every kārita suffix, which makes this a general rule and the fitting close of the chapter — the four examples are the four causatives of kara with which §432 (362): Dhātuliṅgehi parā paccayā and §438 began. The vutti ends with a verse in which the author signs off the Ākhyātakappa.
Kāritaiccetesaṃ paccayānaṃ ṇo lopamāpajjate.
Kāreti, kārayati, kārāpeti, kārāpayati.
Sāsanatthaṃ samuddiṭṭhaṃ, mayākhyātaṃ samāsato;
The ṇ of the kārita (causative) suffixes undergoes elision.
The verse with which the vutti closes the chapter:
Sāsanatthaṃ samuddiṭṭhaṃ, mayākhyātaṃ samāsato;
For the sake of the Teaching, the verb has been set out by me in brief;
mayākhyātaṃ is mayā ākhyātaṃ, “the ākhyāta [chapter], by me”;68 samāsato “in brief”; vicakkhaṇā “the discerning”, who are asked to work out for themselves what the rules leave unsaid — the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca made into a farewell.
Iti ākhyātakappe catuttho kaṇḍo.
Thus ends the fourth section of the verb chapter.
Ākhyātakappo niṭṭhito.
The verb chapter is finished.
