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Kaccāyana

6. Ākhyātakappa (Verb chapter): Paṭhamakaṇḍa (First Section) (§406–§431)

Paṭhamakaṇḍa (First Section)

Section titled “Paṭhamakaṇḍa (First Section)”

Ka

Section titled “Ka”

Ākhyātasāgaramathajjatanītaraṅgaṃ,
Dhātujjalaṃ vikaraṇāgamakālamīnaṃ;
Lopānubandhariyamatthavibhāgatīraṃ,
Dhīrā taranti kavino puthubuddhināvā.

Now the ocean of the verb (ākhyāta), whose waves are the ajjatanī [and the other tenses],
whose water is the roots (dhātu), whose fish are the conjugation signs (vikaraṇa), the insertions (āgama) and the tenses (kāla),
whose shore is elision (lopa), the indicatory letters (anubandha) and the analysis of meanings1 —
the wise poets cross it in the ship of their broad understanding.

Kha

Section titled “Kha”

Vicittasaṅkhāraparikkhitaṃ imaṃ,
Ākhyātasaddaṃ vipulaṃ asesato;
Paṇamya sambuddhamanantagocaraṃ,
Sugocaraṃ yaṃ vadato suṇātha me.

This [verb], investigated in [its] manifold constructions,
the vast word-class of the verb (ākhyātasadda), in its entirety —
having bowed to the Fully Awakened One, whose range is boundless,
hear it from me as I speak it, a range that is good going.

Ga

Section titled “Ga”

Adhikāre maṅgale ceva, nipphanne cāvadhāraṇe;
Anantare ca pādāne, athasaddo pavattati.

In [the sense of] a governing rule (adhikāra) and of auspiciousness (maṅgala), of completion (nipphanna) and of restriction (avadhāraṇa),
of immediate sequence (anantara) and of taking up [a new subject] (pādāna): [in these six senses] the word atha is used.

§406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni (Now, the first six of the inflections are parassapada) rūḷhī

Section titled “§406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni (Now, the first six of the inflections are parassapada) rūḷhī ”

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, of all the inflections, whichever six words are the first ones, those are named parassapada.2

§407 (439): Parāṇyattanopadāni (The latter [six] are attanopada) rūḷhī

Section titled “§407 (439): Parāṇyattanopadāni (The latter [six] are attanopada) rūḷhī ”

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 inflections, whichever six words are the latter ones, those are named attanopada.

§408 (431): Dve dve paṭhama majjhimuttamapurisā (Two by two: first, middle and highest person) anvattha

Section titled “§408 (431): Dve dve paṭhama majjhimuttamapurisā (Two by two: first, middle and highest person) anvattha ”

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, two words each are named paṭhamapurisa, majjhimapurisa and uttamapurisa (first, middle and highest person).

§409 (441): Sabbesamekābhidhāne paro puriso (When all [persons] are expressed together, the later person) vidhyaṅga

Section titled “§409 (441): Sabbesamekābhidhāne paro puriso (When all [persons] are expressed together, the later person) vidhyaṅga ”

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.

In a single expression of all three persons — paṭhama, majjhima and uttama — the later person is to be taken.3

§410 (432): Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo (With a co-referent noun, expressed or not: the first person) utsarga

Section titled “§410 (432): Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo (With a co-referent noun, expressed or not: the first person) utsarga ”

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 is used, and also when it is not used, the paṭhamapurisa (first person) is used.

§411 (436): Tumhe majjhimo (With tumha: the middle person) apavada

Section titled “§411 (436): Tumhe majjhimo (With tumha: the middle person) apavada ”

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 is used, and also when it is not used, the majjhimapurisa (middle person) is used.

§412 (437): Amhe uttamo (With amha: the highest person) apavada

Section titled “§412 (437): Amhe uttamo (With amha: the highest person) apavada ”

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 is used, and also when it is not used, the uttamapurisa (highest person) is used.

§413 (427): Kāle (kāle, “in [the sense of] time”: a governing heading) sīhagatika

Section titled “§413 (427): Kāle (kāle, “in [the sense of] time”: a governing heading) sīhagatika ”

‘‘Kāle’’ iccetaṃ adhikāratthaṃ veditabbaṃ.

Kāle (“in time”) is to be understood as having the sense of a governing rule (adhikāra).

§414 (428): Vattamānā paccuppanne (The vattamānā in the present) utsarga

Section titled “§414 (428): Vattamānā paccuppanne (The vattamānā in the present) utsarga ”

Paccuppanne kāle vattamānāvibhatti hoti.

Pāṭaliputtaṃ gacchati, sāvatthiṃ pavisati.

In present time (paccuppanna), the vattamānā inflection is used.4

§415 (451): Āṇatyā siṭṭhe’nuttakāle pañcamī (In command and blessing, time unstated: the pañcamī) utsarga

Section titled “§415 (451): Āṇatyā siṭṭhe’nuttakāle pañcamī (In command and blessing, time unstated: the pañcamī) utsarga ”

Āṇatyatthe ca āsīsatthe ca anuttakāle pañcamī vibhatti hoti.

Karotu kusalaṃ, sukhaṃ te hotu.

In the sense of a command (āṇatti) and of a blessing (āsīsa), when the time is not stated, the pañcamī inflection is used.5

§416 (454): Anumatiparikappatthesu sattamī (In the senses of permission and supposition: the sattamī) utsarga

Section titled “§416 (454): Anumatiparikappatthesu sattamī (In the senses of permission and supposition: the sattamī) utsarga ”

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.

§417 (460): Apaccakkhe parokkhātīte (In the unwitnessed past: the parokkhā) utsarga

Section titled “§417 (460): Apaccakkhe parokkhātīte (In the unwitnessed past: the parokkhā) utsarga ”

Apaccakkhe atīte kāle parokkhāvibhatti hoti.

Supine kilamāha, evaṃ kila porāṇāhu.

In unwitnessed (apaccakkha) past time (atīta), the parokkhā inflection is used.6

§418 (456): Hiyyopabhuti paccakkhe hiyyattanī (From yesterday back, [witnessed or not]: the hiyyattanī) utsarga

Section titled “§418 (456): Hiyyopabhuti paccakkhe hiyyattanī (From yesterday back, [witnessed or not]: the hiyyattanī) utsarga ”

Hiyyopabhuti atīte kāle paccakkhe vā apaccakkhe vā hiyyattanī vibhatti hoti.

So agamā maggaṃ, te agamū maggaṃ.

In past time beginning from yesterday (hiyyo pabhuti), whether witnessed or not witnessed, the hiyyattanī inflection is used.

§419 (469): Samīpe’jjatanī (In the near [past]: the ajjatanī) utsarga

Section titled “§419 (469): Samīpe’jjatanī (In the near [past]: the ajjatanī) utsarga ”

Ajjappabhuti atīte kāle paccakkhe vā apaccakkhe vā samīpe ajjatanīvibhatti hoti.

So maggaṃ agamī, te maggaṃ agamuṃ.

In past time beginning from today, whether witnessed or not witnessed, in the near [past] (samīpe), the ajjatanī inflection is used.7

§420 (471): Māyoge sabbakāle ca (And with mā, in every time) apavada

Section titled “§420 (471): Māyoge sabbakāle ca (And with mā, in every time) apavada ”

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 in construction with mā, then they are used in every time as well.

Caggahaṇena pañcamīvibhattipi hoti. Mā gacchāhi.

By the word ca, the pañcamī inflection also [is used with mā].8

§421 (473): Anāgate bhavissantī (In the future: the bhavissantī) utsarga

Section titled “§421 (473): Anāgate bhavissantī (In the future: the bhavissantī) utsarga ”

Anāgate kāle bhavissantī vibhatti hoti.

So gacchissati, karissati. Te gacchissanti, karissanti.

In future time (anāgata), the bhavissantī inflection is used.9

§422 (475): Kriyātipanne’tīte kālātipatti (In the past, when the action has lapsed: the kālātipatti) utsarga

Section titled “§422 (475): Kriyātipanne’tīte kālātipatti (In the past, when the action has lapsed: the kālātipatti) utsarga ”

Kriyātipannamatte atīte kāle kālātipatti vibhatti hoti.

So ce taṃ yānaṃ alabhissā, agacchissā. Te ce taṃ yānaṃ alabhissaṃsu, agacchissaṃsu.

In the mere lapse of the action (kriyātipanna), in past time, the kālātipatti inflection is used.10

§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 ”

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.

§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 ”

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.

§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 ”

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.

§426 (459): Parokkhā au ettha, aṃmha, tthare, ttho vho, iṃ mhe (parokkhā: the twelve endings of the unwitnessed past) anvattha

Section titled “§426 (459): Parokkhā au ettha, aṃmha, tthare, ttho vho, iṃ mhe (parokkhā: the twelve endings of the unwitnessed past) anvattha ”

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

§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 ”

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 ”

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.

§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 ”

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.

§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 ”

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.

§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ (hiyyattanī, sattamī, pañcamī and vattamānā are sabbadhātuka) rūḷhī

Section titled “§431 (458): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ (hiyyattanī, sattamī, pañcamī and vattamānā are sabbadhātuka) rūḷhī ”

Hiyyattanādayo catasso vibhattiyo sabbadhātuka saññā honti.

Agamā, gaccheyya, gacchatu, gacchati.

Sabbadhātuka iccanena kvattho? Ikārāgamo asabbadhātukamhi.

The four inflections beginning with the hiyyattanī are named sabbadhātuka.

Iti ākhyātakappe paṭhamo kaṇḍo.

Thus ends the first section of the verb chapter.

Footnotes

Section titled “Footnotes”

  1. lopānubandhariyamatthavibhāgatīraṃ is the CST reading; the syllables -riyam- between anubandha and attha are obscure and are left untranslated. ↩

  2. Malai (1997) renders parassapada “active terminations” and attanopada “passive terminations”; the Pāḷi names are kept, as Nandisena (2005) keeps them (“word for another”, “word for itself”). ↩

  3. D’Alwis (1863) and Senart’s edition run the vutti through all three persons and close with the highest, … ahañca paṭhāmi mayaṃ paṭhāma; the CST’s shorter text is kept. ↩

  4. D’Alwis (1863) and Senart’s edition add a third example, viharati jetavane, which the CST lacks. ↩

  5. Nandisena (2005) renders anuttakāle as a third coordinate sense, “in the meaning of command, in the meaning of blessing and in time that is not said”; the two ca join āṇatyatthe and āsīsatthe only. Senart’s edition reads āsiṭṭhatthe and subhaṃ te hotu for the CST’s āsīsatthe and sukhaṃ te hotu. ↩

  6. Malai (1997) renders apaccakkhe “of indefinite time”; the Pāḷi says “not witnessed”. D’Alwis (1863) and Senart’s edition read the first example supine kila evam āha for the CST’s supine kilamāha. ↩

  7. Malai (1997) translates the vutti “a past event which happened before today”; the Pāḷi says ajjappabhuti, “beginning from today”. ↩

  8. Malai (1997) takes the ca as carrying the hiyyattanī and ajjatanī down from §418–§419; the vutti spends it on the pañcamī. The manuscript T reads the examples with the augment, mā agamā, mā avacā, mā agami, mā avaci. ↩

  9. D’Alwis (1863) reads the second example sā karissati where the CST has karissati alone. ↩

  10. D’Alwis (1863) reads the sutta Kiriyātipanne for the CST’s Kriyātipanne. ↩

  11. D’Alwis (1863) and Senart’s edition, with S1 and S2, give the highest-person singular endings of this set and of the next two without the niggahīta (a … i, a, a); the CST’s aṃ, iṃ are kept. ↩

  12. D’Alwis (1863) and Senart’s edition, with T, S1 and S2, read ssamhā, ssiṃsu and ssaṃ for the CST’s ssāmhā, ssisu and ssiṃ; the CST is kept. ↩