kita suffixes are added to a root itself (not to a noun, as taddhita suffixes are) and make nouns, participles and the verbal forms that are not finite: kumbhakāro (“pot-maker”) from √kara + ṇa, kato (“done”) from √kara + ta, kātuṃ (“to do”), katvā (“having done”). The five sections give the suffixes by sense (§524–§570) and the changes of root and suffix (§571–§623).
Derived words are glossed as their parts, 🚹①⨀(√kara + ṇa); the ṇ of a suffix is a marker (anubandha) that is dropped and signals vuddhi of the root vowel.
The primary suffixes are grouped by what they make from the root; the tree gives each group’s rules, its suffixes and an example.
flowchart LR
Kt(["kita: a suffix added to a root"]) --> A["agent and action nouns, in all three times §524–§539, §546–§550<br/>ṇa, ṇvu, tu, āvī, kvi, ramma, ṇī, yu, rū<br/>kārako, nandanaṃ"]
Kt --> Kc["kicca: what is to be done §540–§545<br/>tabba, anīya, ṇya, ricca, abba, jja, mma, gga, yha, eyya<br/>kātabbaṃ, kiccaṃ"]
Kt --> P["the past §555–§560<br/>ta, tavantu, tāvī · ina, kha<br/>huto, hutavā, buddho"]
Kt --> In["infinitive and absolutive §561–§564<br/>tave, tuṃ · tuna, tvāna, tvā<br/>kātuṃ, katvā"]
Kt --> Pr["the present participle §565<br/>māna, anta<br/>karonto"]
Kt --> Ag["agent nouns in tu §566–§570<br/>ratthu, ritu, rātu, tuka, ika<br/>satthā, pitā"]
Kt --> Ch["the shapes of root and suffix §571–§623<br/>ta with each root §572–§589 · the tuṃ and tvā forms §595–§600<br/>yu → ana, ṇvu → aka §622"]
Four verses open the chapter. The first and last are the author’s salutation and statement of purpose; the middle two argue that sādhana (derivation, the demonstration of how a word arises from its root and suffixes) is the root of payoga (usage, the word in a sentence), and usage the root of meaning — so that a grammar of the kita suffixes protects the meaning of the Buddha’s word.
Buddhaṃ ñāṇasamuddaṃ, sabbaññuṃ lokahetu’khīṇamatiṃ;
The Buddha, an ocean of knowledge, the All-knowing, whose understanding for the sake of the world is never exhausted —kita chapter together with its derivations.
Sādhanamūlaṃ hi payogaṃ,
Usage, they say, is rooted in derivation,1
Andho desakavikalo,
A blind man without a guide,
Tasmā saṃrakkhaṇatthaṃ, munivacanatthassa dullabhassāhaṃ;
Therefore, to safeguard the meaning of the Sage’s word, so hard to come by, Ikita chapter furnished with derivations.
option
before
from
operation
to
after
context
dhātuyā
(paccayo hoti)
ṇo
kammādimhi (ādimhi sati)
after a root
(the suffix is added)
ṇawhen the object or the like stands first
dhātuyā, “after a root”, opens the chapter and is carried through every suffix rule in it (the Rūpasiddhi notes that it continues everywhere), together with the parā paccayā of §432 (362): Dhātuliṅgehi parā paccayā : the suffixes of this chapter, like those of the Ākhyāta, come after a root. kammādimhi is “when the object (kamma) or the like stands first”: the derived word is a compound whose first member is the object of the root’s action — kumbhaṃ karoti, “he makes pots”, gives kumbhakāro — or, by the ādi, another accompanying word (upapada). ṇo is the suffix ṇa, whose ṇ is a marker (anubandha) and not pronounced: it calls for vuddhi of the root vowel, because a ṇ-marked suffix is treated like a kārita by §621 (553): Kāritaṃ viya ṇānubandho and §483 (527): Asaṃyogantassa vuddhi kārite , and it is then elided by §523 (526): Kāritānaṃ ṇo lopaṃ . The suffix is a kita suffix (§546 (562): Aññe kita ) and so denotes the agent. There is no option marker; but §527 (568): Sabbato ṇvu tvāvī vā gives the same roots other agent suffixes, so that kumbhakāro stands beside rathakārako and takkaro. The word so formed counts as a noun by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca and takes the inflections of §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su .
Dhātuyā kammādimhi ṇapaccayo hoti.
Kammaṃ karotīti kammakāro, evaṃ kumbhakāro, mālākāro, kaṭṭhakāro, rathakāro, rajatakāro, suvaṇṇakāro, pattaggāho, tantavāyo, dhaññamāyo, dhammakāmo, dhammacāro.
After a root, when its object or the like stands before it, the suffix ṇa is added.
The vutti glosses the first word, kammaṃ karotīti kammakāro: “he does work (kammaṃ karoti), hence kammakāro”, and the rest are formed in the same way (evaṃ).2 a in which the grammar cites a root (√kara) is a citation vowel, not part of the root, and is not written in the derivation rows.
lemma
inflected
meaning
🚹①⨀(kamma + √kara + ṇa)
kammakāro
a workman: he does work
🚹①⨀(kumbha + √kara + ṇa)
kumbhakāro
a potter: he makes pots
🚹①⨀(mālā + √kara + ṇa)
mālākāro
a garland-maker
🚹①⨀(kaṭṭha + √kara + ṇa)
kaṭṭhakāro
a woodworker
🚹①⨀(ratha + √kara + ṇa)
rathakāro
a chariot-maker
🚹①⨀(rajata + √kara + ṇa)
rajatakāro
a silversmith
🚹①⨀(suvaṇṇa + √kara + ṇa)
suvaṇṇakāro
a goldsmith
🚹①⨀(patta + √gaha + ṇa)
pattaggāho
one who takes the bowl
🚹①⨀(tanta + √ve + ṇa)
tantavāyo
a weaver: he weaves thread
🚹①⨀(dhañña + √mā + ṇa)
dhaññamāyo
a grain-measurer
🚹①⨀(dhamma + √kamu + ṇa)
dhammakāmo
a lover of the Dhamma
🚹①⨀(dhamma + √cara + ṇa)
dhammacāro
one who practises the Dhamma
kumbha + aṃ, √kara + ṇa
rule
→
k(a→ā)r + ṇa
§621, §483
→
kār + ṇa
§523
→
kumbhaṃ + kāra (compound, ②)
§327
→
kumbha + aṃ + kāra
§317, §318
→
kumbhakāra + si
§601, §55
→
kumbhakāra + (si→o)
§104
→
kumbhakāro
The object stands in the second form ② (kumbhaṃ) and joins the derived word in a tappurisa compound by §327 (351): Amādayo parapadebhi ; its inflection is elided by §317 (332): Tesaṃ vibhattiyo lopā ca and the stem restored by §318 (333): Pakati cassa sarantassa . In pattaggāho the g is doubled by §28 (40): Para dvebhāvo ṭhāne ; in dhaññamāyo the ā of √mā becomes āya before the ṇ-marked suffix by §593 (564): Ākārantānamāyo , and in tantavāyo the e of √ve becomes āya by §515 (541): Te āvāyā kārite , as the Rūpasiddhi derives it.
atha kho so kumbhakāro bhikkhūnaṃ bahū patte karonto (1V 1.4.3.2: Ūnapañcabandhanasikkhāpada)
option
before
from
operation
to
after
context
(dhātuyā kammādimhi)
(paccayo hoti)
a
saññāyaṃ
(nāmamhi)
(āgamo)
nu
(after a root preceded by its object)
(the suffix is added)
awhen a name is meant
(in the [preceding] noun)
(augment)
nu
The sutta is saññāyaṃ a nu run together (the Rūpasiddhi prints it as one word, Saññāyamanu). saññāyaṃ is “when a name (saññā, a proper noun) is to be expressed”; dhātuyā kammādimhi continues from §524 (561): Dhātuyā kammādimhi ṇo . a is the plain suffix a: unlike ṇa it carries no ṇ, so the root takes no vuddhi — arindamo, not arindāmo; the Rūpasiddhi remarks that the absence of vuddhi is the only difference. nu is an augment (āgama) inserted into the noun that stands first (nāmamhi), at its end; §537 (566): Nu niggahitaṃ padante turns it into the niggahīta, which §31 (49): Vaggantaṃ vā vagge makes the nasal of the class of the following consonant (arindamo, taṇhaṅkaro). The Rūpasiddhi adds that the augment is inserted only after the compound has been made and the object’s inflection elided. There is no option marker.
Saññāyamabhidheyyāyaṃ dhātuyā kammādimhi akārapaccayo hoti, nāmamhi ca nukārāgamo hoti.
Ariṃ dametīti arindamo, rājā. Vessaṃ taratīti vessantaro, rājā. Taṇhaṃ karotīti taṇhaṅkaro, bhagavā. Medhaṃ karotīti medhaṅkaro, bhagavā. Saraṇaṃ karotīti saraṇaṅkaro, bhagavā. Dīpaṃ karotīti dīpaṅkaro, bhagavā.
When a name is to be expressed, after a root preceded by its object or the like the suffix a is added, and in the [preceding] noun the augment nu is inserted.
option
before
from
operation
to
after
context
pure (ādimhi) dadā (dhātuyā)
(paccayo hoti)
(a)
(saññāyaṃ)
ca
(purasaddassa akārassa)
(ādeso)
iṃ
after dadā with pura standing first
(the suffix is added)
(a)
(when a name is meant)
and
(the a of the word pura)
(replaced by)
iṃ
pure is “when the word pura stands first” (the vutti: purasadde ādimhi); dadā is the root dā in the reduplicated shape dada that it has in dadāti, cited in the fifth form; iṃ is the replacement of the a of pura. The suffix a and saññāyaṃ continue from §525 (565): Saññāyama nu (the Rūpasiddhi: ādimhi, a iti ca vattate). ca here joins the second operation to the first rather than extending the rule to new roots: both the suffix a and the replacement iṃ take place, as the vutti’s purasaddassa akārassa ca iṃ hoti shows. The iṃ does the work that the augment nu does in §525, and no nu is inserted. There is no option marker. The Rūpasiddhi adds two remarks: by the maxim of §56 (64): Tadanuparodhena the iṃ replaces only the final a of pura; and although the ṇa-type suffixes belong to all three times (§550 (546): Ṇādayo tekālikā ), the name here refers to a past act, pure dānaṃ adāsi, “he gave gifts formerly”.
Purasadde ādimhi dada iccetāya dhātuyā akārapaccayo hoti, purasaddassa akārassa ca iṃ hoti.
Pure dānaṃ adāsīti purindado devarājā.
After the root dada (dā) when the word pura stands before it, the suffix a is added, and the a of the word pura becomes iṃ.
lemma
inflected
meaning
🚹①⨀(pura + √dadā + a)
purindado
Purindada, “he gave gifts in former times” (pure dānaṃ adāsi), a name of Sakka, king of the gods
pura + √dadā + a
rule
→
pura + dad + a
§526
→
pur + (a→iṃ) + dada
§526
→
puri + (ṃ→n) + dada
§31
→
purindada + si
§601, §55
→
purindada + (si→o)
§104
→
purindado
vasūnaṃ vāsavo seṭṭho, sakkopāgā purindado (7D 7.1: Devatāsannipāta)
option
before
from
operation
to
after
context
vā
sabbato (dhātuto)
(paccayā honti)
(a)|ṇvu|tu|āvī
(kammādimhi|akammādimhi)
optionally
after every root
(the suffixes are added)
(a)|ṇvu|tu|āvī
(with or without a preceding object)
sabbato is “after every root”; ṇvu tvāvī is ṇvu, tu and āvī, the last two joined by sandhi (tu + āvī, §18 (20): Vamodudantānaṃ ). The suffix a continues from §525–§526, which is why the vutti lists akāra first (the Rūpasiddhi: kammādimhi, a iti ca vattate). ṇvu becomes aka by §622 (570): Anakā yu ṇvūnaṃ , its ṇ calling for vuddhi (§621, §483); tu gives the agent nouns in -tu, inflected like satthu (§199 (158): Satthupitādīnamā sismiṃ silopo ca ); āvī gives those in -āvī. The option marker vā is read by the vutti as bearing on the condition carried from §524: the suffixes come after a root whether or not an object stands before it (kammādimhi vā akammādimhi vā) — rathakārako with its object, kārako alone; the Rūpasiddhi says the same (vāggahaṇaṃ akammādimhi vāti vikappanatthaṃ). It also leaves the suffixes in open option (vikappa) with one another and with the ṇa of §524 (561): Dhātuyā kammādimhi ṇo : kumbhakāro, rathakārako, takkaro and kattā are all good Pāli.3 utsarga.
Sabbato dhātuto kammādimhi vā akammādimhi vā akāra ṇvu tu āvī iccete paccayā honti.
Taṃ karotīti takkaro, hitaṃ karotīti hitakaro, vineti ettha, etenāti vā vinayo nissāya naṃ vasatīti nissayo.
Ṇvumhi – rathaṃ karotīti rathakārako, annaṃ dadātīti annadāyako, vineti satteti vināyako, karotīti kārako, dadātīti dāyako, netīti nāyako.
Tumhi – taṃ karotīti takkattā, tassa kattāti vā takkattā. Bhojanaṃ dadātīti bhojanadātā, bhojanassa dātāti vā bhojanadātā. Karotīti kattā. Saratīti saritā.
Āvīmhi – bhayaṃ passatīti bhayadassāvī iccevamādi.
After every root, whether or not an object or the like stands before it, the suffixes a, ṇvu, tu and āvī are added.
The vutti groups the words by suffix: first a, then ṇvumhi (“with ṇvu”), tumhi (“with tu”) and āvīmhi (“with āvī”).4 tu it analyses the compounds twice — taṃ karoti (object) or tassa kattā (sixth form): an agent noun in -tu may take its object in the sixth form ⑥, so the compound can be read either way. Two of the a words are not agent nouns, and their glosses name the sādhana instead: vinayo is the place or the instrument of the training (vineti ettha, etena — adhikaraṇa or karaṇa), and nissayo is its object (kamma), the one relied upon — naṃ is a person, in the Vinaya the teacher on whom a pupil depends — which the Rūpasiddhi (568) glosses with the passive nissīyati, “is relied upon”.
lemma
inflected
meaning
🚹①⨀(ta + √kara + a)
takkaro
one who does that (taṃ karoti)5
🚹①⨀(hita + √kara + a)
hitakaro
one who does good
🚹①⨀(vi + √nī + a)
vinayo
discipline: one is trained in it, or by it (vineti ettha, etena)
🚹①⨀(ni + √si + a)
nissayo
one relied upon (a teacher); a support: relying on him one dwells (nissāya naṃ vasati)
🚹①⨀(ratha + √kara + ṇvu)
rathakārako
a chariot-maker
🚹①⨀(anna + √dā + ṇvu)
annadāyako
a giver of food
🚹①⨀(vi + √nī + ṇvu)
vināyako
a guide: he trains beings (vineti satte)
🚹①⨀(√kara + ṇvu)
kārako
a doer
🚹①⨀(√dā + ṇvu)
dāyako
a giver
🚹①⨀(√nī + ṇvu)
nāyako
a leader
🚹①⨀(ta + √kara + tu)
takkattā
the doer of that
🚹①⨀(bhojana + √dā + tu)
bhojanadātā
the giver of food
🚹①⨀(√kara + tu)
kattā
a doer
🚹①⨀(√sara + tu)
saritā
one who remembers
🚹①⨀(bhaya + √disa + āvī)
bhayadassāvī
one who sees danger
√kara + ṇvu
rule
→
k(a→ā)r + ṇvu
§621, §483
→
kār + (ṇvu→aka)
§622
→
kāraka + si
§601, §55
→
kāraka + (si→o)
§104
→
kārako
√kara + tu
rule
→
ka(r→t) + tu
§619
→
kattu + si
§601, §55
→
katt + (u→ā) + si
§199
→
kattā
vi + √nī + a
rule
→
n(ī→e) + a
§485
→
n(e→ay) + a
§514
→
vinaya + si
§601, §55
→
vinaya + (si→o)
§104
→
vinayo
The r of √kara becomes t before tu by §619 (573): Karassa ca tattaṃ tusmiṃ . With the plain suffix a a consonant-final root takes no vuddhi (takkaro, hitakaro), but a vowel-final one does, by §485 (434): Aññesu ca , and the e so produced becomes ay before the vowel by §514 (491): E aya : vinayo, nissayo. Before a ṇ-marked suffix the same e becomes āya by §515 (541): Te āvāyā kārite , giving nāyako, vināyako; the ā of √dā becomes āya by §593 (564): Ākārantānamāyo , giving dāyako. In takkaro the k is doubled after the compound’s first member by §28 (40): Para dvebhāvo ṭhāne ; in saritā an i is inserted before tu by §605 (547): Yathāgamamikāro . √disa appears as dass in bhayadassāvī (as in dassanaṃ), a shape the grammar leaves to nipātana, §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti .
bahumpi ce saṃhita bhāsamāno, na takkaro hoti naro pamatto (18Dh 1.14: Dvesahāyakabhikkhuvatthu)
ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako (3V 10.2: Dīghāvuvatthu)
aṇumattesu vajjesu bhayadassāvī (2V 1.5.3.1: Ovādasikkhāpada)
option
before
from
operation
to
after
context
visa ruja padādito (dhātuto)
(paccayo hoti)
ṇa
after visa, ruja, pada and the like
(the suffix is added)
ṇa
visa (to enter), ruja (to afflict) and pada (to go) head a list closed by ādi, “and the like”, which the vutti’s own examples extend to phusa, uca, bhū, aya, budha and hara. §524 (561): Dhātuyā kammādimhi ṇo gave ṇa only to a root with its object before it; this rule gives it to these roots standing alone, with or without a prefix (paveso, rogo) — a special provision beside the general one, hence apavada. The ṇ again calls for vuddhi and is elided (§621 (553): Kāritaṃ viya ṇānubandho , §483 (527): Asaṃyogantassa vuddhi kārite , §523 (526): Kāritānaṃ ṇo lopaṃ ), and before it a root-final c or j becomes k or g by §623 (554): Ka gā ca jānaṃ : rogo, oko. The vutti glosses every word as an agent (pavisatīti paveso, “it enters, hence paveso”), as a kita suffix requires (§546 (562): Aññe kita ), though several of them (uppādo, bhāvo, sambodho) serve equally as names of the action.6
Visa ruja padaiccevamādīhi dhātūhi ṇa paccayo hoti.
Pavisatīti paveso, rujatīti rogo, uppajjatīti uppādo, phusatīti phasso, ucatīti oko, bhavatīti bhāvo, ayatīti āyo, sammā bujjhatīti sambodho, viharatīti vihāro.
After the roots visa, ruja, pada and the like, the suffix ṇa is added.
lemma
inflected
meaning
🚹①⨀(pa + √visa + ṇa)
paveso
entering, an entrance (pavisati)
🚹①⨀(√ruja + ṇa)
rogo
disease: it afflicts (rujati)
🚹①⨀(u + √pada + ṇa)
uppādo
arising (uppajjati)
🚹①⨀(√phusa + ṇa)
phasso
contact: it touches (phusati)
🚹①⨀(√uca + ṇa)
oko
an abode (ucati)
🚹①⨀(√bhū + ṇa)
bhāvo
being, a state (bhavati)
🚹①⨀(√aya + ṇa)
āyo
income: it comes in (ayati)
🚹①⨀(saṃ + √budha + ṇa)
sambodho
full awakening (sammā bujjhati)
🚹①⨀(vi + √hara + ṇa)
vihāro
a dwelling (viharati)
√ruja + ṇa
rule
→
r(u→o)j + ṇa
§621, §483
→
ro(j→g) + ṇa
§623
→
rog + ṇa
§523
→
roga + si
§601, §55
→
roga + (si→o)
§104
→
rogo
√bhū + ṇa
rule
→
bh(ū→o) + ṇa
§621, §483
→
bh(o→āva) + ṇa
§515
→
bhāv + ṇa
§523
→
bhāva + si
§601, §55
→
bhāva + (si→o)
§104
→
bhāvo
The o produced by vuddhi becomes āva before the suffix vowel by §515 (541): Te āvāyā kārite . In oko the u of √uca is raised to o and the c becomes k (§623); in uppādo the p is doubled after the prefix u by §28 (40): Para dvebhāvo ṭhāne . phasso has neither vuddhi nor the expected phus: the Rūpasiddhi refers the shape phass to the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , and notes that a root ending in a conjunct takes no vuddhi (§483 requires asaṃyoganta).
rogo bhavissati, ārogyaṃ bhavissati (6D 1.2.3: Mahāsīla)
phasso hetu, phasso paccayo vedanākkhandhassa paññāpanāya (11M 1.9: Mahāpuṇṇamasutta)
option
before
from
operation
to
after
context
ca
(sabbadhātūhi)
(paccayo hoti)
(ṇa)
bhāve
and
(after all roots)
(the suffix is added)
(ṇa)
in the sense of the action itself
bhāve is “in the sense of bhāva”, the bare action or state named without regard to agent or object — pacanaṃ, “cooking” — the same sense in which §440 (445): Bhāvakammesu yo gives the impersonal paccate, and the vutti glosses each word both ways (paccate, pacanaṃ vā pāko: “it is cooked”, or “cooking”). ṇa continues from §528 (577): Visa ruja padādito ṇa , and sabbadhātūhi is supplied by the vutti. By saying ca this rule is an extension of §524 and §528: the suffix ṇa, so far an agent suffix, is extended to the sense of the action, and from any root. There is no option marker. The words are masculine nouns in a, unlike the neuter action nouns in yu (§547 (596): Nandādīhi yu ) and the kicca words.
Bhāvatthābhidheyye sabbadhātūhi ṇapaccayo hoti.
Paccate, pacanaṃ vā pāko7
When the sense of the action itself (bhāva) is to be expressed, the suffix ṇa is added after all roots.
lemma
inflected
meaning
🚹①⨀(√paca + ṇa)
pāko
cooking (paccate, pacanaṃ)
🚹①⨀(√caja + ṇa)
cāgo
giving up (cajate, cajanaṃ)
🚹①⨀(√yaja + ṇa)
yāgo
sacrificing
🚹①⨀(√yuja + ṇa)
yogo
yoking, application
🚹①⨀(√bhaja + ṇa)
bhāgo
sharing, a share
🚹①⨀(pari + √daha + ṇa)
paridāho
burning
√paca + ṇa
rule
→
p(a→ā)c + ṇa
§621, §483
→
pā(c→k) + ṇa
§623
→
pāk + ṇa
§523
→
pāka + si
§601, §55
→
pāka + (si→o)
§104
→
pāko
cāgo, yāgo, yogo and bhāgo follow the same path, their final j becoming g by §623 (554): Ka gā ca jānaṃ , whose own examples are pāko and yogo.8
yo tassāyeva taṇhāya asesavirāganirodho, cāgo, paṭinissaggo, mutti, anālayo (3V 1.6: Pañcavaggiyakathā)
āraññikenāvuso, bhikkhunā abhidhamme abhivinaye yogo karaṇīyo (10M 2.9: Goliyānisutta)
option
before
from
operation
to
after
context
ca
(sabbadhātūhi)
(paccayo hoti)
kvi
and
(after all roots)
(the suffix is added)
kvi
kvi is a suffix that leaves no trace. The whole of it is elided — the Kaccāyana states no separate rule for this, and the Rūpasiddhi supplies one of its own (585 Kvilopo ca) — and a root-final consonant before it is elided as well, by §615 (586): Dhātvantassa lopo kvimhi . The derived word is therefore the bare root, with its prefix or its object as first member: sambhū, bhujago. sabbadhātūhi continues from §529 (580): Bhāve ca ; by saying ca the rule adds kvi to the suffixes that any root may take, and the vutti’s glosses (sambhavatīti sambhū) show the sense is the agent. There is no option marker. The words are inflected as their final letter dictates: sambhū and vibhū like abhibhū, an ū stem whose si is elided by §220 (74): Sesato lopaṃ gasipi ; bhujago and saṅkho like purisa.
Sabbadhātūhi kvipaccayo hoti.
Sambhavatīti sambhū, visesena bhavatīti vibhū, bhujena gacchatīti bhujago, saṃ attānaṃ khanati, saṃ suṭṭhu9
After all roots the suffix kvi is added.
lemma
inflected
meaning
🚹①⨀(saṃ + √bhū + kvi)
sambhū
one who comes into being together (sambhavati)
🚹①⨀(vi + √bhū + kvi)
vibhū
one who exists eminently, a lord (visesena bhavati)
🚹①⨀(bhuja + √gamu + kvi)
bhujago
a snake: it goes by its coils (bhujena gacchati)
🚹①⨀(saṃ + √khana + kvi)
saṅkho
a conch: it digs itself in, or digs well (saṃ attānaṃ khanati, saṃ suṭṭhu khanati)
bhuja + nā, √gamu + kvi
rule
→
gam + kvi
§615
→
ga + kvi
§530
→
bhujena + ga (compound, ③)
§103, §327
→
bhuja + nā + ga
§317, §318
→
bhujaga + si
§601, §55
→
bhujaga + (si→o)
§104
→
bhujago
saṃ + √khana + kvi
rule
→
khan + kvi
§615
→
saṃ + kha + kvi
§530
→
sa(ṃ→ṅ)kha
§31
→
saṅkha + si
§601, §55
→
saṅkha + (si→o)
§104
→
saṅkho
sambhū and vibhū are not attested in the Tipiṭaka; the Rūpasiddhi’s fuller list has sayambhū, abhibhū, urago, turago, khago and vihago.10 bhujago as the vutti does:
bhujanto gacchatīti bhujago; urena gacchatīti urago (24Mn 1.1: Kāmasuttaniddesa)
muttā maṇi veḷuriyo saṅkho silā pavālaṃ (2V 1.5.9.2: Ratanasikkhāpada)
option
before
from
operation
to
after
context
dharādīhi (dhātūhi)
(paccayo hoti)
rammo
after dhara and the like
(the suffix is added)
ramma
ramma is the first of the suffixes whose initial r is a marker: before it the root’s final consonant and the r itself are elided by §539 (558): Ramhi ranto rādino , so that only mma is in fact added — dhara gives dhamma, kara gives kamma. The vutti’s glosses show that the sense is not the agent: dharati tenāti dhammo, “by it one is upheld” (instrument), and karīyate tanti kammaṃ, “it is done” (object); the Rūpasiddhi’s verse on this rule says that ramma, unlike the other kita suffixes, occurs in the non-agent kārakas too. The ādi covers vara (vammaṃ, “armour”) in the Rūpasiddhi. There is no option marker.
Dharaiccevamādīhi dhātūhi rammapaccayo hoti.
Dharati tenāti dhammo, karīyate tanti kammaṃ.
After the roots dhara and the like, the suffix ramma is added.
option
before
from
operation
to
after
context
ca
(sabbehi dhātūhi)
(paccayā honti)
ṇī|tu|āvī
tassīlādīsu (atthesu)
and
(after all roots)
(the suffixes are added)
ṇī|tu|āvīin the senses of habit and the like
tassīla is “that is his habit” (taṃ sīlaṃ assa): the word denotes one who habitually does the action. The ādi adds the neighbouring senses that the Rūpasiddhi names, taddhamma, “that is his nature”, and tassādhukāra, “he does it well”. ṇītvāvī is ṇī, tu and āvī, with the sandhi of tu + āvī as in §527. tu and āvī are the agent suffixes of §527 (568): Sabbato ṇvu tvāvī vā ; ṇī, whose ṇ marks vuddhi (cārī), is new. sabbehi dhātūhi is supplied by the vutti. By saying ca the rule extends the agent suffixes to these senses of habit; the Kaccāyana vutti gives the ca no further work, but the Rūpasiddhi reads it as also admitting ṇī in the sense of thinking oneself so (attamāna): paṇḍitamānī, “who thinks himself learned”.11 utsarga.
Sabbehi dhātūhi tassīlādīsvatthesu ṇī tu āvī iccete paccayā honti.
Piyaṃ pasaṃsituṃ sīlaṃ yassa rañño, so hoti rājā piyapasaṃsī, brahmaṃ carituṃ sīlaṃ yassa puggalassa so hoti puggalo brahmacārī, pasayha pavattituṃ sīlaṃ yassa rañño, so hoti rājā pasayhapavattā12
After all roots, in the senses of “that is his habit” and the like, the suffixes ṇī, tu and āvī are added.
The vutti gives each word its analysis in full: piyaṃ pasaṃsituṃ sīlaṃ yassa rañño, so hoti rājā piyapasaṃsī, “the king whose habit is to praise what is dear is a king piyapasaṃsī”, and so on.
lemma
inflected
meaning
🚹①⨀(piya + pa + √saṃsa + ṇī)
piyapasaṃsī
[a king] whose habit is to praise what is dear
🚹①⨀(brahma + √cara + ṇī)
brahmacārī
[a person] whose habit is to live the holy life
🚹①⨀(pasayha + pa + √vatu + tu)
pasayhapavattā
[a king] whose habit is to act by force
🚹①⨀(bhaya + √disa + āvī)
bhayadassāvī
[an ascetic] whose habit is to see danger
brahma + aṃ, √cara + ṇī
rule
→
c(a→ā)r + ṇī
§621, §483
→
cār + ṇī
§523
→
brahmaṃ + cārī (compound, ②)
§327
→
brahma + aṃ + cārī
§317, §318
→
brahmacārī + si
§601, §220
→
brahmacārī
An ī stem keeps its long vowel before si (§85 (150): Na sismimanapuṃsakāni ) and loses the si (§220 (74): Sesato lopaṃ gasipi ). piyapasaṃsī has no vuddhi, its root ending in the conjunct ṃs (§483). pasayhapavattā is pa + √vatu + tu, inflected like kattā (§199); the Rūpasiddhi also allows √vaca, “to speak by force”.
abrahmacariyaṃ pahāya brahmacārī samaṇo gotamo (6D 1.2.1: Cūḷasīla)
pasayhapavattā hoti (5V 17.2: Nappaṭippassambhanavagga)
option
before
from
operation
to
after
context
sadda kudha cala maṇḍattha (dhātūhi) rucādīhi
(paccayo hoti)
yu
(tassīlādīsu)
after roots meaning sound, anger, motion, adorning, and after ruca and the like
(the suffix is added)
yu(in the senses of habit and the like)
The first four items name roots by their meaning (attha): sadda, sounding (ghusa, bhāsa); kudha, anger (kudha, dusa); cala, motion (cala, kampa, phanda); maṇḍa, adorning (maṇḍa, bhūsa). rucādīhi names roots by their form: ruca and its group (ruca, juta, vaḍḍha). yu is replaced by ana by §622 (570): Anakā yu ṇvūnaṃ , and the root vowel takes vuddhi by §485 (434): Aññesu ca : ghusa → ghosa, kudha → kodha, ruca → roca. The senses tassīlādīsu continue from §532 (590): Tassīlādīsu ṇītvāvī ca , as the vutti says. There is no option marker. The heading follows the CST’s table of suttas and the Rūpasiddhi; the CST’s vutti section prints Sadda ku dha cala maṇḍattharudhādīhiyu, with rudhādīhi, which the vutti’s own rucādīhi and its example rocano contradict. Evaṃ viggaho kātabbo, “the analysis is to be made in the same way”: kodhanasīlo kodhano, and so on.
Sadda kudha cala maṇḍatthehi ca rucādīhi ca dhātūhi yupaccayo hoti tassīlādīsvatthesu.
Ghosanasīlo ghosano, bhāsanasīlo bhāsano. Evaṃ viggaho kātabbo. Kodhano, dosano, calano, kampano, phandano, maṇḍano, vibhūsano, rocano, jotano, vaḍḍhano.
After roots meaning sound, anger, motion and adornment, and after ruca and the like, the suffix yu is added in the senses of “that is his habit” and the like.
lemma
inflected
meaning
🚹①⨀(√ghusa + yu)
ghosano
one given to shouting (ghosanasīlo)
🚹①⨀(√bhāsa + yu)
bhāsano
one given to talking (bhāsanasīlo)
🚹①⨀(√kudha + yu)
kodhano
irascible
🚹①⨀(√dusa + yu)
dosano
given to hatred13
🚹①⨀(√cala + yu)
calano
restless, given to moving
🚹①⨀(√kampa + yu)
kampano
given to trembling
🚹①⨀(√phanda + yu)
phandano
given to quivering
🚹①⨀(√maṇḍa + yu)
maṇḍano
given to adorning
🚹①⨀(vi + √bhūsa + yu)
vibhūsano
given to decorating
🚹①⨀(√ruca + yu)
rocano
given to shining, bright
🚹①⨀(√juta + yu)
jotano
given to shining
🚹①⨀(√vaḍḍha + yu)
vaḍḍhano
given to growing
√kudha + yu
rule
→
k(u→o)dh + yu
§485
→
kodh + (yu→ana)
§622
→
kodhana + si
§601, §55
→
kodhana + (si→o)
§104
→
kodhano
Of the vutti’s twelve words only kodhano and phandano are attested in the Tipiṭaka in this masculine habitual sense; the others are the grammarians’ illustrations, and the Tipiṭaka knows several of them as the neuter action nouns (calanaṃ, maṇḍanaṃ, vaḍḍhanaṃ) that §547 (596): Nandādīhi yu and §548 (597): Kattukaraṇapadesesu ca derive.
idha pana, bhikkhave, bhikkhu kodhano hoti upanāhī (4V 4.8: Adhikaraṇa)
option
before
from
operation
to
after
context
pārādigamimhā (dhātumhā)
(paccayo hoti)
rū
(tassīlādīsu)
after gamu with pāra and the like before it
(the suffix is added)
rū(in the senses of habit and the like)
pārādigamimhā is pāra-ādi-gami-mhā: “after gami” — the root gamu, cited here with i — “which has pāra and the like before it”. pāra is “the far shore”; the Rūpasiddhi’s ādi adds anta, veda and addhā (antagū, vedagū, addhagū). rū is an r-marked suffix: before it the root’s final m and the r are elided by §539 (558): Ramhi ranto rādino , so that ū alone is added — pāragū. The senses tassīlādīsu continue from §532 (590): Tassīlādīsu ṇītvāvī ca ; the vutti’s first counter-question presupposes them. There is no option marker. The Rūpasiddhi number is 592, as the CST’s table of suttas has it; the CST’s vutti section prints 562.
Gamu iccetamhā dhātumhā pārasaddādimhā rūpaccayo hoti tassīlādīsvatthesu.
Bhavassa pāraṃ bhavapāraṃ, bhavapāraṃ gantuṃ sīlaṃ yassa purisassa, so hoti puriso bhavapāragū.
Tassīlādīsvīti kimatthaṃ? Pāraṅgato.
Pārādigamimhāti kimatthaṃ? Anugāmī.
After the root gamu preceded by the word pāra and the like, the suffix rū is added in the senses of “that is his habit” and the like.
The vutti builds the word in two steps: bhavassa pāraṃ bhavapāraṃ, “the far shore of existence” (a compound of the sixth form), and then bhavapāraṃ gantuṃ sīlaṃ yassa purisassa, so hoti puriso bhavapāragū, “the man whose habit is to go to the far shore of existence is a man bhavapāragū”.
lemma
inflected
meaning
🚹①⨀(bhavapāra + √gamu + rū)
bhavapāragū
one whose way is to go to the far shore of existence
bhavapāra + aṃ, √gamu + rū
rule
→
gam + rū
§539
→
ga + ū
§12
→
bhavapāraṃ + gū (compound, ②)
§327
→
bhavapāra + aṃ + gū
§317, §318
→
bhavapāragū + si
§601, §220
→
bhavapāragū
The compound itself is not attested; pāragū is, in the sense “master of”:
tiṇṇaṃ vedānaṃ pāragū (6D 3.2: Ambaṭṭhamāṇava)
By saying tassīlādīsu (in the senses of habit and the like — the words carried over from §532) the rule does not give rū when plain agency, not a habit, is meant: pāraṅgato, “gone to the far shore”, takes the ta that §557 (606): Budhagamāditthe kattari gives to gamu for the agent in all three times, and keeps the object’s niggahīta as ṅ before g (§31 (49): Vaggantaṃ vā vagge ).14
lemma
inflected
meaning
🚹①⨀(pāra + √gamu + ta)
pāraṅgato
gone to the far shore
tiṇṇo pāraṅgato jhāyī, anejo akathaṃkathī (10M 5.8: Vāseṭṭhasutta)
By saying pārādigamimhā (after gamu preceded by pāra and the like) the rule does not reach gamu with another word before it: anugāmī, “one who follows”, with the prefix anu, takes the ṇī of §532 (590): Tassīlādīsu ṇītvāvī ca in the same habitual sense.
lemma
inflected
meaning
🚹①⨀(anu + √gamu + ṇī)
anugāmī
one whose habit is to follow
option
before
from
operation
to
after
context
ca
bhikkhādito (dhātuto)
(paccayo hoti)
(rū)
(tassīlādīsu)
and
after bhikkha and the like
(the suffix is added)
(rū)
(in the senses of habit and the like)
rū continues from §534 (592): Pārādigamimhā rū (the Rūpasiddhi: rūti vattate), and tassīlādīsu from §532. By saying ca this rule is an extension of §534: rū comes not only after gamu with pāra but after the roots bhikkha, “to beg”, and the like — the vutti adds ñā with vi, and the Rūpasiddhi the whole family of sabbaññū, mattaññū, dhammaññū, kataññū. After bhikkha only the r of the suffix is elided (§539), and the ū is shortened to u, a change the Rūpasiddhi refers to §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ; after ñā the root’s final vowel is elided before the ū and the ñ is doubled. There is no option marker.
Bhikkhaiccevamādīhi dhātūhi rūpaccayo hoti tassīlādīsvatthesu.
Bhikkhanasīlo yācanasīlo bhikkhu, vijānanasīlo viññū.
After the roots bhikkha and the like too, the suffix rū is added in the senses of “that is his habit” and the like.
lemma
inflected
meaning
🚹①⨀(√bhikkha + rū)
bhikkhu
a bhikkhu: one whose way is to beg (bhikkhanasīlo, yācanasīlo)
🚹①⨀(vi + √ñā + rū)
viññū
a discerning person: one whose way is to understand (vijānanasīlo)
√bhikkha + rū
rule
→
bhikkh + rū
§539
→
bhikkh(ū→u)
§517
→
bhikkhu + si
§601, §220
→
bhikkhu
vi + √ñā + rū
rule
→
ñā + rū
§539
→
ñā + ū
§12
→
vi + (ñ→ññ)ū
§28
→
viññū + si
§601, §220
→
viññū
viññū paṭibalā subhāsitadubbhāsitaṃ duṭṭhullāduṭṭhullaṃ ājānituṃ (1V 1.2.3: Duṭṭhullavācāsikkhāpada)
option
before
from
operation
to
after
context
hanatyādīnaṃ (dhātūnaṃ ante)
(paccayo hoti)
ṇuko
(tassīlādīsu)
at the end of hana and the like
(the suffix is added)
ṇuka(in the senses of habit and the like)
hanatyādīnaṃ is hanati-ādīnaṃ, “of hanati” — the root hana cited in its verb form — “and the like”, a sixth form that the vutti construes with ante, “at the end of” (the Rūpasiddhi: antāpekkhāyaṃ chaṭṭhī).15 ṇuko is the suffix ṇuka; its ṇ calls for vuddhi (kāruko) and is elided, and before any ṇ-marked suffix hana is replaced by ghāta by §591 (544): Hanassa ghāto . tassīlādīsu continues from §532 (590): Tassīlādīsu ṇītvāvī ca . There is no option marker. The heading follows the CST’s table of suttas and the Rūpasiddhi; the CST’s vutti section prints Tanatyādīnaṃ ṇuko, contradicted by its own vutti.
Hanatyādīnaṃ dhātūnaṃ ante ṇukapaccayo hoti tassīlādīsvatthesu.
Āhananasīlo āghātuko, karaṇasīlo kāruko.
At the end of the roots hana and the like, the suffix ṇuka is added in the senses of “that is his habit” and the like.
lemma
inflected
meaning
🚹①⨀(ā + √hana + ṇuka)
āghātuko
one given to striking, murderous (āhananasīlo)
🚹①⨀(√kara + ṇuka)
kāruko
a craftsman: one given to making (karaṇasīlo)
ā + √hana + ṇuka
rule
→
ā + (hana→ghāta) + ṇuka
§591
→
āghāta + ṇuka
§12, §523
→
āghātuka + si
§601, §55
→
āghātuka + (si→o)
§104
→
āghātuko
√kara + ṇuka
rule
→
k(a→ā)r + ṇuka
§621, §483
→
kār + ṇuka
§523
→
kāruka + si
§601, §55
→
kāruka + (si→o)
§104
→
kāruko
Neither word is attested in the Tipiṭaka; the Rūpasiddhi adds bhīruko, “timid”, from √bhī, and āvuko, “a guardian”, from √ava.
option
before
from
operation
to
after
context
nu (āgamo)
(āpajjate)
niggahitaṃ
padante
the augment nu
(becomes)
niggahīta
at the end of a word
nu is the augment of §525 (565): Saññāyama nu , inserted into the noun that stands first in the compound. padante, “at the end of a word”, is where it stands — at the end of that first member — and there it becomes the niggahīta ṃ, which §31 (49): Vaggantaṃ vā vagge then turns into the nasal of the class of the consonant that follows: n before d and t (arindamo, vessantaro), ṅ before k (pabhaṅkaro). The Rūpasiddhi draws from padante that the augment goes to the end of the first member and nowhere else, and it places the rule directly after §525 (565, 566); the Kaccāyana has it here, after the habitual suffixes. There is no option marker.
Padante nukārāgamo niggahitamāpajjate.
Ariṃ dametīti arindamo, rājā. Vessaṃ taratīti vessantaro, rājā. Pabhaṃ karotīti pabhaṅkaro, bhagavā.
At the end of a word the augment nu becomes niggahīta.
option
before
from
operation
to
after
context
vā
saṃhanā | aññāya (dhātuyā)
(paccayo hoti)
ro
hanassa
(ādeso)
gho
or
after hana with saṃ, or after another root
(the suffix is added)
ra
hana(replaced by)
gha
saṃhanā is the fifth form of saṃ + hana, “after hana preceded by saṃ”; aññāya, “after another [root]”; ro the suffix ra — an r-marked suffix, so that by §539 (558): Ramhi ranto rādino the root’s final and the r go and only a is added; gho: hana is replaced by gha, the vutti’s ca (hanassa ca gho hoti) joining this replacement to the suffixation. The vutti reads the vā as “or”, extending ra from saṃ + hana to other roots — parikhā from khana, antako from kara. The Rūpasiddhi allows both readings, conjunction (sampiṇḍana) and option (vikappa): read as an option marker the vā leaves the same roots their other suffixes, so that saṅghāto, with ṇa and the ghāta of §591 (544): Hanassa ghāto , stands beside saṅgho; and its verse on the rule adds that gha belongs to hana alone, while ra comes after hana without saṃ as well, giving paṭigho. In Ruiz-Falqués’ terms the vā marks an open option: ra is one of several suffixes these roots take.16 saṃ becomes ṅ before gh by §31 (49): Vaggantaṃ vā vagge .
Saṃpubbāya hana iccetāya dhātuyā, aññāya vā dhātuyā rapaccayo, hanassa ca gho hoti.
Samaggaṃ kammaṃ samupagacchatīti saṅgho, samantato nagarassa bāhire17
Saṃiti kimatthaṃ? Upahananaṃ upaghāto.
After the root hana preceded by saṃ, or after another root, the suffix ra is added, and hana becomes gha.
By saying saṃ (with saṃ) the rule does not give gha and ra to hana with another prefix: upaghāto, “injury” (upahananaṃ, “striking at”), takes the ṇa of §529 (580): Bhāve ca and the replacement ghāta of §591 (544): Hanassa ghāto .
lemma
inflected
meaning
🚹①⨀(upa + √hana + ṇa)
upaghāto
injury, harm
mayhaṃ kho avihesā bhavissati parassa ca puggalassa upaghāto (11M 1.3: Kintisutta)
option
before
from
operation
to
after
context
(dhātv)anto rādi(no)
no (lopo)
dhātvanto rramhi (paccaye pare)
the root’s final, with the initial r [of the suffix]
is elided
final rwhen ra [an r-suffix] follows
The sutta is compressed. ramhi is “when ra follows”, ra standing for every suffix that begins with r: ramma (§531), rū (§534–§535), ra (§538), ricca (§542 (557): Karamhā ricca ), and in the following sections ririya (§554 (601): Karato ririya ), ratthu (§566 (574): Sāsādīhi ratthu ), ritu (§567 (575): Pātitoritu ), rātu (§568 (576): Mānādīhi rātu ) and the riṭṭha of §572 (625): Sāsa disato tassa riṭṭho ca . ranto is anto, “the final [of the root]”, with a sandhi r (so the Rūpasiddhi, 558: rantoti ettha rakāro sandhijo); rādino is rādi + no: rādi, “beginning with r”, the suffix’s initial r — the Rūpasiddhi glosses “up to and including the r of the r-initial suffix” — and no, “is not”, i.e. is elided, the idiom of §578 (560): Bhujādīnamanto no dvi ca . The vutti spells it out: sabbo dhātvanto rakārādi lopo hoti, the whole root-final together with the r undergoes elision. The r of these suffixes is thus a mere marker (anubandha) whose office is to call for the loss of the root’s final consonant, or of its final vowel (sāsa + ratthu → satthā, ñā + rū → viññū). There is no option marker. The vutti’s four examples are formed by §538, §534, §566 and §572.
Ramhi paccaye pare sabbo dhātvanto rakārādi lopo hoti.
Antako, pāragū, satthā, diṭṭho iccevamādi.
When the suffix ra [or any suffix beginning with r] follows, the whole final of the root, together with the initial r [of the suffix], is elided.18
option
before
from
operation
to
after
context
(sabbadhātūhi)
(paccayā honti)
tabba|anīya
bhāvakammesu (atthesu)
(after all roots)
(the suffixes are added)
tabba|anīyain the senses of the action itself and of the object
This rule begins the kicca suffixes, so named by §545 (548): Te kiccā , which express what is to be done. bhāvakammesu names their two senses: bhāva, the action as such, in which the word is a neuter singular (bhavitabbaṃ, “there must be being”; gantabbaṃ, “there is to be going”), and kamma, the object, with which the word agrees in gender and number (kattabbaṃ kammaṃ, kattabbo, kattabbā) — the distribution the Rūpasiddhi states. These are the senses in which §440 (445): Bhāvakammesu yo gives the verb its ya. tabbānīyā is tabba + anīya; sabbadhātūhi is supplied by the vutti. Before tabba an i is inserted after a consonant-final root by §605 (547): Yathāgamamikāro (bhavitabbaṃ, āsitabbaṃ); √kara becomes katt- by §620 (549): Tuṃ tuna tabbesu vā , or kā- by §595 (637): Tave tunādīsu kā (kātabbaṃ); √gamu becomes gan- by §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na . There is no option marker; as the general assignment of the kicca suffixes to all roots the rule is an utsarga. In the Rūpasiddhi it is the first rule of the chapter (545).
Bhāvakamma iccetesvatthesu tabba anīya iccete paccayā honti sabbadhātūhi.
Bhavitabbaṃ, bhavanīyaṃ, āsitabbaṃ, āsanīyaṃ, pajjitabbaṃ, pajjanīyaṃ, kattabbaṃ, karaṇīyaṃ, gantabbaṃ, gamanīyaṃ.
In the senses of the action itself (bhāva) and of the object (kamma), the suffixes tabba and anīya are added after all roots.
The vutti pairs each root’s two forms.19 bhāva sense.
lemma
inflected
meaning
🚻①⨀(√bhū + tabba)
bhavitabbaṃ
there must be; it is to be
🚻①⨀(√bhū + anīya)
bhavanīyaṃ
(the same)
🚻①⨀(√āsa + tabba)
āsitabbaṃ
one should sit
🚻①⨀(√āsa + anīya)
āsanīyaṃ
(the same)
🚻①⨀(√pada + tabba)
pajjitabbaṃ
it is to be reached
🚻①⨀(√pada + anīya)
pajjanīyaṃ
(the same)
🚻①⨀(√kara + tabba)
kattabbaṃ
it is to be done
🚻①⨀(√kara + anīya)
karaṇīyaṃ
(the same)
🚻①⨀(√gamu + tabba)
gantabbaṃ
one must go; it is to be gone to
🚻①⨀(√gamu + anīya)
gamanīyaṃ
(the same)
√bhū + tabba
rule
→
bh(ū→o) + tabba
§485
→
bho + (i) + tabba
§605
→
bh(o→av) + itabba
§513
→
bhavitabba + si
§601, §55
→
bhavitabba + (si→aṃ)
§219
→
bhavitabbaṃ
√kara + anīya
rule
→
kar + a(n→ṇ)īya
§549
→
karaṇīya + si
§601, §55
→
karaṇīya + (si→aṃ)
§219
→
karaṇīyaṃ
√gamu + tabba
rule
→
ga(m→n) + tabba
§596
→
gantabba + si
§601, §55
→
gantabba + (si→aṃ)
§219
→
gantabbaṃ
The ū of √bhū takes vuddhi to o by §485 (434): Aññesu ca and becomes av before the inserted i by §513 (435): O ava sare . In karaṇīyaṃ the n of anīya becomes ṇ after the r of the root — the Rūpasiddhi applies §549 (550): Rahādito ṇa to anīya as well as to ana. √pada appears in the shape pajj- of the verb pajjati. The neuter takes aṃ for si by §219 (195): Siṃ .
samaṇena bhavitabbaṃ abyāvaṭena (1V 1.2.5: Sañcarittasikkhāpada)
taṃ karaṇīyaṃ tīretvā (1V 1.1.1.1: Sudinnabhāṇavāra)
ahañcamhi bahubhaṇḍā bahuparikkhārā, bahinagarañca gantabbaṃ (1V 1.2.5: Sañcarittasikkhāpada)
Bhāvakammesu sabbadhātūhi ṇyapaccayo hoti.
Kattabbaṃ kāriyaṃ, jetabbaṃ jeyyaṃ, netabbaṃ neyyaṃ, iccevamādi.
In the senses of the action itself and of the object, the suffix ṇya is added after all roots.
Caggahaṇena teyyapaccayo hoti. Ñātabbaṃ ñāteyyaṃ, daṭṭheyyaṃ, patteyyaṃ iccevamādi.
By the word ca the suffix teyya also occurs.
lemma
inflected
meaning
🚻①⨀(√ñā + teyya)
ñāteyyaṃ
to be known (ñātabbaṃ)
🚻①⨀(√disa + teyya)
daṭṭheyyaṃ
to be seen
🚻①⨀(pa + √āpa + teyya)
patteyyaṃ
to be reached
√ñā + teyya
rule
→
ñā + teyya
§541
→
ñāteyya + si
§601, §55
→
ñāteyya + (si→aṃ)
§219
→
ñāteyyaṃ
In daṭṭheyyaṃ the root and the t of the suffix take the shape daṭṭh-, as in daṭṭhabbaṃ, by the ca of §572 (625): Sāsa disato tassa riṭṭho ca ; in patteyyaṃ the p of pa + √āpa meets the t of the suffix as in patto.21
nāhaṃ taṃ gamanena lokassa antaṃ ñāteyyaṃ daṭṭheyyaṃ patteyyanti vadāmi (12S1 2.3.6: Rohitassasutta)
option
before
from
operation
to
after
context
karamhā (dhātumhā)
(paccayo hoti)
ricca
(bhāvakammesu)
after kara
(the suffix is added)
ricca(in the senses of the action and of the object)
ricca is an r-marked suffix: before it the r of √kara and its own r are elided by §539 (558): Ramhi ranto rādino , and the root’s a before the i by §12 (13): Sarā sare lopaṃ , leaving kicca, “what is to be done” — the word from which the whole class of suffixes takes its name in §545 (548): Te kiccā . bhāvakammesu continues from §540. The Rūpasiddhi extends ricca by yogavibhāga to bhara (bhacco) and i (paṭicco). There is no option marker; kiccaṃ stands beside kattabbaṃ and kāriyaṃ as one more kicca form of the same root.
Kara iccetamhā dhātumhā riccapaccayo hoti bhāvakammesu.
Kattabbaṃ kiccaṃ.
After the root kara the suffix ricca is added in the senses of the action itself and of the object.
lemma
inflected
meaning
🚻①⨀(√kara + ricca)
kiccaṃ
what is to be done, a duty (kattabbaṃ)
√kara + ricca
rule
→
kar + ricca
§539
→
ka + icca
§12
→
kicca + si
§601, §55
→
kicca + (si→aṃ)
§219
→
kiccaṃ
aññataraṃ vā panassa kiccaṃ hoti karaṇīyaṃ vā (3V 3.3: Sattāhakaraṇīyānujānana)
option
before
from
operation
to
after
context
bhūto (dhātuyā)
(ṇyapaccayassa ūkārena saha)
(ādeso)
abba
(bhāvakammesu)
after bhū
(the suffix ṇya together with the ū)
(replaced by)
abba(in the senses of the action and of the object)
The sutta is bhūto abba: “after bhū, abba”. The vutti supplies what is replaced — the suffix ṇya, continuing from §541 (552): Ṇyo ca , together with the ū of the root — so that bh + abba gives bhabba, “able, possible”, the sense of bhavitabba, “what can come to be”. bhāvakammesu continues from §540. There is no option marker: bhū + ṇya is always bhabba, while the tabba form bhavitabbaṃ remains available by §540.
Bhū iccetāya dhātuyā ṇyapaccayassa ūkārena saha abbādeso hoti bhāvakammesu.
Bhavitabbo bhabbo, bhavitabbaṃ bhabbaṃ.
After the root bhū, the suffix ṇya together with the [root’s] ū is replaced by abba, in the senses of the action itself and of the object.
lemma
inflected
meaning
🚹①⨀(√bhū + ṇya)
bhabbo
able, capable (bhavitabbo)
🚻①⨀(√bhū + ṇya)
bhabbaṃ
possible (bhavitabbaṃ)
√bhū + ṇya
rule
→
bh + (ū + ṇya → abba)
§543
→
bhabba + si
§601, §55
→
bhabba + (si→o)
§104
→
bhabbo
bhabbo nu kho so, gahapati, hīnāyāvattitvā kāme paribhuñjituṃ (3V 1.7: Pabbajjākathā)
atthi kammaṃ abhabbaṃ abhabbābhāsaṃ, atthi kammaṃ abhabbaṃ bhabbābhāsaṃ (11M 4.6: Mahākammavibhaṅgasutta)
§544 (556): Vada mada gamu yuja garahākārādīhi jja mma gga yheyyā gāro vā (jja, mma, gga, yha, eyya for ṇya with the root’s final, after vada etc.; gāra for gara) apavada Section titled “§544 (556): Vada mada gamu yuja garahākārādīhi jja mma gga yheyyā gāro vā (jja, mma, gga, yha, eyya for ṇya with the root’s final, after vada etc.; gāra for gara) apavada ”
option
before
from
operation
to
after
context
vā
vada mada gamu yuja garahākārādīhi (dhātūhi)
(ṇyapaccayassa dhātvantena saha)
(ādesā)
jja|mma|gga|yha|eyya
(yathāsaṅkhyaṃ, bhāvakammesu)
gara(ssa)
(ādeso)
gāro
optionally
after vada, mada, gamu, yuja, garaha and roots ending in ā, and the like
(the suffix ṇya together with the root’s final)
(replaced by)
jja|mma|gga|yha|eyya(respectively; in the senses of the action and of the object)
gara [of garaha](replaced by)
gāra
The heading is a list and its matching replacements: vada, mada, gamu, yuja, garaha and ākārādi — roots ending in ā (dā, pā, hā, mā, ñā) and the like — pair in order (yathāsaṅkhyaṃ, “respectively”, supplied by the vutti) with jja, mma, gga, yha and eyya, written together as jja mma gga yheyyā. Each replaces ṇya together with the root’s final letter (dhātvantena saha): vad + ṇya → va + jja; mad → majja; gam → gamma; yuj → yogga, with vuddhi of the u (§621 (553): Kāritaṃ viya ṇānubandho , §483 (527): Asaṃyogantassa vuddhi kārite ); garah → garayha; dā → d + eyya. gāro: in garaha the gara becomes gāra — the vutti’s garassa ca gāro hoti, which the Rūpasiddhi confines to the gara of garaha. ṇya continues from §541 (552): Ṇyo ca and bhāvakammesu from §540. The option marker vā opens an option: the Rūpasiddhi calls it a vavatthitavibhāsā, an option settled by usage, since the replacement is made in some words and not in others (yoggaṃ beside niyojjaṃ); and, as Ruiz-Falqués describes vā, the other kicca forms of the same roots remain good Pāli — the vutti pairs each word with its tabba or anīya form, vattabbaṃ vajjaṃ, dātabbaṃ deyyaṃ.22
Vada mada gamu yuja garahākārantaiccevamādīhi dhātūhi ṇyapaccayassa yathāsaṅkhyaṃ jja mma gga yha eyyādesā honti vā dhātvantena saha, garassa23
Vattabbaṃ vajjaṃ, madanīyaṃ majjaṃ, gamanīyaṃ gammaṃ, yojanīyaṃ yoggaṃ, garahitabbaṃ gārayhaṃ, dātabbaṃ deyyaṃ, pātabbaṃ peyyaṃ, hātabbaṃ heyyaṃ, mātabbaṃ meyyaṃ, ñātabbaṃ ñeyyaṃ, iccevamādi.
After the roots vada, mada, gamu, yuja, garaha, those ending in ā, and the like, the suffix ṇya together with the final of the root is optionally replaced by jja, mma, gga, yha and eyya respectively; and [in garaha] gara becomes gāra; in the senses of the action itself and of the object.
option
before
from
operation
to
after
context
te (tabbādayo riccantā paccayā)
(saññā honti)
kiccā
those [suffixes, from tabba to ricca]
(are named)
kicca
te, “those”, are the suffixes taught from §540 (545): Bhāvakammesu tabbānīyā to §542 (557): Karamhā ricca — tabba, anīya, ṇya, teyya and ricca, with the replacements of ṇya in §543–§544 — and they receive the name kicca. The name says what they mean: kicca is itself √kara + ricca (§542), “what is to be done”, and every kicca suffix expresses what is to be, or can be, done — an anvattha term. In the Rūpasiddhi the definition (548) closes the kicca rules, which there open the chapter. The Rūpasiddhi also notes that, since the kita of §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca does not cover them, the kicca words are made nouns by the ca of that rule, and that in the bhāva sense they are neuter singulars while in the kamma sense they take all three genders.
Ye paccayā tabbādayo riccantā, te kiccasaññāti veditabbā.
Kiccasaññāya kiṃpayojanaṃ? Bhāvakammesu kiccattakhatthā.
The suffixes beginning with tabba and ending with ricca are to be understood as having the name kicca.
Kiccasaññāya kiṃpayojanaṃ? — “What is the use of the term kicca?” — is answered by a rule in which the term is used: Bhāvakammesu kiccattakhatthā, “in the senses of the action itself and of the object [are used] the kicca suffixes, ta and the suffixes with the sense of kha”. This is the grammar’s own §625 (605): Bhāvakammesu kiccattakkhatthā , a sutta of the Uṇādikappa quoted here ahead of its place; behind it stands a rule of the Sanskrit grammarians, Pāṇini’s tayor eva kṛtya-kta-khal-arthāḥ (3.4.70): kicca for kṛtya, tta for kta, khattha for khal-artha.24 kicca suffixes here (§540–§544), ta in §556 (622): Bhāvakammesu ta , and kha in §560 (604): Īsaṃdusūhi kha , whose passive sense §625 states. The term is also used in the vutti of §572 (625): Sāsa disato tassa riṭṭho ca , kiccatakārassa, “of the t of a kicca suffix”.
The five kicca suffixes, each with a word from √kara or √ñā:
lemma
inflected
meaning
🚻①⨀(√kara + tabba)
kattabbaṃ
to be done — tabba (§540)
🚻①⨀(√kara + anīya)
karaṇīyaṃ
to be done — anīya (§540)
🚻①⨀(√kara + ṇya)
kāriyaṃ
to be done — ṇya (§541)
🚻①⨀(√ñā + teyya)
ñāteyyaṃ
to be known — teyya (§541)
🚻①⨀(√kara + ricca)
kiccaṃ
to be done — ricca (§542)
evañca pana, bhikkhave, kātabbaṃ (1V 1.2.13: Kuladūsakasikkhāpada)
kātabbaṃ is the form of √kara + tabba with the kā of §595 (637): Tave tunādīsu kā , beside kattabbaṃ (§620 (549): Tuṃ tuna tabbesu vā ).
option
before
from
operation
to
after
context
aññe (paccayā)
(saññā honti)
kita
the other [suffixes]
(are named)
kita
aññe, “the others”: every suffix of this chapter that is not a kicca — ṇa, a, ṇvu, tu, āvī, kvi, ramma, ṇī, yu, rū, ṇuka and ra of §524–§538, and those of the sections to come (i, ti, ta, tavantu, tāvī, ina, kha, tave, tuṃ, tuna, tvāna, tvā, māna, anta, ratthu, ritu, rātu, tuka, ika) — is called kita (Sanskrit kṛt).25 rūḷhī term, and it names the chapter: Kibbidhāna is kita + vidhāna, “the ordaining of the kita suffixes”.26 eva, “just”, marks the contrast with §545: these are kita and not kicca. In the Rūpasiddhi (562) the rule stands at the head of the kita section, right after Dhātuyā kammādimhi ṇo (561).
Aññe paccayā kita eva saññā honti.
Kita saññāya kiṃpayojanaṃ? Kattari kita.
The other suffixes have just the name kita.
Kita saññāya kiṃpayojanaṃ? — “What is the use of the term kita?” — Kattari kita, “a kita suffix [is used] in the sense of the agent”: the grammar’s own §624 (563): Kattari kita , the first sutta of the Uṇādikappa, quoted here ahead of its place (Sanskrit kartari kṛt, Pāṇini 3.4.67). The Rūpasiddhi sets it at 563, straight after this rule, and draws the consequence: kumbhakāro, kārako, paveso and the rest denote the agent unless a rule says otherwise — as §529 (580): Bhāve ca does for the action, §531 (589): Dharādīhi rammo for the instrument and object, and §548 (597): Kattukaraṇapadesesu ca for instrument and place — and, by §550 (546): Ṇādayo tekālikā , in all three times. The term also appears in §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca , which makes the kita words nouns.
option
before
from
operation
to
after
context
nandādīhi (dhātūhi)
(paccayo hoti)
yu
(bhāvakammesu)
after nanda and the like
(the suffix is added)
yu(in the senses of the action and of the object)
yu becomes ana by §622 (570): Anakā yu ṇvūnaṃ , and its n becomes ṇ after a root ending in r or h by §549 (550): Rahādito ṇa : gahaṇaṃ, caraṇaṃ. The vutti supplies bhāvakammesu, carried from §540 (545): Bhāvakammesu tabbānīyā across the two definitions: the words are neuter nouns of the action (nandanaṃ, “delighting”, glossed by the impersonal nandīyate) or of its object (nanditabbaṃ, “what is to be delighted in”). In §533 (591): Sadda kudha cala maṇḍattha rucādīhi yu the same yu expressed a habit; the sense, not the suffix, is what changes. ādi covers gaha, cara and the rest. There is no option marker.
Nandādīhi dhātūhi yupaccayo hoti bhāvakammesu.
Nandīyate nandanaṃ, nanditabbaṃ27
After the roots nanda and the like, the suffix yu is added in the senses of the action itself and of the object.
The vutti glosses the first word in both senses — nandīyate nandanaṃ, “delighting is done” (the action), nanditabbaṃ vā nandanaṃ, “or what is to be delighted in” (the object) — and adds evaṃ sabbattha yojetabbā, “so it is to be applied everywhere”.
lemma
inflected
meaning
🚻①⨀(√nanda + yu)
nandanaṃ
delighting; what is delighted in — Nandana, the garden of the gods
🚻①⨀(√gaha + yu)
gahaṇaṃ
taking; what is to be taken (gahaṇīyaṃ)
🚻①⨀(√cara + yu)
caraṇaṃ
conduct; what is to be practised (caritabbaṃ)
√cara + yu
rule
→
car + (yu→ana)
§622
→
cara(n→ṇ)a
§549
→
caraṇa + si
§601, §55
→
caraṇa + (si→aṃ)
§219
→
caraṇaṃ
na te sukhaṃ pajānanti, ye na passanti nandanaṃ (12S1 1.2.1: Nandanasutta)
sahavāso, vippavāso, anārocanā, ūne gaṇe caraṇaṃ (4V 2.4: Mānattacārikavatta)
option
before
from
operation
to
after
context
ca
(sabbadhātūhi)
(paccayo hoti)
(yu)
kattukaraṇapadesesu (atthesu)
and
(after all roots)
(the suffix is added)
(yu)
in the senses of agent, instrument and place
kattu is the agent of §281 (294): Yo karoti sa kattā , karaṇa the instrument of §279 (292): Yena vā kayirate taṃ karaṇaṃ , and padesa, “place”, the location (okāsa) of §278 (320): Yodhāro tamokāsaṃ , as the Rūpasiddhi glosses it (padesoti adhikaraṇakārakaṃ vuccati). yu continues from §547 (596): Nandādīhi yu ; by saying ca the rule extends it from the action and the object to these three kārakas, and after any root (the Rūpasiddhi supplies sabbadhātūhi). yu again becomes ana (§622) with n → ṇ after r (§549). The vutti marks its three examples kattari tāva, karaṇe tāva, padese tāva, “first in the agent sense …”. There is no option marker.
Kattukaraṇapadesa iccetesvatthesu ca yupaccayo hoti.
Kattari tāva – rajaṃ haratīti rajoharaṇaṃ toyaṃ.
Karaṇe tāva – karoti tenāti karaṇaṃ.
Padese tāva – tiṭṭhanti tasminti ṭhānaṃ. Evaṃ sabbattha yojetabbā.
In the senses of the agent, the instrument and the place as well, the suffix yu is added.
lemma
inflected
meaning
🚻①⨀(raja + √hara + yu)
rajoharaṇaṃ toyaṃ
water that carries off dirt (agent: rajaṃ harati)
🚻①⨀(√kara + yu)
karaṇaṃ
an instrument: one acts by it (karoti tena)
🚻①⨀(√ṭhā + yu)
ṭhānaṃ
a place: they stand in it (tiṭṭhanti tasmiṃ)
√ṭhā + yu
rule
→
ṭhā + (yu→ana)
§622
→
ṭhā + ana
§12
→
ṭh(a→ā)na
§15
→
ṭhāna + si
§601, §55
→
ṭhāna + (si→aṃ)
§219
→
ṭhānaṃ
raja + aṃ, √hara + yu
rule
→
har + (yu→ana)
§622
→
hara(n→ṇ)a
§549
→
rajaṃ + haraṇa (compound, ②)
§327
→
raj(a→o) + aṃ + haraṇa
§317, §183
→
rajoharaṇa + si
§601, §55
→
rajoharaṇa + (si→aṃ)
§219
→
rajoharaṇaṃ
When the two vowels meet in ṭhā + ana, the first is elided by §12 (13): Sarā sare lopaṃ and the second lengthened by §15 (17): Dīghaṃ . raja belongs to the mano-group and ends in o when its inflection is elided in a compound, by §183 (48): Etesamo lope . In the Vinaya rajoharaṇaṃ is a floor-cloth, the instrument rather than the agent of removing dust:
tā, mahārāja, rajoharaṇaṃ karissāmā (4V 11.3: Brahmadaṇḍakathā)
pabbājanīyakammassa karaṇaṃ (1V 1.2.13: Kuladūsakasikkhāpada)
option
before
from
operation
to
after
context
rahādito (dhātuto)
(anādesassa) nassa
(hoti)
ṇa
after [a root ending in] r, h and the like
the n (of the replacement ana)
(becomes)
ṇ
rahādito is ra-ha-ādi-to, “after [a root ending in] r, h and the like” — the vutti: rakārahakārādyantehi dhātūhi. ṇa here is not a suffix but the letter ṇ, replacing the n of ana, the replacement of yu by §622 (570): Anakā yu ṇvūnaṃ (the vutti: anādesassa nassa ṇo).28 n of anīya — karaṇīyaṃ in §540 — and, by the ādi, to roots such as ramu (ramaṇaṃ; Senart’s vutti of §540 (545): Bhāvakammesu tabbānīyā has the Kaccāyana’s own instance, ramaṇīyaṃ); the vutti’s Evamaññepi yojetabbā, “so others too are to be construed”, allows as much. There is no option marker. This is the last rule of the first section; in the Rūpasiddhi it stands among the kicca rules (550), immediately after Tuṃ tuna tabbesu vā (549).
Rakārahakārādyantehi dhātūhi anādesassa nassa ṇo hoti.
Karoti tenāti karaṇaṃ, pūreti tenāti pūraṇaṃ. Gahaṇīyaṃ tenāti gahaṇaṃ. Evamaññepi yojetabbā.
After roots ending in r, h and the like, the n of the replacement ana becomes ṇ.
lemma
inflected
meaning
🚻①⨀(√kara + yu)
karaṇaṃ
an instrument: one acts by it (karoti tena)
🚻①⨀(√pūra + yu)
pūraṇaṃ
a means of filling (pūreti tena)
🚻①⨀(√gaha + yu)
gahaṇaṃ
a means of taking (gahaṇīyaṃ tena)
√kara + yu
rule
→
kar + (yu→ana)
§622
→
kara(n→ṇ)a
§549
→
karaṇa + si
§601, §55
→
karaṇa + (si→aṃ)
§219
→
karaṇaṃ
√gaha + yu
rule
→
gah + (yu→ana)
§622
→
gaha(n→ṇ)a
§549
→
gahaṇa + si
§601, §55
→
gahaṇa + (si→aṃ)
§219
→
gahaṇaṃ
The Vinaya’s list of bodily contacts sets gahaṇaṃ, with the ṇ of this rule, beside chupanaṃ, whose root chupa ends in p and keeps its n:
abhiniggaṇhanā, abhinippīḷanā, gahaṇaṃ, chupanaṃ (1V 1.2.2: Kāyasaṃsaggasikkhāpada)
Iti kibbidhānakappe paṭhamo kaṇḍo.
Thus ends the first section of the kibbidhāna chapter.
option
before
from
operation
to
after
context
ṇādayo (paccayā yupaccayantā)
(veditabbā)
tekālikā
the suffixes ṇa and the rest (down to yu)
(are to be understood as)
belonging to the three times
Ṇādayo is “ṇa and the rest”: the suffixes of the first section, from the ṇa of §524 (561): Dhātuyā kammādimhi ṇo to the yu of §547 (596): Nandādīhi yu and §548 (597): Kattukaraṇapadesesu ca — the vutti says yupaccayantā, “ending with the suffix yu”. tekālikā is ti + kāla + ika, “belonging to the three times”, past, present and future. The rule prescribes no suffix; it is a paribhāsā, an instruction on how to read the rules already given: those suffixes were taught without a time being named, and a word made with them is not tied to one — kumbhakāro is he who “makes, made and will make” pots — whereas the suffixes of this section are assigned to a time (atīte, §555 (612): Atīte tatavantutāvī ; vattamāne, §565 (646): Vattamāne mānantā ) or to a sense. The Rūpasiddhi (546) glosses it so: the suffixes taught “with no time stated” (aniddiṭṭhakālā) hold “in all three times” (kālattayepi), and it numbers the rule 546, as the CST’s vutti section prints it; the CST’s sutta list has 549, which is the Rūpasiddhi’s number of §620 (549): Tuṃ tuna tabbesu vā . There is no option marker.
Ṇādayo paccayā yupaccayantā tekālikāti veditabbā.
Kumbhaṃ karoti akāsi karissatīti kumbhakāro, karoti akāsi karissati tenāti karaṇaṃ. Evamaññepi yojetabbā.
The suffixes ṇa and the rest, down to the suffix yu, are to be understood as belonging to all three times (tekālika).
lemma
inflected
meaning
🚹①⨀(kumbha + √kara + ṇa)
kumbhaṃ karoti akāsi karissatīti kumbhakāro
he makes, made or will make pots: kumbhakāro, a potter
🚻①⨀(√kara + yu)
karoti akāsi karissati tenāti karaṇaṃ
one does, did or will do by means of it: karaṇaṃ, an instrument
The vutti glosses each word with the three tenses of karoti — karoti (present, vattamānā), akāsi (past, ajjatanī), karissati (future, bhavissantī) — to show that the derived word covers them all.
kumbha + √kara + ṇa
rule
→
kumbha + kara + (ṇ)a
§621, §523
→
kumbha + k + (a→ā) + ra + a
§621, §483
→
kumbha + kār + (a) + a
§521
→
kumbhakāra + si (①⨀)
→
kumbhakāra + (si→o)
§104
→
kumbhakāro
√kara + yu
rule
→
kara + (yu→ana)
§622
→
kar + (a) + ana
§521
→
kara + (n→ṇ) + a
§549
→
karaṇa + si (①⨀)
→
karaṇa + (si→aṃ)
§219
→
karaṇaṃ
The ṇ of ṇa is a marker: by §621 (553): Kāritaṃ viya ṇānubandho a suffix carrying it is treated like a causative, so the root vowel takes vuddhi by §483 (527): Asaṃyogantassa vuddhi kārite and the ṇ is dropped by §523 (526): Kāritānaṃ ṇo lopaṃ ; the root’s final vowel is elided by §521 (425): Dhātussanto lopo’nekasarassa . yu becomes ana by §622 (570): Anakā yu ṇvūnaṃ , and its n becomes ṇ after a root in r by §549 (550): Rahādito ṇa .
atha kho so kumbhakāro bhikkhūnaṃ bahū patte karonto (1V 1.4.3.2: Ūnapañcabandhanasikkhāpada)
option
before
from
operation
to
after
context
dā dhāto
(paccayo hoti)
i
saññāyaṃ (abhidheyyāyaṃ)
after dā, dhā
(the suffix is added)
iwhen a name (saññā) is meant
dā dhāto is the fifth form of the pair dā (“give”; with the prefix ā, “take”: ādīyati) and dhā (“place”, “hold”); the CST’s sutta list and the Rūpasiddhi print it as one word, dādhāto. saññāyaṃ, with the vutti’s abhidheyyāyaṃ, “when a name is what is meant”, confines the suffix to established names of things: ādi, udadhi, sandhi are coined on these roots, not formed at will. The i follows the root directly and the root’s ā is elided before it by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati (the Rūpasiddhi: saralopādi); in udadhi the first member udaka is cut to uda “because it is a name” (Rūpasiddhi 598: saññāyaṃ udakassa udādeso), a nipātana of the kind §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti allows. There is no option marker: in these names the suffix is fixed.
Saññāyamabhidheyyāyaṃ dā dhāto ipaccayo hoti.
Paṭhamaṃ ādīyatīti ādi, udakaṃ dadhātīti udadhi29
When a name is what is meant, after the roots dā and dhā the suffix i is added.
lemma
inflected
meaning
🚹①⨀(ā + √dā + i)
paṭhamaṃ ādīyatīti ādi
it is taken up first: ādi, the beginning
🚹①⨀(udaka + √dhā + i)
udakaṃ dadhātīti udadhi
it holds water: udadhi, the ocean
🚹①⨀(mahā + udaka + √dhā + i)
mahodakāni dadhātīti mahodadhi
it holds great waters: mahodadhi, the great ocean
🚹①⨀(vāla + √dhā + i)
vālāni dadhāti tasminti vāladhi
hairs are borne on it: vāladhi, a tail
🚹①⨀(saṃ + √dhā + i)
sammā dhīyatīti sandhi
it is fitted together: sandhi, a joint, junction
udaka + √dhā + i
rule
→
(udaka→uda) + dhā + i
§571
→
uda + dh + (ā) + i
§83
→
udadhi + si (①⨀)
→
udadhi + si
§220
→
udadhi
saṃ + √dhā + i
rule
→
saṃ + dh + (ā) + i
§83
→
sa + (ṃ→n) + dhi
§31
→
sandhi + si
§220
→
sandhi
The si of the first form is elided after an i stem by §220 (74): Sesato lopaṃ gasipi ; in sandhi the ṃ of saṃ becomes the nasal of the dh group by §31 (49): Vaggantaṃ vā vagge . mahodadhi is mahā + udadhi: the ā is elided before the u (§12 (13): Sarā sare lopaṃ ), which then becomes o by §14 (16): Kvacāsavaṇṇaṃ lutte .
codanāya okāsakammaṃ ādi, kiriyā majjhe, samatho pariyosānaṃ (5V 13.1: Anuvijjakaanuyoga)
bhesmā hi udadhi mahā (18It 3.4.10: Devadattasutta)
viveko tassa vāladhi (16A6 1.5.1: Nāgasutta)
option
before
from
operation
to
after
context
(sabbadhātūhi)
(paccayo hoti)
ti
(saññāyaṃ) āsiṭṭhe
ca
(paccayā honti)
kit (kitapaccayā)
(āsiṭṭhe)
(after all roots)
(the suffix is added)
ti(when a name is meant) as a blessing
and
(the suffixes are added)
the kita suffixes
(as a blessing)
The heading is ti kit ca āsiṭṭhe run together: kit is the short shape of the term kita of §546 (562): Aññe kita (as Sanskrit kṛt), and its t assimilates to the c of ca, giving kicca; ca + āsiṭṭhe then contracts to cāsiṭṭhe (§12 (13): Sarā sare lopaṃ ). This kiccā is therefore not the kicca of §545 (548): Te kiccā : the vutti resolves it as kita ca.30 Ti kita cāsiṭṭhe; its sutta list and the Rūpasiddhi (609) have kiccā. saññāyaṃ continues from §551 (598): Saññāyaṃ dā dhāto i , and the vutti’s sabbadhātūhi widens the roots from dā and dhā to all. āsiṭṭhe is the seventh form of āsiṭṭha, “wished for”, the past participle of āsiṃsati: the name is given as a wish — dhanaṃ assa bhavatu, “may wealth be his”, becomes the name Dhanabhūti. By saying ca the rule is extended beyond ti: the kita suffixes — ta in Bhūta and Dinna, ṇa in Bhāva, māna in Vaḍḍhamāna — form such names too; the Rūpasiddhi reads āsiṭṭhe with both halves and adds Nandaka, Jīvaka. There is no option marker.
Saññāyamabhidheyyāyaṃ sabbadhātūhi tipaccayo hoti, kita ca āsiṭṭhe.
Jino enaṃ31
When a name is what is meant, and it is given as a blessing, after all roots the suffix ti is added; and the kita suffixes as well.
Each gloss is a wish in the imperative (pañcamī: bujjhatu, bhavatu, dadātu, vaḍḍhatu), and the name records it.
lemma
inflected
meaning
🚺①⨀(jina + √budha + ti)
jino enaṃ bujjhatūti jinabuddhi
“may the Conqueror know him”: Jinabuddhi
🚺①⨀(dhana + √bhū + ti)
dhanaṃ assa bhavatūti dhanabhūti
“may wealth be his”: Dhanabhūti
🚹①⨀(√bhū + ta)
bhavatūti bhūto
“may he be [prosperous]”: Bhūta
🚹①⨀(√bhū + ṇa)
bhavatūti bhāvo
“may he be”: Bhāva
🚹①⨀(dhamma + √dā + ta)
dhammo enaṃ dadātūti dhammadinno
“may the Dhamma give to him”: Dhammadinna
🚹①⨀(√vaḍḍha + māna)
vaḍḍhatūti vaḍḍhamāno
“may he prosper”: Vaḍḍhamāna
dhana + √bhū + ti
rule
→
dhanabhūti + si (①⨀)
→
dhanabhūti + si
§220
→
dhanabhūti
jina + √budha + ti
rule
→
jina + budh + (a) + ti
§521
→
jina + budh + (t→dh) + i
§576
→
jina + bu + (dh→d) + dhi
§611
→
jinabuddhi + si
§220
→
jinabuddhi
√bhū + ṇa
rule
→
bhū + (ṇ)a
§621, §523
→
bh + (ū→o) + a
§621, §483
→
bh + (o→āv) + a
§515
→
bhāva + (si→o)
§104
→
bhāvo
dhamma + √dā + ta
rule
→
dhamma + dā + (ta→inna)
§582
→
dhamma + d + (ā) + inna
§83
→
dhammadinna + (si→o)
§104
→
dhammadinno
ti brings no change to bhū; after budha it takes the changes of buddho (§557 (606): Budhagamāditthe kattari ) — t to dh by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca and the root’s dh to d by §611 (608): Hacatutthānamantānaṃ do dhe . In bhāvo the ṇ-marked suffix brings vuddhi (§621, §483) and the o becomes āv before the vowel by §515 (541): Te āvāyā kārite . dinna is the inna that §582 (631): Bhidādito inna anna īṇāvā gives for ta after dā. vaḍḍhamāno has the a of §445 (433): Bhūvādito a before the māna of §565 (646): Vattamāne mānantā .
atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā tenupasaṅkami (14S5 11.6.3: Dhammadinnasutta)
option
before
from
operation
to
after
context
vā
(sabbadhātūhi)
(paccayā honti)
a ti yavo
itthiyaṃ (abhidheyyāyaṃ)
optionally
(after all roots)
(the suffixes are added)
a, ti, yuwhen the feminine is meant
Itthiyamatiyavo is itthiyaṃ a ti yavo: yavo is the plural of yu — yo becomes vo after a la stem by §116 (157): Akatarassā lato yvālapanassa vevo and the u becomes a before it by §97 (156): Vevosu lo ca , as bhikkhavo — so the sutta names three suffixes, a, ti and yu. itthiyaṃ abhidheyyāyaṃ, “when the feminine is what is meant”: these make feminine nouns of the action and the like (the Rūpasiddhi: bhāvakammādīsu) — jarā “ageing”, mati “thought”, cetanā “intention”, vedanā “feeling”. a, and the ana that yu becomes (§622 (570): Anakā yu ṇvūnaṃ ), then take the feminine ā of §237 (176): Itthīyamato āpaccayo ; ti gives an i stem. The option marker vā opens an option: which of the three a given feminine takes is not fixed by rule, and the suffixes of the first section, which are bound to no gender, remain available for the same sense in another — sambhavo (masculine, ṇa, §528 (577): Visa ruja padādito ṇa ) beside sambhūti, the Rūpasiddhi’s example under this rule; gamanaṃ (neuter, yu, §547 (596): Nandādīhi yu ) beside gati. The Rūpasiddhi further reads this vā as a heading carried into the rules that follow: it is the vā the vutti of §554 (601): Karato ririya supplies without its sutta having one, and it lets ti come without vuddhi (suti, bhūti).
Itthiyamabhidheyyāyaṃ sabbadhātūhi akāra ti yu iccete paccayā honti vā.
Jīratīti32
Optionally, when the feminine is what is meant, after all roots the suffixes a, ti and yu are added.
lemma
inflected
meaning
🚺①⨀(√jara + a)
jīratīti jarā
it decays: jarā, ageing
🚺①⨀(√mana + ti)
maññatīti mati
one thinks [by it]: mati, thought
🚺①⨀(√cita + yu)
cetayatīti cetanā
one intends [by it]: cetanā, intention
🚺①⨀(√vida + yu)
vedayatīti vedanā
one feels [by it]: vedanā, feeling
√jara + a
rule
→
jar + (a) + a
§521
→
jara + ā + si (①⨀)
§237
→
jar + (a) + ā + si
§83
→
jarā + si
§220
→
jarā
√mana + ti
rule
→
man + (a) + ti
§521
→
ma + (n) + ti
§586
→
mati + si
§220
→
mati
√cita + yu
rule
→
cita + (yu→ana)
§622
→
cit + (a) + ana
§521
→
c + (i→e) + t + ana
§485
→
cetana + ā + si (①⨀)
§237
→
cetan + (a) + ā + si
§83
→
cetanā + si
§220
→
cetanā
The root jara becomes jīra before the verbal endings (§505 (482): Jaramarānaṃ jīra jīyya mīyyā vā : the vutti’s jīrati) but not before the suffix a. The final n of mana is elided before ti by §586 (600): Gama khana hana ramādīnamanto , whose vutti lists mati. In cetanā and vedanā the root vowel takes vuddhi before the suffix by §485 (434): Aññesu ca .33
cetanāhaṃ, bhikkhave, kammaṃ vadāmi (16A6 2.1.9: Nibbedhikasutta)
option
before
from
operation
to
after
context
(vā)
karato
(paccayo hoti)
ririya
(itthiyaṃ anitthiyaṃ vā abhidheyyāyaṃ)
(optionally)
after kara
(the suffix is added)
ririya(whether the feminine or a non-feminine is meant)
karato, “after [the root] kara” (karoti, “do”, “make”). The vutti supplies itthiyaṃ anitthiyaṃ vā abhidheyyāyaṃ, “whether the feminine or a non-feminine is meant”: itthiyaṃ continues from §553 (599): Itthiyamatiyavo vā and the neuter is admitted beside it — kiriyā and kiriyaṃ. The suffix begins with r, and by §539 (558): Ramhi ranto rādino an r-initial suffix takes away the root’s final and its own r (rādi-lopa): kara + ririya → ka + iriya, whose a yields to the i (§83) — kiriya. The vā the vutti gives and the sutta lacks is carried from §553; it opens an option: the other formations of kara remain — kiccaṃ (§542 (557): Karamhā ricca ), karaṇaṃ (§548 (597): Kattukaraṇapadesesu ca ), kāro (§529 (580): Bhāve ca ) — beside kiriyā, and the vutti glosses the word with two of them, kattabbā, karaṇīyaṃ. The CST’s vutti prints the suffix rirīya, with a long ī, against the sutta, the Rūpasiddhi (601) and the derived kiriyā; it is corrected here.
Karato itthiyamanitthiyaṃ vā abhidheyyāyaṃ34 35
Kattabbā kiriyā, karaṇīyaṃ kiriyaṃ.
Optionally, after [the root] kara, whether the feminine or a non-feminine is what is meant, the suffix ririya is added.
lemma
inflected
meaning
🚺①⨀(√kara + ririya)
kattabbā kiriyā
what is to be done: kiriyā, an action
🚻①⨀(√kara + ririya)
karaṇīyaṃ kiriyaṃ
what is to be done: kiriyaṃ, an action
√kara + ririya
rule
→
ka + (ra) + (r)iriya
§539
→
k + (a) + iriya
§83
→
kiriya + ā + si (①⨀)
§237
→
kiriy + (a) + ā + si
§83
→
kiriyā + si
§220
→
kiriyā
kiriya + si (①⨀, neuter)
rule
→
kiriya + (si→aṃ)
§219
→
kiriyaṃ
yā yebhuyyasikākammassa kiriyā karaṇaṃ upagamanaṃ (4V 4.9.3: Yebhuyyasikāvinaya)
ahañhi, sīha, kiriyaṃ vadāmi (3V 6.19: Sīhasenāpativatthu)
option
before
from
operation
to
after
context
(sabbadhātūhi)
(paccayā honti)
ta tavantu tāvī
atīte (kāle)
(after all roots)
(the suffixes are added)
ta, tavantu, tāvīin past time
tatavantutāvī is the three suffixes ta, tavantu and tāvī run together (the CST’s sutta list spaces them, Atīte ta tavantu tāvī). atīte, “in the past”, with kāle supplied — the time of the past endings of the Ākhyāta (§417 (460): Apaccakkhe parokkhātīte to §419 (469): Samīpe’jjatanī ). These are the past participles; the Rūpasiddhi (612) notes that other grammars call them niṭṭha and that, being kita (§546 (562): Aññe kita , §624 (563): Kattari kita ), they denote the agent — huto, “he who has offered” — until §556 (622): Bhāvakammesu ta gives ta to the bhāva and kamma as well. tavantu inflects like guṇavantu (§124 (98): Ā simhi : hutavā), tāvī like daṇḍī (§220 (74): Sesato lopaṃ gasipi : hutāvī; feminine hutāvinī by §240 (193): Pati bhikkhurājīkārantehi inī ). The root’s shape before ta is settled by the third section, §571–§589 (vusito, bhutto). There is no option marker: the rule is general, and every root takes it.36
Atīte kāle sabbadhātūhi tatavantutāvī iccete paccayā honti.
Huto, hutavā, hutāvī. Vusito, vusitavā, vusitāvī. Bhutto, bhuttavā, bhuttāvī.
In past time, after all roots the suffixes ta, tavantu and tāvī are added.
option
before
from
operation
to
after
context
(sabbadhātūhi)
(paccayo hoti)
ta
bhāvakammesu (atīte kāle)
(after all roots)
(the suffix is added)
tain the senses of bhāva and kamma (in past time)
atīte kāle continues from §555 (612): Atīte tatavantutāvī , and ta is the same suffix; what is new is the sense. bhāva is the bare action, named as a neuter noun — gītaṃ “singing”, hasitaṃ “laughing”; kamma is the object of the action — bhāsitaṃ “what was spoken”, the kamma of §280 (285): Yaṃ karoti taṃ kammaṃ . These are the two senses in which the Ākhyāta uses the attanopada and the ya (§453 (444): Attanopadāni bhāve ca kammani , §440 (445): Bhāvakammesu yo ) and the first section the kicca suffixes (§540 (545): Bhāvakammesu tabbānīyā ). The agent, when named, stands in the third form — tena bhāsitaṃ, “spoken by him” (§288 (293): Kattari ca ) — or in the sixth as possessor of the action, tassa gītaṃ, “his singing”. The root’s changes are those of the third section: ge → gī (§608 (623): Sabbattha ge gī ), naṭa + ta → naccaṃ, naṭṭaṃ by nipātana (§571 (624): Paccayādaniṭṭhā nipātanā sijjhanti ), the augment i of §605 (547): Yathāgamamikāro in hasitaṃ, bhāsitaṃ, desitaṃ. There is no option marker.
Bhāvakammesu atīte kāle tapaccayo hoti sabbadhātūhi.
Bhāve tāva – tassa gītaṃ, naccaṃ, naṭṭaṃ, hasitaṃ.
Kammani tāva – tena bhāsitaṃ, desitaṃ.
In the senses of bhāva (the action itself) and kamma (the object), in past time, the suffix ta is added after all roots.
The vutti sorts its examples: bhāve tāva, “first in the sense of bhāva”, and kammani tāva, “then in the sense of kamma”.
lemma
inflected
meaning
🚻①⨀(√ge + ta)
tassa gītaṃ
his singing
🚻①⨀(√naṭa + ta)
naccaṃ
dancing: the flinging about of the limbs (T gattassa vikkhepanaṃ)
🚻①⨀(√naṭa + ta)
naṭṭaṃ
dancing: the bending of the body (T gattassa viṇāmanaṃ)38
🚻①⨀(√hasa + ta)
hasitaṃ
laughing
🚻①⨀(√bhāsa + ta)
tena bhāsitaṃ
what was spoken by him
🚻①⨀(√disa + ṇe + ta)
desitaṃ
what was taught [by him]
√ge + ta
rule
→
(ge→gī) + ta
§608
→
gīta + si (①⨀)
→
gīta + (si→aṃ)
§219
→
gītaṃ
√hasa + ta
rule
→
has + (a) + ta
§521
→
has + (i) + ta
§605
→
hasita + (si→aṃ)
§219
→
hasitaṃ
The neuter si becomes aṃ by §219 (195): Siṃ . desitaṃ is the causative deseti (disa + ṇe, §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe ) with the i of §605 before ta.
yā pana bhikkhunī naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya (2V 2.4.1.10: Naccagītasikkhāpada)
pubbe hasitaṃ lapitaṃ kīḷitaṃ samanussarāmi (1V 1.1.1.3: Santhatabhāṇavāra)
yathā yathā kho ahaṃ bhagavatā dhammaṃ desitaṃ ājānāmi (1V 1.1.1.1: Sudinnabhāṇavāra)
In the last, desitaṃ agrees with its kamma dhammaṃ (masculine ②) and the agent bhagavatā stands in the third form.
option
before
from
operation
to
after
context
budhagamādi(to)
(paccayo hoti)
(ta)
(tad)atthe kattari (sabbakāle)
after roots meaning budha, gamu and the like
(the suffix is added)
(ta)
when that meaning is understood, of the agent (in all times)
Budhagamāditthe is budha-gamu-ādi + atthe, “[after roots] in the sense of budha, gamu and the like”, the a of atthe elided after the i (§13 (15): Vā paro asarūpā ) and the t doubled (§28 (40): Para dvebhāvo ṭhāne ). As in §533 (591): Sadda kudha cala maṇḍattha rucādīhi yu , -attha names roots by their meaning: not budha and gamu alone but any root that means “know” or “go”. The vutti’s tadatthe gamyamāne, “when that meaning [of budha or gamu] is understood [from a root]”, states the condition, and Senart’s vutti has it directly, budhagamādīnaṃ atthe; that is why ñā (ñāto, “one who knows”) needs no ādi to be admitted, and why the Rūpasiddhi adds upeto (i, “go”) and cittaṃ (cinta, “think”). Pāṇini’s rules for roots of knowing and of going (buddhyartha, 3.2.188; gatyartha, 3.4.72) are the model.39 kattari, “of the agent”, with the vutti’s sabbakāle, “in all times”, is the point: §555 (612): Atīte tatavantutāvī gave ta to the agent in past time and §556 (622): Bhāvakammesu ta to bhāva and kamma; after these roots ta names the agent without regard to time — buddho is he who “awakens, awakened and will awaken” (bujjhati abujjhi bujjhissati), as kumbhakāro was glossed under §550 (546): Ṇādayo tekālikā . ta continues from §555–§556. The list of meanings is open (ādi): the Rūpasiddhi’s cittaṃ, from cinta, adds thinking to knowing and going. There is no option marker.
Budhagamuiccevamādīhi dhātūhi tadatthe gamyamāne tapaccayo hoti kattari sabbakāle.
Sabbe saṅkhatāsaṅkhate dhamme bujjhati abujjhi bujjhissatīti buddho, saraṇaṅgato, samathaṅgato, amataṅgato40
After the roots budha, gamu and the like, when that meaning [of knowing or going] is understood, the suffix ta is added in the sense of the agent, in all times.
lemma
inflected
meaning
🚹①⨀(√budha + ta)
sabbe saṅkhatāsaṅkhate dhamme bujjhati abujjhi bujjhissatīti buddho
he awakens to, awakened to and will awaken to all conditioned and unconditioned phenomena: buddho, the Awakened One
🚹①⨀(saraṇaṃ + √gamu + ta)
saraṇaṅgato
one gone for refuge
🚹①⨀(samathaṃ + √gamu + ta)
samathaṅgato
one gone to calm
🚹①⨀(amataṃ + √gamu + ta)
amataṅgato
one gone to the deathless
🚹①⨀(√ñā + ta)
jānāti ajāni jānissatīti ñāto
he knows, knew and will know: ñāto, one who knows
√budha + ta
rule
→
budh + (a) + ta
§521
→
budh + (t→dh) + a
§576
→
bu + (dh→d) + dha
§611
→
buddha + (si→o)
§104
→
buddho
saraṇaṃ + √gamu + ta
rule
→
saraṇaṃ + gam + (u) + ta
§521
→
saraṇaṃ + ga + (m) + ta
§586
→
saraṇa + (ṃ→ṅ) + gata
§31
→
saraṇaṅgata + (si→o)
§104
→
saraṇaṅgato
After budha the t of ta becomes dh by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca and the root’s dh becomes d before it by §611 (608): Hacatutthānamantānaṃ do dhe . The final m of gamu is elided before ta by §586 (600): Gama khana hana ramādīnamanto ; in the three compounds the object keeps its aṃ (saraṇaṃ gato, “gone to refuge”), which becomes ṅ before g by §31 (49): Vaggantaṃ vā vagge .
buddho so bhagavā bodhāya dhammaṃ deseti (8D 2.4: Nigrodhassapajjhāyana)
uppajji lokasaraṇo, araṇo amataṅgato (20Ap2 4.5: Sukkātherīapadāna)
option
before
from
operation
to
after
context
jito
(paccayo hoti)
ina
sabbattha (sabbakāle kattari)
after ji
(the suffix is added)
inaeverywhere (in all times, of the agent)
jito, “after [the root] ji” (jināti, “conquer”). sabbattha, “everywhere”, the vutti reads as sabbakāle, “in all times” — the point of §557 (606): Budhagamāditthe kattari carried to a new suffix — and kattari continues from §557. The root’s i is elided before the i of the suffix (§83), leaving jina. There is no option marker.
Ji iccetāya dhātuyā inapaccayo hoti sabbakāle kattari.
Pāpake akusale dhamme jināti ajini jinissatīti jino.
After the root ji the suffix ina is added, in all times, in the sense of the agent.
option
before
from
operation
to
after
context
ca
supato
(paccayo hoti)
(ina)
(kattari) bhāve ca
and
after supa
(the suffix is added)
(ina)
(of the agent), and in bhāva
supato, “after [the root] supa” (supati, “sleep”); ina and kattari continue from §558 (602): Jito ina sabbattha . By saying ca this rule is an extension of §558 to a second root — and, as the vutti’s bhāve ca shows, to a second sense: supinaṃ, “a dream”, is glossed both as agent, supatīti, “it sleeps”, and as bhāva, supīyate, “sleeping is done”, with the passive ya and attanopada of §440 (445): Bhāvakammesu yo and §453 (444): Attanopadāni bhāve ca kammani .41 a is elided before the suffix (§521), and the neuter takes aṃ (§219 (195): Siṃ ). There is no option marker.
Supa iccetāya dhātuyā inapaccayo hoti kattari, bhāve ca.
Supatīti supinaṃ, supīyate supinaṃ.
After the root supa [too] the suffix ina is added, in the sense of the agent, and in the sense of bhāva.
lemma
inflected
meaning
🚻①⨀(√supa + ina)
supatīti supinaṃ
it sleeps: supinaṃ, a dream (agent)
🚻①⨀(√supa + ina)
supīyate supinaṃ
sleeping is done: supinaṃ, a dream (bhāva)
√supa + ina
rule
→
sup + (a) + ina
§521
→
supina + si (①⨀)
→
supina + (si→aṃ)
§219
→
supinaṃ
pāpakaṃ supinaṃ passati (3V 8.19: Nisīdanādianujānana)
option
before
from
operation
to
after
context
īsaṃdusūhi (saddādīhi sabbadhātūhi)
(paccayo hoti)
kha
after all roots preceded by the words īsaṃ, du, su
(the suffix is added)
kha
īsaṃdusūhi is the fifth form plural of the three words īsaṃ (“a little”, “slightly”), du (“badly”, “with difficulty”) and su (“well”, “easily”) taken together; the vutti’s saddādīhi, “after the words … [standing] first”, marks them as words placed before the root (upapada), not as roots. Of kha the kh is a marker (anubandha) and is dropped by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (Rūpasiddhi 605: kkhakārānubandhassa lopo), so the suffix that remains is a: dukkara, “hard to do”, sukara, “easy to do”. The sense is bhāva or kamma: the kara words are passive — dukkhena karīyati, “is done with difficulty” — and the intransitive sī words name the action itself, īsaṃ sayanaṃ, “slight lying”, lying that is hard or easy; so §625 (605): Bhāvakammesu kiccattakkhatthā states for the kicca suffixes, ta and kha together, and Senart’s vutti says it here, khappaccayo hoti bhāvakammesu.42 bhavatā, “by you”. In sandhi du and su double the root’s first consonant (§28 (40): Para dvebhāvo ṭhāne ), and the ṃ of īsaṃ is dropped before it (§39 (54): Byañjane ca ); sī, “lie”, takes vuddhi to se (§485 (434): Aññesu ca ) and e becomes aya before the suffix vowel (§514 (491): E aya ), giving saya. There is no option marker.
Īsaṃdususaddādīhi sabbadhātūhi khapaccayo hoti.
Īsassayo, dussayo, sussayo bhavatā, īsakkaraṃ, dukkaraṃ, sukaraṃ, bhavatā.
After all roots preceded by the words īsaṃ, du and su, the suffix kha is added.
lemma
inflected
meaning
🚹①⨀(īsaṃ + √sī + kha)
īsassayo
lying with a little [effort]: slightly hard lying (īsaṃ sayanaṃ)
🚹①⨀(du + √sī + kha)
dussayo
hard lying (duṭṭhu sayanaṃ)
🚹①⨀(su + √sī + kha)
sussayo bhavatā
easy lying for you (suṭṭhu sayanaṃ)
🚻①⨀(īsaṃ + √kara + kha)
īsakkaraṃ
to be done with a little [effort]
🚻①⨀(du + √kara + kha)
dukkaraṃ
hard to do
🚻①⨀(su + √kara + kha)
sukaraṃ bhavatā
easy for you to do
bhavatā (🚹③⨀(bhavanta), “by you, sir”) is the agent of the bhāva and of the passive: sussayo bhavatā, “easy lying for you”, sukaraṃ bhavatā, “easily done by you”; the Rūpasiddhi glosses dukkaraṃ hitaṃ bhavatā, “good is hard for you to do”, sukaraṃ pāpaṃ bālena, “evil is easy for a fool to do”.
du + √kara + kha
rule
→
du + kara + (kh)a
§517
→
du + kar + (a) + a
§521
→
du + (k→kk)ara
§28
→
dukkara + si (①⨀)
→
dukkara + (si→aṃ)
§219
→
dukkaraṃ
īsaṃ + √kara + kha
rule
→
īsaṃ + kar + (a) + (kh)a
§517, §521
→
īsa + (ṃ) + kara
§39
→
īsa + (k→kk)ara
§28
→
īsakkara + (si→aṃ)
§219
→
īsakkaraṃ
su + √sī + kha
rule
→
su + sī + (kh)a
§517
→
su + s + (ī→e) + a
§485
→
su + s + (e→aya) + a
§514
→
su + say + (a) + a
§83
→
su + (s→ss)aya
§28
→
sussaya + (si→o)
§104
→
sussayo
nayidaṃ sukaraṃ agāraṃ ajjhāvasatā ekantaparipuṇṇaṃ ekantaparisuddhaṃ saṅkhalikhitaṃ brahmacariyaṃ carituṃ (1V 1.1.1.1: Sudinnabhāṇavāra)
nāvuso, dukkaraṃ aññaṃ byākātuṃ (1V 1.1.4.2: Vinītavatthu)
option
before
from
operation
to
after
context
vā
(sabbadhātūhi)
(paccayā honti)
tave tuṃ
icchatthesu samānakattukesu
(sabbakāle kattari)
optionally
(after all roots)
(the suffixes are added)
tave, tuṃ[governed by a word] meaning “wish” with the same agent
(in all times, of the agent)
icchatthesu, “[with words] whose sense is wishing” — icchati, “wants”, and its like, kāmeti, patthayati; samānakattukesu, “having the same agent”: the one who wishes is the one who would act — sotuṃ icchati, “he wishes to hear”, and it is he who would hear.43 tuṃ, and tave (the Vedic -tave, rare in Pāli; the Tipiṭaka has it only in verse). Both are uninflected: §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca leaves the words ending in tave, tuna and the rest outside the noun, so no inflection follows them. Before them kara becomes kā by §595 (637): Tave tunādīsu kā (kātave, kātuṃ) or its r becomes t by §620 (549): Tuṃ tuna tabbesu vā (kattuṃ); su takes vuddhi (§485 (434): Aññesu ca : sotuṃ); gamu takes n (§596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na : gantuṃ). The option marker vā opens an option: tave and tuṃ are alternatives to each other, kātave beside kātuṃ; and the Rūpasiddhi (636), reading tave tuṃ vā as a rule of its own (yogavibhāga), lets the infinitive stand also where no verb of wishing governs it, in an action done for the sake of another (tadatthakriyāyaṃ) — daṭṭhuṃ vihāraṃ gacchanti, “they go to the monastery to see” (§572 (625): Sāsa disato tassa riṭṭho ca ). The vutti’s sabbakāle kattari continues from §557 (606): Budhagamāditthe kattari and §558 (602): Jito ina sabbattha .
Icchatthesu samānakattukesu sabbadhātūhitavetuṃ iccete paccayā honti sabbakāle kattari.
Puññāni kātave, saddhammaṃ sotu micchati.
Optionally, when [words] with the sense of wishing that share the same agent [are used], after all roots the suffixes tave and tuṃ are added, in all times, in the sense of the agent.
lemma
inflected
meaning
🔼(√kara + tave)
puññāni kātave
[he wishes] to do meritorious deeds
🔼(√su + tuṃ)
saddhammaṃ sotu micchati
he wishes to hear the true Dhamma
The vutti writes sotu micchati for sotuṃ icchati: the ṃ becomes m before the vowel by §34 (52): Madā sare , and the Tipiṭaka prints the two as one word, sotumicchati.
√kara + tave
rule
→
(kara→kā) + tave
§595
→
kātave
√su + tuṃ + icchati
rule
→
s + (u→o) + tuṃ + icchati
§485
→
sotu + (ṃ→m) + icchati
§34
→
sotumicchati
alaṃ puññāni kātave (19Vv 1.4.6: Vihāravimānavatthu)
dassanakāmo sīlavataṃ, saddhammaṃ sotumicchati (15A3 1.5.2: Tiṭhānasutta)
The verse’s alaṃ puññāni kātave is the alaṃ construction of §563 (639): Pattavacane alamatthesu ca with tave where that rule names tuṃ; it is the Tipiṭaka’s attestation of the form.
option
before
from
operation
to
after
context
ca
(sabbadhātūhi)
(paccayo hoti)
tuṃ
arahasakkādīsu (atthesu)
and
(after all roots)
(the suffix is added)
tuṃ[with words] in the senses of arahati, sakkā and the like
arahasakkādīsu, with the vutti’s atthesu, “in the senses of araha, sakka and the like”: arahati, “deserves”, “is worthy to”, sakkā, “it is possible”, and after them, the Rūpasiddhi (638) says, bhabba “capable”, anucchavika “fitting”, anurūpa “suitable”, yutta, labhati, vaṭṭati, kappati, and the words for an occasion, kālo, samayo, velā (kālo bhuñjituṃ, “it is time to eat”). By saying ca this rule is an extension of §561 (636): Icchatthesu samānakattukesu tave tuṃ vā : tuṃ — alone; the vutti names tuṃpaccayo, and tave does not continue — is added where the governing word is not one of wishing but one of these, and the condition of a shared agent lapses: in sakkā jetuṃ dhanena no agent is named at all. In ninditum arahati the augment i of §605 (547): Yathāgamamikāro stands before tuṃ and the ṃ becomes m before the vowel (§34 (52): Madā sare ); ji takes vuddhi to je (§485 (434): Aññesu ca ). There is no option marker: the vā of §561 does not continue.
Arahasakkādīsu ca atthesu sabbadhātūhi tuṃpaccayo hoti.
Ko taṃ ninditumarahati, sakkā jetuṃ dhanena vā. Evamaññepi yojetabbā.
And in the senses of arahati (“is worthy to”), sakkā (“it is possible to”) and the like, after all roots the suffix tuṃ is added.
option
before
from
operation
to
after
context
ca
(sabbadhātūhi)
(paccayo hoti)
(tuṃ)
alamatthesu
pattavacane
and
(after all roots)
(the suffix is added)
(tuṃ)
[with words] in the senses of alaṃ
when what is attained is expressed
alamatthesu, “in the senses of alaṃ”: alaṃ means “enough”, “fit”, “able”, but also “adornment” and “enough of that!”, the prohibition (the Rūpasiddhi 639: bhūsana, pariyatti, nivāraṇa). pattavacane, “when what is attained is being expressed” (patta, “reached”; vacana, “statement”), picks out the sense of sufficiency: alameva dānāni dātuṃ, “it is indeed enough [reason] to give gifts” — the giving is warranted by what has been reached (sampattameva pariyattamevāti attho, Rūpasiddhi) — and not the prohibitive alaṃ of alaṃ te idha vāsena, “enough of your staying here”.44 tuṃ continues from §562 (638): Arahasakkādīsu ca , and by saying ca the rule adds this construction to those of §561–§562. dā takes tuṃ unchanged; kara becomes kā (§595 (637): Tave tunādīsu kā ) or gives kattuṃ (§620 (549): Tuṃ tuna tabbesu vā ). There is no option marker.
Pattavacane alamatthesu sabbadhātūhi tuṃpaccayo hoti.
Alameva dānāni dātuṃ, alameva puññāni kātuṃ.
And with [words] in the senses of alaṃ (“enough”, “fitting”), when what has been attained is being expressed, after all roots the suffix tuṃ is added.
lemma
inflected
meaning
🔼(√dā + tuṃ)
alameva dānāni dātuṃ
it is indeed fitting to give gifts
🔼(√kara + tuṃ)
alameva puññāni kātuṃ
it is indeed fitting to do meritorious deeds
√kara + tuṃ
rule
→
(kara→kā) + tuṃ
§595
→
kātuṃ
When the option of §620 is taken instead, the r of kara becomes t: kattuṃ.
yāvañcidaṃ, bhante, alameva dānāni dātuṃ alaṃ puññāni kātuṃ (16A5 1.4.1: Sumanasutta)
Sumanā’s exclamation after hearing of the fruits of giving is the vutti’s own sentence, and shows what is “attained”: the good results that make the giving worthwhile.
option
before
from
operation
to
after
context
vā
(dhātūnaṃ) ekakattukānaṃ
(paccayā honti)
tuna tvāna tvā
pubbakāle
optionally
after roots [of actions] having one and the same agent
(the suffixes are added)
tuna, tvāna, tvāfor the earlier action
The heading is pubbakāle ekakattukānaṃ tuna tvāna tvā vā, the e of ekakattukānaṃ swallowed after pubbakāle (§12 (13): Sarā sare lopaṃ ; the CST marks the loss with ’). pubbakāle, “in the earlier time”: of two actions by one agent, the one done first — sutvā jānissāma, “having heard, we shall know” (the Rūpasiddhi 640: pubbakālo ti pubbakriyā); ekakattukānaṃ, “of [roots] having a single agent”: the hearer is the knower. Where the agents differ the absolutive is not used — the Rūpasiddhi’s counter-example is bhutte devadatte yaññadatto vajati, “when Devadatta has eaten, Yaññadatta goes”, with the locative absolute. These are the absolutives (gerunds): tvā the common shape, tvāna its fuller form (mostly in verse), tuna rare.45 §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca keeps them outside the noun, and the Rūpasiddhi drops the si “because they are nipāta”. Before them kara becomes kā (§595 (637): Tave tunādīsu kā : kātuna), or loses its r (§587 (632): Rakāro ca : katvā, katvāna), or takes tt (§620 (549): Tuṃ tuna tabbesu vā : kattuna); gamu and its group take n before tuna (§596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na : gantuna); and §597–§600 give the suffixes’ other shapes — ya (§597 (641): Sabbehi tunādīnaṃ yo : abhivandiya), racca (§598 (643): Canantehi raccaṃ : vivicca), svāna, svā (§599 (644): Disā svāna svāntalopo ca : disvā), mma, yha, jja… (§600 (645): Ma ha da bhehi mma yha jja bbha ddhā ca : āgamma). The option marker vā opens the option among these shapes: sutvā and sutvāna are both good Pāli, as are kātuna, katvāna and katvā; the Rūpasiddhi calls it a “settled option” (vavatthitavibhāsā), by which tuna appears only in certain words — the Tipiṭaka has kātuna in a handful of Vinaya sentences, katvā everywhere.
Pubbakāle ekakattukānaṃ dhātūnaṃ tunatvāna tvā iccete paccayā honti vā.
Kātuna kammaṃ gacchati, akātuna puññaṃ kilissati, sattā sutvāna dhammaṃ modanti, ripuṃ jitvāna vasati, dhammaṃ sutvāna’ssa etadahosi, ito sutvāna amutra kathayanti, sutvā jānissāma. Evaṃ sabbattha yojetabbā.
Optionally, after roots [of actions] that have one and the same agent, the suffixes tuna, tvāna and tvā are added [to the root] of the earlier action.
lemma
inflected
meaning
🔽(√kara + tuna)
kātuna kammaṃ gacchati
having done the work, he goes
🔽(na + √kara + tuna)
akātuna puññaṃ kilissati
not having done merit, he suffers
🔽(√su + tvāna)
sattā sutvāna dhammaṃ modanti
beings, having heard the Dhamma, rejoice
🔽(√ji + tvāna)
ripuṃ jitvāna vasati
having conquered the enemy, he dwells [at ease]
🔽(√su + tvāna)
dhammaṃ sutvāna’ssa etadahosi
having heard the Dhamma, this occurred to him
🔽(√su + tvāna)
ito sutvāna amutra kathayanti
having heard here, they tell it there
🔽(√su + tvā)
sutvā jānissāma
having heard, we shall know
In each sentence the agent of the finite verb — gacchati, kilissati, modanti, vasati, kathayanti, jānissāma — is also the agent of the absolutive, and the absolutive’s action comes first. The fifth sentence, dhammaṃ sutvāna’ssa etadahosi, strains the condition: the grammatical subject of ahosi is etad, “this [thought]”, and the hearer stands in the sixth form ⑥ (assa, “to him”). ekakattuka is satisfied by the logical agent — the one to whom the thought occurred is the one who heard — and the idiom is the canon’s own (sutvānassa etadahosi, below).
√kara + tuna
rule
→
(kara→kā) + tuna
§595
→
kātuna
√kara + tvā
rule
→
kar + (a) + tvā
§521
→
ka + (r) + tvā
§587
→
katvā
su and ji take tvāna and tvā unchanged: sutvāna, jitvāna, sutvā. In sutvāna’ssa the a of assa is elided after sutvāna (§12).
sutvāna dhammaṃ labhatippasādaṃ (12S1 9.1.10: Sajjhāyasutta)
sutvānassa etadahosi (4V 12.1: Paṭhamabhāṇavāra)
ito sutvā amutra akkhātā (9M 5.1: Sāleyyakasutta)
evaṃ ekekaṃ mūlaṃ kātuna baddhacakkaṃ parivattakaṃ kattabbaṃ (1V 1.1.4: Catutthapārājikasikkhāpada)
The vutti’s fifth and sixth sentences echo the Vinaya’s sutvānassa etadahosi and the Majjhima’s description of the slanderer, ito sutvā amutra akkhātā, which has sutvā where the vutti writes sutvāna.
option
before
from
operation
to
after
context
(sabbadhātūhi)
(paccayā honti)
māna anta
vattamāne (kāle)
(after all roots)
(the suffixes are added)
māna, antain present time
mānantā is māna + anta run together (the CST’s sutta list prints māna’ntā). vattamāne, “in the present”, with kāle supplied: the time of the vattamānā endings, §414 (428): Vattamānā paccuppanne — the action is under way. These are the present participles. anta and māna answer to the parassapada and attanopada of the verb (§406 (429): Atha pubbāni vibhattīnaṃ cha parassapadāni , §407 (439): Parāṇyattanopadāni ), so the Rūpasiddhi (646) lets the conjugational sign stand before them as before ti: gaccha-nto with the ccha of §476 (442): Gamissanto ccho vā sabbāsu , karo-nto with the o of §451 (520): Tanādito oyirā , kuru-māno with the u of §511 (521): Uttamokāro and §512 (522): Karassākāro ca ; and māna, like the attanopada, serves the bhāva and kamma as well (§453 (444): Attanopadāni bhāve ca kammani : gacchiyamāno). anta inflects like guṇavantu — gacchaṃ or gacchanto in ①⨀, by §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ and §187 (108): Sesesu ntuva — and māna like purisa. There is no option marker; and being kita (§624 (563): Kattari kita ) the two denote the agent.
Vattamāne kāle sabbadhātūhi mānaanta iccete paccayā honti.
Saramāno rodati. Gacchanto gaṇhāti.
In present time, after all roots the suffixes māna and anta are added.46
lemma
inflected
meaning
🚹①⨀(√sara + māna)
saramāno rodati
remembering, he weeps
🚹①⨀(√gamu + anta)
gacchanto gaṇhāti
while going, he takes
√sara + a + māna
rule
→
sar + (a) + a + māna
§521
→
saramāna + si (①⨀)
→
saramāna + (si→o)
§104
→
saramāno
√gamu + a + anta
rule
→
(gamu→gaccha) + anta
§476
→
gacch + (a) + anta
§83
→
gacchanta + si (①⨀)
→
gacchanta + (si→o)
§104
→
gacchanto
The a between root and suffix is the sign of the first conjugation, §445 (433): Bhūvādito a . gacchanta + si gives gacchaṃ when the option of §186 is taken, gacchanto by §104 (66): So when it is not.
saramāno santiṃ āpattiṃ nāvikareyya (3V 2.2: Pātimokkhuddesānujānana)
aññataro bhikkhu gāmakaṃ gacchanto aññataraṃ bhikkhuṃ etadavoca (1V 1.1.2.2: Vinītavatthu)
puññāni karonto abhiramassu (1V 1.1.1.1: Sudinnabhāṇavāra)
kālaṃ kurumāno (15A3 3.2.4: Āneñjasutta)
karonto and kurumāno show the two shapes of kara before the suffixes: karo by §451 with anta, kuru by §511 and §512 with māna.
option
before
from
operation
to
after
context
sāsādīhi
(paccayo hoti)
ratthu
after sāsa and the like
(the suffix is added)
ratthu
sāsādīhi, “after sāsa (sāsati, “instruct”) and the like”. ratthu is an r-initial suffix: by §539 (558): Ramhi ranto rādino the root’s final and the suffix’s r are both elided — sā + atthu — and the ā gives way to the a (§83): satthu. The result is the u stem satthu, “teacher”, whose inflection the Nāmakappa treats in §199–§209: satthā by §199 (158): Satthupitādīnamā sismiṃ silopo ca , satthāro by §200 (159): Aññesvārattaṃ , and the rest. The vutti’s second gloss, sāsati hiṃsatīti vā satthā, reads the same word off a second root of the same shape — sasa, “destroy” (hiṃsati) — which is what the ādi admits: the Teacher instructs, or destroys [the defilements]. There is no option marker.
Sāsaiccevamādīhi dhātūhi ratthupaccayo hoti.
Sāsatīti satthā, sāsati hiṃsatīti vā satthā.
After the root sāsa and the like the suffix ratthu is added.
lemma
inflected
meaning
🚹①⨀(√sāsa + ratthu)
sāsatīti satthā
he instructs: satthā, the teacher
🚹①⨀(√sāsa + ratthu)
sāsati hiṃsatīti vā satthā
he instructs, or he destroys [the defilements]: satthā
√sāsa + ratthu
rule
→
sā + (sa) + (r)atthu
§539
→
s + (ā) + atthu
§83
→
satthu + si (①⨀)
→
satth + (u→ā) + si
§199
→
satthā
satthā devamanussānaṃ buddho bhagavā (1V Veranjakanda: Verañjakaṇḍa)
option
before
from
operation
to
after
context
pātito
(paccayo hoti)
ritu
after pā (pāti, “protects”)
(the suffix is added)
ritu
Pātitoritu is pātito ritu: the root pā (pāti, “protects”, “guards”) is named by its finite form pāti with the ablative suffix to (§248 (260): Kvaci to pañcamyatthe ), “after pāti”, as §536 (594): Hanatyādīnaṃ ṇuko names hanati. The Rūpasiddhi (575) reads Pādito ritu, “after pā and the like”,47 dhītā under it; the CST gives dhītā under §568 (576): Mānādīhi rātu . ritu loses its r (§539 (558): Ramhi ranto rādino ) and the root’s ā gives way to the i (§83): pitu, “father”, inflected like satthu but with the shortening of §209 (168): Pitādīnamasimhi — pitā, pitaro, pitarā. There is no option marker.
Pā iccetāya dhātuyā ritupaccayo hoti.
Pāti puttanti pitā.
After the root pā the suffix ritu is added.
lemma
inflected
meaning
🚹①⨀(√pā + ritu)
pāti puttanti pitā
he protects the son: pitā, the father
√pā + ritu
rule
→
pā + (r)itu
§539
→
p + (ā) + itu
§83
→
pitu + si (①⨀)
→
pit + (u→ā) + si
§199
→
pitā
pamatto appamattaṃ maṃ, pitā puttaṃ acodayi (23J 17.1.1: Tesakuṇajātaka)
option
before
from
operation
to
after
context
mānādīhi
(paccayo hoti)
rātu (ritu ca)
after māna and the like
(the suffix is added)
rātu (and ritu)
mānādīhi, “after māna (māneti, “honours”) and the like”: the vutti’s examples add bhāsa (“speak”) and dhara (“hold”, “support”). rātu again loses its r and takes away the root’s final (§539 (558): Ramhi ranto rādino ): mā + ātu → mātu (§83, the two ā become one), bhā + ātu → bhātu. The vutti adds ritu paccayo ca, “and the suffix ritu”, carried from §567 (575): Pātitoritu , for dhītā: dha + itu → dhitu, its i lengthened by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (the Rūpasiddhi 575: ikārassa dīgho). All three inflect like pitu (§199 (158): Satthupitādīnamā sismiṃ silopo ca , §209 (168): Pitādīnamasimhi ). The glosses are etymologies: the mother “honours the son with Dhamma” (dhammena puttaṃ māneti), the brother “speaks first” (pubbe bhāsati), the daughter “is supported by mother and father” (mātāpitūhi dhārīyati). There is no option marker.
Mānaiccevamādīhi dhātūhi rātupaccayo hoti, ritu paccayo ca.
Dhammena puttaṃ mānetīti mātā, pubbe bhāsatīti bhātā, mātāpitūhi dhārīyatīti dhītā.
After the root māna and the like the suffix rātu is added, and the suffix ritu as well.
lemma
inflected
meaning
🚺①⨀(√māna + rātu)
dhammena puttaṃ mānetīti mātā
she honours the son with Dhamma: mātā, the mother
🚹①⨀(√bhāsa + rātu)
pubbe bhāsatīti bhātā
he speaks before [the others]: bhātā, the brother
🚺①⨀(√dhara + ritu)
mātāpitūhi dhārīyatīti dhītā
she is supported by mother and father: dhītā, the daughter48
√māna + rātu
rule
→
mā + (na) + (r)ātu
§539
→
m + (ā) + ātu
§83
→
mātu + si (①⨀)
→
māt + (u→ā) + si
§199
→
mātā
√dhara + ritu
rule
→
dha + (ra) + (r)itu
§539
→
dh + (a) + itu
§83
→
dh + (i→ī) + tu
§517
→
dhīt + (u→ā) + si
§199
→
dhītā
kiṃsu mātā pitā bhātā, vandanti naṃ patiṭṭhitaṃ (12S1 1.8.11: Araṇasutta)
dhītā me atthi, sā mayā posetabbā (1V 1.1.1.3: Santhatabhāṇavāra)
option
before
from
operation
to
after
context
āgamā (āiccādimhā gamito)
(paccayo hoti)
tuko
after gamu preceded by ā
(the suffix is added)
tuka
āgamā is the fifth form of ā + gamu, “after gamu with the prefix ā” (āgacchati, “comes”); the vutti’s āiccādimhā gamito, “after [the root] gamu that has ā at its head”. tuko is the suffix tuka in the first form. Before the t the final m of gamu becomes n, as before tuṃ and tabba by §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na : āgantuka, “one who comes” — a newcomer, a guest; the Rūpasiddhi (610) adds that, being kita, it names the agent. There is no option marker.
Āiccādimhā gamito tukapaccayo hoti.
Āgacchatīti āgantuko, bhikkhu.
After the root gamu preceded by ā the suffix tuka is added.
option
before
from
operation
to
after
context
(gamito)
(paccayo hoti)
ika
bhabbe
(after gamu)
(the suffix is added)
ikain the sense of bhabba (“fit to”, “about to”)
bhabbe, “in the sense of bhabba” — “able”, “fit”, “likely to”, the word §543 (555): Bhūto’bba derives from bhū + ṇya: gamiko, “one who is about to go”, a traveller. gamu continues from §569 (610): Āgamā tuko without its ā (the vutti: gamu iccetamhā dhātumhā; the Rūpasiddhi 611: gamā ti vattate). Before the vowel of ika the root’s final u is elided (§521 (425): Dhātussanto lopo’nekasarassa ) and no n is added, since §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na works only before tuṃ, tabba and their kind. The vutti’s gloss, gamissati gantuṃ bhabbo, “he will go — he is fit to go”, brings out the future sense that bhabba lends. There is no option marker. This is the last rule of the second section; the Rūpasiddhi closes its run of the “three-time” suffixes (tekālikappaccayantanayo) at the same point.
Gamu iccetamhā dhātumhā ikapaccayo hoti bhabbe.
Gamissati gantuṃ bhabboti gamiko, bhikkhu.
After the root gamu the suffix ika is added in the sense of bhabba (“fit to”, “about to”).
lemma
inflected
meaning
🚹①⨀(√gamu + ika)
gamissati gantuṃ bhabboti gamiko bhikkhu
he will go, he is about to go: gamiko, a departing bhikkhu
√gamu + ika
rule
→
gam + (u) + ika
§521
→
gamika + si (①⨀)
→
gamika + (si→o)
§104
→
gamiko
gamiko bhikkhu attano bhattaṃ pariyesamāno (3V 8.18: Visākhāvatthu)
Iti kibbidhānakappe dutiyo kaṇḍo.
Thus ends the second section of the kibbidhāna chapter.
option
before
from
operation
to
after
context
paccayā-d-aniṭṭhā (sappaccayā saddā)
sijjhanti
nipātanā
(saṅkhyā-nāma-samāsa-taddhita-ākhyāta-kitakappamhi)
[words with a suffix] not brought to completion through the suffix [rules]
are established
by nipātana (direct statement)
(in the numeral, noun, compound, taddhita, verb and kita chapters)
The sutta is paccayā + d + aniṭṭhā, the d being the sandhi consonant of §35 (34): Ya va ma da na ta ra lā cāgamā , exactly as in the Taddhita’s Yadanupapannā. paccayā is a fifth form, “through the suffixes”: the vutti glosses sappaccayā ye saddā aniṭṭhaṅgatā, “those words with a suffix that have not reached completion” — a suffix rule provides for them, but no rule produces their actual shape. nipātanā is the fifth form of nipātana, “setting down”: the form is established by being stated as it is, in the place where it belongs (sakehi sakehi nāmehi, “each under its own name”). sijjhanti “are accomplished”. The rule is an instruction on method rather than an operation, so it carries the vidhyaṅga badge, and there is no option marker. It opens the third section as §391 (423): Yadanupapannā nipātanā sijjhanti closes the Taddhita, and the vutti reads its scope across all six chapters of the grammar, with a specimen from each; the Ākhyāta has its own catch-all in §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . The Rūpasiddhi (624) keeps the rule among the participles and takes the last specimens, naccaṃ and naṭṭaṃ, as its examples: shapes of the suffix ta of §556 (622): Bhāvakammesu ta that none of the rules §572–§589 produce.
Saṅkhyānāmasamāsataddhitākhyātakitakappamhi sappaccayā ye saddā aniṭṭhaṅgatā, te sādhanena nirakkhitvā sakehi sakehi nāmehi nipātanā sijjhanti.
Saṅkhyāyaṃ tāva – ekassa ekā49
Dvissa bā hoti, dasassa ca dakārassa rakārādeso hoti, dve ca dasa ca bārasa.
Dvissa bā hoti, dasassa ca vīsaṃ hoti. Dve ca vīsañca bāvīsaṃ.
Chassa so hoti, dasassa ca dakārassa ḷo hoti, cha ca dasa ca soḷasa.
Chaāyatanamhi chassa saḷo hoti, saḷāyatanaṃ. Evaṃ sesā saṅkhyā kātabbā.
Nāmike tāva-ima samāna apara iccetehi jjajju paccayā honti, ima samānasaddānañca akārasakārādesā honti. Imasmiṃ kāle ajja, ajju, samāne kāle sajja, sajju, aparasmiṃ kāle aparajja, aparajju.
Samāse tāva – bhūmigato, apāyagato, issarakataṃ. Sallaviddho, kathinadussaṃ, corabhayaṃ, dhaññarāsi, saṃsāradukkhaṃ, pubbāparaṃ.
Taddhite tāva – vāsiṭṭho, bhāradvājo, bhaggavo, paṇḍavo, kāleyyo.
Ākhyāte tāva – ‘‘asa bhāve’’ti dhātuto vattamānesu ekavacanabahuvacanesu ekavacanassa tissa sso hoti antena saha, bahuvacanassa antissa ssu hoti antena saha. Evamassa vacanīyo, evamassu vacanīyā.
Āṇattiyaṃ hissa ssu hoti vā, gacchassu, gacchāhi.
Kitake tāva – vada hanaiccevamādīhi dhātūhi kapaccayo hoti, vadassa ca vādo hoti, hanassa ca ghāto hoti. Vādako, ghātako.
Naṭadhātuto tapaccayassa50
In the chapters on numerals (saṅkhyā), nouns (nāma), compounds (samāsa), secondary derivation (taddhita), verbs (ākhyāta) and primary derivation (kita), those words formed with a suffix which [the rules] have not brought to completion are — once their derivation (sādhana) has been examined51 nipātana (direct statement), each under its own name.
The vutti gives one specimen statement for each chapter (saṅkhyāyaṃ tāva, “first, among the numerals”, and so on), stating in each the replacement that no rule supplies.
Numerals. eka becomes ekā and the d of dasa becomes r; dvi becomes bā before dasa and vīsati; cha becomes so and the d of dasa ḷ; before āyatana, cha becomes saḷ. “The remaining numerals are to be formed in the same way.”
lemma
inflected
meaning
⚧️①⨂(eka + dasa)
eko ca dasa ca ekārasa
one and ten: eleven
⚧️①⨂(dvi + dasa)
dve ca dasa ca bārasa
two and ten: twelve
⚧️①⨀(dvi + vīsati)
dve ca vīsañca bāvīsaṃ
two and twenty: twenty-two
⚧️①⨂(cha + dasa)
cha ca dasa ca soḷasa
six and ten: sixteen
🚻①⨀(cha + āyatana)
saḷāyatanaṃ
the six sense-fields
eka + dasa
rule
→
(eka→ekā) + dasa
§571
→
ekā + (d→r)asa
§571
→
ekārasa
cha + dasa
rule
→
(cha→so) + dasa
§571
→
so + (d→ḷ)asa
§571
→
soḷasa
The Taddhita chapter states most of these changes as optional rules of its own — ā for dvi, eka, aṭṭha by §383 (253): Dvekaṭṭhānamākāro vā , r for the d of dasa by §381 (254): Ekādito dassa ra saṅkhyāne , bā for dvi by §380 (255): Vīsati dasesu bā dvissa tu , so for cha by §376 (257): Dase so niccañca and ḷ for the d by §379 (258): La darānaṃ — and the Sandhi treats the ḷ of saḷāyatanaṃ as an inserted letter under §35 (34): Ya va ma da na ta ra lā cāgamā ; the canon has ekādasa, dvādasa and bāvīsati beside the vutti’s shapes.
nāmarūpapaccayā saḷāyatanaṃ (3V 1.1: Bodhikathā)
Nouns. After ima, samāna and apara the suffixes jja and jju are added, and ima and samāna become a and sa.
lemma
inflected
meaning
⚧️⑦⨀(ima + jja)
imasmiṃ kāle ajja
at this time: today
⚧️⑦⨀(ima + jju)
ajju
today
⚧️⑦⨀(samāna + jja)
samāne kāle sajja
at the same time: at once
⚧️⑦⨀(samāna + jju)
sajju
at once, instantly
⚧️⑦⨀(apara + jja)
aparasmiṃ kāle aparajja
at another time: the next day
⚧️⑦⨀(apara + jju)
aparajju
the next day
ima + jja
rule
→
(ima→a) + jja
§571
→
ajja
samāna + jju
rule
→
(samāna→sa) + jju
§571
→
sajju
The Nāma chapter’s suffix rules for ima (§234 (265): Imassi thaṃ dāni ha to dhesu ca and its neighbours) know no jja; the Rūpasiddhi (423) lists these same adverbs under the Taddhita’s Yadanupapannā.
kataṃ me ajja bhattakiccaṃ (10M 4.2: Raṭṭhapālasutta)
ajja paṭiggahitaṃ aparajju khāditaṃ hoti (2V 1.5.4.8: Sannidhikārakasikkhāpada)
Compounds. Nine tappurisa and dvanda compounds — the inflection of the first member is elided by §317 (332): Tesaṃ vibhattiyo lopā ca , but which form it was (②, ③, ⑤, ⑥ …) is read from the compound, not given by a rule.
lemma
inflected
meaning
🚹①⨀(bhūmi + gata)
bhūmigato
gone to the ground, standing on the ground
🚹①⨀(apāya + gata)
apāyagato
gone to a state of loss
🚻①⨀(issara + kata)
issarakataṃ
made by a lord (by God)
🚹①⨀(salla + viddha)
sallaviddho
pierced by an arrow
🚻①⨀(kathina + dussa)
kathinadussaṃ
cloth for the kathina
🚻①⨀(cora + bhaya)
corabhayaṃ
fear of thieves
🚹①⨀(dhañña + rāsi)
dhaññarāsi
a heap of grain
🚻①⨀(saṃsāra + dukkha)
saṃsāradukkhaṃ
the suffering of saṃsāra
🚻①⨀(pubba + apara)
pubbāparaṃ
before and after; sequence
atthāpatti bhūmigato āpajjati, no vehāsagato (5V 7.2: Dukavāra)
Secondary derivation. Five patronymics, named without any statement of what a rule leaves unsaid: vāsiṭṭho and bhāradvājo take ṇa with vuddhi of the first vowel (§344 (361): Vāṇa’pacce , §400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ), bhaggavo and paṇḍavo take ṇava (§348 (371): Ṇavo’ pakvādīhi ), kāleyyo takes ṇeyya (§346 (367): Ṇeyyo kattikādīhi ) — the Taddhita as it now stands derives all five.
lemma
inflected
meaning
🚹①⨀(vasiṭṭha + ṇa)
vāsiṭṭho
a descendant of Vasiṭṭha
🚹①⨀(bharadvāja + ṇa)
bhāradvājo
a descendant of Bharadvāja
🚹①⨀(bhaggu + ṇava)
bhaggavo
a descendant of Bhaggu
🚹①⨀(paṇḍu + ṇava)
paṇḍavo
a descendant of Paṇḍu; [the mountain] Paṇḍava
🚹①⨀(kālā + ṇeyya)
kāleyyo
a descendant of Kālā (not attested in the Tipiṭaka)52
vāsiṭṭho mayā diṭṭho (1V 1.2.9: Dutiyaduṭṭhadosasikkhāpada)
Verbs. From the root asa (“to be”), in the present endings, the singular ti together with the root’s final becomes ssa and the plural anti becomes ssu — the assa, assu that the Ākhyāta’s rules for asa (§494 (495): Tissa tthittaṃ , §506 (496): Sabbatthā’sassādilopo ca ) do not reach, although in sense they belong with the sattamī forms of §425 (453): Sattamī eyya eyyuṃ, eyyā si eyyā tha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe . In a command (āṇatti) the hi of §424 (450): Pañcamī tu antu, hitha, mima, taṃ antaṃ, ssu vho, e āmase optionally becomes ssu, which is otherwise the attanopada ending of that set.
lemma
inflected
meaning
⏯🤟⨀(√asa + ti)
evamassa vacanīyo
he should be told thus
⏯🤟⨂(√asa + anti)
evamassu vacanīyā
they should be told thus
⏯🤘⨀(√gamu + a + hi)
gacchassu
go!
⏯🤘⨀(√gamu + a + hi)
gacchāhi
go!
asa + ti
rule
→
a + (s + ti → ssa)
§571
→
assa
gaccha + hi
rule
→
gaccha + (hi→ssu)
§571
→
gacchassu
so bhikkhu bhikkhūhi evamassa vacanīyo (1V 1.2.10: Saṃghabhedasikkhāpada)
te bhikkhū bhikkhūhi evamassu vacanīyā (1V 1.2.11: Bhedānuvattakasikkhāpada)
gacchassu, dāyajjaṃ yācāhī (3V 1.41: Rāhulavatthu)
Primary derivation. After vada (“to speak”) and hana (“to strike”) the suffix ka is added, vada becoming vāda and hana ghāta (compare §591 (544): Hanassa ghāto , which states the ghāta for the suffix ṇa only); and after naṭa (“to dance”) the suffix ta together with the root’s final becomes cca and ṭṭa.
lemma
inflected
meaning
🚹①⨀(√vada + ka)
vādako
a speaker, a proponent
🚹①⨀(√hana + ka)
ghātako
a killer
🚻①⨀(√naṭa + ta)
naccaṃ
dancing
🚻①⨀(√naṭa + ta)
naṭṭaṃ
dancing
naṭa + ta
rule
→
na + (ṭ + ta → cca)
§571
→
nacca
naṭa + ta
rule
→
na + (ṭ + ta → ṭṭa)
§571
→
naṭṭa
naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya (2V 2.4.1.10: Naccagītasikkhāpada)
The specimens are illustrations of a method, not a closed list: the vutti ends each group with “and so on” (evaṃ sesā saṅkhyā kātabbā, iccevamādayo). Several of them are in fact provided for elsewhere in the grammar as it now stands — the numerals by the optional rules §374–§383 of the Taddhita, the patronymics by §344, §346 and §348 — which suggests that this rule and its vutti belong to an older layer of the text than those. What unites the specimens is the principle stated by §391 (423): Yadanupapannā nipātanā sijjhanti for the whole grammar: a form the rules leave unexplained is accepted on the authority of usage and stated as it stands.
option
before
from
operation
to
after
context
ca
sāsa disato
tassa
(ādeso)
riṭṭho
(ṭhāne)
and
after sāsa, disa [and the like]
the suffix ta
(replaced by)
riṭṭha(in its place)
tassa, “of ta”, names the past-participle suffix of §555 (612): Atīte tatavantutāvī –§557 (606): Budhagamāditthe kattari and governs the whole section: the vuttis of §573–§589 all say tapaccayassa or tapaccaye pare. sāsa disato is a fifth form, “after sāsa (“to instruct”) and disa (“to see”)“, which the vutti widens with iccevamādīhi, “and the like”. The r of riṭṭha is a marker, not a sound: by §539 (558): Ramhi ranto rādino a suffix that begins with r elides the root’s final consonant together with the r itself, so dis + riṭṭha gives di + iṭṭha and anusās + riṭṭha gives anusā + iṭṭha, the two vowels then merging by §12 (13): Sarā sare lopaṃ : diṭṭha, anusiṭṭha. ṭhāne, “in its place”, is the vutti’s reminder that the replacement is made only where the form calls for it — not where the i of §605 (547): Yathāgamamikāro stands between root and suffix (anusāsita, dassita). By saying ca the rule is extended, the vutti says, to two more suffixes after disa: the ta of the kicca suffix tabba (§540 (545): Bhāvakammesu tabbānīyā ) becomes raṭṭha and the suffix tuṃ (§561 (636): Icchatthesu samānakattukesu tave tuṃ vā ) becomes raṭṭhuṃ, giving daṭṭhabba and daṭṭhuṃ; the Rūpasiddhi (625) adds riṭṭhi for ti (anusiṭṭhi, diṭṭhi) and raṭṭhā for tvā (daṭṭhā). Ruiz-Falqués (Appendix 1) records that this ca recurs as far as §574 and is stopped by the vā of §575. There is no option marker: sāsa and disa with the bare ta always give -iṭṭha.
Sāsa disaiccevamādīhi dhātūhi tapaccayassa riṭṭhādeso hoti ṭhāne.
Anusiṭṭho so mayā, diṭṭhaṃ me rūpaṃ.
Caggahaṇena kiccatakārassa ca tuṃ paccayassa ca raṭṭharaṭṭhuṃ ādesā honti. Dassanīyaṃ daṭṭhabbaṃ. Daṭṭhuṃ vihāraṃ gacchanti samaṇānaṃ.
After the roots sāsa (“to instruct”) and disa (“to see”) and the like, the suffix ta is replaced by riṭṭha where that is its place.
lemma
inflected
meaning
🚹①⨀(anu + √sāsa + ta)
anusiṭṭho so mayā
he has been instructed by me
🚻①⨀(√disa + ta)
diṭṭhaṃ me rūpaṃ
the form has been seen by me
anu + sāsa + ta
rule
→
anu + sās + (ta→riṭṭha)
§572
→
anu + sā + s + riṭṭha
§539
→
anus + (ā + i)ṭṭha
§12
→
anusiṭṭha
disa + ta
rule
→
dis + (ta→riṭṭha)
§572
→
di + s + riṭṭha
§539
→
d + (i + i)ṭṭha
§12
→
diṭṭha
anusiṭṭho so mayā (3V 1.63: Upasampadāvidhi)
adiṭṭhaṃ diṭṭhaṃ me (2V 1.5.1.1: Musāvādasikkhāpada)
By the word ca (Caggahaṇena …), [after disa] the ta of the kicca suffix [tabba] is replaced by raṭṭha, and the suffix tuṃ by raṭṭhuṃ.
lemma
inflected
meaning
🚻①⨀(√disa + tabba)
dassanīyaṃ daṭṭhabbaṃ
worth seeing: to be seen
🔼(√disa + tuṃ)
daṭṭhuṃ vihāraṃ gacchanti samaṇānaṃ
they go to the monastery to see the monks
disa + tabba
rule
→
dis + (ta→raṭṭha) + bba
§572
→
di + s + raṭṭha + bba
§539
→
d + (i + a)ṭṭhabba
§12
→
daṭṭhabba
disa + tuṃ
rule
→
dis + (tuṃ→raṭṭhuṃ)
§572
→
di + s + raṭṭhuṃ
§539
→
d + (i + a)ṭṭhuṃ
§12
→
daṭṭhuṃ
evametaṃ yathābhūtaṃ sammappaññāya daṭṭhabbaṃ (3V 1.6: Pañcavaggiyakathā)
lokassa anto ñātuṃ vā daṭṭhuṃ vā (12S1 2.3.6: Rohitassasutta)
The Rūpasiddhi (625) carries the ca further: the suffix ti becomes riṭṭhi (anusāsanaṃ anusiṭṭhi, dassanaṃ diṭṭhi) and, after disa, tvā becomes raṭṭhā (daṭṭhā, “having seen”). It also spells out the limit that ṭhāne sets: where the i of §605 intervenes, none of these replacements occurs — anusāsitaṃ, anusāsitabbaṃ, anusāsituṃ, anusāsitvā, dassitaṃ.
lemma
inflected
meaning
🚺①⨀(anu + √sāsa + ti)
anusiṭṭhi
instruction
🚺①⨀(√disa + ti)
diṭṭhi
view
🔽(√disa + tvā)
daṭṭhā
having seen
option
before
from
operation
to
after
context
santa puccha bhanja hansādīhi
(tassa) sādi
(ādeso)
ṭṭho
(ṭhāne)
after roots ending in s, and after puccha, bhanja, hansa and the like
(ta) together with the consonant before it
(replaced by)
ṭṭha(in its place)
The heading runs four words together: sādi + santa + puccha bhanja hansādīhi + ṭṭho. sādi — the Rūpasiddhi (626) glosses it ādinā saha vattatīti sādi, “what goes together with its beginning” — is the vutti’s sahādibyañjanena: the suffix ta is replaced together with the consonant that begins the cluster, that is the root’s final; santa is sa + anta, “ending in s” (the vutti’s sakāranta). So tus + ta becomes tu + ṭṭha, pucch + ta becomes pu + ṭṭha. tassa continues from §572 (625): Sāsa disato tassa riṭṭho ca , and sādi in its turn is carried into §574 (613): Vasato uttha and §577 (628): Bhanjato ggo ca , whose vuttis repeat sahādibyañjanena. hansa (“to bristle, to be thrilled”) ends in s and is nonetheless named: the separate mention, says the Rūpasiddhi, shows that the ṭṭha is not invariable for every s-root (viddhasta, utrasta keep their st). The CST’s sutta list prints hantādīhi and its vutti section hansādīhi; the vutti’s gloss hansa iccevamādīhi and the examples haṭṭho, pahaṭṭho settle it for hansa, which the Rūpasiddhi also reads. bhanja (“to break, to crush”) is given bhaṭṭha, “fallen, crushed”, here and bhagga, “broken”, by §577. There is no option marker: within its place (ṭhāne) the rule is obligatory, and its place excludes the i-augmented suffix (pucchito, ḍaṃsito).
Sakāranta puccha bhanja hansa iccevamādīhi dhātūhi tapaccayassa sahādibyañjanena ṭṭhādeso hoti ṭhāne.
Tuṭṭho, ahinā daṭṭho naro, mayā puṭṭho, bhaṭṭho, pabhaṭṭho, haṭṭho, pahaṭṭho, yiṭṭho. Evamaññepi dhātavo sabbattha yojetabbā.
After roots ending in s, and after puccha (“to ask”), bhanja (“to break, to crush”), hansa (“to be thrilled”) and the like, the suffix ta together with the consonant before it [the root’s final] is replaced by ṭṭha where that is its place.
lemma
inflected
meaning
🚹①⨀(√tusa + ta)
tuṭṭho
pleased, content
🚹①⨀(√ḍasa + ta)
ahinā daṭṭho naro
a man bitten by a snake
🚹①⨀(√puccha + ta)
mayā puṭṭho
asked by me
🚹①⨀(√bhanja + ta)
bhaṭṭho
fallen
🚹①⨀(pa + √bhanja + ta)
pabhaṭṭho
fallen away
🚹①⨀(√hansa + ta)
haṭṭho
thrilled, glad
🚹①⨀(pa + √hansa + ta)
pahaṭṭho
delighted
🚹①⨀(√yaja + ta)
yiṭṭho
sacrificed, offered
tusa + ta
rule
→
tu + (s + ta → ṭṭha)
§573
→
tuṭṭha
puccha + ta
rule
→
pu + (cch + ta → ṭṭha)
§573
→
puṭṭha
hansa + ta
rule
→
ha + (ns + ta → ṭṭha)
§573
→
haṭṭha
yaja + ta
rule
→
ya + (j + ta → ṭṭha)
§573
→
y(a→i)ṭṭha
§610
→
yiṭṭha
The vowel of yaja becomes i before the ṭṭha by §610 (627): Yajassa sarassi ṭṭhe . “Other roots too are to be construed in the same way everywhere” (evamaññepi dhātavo sabbattha yojetabbā). Senart’s vutti spells the ādi out — ādiggahaṇena aññehi dhātūhi tappaccayassa ca sahādibyañjanena ṭṭhādeso hoti, “by the word ādi, ta with the preceding consonant becomes ṭṭha after other roots too” — and adds three words the CST lacks, all canonical:53
lemma
inflected
meaning
🚹①⨀(saṃ + √saja + ta)
saṃsaṭṭho
mixed with, associating
🚹①⨀(vi + √saja + ta)
vissaṭṭho
released, sent forth
🚹①⨀(pa + √visa + ta)
paviṭṭho
entered (pavesayitthāti paviṭṭho)
aññataro bhikkhu ahinā daṭṭho hoti (2V 1.5.9.3: Vikālagāmappavisanasikkhāpada)
haṭṭho udaggo (1V 1.1.1.1: Sudinnabhāṇavāra)
option
before
from
operation
to
after
context
vasato
(tassa sādi)
(ādeso)
uttha
(ṭhāne)
after vasa
(ta together with the consonant before it)
(replaced by)
uttha(in its place)
vasato is a fifth form, “after vasa” (“to dwell”). tassa and sādi continue from §572 (625): Sāsa disato tassa riṭṭho ca and §573 (626): Sādisanta puccha bhanja hansādīhiṭṭho : vasa ends in s and would take ṭṭha by §573 — the Rūpasiddhi (613) introduces this rule as the exception that forestalls it — but instead s + ta becomes uttha, so that vas + ta is va + uttha, and a + u gives u by §12 (13): Sarā sare lopaṃ : vuttha, “dwelt”. The heading follows the CST’s sutta list and the Rūpasiddhi (613), which read the dental uttha (vassaṃ vuttho, vutthā sā); the CST’s vutti section prints the retroflex uṭṭha, vassaṃvuṭṭho (and uṭṭho in §575), which is also how its Tipiṭaka spells vassaṃvuṭṭha.54 vuttha, “dwelt” (Sanskrit uṣita), apart from vuṭṭha, “rained” (Sanskrit vṛṣṭa), the participle of vassa that §573 itself produces (vuṭṭho devo, “it has rained”, in the Rūpasiddhi). There is no option marker in the rule; the option for the va follows in §575 (614): Vassa vā vu , and before the i-augmented ta (§605 (547): Yathāgamamikāro ) the rule does not apply (vusita).
Vasa iccetamhā dhātumhā takārapaccayassa sahādibyañjanena uṭṭhādeso55
Vassaṃvuṭṭho.
After the root vasa (“to dwell”), the suffix ta together with the consonant before it is replaced by uttha where that is its place.
lemma
inflected
meaning
🚹①⨀(vassa + √vasa + ta)
vassaṃvuṭṭho
who has spent the rains [retreat] (vassaṃvuttho)
vassaṃ + vasa + ta
rule
→
vassaṃ + va + (s + ta → uttha)
§574
→
vassaṃ + v + (a + u)ttha
§12
→
vassaṃvuttha
kāsīsu vassaṃvuṭṭho (1V 1.2.13: Kuladūsakasikkhāpada)
vuttho me, bhante, sāvatthiyaṃ vassāvāso (17A9 1.2.1: Sīhanādasutta)
option
before
from
operation
to
after
context
vā
vassa
(ādeso)
vu
(tapaccaye pare)
(vasasseva)
optionally
the va [of vasa]
(replaced by)
vu, i.e. u(before ta)
(of vasa alone)
vassa is the sixth form of va, the first syllable of the root vasa, and the vutti confines the rule to that root (vasasseva). The sutta says vu, the vutti u (vakārassa ukārādeso): the Rūpasiddhi (614) reconciles the two — the syllable va becomes u, and the v of the sutta’s vu is either a sandhi consonant or an optional augment — so that both usita and the canon’s vusita are covered.56 vā opens an option, and both shapes of the participle are good Pāli: with the option taken, vas + ta gives u + uttha = uttha (§574 (613): Vasato uttha , then §12 (13): Sarā sare lopaṃ ), and vas + i + ta gives vusita, the everyday vusitaṃ brahmacariyaṃ; with the option not taken, vasa keeps its va and §574 alone gives vuttha (vassaṃvuttha). The Mukhamattadīpanī glosses this vā vikappena (Ruiz-Falqués, Appendix 1).
Vasasseva dhātussa tapaccaye pare vakārassa ukārādeso hoti vā.
Vusitaṃ brahmacariyaṃ, uṭṭho. Vuṭṭho57
Of the root vasa alone, when the suffix ta follows, the syllable va is optionally replaced by u [vu in the sutta’s wording].
option
before
from
operation
to
after
context
ca
dha ḍha bha hehi
(tassa)
(ādesā)
dha | ḍhā
(yathākkamaṃ)
and
after roots ending in dh, ḍh, bh, h
(ta)
(replaced by)
dha | ḍha(in order)
dha ḍha bha hehi is a fifth form plural, “after [roots ending in] dh, ḍh, bh, h”; dhaḍḍhā is dha + ḍhā, the two replacements of the ta (tassa, carried from §572). The vutti’s yathākkamaṃ, “in order”, pairs dha with the dental dh and ḍha with the retroflex ḍh; bh takes dha (laddha), and a final h takes either, ḍha in daḍḍha (daha) and dha in sannaddha (naha, the counter-example of §589 (621): Hantehi ho hassa ḷo vā adahanahānaṃ ) and duddha (duha). The root’s final then assimilates to the new suffix: before dh it becomes d by §611 (608): Hacatutthānamantānaṃ do dhe (bud + dha, lad + dha), before ḍh it becomes ḍ by §612 (615): Ḍo ḍhakāre (vaḍ + ḍha, daḍ + ḍha). The ca gathers the h-roots in with the aspirates — otherwise they belong to §589’s ḷha.58 labhitvā, vaḍḍhito, gahito, with the i of §605, keep their t. The CST’s vutti section prints ye hi in the heading for hehi; the sutta list and the Rūpasiddhi read hehi. There is no option marker.
Dha ḍha bha haiccevamantehi dhātūhi takārapaccayassa yathākkamaṃ dha ḍhādesā honti.
Yathā? Buddho bhagavā, vuḍḍho59 60
After roots ending in dh, ḍh, bh and h, the suffix ta is replaced by dha and ḍha respectively.
lemma
inflected
meaning
🚹①⨀(√budha + ta)
buddho bhagavā
the Awakened One, the Blessed One
🚹①⨀(√vaḍḍha + ta)
vuḍḍho bhikkhu
an elder bhikkhu: one grown [in years]
🚻①⨀(√labha + ta)
laddhaṃ me pattacīvaraṃ
I have obtained bowl and robe
🚻①⨀(√daha + ta)
agginā daḍḍhaṃ vanaṃ
the forest burnt by fire
budha + ta
rule
→
budh + (ta→dha)
§576
→
bu(dh→d) + dha
§611
→
buddha
vaḍḍha + ta
rule
→
vaḍḍh + (ta→ḍha)
§576
→
va(ḍḍh→ḍ) + ḍha
§612
→
v(a→u)ḍḍha
§517
→
vuḍḍha
labha + ta
rule
→
labh + (ta→dha)
§576
→
la(bh→d) + dha
§611
→
laddha
daha + ta
rule
→
dah + (ta→ḍha)
§576
→
da(h→ḍ) + ḍha
§612
→
daḍḍha
The root is listed as vaḍḍha, and its whole final cluster gives way to the ḍ before the new ḍha; its a then becomes u by the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , as in the grammar’s own example under §612 (615): Ḍo ḍhakāre , vaḍḍhatīti vuḍḍho. vuḍḍho bhikkhu is “an elder bhikkhu”, the ordinary word for one grown in years.
vigarahi buddho bhagavā (1V 1.1.1.1: Sudinnabhāṇavāra)
nanu tvaṃ, āvuso, vuḍḍho vīsativassosi (4V 12.2: Dutiyabhāṇavāra)
laddhaṃ me cakkhuṃ amānusaṃ (22J 15.1.3: Sivijātaka)
senāsanaṃ agginā daḍḍhaṃ hoti (3V 3.7: Antarāyeanāpattivassacchedavāra)
option
before
from
operation
to
after
context
ca
bhanjato
(tassa sādi)
(ādeso)
ggo
and
after bhanja
(ta together with the consonant before it)
(replaced by)
gga
bhanjato is a fifth form, “after bhanja” (“to break”); ggo is the replacement gga. tassa and sādi are carried from §572 (625): Sāsa disato tassa riṭṭho ca and §573 (626): Sādisanta puccha bhanja hansādīhiṭṭho — the Rūpasiddhi (628) says so in as many words (tassa, sādīti ca vattate) — so the nasal and final of the root go with the ta: bha + (ñj + ta → gga), bhagga. By saying ca the rule is an addition to §573, where bhanja already stands: the one root yields bhaṭṭha, “fallen, crushed”, by §573 and bhagga, “broken”, by this rule, the two participles answering to the two senses the root-lists give it. There is no option marker; the choice between the shapes is one of sense, not of free variation. The CST’s vutti section prints gvo in the heading for ggo; the sutta list and the Rūpasiddhi read ggo.
Bhanjato dhātumhā takārapaccayassa ggo ādeso hoti sahādibyañjanena.
Bhaggo.
After the root bhanja (“to break”), the suffix ta together with the consonant before it is replaced by gga.61
lemma
inflected
meaning
🚹①⨀(√bhanja + ta)
bhaggo
broken
🚹①⨀(pa + √bhanja + ta)
pabhaggo rukkho
a tree broken down (Senart’s vutti)
bhanja + ta
rule
→
bha + (ñj + ta → gga)
§577
→
bhagga
sabbā te phāsukā bhaggā (18Dh 11.8: Udānavatthu)
option
before
from
operation
to
after
context
ca
bhujādīnaṃ anto
no (hoti)
anto(tapaccaye)
(tassa)
dvi (dvebhāvo)
tta
and
the final [consonant] of bhuja and the like
is not [there]
final(before ta)
(the ta)
doubling
tta
Bhujādīnamanto is bhujādīnaṃ anto, “the final of bhuja (“to eat”) and the like”; no is the particle na + u, “not [there]”, the vutti’s no hoti, which the Rūpasiddhi (560) glosses dhātvantalopo, “elision of the root’s final”; dvi, “two”, is the doubling of the ta — the dvebhāvo of §579–§580 — which is the doubling of §28 (40): Para dvebhāvo ṭhāne applied once the final is gone. tassa continues from §572 (625): Sāsa disato tassa riṭṭho ca , and the vutti’s bhuttāvī shows that the ta of the suffix tāvī of §555 (612): Atīte tatavantutāvī is doubled as well; the Rūpasiddhi reads the rule for every kicca and kita suffix that begins with t (bhottabbaṃ, bhutti, yutti). The ca joins the two operations, elision and doubling, and anto, no, dvi are then carried into §579–§584 as their subject and predicate. The roots are those in j and c: bhuja, caja, sanja, ranja, yuja, vica; the nasal with which the root-lists write sanja, ranja, bhanja goes with the final (satta, ratta).62 ta: before the i-augment of §605 (547): Yathāgamamikāro the final stays (bhuñjitabbaṃ), as §617 (633): Na ma ka rānamantānaṃ niyuttatamhi states for other finals.
Bhujaiccevamādīnaṃ dhātūnaṃ anto no hoti, tapaccayassa ca dvebhāvo63
Bhutto, bhuttāvī, catto, satto, ratto, yutto, vivitto.
The final [consonant] of the roots bhuja (“to eat”) and the like is elided, and the suffix ta is doubled.
lemma
inflected
meaning
🚹①⨀(√bhuja + ta)
bhutto
eaten; who has eaten
🚹①⨀(√bhuja + tāvī)
bhuttāvī
who has eaten
🚹①⨀(√caja + ta)
catto
given up
🚹①⨀(√sanja + ta)
satto
clinging, attached
🚹①⨀(√ranja + ta)
ratto
dyed; impassioned
🚹①⨀(√yuja + ta)
yutto
yoked; engaged
🚹①⨀(vi + √vica + ta)
vivitto
secluded
bhuja + ta
rule
→
bhu + j + ta
§578
→
bhu + (t→tt)a
§578, §28
→
bhutta
bhuja + tāvī
rule
→
bhu + j + tāvī
§578
→
bhu + (t→tt)āvī
§578, §28
→
bhuttāvī
sanja + ta
rule
→
sa + ñj + ta
§578
→
sa + (t→tt)a
§578, §28
→
satta
raṭṭhapiṇḍo bhutto (1V 1.1.4: Catutthapārājikasikkhāpada)
bhikkhū bhuttāvī pavāritā (2V 1.5.4.5: Pavāraṇāsikkhāpada)
rāgo me catto vanto mutto pahīno (1V 1.1.4: Catutthapārājikasikkhāpada)
ratto duṭṭho ca mūḷho ca (5V 14.1: Anuvijjakassapaṭipatti)
option
before
from
operation
to
after
context
vā
vaca (vakārassa)
(ādeso)
vu, i.e. u
(tapaccaye)
(anto cakāro)
(no)
c
(tassa)
(dvi)
tta
optionally
the va of vaca
(replaced by)
u(before ta)
(the final c)
(is elided)
(the ta)
(doubled)
tta
The sutta is vaca vā vu, as the CST’s sutta list divides it: “of vaca (“to speak”), optionally, vu“. anto, no and dvi are carried from §578 (560): Bhujādīnamanto no dvi ca — the Rūpasiddhi (629) lists them as the adhikāra — and tapaccaye from §572, so that the whole vutti follows from three words: the va becomes u (the sutta’s vu, exactly as in §575 (614): Vassa vā vu ), the final c is elided, the ta is doubled. The vutti puts the vā last and gives two shapes, vuttaṃ and uttaṃ: both have the u, and the v of vuttaṃ is, in the Rūpasiddhi’s account, an augment at the head of the root (dhātvādimhi vakārāgamo). The option therefore does not lie between vutta and an unchanged vatta; the Mukhamattadīpanī, as Ruiz-Falqués records (Appendix 1), takes this vā as avadhāraṇa, an emphasis that fixes the operation for this root — “particles have many meanings” — and lets it recur into §580 (630): Gupādīnañca . vutta is also the participle of vapa, “to sow” (a reading open for the utto of §580).
Vaca iccetassa dhātussa64
Vuttaṃ bhagavatā, uttaṃ vā.
Of the root vaca (“to speak”), the syllable va is replaced by u, the final c is elided, and the suffix ta is doubled — vā.
lemma
inflected
meaning
🚻①⨀(√vaca + ta)
vuttaṃ bhagavatā
said by the Blessed One
🚻①⨀(√vaca + ta)
uttaṃ
said
vaca + ta
rule
→
(va→u) + c + ta
§579
→
u + c + ta
§579
→
u + (t→tt)a
§579, §28
→
utta
→
(v) + utta = vutta
Rūpasiddhi 629: vakārāgamo
vuttañhetaṃ bhagavatā vuttamarahatāti me sutaṃ (18It 1.1.1: Lobhasutta)
option
before
from
operation
to
after
context
ca
gupādīnaṃ (anto byañjano)
(no)
anto(tapaccaye)
(tassa)
(dvi)
tta
and
the final consonant of gupa and the like
(is elided)
(before ta)
(the ta)
(doubled)
tta
Gupādīnañca is gupādīnaṃ ca, “and of gupa (“to guard”) and the like”; everything else is carried — anto, no, dvi from §578 (560): Bhujādīnamanto no dvi ca , tapaccaye from §572. By saying ca the rule extends §578 to a second list of roots, those in p and c (gupa, lipa, tapa, vaca, vica, sica); the vutti’s catto and vivitto recur from §578’s own list, and the Rūpasiddhi (630) adds patto (apa), pamatto, sutto, and the ti forms gutti, patti.65 utto of the list is vaca + ta, “said”, the uttaṃ of §579 (629): Vaca vāvu repeated here as catto and vivitto repeat §578 — the operations of this rule, the final elided and the ta doubled, are exactly those §579 applied to vaca — and the manuscripts that gloss the word all derive it so, with the passive of vaca (S2 uccatīti utto, T uccayitthāti utto, as vuccitthāti vuttaṃ in §579).66 vapa + ta, “sown” (Sanskrit upta), from a p-final root like gupa and lipa, would be possible in the abstract, but no witness glosses it so, and the Rūpasiddhi (630) omits utto altogether. The vutti states the rule without vā; the Mukhamattadīpanī reads §579’s vā on into it as avadhāraṇa (Ruiz-Falqués, Appendix 1).67 i-augment: sugopito.
Gupaiccevamādīnaṃ dhātūnaṃ anto ca byañjano no hoti, tapaccayassa ca dvebhāvo hoti.
Sugutto, catto, litto, santatto, utto, vivitto, sitto. Evamaññepi yojetabbā.
And the final consonant of the roots gupa (“to guard”) and the like is elided, and the suffix ta is doubled.
lemma
inflected
meaning
🚹①⨀(su + √gupa + ta)
sugutto
well guarded
🚹①⨀(√caja + ta)
catto
given up
🚹①⨀(√lipa + ta)
litto
smeared
🚹①⨀(saṃ + √tapa + ta)
santatto
heated, scorched
🚹①⨀(√vaca + ta)
utto
said (as §579’s uttaṃ)
🚹①⨀(vi + √vica + ta)
vivitto
secluded
🚹①⨀(√sica + ta)
sitto
sprinkled
su + gupa + ta
rule
→
su + gu + p + ta
§580
→
su + gu + (t→tt)a
§580, §28
→
sugutta
vaca + ta
rule
→
(va→u) + c + ta
§579
→
u + c + ta
§580
→
u + (t→tt)a
§580, §28
→
utta
sīlakkhandho sugutto hoti surakkhito (5V 17.2: Nappaṭippassambhanavagga)
kaṇhasappo agginā santatto (2V 1.5.6.6: Jotikasikkhāpada)
option
before
from
operation
to
after
context
tarādīhi
(tassa)
(ādeso)
iṇṇo
(anto byañjano)
(no)
anto
after tara and the like
(the ta)
(replaced by)
iṇṇa
(the final consonant)
(is elided)
tarādīhi is a fifth form plural, “after tara (“to cross”) and the like” — the vutti’s list is of roots in r: tara, pūra, tura, jara (jīra), kira; iṇṇo is the replacement iṇṇa. tassa continues from §572 (625): Sāsa disato tassa riṭṭho ca , anto … no from §578 (560): Bhujādīnamanto no dvi ca (the Rūpasiddhi 616: anto, noti ca adhikāro). Once the r is gone the suffix’s i meets the root’s vowel. After tara the root’s a is elided before it by §12 (13): Sarā sare lopaṃ : tiṇṇa. After pū, tu, jī, ki the root vowel stays — the tu of §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati keeps the vowel before a suffix as it is — and the suffix’s i is elided as the dissimilar following vowel by §13 (15): Vā paro asarūpā , a long vowel being shortened before the conjunct (§26 (38): Rassaṃ ): puṇṇa, tuṇṇa, jiṇṇa, kiṇṇa — the Rūpasiddhi (616) spells out exactly this derivation for sampuṇṇo. There is no option marker; beside these forms the i-augmented turita, pūrita, carita exist, to which the rule does not reach. A final r that takes no replacement is simply dropped before ta by §587 (632): Rakāro ca (kata).
Taraiccevamādīhi dhātūhi tapaccayassa iṇṇādeso hoti, anto ca byañjano no hoti.
Taratīti tiṇṇo, uttaratīti uttiṇṇo, saṃpūratīti sampuṇṇo, turatīti tuṇṇo, parijīratīti parijiṇṇo, ākiratīti ākiṇṇo.
After the roots tara (“to cross”) and the like, the suffix ta is replaced by iṇṇa, and the final consonant [of the root] is elided.
option
before
from
operation
to
after
context
vā
bhidādito
(tassa)
(ādesā)
inna | anna | īṇa
(anto byañjano)
(no)
anto
optionally
after bhida and the like
(the ta)
(replaced by)
inna | anna | īṇa
(the final consonant)
(is elided)
bhidādito is a fifth form, “after bhida (“to split”) and the like”; inna anna īṇā vā are the three replacements and the option marker (the CST’s vutti section prints īṇāvā as one word, its sutta list īṇā vā). The roots are in d — bhida, chida, dā, sada (which becomes sīda by §609 (484): Sadassa sīdattaṃ ), chada, khida, ruda — and khī; inna goes with bhida, chida, dā, sīda, khida, anna with chada and ruda, īṇa with khī, whose final is a vowel, so that nothing is elided. tassa continues from §572, anto … no from §578 (560): Bhujādīnamanto no dvi ca . The vowels meet as in §581: bhi + inna gives bhinna and d + inna dinna by §12 (13): Sarā sare lopaṃ ; cha + anna gives channa, ru + anna runna and kh + īṇa khīṇa. The option marker vā opens an option, but the Rūpasiddhi (631) calls it a vavatthitavibhāsā, an option settled word by word: bhinna, never bhitta, yet from the same root bhitti, never bhinni — which is the vutti’s own counter-example. Where the replacement is not made, the ta or ti keeps its shape and the final is elided with doubling as in §578–§580. The Mukhamattadīpanī glosses the vā vikappena (Ruiz-Falqués, Appendix 1), and it is the last vā of the section until §589: the vā that the vutti of §586 (600): Gama khana hana ramādīnamanto supplies is carried from here.
Bhidiiccevamādīhi dhātūhi tapaccayassa inna anna īṇādesā honti vā, anto ca byañjano no hoti.
Bhinditabboti bhinno, chindīyatīti chinno, ucchindīyitthāti ucchinno, dīyatīti dinno, nisīdatīti nisinno, suṭṭhu chādīyatīti suchanno, khidatīti khinno, rodatīti runno, khīṇā jāti.
Vāti kimatthaṃ? Bhijjatīti bhitti.
After the roots bhida (“to split”) and the like, the suffix ta is optionally replaced by inna, anna and īṇa, and the final consonant [of the root] is elided.
lemma
inflected
meaning
🚹①⨀(√bhida + ta)
bhinditabboti bhinno
it is to be broken: broken
🚹①⨀(√chida + ta)
chindīyatīti chinno
it is cut: cut
🚹①⨀(ud + √chida + ta)
ucchindīyitthāti ucchinno
it was cut off: cut off
🚹①⨀(√dā + ta)
dīyatīti dinno
it is given: given
🚹①⨀(ni + √sada + ta)
nisīdatīti nisinno
he sits down: seated
🚹①⨀(su + √chada + ta)
suṭṭhu chādīyatīti suchanno
it is well covered: well thatched
🚹①⨀(√khida + ta)
khidatīti khinno
he is downcast: dejected
🚹①⨀(√ruda + ta)
rodatīti runno
he weeps: wept, weeping (ruṇṇa in the Tipiṭaka)69
🚺①⨀(√khī + ta)
khīṇā jāti
birth is exhausted
bhida + ta
rule
→
bhi + d + (ta→inna)
§582
→
bh + (i + i)nna
§12
→
bhinna
dā + ta
rule
→
d + (ā + inna)
§582, §12
→
dinna
ni + sada + ta
rule
→
ni + (sada→sīda) + ta
§609
→
ni + sī + d + (ta→inna)
§582
→
ni + s + (ī + i)nna
§12
→
nisinna
su + chada + ta
rule
→
su + cha + d + (ta→anna)
§582
→
su + ch + (a + a)nna
§12
→
suchanna
khī + ta
rule
→
kh + (ī + īṇa)
§582, §12
→
khīṇa
patto bhinno hoti (1V 1.4.3.2: Ūnapañcabandhanasikkhāpada)
dārakassa dinno (1V 1.4.2.8: Rūpiyasikkhāpada)
ekamantaṃ nisinno (10M 1.2: Aṭṭhakanāgarasutta)
yassa kāmāsavo khīṇo (18It 3.1.8: Dutiyaāsavasutta)
By saying vā (optionally) the replacement is not the only shape these roots take before a t: bhijjatīti bhitti, “it is split — so, a wall”, keeps the t of the suffix ti, the final d being elided and the t doubled as in §578–§580. As the Rūpasiddhi puts it, the option is settled for each word: bhinna but bhitti.
lemma
inflected
meaning
🚺①⨀(√bhida + ti)
bhijjatīti bhitti
it is split: a wall
bhida + ti
rule
→
bhi + d + ti
§578
→
bhi + (t→tt)i
§578, §28
→
bhitti
gerukaparikammakatā bhitti (3V 1.15: Upajjhāyavattakathā)
option
before
from
operation
to
after
context
ca
susa paca sakato
(tassa)
(ādesā)
kkha | kkā
(anto byañjano)
(no)
anto
and
after susa, paca, saka [and the like]
(the ta)
(replaced by)
kkha | kka
(the final consonant)
(is elided)
susa paca sakato is a fifth form, “after susa (“to dry”), paca (“to cook, to ripen”) and saka (“to be able”)“, widened by the vutti’s iccevamādīhi; kkha kkā are the two replacements. The vutti does not say yathāsaṅkhyaṃ, but the examples pair kkha with susa (sukkha) and kka with paca and saka (pakka, sakka). tassa continues from §572, anto … no from §578 (560): Bhujādīnamanto no dvi ca . By saying ca the rule reaches beyond the three roots: the Rūpasiddhi (617) gives kka after muca and the like — omukkā upāhanā, “sandals taken off”.70 i-augment (pacita, pacitabba). There is no option marker.
Susa paca sakaiccevamādīhi dhātūhi tapaccayassa kkhakkādesā honti, anto ca byañjano no hoti.
Sussatīti sukkhaṃ, kaṭṭhaṃ, paccatīti pakkaṃ, phalaṃ. Sakati samattheti, pūjetīti vā sakko, sujampati.
After the roots susa (“to dry”), paca (“to cook, to ripen”), saka (“to be able”) and the like, the suffix ta is replaced by kkha and kka, and the final consonant [of the root] is elided.
lemma
inflected
meaning
🚻①⨀(√susa + ta)
sussatīti sukkhaṃ, kaṭṭhaṃ
it dries up: dry — [dry] wood
🚻①⨀(√paca + ta)
paccatīti pakkaṃ, phalaṃ
it ripens: ripe — [ripe] fruit
🚹①⨀(√saka + ta)
sakati samattheti, pūjetīti vā sakko, sujampati
he is able, he is capable — or he honours: Sakka, husband of Sujā
susa + ta
rule
→
su + s + (ta→kkha)
§583
→
sukkha
paca + ta
rule
→
pa + c + (ta→kka)
§583
→
pakka
saka + ta
rule
→
sa + k + (ta→kka)
§583
→
sakka
sukkhaṃ kaṭṭhaṃ koḷāpaṃ (9M 4.6: Mahāsaccakasutta)
idaṃ vatvāna maghavā, devarājā sujampati (12S1 11.2.10: Saṃghavandanāsutta)
atha kho sakko devānamindo (3V 1.12: Uruvelapāṭihāriyakathā)
option
before
from
operation
to
after
context
ca
pakkamādīhi
(tassa)
(ādeso)
nto
(anto)
(no)
anto
and
after pakkama and the like
(the ta)
(replaced by)
nta
(the final)
(is elided)
pakkamādīhi is a fifth form plural, “after pakkama (pa + kamu, “to set out”) and the like”: roots in m — kamu, bhamu, khamu, samu, damu, vamu; nto is the replacement nta. The m is elided (anto … no, carried from §578 (560): Bhujādīnamanto no dvi ca ) and nta stands in its place, so that in effect the m becomes n before the t: pakkanta, khanta, santa. tassa continues from §572. By saying ca, the vutti explains in its Caggahaṇaṃ kimatthaṃ?, the same roots give nti for the suffix ti — kanti, khanti, and the Rūpasiddhi’s (618) saṅkanti, okkanti, santi, danti. There is no option marker; the i-augmented forms gamito, ramito of §617 (633): Na ma ka rānamantānaṃ niyuttatamhi lie outside the rule. The participle santo, “calmed”, from samu is a different word from the santo, “being, good”, of §185 (112): Santasaddassa so bhe bo cante .
Pakkamaiccevamādīhi dhātūhi tapaccayassa nto ādeso hoti, anto ca no hoti.
Pakkamatīti pakkanto, vibbhamatīti vibbhanto, saṅkanto, khanto, santo, danto, vanto.
Caggahaṇaṃ kimatthaṃ? Teheva dhātūhi tapaccayassanti hoti. Anto ca no hoti. Kanti, khanti. Evaṃ sabbattha.
After the roots pakkama (“to set out”) and the like, the suffix ta is replaced by nta, and the final [consonant of the root] is elided.
lemma
inflected
meaning
🚹①⨀(pa + √kamu + ta)
pakkamatīti pakkanto
he sets out: departed
🚹①⨀(vi + √bhamu + ta)
vibbhamatīti vibbhanto
he strays: gone astray, disrobed
🚹①⨀(saṃ + √kamu + ta)
saṅkanto
gone over, transferred
🚹①⨀(√khamu + ta)
khanto
who has endured; patient
🚹①⨀(√samu + ta)
santo
calmed
🚹①⨀(√damu + ta)
danto
tamed
🚹①⨀(√vamu + ta)
vanto
vomited forth; cast off
pakkama + ta
rule
→
pakka + m + (ta→nta)
§584
→
pakkanta
khamu + ta
rule
→
kha + m + (ta→nta)
§584
→
khanta
upajjhāyo pakkanto vā hoti, vibbhanto vā (3V 1.22: Nissayapaṭippassaddhikathā)
santo danto niyato brahmacārī (18Dh 10.9: Santatimahāmattavatthu)
option
before
from
operation
to
after
context
ca
janādīnaṃ (antassa byañjanassa)
(āttaṃ)
ā
(tapaccaye pare), timhi
and
the final consonant of jana and the like
(becomes)
ā(before ta), and before ti
Janādīnamā is janādīnaṃ ā, “of jana (“to be born”) and the like, ā“: the final n becomes ā, and the root’s a is elided before it by §12 (13): Sarā sare lopaṃ , jāta, jāti. tapaccaye pare is carried from §572, the tassa that runs through the section. timhi ca, “and before ti”, is new: by saying ca the rule adds to the ta context the suffix ti of §553 (599): Itthiyamatiyavo vā , and this timhi ca is itself carried into §586–§588, whose vuttis all say tapaccaye pare timhi ca. There is no option marker. The vutti’s Timhīti kimatthaṃ? gives the ti a second job: its separate mention keeps the ā away from every other suffix (ākāranivattanatthaṃ) — the i-augmented janitvā, janitā, janituṃ, janitabbaṃ, and, in the Rūpasiddhi’s (619) example, jantu, “creature”, with the bare tu.
Janaiccevamādīnaṃ dhātūnaṃ antassa byañjanassa āttaṃ hoti tapaccaye pare, timhi ca.
Ajanīti jāto, jananaṃ jāti.
Timhīti kimatthaṃ? Aññasmimpi paccaye pare ākāranivattanatthaṃ. Janitvā, janitā, janituṃ, janitabbaṃ iccevamādi.
The final consonant of the roots jana (“to be born”) and the like becomes ā when the suffix ta follows, and when ti follows.
lemma
inflected
meaning
🚹①⨀(√jana + ta)
ajanīti jāto
he was born: born
🚺①⨀(√jana + ti)
jananaṃ jāti
being born: birth
jana + ta
rule
→
ja + (n→ā) + ta
§585
→
j + (a + ā)ta
§12
→
jāta
jana + ti
rule
→
ja + (n→ā) + ti
§585
→
j + (a + ā)ti
§12
→
jāti
yato ahaṃ, bhante, jāto (1V 1.2.8: Duṭṭhadosasikkhāpada)
bhavapaccayā jāti (3V 1.1: Bodhikathā)
By saying timhi (and before ti) the rule names its second context exactly, and the vutti says why: to keep the ā out before any other suffix (aññasmimpi paccaye pare ākāranivattanatthaṃ). Where the i of §605 (547): Yathāgamamikāro stands between root and suffix the n is kept, as §617 (633): Na ma ka rānamantānaṃ niyuttatamhi provides.
lemma
inflected
meaning
🔽(√jana + i + tvā)
janitvā
having given birth
🚹①⨀(√jana + i + tu)
janitā
a begetter
🔼(√jana + i + tuṃ)
janituṃ
to give birth
🚻①⨀(√jana + i + tabba)
janitabbaṃ
to be brought forth
option
before
from
operation
to
after
context
(vā)
gama khana hana ramādīnaṃ anto (byañjano)
(no)
anto(tapaccaye pare timhi ca)
(optionally)
the final consonant of gama, khana, hana, ramu and the like
(is elided)
(before ta and before ti)
The sutta is a subject without a predicate: gama khana hana ramādīnaṃ anto, “the final of gama (“to go”), khana (“to dig”), hana (“to strike”), ramu (“to delight”) and the like” — roots in m and n. The vutti supplies byañjano no hoti from §584 (618): Pakkamādīhi nto ca (anto ca no hoti) and tapaccaye pare timhi ca from §585 (619): Janādīnamā timhi ca ; the Rūpasiddhi (600) reads the same words in (te, no, timhīti ca vattate), and the Saddanīti, as Pind notes, supplies lopaṃ after anto — Ruiz-Falqués (Appendix 1) records the transmitted rule as defective. The vā is in the vutti only (Ruiz-Falqués lists it as a vutti marker): it is carried from the last vā of the section, §582 (631): Bhidādito inna anna īṇāvā , across the three rules between, the “frog’s leap” (maṇḍūkagati) of the commentators. The option ranges over the shape before a t: gata, gati, rata, rati, mata, mati with the final gone, against ramati, ramato where the m stands — though the Rūpasiddhi puts these last down not to choice but to the a of the present stem (§445 (433): Bhūvādito a ) intervening between root and ti, and before the i-augment §617 (633): Na ma ka rānamantānaṃ niyuttatamhi keeps the n and m in any case (gamito, ramito, hanitabbaṃ). So the vā works like a kvaci: the elision belongs to the bare ta and ti. The same roots before tuṃ, tabba and tvā take n for their final by §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na (gantuṃ, hantabbaṃ).
Gama khana hana ramuiccevamādīnaṃ dhātūnaṃ anto byañjano no hoti vā tapaccaye pare timhi ca.
Sundaraṃ nibbānaṃ gacchatīti sugato. Sundaraṃ nibbānaṃ gacchatīti sugati, khataṃ, khati. Upahataṃ, upahati. Rato, rati, mato, mati.
Vāti kimatthaṃ? Ramato, ramati.
The final consonant of the roots gama (“to go”), khana (“to dig”), hana (“to strike”), ramu (“to delight”) and the like is optionally elided when the suffix ta follows, and when ti follows.
lemma
inflected
meaning
🚹①⨀(su + √gamu + ta)
sundaraṃ nibbānaṃ gacchatīti sugato
he goes to the good, to nibbāna: the Well-gone One
🚺①⨀(su + √gamu + ti)
sundaraṃ nibbānaṃ gacchatīti sugati
going to the good: a good destination
🚻①⨀(√khana + ta)
khataṃ
dug; injured
🚺①⨀(√khana + ti)
khati
digging (not attested in the Tipiṭaka)
🚻①⨀(upa + √hana + ta)
upahataṃ
injured, impaired
🚺①⨀(upa + √hana + ti)
upahati
injury (not attested in the Tipiṭaka)
🚹①⨀(√ramu + ta)
rato
delighted, devoted
🚺①⨀(√ramu + ti)
rati
delight
🚹①⨀(√mana + ta)
mato
thought; held [as a view]73
🚺①⨀(√mana + ti)
mati
thought; intelligence
su + gama + ta
rule
→
su + ga + m + ta
§586
→
sugata
rama + ti
rule
→
ra + m + ti
§586
→
rati
upa + hana + ta
rule
→
upa + ha + n + ta
§586
→
upahata
khataṃ upahataṃ attānaṃ pariharati (5V 15.2: Agatiagantabba)
natthi tuyhaṃ sugati (2V 1.5.1.2: Omasavādasikkhāpada)
rato mano kassapa (3V 1.13: Bimbisārasamāgamakathā)
By saying vā (optionally) the final is not dropped before every t: in ramato and ramati the m stands. ramati is the verb, “he delights”, and ramato a form of the present participle ramanta, inflected after the ntu model of §127 (102): To titā sasmiṃnāsu ; in both, as the Rūpasiddhi (600) observes, the a of the present stem separates the root from the t.74
lemma
inflected
meaning
🚹⑥⨀(√ramu + a + nta)
ramato
of one who delights
▶️🤟⨀(√ramu + a + ti)
ramati
he delights
ariyappavedite dhamme, sadā ramati paṇḍito (18Dh 6.4: Mahākappinattheravatthu)
option
before
from
operation
to
after
context
ca
rakāro (dhātūnaṃ antabhūto)
(no)
r(tapaccaye pare timhi ca)
and
the letter r standing at the end of a root
(is elided)
(before ta and before ti)
Rakāro ca, “and the letter r”: by saying ca the rule extends §586 (600): Gama khana hana ramādīnamanto from the m- and n-finals to a final r (kara, sara), with the same carried predicate no hoti and the same context tapaccaye pare timhi ca from §585 (619): Janādīnamā timhi ca . The vutti states this one without a vā: before the bare ta and ti the r always goes — pakata, pakati, visata, visati, and the everyday kata, kataṃ. The r-roots that take a replacement instead go by §581 (616): Tarādīhi iṇṇo (tiṇṇa, puṇṇa); before the i-augment the r stays by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi (sarito, karitvā), and before tuṃ, tuna and tabba the r of kara optionally becomes t by §620 (549): Tuṃ tuna tabbesu vā (kattuṃ, kātuṃ). The Tipiṭaka spells the participle of vi + sara with a retroflex, visaṭa.
Rakāro ca dhātūnamantabhūto no hoti tapaccaye, pare timhi ca.
Pakārena karīyatīti pakato, paṭhamaṃ karīyatīti pakati, visarīyatīti visato, visati.
And the letter r standing at the end of a root is elided when the suffix ta follows, and when ti follows.
lemma
inflected
meaning
🚹①⨀(pa + √kara + ta)
pakārena karīyatīti pakato
it is done in a [certain] way: made, wrought
🚺①⨀(pa + √kara + ti)
paṭhamaṃ karīyatīti pakati
it is done first: nature, original state
🚹①⨀(vi + √sara + ta)
visarīyatīti visato
it is spread out: spread, diffused (visaṭa)75
🚺①⨀(vi + √sara + ti)
visati
spreading (not attested in the Tipiṭaka)
pa + kara + ta
rule
→
pa + ka + r + ta
§587
→
pakata
pa + kara + ti
rule
→
pa + ka + r + ti
§587
→
pakati
kenāyaṃ pakato satto (12S1 5.1.10: Vajirāsutta)
aññā pakati ahosi (4V 7.2.1: Pakāsanīyakamma)
kataṃ karaṇīyaṃ (1V Veranjakanda: Verañjakaṇḍa)
option
before
from
operation
to
after
context
ca
ṭhāpānaṃ (antassa ākārassa)
(ādesā)
i | ī
(tapaccaye pare timhi ca)
(yathāsaṅkhyaṃ)
and
the final ā of ṭhā, pā
(replaced by)
i | ī(before ta and before ti)
(respectively)
Ṭhāpānami ī ca is ṭhā-pānaṃ i ī ca, “of ṭhā (“to stand”) and pā (“to drink”), i and ī“, and the vutti’s yathāsaṅkhyaṃ pairs them in order: ṭhā becomes ṭhi (ṭhita, ṭhiti), pā becomes pī (pīta, pīti). tapaccaye pare timhi ca continues from §585 (619): Janādīnamā timhi ca . By saying ca — so the Rūpasiddhi (620), casaddena aññatrāpi kvaci — the change reaches other suffixes in places: ṭhitavā, pītavā with the tavantu of §555 (612): Atīte tatavantutāvī , adhiṭṭhitvā, pītvā with the tvā of §564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvā .76 §468 (492): Ṭhā tiṭṭho and §469 (494): Pā pivo .
Ṭhā pā iccetesaṃ dhātūnaṃ antassa ākārassa ikāra īkārādesā honti yathāsaṅkhyaṃ tapaccaye pare, timhi ca.
Yatra ṭhito, ṭhiti, pīto, pīti.
The final ā of the roots ṭhā (“to stand”) and pā (“to drink”) is replaced by i and ī respectively when the suffix ta follows, and when ti follows.
lemma
inflected
meaning
🚹①⨀(√ṭhā + ta)
yatra ṭhito
standing where
🚺①⨀(√ṭhā + ti)
ṭhiti
standing; persistence
🚹①⨀(√pā + ta)
pīto
drunk
🚺①⨀(√pā + ti)
pīti
drinking; (as the word is used) joy
ṭhā + ta
rule
→
ṭh(ā→i) + ta
§588
→
ṭhita
pā + ti
rule
→
p(ā→ī) + ti
§588
→
pīti
orato ṭhito puriso (1V 1.1.1.1: Sudinnabhāṇavāra)
yassa natthi dhuvaṃ ṭhiti (10M 4.2: Raṭṭhapālasutta)
majjaṃ maññe tayā pītaṃ (2V 1.5.8.7: Sañciccasikkhāpada)
pamuditāya pīti jāyissati (3V 8.18: Visākhāvatthu)
option
before
from
operation
to
after
context
hantehi
(tassa)
(ādeso)
ho
vā
hassa (dhātvantassa)
(ādeso)
ḷo
adahanahānaṃ
after roots ending in h
(the ta)
(replaced by)
ha
optionally
the h [at the end of the root]
(replaced by)
ḷnot of daha, naha
hantehi is ha + antehi, a fifth form plural, “after [roots] ending in h”; ho is ha, the replacement of the ta (tassa, carried from §572); hassa ḷo, “for the h [of the root], ḷ”; adahanahānaṃ is a-daha-nahānaṃ, a sixth form plural, “[but] not of daha (“to burn”) and naha (“to bind”)“. Two operations follow one another: ruh + ta becomes ruh + ha, and its h then ḷ — āruḷha; muh + ta gives mūḷha with the lengthening that §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca allows (so the Rūpasiddhi for bāḷho). The Rūpasiddhi (621) reads lo for ḷo and adds that l and ḷ are not distinguished (ārulho vā). The option marker vā belongs to the ḷ, and the alternative it leaves open is the ordinary treatment of a final h by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca with §611 (608): Hacatutthānamantānaṃ do dhe and §612 (615): Ḍo ḍhakāre — dha/ḍha and assimilation — which the two excluded roots show (daḍḍha, sannaddha) and which other h-roots take: the Rūpasiddhi’s own Vāti kiṃ? Duddho, siniddho (duha, “to milk”; siniha, “to be smooth”), and it calls this rule an exception to the ḍha treatment (ḍhattāpavādo). The Mukhamattadīpanī glosses the vā vikappena, and it runs to the end of the section (Ruiz-Falqués, Appendix 1). Not before the i-augment (gahita, mahita). vaha gives vūḷha, “carried away”, with the u for va of §487 (478): Vaca vasa vahādīnamukāro vassa ye . This is the last rule of the section.
Hakārantehi dhātūhi tapaccayassa hakārādeso hoti, hakārassa dhātvantassa ḷo hoti vā adahanahānaṃ.
Āruhitthāti āruḷho. Gāḷho, bāḷho. Mūḷho77
Adahanahānamiti kimatthaṃ? Dayhatīti daḍḍho, saṃsuṭṭhu nayhatīti sannaddho.
After roots ending in h, the suffix ta is replaced by ha, and the h at the end of the root optionally becomes ḷ — but not that of daha (“to burn”) and naha (“to bind”).
lemma
inflected
meaning
🚹①⨀(ā + √ruha + ta)
āruhitthāti āruḷho
he climbed: mounted, climbed up
🚹①⨀(√gāha + ta)
gāḷho
plunged in; deep, severe78
🚹①⨀(√baha + ta)
bāḷho
grown; strong, intense79
🚹①⨀(√muha + ta)
mūḷho
deluded, confused
ā + ruha + ta
rule
→
ā + ruh + (ta→ha)
§589
→
ā + ru(h→ḷ) + ha
§589
→
āruḷha
muha + ta
rule
→
muh + (ta→ha)
§589
→
mu(h→ḷ) + ha
§589
→
m(u→ū)ḷha
§517
→
mūḷha
chadanesupi āruḷhā acchanti (4V 7.2.5: Nāḷāgiripesana)
aññataro gāḷho rogātaṅko phusati (15A4 4.4.4: Abhayasutta)
bāḷhā vedanā vattanti māraṇantikā (7D 3.12: Veḷuvagāmavassūpagamana)
ratto duṭṭho ca mūḷho ca (5V 14.1: Anuvijjakassapaṭipatti)
Iti kibbidhānakappe tatiyo kaṇḍo.
Thus ends the third section of the kibbidhāna chapter.
option
before
from
operation
to
after
context
ranjassa (antabhūtassa njakārassa)
(ādeso)
jo
ṇamhi (paccaye)
bhāvakaraṇesu
the final nj of the root ranja
(replaced by)
ja suffix marked with ṇ
in the senses of action and instrument
The sutta is ṇamhi ranjassa jo bhāvakaraṇesu run together. ranja is the root √ranja (“to dye”, “to colour”, hence “to be attached”); the vutti narrows ranjassa to its final nj (antabhūtassa njakārassa), so that the nasal is dropped and the root is left as raj. ṇamhi, “before a ṇ”, means before a suffix that carries the indicatory letter ṇ: the ṇa of §524 (561): Dhātuyā kammādimhi ṇo and §529 (580): Bhāve ca , the ṇvu of §527 (568): Sabbato ṇvu tvāvī vā , the ṇī of §532 (590): Tassīlādīsu ṇītvāvī ca . The ṇ is not pronounced — it is elided by §523 (526): Kāritānaṃ ṇo lopaṃ — but it marks the suffix as one that strengthens the root vowel like a causative (§621 (553): Kāritaṃ viya ṇānubandho ). bhāvakaraṇesu names the two kāraka senses in which the suffix must have been added: the action itself (bhāva: rañjanaṃ rāgo, “dyeing, attachment”) and the instrument (karaṇa: ranjanti etenāti rāgo, “that by which they are dyed”). There is no option marker: in these two senses the form is rāgo alone. The dropping of the nasal decides the vowel: a root that ends in a conjunct takes no vuddhi, so the agent noun raṅgo keeps its short a, while raj lengthens to rāga. This sutta opens the fourth section, which collects the changes that roots and suffixes undergo before the kita suffixes; ṇamhi is carried down through §591–§594.
Ṇamhi paccaye pare ranjaiccetassa dhātussa antabhūtassa njakārassa jo ādeso hoti bhāvakaraṇesu.
Rañjanaṃ rāgo, ranjanti etenāti rāgo.
Bhāvakaraṇesūti kimatthaṃ? Ranjatīti raṅgo.
When a suffix marked with ṇ follows, the nj at the end of the root ranja (“to dye”, “to be attached”) is replaced by j, in the senses of bhāva (the action itself) and karaṇa (the instrument).
lemma
inflected
meaning
🚹①⨀(√ranja + ṇa)
rañjanaṃ rāgo
dyeing, attachment: rāga — the action (bhāva)
🚹①⨀(√ranja + ṇa)
ranjanti etenāti rāgo
“they are dyed by this”: rāga — the instrument (karaṇa)
In the derivation tables of this section the root is shown in its bare shape (ranj, han, kar, gam), without the a or u with which Kaccāyana cites it (ranja, hana, kara, gamu).
ranj + ṇa (bhāve, §529)
rule
→
ra + (nj→j) + ṇa
§590
→
raj + (ṇ)a
§523
→
r + (a→ā) + j + a
§621, §483
→
rā + (j→g) + a
§623
→
rāga + (si→o)
§104
→
rāgo
The ṇ is elided by §523; the suffix, being marked with ṇ, brings the vuddhi of a causative by §621 and §483 (527): Asaṃyogantassa vuddhi kārite ; the final j becomes g before a ṇ suffix by §623 (554): Ka gā ca jānaṃ .
rāgo, doso, moho — ime kho, āvuso, tayo dhammā (15A3 2.2.8: Aññatitthiyasutta)
By saying bhāvakaraṇesu (in the senses of action and instrument) the rule does not apply when the ṇ suffix is added in the sense of the agent (kattā): ranjatīti raṅgo, “it colours: a colour, a dye”.80 nj stays, its n becoming niggahīta and then ṅ before the g, and — because the root now ends in a conjunct — there is no vuddhi.
lemma
inflected
meaning
🚹①⨀(√ranja + ṇa)
ranjatīti raṅgo
colour, dye — “that which colours” (kattā)
ranj + ṇa (kattari)
rule
→
ranj + (ṇ)a
§523
→
ran + (j→g) + a
§623
→
ra + (n→ṃ→ṅ) + ga
§607, §31
→
raṅga + (si→o)
§104
→
raṅgo
The n that begins the conjunct becomes niggahīta by §607 (578): Niggahita saṃyogādino , and niggahīta before g takes the nasal of its group by §31 (49): Vaggantaṃ vā vagge .
option
before
from
operation
to
after
context
hanassa (sabbassa)
(ādeso)
ghāto
(ṇamhi paccaye)
the whole of the root hana
(replaced by)
ghāta(a suffix marked with ṇ)
ṇamhi paccaye pare continues from §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu ; the vutti adds sabbassa, “of the whole”: unlike §590, which touched only the final of its root, this rule replaces the root hana (“to strike”, “to kill”) entire. ghāta is thus the shape hana takes before the ṇa of §524 (561): Dhātuyā kammādimhi ṇo (upaghāto) and the ṇvu of §527 (568): Sabbato ṇvu tvāvī vā (goghātako). Before the suffix ra the same root gives gha by §538 (595): Saṃhanāññāya vā ro gho (saṅgho), whose vutti already used upaghāto as its counter-example, and §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti lists ghātako among the forms established by usage. There is no option marker here, but the next rule opens one: vadha may stand for hana in any position. The Padarūpasiddhi (544) places the rule among the causatives, reading ṇamhi as the causative ṇe (ghāteti).
Hana iccetassa dhātussa sabbassa ghātādeso hoti ṇamhi paccaye pare.
Upahanatīti upaghāto, gāvo hanatīti goghātako.
The whole of the root hana (“to strike”, “to kill”) is replaced by ghāta when a suffix marked with ṇ follows.
option
before
from
operation
to
after
context
vā
(hanassa)
(ādeso)
vadho
sabbattha (ṭhānesu)
optionally
(the root hana)
(replaced by)
vadhaeverywhere, in every position
hanassa continues from §591 (544): Hanassa ghāto . sabbattha, “everywhere”, is glossed ṭhānesu, “in [all] positions”: not only before the ṇ suffixes of the two preceding rules but before any kita suffix (vadho, vadhako) and before the verb inflections (avadhi, the ajjatanī). That is why the Padarūpasiddhi carries the rule in its verb section (503). The option marker vā opens an option: hana may keep its own shape — ahani, hantuṃ (§596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na ), hantvā (§598 (643): Canantehi raccaṃ ) — or take ghāta before a ṇ suffix by §591, and vadha stands beside both wherever the root occurs. The vutti’s avadhi, ahani vā shows the option taken and not taken in the same form. Buddhappiya reads this vā as a vavatthitavibhāsā, an option settled word by word by usage: vadhako and avadhi are current, vadhati for hanati is not.
Hana iccetassa dhātussa vadhādeso hoti vā sabbattha ṭhānesu.
Hanatīti vadho, vadhako, avadhi, ahani vā.
Optionally, the root hana is replaced by vadha everywhere — in every position, [before a suffix or an inflection].
lemma
inflected
meaning
🚹①⨀(√hana + a)
hanatīti vadho
“he strikes”: killing, slaughter
🚹①⨀(√hana + ṇvu)
vadhako
a killer, executioner
⏮🤟⨀(a + √hana + ī)
avadhi
he struck, he killed (ajjatanī)
⏮🤟⨀(a + √hana + ī)
ahani
he struck, he killed — the option not taken
han + a (kattari, §527)
rule
→
(han→vadh) + a
§592
→
vadha + (si→o)
§104
→
vadho
han + ṇvu (§527)
rule
→
(han→vadh) + ṇvu
§592
→
vadh + (ṇvu→aka)
§622
→
vadhaka + (si→o)
§104
→
vadhako
The vuddhi that a ṇ suffix would bring by §621 is withheld in vadhako, as in janako and khanako, by §484 (542): Ghaṭādīnaṃ vā .
han + ī (ajjatanī 🤟⨀, §428)
rule
→
(han→vadh) + ī
§592
→
(a) + vadh + ī
§519
→
avadh + (ī→i)
§517
→
avadhi
The a augment of the past tenses is §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu ; the shortening of the ī is one of the changes “as the Buddha’s word has them” of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , whose vutti lists agacchi.
devadattena kira bhagavato vadho payutto (4V 7.2.4: Lohituppādakakamma)
akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me (3V 10.2: Dīghāvuvatthu)
vadhako paṭiggaṇhāti (1V 1.1.3: Tatiyapārājikasikkhāpada)
option
before
from
operation
to
after
context
ākārantānaṃ (dhātūnaṃ antassa ākārassa)
(ādeso)
āyo
(ṇamhi paccaye)
the final ā of roots ending in ā
(replaced by)
āya(a suffix marked with ṇ)
The sutta is ākārantānaṃ āyo. ṇamhi paccaye pare still continues from §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu . The roots are those cited with a final ā — dā (“to give”), yā (“to go”), pā, ṭhā — and only the final letter changes: dā becomes dāya before the ṇvu of §527 (568): Sabbato ṇvu tvāvī vā and the ṇī of §532 (590): Tassīlādīsu ṇītvāvī ca . The verb chapter has the same device for the causative, where o and e become āva and āya by §515 (541): Te āvāyā kārite — that is how nī gives nāyako — and this rule supplies the āya directly for a root-final ā. There is no option marker: dāyako, never dāko.
Ākārantānaṃ dhātūnaṃ antassa ākārassa āyādeso hoti ṇamhi paccaye pare.
Dadātīti dāyako, dānaṃ dātuṃ sīlaṃ yassāti dānadāyī, majjaṃ dātuṃ sīlaṃ yassāti majjadāyī, nagaraṃ yātuṃ sīlaṃ yassāti nagarayāyī.
The final ā of a root ending in ā is replaced by āya when a suffix marked with ṇ follows.
§594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca (Optionally kha, khara for kara after pura, saṃ, upa, pari, before ta and before a ṇ suffix) apavada Section titled “§594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca (Optionally kha, khara for kara after pura, saṃ, upa, pari, before ta and before a ṇ suffix) apavada ”
option
before
from
operation
to
after
context
vā
pura samupa parīhi
karotissa
(ādesā)
kha | kharā
tappaccayesu, (ṇamhi) ca
optionally
after pura, saṃ, upa, pari
the root kara (karoti)
(replaced by)
kha | kharabefore a ta suffix, and (ca) before a ṇ suffix
Pura samupa parīhi is pura saṃ upa pari with the plural hi, “after pura, saṃ, upa and pari” — the first an uninflected particle (nipāta: pure, “in front”), the other three prefixes; Senart’s vutti calls the four upasagganipātehi, “prefixes and particle”.81 karotissa names the root by its finite form karoti, as the Ākhyāta names it kara. tappaccayesuca is tappaccayesu ca, “and before the suffixes ta” — the past participle ta of §555 (612): Atīte tatavantutāvī and §556 (622): Bhāvakammesu ta ; by saying ca the rule also keeps the ṇamhi carried down from §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu , and the vutti’s examples distribute the two replacements accordingly: kha before ta (purakkhato, saṅkhato, upakkhato), khara before ṇa (parikkhāro, saṅkhāro). The option marker vā opens an option: the same prefix and root may keep kara and take the ordinary vuddhi of a ṇ suffix, which is what the vutti’s Vāti kimatthaṃ? upakāro shows. Buddhappiya reads the vā as settled by usage word by word (vavatthitavibhāsā): saṅkhāro, parikkhāro, purakkhato never appear without the kh, upakāro never with it. The kh is doubled after the vowel of the prefix by §28 (40): Para dvebhāvo ṭhāne and §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā , and after saṃ the niggahīta becomes the ṅ of the k group by §31 (49): Vaggantaṃ vā vagge .
Pura saṃ upa pari iccetehi karotissa dhātussa kha kharādesā honti vā tapaccaye pare, ṇamhi ca.
Pure karīyatīti purakkhato, sammā karīyatīti saṅkhato, upagantvā karīyatīti upakkhato, parisamantato karotīti parikkhāro, saṃkarīyatīti saṅkhāro.
Vāti kimatthaṃ? Upagantvā karotīti upakāro.
Optionally, after pura, saṃ, upa and pari the root kara (“to do”, “to make”, karoti) is replaced by kha and khara when the suffix ta follows, and also (ca) when a suffix marked with ṇ follows.
By saying vā (optionally) the replacement is not made in every word of this shape: in upagantvā karotīti upakāro, “he does [service] by coming to one: help, a helper”, the root keeps kara and takes the ordinary vuddhi of a ṇ suffix.
lemma
inflected
meaning
🚹①⨀(upa + √kara + ṇa)
upagantvā karotīti upakāro
help, service; a helper82
upa + kar + ṇa
rule
→
upa + kar + (ṇ)a
§523
→
upa + k + (a→ā) + ra
§621, §483
→
upakāra + (si→o)
§104
→
upakāro
upakāro mitto suhado veditabbo (8D 8.12: Suhadamitta)
option
before
from
operation
to
after
context
(vā)
(karotissa)
(ādeso)
kā
tave tunādīsu (paccayesu)
(optionally)
(the root kara)
(replaced by)
kābefore the suffixes tave, tuna and the like
karotissa, and the vā that the vutti supplies but the sutta does not state, continue from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca . tave is the infinitive suffix of §561 (636): Icchatthesu samānakattukesu tave tuṃ vā , tuna the absolutive suffix of §564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvā , and ādi (“and the like”) reaches the rest of that family: the vutti shows tuṃ as well, and the Rūpasiddhi adds tabba (kātabbaṃ). Before tvā and tvāna the same root gives katvā, katvāna, which the Rūpasiddhi derives by the elision of the r in §587 (632): Rakāro ca rather than by this kā. The vā opens an option: when it is not taken, the r of kara becomes t before tuṃ, tuna and tabba by §620 (549): Tuṃ tuna tabbesu vā — kattuṃ, kattuna, kattabbaṃ beside kātuṃ, kātuna, kātabbaṃ — and the vutti prints both members of each pair. Ruiz-Falqués (reference chapter, §3.3) counts kātuṃ 276 times in the canon against kattuṃ 3: the option this rule opens is much the commoner one.
Tave tunaiccevamādīsu paccayesu karotissa dhātussa kā ādeso hoti vā.
Kātave, kātuṃ, kattuṃ vā, kātuna, kattuna vā.
Optionally, before the suffixes tave, tuna and the like [tuṃ, tabba], the root kara is replaced by kā.
option
before
from
operation
to
after
context
(vā)
gama khana hanādīnaṃ (dhātūnaṃ antassa)
(ādeso)
na
tuṃ tabbādīsu (paccayesu)
(optionally)
the final of the roots gama, khana, hana and the like
(replaced by)
nbefore the suffixes tuṃ, tabba and the like
The vā the vutti supplies continues from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca . gama (√gamu, “to go”) ends in m; khana (“to dig”), hana (“to strike”) and the mana (“to think”)83 n, so antassa nakāro — “the final becomes n” — is a real replacement for gam (gantuṃ) and, for the n roots, fixes the n in place before the t (hantuṃ). The alternative, when the option is not taken, is the root with its own final kept and the augment i of §605 (547): Yathāgamamikāro between it and the suffix (gamituṃ, hanituṃ), the final being protected before an i-bearing suffix by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi . tuṃ tabbādīsu names the infinitive tuṃ of §561 (636): Icchatthesu samānakattukesu tave tuṃ vā –§563, the kicca suffix tabba of §540 (545): Bhāvakammesu tabbānīyā , and by ādi the rest of the t-initial suffixes; the vutti’s Ādiggahaṇaṃ kimatthaṃ? says the ādi is there to reach the absolutive tuna of §564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvā — and with it tvā, tvāna (gantvā, hantvā). Both branches of the option are prescribed; in the canon gantuṃ, gantabbaṃ and hantuṃ are frequent and gamituṃ does not occur.
Gama khana hanaiccevamādīnaṃ dhātūnaṃ antassa nakāro hoti vā tuṃ tabbādīsu paccayesu.
Gantuṃ, gamituṃ, gantabbaṃ, gamitabbaṃ. Khantuṃ. Khanituṃ, khantabbaṃ, khanitabbaṃ. Hantuṃ, hanituṃ, hantabbaṃ. Hanitabbaṃ. Mantuṃ, manituṃ, mantabbaṃ, manitabbaṃ.
Ādiggahaṇaṃ kimatthaṃ? Tunaggahaṇatthaṃ. Gantuna, khantuna, hantuna, mantuna.
Optionally, the final of the roots gama, khana, hana and the like becomes n when the suffixes tuṃ, tabba and the like follow.
lemma
inflected
meaning
🔼(√gamu + tuṃ)
gantuṃ
to go
🔼(√gamu + tuṃ)
gamituṃ
to go — the option not taken, with the i of §605
🚻①⨀(√gamu + tabba)
gantabbaṃ
to be gone to; one should go
🚻①⨀(√gamu + tabba)
gamitabbaṃ
to be gone to — the option not taken
🔼(√khana + tuṃ)
khantuṃ
to dig
🔼(√khana + tuṃ)
khanituṃ
to dig — the option not taken
🚻①⨀(√khana + tabba)
khantabbaṃ
to be dug
🚻①⨀(√khana + tabba)
khanitabbaṃ
to be dug — the option not taken
🔼(√hana + tuṃ)
hantuṃ
to strike, to kill
🔼(√hana + tuṃ)
hanituṃ
to strike — the option not taken
🚻①⨀(√hana + tabba)
hantabbaṃ
to be struck, to be killed
🚻①⨀(√hana + tabba)
hanitabbaṃ
to be struck — the option not taken
🔼(√mana + tuṃ)
mantuṃ
to think
🔼(√mana + tuṃ)
manituṃ
to think — the option not taken
🚻①⨀(√mana + tabba)
mantabbaṃ
to be thought
🚻①⨀(√mana + tabba)
manitabbaṃ
to be thought — the option not taken
gam + tuṃ
rule
→
ga + (m→n) + tuṃ
§596
→
gantuṃ
gam + tabba (§540)
rule
→
ga + (m→n) + tabba
§596
→
gantabba + (si→aṃ)
§219
→
gantabbaṃ
When the option is not taken:
gam + tuṃ
rule
→
gam + (i) + tuṃ
§605
→
gamituṃ
The neuter si becomes aṃ by §219 (195): Siṃ ; the m of gamituṃ is kept before the i-bearing suffix by §617.
ārāmaṃ vā vihāraṃ vā gantuṃ (1V 1.2.2: Kāyasaṃsaggasikkhāpada)
pahoti hantuṃ vā bandhituṃ vā (15A3 2.5.9: Loṇakapallasutta)
bandhituṃ in the same sentence shows the other treatment: a root outside this group keeps its final and takes the i augment.
Ādiggahaṇaṃ kimatthaṃ? Tunaggahaṇatthaṃ. — “What is the word ādi (and the like) for? To take in tuna.” The absolutive suffix tuna of §564 is not named in the sutta; ādi brings it, and its companions tvā and tvāna, under the rule.
lemma
inflected
meaning
🔽(√gamu + tuna)
gantuna
having gone
🔽(√khana + tuna)
khantuna
having dug
🔽(√hana + tuna)
hantuna
having struck
🔽(√mana + tuna)
mantuna
having thought
None of the four tuna forms is attested in the Tipiṭaka, which has the same n before tvā:
sūkaraṃ hantvā maṃsaṃ khāditvā (1V 1.1.2.2: Vinītavatthu)
option
before
from
operation
to
after
context
(vā)
sabbehi (dhātūhi)
tunādīnaṃ (paccayānaṃ)
(ādeso)
yo
(optionally)
after all roots
the suffixes tuna and the like
(replaced by)
ya
The vā continues from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca . sabbehi, “after all [roots]”, with or without a prefix; tunādīnaṃ, “of tuna and the like”, the three absolutive suffixes of §564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvā — tuna, tvāna, tvā; yo is the suffix ya. This is the absolutive in -ya (ādāya, vineyya, nissāya), and the vā opens an open option: every root has it beside its -tvā form, and the vutti lists the two side by side for six roots. After a vowel the ya is simply added (ohāya, ādāya); after a consonant it either takes the augment i of §605 (547): Yathāgamamikāro (abhivandiya, passiya) or joins the final as the passive ya of the verb does, by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa and §443 (449): Pubbarūpañca , which §444 (511): Tathā kattari ca extends to the active (uddis + ya → uddissa). The three rules that follow — §598 (643): Canantehi raccaṃ , §599 (644): Disā svāna svāntalopo ca , §600 (645): Ma ha da bhehi mma yha jja bbha ddhā ca — give the particular shapes this replacement takes after particular finals.
Sabbehi dhātūhi tunādīnaṃ paccayānaṃ yakārādeso hoti vā.
Abhivandiya, abhivanditvā, ohāya, ohitvā, upanīya, upanetvā, passiya, passitvā, uddissa, uddisitvā, ādāya, ādiyitvā.
Optionally, after all roots the suffixes tuna and the like [tvāna, tvā] are replaced by ya.
lemma
inflected
meaning
🔽(abhi + √vanda + ya)
abhivandiya
having saluted
🔽(abhi + √vanda + tvā)
abhivanditvā
having saluted — the option not taken
🔽(ava + √hā + ya)
ohāya
having left, having abandoned
🔽(ava + √hā + tvā)
ohitvā
having left — the option not taken
🔽(upa + √nī + ya)
upanīya
having brought up to, having led on
🔽(upa + √nī + tvā)
upanetvā
having brought up to — the option not taken
🔽(√disa + ya)
passiya
having seen
🔽(√disa + tvā)
passitvā
having seen — the option not taken
🔽(u + √disa + ya)
uddissa
having pointed out; aiming at, on account of
🔽(u + √disa + tvā)
uddisitvā
having pointed out, having recited — the option not taken
🔽(ā + √dā + ya)
ādāya
having taken
🔽(ā + √dā + tvā)
ādiyitvā
having taken — the option not taken
abhi + vand + tvā
rule
→
abhi + vand + (tvā→ya)
§597
→
abhi + vand + (i) + ya
§605
→
abhivandiya
o + hā + tvā
rule
→
o + hā + (tvā→ya)
§597
→
ohāya
ud + dis + tvā
rule
→
ud + dis + (tvā→ya)
§597
→
ud + di + (s + y→ss) + a
§443, §444
→
uddissa
ā + dā + tvā
rule
→
ā + dā + (tvā→ya)
§597
→
ādāya
o is the prefix ava in the shape it takes before a consonant. In the -tvā forms the root shows its verb-stem changes: disa becomes passa by §471 (483): Disassa passa dissa dakkhā vā (passitvā, and so passiya), nī takes vuddhi to ne by §485 (434): Aññesu ca (upanetvā), and dā after ā takes the ya of the divādi class (§447 (510): Divādito yo ) with its ā turned to i by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , giving the stem ādiya of ādiyitvā; the hi of ohitvā is the same shortening of hā.
passiya varapuññalakkhaṇaṃ (19Th2 14.1: Subhājīvakambavanikātherīgāthā)
ekakaṃ ohāya pakkamiṃsu (3V 1.65: Cattāriakaraṇīya)
āsajja upanīya vācā bhāsitā (9M 4.6: Mahāsaccakasutta)
manussaṃ uddissa opātaṃ khanati (1V 1.1.3: Tatiyapārājikasikkhāpada)
pattacīvaraṃ ādāya vesāliṃ piṇḍāya pāvisi (1V 1.1.1.2: Makkaṭīvatthu)
assamaṃ abhivanditvā (20Ap1 41.8: Todeyyattheraapadāna)
option
before
from
operation
to
after
context
(vā)
canantehi (dhātūhi)
(tunādīnaṃ paccayānaṃ)
(ādeso)
raccaṃ
(optionally)
after roots ending in c and n
(the suffixes tuna and the like)
(replaced by)
racca
Canantehi is ca-na-antehi, “after [roots] ending in c and n” — vica (“to separate”), hana (“to strike”). tunādīnaṃ continues from §597 (641): Sabbehi tunādīnaṃ yo , and the vā from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca — the vutti restates it and asks Vāti kimatthaṃ?. raccaṃ is the suffix racca, whose initial r is not pronounced: it is a marker that elides the final consonant of the root by §539 (558): Ramhi ranto rādino , so that vi-vic + racca gives vivicca and ā-han + racca gives āhacca. The result is the -ya absolutive of §597 in the shape that c + y would take (cc), stated directly for these two finals. The vā opens the option: hantvā, the vutti’s counter-example, and āhantvā, viviccitvā (Rūpasiddhi) stand beside these forms. The Rūpasiddhi (643) also detaches raccaṃ from its condition to reach paṭicca, avecca, upecca from the root i (“to go”) and sakkacca, adhikicca from kara.
Cakāranakārantehi dhātūhi tunādīnaṃ paccayānaṃ raccādeso hoti vā.
Vivicca, āhacca, uhacca.
Vāti kimatthaṃ? Hantvā.
Optionally, after roots ending in c and n the suffixes tuna and the like are replaced by racca.
option
before
from
operation
to
after
context
disā (dhātuyā)
(tunādīnaṃ paccayānaṃ)
(ādesā)
svāna | svā
ca
(dhātvantassa)
antalopo
s
after the root disa
(the suffixes tuna and the like)
(replaced by)
svāna | svā
and
(the final of the root)
elision
s
Disā is disa with the fifth-form ending, “after [the root] disa” (“to see”); svāntalopo ca is svā antalopo ca. tunādīnaṃ continues from §597 (641): Sabbehi tunādīnaṃ yo . Here ca does not extend an earlier rule; it joins a second operation to the first: besides replacing tuna, tvāna, tvā with svāna, svā, the rule elides the final s of the root, so that dis + tvā gives di + svā, disvā. The two replacements answer to the two suffixes in order — svāna for tvāna, svā for tvā. The vutti states no option here, and the vā that has run from §594 through the neighbouring rules is not restated: with the root in its own shape disa the absolutive is disvā, disvāna alone. The other absolutives of seeing come from the replacements of the whole root by §471 (483): Disassa passa dissa dakkhā vā — passitvā, passiya (§597). disvāna … tenupasaṅkami is the Vinaya’s and the Nikāyas’ standing formula.
Disa iccetāya dhātuyā tunādīnaṃ paccayānaṃ svānasvādesā honti, antalopo ca.
Disvāna, disvā.
After the root disa (“to see”) the suffixes tuna and the like are replaced by svāna and svā, and the final [s of the root] is elided.
lemma
inflected
meaning
🔽(√disa + svāna)
disvāna
having seen
🔽(√disa + svā)
disvā
having seen
dis + tvāna
rule
→
dis + (tvāna→svāna)
§599
→
di + s + svāna
§599
→
disvāna
dis + tvā
rule
→
dis + (tvā→svā)
§599
→
di + s + svā
§599
→
disvā
disvāna yenāyasmā sudinno tenupasaṅkami (1V 1.1.1.1: Sudinnabhāṇavāra)
cakkhunā rūpaṃ disvā (6D 2.4.3.2.1: Indriyasaṃvara)
§600 (645): Ma ha da bhehi mma yha jja bbha ddhā ca (Optionally mma, yha, jja, bbha, ddhā for tuna and the like after roots ending in m, h, d, bh, and the final is elided) apavada Section titled “§600 (645): Ma ha da bhehi mma yha jja bbha ddhā ca (Optionally mma, yha, jja, bbha, ddhā for tuna and the like after roots ending in m, h, d, bh, and the final is elided) apavada ”
option
before
from
operation
to
after
context
(vā)
ma ha da bhehi (dhātūhi)
(tunādīnaṃ paccayānaṃ)
(ādesā)
mma | yha | jja | bbha | ddhā
(yathākkamaṃ)
ca
(dhātvantassa)
(antalopo)
m h d bh
(optionally)
after roots ending in m, h, d, bh
(the suffixes tuna and the like)
(replaced by)
mma | yha | jja | bbha | ddhā(in that order)
and
(the final of the root)
(elision)
mhdbh
Ma ha da bhehi is ma ha da bha with the plural hi: after roots whose final is m (gamu, kamu), h (gaha), d (pada) or bh (rabha). tunādīnaṃ continues from §597 (641): Sabbehi tunādīnaṃ yo , the vā the vutti supplies from §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca , and by saying ca the rule keeps the antalopo of §599 (644): Disā svāna svāntalopo ca : the final of the root is elided before the replacement. Five replacements answer to four finals in order (yathākkamaṃ, as the Rūpasiddhi puts it), the last final taking two: m → mma, h → yha, d → jja, bh → bbha and ddhā. Each is the -ya absolutive of §597 in the shape the final would give it — m + y as mm (compare gammaṃ, §544 (556): Vada mada gamu yuja garahākārādīhi jja mma gga yheyyā gāro vā ), h + y reversed as yh (gārayhaṃ), d + y as jj (vajjaṃ), bh + y as bbh — stated as ready-made replacements; ddhā (āraddhā) stands apart, an absolutive with the consonant of the past participle (āraddho, §611 (608): Hacatutthānamantānaṃ do dhe ). The vā opens the option, and the vutti pairs each form with its -itvā alternative.
Ma ha da bha iccevamantehi dhātūhi tunādīnaṃ paccayānaṃ mma yha jja bbha ddhā ādesā honti vā antalopo ca.
Āgamma, āgamitvā, okkamma. Okkamitvā, paggayha, paggaṇhitvā, uppajja, uppajjitvā, ārabbha, ārabhitvā, āraddhā85
Optionally, after roots ending in m, h, d and bh86 tuna and the like are replaced by mma, yha, jja, bbha and ddhā [respectively], and the final [of the root] is elided.
lemma
inflected
meaning
🔽(ā + √gamu + mma)
āgamma
having come to; depending on, owing to
🔽(ā + √gamu + tvā)
āgamitvā
having come to — the option not taken
🔽(ava + √kamu + mma)
okkamma
having stepped aside from, having turned off
🔽(ava + √kamu + tvā)
okkamitvā
having stepped aside — the option not taken
🔽(pa + √gaha + yha)
paggayha
having taken up, having held up
🔽(pa + √gaha + tvā)
paggaṇhitvā
having taken up — the option not taken
🔽(u + √pada + jja)
uppajja
having arisen
🔽(u + √pada + tvā)
uppajjitvā
having arisen — the option not taken
🔽(ā + √rabha + bbha)
ārabbha
having begun; concerning, with reference to
🔽(ā + √rabha + tvā)
ārabhitvā
having begun — the option not taken
🔽(ā + √rabha + ddhā)
āraddhā
having begun
🔽(ā + √rabha + tvā)
ārabhitvā
having begun — the option not taken
ā + gam + tvā
rule
→
ā + gam + (tvā→mma)
§600
→
ā + ga + m + mma
§600
→
āgamma
pa + gah + tvā
rule
→
pa + gah + (tvā→yha)
§600
→
pa + ga + h + yha
§600
→
pa + (g→gg) + ayha
§28
→
paggayha
ud + pad + tvā
rule
→
ud + pad + (tvā→jja)
§600
→
ud + pa + d + jja
§600
→
u + (d→p) + pajja
→
uppajja
ā + rabh + tvā
rule
→
ā + rabh + (tvā→bbha)
§600
→
ā + ra + bh + bbha
§600
→
ārabbha
The g of gaha is doubled after the prefix by §28 (40): Para dvebhāvo ṭhāne ; the d of the prefix ud takes the shape of the p that follows it. In the -itvā forms the root keeps its final before the augment i of §605 (547): Yathāgamamikāro by §617 (633): Na ma ka rānamantānaṃ niyuttatamhi ; paggaṇhitvā has the verb stem gaṇhā of §450 (517): Gahādito ppa ṇhā , and uppajjitvā the y augment of §606 (642): Dadhantato yo kvaci .
taṃ āgamma assaddhā honti (1V 1.2.13: Kuladūsakasikkhāpada)
maggā okkamma yena aññataro vanasaṇḍo (3V 1.11: Bhaddavaggiyavatthu)
samādāya paggayha tiṭṭheyya (1V 1.2.10: Saṃghabhedasikkhāpada)
latā uppajja tiṭṭhati (18Dh 24.2: Sūkarapotikāvatthu)
te kulaputte ārabbha bhikkhū āmantesi (10M 2.8: Naḷakapānasutta)
uppajjitvā nirujjhanti (7D 3.36: Parinibbutakathā)
option
before
from
operation
to
after
context
taddhitasamāsakitakā (saddā)
(daṭṭhabbā)
nāmaṃ va
atave tunādīsu ca
words ending in a taddhita suffix, a compound, or a kita suffix
(are to be regarded as)
just like a nāma
except those ending in tave, tuna and the like
This is a rule about the use of a term, not an operation, and it interrupts the absolutive rules only because tave and tuna have just been in view. Taddhitasamāsakitakā are words that end in a taddhita suffix (chapter 5), a compound (samāsa, chapter 4) or a kita suffix (this chapter). nāmaṃ vā’ tave is nāmaṃ va atave: va is the particle of comparison (iva, “just like”), as the vutti’s nāmaṃva daṭṭhabbā shows, and its ā is only the sandhi of va with the privative a of a-tave-tunādīsu, “not in [words ending in] tave, tuna and the like” — so despite its look the sutta carries no option marker. The point is inflection: the endings si, yo … of §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su are added to a liṅga, a nominal stem (§53 (61): Liṅgañca nippajjate , §54 (62): Tato ca vibhattiyo ), and a word built with a suffix or by compounding is not a stem in its own right; this rule lets it be treated as one, so that vāsiṭṭha, pattadhamma and kumbhakāra inflect like purisa. The infinitives and absolutives in tave, tuṃ, tuna, tvāna, tvā are excepted: they are uninflected, and take no ending. By saying ca the designation reaches further, as Buddhappiya explains (Rūpasiddhi 334): to words ending in the kicca suffixes (bhavitabbaṃ, kāriyaṃ), which §545 (548): Te kiccā and §546 (562): Aññe kita keep apart from kita, and to words ending in the feminine suffixes ā, ī, inī. The Rūpasiddhi carries the rule in its compound section (334), which is why its number falls so far out of sequence here; the Bālāvatāra quotes it at the close of its compound chapter (Taddhitādayo nāmaṃ iva daṭṭhabbā taveppabhutipaccaye vajjetvā).
Taddhitasamāsakitakaiccevamantā saddānāmaṃva daṭṭhabbā tave tuna tvāna tvādipaccayante vajjetvā.
Vāsiṭṭho, pattadhammo, kumbhakāro iccevamādi.
Words ending in a taddhita suffix, a compound, or a kita suffix are to be regarded just like nouns (nāma), leaving aside those that end in the suffixes tave, tuna, tvāna, tvā and the like.
lemma
inflected
meaning
🚹①⨀(vasiṭṭha + ṇa)
vāsiṭṭho
a descendant of Vasiṭṭha — a taddhita word (§344 (361): Vāṇa’pacce )
🚹①⨀(patta + dhamma)
pattadhammo
one who has attained the Dhamma — a compound
🚹①⨀(kumbha + √kara + ṇa)
kumbhakāro
a potter — a kita word (§524 (561): Dhātuyā kammādimhi ṇo )
kumbha + kar + ṇa (§524)
rule
→
kumbha + kar + (ṇ)a
§523
→
kumbha + k + (a→ā) + ra
§621, §483
→
kumbhakāra + si (as a nāma)
§601, §54
→
kumbhakāra + (si→o)
§104
→
kumbhakāro
The excepted words take no such ending: kātave, kātuṃ (§595 (637): Tave tunādīsu kā ), gantuna, gantvā (§596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na ) stand as they are.
vāsiṭṭho diṭṭho hoti (1V 1.2.9: Dutiyaduṭṭhadosasikkhāpada)
diṭṭhadhammo pattadhammo viditadhammo (3V 1.6: Pañcavaggiyakathā)
so kumbhakāro bhikkhūnaṃ bahū patte karonto (1V 1.4.3.2: Ūnapañcabandhanasikkhāpada)
option
before
from
operation
to
after
context
(yo pubbo akkharo)
(daṭṭhabbo)
garu
dumhi (akkhare)
(the preceding syllable)
(is to be regarded as)
heavy
before a du, a conjunct
A definition, the first of two on the weight of syllables. du is “a pair” (dvinnaṃ samūho du, Rūpasiddhi 6): two or more consonants with no vowel between them, a conjunct (saṃyoga); dumhi akkhare, “when a conjunct akkhara follows”. garu is the ordinary word for “heavy”, so the term says what it means and the badge is anvattha. The syllable before a conjunct is heavy whatever its vowel: the short bhi, chi, da, hu of the vutti’s absolutives all count as heavy before the tv. The rule stands here, among the primary derivatives, because the absolutives just derived shorten a long root vowel before tvā: dā gives datvā, hū gives hutvā, and bhidi, chidi the grammarians’ bhitvā, chitvā (the canon prefers bhetvā, chetvā). The shortening is that of §26 (38): Rassaṃ , whose commentators count the position before a conjunct among the places where it happens; since the syllable is heavy by position anyway, the word loses nothing in weight. In the Padarūpasiddhi this rule and the next stand among the definitions of letters, right after Aññe dīghā (5, 6, 7), and the Bālāvatāra (¶45) states the whole doctrine in a line — dīgho, saṃyogādipubbo rasso ca garu, lahu tu rasso: “a long vowel, and a short one before the start of a conjunct, are heavy; a plain short one is light”.
Dumhi akkhare yo pubbo akkharo, so garukova daṭṭhabbo.
Bhitvā, chitvā, datvā, hutvā.
The akkhara (syllable) that stands before a du — a conjunct akkhara — is to be regarded as garu (heavy).
option
before
from
operation
to
after
context
ca
dīgho (saro)
(daṭṭhabbo)
(garu)
and
a long vowel
(is to be regarded as)
(heavy)
garu and daṭṭhabbo continue from §602 (6): Dumhi garu — the Rūpasiddhi marks the carry-over, garūti vattate. By saying ca this rule is an extension of §602: a second class of heavy syllable, the one whose vowel is long (dīgha, §5 (5): Aññe dīghā : ā, ī, ū, e, o), whatever follows it. The vutti’s five examples show the five long vowels in turn: ā in āhāro, ī in nadī, ū in vadhū, e in te, o in opanayiko. The two rules together define garu; the Rūpasiddhi (7) completes the pair with garukato añño lahuko, “any other [syllable] is lahu, light” — a short vowel not followed by a conjunct. Heavy and light syllables are the units of metre, which the Bālāvatāra (¶45) calls vutti: garulahuniyamo bhave vutti. The canon spells the last example opaneyyiko.
Dīgho ca saro garukova daṭṭhabbo.
Āhāro, nadī, vadhū, te dhammā, opanayiko.
And a long vowel [too] is to be regarded as garu (heavy).
option
before
from
operation
to
after
context
akkharehi (akkharatthehi)
(paccayo hoti)
kāra
(payoge sati)
after [words] that denote letters
(the suffix is added)
kāra(when there is occasion to use them)
Akkharehi, “after the letters”, which the vutti glosses “after [words] whose meaning is a letter, which denote a letter” (akkharatthehi akkharābhidheyyehi): a, ā, ya used as the names of the sounds listed in §2 (2): Akkharāpādayo ekacattālīsaṃ . kāra88 a eva akāro, “a itself is akāra” — but turns the bare sound into a word that can be handled: a masculine noun, “the letter a”, which by the ca of §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca counts as a nāma and inflects like purisa (akāro, akāraṃ, akārena, as the Rūpasiddhi runs it). payoge sati, “when there is occasion to use [the letter as a word]”, is the only condition: the suffix comes whenever a letter has to be spoken of. The rule states a suffix without restriction and modifies nothing before it, so it is a general rule (utsarga). It is here because the grammar’s own idiom needs it: Kaccāyana has been saying ākārassa (§593), nakāro (§596), yakārādeso (§597) all through this section. akāro, ākāro, yakāro in this sense are the grammar’s words, not the canon’s — the ākāro of the Tipiṭaka is the homonym “manner, appearance”. The Rūpasiddhi puts the rule last of all, at the end of its Uṇādi section (684), and extends the same suffix to particles: evakāro, dhikāro, huṃkāro, sādhukāro.
Akkharatthehi akkharābhidheyyehi kārapaccayo hoti payoge sati.
A eva akāro, ā eva ākāro, ya eva yakāro.
After [words] that denote letters, the suffix kāra is added, when there is occasion to use them [as words].
option
before
from
operation
to
after
context
(sabbadhātūhi)
ikāra (āgamo)
i
(sabbapaccayesu)
yathāgamaṃ
(after all roots)
the augment
i(before all suffixes)
as the texts have it
Yathāgamamikāro is yathāgamaṃ ikāro. yathāgamaṃ, “according to the āgama” — the received texts: the augment appears where the Buddha’s word has it (Rūpasiddhi 547, yathāpayogaṃ jinavacanānuparodhena). ikāro is the letter i, which the vutti calls an āgama, an augment, inserted between a root and its suffix, and the vutti gives it the widest scope — sabbadhātūhi sabbapaccayesu, after all roots, before all suffixes. A provision so general is an utsarga; its only limit is yathāgamaṃ: bhavitabbaṃ but gantabbaṃ, karitvā beside katvā, gamituṃ beside gantuṃ (§596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na ). The verb system has the same augment in §516 (466): Ikārāgamo asabbadhātukamhi (gamissati, karissati); here it is given for the kita suffixes. Three consequences are drawn elsewhere: a final n, m, k or r is not elided before a ta that carries the i (§617 (633): Na ma ka rānamantānaṃ niyuttatamhi : gamito, karitvā); before a ṇya with the i the y stays a separate syllable (kāriyaṃ, §541 (552): Ṇyo ca , beside kiccaṃ); and before the i the root bhū takes its bhav shape (bhavitabbaṃ). yathāgamaṃ is carried into the next rule.
Yathāgamaṃ sabbadhātūhi sabbapaccayesu ikārāgamo hoti.
Kāriyaṃ, bhavitabbaṃ, janitabbaṃ, viditabbaṃ, karitvā, icchitaṃ.
As the texts have it, the augment i is inserted after all roots before all suffixes.
lemma
inflected
meaning
🚻①⨀(√kara + ṇya)
kāriyaṃ
to be done; a duty, business
🚻①⨀(√bhū + tabba)
bhavitabbaṃ
to be; it must be
🚻①⨀(√jana + tabba)
janitabbaṃ
to be produced
🚻①⨀(√vida + tabba)
viditabbaṃ
to be known89
🔽(√kara + tvā)
karitvā
having done
🚻①⨀(√isu + ta)
icchitaṃ
wished for, desired
kar + ṇya (§541)
rule
→
kar + (ṇ)ya
§523
→
k + (a→ā) + r + ya
§621, §483
→
kār + (i) + ya
§605
→
kāriya + (si→aṃ)
§219
→
kāriyaṃ
bhū + tabba (§540)
rule
→
bh + (ū→o) + tabba
§485
→
bho + (i) + tabba
§605
→
bh + (o→av) + itabba
§513
→
bhavitabba + (si→aṃ)
§219
→
bhavitabbaṃ
kar + tvā
rule
→
kar + (i) + tvā
§605
→
karitvā
is + ta (§556)
rule
→
i + (s→cch) + ta
§522
→
icch + (i) + ta
§605
→
icchita + (si→aṃ)
§219
→
icchitaṃ
The ū of bhū is strengthened to o by §485 (434): Aññesu ca and the o becomes av before the augment by §513 (435): O ava sare ; the final of isu becomes cch by §522 (476): Isuyamūnamanto ccho vā . Without the augment kar + tvā gives katvā, the r elided by §587 (632): Rakāro ca . The canon writes veditabbaṃ, with the strengthened vowel, where the vutti has viditabbaṃ; Senart’s fuller vutti has both.
hoti bhogehi kāriyaṃ (23J 22.1.6: Bhūridattajātaka)
samaṇena bhavitabbaṃ abyāvaṭena (1V 1.2.5: Sañcarittasikkhāpada)
ayoniso manasi karitvā (1V 1.1.1.3: Santhatabhāṇavāra)
yaṃ vata no ahosi icchitaṃ (6D 4.5: Brāhmaṇapaññatti)
option
before
from
operation
to
after
context
kvaci
dadhantato (dhātuyā)
(yakāra) āgamo
yo
(tunādīsu paccayesu)
(yathāgamaṃ)
sometimes
after a root ending in d or dh
the augment
y(before tuna and the like)
(as the texts have it)
Dadhantato is da-dha-antato, “after [a root] ending in d or dh” — pada (“to go”, with ud “to arise”), budha (“to know”, “to awaken”). yo is the letter y, an āgama like the i of the preceding rule; yathāgamaṃ continues from §605 (547): Yathāgamamikāro , and tunādīsu, which the vutti restores, from §597–§600. Inserted after the root, the y joins its final as the passive ya of the verb does — d + y as jj, dh + y as jjh — by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa through §444 (511): Tathā kattari ca ; the i of §605 and the suffix follow: uppajjitvā, bujjhitvā — in effect the absolutive built on the present stem uppajja-, bujjha- (§447 (510): Divādito yo ) rather than on the bare root. Where §600 (645): Ma ha da bhehi mma yha jja bbha ddhā ca replaced the suffix itself (uppajja), this rule keeps the suffix and adds a letter (uppajjitvā); §600’s vutti pairs the two. kvaci restricts: the augment appears in the words that have it — uppajjitvā, bujjhitvā, and the Rūpasiddhi’s samāpajjitvā, bhijjitvā, chijjitvā, virajjhitvā, rundhitvā — and is not to be put in wherever a d or dh meets tvā. The vutti’s two counter-examples mark the two limits: labhitvā answers dadhantato (a bh final), uppādetvā answers kvaci (the causative of the same root pada, which takes no y). This is the last sutta of the fourth section.
Dakāradhakārantāya dhātuyā yathāgamaṃ yakārāgamo hoti kvaci tunādīsu paccayesu.
Buddho loke uppajjitvā, dhammaṃ bujjhitvā.
Dadhantatoti kimatthaṃ? Labhitvā.
Kvacīti kimatthaṃ? Uppādetvā.
Sometimes, as the texts have it, after a root ending in d or dh the augment y is inserted before the suffixes tuna and the like.
buddho loke uppajjitvā
dhammaṃ bujjhitvā
ud + pad + tvā
rule
→
ud + pad + (y) + tvā
§606
→
ud + pa + (d + y→jj) + tvā
§441, §444
→
u + (d→p) + pajj + tvā
→
uppajj + (i) + tvā
§605
→
uppajjitvā
budh + tvā
rule
→
budh + (y) + tvā
§606
→
bu + (dh + y→jjh) + tvā
§441, §444
→
bujjh + (i) + tvā
§605
→
bujjhitvā
uppajjitvā nirujjhanti (7D 3.36: Parinibbutakathā)
sāmaṃ saccāni bujjhitvā (20Ap1 1.3: Sāriputtattheraapadāna)
By saying kvaci (sometimes) the augment is confined to the words that have it: the causative of the same root pada, uppādetvā (“having caused to arise”, ud + pada + ṇe + tvā, §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe ), takes no y.
lemma
inflected
meaning
🔽(u + √pada + ṇe + tvā)
uppādetvā
having produced, having caused to arise90
avijjaṃ pahāya vijjaṃ uppādetvā (9M 1.9: Sammādiṭṭhisutta)
Iti kibbidhānakappe catuttho kaṇḍo.
Thus ends the fourth section of the kibbidhāna chapter.
option
before
from
operation
to
after
context
saṃyogādi no (nakāro)
(āpajjate)
niggahita(ṃ)
the n that stands at the head of a conjunct
(becomes)
niggahīta (ṃ)
The sutta is niggahitaṃ saṃyogādi no,91 no is the letter n in the first form — the way §20 (27): Do dhassa ca names d — and saṃyogādi (“having its place at the beginning of a conjunct”, saṃyoga) qualifies it; niggahita is the result, with the vutti’s āpajjate (“becomes”) understood. The ṃ so produced is then turned into the nasal of the class of the consonant that follows by §31 (49): Vaggantaṃ vā vagge , which is why the examples show ṅ before g: the Rūpasiddhi spells the two steps out, niggahītassa vaggantattaṃ, jakārassa gattaṃ. There is no option marker: the rule is obligatory. Its three examples are the roots ranja (“to dye, to delight”), bhanja (“to break”) and sanja (“to cling”) with the suffix ṇa, whose j becomes g before a ṇ-marked suffix by §623 (554): Ka gā ca jānaṃ ; their n, standing before that g, is exactly the “n at the head of a conjunct” the rule means. The rule opens the fifth section, which collects the changes of letters that the derivations of the first four sections presuppose.
Saṃyogādibhūto nakāro niggahitamāpajjate.
Raṅgo, bhaṅgo, saṅgo.
The letter n that stands at the beginning of a conjunct (saṃyoga, a cluster of consonants) becomes niggahīta (ṃ).
raṅgo is the agent noun (ranjatīti raṅgo, the counter-example of §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu , whose rāgo is the same root with ṇa in the sense of the action); bhaṅgo and saṅgo are action nouns by §529 (580): Bhāve ca — bhañjanaṃ bhaṅgo, sañjanaṃ saṅgo in the Rūpasiddhi’s glosses.
lemma
inflected
meaning
🚹①⨀(√ranja + ṇa)
raṅgo
dye, colour; a stage92
🚹①⨀(√bhanja + ṇa)
bhaṅgo
breaking, a break
🚹①⨀(√sanja + ṇa)
saṅgo
clinging, attachment
In the derivation tables of this section a root is cited with the vowel the Dhātupāṭha gives it (ranja, gamu, labha); that vowel is no part of the derived word and is dropped without a separate step, except where it meets the vowel of a suffix and is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . The ṇ of a ṇ-marked suffix is elided by §523 (526): Kāritānaṃ ṇo lopaṃ , which §621 (553): Kāritaṃ viya ṇānubandho extends to these suffixes. No vuddhi is made here, because the root ends in a conjunct (§483 (527): Asaṃyogantassa vuddhi kārite ).
ranja + ṇa
rule
→
ranja + (ṇa)
§523
→
ranj + (a + a)
§83
→
ran + (j→g) + a
§623
→
ra + (n→ṃ) + ga
§607
→
ra + (ṃ→ṅ) + ga
§31
→
raṅga + (si→o)
§104
→
raṅgo
bhaṅgo and saṅgo follow the same steps from bhanja and sanja.
‘saṅgo’ti, bhikkhave, kāmānametaṃ adhivacanaṃ (16A6 1.3.3: Bhayasutta)
mā majjhe bhaṅgo ahosīti (3V 1.15: Upajjhāyavattakathā)
option
before
from
operation
to
after
context
ge (iccetassa dhātussa)
(ādeso)
gī
sabbattha (ṭhāne)
the root ge
(replaced by)
gīin every position
ge is the root “to sound, to sing” (Dhātupāṭha ge sadde; the dictionaries list it as gā, the shape of gāyati); sabbattha “in every position” means before whatever suffix follows, and the vutti adds ṭhāne (“in [every] place”). The CST’s sutta list prints the heading Sabbattha ge hī; its vutti section and the Rūpasiddhi read gī, which the vutti’s gī ādeso requires, and the heading keeps gī. There is no option marker: the rule is obligatory. Buddhappiya (Rūpasiddhi 623) nonetheless confines sabbattha to the suffixes ta and ti, tappaccayatipaccayesvevāyaṃ — gītaṃ (“singing, a song”), gīti (“a song”) — and the vutti’s own phrase bears him out: in gītaṃ gāyati the participle shows gī, while the finite verb gāyati is the root as the Ākhyāta rules shape it, with āya for its e, not gī.
Ge iccetassa dhātussa gī ādeso hoti sabbattha ṭhāne.
Gītaṃ gāyati.
The root ge (“to sing”) is replaced by gī in every position [before any suffix].
gītaṃ is the root with the ta of §556 (622): Bhāvakammesu ta : in the sense of the action (bhāva) “singing”, in the sense of the object (kamma) “what is sung, a song”; gāyati is the present tense of the same root.93
gītaṃ gāyati
ge + ta
rule
→
(ge→gī) + ta
§608
→
gīta + aṃ (②⨀)
§55
→
gīt + (a + aṃ)
§83
→
gītaṃ
naccaṃ vā gītaṃ vā vāditaṃ vā dassanāya gaccheyya (2V 2.4.1.10: Naccagītasikkhāpada)
option
before
from
operation
to
after
context
sadassa (dhātussa)
sīdattaṃ (ādeso)
sīda
(sabbattha ṭhāne)
the root sada
becomes (is replaced by)
sīda(in every position)
sīdattaṃ is sīda with the abstract suffix tta of §360 (387): Ṇya tta tā bhāve tu , “the becoming sīda”; sabbattha ṭhāne is carried over (anuvutti) from §608 (623): Sabbattha ge gī , and the vutti repeats it. sada is the root “to sit, to sink, to settle” (nisīdati, “sits down”). The CST’s sutta list prints sīdatthaṃ; the vutti section and the Rūpasiddhi read sīdattaṃ, which the heading keeps. There is no option marker in Kaccāyana. The Rūpasiddhi (484), which places this rule among the verb rules — hence its number — supplies a kvaci by “frog-leap” carry-over (maṇḍūkagatiyā) so that forms such as nisajjā (“sitting”) and the passive nisajjate, where the root keeps sad, are not excluded; Kaccāyana leaves them to the general licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca .
Sada iccetassa dhātussa sīdādeso hoti sabbattha ṭhāne.
Nisinno, nisīdati.
The root sada (“to sit”) is replaced by sīda in every position.
option
before
from
operation
to
after
context
yajassa sarassa
(ādeso)
i
ṭṭhe
the vowel of the root yaja
(replaced by)
ibefore ṭṭha
sarassi is sarassa i, “of the vowel, i”, with the a of sarassa elided before i (§12 (13): Sarā sare lopaṃ ); ṭṭhe “before ṭṭha” names the ṭṭha that §573 (626): Sādisanta puccha bhanja hansādīhiṭṭho puts in place of ta together with the root’s final consonant — yiṭṭho is among that rule’s examples. yaja is the root “to sacrifice, to worship, to give” (yajati); its vowel a becomes i only in this environment, so that yaj + ta yields yiṭṭha. There is no option marker: before ṭṭha the form is always yiṭṭha. The Rūpasiddhi (627) adds yiṭṭhuṃ beside yajituṃ, where the ṭṭha appears as ṭṭhuṃ. A different change of the same root is made by §503 (485): Yajassādissi : before the passive ya its initial y becomes i (ijjate).
Yaja iccetassa dhātussa sarassa ikārādeso hoti ṭṭhe pare.
Yiṭṭho, yiṭṭhā.
Ṭṭheti kimatthaṃ?
Yajanaṃ.
The vowel of the root yaja (“to sacrifice, to offer”) is replaced by the letter i when ṭṭha follows.
lemma
inflected
meaning
🚹①⨀(√yaja + ta)
yiṭṭho
sacrificed, offered
🚹①⨂(√yaja + ta)
yiṭṭhā
offered (of many offerings)
yaja + ta
rule
→
ya + (j + ta→ṭṭha)
§573
→
y + (a→i) + ṭṭha
§610
→
yiṭṭha + (si→o)
§104
→
yiṭṭho
yaññā yiṭṭhā ye vipulā pasatthā (23J 21.1.5: Mahāsutasomajātaka)
natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ (6D 2.3.3: Ajitakesakambalavāda)
option
before
from
operation
to
after
context
hacatutthānaṃ antānaṃ (dhātvantānaṃ)
(ādeso)
do
dhe
root-final h and the fourth letters gh, jh, ḍh, dh, bh
(replaced by)
dbefore dh
Hacatutthānamantānaṃ is ha-catutthānaṃ antānaṃ: ha the letter h, catuttha “fourth”, the fourth letter of each class (§7 (9): Vaggā pañcapañcaso mantā ), antānaṃ “of the finals” — root-finals, as the vutti’s dhātvantānaṃ says. do is the letter d in the first form; dhe “before dh”. The dh meant is the dha that §576 (607): Dha ḍha bha he hi dhaḍḍhā ca puts in place of the suffix ta after roots ending in dh, ḍh, bh and h: that rule changes the suffix, this one assimilates the root’s final to it, and the two together give the geminate ddh — budh + ta → budh + dha → bud + dha, buddho (the Rūpasiddhi’s example). There is no option marker: the rule is obligatory. It presupposes that the suffix stands directly after the root; when the augment i of §605 (547): Yathāgamamikāro intervenes the root is untouched (labhitvā, gahito, as Buddhappiya notes under 607).
Hacatutthānaṃ dhātvantānaṃ do ādeso hoti dhe pare.
Sannaddho, kuddho, yuddho, siddho, laddho, āraddho.
The root-final letter h, and the fourth letters of the classes (gh, jh, ḍh, dh, bh) when final in a root, are replaced by d when dh follows.
lemma
inflected
meaning
🚹①⨀(saṃ + √naha + ta)
sannaddho
girt, armed
🚹①⨀(√kudha + ta)
kuddho
angered
🚹①⨀(√yudha + ta)
yuddho
fought; having fought
🚹①⨀(√sidha + ta)
siddho
accomplished; cooked
🚹①⨀(√vidha + ta)
viddho
pierced (Senart’s vutti)
🚹①⨀(√labha + ta)
laddho
obtained
🚹①⨀(ā + √rabha + ta)
āraddho
begun, undertaken
The finals are h in naha (“to bind”), dh in kudha, yudha, sidha, and bh in labha, rabha. Senart’s vutti lists viddho between siddho and laddho, from vidha (vijjhati, “to pierce”), a sound dh-final and canonical (sallaviddho, §571); it is added to the table.94
labha + ta
rule
→
labh + (ta→dha)
§576
→
la + (bh→d) + dha
§611
→
laddha + (si→o)
§104
→
laddho
saṃ + naha + ta
rule
→
saṃ + nah + (ta→dha)
§576
→
saṃ + na + (h→d) + dha
§611
→
sa + (ṃ→n) + naddha
§31
→
sannaddha + (si→o)
§104
→
sannaddho
sannaddho khattiyo tapati (12S2 10.1.11: Mahākappinasutta)
kuto tayā, āvuso, piṇḍo laddho (2V 1.5.5.1: Acelakasikkhāpada)
option
before
from
operation
to
after
context
(hacatutthānaṃ dhātvantānaṃ)
(ādeso)
ḍo
ḍhakāre
(root-final h and fourth letters)
(replaced by)
ḍbefore the letter ḍh
hacatutthānaṃ dhātvantānaṃ and ādeso continue from §611 (608): Hacatutthānamantānaṃ do dhe (the Rūpasiddhi marks the carry-over: Hacatutthānamantānanti vattate). ḍo is the letter ḍ, ḍhakāre “before the letter ḍh” — the ḍha that §576 (607): Dha ḍha bha he hi dhaḍḍhā ca puts for ta after daha and vaḍḍha. The CST’s sutta list prints the heading Ḍho ḍhakāre; the vutti’s ḍo ādeso and the Rūpasiddhi (615) read Ḍo, which the heading keeps. There is no option marker: the rule is obligatory. In daḍḍho the root’s h becomes ḍ; in vuḍḍho the ḍh of vaḍḍha becomes ḍ and one of the three ḍ so produced is dropped (Buddhappiya’s ḍalopo), while the root vowel a becomes u by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . The counter-example dāho has the same root daha before ṇa: no ḍh follows, so the h stands, lengthened by the vuddhi of §621 (553): Kāritaṃ viya ṇānubandho .
Hacatutthānaṃ dhātvantānaṃ ḍo ādeso hoti ḍhakāre pare.
Dayhatīti daḍḍho, vaḍḍhatīti vuḍḍho.
Ḍhakāreti kimatthaṃ?
Dāho.
The root-final letter h and the fourth letters of the classes are replaced by ḍ when the letter ḍh follows.
lemma
inflected
meaning
🚹①⨀(√daha + ta)
dayhatīti daḍḍho
“it is burnt” (dayhati), hence daḍḍho, burnt
🚹①⨀(√vaḍḍha + ta)
vaḍḍhatīti vuḍḍho
“he grows [old]” (vaḍḍhati), hence vuḍḍho, aged, senior
daha + ta
rule
→
dah + (ta→ḍha)
§576
→
da + (h→ḍ) + ḍha
§612
→
daḍḍha + (si→o)
§104
→
daḍḍho
vaḍḍha + ta
rule
→
vaḍḍh + (ta→ḍha)
§576
→
va + (ḍḍh) + ḍha
§517
→
va + (ḍh→ḍ) + ḍha
§612
→
v + (a→u) + ḍḍha
§517
→
vuḍḍha + (si→o)
§104
→
vuḍḍho
gāmo agginā daḍḍho hoti (3V 3.7: Antarāyeanāpattivassacchedavāra)
nanu tvaṃ, āvuso, vuḍḍho vīsativassosi (4V 12.2: Dutiyabhāṇavāra)
option
before
from
operation
to
after
context
vā
gahassa (sabbassa)
(ādeso)
ghara
ṇe
optionally
the whole of the root gaha
(replaced by)
gharabefore ṇa
gaha is the root “to take, to grasp” (gaṇhāti); the vutti’s sabbassa says the whole root is replaced, not a letter of it. ṇe is “before the suffix ṇa” — the ṇa of §528 (577): Visa ruja padādito ṇa , here (Buddhappiya, 583) in the sense of the object: gayhatīti gharaṃ, “it is taken [as a dwelling]”, a house. The option marker vā opens an alternative. When it is taken, gaha + ṇa gives gharaṃ; when it is not, the same root and suffix give gāho (“grasping”, or “one who grasps”) by the ordinary treatment of a ṇ-marked suffix, with the vuddhi of §621 (553): Kāritaṃ viya ṇānubandho — the vutti’s answer to Vāti kimatthaṃ?. Both are good Pāli, but they are different words: the option is one of two derivatives from one root and suffix, not of two spellings of a word. The replacement ghara carries its own vowel and takes no vuddhi; the word is neuter (gharaṃ, gharāni).
Gaha iccetassa dhātussa sabbassa gharādeso hoti vā ṇapaccaye pare.
Gharaṃ, gharāni.
Vāti kimatthaṃ?
Gāho.
Optionally, the whole of the root gaha (“to take, to grasp”) is replaced by ghara when the suffix ṇa follows.
As the rule is optional (vā), the replacement may be left unmade: gaha + ṇa then gives gāho with the vuddhi of §621 — Buddhappiya glosses it gaṇhāti, gahaṇaṃ vā gāho, “he grasps”, or “grasping”.
lemma
inflected
meaning
🚹①⨀(√gaha + ṇa)
gāho
grasping, a grasp; one who grasps
gaha + ṇa
rule
→
gaha + (ṇa)
§523
→
g + (a→ā) + ha + a
§483, §621
→
gāh + (a + a)
§83
→
gāha + (si→o)
§104
→
gāho
gāho— idaṃ vuccati macchariyaṃ (24Mn 1.10: Purābhedasuttaniddesa)
option
before
from
operation
to
after
context
(vā)
dahassa do
(ḷattaṃ āpajjate)
ḷaṃ
(ṇe)
(optionally)
the d of the root daha
(becomes)
ḷ(before ṇa)
do is the letter d in the first form, ḷaṃ the letter ḷ in the second, the object of the vutti’s āpajjate (“attains [the state of] ḷ”, ḷattaṃ). ṇe (“before ṇa”) and vā are carried over from §613 (583): Gahassa ghara ṇe vā : the sutta has no vā, but the vutti supplies one, and the Rūpasiddhi marks both as carried (Ṇamhi, vāti ca vattate). daha is the root “to burn” (dayhati, the passive of §612). The option marker vā opens an alternative: with it, pari + daha + ṇa gives pariḷāho (“burning all round”: fever, the heat of passion); without it, paridāho, the answer to Vāti kimatthaṃ?. Both are attested, pariḷāho far the more often. The vuddhi a → ā is that of §621 (553): Kāritaṃ viya ṇānubandho in either form.
Daha iccetassa dhātussa dakāro ḷattamāpajjate vā ṇapaccaye pare.
Paridahanaṃ pariḷāho.
Vāti kimatthaṃ?
Paridāho.
Optionally, the letter d of the root daha (“to burn”) becomes ḷ when the suffix ṇa follows.
option
before
from
operation
to
after
context
dhātvantassa (byañjanassa)
lopo
dhātvantakvimhi
the final consonant of a root
elision
final consonantbefore kvi
kvi is the suffix of §530 (584): Kvi ca , added to any root, usually with a word standing before it (bhuja, ura, tura) or a prefix (saṃ). It leaves no trace of its own: §639 (585): Kvilopo ca elides the whole of it, so that all it does is what this rule states — the root’s final consonant is elided, and the root ends in its vowel: gamu → ga (bhujago, urago, turago), khanu → kha (saṅkho). There is no option marker: the rule is obligatory. A root ending in a vowel (sambhū, vibhū in §530) has no consonant to lose. The stems so formed are nouns by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca and take the noun inflections. bhujago and saṅkho recur from §530, whose vutti glosses saṅkho as saṃ attānaṃ khanati, saṃ saṭṭhu khanatīti vā saṅkho (“digs itself in well”); the ṃ of saṃ becomes ṅ before kh by §31 (49): Vaggantaṃ vā vagge . The Rūpasiddhi (586) explains turago as turaṃ sīghaṃ turitaturito gacchatīti, “goes swiftly”.
Dhātvantassa byañjanassa lopo hoti kvimhi paccaye pare.
Bhujena gacchatīti, bhujago.
Urena gacchatīti urago, turago, saṅkho.
The final consonant of a root is elided when the suffix kvi follows.
option
before
from
operation
to
after
context
vidante
(ūkāra)āgamo
ū
(kvimhi)
at the end of the root vida
augment
ū(before kvi)
Vidante ū is vida-ante ū, “at the end of vida, ū”; the vutti calls the ū an āgama (augment, an inserted letter). kvimhi continues from §615 (586): Dhātvantassa lopo kvimhi (the Rūpasiddhi: Kvimhīti vattate). vida is the root “to know” (vidati, which the vutti glosses jānāti). The augment stands between the root’s final d and the kvi, so that the d is not elided by §615 — the ū intervenes — and after the elision of kvi by §639 (585): Kvilopo ca the stem is vidū: lokavidū, “knower of the world”, the Buddha’s epithet in the itipi so formula. There is no option marker: the rule is obligatory. The stem ends in ū (a la stem, §58 (29): Ivaṇṇuvaṇṇā jhalā ): before si the long vowel stays by §85 (150): Na sismimanapuṃsakāni and the si is elided by §220 (74): Sesato lopaṃ gasipi .
Vida iccetassa dhātussa ante ūkārāgamo hoti kvimhi paccaye pare.
Lokaṃ vidati jānātīti lokavidū.
The letter ū is inserted (āgama) at the end of the root vida (“to know”) when the suffix kvi follows.
lemma
inflected
meaning
🚹①⨀(loka + √vida + kvi)
lokaṃ vidati jānātīti lokavidū
“he knows (vidati, that is jānāti) the world”, hence lokavidū, the knower of the world
loka + vida + kvi
rule
→
loka + vid + (ū) + kvi
§616
→
loka + vidū + kvi
§639
→
lokavidū + si
§220
→
lokavidū
sugato lokavidū anuttaro purisadammasārathi (1V Veranjakanda: Verañjakaṇḍa)
option
before
from
operation
to
after
context
na ma ka rānaṃ antānaṃ (dhātvantānaṃ)
(lopo) n(a) (hoti)
iyuttatamhi
the root-final letters n, m, k, r
(elision) does not [take place]
before a t [suffix] joined with i
Na ma ka rānaṃ is “of n, m, k, r”: the first Na is the letter n, not the negation. antānaṃ “of the finals” — root-finals, as the vutti’s dhātvantānaṃ says. The negation is hidden in niyuttatamhi, which is na + iyuttatamhi with the a of na elided before i (§12 (13): Sarā sare lopaṃ ): iyutta-tamhi “before a t joined with i”, the i being the augment of §605 (547): Yathāgamamikāro . The vutti’s question Iyuttatamhīti kimatthaṃ? shows this division, and the Rūpasiddhi (633) prints the sutta the same way and glosses it ikārāgamayutte takāre pare, “before a t joined with the augment i”. lopo is carried over from the rules that elide these finals before ta: §583 (617): Susa paca sakato kkha kkā ca (k), §586 (600): Gama khana hana ramādīnamanto (m, n) and §587 (632): Rakāro ca (r); this rule says they do not apply when the i stands between root and suffix. The ta of the sutta stands for any kita suffix beginning with t: the vutti’s list has hanituṃ (tuṃ) and karitvā (tvā) beside the participles in ta, and Buddhappiya writes simply takāre pare. There is no option marker: with the augment the final always stays (gamito), without it the elision rules run (gato, sato).
Nakāra makāra kakāra rakārānaṃ dhātvantānaṃ lopo na hoti ikārayutte tapaccaye pare.
Hanituṃ96
Iyuttatamhīti kimatthaṃ?
Gato, sato.
The root-final letters n, m, k and r are not elided when a suffix ta [or another suffix beginning with t] joined with the letter i follows.
lemma
inflected
meaning
🔼(√hana + i + tuṃ)
hanituṃ
to kill
🚹①⨀(√gamu + i + ta)
gamito
gone; made to go
🚹①⨀(√ramu + i + ta)
ramito
delighting, taking delight
🚹①⨀(√saka + i + ta)
sakito
honoured (saka pūjāyaṃ)97
🚹①⨀(√sara + i + ta)
sarito
remembered
🔽(√kara + i + tvā)
karitvā
having done
The finals are n in hana, m in gamu and ramu, k in saka (“to honour”, the root the Nyāsa gives for sakito; the Rūpasiddhi reads a different word here, saṅkito, “suspected”, from saki with the nasal of saṅkā) and r in sara and kara. hanituṃ is the infinitive with i of §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na (hantuṃ, hanituṃ); karitvā is the absolutive of §564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvā , with the augment the vutti of §605 itself lists.
gamu + i + ta
rule
→
gam + (i) + ta
§605
→
gam + i + ta, m kept
§617
→
gamita + (si→o)
§104
→
gamito
vanante ramito siyā (18Dh 21.9: Ekavihārittheravatthu)
ayoniso manasi karitvā (1V 1.1.1.3: Santhatabhāṇavāra)
option
before
from
operation
to
after
context
cajā (dhātvantā)
na (āpajjante)
kagattaṃ
ṇvumhi
root-final c and j
do not become
k and gbefore ṇvu
The sutta is na kagattaṃ cajā ṇvumhi: na the negation; kagattaṃ “the state of k, g” (ka-ga with the tta of §360 (387): Ṇya tta tā bhāve tu ); cajā “c and j”, the subject in the first form plural — the vutti’s cakāra jakārā … nāpajjante; ṇvumhi “before ṇvu”, the agent suffix of §527 (568): Sabbato ṇvu tvāvī vā . The ca here is the letter c, not the particle: the rule neither extends another nor carries an option. The CST’s vutti section runs jā and ṇvumhi together and its sutta list prints vatthaṃ for gattaṃ; the Rūpasiddhi (571) prints Na kagattaṃ cajā ṇvumhi, and the vutti’s gakārattaṃ settles the reading — the heading keeps the CST’s wording. The rule is a prohibition (paṭisedha) of §623 (554): Ka gā ca jānaṃ : ṇvu carries the marker ṇ, so §623 would make pāk- of paca as it does in pāko, but the agent noun is pācako, not pākako. The vuddhi of §621 (553): Kāritaṃ viya ṇānubandho is still made (pāc-, yāj-). Buddhappiya (Rūpasiddhi 571, 647) extends the prohibition, by splitting the sutta (yogavibhāga), to ṇī as well: bhājī (“one who resorts to”), not bhāgī.
Cakāra jakārā kakāra gakārattaṃ nāpajjante ṇvumhi paccaye pare.
Pacatīti pācako, yajatīti yājako.
The [root-final] letters c and j do not become k and g when the suffix ṇvu follows.
option
before
from
operation
to
after
context
ca
karassa (antassa rakārassa)
tattaṃ
(t)
tusmiṃ
and
the final r of the root kara
becomes
tbefore tu
karassa “of kara” (“to do, to make”); antassa rakārassa “of its final r” is supplied by the vutti (the Rūpasiddhi carries antassa from the rules before it: Antassāti vattate); tattaṃ “the state of t”; tusmiṃ “before tu”, the agent suffix of §527 (568): Sabbato ṇvu tvāvī vā (kattā, dātā, satthā). The CST’s sutta list prints thusmiṃ; the vutti’s tupaccaye pare and the Rūpasiddhi read tusmiṃ, which the heading keeps. The vutti gives the ca no Caggahaṇena sentence. Buddhappiya (Rūpasiddhi 573) reads it as extending the change to other roots in r — Casaddena bharādīnañca: bharatīti bhattā (“supporter”), haratīti hattā (“carrier”) — and it also joins this rule to the next, where the same change becomes optional before tuṃ, tuna and tabba.99 tu itself there is no option: kara + tu is always kattu, the r neither kept nor elided. The inflected forms are then those of satthu: kattā by §199 (158): Satthupitādīnamā sismiṃ silopo ca , kattāro by §200 (159): Aññesvārattaṃ and §205 (160): Tato yonamo tu .
Kara iccetassa dhātussa antassa rakārassa takārattaṃ hoti tupaccaye pare.
Karotīti kattā, karontīti kattāro.
The final letter r of the root kara (“to do, to make”) becomes t when the suffix tu follows.
lemma
inflected
meaning
🚹①⨀(√kara + tu)
karotīti kattā
“he does”, hence kattā, the doer, the agent
🚹①⨂(√kara + tu)
karontīti kattāro
“they do”, hence kattāro, the doers
kara + tu
rule
→
ka + (r→t) + tu
§619
→
katt + (u→ā) + si
§199
→
kattā
kattu + yo (①⨂)
rule
→
katt + (u→ār) + yo
§200
→
kattār + (yo→o)
§205
→
kattāro
sarasi tvaṃ, dabba, evarūpaṃ kattā (1V 1.2.8: Duṭṭhadosasikkhāpada)
pubbakā isayo mantānaṃ kattāro mantānaṃ pavattāro (6D 13.2: Vāseṭṭhamāṇavānuyoga)
option
before
from
operation
to
after
context
vā
(karassa antassa rakārassa)
(tattaṃ)
(t)
tuṃ tuna tabbesu
optionally
(the final r of the root kara)
(becomes)
tbefore tuṃ, tuna, tabba
karassa antassa rakārassa and tattaṃ continue from §619 (573): Karassa ca tattaṃ tusmiṃ ; the Rūpasiddhi lists the carry-over in full, Antassa, karassa, ca, tattanti ca vattate. tuṃ is the infinitive suffix of §561 (636): Icchatthesu samānakattukesu tave tuṃ vā and the two rules after it, tuna the absolutive suffix of §564 (640): Pubbakāle’ kakattukānaṃ tuna tvāna tvāvā , tabba the kicca suffix of §540 (545): Bhāvakammesu tabbānīyā . The option marker vā opens an alternative: when it is taken the r becomes t as before tu — kattuṃ, kattuna, kattabbaṃ; when it is not, the r is not changed but the whole root becomes kā by §595 (637): Tave tunādīsu kā — kātuṃ, kātuna, and, by the ādi of that rule (Buddhappiya, 549: ettha ādisaddena tabbepi kādeso), kātabbaṃ. Both series are good Pāli; the vutti of §595 lists the same pairs from the other side (kātuṃ, kattuṃ vā). Ruiz-Falqués (reference chapter, §3.3) counts kattuṃ three times against kātuṃ 276 times in the canon: the vā form is here the much rarer one, so the marker records an option and carries no preference. The parallel variation gantuṃ/gamituṃ, gantabbaṃ/gamitabbaṃ is handled by §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na .
Kara iccetassa dhātussa antassa rakārassa takārattaṃ hoti vā tuṃ tuna tabba iccetesu paccayesu.
Kattuṃ, kātuṃ, kattuna. Kātuna, kattabbaṃ, kātabbaṃ.
Optionally, the final r of the root kara becomes t when the suffixes tuṃ, tuna or tabba follow.
The infinitive and the absolutive are not nouns and take no inflection (§601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca ); kattabba is an adjective, here neuter.
lemma
inflected
meaning
🔼(√kara + tuṃ)
kattuṃ
to do
🔼(√kara + tuṃ)
kātuṃ
to do (by §595)
🔼(√kara + tuna)
kattuna
having done
🔼(√kara + tuna)
kātuna
having done (by §595)
🚻①⨀(√kara + tabba)
kattabbaṃ
to be done
🚻①⨀(√kara + tabba)
kātabbaṃ
to be done (by §595)
kara + tuṃ
rule
→
ka + (r→t) + tuṃ
§620
→
kattuṃ
kara + tabba
rule
→
ka + (r→t) + tabba
§620
→
kattabba + (si→aṃ)
§219
→
kattabbaṃ
When the option is not taken:
kara + tuṃ
rule
→
(kara→kā) + tuṃ
§595
→
kātuṃ
kattuṃ jānāti khattiyo (22J 16.1.5: Sambhavajātaka)
puññāni ca kātuṃ (1V 1.1.1.1: Sudinnabhāṇavāra)
One sentence of the Vinaya has both kātuna and kattabbaṃ:
ekekaṃ mūlaṃ kātuna baddhacakkaṃ parivattakaṃ kattabbaṃ (1V 1.1.4: Catutthapārājikasikkhāpada)
option
before
from
operation
to
after
context
(vā)
ṇānubandho (paccayo)
(daṭṭhabbo)
kāritaṃ viya
(optionally)
a suffix carrying the indicatory letter ṇ
(is to be regarded as)
like a causative suffix
An anubandha is an indicatory letter attached to a suffix which is never pronounced in the finished word (Buddhappiya: anubandho appayogī): the ṇ of ṇa (§524 (561): Dhātuyā kammādimhi ṇo , §528 (577): Visa ruja padādito ṇa , §529 (580): Bhāve ca ), ṇvu (§527 (568): Sabbato ṇvu tvāvī vā ), ṇī (§532 (590): Tassīlādīsu ṇītvāvī ca ), ṇuka (§536 (594): Hanatyādīnaṃ ṇuko ), ṇya (§541 (552): Ṇyo ca ), and of the causative suffixes themselves. kārita is the technical name of those causative suffixes, ṇe ṇaya ṇāpe ṇāpaya (§438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe ); viya is “like”. The rule is a metarule of transfer (atidesa), and the badge marks it as an instruction on how to apply the others: whatever the Ākhyāta chapter prescribes for a causative suffix is done for a ṇ-marked suffix too — the elision of the ṇ (§523 (526): Kāritānaṃ ṇo lopaṃ ); the vuddhi of the vowel of a root not ending in a conjunct (§483 (527): Asaṃyogantassa vuddhi kārite ), a → ā, i → e, u → o as §405 (365): Ayuvaṇṇānañcāyo vuddhi defines vuddhi; the āya, āva for a resulting e, o (§515 (541): Te āvāyā kārite ); the lengthening of guha, dusa (§486 (543): Guha dusānaṃ dīghaṃ ). This is the source of the long vowels of dāho, cāgo, kārī, of the e, o of deho, yogo, and of the āy, āv of nāyako, lāvako, bhāvako. The sutta has no vā; the vutti’s daṭṭhabbo vā carries it over from §620 (549): Tuṃ tuna tabbesu vā , and it marks that the treatment is not invariable: upakkharo (upa + kara + ṇa, with kha for ka by §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca ) takes no vuddhi, and Buddhappiya derives janako, khanako, gamako, damako without it by the vā of §484 (542): Ghaṭādīnaṃ vā . The same rule is what lets the ṇe, ṇaya of the curādi class (§452 (525): Curādito, ṇe ṇayā ) count as causatives (Rūpasiddhi 525).
Ṇakārānubandho paccayo kāritaṃ viya daṭṭhabbo vā.
Dāho, deho, vāho, bāho, cāgo, vāro, cāro, parikkhāro, dāyako, nāyako, lāvako, bhāvako, kārī, ghātī, dāyī.
Vāti kimatthaṃ?
Upakkharo.
A suffix that carries the indicatory letter (anubandha) ṇ is to be regarded as a causative suffix (kārita) [and brings about the same changes in the root], optionally.
The first eight words have the suffix ṇa,100 ṇvu (which becomes aka by §622 (570): Anakā yu ṇvūnaṃ ), the last three ṇī.
lemma
inflected
meaning
🚹①⨀(√daha + ṇa)
dāho
burning, heat
🚹①⨀(√diha + ṇa)
deho
the body
🚹①⨀(√vaha + ṇa)
vāho
a carrier; a load; a current
🚹①⨀(√baha + ṇa)
bāho
the arm
🚹①⨀(√caja + ṇa)
cāgo
giving up; generosity
🚹①⨀(√vara + ṇa)
vāro
a turn, an occasion
🚹①⨀(√cara + ṇa)
cāro
going about, conduct
🚹①⨀(pari + √kara + ṇa)
parikkhāro
a requisite, equipment
🚹①⨀(√dā + ṇvu)
dāyako
a giver, a donor
🚹①⨀(√nī + ṇvu)
nāyako
a leader
🚹①⨀(√lū + ṇvu)
lāvako
a reaper
🚹①⨀(√bhū + ṇvu)
bhāvako
one who develops [a practice]
🚹①⨀(√kara + ṇī)
kārī
a doer
🚹①⨀(√hana + ṇī)
ghātī
a killer
🚹①⨀(√dā + ṇī)
dāyī
a giver
deho shows the vuddhi i → e; cāgo adds the j → g of §623 (554): Ka gā ca jānaṃ ; parikkhāro has khara for kara by §594 and the doubling of §28 (40): Para dvebhāvo ṭhāne ; dāyako and dāyī take āya for the root’s ā by §593 (564): Ākārantānamāyo ; ghātī has ghāta for hana by §591 (544): Hanassa ghāto .
diha + ṇa
rule
→
diha + (ṇa)
§523
→
d + (i→e) + ha + a
§483, §621
→
deh + (a + a)
§83
→
deha + (si→o)
§104
→
deho
nī + ṇvu
rule
→
nī + (ṇvu)
§523
→
n + (ī→e) + vu
§483, §621
→
ne + (vu→aka)
§622
→
n + (e→āya) + aka
§515, §621
→
nāy + (a + aka)
§83
→
nāyaka + (si→o)
§104
→
nāyako
kara + ṇī
rule
→
kara + (ṇī)
§523
→
k + (a→ā) + ra + ī
§483, §621
→
kār + (a + ī)
§83
→
kārī + si
§220
→
kārī
deho me jotate sadā (20Ap1 42.6: Ekadīpiyattheraapadāna)
ahañhi dāyako kārako saṃghupaṭṭhāko (3V 3.3: Sattāhakaraṇīyānujānana)
pañcannaṃ jaṭilasatānaṃ nāyako hoti (3V 1.12: Uruvelapāṭihāriyakathā)
sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī (15A3 2.4.6: Paṭhamasikkhāsutta)
As the rule is optional (vā), a ṇ-marked suffix may be added without the causative treatment: upakkharo (upa + kara + ṇa, with kha for ka by §594) keeps its short a, where parikkhāro above lengthens it.101
lemma
inflected
meaning
🚹①⨀(upa + √kara + ṇa)
upakkharo
a fitting, the gear [of a chariot]
option
before
from
operation
to
after
context
yu ṇvūnaṃ (paccayānaṃ)
(ādesā)
anakā
(yathāsaṅkhyaṃ)
the suffixes yu and ṇvu
(replaced by)
ana and aka(respectively)
anakā is ana + aka in the first form plural, the two replacements; yuṇvūnaṃ “of yu and ṇvu”. They pair in order (yathāsaṅkhyaṃ, left to be understood): yu becomes ana, ṇvu becomes aka. yu is the suffix of §533 (591): Sadda kudha cala maṇḍattha rucādīhi yu (habitual agent), §547 (596): Nandādīhi yu (action and object) and §548 (597): Kattukaraṇapadesesu ca (agent, instrument, place); ṇvu the agent suffix of §527 (568): Sabbato ṇvu tvāvī vā . Neither ever appears in its own shape: every noun in -ana (nandanaṃ, karaṇaṃ, dānaṃ, gamanaṃ) and every agent noun in -aka (kārako, dāyako, janako) has passed through this rule, which is stated without condition and so is the general rule; its exceptions are §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca , which gives āna, ānana, ānaka after certain roots, and §549 (550): Rahādito ṇa , which turns the n of ana into ṇ after r and h (karaṇaṃ, gahaṇaṃ). ṇvu keeps its marker’s effect, the vuddhi of §621 (553): Kāritaṃ viya ṇānubandho (kārako). There is no option marker: the rule is obligatory.
Yuṇvu iccetesaṃ paccayānaṃ ana aka iccete ādesā honti.
Nandanaṃ, kārako.
The suffixes yu and ṇvu are replaced by ana and aka respectively.
nandanaṃ is the example of §547, where the vutti derives it in the sense of the action (nandīyate nandanaṃ, “delighting”) and of the object (nanditabbaṃ vā nandanaṃ, “what is to be delighted in”: the Nandana grove of the gods); kārako is the example of §527.102
lemma
inflected
meaning
🚻①⨀(√nanda + yu)
nandanaṃ
delighting; the Nandana grove
🚹①⨀(√kara + ṇvu)
kārako
a doer, a maker
nanda + yu
rule
→
nanda + (yu→ana)
§622
→
nand + (a + ana)
§83
→
nandana + (si→aṃ)
§219
→
nandanaṃ
kara + ṇvu
rule
→
kara + (ṇvu)
§523
→
k + (a→ā) + ra + vu
§483, §621
→
kāra + (vu→aka)
§622
→
kār + (a + aka)
§83
→
kāraka + (si→o)
§104
→
kārako
ye na passanti nandanaṃ (12S1 1.2.1: Nandanasutta)
bahuno amhākaṃ anatthassa kārako (3V 10.2: Dīghāvuvatthu)
option
before
from
operation
to
after
context
ca jānaṃ (dhātvantānaṃ)
(ādesā)
ka gā
(ṇānubandhe paccaye)
(yathāsaṅkhyaṃ)
root-final c and j
(replaced by)
k and g(before a suffix marked with ṇ)
(respectively)
The sutta is kagā cajānaṃ: kagā “k and g” in the first form plural, cajānaṃ “of c and j” — the ca is the letter c, not the particle, so the rule has no extension and no option marker. dhātvantānaṃ and ṇānubandhe paccaye pare are supplied by the vutti, the second carried from §621 (553): Kāritaṃ viya ṇānubandho (the Rūpasiddhi: antānaṃ, ṇānubandheti ca vattate); the pairing is in order, c → k, j → g. This is why the ṇ-marked suffixes give pāko (paca + ṇa), yogo (yuja + ṇa), cāgo (§621), rāgo (§590), bhāgo, yāgo (§529), raṅgo, bhaṅgo, saṅgo (§607), and with ṇya vākyaṃ, bhāgyaṃ (Buddhappiya, 554). The one exception is ṇvu, before which §618 (571): Na ka gattaṃ ca jāṇvumhi forbids the change (pācako, yājako). The Uṇādikappa restates the rule with a fuller list of examples as §640 (0): Sacajānaṃ kagā ṇānubandhe . This is the last sutta of the fifth section and of the Kibbidhānakappa.
Ca ja iccetesaṃ dhātvantānaṃ kakāragakārādesā honti ṇānubandhe paccaye pare.
Pāko, yogo.
The root-final letters c and j are replaced by the letters k and g respectively when a suffix carrying the indicatory ṇ follows.
lemma
inflected
meaning
🚹①⨀(√paca + ṇa)
pāko
cooking; ripening
🚹①⨀(√yuja + ṇa)
yogo
yoking, a bond; effort
paca + ṇa
rule
→
paca + (ṇa)
§523
→
p + (a→ā) + ca + a
§483, §621
→
pā + (c→k) + a + a
§623
→
pāk + (a + a)
§83
→
pāka + (si→o)
§104
→
pāko
yuja + ṇa
rule
→
yuja + (ṇa)
§523
→
y + (u→o) + ja + a
§483, §621
→
yo + (j→g) + a + a
§623
→
yog + (a + a)
§83
→
yoga + (si→o)
§104
→
yogo
abhidhamme abhivinaye yogo karaṇīyo (10M 2.9: Goliyānisutta)
Iti kibbidhānakappe pañcamo kaṇḍo.
Thus ends the fifth section of the kibbidhāna chapter.
Kitakappo niṭṭhito.
The kita chapter is finished.
