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Kaccāyana

7. Kibbidhānakappa (Primary derivation chapter): Paṭhamakaṇḍa (First Section) (§524–§549)

Paṭhamakaṇḍa (First Section)

Section titled “Paṭhamakaṇḍa (First Section)”

Ka

Section titled “Ka”

Buddhaṃ ñāṇasamuddaṃ, sabbaññuṃ lokahetu’khīṇamatiṃ;
Vanditvā pubbamahaṃ, vakkhāmi sasādhanaṃ hi kitakappaṃ.

The Buddha, an ocean of knowledge, the All-knowing, whose understanding for the sake of the world is never exhausted —
having first venerated him, I shall indeed set forth the kita chapter together with its derivations.

Kha

Section titled “Kha”

Sādhanamūlaṃ hi payogaṃ,
Āhu payogamūlamatthañca;
Atthesu visāradamatayo,
Sāsanassudharā jinassa matā.

For usage, they say, is rooted in derivation,
and meaning is rooted in usage;
those whose understanding is sure in meanings
are reckoned the bearers of the Conqueror’s teaching.1

Ga

Section titled “Ga”

Andho desakavikalo,
Ghatamadhutelāni bhājanena vinā;
Naṭṭho naṭṭhāni yathā,
Payogavikalo tathā attho.

A blind man without a guide,
ghee, honey and oil without a vessel —
as he is lost and they are lost,
so is meaning lost that lacks its usage.

Gha

Section titled “Gha”

Tasmā saṃrakkhaṇatthaṃ, munivacanatthassa dullabhassāhaṃ;
Vakkhāmi sissakahitaṃ, kitakappaṃ sādhanena yutaṃ.

Therefore, to safeguard the meaning of the Sage’s word, so hard to come by, I
shall set forth, for the good of pupils, the kita chapter furnished with derivations.

§524 (561): Dhātuyā kammādimhi ṇo (ṇa after a root preceded by its object and the like) utsarga

Section titled “§524 (561): Dhātuyā kammādimhi ṇo (ṇa after a root preceded by its object and the like) utsarga ”

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.

§525 (565): Saññāyama nu (in a name, a [after the root] and the augment nu [in the word before]) apavada

Section titled “§525 (565): Saññāyama nu (in a name, a [after the root] and the augment nu [in the word before]) apavada ”

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 noun the augment nu is inserted.

§526 (567): Pure dadā ca iṃ (a after dadā with pura before it, and iṃ for the a of pura) apavada

Section titled “§526 (567): Pure dadā ca iṃ (a after dadā with pura before it, and iṃ for the a of pura) apavada ”

Purasadde ādimhi dada iccetāya dhātuyā akārapaccayo hoti, purasaddassa akārassa ca iṃ hoti.

Pure dānaṃ adāsīti purindado devarājā.

When the word pura stands first, after the root dada the suffix a is added, and the a of the word pura becomes iṃ.

§527 (568): Sabbato ṇvu tvāvī vā (ṇvu, tu, āvī [and a] after every root, with or without a preceding object) utsarga

Section titled “§527 (568): Sabbato ṇvu tvāvī vā (ṇvu, tu, āvī [and a] after every root, with or without a preceding object) 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.3

§528 (577): Visa ruja padādito ṇa (ṇa after visa, ruja, pada and the like [without a preceding object]) apavada

Section titled “§528 (577): Visa ruja padādito ṇa (ṇa after visa, ruja, pada and the like [without a preceding object]) apavada ”

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.

§529 (580): Bhāve ca (and ṇa in the sense of the action itself) utsarga

Section titled “§529 (580): Bhāve ca (and ṇa in the sense of the action itself) utsarga ”

Bhāvatthābhidheyye sabbadhātūhi ṇapaccayo hoti.

Paccate, pacanaṃ vā pāko7, cajate, cajanaṃ vā cāgo, evaṃ yāgo, yogo, bhāgo, paridāho.

When the sense of the action itself (bhāva) is to be expressed, the suffix ṇa is added after all roots.

§530 (584): Kvi ca (and kvi [after all roots]) utsarga

Section titled “§530 (584): Kvi ca (and kvi [after all roots]) utsarga ”

Sabbadhātūhi kvipaccayo hoti.

Sambhavatīti sambhū, visesena bhavatīti vibhū, bhujena gacchatīti bhujago, saṃ attānaṃ khanati, saṃ suṭṭhu9 khanatīti vā saṅkho.

After all roots the suffix kvi is added.

§531 (589): Dharādīhi rammo (ramma after dhara and the like) apavada

Section titled “§531 (589): Dharādīhi rammo (ramma after dhara and the like) apavada ”

Dharaiccevamādīhi dhātūhi rammapaccayo hoti.

Dharati tenāti dhammo, karīyate tanti kammaṃ.

After the roots dhara and the like, the suffix ramma is added.

§532 (590): Tassīlādīsu ṇītvāvī ca (ṇī, tu, āvī in the sense of habit and the like) utsarga

Section titled “§532 (590): Tassīlādīsu ṇītvāvī ca (ṇī, tu, āvī in the sense of habit and the like) 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 pasayhapavattā11, bhayaṃ passituṃ sīlaṃ yassa samaṇassa, so hoti samaṇo bhayadassāvī iccevamādi.

After all roots, in the senses of “that is his habit” and the like, the suffixes ṇī, tu and āvī are added.

§533 (591): Sadda kudha cala maṇḍattha rucādīhi yu (yu after roots meaning sound, anger, motion, adorning, and after ruca etc.) apavada

Section titled “§533 (591): Sadda kudha cala maṇḍattha rucādīhi yu (yu after roots meaning sound, anger, motion, adorning, and after ruca etc.) apavada ”

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.

§534 (592): Pārādigamimhā rū (rū after gamu preceded by pāra and the like) apavada

Section titled “§534 (592): Pārādigamimhā rū (rū after gamu preceded by pāra and the like) apavada ”

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.

§535 (593): Bhikkhādito ca (and [rū] after bhikkha and the like) apavada

Section titled “§535 (593): Bhikkhādito ca (and [rū] after bhikkha and the like) apavada ”

Bhikkhaiccevamādīhi dhātūhi rūpaccayo hoti tassīlādīsvatthesu.

Bhikkhanasīlo yācanasīlo bhikkhu, vijānanasīlo viññū.

After the roots bhikkha and the like, the suffix rū is added in the senses of “that is his habit” and the like.

§536 (594): Hanatyādīnaṃ ṇuko (ṇuka at the end of hana and the like) apavada

Section titled “§536 (594): Hanatyādīnaṃ ṇuko (ṇuka at the end of hana and the like) apavada ”

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.

§537 (566): Nu niggahitaṃ padante (the augment nu becomes niggahīta at the end of a word) apavada

Section titled “§537 (566): Nu niggahitaṃ padante (the augment nu becomes niggahīta at the end of a word) apavada ”

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.

§538 (595): Saṃhanāññāya vā ro gho (ra after hana with saṃ, or after another root; hana becomes gha) apavada

Section titled “§538 (595): Saṃhanāññāya vā ro gho (ra after hana with saṃ, or after another root; hana becomes gha) apavada ”

Saṃpubbāya hana iccetāya dhātuyā, aññāya vā dhātuyā rapaccayo, hanassa ca gho hoti.

Samaggaṃ kammaṃ samupagacchatīti saṅgho, samantato nagarassa bāhire15 khaññatīti parikhā, antaṃ karotīti antako.

Saṃiti kimatthaṃ? Upahananaṃ upaghāto.

After the root hana preceded by saṃ, or after another root, the suffix ra is added, and hana becomes gha.16

§539 (558): Ramhi ranto rādino (before an r-suffix the root’s final, with the r, is elided) apavada

Section titled “§539 (558): Ramhi ranto rādino (before an r-suffix the root’s final, with the r, is elided) apavada ”

Ramhi paccaye pare sabbo dhātvanto rakārādi lopo hoti.

Antako, pāragū, satthā, diṭṭho iccevamādi.

When the suffix ra follows, the whole final of the root, together with the initial r, is elided.17

§540 (545): Bhāvakammesu tabbānīyā (tabba, anīya in the senses of the action itself and of the object) utsarga

Section titled “§540 (545): Bhāvakammesu tabbānīyā (tabba, anīya in the senses of the action itself and of the object) utsarga ”

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.

§541 (552): Ṇyo ca (and ṇya [in the same senses]; by ca, teyya too) utsarga

Section titled “§541 (552): Ṇyo ca (and ṇya [in the same senses]; by ca, teyya too) utsarga ”

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 is added.20

§542 (557): Karamhā ricca (ricca after kara) apavada

Section titled “§542 (557): Karamhā ricca (ricca after kara) apavada ”

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.

§543 (555): Bhūto’bba (after bhū, abba for ṇya together with the ū) apavada

Section titled “§543 (555): Bhūto’bba (after bhū, abba for ṇya together with the ū) apavada ”

Bhū iccetāya dhātuyā ṇyapaccayassa ūkārena saha abbādeso hoti bhāvakammesu.

Bhavitabbo bhabbo, bhavitabbaṃ bhabbaṃ.

After the root bhū, the suffix ṇya together with the ū is replaced by abba, in the senses of the action itself and of the object.

§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 ”

Vada mada gamu yuja garahākārantaiccevamādīhi dhātūhi ṇyapaccayassa yathāsaṅkhyaṃ jja mma gga yha eyyādesā honti vā dhātvantena saha, garassa21 ca gāro hoti bhāvakammesu.

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 gara becomes gāra; in the senses of the action itself and of the object.22

§545 (548): Te kiccā (those [suffixes] are called kicca) anvattha

Section titled “§545 (548): Te kiccā (those [suffixes] are called kicca) anvattha ”

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.

§546 (562): Aññe kita (the other [suffixes] are called kita) rūḷhī

Section titled “§546 (562): Aññe kita (the other [suffixes] are called kita) rūḷhī ”

Aññe paccayā kita eva saññā honti.

Kita saññāya kiṃpayojanaṃ? Kattari kita.

The other suffixes have just the name kita.24

§547 (596): Nandādīhi yu (yu after nanda and the like [in the senses of the action and of the object]) apavada

Section titled “§547 (596): Nandādīhi yu (yu after nanda and the like [in the senses of the action and of the object]) apavada ”

Nandādīhi dhātūhi yupaccayo hoti bhāvakammesu.

Nandīyate nandanaṃ, nanditabbaṃ25 vā nandanaṃ, gahaṇīyaṃ gahaṇaṃ, caritabbaṃ caraṇaṃ, evaṃ sabbattha yojetabbā.

After the roots nanda and the like, the suffix yu is added in the senses of the action itself and of the object.

§548 (597): Kattukaraṇapadesesu ca (and [yu] in the senses of agent, instrument and place) utsarga

Section titled “§548 (597): Kattukaraṇapadesesu ca (and [yu] in the senses of agent, instrument and place) utsarga ”

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.

§549 (550): Rahādito ṇa (ṇ for the n [of ana] after roots ending in r, h and the like) apavada

Section titled “§549 (550): Rahādito ṇa (ṇ for the n [of ana] after roots ending in r, h and the like) apavada ”

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.26

Iti kibbidhānakappe paṭhamo kaṇḍo.

Thus ends the first section of the kibbidhāna chapter.

Footnotes

Section titled “Footnotes”

  1. sāsanassudharā is taken as sāsanassa dharā, “bearers of the teaching”, the u filling the metre. ↩

  2. Senart’s edition glosses in three tenses, kammaṃ karoti akāsi karissatīti kammakāro, and closes the list with puññakāro; the CST is kept. ↩

  3. Senart’s vutti ends paccayā honti vā, a vā the CST’s honti lacks; Malai (1997) accordingly translates the suffixes as “optionally used”, and Nandisena (2005) renders the sutta’s vā “sometimes”, where the vutti reads it kammādimhi vā akammādimhi vā. ↩

  4. Senart’s edition adds bhavatīti bhāvo to the a group and dadātīti dātā to the tu group, and prints rathakāro for rathakārako; the CST is kept. ↩

  5. Nandisena (2005) glosses takkaro “a thief”; the vutti derives it from taṃ karoti, “one who does that”. ↩

  6. Malai (1997) renders the words as causatives, “that which makes entered: paveso”, “that which causes speaking: oko”; the vutti’s glosses are active, pavisatīti paveso, “it enters”, ucatīti oko, “it dwells”. Senart’s edition lacks bhavatīti bhāvo. ↩

  7. CST4 prints pāto; the Rūpasiddhi (580) and Senart’s edition read pāko. ↩

  8. Senart’s edition adds bhūyate bhavanaṃ vā bhāvo after cāgo and rāgo at the end of the list; the CST is kept. ↩

  9. CST4 prints saṃ saṭṭhu; Senart’s edition, T and B1 read saṃsuṭṭhu. ↩

  10. Senart’s edition adds abhibhū and urago to the list and glosses saṅkho saṃsuṭṭhu samuddapariyantato bhūmiṃ khanatīti saṅkho, “it digs well into the ground at the ocean’s edge”; the CST is kept. ↩

  11. CST4 prints pasayhapavatthā; Senart’s edition and the Rūpasiddhi (590) read pasayhapavattā. ↩

  12. Senart’s edition reads rosano for the CST’s dosano and vassano for vaḍḍhano; the CST is kept. ↩

  13. T glosses pāraṃ gacchatīti pāragato, “one who goes to the far shore”, and Malai (1997) translates it so; the CST has the bare pāraṅgato. ↩

  14. Senart’s sutta reads Hantyādīnaṃ, and his vutti lacks the ante that the CST, B1, S1 and S2 have; the CST is kept. ↩

  15. CST4 prints māhire; the Rūpasiddhi (595) reads bāhiye. ↩

  16. Senart’s vutti closes with a further question, Vāti kimatthaṃ? Antakaro, which the CST lacks; Malai (1997) translates it, and Nandisena (2005) renders the vā “sometimes”. ↩

  17. Malai (1997) construes rādi as the suffixes “ra etc.” and translates “the final syllable of all roots and the suffixes ra etc. … are elided”; the vutti’s rakārādi is the r that begins the suffix. ↩

  18. Senart’s edition reads kātabbaṃ for the CST’s kattabbaṃ, glosses the first pair bhūyate, abhavittha, bhavissate, and adds a fifth pair, ramitabbaṃ, ramaṇīyaṃ; the CST is kept. ↩

  19. Senart’s edition reads cetabbaṃ ceyyaṃ, from √ci, for the CST’s jetabbaṃ jeyyaṃ; the CST is kept. ↩

  20. T reads tayyapaccayo, ñātayyaṃ, daṭṭhayyaṃ, pattayyaṃ, and Senart’s edition has other examples, soteyyaṃ, diṭṭheyyaṃ, pateyyaṃ; the CST is kept. ↩

  21. CST4 prints garassaṃ ca gāro hoti; the Rūpasiddhi (556) reads garassa ca gārādeso, and Senart’s edition garahassa ca gāro hoti. ↩

  22. Malai (1997) attaches the option to the gāra change alone, “the root garaha … is optionally changed into gāra”; in the vutti the vā follows honti and governs the replacements. ↩

  23. Senart’s edition and Nandisena (2005) quote the rule as Bhāvakammesu kiccaktakhatthā, with kta for the CST’s tta. ↩

  24. Senart’s edition and Nandisena (2005) read the term kit in sutta and vutti, Aññe kit, Kattari kit; the CST’s kita is kept. ↩

  25. CST4 prints ninditabbaṃ; Senart’s edition reads nanditabbaṃ, which the gloss of nandanaṃ requires. For the third pair Senart’s edition alone reads varitabbaṃ varaṇaṃ; the CST’s caritabbaṃ caraṇaṃ is kept. ↩

  26. Senart’s sutta reads Rahādito no ṇa, with no, “of the n”, which the CST and B1 lack; the CST is kept. ↩