The uṇādi suffixes (“u and the rest”) are the primary suffixes not covered by the kita rules of the previous chapter: kāru (“artisan”) from √kara + u, bhikkhu from √bhikkha + u, and a long tail of words whose derivation the grammar records one by one. The Chaṭṭha Saṅgāyana edition counts this chapter as the sixth section of the kibbidhāna chapter; its last line closes the whole Kaccāyana.
The chapter first states the scope of the primary suffixes (§624–§626) and then records, suffix by suffix and word by word, the formations the earlier rules do not reach.
flowchart LR
U(["uṇādi: the remaining primary suffixes"]) --> S["scope: kita for the agent §624<br/>kicca, tta and kha for the impersonal and the object §625–§626"]
U --> A["ṇu, ṇvu, tu, ṇa and the rest, by time §650–§652, §654–§655, §671<br/>kāru, vāyu, bhottu, hetu"]
U --> B["mana, tha, la, ya and the rest §627–§636<br/>khemo, samatho, kalyaṃ"]
U --> C["ta, ṇitta, tti and ti §656–§658<br/>chattaṃ, metti"]
U --> D["words formed one by one §638–§649, §659–§673<br/>sunakho, yuvā, khandho, cīvaraṃ, manusso"]
U --> E["counting: kkhattuṃ §646<br/>ekakkhattuṃ, dvikkhattuṃ"]
option
before
from
operation
to
after
context
(dhātūhi)
(paccayā honti)
kita
kattari
(after a root)
(suffixes are used)
the kita suffixes
in the sense of the agent
kita is the class name that §546 (562): Aññe kita gives to every primary suffix that is not a kicca suffix — ṇa, a, ṇvu, tu, āvī, yu, ṇī, ta, tuṃ, tvā and the rest; that rule’s vutti asked what the name is for and answered with this sutta (Kita saññāya kiṃpayojanaṃ? Kattari kita). kattari is the seventh form of kattu, the agent kāraka defined by §281 (294): Yo karoti sa kattā ; the supplied dhātūhi … paccayā honti is the frame of the whole Kibbidhānakappa, stated by §432 (362): Dhātuliṅgehi parā paccayā . The sutta is a scope statement rather than an operation, and it has no option marker: unless a rule assigns a kita suffix another sense — ṇa in bhāva by §529 (580): Bhāve ca , yu in kattu, karaṇa and padesa by §548 (597): Kattukaraṇapadesesu ca , ta in the agent sense after budha, gamu and the like by §557 (606): Budhagamāditthe kattari — a word made with one of them names the doer of the action, and by §550 (546): Ṇādayo tekālikā it does so for all three times. The Padarūpasiddhi calls the rule a niyama, a restriction; the next sutta gives the complementary statement for the non-agent senses. With this sutta the CST opens the Uṇādikappa, the sixth section of the Kibbidhānakappa, which gathers the words made with u (the ṇu of kāru, taught at §650 (651): Kāle vattamānātīte ṇvādayo ) and the other miscellaneous suffixes — uṇādi, “u and so on”.1
Kattuiccetasmiṃ atthe kita paccayā honti.
Kāru, kāruko, kārako, pācako, kattā, janitā, pacitā, netā.
The kita suffixes are used in the sense of the agent (kattu).
lemma
inflected
meaning
🚹①⨀(√kara + ṇu)
kāru
a maker, an artisan
🚹①⨀(√kara + ṇuka)
kāruko
a craftsman, one given to making
🚹①⨀(√kara + ṇvu)
kārako
a doer
🚹①⨀(√paca + ṇvu)
pācako
a cook
🚹①⨀(√kara + tu)
kattā
a doer, a maker
🚹①⨀(√jana + tu)
janitā
a begetter
🚹①⨀(√paca + tu)
pacitā
one who cooks
🚹①⨀(√nī + tu)
netā
a leader
ṇu is taught at §650 (651): Kāle vattamānātīte ṇvādayo , ṇuka at §536 (594): Hanatyādīnaṃ ṇuko , ṇvu and tu at §527 (568): Sabbato ṇvu tvāvī vā . A suffix marked with ṇ strengthens the root vowel as a causative would (§621 (553): Kāritaṃ viya ṇānubandho , §483 (527): Asaṃyogantassa vuddhi kārite ) and then drops (§523 (526): Kāritānaṃ ṇo lopaṃ ); ṇvu becomes aka by §622 (570): Anakā yu ṇvūnaṃ ; the r of kara becomes t before tu by §619 (573): Karassa ca tattaṃ tusmiṃ ; i is inserted before tu by §605 (547): Yathāgamamikāro ; and the tu stems take ā for si by §199 (158): Satthupitādīnamā sismiṃ silopo ca .
kara + ṇvu
rule
→
kar + a + ṇvu
§83
→
k(a→ā)r + ṇvu
§621, §483, §523
→
kār + (vu→aka)
§622
→
kāraka + (si→o)
§104
→
kārako
kara + tu
rule
→
kar + a + tu
§83
→
ka(r→t) + tu
§619
→
katt + (u→ā) + si
§199
→
kattā
ayaṃ kho brahmadatto kāsirājā bahuno amhākaṃ anatthassa kārako (3V 10.2: Dīghāvuvatthu)
sarasi tvaṃ, dabba, evarūpaṃ kattā (1V 1.2.8: Duṭṭhadosasikkhāpada)
netā vinetā anunetā, tādiso labhate yasaṃ (8D 8.13: Chaddisāpaṭicchādanakaṇḍa)
option
before
from
operation
to
after
context
(dhātūhi)
(paccayā honti)
kicca|tta|khatthā
bhāvakammesu
(after a root)
(suffixes are used)
the kicca suffixes | tta | those with the sense of kha
in the senses of the action itself and of the object
kiccattakkhatthā is kicca + tta + khatthā, three names for the suffixes that do not denote the agent. kicca is the class name that §545 (548): Te kiccā gives to tabba, anīya, ṇya, teyya and ricca (§540–§544); that vutti asked what the name is for and answered with this sutta (Kiccasaññāya kiṃpayojanaṃ? Bhāvakammesu kiccattakhatthā). tta is the participle suffix ta of §556 (622): Bhāvakammesu ta , written with a doubled t here and in §626 and §643 — the Padarūpasiddhi writes it kta, as Sanskrit grammar does. khatthā is kha + atthā, “those with the sense of kha”, the suffix kha of §560 (604): Īsaṃdusūhi kha and whatever does the same work; the vutti lists the three as kicca tta khattha.2 bhāvakammesu names the two senses: the bare action (bhāva) and the object (kamma, §280 (285): Yaṃ karoti taṃ kammaṃ ). The heading follows the CST’s sutta list and the Padarūpasiddhi (605, and its quotations of the rule under 559 and 635), which read the compound kiccattakkhatthā with the doubling of kh after the vowel; the CST’s vutti section prints kiccatta khatthā as two words, and §545’s vutti quotes the rule as kiccattakhatthā. There is no option marker: the Padarūpasiddhi again calls the rule a niyama — these suffixes are confined to bhāva and kamma, as those of §624 are confined to the agent. The next sutta is the one exception.
Bhāvakammaiccetesvatthesu kicca tta khattha iccete paccayā honti.
Upasampādetabbaṃ upasampādanīyaṃ bhavatā, sayitabbaṃ bhavatā, kattabbaṃ bhavatā3
In the senses of the action itself (bhāva) and of the object (kamma), the suffixes called kicca, [the participle suffix] tta, and those that have the sense of kha are used.
In every sentence bhavatā (by you, sir) is the agent, in the third form ③, because the suffix expresses the action or its object and not the doer. The kicca forms come first, then tta, then the kha words.
lemma
inflected
meaning
🚻①⨀(upa + saṃ + √pada + ṇe + tabba)
upasampādetabbaṃ upasampādanīyaṃ bhavatā
ordination is to be conferred by you (tabba, anīya; bhāva)
🚻①⨀(√sī + tabba)
sayitabbaṃ bhavatā
lying down is to be done by you (bhāva)
🚻①⨀(√kara + tabba)
kattabbaṃ bhavatā
it is to be done by you (bhāva)
🚹①⨀(√bhuja + tabba)
bhottabbo odano bhavatā
the rice is to be eaten by you (kamma)
🚻①⨀(√asa + tabba)
asitabbaṃ bhojanaṃ bhavatā
the food is to be eaten by you (kamma)
🚻①⨀(√asa + tta)
asitaṃ bhavatā
eating was done by you (bhāva)
🚻①⨀(√sī + tta)
sayitaṃ bhavatā
lying down was done by you (bhāva)
🚻①⨀(√paca + tta)
pacitaṃ bhavatā
cooking was done by you (bhāva)
🚻①⨀(√asa + tta)
asitaṃ asanaṃ bhavatā
the food was eaten by you (kamma)
🚻①⨀(√sī + tta)
sayitaṃ sayanaṃ bhavatā
the bed was lain on by you (kamma)
🚹①⨀(√paca + tta)
pacito odano bhavatā
the rice was cooked by you (kamma)
🚹①⨀(kiñci + √sī + kha)
kiñcissayo
lying is somewhat [hard] (kha; bhāva)
🚹①⨀(īsaṃ + √sī + kha)
īsassayo
lying is [possible] with a little [effort]
🚹①⨀(du + √sī + kha)
dussayo
lying is hard; hard to lie on
🚹①⨀(su + √sī + kha)
sussayo bhavatā
lying is easy for you
tabba and anīya are the suffixes of §540 (545): Bhāvakammesu tabbānīyā ; upasampādetabbaṃ adds the causative ṇe of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe to upa + saṃ + pada. The kha words are those of §560: the kh of the suffix is a marker and is dropped by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , the root vowel takes vuddhi (§405 (365): Ayuvaṇṇānañcāyo vuddhi ), the e becomes ay before the vowel by §514 (491): E aya , and the s is doubled after the short vowel of su, du, kiñci by §28 (40): Para dvebhāvo ṭhāne . The Padarūpasiddhi (605) fills the class with the everyday dukkaraṃ, sukaraṃ, dubbharo, subharo, durakkhaṃ, duddaso, sudassaṃ, duranubodho, subodhaṃ.
su + sī + kha
rule
→
su + sī + kha
§517
→
su + s(ī→e) + a
§405
→
su + s(e→ay) + a
§514
→
su + (s→ss)aya
§28
→
sussaya + (si→o)
§104
→
sussayo
paca + ta
rule
→
pac + a + ta
§83
→
pac + (i) + ta
§605
→
pacita + (si→o)
§104
→
pacito
na, bhikkhave, ūnavīsativasso puggalo upasampādetabbo (2V 1.5.8.7: Sañciccasikkhāpada)
asitaṃ pītaṃ khāyitaṃ sāyitaṃ sammā pariṇāmaṃ gacchati (16A5 1.3.9: Caṅkamasutta)
nayidaṃ sukaraṃ agāraṃ ajjhāvasatā (1V 1.1.1.1: Sudinnabhāṇavāra)
option
before
from
operation
to
after
context
(dhātūhi)
(paccayo hoti)
tto
kammani dutiyāya (kattari)
(after a root)
(a suffix is used)
ttawhen the object is in ② (denoting the agent)
tto is tta, the participle suffix ta of §556 in the spelling of §625 (the Padarūpasiddhi’s kto). kammani dutiyāya is “when the object is in the second form”: the object (kamma, §280 (285): Yaṃ karoti taṃ kammaṃ ) stands in the inflection that §297 (284): Kammatthe dutiyā gives it, and the vutti supplies kattari: in that construction the participle names the agent, and agrees with it in the first form ①. This is the one exception to the niyama of §625 (605): Bhāvakammesu kiccattakkhatthā : by §625 alone dinno would agree with the gift (dānaṃ dinnaṃ devadattena, “the gift was given by Devadatta”); when the gift keeps its second form the participle is drawn to the giver (dānaṃ dinno devadatto). §557 (606): Budhagamāditthe kattari gives ta the agent sense after budha, gamu and the like without this condition (buddho, saraṇaṃ gato). There is no option marker; the Padarūpasiddhi reads the sutta as Kammani dutiyāyaṃ kto, with the seventh form spelt out.
Kammani iccetasmiṃ atthe dutiyāyaṃ vibhattiyaṃ kattari ttapaccayo hoti.
Dānaṃ dinno devadatto, sīlaṃ rakkhito devadatto, bhattaṃ bhutto devadatto, garuṃ upāsito devadatto.
When the object (kamma) stands in the second inflection ②, the suffix tta denotes the agent.
In each sentence the object stands in the second form ② and the participle agrees with the agent devadatto in the first form ①.
dānaṃ dinno devadatto
sīlaṃ rakkhito devadatto
bhattaṃ bhutto devadatto
garuṃ upāsito devadatto
dinno takes inna for ta by §582 (631): Bhidādito inna anna īṇāvā ; bhutto loses the j of bhuja and doubles the t by §578 (560): Bhujādīnamanto no dvi ca ; rakkhito and upāsito insert i by §605 (547): Yathāgamamikāro .
dā + ta
rule
→
d + ā + (ta→inna)
§582
→
dinna + (si→o)
§104
→
dinno
bhuja + ta
rule
→
bhuj + a + ta
§83
→
bhu + j + (ta→tta)
§578
→
bhutta + (si→o)
§104
→
bhutto
None of the vutti’s four sentences is attested in the Tipiṭaka. The construction itself is common with the participles of §557, where the object likewise keeps its second form:
rājā māgadho seniyo bimbisāro saputto sabhariyo sapariso sāmacco pāṇehi saraṇaṃ gato (6D 4.3: Buddhaguṇakathā)
The Padarūpasiddhi (634) draws a further lesson from this sutta: since the rule has to provide specially for an object in the second form beside a participle, an object that the verb form already expresses (abhihita) takes the first form, not the second — Idameva vacanaṃ ñāpakaṃ abhihite kammādimhi dutiyādīnamabhāvassa, “this statement itself is the indicator that when the object and the rest are [already] expressed, the second and the other forms are absent”. The rule of §297 (284): Kammatthe dutiyā thus applies to an unexpressed object only.
option
before
from
operation
to
after
context
khyādīhi
(dhātūhi)
(paccayo hoti)
mana
ca vā
massa
(ādeso)
to
after khi and the like
(roots)
(a suffix is used)
mana
and, optionally
the m [of mana]
(replaced by)
t
khyādīhi is khi + ādīhi, “after khi and the like”, the i becoming y before the vowel (§21 (21): Ivaṇṇo yaṃ navā ); the vutti spells the list out — khi, bhī, su, ru, hu, vā, dhū, hi, lū, pī, ada — and leaves it open with ādi. The suffix is mana, but its na is dropped as a marker (§517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ), so that the words show ma, and the root vowel of khi, su, hu, hi, lū, pī takes vuddhi by §485 (434): Aññesu ca (khemo, somo, homo, hemo, lomo, pemo); bhī too is strengthened here (bhemo), though the next sutta gives it bhīmo. ma ca to vā is the second operation: “and, optionally, t for the m”. The ca joins it to the first. The vā cannot open a choice between two shapes of one word — ada gives only attā and ātumā, never a form with m — so it marks, as in §13 (15): Vā paro asarūpā , an option of limited range: the change of m to t reaches ada alone and not the other roots of the list, which keep ma. The Padarūpasiddhi (652) says so in a verse and names the device vavatthitavibhāsā, an option whose range is settled by usage: Adadhātuparasseva, makārassa takāratā; tadaññato na hotāyaṃ, vavatthitavibhāsato. The heading follows the CST’s sutta list and the Padarūpasiddhi, mana; the CST’s vutti section prints māna in the sutta while its vutti reads mana paccayo.
Khi bhī su ru hu vā dhū hi lū pī adaiccevamādīhi dhātūhi mana paccayo hoti, massa ca to hoti vā.
Khīyanti upaddavā etthāti khemo, bhāyitabboti bhemo4
After the roots khi, bhī, su, ru, hu, vā, dhū, hi, lū, pī, ada and the like, the suffix mana is used; and optionally its m becomes t.
The vutti glosses each word with a sentence that shows the root’s meaning; the meaning column gives that gloss and the word’s ordinary sense.
lemma
inflected
meaning
🚹①⨀(√khi + mana)
khemo
“disturbances are destroyed (khīyanti) here”: safety
🚹①⨀(√bhī + mana)
bhemo
“to be feared”, or “they fear at it”: a terror (not attested; §628 gives bhīmo)
🚹①⨀(√su + mana)
somo
“it pours out (abhissaveti) rays”: the moon
🚹①⨀(√ru + mana)
romo
“it goes (ravati)”: body hair
🚹①⨀(√hu + mana)
homo
“one offers (juhoti) with it”: an oblation
🚹①⨀(√vā + mana)
vāmo
“it goes (vāti) the contrary way”, or “the inferior way”: left; contrary
🚹①⨀(√dhū + mana)
dhūmo
“it shakes (dhunāti), it trembles”: smoke
🚹①⨀(√hi + mana)
hemo
“the mind moves (hinoti) towards it as the best”: gold
🚹①⨀(√lū + mana)
lomo
“to be cut (lunitabbo)”, or “it cuts flesh and skin”: hair
🚹①⨀(√pī + mana)
pemo
“pleasing (piyanaṃ)”, or “to be held dear”: love
🚹①⨀(√ada + mana)
attā
“it devours (adati) pleasure and pain”, or “it is devoured by birth, ageing and death”: the self
🚹①⨀(√ada + mana)
ātumā
the same, with the vowel lengthened and u inserted (§517): the self
khi + mana
rule
→
khi + mana
§517
→
kh(i→e) + ma
§485
→
khema + (si→o)
§104
→
khemo
ada + mana
rule
→
ad + a + mana
§83, §517
→
ad + (m→t)a
§627
→
a(d→t)ta
§29
→
atta + (si→ā)
§189
→
attā
attā and ātumā take ā for si as members of the atta group (§189 (113): Syā ca ); in ātumā the a of the root is lengthened and u inserted by §517.
dhajo rathassa paññāṇaṃ, dhūmo paññāṇamaggino (12S1 1.8.2: Rathasutta)
attā hi attano nātho (18Dh 12.4: Kumārakassapamātuttherivatthu)
option
before
from
operation
to
after
context
samādīhi
(dhātūhi)
(paccayā honti)
tha|mā
after samu and the like
(roots)
(suffixes are used)
tha | ma
tha mā is the pair tha and ma in the plural. samādīhi is samu + ādīhi; the vutti lists samu, damu, dara, raha, du, hi, si, bhī, dā, yā, sā, ṭhā, bhasa (the u of samu, damu is the marker with which Kaccāyana cites these roots). tha goes with the first four (samatho, damatho, daratho, ratho), ma with the rest; which root takes which the words themselves decide. Beside the suffix the roots undergo small changes fixed by usage (§517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ): the h of raha drops (ratho), the i of si is lengthened (sīmā), the ṭh of ṭhā becomes th (thāmo), and there is no vuddhi in himo, bhīmo, dumo where §627 would have given hemo, bhemo. There is no option marker in Kaccāyana’s sutta; the Padarūpasiddhi (653) reads the rule with a carried vā, and adds sapatho, āvasatho, yūtho, brahmā, usmā to the list.
Samu damu dara raha du hi si bhī dā yā sā ṭhābhasaiccevamādīhi dhātūhi tha ma paccayā honti.
Sametīti samatho, damatīti damatho, damanaṃ vā damatho, damitabboti vā damatho, daratīti daratho, jiṇṇabhāvaṃ rahissati gaṇhissatīti ratho, dabbasambhāre rahati gaṇhātīti vā ratho, davati gacchatīti dumo, davati vuddhi viruḷhi gacchati pavattatīti uddhaṃ vā dumo, pathavīpabbatādīsu gacchati patatīti himo, kammavācāya bandhati etthāti sīmā5
After the roots samu, damu, dara, raha, du, hi, si, bhī, dā, yā, sā, ṭhā, bhasa and the like, the suffixes tha and ma are used.
option
before
from
operation
to
after
context
vā
gahassa upadhassa (akārassa)
(ādeso)
e
optionally
the penultimate [a] of gaha
(replaced by)
e
Gahassu’padhasse is gahassa upadhassa e. upadhā is the Sanskrit grammarians’ name for the letter before the last of a word — antakkharato pubbakkharassa parasamaññā, as the Padarūpasiddhi (569) glosses it — one of the foreign terms that §9 (11): Parasamaññā payoge admits; in gaha (g, a, h, a) it is the a after g. The suffix is the a of §527 (568): Sabbato ṇvu tvāvī vā in the sense of the object, “what is held” (the Padarūpasiddhi glosses gayhatīti gehaṃ); the root’s final a is elided before it by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . The option marker vā opens an option: gehaṃ with the change and gahaṃ without it are both good Pāli, the second chiefly in compounds (gahapati, gahaṭṭha). A third shape of the same root, gharaṃ, comes from §613 (583): Gahassa ghara ṇe vā , which replaces the whole root before ṇa.
Gaha iccetassa dhātussa upadhassa akārassa etta hoti vā.
Dabbasambhāra6
Optionally, the a that is the penultimate letter (upadhā) of the root gaha becomes e.
option
before
from
operation
to
after
context
masussa sussa
(ādesā)
cchara|ccherā
the su of masu
(replaced by)
cchara | cchera
pāṭipadika (Sanskrit prātipadika) is a nominal base — a stem that is not a root and takes no verbal suffix. The vutti calls masu such a base, and the rule works on the base itself, replacing its su (the Padarūpasiddhi, 654, prefers to treat masu as a root, masu macchere, “to be stingy”, with the vanishing suffix kvi; the vutti’s gloss maccharati is that verb). The two replacements are a pair, not an option: cchara gives maccharo, cchera gives macchero, and the next sutta’s ca adds cchariya, giving the common macchariyaṃ. The same kind of rule — a fixed nominal base reshaped by replacement — recurs at §647 (663): Sunassunassoṇa vānuvānūnunakhunānā , §648 (664): Taruṇassa susu ca and §649 (665): Yuvassuvassuvuvānunūnā . No option marker.
Masu iccetassa pāṭipadikassa sussa ccharaccherādesā honti.
Maccharatīti maccharo7
The su of the nominal base (pāṭipadika) masu is replaced by cchara and cchera.
option
before
from
operation
to
after
context
ca
āpubba-
carassa
(ādesā)
(cchariya|cchara|cchera)
(āpubbassa)
(rasso)
(a)
and
preceded by ā
the root cara
(replaced by)
(cchariya | cchara | cchera)
(the preceding ā)
(shortened)
(a)
Āpubbacarassa is ā-pubba-carassa, “of cara having ā before it”. The sutta names only the substituend; the replacements cchara, cchera are carried over from §630 (654): Masussa sussa cchara ccherā , and the vutti adds cchariya and the shortening of the prefix. By saying ca this rule is an extension of §630 in both directions: the replacements of masu are given to ā + cara as well, and — the vutti’s Caggahaṇena masussa sussāpi cchariyādeso hoti — the new replacement cchariya is given back to masu, yielding macchariyaṃ. Ābhuso caritabbaṃ, “to be practised intensely”, is the vutti’s etymology of acchariya, a marvel; the Padarūpasiddhi (655) adds the popular one, accharaṃ paharituṃ yuttaṃ, “fit to snap one’s fingers at”. The three words are all made, so there is no option to mark.
Āpubbassa cara iccetassa dhātussa cchariyaccharaccherā desā honti, āpubbassa ca rasso hoti.
Ābhuso caritabbanti acchariyaṃ. Evaṃ accharaṃ, accheraṃ.
Caggahaṇena masussa sussāpi cchariyādeso hoti, macchariyaṃ.
The root cara preceded by ā is replaced by cchariya, cchara and cchera, and the preceding ā is shortened.
lemma
inflected
meaning
🚻①⨀(acchariya)
acchariyaṃ
“to be practised intensely (ābhuso caritabbaṃ)”: a marvel; wonderful
🚻①⨀(acchara)
accharaṃ
the same (in the Tipiṭaka accharā, a snap of the fingers, a moment)
🚻①⨀(acchera)
accheraṃ
the same
ā + cara
rule
→
ā + (cara→cchariya)
§631
→
(ā→a) + cchariya
§631
→
acchariya + (si→aṃ)
§219
→
acchariyaṃ
acchariyaṃ, bhante, abbhutaṃ, bhante (6D 1.5: Vivaṭṭakathādi)
passa mātali accheraṃ, cittaṃ kammaphalaṃ idaṃ (19Vv 1.4.9: Pītavimānavatthu)
balavā puriso appakasireneva accharaṃ pahareyya (11M 5.10: Indriyabhāvanāsutta)
By the word ca, the su of masu too is replaced by cchariya: macchariyaṃ.
lemma
inflected
meaning
🚻①⨀(macchariya)
macchariyaṃ
stinginess, selfishness
pariggahaṃ paṭicca macchariyaṃ, macchariyaṃ paṭicca ārakkho (7D 2.1: Paṭiccasamuppāda)
option
before
from
operation
to
after
context
ala kala salehi
(dhātūhi)
(paccayā honti)
la|yā
after ala, kala, sala
(roots)
(suffixes are used)
la | ya
layā is the pair la and ya. The three roots are ala “to be able, to suffice” (alati samattheti), kala “to count” (kalitabbaṃ saṅkhyātabbaṃ) and sala “to go” (salati gacchati), the meanings the vutti’s glosses give them. The root’s final a is elided before the suffix (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ), so that the l of the root meets the l or y of the suffix: allaṃ, alyaṃ. Both suffixes apply to each root, giving six words; there is no option marker. The la words are everyday Pāli, the ya words (alyaṃ, kalyaṃ, salyaṃ) are the Sanskrit shapes and are not found in the Tipiṭaka, though kalyāṇa of the next sutta builds on the same kala + ya.
Ala kala sala iccetehi dhātūhi la yapaccayā honti.
Alati samatthetīti allaṃ8
After the roots ala, kala and sala, the suffixes la and ya are used.
lemma
inflected
meaning
🚻①⨀(√ala + la)
allaṃ
“it is able (alati samattheti)”; or “[things] stick (sajjati) to it”: wet, fresh
🚻①⨀(√kala + la)
kallaṃ
“to be counted (kalitabbaṃ saṅkhyātabbaṃ)”: fit, proper
🚻①⨀(√sala + la)
sallaṃ
“it goes, it enters (salati gacchati pavisati)”: an arrow, a dart
🚻①⨀(√ala + ya)
alyaṃ
the same as allaṃ (not attested)
🚻①⨀(√kala + ya)
kalyaṃ
the same as kallaṃ (not attested)
🚻①⨀(√sala + ya)
salyaṃ
the same as sallaṃ (not attested)
sala + la
rule
→
sal + a + la
§83
→
salla + (si→aṃ)
§219
→
sallaṃ
allaṃ kaṭṭhaṃ sasnehaṃ udake nikkhittaṃ (9M 4.6: Mahāsaccakasutta)
kallaṃ nu taṃ samanupassituṃ (3V 1.6: Pañcavaggiyakathā)
na tāvāhaṃ imaṃ sallaṃ āharissāmi (10M 2.3: Cūḷamālukyasutta)
option
before
from
operation
to
after
context
(tehi kala salehi)
(dhātūhi)
(paccayā honti)
yāṇa|lāṇā
(after those, kala and sala)
(roots)
(suffixes are used)
yāṇa | lāṇa
The sutta names only the suffixes; the roots continue from §632 (656): Ala kala salehi layā , and the vutti restricts them to the last two — Tehi kala sala iccetehi, “after those, kala and sala” — so that ala does not take them. yāṇa and lāṇa are the ya and la of §632 lengthened and extended with ṇa; the words keep the glosses of §632 (kalitabbaṃ saṅkhyātabbaṃ again for kalyāṇaṃ). paṭisalyāṇaṃ, “retiring”, takes the prefix paṭi and the plural verb of its gloss: “having drawn back from the group (gaṇato paṭikkamitvā) they go (salanti) here”. No option marker. The Tipiṭaka writes the last word with a dental, paṭisallāna (paṭisallānā vuṭṭhito); the Padarūpasiddhi (657) gives kallāṇo where Kaccāyana’s vutti has sallāṇo, and offers a second derivation of paṭisallāṇaṃ from lī “to cling” with yu.
Tehi kala sala iccetehi dhātūhi yāṇa lāṇapaccayā honti.
Kalitabbaṃ saṅkhyātabbanti kalyāṇaṃ, gaṇato paṭikkamitvā salanti etthāti paṭisalyāṇaṃ. Evaṃ sallāṇo, paṭisallāṇo.
After those [two] roots, kala and sala, the suffixes yāṇa and lāṇa are used.
lemma
inflected
meaning
🚻①⨀(√kala + yāṇa)
kalyāṇaṃ
“to be counted, reckoned”: good, lovely; a good deed
🚻①⨀(paṭi + √sala + yāṇa)
paṭisalyāṇaṃ
“having withdrawn from the company they go here”: retirement, seclusion
🚹①⨀(√sala + lāṇa)
sallāṇo
the same as salyaṃ: going, retiring (not attested)
🚹①⨀(paṭi + √sala + lāṇa)
paṭisallāṇo
seclusion (in the Tipiṭaka paṭisallāna)
kala + yāṇa
rule
→
kal + a + yāṇa
§83
→
kalyāṇa + (si→aṃ)
§219
→
kalyāṇaṃ
kataṃ tayā kalyāṇaṃ, akataṃ tayā pāpaṃ (1V 1.1.3: Tatiyapārājikasikkhāpada)
paṭisallānā vuṭṭhito (1V 1.1.3: Tatiyapārājikasikkhāpada)
option
before
from
operation
to
after
context
mathissa thassa
(ādeso)
lo
(la)
ca
(lato)
(āgamo)
(ko)
the th of matha
(replaced by)
l(before the suffix la)
and
(after the la)
(augment)
(k)
Mathissa is the sixth form of mathi, the root matha “to churn, to stir” (mathati viloḷati) cited with a final i; thassa lo is “l for its th”. The suffix is the la of §632 (656): Ala kala salehi layā , carried down: matha + la gives mal + la, mallo, when the th has become l and the root’s final a has gone (§83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati ); the Padarūpasiddhi (658) makes the ca supply that suffix. In Kaccāyana’s own vutti the ca does a different job: Caggahaṇena lato ko ca āgamo hoti, “by the word ca there is also the augment k after the la”, giving mallako beside mallo — the same word with the suffix ka that adds nothing to the sense, “as hīnako for hīno” (Padarūpasiddhi). No option marker.
Matha iccetassa dhātussa thassa lādesohoti. Aññamaññaṃ mathati viloḷatīti mallo, mallaṃ.
Caggahaṇena lato ko ca āgamo hoti9
The th of the root matha is replaced by l.
By the word ca, the augment k also comes after the la: mallako, mallakaṃ.
lemma
inflected
meaning
🚹①⨀(√matha + la + ka)
mallako
a wrestler; a bowl
🚻①⨀(√matha + la + ka)
mallakaṃ
the same, neuter
malla + ka
rule
→
malla + (k)a
§634
→
mallaka + (si→o)
§104
→
mallako
option
before
from
operation
to
after
context
(dhātūhi)
(paccayā honti)
kiccā
pesātisaggapattakālesu
(after a root)
(suffixes are used)
the kicca suffixes
in the senses of command, permission and the time having come
The sutta is pesa-atisagga-pattakālesu kiccā, which the CST prints as one word (the Padarūpasiddhi, 559, prints Pesātisaggapattakālesu kiccā). kiccā are the suffixes named by §545 (548): Te kiccā — tabba, anīya, ṇya, teyya, ricca — which §625 (605): Bhāvakammesu kiccattakkhatthā confines to the action and the object; this rule adds three senses in which they are used, the Padarūpasiddhi’s definitions being: pesa, a command — an order or an entreaty of the kind “this is to be done by you” (kattabbamidaṃ bhavatā); atisagga, permission — allowing what may be done to one who asks “what should I do?” (kimidaṃ mayā kattabbaṃ); and pattakāla, “the time has come” — telling someone who has not attended to a duty at its proper time that the time is now (samayārocana). It matches Pāṇini’s preṣātisargaprāptakāleṣu kṛtyāś ca (3.3.163). The Padarūpasiddhi pairs the vutti’s examples with the senses in order: kattabbaṃ, karaṇīyaṃ for command, bhottabbaṃ, bhojanīyaṃ for permission, ajjhayitabbaṃ, ajjhayanīyaṃ — with adhi + i, “to study” — for the time that has come. No option marker; the next sutta adds two further senses.
Pesa atisagga pattakāla iccetesvatthesu kiccapaccayā honti.
Kattabbaṃ kammaṃ bhavatā, karaṇīyaṃ kiccaṃ bhavatā, bhottabbaṃ bhojanaṃ bhavatā, bhojanīyaṃ bhojanaṃ bhavatā, ajjhayitabbaṃ ajjheyyaṃ bhavatā, ajjhayanīyaṃ ajjheyyaṃ bhavatā.
In the senses of command (pesa), permission (atisagga) and the time having come (pattakāla), the kicca suffixes are used.
lemma
inflected
meaning
🚻①⨀(√kara + tabba)
kattabbaṃ kammaṃ bhavatā
the work is to be done by you (a command)
🚻①⨀(√kara + anīya)
karaṇīyaṃ kiccaṃ bhavatā
the task is to be done by you (a command)
🚻①⨀(√bhuja + tabba)
bhottabbaṃ bhojanaṃ bhavatā
the food may be eaten by you (a permission)
🚻①⨀(√bhuja + anīya)
bhojanīyaṃ bhojanaṃ bhavatā
the food may be eaten by you (a permission)
🚻①⨀(adhi + √i + tabba)
ajjhayitabbaṃ ajjheyyaṃ bhavatā
the lesson is [now] to be studied by you (the time has come)
🚻①⨀(adhi + √i + anīya)
ajjhayanīyaṃ ajjheyyaṃ bhavatā
the lesson is [now] to be studied by you (the time has come)
ajjheyyaṃ, “what is to be studied”, is adhi + i + ṇya (🚻①⨀(adhi + √i + ṇya)), the object of the last two sentences. anīya takes ṇ after the r-final kara by §549 (550): Rahādito ṇa ; the adhi of the study words becomes ajjh before a vowel by §45 (25): Ajjho adhi , and its i is strengthened to e and then ay (§405 (365): Ayuvaṇṇānañcāyo vuddhi , §514 (491): E aya ).
kara + anīya
rule
→
kar + a + anīya
§83
→
kar + a(n→ṇ)īya
§549
→
karaṇīya + (si→aṃ)
§219
→
karaṇīyaṃ
adhi + i + tabba
rule
→
(adhi→ajjh) + i + tabba
§45
→
ajjh + (i→e) + tabba
§405
→
ajjh + (e→ay) + (i) + tabba
§514, §605
→
ajjhayitabba + (si→aṃ)
§219
→
ajjhayitabbaṃ
kattabbaṃ kusalaṃ, caritabbaṃ brahmacariyaṃ (7D 6.6.5: Chakhattiyaāmantanā)
natthi cassa kiñci uttari karaṇīyaṃ (1V 1.2.8: Duṭṭhadosasikkhāpada)
option
before
from
operation
to
after
context
ca
(dhātūhi)
(paccayo hoti)
ṇī (kiccā)
avassakā’dhamiṇesu
and
(after a root)
(a suffix is used)
ṇī (and the kicca suffixes)in the senses of necessity and of a debtor
Avassakā’dhamiṇesu is avassaka-adhamiṇesu. avassaka is what cannot be avoided, a necessity — the adverb avassaṃ, “without fail”, stands in every example; adhamiṇa (Sanskrit adhamarṇa, “whose debt is beneath him”) is a debtor, one bound to repay. ṇī is the suffix of §532 (590): Tassīlādīsu ṇītvāvī ca , which there marks a habit (brahmacārī); here it marks an obligation, and the word is predicated of the person with asi, “you are”: kārīsi is kārī asi, “you are one who must do”. By saying ca the rule is an extension of §635 (559): Pesātisaggapattakālesukiccā : the kicca suffixes carried down from it (kiccā ca in the vutti, ‘‘Kiccā’’ti vattate in the Padarūpasiddhi) serve in these two senses as well as ṇī, so that dātabbaṃ me bhavatā sataṃ iṇaṃ says what dāyīsi me sataṃ iṇaṃ says. The pair of senses is Pāṇini’s āvaśyakādhamarṇyayor ṇiniḥ (3.3.170) beside arhe kṛtyatṛcaś ca (3.3.169). No option marker.
Avassaka adhamiṇa iccetesvatthesu ṇīpaccayo hoti, kiccā ca.
Avassake10
Adhamiṇe – dāyīsi me sataṃ iṇaṃ, dhārīsi me sahassaṃ iṇaṃ.
Kiccā ca – dātabbaṃ me bhavatā sataṃ iṇaṃ. Dhārayitabbaṃ me bhavatā sahassaṃ iṇaṃ, kattabbaṃ me bhavatā gehaṃ, karaṇīyaṃ me bhavatā kiccaṃ, kāriyaṃ me bhavatā sayanaṃ11
In the senses of necessity (avassaka) and of a debtor (adhamiṇa), the suffix ṇī is used, and the kicca suffixes as well.
In the sense of necessity (avassake):
lemma
inflected
meaning
🚹①⨀(√kara + ṇī)
kārīsi me kammaṃ avassaṃ
you are bound (kārī asi) to do my work without fail
🚹①⨀(√hara + ṇī)
hārīsi me bhāraṃ avassaṃ
you are bound to carry my load without fail
In the sense of a debtor (adhamiṇe):
lemma
inflected
meaning
🚹①⨀(√dā + ṇī)
dāyīsi me sataṃ iṇaṃ
you are bound to pay me a hundred, a debt
🚹①⨀(√dhara + ṇī)
dhārīsi me sahassaṃ iṇaṃ
you are bound to pay me a thousand, a debt
And with the kicca suffixes:
lemma
inflected
meaning
🚻①⨀(√dā + tabba)
dātabbaṃ me bhavatā sataṃ iṇaṃ
a hundred, a debt, is to be paid me by you
🚻①⨀(√dhara + ṇe + tabba)
dhārayitabbaṃ me bhavatā sahassaṃ iṇaṃ
a thousand, a debt, is to be paid me by you
🚻①⨀(√kara + tabba)
kattabbaṃ me bhavatā gehaṃ
a house is to be built for me by you
🚻①⨀(√kara + anīya)
karaṇīyaṃ me bhavatā kiccaṃ
a task is to be done for me by you
🚻①⨀(√kara + ṇya)
kāriyaṃ me bhavatā sayanaṃ
a bed is to be made for me by you
The ṇ of ṇī strengthens the root vowel and drops (§621 (553): Kāritaṃ viya ṇānubandho , §523 (526): Kāritānaṃ ṇo lopaṃ ); the ā of dā becomes āy before it by §593 (564): Ākārantānamāyo (dāyī, as dāyako); the si of these ī stems is elided by §220 (74): Sesato lopaṃ gasipi , and the a of asi after the ī by §13 (15): Vā paro asarūpā .
kara + ṇī
rule
→
kar + a + ṇī
§83
→
k(a→ā)r + ṇī
§621, §483, §523
→
kārī + si
§220
→
kārī + (asi)
§13
→
kārīsi
None of the vutti’s sentences is attested. The Tipiṭaka has the ṇī words in the habitual sense of §532, and the kicca forms of a debt or an obligation:
sīlesu paripūrakārī hoti samādhismiṃ mattaso kārī (15A3 2.4.6: Paṭhamasikkhāsutta)
sace, gahapati, bhojanaṃ dātabbaṃ detha (1V 1.1.1.1: Sudinnabhāṇavāra)
option
before
from
operation
to
after
context
arahasakkādīhi (payoge sati)
(sabbadhātūhi)
(paccayo hoti)
tuṃ
in construction with araha, sakka and the like
(after any root)
(a suffix is used)
tuṃ
arahasakkādīhi is a fifth form plural, “from araha, sakka and the like”, and the vutti reads it as “when they are used [in the sentence]” (payoge sati): araha stands for the verb arahati, “is fit, deserves”, sakka for the uninflected sakkā, “it is possible”, and the list’s third member bhabba, “capable”, is the participle of §543 (555): Bhūto’bba that §570 (611): Bhabbe ika names as a sense. With any root (sabbadhātūhi) in such a sentence the infinitive suffix tuṃ is used. This repeats §562 (638): Arahasakkādīsu ca , which gave tuṃ “in the senses of araha, sakka and the like” (ko taṃ ninditumarahati, sakkā jetuṃ dhanena vā) and with §561 (636): Icchatthesu samānakattukesu tave tuṃ vā and §563 (639): Pattavacane alamatthesu ca covers the uses of the infinitive; the Padarūpasiddhi therefore has no separate rule for it, which is why the CST numbers it (0). No option marker. bhavaṃ, “you, sir”, is the subject of each example in the first form ①; the vutti’s last example is the one with bhabba.
Araha sakka bhabbaiccevamādīhi payoge sati sabbadhātūhi tuṃpaccayo hoti.
Arahā bhavaṃ vattuṃ, arahā bhavaṃ kattuṃ, sakkā bhavaṃ hantuṃ12 13
When araha, sakka, bhabba and the like are used [in the sentence], the suffix tuṃ is added to any root.
lemma
inflected
meaning
🔼(√vada + tuṃ)
arahā bhavaṃ vattuṃ
you, sir, are fit to speak
🔼(√kara + tuṃ)
arahā bhavaṃ kattuṃ
you are fit to act
🔼(√hana + tuṃ)
sakkā bhavaṃ hantuṃ
you can strike
🔼(√jana + ṇe + tuṃ)
sakkā bhavaṃ janetuṃ
you can beget
🔼(√jana + tuṃ)
janituṃ
to be born
🔼(√bhū + tuṃ)
bhavituṃ
to be, to become
🔼(√dā + tuṃ)
sakkā bhavaṃ dātuṃ
you can give
🔼(√gamu + tuṃ)
sakkā bhavaṃ gantuṃ
you can go
🔼(√jana + ṇe + tuṃ)
bhabbo bhavaṃ janetuṃ
you are capable of begetting
arahā bhavaṃ vattuṃ
vattuṃ assimilates the d of vada to the t (§29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā ); kattuṃ takes t for the r of kara by §620 (549): Tuṃ tuna tabbesu vā (beside kātuṃ); hantuṃ and gantuṃ keep or make a final n by §596 (551): Gama khana hanādīnaṃ tuṃ tabbādīsu na ; janituṃ and bhavituṃ insert i by §605 (547): Yathāgamamikāro , and janetuṃ is the causative in ṇe (§438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe ).
gamu + tuṃ
rule
→
gam + tuṃ
(the u is Kaccāyana’s marker)
→
ga(m→n) + tuṃ
§596
→
gantuṃ
bhū + tuṃ
rule
→
bh(ū→o) + (i) + tuṃ
§485, §605
→
bh(o→av) + ituṃ
§513
→
bhavituṃ
na hi so sakkā hantuṃ (23J 17.1.5: Cūḷasutasomajātaka)
option
before
from
operation
to
after
context
vajādīhi (dhātūhi upasaggapaccayādīhi ca)
nippajjante
pabbajjādayo
from vaja and the like (roots, with prefixes, suffixes and so on)
are formed as they stand
pabbajjā and the like
The sutta is vajādīhi pabbajjādayo nippajjante, “from vaja and the like, pabbajjā and the like are produced”. nippajjante is the language of nipātana: the words are not derived step by step but laid down in the shape usage gives them, as §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti provides for every part of the grammar and §51 (59): Anupadiṭṭhānaṃ vuttayogato for sandhi — which is why the rule is an instruction on procedure rather than an operation. The vutti names the ingredients — a root of the vaja class, a prefix, a suffix — and glosses each word with the sentence that gives its root’s meaning; the Padarūpasiddhi (660) calls the list an ākatigaṇa, “a class known by its type”, that is, open-ended, each member made “by the prescription of suffix, replacement, elision, augment, prohibition and gender as attested”. Most of the forty-seven words are feminine action nouns in ṇya (§541 (552): Ṇyo ca ), the root’s final consonant fusing with the y — dy, jy to jj, thy, sy, hy to cch — as §544 (556): Vada mada gamu yuja garahākārādīhi jja mma gga yheyyā gāro vā does for vajjaṃ and majjaṃ; others take the feminine a of §553 (599): Itthiyamatiyavo vā , the ririya of §554 (601): Karato ririya , or the ya and cha that the Padarūpasiddhi names; vajjhā first turns hana into vadha by §592 (503): Vadho vā sabbattha , and maccu, saccaṃ, niccaṃ end the list with masculine and neuter words. No option marker.
Vajaiccevamādīhi dhātūhi, upasaggapaccayādīhi ca pabbajjādayo saddā nippajjante.
Paṭhamameva vajitabbāti pabbajjā, iñjanaṃ ejjā, samajjanaṃ samajjā, nisīdanaṃ nisajjā, vijānanaṃ vijjā visajjanaṃ visajjā, padanaṃ pajjā, hananaṃ vajjhā, esanaṃ icchā, atiesanaṃ aticchā, sadanaṃ sajjā, abhiesanaṃ abhijjhā14 15 16 17
From the roots vaja and the like, together with prefixes, suffixes and so on, the words pabbajjā and the like are formed as they stand.
The meaning column gives the vutti’s gloss (in quotation marks, with the verb or action noun it uses) and then the word’s ordinary sense. Where the vutti’s gloss names the root but the suffix is not stated, the lemma shows the root and the result.
lemma
inflected
meaning
🚺①⨀(pa + √vaja + ṇya)
pabbajjā
“to be gone into (vajitabbā) first of all”: the going forth
🚺①⨀(√iñja + ṇya)
ejjā
“moving (iñjanaṃ)”: agitation (the Tipiṭaka has ejā)
🚺①⨀(saṃ + √aja + ṇya)
samajjā
“assembling (samajjanaṃ)”: a festival
🚺①⨀(ni + √sada + ṇya)
nisajjā
“sitting down (nisīdanaṃ)”: sitting
🚺①⨀(√vida + ṇya)
vijjā
“knowing (vijānanaṃ)”: knowledge
🚺①⨀(vi + √saja + ṇya)
visajjā
“releasing (visajjanaṃ)”: giving out; an answer
🚺①⨀(√pada + ṇya)
pajjā
“going (padanaṃ)”: a way
🚺①⨀(√hana + ṇya)
vajjhā
“killing (hananaṃ)”: execution
🚺①⨀(√isu + a)
icchā
“seeking (esanaṃ)”: wish, desire
🚺①⨀(ati + √isu + a)
aticchā
“seeking beyond (atiesanaṃ)”: passing on [to the next house]
🚺①⨀(√sada + ṇya)
sajjā
“settling (sadanaṃ)”: readiness
🚺①⨀(abhi + √isu + a)
abhijjhā
“seeking after (abhiesanaṃ)”: covetousness
🚺①⨀(√sī + ṇya)
seyyā
“they lie (sayanti) here”: a bed
🚺①⨀(saṃ + √dhā + a)
saddhā
“by it one rightly settles (nidheti) the mind”: faith
🚺①⨀(√cara + ṇya)
cariyā
“to be practised (caritabbā)”: conduct
🚺①⨀(√kara + ririya)
kiriyā
“doing (karaṇaṃ)”: action
🚺①⨀(√ruja + cha)
rucchā
“hurting (rujanaṃ)”: sickness
🔼(√pada + cha)
pacchā
“going (padanaṃ)”: after, behind
🚺①⨀(√riñca + cha)
ricchā
“leaving out (riñcanaṃ)”: neglect
🚺①⨀(√tikiccha + a)
tikicchā
“curing (tikicchanaṃ)”: healing
🚺①⨀(saṃ + √kuca + cha)
saṃkucchā
“contracting (saṃkocanaṃ)”: shrinking
🚺①⨀(√mada + cha)
macchā
“intoxication (madanaṃ)”
🚺①⨀(√labha + cha)
lacchā
“obtaining (labhanaṃ)”: gain
🚺①⨀(√rada + cha)
racchā
“to be scraped (raditabbā)”, or “scraping, scratching (radanaṃ vilekhanaṃ)”: a carriage road
🚺①⨀(tiracchā)
tiracchā
“it goes (gacchati) with its lower part [level]”: an animal
🚹①⨀(tiracchāna)
tiracchāno
the same
🚺①⨀(√aja + cha)
acchā
“going (ajanaṃ)”
🚺①⨀(√titikkha + a)
titikkhā
“one endures (titikkhati)”: forbearance
🚺①⨀(saha + ā + √gamu + cha)
sāgacchā
“coming (āgamanaṃ) together”: a meeting
🚺①⨀(du + √bhakkha + cha)
dobhacchā
“eating (bhakkhanaṃ) badly”: bad eating
🚺①⨀(du + √rusa + cha)
durucchā
“being angered (rosanaṃ) badly”: ill temper
🚺①⨀(√puccha + a)
pucchā
“asking (pucchanaṃ)”: a question
🚺①⨀(√muha + cha)
mucchā
“being dazed (muhanaṃ)”: fainting; infatuation
🚺①⨀(√vasa + cha)
vacchā
“dwelling (vasanaṃ)”
🚺①⨀(√kaca + cha)
kacchā
“binding (kacanaṃ)”: a girdle; the armpit
🚺①⨀(saha + √katha + ṇya)
sākacchā
“talking (kathanaṃ) together”: conversation
🚺①⨀(√tuda + cha)
tucchā
“pricking (tudanaṃ)”
🚺①⨀(√visa + cha)
vicchā
“entering (visanaṃ)”
🚺①⨀(√pisa + cha)
picchillā
“crushing (pisanaṃ)”: slimy, slippery
🚹①⨀(√muda + cha)
maccho
“it enjoys (mudati), devours pleasure and pain”: a fish
🚹①⨀(√musa → maccu)
maccu
“it makes beings lose (museti), give up their life”: death
🚻①⨀(√sata + ya)
saccaṃ
“being so (satanaṃ)”: truth
🚻①⨀(u + √dhu → uddhacca)
uddhaccaṃ
“it shakes (dhunāti), trembles upward”: restlessness
🚻①⨀(√naṭa + ya)
naccaṃ
“dancing (naṭanaṃ)”: dance
🚻①⨀(√nita + ya)
niccaṃ
“being constant (nitanaṃ)”: permanent
🚻①⨀(√tatha + ya)
tacchaṃ
“being so (tathanaṃ)”: real, true
pa + vaja + ṇya
rule
→
pa + vaj + a + ṇya
§83, §523
→
pa + va(jy→jj)a
§638
→
pa + (v→vv)ajja
§28
→
pa(vv→bb)ajja
§638
→
pabbajj + (a→ā)
§638
→
pabbajjā
The ṇ of ṇya would strengthen the root vowel (§621 (553): Kāritaṃ viya ṇānubandho ); that the vuddhi is withheld (pabbajjā, not pavājjā), that vv becomes bb and that the word is feminine are all part of what nippajjante accepts.
idheva me maraṇaṃ bhavissati pabbajjā vā (1V 1.1.1.1: Sudinnabhāṇavāra)
saddhā dutiyā purisassa hoti (12S1 1.4.6: Saddhāsutta)
option
before
from
operation
to
after
context
ca
kvi
lopo
kvi
(vibhū-ādayo)
(puna nippajjante)
and
the suffix kvi
elision
kvi
(vibhū and the like)
(are again formed as they stand)
kvi is the suffix that §530 (584): Kvi ca adds after any root; it is never seen, because the whole of it is elided — Kvino sabbassa lopo hoti, as the Padarūpasiddhi (585) puts this rule — and the root’s final consonant may go with it by §615 (586): Dhātvantassa lopo kvimhi (bhujago, turago, saṅkho) or take an augment by §616 (587): Vidante ū (lokavidū). What remains is the bare root, used as a noun (vibhū, pabhā) or as the last member of a compound (sayambhū, bhujago). By saying ca, and by puna ca nippajjante, the rule carries nippajjante down from §638 (660): Vajādīhipabbajjādayo nippajjante : the further changes the words show are accepted as they stand — the lengthening in sandhū, saha shortened to sa and the s of bhāsa dropped in sabhā, pari + tanu yielding the adverb parito. The vutti’s gloss of abhibhū is read abhibhavitvā bhavatīti, “having overcome, he is”, with B1 and T; the CST prints abhivitvā. No option marker: kvi is always elided.
Kvilopo hoti, puna ca nippajjante.
Vividhehi sīlādiguṇehi bhavatīti vibhū, visesena vā bhavatīti vibhū, sayaṃ attanā bhavatīti sayambhū, abhibhavitvā18 19
The [suffix] kvi is elided, and [the words] are again formed as they stand.
option
before
from
operation
to
after
context
sacajānaṃ (dhātūnaṃ antānaṃ) cajānaṃ
(ādesā)
kagā
ṇānubandhe (paccaye)
(yathāsaṅkhyaṃ)
the final c, j of roots having c, j
(replaced by)
k, gbefore a suffix marked with ṇ
(respectively)
Sacajānaṃ is sa-ca-jānaṃ, “of [roots] having c or j”, and the vutti narrows it to their finals; kagā are k and g, paired with c and j in order (yathāsaṅkhyaṃ). ṇānubandhe is “when [a suffix] whose anubandha is ṇ follows”: the ṇ of ṇa, ṇvu, ṇī, ṇuka is a letter bound on to the suffix as a marker, telling that the suffix strengthens the root vowel as a causative would (§621 (553): Kāritaṃ viya ṇānubandho , §483 (527): Asaṃyogantassa vuddhi kārite ) before it drops (§523 (526): Kāritānaṃ ṇo lopaṃ ). The rule repeats, for the uṇādi list, §623 (554): Ka gā ca jānaṃ , the sutta that closes the Kibbidhānakappa proper; the Padarūpasiddhi quotes this wording as a rule (under its 647) but numbers only 554, whence the CST’s (0). In all fourteen examples the suffix is ṇa — §528 (577): Visa ruja padādito ṇa for oko, rogo, §529 (580): Bhāve ca for the action nouns — and the vowel is strengthened where the root ends in a single consonant (u to o in oko, soko, yogo, bhogo, rogo; i to e in seko, viveko; a to ā in pāko, cāgo, rāgo, bhāgo) but not in bhaṅgo, raṅgo, saṅgo, whose roots end in a conjunct; there the nasal becomes niggahīta by §607 (578): Niggahita saṃyogādino and ṅ before the g by §31 (49): Vaggantaṃ vā vagge . rāgo drops the nasal of rañja in the sense of the action or the instrument by §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu , which is why the agent noun keeps it as raṅgo. Before ṇvu the change is barred by §618 (571): Na ka gattaṃ ca jāṇvumhi (pācako, yājako). No option marker.
Saca jānaṃ dhātūnamantānaṃ cajānaṃ kagādesā honti yathāsaṅkhyaṃ ṇānubandhe paccaye pare.
Oko, pāko, seko, soko, viveko, cāgo, yogo, bhogo, rogo, rāgo, bhāgo, bhaṅgo, raṅgo, saṅgo.
The c and j that are the finals of roots having c and j are replaced by k and g respectively, when a suffix marked with ṇ follows.
lemma
inflected
meaning
🚹①⨀(√uca + ṇa)
oko
an abode
🚹①⨀(√paca + ṇa)
pāko
cooking; ripening
🚹①⨀(√sica + ṇa)
seko
sprinkling
🚹①⨀(√suca + ṇa)
soko
grief
🚹①⨀(vi + √vica + ṇa)
viveko
seclusion
🚹①⨀(√caja + ṇa)
cāgo
giving up; generosity
🚹①⨀(√yuja + ṇa)
yogo
a yoke; a bond; exertion
🚹①⨀(√bhuja + ṇa)
bhogo
enjoyment; wealth
🚹①⨀(√ruja + ṇa)
rogo
disease
🚹①⨀(√rañja + ṇa)
rāgo
passion; dye
🚹①⨀(√bhaja + ṇa)
bhāgo
a share
🚹①⨀(√bhañja + ṇa)
bhaṅgo
breaking; a breaker
🚹①⨀(√rañja + ṇa)
raṅgo
dye, colour; a stage
🚹①⨀(√sañja + ṇa)
saṅgo
attachment, a snare
paca + ṇa
rule
→
pac + a + ṇa
§83
→
pa(c→k) + ṇa
§640
→
p(a→ā)k + ṇa
§621, §483, §523
→
pāka + (si→o)
§104
→
pāko
sañja + ṇa
rule
→
sañ + a + ṇa
§83
→
sañ(j→g) + ṇa
§640, §523
→
sa(ñ→ṃ)ga
§607
→
sa(ṃ→ṅ)ga + (si→o)
§31, §104
→
saṅgo
rāgo, doso, moho — ime kho, āvuso, tayo dhammā (15A3 2.2.8: Aññatitthiyasutta)
sukho viveko tuṭṭhassa, sutadhammassa passato (3V 1.3: Mucalindakathā)
katamo ca, bhikkhave, soko (7D 9.4.5.1: Dukkhasaccaniddesa)
option
before
from
operation
to
after
context
ca
nudādīhi (dhātūhi) sakāritehi ca
yuṇvūnaṃ
(ādesā)
ana ānana aka ānanakā
(yathāsaṅkhyaṃ kattari bhāvakaraṇesu ca)
and
after nuda and the like, and after causative stems
of yu and ṇvu
(replaced by)
ana, ānana, aka, ānanaka(respectively; as agent, action and instrument)
yuṇvūnamanānanākānanakā is yu-ṇvūnaṃ ana-ānana-aka-ānanakā: for the two suffixes yu and ṇvu, the four shapes ana, ānana, aka, ānanaka, “respectively” (yathāsaṅkhyaṃ) — the first pair for yu, the second for ṇvu. §622 (570): Anakā yu ṇvūnaṃ already turns yu into ana and ṇvu into aka everywhere; this rule adds, for the roots it lists, the longer shapes ānana (sañjānanaṃ, kānanaṃ) and ānanaka (sañjānanako), and by sakāritehi ca — “and after [stems] having a causative [suffix]”, the ṇe, ṇaya, ṇāpe, ṇāpaya of §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe — lets the two suffixes follow a stem that is itself already root plus suffix: phandāpanaṃ, phandāpayako. The Padarūpasiddhi (572) draws the general lesson in a verse: because the rule provides for causatives, the kicca and kita suffixes are to be understood after derived stems too. The vutti’s list runs nuda, sūda, jana, su, lū, hu, pu, bhū, ñā, asa (printed a sa), samu, then the causatives phandāpe, cetāpe, āṇāpe, and it ends with kattari, bhāvakaraṇesu ca: yu serves for the agent (the masculine nouns in -ano) as well as for the action and the instrument (the neuters in -anaṃ), the three senses that §547 (596): Nandādīhi yu and §548 (597): Kattukaraṇapadesesu ca give it, while ṇvu stays with the agent (§624). The ṇ of savaṇo, ñāṇo, samaṇo is the usage of those words, not a rule (§549 (550): Rahādito ṇa reaches only r- and h-final roots). By saying ca the rule is an extension of §622 to the causatives; there is no option marker.
Nuda sūda jana su lū hu pu bhū ñā a sa20
Kattari tāva – panudatīti panūdano. Evaṃ sūdano, janano, savaṇo, lavano, havano, pavano, bhavano, ñāṇo, asano, samaṇo.
Bhāve ca – panudate panūdanaṃ. Evaṃ sūdanaṃ, jananaṃ, savaṇaṃ, lavanaṃ, havanaṃ, pavanaṃ, bhavanaṃ, ñāṇaṃ, asanaṃ, samaṇaṃ, sañjānanaṃ, kuyate kānanaṃ.
Kārite ca – phandāpīyate phandāpanaṃ, cetāpīyate cetāpanaṃ, āṇāpīyate āṇāpanaṃ.
Karaṇe – nudanti anenāti nūdanaṃ, evaṃ sūdanaṃ, jananaṃ, savaṇaṃ, lavanaṃ21 22 23
Puna kattari – nudatīti nūdako, sūdatīti sūdako24
Kārite tu – phandāpayatīti phandāpayako. Evaṃ āṇāpayako, cetāpayako, sañjānanako.
After the roots nuda, sūda, jana, su, lū, hu, pu, bhū, ñā, asa, samu and the like, and after causative stems such as phandāpe, cetāpe, āṇāpe, the suffixes yu and ṇvu are replaced by ana, ānana, aka and ānanaka respectively, in the sense of the agent, and also in the senses of the action and the instrument.
In the sense of the agent (kattari), yu as ana:
lemma
inflected
meaning
🚹①⨀(pa + √nuda + yu)
panūdano
“he dispels (panudati)”: a dispeller
🚹①⨀(√sūda + yu)
sūdano
one who sets in order, a cook
🚹①⨀(√jana + yu)
janano
a producer
🚹①⨀(√su + yu)
savaṇo
a hearer
🚹①⨀(√lū + yu)
lavano
a reaper
🚹①⨀(√hu + yu)
havano
one who offers
🚹①⨀(√pu + yu)
pavano
a purifier; the wind
🚹①⨀(√bhū + yu)
bhavano
one who becomes
🚹①⨀(√ñā + yu)
ñāṇo
a knower
🚹①⨀(√asa + yu)
asano
an eater
🚹①⨀(√samu + yu)
samaṇo
“he is calmed (sameti)”: an ascetic
In the sense of the action (bhāve), the same words in the neuter, and ānana:
lemma
inflected
meaning
🚻①⨀(pa + √nuda + yu)
panūdanaṃ
“dispelling is done (panudate)”: dispelling
🚻①⨀(√sūda + yu)
sūdanaṃ
setting in order
🚻①⨀(√jana + yu)
jananaṃ
producing
🚻①⨀(√su + yu)
savaṇaṃ
hearing
🚻①⨀(√lū + yu)
lavanaṃ
reaping
🚻①⨀(√hu + yu)
havanaṃ
offering
🚻①⨀(√pu + yu)
pavanaṃ
purifying
🚻①⨀(√bhū + yu)
bhavanaṃ
being, becoming
🚻①⨀(√ñā + yu)
ñāṇaṃ
knowing
🚻①⨀(√asa + yu)
asanaṃ
eating
🚻①⨀(√samu + yu)
samaṇaṃ
calming
🚻①⨀(saṃ + √ñā + yu)
sañjānanaṃ
recognizing (ānana)
🚻①⨀(√ku + yu)
kānanaṃ
“it is made to resound (kuyate)”: a forest (ānana)
After causative stems (kārite):
lemma
inflected
meaning
🚻①⨀(√phanda + ṇāpe + yu)
phandāpanaṃ
“it is caused to tremble (phandāpīyate)”: making tremble
🚻①⨀(√citi + ṇāpe + yu)
cetāpanaṃ
“it is caused to be thought of (cetāpīyate)”: bartering
🚻①⨀(√āṇa + ṇāpe + yu)
āṇāpanaṃ
“it is commanded (āṇāpīyate)”: commanding
In the sense of the instrument (karaṇe):
lemma
inflected
meaning
🚻①⨀(√nuda + yu)
nūdanaṃ
“they dispel (nudanti) with it”: a means of dispelling
🚻①⨀(√sūda + yu)
sūdanaṃ
a means of cleaning
🚻①⨀(√jana + yu)
jananaṃ
a means of producing
🚻①⨀(√su + yu)
savaṇaṃ
a means of hearing
🚻①⨀(√lū + yu)
lavanaṃ
a means of reaping
🚻①⨀(√hu + yu)
havanaṃ
a means of offering
🚻①⨀(√pu + yu)
pavanaṃ
a means of purifying
🚻①⨀(√bhū + yu)
bhavanaṃ
a means of being
🚻①⨀(√ñā + yu)
ñāṇaṃ
a means of knowing
🚻①⨀(√asa + yu)
asanaṃ
a means of eating
🚻①⨀(√samu + yu)
samaṇaṃ
a means of calming
Again in the sense of the agent (puna kattari), ṇvu as aka:
lemma
inflected
meaning
🚹①⨀(√nuda + ṇvu)
nūdako
“he dispels (nudati)”: a dispeller
🚹①⨀(√sūda + ṇvu)
sūdako
a cook
🚹①⨀(√jana + ṇvu)
janako
“he begets (janeti)”: a begetter, a father
🚹①⨀(√su + ṇvu)
sāvako
“he hears (suṇoti)”: a hearer, a disciple
🚹①⨀(√lū + ṇvu)
lāvako
“he reaps (lunāti)”: a reaper
🚹①⨀(√hu + ṇvu)
hāvako
“he offers (juhoti)”: one who offers
🚹①⨀(√pu + ṇvu)
pāvako
“it purifies (punāti)”: fire
🚹①⨀(√bhū + ṇvu)
bhāvako
“he becomes (bhavati)”: one who develops
🚹①⨀(√ñā + ṇvu)
jānako
“he knows (jānāti)”: a knower
🚹①⨀(√asa + ṇvu)
asako
“he eats (asati)”: an eater
🚹①⨀(upa + √asa + ṇvu)
upāsako
“he attends on (upāsati)”: a lay follower
🚹①⨀(√samu + ṇvu)
samako
“he calms (sameti)”: one who calms
And after causative stems (kārite tu), ṇvu as aka and ānanaka:
lemma
inflected
meaning
🚹①⨀(√phanda + ṇāpaya + ṇvu)
phandāpayako
“he causes to tremble (phandāpayati)”
🚹①⨀(√āṇa + ṇāpaya + ṇvu)
āṇāpayako
one who commands
🚹①⨀(√citi + ṇāpaya + ṇvu)
cetāpayako
one who has [a thing] exchanged
🚹①⨀(saṃ + √ñā + ṇvu)
sañjānanako
one who recognizes (ānanaka)
The u of nuda is lengthened in panūdano, nūdako by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ; the ā of ñā becomes jā with the class sign nā in jānako (§470 (514): Ñāssa jā jaṃ nā , §449 (513): Kiyādito nā ); the strengthened o of su, lū, hu, pu, bhū becomes āv before the vowel of aka by §515 (541): Te āvāyā kārite , as in the ordinary sāvako.
su + ṇvu
rule
→
s(u→o) + ṇvu
§621, §483, §523
→
so + (vu→aka)
§641
→
s(o→āv) + aka
§515
→
sāvaka + (si→o)
§104
→
sāvako
ku + yu
rule
→
ku + (yu→ānana)
§641
→
k + u + ānana
§83
→
kānana + (si→aṃ)
§219
→
kānanaṃ
ahañcamhi na bhagavato sāvako (1V 1.1.4.2: Vinītavatthu)
laddhā hi so upādānaṃ, mahā hutvāna pāvako (12S1 3.1.1: Daharasutta)
eko attavasī khippaṃ, pavisissāmi kānanaṃ (19Th1 10.1.2: Ekavihāriyattheragāthā)
§642 (588): I ya ta ma ki e sāna’mantassaro dīghaṃ kvaci du sa ssa guṇaṃ do raṃ sakkhī ca (lengthened pronoun + disa, risa, dikkha, dī: īdiso, tādiso, kīdiso) apavada Section titled “§642 (588): I ya ta ma ki e sāna’mantassaro dīghaṃ kvaci du sa ssa guṇaṃ do raṃ sakkhī ca (lengthened pronoun + disa, risa, dikkha, dī: īdiso, tādiso, kīdiso) apavada ”
option
before
from
operation
to
after
context
i ya ta ma ki e sānaṃ antassaro
(āpajjate)
dīghaṃ
(dusassa)
(sabbanāmānaṃ)
kvaci
dusassa (ukāro)
(āpajjate)
guṇaṃ
(dusassa) do
(āpajjate)
raṃ
ca
(dusassa antassa) sassa
(ādesā)
sa|kkha|ī
(yathāsambhavaṃ)
the final vowel of i, ya, ta, ma, ki, e, sa
(undergoes)
lengthening
(before dusa)
(pronouns)
sometimes
the u of dusa
(undergoes)
guṇa
the d of dusa
(becomes)
r
and
the final s of dusa
(replaced by)
sa | kkha | ī(as each word allows)
The sutta is i ya ta ma ki e sānaṃ anta-ssaro dīghaṃ, kvaci dusassa guṇaṃ, do raṃ, sa kkha ī ca, and it describes one family of words, the correlatives of likeness: “such as this”, “such as which”, “such as that”, “such as me”, “of what kind”, “such as this [near]”, “of the same kind”. The first member is a pronoun in a clipped shape that the vutti simply lists — i for ima, ya, ta, ma for amha, ki for kiṃ, e for eta, sa for samāna25 ī-, yā-, tā-, mā-, kī-, e- (already long), sā-; the Padarūpasiddhi (588) has each clipping made nipātanena, by fiat. The second member is the root the vutti calls dusa, “to see” — the disa of §471 (483): Disassa passa dissa dakkhā vā , cited here with u as Sanskrit dṛś might suggest — with the vanishing suffix kvi of §639 (585): Kvilopo ca : “one sees (passati) him like this one” (imamiva naṃ passati) is īdiso. dusassa guṇaṃ is “the u of dusa takes guṇa”, by which the vutti means the vowel change that gives disa; do raṃ, “r for its d” (īriso, tāriso); sa kkha ī ca, “and sa, kkha, ī for its [final] s” — the shapes -disa, -dikkha, -dī — yathāsambhavaṃ, as each word allows. The option marker kvaci restricts: the changes to the root are not general — tādiso stands beside tāriso, tādikkho, tādī, and no other root is touched. The ca has a second job, which the vutti’s last paragraph states: it extends the kvaci to the lengthening itself, so that “the final vowel of those same words is long only in some places” — idiso, sadiso, sariso, sarikkho keep the short vowel beside īdiso, sādiso, sāriso. The vutti closes the rule statement with Ete saddā sakena sakena nāmena yathānuparodhena buddhasāsane pacchā puna nippajjante, “these words are then formed [as they stand], each under its own name, as the Buddha’s dispensation admits them”: canonical usage settles which shapes exist. The Padarūpasiddhi reads the sutta with disassa guṇaṃ and takes guṇa as “subordinate member”, the pronoun being lengthened when it stands as the standard of comparison (upamānupapada) before disa; by its ca it adds tumhādiso, khandhādisā, with a full noun as first member.
Iya ta ma ki e sa iccetesaṃ sabbanāmānamanto saro dīghamāpajjate, kvaci dusa iccetassa dhātussa ukāro guṇamāpajjate, dakāro rakāramāpajjate, dhātvantassa sassa ca sa kkha ī iccete ādesā honti yathāsambhavaṃ. Ete saddā sakena sakena nāmena yathānuparodhena buddhasāsane pacchā puna nippajjante.
Imamiva naṃ passatīti īdiso, yamiva naṃ passatīti yādiso, tamiva naṃ passatīti tādiso, mamiva naṃ passatīti mādiso, kimiva naṃ passatīti kīdiso, etamiva naṃ passatīti ediso, samānamiva naṃ passatīti sādiso. Imamiva naṃ passatīti īriso, yamiva naṃ passatīti yāriso, tamiva naṃ passatīti tāriso, mamiva naṃ passatīti māriso, kimiva naṃ passatīti kīriso, etamiva naṃ passatīti eriso, samānamiva naṃ passatīti sāriso. Imamiva naṃ passatīti īdikkho, yamiva naṃ passatīti yādikkho, tamiva naṃ passatīti tādikkho, evaṃ mādikkho, kīdikkho, edikkho, sādikkho. Īdī, yādī, tādī, mādī, kīdī, edī, sādī.
Caggahaṇena tesameva saddānaṃ iyaiccevamādīnamanto ca saro kvaci dīghatthamāhu. Īdikkho, yādikkho, tādikkho, mādikkho, kīdikkho, edikkho, sādikkho. Idiso, sadiso, sariso, sarikkho.
The final vowel of the pronouns i (ima), ya, ta, ma (amha), ki (kiṃ), e (eta) and sa (samāna) is lengthened [before dusa]; in some places the u of the root dusa takes guṇa, its d becomes r, and its final s is replaced by sa, kkha and ī, as each word allows. These words are then formed as they stand, each under its own name, as the Buddha’s dispensation admits them.
By the word ca, [the teachers] say that the final vowel of those same words i, ya and so on is long [only] in some places.
option
before
from
operation
to
after
context
ca
bhyādīhi, mati budhi pūjādīhi
(dhātūhi)
(paccayo hoti)
tto
and
after bhī and the like, and after the mati, budhi and pūjā groups
(roots)
(a suffix is used)
tta
Bhyādīhi is bhī + ādīhi with the ī made y before the vowel (§21 (21): Ivaṇṇo yaṃ navā ); the vutti’s members of that class are bhī, supa, mida. mati budhi pūjādīhi names three further classes by a representative noun each: mati, roots of thinking and intending (saṃ + mana, saṃ + kappa, saṃ + pada, ava + dhara), budhi, roots of knowing (budha, i, vida, takka), and pūjā, roots of honouring (pūja, cāya, māna, ci, vanda, sakkāra) — the Padarūpasiddhi (635) says matyādayo icchatthā, budhiādayo ñāṇatthā, and has the Sanskrit rule matibuddhipūjārthebhyaś ca behind it. tto is the participle suffix tta of §625 (605): Bhāvakammesu kiccattakkhatthā . Its point is time: §556 (622): Bhāvakammesu ta gives ta in the action and the object for the past only (atīte kāle), whereas after these roots the participle is not tied to the past — the vutti glosses each word of the mati and pūjā groups twice, once with a present passive (saṃkappīyate, pūjīyate) and once with a past (saṃkappīyittha, pūjīyittha), and the bhī and budhi words with a participle of necessity (bhāyitabbo, bujjhitabbo): sammato, “esteemed”, buddho, “who knows”, vidito, “known”, hold for all times. The Padarūpasiddhi adds that the words nonetheless keep to bhāva and kamma, since §625 says so. By saying ca the three groups are joined to bhī and the like; there is no option marker.
Bhīiccevamādīhi dhātūhi, mati. Budhi pūjādito ca tta paccayo hoti.26
Bhāyitabboti bhīto, supitabboti sutto, mijjitabbo sinehetabboti mitto, sammannitabboti sammato, saṃ suṭṭhu mānitabbo pūjetabboti sammato, sammānīyitthāti sammato, saṃkappīyateti saṅkappito, saṃkappīyitthāti saṅkappito, sampādīyateti sampādito, sampādīyitthāti sampādito, avadhārīyateti avadhārito, avadhārīyitthāti avadhārito, bujjhitabbo ñātabboti buddho, ajjhayitabboti ito, etabbo gantabboti ito, viditabbo ñātabboti vidito, takkīyateti takkito, pūjīyateti pūjito, pūjīyitthāti pūjito, apacāyitabboti apacāyito, mānitabbo pūjetabboti mānito, apacīyateti apacito, vandīyateti vandito, vandīyitthāti vandito, sakkarīyateti sakkārito, sakkarīyitthāti sakkārito.
After the roots bhī and the like, and after the roots of the mati, budhi and pūjā classes, the suffix tta is used.
After bhī and the like:
lemma
inflected
meaning
🚹①⨀(√bhī + tta)
bhīto
“to be feared (bhāyitabbo)”: frightened
🚹①⨀(√supa + tta)
sutto
“to be slept (supitabbo)”: asleep
🚹①⨀(√mida + tta)
mitto
“to be made affectionate (mijjitabbo sinehetabbo)”: a friend
After the mati class, thinking and intending:
lemma
inflected
meaning
🚹①⨀(saṃ + √mana + tta)
sammato
“to be agreed upon (sammannitabbo)”: authorized, approved
🚹①⨀(saṃ + √māna + tta)
sammato
“to be well honoured (mānitabbo pūjetabbo)”, or “was honoured (sammānīyittha)”: esteemed
🚹①⨀(saṃ + √kappa + tta)
saṅkappito
“is intended (saṃkappīyate)”, or “was intended”: intended
🚹①⨀(saṃ + √pada + ṇe + tta)
sampādito
“is accomplished (sampādīyate)”, or “was accomplished”: accomplished
🚹①⨀(ava + √dhara + ṇe + tta)
avadhārito
“is ascertained (avadhārīyate)”, or “was ascertained”: ascertained
After the budhi class, knowing:
lemma
inflected
meaning
🚹①⨀(√budha + tta)
buddho
“to be known, to be understood (bujjhitabbo ñātabbo)”: the Awakened One
🚹①⨀(adhi + √i + tta)
ito
“to be studied (ajjhayitabbo)”: studied
🚹①⨀(√i + tta)
ito
“to be gone to (etabbo gantabbo)”: gone
🚹①⨀(√vida + tta)
vidito
“to be known (viditabbo ñātabbo)”: known
🚹①⨀(√takka + tta)
takkito
“is reasoned (takkīyate)”: reasoned
After the pūjā class, honouring:
lemma
inflected
meaning
🚹①⨀(√pūja + tta)
pūjito
“is honoured (pūjīyate)”, or “was honoured”: honoured
🚹①⨀(apa + √cāya + tta)
apacāyito
“to be revered (apacāyitabbo)”: revered
🚹①⨀(√māna + tta)
mānito
“to be honoured (mānitabbo pūjetabbo)”: esteemed
🚹①⨀(apa + √ci + tta)
apacito
“is revered (apacīyate)”: revered
🚹①⨀(√vanda + tta)
vandito
“is saluted (vandīyate)”, or “was saluted”: saluted
🚹①⨀(√sakkāra + tta)
sakkārito
“is honoured (sakkarīyate)”, or “was honoured”: honoured
sammato loses the final n of mana before ta by §586 (600): Gama khana hana ramādīnamanto (as mato, mati); buddho makes ta into dha after the dh of budha by §576 (607): Dha ḍha bha he hi dhaḍḍhā ca ; sutto doubles the t and drops the p of supa like the gupa words of §580 (630): Gupādīnañca ; the rest insert i by §605 (547): Yathāgamamikāro .
saṃ + mana + ta
rule
→
saṃ + ma + na + ta
§586
→
sa(ṃ→m)mata + (si→o)
§31, §104
→
sammato
budha + ta
rule
→
budh + a + ta
§83
→
budh + (ta→dha)
§576
→
bu(dh→d)dha + (si→o)
§29, §104
→
buddho
disvāna bhīto aṭṭhāsi (2V 1.5.9.1: Antepurasikkhāpada)
sammato saṃghena āyasmā dabbo mallaputto senāsanapaññāpako ca bhattuddesako ca (1V 1.2.8: Duṭṭhadosasikkhāpada)
sakkato garukato mānito pūjito apacito (1V 1.1.4: Catutthapārājikasikkhāpada)
§644 (661): Vepu sī dava vamu ku dā bhū hvādīhi thu ttima ṇimā nibbatte (thu, ttima, ṇima, “produced by”, after vepu, sī, dava, vamu, ku, dā, bhū, hu etc.) apavada Section titled “§644 (661): Vepu sī dava vamu ku dā bhū hvādīhi thu ttima ṇimā nibbatte (thu, ttima, ṇima, “produced by”, after vepu, sī, dava, vamu, ku, dā, bhū, hu etc.) apavada ”
option
before
from
operation
to
after
context
vepu sī dava vamu ku dā bhū hvādīhi
(dhātūhi)
(paccayā honti)
thu|ttima|ṇimā
nibbatte (yathāsambhavaṃ)
after vepu, sī, dava, vamu, ku, dā, bhū, hu and the like
(roots)
(suffixes are used)
thu | ttima | ṇimain the sense “produced by” (as each allows)
hvādīhi is hu + ādīhi, the u becoming v before the vowel (§18 (20): Vamodudantānaṃ ); the vutti spells it hu iccevamādīhi. nibbatte is “in the sense of what is produced (nibbatta)”: each word names what comes of the action its root denotes — vepanaṃ vepo, tena nibbatto vepathu, “trembling is vepa; what is produced by it is vepathu, a tremor”. yathāsambhavaṃ, “as each allows”, distributes the three suffixes: thu after vepu, sī, dava, vamu, ttima after ku, dā, bhū, and ṇima after hu; the Padarūpasiddhi (661) reads the first four roots as one group and pairs the rest with the suffixes in order (yathākkamaṃ). The roots show the small changes of usage (§517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ): an a inserted before thu (or, the Padarūpasiddhi suggests, the suffix read as athu), ku standing for kara (kutti is karaṇaṃ), the ā of dā shortened, bhū strengthened in bhottimaṃ; in ohāvimaṃ the prefix ava becomes o by §50 (45): O avassa and the ṇ of ṇima strengthens hu to ho, which becomes āv before the vowel (§621 (553): Kāritaṃ viya ṇānubandho , §515 (541): Te āvāyā kārite ). The heading is kept as the CST’s vutti section prints it: its sutta list has bhūtvādīhi, but the vutti’s hu and the Padarūpasiddhi’s hvādito confirm hvādīhi; thu ttima ṇimā against the list’s thuttima ṇimā is a matter of spacing. No option marker. None of the eight words occurs in the Tipiṭaka; the thu words are the Sanskrit nouns in -athu (vepathu, vamathu), the ttima and ṇima words those in -tima and -ima (kṛttima, dattima).
Vepu sī dava vamu ku dā bhū huiccevamādīhi dhātūhi yathāsambhavaṃ thu ttima ṇimapaccayā honti nibbattatthe.
Vepanaṃ vepo, tena nibbatto vepathu, sayanaṃ sayo, tena nibbatto sayathu, davanaṃ davo, tena nibbatto davathu27
After the roots vepu, sī, dava, vamu, ku, dā, bhū, hu and the like, as each allows, the suffixes thu, ttima and ṇima are used in the sense of what is produced [by the action].
lemma
inflected
meaning
🚹①⨀(√vepu + thu)
vepathu
“trembling (vepanaṃ) is vepa; what is produced by it”: a tremor
🚹①⨀(√sī + thu)
sayathu
“lying is saya; what is produced by it”: sleep
🚹①⨀(√dava + thu)
davathu
“burning is dava; what is produced by it”: fever, heat
🚹①⨀(√vamu + thu)
vamathu
“vomiting is vama; what is produced by it”: vomit
🚻①⨀(√ku + ttima)
kuttimaṃ
“kutti is making; what is produced by it”: made, artificial
🚻①⨀(√dā + ttima)
dattimaṃ
“dā is giving; what is produced by it”: what comes of giving
🚻①⨀(√bhū + ttima)
bhottimaṃ
“bhū is being; what is produced by it”: what comes of being
🚻①⨀(ava + √hu + ṇima)
ohāvimaṃ
“avahu is pouring down; what is produced by it”
vepu + thu
rule
→
vep + (a) + thu
§517 (the u is Kaccāyana’s marker)
→
vepathu + si
§220
→
vepathu
ava + hu + ṇima
rule
→
(ava→o) + hu + ṇima
§50
→
o + h(u→o) + ṇima
§621, §483, §523
→
o + h(o→āv) + ima
§515
→
ohāvima + (si→aṃ)
§219
→
ohāvimaṃ
option
before
from
operation
to
after
context
namhi (paṭisedhayutte)
(dhātūhi)
(paccayo hoti)
āni
akkose
when the negative na is present
(after a root)
(a suffix is used)
āniin reproach
namhāni is namhi āni, the i lost before the ā (§12 (13): Sarā sare lopaṃ ). akkose is “in [the sense of] reproach, abuse”; namhi paṭisedhayutte, “when [the word] is joined with the prohibitive na”, means that the suffix is used only in a compound with the negative, whose na becomes a by §333 (344): Attaṃ nassa tappurise . The word so made is an imprecation: agamāni te jamma desaṃ, “no going to the region for you, wretch!”, with te the fourth form of tumha and jamma the vocative of contempt; the Padarūpasiddhi (662) construes it as a sentence, “the region is not to be gone to by you, wretch” (na gamitabbo te jamma deso), and derives the word by adding āni, treating the result as a noun and compounding it with na. The rule is Pāṇini’s ākrośe nañy aniḥ (3.3.112, akaraṇis te vṛṣala). The ṇ of akarāṇi is that of §549 (550): Rahādito ṇa after the r of kara. No option marker. The two counter-examples remove the negative and the reproach in turn, and in each the ordinary action noun in ti (§553 (599): Itthiyamatiyavo vā ) takes the place of āni.
Akkosaiccetasmiṃ atthe namhi paṭisedhayutte ānipaccayo hoti dhātūhi.
Na gamitabbaṃ agamāni te jamma desaṃ, na kattabbaṃ akarāṇi te jamma kammaṃ.
Namhīti kimatthaṃ? Vipatti te jamma, vikati te jamma.
Akkoseti kimatthaṃ? Na gantabbā agati te.
In the sense of reproach (akkosa), when [the word] is joined with the negative na, the suffix āni is added to a root.
agamāni te jamma desaṃ
akarāṇi te jamma kammaṃ
The vutti gives the sense of each with a participle of necessity: na gamitabbaṃ, “it is not to be gone to”, na kattabbaṃ, “it is not to be done” — “you shall not go to the region, wretch!”, “you shall not do the deed, wretch!”.
na + kara + āni
rule
→
(na→a) + kar + a + āni
§333, §83
→
akar + ā(n→ṇ)i
§549
→
akarāṇi + si
§220
→
akarāṇi
Neither word is attested in the Tipiṭaka; the vocative of abuse is:
adhammena tuvaṃ jamma, brahmadattassa kujjhasi (22J 16.1.10: Gandhatindukajātaka)
By saying akkose (in reproach) the suffix is not used when the negative is present but no abuse is meant: na gantabbā agati te, “there is no going for you”, is a plain statement, and the word is agati, with ti.
lemma
inflected
meaning
🚺①⨀(na + √gamu + ti)
agati te
there is no going for you; you have no access
yattha agati nevāpikassa ca nevāpikaparisāya ca (9M 3.5: Nivāpasutta)
option
before
from
operation
to
after
context
ekādito
sakissa
(ādeso)
kkhattuṃ
after eka and the like
sakiṃ (“once”)(replaced by)
kkhattuṃ
ekādito is “after eka and the like”, the numerals eka, dvi, ti, catu and the rest; sakissa is the sixth form of sakiṃ, the uninflected word “once”, and kkhattuṃ (Sanskrit kṛtvas) is the suffix that stands in its place, so that eka + sakiṃ “one time” is ekakkhattuṃ. The vutti glosses the sense: ekassa padatthassa sakiṃ vāraṃ, “one occurrence (sakiṃ vāraṃ) of one thing”; dvinnaṃ padatthānaṃ sakiṃ vāraṃ, “one occurrence of two things”, that is “twice”, and so on to ten, and Iccevamādayo saddā yojetabbā, “such words are to be formed likewise”. The result is again uninflected, an adverb of repetition; the suffix is written with its initial k doubled, so that no doubling rule is needed after the numeral’s final vowel (chakkhattuṃ from cha). The Padarūpasiddhi (419) places the rule among the numeral taddhitas, immediately after §392 (418): Dvādito ko’nekattheca , words it “after a numeral, in the sense of ‘times’ (vāra), kkhattuṃ in place of sakiṃ”, and adds satakkhattuṃ, sahassakkhattuṃ, bahukkhattuṃ, katikkhattuṃ. No option marker: with a numeral sakiṃ does not appear, and ekakkhattuṃ itself is not found in the Tipiṭaka, which uses sakiṃ for “once” and the kkhattuṃ words from dvikkhattuṃ up.
Ekādito sakissa kkhattuṃ hoti.
Ekassa padatthassa sakiṃ vāraṃ ekakkhattuṃ, dvinnaṃ padatthānaṃ sakiṃ vāraṃ dvikkhattuṃ, tiṇṇaṃ padatthānaṃ sakiṃ vāraṃ tikkhattuṃ, evaṃ catukkhattuṃ, pañcakkhattuṃ, chakkhattuṃ, sattakkhattuṃ, aṭṭhakkhattuṃ, navakkhattuṃ, dasakkhattuṃ. Iccevamādayo saddā yojetabbā.
After eka and the other [numerals], kkhattuṃ stands in place of sakiṃ (“once”).
lemma
inflected
meaning
🔼(eka + kkhattuṃ)
ekakkhattuṃ
once
🔼(dvi + kkhattuṃ)
dvikkhattuṃ
twice
🔼(ti + kkhattuṃ)
tikkhattuṃ
three times
🔼(catu + kkhattuṃ)
catukkhattuṃ
four times
🔼(pañca + kkhattuṃ)
pañcakkhattuṃ
five times
🔼(cha + kkhattuṃ)
chakkhattuṃ
six times
🔼(satta + kkhattuṃ)
sattakkhattuṃ
seven times
🔼(aṭṭha + kkhattuṃ)
aṭṭhakkhattuṃ
eight times
🔼(nava + kkhattuṃ)
navakkhattuṃ
nine times
🔼(dasa + kkhattuṃ)
dasakkhattuṃ
ten times
ti + sakiṃ
rule
→
ti + (sakiṃ→kkhattuṃ)
§646
→
tikkhattuṃ
rattiyā paṭhamaṃ yāmaṃ tikkhattuṃ saddamanussāvehi (1V 1.2.6: Kuṭikārasikkhāpada)
pañcakkhattuṃ codetvā dvikkhattuṃ ṭhātabbaṃ (1V 1.4.1.10: Rājasikkhāpada)
bhagavato kāyaṃ sattakkhattuṃ bhogehi parikkhipitvā (3V 1.3: Mucalindakathā)
§647 (663): Sunassunassoṇa vānuvānūnunakhunānā (soṇo, svāno, suvāno, sūno, sunakho, suno, sā, sāno: the shapes of suna, “dog”) apavada Section titled “§647 (663): Sunassunassoṇa vānuvānūnunakhunānā (soṇo, svāno, suvāno, sūno, sunakho, suno, sā, sāno: the shapes of suna, “dog”) apavada ”
option
before
from
operation
to
after
context
sunassa unassa
(ādesā)
oṇa|vāna|uvāna|ūna|unakha|una|ā|ānā
the una of suna
(replaced by)
oṇa | vāna | uvāna | ūna | unakha | una | ā | āna
The sutta is sunassa unassa oṇa-vāna-uvāna-ūna-unakha-una-ā-ānā: eight replacements for the una of suna, “dog”, each of which the vutti shows in a word. suna is a nominal base (pāṭipadika, as in §630 (654): Masussa sussa cchara ccherā ), though the vutti’s gloss derives it from su, “to hear” — sāmikassa saddaṃ suṇāti, “it hears its master’s voice”. Among the replacements is una itself, so that suno, the base with si made o, counts as one of the forms; ā and āna (sā, sāno) are the nominative and the stem of the Sanskrit śvan taken over as Pāli. The heading is kept as the CST’s vutti section prints it, Sunassunassoṇa vānuvānūnunakhunānā, which matches the vutti’s list exactly; the CST’s sutta list has Sunassunasso ṇa vānuvānūnanakhunānā, dropping the u of unakha, and the Padarūpasiddhi (663) — which confirms the number — has a different list, oṇa vāna uvāna una unakha uṇa ā āna, with suno, suṇo for Kaccāyana’s sūno, suno. No option marker: all eight words are made. §648 (664): Taruṇassa susu ca and §649 (665): Yuvassuvassuvuvānunūnā treat two more nominal bases in the same way.
Suna iccetassa pāṭipadikassa unassa oṇa vāna uvāna ūna unakha una ā ānādesā honti.
Sāmikassa saddaṃ suṇātīti soṇo, sāmikassa saddaṃ suṇātīti svāno, evaṃ suvāno, sūno, sunakho, suno, sā, sāno.
The una of the nominal base (pāṭipadika) suna is replaced by oṇa, vāna, uvāna, ūna, unakha, una, ā and āna.
option
before
from
operation
to
after
context
ca
taruṇassa
(ādeso)
susu
and
the base taruṇa
(replaced by)
susu
taruṇa, “young, tender”, is a nominal base (pāṭipadika) like the suna of §647 (663): Sunassunassoṇa vānuvānūnunakhunānā , and here the whole of it is replaced by susu, a stem in u whose si is elided by §220 (74): Sesato lopaṃ gasipi . By saying ca the replacement is added beside the base rather than put in its place: the Padarūpasiddhi (664) glosses the ca as aniyamattha, “not restricting” — susu, taruṇo vā, “susu, or taruṇo” — so that taruṇo remains in use and the rule opens an option without writing vā. The example is the stock description of a young man in the suttas, daharo … susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā, “young, a youth with black hair, endowed with the blessing of youth, in the first stage of life”, where the CST often prints susukāḷakeso as one word. §649 (665): Yuvassuvassuvuvānunūnā treats yuva, the other word for a young man, in the same way.
Taruṇaiccetassa pāṭipadikassa susu ādeso hoti.
Susu kāḷakeso.
The nominal base (pāṭipadika) taruṇa is replaced by susu.
lemma
inflected
meaning
🚹①⨀(taruṇa → susu)
susu kāḷakeso
young, black-haired
taruṇa
rule
→
(taruṇa→susu)
§648
→
susu + si
§220
→
susu
daharo tvaṃ, bhikkhu, pabbajito susu kāḷakeso, bhadrena yobbanena samannāgato (12S1 1.2.10: Samiddhisutta)
samaṇo khalu, bho, gotamo daharova samāno yuvā susukāḷakeso (6D 4.3: Buddhaguṇakathā)
option
before
from
operation
to
after
context
yuvassa uvassa (pāṭipadikassa)
(ādesā)
uva|uvāna|una|ūnā
the uva of the nominal stem yuva
(replaced by)
uva|uvāna|una|ūna
Yuvassuvassuvuvānunūnā resolves to yuvassa uvassa uva-uvāna-una-ūnā: “of yuva, of its uva: uva, uvāna, una, ūna”. pāṭipadikassa (“of the nominal stem”, a stem as opposed to a root) and ādesā (“replacements”) are supplied by the vutti, exactly as in the two rules before it, §647 (663): Sunassunassoṇa vānuvānūnunakhunānā , which replaces the una of suna, and §648 (664): Taruṇassa susu ca , which replaces the whole of taruṇa; the three rules together settle the words for “dog”, “boy” and “youth”. The four replacements give four stems: yuva (the first replacement, uva for uva, changes nothing and is listed so that the plain stem stays available), yuvāna, yuna and yūna. Their first form singular then follows the noun rules: si becomes ā after yuva by §152 (136): Pumantassā simhi , whose anta the Rūpasiddhi extends from puma to yuva and maghava, and o after the three stems in a by §104 (66): So . There is no option marker; the option lies in the plurality of replacements, all four of which the vutti presents as good forms.
Yuva iccetassa pāṭipadikassa uvassa uvauvāna unaūnādesā honti.
Yuvā, yuvāno, yuno, yūno.
The uva of the nominal stem yuva (“young”; “a youth”) is replaced by uva, uvāna, una and ūna.
option
before
from
operation
to
after
context
(dhātūhi)
(paccayā honti)
ṇvādayo
kāle vattamānātīte
(after roots)
(suffixes are added)
ṇu and the restin present and past time
vattamānātīte is vattamāna + atīte, “in present [and] past [time]”, and ṇvādayo is ṇu + ādayo, “ṇu and the rest”, which the vutti spells out as ṇu, yu and ta. Kāle (“in time”) stands in the sutta itself, as it does in the governing rule §413 (427): Kāle of the Ākhyāta chapter. This rule and the five that follow sort the uṇādi suffixes by time: §650 gives the suffixes of present and past time, §651 (647): Bhavissati gamādīhi ṇī ghiṇa to §655 (650): Sese ssaṃ ntumānānā those of the future, bhavissati being carried through them. It answers §550 (546): Ṇādayo tekālikā , which makes the kita suffixes ṇa and the rest valid for all three times: the uṇādi ṇu, yu, ta are confined to two, and the vutti therefore glosses each word twice, with a past and a present verb (akāsi, karotīti kāru). The ṇ of ṇu is a marker: it is elided and causes vuddhi of the root vowel as a causative sign would (§621 (553): Kāritaṃ viya ṇānubandho ), so kara + ṇu is kāru. The yu of this rule is not turned into ana — §622 (570): Anakā yu ṇvūnaṃ governs the kita yu — so vā + yu is simply vāyu; the vutti glosses the root vā (of vāyati, “blows”, which the root list of the Dhātupāṭha gives in the sense of going) by its meaning, agacchi, gacchatīti. The ta is the participle suffix of §555 (612): Atīte tatavantutāvī and §556 (622): Bhāvakammesu ta , here allowed a present sense as well: bhūtaṃ, “what is” as much as “what has been”. No option marker: the rule is a plain assignment of the three suffixes to the two times.
Kāle vattamānatthe ca atītatthe ca ṇu yu tapaccayā honti.
Akāsi, karotīti kāru28
In the sense of present time and of past time, the suffixes ṇu, yu and ta are added [to a root].
option
before
from
operation
to
after
context
gamādīhi (dhātūhi)
(paccayā honti)
ṇī|ghiṇa
bhavissati (kāle)
after gamu and the like
(suffixes are added)
ṇī|ghiṇin the future sense
bhavissati (“it will be”) names future time by a finite verb, as §421 (473): Anāgate bhavissantī names the future ending set; the vutti glosses it bhavissatikālatthe, “in the sense of future time”, and it is carried down through §652–§655. gamādīhi are the roots gamu (“go”), bhaja (“resort to”), su (“flow”) and ṭhā (“stand”), the list being open (iccevamādīhi). ṇī is the habitual-agent suffix of §532 (590): Tassīlādīsu ṇītvāvī ca (kārī, “one whose way is to do”), here with the sense turned to the future — the vutti’s gloss is āyatiṃ gamituṃ sīlaṃ yassa, “he whose way it will be to go”. ghiṇa is the suffix i with two markers, gh and ṇ, both elided, so that passāvi and paṭṭhāyi end in a short i.29 ṇ of both suffixes causes vuddhi by §621 (553): Kāritaṃ viya ṇānubandho : gam becomes gām, bhaj bhāj, su so and then sāv by §515 (541): Te āvāyā kārite , and ṭhā takes āya by §593 (564): Ākārantānamāyo . The j of bhāj is not turned into g: the Rūpasiddhi reads §618 (571): Na ka gattaṃ ca jāṇvumhi as blocking §640 (0): Sacajānaṃ kagā ṇānubandhe here. No option marker.
Bhavissatikālatthe gamu bhaja su ṭhāiccevamādīhi dhātūhi ṇī ghiṇa paccayā honti.
Āyatiṃ gamituṃ sīlaṃ yassa, so hotīti gāmī, āyatiṃ bhajituṃ sīlaṃ yassa, so hotīti bhājī, āyatiṃ passavituṃ30
In the sense of future time, after the roots gamu (“go”), bhaja (“resort to”), su (“flow”), ṭhā (“stand”) and the like, the suffixes ṇī and ghiṇ are added.
option
before
from
operation
to
after
context
(dhātūhi)
(paccayā honti)
ṇvu|tavo
kriyāyaṃ (bhavissatikāle)
(after roots)
(suffixes are added)
ṇvu|tuwhen an action [is the purpose] (in the future sense)
kriyāyaṃ is the seventh form of kriyā (“action”): “when there is an action” — that is, when the action of the root is undertaken for the sake of another action, as the Rūpasiddhi glosses it (kiriyatthāyaṃ). tavo is tu in the first form plural, paired with ṇvu; both are the agent suffixes of §527 (568): Sabbato ṇvu tvāvī vā (kārako, kattā), and bhavissatikāle continues from §651 (647): Bhavissati gamādīhi ṇī ghiṇa . The agent noun so formed names a person as about to do something: kārako vajati, “the doer goes”, means “he goes in order to do it”, and the vutti shows this by the reported thought karissanti, “[thinking] ‘I shall do it’”. The rules §651–§655 are the Kaccāyana’s counterpart of Pāṇini’s rules on the future in the sense of purpose (3.3.10–13). ṇvu becomes aka by §622 (570): Anakā yu ṇvūnaṃ with vuddhi from its ṇ (§621); before tu the r of kara would become t (§619 (573): Karassa ca tattaṃ tusmiṃ ), and bhuja gives bhottu by the same assimilation and the vuddhi of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . No option marker.
Kriyāyamatthe ṇvu tu iccete paccayā honti bhavissatikāle.
‘‘Karissa’’nti kārako vajati, ‘‘bhuñjissa’’nti bhottā vajati.
When [the action of the root is undertaken for the sake of] an action (kriyā), the suffixes ṇvu and tu are added [to the root] in the sense of future time.
option
before
from
operation
to
after
context
bhāvavācimhi
(hoti)
catutthī (vibhatti)
(bhavissatikāle)
with a word expressing an action
(is used)
the fourth form ④
(in the future sense)
bhāvavācī is a word that expresses bhāva, the bare action: the action nouns pāko (“cooking”), bhogo (“eating”), naccaṃ (“dancing”) that the vutti forms with the ṇa of §529 (580): Bhāve ca (paccate, pacanaṃ vā pāko, exactly as that rule’s vutti puts it). bhavissatikāle continues from §651 (647): Bhavissati gamādīhi ṇī ghiṇa : the action is one still to be done, the purpose of the going. Elsewhere the fourth form marks the sampadāna, the one for whom something is done (§293 (85, 301): Sampadāne catutthī ); this rule extends it to the purpose: pākāya vajati, “he goes for cooking”, that is, in order to cook (the Rūpasiddhi: pacituṃ gacchatīti attho). The ④⨀ inflection sa takes the shape āya after a stem in a by §109 (304): Āya catutthekavacanassatu . It is the only rule of the chapter that prescribes an inflection rather than a suffix, and the Rūpasiddhi accordingly numbers it among the kāraka rules (306). No option marker.
Bhāvavācimhi catutthīvibhatti hoti bhavissatikāle,
Pacissate, pacanaṃ vā pāko, pākāya vajati.
Bhuñjissate, bhojanaṃ vā bhogo, bhogāya vajati.
Naccissate, naccanaṃ vā naccaṃ, naccāya vajati.
With a word that expresses an action (bhāva), the fourth form ④ is used in the sense of future time [to express the purpose of another action].
In each sentence the action noun carries the sense of purpose and stands in the fourth form singular ④⨀; vajati is “he goes”.
lemma
inflected
meaning
🚹④⨀(√paca + ṇa)
pacissate, pacanaṃ vā pāko, pākāya vajati
“it will be cooked”, or “cooking”: pāko; he goes for cooking, to cook
🚹④⨀(√bhuja + ṇa)
bhuñjissate, bhojanaṃ vā bhogo, bhogāya vajati
“it will be eaten”, or “eating”: bhogo; he goes for eating, to eat
🚻④⨀(√naṭa + ta)
naccissate, naccanaṃ vā naccaṃ, naccāya vajati
“it will be danced”, or “dancing”: naccaṃ; he goes for dancing, to dance
paca + ṇa
rule
→
p + (a→ā) + (c→k) + (ṇ + a)
§621, §623, §523
→
pāk + (a + a)
§83
→
pāka + (sa→āya) (④⨀)
§109
→
pākāya
bhuja + ṇa
rule
→
bh + (u→o) + (j→g) + (ṇ + a)
§621, §623, §523
→
bhog + (a + a)
§83
→
bhoga + (sa→āya) (④⨀)
§109
→
bhogāya
naccaṃ is naṭa + ta with ta replaced by cca, one of the irregular formations that §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti lists (naṭadhātuto tapaccayassa cca ṭṭādesā). The fourth form of purpose after an action noun is common, though not with vajati:
pañcasu kāmaguṇesu bhogāya cittaṃ namati (16A5 3.5.8: Sappurisadānasutta)
option
before
from
operation
to
after
context
kammani (upapade)
(dhātūhi)
(paccayo hoti)
ṇo
(bhavissatikāle)
with the object as the preceding word
(after a root)
(suffix is added)
ṇa(in the future sense)
kammani is the seventh form of kamma, the object; the vutti adds upapade, “as the preceding word”: the object of the root stands as the first member of the compound, as in kammakāro, “one who does work”. bhavissatikāle continues from §651 (647): Bhavissati gamādīhi ṇī ghiṇa . The suffix is the ṇa of §524 (561): Dhātuyā kammādimhi ṇo , which forms the same compounds for all three times (§550 (546): Ṇādayo tekālikā ); this rule gives it the sense of purpose in the future, nagarakāro vajati, “the city-builder goes” — he goes to build a city — and the vutti pairs each compound with the future verb it stands for (nagaraṃ karissati). The ṇ is a marker for vuddhi (§621 (553): Kāritaṃ viya ṇānubandho ): kāra, lāva (with o → āva by §515 (541): Te āvāyā kārite ), vāpa; the roots in ā take āya by §593 (564): Ākārantānamāyo , dāya, pāya. No option marker.
Kammani upapade ṇapaccayo hoti bhavissatikāle.
Nagaraṃ karissati nagarakāro vajati, sāliṃ lāvissati sālilāvo vajati, dhaññaṃ vapissati dhaññavāpo vajati, bhogaṃ dadissati bhogadāyo vajati, sindhuṃ pivissati sindhupāyo vajati.
When the object (kamma) stands as the preceding word (upapada), the suffix ṇa is added [to the root] in the sense of future time.
In each pair the first sentence is the future verb with its object in the second form ②⨀ (nagaraṃ karissati, “he will build a city”), the second the compound that replaces it, in the first form ①⨀ as the subject of vajati, “he goes”.
lemma
inflected
meaning
🚹①⨀(nagara + √kara + ṇa)
nagaraṃ karissati nagarakāro vajati
“he will build a city”: the city-builder goes, i.e. he goes to build a city
🚹①⨀(sāli + √lū + ṇa)
sāliṃ lāvissati sālilāvo vajati
“he will reap the rice”: the rice-reaper goes, to reap rice
🚹①⨀(dhañña + √vapa + ṇa)
dhaññaṃ vapissati dhaññavāpo vajati
“he will sow grain”: the grain-sower goes, to sow grain
🚹①⨀(bhoga + √dā + ṇa)
bhogaṃ dadissati bhogadāyo vajati
“he will give wealth”: the wealth-giver goes, to give wealth
🚹①⨀(sindhu + √pā + ṇa)
sindhuṃ pivissati sindhupāyo vajati
“he will drink [from] the river”: the river-drinker goes, to drink from the river
nagara + kara + ṇa
rule
→
nagara + k + (a→ā) + ra + (ṇ + a)
§621, §523
→
nagarakār + (a + a)
§83
→
nagarakāra + (si→o)
§104
→
nagarakāro
sāli + lū + ṇa
rule
→
sāli + l + (ū→o) + (ṇ + a)
§621, §523
→
sāli + l + (o→āv) + a
§515
→
sālilāva + (si→o)
§104
→
sālilāvo
bhoga + dā + ṇa
rule
→
bhoga + d + (ā→āya) + (ṇ + a)
§593, §523
→
bhogadāy + (a + a)
§83
→
bhogadāya + (si→o)
§104
→
bhogadāyo
The five compounds are the vutti’s own stock examples and are not attested in the Tipiṭaka.
option
before
from
operation
to
after
context
(kammūpapade)
(dhātūhi)
(paccayā honti)
ssaṃ|ntu|māna|ānā
sese (bhavissatikāle)
(with the object as the preceding word)
(after roots)
(suffixes are added)
ssaṃ|ntu|māna|ānain the remaining sense (in the future)
sese is “in the remainder”: the future sense that the three rules before this one leave over — not an agent by habit (§651), not the purpose of a going (§652–§654) — which the Rūpasiddhi glosses aparisamattatthe, “where the sense is not yet completed”: the action is impending or under way, “he goes, going to do the work”. bhavissatikāle continues from §651 (647): Bhavissati gamādīhi ṇī ghiṇa and kammūpapade from §654 (649): Kammani ṇo , both supplied by the vutti. The four suffixes are participial: ssaṃ is the future stem ssa of §429 (472): Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe used as a participle (karissaṃ, “about to do”), ntu and māna are the present participle suffixes of §565 (646): Vattamāne mānantā (karonto, kurumāno), and āna is the older middle participle in -āna (karāno), rare in Pāli. The object and the participle do not compound (kammaṃ karissaṃ stays two words; the Rūpasiddhi: sāpekkhattā na samāso). Each root keeps its own conjugational sign before ntu and māna: the o of the tanādi class in karonto (§451 (520): Tanādito oyirā ), the niggahīta of the rudhādi class in bhuñjanto (§446 (509): Rudhādito niggahitapubbañca ), and the u for a and o of kurumāno (§511 (521): Uttamokāro , §512 (522): Karassākāro ca ). No option marker.
Sesaiccetasmiṃ atthe ssaṃ ntu māna āna iccete paccayā honti bhavissatikāle kammūpapade.
Kammaṃ karissati kammaṃ karissaṃ, evaṃ kammaṃ karonto, kammaṃ kurumāno, kammaṃ karāno vajati.
Bhojanaṃ bhuñjissati bhojanaṃ bhuñjissaṃ, evaṃ bhojanaṃ bhuñjanto, bhojanaṃ bhuñjamāno, bhojanaṃ bhuñjāno vajati.
Khādanaṃ khādissati khādanaṃ khādissaṃ, evaṃ khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno vajati.
Maggaṃ carissati maggaṃ carissaṃ, evaṃ maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno vajati.
Bhikkhaṃ bhikkhissati bhikkhaṃ bhikkhissaṃ, evaṃ bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno vajati.
In the remaining sense (sesa) [of future time, where the preceding rules do not apply], the suffixes ssaṃ, ntu, māna and āna are added [to the root] in the sense of future time, when the object stands as the preceding word.
The vutti gives each root with all four suffixes: first the future verb with its object (kammaṃ karissati, “he will do the work”), then the four participles, each with the object in the second form ②⨀ and vajati, “he goes”.
lemma
inflected
meaning
🚹①⨀(√kara + ssaṃ)
kammaṃ karissati kammaṃ karissaṃ vajati
“he will do the work”: he goes, going to do the work
🚹①⨀(√kara + ntu)
kammaṃ karonto vajati
he goes, doing the work
🚹①⨀(√kara + māna)
kammaṃ kurumāno vajati
he goes, doing the work
🚹①⨀(√kara + āna)
kammaṃ karāno vajati
he goes, doing the work
🚹①⨀(√bhuja + ssaṃ)
bhojanaṃ bhuñjissati bhojanaṃ bhuñjissaṃ vajati
“he will eat the meal”: he goes, going to eat the meal
🚹①⨀(√bhuja + ntu)
bhojanaṃ bhuñjanto vajati
he goes, eating the meal
🚹①⨀(√bhuja + māna)
bhojanaṃ bhuñjamāno vajati
he goes, eating the meal
🚹①⨀(√bhuja + āna)
bhojanaṃ bhuñjāno vajati
he goes, eating the meal
🚹①⨀(√khāda + ssaṃ)
khādanaṃ khādissati khādanaṃ khādissaṃ vajati
“he will eat the food”: he goes, going to eat the food
🚹①⨀(√khāda + ntu)
khādanaṃ khādanto vajati
he goes, eating the food
🚹①⨀(√khāda + māna)
khādanaṃ khādamāno vajati
he goes, eating the food
🚹①⨀(√khāda + āna)
khādanaṃ khādāno vajati
he goes, eating the food
🚹①⨀(√cara + ssaṃ)
maggaṃ carissati maggaṃ carissaṃ vajati
“he will walk the road”: he goes, going to walk the road
🚹①⨀(√cara + ntu)
maggaṃ caranto vajati
he goes, walking the road
🚹①⨀(√cara + māna)
maggaṃ caramāno vajati
he goes, walking the road
🚹①⨀(√cara + āna)
maggaṃ carāno vajati
he goes, walking the road
🚹①⨀(√bhikkha + ssaṃ)
bhikkhaṃ bhikkhissati bhikkhaṃ bhikkhissaṃ vajati
“he will beg for alms”: he goes, going to beg for alms
🚹①⨀(√bhikkha + ntu)
bhikkhaṃ bhikkhanto vajati
he goes, begging for alms
🚹①⨀(√bhikkha + māna)
bhikkhaṃ bhikkhamāno vajati
he goes, begging for alms
🚹①⨀(√bhikkha + āna)
bhikkhaṃ bhikkhāno vajati
he goes, begging for alms
kara + ssaṃ
rule
→
kar + (i) + ssaṃ
§516
→
karissaṃ + si
§220
→
karissaṃ
kara + ntu
rule
→
kar + (o) + ntu
§451
→
karo + nt + (u→a) + si
§94
→
karonta + (si→o)
§104
→
karonto
kara + māna
rule
→
kar + (o) + māna
§451
→
k + (a→u) + r + (o→u) + māna
§512, §511
→
kurumāna + (si→o)
§104
→
kurumāno
bhuja + a + ntu
rule
→
bhu + (ṃ) + j + a + ntu
§446
→
bhu + (ṃ→ñ) + janta + si
§31
→
bhuñjanta + (si→o)
§94, §104
→
bhuñjanto
The Rūpasiddhi also reads ssaṃ and ntu together as one suffix ssantu, inflected like guṇavantu (karissaṃ, karissanto, karissantā …). In the Tipiṭaka karissaṃ occurs only as the first person of the future verb; the ntu and māna participles are everywhere, the āna forms are not found.
puññāni karonto abhiramassu (1V 1.1.1.1: Sudinnabhāṇavāra)
aparihīno kālaṃ kurumāno (15A3 3.2.4: Āneñjasutta)
na bhuñjamāno sabbaṃ hatthaṃ mukhe pakkhipissāmi (2V 1.7.5.2: Dutiyaanāhaṭasikkhāpada)
yathāpi bhikkhu bhikkhanto (21Bu 2: Sumedhapatthanākathā)
option
before
from
operation
to
after
context
chadādīhi (dhātūhi)
(paccayā honti)
ta|traṇa
(yathāsambhavaṃ)
after chada and the like
(suffixes are added)
ta|traṇ(as each root admits)
traṇa is the suffix tra with the marker ṇ, which is elided and here causes no vuddhi (the ṇ acts “like a causative sign” only optionally, §621 (553): Kāritaṃ viya ṇānubandho ): chatraṃ, sutraṃ, putro. It is the suffix behind Pāli’s rare -tra doublets — Sanskrit chattra, citra, sūtra, netra, pattra, tantra, mitra, putra, gotra, dātra — each set beside the assimilated -tta form that ta yields in Pāli: chattaṃ/chatraṃ, cittaṃ/citraṃ, and so on down the list. yathāsambhavaṃ, “as each admits”, is the vutti’s caution that not every root takes both, and that the glosses (a bowl is “what food falls into”, a son “purifies his family”) are etymologies of the traditional kind. Before ta the root-final consonant assimilates (chad + ta → chatta, pad + ta → patta, mad + ta → matta, vat + ta → vatta) or is dropped with doubling of the t — for yuja by §578 (560): Bhujādīnamanto no dvi ca (yottaṃ), for gupa by §580 (630): Gupādīnañca (guttaṃ, gottaṃ) — while a root ending in a vowel doubles the t by §28 (40): Para dvebhāvo ṭhāne (suttaṃ, putto, mattā, dāttaṃ) and nī takes the vuddhi e (nettaṃ); before tra the root-final consonant is simply dropped (chatraṃ, citraṃ, patraṃ). All of these changes fall under the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . The CST prints the root list with several roots split or run together (Cha da ci ti … vatumida … ka la … ve pu); it is chada citi su nī vida pada tanu yata ada mada yuja vatu mida mā pu kala vara vepu gupa dā. No option marker.
Chada citi su nī vida pada tanu yata ada mada yuja vatu mida mā pu kala vara vepu gupa dā iccevamādīhi dhātūhi tatraṇa iccete paccayā honti yathāsambhavaṃ.
Ātapaṃ chādetīti chattaṃ, chatraṃ.
Ārammaṇaṃ cintetīti cittaṃ, citraṃ. Cintenti sampayuttadhammā etenāti31
Atthe abhissavetīti suttaṃ, sutraṃ. Atthe sūcetīti vā suttaṃ, sutraṃ32
Satte netīti nettaṃ, netraṃ. Satte icchitaṭṭhānaṃ nenti etenāti vā nettaṃ, netraṃ.
Pakārena vidatīti pavittaṃ, pavitraṃ. Vividhena ākārena maṅga pāpaṃ punāti, sodhetīti pavittaṃ, pavitraṃ. Sucibhāvaṃ vā pāpuṇātīti pavittaṃ, pavitraṃ.
Padati pāpuṇātīti patto, patro. Āhārā patanti ettha bhājaneti pattaṃ, patraṃ. Padati pavattatīti vā pattaṃ, patraṃ.
Tanoti vitthāretīti tantaṃ, tantraṃ, tanitabbaṃ vitthāretabbanti vā tantaṃ, tantraṃ33
Yatatīti yattaṃ, yatraṃ34
Sukhadukkhaṃ adati bhakkhatīti attā, atrā.
Madatīti mattaṃ, matraṃ.
Vatthuṃ yujjanti etenāti yottaṃ, yotraṃ.
Vattatīti vattaṃ, vatraṃ.
Midati sinehaṃ karotīti mittaṃ. Mitraṃ. Midati sinehati etāyāti mettā, metrā.
Pari samantato sabbākārena minanti etāyāti mattā, matrā. Mānanaṃ vā mattaṃ, matraṃ.
Attano kulaṃ punāti sodhetīti putto, putro.
Kalitabbaṃ saṅkhyātabbanti kalattaṃ, kalatraṃ.
Saṃsuṭṭhu vāreti etenāti varattaṃ, varatraṃ.
Vepati kampatīti vettaṃ, vetraṃ.
Gopitabbaṃ rakkhitabbanti guttaṃ. Gutraṃ, gottaṃ, gotraṃ.
Dāti avakhaṇḍati etenāti dāttaṃ, dātraṃ iccevamādi.
After the roots chada (“cover”), citi (“think”), su (“flow; hear”), nī (“lead”), vida (“know”), pada (“go”), tanu (“stretch”), yata (“strive”), ada (“eat”), mada (“be intoxicated”), yuja (“yoke”), vatu (“go on”), mida (“be affectionate”), mā (“measure”), pu (“purify”), kala (“count”), vara (“restrain”), vepu (“tremble”), gupa (“guard”), dā (“cut”) and the like, the suffixes ta and traṇ are added, as each root admits.
Each row gives the ta form and the traṇ form of one word, with the vutti’s gloss.
lemma
inflected
meaning
🚻①⨀(√chada + ta | traṇ)
chattaṃ, chatraṃ
“it shields from the heat” (ātapaṃ chādeti): a parasol
🚻①⨀(√citi + ta | traṇ)
cittaṃ, citraṃ
“it thinks of an object”; or “the associated states think by it”: the mind
🚻①⨀(√su + ta | traṇ)
suttaṃ, sutraṃ
“it pours forth meanings”; or “it indicates meanings”: a discourse; a thread
🚻①⨀(√nī + ta | traṇ)
nettaṃ, netraṃ
“it leads beings”; or “beings are led by it to the place they wish”: the eye
🚻①⨀(pa + √vida + ta | traṇ)
pavittaṃ, pavitraṃ
“it knows in [many] ways”; or, from pu, “it cleanses evil”, “it attains purity”: pure
🚹①⨀(√pada + ta | traṇ)
patto, patro
“it goes, it reaches”: a bowl
🚻①⨀(√pada + ta | traṇ)
pattaṃ, patraṃ
“food falls into this vessel”; or “it goes on”: a bowl; a leaf
🚻①⨀(√tanu + ta | traṇ)
tantaṃ, tantraṃ
“it stretches out”; or “to be stretched out”: a loom; a thread
🚻①⨀(√yata + ta | traṇ)
yattaṃ, yatraṃ
“it strives”; “one exerts energy by it”; or “striving”: effort
🚹①⨀(√ada + ta | traṇ)
attā, atrā
“it eats up pleasure and pain”: the self
🚻①⨀(√mada + ta | traṇ)
mattaṃ, matraṃ
“it is intoxicated”: intoxicated
🚻①⨀(√yuja + ta | traṇ)
yottaṃ, yotraṃ
“things are yoked by it”: a yoke-strap, a rope
🚻①⨀(√vatu + ta | traṇ)
vattaṃ, vatraṃ
“it goes on”: a duty, a practice
🚻①⨀(√mida + ta | traṇ)
mittaṃ, mitraṃ
“he is affectionate”: a friend
🚺①⨀(√mida + ta | traṇ)
mettā, metrā
“one is affectionate by it”: loving-kindness
🚺①⨀(√mā + ta | traṇ)
mattā, matrā
“things are measured by it in every way”: measure, moderation
🚻①⨀(√mā + ta | traṇ)
mattaṃ, matraṃ
“measuring”: a measure, an amount
🚹①⨀(√pu + ta | traṇ)
putto, putro
“he purifies his family”: a son
🚻①⨀(√kala + ta | traṇ)
kalattaṃ, kalatraṃ
“to be reckoned”: a wife
🚻①⨀(√vara + ta | traṇ)
varattaṃ, varatraṃ
“one restrains well by it”: a leather strap
🚻①⨀(√vepu + ta | traṇ)
vettaṃ, vetraṃ
“it trembles”: a cane
🚻①⨀(√gupa + ta | traṇ)
guttaṃ, gutraṃ; gottaṃ, gotraṃ
“to be guarded”: guarded; a clan
🚻①⨀(√dā + ta | traṇ)
dāttaṃ, dātraṃ
“one cuts with it”: a sickle
chada + ta
rule
→
chad + (a + ta)
§83
→
cha + (d→t) + ta
§517
→
chatta + (si→aṃ)
§219
→
chattaṃ
chada + traṇa
rule
→
cha + (d) + tra + (ṇ)
§517, §523
→
chatra + (si→aṃ)
§219
→
chatraṃ
su + ta
rule
→
su + (t→tt) + a
§28
→
sutta + (si→aṃ)
§219
→
suttaṃ
nī + ta
rule
→
n + (ī→e) + (t→tt) + a
§517, §28
→
netta + (si→aṃ)
§219
→
nettaṃ
yuja + ta
rule
→
yu + (j) + (t→tt) + a
§578
→
y + (u→o) + tta
§517
→
yotta + (si→aṃ)
§219
→
yottaṃ
gupa + ta
rule
→
gu + (p) + (t→tt) + a
§580
→
g + (u→o) + tta
§517
→
gotta + (si→aṃ)
§219
→
gottaṃ
pu + ta
rule
→
pu + (t→tt) + a
§28
→
putta + (si→o)
§104
→
putto
The -tta forms are everywhere in the Tipiṭaka; of the -tra forms only citraṃ occurs.
chattaṃ nāma tīṇi chattāni (2V 1.7.6.7: Chattapāṇisikkhāpada)
nettaṃ yācitumāgato (21Cp 1.1.8: Sivirājacariya)
tantaṃ vināti (18Ud 3.7: Sakkudānasutta)
hirī īsā mano yottaṃ (12S1 7.2.1: Kasibhāradvājasutta)
setaṃ citraṃ kilāsinaṃ (22J 16.1.6: Mahākapijātaka)
yo varattaṃ na khādati (22J 2.10.2: Sunakhajātaka)
option
before
from
operation
to
after
context
vadādīhi (dhātūhi)
(paccayo hoti)
ṇitto
gaṇe
after vada and the like
(suffix is added)
ṇittain the sense of a group
ṇitto is the suffix ṇitta in the first form: itta with the marker ṇ, which is elided and lengthens the root vowel by §621 (553): Kāritaṃ viya ṇānubandho : vad → vād + itta, vādittaṃ. gaṇe is “in the sense of a group (gaṇa)”: the word names a collection of what the root denotes — vāditānaṃ gaṇo, “a group of things sounded”, is music; cārittaṃ the whole of what is to be practised, conduct; vārittaṃ the whole of what is to be avoided, restraint. The roots are vada (“sound, speak”), cara (“move, practise”) and vara (“restrain, forbid”), the list open. No option marker.
Vada cara varaiccevamādīhi dhātūhi ṇittapaccayo hoti gaṇatthe.
Vāditānaṃ gaṇo vādittaṃ. Evaṃ cārittaṃ, vārittaṃ, iccevamādi.
After the roots vada (“sound, speak”), cara (“move, practise”), vara (“restrain”) and the like, the suffix ṇitta is added in the sense of a group (gaṇa).
option
before
from
operation
to
after
context
midādīhi (dhātūhi)
(paccayā honti)
tti|tiyo
after mida and the like
(suffixes are added)
tti|ti
ttitiyo is tti + ti + yo, the pair of suffixes in the first form plural. Both make feminine nouns in -i: tti where the root-final consonant is dropped (metti, ratti), ti where it assimilates or stands (patti, tanti, dhāti) — the Rūpasiddhi adds yathābhidhānaṃ, “according to usage”, since the vutti does not say which root takes which. The e of metti for the i of mida is the vuddhi that the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca allows. Compare the kita ti of §552 (609): Ti kiccā’siṭṭhe , which forms names and benedictions (jinabuddhi, dhanabhūti). The roots are mida (“be affectionate”), pada (“go”), ranja (“be coloured, delight”), tanu (“stretch”) and dhā (“hold”). No option marker; the vutti’s vā introduces alternative glosses of the same word (tanti as “what stretches out” or “what extends one’s family”), not alternative forms.
Mida pada ranja tanu dhāiccevamādīhi dhātūhi tti ti iccete paccayā honti.
Midati sinehatīti metti, padati gacchatīti patti, ranjati etthāti ratti, tanoti vitthāretīti tanti, attano kulaṃ tanoti vitthāretīti vā tanti, paresaṃ itthīnaṃ puttaṃ dhāretīti dhāti, khīraṃ dhāretīti vā dhāti, attano sabhāvaṃ dhāretīti vā dhāti iccevamādi.
After the roots mida (“be affectionate”), pada (“go”), ranja (“be coloured, delight”), tanu (“stretch”), dhā (“hold”) and the like, the suffixes tti and ti are added.
lemma
inflected
meaning
🚺①⨀(√mida + tti)
midati sinehatīti metti
“one is affectionate”: friendship
🚺①⨀(√pada + ti)
padati gacchatīti patti
“one goes [on foot]”: a foot-soldier; infantry; attainment
🚺①⨀(√ranja + tti)
ranjati etthāti ratti
“one delights in this”: night
🚺①⨀(√tanu + ti)
tanoti vitthāretīti tanti
“it stretches out”; or “it extends one’s family”: a string; a line, a tradition
🚺①⨀(√dhā + ti)
paresaṃ itthīnaṃ puttaṃ dhāretīti dhāti
“she holds another woman’s child”; or “she holds milk”; or “she keeps her own nature”: a nurse
mida + tti
rule
→
mi + (d) + tti
§517
→
m + (i→e) + tti
§517
→
metti + si
§220
→
metti
pada + ti
rule
→
pad + (a + ti)
§83
→
pa + (d→t) + ti
§517
→
patti
ranja + tti
rule
→
ra + (nj) + tti
§517
→
ratti
dhā + ti
rule
→
dhāti + si
§220
→
dhāti
metti sandhīyate puna (22J 4.5.3: Kuntinījātaka)
cattāro purisā sarahatthā patti (2V 1.5.5.8: Uyyuttasenāsikkhāpada)
yāva ratti vibhāyati (2V 1.5.7.5: Ūnavīsativassasikkhāpada)
pāyantī nāma mātā vā hoti dhāti vā (2V 2.4.7.2: Pāyantisikkhāpada)
option
before
from
operation
to
after
context
daṃsassa (dhātussa)
(ādeso)
daḍḍho
usu ranja daṃsānaṃ
ca
(usu ranja dhātūhi)
(paccayā honti)
ḍha|ṭhā
of the root daṃsa
(replaced by)
daḍḍhaamong usu, ranja, daṃsa
and
(after usu, ranja)
(suffixes are added)
ḍha|ṭha
The sutta is usu-ranja-daṃsānaṃ daṃsassa daḍḍho, ḍha ṭhā ca: of the three roots named, daṃsa (“bite”) is replaced as a whole by daḍḍha, and (ca) the suffixes ḍha and ṭha are added — after the other two, as the vutti’s examples show (uḍḍho, raṭṭhaṃ). The ca joins the two operations of one sutta, as it does in §660 (670): Sūvusānamūvusānamatothoca and §664 (674): Khādāmagamānaṃ kha ndha’ndha gandhā , rather than extending the rule before it, and the vutti renders it ḍha ṭhapaccayā ca honti. The replacement of a whole root by a finished word is the device of §647 (663): Sunassunassoṇa vānuvānūnunakhunānā again; the Rūpasiddhi makes it under the suffix kvi of §530 (584): Kvi ca , which is then elided by §639 (585): Kvilopo ca , so that daḍḍha stands as the word itself. Before ḍha and ṭha the root-final consonant is dropped and the suffix consonant doubled, the first of the pair being the unaspirated letter by §28 (40): Para dvebhāvo ṭhāne and §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā . No option marker.
Usu ranja daṃsa iccetesaṃ dhātūnaṃ daṃsassa daḍḍhādeso hoti, ḍha ṭhapaccayā ca honti.
Usīyate uḍḍho, ranjanti etthāti raṭṭhaṃ, daṃsīyateti daḍḍho.
Among the roots usu (“burn”), ranja (“be coloured, delight”) and daṃsa (“bite”), daṃsa is replaced by daḍḍha; and [after the other two] the suffixes ḍha and ṭha are added.
option
before
from
operation
to
after
context
sūvusānaṃ ūvusānaṃ
(ādeso)
ato
ca
(paccayo hoti)
tho
the ū, u, asa of sū, vu, asa
(replaced by)
at
and
(suffix is added)
tha
Sūvusānamūvusānamatothoca is sū-vu-asānaṃ ū-u-asānaṃ ato tho ca: the ū of sū, the u of vu and the whole of asa become at, and (ca) the suffix tha is added, so that s-at-tha, v-at-tha, at-tha result. ato is the replacement at cited with a stem vowel, in the first form; tho the suffix tha in the same form. The ca again joins the two operations of the sutta. Read this way the words come out with the same -ttha as satthaṃ “weapon”, vatthaṃ “cloth”, attho “meaning”, though the Rūpasiddhi also allows the plainer derivation from the roots sasu (“hurt”), vasa (“cover”) and ara (“go”) with the tha of §628 (653): Samādīhi tha mā and loss of the root-final. No option marker.
Sūvu asa iccetesaṃ dhātūnaṃ ūuasānaṃ atādeso hoti, thapaccayo ca.
Savati hiṃsati etenāti satthaṃ, hirottappaṃ saṃvarati etenāti vatthaṃ, saddānurūpaṃ asati bhavatīti attho,
Of the roots sū (“hurt”), vu (“cover”) and asa (“be”), the ū, the u and [the whole of] asa are replaced by at, and the suffix tha is added.
lemma
inflected
meaning
🚻①⨀(√sū + tha)
savati hiṃsati etenāti satthaṃ
“one hurts with it”: a weapon, a knife
🚻①⨀(√vu + tha)
hirottappaṃ saṃvarati etenāti vatthaṃ
“one guards one’s modesty with it”: a cloth, clothing
🚹①⨀(√asa + tha)
saddānurūpaṃ asati bhavatīti attho
“it exists in accordance with the word”: meaning
sū + tha
rule
→
s + (ū→at) + tha
§660
→
sattha + (si→aṃ)
§219
→
satthaṃ
vu + tha
rule
→
v + (u→at) + tha
§660
→
vattha + (si→aṃ)
§219
→
vatthaṃ
asa + tha
rule
→
(asa→at) + tha
§660
→
attha + (si→o)
§104
→
attho
satthaṃ vā āhara, visaṃ vā khāda (1V 1.1.3: Tatiyapārājikasikkhāpada)
suddhaṃ vatthaṃ apagatakāḷakaṃ (3V 1.11: Bhaddavaggiyavatthu)
vadeyyātha, bhante, yena attho (1V 1.2.4: Attakāmapāricariyasikkhāpada)
§661 (671): Ranjudādīhi dha didda kirā kvaci jadalopoca (dha, da, idda, ka, ira after ranja, uda and the like; sometimes j, d elided) apavada Section titled “§661 (671): Ranjudādīhi dha didda kirā kvaci jadalopoca (dha, da, idda, ka, ira after ranja, uda and the like; sometimes j, d elided) apavada ”
option
before
from
operation
to
after
context
ranjudādīhi (dhātūhi)
(paccayā honti)
dha|da|idda|ka|irā
kvaci ca
ja da (dhātvantānaṃ)
lopo
ja da(puna nippajjante)
after ranja, uda and the like
(suffixes are added)
dha|da|idda|ka|ira
sometimes, and
a root-final j, d
elision
jd(then formed as usage has them)
Ranjudādīhi is ranja-uda-ādīhi (the sutta citing as uda the root the vutti lists as udi, without its marker), dha didda kirā is dha da idda ka irā (the five suffixes in the first form plural), and jadalopo ca is ja-da-lopo ca, “and the elision of j and d”. kvaci restricts the elision: it is a licence for particular words, not a rule for all of them — randhaṃ drops its j, indo, cando, mando their d, while khuddo, chiddo, ruddo and samuddo keep the d and double it. Here the marker restricts nothing outside the sutta; it says of the sutta’s own elision that it happens “in some places” (Ruiz-Falqués, reference chapter §3.4). puna nippajjante, “they are then formed [as usage has them]”, is the vutti’s formula for words that need a further adjustment after the suffix, as in §638 (660): Vajādīhipabbajjādayo nippajjante and again in §665 and §673. The roots udi, idi, cadi, madi, chidi, rudi carry a marker i, which by the convention of the root lists inserts a niggahīta before the final consonant (undati, indati, candati, mandati in the vutti’s own glosses) — an insertion the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca covers — and the niggahīta then becomes the nasal of the following group by §31 (49): Vaggantaṃ vā vagge . ka after susa, suca, vaca drops the root-final and doubles or, in soko, takes the vuddhi o.
Ranja udi35
Rañjitabbanti randhaṃ, ranjayitthāti vā randhaṃ, attani sannissitānaṃ macchamakarānaṃ pītisomanassaṃ undati pasavati janetīti samuddo, indati paramissariyaṃ karotīti indo, indattaṃ adhipatibhāvaṃ karotīti vā indo, canditabbo icchitabboti cando, mandati hāsetīti mando, maditabbo hāsetabboti vā mando, khudati pipāsetīti khuddo, chinditabboti chiddo, rudati hiṃsatīti ruddo, dalati duggatabhāvaṃ gacchatīti daliddo, sussatīti sukkaṃ, sucatīti soko, vacitabbanti vakkaṃ, appaṭihato hutvā vajati gacchatīti vajiraṃ iccevamādi.
After the roots ranja (“be coloured, delight”), udi (“be wet, flow”), idi (“rule”), cadi (“shine; desire”), madi (“be glad”), khuda (“be hungry”), chidi (“cut”), rudi (“hurt; weep”), dala (“split; be wretched”), susa (“dry up”), suca (“grieve”), vaca (“speak”), vaja (“go”) and the like, the suffixes dha, da, idda, ka and ira are added; and in some places the root-final j or d is elided. [The words] are then formed [as usage has them].
lemma
inflected
meaning
🚻①⨀(√ranja + dha)
rañjitabbanti randhaṃ, ranjayitthāti vā randhaṃ
“to be dyed”; or “it was dyed”: an opening, a weak spot
🚹①⨀(saṃ + √udi + da)
attani sannissitānaṃ macchamakarānaṃ pītisomanassaṃ undati pasavati janetīti samuddo
“it makes joy and gladness well up in the fish and sea-monsters that live in it”: the ocean
🚹①⨀(√idi + da)
indati paramissariyaṃ karotīti indo, indattaṃ adhipatibhāvaṃ karotīti vā indo
“he rules, exercises supreme lordship”; or “he exercises the lordship of a ruler”: Inda; a lord
🚹①⨀(√cadi + da)
canditabbo icchitabboti cando
“to be desired”: the moon
🚹①⨀(√madi + da)
mandati hāsetīti mando, maditabbo hāsetabboti vā mando
“he gladdens”; or “he is to be gladdened”: dull, slow
🚹①⨀(√khuda + da)
khudati pipāsetīti khuddo
“he hungers, thirsts”: small, petty
🚹①⨀(√chidi + da)
chinditabboti chiddo
“to be cut”: pierced; a hole
🚹①⨀(√rudi + da)
rudati hiṃsatīti ruddo
“he hurts”: fierce
🚹①⨀(√dala + idda)
dalati duggatabhāvaṃ gacchatīti daliddo
“he splits, falls into wretchedness”: poor
🚻①⨀(√susa + ka)
sussatīti sukkaṃ
“it dries up”: dry; white, bright
🚹①⨀(√suca + ka)
sucatīti soko
“he grieves”: grief
🚻①⨀(√vaca + ka)
vacitabbanti vakkaṃ
“to be spoken”: speech; in usage, the kidney
🚻①⨀(√vaja + ira)
appaṭihato hutvā vajati gacchatīti vajiraṃ
“unimpeded, it goes”: a diamond, a thunderbolt
ranja + dha
rule
→
ran + (j) + dha
§661
→
randha + (si→aṃ)
§219
→
randhaṃ
idi + da
rule
→
i + (ṃ) + d + da
§517 (the marker i inserts a niggahīta)
→
iṃ + (d) + da
§661
→
i + (ṃ→n) + da
§31
→
inda + (si→o)
§104
→
indo
chidi + da
rule
→
chid + da
the d is kept (kvaci)
→
chidda + (si→o)
§104
→
chiddo
dala + idda
rule
→
dal + (a + idda)
§83
→
dalidda + (si→o)
§104
→
daliddo
suca + ka
rule
→
su + (c) + ka
§517
→
s + (u→o) + ka
§517
→
soka + (si→o)
§104
→
soko
vaja + ira
rule
→
vaj + (a + ira)
§83
→
vajira + (si→aṃ)
§219
→
vajiraṃ
randhaṃ na passanti samekkhamānā (19Th1 10.1.3: Mahākappinattheragāthā)
sabbo samuddo asīmo (3V 2.9: Gāmasīmādi)
nakkhattānaṃ mukhaṃ cando (3V 6.23: Keṇiyajaṭilavatthu)
mando hāsetabbo (5V 14.1: Anuvijjakassapaṭipatti)
so daliddo kammakāro (2V 1.5.4.3: Paramparabhojanasikkhāpada)
option
before
from
operation
to
after
context
paṭito
hissa (dhātussa)
(ādesā)
heraṇa|hīraṇa
after paṭi
of the root hi
(replaced by)
heraṇ|hīraṇ
The root hi (“go; send”), when preceded by paṭi (“against, back”), is replaced by heraṇ or hīraṇ; the ṇ is a marker, elided, whose vuddhi here falls on the first syllable of the compound, paṭi → pāṭi — the Rūpasiddhi brings this under the general licence §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca — and the word is completed with the kvi of §530 (584): Kvi ca , elided by §639 (585): Kvilopo ca . The result is pāṭiheraṃ, pāṭihīraṃ, “a marvel”, glossed as what “goes on after crushing the opposition” (paṭipakkhe madditvā gacchati); the commoner pāṭihāriyaṃ is made from hara with ṇya instead (so the Rūpasiddhi). There is no option marker: the two replacements give two forms, both in use.
Paṭi iccetasmā hissa dhātussa heraṇa hīraṇa ādesā honti.
Paṭipakkhe madditvā gacchati pavattatīti pāṭiheraṃ, pāṭihīraṃ.
After paṭi, the root hi (“go”) is replaced by heraṇ and hīraṇ.
option
before
from
operation
to
after
context
kaḍyādīhi (dhātūhi)
(paccayo hoti)
ko
(saha paccayena nippajjante yathāsambhavaṃ)
after kaḍi and the like
(suffix is added)
ka(formed together with the suffix, as each admits)
Kaḍyādīhi is kaḍi-ādīhi, the i having become y before the vowel by §21 (21): Ivaṇṇo yaṃ navā . All twenty roots of the vutti’s list end in the marker i (kaḍi, ghaḍi, vaḍi …), which inserts a niggahīta before the final consonant, as in §661 (kaṇḍati, ghaṇḍati in the glosses); the suffix ka is then added and — saha paccayena nippajjante, “they are formed together with the suffix” — its k is dropped, leaving a, while the niggahīta becomes ṇ before the ḍ by §31 (49): Vaggantaṃ vā vagge : kaṇḍo, ghaṇḍo, vaṇḍo. yathāsambhavaṃ (“as each admits”) lets the ka stand where usage has it: paṇḍako, the vutti’s own example, and the Rūpasiddhi’s meṇḍako. The CST’s list of suttas prints Kaḍhādīhi ko; the vutti section and the Rūpasiddhi read Kaḍyādīhi, which the vutti’s own root list Kaḍi … requires. No option marker.
Kaḍi ghaḍi vaḍi karaḍi maḍi saḍi kuṭhi bhaḍi paḍi daḍi raḍi taḍi isiḍi caḍi gaḍi aḍi laḍi meḍi eraḍi khaḍi iccevamādīhi dhātūhi kapaccayo hoti saha paccayena ca nippajjante yathāsambhavaṃ.
Kaṇḍitabbo chinditabboti kaṇḍo, ghaṇḍitabbo ghaṭetabboti ghaṇḍo36
Daṇḍati āṇaṃ karoti etenāti daṇḍo, raṇḍati hiṃsatīti raṇḍo, visesena taṇḍati cāleti paresaṃ viññūnaṃ hadayaṃ kampetīti vitaṇḍo, isiṇḍati paresaṃ maddatīti isiṇḍo, caṇḍati caṇḍikkabhāvaṃ karotīti caṇḍo, gaṇḍati sannicayati samūhaṃ karoti etthāti gaṇḍo, aṇḍīyati nibbattīyatīti aṇḍo, laṇḍitabbo jigucchitabboti laṇḍo, meṇḍati kuṭilabhāvaṃ gacchatīti meṇḍo, eraṇḍati rogaṃ hiṃsatīti eraṇḍo, khaṇḍitabbo chinditabboti khaṇḍo iccevamādi.
After the roots kaḍi (“cut”) and the like [the twenty roots listed], the suffix ka is added; and [the words] are formed together with the suffix, as each admits.
option
before
from
operation
to
after
context
khādāmagamānaṃ (dhātūnaṃ)
(ādesā)
khandha|andha|gandhā
(ko)
of the roots khāda, ama, gamu
(replaced by)
khandha|andha|gandha(with the suffix ka)
Khādāmagamānaṃ is khāda-ama-gamānaṃ, and kha ndha’ndha gandhā is khandha-andha-gandhā: the CST’s spacing and apostrophe mark the a of andha elided after khandha by §12 (13): Sarā sare lopaṃ . Each root is replaced as a whole by the word that follows it in order (yathāsaṅkhyaṃ): khāda (“eat”) by khandha, ama (“go; be ill”) by andha, gamu (“go”) by gandha. The ka continues from §663 (673): Kaḍyādīhi ko — the vutti says kapaccayo ca hoti, the Rūpasiddhi ‘‘Ko’’ti vattate — and is dropped as there, or kept: khandhako, andhako, gandhako. The glosses are etymologies of the commentarial kind: the aggregates are “what is devoured” by birth, ageing and death, the blind man “goes to the failing” of a limb, scent “goes to this place and that on the wind”. No option marker.
Khāda ama gamu iccetesaṃ dhātūnaṃ khandha andha gandhādesā honti, kapaccayo ca hoti.
Jātijarāmaraṇādīhi saṃsāradukkhehi khāditabboti khandho, amati aṅgamaṅgassa rujjanabhāvaṃ gacchatīti andho, cakkhunā amati rujjatīti vā andho, taṃ taṃ ṭhānaṃ vātena gacchatīti gandho. Evaṃ khandhako, andhako, gandhako.
The roots khāda (“eat”), ama (“go; be ill”) and gamu (“go”) are replaced by khandha, andha and gandha [respectively], and the suffix ka is added.
lemma
inflected
meaning
🚹①⨀(√khāda → khandha + ka)
jātijarāmaraṇādīhi saṃsāradukkhehi khāditabboti khandho
“to be devoured by the sufferings of the round — birth, ageing, death and the rest”: an aggregate; a mass; the shoulder
🚹①⨀(√ama → andha + ka)
amati aṅgamaṅgassa rujjanabhāvaṃ gacchatīti andho, cakkhunā amati rujjatīti vā andho
“he goes to the failing of a limb”; or “he is afflicted in the eye”: blind
🚹①⨀(√gamu → gandha + ka)
taṃ taṃ ṭhānaṃ vātena gacchatīti gandho
“it goes to this place and that on the wind”: scent
🚹①⨀(√khāda → khandha + ka)
khandhako
with the ka kept: a section [of the Vinaya]
🚹①⨀(√ama → andha + ka)
andhako
a gadfly; an Andhaka
🚹①⨀(√gamu → gandha + ka)
gandhako
fragrant
khāda + ka
rule
→
(khāda→khandha) + ka
§664
→
khandha + (k + a)
§663
→
khandh + (a + a)
§83
→
khandha + (si→o)
§104
→
khandho
gamu + ka
rule
→
(gamu→gandha) + ka
§664
→
gandhaka + (si→o)
§104
→
gandhako
yo mahantataro khandho so palujjeyya (14S5 3.2.3: Cundasutta)
na, bhikkhave, andho pabbājetabbo (3V 1.57: Napabbājetabbadvattiṃsavāra)
na vaṇṇo na gandho na raso paññāyati (3V 6.2: Mūlādibhesajjakathā)
option
before
from
operation
to
after
context
paṭādīhi (dhātūhi pāṭipadikehi ca)
(paccayo hoti)
alaṃ
(uttarapadesu; pacchā puna nippajjante)
after paṭa and the like (roots, and nominal stems)
(suffix is added)
ala(as the latter member; the words then formed)
Paṭādīhyalaṃ is paṭādīhi alaṃ, the i having become y before the vowel by §21 (21): Ivaṇṇo yaṃ navā . alaṃ is the suffix ala in the first form, but the vutti’s glosses play on the particle alaṃ, “fit, capable, enough”: paṭe alaṃ, “fit for spreading”, is paṭalaṃ, mekhe kaṭivicitte alaṃ, “fit for the adornment of the waist”, is mekhalaṃ, and so on through the list. Each word is thus analysed as a first member with alaṃ as its uttarapada (“latter member”), which is why the vutti adds uttarapadesu and admits nominal stems (pāṭipadikehi ca) beside roots: pañca → pañcālo, puthu → puthulo, bahu → bahulo. pacchā puna nippajjante, “afterwards they are formed [as usage has them]”, covers the adjustments — the lengthening in caṇḍālo, pañcālo, mulālaṃ, bilālaṃ, the ḷ of aggaḷaṃ and vāḷo, the loss of the suffix’s a after sadda and bahu — all within the licence of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca . The vutti gives kusalaṃ four glosses of its own; the Rūpasiddhi adds a derivation from kusa grass and lā (“cut”). No option marker; the vā of the glosses introduces alternative etymologies of the same word.
Paṭa kala kusa kada bhaganda mekha vakka takka palla sadda mūla bila vida caḍi37
Paṭe alanti paṭalaṃ38
Sambamhi maṇḍale alanti sambalaṃ, agge gatikoṭille alanti aggaḷaṃ. Iccevamādayo aññepi saddā bhavanti.
After the roots paṭa (“go, spread”) and the like [the roots listed], and after nominal stems, the suffix ala is added as the latter member [of the word]; afterwards [the words] are formed [as usage has them].
Each gloss has the shape “X-e alaṃ”, “fit for X”, which the meaning column keeps.
lemma
inflected
meaning
🚻①⨀(√paṭa + ala)
paṭe alanti paṭalaṃ
“fit for spreading”, or, with paṭa the noun, “fit for a cloth”: a layer, a film
🚻①⨀(√kala + ala)
kale alanti kalalaṃ
“fit for kala”: mud; the first stage of the embryo
🚻①⨀(√kusa + ala)
pāpake akusale dhamme kusati chindatīti kusalaṃ
“it cuts off evil, unwholesome states”; or “fit for states that are kusa, as they really are”; “fit for a gift dedicated to kusa”; “fit for the accumulation of good states”: wholesome; skilful
🚻①⨀(√kada + ala)
kadde madde alanti kadalaṃ
“fit for mud and mire”: the plantain
🚻①⨀(√bhaganda + ala)
bhagande secane alanti bhagandalaṃ
“fit for bhaganda, discharge”; or “for passing urine and faeces”: fistula
🚻①⨀(√mekha + ala)
mekhe kaṭivicitte alanti mekhalaṃ
“fit for the adornment of the waist”: a girdle
🚻①⨀(√vakka + ala)
vakke rukkhatace alanti vakkalaṃ
“fit for tree-bark”: bark cloth
🚻①⨀(√takka + ala)
takke rukkhasilese alanti takkalaṃ
“fit for tree-resin”: the takkala bulb
🚻①⨀(√palla + ala)
palle ninnaṭṭhāne alanti pallalaṃ
“fit for a low place”: a marsh, a pond
🚻①⨀(√sadda + ala)
sadde harite alanti saddalaṃ
“fit for greenness”: fresh grass
🚻①⨀(√mūla + ala)
mūle patiṭṭhāne alanti mulālaṃ
“fit for the root, the base”: lotus root
🚻①⨀(√bila + ala)
biḷe nissaye alanti bilālaṃ
“fit for a hole, a resort”: a cat
🚻①⨀(√vida + ala)
vide vijjamāne alanti vidalaṃ
“fit for what is”: a split bamboo
🚹①⨀(√caḍi + ala)
caṇḍe alanti caṇḍālo
“fit for fierceness”: an outcaste
🚹①⨀(pañca + ala)
pañcannaṃ rājūnaṃ alanti pañcālo
“fit for five kings”: a Pañcāla
🚻①⨀(√vā + ala)
vā gatigandhanesu alanti vālaṃ
“fit for vā, going and blowing”: a hair [of the tail]
🚹①⨀(√vā + ala)
vā padagamane alanti vā vāḷo
“fit for vā, going on foot”: a beast of prey
🚹①⨀(√vasa + ala)
vase acchādane alanti vasalo
“fit for vasa, covering”: an outcaste, a wretch
🚹①⨀(√paci + ala)
pace vitthāre alanti pacalo
“fit for paca, spreading”: pacalo
🚹①⨀(√maca + ala)
mace corakamme alanti macalo
“fit for maca, thieving”: macalo
🚹①⨀(√musa + ala)
muse theyye, muse pāṇacāge vā alanti musalo
“fit for musa, theft, or for the taking of life”: a pestle, a club
🚹①⨀(gotthu + ala)
gotte vaṃse siṅgālajātiyaṃ alanti gotthulo
“fit for the clan, the lineage of jackals”: a jackal
🚹①⨀(puthu + ala)
puthumhi vitthāre alanti puthulo
“fit for puthu, breadth”: broad
🚹①⨀(bahu + ala)
bahumhi saṅkhyāne alanti bahulo, bahumhi vuddhimhi alanti vā bahulo
“fit for bahu, in number”; or “in growth”: abundant
🚻①⨀(√maṅga + ala)
maṅgamhi gamane alanti maṅgalaṃ
“fit for maṅga, going [forward]”: good fortune, a blessing
🚻①⨀(√baha + ala)
bahumhi vuddhimhi alanti bahalaṃ
“fit for baha, growth”: thick, dense
🚻①⨀(√kamba + ala)
kambamhi sañcalane alanti kambalaṃ
“fit for kamba, moving about”: a woollen blanket
🚻①⨀(√samba + ala)
sambamhi maṇḍale alanti sambalaṃ
“fit for samba, a circle”: provisions [for a journey]
🚻①⨀(√agga + ala)
agge gatikoṭille alanti aggaḷaṃ
“fit for agga, crooked going”: a bolt, a bar; a patch
paṭa + ala
rule
→
paṭ + (a + ala)
§83
→
paṭala + (si→aṃ)
§219
→
paṭalaṃ
caḍi + ala
rule
→
ca + (ṃ→ṇ) + ḍ + ala
§517, §31
→
caṇḍ + (a→ā) + la
§404
→
caṇḍāla + (si→o)
§104
→
caṇḍālo
pañca + ala
rule
→
pañc + (a + ala)
§83
→
pañc + (a→ā) + la
§404
→
pañcāla + (si→o)
§104
→
pañcālo
bahu + ala
rule
→
bahu + (a + la)
§404
→
bahula + (si→o)
§104
→
bahulo
agga + ala
rule
→
agg + (a + ala)
§83
→
agga + (l→ḷ) + a
§404
→
aggaḷa + (si→aṃ)
§219
→
aggaḷaṃ
paṭhamaṃ kalalaṃ hoti (12S1 10.1.1: Indakasutta)
mahantaṃ ninnaṃ pallalaṃ (9M 2.9: Dvedhāvitakkasutta)
caṇḍālo veno nesādo rathakāro pukkuso (2V 1.5.1.3: Pesuññasikkhāpada)
taṃ jaññā vasalo iti (18Sn 1.7: Vasalasutta)
parittaṃ sambalaṃ ādāya (12S2 1.7.3: Puttamaṃsasutta)
navarattaṃ kambalaṃ pārutā (1V 1.2.3.2: Vinītavatthu)
paṭalaṃ, kadalaṃ, vakkalaṃ, takkalaṃ, saddalaṃ, mulālaṃ, bilālaṃ, vidalaṃ, vāḷo, pacalo, macalo, gotthulo and puthulo do not occur in the Tipiṭaka in these shapes.
option
before
from
operation
to
after
context
puthassa (pāṭipadikassa)
(ādesā)
puthu|pathā
vā
(paccayo hoti)
(a)mo
(kvaci)
of the nominal stem putha
(replaced by)
puthu|patha
in some places
(suffix is added)
ama
pathā mo is pathā amo run together, the a of amo elided after pathā by §12 (13): Sarā sare lopaṃ : the nominal stem putha (“broad, wide”) is replaced by puthu and patha, and the suffix ama is added. The vutti renders the sutta’s vā as kvaci — kvaci amapaccayo hoti, “in some places the suffix ama occurs” — and the Rūpasiddhi says so in as many words (kvacatthoyaṃ vāsaddo, “this vā has the sense of kvaci”). The marker therefore restricts rather than opens (reference chapter, §2): ama is confined to the one word pathamo, “first”, “born ahead” (pathame jāto), and does not offer an alternative to the replacements. The replacements themselves give the doublet for “earth”: puthavī with the stem unchanged and pathavī with patha, both built with the feminine ī of §238 (187): Nadādito vā ī and a v inserted before it by §35 (34): Ya va ma da na ta ra lā cāgamā ; the vutti glosses pathavī twice, once beside pathamo and once with the etymology puthu hutvā jātaṃ, “born having become broad”. puthujjano, “the ordinary person” who “generates many defilements”, shows puthu (“many”) as the first member of a compound, the j of jana doubled by §28 (40): Para dvebhāvo ṭhāne . paṭhamo beside pathamo, and paṭhavī beside pathavī, are the interchange of dental and retroflex met in pati/paṭi (§48 (43): Kvaci paṭi patissa ); the canon writes paṭhamo and pathavī.
Putha iccetassa pāṭipadikassa puthu pathādesā honti, kvaci amapaccayo hoti.
Putha hutvā jātanti puthavī pathame jāto pathamo, pathavī, paṭhamo vā, puthu kilese janetīti puthujjano, puthu hutvā jātanti pathavī39
The nominal stem putha (“broad, wide”) is replaced by puthu and patha; and in some places the suffix ama is added.
option
before
from
operation
to
after
context
sasvādīhi (dhātūhi)
(paccayā honti)
tu|davo
after sasu and the like
(suffixes are added)
tu|du
Sasvādīhi is sasu-ādīhi, the u having become v before the vowel by §18 (20): Vamodudantānaṃ ; tu davo is the pair of suffixes tu and du in the first form plural (davo), as nu ṇutavo is in §671 (681): Hanādīhi nu ṇutavo . The tu is the suffix, not the contrastive particle tu, and the rule has no option marker. tu is the agent suffix of §527 (568): Sabbato ṇvu tvāvī vā (kattā), here yielding sattu, “enemy”, with the root-final s turned into t under the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca , just as the r of kara becomes t before tu by §619 (573): Karassa ca tattaṃ tusmiṃ . du makes daddu, addu and maddu, the root-final a dropping so that the two d meet. The roots are sasu (“hurt”), dada (“give”), ada (“eat”) and mada (“be intoxicated; be soft”).
Sasu dada ada madaiccevamādīhi dhātūhi tu du iccete paccayā honti.
Aññe satte sasati hiṃsatīti sattu, dukkhaṃ dadātīti daddu, dukkhena adati bhakkhati etthāti addu, dukkhaṃ adati anubhavati jano etenāti vā addu, dukkhaṃ bhājanaṃ ādhāraṃ bhavatīti40
After the roots sasu (“hurt”), dada (“give”), ada (“eat”), mada (“be intoxicated”) and the like, the suffixes tu and du are added.
lemma
inflected
meaning
🚹①⨀(√sasu + tu)
aññe satte sasati hiṃsatīti sattu
“he hurts other beings”: an enemy
🚺①⨀(√dada + du)
dukkhaṃ dadātīti daddu
“it gives pain”: ringworm
🚹①⨀(√ada + du)
dukkhena adati bhakkhati etthāti addu, dukkhaṃ adati anubhavati jano etenāti vā addu, dukkhaṃ bhājanaṃ ādhāraṃ bhavatīti vā addu
“one eats with difficulty in it”; or “a person suffers pain by it”; or “it is a vessel, a receptacle of pain”: a shackle
🚹①⨀(√mada + du)
madati ummattaṃ karotīti maddu, madati maddabhāvaṃ karotīti vā maddu
“it maddens”; or “it makes soft”: maddu, an intoxicant; soft
sasu + tu
rule
→
sa + (s→t) + tu
§517
→
sattu + si
§220
→
sattu
dada + du
rule
→
dad + (a) + du
§83
→
daddu + si
§220
→
daddu
addu and maddu follow daddu; neither is attested in the Tipiṭaka. sattu, “enemy” (Sanskrit śatru), is rare in the canon beside its common homonym sattu, “barley-meal”;41 daddu appears in the lists of diseases.
gahitā tena sattunā (22J 16.1.9: Sambulājātaka)
odano, kummāso, sattu, maccho, maṃsaṃ (2V 1.5.4.5: Pavāraṇāsikkhāpada)
daddu kacchu ca me natthi (20Ap1 34.6: Pabhaṅkarattheraapadāna)
option
before
from
operation
to
after
context
cyādīhi (dhātūhi)
(paccayo hoti)
īvaro
after ci and the like
(suffix is added)
īvara
Cyādīhi is ci-ādīhi, “after ci and the like”, the i having become y before the vowel by §21 (21): Ivaṇṇo yaṃ navā ; it is what the vutti says (Ci pā dhā iccevamādīhi) and what the examples require, since no root jhā appears among them. The heading follows the CST’s list of suttas and Senart’s edition, which read so; the CST’s vutti section and the Padarūpasiddhi (678) print Jhādīhi īvaro, most easily explained as a corruption of cyādīhi (in the Burmese script a c with subscript y and a jh are easily confused).42 īvara is a rare suffix, making three nouns: cīvaraṃ, “robe”, glossed as what is “heaped up” (cīyati, the rag-robe collected piece by piece); pīvaro, “plump, well-fed”, from pā (“drink”); and dhīvaro, “fisherman”, from dhā (“hold”), he who keeps himself alive by holding [his nets]. The root-final vowel is elided before the ī by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati . No option marker; the vā of pātabbaṃ rakkhitabbanti vā pīvaraṃ offers a second gloss (from pā, “protect”), not a second form.
Ci pā dhāiccevamādīhi dhātūhi īvarapaccayo hoti.
Cīyatīti cīvaraṃ, pivatīti pīvaro, pātabbaṃ rakkhitabbanti vā pīvaraṃ. Dhāreti dhāretvā jīvitaṃ kappetīti dhīvaro, dhīvaraṃ.
After the roots ci (“heap up”), pā (“drink; protect”), dhā (“hold”) and the like, the suffix īvara is added.
option
before
from
operation
to
after
context
ca
munādīhi (dhātūhi pāṭipadikehi ca)
(paccayo hoti)
i
and
after muna and the like (roots, and nominal stems)
(suffix is added)
i
ci is ca + i: “and [the suffix] i”. By saying ca the rule extends its base beyond roots to nominal stems — pāṭipadikehi ca in the vutti, and the Rūpasiddhi makes the connection explicit (casaddena pāṭipadikehi ca): mahāli and bhaddāli, names of a Licchavi and of a monk, and maṇi are formed from stems, not roots, and the two rules that follow, §670 (680): Vidādīhyūro and §672 (682): Kuṭādīhi ṭho , carry the pāṭipadikehi ca on. The suffix i makes masculine and feminine nouns in -i: the root-final a is elided before it by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati , and there is no vuddhi (muni, not moni), which the Rūpasiddhi puts down to the vā governing the vuddhi rules of the Taddhita chapter (§400 (364): Vuddhādisarassa vā’saṃyogantassa saṇe ca ). maṇi shows n → ṇ by the irregular formation of §571 (624): Paccayādaniṭṭhā nipātanā sijjhanti . The vutti prints the last root and the following word run together (manaiiccevamādīhi, for mana iccevamādīhi). The roots are muna (“know”), yata (“strive”), agga (“go crookedly”), pata (“go; fall”), kava (“compose”), suca (“be pure”), ruca (“shine”); the stems mahāla, bhaddāla, mana.
Muna yata agga pata kava suca ruca mahāla bhaddāla mana iccevamādīhi dhātūhi, pāṭipadikehi ca ipaccayo hoti.
Atthānatthaṃ munāti, ñeyyadhammaṃ lakkhaṇādivasena vā jānātīti muni, yatati vīriyaṃ karotīti yati, aggati kuṭilabhāvaṃ gacchatīti aggi, patati seṭṭho hutvā purato gacchatīti pati, kabyaṃ bandhatīti kavi, kantaṃ manāpavacanaṃ vadatīti vā kavi.
Sucati parisuddhaṃ bhavatīti suci, rucati dibbatīti ruci, mahantaṃ vibhavaṃ43
After the roots muna (“know”), yata (“strive”), agga (“go crookedly”), pata (“go; fall”), kava (“compose”), suca (“be pure”), ruca (“shine”) and the like, and after nominal stems such as mahāla, bhaddāla and mana, the suffix i is added.
lemma
inflected
meaning
🚹①⨀(√muna + i)
atthānatthaṃ munāti, ñeyyadhammaṃ lakkhaṇādivasena vā jānātīti muni
“he knows good from harm”; or “he knows what is to be known by way of its characteristics”: a sage
🚹①⨀(√yata + i)
yatati vīriyaṃ karotīti yati
“he strives, makes effort”: an ascetic
🚹①⨀(√agga + i)
aggati kuṭilabhāvaṃ gacchatīti aggi
“it goes crookedly”: fire
🚹①⨀(√pata + i)
patati seṭṭho hutvā purato gacchatīti pati
“he goes in front as the chief”: a lord; a husband
🚹①⨀(√kava + i)
kabyaṃ bandhatīti kavi, kantaṃ manāpavacanaṃ vadatīti vā kavi
“he composes poetry”; or “he speaks lovely, pleasing words”: a poet
🚹①⨀(√suca + i)
sucati parisuddhaṃ bhavatīti suci
“he is pure”: pure, clean
🚺①⨀(√ruca + i)
rucati dibbatīti ruci
“it shines”: liking, inclination; brightness
🚹①⨀(mahāla + i)
mahantaṃ vibhavaṃ bhogakkhandhaṃ lātīti mahāli
“he takes a great fortune, a mass of wealth”: Mahāli
🚹①⨀(bhaddāla + i)
bhaddaṃ yasaṃ lātīti bhaddāli
“he takes good repute”: Bhaddāli
🚹①⨀(mana + i)
manaṃ tattha ratane nayatīti maṇi
“it leads the mind to itself, the jewel”: a gem
muna + i
rule
→
mun + (a + i)
§83
→
muni + si
§220
→
muni
mana + i
rule
→
man + (a + i)
§83
→
ma + (n→ṇ) + i
§571
→
maṇi + si
§220
→
maṇi
The others follow muni.
bhavasaṅkhāramavassaji muni (7D 3.15: Āyusaṅkhāraossajjana)
joti nāma aggi vuccati (2V 1.5.6.6: Jotikasikkhāpada)
kavi gāthānamāsayo (12S1 1.6.10: Kavisutta)
saddhā, ruci, anussavo (10M 5.5: Caṅkīsutta)
muttā vā maṇi vā (1V 1.4.1.10: Rājasikkhāpada)
option
before
from
operation
to
after
context
vidādīhi (dhātūhi pāṭipadikehi ca)
(paccayo hoti)
ūro
after vida and the like (roots, and nominal stems)
(suffix is added)
ūra
Vidādīhyūro is vidādīhi ūro, the i having become y before the vowel by §21 (21): Ivaṇṇo yaṃ navā . The vutti again admits nominal stems (pāṭipadikehi ca), carrying the ca of §669 (679): Munādīhi ci forward. Before the ū the root-final vowel is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati : vidūro, vallūro, masūro, mayūro, and du + ūra is dūro. The roots cited with a marker i, sida (that is sidi) and udi, take the niggahīta met in §661 and §663: sindūro, undūro; kapu doubles its p before the suffix (§28 (40): Para dvebhāvo ṭhāne ): kappūro. vedūro, “beryl”, is not made by this rule at all: the vutti glosses it as “born in the region of Vidūra”, a taddhita derivative of vidūra with the ṇa of §352 (376): Ṇa rāgā tasse damaññatthesu ca and its vuddhi i → e. The vutti prints three roots run together (dukukapu, for du ku kapu). No option marker; the vā of the glosses introduces alternative etymologies.
Vida valla masa sida du ku kapu maya udi khajja kuraiccevamādīhi dhātūhi, pāṭipadikehi ca ūrapaccayo hoti.
Vidituṃ alanti vidūro, vidūraṭṭhāne jāto vedūro, vallati vallabhāvena bhavatīti vallūro, vallati aññamaññaṃ bandhatīti vā vallūro, āmasitabboti masūro, sindati siṅgārabhāvaṃ gacchatīti sindūro, sindati virocatīti vā sindūro, gamituṃ alaṃ anāsannattāti dūro, kuti saddaṃ karotīti kūro, attano gandhena aññaṃ gandhaṃ kapati hanati hiṃsatīti kappūro, kappati rogāpanayane samatthetīti vā kappūro, mahiyaṃ ravatīti mayūro, mahiyaṃ yāti gacchatīti mayūro, paṃsuṃ undati pasavatīti undūro, khajjitabbo khāditabboti khajjūro, kurati akkosatīti kurūro44
After the roots vida (“know”), valla (“cover; bind”), masa (“touch”), sida (“adorn”), du (“go”), ku (“sound”), kapu (“destroy”), maya (“go”), udi (“be wet”), khajja (“eat”), kura (“abuse”) and the like, and after nominal stems, the suffix ūra is added.
option
before
from
operation
to
after
context
hanādīhi (dhātūhi)
(paccayā honti)
nu|ṇu|tavo
after hana and the like
(suffixes are added)
nu|ṇu|tu
nu ṇutavo is nu ṇu tavo, three suffixes in u, the last in the first form plural as davo was in §667 (677): Sasvādīhi tu davo . Here the ṇ of ṇu is not a marker but the retroflex nasal of the suffix itself — haṇu, jāṇu, bhāṇu, reṇu, khāṇu, aṇu, veṇu all keep it — where in §650 (651): Kāle vattamānātīte ṇvādayo the ṇ of ṇu was elided and left kāru; nu is its dental counterpart (hanu, dhenu), and the vutti offers haṇu, hanu vā as the two forms of “jaw”. Before ṇu the root-final consonant is dropped, with lengthening of the root vowel in jāṇu and khāṇu and the vuddhi e in reṇu; before tu the roots si, ki, hi likewise take e (setu, ketu, hetu) while dhā is unchanged (dhātu). All these changes fall under the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . The CST prints the vutti’s suffix list as nu ṇu ku, a misprint for the sutta’s tu, its root list run together (bhāri, vedhā, siki, for bhā ri, ve dhā, si ki), and ve ve dhā for ve dhe dhā, the second ve standing for the dhe (“drink”) that dhenu needs and that Senart’s edition, its manuscripts and the Rūpasiddhi have. No option marker.
Hana jana bhā ri khanu ama ve dhe45 46
Bhojanaṃ hanati hiṃsati etenāti haṇu, hanu vā. Gamanaṃ janetīti47 48
Aṅgamaṅgassa rujjanabhāvaṃ vijjhanabhāvaṃ amati gacchatīti aṇu, veṇu, veti tantasantāne bhavatīti veṇu, bahisāre alanti vā veṇu, vacchaṃ pāyetīti dhenu, atthaṃ dhāretīti dhātu, gamanapacanādikaṃ kriyaṃ dhāretīti vā dhātu, sīyati bandhīyatīti setu, uddhaṃ gacchati pavattatīti ketu, attano phalaṃ hinoti pavattatīti hetu.
After the roots hana (“strike”), jana (“produce”), bhā (“shine”), ri (“go”), khanu (“dig”), ama (“go”), ve (“weave”), dhe (“drink”), dhā (“hold”), si (“bind”), ki (“rise”), hi (“send forth”) and the like, the suffixes nu, ṇu and tu are added.
option
before
from
operation
to
after
context
kuṭādīhi (dhātūhi pāṭipadikehi ca)
(paccayo hoti)
ṭho
after kuṭa and the like (roots, and nominal stems)
(suffix is added)
ṭha
The suffix is the ṭha of §659 (669): Usu ranja daṃsānaṃ daṃsassa daḍḍhoḍha ṭhā ca , now after kuṭa (“cut”), kusa (“cut; fill”) and kaṭa (“crush”). The root-final ṭ of kuṭa and kaṭa meets the ṭh and gives ṭṭh (kuṭṭhaṃ, kaṭṭhaṃ), while the s of kusa is dropped, the ṭh doubled by §28 (40): Para dvebhāvo ṭhāne and §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā , and the u raised to o (koṭṭho), under the licence of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca . pāṭipadikehi ca is carried on from §669 (679): Munādīhi ci , though the vutti gives no example from a stem; the Rūpasiddhi adds kaṇṭho from kaṇa. kuṭṭhaṃ, “leprosy”, was derived in §663 (673): Kaḍyādīhi ko from kuṭhi with ka; here it comes from kuṭa with ṭha — the two derivations of one word stand side by side, as the vutti’s yathāsambhavaṃ allows. No option marker.
Kuṭa kusa kaṭaiccevamādīhi dhātūhi, pāṭipadikehi ca ṭhapaccayo hoti49
Aṅgamaṅgaṃ kuṭati chindatīti kuṭṭhaṃ, dhaññena chādetabbo pūretabboti koṭṭho, kaṭitabbaṃ madditabbanti, kaṭṭhaṃ.
After the roots kuṭa (“cut”), kusa (“cut; fill”), kaṭa (“crush”) and the like, and after nominal stems, the suffix ṭha is added.
lemma
inflected
meaning
🚻①⨀(√kuṭa + ṭha)
aṅgamaṅgaṃ kuṭati chindatīti kuṭṭhaṃ
“it cuts off limb after limb”: leprosy
🚹①⨀(√kusa + ṭha)
dhaññena chādetabbo pūretabboti koṭṭho
“to be covered, to be filled with grain”: a storeroom, a granary
🚻①⨀(√kaṭa + ṭha)
kaṭitabbaṃ madditabbanti kaṭṭhaṃ
“to be crushed”: wood; a stick
kuṭa + ṭha
rule
→
kuṭ + (a + ṭha)
§83
→
kuṭṭha + (si→aṃ)
§219
→
kuṭṭhaṃ
kusa + ṭha
rule
→
ku + (s) + ṭha
§517
→
ku + (ṭh→ṭṭh) + a
§28, §29
→
k + (u→o) + ṭṭha
§517
→
koṭṭha + (si→o)
§104
→
koṭṭho
kaṭṭhaṃ follows kuṭṭhaṃ.
santi te evarūpā ābādhā — kuṭṭhaṃ, gaṇḍo (3V 1.63: Upasampadāvidhi)
koṭṭho mayhaṃ na vijjati (22J 14.1.1: Sālikedārajātaka)
tattha jātakaṃ kaṭṭhaṃ vā lataṃ vā chindati (1V 1.1.2: Dutiyapārājikasikkhāpada)
option
before
from
operation
to
after
context
manu pūra suṇādīhi (dhātūhi pāṭipadikehi ca)
(paccayā honti)
ussa|nusa|isā
(puna nippajjante)
after manu, pūra, suṇa and the like (roots, and nominal stems)
(suffixes are added)
ussa|nusa|isa(then formed as usage has them)
ussa nusisā is ussa nusa isā, the three suffixes in the first form plural, nusa and isā run together by §12 (13): Sarā sare lopaṃ . The last sutta of the Kaccāyana closes, like §661 (671): Ranjudādīhi dha didda kirā kvaci jadalopoca and §665 (675): Paṭādīhyalaṃ , with puna nippajjante: after the suffix the words are finished as usage requires, and the Rūpasiddhi lists the finishing touches — for manusso the final u of manu is dropped before ussa; for mānuso the whole nu is dropped before the n of nusa and the remaining a lengthened; for puriso the ū of pūra is shortened; for poso the r and the i are dropped and the ū raised to o; for suṇisā the feminine ā of §237 (176): Itthīyamato āpaccayo is added. Nominal stems are admitted once more (pāṭipadikehi ca). The roots are manu (“know”), pūra (“fill”), suṇa (“hurt”), kusu (“despise”), ila (“shake”), ala (“be able”), maha (“honour”), si (“bind”) and ki (“hurt”)50 manati), a man one who “fills his parents’ hearts” (pūreti), a daughter-in-law one “to be hurt by her parents-in-law” (suṇitabbā). The CST prints the first suffix as usa in the vutti and the second and third mānuso as mānusso; both are corrected below. No option marker; the vā of the glosses introduces alternative etymologies of the same word.
Manu pūra suṇa kusu ila ala maha si ki iccevamādīhi dhātūhi, pāṭipadikehi ca ussa51
Kusalākusale dhamme manati jānātīti manusso, mānuso. Kāraṇā kāraṇaṃ manati jānātīti vā manusso, mānuso52
Mātāpitūnaṃ hadayaṃ pūretīti puriso, attano manorathaṃ pūretīti vā puriso, pūretīti vā poso, sasurehi suṇitabbā hiṃsitabbāti suṇisā, dvinnaṃ jānānaṃ kulasantānaṃ karotīti vā suṇisā, kucchitabbanti karīsaṃ, gabbhaṃ vimocetīti suriso53 54
After the roots manu (“know”), pūra (“fill”), suṇa (“hurt”), kusu (“despise”), ila (“shake”), ala (“be able”), maha (“honour”), si (“bind”), ki (“hurt”) and the like, and after nominal stems, the suffixes ussa, nusa and isa are added; [the words] are then formed [as usage has them].
Iti kibbidhānakappe uṇādikappo chaṭṭho kaṇḍo.
Thus ends the uṇādi chapter, the sixth section of the kibbidhāna chapter.
Uṇādikappo niṭṭhito.
The uṇādi chapter is finished.
Kaccāyanapakaraṇaṃ niṭṭhitaṃ.
The Kaccāyana treatise is finished.55
