Kaccāyanabyākaraṇaṃ (U Nandisena)

Source

U Nandisena, Kaccāyanabyākaraṇaṃ, an English translation of the Kaccāyana grammar with its vutti and examples, based on the Chaṭṭha Saṅgāyana text. First published in Myanmar in 2005; first electronic version published by the Instituto de Estudios Buddhistas Hispano (IEBH) in 2017 under the Creative Commons Attribution-NonCommercial-NoDerivatives 4.0 licence reproduced below. Both editions contain the first seven chapters, suttas 1 to 623; the eighth chapter, the Uṇādikappa, is issued by IEBH as a separate file and is not here.

The title page, copyright page, preface and contents below are taken from the 2017 electronic edition, a scan of the printed book whose text layer covers only the copyright page and the preface. The translation itself is taken from the translator’s own file of the 2005 text, a Word document printed to PDF in 2006, because that file carries the complete text as typed. Its legacy Pāli font has been mapped back to Unicode and the four-fold overprinting that stood for bold type has been collapsed. The translator’s footnotes are kept as footnotes; the review comments embedded in that document appear as footnotes marked “Translator’s comment”. Each rule carries three numbers as printed: the sutta’s sequence number, the traditional number of the Chaṭṭha Saṅgāyana edition, and a third number in parentheses from the source. The Mātikā, the eighteen-page index of suttas that opens the book, is not reproduced.

The printed book was set from a later state of the text than the translator’s file, and the two differ in the Sandhi chapter. The print’s additions have been adopted here: a page on the uses of ca and on kvaci, vā, navā and vibhāsā at the end of the chapter (book p. 48), the revised wording of the closing question in §2–§9, and short explanatory notes and derivation steps in §10, 12, 20, 26, 29, 31, 33, 35, 36, 37, 47 and 51. The fourteen “(check)” flags the translator left in the file have been dropped. Chapters 2–7 are the same text in both.

Both files are available here: the 2017 electronic edition, the scan of the printed book (PDF, 92 MB) and the translator’s file of the 2005 text (PDF, 1.4 MB).

Title page

Sirilaṅkādīpe
Bhadantakaccāyanācariyattherena
viracitaṃ
Kaccāyanabyākaraṇaṃ

Translated into English by
U Nandisena

BE. 2549 · Instituto de Estudios Buddhistas Hispano · AD. 2005

Copyright

First published 2005
First electronic version 2017
Copyright © 2017 Instituto de Estudios Buddhistas
Hispano (IEBH). Publication
IEBH: 20170116-BN-T0100.
Contact information: admin@iebh.org
Attribution-NonCommercial-NoDerivs
CC BY-NC-ND
This work is licensed under the Creative Commons
Attribution-NonCommercial-NoDerivatives 4.0
International License. To view a copy of this license, visit
http://creativecommons.org/licenses/by-nc-nd/4.0/ or
send a letter to Creative Commons, PO Box 1866,
Mountain View, CA 94042, USA.

Preface

The present translation of the ancient Pali grammar Kaccāyana is the result of the classes given to me, starting in 1995, by the late Venerable U Silananda, a renowned Burmese monk. It was first published in Myanmar in 2005.

Now I am grateful to the Hispanic Institute of Buddhist Studies (IEBH) for publishing this translation as a PDF document. I would like to especially thank Bhikkhu Rāhula, a Mexican monk, for taking the time to scan the whole printed document, 332 pages, and creating this file.

This PDF document contains the first seven chapters of Kaccāyana. The eighth chapter is available as a separate file. If you wish to get the eighth chapter, Uṇādi-Kappa, please contact IEBH (admin@iebh.org) requesting it.

Right now I am working on a second edition of this translation which I hope will be published soon.

Bhikkhu Nandisena
Dhamma Vihara
Mexico
January, 16, 2017

Contents

As printed in the 2005 edition; the page numbers are those of the printed book.

Chapter	Suttas	Sections	Pages
Mātikā			1–18
1-Sandhi-kappa (1. Sandhi Chapter)	1–51	Paṭhamo kaṇḍo (First Section) 1–11; Dutiyo kaṇḍo (Second Section) 11–22; Tatiyo kaṇḍo (Third Section) 23–29; Catuttho kaṇḍo (Fourth Section) 30–41; Pañcamo kaṇḍo (Fifth Section) 42–51	19–48
2-Nāma-kappa (2. Noun Chapter)	52–270	Paṭhamo kaṇḍo (First Section) 52–119; Dutiyo kaṇḍo (Second Section) 120–160; Tatiyo kaṇḍo (Third Section) 161–210; Catuttho kaṇḍo (Fourth Section) 211–246; Pañcamo kaṇḍo (Fifth Section) 247–270	49–137
3-Kāraka-kappa (3. Case Chapter)	271–315		138–166
4-Samāsa-kappa (4. Compound Chapter)	216–243		167–193
5-Taddhita-kappa (5. Secondary Derivative Chapter)	244–405		194–233
6-Ākhyāta-kappa (6. Verb Chapter)	406–523	Paṭhamo kaṇḍo (First Section) 406–431; Dutiyo kaṇḍo (Second Section) 432–457; Tatiyo kaṇḍo (Third Section) 458–481; Catuttho kaṇḍo (Fourth Section) 482–523	234–284
7-Kibbidhāna-kappa (7. Primary Derivative Chapter)	524–623	Paṭhamo kaṇḍo (First Section) 524–549; Dutiyo kaṇḍo (Second Section) 550–570; Tatiyo kaṇḍo (Third Section) 571–589; Catuttho kaṇḍo (Fourth Section) 590–606; Pañcamo kaṇḍo (Fifth Section) 607–623	285–328
8-Uṇādikappa	624–673	not included in either edition

The printed contents give the Samāsa chapter as suttas 216–243 and the Taddhita chapter as 244–405; the chapters themselves run 316–343 and 344–405. The eighth chapter is printed as “Uṇāpikappa”.

(a) Seṭṭhaṃ tilokamahitaṃ abhivandiy’ aggaṃ,¹
Buddhañ ca Dhammam amalaṃ Gaṇam uttamañ ca,
Satthussa tassa vacanatthavaraṃ subuddhuṃ,
Vakkhāmi suttahitam ettha Susandhikappaṃ².
(b) Seyyaṃ jineritanayena budhā labhanti,
Tañ c’āpi tassa vacanatthasubodhanena,
Atthañ ca akkharapadesu amohabhāvā,
Seyyatthiko padam ato vividhaṃ suṇeyya¹.

(a) Having saluted the excellent, honored by the three worlds, the highest Buddha, together with the pure Dhamma, and the noble Sangha, I will expound here the good chapter on sandhi in accordance with the Discourses to know well the noble meaning of the word of the Teacher. (b) The wise ones get better by the way preached by the Victorious One, by knowing well the meaning of His word and by non-confusion of the meaning among letters and words. Therefore, let the one who wishes to excel listen to the various words.

1. Sandhikappa (Sandhi Chapter) (1–51)

Paṭhamo kaṇḍo (First Section) (1–11)

1. 1. Attho akkharasaññāto.

Sabbavacanānam attho akkhareh’ eva saññāyate. Akkharavipattiyaṃ hi atthassa dunnayatā hoti, tasmā akkharakosallaṃ bahūpakāraṃ Suttantesu.

The meaning of all words is only known by letters. For failure with letters leads to the wrong meaning. Therefore, skillfulness with letters is very useful in the Discourses.

2. 2. Akkharā p’ ādayo ekacattālīsaṃ (1,2).

Te ca kho akkharā api akāradayo ekacattālīsaṃ Suttantesu sopakārā.

Taṃ yathā? a ā i ī u ū e o; ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma; ya ra la va sa ha ḷa aṃ. Iti akkharā nāma.

Tena kvattho? Attho akkharasaññāto³.

And these letters which are forty one beginning with ‘a’ are very useful in the Discourses.

Which are these? a ā i ī u ū e o; ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma; ya ra la va sa ha ḷa aṃ. These are called ‘letters’(akkharā).

What is the benefit of that (calling them ‘letters’)? It is beneficial in suttas such as ‘Attho akkharasaññāto’ (§1). [I.e., we know that akkhara in that sutta means the fourty-one letters.]

3. 3. Tatth’ odantā sarā aṭṭha (3).

Tattha akkharesu akārādīsu odantā aṭṭha akkharā sarā nāma honti.

Taṃ yathā? a ā i ī u ū e o. Iti sarā nāma.

Tena kvattho? Sarā sare lopaṃ⁴.

Among those letters, the eight letters beginning with ‘a’ and ending with ‘o’ are called ‘vowels’.

Which are these? a ā i ī u ū e o. These are called ‘vowels’ (sarā).

What is the benefit of that (calling them ‘vowels’)? It is beneficial in suttas such as ‘Sarā sare lopaṃ’ (§12).

4. 4. Lahumattā tayo rassā (4).

Tattha aṭṭhasu saresu lahumattā tayo sarā rassā nāma honti.

Taṃ yathā? a i u. Iti rassā nāma.

Tena kvattho? Rassaṃ⁵.

Among the eight vowels, the three light-measured are called ‘short’.

Which are these? a i u. These are called ‘short’ (rassā).

What is the benefit of that (calling them ‘short’)? It is beneficial in suttas such as ‘Rassaṃ’ (§26).

5. 5. Aññe dīghā (5).

Tattha aṭṭhasu saresu rassehi aññe pañca sarā dīghā nāma honti.

Taṃ yathā? ā ī ū e o. Iti dīghā nāma.

Tena kvattho? Dīghaṃ⁶.

Among the eight vowels, the five other vowels apart from the shorts (vowels) are called ‘long’.

Which are these? ā ī ū e o. These are called ‘long’ (dīghā).

What is the benefit of that (calling them ‘long’)? It is beneficial in suttas such as ‘Dīghaṃ’ (§25).

6. 8. Sesā byañjanā (6).

Ṭhapetvā aṭṭha sare sesā akkharā kakārādayo niggahitantā byañjanā nāma honti.

Taṃ yathā? ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma; ya ra la va sa ha ḷa aṃ. Iti byañjanā nāma.

Tena kvattho? Sarā pakati byañjane⁷.

Apart from the eight vowels, the remaining letters beginning with ‘k’ and ending with the niggahita (‘ṃ’) are called ‘consonants’.

Which are these? ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma; ya ra la va sa ha ḷa aṃ. These are called ‘consonants’ (byañjanā).

What is the benefit of that (calling them ‘consonants’)? It is beneficial in suttas such as ‘Sarā pakati byañjane’ (§23).

7. 9. Vaggā pañcapañcaso mantā (7).

Tesaṃ kho byañjanānaṃ kakārādayo makārantā pañcapañcaso akkharavanto⁸ vaggā nāma honti.

Taṃ yathā? ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma. Iti vaggā nāma.

Tena kvattho? Vaggantaṃ vā vagge⁹.

Of those consonants, the letters beginning with ‘k’ and ending with ‘m’ that are divided into five groups of five letters are called ‘grouped’.

Which are these? ka kha ga gha ṅa; ca cha ja jha ña; ṭa ṭha ḍa ḍha ṇa; ta tha da dha na; pa pha ba bha ma. These are called ‘grouped’ (vaggā).

What is the benefit of that (calling them ‘grouped’)? It is beneficial in suttas such as ‘Vaggantaṃ vā vagge’ (§31).

8. 10. Aṃ iti niggahitaṃ (8).

Aṃ iti niggahitaṃ nāma hoti.

Tena kvattho? Aṃ byañjane niggahitaṃ¹⁰.

‘Ṃ’ is called niggahita.

What is the benefit of that (calling it ‘niggahita’)? It is beneficial in suttas such as ‘Aṃ byañjane niggahitaṃ’ (§30).

9. 11. Parasamaññā payoge.

Yā ca pana paresu sakkataganthesu samaññā ghosā ti vā aghosā ti vā, tā payoge sati etth’ āpi yujjante.

Tattha ghosā nāma: ga gha ṅa; ja jha ña; ḍa ḍha ṇa; da dha na; ba bha ma; ya ra la va ha ḷa. Iti ghosā nāma. Aghosā nāma: ka kha; ca cha; ṭa ṭha; ta tha; pa pha; sa. Iti aghosā nāma.

Tena kvattho? Vagge ghosāghosānaṃ tatiya-paṭhamā¹¹.

Those terms (found) in the Sanskrit books such as ‘voiced’ or ‘voiceless’, when there is need, they are also used.

Among them, the voiced are: ga gha ṅ; ja jha ña; ḍa ḍha ṇa; da dha na; ba bha ma; ya ra la va ha ḷa. These are called ‘voiced’ (ghosā). The voiceless are: ka kha; ca cha; ṭa ṭha; ta tha; pa pha; sa. These are called ‘voiceless’ (aghosā).

What is the benefit of that (calling them ‘voiced’ and ‘voiceless’)? It is beneficial in suttas such as ‘Vagge ghosāghosānaṃ tatiya-paṭhamā’ (§30).

10. 12. Pubbam adhoṭhitam assaraṃ sarena viyojaye (28).

Tattha sandhiṃ kattukāmo pubbabyañjanaṃ adhoṭhitaṃ assaraṃ katvā sarañ ca upari katvā sarena viyojaye.

Tatr āyam ādi (Khu. i, 67).

Herein, the student who wants to do joining of words should, after making the previous consonant that lies (lit. sits) below¹, free from the vowel and putting the vowel above¹, separate the consonant from the vowel. Example: Tatrāyamādi. should separate the consonant making the previous consonant lie below¹, and devoid of a vowel, and placing the vowel (that is devoid of consonant) above¹.

‘Below’ means on the left, and ‘above’ means on the right. What has been read was called in ancient times “below’, and what has not been read but about to be read is called ‘above’. See §13 for formal formation of the word.

Dutiyo kaṇḍo (Second Section) (11–22)

11. 14. Naye paraṃ yutte (29).

Assaraṃ kho byañjanaṃ adhoṭhitaṃ parakkharaṃ naye yutte.

Tatrābhirati-m-iccheyya (Khu. i, 29).

Yutte ti kasmā? Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me (Khu. i, 26). Ettha pana yuttaṃ na hoti.

When appropriate, the student should carry the consonant which is without a vowel and which lies below, to the following letter. Example: Tatarābhiratimiccheyya.

Why say ‘yutte’? To show that in this example, ‘Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me’, there is no carrying of consonant to the vowel. See §13 for formal formation of the word.

* When there is reason for joining the words together, the student should combine the consonat which is without a vowel and which lies on the left, with the the vowel which follows. In the example “Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me’ the niggahīta (ṃ) which is a consonant should not be combined with the following vowel ‘a’ , because it is not an appropriate place to combine. To show this, the word ‘yutte’ is mentioned in the Sutta.

Iti sandhi-kappe paṭhamo kaṇḍo

Thus ends the first section of the chapter on sandhi

DUTIYA-KAṆḌA Second Section

12. 13. Sarā sare lopaṃ (30).

Sarā kho sare pare lopaṃ papponti.

Yass’ indriyāni samathaṅ gatāni (Khu. i, 27, 358), no h’ etaṃ bhante (Vin. iii, 19), samet’ āyasmā saṃghena (Vin. i, 265).

Vowels come to elision because of a vowel. * There is elision of vowels when they are followed by vowels.

Formation of words in combinations (sandhi) previous suttas:

1. Tatrāyamādi: In order to form this word (actually a combination of two words), first the word must be separated as ‘tatra ayamādi’. Then by §10 the consonant (here conjunct consonant) ‘tr’ is seperated from the vowel ‘a’, and put on the left (tatr a ayamādi); by §12 the ‘a’ is elided because of the following vowel ‘a’ (tatr ayamādi); by §15 the ‘a’ of ayamādi is made long (tatr āyamādi); now the consonant ‘tr’ is carried to (or combined with) the following ‘ā’ by §11. The word ‘tatrāyamādi’ is finished. * The formation of the word given above is the traditional method of forming words. Students have to follow this procedure when they study Pāḷi grammar and form words. Every example in the book has to be formed formally in this way. In oriental scripts, consonants and vowels are written in such a way that they do not appear seperately as in Roman script. Therefore in order to do something to the consonant and also the vowel, they have to be seperated first and written seperately. Only then can one do whatever is appropriate. But in Roman script there is no need to seperate the consonant from the vowel since they stand seperately and not one on top of the other or the two blended together. The combined words should, however, be separated into two by inserting a space. 2. ‘Tatrābhiratimiccheyya’ should be treated the same way as ‘tatrāyamādi’. Sequence: tatra abhiratimiccheyya; tatr a abhiratimiccheyya (§10); tatr abhiratimiccheyya (§12); tatr ābhiratimiccheyya (§15); tatrābhiratimiccheyya (§11). 3. Yassindriyāni: In order to form this word, first the word must be written down as ‘yassa indriyāni’. Then by §10 the consonant (here conjunct consonant) ‘ss’ is seperated from the vowel ‘a’, and is put on the left (yass a indriyāna); by §12 the ‘a’ is elided because of the following vowel ‘i’ (yass indriyāni); now the consonant ‘ss’ is carried to (combined with) the following ‘i’ by §11. The word ‘yassindriyāni’ is finished. 4. No hetaṃ: Sequence: no hi etaṃ ; no h i etaṃ (10); no h etaṃ (12); nohetaṃ (11). 5. Sametāyasmā: sametu āyasmā; samet u āyasmā (10); samet āyasmā (12); sametāyasmā (11).

13. 15. Vā paro asarūpā (31).

Saramhā asarūpā paro saro lopaṃ pappoti vā.

Cattāro ’me bhikkhave dhammā (A. i, 311), kinnu ’mā ’va samaṇiyo (Vin. iii, 304).

Vā ti kasmā? Pañc’ indriyāni (Abhi. iii, 1), tay’ assu dhammā jahitā bhavanti (Khu. i, 6).

The vowel after a dissimilar vowel comes to elision optionally. * ‘Dissimilar’ means dissimilar in the place of articulation. E. g. ‘a’ and ‘ā’ are said to be ‘similar’ because they are pronounced at ‘kaṇṭha’ the throat; ‘i’ and ‘ī’ are similar being pronounced at the soft palate with the middle of the tongue in proximity with the palate, and so on. But ‘a’ and ‘i’ are said to be dissimilar because they are pronounced at different places of articulation.

Examples: 1. Cattārome: cattāro ime; cattār o ime (10); cattār o me (13); cattārome (11). 2. Kinnumāva: kinnu imāva; kinn u imāva (10); kinn u māva (13); kinnumāva (10).

Why say ‘optionally’? To prevent elision of the following vowel in the following: pañcindriyāni; tayassu dhammā jahitā bhavanti, although they fall in the scope of this Sutta.

Counter examples: 1. Pañcindriyāni: In order to form this word, first the word must be written down as ‘pañca indriyāni’. Then by §10 the consonant (here conjunct consonant) ‘ñc’ is seperated from the vowel ‘a’, and is put on the left (pañc a indriyāni); although ‘i’ could be elided by §13 it is not done here because the Sutta says ‘optionally’; then the ‘a’ is elided by §12 because of the following vowel ‘i’ (pañc indriyāni); now the consonant ‘ñc’ is carried to (combined with) the following ‘i’ by §11. The word ‘pañcindriyāni’ is finished. 2. Tayassu dhammā: Sequence; tayo assu dhammā; tay o assu dhammā (10); although ‘a’ could be elided by §13 it is not done because the Sutta says ‘optionally’; then the ‘o’ should be elided by §12 (tay assu dhammā); tayassu dhammā (11).

14. 16. Kvac’ āsavaṇṇaṃ lutte (34).

Saro kho paro pubbasare lutte kvaci asavaṇṇaṃ pappoti.

Saṅkyaṃ n’ opeti vedagū (S. 408), bandhuss’ eva samāgamo.

Kvacī ti kasmā? Yass’ indriyāni (Khu. i, 27, 358), tathūpamaṃ dhammavaraṃ adesayi (Khu. i, 7, 314).

When the previous vowel has been elided, the following vowel sometimes becomes dissimilar.

Examples: nopeti: na upeti; n a upeti (10); n upeti (12); n opeti (14); nopeti (11). bandhusseva: bandhussa iva; bandhuss a iva (10); bandhuss iva (12); bandhuss eva (14); bandusseva (11).

Why say ‘sometimes? To prevent the operation of this rule in the following: Yass’ indriyāni, tathūpamaṃ dhammavaraṃ adesayi.

Counter examples: yassindriyāni: yassa indriyāni; yass a indriyāni (10); yass indriyāni (12); yassindriyāni (11). tathūpamaṃ: tathā upamaṃ; tath ā upamaṃ (10); tath upamaṃ (12); tath ūpamaṃ (15); tathūpamaṃ (11).

15. 17. Dīghaṃ (36).

Saro kho paro pubbasare lutte kvaci dīghaṃ pappoti.

Saddh’ īdha vittaṃ purisassa seṭṭhaṃ (Khu. i, 306), anāgārehi c’ ūbhayaṃ (Khu. i, 71, 376).

Kvacī ti kasmā? Pañcah’ Upāli aṅgehi samannāgato (Vin. v, 342), natth’ aññaṃ kiñci.

When the previous vowel has been elided, the following vowel sometimes becomes long.

Examples. 1. saddhīdha: saddhā idha; saddh ā idha (10); saddh idha (12); saddh īdha (15); saddhīdha (11). 2. cūbhayaṃ: ca ubhayaṃ; c a ubhayaṃ (10); c ubhayaṃ (12); c ūbhayaṃ (15); cūbhayaṃ (11).

Why say ‘sometimes? To prevent the operation of this rule in the following: Pañcah’ Upāli aṅgehi samannāgato, natth’ aññaṃ kiñci.

Counter examples.

1. pañcahupāli: pañcahi upāli; pañcah i upāli (10); pañcah upāli (12); pañcahupāli (11). 2. natthaññaṃ: natthi aññaṃ; natth i aññaṃ (10); natth aññaṃ (12); natthaññaṃ (11).

16. 18. Pubbo ca (35).

Pubbo ca saro parasaralope kate kvaci dīghaṃ pappoti.

Kiṃ sū ’dha vittaṃ purisassa seṭṭhaṃ (Khu. i, 306), sādhū ti paṭissuṇitvā (DhA. i, 30).

Kvacī ti kasmā? Iti ’ssa muhuttam pi (Vin. ii, 196).

When the following vowel has been elided, the previous vowel sometimes becomes long.

Examples. 1. kiṃsūdha: kiṃsu idha; kiṃs u idha (10); kiṃs u dha (13); kiṃs ū dha (16); kiṃsūdha (11). 2. sādhūti: sādhu iti; sādh u iti (10); sādh u ti (13); sādh ū ti (16); sādhūti (11).

Why say ‘sometimes’? To prevent the operation of this rule in the following:

Iti ’ssa muhuttam pi.

Counter examples. Itissa: iti assa; it i assa (10); it i ssa (13); itissa (11).

17. 19. Yam edantass’ ādeso (43).

Ekārassa antabhūtassa sare pare kvaci yakārādeso hoti.

Adhigato kho my āyaṃ dhammo (Vin. iii, 5), ty āhaṃ evaṃ vadeyyaṃ (M. i, 16), ty āssa (A. i, 153) pahīnā honti.

Kvacī ti kasmā? ne ‘nāgatā, iti n’ ettha.

When a vowel follows, the letter ‘e’ which stands at the end sometimes is substituted for ‘y’.

Examples. 1. myāyaṃ: me ayaṃ; m e ayaṃ (10); m y ayaṃ (17); m y āyaṃ (25); myāyaṃ (11).

2. tyāhaṃ: te ahaṃ; t e ahaṃ (10); t y ahaṃ (17); t y āhaṃ (25); tyāhaṃ (11).

Why say ‘sometimes’? To prevent the operation of this rule in the following: ne ‘nāgatā, iti n’ ettha.

Counter examples. 1. nenāgatā: ne anāgatā; n e anāgatā (10); n e nāgatā (13); nenāgatā (11). 2. nettha: ne ettha; n e ettha (10); n ettha (12); nettha (11).

18. 20. Vam od-udantānaṃ (44).

Okār’-ukārānaṃ antabhūtānaṃ sare pare kvaci vakārādeso hoti.

Attha kv assa (M. i, 243), sv assa hoti, bahv ābādho (S. i, 94), vatthv ettha vihitaṃ niccaṃ, cakkhv āpātham āgacchati.

Kvacī ti kasmā? Cattāro ’me bhikkhave dhammā (A. i, 311), kinnu ’mā ’va samaṇiyo (Vin. ii, 304).

When a vowel follows, the letters ‘o’ and ‘u’ which stand at the end sometimes are substituted for ‘v’.

Examples. 1. attha kvassa: attha ko assa; atth k o assa (10); attha k v assa (18); attha kvassa (11). 2. svassa: so assa; s o assa (10); s v assa (18); svassa (11). 3. bahvābādho: bahu ābādho; bah o ābādho (10); bah v ābādho (18); bahvābādho (11). 4. vatthvettha: vatthu ettha; vatth o ettha (10); vatth v ettha (18); vatthvettha (11). 5. cakkhvāpātham: cakkhu āpātham; cakkh u āpātham (10); cakkh v āpātham (18); cakkhvāpātham (11).

Why say ‘sometimes’? To prevent the operation of this rule in the following: Cattāro ’me bhikkhave dhammā, kinnu ’mā ’va samaṇiyo.

Counter examples. 1. cattārome: cattāro ime; cattār o ime (10); cattār o me (13); cattārome (11). 2. kinnumāva: kinnu imāva; kinn u imāva (10); kinn u māva (13); kinnumāva (11).

19. 22. Sabbo caṃ ti (46, 47).

Sabbo icc’ eso tisaddo byañjano sare pare kvaci cakāraṃ pappoti.

Icc’ etaṃ kusalaṃ (Vin. i, 265), icc’ assa vacanīyaṃ (D. ii, 47), paccuttaritvā (JA. vi, 94), paccāharati (Vin. i, 204).

Kvacī ti kasmā? Iti ’ssa muhuttam pi (Vin. ii, 196).

When a vowel follows, the syllable ‘ti’ sometimes becomes ‘c’.

Examples. 1. iccetaṃ: iti etaṃ; i ti etaṃ (10); i c etaṃ (19); i cc etaṃ (28); iccetaṃ (11). 2. iccassa: iti assa; i ti assa (10); i c assa (19); i cc assa (28); iccassa (11). 3. paccuttaritvā: pati uttaritvā; pa ti uttaritvā (10); pa c uttaritvā (19); pa cc uttaritvā (28); paccuttaritvā (11). 4. paccāharati: pati āharati; pa ti āharati (10); pa c āharati (19); pa cc āharati (28); paccāharati (11).

Why say ‘sometimes’? To prevent the operation of this rule in the following:

Iti ’ssa muhuttam pi.

Counter example. 1. itissa: iti assa: it i assa (10); it i ssa (13); itissa (11).

20. 27. Do dhassa ca (50).

Dha icc’ etassa sare pare kvaci dakārādeso hoti.

Ekam idāhaṃ bhikkhave samayaṃ (M. i, 401).

Kvacī ti kasmā? Idh’ eva maraṇaṃ bhavissati (Vin. i, 15).

When a vowel follows, ‘dha’ also (for ‘ca’ in the Sutta) is sometimes substituted by ‘da’ also (for ‘ca’ in the Sutta).

Examples. 1. idāhaṃ: idha ahaṃ; i dha ahaṃ (10); i da ahaṃ (20); i d ahaṃ (12); i d āhaṃ (15); idāhaṃ (11).

Why say ‘sometimes’? To prevent the operation of this rule in the following: Idh’ eva maraṇaṃ bhavissati.

Counter examples. 1. idheva: idha eva; idh a eva (10); idh eva (12); idheva (11).

Caggahaṇena dhakārassa hakārādeso hoti. Sāhu dassanam ariyānaṃ (Khu. i, 34).

By taking ‘ca’ (or by the power of ‘ca’) there is substitution of ‘dha’ by ‘ha’. * ‘Ca’ in this sutta means that this rule has further applications such as the¹² substitution of ‘dha’ for ‘ha’. Example: sāhu: sādhu; sā dhu (10); sāhu (20).

Suttavibhāgena bahudhā siyā:

To dassa, yathā? Sugato (Vin. i, 1).

Ṭo tassa, yathā? Dukkaṭaṃ (Vin. v, 262).

Dho tassa, yathā? Gandhabbo (M. i, 332).

Tro ttassa, yathā? Atrajo (Vin. iii, 428).

Ko gassa, yathā? Kulūpako (Vin. i, 192).

Lo rassa, yathā? Mahāsālo (D. ii, 121).

Jo yassa, yathā? Gavajo (Khu. v, 283).

Bbo vvassa, yathā? Kubbato (Khu. v, 95).

Ko yassa, yathā? Sake (Khu. vi, 325).

Yo jassa, yathā? Niyaṃ puttaṃ (Khu. i, 11,301).

Ko tassa, yathā? Niyako.

Cco ttassa, yathā? Bhacco.

Pho passa, yathā? Nipphatti.

Kho kassa, yathā? Nikkhamati. Icc’ evamādī yojetabbā.

By breaking the Sutta (here, making similar suttas) there are many applications: ‘d’ is changed to ‘t’ as in Sugato (Sugado → Sugato); ‘t’ to ‘ṭ’ as in dukkaṭaṃ (dukkataṃ→ dukkaṭaṃ); ‘t’ to ‘dh’ as in gandhabbo (gantabbo gandhabbo); ‘tt’ to ‘tr’ as in atrajo (attajo → atrajo); ‘g’ to ‘k’ as in kulūpako (kulūpago → kulūpako); ‘r’ to ‘l’ as in mahāsālo (mahāsāro mahāsālo);

‘y’ to ‘j’ as in gavajo (gavayo → gavajo); ‘vv’ to ‘bb’ as in kubbato (kuvvato → kubbato); ‘y’ to ‘k’ as in sake (saye sake); ‘j’ to ‘y’ as niyaṃ (nijaṃ niyaṃ); ‘t’ to ‘k’ as in niyako (niyato → niyako); ‘tt’ to ‘cc’ as in bhacco (bhatto → bhacco); ‘p’ to ‘ph’ as in nipphatti (nippatti nipphatti); ‘k’ to ‘kh’ as in nikkhamati (nikkamati → nikkhamati). Other examples beginning with these should be formed.

21. 21. Ivaṇṇo yaṃ navā (51).

Pubbo ivaṇṇo sare pare yakāraṃ pappoti navā.

Paṭisanthāravuty assa (Khu. i, 67), sabbā vity ānubhūyate.

Navā ti kasmā? Pañcah’ aṅgehi samannāgato (Vin. v, 343), muttacāgī anuddhato.

When a vowel follows, the previous letter ‘i’ (or ‘ī’) occasionally becomes¹³ ‘y’.

Examples. 1. paṭisanthāravutyassa: paṭisanthāravutti assa; paṭisanthāravutt i assa (10); paṭisanthāravutt y assa (21); paṭisanthāravut y assa (?); paṭisanthāravutyassa (11). 2. vityānubhūyate: vitti anubhūyate; vitt i anubhūyate (10); vitt y anubhūyate (21); vit y anubhūyate (?); vit y ānubhūyate (25); vityānubhūyate (11).

Why say ‘occassionally’? To prevent the operation of this rule in the following: Pañcah’ aṅgehi samannāgato, muttacāgī anuddhato.

Counter examples. 1. pañcahaṅgehi: pañcahi aṅgehi; pañcah i aṅgehi (10); pañcah aṅgehi (12); pañcahaṅgehi (11). 2. muttacāgī anuddhato. Here there is the possibility of ‘ī’ becoming ‘y’ but the word ‘navā’ (occasionally) in the sutta here prevents the operation of this rule.

22. 28. Evādissa ri pubbo ca rasso (52).

Saramhā parassa evassa ekārassa ādissa rikāro hoti, pubbo ca saro rasso hoti navā.

Yatha-r-iva (D. i, 85) vasudhātalañ ca sabbaṃ, tatha-r-iva guṇavā supūjaniyo.

Navā ti kasmā? Yathā eva, tathā eva.

After a vowel, there is substitution of the letter ‘e’ which is the beginning of ‘eva’ for the syllable ‘ri’, and the previous vowel occasionally becomes short.

Examples. 1. yathariva: yathā eva; yath ā eva (10); yath ā riva (22); yath a riva (22); yathariva (11). 2. tathariva: tathā eva; tath ā eva (10); tath ā riva (22); tath a riva (22); tathariva (11).

Why say ‘occasionally’? To prevent the operation of this rule in the following: Yathā eva, tathā eva.

Iti sandhi-kappe dutiyo kaṇḍo

Thus ends the second section of the chapter on sandhi

TATIYA-KAṆḌA Third Section

Tatiyo kaṇḍo (Third Section) (23–29)

23. 36. Sarā pakati byañjane (62).

Sarā kho byañjane pare pakatirūpāni honti.

Manopubbaṅgamā dhammā (Khu. i, 13), pamādo maccuno padaṃ (Khu. i, 16), tiṇṇo pāraṅgato ahu (Khu. i, 72).

When a consonant follows, vowels retain their original form.

Examples.

1. manopubbaṅgamā dhammā. Here the ‘ā’ remains unchanged because it is followed by a consonant. 2. pamādo maccuno padaṃ. The ‘o’ of pamādo and the ‘o’ of maccuno remain unchanged because they are followed by consonants. 3. tiṇṇo pāraṅgato ahu. The ‘o’ of tiṇṇo remains unchanged because it is followed by a consonant. The ‘o’ of pāraṅgato remains unchanged before the vowel ‘a’ of ahu according to next sutta.

24. 35. Sare kvaci (63).

Sarā kho sare pare kvaci pakatirūpāni honti.

Ko imaṃ pathaviṃ vicessati (Khu. i, 19).

Kvacī ti kasmā? Appassut’ āyaṃ puriso (khu. i, 36).

When a vowel follows, vowels sometimes retain their original forms.

Examples. 1. kho imaṃ. Here the ‘o’ of kho remains unchanged when followed by a vowel.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Appassut’ āyaṃ puriso.

Counter examples. 1. appassutāyaṃ: appassuto ayaṃ; appassut o ayaṃ (10); appassut ayaṃ (12); appassut āyaṃ (15); appassutāyaṃ (11).

25. 37. Dīghaṃ (64, 71, 165).

Sarā kho byañjane pare kvaci dīghaṃ papponti.

Sammā dhammaṃ vipassato (Khu. i, 67), evaṃ gāme munī care (Khu. i, 20), khantī paramaṃ tapo titikkhā (D. ii, 42).

Kvacī ti kasmā? Idha modati pecca modati (Khu. i, 15), patilīyati (A. ii, 434), paṭihaññati (Vi. iv, 292).

When a consonant follows, vowels sometimes become long.

Examples. 1. sammā dhammaṃ: samma dhammaṃ; sammā dhammaṃ (25). 2. munī care: muni care; munī care (25). 3. khantī paramaṃ: khanti paramaṃ; khantī paramaṃ (25).

Whey say ‘sometimes’? To prevent the operation of this rule in the following: Idha modati pecca modati, patilīyati, paṭihaññati.

Counter examples.

1. idha modati pecca modati. Here the vowels ‘a’ of idha and pecca remain unchanged before the consonants. 2. patilīyati: pati + lī + ya + ti. 3. paṭihaññati: paṭi + hana + ya + ti.

26. 38. Rassaṃ (65, 179).

Sarā kho byañjane pare kvaci rassaṃ papponti.

Bhovādi nāma so hoti (Khu. i, 71), yathā bhāvi guṇena so.

Kvacī ti kasmā? Sammā samādhi (Vin. iii, 14), sāvittī chandaso mukhaṃ, upanīyati jīvitam appam āyu (S. i, 2).

When a consonant follows, vowels sometimes become short.

Examples. 1. bhovādi nāma: bhovādī nāma; bhovādi nāma (26). 2. bhāvi guṇena: bhāvī guṇena; bhāvi guṇena (26).

Why say ‘sometimes’? To prevent the operation of this rule in the following: Sammā samādhi, sāvittī chandaso mukhaṃ, upanīyati jīvitam appam āyu.

Counter examples. 1. sammā samādhi. Here and in the following counter example the final vowels do not become short. 2. sāvittī chandaso. 3. upanīyati. Here the ‘ī’ of upanīyati does not become short. (This is not a satisfactory example.)

27. 39. Lopañ ca tatrākāro (66, 163-4).

Sarā kho byañjane pare kvaci lopaṃ papponti, tatra ca lope kate akārāgamo hoti.

Sa sīlavā (Khu. i, 25), sa paññavā ((Khu. i, 25), esa dhammo sanantano (Khu. i, 14), sa ve kasāvam arahati (Khu. i, 14), sa mānakāmo pi bhaveyya, sa ve muni jātibhayaṃ adassi.

Kvacī ti kasmā? So muni (Khu. i, 52), eso dhammo padissati, na so kāsāvam arahati (Khu. i, 14).

When a consonant follows, vowels sometimes are elided, and there, at the place of the elision, the letter ‘a’ is inserted.

Examples. 1. sa sīlavā: so sīlavā; s o sīlavā (10); s sīlavā (27); s a sīlavā (27); sa sīlavā (11). 2. sa paññavā: so paññavā; s o paññavā (10); s paññavā (27); s a paññavā (27); sa paññavā (11). 3. esa dhammo: eso dhammo; es o dhammo (10); es dhammo (27); es a dhammo (27); esa dhammo (11). 4. sa ve: so ve: s o ve (10); s ve (27); s a ve (27); sa ve (11). 5. sa mānakāmo: so mānakāmo; s o mānakāmo (10); s mānakāmo (27); s a mānakāmo (27); sa mānakāmo (11). 6. sa ve. Same as 4.

Why say ‘sometimes’? To prevent the operation of this rule in the following: So muni, eso dhammo padissati, na so kāsāvam arahati.

Counter examples. 1. so muni. Here and in the other counter examples there is no change. 2. eso dhammo. 3. so kāsāvam.

28. 40. Paradvebhāvo ṭhāne (67).

Saramhā parassa byañjanassa dvebhāvo hoti ṭhāne.

Idha ppamādo, purisassa jantuno, pabbajjaṃ kittayissāmi (Khu. i, 340), cātuddasiṃ (A. i, 142), pañcaddasiṃ (A. i, 142), abhikkantataro cando.

Ṭhāne ti kasmā? Idha modati pecca modati (Khu. i, 15).

In some places, after a vowel, there is doubling of the following consonant.

Examples. 1. idhappamādo: idha pamādo; idha ppamādo (28); idhappamādo (11). 2. purisassa. Here there is the insertion of ‘s’ after the stem ‘purisa’ before the inflection ‘sa’ (fourth and sixth inflection masculine singular). See §61. 3. pabbajjaṃ: pa bajjaṃ; pa bbajjaṃ (28); pabbajjaṃ (11). 4. cātuddasiṃ: cātu dasiṃ; cātu ddasiṃ (28); cātuddasiṃ (11). 5. pañcaddasiṃ: pañca dasiṃ; pañca ddasiṃ (28); pañcaddasiṃ (11). 6. abhikkantataro: abhi kantataro; abhi kkantataro (28); abhikkantataro (11).

Why say ‘in some places’? To prevent the operation of this rule in the following: Idha modati pecca modati.

Counter examples. 1. idha modati pecca modati. Here there is no doubling of ‘m’ after ‘a’ of idha and pecca.

29. 42. Vagge ghosāghosānaṃ tatiya-paṭhamā (68).

Vagge kho pubbesaṃ byañjanānaṃ ghosāghosabhūtānaṃ saramhā yathāsaṅkhyaṃ tatiya-paṭhamakkharā dvebhāvaṃ gacchanti ṭhāne.

Es’ eva ca jjhānapphalo, yatra ṭṭhitaṃ na ppasaheyya maccu (Khu. i, 32), sele yathā pabbatamuddhani ṭṭhito (Vin. iii, 6), cattāri ṭṭhānāni naro pamatto (Khu. i, 57).

Ṭhāne āne ti kasmā? Idha cetaso daḷhaṃ gaṇhāti thāmasā.

In appropriate places, the first and third letters become the double of the second and fourth letters (voiceless and voiced) respectively of that group when they are preceded by a vowel. (I.e., the second letter is doubled as first-second, and the fourth is doubled as third-fourth.)

Examples. 1. cajjhānapphalo: ca jhānapphalo; ca jjhānapphalo (29); cajjhānapphalo. (Jhānapphalo can also be an example: jhānapphalo; jhāna phalo; jhānapphalo (29); jhānapphalo.) 2. yatraṭṭhitaṃ: yatra ṭhitaṃ; yatra ṭṭhitaṃ (29); yatraṭṭhitaṃ. 3. nappasaheyya: na pasaheyya; na ppasaheyya (28); nappasaheyya. 4. pabbatamuddhaniṭṭhito: pabbatamuddhani ṭhito; pabbatamuddhani ṭṭhito (29); pabbatamuddhaniṭṭhito. 5. cattāriṭṭhānāni: cattāri ṭhānāni; cattāri ṭṭhānāni (29); cattāriṭṭhānāni.

Why say ‘in some places’? To prevent the operation of this rule in the following: Idha cetaso daḷhaṃ gaṇhāti thāmasā.

Counter examples. 1. idha cetaso. Here there is no doubling of the ‘c’ of cetaso after the vowel ‘a’ of idha. 2. cetaso daḷhaṃ. There is no doubling of the ‘d’ of daḷhaṃ after the vowel ‘o’ of cetaso.

Iti sandhi-kappe tatiyo kaṇḍo

Thus ends the third section of the chapter on sandhi

CATUTTHAHA-KAṆḌA

Fourth Section

Catuttho kaṇḍo (Fourth Section) (30–41)

30. 58. Aṃ byañjane niggahitaṃ (153).

Niggahitaṃ kho byañjane pare aṃ iti hoti.

Evaṃ vutte (Vin. i, 7), taṃ sādhū ti paṭissuṇitvā (DhA. i, 30).

When a consonant follows, there is the niggahita ‘ṃ’. According to this sutta the niggahita ‘ṃ’ remain unchanged when followed by a consonant.

Examples. 1. evaṃvutte: evaṃ vutte (30). 2. taṃsādhūti: taṃ sādhū ti (30).

31. 49. Vaggantaṃ vā vagge (138-9).

Vaggabhūte byañjane pare niggahitaṃ kho vaggantaṃ vā pappoti.

Tan niccutaṃ, dhammañ care sucaritaṃ (Khu. i, 39), cirappavāsiṃ purisaṃ (Khu. i, 45). Santan tassa manaṃ hoti (Khu. i, 27), taṅ kāruṇikaṃ, evaṅ kho bhikhave sikkhitabbaṃ.

Vāggahaṇena niggahitaṃ kho lakārādeso hoti. Puggalaṃ¹⁴

Vā ti kasmā? Na taṃ kammaṃ kataṃ sādhu (Khu. i, 23).

When a grouped consonant follows, the (previous) niggahita optionally becomes the last letter of the group.

Examples. 1. tannicuttaṃ: taṃ nicuttaṃ; tan nicuttaṃ (31); tannicuttaṃ. 2. dhammañcare: dhammaṃ care; dhammañ care (31); dhammañcare. 3. cirappavāsiṃ: ciraṃ pavāsiṃ; ciram pavāsiṃ (31); cirap pavāsiṃ (35); cirappavāsiṃ. 4. santantassa: santaṃ tassa; santan tassa (31); santantassa. 5. taṇkāruṇikaṃ: taṃ kāruṇikaṃ; kaṅ kāruṇikaṃ (31); taṇkāruṇikaṃ. 6. evaṅkho: evaṃ kho; evaṅ kho (31); evaṅkho.

By taking ‘optionally’ there is substitution of the niggahita by ‘l’. Example, puggalaṃ: puggaṃ aṃ; puggal aṃ (by ‘vā’ in 31); puggalaṃ (11). (According to Nyāsa. But this is not a satisfactory example. See the footnote to ‘Puggalaṃ’ above.)

Why say ‘optionally’? To prevent the operation of this rule in the following: Na taṃ kammaṃ kataṃ sādhu.

Counter example. 1. taṃ kammaṃ. Here there is no substitution of ‘ṃ’ for ‘ṅ’.

32. 50. E-he ñaṃ (140).

Ekāra-hakāre pare niggahitaṃ kho ñakāraṃ pappoti vā.

Paccattañ ñeva parinibbāyissāmi (M. i, 318), tañ ñev’ ettha paṭipucchissāmi (D. i, 57), evañ hi vo bhikkhave sikkhitabbaṃ (M. i, 171). Tañ hi tassa musā hoti (Khu. i, 396).

Vā ti kasmā? Evam etaṃ abhiññāya (Khu. i, 447), evaṃ hoti subhāsitaṃ.

When the letters ‘e’ and ‘h’ follow, the niggahita optionally becomes ‘ñ’.

Examples. 1. paccattaññeva: paccattaṃ eva; paccatañ eva (32); paccataññ eva (320); paccattaññeva. 2. taññevettha: taṃ ev’ ettha; tañ ev’ ettha (32); taññ ev’ ettha (32); taññevettha. 3. evañhi: evaṃ hi; evañ hi (32); evañhi. 4. tañhi: taṃ hi; tañ hi (32); tañhi.

Why say ‘optionally’? To prevent the operation of this rule in the following: Evam etaṃ abhiññāya, evaṃ hoti subhāsitaṃ. The particle ‘vā’ in this sutta is used as a fixed alternative (vavatthitavibhāsa). The change of ‘ṃ’ to ‘ñ’ applies only when it is followed by ‘eva’ and ‘hi’.

Counter examples. 1. evam etaṃ: evaṃ etaṃ. Here the ‘ṃ’ of evaṃ is not followed by ‘eva’. 2. evaṃ hoti. Here the ‘ṃ’ is not followed by ‘hi’.

33. 51. Sa ye ca (141).

Niggahitaṃ kho yakāre pare saha yakārena ñakāraṃ pappoti vā.

Saññogo, saññuttaṃ.

Vā ti kasmā? Saṃyogo, saṃyuttaṃ.

When the letter ‘y’ follows, the niggahita together with the letter ‘y’ optionally becomes ‘ñ’.

Examples. 1. saññogo: saṃ yogo; sañ ñogo (33); saññogo. 2. saññuttaṃ: saṃ yuttaṃ; sañ ñuttaṃ (33); saññuttaṃ.

Why say ‘optionally’? To prevent the operation of this rule in the following: Saṃyogo, saṃyuttaṃ.

Counter examples. 1. saṃyogo. (There are two choices, saññogo and saṃyogo: but here the speaker chooses to say ‘saṃyogo’. Therefore ‘ṃ’ together with ‘y’ is not changed to ‘ñ’.) 2. saṃyuttaṃ. (To be understood similarly.)

34. 52. Ma-dā sare (142-5).

Niggahitassa kho sare pare makāra-dakārādesā honti vā.

Tam ahaṃ brūmi brāhmaṇaṃ (Khu. i, 68), etad avoca satthā (S. i, 222).

Vā ti kasmā? Akkocchi maṃ avadhi maṃ (Khu. i, 13), ajini maṃ ahāsi me (Khu. i, 13).

When a vowel follows, optionally there is substitution of the niggahita for the letters ‘m’ and ‘d’.

Examples. 1. tamahaṃ: taṃ ahaṃ; tam ahaṃ (34); tamahaṃ. 2. etadavoca: etaṃ avoca; etad avoca (34); etadavoca.

Why say ‘optionally’? To prevent the operation of this rule in the following: Akkocchi maṃ avadhi maṃ, ajini maṃ ahāsi me.

Counter examples. 1. maṃ avadhi. 2. maṃ ahāsi.

35. 34. Ya-va-ma-da-na-ta-ra-lā c’ āgamā (56).

Sare pare yakāro vakāro makāro dakāro nakāro takāro rakāro lakāro ime āgamā honti vā.

Na-y-imassa vijjā (Khu. v, 74), yatha-y-idaṃ cittaṃ (A. i, 4). Migī bhantā-v- udikkhati (Khu. vi, 40), sittā te lahu-m-essati (Khu. i, 66), asittā te garu-m-essati. Asso bhadro kasā-m-iva (Khu. i, 34), samma-d-aññā vimuttānaṃ (Khu. i, 21). Manasā-d-aññā vimuttānaṃ, atta-d-attham abhiññāya (Khu. i, 38). Ciraṃ-n-āyati, ito- n-āyati. Yasmā-t-iha bhikkhave, tasmā-t-iha bhikkhave (S. i, 267), ajja-t-agge (D. i, 80) pāṇupetaṃ. Sabbhi-r-eva samāsetha (S. i, 16), āragge-r-iva sāsapo (Khu. i, 71), sāsapo-r-iva āraggā¹⁵ (Khu. i, 71). Cha-ḷ-abhiññā (Khu. iv, 322), sa-ḷ-āyatanaṃ (Vin. iii, 1).

Vā ti kasmā? Evaṃ mahiddhiyā esā, akkocchi maṃ, avadhi maṃ (Khu. i, 13), ajini maṃ ahāsi me (Khu. i, 13), ajeyyo anugāmiko (Khu. i, 10).

Caggahaṇena idh’ eva makārassa pakāro hoti. Cirappavāsiṃ purisaṃ (Khu. i, 45).

Kakārassa ca dakāro hoti. Sadatthapasuto siyā (Khu. i, 38).

Dakārassa ca takāro hoti. Sugato (Vin. i, 1).

When a vowel follows, optionally there are these insertions: ‘y’, ‘v’, ‘m’, ‘d’, ‘n’, ‘t’, ‘r’, and ‘l’.

Examples. 1. na-y-imassa. 2. yatha-y-idaṃ: yathā idaṃ; yathā y idaṃ (35); yatha y idaṃ (26); yathayidaṃ (11). 3. bhantā-v-udikkhati. 4. lahu-m-essati. 5. garum-m-essati. 6. kasā-m-iva. 7. samma-d-aññā: sammā aññā; sammā d aññā (35); samma d aññā (26); sammadaññā (11). 8. manasā-d-aññā. 9. atta-d-attham. 10. ciraṃ-n-āyati. 11. ito-n-āyati. 12. yasmā-t-iha. 13. tasmā-t-iha. 14. ajja-t-agge. 15. sabbhi-r-eva. 16. āragge-r-iva. 17. sāsapo-r-iva.

18. cha-ḷ-abhiññā. 19. sa-ḷ-āyatanaṃ.

Why say ‘optionally’? To prevent the operation of this rule in the following: Evaṃ mahiddhiyā esā, akkocchi maṃ, avadhi maṃ, ajini maṃ ahāsi me, ajeyyo anugāmiko.

Counter examples. 1. mahiddhiyā esā. 2. akkocchi maṃ, avadhi maṃ, ajini maṃ ahāsi me. (Nothing inserted after ‘ṃ’s.)¹⁶ 3. ajeyyo anugāmiko.

By taking ‘ca’ here there are the following substitutions: ‘m’ for ‘p’, ‘k’ for ‘d’ and ‘d’ for ‘t’. Example. 1. cirappavāsiṃ: ciraṃ pavāsiṃ; ciram pavāsiṃ (31); cirap pavāsiṃ (‘ca’ of 35); cirappavāsiṃ. 2. sadatthapasuto: saka atthapasuto; sak a atthapasuto (10); sak atthapasuto (12); sad atthapasuto (‘ca’ of 35); sadatthapasuto (11). 3. sugato: sugado; sugato (‘ca’ of 35).

36. 47. Kvaci o byañjane (130).

Byañjane pare kvaci okārāgamo hoti.

Atippago (A. iii, 424) kho tāva Sāvatthiyaṃ piṇḍāya carituṃ. Parosahassaṃ (S. i, 194).

Kvacī ti kasmā? Etha passath’ imaṃ lokaṃ (Khu. i, 39), andhībhūto ayaṃ loko (Khu. i, 39).

When a consonant follows, sometimes there is the insertion of the letter ‘o’.

Examples. 1. atippagokho: atippa kho; atippa g kho (by ‘ca’ of sutta 35); atippa go kho (36); atippagokho. 2. parosahassaṃ: para sahassaṃ; par a sahassaṃ (10); par sahassaṃ (12); par o sahassaṃ (36); parosahassaṃ.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Etha passath’ imaṃ lokaṃ, andhībhūto ayaṃ loko.

Counter examples. 1. etha passath’ (imaṃ lokaṃ).

2. andhībhūto ayaṃ loko. (Here counter example should be ‘andhībhūto ayaṃ’ and not ‘ayaṃ loko’. See Kaccāyana Bhāsāṭīkā.)¹⁷

37. 57. Niggahitañ ca (146).

Niggahitañ c’ āgamo hoti sare vā byañjane vā pare kvaci.

Cakkhuṃ udapādi (Vin. iii, 15), avaṃsiro (Khu. v, 230), yāvañ c’ idha bhikkhave purimaṃ jātiṃ sarāmi, aṇuṃthūlāni sabbaso (Khu. i, 54), manopubbaṅgamā dhammā (Khu. i, 13).

Kvacī ti kasmā? Idh’ eva naṃ pasaṃ santi, pecca sagge pamodati (Khu. vi, 82; Aṅ. i, 311); na hi etehi yānehi, gaccheyya agataṃ disaṃ (Khu. i, 59).

Caggahaṇena visaddassa ca pakāro hoti. Pacesssati, vicessati vā (Khu. i, 19).

When a vowel or a consonant follows, sometimes there is the insertion of the niggahita.

Examples. 1. cakkhuṃ udapādi: cakkhu udapādi; cakkhu ṃ udapādi (37); cakkhuṃ udapādi. 2. avaṃsiro: ava siro; ava ṃ siro (37); avaṃsiro. 3. yāvañcidha: yāva ca idha; yāva c a idha (10); yāva c idha (12); yāva ṃ c idha (37); yāva ñ c idha (31); yāvañcidha (11). 4. purimaṃ jātiṃ: this example is problematic. See Kaccāyana Bhāsāṭīkā. 5. aṇuṃthūlāni: aṇu thūlāni; aṇu ṃ thūlāni (37); aṇuṃthūlāni. 6. manopubbaṅgamā: manopubba gamā; manopubba ṃ gamā (37); manopubba ṅ gamā (31); manopubbaṅgamā.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Idh’ eva naṃ pasaṃsanti, pecca sagge pamodati; na hi etehi yānehi, gaccheyya agataṃ disaṃ.

Counter examples. Please explain which are the counter examples? 1. idheva: idha eva; no application of this sutta; idh a eva (10); idh eva (12); idheva (11). 2. pecca sagge. 3. hi etehi.

By taking ‘ca’ there is also ‘pa’ of ‘vi’. Pacesssati, vicessati vā. Example: pacessati. Counter example for ‘ca’: vicessati.

38. 53. Kvaci lopaṃ (147).

Niggahitaṃ kho sare pare kvaci lopaṃ pappoti.

Tāsāhaṃ santike (Vin. ii, 303), vidūn aggam iti.

Kvacī ti kasmā? Aham eva nūna bālo etam atthaṃ viditvāna (Vin. iii, 2).

When a vowel follows, sometimes the niggahita comes to elision.

Examples. 1. tāsāhaṃ: tāsaṃ ahaṃ; tāsa ahaṃ (38); tās a ahaṃ (10); tās ahaṃ (12); tās āhaṃ (15); tāsāhaṃ (11). 2. vidūnaggamiti: vidūnaṃ aggaṃ iti; vidūna aggaṃ iti (38); vidūn a aggaṃ iti (10); vidūn aggaṃ iti (12); vidūn aggam iti (34); vidūnaggamiti (11).

Why say ‘sometimes’? To prevent the operation of this rule in the following: Aham eva nūna bālo etam atthaṃ viditvāna.

Counter examples. 1. aham eva. 2. etam attthaṃ.

39. 54. Byañjane ca (147).

Niggahitaṃ kho byañjane pare kvaci lopaṃ pappoti.

Ariyasaccāna’ dassanaṃ (Khu. i, 4), etaṃ buddhāna’ sāsanaṃ (Khu. i, 41).

Kvacī acī ti kasmā? Etaṃ maṅgalam uttamaṃ (Khu. i, 3), taṃ vo vadāmi bhaddante (Khu. v, 168).

When a consonant follows, sometimes the niggahita comes to elision.

Examples. 1. ariyasaccānadassanaṃ: ariyasaccānaṃ dassanaṃ; ariyasaccāna dassanaṃ (39); ariyasaccānadassanaṃ. 2. buddhānasāsanaṃ: buddhānaṃ sāsanaṃ; buddhāna sāsanaṃ (39); buddhānasāsanaṃ.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Etaṃ maṅgalam uttamaṃ, taṃ vo vadāmi bhaddante.

Counter examples. 1. etaṃ maṅgalam. 2. taṃ vo.

40. 55. Paro vā saro (148).

Niggahitamhā paro saro lopaṃ pappoti vā.

Bhāsitaṃ abhinandun ti (D. i, 43); uttattaṃ ’va, yathābījaṃ ’va, yathādhaññaṃ ’va.

Vā ti kasmā? Aham eva nūna bālo, etad ahosi (Vin. i, 13).

The vowel after the niggahita optionally comes to elision.

Examples. 1. abhinandunti: abhinanduṃ iti; abhinanduṃ ti (40); abhinandun ti (31); abhinandunti. 2. uttattaṃva: uttattaṃ iva; uttattaṃ va (40); uttattaṃva. 3. yathābījaṃva: yathābījaṃ iva; yathābījaṃ va (40); yathābījaṃva. 4. yathādhaññaṃva: yathādhaññaṃ iva; yathādhaññaṃ va (40); yathādhaññaṃva.

Why say ‘optionally’? To prevent the operation of this rule in the following: Aham eva nūna bālo, etad ahosi.

Counter examples. 1. ahameva: ahaṃ eva. 2. etadahosi. etaṃ ahosi; etad ahosi.

41. 56. Byañjano ca visaññogo (135-6, 149).

Niggahitamhā parasmiṃ sare lutte yadi byañjano sasaññogo visaññogo hoti.

Evaṃ ’sa te āsavā (M. i, 13), pupphaṃ ’sā uppajji (Vin. i, 21).

Lutte ti kasmā? Evam assa (Vin. i, 265) vidhūn’ aggam iti.

Caggahaṇena tiṇṇaṃ byañjanānam antare ye sarūpā, tesam pi lopo hoti. Agyāgāraṃ (Vin. ii, 145); paṭisanthāravuty assa (Khu. i, 67).

When the vowel that follows the niggahita is elided, if the syllable has a conjunct consonant, it becomes single consonant.

Examples. 1. evaṃsa: evaṃ assa; evaṃ ssa (40); evaṃ sa (41); evaṃsa. 2. pupphaṃsā: pupphaṃ assā; pupphaṃ ssā (40); pupphaṃ sā (41); pupphaṃsā.

Why say ‘elided’? To prevent the operation of this rule in the following: Evam assa vidhūn’ aggam iti.

Counter examples. 1. evamassa: evaṃ assa. Here there is no elision of the vowel that follows the niggahita. 2. vidhūnaggam: vidhūnaṃ aggaṃ. Since there is no elision of the ‘a’ of aggaṃ, the conjunct consonant ‘gg’ does not become single consonant.

By taking ‘ca’, when there are three consonants, there is also elsion of those consonants that are similar.

Examples. 1. agyāgāraṃ: aggi āgāraṃ; aggy āgāraṃ (21); agy āgāraṃ (41); agyāgāraṃ. 2. paṭisanthāravutyassa: paṭisanthāravutti assa; paṭisanthāravutty assa (21); paṭisanthāravuty assa (41); paṭisanthāravutyassa.

Iti sandhi-kappe catuttho kaṇḍo

Thus ends the fourth section of the chapter on sandhi

PAÑCAMA-KAṆḌA Fifth Section

Pañcamo kaṇḍo (Fifth Section) (42–51)

42. 32. Go sare puthass’ āgamo kvaci (53).

Putha icc’ etassa ante sare pare kvaci gakārāgamo hoti.

Puthag eva.

At the end of ‘putha’, when a vowel follows, sometimes there is the insertion of the letter ‘g’.

Examples. 1. puthageva: putha eva; putha g eva (42); puthageva.

43. 33. Pāssa c’ anto rasso (54).

Pā icc’ etassa ante sare pare kvaci gakārāgamo hoti, anto ca saro rasso hoti.

Pag eva (Khu. v, 111) vutyassa.

Kvacī ti kasmā? Pā eva (Vin. iv, 476) vutyassa.

At the end of ‘pā’, when a vowel follows, sometimes there is the insertion of the letter ‘g’, and the end vowel becomes short.

Examples. 1. pageva: pā eva; pā g eva (43); pa g eva (43); pageva.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Pā eva vutyassa.

44. 24. Abbho abhi (57).

Abhi icc’ etassa sare pare abbhādeso hoti.

Abbhudīritaṃ, abbhuggacchati (M. i, 177).

‘Abhi’, when a vowel follows, is substituted for ‘abbh’.

Examples. 1. abbhudīritaṃ: abhi udīritaṃ; abbh udīritaṃ (44); abbhudīritaṃ. 2. abbhuggacchati: abhi uggacchati; abbh uggacchati (44); abbhuggacchati.

45. 25. Ajjho adhi (58).

Adhi icc’ etassa sare pare ajjhādeso hoti.

Ajjhokāse (Vin. ii, 58), ajjhāgamā.

‘Adhi’, when a vowel follows, is substituted for ‘ajjh’.

Examples. 1. ajjhokāse: adhi okāse; ajjh okāse (45); ajjhokāse. 2. ajjhāgamā: adhi āgamā; ajjh āgamā (45); ajjhāgamā.

46. 26. Te na vā ivaṇṇe (59).

Te ca kho abhi adhi icc’ ete ivaṇṇe pare abbho ajjho iti vuttarūpā na honti vā.

Abhicchitaṃ, adhīritaṃ.

Vā ti kasmā? Abbhīritaṃ, ajjhiṇamutto.

When the letters ‘i’ and ‘ī’ follow ‘abhi’ and ‘adhi’, optionally there is no substitution for the said forms: ‘abbh’ and ‘ajjh’.

Examples. 1. abhicchitaṃ: abhi icchitaṃ; abhicchitaṃ. 2. adhīritaṃ. adhi īritaṃ; adhīritaṃ.

Why say ‘optionally’? To allow the operation of this rule in the following: Abbhīritaṃ, ajjhiṇamutto.

Counter examples. 1. abbhīritaṃ: abhi īritaṃ; abbh īritaṃ (44); abbhīritaṃ. 2. ajjhiṇamutto: adhi iṇa mutto; ajjh iṇa mutto (44); ajjhiṇamutto.

47. 23. Atissa c’ antassa (60).

Ati icc’ etassa antabhūtassa tisaddassa ivaṇṇe pare “sabbo caṃ tī” ti vuttarūpaṃ na hoti.

Atīsigaṇo, atīritaṃ.

Ivaṇṇe ti kasmā? Accantaṃ (VinA. i, 1).

When the letters ‘i’ and ‘ī’ follow, the said form (sutta 19) “sabbo caṃ ti” does not apply to the end syllable ‘ti’ of ‘ati’.

Examples. 1. atīsigaṇo: ati isi gaṇo; at i isi gaṇo (10); at isi gaṇo (12); at īsi gaṇo (15); atīsigaṇo (11). 2. atīritaṃ: ati īritaṃ; at i īritaṃ (10); at īritaṃ (12); atīritaṃ (11).

Why say ‘letters ‘i’ and ‘ī’? To allow the operation of this rule in the following: accantaṃ.

Counter examples. 1. accantaṃ: ati antaṃ; a ti antaṃ (10); a c antaṃ (19); a cc antaṃ (28); accantaṃ (11).

48. 43. Kvaci paṭi patissa (137).

Pati icc’ etassa sare vā byañjane vā pare kvaci paṭi-ādeso hoti.

Paṭaggi (Vin. iv, 279) dātabbo, paṭihaññati (Vin. iv, 292).

Kvacī ti kasmā? Paccantimesu janapadesu (Vin. iii, 287), patilīyati (A. ii, 434), patirūpadesavāso ca (Khu. i, 4).

When a consonant or a vowel follows, sometimes there is the substitution of ‘pati’ for ‘paṭi’.

Examples. 1. paṭaggi: pati aggi; pat i aggi (10); pat aggi (12); paṭ aggi (48); paṭaggi (11). 2. paṭihaññati: pati haññati; paṭi haññati (48); paṭihaññati.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Paccantimesu janapadesu, patilīyati, patirūpadesavāso ca.

Counter examples. 1. paccantimesu: pati antimesu; pa ti antimesu (10); pa c antimesu (19); pa cc antimesu (28); paccantimesu (11). 2. patilīyati. pati līyati. No substitution. 3. patirūpadesavāso. pati rūpadesavāso. No substitution.

49. 44. Puthass’ u byañjane (129).

Putha icc’ etassa anto saro byañjane pare ukāro hoti.

Puthujjano (D. i, 3), puthubhūtaṃ (D. ii, 89).

Antaggahaṇena aputhass’ āpi sare pare antassa ukāro hoti. Manuññaṃ (Khu. ii, 119).

When a consonant follows, the end vowel of ‘putha’ becomes ‘u’.

Examples. 1. puthujjano: putha jano; puth a jano (10); puth u jano (49); puth u jjano (28); puthujjano (11). 2. puthubhūtaṃ: putha bhūtaṃ; puth a bhūtaṃ (10); puth u bhūtaṃ (49); puthubhūtaṃ (11).

By taking ‘anta’, when a vowel follows, there is also the substitution of the end vowel of words other than ‘putha’ for the letter ‘u’.

Examples. 1. manuññaṃ: mano aññaṃ; man o aññaṃ (10); man u aññaṃ (49); man u ññaṃ (13); manuññaṃ (11).

50. 45. O avassa (126).

Ava icc’ etassa byañjane pare kvaci okāro hoti.

Andhakārena onaddhā (Khu. i, 35).

Kvacī ti kasmā? Avasussatu me sarīre maṃsalohitaṃ (M. ii, 146).

When a consonant follows, sometimes there is the substitution of ‘ava’ for ‘o’.

Examples. 1. onaddhā: ava naddhā; o naddhā (50); onaddhā.

Why say ‘sometimes’? To prevent the operation of this rule in the following: Avasussatu me sarīre maṃsalohitaṃ.

Counter examples. 1. avasussatu. Here there is no substitution of ‘ava’ for ‘o’.

51. 59. Anupadiṭṭhānaṃ vuttayogato (150, 154).

Anupadiṭṭhānaṃ upasagganipātānaṃ sarasandhīhi¹⁸ byañjanasandhīhi vuttasandhīhi ca yathāyogaṃ yojetabbaṃ.

Pāpanaṃ (AbhiA. ii, 466), parāyaṇaṃ (Khu. i, 335), upāyanaṃ, upāhanaṃ (Vin. iii, 272), nyāyogo, nirupadhi (Khu. i, 148), anubodho (AbhiA. i, 296), duvūpasantaṃ, suvūpasantaṃ, dvālayo, svālayo, durākhyātaṃ, svākhyāto, udīritaṃ (Khu. i, 131), samuddiṭṭhaṃ, viyaggaṃ, vijjhaggaṃ, byaggaṃ, avayāgamanaṃ, anveti (Khu. i, 13), anupaghāto (Khu. i, 41), anacchariyaṃ (Vin. iv, 39), pariyesanā (A. i, 570), parāmāso (Abhi. i, 93). Evaṃ sare ca honti.

Pariggaho (D. ii, 50), paggaho (Khu. ix, 291), pakkamo, parakkamo (Abhi. i, 92), nikkamo (Abhi. i, 93), nikkasāvo, nillayanaṃ, dullayanaṃ, dubbhikkhaṃ (Vin. i, 8), dubbuttaṃ, sandiṭṭhaṃ (Vin. i, 112), duggaho, viggaho (D. i, 223), niggato (SuttanipātaA. ii, 208), abhikkamo (M. iii, 302), paṭikkamo (Khu. vi, 171). Evaṃ byañjane ca. Sesā sabbe yojetabbā.

Those forms of prefixes and particles, whose formations have not been shown, should be formed by the rules of vowel-sandhi, consonant-sandhi or verse-sandhi that have been mentioned before.

Examples. When a vowel follows. 1. pāpanaṃ: pa āpanaṃ; p a āpanaṃ (10); p āpanaṃ (12); pāpanaṃ (11). 2. parāyaṇaṃ: parā ayaṇaṃ; par ā ayaṇaṃ (10); par ayaṇaṃ (12); par āyaṇaṃ (15); par āyaṇaṃ (‘ca’ of 20); parāyaṇaṃ (11). Some teachers separate this as paraṃ ayanaṃ.¹⁹ 3. upāyanaṃ: upa ayanaṃ; up a ayanaṃ (10); up ayanaṃ (12); up āyanaṃ (15); upāyanaṃ (11). 4. upāhanaṃ: upa āhanaṃ; up a āhanaṃ (10); up āhanaṃ (12); upāhanaṃ (11). 5. nyāyogo: ni āyogo; ny āyogo (21); nyāyogo. 6. nirupadhi: ni upadhi; ni r upadhi (35); nirupadhi. 7. anubodho: anu bodho (23). 8. duvūpasantaṃ: du upasantaṃ; du v upasantaṃ (35); du v ūpasantaṃ (25); duvūpasantaṃ. 9. suvūpasantaṃ: su upasantaṃ; su v upasantaṃ (35); su v ūpasantaṃ (25); suvūpasantaṃ. 10. dvālayo: du ālayo; dv ālayo (18); dvālayo. 11. svālayo: su ālayo; sv ālayo (18); svālayo. 12. durākhyātaṃ: du ākhyātaṃ; du r ākhyātaṃ (35); durākhyātaṃ. 13. svākhyāto: su ākhyāto; sv ākhyāto (18); svākhyāto. 14. udīritaṃ: u īritaṃ; u r īritaṃ (35); udīritaṃ. 15. samuddiṭṭhaṃ: saṃ uddiṭṭhaṃ; sam uddiṭṭhaṃ (34); samuddiṭṭhaṃ. 16. viyaggaṃ: vi aggaṃ; vi y aggaṃ (35); viyaggaṃ. 17. vijjhaggaṃ: vi adhi aggaṃ; vi ajjh aggaṃ (42); vijjhaggaṃ. 18. byaggaṃ: vi aggaṃ; v i aggaṃ (10); v y aggaṃ (21); b y aggaṃ (‘ca’ of 20); byaggaṃ. 19. avayāgamanaṃ: ava āgamanaṃ; ava y āgamanaṃ (35); avayāgamanaṃ. 20. anveti: anu eti; anv eti (18); anveti. 21. anūpaghāto: anu upaghāto; an upaghāto (12); an ūpaghāto (15); anūpaghāto. 22. anacchariyaṃ: anu acchariyaṃ; an acchariyaṃ (12); anacchariyaṃ. See Nyāsa also. 23. pariyesanā: pari esanā; pari y esanā (35); pariyesanā. 24. parāmāso: pari āmāso; par i āmāso (10); par āmāso (12); parāmāso²⁰ (11).

When a consonat follows. 1. pariggaho: pari gaho; pari ggaho (28); pariggaho. 2. paggaho: pa gaho; pa ggaho (28); paggaho. 3. pakkamo: pa kamo; pa kkamo (28); pakkamo. 4. parakkamo: para kamo; para kkamo (28); parakkamo. 5. nikkamo: ni kamo; ni kkamo (28); nikkamo. 6. nikkasāvo: ni kasāvo; ni kkasāvo (28); nikkasāvo.

7. nillayanaṃ: ni layanaṃ; ni llayanaṃ (28); nillayanaṃ. 8. dullayanaṃ: du layanaṃ; du llayanaṃ (28); dullayanaṃ. 9. dubbhikkhaṃ: du bhikkhaṃ; du bbhikkhaṃ (29); dubbhikkhaṃ. 10. dubbuttaṃ: du uttaṃ; du v uttaṃ (35); du vv uttaṃ (28); du bb uttaṃ (‘ca’ of 20); dubbuttaṃ. 11. sandiṭṭhaṃ: saṃ diṭṭhaṃ; san diṭṭhaṃ (31); sandiṭṭhaṃ. 12. duggaho: du gaho; du ggaho (28); duggaho. 13. viggaho: vi gaho; vi ggaho (28); viggaho. 14. niggato: ni gato; ni ggato (28); niggato. 15. abhikkamo: abhi kamo; abhi kkamo (28); abhikkamo. 16. paṭikkamo: paṭi kamo; paṭi kkamo (28); paṭikkamo.

Iti sandhi-kappe pañcamo kaṇḍo

Thus ends the fifth section of the chapter on sandhi

Sandhi-kappo niṭṭhito End of the Sandhi Chapter

The applications of ‘ca’ in Kaccāyana:

1. Dragging (anukaḍḍhana),
   1. Dragging so that the word follows to the sutta, e.g., Ādito o ca (69). Here ‘ca’ drags the two kāriyas, ‘aṃ’ and ‘ā’, so that they follow to this sutta 69; otherwise they will not follow to this sutta because there is the ‘o’ already which is the kāriya.
   2. Dragging so that the word dragged does not transport to following sutta/s; e.g., Pubbo ca (16). Here ‘ca’ drags or restrains the ‘lutte’ and ‘dīghaṃ’ so that they do not follow to following sutts/a.
2. Collecting (sampiṇḍana), like English ‘and’. This ‘ca’ usually is employed in the second sentence when there are two sentences, e.g., Evādissa ri, pubbo ca rasso (22) = the beginning of ‘eva’ is changed to ‘ri’, and the previous vowel is shortened. Here ‘ca’ dose not add anything to the statement.
3. Accumulating (samuccaya), like English ‘and also’. Here ‘ca’ indicates some addition to the statement. e.g., Do dhassa ca (20) = ‘dha’ is changed to ‘da’, and also ‘dha’ to ‘ha’ and so on.
4. Delimiting (avadhāraṇa),
   1. To make the application firm, see, e.g., suttas 84, 114.
   2. To limit the application, to debar some application, see, e.g., suttas 79, 83, 89.
5. Smoothness of speech (vācāsiliṭṭha), no extra meaning, but speech sounds good with it according to usage. I cannot give an example for this right now.

kvaci, vā, navā, vibhāsā:

‘kvaci’ shows that the application of the sutta is not very often; it is only sometimes that the application is made. For example, changing the later vowel to ‘asavaṇṇa’ when the previous vowel is elided (by 14) is done only in a few cases; cases where this application is not done are many: yassindriyāni, tathūpamaṃ, yassadāni, saṇṇāiti, chāyāva, mātupaṭṭhānaṃ, madhūdakaṃ, etc. (Kaccāyana Bhāsāṭīkā.)

‘navā’ is said to be the same as ‘kvaci’. And it is said that ‘kvaci’ allows only one form, and no alternative form. E.g., n+upeti bevomes nopeti and not nopeti and nupeti.

‘vā’ and ‘vibhāsā’ are also said to be the same. They show that there can be two forms, one where the application is made and the other where it is not made, unlike ‘kvaci’, and ‘navā’ which allow only one form. E.g., tanniccutaṃ, tan niccutaṃ; dhammañcare, dhammaṃ care, etc.

‘Kvaci’ ‘navā’ ca ekatthā, yebhuyyen’ ekarūpakā,
‘Vā’ ‘vibhāsā’ samānatthā, pāyen’ obhayarūpakā.
(Kaccāyanavaṇṇanā.)

‘Kvaci’ and ‘navā’ have one (the same) meaning; they generally have or show one form. ‘Vā’ and ‘vibhāsā’ have the same meaning; they generally have or show two forms.

2-NĀMA-KAPPA 2-Noun Chapter

PAṬHAMA-KAṆḌA FIRST SECTION

[This chapter deals with formation of inflected nouns, pronouns, etc.]

2. Nāmakappa (Noun Chapter) (52–270)

Paṭhamo kaṇḍo (First Section) (52–119)

52. 60. Jinavacanayuttaṃ hi.

“Jinavacanayuttaṃ hi” icc’ etaṃ adhikāratthaṃ veditabbaṃ.

“Conforming to the Word of The Conqueror (Buddha)”. This should be understood for the sake of following, i.e., to apply to all the suttas backward and forward.

Note. This is an adhikāra sutta, an aphorism that has general application. It applies to all aphorisms in the book. Every thing that is mentioned in this book is in accordance with the word of the Buddha, or the language used by the Buddha.

53. 61. Liṅgañ ca nippajjate (192).

Yathā yatthā jinavacanayuttaṃ hi liṅgaṃ, tathā tathā idha liṅgañ ca nippajjate.

Taṃ yathā? Eso no satthā, brahmā, attā, sakhā, jānā.

Here the base should be established in such a way that it conforms to the Word of The Conqueror.

As what? Eso no satthā, brahmā, attā, sakhā, rājā.

Note. The particle ‘ca’ in the sutta is used to include roots (dhātu); roots also should be established conforming to the Word of the Conqueror. The real examples for this sutta are esa, amha, satthu, brahma, atta, sakha and rāja. Since it is impossible to show the words without the inflectional endings they are here shown as completed words, –base and inflectional endings.

54. 62. Tato ca vibhattiyo (202-3).

Tato jinavacanayuttehi liṅgehi vibhattiyo parā honti.

Inflectional endings (vibhattis) are placed after the bases that conform to the Word of The Conqueror.

Note. The particle ‘ca’ in the sutta indicates that inflectional endings are also used after the indeclinables which end with suffixes like ‘tave’, tunā’, etc.

55. 63. Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ suiṃ su (200).

Kā ca pana tāyo vibhattiyo? Si, yo iti paṭhamā; aṃ, yo iti dutiyā; nā, hi iti tatiyā; sa, naṃ iti catutthī; smā, hi iti pañcamī; sa, naṃ iti chaṭṭhī; smiṃ, su iti sattamī.

Vibhatti icc’ anena kvattho? Amhassa mamaṃ savibhattissa se.

And which are those inflectional endings? Si, yo are the first (pair); aṃ, yo second; nā, hi are the third; sa, naṃ are the fourth; smā, hi are the fifth; sa the sixth; smiṃ, su are the seventh.

What is the use of saying ‘inflectional ending’? The use is in such suttas as Amhassa mamaṃ savibhattissa se, etc. When ‘sa’ follows there is (substitution of) ‘amha’ together with the inflectional ending for ‘mamaṃ’. (§120).

Note: The inflectional endings are divided into eight pairs, namely, Paṭhamā, Dutiyā, Tatiyā, Catutthī, Pañcamī, Chaṭṭhī, Sattamī and Aṭṭhamī. Aṭṭhamī is the name for the endings in vocative case, and in the order in declensions it is placed after the Paṭhamā. The first of each of the pairs are singular, and the second, plural. There is no dual number in Pāḷi.

56. 64. Tadanuparodhena.

Yathā yathā tesaṃ jinavacanānaṃ anuparodho²¹, tathā tathā idha liṅgañ ca nippajjate.

Here the base should be formed in such a way that it does not contradict the Word of the Conqueror.

Note: The particle ‘ca’ in the sutta indicates that verbs (ākhyāta) should also be formed in accordance with the Word of the Conqueror. The difference between this sutta and the sutta §53 is that by sutta §53 the base should be put down in accordance with Word of the Conqueror and by this sutta the completed form should be established in accordance with Word of the Conqueror. Example: By sutta §53 the base for the word ‘puriso’ (nominative singular) should be put down as ‘purisa’ and not puruṣa (as in Sanskrit); when the word is formed it should be ‘puriso’ and not ‘puruṣaḥ’.

57. 71. Ālapane si ga-sañño (204).

Ālapanatthe si gasañño hoti.

Bhoti ayye (Vin. ii, 280); bhoti kaññe; bhoti Kharādiye²²

Ālapane ti kimatthaṃ? Sā ayyā (Vin. ii, 307).

Sī ti kimatthaṃ? Bhotiyo ayyāyo (Vin. ii, 288).

Ga icc’ anena kvattho? Ghat’ e ca.

In the meaning of addressing ‘si’ has the name ‘ga’.

Examples: 1. Bhoti ayye = Dear lady! 2. Bhoti kaññe = Dear girl! 3. Bhoti Kharādiye = Dear Kharādiyā!

Here both ‘bhoti’ and ayye, etc. are examples. When forming these words, the inflectional ending ‘si’ is to be employed; then by this sutta ‘si’ is given the name ‘ga’, and then follows the application of other suttas to complete the word.

What is the purpose of saying ‘addressing’? To prevent the operation of this rule in other cases such as “sā ayyā”. Here the case is not ‘addressing’, but nominative.

What is the purpose of saying ‘si’? To prevent the operation of this rule in the example: “Bhotiyo ayyāyo”. Here the inflectional ending is ‘yo’, not ‘si’.

What is the purpose of saying ‘ga’? For the use of name ‘ga’ in the sutta ‘Ghat’ e ca (§114). After ‘gha’ there is (substitution of ‘gaga’) by ‘e’. (see §114).

58. 29. Ivaṇṇ’-uvaṇṇā jha-lā (205).

Ivaṇṇ’-uvaṇṇā icc’ ete jha-lasaññā honti yathāsaṅkhyaṃ.

Isino, aggino, gahapatino, daṇḍino. Setuno, ketuno, bhikkhuno. Sayambhuno, abhibhuno.

Jha la icc’ anena kvattho? Jha-lato sassa no vā.

The letters ‘i’ and ‘ī’, and ‘u’ and ‘ū’ are respectively named ‘jha’ and ‘la’.

The examples are isino, etc. When forming the word ‘isino’, first the base has to be put down as ‘isi’, then the inflectional ending Chaṭṭhī ‘sa’ is employed; then the second ‘i’ of ‘isi’ is given the name ‘jha’ by this sutta. The same should be done with the nouns with the bases in ‘ī, u, ū’.

What is the purpose of saying ‘jha’ and ‘la’? For the use of name ‘jha’ and ‘la’ in the sutta ‘Jha-lato sassa no vā’ (§66).

59. 182. Te itthikhyā po (206).

Te ivaṇṇ’-uvaṇṇā yadā itthikhyā, tadā pasaññā honti.

Rattiyā, itthiyā, dhenuyā, vadhuyā.

Itthikhyā ti kimatthaṃ? Isinā, bhikkhunā.

Pa icc’ anena kvattho? Pato yā.

These letters, ‘i, ī’ and ‘u, ū’, when they mean feminine gender, are named ‘pa’.

In forming ‘rattiyā’, the base ‘ratti’ is put down first, and then the inflectional ending ‘nā’ is employed. Then by this sutta the ‘i’ of feminine ‘ratti’ is named ‘pa’. And then comes the application of the suttas ‘Pato yā’, etc.

What is the purpose of saying ‘itthikhyā’? In examples isinā, bhikkhunā, etc. there is no application of this sutta since they are masculine.

What is the purpose of saying ‘pa’? For the use of name ‘pa’ in the sutta ‘Pato yā’ (§?), etc.

60. 177. Ā gho (207).

Ākāro yadā itthikhyo, tadā ghasañño hoti.

Saddhāya, kaññāya, vīṇāya, gaṅgāya, disāya sālāya, mālāya, tulāya, dolāya, pabhāya, sobhāya²³, paññāya, karuṇāya, nāvāya, kapālikāya.

Ā ti kimatthaṃ? Rattiyā, itthiyā.

Itthikhyo ti kimatthaṃ? Satthārā desito ayaṃ dhammo.

Gha icc’ anena kvattho? Ghato nādīnaṃ.

The letter, ‘ā’, when it means feminine gender, is named ‘gha’. When forming ‘saddhāya’, etc. the base is put down as ‘saddhā’, etc. The inflectional ending ‘nā’ is employed; then the ‘ā’ of ‘saddhā’, etc. is named ‘gha’, and application of other suttas follows.

What is the purpose of saying ‘ā’? There is no application of this sutta in rattiyā, itthiyā, etc. since the letter is ‘i or ī’ and not ‘ā’.

What is the purpose of saying ‘itthikhyo’? In the examples ‘Satthārā desito ayaṃ dhammo’, etc. there is no application of this sutta, since the word is in the masculine.

What is the purpose of saying ‘gha’? For use of name ‘gha’ in suttas ‘Ghato nādīnaṃ’, etc.

61. 86. Sāgamo se (208).

Sakārāgamo hoti se vibhattimhi.

Purisassa, aggissa, isisssa, daṇḍissa, bhikkhussa, sayambhussa, abhibhussa.

Se ti kimatthaṃ? Purisasmiṃ.

When ‘sa’ follows, there is insertion of ‘s’.

Purisassa: purisa + sa. By this sutta ‘s’ is inserted after the base. The rest are to be understood similarly.

What is the purpose of saying ‘se’? There is no aplication of this sutta in the example ‘purisasmiṃ’, since there is no ‘sa’.

62. 206. Saṃ-sāsv ekavacanesu ca (209).

Saṃ-sāsu ekavacanesu vibhattādesesu sakārāgamo hoti.

Etissaṃ, etissā; imissaṃ, imissā; tissaṃ, tissā; tassaṃ, tassā; yassaṃ, yassā; amussaṃ, amussā.

Saṃ-sāsvī ti kimatthaṃ? Agginā, pāṇinā.

Ekavacanesvī ti kimatthaṃ? Tāsaṃ, sabbāsaṃ.

Vibhattādesesvī ti kimatthaṃ? Manasā, vacasā, thāmasā.

There is the insertion of “s” when there is the substitution of inflections “saṃ” and “sa”.

Examples. Etissaṃ = etā + smiṃ (“ā” of “etā” is changed to “i”; “smiṃ” is changed to “saṃ” and “s” is inserted). Meaning “in that (feminine)”. Etissā = etā + sa (“ā” of “etā” is changed to “i”; “sa” is changed to “sā” and “s” is inserted).

Why it is said “saṃ-sāsu”? To prevent the insertion of “s” because there is no “saṃ” or “sā” such as in the words “agginā” and “pāṇinā”.

Why it is said “ekavacanesu”? Because it is not singular such as in “tāsaṃ” and “sabbāsaṃ”.

Why it is said “vibhattādesesu”? To prevent the insertion of “s” when there is no substitution of inflection such as in “manasā”, “vacasā” and thāmasā”.

63. 217. Et’-imāsam i (210).

Etā-imā icc’ etesam anto saro ikāro hoti saṃ-sāsu ekavacanesu vibhattādesesu.

Etissaṃ, etissā; imissaṃ, imissā.

Saṃ-sāsvī ti kimatthaṃ? Etāya, imāya.

Ekavacanesvī ti kimatthaṃ? Etāsaṃ, imāsaṃ.

The end of “etā” and “imā” are changed to “i” when there is substitution of the inflections “saṃ” and “sā”.

Examples. The same as the previous sutta.

Why it is said “saṃ-sāsu”? To prevent the change into “i” when there is no “saṃ” or “sā” such as in “etāya” and “imāya”.

Why it is said “ekavacanesu”? To prevent the change into “i” when it is not singular such as in “etāsaṃ” and “imāsaṃ”.

64. 216. Tassā vā (211, 366-7).

Tassā itthiyaṃ vattamānassa antassa ākārāssa ikāro hoti vā saṃ-sāsu ekavacanesu vibhattādesesu.

Tissaṃ, tissā; tassaṃ, tassā.

Optionally there is change to “i” of the “ā”, which is the last letter, in the feminine, of “tā”, when there is substitution of the inflections “saṃ” and “sā” in the singular.

Examples. Tissaṃ = tā + smiṃ (“smiṃ” is changed to “saṃ”; “ā” of “tā” is changed to “i” and there is insertion of “s”). Tissā = tā + sa (“sa” is changed to “sā”; “ā” of “tā” is changed to “i” and there is insertion of “s”).

65. 215. Tato sassa ssāya (212).

Tato tā-etā-imāto sassa vibhattissa ssāyādeso hoti vā.

Tissāya, etissāya, imissāya.

Vā ti kimatthaṃ? Tissā, etissā, imissā.

Optionally, after “tā”, “etā” and “imā”, the inflection “sa” is changed to “ssāya”.

Examples. Tissāya = tā + sa (“sa” is changed to “ssāya”; “ā” of “tā” is changed to “i).

Why it is said “vā”? In “tissā”, “etissā”, and “imissā”, etc., “sa” is changed to “ssāya”.

66. 205. Gho rassaṃ (213).

Gho rassam āpajjate saṃ-sāsu ekavacanesu vibhattādesesu.

Tassaṃ, tassā; yassaṃ, yassā; sabbassaṃ, sabbassā.

Saṃ-sāsvī ti kimatthaṃ? Tāya, sabbāya.

Ekavacanesvī ti kimatthaṃ? Tāsaṃ, sabbāsaṃ.

“Gha” becomes short when there are the inflection substitutions “saṃ” and “sā”.

Examples. Tassaṃ = tā + smiṃ (“smiṃ” is changed to “saṃ”; “s” is inserted; by Kac. 60 “ā” is named “gha”; “ā” of “tā” is shortened).

Why it is said “when ‘saṃ’ and ‘sā’ follows”? To prevent the operation of this rule in “tāya”, “sabbāya”, etc.

Why it is said “when ‘ekavacana’ follows”? To prevent the operation of this rule in “tāsaṃ”, “sabbāsaṃ”, etc.

67. 229. No ca dvādito naṃmhi (214).

Dvi icc’ evamādito saṅkhyāto nakārāgamo hoti naṃmhi vibhattimhi.

Dvinnaṃ, tinnaṃ, catunnaṃ, pañcannaṃ, channaṃ, sattannaṃ, aṭṭhannaṃ, navannaṃ, dasannaṃ.

Dvādito ti kimatthaṃ? Sahassānaṃ.

Naṃmhi ti kimatthaṃ? Dvīsu, tīsu.

Caggahaṇena ssañ c’ āgamo hoti. Catassannaṃ itthīnaṃ; tissannaṃ vedanānaṃ.

After the numbers “dvi” and so on, there is insertion of “n” when the inflection “naṃ” follows.

Examples. Dvinnaṃ = dvi + naṃ (by this sutta “n” is inserted).

Why it is said “after “dvi” and so on”? To prevent the insertion of “n” in “sahassānaṃ”, etc.

Why it is said “‘naṃ’ follows”? To prevent the insertion of “n” in “dvīsu”, “tīsu”, etc.

By taking “ca” there is also the insertion of “ssaṃ”. Examples: catassannaṃ = catu + naṃ (by Kac. 404 “u” of catu is changed to “a”; by “ca” of this sutta there insertion of “ssaṃ”).

68. 184. Amā pato smiṃsmānaṃ vā (216).

Pa icc’ etasmā smiṃ smā icc’ etesaṃ aṃ-āadesā honti vā yathāsaṅkhyaṃ.

Matyaṃ, matiyaṃ, matyā (Khu. vi, 39), matiyā. Nikatyaṃ. Nikatiyaṃ (Khu. vi, 39), nikatyā (Khu. v, 9), nikatiyā (PetavatthuA. 196). Vikatyaṃ, vikatiyaṃ, vikatyā, vikatiyā. Viratyaṃ, viratiyaṃ, viratyā, viratiyā. Ratyaṃ, ratiyaṃ, ratyā (Khu. vi, 315), ratiyā. Puthabyaṃ. Muthaviyaṃ, puthabyā, puthaviyā. Pavatyaṃ, pavatyā, pavattiyaṃ, pavattiyā.

Optionally after “pa”, “smiṃ” and “smā” are change to “aṃ” and “ā” respectively.

Examples. Matyaṃ = mati + smiṃ (“smiṃ” is changed to “aṃ”; “i” of “mati” is changed to “y”). Matyā = mati + smā (“smā” is changed to “ā”; “i” of “mati” is changed to “y”).

69. 186. Ādito o ca (218).

Ādi icc’ etasmā smiṃvacanassa aṃ-oādesā honti vā.

Ādiṃ, ādo.

Vā ti kimatthaṃ? Ādismiṃ, ādimhi nāthaṃ namassitvāna.

Caggahaṇena aññasmā pi smiṃvacanassa ā-o-aṃādesā honti (Sad. 209). Divā ca ratto ca haranti ye baliṃ (Khu. i, 312). Bārāṇasiṃ ahu rājā (Khu. v, 380).

Optionally the inflection “smiṃ” after “ādi” is changed to “aṃ” and “o”.

Examples. Ādiṃ = ādi + smiṃ (“smiṃ” is changed to “aṃ”; “i” of “ādi” is elided). Ādo = ādi + smiṃ (“smiṃ” is changed to “o”; “i” of “ādi” is elided).

Why it is said “vā”? To prevent the changed of “smiṃ” into “aṃ” and “o” such as in “ādismiṃ”, “ādimhi”, etc.

By taking “ca” there is substitution of “smiṃ”, after other words, into “ā”, “o”, and “aṃ”. Examples: divā = divā + smiṃ (“smiṃ” is changed to “ā”; “ā” of “divā” is elided). Ratto = ratti + smiṃ (“smiṃ” is changed to “o”; “i” of “ratti” is elided). Bārāṇasiṃ = Bārāṇasī + smiṃ (“smiṃ” is changed to “aṃ”; “a” of “aṃ” is elided).

70. 30. Jha-lānam iy’-uvā sare va (220).

Jha la icc’ tesaṃ iya uva icc’ ete ādesā honti vā sare pare yathāsaṅkyaṃ.

Tiyantaṃ pacchiyāgāre, aggiyāgāre, bhikkhuvāsane nisīdati, puthuvāsane nisīdati.

Sare ti kimatthaṃ? Timalaṃ, tiphalaṃ, ticatukkaṃ, tidaṇḍaṃ, tilokaṃ, tinayanaṃ, tipāsaṃ, tihaṃsaṃ, tibhavaṃ, tikhandhaṃ, tipiṭakaṃ, tivedanaṃ, catuddisaṃ, puthubhūtaṃ.

Vā ti kimatthaṃ? Pañcah’ aṅgehi (Vin. v, 343) tīhākārehi. Cakkh’ āyatanaṃ (Abhi. iii, 5).

Vā ti vikappanatthaṃ? Ikārassa ayādeso hoti (Sad. 221). Vatthuttayaṃ.

Optionally there is substitution of “jha” and “la” by “iya” and “uva” respectively when a vowel follows.

Examples: Tiyantaṃ = ti + antaṃ (“i” of “ti” is named “jha”; “i” is changed to “iya”; “a” of “iya” is elided). Bhikkhuvāsane = bhikkhu + āsane (“u” of “bhikkhu” is named “la”; “u” is changed to “uva”; “a” of “uva” is elided).

Why it is said “when a vowel follows”? To prevent the operation of this rule when a vowel does not follow such as in “timalaṃ”…

Why it is said “optionally”? To prevent the operation of this rule in “pañcah’ aṅgehi”…

“Vā” is used in the meaning of “vikappana”. By that “vā” there is substitution of²⁴ “aya” of “i”. Example: vatthuttayaṃ = vatthutti + si (by “vā”, “i” of “ti” is changed to “aya”; “si” is changed to “aṃ”).

71. 505. Ya-vakārā ca.

Jha-lānaṃ yakāra-vākārādesā honti sare pare yathāsaṅkhyaṃ.

Agyāgāraṃ (Vin. iii, 33); cakkh’ āyatanaṃ (Abhi. iii, 5); svāgataṃ (Khu. v, 300); te mahāvīra.

Caggahaṇaṃ sampiṇḍanatthaṃ.

When a vowel follows there are substitutions of “jha” and “la” by “ya” and “va” respectively.

Examples: Agyāgāraṃ = aggi + āgāraṃ (“i” of “aggi” is named “jha”; “i” is changed to “ya”; “a” of “ya” is elided; “g” of “aggi” is also elided). Svāgataṃ = su + āgataṃ (“u” is named ’la”; “u” is changed to “va”; “a” of “va” is elided).

“Ca” is used in the meaning of adding.²⁵

72. 185. Pasaññassa ca (222).

Pasaññassa ca ivaṇṇassa vibhattādese sare pare yakārādeso hoti.

Puthabyā; ratyā (Khu. vi, 315); matyā (Khu. vi, 39).

Sare ti kimatthaṃ? Puthaviyaṃ.

When a vowel follows there is substitution of “i” and “ī”, which are named “pa”, into “ya”.

Examples: puthabyā = puthavī + smā (“ī” of “puthavī” is named “pa”; “smā” is changed to “ā” by Kac. 68; “ī” is changed to “ya”; “v” is changed to “b” by Kac. 20).

Why it is said “when a vowel follows”? To prevent the operation of this rule when a vowel does not follow such as in “puthaviyaṃ”.

73. 174. Gāva se (224).

Go icc’ etassa okārassa āvādeso hoti se vibhattimhi.

Gāvassa.

When the inflection “sa” follows “o” of “go” is changed to “āva”.

Example: gāvassa = go + sa (“o” of “go” is changed to “āva”; “s” is inserted by Kac.)²⁶

74. 169. Yosu ca (224)

Go icc’ etessa okārassa āvādeso hoti yo icc’ etesu paresu.

Gāvo gacchanti; gāvo passanti; gāvī gacchanti; gāvī passsanti.

Caggahaṇaṃ kimatthaṃ? Nā-smā-smiṃ-suvacanesu āvādeso hoti.

Gāvena, gāvā, gāve, gāvesu.

When “yo” follows, “o” of “go” is changed to “āva”.

Examples: gāvo = go + yo (“o” of “go” is changed to “āva”; “yo” is changed to “o” by the “tu” of Kac. 205; “a” is elided by Kac. 12).

Why it is said “by taking ‘ca’”? By taking “ca” there are substitutions of “āva” when “nā”, “smā”, “smiṃ”, and “su” follow. Examples: gāvena = go + nā (“o” of “go” is changed to “āva” by “ca” of this sutta; “nā” is changed to “ena” by Kac. 103; “a” is elided by Kac. 12). Gāva = go + smā (“o” of “go” is changed to “āva” by “ca” of this sutta; “smā” is changed to “ā” by Kac. 99; “a” is elided by Kac. 12). Gāve = go + smiṃ (“o” of “go” is changed to “āva” by “ca” of this sutta; “smiṃ” is changed to “e” by Kac. 108; “a” is elided by Kac. 12). Gāvesu = go + su (“o” of “go” is changed to “āva” by “ca” of this sutta; “a” is changed to “e” by Kac. 101).

75. 170. Av’ amhi ca (224).

Go icc’ etassa okārassa āva ava icc’ ete ādesā honti aṃmhi vibhattimhi.

Gāvaṃ, gavaṃ.

Caggahaṇena sādisesesu pubbuttavacanesu go icc’ etassa okārassa avādeso hoti.

Gavassa, gavo, gavena, gavā, gave, gavesu.

When the inflection “aṃ” follows, the “o” of “go” is changed to “āva” and “ava”.

Examples: gāvaṃ and gavaṃ = go + aṃ (“o” of “go” is changed to “āva” and “ava”; “a” is elided by Kac. 12).

By taking “ca”, before the remaining inflections beginning with “sa”, that are mentioned in the previous (two) suttas, the “o” of “go” is changed to “ava”. Examples: gavassa = go + sa (by “ca” of this sutta the “o” of “go” is changed to “ava”; “s” is inserted by Kac. 63).

76. 171. Āvass’ u vā (226).

Āva icc’ etassa gāvādesassa antasarassa ukārādeso hoti vā aṃmhi vibhattimhi.

Gāvuṃ, gāvaṃ.

Āvasse ti kimattham? Gavaṃ.

Aṃmhi ti kimatthaṃ? Gāvo tiṭṭhanti.

Optionally when the inflection “aṃ” follows, the end vowel of “āva”, that is the substitution of “go”, is changed to “u”.

Examples: gāvuṃ = go + aṃ (“o” of “go” is changed to “āva” by Kac. 73; “a” of “āva” is changed to “u” by this sutta; “aṃ” is changed to “ṃ” by Kac. 82).

Why it is said “of ‘āva’”? To prevent the operation of this rule in “gavaṃ”, etc.

Why it is said “when ‘aṃ’ follows”? To prevent the operation of this rule when there is no “aṃ” such as in “gāvo…”

77. 175. Tato nam aṃ patimh’ ālutte ca samāse (227-8).

Tato gosaddato naṃvacanassa aṃādeso hoti, go icc’ etassa okārassa avādeseso hoti patimhi pare alutte ca samāse.

Gavaṃpati (S. iii, 382).

Alutte ti kimatthaṃ? Gopati.

Caggahaṇena asamāse pi naṃvacanassa aṃādeso hoti, go icc’ etassa okārassa avādeso hoti.

gavaṃ.

When there is a compound where the inflection of the first member is not elided (alutta-samāsa) and when “pati” follows, after the word “go” there is substitution of “naṃ” to “aṃ” and there is substitution of the “o” of “go” into “ava”.

Example: gavaṃpati = gonaṃ + pati (“naṃ” is changed to “aṃ” by this sutta; also by this sutta “o” of “go” is changed to “ava”).

Why it is said “when there is a compound where the inflection of the first member is not elided (alutta-samāsa)”? To prevent the operation of this sutta when there is elision of the inflection such as in “gopati”, etc.

By taking “ca”, when there is no compound also, “naṃ” is changed to “aṃ” and “o” of “go” is changed to “ava”. Example: gavaṃ = go + naṃ (“naṃ” is changed to “aṃ”; “o” of “go” is changed to “ava”).

78. 31. O sare ca (229).

Go icc’ etassa o okārassa avādeso hoti samāse ca sare pare.

Gavassakaṃ, gaveḷakaṃ, gavājinaṃ.

Caggahaṇena uvaṇṇa icc’ evam antānaṃ liṅgānaṃ uva-ava-urādesā honti smiṃ-yo icc’ etesu kvaci.

Bhuvi, pasavo, guravo, caturo (Khu. i, 293).

Sare ti kimatthaṃ? Godhano, govindho (D. ii, 186).

When there is a compound and a vowel follows, the “o” of “go” is changed to “ava”.

Example: gavassakaṃ = go + assakaṃ (“o” of “go” is changed to “ava”; “a” of “ava” is elided by Kac. 12).

By taking “ca”, optionally when “smiṃ” and “yo” follow, there are substitution of the stems ending in “u” and “ū” by “uva”, “ava” and “ura”. Examples: bhuvi = bhū + smiṃ (“ū” of “bhuvi” is changed to “uva”; by “tato” of Kac. 206 “smiṃ” is changed to “i”; “a” of “uva” is elided by Kac. 12). Pasavo = pasu + yo (by “ca” of this sutta, “u” is changed to “ava”; by “tu” in Kac. 205 “yo” is changed to “o”; “a” of “ava” is elided by Kac. 12). Caturo = catu + yo (“u” is changed to “ura”; by “tu” in Kac. 205 “yo” is changed to “o”; “a” of “ava” is elided by Kac. 12).

Why it is said “when a vowel follows”? To prevent the operation of this rule when a vowel does not follows such as in “godhano”, “govindho”, etc.

79. 46. Tabbiparītūpapade byañjane ca.

Tassa avasaddassa yadā upapade tiṭṭhamānassa tassa okārassa viparīto hoti byañjane pare.

Uggate sūriye; uggacchati; uggahetvā.

Caggahaṇam avadhāraṇatthaṃ. Avasāne, avakiraṇe, avakirati.

When a consonant follows, “ava”, that is the first member of a compound (upapada), is changed to the “viparīta” of “o” (which is “u”).²⁷

Examples: uggate = ava + gate (“ava” is changed to “u”; “g” of “gate” is doubled by Kac. 20).

“Ca” is for preventing the operation of this rule such as in “avasāne”, “avakiraṇe”, “avakirati”, etc.

80. 173. Goṇa naṃmhi vā (231).

Sabbass’ eva gosaddassa goṇādeso hoti vā naṃmhi vibhattimhi.

Goṇānaṃ sattannaṃ.

Vā ti kimatthaṃ? Gonañ²⁸ ce taramānānaṃ, ujuṃ gacchati puṅgavo. Sabbā gāvī ujuṃ yanti, nette ujuṃ gate sati.

Yogavibhāgena aññatrā pi goṇādeso hoti. Goṇabhūtānaṃ.

Optionally when the inflection “naṃ” follows, all the word “go” is changed to “goṇa”.

Example: goṇānaṃ = go + naṃ (“go” is changed to “goṇa”; by Kac. 89 the “a” of “goṇa” is lenghtened).

Why it is said “optionally”? To prevent the operation of this rule in “gonañ…” When the leader of the crossing cattle goes straight, all cows go straight when the leader goes straight.

By dividing the sutta, in other places also there is the substitution “goṇa” such as in “goṇabhūtānaṃ”.

81. 172. Su-hi-nāsu ca (231-2).

Su hi nā icc’ etesu sabbassa gosaddassa goṇādeso hoti vā.

Goṇesu, goṇehi, goṇebhi, goṇena.

Vā ti kimatthaṃ? Gosu, gohi, gobhi, gavena.

Caggahaṇena syādisesesu pubbuttaravacanesu pi goṇa-gu-gavayādesā honti. Goṇo, goṇā, goṇaṃ, goṇe, goṇassa, goṇamhā. Goṇamhi, gunnaṃ, gavayehi, gavayebhi.

Optionally, when “su”, “hi”, and “nā” follow, all the word “go” is changed to “goṇa”.

Examples: goṇesu = go + su (“go” is changed to “goṇa”).

Why it is said “optionally”? To prevent the operation of this sutta in “gosu”, “gohi”, “gobhi”, “gavena”, etc.

By taking “ca”, when “si” and others follow, which are mentioned previously and following, there are also the substitution by “goṇa”, “gu” and “gavaya”. Examples: goṇo = go + si (“si” is changed to “o”; “go” is changed to “goṇa”). Gunnaṃ = go + naṃ (“go” is changed to “gu”; “n” is inserted). Gavayehi = go + hi (“go” is changed to “gavaya”; by Kac. 108, “a” is changed to “e”).

82. 149. Aṃ mo niggahitaṃ jha-la-pehi (235).

Aṃvacanassa, makārassa ca jha la pa icc’ etehi niggahitaṃ hoti.

Aggiṃ, isiṃ, gahapatiṃ, daṇḍiṃ, mahesiṃ, bhikkhuṃ, paṭuṃ, sayambhuṃ, abhibhuṃ, rattiṃ, itthiṃ, vadhuṃ, pulliṅgaṃ, pumbhāvo, puṅkokilo.

Aṃ-mo ti kimatthaṃ? Agginā, pāṇinā, bhikkhunā, rattiyā, itthiyā, vadhuyā.

Jha-la-pehī ti kimatthaṃ? Sukhaṃ, dukkhaṃ.

Pun’ ārambhaggahaṇaṃ vibhāsanivattanatthaṃ. Aggiṃ, paṭuṃ, buddhiṃ, vadhuṃ.

After “jha”, “la”, and “pa”, “aṃ” and “ma” are changed to “ṃ”.

Examples: aggiṃ = aggi + aṃ (“i” is named “jha”; “aṃ” is changed to “ṃ”). Rattiṃ = ratti + aṃ (“i” of “ratti” is named “pa”; “aṃ” is changed to “ṃ”). Pulliṅgaṃ = puma + liṅgaṃ (“ma” of “puma” is changed to “ṃ”; by Kac. ?, “ṃ” is changed to²⁹ “l”).

Why it is said “aṃ-ma”? To prevent the operation of this rule when there are no “aṃ-ma” such as in “agginā”, etc.

Why it is said “after ‘jha’, ‘la’ and ‘pa’”? To prevent the operation of this rule there are no “jha”, “la” or “pa” such as in “sukhaṃ”, “dukkhaṃ”, etc.

Taking again “jha-la-pehi” is to prevent the following of “vā” here.

83. 67. Saralopo ’mādesa-paccayādimhi saralope tu pakati (236).

Saralopo hoti amādesa-paccayādimhi, saralope tu pakati hoti.

Purisaṃ, purise, pāpaṃ, pāpe, pāpiyo, pāpiṭṭho.

Amādesapaccayādimhī ti kimatthaṃ? Appamādo amataṃ padaṃ (Khu. i, 16).

Saralope ti kimatthaṃ? Purisassa, daṇḍinaṃ.

Tuggahaṇam avadhāraṇatthaṃ? Bhikkhunī, gahapatānī.

Pakatiggahaṇasāmatthena puna sandhibhāvo ca hoti. Seyyo (Khu. i, 29); seṭṭho (Vin. i, 4); jeyyo; jeṭṭho (D. ii, 13).

There is elision of the vowel when the inflection “aṃ”, a substitution, a suffix, etc., follow; and when there is elision of the vowel, the vowel does not change.

Examples: purisaṃ = purisa + aṃ (because of “aṃ” there is elision of vowel “a” of “purisa” and “a” of “aṃ” is not changed). Pāpiyo = pāpa + iya (“a” of “pāpiya” is elided and “i” of “iya” is not changed).

Why it is said “when the inflection “aṃ”, a substitution, a suffix, etc., follow”? To prevent the operation of this rule when that does not happen such as in “appamādo amataṃ padaṃ”. Here the “a” of “amataṃ” is not the inflection “aṃ”, not a substitution, and not a suffix, therefore there is no operation of this rule.

Why it is said “there is elision of the vowel”? To prevent the operation of this rule when there is no vowel such as in “purisassa”, “daṇḍinaṃ”, etc.

“Tu” is for preventing the operation of this rule in “bhikkhunī”, “gahapatānī”, etc. Bhikkhunī = bhikkhu + inī (here the “i” of “inī” is elided; by Kac. 13 the of “i” of “inī” is elided). Gahapatānī = gahapati + inī (by Kac. 91 “i” of “pati” is changed to “a”; by Kac. 13 the of “i” of “inī” is elided; by Kac. 16 the “a” becomes “ā”).

Again by taking “pakati”, there is also sandhi such as in “seyyo”, “seṭṭho”, “jeyyo”, “jeṭṭho”, etc.

84. 144. Agho rassam ekavacanayosv api ca (237-8).

Agho saro rassam āpajjate ekavacana-yo icc’ etesu.

Itthiṃ, itthiyo, itthiyā. Vadhuṃ, vadhuyo, vadhuyā. Daṇḍiṃ³⁰, daṇḍino, daṇḍinā. Sayambhuṃ, sayambhuvo, sayambhunā.

Agho ti kimatthaṃ? Kaññaṃ, kaññāyo, kaññāya.

Ekavacanayosvī ti kimatthaṃ? Itthīhi, sayambhūhi.

Caggahaṇam avadhāraṇatthaṃ? Nadiṃ, nadhiyo, nadiyā.

Apiggahaṇena na rassam āpajjate. Itthī, bhikkhunī.

When singular inflection and “yo” follow, the vowel that is not “gha” becomes short.

Examples: itthiṃ = itthī + aṃ (“ī” of “itthī” is changed to “i”; “aṃ” is changed to “ṃ” by Kac. 82). Itthiyo = itthī + yo (“ī” of “itthī” is changed to “i”).

Why it is said “not ‘gha’”? To prevent the operation of this rule when there is “gha” such as in “kaññaṃ”…

Why it is said “when the singular inflection and ‘yo’ follow”? To prevent the operation of this rule when this in not the case such as in “itthīhi”, “sayambhūhi”, etc.

“Ca” is for emphasis.³¹

By taking “api” there is shortening. Examples: itthī = itthī + si (“ī” is not changed to “i” because of “api” in the sutta; “si” is elided).

85. 150. Na sismim anapuṃsakāni (239-48).

Sismiṃ anapuṃsakāni liṅgāni na rassam āpajjante.

Itthī, bhikkhunī, vadhū, daṇḍī, sayambhū.

Sismiṃ ti kimatthaṃ? Bhoti itthi, bothi vadhu, bho daṇḍi, bho sayambhu.

Anapuṃsakānī ti kimatthaṃ? Sukhakāri dānaṃ, sukhakāri sīlaṃ, sīghayāyi cittaṃ.

When “si” follows, the stems that are not neuter do not become short.

Examples: itthī = itthī + si (“ī” is not changed to “i”; “si” is elided).

Why it is said “when ‘si’ follows”? To prevent the operation of this rule “si” does not follow such as in “bhothi itthi”… Itthi = itthī + si (“si” is named “gha” by Kac. 57; by Kac. 245 “ī” becomes short; “si” is elided).

Why it is said “that are not neuter”? To prevent the operation of this rule when they are neuter such as in “sukhakāri dānaṃ”… Sukhakāri = sukhakārī + si (“si” is name “jha”; by this sutta “ī” become short; “si” is elided).

86. 227. Ubhādito nam innaṃ (341).

Ubha icc’ evamādito saṅkhyāto naṃvacanassa innaṃ hoti.

Ubhinnaṃ, duvinnaṃ.

Ubhādito ti kimatthaṃ? Ubhayesaṃ.

After numerals such as “ubha”, etc., the inflection “naṃ” is changed to “innaṃ”.

Examples: ubhinnaṃ = ubha + naṃ (“naṃ” is changed to “innaṃ”; “a” is elided by Kac. 83). Duvinnaṃ = dvi + naṃ (“naṃ” is changed to “innaṃ”; by “ca” of Kac. 132 “dvi” is changed to “duvi”; “i” is elided by Kac. 83).

Why it is said “after ‘ubha’, etc.”? To prevent the operation of this rule when there is no “ubha” such as in “ubhayesaṃ”, etc.

87. 231. Iṇṇam-iṇṇannaṃ tīhi saṅkhyāhi (243).

Naṃvacanassa iṇṇaṃ iṇṇannaṃ icc’ ete ādesā honti tīhi saṅkhyāhi.

Tiṇṇaṃ, tiṇṇannaṃ.

Tīhī ti kimatthaṃ? Dvinnaṃ.

After the numeral “ti”, the inflection “naṃ” is changed to “iṇṇaṃ” and “iṇṇannaṃ”.

Examples: tiṇṇaṃ, tiṇṇannaṃ = ti + naṃ (“naṃ” is changed to “iṇṇaṃ” and “iṇṇannaṃ”; “i” of “ti” is elided by Kac. 83).

Why it is said “after ‘ti’”? To prevent the operation of this rule when there is no “ti” such as in “dvinnaṃ”, etc.

88. 147. Yosu katanikāraāra-lopesu dīghaṃ (245).

Sabbe sarā yosu katanikāra-lopesu dīgham āpajjante.

Aggī, bhikkhū, rattī, yāgū, aṭṭhī, aṭṭhīni, āyū, āyūni, sabbāni, yāni, tāni, kāni, katamāni, etāni, amūni, imāni.

Yosvī ti kimatthaṃ? Aggi, bhikkhu, ratti, yāgu, sabbo, yo, so, ko, amuko.

Katanikāralopesvī ti kimatthaṃ? Itthiyo, vadhuyo, sayambhuvo.

Pun’ ārambhaggahaṇaṃ kimatthaṃ? Niccadīpanatthaṃ. Aggī, bhikkhū, rattī, yāni, tāni, katamāni.

When “yo” is changed to “ni” or elided, all the vowels become long.

Examples: aggī = aggi + yo (“yo” is elided and “i” becomes “ī”); āyūni = āyu + yo (“yo” is changed to “ni”; “u” becomes “ū”).

Why it is said “when ‘yo’”? To prevent the operation of this rule when there is no “yo” such as in “aggi”…

Why it is said “changed to ‘ni’ or “elided”? To prevent the operation of this rule when it is not changed to “ni” nor “elided” such as in “itthiyo”, “vadhuyo”, “sayambhuvo”, etc.

What is the purpose of taking this sutta again? To show the fixed operation.³²

89. 87. Su-naṃ-hisu ca (246).

Su naṃ hi icc’ etesu sabbe sarā dīgham āpajjante.

Aggīsu, aggīnaṃ, aggīhi; rattīsu, rattīnaṃ, rattīhi; bhikkhūsu, bhikkhūnaṃ, bhikkhūhi. Purisānaṃ.

Etesvī ti kimatthaṃ? Agginā, pāṇinā, daṇḍinā.

Caggahaṇam avadhāraṇatthaṃ. Sukhettesu brahmacārisu (A. i, 352); dhammam akkhāsi Bhagavā; bhikkhunaṃ datvā sakehi pāṇibhi (Khu. ii, 138).

When “su”, “naṃ”, and “hi” follow, all the vowels become long.

Examples: aggīsu = aggi + su (“i” becomes long).

Why it is said “‘su’, ‘naṃ’, and ‘hi’ follow”? To prevent the operation of this rule when “su”, “naṃ”, and “hi” do not follow such as in “agginā”, “pāṇinā”, “daṇḍinā”, etc.

“Ca” is for preventing. Brahmacārisu = brahmacāri + su (here “i” does not become long); bhikkhunaṃ = bhikkhu + naṃ (here “u” does not become long); pāṇibhi = pāṇi + hi (“hi” is changed to “bhi” by Kac. 99; “i” does not become long).

90. 252. Pancādīnam attaṃ (247).

Pancādīnaṃ saṅkhyānaṃ anto attam āpajjate su naṃ hi icc’ etesu.

Pañcasu, pañcannaṃ, pañcahi; chasu, channaṃ, chahi; sattasu, sattannaṃ, sattahi; aṭṭhasu, aṭṭhannaṃ, aṭṭhahi; navasu, navannaṃ, navahi; dasasu, dasannaṃ, dasahi.

Pañcādīnamī ti kimatthaṃ? Dvīsu, dvinnaṃ, dvīhi.

Attam iti bhāvaniddeso ubhayassāgamanatthaṃ, anto ukāro attam āpajjate.³³ Catassannaṃ itthīnaṃ.Tissannaṃ vedanānaṃ.

When “su”, “naṃ”, and “hi” follow, the end vowel of the numerals “pañca”, etc., becomes “a”.

Example: pañcasu = pañca + su (“a” is changed to “a”).

Why it is said “’pañca, etc.”? To prevent the operation of this rule when there is no “pañca”, etc., such as in “dvīsu”, “dvinnaṃ”, “dvīhi”, etc.

Read the above comment.

91. 194. Patiss’ inīmhi (248).

Patiss’ anto attam āpajjate inīmhi paccaye pare.

Gahapatānī.

Inīmhi ti kimatthaṃ? Gahapati.

When the suffix “inī” follows, the end (vowel) of “pati” is changed to “a”.

Example: gahapatānī = gahapati + inī (“i” is changed to “a”; “i” of “inī” is elided by Kac. 13; “a” becomes long by Kac. 16).

Why it is said “when ‘inī’ follows”? To prevent the operation of this rule when “inī” does not follow such as in “gahapati”, etc.

92. 100. Ntuss’ anto yosu ca (249).

Ntupaccayassa anto attam āpajjate su naṃ hi yo icc’ etesu paresu.

Guṇavantesu, guṇavantānaṃ, guṇavantehi, guṇavantā, guṇavante.

Ntusse ti kimatthaṃ? Isīnaṃ.

Etesvī ti kimatthaṃ? Guṇavā.

Caggahaṇena aññesu vacanesu attañ ca hoti. Guṇavantasmiṃ, guṇavantena.

Antaggahaṇena ntupaccayassa anto attam āpajjate, yonañ ca ikāro hoti. Guṇavanti.

When “su”, “naṃ”, “hi”, and “yo” follow, the end (vowel) of the suffix “ntu” become “a”.

Examples: guṇavantesu = guṇavantu + su (when “su” follows “u” of “ntu” is changed to “a” and Kac. 89 “a” is changed to “e”).

Why it is said “of ‘ntu’”? To prevent the operation of this rule when there is no “ntu” such as in “isīnaṃ”, etc.

Why it is said “‘su’, ‘naṃ’, ‘hi’, and ‘yo’”? To prevent the operation of this rule when there are no “su”, “naṃ”, “hi”, and “yo” such as in “guṇavā”, etc.

By taking “ca”, when other follow there is also “a”.

By taking “anta” the end (vowel) of “ntu” is changed to “a” and “yo” is changed to “i”. Example: guṇavanti = guṇavantu + yo (“u” of “ntu” is changed to “a” by “anta”; “yo” is changed to “i”; “a” is elided by Kac. 83).

93. 106. Sabbassa vā aṃ-sesu (251).

Sabbass’ eva ntupaccayassa attaṃ hoti vā aṃ sa icc’ etesu.

Satimaṃ bhikkhuṃ, satimantaṃ bhikkhuṃ vā. Bandhumaṃ rājānaṃ, bandhumantaṃ rājānaṃ vā (D. ii, 14). Satimassa bhikkhuno, satimato bhikkhuno vā. Bandhumassa rañño (D. ii, 6) suṅkaṃ. Bandhumato rañño (D. ii, 13) vā suṅkaṃ deti.

Etesvī ti kimatthaṃ? Satimā bhikkhu. Bandhumā rājā ( D. ii, 6).

Optionally when “aṃ” and “sa” follow, all the suffix “ntu” is changed to “a”.

Examples: satimaṃ = satimantu + aṃ (“ntu” is changed to “a”; “a” is elided by Kac. 83; “aṃ” becomes “ṃ” by Kac. 82); satimassa = satimantu + sa (“ntu” is changed to “a”; “a” is elided by Kac. 83; “s” is inserted by Kac. 63).

Why it is said “when ‘aṃ’ and ‘sa’ follow”? To prevent the operation of this rule when “aṃ” and “sa” do not follow such as in “satimā…”

94. 105. Simhi vā (252).

Ntupaccayassa antassa attaṃ hoti vā simhi vibhattimhi.

Himavanto pabbato (Khu. i, 56).

Vā ti kimatthaṃ? Himavā pabbato (AbhiA. i, 337).

Optionally when the inflection “si” follows, the end (vowel) of suffix “ntu” becomes “a”.

Example: himavanto = himavantu + si (“u” of “ntu” is changed to “a”; “si” is changed to “o” by Kac. 104; “a” is elided by Kac. 83).

Why it is said “optionally”? To prevent the operation of this rule sometimes such as in “himavā…”

95. 145. Aggiss’ ini (254).

Aggiss’ antassa ini hoti vā simhi vibhattimhi.

Purato aggini (JaA. iii, 301). Pacchato aggini. Akkhiṇato aggini. Vāmato aggini.

Vā ti kimatthaṃ? Aggi.

Optionally when the inflection “si” follows, the end (vowel) of “aggi” becomes “ini”.

Examples: aggini = aggi + si (“i” of “aggi” is changed to “ini”; “si” is elided by Kac. 220).

Why it is said “optionally”? To prevent the operation of this rule sometimes such as in “aggi”, etc.

96. 148. Yosv akatarasso jho (259).

Yosu akatarasso jho attam āpajjate.

Aggayo; munayo (ItivuttaA. 114); Isayo (Khu. ii, 88); gahapatayo (Khu. vi, 423).

Yosvī ti kimatthaṃ? Aggīsu.

Akatarasso ti kimatthaṃ? Daṇḍino.

Jho ti kimatthaṃ? Rattiyo.

When “yo” follows, “jha”, which has not been shortened, becomes “a”.

Examples: aggayo = aggi + yo (“i” is named “jha” and it has not been shortened; “i” is changed to “a”).

Why it is said “when ‘yo’ follows”? To prevent the operation of this rule when “yo” does not follows such as in “aggīsu”, etc.

Why it is said “which has not been shortened”? To prevent the operation of this rule when it has been shortened such as in “daṇḍino”, etc. Daṇḍino = daṇḍī + yo (“ī” of “daṇḍī” is changed to “i” by Kac. 84; therefore this rule does not operate).

Why it is said “jha”? To prevent the operation of this rule when there is no “jha” such as in “rattiyo”, etc.

97. 156. Ve-vosu lo ca (260).

Ve-vo icc’ etesu akatarasso lo attam āpajjate.

Bhikkhave, bhikkhavo; hetave, hetavo.

Akatarasso ti kimatthaṃ? Sayambhuvo, vessabhuvo, parābhibhuvo.

Ve-vosvī ti kimatthaṃ? Hetunā, ketunā, setunā.

Caggahaṇam anukaḍḍhanatthaṃ.

When “ve” and “vo” follow, “la”, that has not been shortened, becomes “a”.

Examples: bhikkhave = bhikkhu + yo (“u” of bhikkhu is named “la”; by Kac. 119 “yo” is changed “ve”).

Why it is said “that has not been shortened”? To prevent the operation of this rule when it has been shortened such as in “sayambhuvo…”

Why it is said “when ‘ve’ and ‘vo’ follow”? To prevent the operation of this rule when “ve” or “vo” do not follow such as in “hetunā…”

“Ca” is for dragging.³⁴

98. 189. Mātulādīnam ānattam īkāre (261).

Mātula icc’ evamādīnaṃ anto ānattam āpajjate īkāre paccaye pare.

Mātulānī (Khu. i, 219); ayyakānī; varuṇānī.

Īkāre ti kimatthaṃ? Bhikkhunī, rājinī, jālinī, gahapatānī (Vin. i, 314).

Ānattaggahaṇena nadī icc’ etassa dīsaddassa jjo-jjāādesā honti saha vibhattiyā yo nā sa icc’ etesu. Najjo sandanti (S. ii, 178); najjā kataṃ taraṅgaṃ; najjā nerañjarāya tīre (Vin. iii, 1).

When the suffix “ī” follows, the end (vowel) of “mātula”, etc., becomes “āna”.

Examples: mātulānī = mātula + ī (“a” of “mātula” is changed to “āna”; “a” is elided by Kac. 83).

Why it is said “when ’ī” follows”? To prevent the operation of this rule when “ī” does not follow such as in “bhikkhunī…”

By taking the state of “āna”, when “yo”, “nā”, and “sa” follow, “dī” of “nadī” is changed to “jjo” and “jjā” together with the inflections. Najjo = nadī +yo (“dī” is changed to “jjo” together with the infection “yo”).

99. 81. Smā-hi-smiṃnaṃ mhā-bhi-mhi vāhi vā (265-6).

Sabbato liṅgato smā hi smiṃ icc’ etesaṃ mhā bhi mhi icc’ ete ādesā honti vā yathāsaṅkhyaṃ.

Purisamhā, purisasmā; purisebhi, purisehi; purisamhi, purisasmiṃ.

Smā-hi-smiṃnam iti kimatthaṃ? Vaṇṇavantaṃ (Khu. i, 20) agandhakaṃ viruḷhapupphaṃ; mahantaṃ chattaṃ mahāchattaṃ; mahantaṃ dhajaṃ mahādhajaṃ.

Optionally, after all stems “smā”, “hi”, and “smiṃ” are substituted by “mhā”, “bhi”, and “mhi” respectively.

Examples: purisamhā = purisa + smā (“smā” is changed to “mhā”).

Why it is said “of ‘smā’, ‘hi’, and ‘smiṃ’”? To prevent the operation of this rule when there are not “smā”, “hi”, and “smiṃ” such as in “vaṇṇavantaṃ…”

100. 214. Na t’-imehi katākārehi (267).

Ta ima icc’ etehi katākārehi smā-smiṃnaṃ mhā-mhi icc’ ete ādesā n’ eva honti.

Asmā ṭhāna bhayaṃ uppajjati; asmiṃ ṭhāne bhayaṃ tiṭṭhati; asmā; asmiṃ.

Katākārehī ti kimatthaṃ? Tamhā, tamhi, imamhā, imamhi.

When “ta” and “ima” are changed to “a”, “smā” and “smiṃ” are not substituted by “mhā” and “mhi”.

Examples: asmā = ta + smā (“ta” is changed to “a” by Kac. 176; “smā” is not changed to “mhā”); asmiṃ = ta + smiṃ (“ta” is changed to “a” by Kac. 176; “smiṃ” is not changed to “mhi”). Note: “asmā” and “asmiṃ” can be formed from “ima” also. In that case Kac. 117 applies.

Why it is said “are changed to ‘a’”? To prevent the operation of this rule when “ta” and “ima” are not changed to “a” such as in “tamhā…”

101. 80. Su-hisv akāro e (268).

Su hi icc’ etesu akāro etttam āpajjate.

Sabbesu, yesu, tesu, kesu, purisesu, imesu, kusalesu, tumhesu, amhesu; sabbehi, yehi, tehi, kehi, purisehi, imehi, kusalehi, tumhehi, amhehi.

When “su” and “hi” follow, “a” becomes “e”.

Examples: sabbesu = sabba + su (“a” is changed to “e”); sabbehi = sabba + hi (“a” is changed to “e”).

102. 202. Sabbanāmānaṃ naṃmhi ca (270).

Sabbesaṃ sabbanāmānaṃ anto akāro ettam āpajjate naṃmhi vibhattimhi.

Sabbesaṃ, sabbesānaṃ; yesaṃ, yesānaṃ; tesaṃ, tesānaṃ; imesaṃ, imesānaṃ; kesaṃ, kesānaṃ; itaresaṃ, itaresānaṃ; katamesaṃ, katamesānaṃ.

Sabbanāmānam iti kimatthaṃ? Buddhānaṃ Bhagavantānaṃ āciṇṇasamāciṇṇo (Vin. i, 114).

Akāro ti kimatthaṃ? Amūsaṃ, amūsānaṃ.

Naṃmhi ti kimatthaṃ? Sabbe, ime.

Caggahaṇam anukaḍḍhanatthaṃ.

When the infection “naṃ” follows, the “a”, which is the end (vowel) of all pronouns, becomes “e”.

Examples: sabbesaṃ = sabba + naṃ (“a” becomes “e”; “naṃ” is changed to “saṃ” by Kac. 168).

Why it is said “of (all) pronouns”? To prevent the operation of this rule when there are not pronouns such as “Buddhānaṃ…”³⁵

Why it is said “a”? To prevent the operation of this rule when there is no “a” such as in “amūsaṃ…”

Why it is said “when ‘naṃ’ follows”? To prevent the operation of this rule when “naṃ” does not follow such as in “sabbe…” Sabbe = sabba + yo (here “a” is not changed to “e”, but “yo” is changed to “e”).

“Ca” is for dragging.³⁶

103. 79. Ato n’ ena (271).

Tasmā akārato nāvacanassa enādeso hoti.

Sabbena, yena, tena, kena, anena, purisena, rūpena.

Ato ti kimatthaṃ? Muninā, amunā, bhikkhunā.

Nā ti kimatthaṃ? Tasmā.

After “a”, “nā” is changed to “ena”.

Examples: sabbena = sabba + nā (“nā” is changed to “ena”; “a” is elided by Kac. 83).

Why it is said “after ‘a’”? To prevent the operation of this rule when there is no “a” such as in “muninā…”

Why it is said “nā”? To prevent the operation of this rule when there is no “nā” such as in “tasmā”, etc.

104. 66. S’ o (272).

Tasmā akārato sivacanassa okārādeso hoti.

Sabbo, yo, so, ko, amuko, puriso.

Sī ti kimatthaṃ? Purisānaṃ.

Ato ti kimatthaṃ? Sayambhū.

After “a”, the inflection “si” is changed to “o”.

Examples: sabbo = sabba + si (“si” is changed to “o”; “a” is elided by Kac. 83).

Why it is said “si”? To prevent the operation of this rule when there is no “si” such as in “purisānaṃ”, etc.

Why it is said “after ‘a’”? To prevent the operation of this rule when there is no “a” such as in “sayambhū”.

105. 0. So vā (273).

Tasmā akārato nāvacanassa soādeso hoti vā.

Atthaso dhammaṃ jānāti. Byañjanaso atthaṃ jānāti. Akkharaso. Suttaso (A. ii, 207). Padaso (Vin. ii, 25). Yasaso. Upāyaso. Sabbaso (A. i, 556). Thāmaso. Ṭhānaso.

Vā ti kimatthaṃ? Pādena vā pādārahena vā atirekapādena vā yo bhikkhu theyyacittena parassa bhaṇḍaṃ gaṇhāti, so bhikkhu pārājiko hoti asaṃvāso.

Optionally, after “a” the inflection “nā” is changed to “so”.

Examples: atthaso = attha + nā (“nā” is changed to “so”).

Why it is said “optionally”? To allows exceptions to this rule such as in “pādena…”

106. 313. Dīgh’-orehi (274).

Dīgha ora icc’ etehi smāvacanassa soādeso hoti vā.

Dīghaso (Vin. i, 227), oraso; dīghamhā, oramhā.

Dīgh’-orehi ti kimatthaṃ? Saramhā, vacanamhā.

Optionally, after “dīgha” and “ora” the inflection “smā” is changed to “so”.

Examples: dīghaso = dīgha + nā (“nā” is changed to “so”).

Why it is said “after ‘dīgha’ and ‘ora’”? To prevent the operation of this rule when there are not “dīgha” and “ora” such as in “saramhā…”

107. 69. Sabbayo-nīnam ā e (275, 277).

Tasmā akārato sabbesaṃ yo-nīnaṃ ā ā ā ā-eādesā honti vā yathāsaṅkhyaṃ.

Purisā, purise; rūpā, rūpe.

Vā ti kimatthaṃ? Aggayo, munayo, isayo.

Yo-nīnan ti kimatthaṃ? Purisassa, rūpassa.

Akārato ti kimatthaṃ? Daṇḍino, aṭṭhīni, aggī, pajjalanti, munī caranti.

Optionally, after “a”, all “yo” and “nī” are changed to “ā” and “e” respectively.

Examples: purisā = purisa + yo (“yo” is changed “ā”; “a” is elided by Kac. 83).

Why it is said “optionally”? To allow exceptions to this rule such as in “aggayo…”

Why it is said “of ‘yo’ and ‘nī’”? To prevent the operation of this rule when there are no “yo” and “nī” such as in “purisassa…”

Why it is said “after ‘a’”? To prevent the operation of this rule when there is no “a” such as in “daṇḍino…”

108. 90. Smā-smiṃnaṃ vā (276).

Tasmā akārato sabbesaṃ smā smiṃ icc’ etesaṃ ā-eādesā honti vā yathāsaṅkhyaṃ.

Purisā, purisasmā, purise, purisasmiṃ.

Akārato ti kimatthaṃ? Daṇḍinā, daṇḍismiṃ; bhikkhunā, bhikkhusmiṃ.

Optionally, after “a”, all “smā” and “smiṃ” are changed to “ā” and “e” respectively.

Examples: purisā = purisa + smā (“smā” is changed to “ā”; “a” is elided by Kac. 83).

Why it is said “after ‘a’”? To prevent the operation of this rule when there is no “a” such as in “daṇḍinā…”

109. 304. Āya catutthekavacanassa tu (279-80)³⁷

Tasmā akārato catutthekavacanassa āyāadeso hoti vā.

Atthāya hitāya sukhāya devamanussānaṃ Buddho loke uppajjati (A. i, 21).

Ato ti kimatthaṃ? Isissa.

Catutthī ti kimatthaṃ? Purisassa mukhaṃ.

Ekavacanasse ti kimatthaṃ? Purisānaṃ dadāti.

Vā ti kimatthaṃ? Dātā hoti samaṇassa vā brāhmaṇassa vā.

Tuggahaṇen’ atthañ ca hoti. Atthatthaṃ, hitatthaṃ, sukhatthaṃ.

Optionally, after “a”, there is substitution of the fourth inflection singular into “āya”.

Examples: atthāya = attha + sa (“sa” is changed to “āya”; “a” is elided by Kac. 83).

Why it is said “after ‘a’”? To prevent the operation of this rule when there is no “a” such as in “isissa”, etc.

Why it is said “fourth (inflection)”? To prevent the operation of this rule when there is no fourth inflection such as in “purisassa mukhaṃ”, etc.

Why it is said “singular”? To prevent the operation of this rule when there is no singular such as in “purisānaṃ dadāti”, etc.

Why it is said “optionally”? To allow exceptions to this rule such as in “dātā hoti samaṇassa vā brāhmaṇassa vā”, etc.

By taking “tu” there is also substitution by “atthaṃ”. Examples: atthatthaṃ = attha + sa (by “tu” of this sutta “sa” is changed to “atthaṃ”; “a” is elided by Kac. 83).

110. 201. Tayo n’ eva ca sabbanāmehi (281)³⁸

Tehi sabbanāmehi akārantehi smā smiṃ sa-ekavacana icc’ etesaṃ³⁹ tayo ā-e- āyādesā n’ eva honti.

Sabbasmā, sabbasmiṃ, sabbassa. Yasmā, yasmiṃ, yassa. Tasmā, tasmiṃ, tassa. Kasmā, kasmiṃ, kassa. Imasmā, imasmiṃ, imassa.

Sabbanāmehi ti kimatthaṃ? Pāpā, pāpe, pāpāya.

Caggahaṇam anuḍḍhanatthaṃ.

After those pronouns ending in “a”, “smā”, “smiṃ”, and “sa”, that is a singular (inflection), are not changed to the following three: “ā”, “e”, and “āya”.

Examples: sabbasmā = sabba + smā (“smā” is not changed to “ā”).

Why it is said “after pronouns”? To prevent the operation of this rule when there are not pronouns such as in “pāpā…”

“Ca” is for dragging.⁴⁰

111. 179. Ghato nādīnaṃ (283).

Tasmā ghato nādīnam ekavacanānaṃ vibhattigaṇānaṃ āyādeso hoti.

Kaññāya kataṃ kammaṃ, kaññāya dīyate, kaññāya nissaṭaṃ vatthaṃ. Kaññāya pariggaho, kaññāya patiṭṭhitaṃ sīlaṃ.

Ghato ti kimatthaṃ? Rattiyā, itthiyā, dhenuyā, vadhuyā.

Nādīnam iti kimatthaṃ? Kaññaṃ passati; vijjaṃ, vīṇaṃ, gaṅgaṃ.

Ekavacanānam iti kimatthaṃ? Sabbāsu, yāsu, tāsu, kāsu, imāsu, pabhāsu.

After “gha”, the group of singular inflections beginning with “nā” is changed to “āya”.

Examples: kaññāya = kaññā + nā (“ā” of “kaññā” is named “gha”; “nā” is changed to “āya”; “ā” is elided by Kac. 83).

Why it is said “after ‘gha’”? To prevent the operation of this rule when there is no “gha” such as in “rattiyā…”

Why it is said “‘nā’, etc.”? To prevent the operation of this rule when there are no “nā” and others such as in “kaññaṃ passati…”

Why it is said “singular”? To prevent the operation of this rule when there is no singular such as in “sabbāsu…”

112. 183. Pato yā ( 284).

Tasmā pato nādīnam ekavacanānaṃ vibhattigaṇānaṃ yāādeso hoti.

Rattiyā, itthiyā, deviyā, dhenuyā, yāguyā, vadhuyā.

Nādīnam iti kimatthaṃ? Rattī, rattiṃ; itthī, itthiṃ.

Pato ti kimatthaṃ? Kaññāya, vīṇāya, gaṅgāya, pabhāya, sobhāya.

Ekavacanānam iti kimatthaṃ? Rattīnaṃ, itthīnaṃ.

After “pa”, the group of singular inflections beginning with “nā” is changed to “yā”.

Examples: rattiyā = ratti + nā (“i” of “ratti” is named “pa”; “nā” is changed to “yā”).

Why it is said “‘nā’, etc.”? To prevent the operation of this rule when there are no “nā”, etc., such as in “ratti…”

Why it is said “after ‘pa’”? To prevent the operation of this rule when there is no “pa” such as in “kaññāya…”

Why it is said “singular”? To prevent the operation of this rule when there is no singular inflection such as in “rattīnaṃ…”

113. 132. Sakhato gass’ e vā (285-6).

Tasmā sakhato gassa akāra-ākāra-ikāra-īkāra-ekārādesā honti vā.

Bho sakha, bho sakhā, bho sakhi, bho sakhī, bho sakhe.

Optionally, “ga” after “sakha” is changed to “a”, “ā”, “i”, “ī”, and “e”.

Examples: sakha = sakha + si (“si” is named “ga”; “ga” is changed to “a”; by Kac. 83 “a” is elided).

114. 178. Ghat’ e ca (288).

Tasmā ghato gassa ekārādeso hoti.

Bhoti ayye, bhoti kaññe, bhoti Kharādiye (Khu. v, 4).

Caggahaṇam avadhāraṇatthaṃ. Sanniṭṭhānaṃ.⁴¹

“Ga” after “gha” is changed to “e”.

Examples: ayye = ayyā + si (“ā” is named “gha”; “si” is named “ga”; “ga” is changed to “e”; “ā” is elided by Kac. 83).

“Ca” is for fixedness.

115. 181. Na ammādito (290).

Tato ammādito gassa ekārattaṃ na hoti.

Bhoti ammā, bhoti annā, bhoti ambā, bhoti tātā.

Ammādito ti kimatthaṃ? Bhoti kaññe.

“Ga” after “ammā”, etc., is not changed to “e”.

Examples: ammā = ammā + si (“si” is named “ga” and elided; here “ga” is not changed to “e” because there is “ammā”).

Why it is said “after ‘ammā’, etc.”? To prevent the operation of this rule when there is no “ammā”, etc., such as in “bhoti kaññe”, etc.

116. 197. Akatarassā lato yv ālapanassa ve-vo (291).

Tasmā akatarassā lato yvālapanassa ve-voādesā honti.

Bhikkhave, bhikkhavo; hetave, hetavo.

Akatarassā ti kimatthaṃ? Sayambhuvo.

Lato ti kimatthaṃ? Nāgiyo, dhenuyo, yāguyo.

Ālapanasse ti kimatthaṃ? Te hetavo, te bhikkhavo.

After “la”, that is not shortened, vocative “yo” is changed to “ve” and “vo”.

Example: bhikkhave = bhikkhu + yo (“u” is named “la”; “yo” is changed to “ve”; by Kac. 97 “u” is changed to “a”).

Why it is said “that is not shortened”? To prevent the operation of this rule when “la” is shortened such as in “sayambhuvo”, etc. Sayambhuvo = sayambhū + yo (“u” is named “la”; “ū” is changed to “u” by Kac. 84; because “ū” is shortened, there is no operation of this rule; “yo” is changed to “vo” by Kac. 119).

Why it is said “after ‘la’”? To prevent the operation of this rule where there is no “la” such as in “nāgiyo”, “dhenuyo”, “yāguyo”, etc.

Why it is said “of vocative”? To prevent the operation of this rule when there is no vocative such as in “te hetavo”, “te bhikkhavo”, etc.

117. 124. Jha-lato sassa no vā (292).

Tasmā jha-lato sassa vibhattissa noādeso hoti vā.

Aggino, aggissa; sakhino, sakhissa; daṇḍino, daṇḍissa; bhikkhuno, bhikkhussa; sayambhuno, sayambhussa.

Sasse ti kimatthaṃ? Isinā, bhikkhunā.

Jha-lato ti kimatthaṃ? Purisassa.

Optionally, after “jha” and “la”, the inflection “sa” is changed to “no”.

Examples: aggino = aggi + sa (“i” is named “jha”; “sa” is changed to “no”); bhikkhuno = bhikkhu + sa (“u” is named “la”; “sa” is changed to “no”).

Why it is said “of ‘sa’”? To prevent the operation of this rule when there is no “sa” such as in “isinā”, “bhikkhunā”, etc.

Why it is said “after ‘jha’ and ‘la’”? To prevent the operation of this rule when there is no “jha” or “la” such as in “purisassa”, etc.

118. 146. Gha-pato ca yonaṃ lopo (293).

Tehi gha pa jha la icc’ etehi yonaṃ lopo hoti vā.

Kaññā, kaññāyo; rattī, rattiyo; itthī, itthiyo; yāgū, yāguyo; vadhū, vadhuyo. Aggī, aggayo; bhikkhū, bhikkhavo; sayambhū, sayambhuvo; aṭṭhī, aṭthīni; āyū, āyūni.

Caggahaṇam anukaḍḍhanatthaṃ.

Optionally, after “gha”, “pa”, “jha”, and “la”, there elision of “yo”.

Examples: kaññā = kaññā + yo (“ā” is named “gha”; “yo” is elided).

“Ca” is for dragging.⁴²

119. 155. Lato vokāro ca (294).

Tasmā lato yonaṃ vokāro hoti vā.

Bhikkhavo, bhikkhū; sayambhuvo, sayambhū.

Kāraggahaṇaṃ kimatthaṃ? Yonaṃ no ca hoti. Jantuno.

Caggahaṇam avadhāraṇatthaṃ. Amū purisā tiṭṭhanti. Amū purise passatha.

Optionally, after “la”, yo is changed to “vo”.

Examples: bhikkhavo = bhikkhu + yo (“u” is named “la”; “u” is changed to “a” by Kac. 97; “yo” is changed to “vo”).

What is the purpose of taking “kāra” (in the sutta)? Also “yo” is changed to “no” such as in “jantuno”, etc.

“Ca” for preventing. Examples: amū = amu + yo (“u” is named “la”; because of “ca”, “yo” is not changed to “no”; “yo” is elided by Kac. 118; “u” is lengthened by Kac. 88).

Iti nāma-kappe paṭhamo kaṇḍo

DUTIYA-KAṆḌA

Dutiyo kaṇḍo (Second Section) (120–160)

120. 243. Amhassa mamaṃ savibhattissa se (295).

Sabbass’ eva amhasaddassa savibhattissa mamaṃādeso hoti se vibhattimhi.

Mamaṃ dīyate purisena. Mamaṃ pariggaho.

When the inflection “sa” follows, all of the word “amha” together with the inflection is changed to “mamaṃ”.

Examples: mamaṃ = amha + sa (“amha” together with the inflection “sa” is changed to “mamaṃ).

121. 233. Mayaṃ yomhi paṭhame (296).

Sabbass’ eva amhasaddassa savibhattissa mayaṃādeso hoti yomhi paṭhame.

Mayaṃ gacchāma. Mayaṃ dema.

Amhasse ti kimatthaṃ? Purisā tiṭṭhanti.

Yomhi kimatthaṃ? Ahaṃ gacchāmi.

Paṭhame ti kimatthaṃ? Amhākaṃ passasi tvaṃ.

When the first (inflection) “yo” follows, all of the word “amha” together with the inflection is changed to “mayaṃ”.

Examples: mayaṃ = amha + yo (“amha” together with the inflection “yo” is changed to “mayaṃ).

Why it is said “of ‘amha’”? To prevent the operation of this rule when there is no “amha” such as in “purisā tiṭṭhanti”, etc.

Why it is said “when ‘yo’ follows”? To prevent the operation of this rule when “yo” does not follow such as in “ahaṃ gacchāmi”, etc.

Why it is said “when the first (inflection) follows”? To prevent the operation of this rule when “yo” is not the first inflection such as in “amhākaṃ passasi tvaṃ”, etc.

122. 99. Ntussa nto (297).

Sabbass’ eva ntupaccayassa savibhattissa ntoādeso hoti yomhi paṭhame.

Guṇavanto tiṭṭhanti.

Ntusse ti kimatthaṃ? Sabbe sattā gacchanti.

Paṭhame ti kimatthaṃ? Guṇavante passanti janā.

When the first (inflection) “yo” follows, all of suffix “ntu” together with the inflection is changed to “nto”.

Examples: guṇavanto = gunavantu + yo (“ntu” together with the inflection “yo” is changed to “nto”).

Why it is said “of ‘ntu’”? To prevent the operation of this rule when there is no “ntu” such as in “sabbe sattā gacchanti”, etc.

Why it is said “when the first (inflection) follows”? To prevent the operation of this rule when the first inflection does not follow such as in “guṇavante passanti janā”, etc.

123. 103. Ntassa se vā (298).

Sabbass’ eva ntupaccayassa savibhattissa ntassādeso hoti vā se vibhattimhi.

Sīlavantassa jhāyino (Khu. i, 29), sīlavato jhāyino vā.

Se ti kimatthaṃ? Sīlavā tiṭṭhati.

Optionally, when the inflection “sa” follows, all of suffix “ntu” together with the inflection is changed to “ntassa”.

Examples: sīlavantassa = sīlavantu + sa (“ntu” together with the inflection “sa” is changed to “ntassa”).

Why it is said “when ‘sa’ follows”? To prevent the operation of this rule when “sa” does not follow such as in “sīlavā tiṭṭhati”, etc.

124. 98. Ā simhi (299).

Sabbass’ eva ntupaccayassa savibhattissa āādeso hoti simhi vibhattimhi.

Guṇavā, paññavā, sīlavā, balavā, dhanavā, mahimā, satimā (M. i, 70), dhitimā (S. i, 170).

Ntusse ti kimatthaṃ? Puriso tiṭṭhati.

Simhī ti kimatthaṃ? Sīlavanto tiṭṭhanti.

When the inflection “si” follows, all the suffix “ntu” together with the inflection is changed to “ā”.

Examples: guṇavā = guṇavantu + si (“ntu” together with the inflection “si” is changed to “ā”; “a” is elided by Kac. 83).

Why it is said “of ‘ntu’”? To prevent the operation of this rule when there is no “ntu” such as in “puriso tiṭṭhati”, etc.

Why it is said “when (the inflection) “si” follows”? To prevent the operation of this rule when “si” does not follow such as in “sīlavanto tiṭṭhanti”, etc.

125. 198. Aṃ napuṃsake (300-1).

Sabbass’ eva ntupaccayassa savibhattissa aṃādeso hoti simhi vibhattimhi napuṃsake vattamānassa⁴³.

Guṇavaṃ cittaṃ tiṭṭhati; rucimaṃ pupphaṃ virocati.

Simhi ti kimatthaṃ? Vaṇṇavantaṃ agandhakaṃ virūḷhapupphaṃ passasi tvaṃ.

When the inflection “si” follows, all the suffix “ntu”, which is in the neuter, together with the inflection is changed to “aṃ”.

Example: guṇavaṃ = guṇavantu + si (“ntu” together with the inflection “si” is changed to “aṃ”; “a” is elided by Kac. 83).

Why it is said “when (the inflection) ‘si’ follows”? To prevent the operation of this rule when “si” does not follow such as in “vaṇṇavantaṃ…”

126. 101. Avaṇṇā ca ge (301-2).

Sabbass’ eva ntupaccayassa savibhattissa aṃ-avaṇṇā ca honti ge pare.

Bho guṇavaṃ, bho guṇava, bho guṇavā.

Caggahaṇam anukaḍḍhanatthaṃ.

When “ga” follows, all the suffix “ntu” together with the inflection is changed to “aṃ”, “a”, and “ā”.

Examples: guṇavaṃ = guṇavantu + si (“si” is named “ga”; “ntu” together with the inflection “si” is changed to “aṃ”; “a” is elided is by Kac. 83).

“Ca” is for dragging.⁴⁴

127. 102. To-ti-tā sa smiṃ-nāsu (303).

Sabbass’ eva ntupaccayassa savibhattissa to-ti-tādesā honti vā sa smiṃ nā icc’ etesu yathāsaṅkhyaṃ.

Guṇavato, guṇavantassa; guṇavati, guṇavantasmiṃ; guṇavatā, guṇavantena; satimato, satimantassa; satimati, satimantasmiṃ; satimatā, satimantena.

Etesvī ti kimatthaṃ? Guṇavā. Satimā (M. i, 70).

Optionally, when “sa”, “smiṃ”, and “nā” follows, all the suffix “ntu” together with the inflection is changed to “to”, “ti”, and “tā” respectively.

Examples: guṇavato = guṇavantu + sa (“ntu” together with the inflection “sa” is changed to “to”).

Why it is said “when these follow”? To prevent the operation of this rule when these do not follow such as in “guṇavā”, “satimā”, etc.

128. 104. Naṃmhi taṃ vā (304).

Sabbass’ eva ntupaccayassa savibhattissa taṃādeso hoti vā naṃmhi vibhattimhi.

Guṇavataṃ, guṇavantānaṃ; satimataṃ, satimantānaṃ.

Naṃmhi ti kimatthaṃ? Guṇavanto tiṭṭhanti. Satimanto tiṭṭhanti.

Optionally, when the inflection “naṃ” follows, all the suffix “ntu” together with the inflection is changed to “taṃ”.

Examples: guṇavataṃ = guṇavantu + naṃ (“ntu” together with inflection “naṃ” is changed to “taṃ”).

Why it is said “when (the inflection) ‘naṃ’ follows”? To prevent the operation of this rule when “naṃ” does not follow such as in “guṇavanto tiṭṭhanti…”

129. 222. Imass’ idam aṃ-sisu napuṃsake (305).

Sabbass’ eva imasaddassa savibhattissa idaṃādeso hoti vā aṃ-sisu napuṃsake vattamānassa⁴⁵.

Idaṃ cittaṃ passasi; idaṃ cittaṃ tiṭṭhati; imaṃ cittaṃ passasi; imaṃ cittaṃ tiṭṭhati.

Napuṃsake ti kimatthaṃ? Imaṃ purisaṃ passasi. Ayaṃ puriso tiṭṭhati.

Optionally, when “aṃ” and “si” follow, all the stem “ima”, that is in the neuter,⁴⁶ together with the inflection is changed to “idaṃ”.

Examples: idaṃ = ima + aṃ (“ima” together with the inflection “aṃ” is changed to “idaṃ”).

Why it is said “in the neuter”? To prevent the operation of this rule when it is not neuter such as in “imaṃ purisaṃ passasi”; “ayaṃ puriso tiṭṭhati”, etc.

130. 225. Amuss’ āduṃ (308).

Sabbass’ eva amusaddassa savibhattissa aduṃādeso hoti aṃ-sisu napuṃsake vattamānassa⁴⁷.

Aduṃ (Khu. v, 34) pupphaṃ passasi; aduṃ (Khu. v, 34) pupphaṃ virocati.

Napuṃsake ti kimatthaṃ? Amuṃ (M. i, 210) rājānaṃ passasi; asu (D. ii, 162) rājā tiṭṭhati.

When “aṃ” and “si” follow, all the stem “amu”, that is in the neuter, together with the inflection is changed to “aduṃ”.

Examples: aduṃ = amu + aṃ (“amu” together with the inflection “aṃ” is changed to “aduṃ”).

Why it is said “in the neuter”? To prevent the operation of this rule when it is not neuter sucha as in “amuṃ rājānaṃ passasi”; “asu rājā tiṭṭhati”, etc.

131. 0. Itthi-puma-napuṃsaka-saṅkhyaṃ.

“Itthi-puma-napuṃsaka-saṅkhyaṃ” icc’ etaṃ adhikāratthaṃ⁴⁸ veditabbaṃ.

(This sutta) “itthi-puma-napuṃsaka-saṅkhyaṃ” is for dragging.⁴⁹

132. 228. Yosu dvinnaṃ dve ca (310).

Dvinnaṃ saṅkhyānaṃ itthi-puma-napuṃsake vattamānānaṃ savibhattīnaṃ dve hoti yo icc’ etesu.

Dve itthiyo, dve dhammā, dve rūpani.

Yosvī ti kimatthaṃ? Dvīsu.

Caggahaṇena duve dvaya ubha ubhaya duvi ca honti yo nā aṃ nam icc’ etesu. Duve (DA. i, 58) samaṇā. Duve (DA. i, 58) brāhamaṇā. Duve (DA. i, 58) janā. Dvayena, dvayaṃ (Vin. i, 24; VinA. i, 105). Ubhinnaṃ (Khu. v, 18). Ubhayesaṃ duvinnaṃ.

When “yo” follows, the number “dvi”, that is femenine, masculine, and neuter, together with the inflection is changed to “dve”.

Examples: dve = dvi + yo (“dvi” together with the inflection “yo” is changed to “dve”).

Why it is said “when ‘yo’ follows”? To prevent the operation of this rule when “yo” does not follow such as in “dvīsu”, etc.

By taking “ca”, when “yo”, “nā”, “aṃ”, and “naṃ” follow, there are also (substitutions by) “duve”, “dvaya”, “ubha”, “ubhaya”, and “duvi”. Examples: duve = dvi + yo (“dvi” together with the inflection “yo” is changed to “duve”).

133. 230. Ti-catunnaṃ tisso catasso tayo cattāro tīṇi cattāri (311).

Ti-catunnaṃ saṅkhyānaṃ itthi-puma-napuṃsake vattamānānaṃ savibhattīnaṃ tisso catasso tayo cattāro tīṇī cattāriattāri icc’ ete ādesā honti yathāsaṅkyaṃ yo icc’ etesu.

Tisso vedanā (D. iii, 181); catasso disā; tayo janā (Khu. v, 196), jane; cattāro purisā, purise; tīṇi āyatanāni; cattāri ariyasaccāni (Khu. i, 3).

Yosvī ti kimatthaṃ? Tīsu, catūsu.

When “yo” follows, the numbers “ti” and “catu”, that are femenine, masculine, and neuter, together with the inflections are changed to “tisso”, “catasso”, “tayo”, “cattāro”, “tīṇī”, “cattāri” respectively.

Examples: tisso = ti + yo (“ti”, that is femenine, together with the inflection “yo” is changed to “tisso”).

Why it is said “when ‘yo’ follows”? To prevent the operation of this rule when “yo” does not follow such as in “tīsu”, “catūsu”, etc.

134. 251. Pañcādīnam akāro (247).

Pañcādīnaṃ saṅkyānaṃ itthi-puma-napuṃsake vattamānānaṃ savibhattissa antassa sarassa akāro hoti yo icc’ etesu.

Pañca, pañca; cha, cha; satta, satta; aṭṭha, aṭṭha; nava, nava; dasa, dasa.

Pañcadīnam iti kimatthaṃ? Dve, tayo.

When “yo” follows, the last vowel together with the inflection of the the numbers “pañca”, etc., that are femenine, masculine, and neuter, is changed to “a”.⁵⁰

Examples: pañca = pañca + yo (“a” of “pañca” together with the inflection “yo” is changed to “a”).

Why it is said “of the numbers ‘pañca’, etc.”? To prevent the operation of this rule when there no “pañca”, etc., such as in “dve”, “tayo”, etc.

135. 118. Rājassa rañño rājino se (314).

Sabbass’ eva rājasaddassa savibhattissa rañño rājino icc’ ete ādesā honti se vibhattimhi.

Rañño, rājino (Khu. i, 324).

Se ti kimatthaṃ? Raññā.

When the inflection “sa” follows, all the stem “rāja” together with the inflection is changed to “rañño” and “rājino”.

Examples: rañño = rāja + sa (“rāja” together with the inflection “sa” is changed to “rañño”).

Why it is said “when ‘sa’ follows”? To prevent the operation of this rule when “sa” does not follow such as in “raññā”, etc.

136. 119. Raññaṃ naṃmhi vā (315).

Sabbass’ eva rājasaddassa savibhattissa raññaṃādeso hoti vā naṃmhi vibhattimhi.

Raññaṃ, rājūnaṃ (Khu. i, 88) idaṃ raṭṭhaṃ.

Optionally, when the inflection “naṃ” follows, all the stem “rāja” together with the inflection is changed to “raññaṃ”.

Examples: raññaṃ = rāja + naṃ (“rāja” together with the inflection “naṃ” is changed to “raññaṃ”).

137. 116. Nāmhi raññā vā (316).

Sabbass’ eva rājasaddassa savibhattissa raññāādeso hoti vā nāmhi vibhattimhi.

Tena raññā kataṃ, rājena vā kataṃ.

Nāmhi ti kimatthaṃ? Rañño santakaṃ.

Optionally, when the inflection “nā” follows, all the stem “rāja” together with the inflection is changed to “raññā”.

Examples: raññā = rāja + nā (“rāja” together with the inflection “nā” is changed to “raññā”).

Why it is said “when (the inflection) ‘nā’ follows”? To prevent the operation of this rule when “nā” does not follow such as in “rañño santakaṃ”, etc.

138. 121. Smiṃmhi raññe rājini (317).

Sabbass’ eva rājasaddassa savibhattissa raññe-rājini icc’ ete ādesā honti smiṃmhi vibhattimhi.

Raññe, rājini sīlaṃ tiṭṭhati.

When the inflection “smiṃ” follows, all the stem “rāja” together with the inflection is changed to “raññe”, and “rājini”.

Examples: raññe = rāja + smiṃ (“rāja” together with the inflection “smiṃ” is changed to “raññe”).

139. 245. Tumh’-āmhākaṃ⁵¹ tayi mayi (318).

Sabbessaṃ tumha-amhasaddānaṃ savibhattīnaṃ tayi mayi icc’ ete ādesā honti yathāsaṅkhyaṃ smiṃmhi vibhattimhi.

Tayi, mayi.

Smiṃmhī ti kimatthaṃ? Tvaṃ bhavasi. Ahaṃ bhavāmi.

When the inflection “smiṃ” follows, all the stems “tumha” and “amha” together with the inflections are changed to “tayi” and “mayi” respectively.

Examples: tayi = tumha + smiṃ (“tumha” together with “smiṃ” is changed to “tayi”).

Why it is said “when (the inflection) ‘smiṃ’ follows”? To prevent the operation of this rule when “smiṃ” does not follow such as in “tvaṃ bhavasi”, “ahaṃ bhavāmi”, etc.

140. 232. Tvam-ahaṃ simhi ca (319-20).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tvaṃ-ahaṃ icc’ ete ādesā honti yathāsaṅkhyaṃ simhi vibhattimhi.

Tvaṃ, ahaṃ.

Simhi ti kimatthaṃ? Tayi, mayi.

Caggahaṇena tuvaṃ ca hoti. Tuvaṃ satthā (M. ii, 354).

When the inflection “si” follows, all the stems “tumha” and “amha” together with the inflections are changed to “tvaṃ” and “ahaṃ” respectively.

Examples: tvaṃ = tumha + si (“tumha” together with the inflection “si” is changed to “tvaṃ”).

Why it is said “when (the inflection) ‘si’ follows”? To prevent the operation of this rule when “si” does not follow such as in “tayi”, “mayi”, etc.

By taking “ca”, there is also “tuvaṃ”. Example: tuvaṃ = tumha + si (“tumha” together with inflection “si” is changed to “tuvaṃ”).

141. 241. Tava-mama se.

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tava mama icc’ ete ādesā honti yathāsaṅkhyaṃ se vibhattimhi.

Tava, mama.

Se ti kimatthaṃ? Tayi, mayi.

When the inflection “sa” follows, all the stems “tumha” and “amha” together with the inflections are changed to “tava” and “mama” respectively.

Examples: tava = tumha + sa (“tumha” together with the inflection “sa” is changed to “tava”).

Why it is said “when (the inflection) ‘sa’ follows”? To prevent the operation of this rule when “sa” does not follow such as in “tayi”, “mayi”, etc.

142. 242. Tuyhaṃ mayhañ ca (321).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tuyhaṃ mayhaṃ icc’ ete ādesā honti yathāsaṅkhyaṃ se vibhattimhi.

Tuyhaṃ, mayhaṃ dhanaṃ dīyate.

Se ti kimatthaṃ? Tayā, mayā.

When the inflection “sa” follows, all the stems “tumha” and “amha” together with the inflections are changed to “tuyhaṃ” and “mayhaṃ” respectively.

Examples: tuyhaṃ = tumha + sa (“tumha” together the inflection “sa” is changed to “tuyhaṃ”).

Why it is said “when (the inflection) ‘sa’ follows”? To prevent the operation of this rule when “sa” does not follow such as in “tayā”, “mayā”, etc.

143. 235. Taṃ-mam aṃmhi (322).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ taṃ maṃ icc’ ete ādesā honti yathāsaṅkhyaṃ aṃmhi vibhattimhi.

Taṃ, maṃ.

Aṃmhi ti kimatthaṃ? Tayā, mayā.

When the inflection “aṃ” follows, all the stems “tumha” and “amha” together with the inflections are changed to “taṃ” and “maṃ” respectively.

Examples: taṃ = tumha + aṃ (“tumha” together with the inflection “aṃ” is changed to “taṃ”)

Why it is said “when (the inflection) ‘aṃ’ follows”? To prevent the operation of this rule when the inflection “aṃ” does not follow such as in “tayā”, “mayā”, etc.

144. 234. Tavaṃ mamañ ca navā (322).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ tavaṃ-mamaṃ icc’ ete ādesā honti navā yathāsaṅkhyaṃ aṃmhi vibhattimhi.

Tavaṃ, mamaṃ passati.

Navā ti kimatthaṃ? Taṃ, maṃ passati.

Caggahaṇam anukaḍḍhanatthaṃ.

Optionally, when the inflection “aṃ” follows, all the stems “tumha” and “amha” together with the inflection are changed to “tavaṃ” and “mamaṃ” respectively.

Examples: tavaṃ = tumha + aṃ (“tumha” together with the inflection “aṃ” is changed to “tavaṃ”).

Why it is said “optionally”? To allow exceptions to this rule such as in “taṃ, maṃ passati”, etc.

145. 238. Nāmhi tayā mayā (323).

Sabbessaṃ tumha-amhasaddānaṃ savibhattīnaṃ tayā mayā icc’ ete ādesā honti yathāsaṅkhyaṃ nāmhi vibhattimhi.

Tayā, mayā kataṃ.

Nāmhī ti kimatthaṃ? Tumhehi, amhehi.

When the inflection “nā” follows, all the stems “tumha” and “amha” together with the inflections are changed to “tayā” and “mayā” respectively.

Examples: tayā = tumha + nā (“tumha” together with the inflection “nā” is changed to “tayā”).

Why it is said “when (the inflection) ‘nā’ follows”? To prevent the operation of this rule when “nā” does not follow such as in “tumhehi”, “amhehi”, etc.

146. 236. Tumhassa tuvaṃ-tvaṃ ’ṃhi (324).

Sabbassa tumhasaddassa savibhattissa tuvaṃ tvaṃaṃ icc’ ete ādesā honti aṃmhi vibhattimhi.

Kaliṅgarassa⁵² tuvaṃ maññe, kaṭṭhassa tvaṃ maññe.

When the inflection “aṃ” follows, all the stem “tumha” together with the inflection is changed to “tuvaṃ” and “tvaṃ”.

Examples: tuvaṃ = tumha + aṃ (“tumha” together with the inflection “aṃ” is changed to “aṃ”).

147. 246. Padato dutiyā-datutthī-chaṭṭhīsu vo-no (325).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ vo-no ādesā honti navā yathāsaṅkyaṃ dutiyā catutthī caṭṭhī icc’ etesu bahuvacanesu.

Pahāya vo bhikkhave gamissāmi (Khu. iv, 265); mā no ajja vikantiṃsu (Khu. vi, 93) rañño sūdā mahānase. Evaṃ dutiyatthe. Dhammaṃ vo bhikkhave desessāmi (M. iii, 86); saṃvibhajetha no rajjena (D. ii, 188). Evaṃ catutthyatthe.

Tuṭṭho ’smi vo bhikkhave pakatiyā (Khu. vi, 89); satthā no Bhagavā anuppatto (M. i, 266). Evaṃ caṭṭhyatthe.

Navā ti kimatthaṃ? Eso amhākaṃ satthā.

Tumha-mhākam iti kimatthaṃ? Ete isayo passasi.

Padato ti kimatthaṃ? Tumhākaṃ satthā.

Etevī ti kimatthaṃ? Gacchatha tumhe.

Optionally, when the second, fourth, and sixth (inflections) in the plural follow, all the stems “tumha” and “amha”, that are after the word, together with the inflections are changed to “vo” and “no” respectively.

Examples: vo = tumha + yo (“tumha” togeher with the second plural inflection “yo” is changed to “vo”). Examples: vo = tumha + naṃ (“tumha” together with the fourth plural inflection “naṃ” is changed to “vo”)

Examples: vo = tumha + naṃ (“tumha” together with the sixth plural inflection “naṃ” is changed to “vo”).

Why it is said “optionally”? To allow exceptions to this rule such as in “eso amhākaṃ satthā”, etc.

Why it is said “of ‘tumha’ and ‘amha’”? To prevent the operation of this rule when there are no “tumha” and “amha” such as in “ete isayo passasi”, etc.

Why it is said “after the word”? To prevent the operation of this rule when they are not after the word such as in “tumhākaṃ satthā”, etc.

Why it is said “second, fourth, and sixth (inflection) follow”? To prevent the operation of this rule when the second, fourth, and sixth inflections do not follow such as in “gacchatha tumhe”, etc.

148. 247. Te-me ’kavacanesu ca (326).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ te me ādesā honti yathāsaṅkhyaṃ catutthī caṭṭhī icc’ etesu ekavacanesu.

Dadāmi te gāmavarāni pañca (Khu. v, 229); dadāhi me gāmavaraṃ (Khu, v, 227); idaṃ te raṭṭhaṃ (Khu. vi, 66, 131); ayaṃ me putto.

Padato ti kimatthaṃ? Tava ñāti, mama ñāti.

When the fourth and sixth (inflections) in the singular follow, all the stems “tumha” and “amha”, that are after the word, together with the inflecions are changed to “te” and “me” respectively.

Examples: te = tumha + sa (“tumha” together with the fourth singular inflection “sa” is changed to “te”).

Why it is said “after the word”? To prevent the operation of this rule when they are not after the word such as in “tava ñāti”, “mama ñāti”, etc.

149. 248. Na aṃmhi (327).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ te-me ādesā na honti aṃmhi vibhattimhi.

Passeyya taṃ vassasataṃ arogaṃ⁵³ (Khu. vi, 14); so maṃ bravīti⁵⁴

When the inflection “aṃ” follows, all the stems “tumha” and “amha”, that are after the word, together with the inflections are not changed to “te” and “me”.

Examples: taṃ = tumha + aṃ (here “tumha” together with the inflection “aṃ” is not changed to “te”, but it is changed to “taṃ” by Kac. 143).

150. 249. Vā tatiye ca (328).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ te- meādesā honti vā yathāsaṅkhyaṃ tatiy’-ekavacane pare.

Kataṃ te pāpaṃ, kataṃ me pāpaṃ, kataṃ tayā pāpaṃ, kataṃ mayā pāpaṃ.

Padato ti kimatthaṃ? Tayā kataṃ, mayā kataṃ.

Optionally, when the third singular inflection follows, all the stems “tumha” and “amha”, that are after the word, together with the inflections are changed to “te” and “me” respectively.

Examples: te = tumha + nā (“tumha” together with the third singular inflection “nā” is changed to “te”).

Why it is said “after the word”? To prevent the operation of this rule when they are not after the word such as in “tayā kataṃ”, “mayā kataṃ”, etc.

151. 250. Bahuvacanesu vo no (329).

Sabbesaṃ tumha-amhasaddānaṃ savibhattīnaṃ yadā padasmā paresaṃ vo- noādesā honti yathāsaṅkyaṃ tatiyābahuvacanesu paresu.

Kataṃ vo kammaṃ, kataṃ no kammaṃ.

Padato ti kimatthaṃ? Tumhehi kataṃ, amhehi kataṃ.

Bahuvacanaggahaṇena yomhi paṭhame vo-noādesā honti. Gāmaṃ vo gaccheyyātha. Gāmaṃ no gaccheyyāma.

When the third plural inflection follows, all the stems “tumha” and “amha”, that are after the word, together with the inflections are changed to “vo” and “no” respectively.

Examples: vo = tumha + hi (“tumha” together with the third plural inflection “hi” is changed to “vo”).

Why it is said “after the word”? To prevent the operation of this rule when they are not after the word such as in “tumhehi kataṃ”, “amhehi kataṃ”, etc.

By taking “bahuvacana”, when the first inflection “yo” follows, there are substitution by “vo” and “no”. Examples: vo = tumha + yo (by taking “bahuvacana” in this sutta, “tumha” together with the first inflection “yo” is changed to “vo”).

152. 136. Pumantass’ ā simhi (331-2).

Puma icc’ evam antassa savibhattissa ā-ādeso hoti simhi vibhattimhi.

Pumā tiṭṭhati.

Simhī ti kimatthaṃ? Pumāno tiṭṭhanti.

Antaggahaṇena maghava yuvaa yuva icc’ evamādīnam antassa⁵⁵ savibhattissa ā- ādeso hoti. Maghavā, yuvā.

When the inflection “si” follows, the end (vowel) of “puma” together with the inflection becomes “ā”.

Examples: pumā = puma + si (“si” together with “a” of “puma” becomes “ā”).

Why it is said “when (the inflection) ‘si’ follows”? To prevent the operation of this rule when “si” does not follow such as in “pumāno tiṭṭhanti”, etc. Example: pumāno = puma + yo (“a” of “puma” together with “yo” becomes “āno” by Kac. 155).

By taking “anta”, the end of “maghava” and “yuva” together with the inflections is changed to “ā”. Examples: maghavā = maghava + si (“si” together with “a” of “maghava” is changed to “ā”).

153. 138. Am ālapanekavacane (333).

Puma icc’ evam antassa savibhattissa aṃ-ādeso hoti ālapan’-ekavacane pare.

He pumaṃ.

Ālapane ti kimatthaṃ? Pumā.

Ekavacane ti kimatthaṃ? He pumāno.

When the vocative singular (inflection) follows, the end (vowel) of “puma” together with the inflection becomes “aṃ”.

Examples: pumaṃ = puma + si (“si” together with “a” of “puma” is changed to “aṃ”).

Why it is said “when the vocative (singular) follows”? To prevent the operation of this rule when the vocative does not follow such as in “pumā”, etc.

Why it is said “when the (vocative) singular follows”? To prevent the operation of this rule when the (vocative) singular does not follow such as “he pumāno”, etc.

154. 0. Samāse ca vibhāsā (334).

Puma icc’ evam antassa samāse ca aṃādeso hoti vibhāsā samāse kate.

Itthī ca pumā ca napuṃsakaṃ ca itthipumannapuṃsakāni. Itthipumannapuṃsakānaṃ samūho itthipumannapuṃsakasamūho.

Vibhasā ti kimatthaṃ? Itthipumanapuṃsakāni.

Optionally, when a compound is made, the end (vowel) of “puma” becomes “aṃ”.

Examples: itthipumannapuṃsakāni (“ā” of “puma” becomes “aṃ”; “ṃ” becomes “n” by Kac. 31).

Why it is said “optionally”? To allow exceptions to this rule such as in “itthipumanapuṃsakāni”.

155. 137. Yos vāno (335).

Puma icc’ evam antassa savibhattissa āno-ādeso hoti yosu vibhattīsu.

Pumāno, he pumāno.

Yosvī ti kimatthaṃ? Pumā.

When the inflection “yo” follows, the end (vowel) of “puma” together with the inflection becomes “āno”.

Examples: pumāno = puma + yo (“a” of “puma” together with “yo” becomes “āno”).

Why it is said “when (the inflection) ‘yo’ follows”? To prevent the operation of this rule when “yo” does not follow such as in “pumā”.

156. 142. Āne smiṃmhi vā.

Puma icc’ evam antassa savibhattissa āne-ādeso hoti vā smiṃmhi vibhattimhi.

Pumāne, pume vā.

Optionally, when the inflection “smiṃ” follows, the end (vowel) of “puma” together with the inflection becomes “āne”.

Examples: pumāne = puma + smiṃ (“a” of “puma” together with the inflection “smiṃ” becomes “āne”).

157. 140. Hi-vibhattimhi ca (337-8).

Puma icc’ evam antassa hi vibhattimhi ca āne-ādeso hoti.

Pumānehi, pumānebhi.

Puna vibhattiggahaṇaṃ kimatthaṃ? Savibhattiggahaṇa-nivattanatthaṃ. Pumānehi.

Caggahaṇena maghava yuva icc’ evamādīnam antassa⁵⁶ āna-ādeso hoti si yo aṃ yo icc’ etesu⁵⁷ vibhattīsu. Puma-kamma-thāmantassa c’ ukāro hoti sa-smāsu vibhattīsu. Maghavāno. Maghavānā, maghavānaṃ, maghavāne. Yuvāno, yuvānā, yuvānaṃ, yuvāne; pumuno, pumunā. Kammuno, kammunā. Thāmuno, thāmunā.

When the inflection “hi” follows, the end (vowel) of “puma” becomes “āne”.

Examples: pumānehi = puma + hi (“a” of “puma” becomes “āne”).

Why (the word) “vibhatti” is taken again? To prevent the following of “savibhatti” to this sutta such as in “pumānehi”.

By taking “ca”, when the inflections “si”, “yo”, “aṃ”, “yo” follow, the end (vowel) of “maghava”, “yuva”, etc., becomes “āna”. And when the inflections “sa” and “smā” follow, the end (vowel) of “puma”, “kamma”, and “thāma” becomes “u”. Examples: maghavāno = maghava + si (by “ca”, “a” of “maghava” becomes “āna”; “si” is changed to “o” by Kac. 104).

158. 143. Susmim ā vā (339).

Puma icc’ evam antassa su icc’ etasmiṃ vibhattimhi ā-ādeso hoti vā.

Pumāsu, pumesu vā.

Optionally, when the inflection “su” follows, the end (vowel) of “puma” becomes “ā”.

Examples: pumāsu = puma + su (“a” of “puma” is changed to “ā”).

159. 139. U nāmhi ca (340).

Puma icc’ evam antassa ā-u-ādesā honti vā nāmhi vibhattimhi.

Pumānā, pumunā, pumena vā.

Caggahaṇam anukaḍḍhanatthaṃ.

Optionally, when the inflection “nā” follows, the end (vowel) of “puma” becomes “ā” or “u”.

Examples: pumānā = puma + nā (“a” of “puma” is changed to “ā”).

“Ca” is for dragging.⁵⁸

160. 197. A kammantassa ca (341).

Kamma icc’ evam antassa ca u-a-ādesā honti vā nāmhi vibhattimhi.

Kammunā (Khu. i, 299), kammanā (M. ii, 408), kammena vā.

Caggahaṇena maghava yuva icc’ evam antassa ā-ādeso hoti kvaci nā su icc’ etesu vibhattīsu. Maghavānā, maghavāsu, maghavesu, maghavena vā. Yuvānā, yuvāsu, yuvesu, yuvena vā.

Optionally, when the inflection “nā” follows, the end (vowel) of “kamma” becomes “u” or “a”.

Examples: kammunā = kamma + nā (“a” of “kamma” is changed to “u”).

By taking “ca”, optionally, when the inflections “nā” and “su” follow, the end (vowel) of “maghava”, “yuva”, etc., becomes “ā”. Examples: maghavānā = maghava + nā (“a” of “maghava” is changed to “ā”).

Iti nāma-kappe dutiyo kaṇḍo

TATIYA-KAṆḌA

Tatiyo kaṇḍo (Third Section) (161–210)

161. 244. Tumh’-amhehi nam ākaṃ (344).

Tehi tumha-amhehi naṃvacanassa ākaṃ hoti.

Tumhākaṃ, amhākaṃ.

Naṃ iti kimatthaṃ? Tumhehi, amhehi.

After (the stems) “tumha” and “amha”, the inflection “naṃ” becomes “ākaṃ”.

Examples: tumhākaṃ = tumha + naṃ (“naṃ” becomes “ākaṃ”; “a” is elided by Kac. 83).

Why it is said “of ‘naṃ’”? To prevent the operation of this rule when there is no “naṃ such as in “tumhehi”, “amhehi”, etc.

162. 237. Vā yv appaṭhamo (345).

Tehi tumha-amhehi yo appaṭhamo ākaṃ hoti vā.

Tumhākaṃ passāmi, tumhe passāmi vā. Amhākaṃ passasi, amhe passasi vā.

Yo ti kimatthaṃ? Tumhehi, amhehi.

Appaṭhamo ti kimatthaṃ? Gacchatha tumhe, gacchāma mayaṃ.

Vā ti vikappanatthena yonaṃ aṃ ānaṃ honti. Tumhaṃ, tumhānaṃ. Amhaṃ, amhānaṃ.

Optionally, after (the stems) “tumha” and “amha”, “yo”, that is not the first (inflection), becomes “ākaṃ”.

Examples: tumhākaṃ = tumha + yo (“yo” is changed to “ākaṃ”).

Why it is said “yo”? To prevent the operation of this rule when there is no “yo” such as in “tumhehi”, “amhehi”, etc.

Why it is said “that is not the first (inflection)”? To prevent the operation of this rule when there is the first inflection such as in “gacchatha tumhe” and “gacchāma mayaṃ”.

By “vā”, showing alternative meaning, “yo” becomes “aṃ” or “ānaṃ”. Examples: tumhaṃ = tumha + yo (“yo” becomes “aṃ”); tumhānaṃ = tumha + yo (“yo” becomes “ānaṃ”).

163. 240. Sass’ aṃ (346).

Tehi tumha-amhehi sassa vibhattissa aṃādeso hoti vā.

Tumhaṃ dīyate, tava dīyate. Tumhaṃ pariggaho, tava pariggaho. Amhaṃ dīyate, mama dīyate. Amhaṃ pariggaho, mama pariggaho.

Sasse ti kimatthaṃ? Tumhesu, amhesu.

Optionally, after (the stems) “tumha” and “amha”, the inflection “sa” becomes “aṃ”.

Examples: tumhaṃ = tumha + sa (“sa” becomes “aṃ”).

Why it is said “of ‘sa’”? To prevent the operation of this rule when there is no “sa” such as in “tumhesu”, “amhesu”, etc.

164. 200. Sabbanāmakārat’ e paṭhamo (347).

Sabbesaṃ sabbanāmānaṃ akārato⁵⁹ yo paṭhamo ettam āpajjate.

Sabbe, ye, te, ke, tumhe, amhe, ime.

Sabbanāmā ti⁶⁰ kimatthaṃ? Devā, asurā, nāgā, gandhabbā, manussā.

Akārato ti kimatthaṃ? Amū purisā tiṭṭhanti.

Yo ti kimatthaṃ? Sabbo, yo, so, ko, ayaṃ.

Paṭhamaggahaṇaṃ uttarasuttatthaṃ.

After “a” of all pronouns, (the inflection) “yo”, that is the first one, becomes “e”.

Examples: sabbe = sabba + yo (“yo” is changed to “e”).

Why it is said “of (all) pronouns”? To prevent the operation of this rule when there are not pronouns such as in “devā”, etc.

Why it is said “after ‘a’”? To prevent the operation of this rule when there is no “a” such as in “amū purisa tiṭṭhanti”.

Why it is said “yo”? To prevent the operation of this rule when there is no “yo” such as in “sabbo”, etc.

Taking “paṭhama” is to follow to the next sutta.

165. 208. Dvandaṭṭhā vā (348).

Tasmā sabbanām’-akārato dvandaṭṭhā yo paṭhamo ettam āpajjate vā.

Katarakatame, katarakatamā vā.

Sabbanāmā ti⁶¹ kimatthaṃ? Devāsuranāgagandhabbamanussā.

Dvandaṭṭhā ti kimatthaṃ? Te, sabbe.

Optionally, in a dvanda compound, after (the last) “a” of pronouns, “yo”, that is the first (inflection), becomes “e”.

Examples: katarakatame = katarakatama + yo (“yo”, that is the first inflection, is changed to “e”).

Why it is said “pronouns”? To prevent the operation of this rule when there are not pronouns such as in “devā-sura-nāga-gandhabba-manussā”.

Why it is said “in a dvanda compound”? To prevent the operation of this rule when there is no dvanda compound such as in “te” and “sabbe”.

166. 209. Nāññaṃ sabbanāmikaṃ (349).

Sabbanāmikānaṃ dvandaṭṭhe nāññaṃ kāriyaṃ hoti.

Pubbāparānaṃ, pubbuttarānaṃ, adharuttarānaṃ.

In a dvanda compound of pronouns, except the substitution “e” of the first inflection “yo”, the other substitutions (“saṃ”, “sānaṃ”, etc.) are not done.

Examples: pubbāparānaṃ = pubbāpara + naṃ (here “naṃ” is not changed to “saṃ”, “sānaṃ”, etc.).

167. 210. Bahubbīhimhi ca (351-2).

Bahubbīhimhi ca samāse sabbanāmavidhānañ ca nāññaṃ kāriyaṃ hoti.

Piyapubbāya, piyapubbānaṃ, piyapubbe, piyapubbassa.

Ce ti kimatthaṃ? Sabbanāmavidhānaṃ⁶² hoti. Dakkhiṇapubbassaṃ, dakkhiṇapubbassā, uttarapubbassaṃ, uttarapubbassā.

Optionally, also in an adjectival compound (bahubbīhi), the substitution regarding pronouns, other than “e” of the first inflection “yo”, does not operate.

Example: piyapubbāya = piyapubbā + smiṃ (here “smiṃ” is not changed to “saṃ” or “sā”; “smiṃ” is changed to “ya” by Kac. 101).

Why it is said “ca”? There is substitution regarding pronouns. Examples:⁶³ dakkhiṇapubbassaṃ = dakkhiṇapubba + smiṃ (“smiṃ” is changed “saṃ”; “s” is inserted by Kac. 63).

168. 203. Sabbato naṃ saṃ-sānaṃ (353, 368).

Sabbato sabbanāmato naṃvacanassa saṃ sānaṃ icc’ ete ādesā honti.

Sabbesaṃ, sabbesānaṃ, sabbāsaṃ, sabbāsānaṃ. Yesaṃ, yesānaṃ, yāsaṃ, yāsānaṃ. Tesaṃ, tesānaṃ, tāsaṃ, tāsānaṃ. Kesaṃ, kesānaṃ, kāsaṃ, kāsānaṃ. Imesaṃ, imesānaṃ, imāsaṃ, imāsānaṃ. Amūsaṃ, amūsānaṃ.

Nam iti kimatthaṃ? Sabbassa, yassa, tassa, kassa. Evaṃ sabbattha.

After all pronouns, the inflection “naṃ” becomes “saṃ” or “sānaṃ”.

Examples: sabbesaṃ = sabba + naṃ (“naṃ” is changed to “saṃ”; “a” is changed to “e” by Kac. 109).

Why it is said “naṃ”? To prevent the operation of this rule when there is no “naṃ” such as in “sabbassa”, etc. Everywhere is like this.

169. 117. Rājassa rāju su-naṃ-hisu ca (354).

Sabbass’ eva rājasaddassa rāju-ādeso hoti su naṃ hi icc’ etesu.

Rājūsu, rājūnaṃ, rājūhi, rājūbhi.

Su-naṃ-hi-sū ti kimatthaṃ? Rājā.

Caggahaṇam avadhāraṇatthaṃ. Rājesu, rājānaṃ, rājehi, rājebhi.

When (the inflections) “su”, “naṃ”, and “hi” follow, all the stem “rāja” becomes “rāju”.

Examples: rājūsu = rāja + su (“rāja” becomes “rāju”, “u” becomes “ū” by Kac. 89).

Why it is said “when (the inflections) ‘su’, ‘naṃ’, and ‘hi’ follow”? To prevent the operation of this rule when “su”, “naṃ”, and “hi” do not follow such as in “rājā”.

“Ca” is for prevention.⁶⁴

170. 220. Sabbass’ imass e vā (356).

Sabbass’ eva imasaddassa ekāro hoti vā su naṃ hi icc’ etesu.

Esu, imesu; esaṃ, imesaṃ; ehi, ebhi, imehi, imebhi.

Imasse ti kimatthaṃ? Etesu, etesaṃ, etehi, etebhi.

Optionally, when (the inflections) “su”, “naṃ”, and “hi” follow, all the stem “ima” becomes “e”.

Examples: esu = ima + su (“ima” becomes “e”).

Why it is said “of ‘ima’”? To prevent the operation of this rule when there is no “ima” such as in “etesu”, etc.

171. 219. An’-imi nāmhi ca (357).

Imasaddassa sabbass’ eva ana imi icc’ ete ādesā honti nāmhi vibhattimhi.

Anena dhammadānena. Sukhitā hotu sā pajā.

Iminā Buddhapūjena patvā amataṃ padaṃ.

Nāmhī ti kimatthaṃ? Imesu, imesaṃ, imehi, imebhi.

When the inflection “nā” follows, all the stem “ima” becomes “ana” or “imi”.

Examples: anena = ima + nā (“ima” becomes “ana”).

Why it is said “when (the inflection) ‘nā’ follows”? To prevent the operation of this rule when the inflection “nā” does not follow such as in “imesu”, etc.

172. 218. Anapuṃsakass’ āyaṃ simhi (306-7, 358).

Imasaddassa sabbass’ eva anapuṃsakassa ayaṃ-ādeso hoti simhi vibhattimhi.

Ayaṃ puriso, ayaṃ itthī.

Anapuṃsakasse ti kimatthaṃ? Idaṃ cittaṃ tiṭṭhati.

Simhī ti kimatthaṃ? Imaṃ purisaṃ passasi tvaṃ.

When the inflection “si” follows, all the stem “ima”, that is not neuter, becomes “ayaṃ”.

Examples: ayaṃ = ima + si (“ima” becomes “ayaṃ”; “si” is elided by Kac. 220).

Why it is said “that is not neuter”? To prevent the operation of this rule when it is neuter such as in “idaṃ cittaṃ tiṭṭhati”.

Why it is said “when (the inflection) ‘si’ follows”? To prevent the operation of this rule when “si” does not follow such as in “imaṃ purisaṃ passasi tvaṃ”.

173. 223. Amussa mo saṃ (359).

Amusaddassa anapuṃsakassa makāro sakāram āpajjate vā simhi vibhattimhi.

Asu (M. ii, 175) rājā; asu itthī; amuko rājā; amukā itthī.

Anapuṃsakasse ti kimatthaṃ? Aduṃ (Khu. v, 34) pupphaṃ virocati.

Amhasse ti kimatthaṃ? Ayaṃ puriso tiṭṭhati.

Simhī ti kimatthaṃ? Amhaṃ (M. i, 211) purisaṃ passasi.

Optionally, when the inflection “si” follows, “m” of the stem “amu”, that is not neuter, becomes “s”.

Examples: asu = amu + si (“m” of “amu” is changed to “s”; “si” is elided by Kac. 220).

Why it is said “that is not neuter”? To prevent the operation of this rule when it is neuter such as in “aduṃ pupphaṃ virocati”.

Why it is said “of ‘amha’”? To prevent the operation of this rule when there is no “amha” such as in “ayaṃ puriso tiṭṭhati”.

Why it is said “when (the inflection) ‘si’ follows”? To prevent the operation of this rule when the inflection “si” does not follow such as in “amhaṃ purisaṃ passasi”.

174. 211. Eta-tesaṃ to (360).

Eta ta icc’ etesaṃ anapuṃsakānaṃ takāro sakāram āpajjate simhi vibhattimhi.

Eso puriso, esā itthī; so puriso, sā itthī.

Eta-tesam iti kimatthaṃ? Itaro puriso, itarā itthī.

Anapuṃsakānam iti kimatthaṃ? Etaṃ cittaṃ, etaṃ rūpaṃ; taṃ cittaṃ, taṃ rūpaṃ.

When the inflection “si” follows, “t” of “eta” and “ta”, that is not neuter, becomes “s”.

Examples: eso = eta + si (“t” of “eta” becomes “s”; “si” is elided by Kac. 220).

Why it is said “of ‘eta’ and ‘ta’”? To prevent the operation of this rule when there are not “eta” or “ta” such as in “itaro puriso”, etc.

Why it is said “of not neuter”? To prevent the operation of this rule when it is neuter such as in “etaṃ cittaṃ”, etc.

175. 212. Tassa vā nattaṃ sabbattha (361).

Tassa⁶⁵ sabbanāmassa takārassa nattaṃ hoti vā sabbattha liṅgesu.

Nāya, tāya; naṃ (Khu. i, 308), taṃ; ne (DhA. i, 6), te; nesu, tesu; namhhi, tamhi; nāhi, tāhi; nābhi, tābhi.

Optionally, in all genders, “t” of the pronoun “ta” becomes “n”.

Examples: nāya = tā + nā (“t” of “tā” becomes “n”; “nā” is changed to “ya” by Kac. 101).

176. 213. Sa-smā-smiṃ-saṃ-sāsv attaṃ (362, 368).

Tassa sabbanāmassa takārassa sabbass’ eva attaṃ hoti vā sa smā smiṃ saṃ sā icc’ etesu sabbattha liṅgesu.

Assa, tassa; asmā, tasmā; asmiṃ, tasmiṃ; assaṃ, tassaṃ; assā, tassā.

Takārasse ti kimatthaṃ? Amussaṃ, amussā.

Etesvī ti kimatthaṃ? Nesu, tesu.

Optionally, in the genders, when (the inflections) “sa”, “smā”, “smiṃ”, “saṃ”, and “sā” follow, all the “ta” of the pronoun “ta” becomes “a”.

Examples: assa = ta + sa (“ta” becomes “a”; “s” is inserted by Kac. 63).

Why it is said “of the letter ‘ta’”? To prevent the operation of this rule when there is no “ta” such as in “amussaṃ” and “amussā”.

Why it is said “when the inflections ‘sa’, ‘smā’, ‘smiṃ’, ‘saṃ’, and ‘sā’ follow”? To prevent the operation of this rule when these inflections do not follow such as in “nesu” and “tesu”.

177. 221. Imasaddassa ca (363).

Imasaddassa ca sabbass’ eva attaṃ hoti vā sa smā smiṃ saṃ sā icc’ etesu sabbattha liṅgesu.

Assa, imassa; asmā, imasmā; asmiṃ, imasmiṃ; assaṃ, imissaṃ; assā, imissā.

Imasaddasse ti kimatthaṃ? Etissaṃ, etissā.

Optionally, in all genders, when (the inflections) “sa”, “smā”, “smiṃ”, “saṃ”, and “sā” follow, all the stem “ima” becomes “a”.

Examples: assa = ima + sa (“ima” becomes “a”; “s” is inserted by Kac. 63).

Why it is said “of the stem ‘ima’”? To prevent the operation of this rule when there is not “ima” such as in “etissaṃ” and “etissā”.

178. 224. Sabbato ko (364).

Sabbato sabbanāmato kakārāgamo hoti vā simhi vibhattimhi.

Sabbako, yako, sako, amuko, asuko (A. i, 73).

Vā ti kimatthaṃ? Sabbo, yo, so, ko.

Sabbanāmato ti kimatthaṃ? Puriso.

Puna sabbatoggahaṇena aññasmā pi kakārāgamo hoti. Hīnako, potako.

Optionally, when the inflection “si” follows, after all pronouns, “ka” is inserted.

Examples: sabbako = sabba + si (“ka” is inserted; “si” is changed to “o”; “a” is elided)

Why it is said “optionally”? To allow exceptions to this rule such as in “sabbo”, etc.

Why it is said “after (all) pronouns”? To prevent the operation of this rule when there are not pronouns such as in “puriso”, etc.

By taking “sabbato” again, also “ka” is inserted in other places such as in “hīnako”, etc.

179. 204. Gha-pato smiṃ-sānaṃ saṃ-sā (365).

Sabbato sabbanāmato gha-pasaññato smiṃ sa icc’ etesaṃ saṃ-sā-ādesā honti vā yathāsaṅkhyaṃ.

Sabbassaṃ, sabbassā; sabbāyaṃ, sabbāya. Imissaṃ, imissā (Abhi. ii, 254); imāyaṃ, imāya. Amussaṃ, amussā (M. iii, 10); amuyaṃ, amuyā.

Sabbanāmato ti kimatthaṃ? Itthiyaṃ, itthiyā.

Smiṃ-sānam iti kimatthaṃ? Amuyo.

Optionally, after all pronouns, that have “gha” and “pa”, “smiṃ” and “sa” are changed to “saṃ” and “sā” respectively.

Examples: sabbasaṃ = sabbā + smiṃ (“ā” is named “gha”; “smiṃ” is changed to “saṃ”; “s” is inserted by Kac. 63).

Why it is said “after (all) pronouns”? To prevent the operation of this rule when there are not pronouns such as in “itthiyaṃ”, etc.

Why it is said “of ‘smiṃ’ and ‘sa’”? To prevent the operation of this rule when there are not “smiṃ” and “sa” such as in “amuyo”.

180. 207. N’ etāhi smim āya-yā (369-70).

Etehi sabbanāmehi gha-pasaññehi smiṃvacanassa n’ eva āya-yādesā honti.

Etissaṃ, etāyaṃ; imissaṃ, imāyaṃ; amussaṃ, amuyaṃ.

Smin ti kimatthaṃ? Tāya itthiyā mukhaṃ.

Etahī ti kimatthaṃ? Kaññāya, vīṇāya, gaṅgāya, kapālikāya.

The inflection “smiṃ”, that follows the pronouns that have “gha” and “pa”, is not changed to “āya” or “yā”.

Examples: etissaṃ = etā + smiṃ (“ā” of “etā” is named “gha”; “smiṃ” is not changed to “āya” or “yā”; “smiṃ” is changed to “ssaṃ” by Kac. 179; “ā” is changed to “i” by Kac. 63).

Why it is said “smiṃ”? To prevent the operation of this rule when there is not “smiṃ” such as in “tāya itthiyā mukhaṃ”.

Why it is said “that follows the pronouns”? To prevent the operation of this rule when “smiṃ” does not follows the pronouns such as in “kaññāya”, etc.

181. 95. Manogaṇādito smiṃ-nānam i ā (373).

Tasmā manogaṇādito smiṃ nā icc’ etesaṃ ikāra-ākārādesā honti vā yathāsaṅkyaṃ.

Manasi (D. i, 12), manasmiṃ; sirasi, sirasmiṃ (VinA. i, 6); manasā (Khu. i, 13), manena; vacasā (A. i, 504), vacena; sirasā (M. ii, 406), sirena; sarasā, sarena; tapasā (Khu. ii, 128), tapena; vayasā (D. ii, 125), vayena; yasasā (Khu. ii, 73), yasena; tejasā (Khu. ii, 135), tejena; urasā (M. ii, 409), urena; thāmasā (i, 323), thāmena.

Smiṃ-nānam iti kimatthaṃ? Mano, siro, tamo, tapo, tejo.

Ādiggahaṇena aññāsmā pi smiṃ-nānaṃ ikāra-ākārādesā honti. Bilasi, bilasā; padasi, padasā.

Optionally, after the group “mano”, etc., “smiṃ” and “nā” are changed to “i” and “ā” respectively.

Examples: manasi = mana + smiṃ (“smiṃ” is changed to “i”; “s” is inserted by Kac. 184).

Why it is said “of ‘smiṃ’ and ‘nā’”? To prevent the operation of this rule when there are not “smiṃ” and “nā” such as in “mano”, etc.

By taking “ādi”, in other places, “smiṃ” and “nā” are changed to “i” and “ā” such as in “bilasi”, etc. Examples: bilasi = bila + smiṃ (“smiṃ” is changed to “i”; “s” is inserted by Kac. 184).

182. 97. Sassa c’ o (374).

Tasmā manogaṇādito sassa ca okāro hoti.

Manaso (Khu. ii, 14), thāmaso, tapaso.

After the group “mano”, etc., “sa” is changed to “o”.

Examples: manaso = mana + sa (“sa” is changed to ‘o”; “s” is inserted by Kac. 184).

183. 48. Etesam o lope (375).

Etesaṃ manogaṇādīnaṃ anto ottam āpajjate vibhattilope kate.

Manomayaṃ (D. i, 73), ayomayaṃ (Khu. i, 383), tejosamena, tapoguṇena, siroruhena.

Ādiggahaṇaṃ kimatthaṃ? Aññesam anto ottam āpajjate. Āposamena, vāyosamena.

Lope ti kimatthaṃ? Padasā, tapasā (Khu. ii, 121), yasasā (Khu. ii, 73), vacasā (A. i, 504), manasā (Khu. i, 13). Evaṃ aññe pi yojetabbā.

When the inflection is elided, the (end) vowel of the group “mano”, etc., becomes “o”.

Examples⁶⁶

What is the purpose of taking “ādi”? The (vowel) of other words becomes “o” such as in “āposamena”, etc.

Why it is said “when (the inflection) is elided”? To prevent the operation of this rule when the inflection is not elided such as in “padasā”, etc.

184. 96. Sa sare v’ āgamo (376).

Eteh’ eva manogaṇādīhi vibhattādese sare pare sakārāgamo hoti vā.

Manasā, vacasā; manasi, vacasi.

Vā ti kimatthaṃ? Manena, tejena, yasena.

Sare ti kimatthaṃ? Mano, tejo, yaso.

Puna ādiggahaṇena aññasmim pi paccaye pare sakārāgamo hoti. Mānasikaṃ, vācasikaṃ (Abhi. ii, 255).

Optionally, when the vowel substitution of the inflection occurs, after the group “mano”, etc., there is insertion of “s”.

Examples: manasā = mana + nā (“nā” is changed to “ā”; “s” is inserted).

Why it is said “optionally”? To allow exceptions to this rule such as in “manena”, etc.

Why it is said “vowel occurs”? To prevent the operation of this rule when the vowel⁶⁷ substitution of the inflection does not occur such as “mano”, etc.

By taking “ādi’ again, also, when a other suffixs follow, there is insertion of “s” such as “mānasikaṃ”, etc.

185. 112. Santasaddassa so bhe bo c’ ante (378).

Sabbassa santasaddassa sakārādeso hoti bhakāre pare, ante ca bakārāgamo hoti.

Sabbhir eva samāsetha. Sabbhi kubbetha santhavaṃ. Sataṃ saddhammam aññāya, seyyo hoti na pāpiyo (S. i, 16). Jīranti ve rājaratha sucittā. Atho sarīram pi rajaṃ upeti. Satañ ca dhammo na rajaṃ upeti, santo have sabbhi pavedayanti (Khu. i, 36). Sabbhūto, sabbhāvo.

Bhe ti kimatthaṃ? Santehi pūjito Bhagavā.

Caggahaṇaṃ kvaci sakārass’ eva pasiddhatthaṃ. Sakkāro, sakkato.

When “bha” follows, all the word “santa” is changed to “sa”, and at the end there is the insertion of “b”.

Examples: sabbhi = santa + hi (“hi” is changed to “bhi”; “santa” is changed to “sa”; “b” is inserted).

Why it is said “when ‘bhi’ follows”? To prevent the operation of this rule when “bhi” does not follow such as in “santehi”, etc.

Taking “ca” is for sometimes the substitution by “s” to be accomplished.⁶⁸

186. 107. Simhi gacchantādīnaṃ ntasaddo aṃ (382-4).

Simhi gachantādīnaṃ ntasaddo am āpajjate vā.

Gacchaṃ, gacchanto; mahaṃ, mahanto; caraṃ, caranto; khādaṃ, khādanto.

Gacchantādīnam iti kimatthaṃ? Anto, danto, vanto, santo.

Optionally, when (the inflection) “si” follows, the word “nta” of “gacchanta”, etc., becomes “am”.

Examples: gacchaṃ = gacchanta + si (“nta” is changed to “am”; “si” is elided; “a” is elided).

Why it is said “of ‘gacchanta’, etc.”? To prevent the operation of this rule when there is no “gacchanta”, etc., such as in “anto”, etc.

187. 108. Sesesu ntu ’va (385-8).

Gacchantādīnaṃ ntasaddo ntuppaccayo ’va daṭṭhabbo sesesu vibhattippaccayesu.

Gacchato, mahato; gacchati, mahati, gacchatā, mahatā.

Sesesū ti kimatthaṃ? Gacchaṃ, mahaṃ, caraṃ, khādaṃ.

When the remaining inflections follow, the suffix “nta” of “gacchanta” and others, should be regarded as “ntu”.

Examples: gacchato = gacchanta + sa (“nta” is regarded as “ntu”; the end vowel of “ntu” together with the inflection “sa” is changed to “to”).

Why it is said “when the remaining (inflections) follow”? To prevent the operation of this rule when “si” follows such as in “gacchaṃ”, etc.

188. 115. Brahm’-atta-sakha-rājādito am ānaṃ (393).

Brahma atta sakha rāja icc’ evamādito aṃvacanassa ānaṃ hoti vā.

Brahmānaṃ, brahmaṃ; attānaṃ, attaṃ; sakhānaṃ, sakhaṃ; rājānaṃ, rājaṃ.

Am iti kimatthaṃ? Rājā.

Optionally, after “brahma”, “atta”, “sakha”, “rāja’, etc., the inflection “aṃ” is changed to “ānaṃ”.

Examples: brahmānaṃ = brahma + aṃ (“aṃ” is changed to “ānaṃ”; “a” is elided).

Why it is said “aṃ”? To prevent the operation of this rule when “aṃ” does not follow such as in “rāja”, etc.

189. 113. Sy ā ca (390-1).

Brahma atta sakha rāja icc’ evamādito sivacanassa ā ca hoti.

Brahmā, attā, sakhā, rājā, ātumā.

After “brahma”, “atta”, “sakha”, “rāja”, etc., the inflection “si” becomes “ā”.

190. 114. Yonam āno (392).

Brahma atta sakha rāja icc’ evamādīto yonaṃ āno-ādeso hoti.

Brahmāno, attāno, sakhāno, rājāno, ātumāno.

After “brahma”, “atta”, “sakha”, “rāja”, etc., the inflection “yo” becomes “āno”.

Examples: brahmāno = brahma + yo (“yo” becomes “āno”; “a” is elided).

191. 130. Sakhato⁶⁹ c’ āyo no (394).

Tasmā sakhato ca yonaṃ āyo-no-ādesā honti.

Sakhāyo, sakhino.

Yonam iti kimatthaṃ? Sakhā.

After “sakha”, (the inflection) “yo” becomes “āyo” and “no”.

Examples: sakhāyo = sakha + yo (“yo” becomes “āyo”; “a” is elided).

Why it is said “of ‘yo’”? To prevent the operation of this rule when “yo” does not follow such as in “sakhā”.

192. 135. Smim e.

Tasmā sakhato smiṃvacanassa ekāro hoti.

Sakhe.

After “sakha”, the inflection “smiṃ” becomes “e”.

Examples: sakhe = sakha + smiṃ (“smiṃ” becomes “e”; “a” is elided).

193. 122. Brahmato gassa ca (287).

Tasmā brahmato gassa ca ekāro hoti.

He brahme.

After “brahma”, “ga” becomes “e”.

Examples: brahme = brahma + si (“si” is named “ga”; “si” is changed to “e”; “a” is elided).

194. 131. Sakhantass i no-nā-naṃ-sesu (407).

Tassa sakhantassa ikāro hoti no nā naṃ sa icc’ etesu.

Sakhino, sakhinā, sakhīnaṃ, sakhissa.

Etesvī ti kimattham? Sakhārehi.

When “no”, “nā”, “naṃ”, and “sa” follow, the end (vowel) of “sakha” becomes “i”.

Examples: sakhino = sakha + yo (“yo” is changed to “no” by Kac. 191; “a” of “sakha” is changed to “i”).

Why it is said “when ‘no’, ‘nā’, ‘naṃ’, and ‘sa’ follow”? To prevent the operation of this rule when these do not follow such as in “sakhārehi”.

195. 134. Āro himhi vā (408).

Tassa sakhantassa āro hoti vā himhi vibhattimhi.

Sakhārehi, sakhehi.

Optionally, when the inflection “hi” follows, the end (vowel) of “sakha” becomes “āra”.

Examples: sakhārehi = sakha + hi (“a” of “sakha” is changed to “āra”; “a” is changed to “e” by Kac. 101).

196. 133. Su-nam-aṃsu vā (409).

Tassa sakhantassa āro hoti vā su saṃ aṃ icc’ etesu.

Sakhāresu, sakhesu; sakhārānaṃ, sakhīnaṃ; sakhāraṃ, sakhaṃ.

Optionally, when “su”, “saṃ”, and “aṃ” follow, the end (vowel) of “sakha” is changed to “āra”.

Examples: sakhāresu = sakha + su (“a” of “sakha” is changed to “āra”; “a” is changed to “e” by Kac. 101).

197. 125. Brahmato tu smiṃ ni (405).

Tasmā brahmato smiṃvacanassa ni-ādeso hoti.

Brahmani.

Tuggahaṇena abrahmato pi smiṃvacanassa ni hoti. Kammani, cammani, muddhani.

After “brahma”, the inflection “smiṃ” becomes “ni”.

Examples: brahmani = brahma + smiṃ (“smiṃ” becomes “ni”).

By taking “tu”, also after words other than “brahma”, the inflection “smiṃ” becomes “ni” such as in “kammani”, etc. Examples: kammani = kamma + smiṃ (“smiṃ” is changed to “ni”).

198. 123. Uttaṃ sa-nāsu (410).

Tassa brahma saddassa anto uttam āpajjate sa nā icc’ etesu.

Brahmuno, brahmunā.

Sa-nāsū ti kimatthaṃ? Brahmā⁷⁰.

When “sa” and “nā” follow, the end (vowel) of the word “brahma” becomes “u”.

Examples: brahmuno = brahma + sa (“a” of “brahma” becomes “u”; “u” is named “jha”; “sa” is changed to “no” by Kac. 117).⁷¹

199. 158. Satthu-pitādīnam ā sismiṃ silopo ca (411).

Satthu-pituādīnam anto āttam āpajjate sismiṃ, silopo ca hoti.

Satthā, pitā, mātā, bhātā, kattā.

Sismim iti kimatthaṃ? Satthussa, pitussa, mātussa, bhātussa, kattussa.

When “si” follows, the end (vowel) of “satthu”, “pitu”, etc., becomes “ā”; and also “si” is elided.

Examples: satthā = satthu + si (“u” becomes “a”; “si” is elided).

Why it is said “when ‘si’ follows”? To prevent the operation of this rule when “si” does not follow such as in “satthussa”, etc.

200. 159. Aññesv ārattaṃ (412).

Satthu-pituādīnam anto aññesu vacanesu ārattam āpajjate.

Satthāraṃ, pitaraṃ, mātaraṃ, bhātaraṃ, kattāraṃ, satthārehi, pitarehi, mātarehi, bhātarehi, kattārehi.

Aññesvī ti kimatthaṃ? Satthā, pitā, mātā, bhātā, kattā⁷².

When other inflections follows, the end (vowel) of “satthu” and “pitu” becomes “āra”.

Examples: satthāraṃ = satthu + aṃ (“u” becomes “āra”; “a” is elided).

Why it is said “when other (inflections) follow”? To prevent the operation of this rule when others do not follow such as in “satthā”, etc.

201. 163. Vā naṃhi (416).

Satthu-pituādīnam anto ārattam āpajjate vā naṃmhi vibhattimhi.

Satthārānaṃ, pitarānaṃ, mātarānaṃ, bhātarānaṃ.

Vā ti kimatthaṃ? Satthānaṃ, pitūnaṃ, mātūnaṃ, bhātūnaṃ.

Optionally, when the inflection “naṃ” follows, the end (vowel) of “satthu” and “pitu” becomes “āra”.

Examples: satthārānaṃ = satthu + naṃ (“u” of “satthu” is changed to “āra”; “a” of “āra” becomes “ā” by Kac. 89).

Why it is said “optionally”? To allow exceptions to this rule such as in “satthānaṃ”, etc.

202. 164. Satthun attañ ca (417).

Tassa satthusaddassa anto attam āpajjate vā naṃmhi vibhattimhi.

Satthānaṃ, pitānaṃ, mātānaṃ, bhātānaṃ, kattānaṃ.

Vā ti kimatthaṃ? Satthārānaṃ, pitarānaṃ, mātarānaṃ, bhātarānaṃ, dhītarānaṃ.

Caggahaṇam aññesam pi saṅgahaṇatthaṃ.

Optionally, when the inflection “naṃ” follows, the end (vowel) of the word “satthu” becomes “a”.

Examples: satthānaṃ = satthu + naṃ (“u” of “satthu” is changed “a”; “a” becomes “ā” by Kac. 89).

Why it is said “optionally”? To allow exceptions to this rule such as in “satthārānaṃ”, etc.

“Ca” is for including others too.

203. 162. U sasmiṃ salopo ca (418).

Satthu pituitu icc’ evamādīnam antassa uttaṃ hoti vā sasmiṃ salopo ca.

Satthu, satthussa, satthuno dīyate, pariggaho vā. Pitu, pitussa, pituno dīyate, pariggaho vā. Bhātu, bhātussa, bhātuno dīyate, pariggaho vā.

Caggahaṇaṃ dutiyasampiṇḍanatthaṃ.

Optionally, when (the inflection) “sa” follows, the end (vowel) of “satthu”, “pitu”, etc., becomes “u”; and also “sa” is elided.

Examples: satthu = satthu + sa (“u” is changed to “u” and “sa” is elided).

“Ca” is for including the second (meaning).⁷³

204. 167. Sakkamandhātādīnañ ca (419).

Sakkamandhātu icc’ evamādīnam anto uttam āpajjate sasmiṃ, salopo ca hoti.

Sakkamandhātu iva assa rājino vibhavo. Evaṃ kattu, gantu, dātu icc’ evamādī.

Pun’ ārambhaggahaṇam kimatthaṃ? Niccadīpanatthaṃ. Sakkamandhātu.

Caggahaṇaṃ dutiyasampiṇḍanatthaṃ.

When (the inflection) “sa” follows, the end (vowel) of “sakkamandhātu” becomes “u”; and also “sa” is elided.

Example: sakkamandhātu = sakkamandhātu + sa (“u” is changed to “u”; “sa” is elided).

What is the purpose of the repetition of this sutta? For fixing the change of “u” to “u”.⁷⁴

“Ca” is for including the second (meaning).⁷⁵

205. 160. Tato yonam o tu (421).

Tato ārādesato sabbesaṃ yonaṃ okārādeso hoti.

Satthāro, pitaro, mātaro, bhātaro, kattāro, vattāro.

Tuggahaṇena aññasmā pi yonaṃ okāro hoti. Caturo janā (Khu. i, 336), gāvo, ubho, purisā⁷⁶.

After substitution “āra”, “yo” becomes “o”.

Examples: satthāro = satthu + yo (“u” of “satthu” is changed to “āra”; “yo” is⁷⁷ changed to “o”).

By taking “tu”, after other words also “yo” is changed to “o” such as in “caturo”, etc.

206. 165. Tato smim i (422).

Tato ārādesato smiṃvacanassa ikārādeso hoti.

Satthari, pitari, mātari, dhītari, bhātari, kattari, vattari.

Puna tatogahaṇena aññasmā pi smiṃvacanassa ikāro hoti. Bhuvi.

After the substitution “āra”, the infection “smiṃ” is changed to “i”.

Examples: satthari = satthu + smiṃ (“u” is changed to “āra”; “smiṃ” is changed to “i”).

Again by taking “tato”, after other words also, the inflection “smiṃ” becomes “i”, such as in “bhuvi”.

207. 161. Nā ā (423).

Tato ārādesato nāvacanassa ā-ādeso hoti.

Satthārā, pitarā, mātarā, bhātarā, dhītarā, kattārā, vattārā.

After the substitution “āra”, the inflection “nā” becomes “ā”.

Examples: satthārā = satthu + nā (“u” of “satthu” is changed to “āra”; “na” is changed to “ā”; “a” is elided).

208. 166. Āro rassam ikāre (424).

Ārādeso rassam āpajjate ikāre pare.

Satthari, pitari, mātari, dhītari, kattari, vattari.

When “i” follows, the substitution “āra” is shortened.

Examples: satthari = satthu + smiṃ (“u” is changed to “āra”; “smiṃ” is changed to “i”; “ā” of “āra” is shortened; “a” is elided).

209. 168. Pitādīnam asimhi (425).

Pitādīnam ārādeso rassam āpajjate asimhi vibhattimhi.

Pitarā, mātarā, bhātarā, dhītarā, pitaro, mātaro, bhātaro, dhītaro.

Asimhiggahaṇam tomhi pare ikārādesañāpanatthaṃ. Mātito (D. i, 106), pitito (D. i, 106), bhātito, duhitito.

When the inflections other than “si” follow, the substitution “āra” of “pitu”, etc., becomes short.

Examples: pitarā = pitu + nā (“u” is changed to “āra”; “nā” is changed to “ā”; “ā” of “āra” is shortened; “a” is elided).

Taking the inflections other than “si”, when “to” follows, is for showing the substitution “i”. Examples: mātito = mātu + to (“u” of “mātu” is changed to ‘i”).

210. 239. Tayā-tayīnaṃ takāro tvattaṃ vā (435).

Tayā tayi icc’ etesaṃ takāro tvattam āpajjate vā.

Tvayā, tayā; tvayi, tayi.

Etesam iti kimatthaṃ? Tuvaṃ, tavaṃ.

Optionally, “ta” of (the substitutions) “tayā” and “tayi” becomes “tva”.

Examples: tvayā = tumha + nā (“tumha” is changed to “tayā” together with the inflection by Kac. 245; “ta” is changed to “tva”).

Why it is said “of (the substitutions ‘tayā’ and ‘tayi’)”? To prevent the operation of this rule when there are not “tayā” and “tayi” such as in “tuvaṃ”, etc.

Iti nāma-kappe tatiyo kaṇḍo

CATUTTHA-KAṆḌA

Catuttho kaṇḍo (Fourth Section) (211–246)

211. 126. Attanto hismim anattaṃ (439).

Tassa attano anto anattam āpajjate himhi vibhattimhi.

Attanehi, attanebhi.

Attanto ti kimatthaṃ? Rājehi, rājebhi.

Hismin iti kimatthaṃ? Attano⁷⁸.

Anattam iti bhāvaniddesena attasaddassa sakādeso⁷⁹ hoti sabbāsu vibhattīsu. Sako, sakā, sakaṃ, sake.

When the inflection “hi” follows, the end (vowel) of “atta” becomes “ana”.

Examples: attanehi = atta + hi (“a” of “atta” becomes “ana”; “a” is changed to “e”).⁸⁰

Why it is said “the end (vowel) of ‘atta’”? To prevent the operation of this rule when there is no “atta” such as in “rājehi”, etc.

Why it is said “when (the inflection) ‘hi’ follows”? To prevent the operation of this rule when “hi” does not follow such as in “attano”.

By showing the state as “anatta”, when all inflections follow, the word “atta” becomes “saka” such as in “sako”, etc.

212. 129. Tato smiṃ ni (405).

Tato attato smiṃvacanassa ni hoti.

Attani.

After “atta”, the inflection “smiṃ” becomes “ni”.

Examples: attani = atta + smiṃ (“smiṃ” is changed to “ni”).

213. 127. Sassa no (440).

Tato attato sasssa vibhattissa no hoti.

Attano.

After “atta”, the inflection “sa” becomes “no”.

Examples: attano = atta + sa (“sa” becomes “no”).

214. 128. Smā nā (441).

Tato attato smāvacanassa nā hoti.

Attanā.

Puna tatogahaṇena tassa attano takārass’ eva rakāro hoti sabbesu vacanesu. Atrajo, atrajaṃ.

After “atta”, the inflection “smā” becomes “nā”.

Examples: attanā = atta + smā (“smā” becomes “nā”).

By taking “tato” again, when all inflections follow, “ta” of “atta” becomes “ra”. Examples: atrajo = atta + jo (“ta” of “atta” becomes “ra”).

215. 141. Jha-lato ca⁸¹ (442).

Jha la icc’ etehi smāvacanassa nā hoti.

Agginā, daṇḍinā, bhikkhunā, sayambhunā.

Smā ti kimatthaṃ? Aggayo, munayo, isayo.

After “jha” and “la”, the inflection “smā” becomes “nā”.

Examples: agginā = aggi + smā (“i” is named “jha”; “smā” is changed to “nā”).

Why it is said “smā”? To prevent the operation of this rule when “smā” does not follow such as in “aggayo”, etc.

216. 180. Gha-pato smiṃ yaṃ vā (443).

Tasmā gha-pato smiṃvacanassa yaṃ hoti vā.

Kaññāyaṃ, kaññāya; rattiyaṃ, rattiyā; itthiyaṃ, itthiyā; yāguyaṃ, yāguyā; vadhuyaṃ, vadhuyā.

Optionally, after “gha” and “pa”, the inflection “smiṃ” becomes “yaṃ”.

Examples: kaññāyaṃ = kaññā + smiṃ (“ā” is named “gha”; “smiṃ” becomes “yaṃ”).

217. 199. Yonaṃ ni napuṃsakehi (444).

Sabbesaṃ yonaṃ ni hoti vā napuṃsakehi liṅgehi.

Aṭṭhīni, aṭṭhī; āyūni, āyū.

Napuṃsakehī ti kimatthaṃ? Itthiyo.

Optionally, after neuter stems, all of “yo” becomes “ni”.

Examples: aṭṭhīṇi = aṭṭhi + yo (“yo” becomes “ni”; “i” becomes “ī” by Kac. 88).

Why it is said “after the neuter (stems)”? To prevent the operation of this rule when there are not neuter stems such as in “itthiyo”.

218. 196. Ato niccaṃ (445).

Akārantehi napuṃsakaliṅgehi yonaṃ ni hoti niccaṃ.

Yāni, yāni; tāni, tāni; kāni, kāni; bhayāni, bhayāni; rūpāni, rūpāni.

After neuter stems that end in “a”, always “yo” becomes “ni”.

Examples: yāni = ya + yo (“yo” becomes “ni”; “a” becomes “ā” by Kac. 88).

219. 195. Si ‘ṃ (446).

Akārantehi napuṃsakaliṅgehi sivacanassa aṃ hoti niccaṃ.

Sabbaṃ, yaṃ, taṃ, kaṃ, rūpaṃ.

After neuter stems that end in “a”, always the inflection “si” becomes “aṃ”.

Examples: sabbaṃ = sabba + si (“si” becomes “aṃ”; “a” is elided).

220. 74. Sesato lopaṃ ga si pi (447).

Tato niddiṭṭhehi liṅgehi sesato ga si icc’ ete lopam āpajjante.

Bhoti itthi, sā itthī. Bho daṇḍi, bho daṇḍī. Bho sattha, bho satthā. Bho rāja, bho rājā.

Sesato ti kimatthaṃ? Puriso gacchati.

Ga-sī ti kimatthaṃ? Itthiyā; satthussa.

After the remaining stems that are shown, “ga” and “si” are elided.⁸²

Examples: itthi = itthi + si (“si” is named “ga”; “ga” is elided).

Why it is said “after the remaining”? To prevent the operation of this rule when there are no remaining stems such as “puriso…”

Why it is said “‘ga’ and ‘si’”? To prevent the operation of this rule when “ga” and “si” do not follow such as in “itthiyā”, etc.

221. 282. Sabbāsam āvuso-’pasagga-nipātādīhi ca (448).

Sabbāsaṃ vibhattīnaṃ ekavacanabahuvacanānaṃ paṭhamā-dutiyā-tatiyā- catutthī-pañcamī-chaṭṭhī-sattamīnaṃ lopo hoti āvuso upasagga nipāta icc’ evamādīhi ca.

Tvaṃ pan’ āvuso (Vin. ii, 1); tumhe pan’ āvuso (Vin. ii, 161); padaso dhammaṃ vāceyya (Vin. ii, 25); vihāraṃ sve upagaccheyya.

Pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, upa. Pahāro, parābhavo, nihāro, nīhāro, uhāro, duhāro, saṃhāro, vihāro, avahāro, anuhāro, parihāro, adhihāro, abhihāro, patihāro, suhāro, āhāro, athihāro,

apihāro, apahāro, upahāro. Evaṃ vīsati upasaggehi ca, yathā, tathā, evaṃ, khalu, kho, tatra, atho, atha, hi, tu, ca, vā, vo, haṃ, ahaṃ, alaṃ, eva, ho, aho, he, ahe, re, are. Evamādīhi nipātehi ca yojetabbāni.

Caggahaṇam avadhāraṇatthaṃ.

After “āvuso”, prefixes and particles, etc., all the inflections, singular and plural, namely, first, second, third, fourth, fifth, sixth, seventh, are elided.

Examples: āvuso = āvuso + si (“si” is elided).

This rule should employed after the twenty prefixes, “pa”, etc., and particles, “yathā”, etc.

“Ca” is for emphasis.

222. 342. Pumassa liṅgādīsu samāsesu (449).

Puma icc’ etassa anto lopam āpajjate liṅgādīsu parapadesu⁸³ samāsesu.

Pulliṅgaṃ, pumbhāvo, puṅkokilo.

Pumasse ti kimatthaṃ? Itthiliṅgaṃ, napuṃsakaliṅgaṃ.

Liṅgādīsū ti kimatthaṃ? Pumittthī.

Samāsesu ti kimatthaṃ? Pumassa liṅgaṃ.

In compounds, when (the word) “liṅga”, etc., are the last member, the end (vowel) of “puma” is elided.

Examples: pulliṅgaṃ = puma + liṅgaṃ (“a” of “puma” is elided; “m” becomes “ṃ” by Kac. 82; “ṃ” becomes “l” by “vā” in Kac. 31).

Why it is said “of ‘puma’”? To prevent the operation of this rule when there is not “puma” such as in “itthiliṅgaṃ”, etc.

Why it is said “when ‘liṅga’, etc., (are the last member)”? To prevent the operation of this rule when “liṅga”, etc., are not the last member such as in “pumitthī”.

Why it is said “in compounds”? To prevent the operation of this rule where there are not compounds such as in “pumassa liṅgaṃ”.

223. 188. Aṃ yam īto pasaññato (450).

Aṃvacanassa yaṃ hoti vā īto pasaññato.

Itthiyaṃ, itthiṃ.

Pasaññato ti kimatthaṃ? Daṇḍinaṃ, bhoginaṃ.

Am iti kimatthaṃ? Itthīhi.

Optionally, after “ī” that is named “pa”, “aṃ” becomes “yaṃ”.

Examples: itthiyaṃ = itthī + aṃ (“ī” is named “pa”; “aṃ” becomes “yaṃ”; “ī” is shortened by Kac. 84).

Why it is said “that is named ‘pa’”? To prevent the operation of this rule when there is no “pa” such as in “daṇḍinaṃ”, etc.

Why it is said “aṃ”? To prevent the operation of this rule when there is not “aṃ” such as in “itthīhi”.

224. 153. Naṃ jhato katarassā (451).

Tasmā jhato katarassā aṃvacanassa naṃ hoti.

Daṇḍinaṃ, bhoginaṃ.

Jhato ti kimatthaṃ? Vessabhuṃ.

Katarassā ti kimatthaṃ? Kucchiṃ.

After “jha” that has been made short, the inflection “aṃ” becomes “naṃ”.

Examples: daṇḍinaṃ = daṇḍī + aṃ (“ī” is named “jha”; “ī” is shortened by Kac. 84; “aṃ” becomes “naṃ”).

Why it is said “after ‘jha’”? To prevent the operation of this rule when there is not “jha” such as in “vessabhuṃ”.

Why it is said “that has been made short”? To prevent the operation of this rule when it has not been made short such as in “kucchiṃ”.

225. 151. Yonaṃ no (452).

Sabessaṃ yonaṃ jhato katarassā no hoti.

Daṇḍino bhogino; he daṇḍino, he bhogino.

Katarassā ti kimatthaṃ? Aggayo, munayo, isayo.

Jhato ti kimatthaṃ? Sayambhuno.

Yonan ti kimatthaṃ? Daṇḍinā, bhoginā.

After “jha’ that has been made short, “yo” becomes “no”.

Examples: daṇḍino = daṇḍī + yo (“ī” is named “jha”; “ī” is shortened by Kac. 84; “yo” becomes “no”).

Why it is said “that has been made short”? To prevent the operation of this rule when it has not been made short such as in “aggayo”, etc.

Why it is said “after ‘jha’”? To prevent the operation of this rule where there is not “jha” such as in “sayambhuno”.

Why it is said “of ‘yo’”? To prevent the operation of this rule where there is not “yo” such as in “daṇḍinā”, etc.

226. 154. Smiṃ ni (406).

Tasmā jhahato katarassā smiṃvacanassa ni-ādeso hoti.

Daṇḍini, bhogini.

Katarassā ti kimatthaṃ? Byādhimhi.

After “jha” that has been made short, the inflection “smiṃ” becomes “ni”.

Examples: daṇḍini = daṇḍī + smiṃ (“ī” is named “jha”; “ī” is shortened by Kac. 84; “smiṃ” is changed to “ni”).

Why it is said “that has been made short”? To prevent the operation of this rule when it has not been made short such as in “byādhimhi”.

227. 270. Kissa ka ve ca (456).

Kim icc’ etassa ko ca hoti vapaccaye pare.

Kva gato ’si tvaṃ Devānaṃpiyatissa.

Caggahaṇena avavapaccaye pare pi ko ca hoti. Ko taṃ ninditum arahati (Khu. i, 47); kathaṃ bodhayituṃ⁸⁴ dhammaṃ.

Ve ti kimatthaṃ? Kuto āgato ’si tvaṃ.

When the suffix “va” follows too, “kiṃ” becomes “ka”.

Examples: kva = kiṃ + va (“kiṃ” becomes “ka”; “a” is elided by Kac. 404).

By taking ‘ca”, when others suffixes that are not “va” follow, there is also “ka”. Examples: ko = kiṃ + si (“kiṃ” becomes “ka”; “si” is changed to “o” by Kac. 104).

Why it is said “va”? To prevent the operation of this rule when “va” does not follow such as in “kuto…”

228. 272. Ku hiṃ-haṃsu ca (460).

Kim icc’ etassa ku hoti hiṃ haṃ icc’ etesu ca.

Kuhiṃ gacchasi, kuhaṃ gacchasi.

Caggahaṇena hiñcanaṃ-dācanaṃpaccayesu paresu aññatthāpi ku hoti. Kuhiñcanaṃ, kudācanaṃ.

Also when “hiṃ” and “haṃ” follow, “kiṃ” becomes “ku”.

Examples: kuhiṃ = kiṃ + hiṃ (“kiṃ” becomes “ku”).

By taking “ca”, when “hiñcanaṃ” and “dācanaṃ” follow, in other places too, there is substitution by “ku”. Examples: kuhiñcanaṃ = kiṃ + hiñcanaṃ (“kiṃ” is changed to “ku”).

229. 226. Sesesu ca (457).

Kim icc’ etassa ko hoti sesesu vibhattipaccayesu paresu.

Ko pakāro, kathaṃ, kaṃ pakāraṃ, kathaṃ.

Caggahaṇam anukaḍḍhanatthaṃ.

When the remaining inflections and suffixes follow, “kiṃ” becomes “ka”.

Examples: ko = kiṃ + si (“kiṃ” becomes “ka”; “si” becomes “o” by Kac. 104).

“Ca” is for dragging.⁸⁵

230. 262. Tra-to-thesu ca (460).

Kim icc’ etassa ku hoti tra to tha icc’ etesu ca.

Kutra, kuto, kuttha.

Caggahaṇam anukaḍḍhanatthaṃ.

When “tra”, “to”, and “tha” follow, “kiṃ” becomes “ku”.

Examples: kutra = kiṃ + tra (“kiṃ” becomes “ku”).

“Ca” is for dragging.⁸⁶

231. 263. Sabbass’ etass’ ākāro vā (461).

Sabbassa etasaddassa akāro hoti vā to tha icc’ etesu.

Ato, attha; etto, ettha.

Optionally, when “to” and “tha” follow, all the word “eta” becomes “a”.

Examples: ato = eta + to (“eta” becomes “a”).

232. 267. Tre niccaṃ (462).

Sabbassa etasaddassa akāro hoti niccaṃ tra-paccaye pare.

Atra.

When the suffix “tra” follows, always all the word “eta” becomes “a”.

Examples: atra = eta + tra (“eta” becomes “a”).

233. 264. E to-thesu ca⁸⁷

Sabbassa etasaddassa ekāro hoti vā to tha icc’ etesu.

Etto, ato; ettha, attha.

Optionally, when “to” and “tha” follow, all the word “eta” becomes “e”.

Examples: etto = eta + to (“eta” becomes “e”; “t” is doubled by Kac. 28).

234. 265. Imass’ i thaṃ-dāni-ha-to-dhesu ca (463).

Imasaddassa sabbass’ eva ikāro hoti thaṃ dāni ha tho dha icc’ etesu.

Itthaṃ, idāni, iha, ito, idha⁸⁸.

When “thaṃ”, “dāni”, “ha”, “tho”, and “dha” follow, all the word “ima” becomes ‘i”.

Examples: itthaṃ = ima + thaṃ (“ima” becomes “i”; “t” is doubled by Kac. 28).

235. 281. A dhunāmhi ca (464).

Imasaddassa sabbass’ eva akāro hoti dhunāmhi paccaye pare.

Adhunā.

Caggahaṇam avadhāraṇatthaṃ.

When the suffix “dhunā” follows, all the word “ima” becomes “a”.

Examples: adhunā = ima + dhunā (“ima” becomes “a”).

“Ca” for emphasis.

236. 280. Eta rahimhi (465).

Sabbass’ eva imasaddassa etādeso hoti rahimhi paccaye pare.

Etarahi.

When the suffix “rahi” follows, all the word “ima” becomes “eta”.

Examples: etarahi = ima + rahi (“ima” becomes “eta”).

237. 176. Itthiyam ato āpaccayo (466).

Itthiyaṃ vattamānāya akārato āpaccayo hoti.

Sabbā, yā, sā, kā, katarā.

In the femenine after “a”, there is the suffix “ā”.

Examples: sabbā = sabba + si (“ā” is inserted after “sabba”; “si” is elided; “a” is elided)⁸⁹

238. 187. Nadādito vā ī (467).

Nadādito vā anadānadādito vā itthiyaṃ vattamānāya ī-paccayo hoti.

Nadī, mahī, kumārī, taruṇī, sakhī, itthī⁹⁰.

In the femenine, after “nada” and the like, and after words that are not “nadādi”, that end in “u” and “o”, there is the suffix “ī”.⁹¹

Examples: nadī = nada + si (“ī” is inserted after “nada”; “si” is elided; “a” is elided).

239. 190. Ṇava-ṇika-ṇeyya-ṇa-ntūhi (468).

Ṇava ṇika ṇeyya ṇa ntu icc’ etehi⁹² itthiyaṃ vattamānehi ī-paccayo hoti.

Māṇavī, paṇḍavī, nāvikī, venateyyī, kunteyyī, gotamī, guṇavatī, sāmāvatī.

In the femenine, after (words ending in) “ṇava”, “ṇika”, “ṇeyya”, “ṇa”, “ntu”, there is the suffix “ī”.

Examples: māṇavī = māṇava + si (“ī” is inserted after “māṇava”; “si” is elided; “a” is elided).

240. 193. Pati-bhikkhu-rājīkārantehi inī (469-70).

Pati-bhikkhuhu-rāj’-īkārantehi itthiyaṃ vattamānehi inī-paccayo hoti.

Gahapatānī, bhikkhunī, rājinī, hatthinī, daṇḍinī, medhāvinī, tapassinī.

In the femenine, after “pati”, “bhikkhu”, “rāja”, and (words ending in) “ī”, there is the suffix “inī”.

Examples: gahapatānī = gahapati + si (“inī” is inserted after “gahapati”; “i” of “pati” is changed to “a” by Kac. 91; “i” of “inī” is elided by Kac. 13; “a” is lengthened by Kac. 16; “si” is elided).

241. 191. Ntussa tam īkāre (471).

Sabbass’ eva ntupaccayassa takāro⁹³ hoti vā īkāre pare.

Guṇavatī, guṇavantī; kulavatī, kulavantī; satimatī, satimantī; mahatī, mahantī; gottamatī, gottamantī.

Optionally, when “ī” follows, all of the suffix “ntu” becomes “ta”.

Examples: guṇavatī = guṇavantu + si (“ī” is inserted after “guṇavantu” by Kac. 239; “ntu” becomes “ta”; “si” is elided; “a” is elided).

242. 192. Bhavato bhoto (472).

Sabbass’ eva bhavantasaddassa bhotādeso hoti īkāre itthigate⁹⁴ pare.

Bhoti ayye (Vin. ii, 280), bhoti kaññe, bhoti Kharādiye (Khu. v, 4).

In the femenine ehen “ī” follows, all the word “bhavanta” is changed to “bhota”.

Examples: bhoti = bhavanta + si (“ī” is inserted after “bhavanta” by Kac. 239; “bhavanta” is changed to “bhota”; “si” is elided; “a” is elided; “ī” is shortened by Kac. 245).

243. 110. Bho ge tu (473-84).

Sabbass’ eva bhavantasaddassa bho-ādeso hoti ge pare.

Bho purisa, bho aggi, bho rāja, bho sattha, bho daṇḍi, bho sayambhu.

Ge ti kimatthaṃ? Bhavatā⁹⁵, bhavaṃ.

Tuggahaṇena aññasmim pi vacane sabbassa bhavantasaddassa bhonta bhante bhonto bhadde bhotā bhoto icc’ ete ādesā honti. Bhonta, bhante, bhonto, bhadde, bhotā, bhoto.

When “ga” follows, all the word “bhavanta” becomes “bho”.

Examples: bho = bhavanta + si (“si” is named “ga”; “bhavanta” is changed to “bho”; “si” is elided).

Why it is said “when ‘ga’ follows”? To prevent the operation of this rule when “ga” does not follow such as in “bhavatā”, etc.

By taking “tu”, also when other inflections follow, all the word “bhavanta” becomes “bhonta”, “bhante”, “bhonto”, “bhadde”, “bhotā”, and “bhoto”.

244. 72. Akārapitādyantānam ā (475).

Akāro ca pitādīnam anto ca āttam āpajjate ge pare.

Bho purisā, bho rājā, bho pitā, bho mātā, bho satthā.

When “ga” follows, the letter ‘a” and the end (vowel) of “pitu”, etc., becomes “ā”.

Examples: purisā = purisa + si (“si” is named “ga”; “a” becomes “ā”; “si” is elided).

245. 152. Jha-la-pā rassaṃ (477).

Jha la pa icc’ ete rassam āpajjante ge pare.

Bho daṇḍi, bho sayambhu, bhoti itthi, bhoti vadhu.

When “ga” follows, “jha”, “la”, and “pa” become short.

Examples: daṇḍi = daṇḍī + si (“si” is named “ga”; “ī” is named “jha”; “ī” is shortened; “si” is elided).

246. 73. Ākāro vā (476, 478-9).

Ākāro rassam āpajjate vā ge pare.

Bho rāja, bho rājā; bho atta, bho attā; bho sakha, bho sakhā; bho sattha, bho satthā.

Optionally, when “ga” follows, “ā” becomes short.

Examples: rāja = rāja + si (“si” is named “ga”; “a” becomes “ā” by Kac. 244; by this sutta “a” is shortened; “si” is elided).

Iti nāma-kappe catuttho kaṇḍo

PAÑCAMA-KAṆḌA

Pañcamo kaṇḍo (Fifth Section) (247–270)

247. 261. Tvādayo vibhattisaññāyo (492).

To ādi yesaṃ paccayānaṃ, te honti tvādayo. Te paccayā tvā vibhattisaññā va daṭṭhabbā.

Sabbato, yato, tato, kuto, ato, ito, sabbadā, yadā, tadā, kadā, idha, idāni.

Those suffixes that begin with “to” are called “tvādi”. These “tvādi” suffixes are named inflections.

248. 260. Kvaci to pañcamyatthe (493).

Kvaci topaccayo hoti pañcamyatthe

Sabbato, yato, tato, kuto, ato, ito.

Kvacī ti kimatthaṃ? Sabbasmā, imasmā.

Optionally, in the meaning of the fifth (inflection) there is the suffix “to”.

Examples: sabbato = sabba + to (“to” is named the fifth inflection).

Why it is said “optionally”? To allow exceptions to this rule such as in “sabbasmā”, etc.

249. 266. Tra-tha sattamiyā sabbanāmehi (494).

Tra tha icc’ ete paccayā honti sattamyatthe sabbanāmehi.

Sabbatra, sabbattha; yatra, yattha; tatra, tattha.

After pronouns, in the the meaning of the seventh (inflection), there are the suffixes “tra” and “tha”.

Examples: sabbatra = sabba + tra (“tra” is named the seventh inflection).

250. 268. Sabbato dhi (502).

Sabba icc’ etasmā dhi-paccayo hoti kvaci sattamyatthe.

Sabbadhi, sabbasmiṃ.

Optionally, in the meaning of the seventh (inflection), after “sabba” there is the suffix “dhi”.

Examples: sabbadhi = sabba + dhi (“dhi” is named the seventh inflection).

251. 269. Kiṃsmā vo (499).

Kim icc’ etasmā va-paccayo hoti sattamyatthe.

Kva gato ’si tvaṃ devānaṃ piyatissa.

In the meaning of the seventh (inflection), after “kim” there is the suffix “va”.

Examples: kva = kiṃ + va (“va” is named the seventh inflection; “kiṃ” is changed to “ka” by Kac. 227; “a” is elided by Kac. 83).

252. 271. Hiṃ-haṃ-hiñcanaṃ (500)⁹⁶

Kim icc’ etasmā hiṃ haṃ hiñcanaṃ icc’ ete paccayā honti sattamyatthe.

Kuhiṃ, kuhaṃ, kuhiñcanaṃ.

In the meaning of the seventh (inflection), after “kiṃ” there are the suffixes “hiṃ”, “haṃ”, and “hiñcanaṃ”.

Examples: kuhim = kiṃ + hiṃ (“hiṃ” is named the seventh inflection; “kiṃ” is changed to “ku” by Kac. 228).

253. 273. Tamhā ca (501).

Tamhā ca hiṃ haṃ icc’ ete paccayā honti sattamyatthe.

Tahiṃ, tahaṃ.

Caggahaṇaṃ hiñcanaggahaṇa-nivattanatthaṃ.

In the meaning of the seventh inflection, after “ta” there are the suffixes “hiṃ” and “haṃ”.

Examples: tahiṃ = ta + hiṃ (“hiṃ” is named the seventh inflection).

“Ca” is to prevent “hiñcana” to be dragged here.

254. 274. Imasmā ha-dhā ca (503).

Imasmā ha dha icc’ ete paccayā honti sattamyatthe.

Iha, idha.

Caggahaṇam avadhāraṇatthaṃ.

In the meaning of the seventh (inflection), after “ima” there are the suffixes “ha” and “dha”.

Examples: iha = ima + ha (“ha” is named the seventh inflection; “ima” becomes “i” by Kac. 234).

“Ca” is for preventing other words rather than “ima”.

255. 275. Yato hiṃ (504).

Tasmā yato hiṃ-paccayo hoti sattamyatthe.

Yahiṃ.

In the meaning of the seventh inflection, after “ya” there is the suffix “hiṃ”.

Examples: yahiṃ = ya + hiṃ (“hiṃ” is named the seventh inflection)

256. 0. Kāle.

“Kāle” icc’ etaṃ adhikāratthaṃ veditabbaṃ.

(The word) “kāle” is for dragging.

257. 276. Kiṃ-sabb’-aññ’-eka-ya-kuhi dā-dācanaṃ (503).

Kiṃ sabba añña eka ya ku icc’ etehi dā dācanaṃ icc’ ete paccayā honti kāle sattamyatthe.

Kadā, sabbadā, aññadā, ekadā, yadā, kudācanaṃ.

In time, in the meaning of the seventh (inflection), after “kiṃ”, “sabba”, “añña”, “eka”, “ya”, and “ku” there are the suffixes “dā” and “dācanaṃ”.

Examples: kadā = kiṃ + dā (“dā” is named the seventh inflection in time; “kiṃ” is changed to “ka” by Kac. 227).

258. 278. Tamhā dāni ca (506).

Ta icc’ etasmā dāni dā icc’ ete paccayā honti kāle sattamyatthe.

Tadāni, tadā.

Caggahaṇam anukaḍḍhanatthaṃ.

In time, in the meaning of the seventh inflection, after “ta” there are the suffixes “dāni” and “dā”.

Examples: tadāni = ta + dāni (“dāni” is named the seventh inflection in time).

“Ca” is for dragging “dā”.

259. 279. Imasmā rahi-dhunā-dāni ca (507).

Imasmā rahi dhunā dāni icc’ ete paccayā honti kāle sattamyatthe.

Etarahi, adhunā, idāni.

Caggahaṇam anukaḍḍhanatthaṃ.

In time, in the meaning of the seventh (inflection), after “ima” there are the suffixes “rahi”, “dhunā”, and “dāni”.

Examples: etarahi = ima + rahi (“rahi” is named the seventh inflection in time; “ima” is changed to “eta” by Kac. 236).

“Ca” is for dragging “dāni”.

260. 277. Sabbassa so dāmhi vā (508).

Sabba icc’ etassa sakārādeso hoti vā dāmhi paccaye pare.

Sadā, sabbadā.

Optionally, when the suffix “dā” follows, “sabba” becomes “sa”.

Examples: sadā = sabba + dā (“dā” is named seventh inflection in time; “sabba” is changed to “sa”).

261. 369. Avaṇṇo ye lopañ ca (509).

Avaṇṇo ye paccaye pare lopam āpajjate.

Bāhussaccaṃ (Khu. i, 4); paṇḍiccaṃ (Abhi. iii, 128); vepullaṃ (Abhi. iii, 128); kāruññaṃ; kosallaṃ (Abhi. iii, 128); sāmaññaṃ (Khu. vi, 177); sohajjaṃ.

When the suffix “ya” follows, the letter “a” and “ā” are elided.

Examples⁹⁷

262. 391. Vuḍḍhassa jo iy’-iṭṭhesu (513).

Sabbass’ eva vuḍḍhasaddassa jo-ādeso hoti iya iṭṭha icc’ etesu paccayesu.

Jeyyo, jeṭṭho (D. ii, 13).

When the suffixes “iya” and “iṭṭha” follow, all the word “vuḍḍha” becomes “jo”.

Examples⁹⁸

263. 392. Pasatthassa so ca (512).

Sabbass’ eva pasatthasaddassa so-ādeso hoti, jādeso ca iya iṭṭha icc’ etesu paccayesu.

Seyyo (A. i, 130), seṭṭho (D. ii, 13), jeyyo, jeṭṭho (D. ii, 13).

When the suffixes “iya” and “iṭṭha” follow, all the word “pasattha” becomes “sa”.

Examples⁹⁹

264. 393. Antikassa nedo (514).

Sabbassa antikasaddassa nedādeso hoti iya iṭṭha icc’ etesu paccayesu.

Nediyo, nediṭṭho.

When the suffixes “iya” and “iṭṭha” follow, all the word “antika” becomes “neda”.

Examples¹⁰⁰

265. 394. Bāḷhassa sādho (515).

Sabbassa bāḷhasaddassa sādhādeso hoti iya iṭṭha icc’ etesu paccayesu.

Sādhiyo, sādhiṭṭho.

When the suffixes “iya” and “iṭṭha” follow, all the word “bāḷha” becomes “sādha”.

Examples¹⁰¹

266. 395. Appassa kaṇ (516).

Sabbassa appasaddassa kaṇādeso hoti iya iṭṭha icc’ etesu paccayesu.

Kaṇiyo, kaṇiṭṭho.

When the suffixes “iya” and “iṭṭha” follow, all the word “appa” becomes “kaṇ”.

Examples¹⁰²

267. 396. Yuvānañ ca (517).

Sabbassa yuvasaddassa kaṇādeso hoti iya iṭṭha icc’ etesu paccayesu.

Kaniyo, kaniṭṭho.

Caggahaṇam anukaḍḍhanatthaṃ.

When the suffixes “iya” and “iṭṭha” follow, all the word “yuva” becomes “kaṇ”.

Examples¹⁰³

“Ca” is for dragging the word “kaṇ”.

268. 397. Vantu-mantu vīnañ ca lopo (518).

Vantu mantu vī icc’ etesaṃ paccayānaṃ lopo hoti iya iṭṭha icc’ etesu paccayesu.

Guṇiyo, guṇiṭṭho, satiyo, satiṭṭho, medhiyo, medhiṭṭho.

When the suffixes “iya” and “iṭṭha” follow, the suffixes “vantu”, “mantu”, and “vī” are elided.

Examples¹⁰⁴

269. 401. Yavataṃ ta-la-ṇa-dakārānaṃ byañjanāni ca-la-ña-ja-kā-rattaṃ

(104, 106, 119, 121-5).

Yakāravantānaṃ ta-la-ṇa-dakārānaṃ byañjanāni ca-la-ña-ja-kārattam āpajjante yathāsaṅkhyaṃ.

Bāhussaccaṃ (Khu, i, 4); paṇḍiccaṃ (Abhi. iii, 128); vepullaṃ (Abhi. iii, 128); kāruññaṃ (Khu. vi, 177); kosallaṃ (Abhi. iii, 128); nepuññaṃ (Abhi. iii, 128); sāmaññaṃ (S. iii, 20); sohajjaṃ.

Yavatam ti kimatthaṃ? Tiṇadalaṃ.

Ta-la-ṇa-da-kārānam iti kimatthaṃ? Ālasyaṃ (Abhi. iii, 364); ārogyaṃ (Khu. i, 395).

Byañjanāni iti kimatthaṃ? Maccunā.

Kāraggahaṇaṃ kimatthaṃ? Yakārassa makārādesañāpanatthaṃ. Opammaṃ (M. ii, 42).

The letters “t”, “l”, “ṇ”, and “d”, which have “y”, become “c”, “l”, “ñ”, and “j” respectively.

Examples: bāhussaccaṃ = bāhussuta + ya (last “a” is elided; “t” together with “y” becomes “c”; “c” is doubled by Kac. 28; “u” becomes “a” by Kac. 404).

Why it is said “which have ‘ya’”? To prevent the operation of this rule when there is not “ya” such as in “tiṇadalaṃ”.

Why it is said “the letters ‘t’, ‘l’, ‘ṇ’, and ‘d’”? To prevent the operation of this rule when there are not these letters such as in “ālasyaṃ”, etc.

Why it is said “letters”? To prevent the operation of this rule when there are not¹⁰⁵ letters such as in “maccunā”.

Why “kāra” is taken? To make known the substitution of the letter “ma” by the letter “ya” such as in “opammaṃ”.

270. 120. Amha-tumha-ntu-rāja-brahm’-atta-sakha-satthu-pitādihi smā nā ‘ ‘ ‘ ‘va

(542).

Amha tumha ntu rāja brahma atta sakha satthu pitu icc’ evamādīhi smāvacanaṃ nā ‘va daṭṭhabbaṃ.

Mayā, tayā, guṇavatā, raññā, brahmunā, attanā, sakhinā, satthārā, pitarā, mātarā, bhātarā, dhītarā, kattārā, vattārā.

Etehī ti kimatthaṃ? Purisā.

After “amha”, “tumha”, “ntu”, “rāja”, “brahma”, “atta”, “sakha”, “satthu”, “pitu”, etc., the suffix “smā” is to be recognized as “nā”.

Examples: mayā = amha + smā (“smā” is recognized as “nā”; “amha” together with “smā” is changed to “mayā” by Kac. 245).

Why it is said “after these”? To prevent the operation of this rule when they are not such as in “purisā”.

Iti nāmakappe pañcamo kaṇḍo Nāmakappo Niṭṭhito

3-KĀRAKA-KAPPA 3-Case Chapter

CHAṬṬHA-KAṆḌA Sixth Section

[This chapter deals with the different cases.]

3. Kārakakappa (Case Chapter) (271–315)

271. 88, 308. Yasmād apeti bhayam ādatte vā tad apādānaṃ (555, 557).

Yasmā vā apeti, yasmā vā bhayaṃ jāyate, yasmā vā ādatte, taṃ kārakaṃ apādānasaññaṃ hoti.

Taṃ yathā? Gāmā apenti munayo; nagarā niggato rājā; corā bhayaṃ jāyate; ācariyupajjhāyehi sikkhaṃ gaṇhāti sisso.

Apādānam icc’ anena kvattho? Apādāne pañcamī.

He moves away from that, danger or fear from that, or (one) takes from that, that is “apādāna”.

He moves away from that or fear/danger arises from that or (one) takes from that, that case has the name “apādāna”.

As what? Sages go away from the village; the king goes out from (of) the city; fear/danger arises from the thief; the student takes training from teachers and preceptors.

What is the purpose of (saying) “apādāna”?¹⁰⁶ For the use of the name “apādāna” in the sutta “apādāne pañcamī” (§295).

272. 309. Dhātu-nāmānam upasaggayogādīsv api ca (558, 568).

Dhātu-nāmānaṃ payoge ca upasaggayogādīsv api ca taṃ kārakaṃ apādānasaññaṃ hoti.

Dhātūnaṃ payoge tāva ji icc’ etassa dhātussa parāpubbassa payoge yo asaho, so apādānasañño hoti.

Taṃ yathā? Buddhasmā parājenti aññatitthiyā.

Bhū icc’ etassa dhātussa papubbassa payoge yato acchinnappabhavo, so apādānasañño hoti.

Taṃ yathā? Himavatā pabhavanti pañca mahānadiyo (MA. iii, 26); Anavatattamhā pabhavanti mahāsarā; Aciravatiyā pabhavanti kunnadiyo.

Nāmappayoge pi taṃ kārakaṃ apādānasaññaṃ hoti.

Taṃ yathā? Urasmā jāto putto; bhūmito niggato raso; ubhato sujāto putto mātito ca pitito ca (D. i, 106, 113).

Upasaggayoge¹⁰⁷ taṃ kārakaṃ apādānasaññaṃ hoti.

Taṃ yathā? Apasālāya āyanti vāṇijā; ābrahmalokā saddo abbhuggacchati (Vin. i, 21); upari pabbatā¹⁰⁸ devo vassati; buddhasmā pati Sāriputto dhammadesanāya bhikkhū ālapati temāsaṃ; ghatam assa telasmā pati dadāti; uppalam assa padumasmā pati dadāti; kanakam assa hiraññasmā pati dadāti.

Ādiggahaṇena kārakamajjhe pi pañcamīvibhatti hoti. Ito pakkhasmā vijjhati migaṃ luddako; (ito) kosā¹⁰⁹ vijjhati kuñjaraṃ; (ito) māsasmā¹¹⁰ bhuñjati bhojanaṃ.

Apiggahaṇena nipātapayoge pi pañcamīvibhatti hoti dutiyā ca tatiyā ca. Rahitā mātujā puññaṃ katvā dānaṃ¹¹¹ deti, rahitā mātujaṃ, rahitā mātujena

vā. Rite saddhammā kuto sukhaṃ labhati, rite saddhammaṃ, rite saddhammena vā. Te bhikkhū nānā kulā pabbajitā (Vin. i, 9). Vinā saddhammā natth’ añño koci nātho loke vijjati, vinā saddhammaṃ, vinā saddhammena vā; vinā buddhasmā, vinā buddhaṃ, vinā buddhena vā.

Caggahaṇena aññatthā pi pañcamīvibhatti hoti. Yato ‘haṃ bhagini ariyāya jātiyā jāto (M. ii, 306). Yato sarāmi attānaṃ (Khu. vi, 175); yato patto ‘smi viññutaṃ (Khu. vi, 175); yatv ādhikaraṇam enaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāsaveyyuṃ (D. i, 66; S. ii, 384).

(When there is connection with) roots and nouns and when there is connection with prefixes and others, also (there is “apādāna).

When there is connection with roots and nouns and when there is connection with prefixes and others, that case also has the name “apādāna”.

First, when there is connection with roots, in connection with the root “ji” which is preceded by “parā”, that which cannot be conquered, that has the¹¹² name “apādāna”.

As what? The adherents of other teachers were defeated by the Buddha.

In connection with the root “bhū” which is preceded by “pa”, from that that there is uninterrupted flow, that has the name “apādāna”.

As what? Five great rivers originate from the Himalayas; great lakes originate from the (lake) Anavatatta; small rivers originate from the (river) Aciravatī.

Also in connection with nouns, that case has the name “apādāna”.

As what? A son born from the breast; the essence comes out from the earth; a son well-born from both mother and father.

In connection with prefixes, that case has the name “apādāna”.

As what? The merchants go avoiding the customs hall; the sound spreads as far as the world of Brahma; the rain falls above the hill;¹¹³substituting the Buddha, Sāriputta calls the bhikkhus to preach the Dhamma for three

months; (he) gives butter to him instead of oil; (he) gives a lily to him instead of a lotus; (he) gives gold to him instead of silver.¹¹⁴

By taking “ādi”, there is also the fifth inflection in the middle of cases. The hunter pierces (will pierce) the dear fifteen days from now; (he) pierces the elephant a kosa from here; (he) eats food a month from now.

By taking “api”, there is also the fifth inflection in connection with particles, and also the second and third (inflection). Without a son, having done merit, (he) gives; without the good Dhamma, where can he get happiness? Those bhikkhus went forth away from the families; without the good Dhamma, there is no other refuge existing in the world.

By taking “ca”, there is also the fifth inflection in other meanings. Sister, from the time I was born by a Noble birth. From the time I remember myself; from time I became knowledgeable; for that reason, evil unwholesome dhammas, covetousness and grief, torment (the bhikkhu) who dwells unrestrained in the eye-faculty.

273. 310. Rakkhaṇatthānam icchitaṃ (569).

Rakkhaṇatthānaṃ dhātūnaṃ payoge yaṃ icchitaṃ, taṃ kārakaṃ apādānasaññaṃ hoti.

Kāke rakkhanti taṇḍulā; yavā paṭisedhenti gāvo.

That which is desired (in conjuction with roots) meaning protection.

When in conjuction with roots having the meaning of protection, that which is desired, that case has the name of “apādāna”.

They keep the crows away from the rice; they keep the cows away from the barley.

274. 311. Yena vā ‘dassanaṃ (570).

Yena vā adassanam icchitaṃ, taṃ kārakaṃ apādānasaññaṃ hoti.

Upajjhāyā antaradhāyati sisso; mātarā ca pitarā ca antaradhāyati putto.

Vā ti kimatthaṃ? Sattamīvibhatyatthaṃ. Jetavane antaradhāyati Bhagavā.

Or not seeing by him.

Or not seeing by him is desired, that case has the name “apādāna”.

The student hides from the preceptor; the son hides from the mother and father.

Why it is said “vā”? To allow its use in the meaning of the seventh inflection. The Blessed One disappeared in (from) Jetavana.

275. 312. Dūr’-antik’-addhakālanimmāna-tvālopa-disāyoga-vibhatt’-

ārappayoga-suddha-ppamocana-hetu-vivitta-ppamāṇa-pubbayoga-bandhana- guṇavacana-pañha-kathana-thokākattūsu ca (571).

Dūratthe, antikatthe, addhanimmāne, kālanimmāne, tvālope, disāyoge, vibhatte, ārappayoge, suddhe, pamocane, hetvatthe, vivittatthe, pamāṇe, pubbayoge, bandhanatthe, guṇavacane, pañhe, kathane, thoke, akattari ca icc’ etesv atthesu payogesu ca, taṃ kārakaṃ apādānasaññaṃ hoti.

Dūratthe tāva: Kīvadūro ito Naḷakāragāmo. Dūrato v’ āgamma. Ārakā te moghapurisā imasmā dhammavinayā. Dutiyā ca tatiyā ca. Dūraṃ gāmaṃ āgato, dūrena gāmena vā āgato. Ārakā imaṃ dhammavinayaṃ, anena dhammavinayena vā icc’ evamādi.

Antikatthe: Antikaṃ gāmā; āsannaṃ gāmā; samīpaṃ gāmā. Samīpaṃ saddhammā. Dutiyā ca tatiyā ca. Antikaṃ gāmaṃ, antikaṃ gāmena vā. Āsannaṃ gāmaṃ, āsannaṃ gāmena vā. Samīpaṃ gāmaṃ, samīpaṃ gāmena vā. Samīpaṃ saddhammaṃ, samīpaṃ saddhammena vā icc’ evamādi.

Addhanimmāne: Ito Mathurāya catūsu yojanesu Saṅkassaṃ nāma nagaraṃ atthi; tattha bahū janā vasanti icc’ evamādi.

Kālanimmāne: Ito bhikkhave ekanavutikappe Vipassī nāma Bhagavā loke udapādi (D. ii, 2). Ito tiṇṇaṃ māsānaṃ accayena parinibbāyissati (D. ii, 89) icc’ evamādi.

Tvālope kammādhikaraṇesu: Pāsādā saṅkameyya (S. i, 96), pāsādaṃ abhiruhitvā (saṅkameyya) vā. Pabbatā saṅkameyya, pabbataṃ abhiruhitvā (saṅkameyya) vā. Hatthikkhandhā saṅkhameyya (S. i, 96), hatthikkhandhaṃ abhiruhitvā (saṅkameyya) vā. Āsanā vuṭṭhaheyya, āsane nisīditvā (vuṭṭhaheyya) vā icc’ evamādi.

Disāyoge: Avicito yāva upari bhavaggam antare bahū sattanikāyā vasanti.¹¹⁵ Yato khemaṃ tato bhayaṃ (Khu. v, 193). Puratthimato, dakkhiṇato,

pacchimato, uttarato aggī pajjalanti. Yato assosuṃ bhagavantaṃ. Uddhaṃ pādatalā adho kesamatthakā (D. ii, 233) icc’ evamādi.

Vibhatthe: Yato paṇītataro vā visiṭṭhataro vā natthi. Chaṭṭhī ca. Channavutīnaṃ pāsaṇḍānaṃ dhammānaṃ pavaraṃ, yad idaṃ sugatavinayo icc’ evamādi.

Ārappayogeoge: Gāmadhammā vasaladhammā asaddhammā ārati virati paṭivirati (Khu. viii, 42); pāṇātipātā veramaṇī icc’ evamādi.

Suddhe: Lobhaniyehi dhammehi suddho asaṃsaṭṭho (M. ii, 383). Mātito ca¹¹⁶ pitito ca suddho asaṃsaṭṭho anupakuddho agarahito (D. i, 106; M. ii, 377) icc’ evamādi.¹¹⁷

Pamocane: Parimutto dukkhasmā ti vadāmi (S. ii, 26). Mutto ‘smi Mārabandhanā. Na te muccanti maccunā icc’ evamādi.

Hetvatthe: Kasmā hetunā, kena hetunā, kissa hetunā (M. i, 1; D. ii, 58). Kasmā nu tumhaṃ daharā na mīyare (Khu. v, 214). Kasmā idh’ eva maraṇaṃ bhavissati icc’ evamādi.

Vivittatthe: Vivitto pāpakā dhammā, vivicc’ eva kāmehi, vivicca akusalehi dhammehi icc’ evamādi.

Pamāṇe: Dīghaso navavidatthiyo sugatavidatthiyā; pamāṇikā kāretabbā (Vin. ii, 225); majjhimassa purisassa aḍḍhateḷasahatthā icc’ evamādi.

Pubbayoge: Pubbe ‘va sambodhā (M. i, 219; A. i, 261) icc’ evamādi.

Bandhanatthe: Satasmā bandho naro. Tatiyā ca. Satena bandho naro raññā iṇatthena icc’ evamādi.

Guṇavacane: Puññāya sugatiṃ yanti; cāgāya vipulaṃ dhanaṃ; paññāya vimuttimano; issariyāya janaṃ rakkhati rājā icc’ evamādi.

Pañhe tvālope kammādhikaraṇesu: Abhidhammā pucchanti, abhidhammaṃ sutvā, abhidhamme ṭhatvā (pucchanti) vā. Vinayā pucchanti, vinayaṃ sutvā, vinaye ṭhatvā (pucchanti) vā. Dutiyā ca tatiyā ca. Abhidhammaṃ, abhidhammena vā. Vinayaṃ, vinayena vā. Evaṃ suttā, geyyā, gāthāya, veyyākaraṇā, udānā, itivuttakā, jātakā, abbhutadhammā, vedallā (Khu. vii, 111; VinA. i, 22; DA. i, 24) icc’ evamādi.

Kathane tvālope kammādhikaranesu: Abhidhammā kathayanti, abhidhammaṃ sutvā, abhidhamme ṭhatvā (kathayanti). Vinayā kathayanti, vinayaṃ sutvā, vinaye ṭhatvā (kathayanti). Dutiyā ca tatiyā ca. Abhidhammaṃ,

abhidhammena vā. Vinayaṃ, vinayena vā. Evaṃ suttā, geyyā, gāthāya, veyyākaraṇā, udānā, itivuttakā, jātaka, abbhutadhammā, vedallā (Khu. vii, 111; VinA. i, 22; DA. i, 24) icc’ evamādi.

Thoke: Thokā muccanti¹¹⁸; appamattakā muccanti¹¹⁹; kicchā muccanti¹²⁰. Tatiyā ca. Thokena, appamattakena, kicchena vā icc’ evamādi.

Akattari ca: Kammassa katattā upacitattā ussannattā vipulattā cakkhuviññāṇaṃ uppannaṃ hoti (Abh. i, 104) icc’ evamādi.

Caggahaṇena sesesu pi ye mayā nopadiṭṭhā apādānapayogikā, te payogavicakkhaṇehi yathāyogaṃ yojetabbā.

Far, near, measurement of distance and time, elision of ‘tvā’, in conjunction with direction, separation, abstinence, purity, liberation, cause, seclusion, measuring, in connection with the past, bondage, quality, question, talk, little and no-agent.

In the meaning of far, in the meaning of near, in measurement of distance, in measurement of time, when there is elision of ‘tvā’, in connection with direction, in the meaning of separation, in conjunction with abstinence, in purity, in liberation, in the meaning of cause, in the meaning of seclusion, in measuring, in connection with the past, in the meaning of bondage, in quality, in question, in talk, in little, in no-agent; in these meanings and in these conjunctions this case has the name “apādāna”.

First, in the meaning of far: How far (is) from here the village of Naḷakāra? Having come from far. These foolish men are far away from this Dhamma- Vinaya. Also in the second and third (inflection). (He) came from a far village. Far from this Dhamma-Vinaya, etc.

In the meaning of near: Near to this village. Near the good Dhamma. Also in the second and third inflection.

In measuring distance: The city called Saṅkassa is four yojanas from Mathurā; many people live there.

In measuring time: Bhikkhus, ninety one world cycles from this (world cycle) the Blessed One Vipassī arose in the world. At the expiration of three months from now (the Buddha) will enter into Parinibbāna.

When there is elision of (a word ending in) ‘tvā’ in the accusative (kamma) and locative (adhikaraṇa): He should go from the mansion; or having gone up the mansion, he should go. He should go from the mountain; or having climbed the mountain, he should go. He should descend from the back of the elephant; or having climbed up the back of the elephant, he should descend. He should get up from the seat; or having sat on the seat, (one) should get up.

In connection with (words meaning) direction: Many orders of beings live in between from Avicī as far up the top of existence. From where there is security, from there there is fear/danger. Fires blaze from the east, from the south, from the west, from the north. From there (they) listened to the Blessed One. Upward from the sole of the foot downward from the tip of the hair.

In the meaning of separation: There is nothing more exalted or more excellent than this. Also in the sixth (inflection). This Vinaya of the One Who has Gone Rightly is better than the ninety six sectarian Dhammas.

In conjunction with abstinence: (One) refrains, abstains, desists from the way of the villages, from the way of the outcasts, from the bad Dhamma. Abstention from killing.

In purity: Pure and unmixed from things that are to be attached to. Pure, unmixed, blameless and irreproachable from the mother’s side and the father’s side.

In liberation: I say “freed from suffering”. I am freed from the bondage of Māra. They are not liberated from death.

In the meaning of cause:¹²¹ On account of what cause? Why your young did not die? Why here there will be only death?

In the meaning of seclusion: Secluded from evil states, secluded from sensuality, secluded from unwholesome states.

In measuring: From length nine spans of the span of the Buddha; it should be made according to the regular measurements; twelve and a half cubits of the average man.

In connection with the past: Before the Enlightenment.

In the meaning of bondage: The man is imprisoned because of one hundred (debt). Also there is the third (inflection). The man was imprisioned by the king because of one hundred debt.

In the expresion of quality (both good and bad): Because of merit they go to¹²² blissful states; because of generosity there is abundant wealth; because of wisdom (he) is one whose mind is freed; because of his power the king protects the people.

In questioning when there is elision of (a word ending in) ‘tvā’ in the accusative (kamma) and locative (adhiraraṇa): They ask about Abhidhamma; have listened to the Abhidhamma or having stood on the Abhidhamma, they ask. They ask about Vinaya; having listened to the Vinaya or having stood on the Vinaya, they ask. There is also the second and third (inflection).

In talking when there is elision of (a word ending in) ‘tvā’ in the accusative (kamma) and locative (adhiraraṇa): They talk about the Abhidhamma; have listened to the Abhidhamma or having stood on Abhidhamma, they talk. They talk about the Vinaya; having listened to the Vinaya or having stood on the Vinaya, they talk. There is also the second and third (inflection).

In little: They are liberated with little (effort); they are liberated with not much; they are liberated with difficulty. There is also the third (inflection).

And in no-agent:¹²³ Because of the kamma being done, accumulated, abundant, much, eye-consciousness arises.

By taking “ca” also in the remaining examples of “apādāna” not shown by me, those examples should be constructed by those who are clever in giving examples.

276. 302. Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ (553).

Yassa vā dātukāmo, yassa vā rocate, yassa vā dhārayate, taṃ kārakaṃ sampadānasaññaṃ hoti.

Samaṇassa cīvaraṃ dadāti; samaṇassa rocate saccaṃ; Devadattassa suvaṇṇacchattaṃ dhārayate Yaññadatto.

Sampadānam icc’ anena kvattho? Sampadāne catutthī.

Vā ti vikappanatthaṃ. Dhātu-nāmānaṃ payoge vā upasaggappayoge vā nipātappayoge vā sati atthavikappanatthaṃ vā ti padaṃ payujjati.

To whom one wants to give, to whom (something) is pleasing, to whom (one) holds (something for), that is “sampadāna”.

To whom one wants to give or to whom (something) is pleasing or to whom one holds (something for), that case has the name “sampadāna”.

He gives a robe to the monk; truth delighs the monk; Yaññadatta holds a golden parasol for Devadatta.

What is the purpose of (saying) “sampadāna”? For the use of the name “sampadāna” in the sutta “sampadāne catutthī” (§293).

‘Vā’ is for the purpose of taking something more. When there is conjunction with roots and nouns, prefixes or indeclinable particles, to consider more meanings, the word ‘vā’ is employed (in this sutta).¹²⁴

277. 303. Silāgha-hanu-ṭhā-sapa-dhāra-piha-kudha-duh’-issosūya-rādh’-

ikkha-paccāsuṇaanupatigiṇapubbakatt’-ārocanattha-tadattha- tumatthālamattha- maññānādar’-appāṇini, gatyatthakammani, āsīsattha- sammuti-bhiyya-sattamyatthesu ca (554).

Silāgha hanu ṭhā sapa dhāra piha kudha duha issa icc’ etesaṃ dhātūnaṃ payoge, usūyatthānañ ca payoge, rādh’-ikkhappayoge, paccāsuṇa-anu-pati- giṇānaṃ pubbakattari, ārocanatthe, tadatthe, tumatthe, alamatthe, maññatippayoge anādare appāṇini, gatyatthānaṃ dhātūnaṃ kammani, āsīsatthe ca sammuti bhiyya sattamyatthesu ca, taṃ kārakaṃ sampadānasaññaṃ hoti.

Silāghappayoge tāva: Buddhassa silāghate, Dhammassa silāghate, Saṃghassa silāghate; sakaṃ upajjhāyassa silāghate; tava silāghate, mama silāghate icc’ evamādi.

Hanuppayoge: Hanute tuyham eva, hanute mayham eva icc’ evamādi

Ṭhāpayoge: Upatiṭṭheyya sakyaputtānaṃ vaḍḍhakī, bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā upatiṭṭheyya (Vin. ii, 345) bhikkhunī icc’ evamādi.

Sapappayoge: Tuyhaṃ sapate, mayhaṃ sapate icc’ evamādi.

Dhārappayoge: Suvaṇṇaṃ te dhārayate icc’ evamādi.

Pihappayoge: Buddhassa aññatitthiyā pihayanti; devā dassanakāmā te (Khu. vi, 186); yato icchāmi bhaddantassa; samiddhānaṃ pihayanti daliddā icc’ evamādi.

Kudha-duha-issa-usūyappayoge: Kodhayati Devadattassa; tassa kujjha Mahāvīra mā raṭṭhaṃ vinassa idaṃ (Khu. v, 99)¹²⁵. Duhayati disānaṃ megho. Titthiyā samaṇānaṃ issayanti guṇagiddhena; titthiyā samaṇānaṃ issayanti lābhagiddhena. Dujjanā guṇavantānaṃ usūyanti guṇagiddhena; kā usūyā vijānataṃ (Vin. iii, 55) icc’ evamādi.

Rādha ikkha icc’ etesaṃ dhātūnaṃ payoge yassa akathitassa pucchanaṃ kammavikkhyāpanatthañ ca, taṃ kārakaṃ sampadānasaññaṃ hoti, dutiyā ca.

Ārādho ‘haṃ rañño, ārādho ‘haṃ rājānaṃ¹²⁶; ky āhaṃ ayyānaṃ aparajjhāmi (Vin. i, 248); ky āhaṃ ayye aparajjhāmi. Cakkhuṃ janassa dassanāya taṃ viya maññe. Āyasmato Upālittherassa upasampadāpekkho Upatisso, āyasmantaṃ vā icc’ evamādi.

Paccāsuṇa-anupatigiṇānaṃ pubbakattari suṇotissa paccāyoge yassa¹²⁷ kammuno pubbassa yo kattā, so sampadānasañño hoti.

Taṃ yathā? Bhagavā bhikkhū etad avoca.

Bhikkhū ti akathitakammam, etan ti kathitakammaṃ. Yassa¹²⁸ kammuno pubbassa yo kattā, so ‘Bhagavā’ ti¹²⁹ “yo karoti sa kattā” ti suttavacanena kattusañño. Evaṃ yassa¹³⁰ kammuno pubbassa yo kattā, so sampadānasañño hoti.

Taṃ yathā? Te bhikkhū Bhagavato paccassosuṃ (D. ii, 9; M. i, 1; A. i, 1). Āsuṇanti Buddhassa bhikkhū.

Giṇaiṇassa anu-patiyoge yassa¹³¹ kammuno pubbassa yo kattā, so sampadānasañño hoti.

Taṃ yathā? Bhikkhu janaṃ dhammaṃ sāveti. Tassa bhikkhuno jano anugiṇāti; tassa bhikkhuno jano patigiṇāti.

Yo vadeti sa ‘kattā’ ti, Vuttaṃ ‘kamman ti vuccati. Yo paṭiggāhako tassa, ‘sampadānaṃ’ vijāniyā.

icc’ evamādi.

Ārocanatthe: Ārocayāmi vo bhikhave (M. i, 339); āmantayāmi vo bhikkhave (D. ii, 128); paṭivedayāmi vo bhikkhave (M. i, 339). Ārocayāmi te mahārāja (S. i, 101); āmantayāmi te mahārāja; paṭivedayāmi te mahārāja (S. i, 101) icc’ evamādi.

Tadatthe: hnassa pāripūriyā taṃ cīvaraṃ nikkhipitabbaṃ (Vin. i, 304). Buddhassa atthāya, dhammassa atthāya, saṃghassa atthāya jīvitaṃ pariccajāmi icc’ evamādi.

Tumatthe: Lokānukampāya atthāya hitāya sukhāya devamanussānaṃ Buddho loke uppajjati (D. ii, 179; 181; M. i, 117; A. i, 21). Bhikkhūnaṃ phāsuvihārāya vinayo paññatto (Vin. i, 24; v, 2) icc’ evamādi.

Alamatthappayoge: Alam iti arahati paṭikkhittesu. Alaṃ me Buddho (Vin. i, 32). Alaṃ me rajjaṃ (Khu. vi, 151). Alaṃ bhikkhu pattassa. Alaṃ mallo mallassa; arahati mallo mallassa. Paṭikkhitte: Alaṃ te rūpaṃ karaṇīyaṃ. Alaṃ me hiraññasuvaṇṇena icc’ evamādi.

Maññatippayoge anādare appāṇini: Kaṭṭhassa tuvaṃ maññe; kaliṅgarassa¹³² tuvaṃ maññe.

Anādare ti kimatthaṃ? Suvaṇṇaṃ viya taṃ maññe¹³³.

Appāṇinī ti kimatthaṃ? Gadrabhaṃ tuvaṃ maññe icc’ evamādi.

Gatyatthakammani: Gāmassa pādena gato; nagarassa pādena gato; appo saggāya gacchati (Khu. i, 39), saggassa gamanena vā (Khu. i, 40); mūlāya

paṭikasseyya saṃgho (Vin. iii, 442; iv, 114). Dutiyā ca. Gāmaṃ pādena gato, nagaraṃ pādena gato, appo saggaṃ gacchati, saggaṃ gamanena vā. Mūlaṃ paṭikasseyya saṃgho icc’ evamādi.

Āsīsatthe: Āyasmato dīghāyuko¹³⁴ hotu; bhaddaṃ bhavato hotu; kusalaṃ bhavato hotu. Anāmayaṃ bhavato hotu; sukhaṃ bhavato hotu; svāgataṃ bhavato hotu; attho bhavato hotu; hitaṃ bhavato hotu icc’ evamādi.

Sammutippayoge: Aññatra saṃghasammutiyā bhikkhussa vippavatthuṃ na vaṭṭati. Sādhu sammuti me tassa Bhagavato dassanāya icc’ evamādi.

Bhiyyappayoge: Bhiyyoso mattāya¹³⁵ icc’ evamādi.

Sattamyatthe: Tuyhañ c’ assa āvikaromi; tassa me Sakko pātur ahosi icc’ evamādi.

Atthaggahaṇena bahūsu akkharappayogesu dissati.

Taṃ yathā? Upamaṃ te karissāmi (D. ii, 259; M. i, 203), dhammaṃ vo desessāmi (M. iii, 86).

Sāratthe¹³⁶ ca: Desetu bhante Bhagavā dhammaṃ bhikkhūnaṃ (Vin. iii. 6, 7). Tassa phāsu vihārāya hoti. Etassa pahiṇeyya.¹³⁷ Yathā no Bhagavā byākareyya, tathā pi tesaṃ byākarissāma. Kappati samaṇānaṃ āyogo. Amhākaṃ maṇinā attho (Vin. i, 220). Kim attho me buddhena. Seyyo me attho. Bahūpakārā bhante Mahāpajāpatigotamī Bhagavato (M. iii, 290). Bahūpakārā bhikkhave mātāpitaro puttānaṃ (Khu. i, 269; A. i, 131) icc’ evamādi.

Sesesu akkharappayogesu pi aññe pi payogā payogavicakkhaṇehi yojetabbā.

Caggahaṇaṃ vikappanatthavāggahaṇānukaḍḍhanatthaṃ¹³⁸. Ye keci saddā sampadānappayogikā mayā nopadiṭṭhā, tesaṃ gahaṇatthaṃ idha vikappīyati vā saddo¹³⁹

Taṃ yathā? Bhikkhusaṃghassa pabhū ayaṃ Bhagavā. Desassa pabhū ayaṃ rājā. Khettassa pabhū ayaṃ gahapati. Araññassa pabhū ayaṃ luddako icc’ evamādi. Kvaci dutiyā tatiyā pañcamī chaṭṭhī sattamyatthesu ca¹⁴⁰

[Here I did not translate the sutta.]

In conjunction with these roots: ‘silāgha’, praising, ‘hanu’, removing, ‘ṭhā’, standing, ‘sapa’, swearing ‘dhāra’, owing, ‘piha’, liking, ‘kudha’, being angry, ‘duha’, damaging, ‘issa’, envying; in conjunction with (roots having the meaning of) ‘usūya’, showing anger, in conjunction with (the roots) ‘rādha’, liking, and ‘ikkha’, seeing; in the subject of the previous (sentence) with the root ‘su’, hearing, when preceded by ‘pati’ and ‘ā’ and with the root ‘ge’, making sound, when preceded by ‘anu’ and ‘pati’; in the meaning of announcing; in the purpose of that; in the meaning of ‘tuṃ’; in the meaning of “alaṃ”; in conjuction with (the root) ‘mana’ in (showing) disrespect and in non living being; in the object of roots that have the meaning of going; in the meaning of benediction; (in conjunction) with “sammuti” and “bhiyya”; and in the meaning of the locative; that case has the name “sampadāna”.

First, in conjunction with (the root) ‘silāgha’, praising: (One) praises the Buddha, praises the Dhamma, praises the Saṃgha; (he) praises his own preceptor; (he) praises you, praises me.

In conjunction with (the root) ‘hanu’, removing: He lies to you, he lies to me.

In conjunction with (the root) ‘ṭhā’, standing: The carpenter should attend to the sons’ of the Sakya; should a bhikkhuni attend to a bhikkhu that is eating with water or fanning…

In conjunction with (the root) ‘sapa’, swearing (to tell the truth): He swears to you, he swears to me.

In conjunction with (the root) ‘dhāra’, owing: He owes you gold.

In conjunction with (the root) ‘piha’, liking: The followers of other teachings like the Buddha; the deities wish to see you; because I want the venerable; the poor like the rich.

In conjunction with (the roots) ‘kudha’, being angry, ‘duha’, damaging, ‘issa’, envying, ‘usūya’, showing anger: He is angry with Devadatta; let the great man be angry with him, do not let this country to be destroyed. The storm destroys countries. Because they have greed for honor, followers of (other)

teachings are jeoulous of the monks; because they have greed for gain, followers of (other) teachings are jeoulous of the monks. Because they have greed for honor, bad people find fault with the virtuous; what is the criticism of those who know?

In conjunction with the roots ‘rādha’, liking, and ‘ikkha’, seeing, the person that does not talk, that is being questioned, and for the purpose of making known the action, that case has the name “sampadāna”; there is also the second (inflection). I like the king; what have I done wrong to the reverends? I consider the eye to see people just as I consider you (= I regard you as the eye). The Venerable Upatissa wishes the higher ordination from the Venerable Upāli.

In the former subject of the root ‘su’, hearing with ‘pati’ and ‘ā’ and the root ‘ge’, making sound, with ‘anu’ and ‘pati’. The root ‘su’, hearing, when in conjunction with ‘pati’ and ‘ā’, whatever is the subject of the previous object, that subject has the name “sampadāna”.¹⁴¹

As what? The Blessed One said this to the bhikkhus.

(Here) “bhikkhū” is the indirect object (akatthitakamma) and “etaṃ” is the direct object (kathitakamma). The subject of the previous object (“etaṃ”), “Bhagavā”, has the name “kattu” by the sutta “yo karoti sa kattā (§281). Thus whatever subject of the forme object, that (subject) has the name “sampadāna”.

As what? Those bhikkhus listened to the Blessed One. The bhikkhus listened to the Buddha.

That which is the subject of the previous object in conjunction with the root ‘ge’, making sound, when it has (the prefixes) ‘anu’ and ‘pati’, that (subject) has the name “sampadāna”.

As what? The bhikkhu makes the people listen to the Dhamma. The people cheer that bhikkhu; the people approve that bhikkhu.

That who says, that is “subject”, What is said is called “object”. That who accepts it, Should be understood as “sampadāna”.

In the meaning of announcing: Bhikkhus, I say to you. Great king, I say to you.

In the purpose of that: That robe should be put aside for the sake of fulfilling that which is deficient. For the sake of the Buddha, for the sake of the Dhamma, for the sake of the Saṃgha I give up (my) life.

In the meaning of ‘tuṃ’: The Buddha appears in the world out of compasion for the world, for the welfare, for the benefit and for the happiness of gods and humans. The Vinaya is established for the sake of the living in comfort of the bhikkhus.

In conjunction with (words that have) the meaning of ‘alaṃ’: ‘Alaṃ’ means worthy (arahati) and rejection (paṭikkhitta). The Buddha is worthy for me. The kingdom is worthy for me. The bhikkhu is worthy of the bowl. One wrestler is a match for another wrestler. In the meaning of rejection: Matter is nothing to me. I do not need silver and gold.

In not a living being and (showing) disrespect in conjunction with the root ‘mana’: I consider you as a log; I consider you as a rotten piece of wood.

Why it is said “anādare”? To prevent the use when there is no disrespect such as in “I consider you as gold”.

Why it is said “appāṇini”? To prevent the use when there is a living being such as in “I consider you an ass”.

In the object of (roots that have the) meaning of “going”: Gone to the village by foot; gone to the city by foot; a few go to heaven; by going to heaven; the Saṃgha should draw back to beginning. There is also the second (inflection). (The same examples.)

In the meaning of benediction: Let there be long life to your reverence; may there be good to you; may there be health to you. May you be free from disease; may there be happiness to you; you are welcome; may there be welfare to you; may there be benefit to you.

In conjunction with “sammuti”, consent: Except with the consent of the Saṃgha, it is not proper for a bhikkhu to stay away from the robe. It is good appointing me to see that Blessed One.

In conjunction with “bhiyya”, more: More than the measure.

In the meaning of the seventh (inflection): I declare that to you. Sakka manifested to that me.

By taking “attha” many examples are seen.

As what? I will give you a simile; I will preach you the Dhamma.

In the meaning of the root ‘sāra’, going or thinking: Let the Blessed One¹⁴² preach the Dhamma to the bhikkhus. For his living in comfort. It should be sent to him. Just as the Blessed One explained to us, in the same way, we will explain them. Is “āyoga” allowable to the monks? We want jewels. What¹⁴³ is the use of the Buddha to me? The benefit is the best for me. Venerable Sir, Mahāpajāpatigotamī has been very useful to the Blessed One. Bhikkhus, the mother and father are very helful to sons.

Also other examples in conjunction with the remaining words should be constructed by those who are clever with examples.

“Ca” is for dragging “vā” which has the meaning of an alternative (vikappana). Here the word “vā” is intended for dragging whatever words that are “sampadāna” examples that have not been shown by me.

As what? This Blessed One is the lord of the Saṃgha of bhikkhus. This king is the lord of the country. This householder is the lord of the field. This hunter is the lord of the forest. Sometimes also in the meaning of the second, third, fifth, sixth and seventh (inflection).

278. 320. Yo ‘dhāro tam okāsaṃ (572-3).

Yo ādhāro, taṃ okāsasaññaṃ hoti. Sv ādhāro catubbidho: byāpiko, opasilesiko, vesayiko sāmīpiko cā ti.

Tattha byāpiko tāva: Jalesu khīraṃ tiṭṭhati, tilesu telaṃ, ucchūsu raso.

Opasilesiko: Pariyaṅke rājā seti; āsane upaviṭṭho saṃgho.

Vesayiko: Bhūmīsu manussā caranti; antalikkhe vāyū vāyanti; ākāse sakuṇā pakkhandanti¹⁴⁴.

Sāmīpiko: Vane hatthino caranti; gaṅgāyaṃ ghoso tiṭṭhati; vaje gāvo duhanti; Sāvatthiyaṃ viharati Jetavane (A. i, 1; S. i, 1).

Okāsam icc’ anena kvattho? Okāse sattamī.

That which is a receptacle, that is “okāsa”.

That which is a receptacle, that has the name “okāsa”. The receptacle is fourfold: (1) pervading (byāpika), (2) close contact (opasilesika), (3) domain (vesayika) and (4) nearness (sāmīpika).

Here first is pervading (byāpika): Milk exists in water, oil exists in sesame,¹⁴⁵ juice exist in sugarcanes.

Close contact (opasilesika): The king lies down on the couch. The Saṃgha is seated on the seat.

Domain (vesayika): Humans walk on the earth; the wind blows in the sky; birds fly in the space.

Nearness (sāmīpika): Elephants roam near the forest; the village of cowherds is near the Ganges; they milk the cows near the pen; (the Blessed One) lives near Sāvatthī in the Jeta grove.

What is purpose of (saying) “okāsa”? For the use of name “okāsa” in the sutta “okāse sattamī” (§302).

279. 292. Yena vā kayirate taṃ karaṇaṃ (552).

Yena vā kayirate, yena vā passati, yena vā suṇāti, taṃ kārakaṃ karaṇasaññaṃ hoti.

Dattena vīhiṃ lunāti; vāsiyā kaṭṭhaṃ tacchati; pharasunā rukkhaṃ chindati; kudālena pathaviṃ¹⁴⁶ khaṇati; satthena kammaṃ karoti. Cakkhunā rūpaṃ passati (D. ii, 269); sotena saddaṃ suṇāti (D. ii, 269).

Karaṇam icc’ anena kvattho? Karaṇe tatiyā.

That by which he does, that is “karaṇa”.

By that he does, by that he sees, by that he hears, that case has the name “karaṇa”.

He cuts the paddy with the sickle; he chips timber with the adze; he cuts the tree with the hatchet; he digs the earth with the spade; he works with a knife; he sees forms with the eye; he hears a sound with the ear.

What is purpose of (saying) “karaṇa”? For the use of name “karaṇa” in the sutta “karaṇe tatiyā” (§286).

280. 285. Yaṃ karoti taṃ kammaṃ (551).

Yaṃ vā karoti, yaṃ vā passati, yaṃ vā suṇāti, taṃ kārakaṃ kammasaññaṃ hoti.

Chattaṃ karoti; ratthaṃ karoti; rūpaṃ passati (D. ii, 269); saddaṃ suṇāti (D. ii, 269); kaṇṭakaṃ maddati; visaṃ gilati.

Kammam icc’ anena kvattho? Kammatthe dutiyā.

He does that, that is “kamma”.

He does that, the sees that, he hears that, that case has the name “kamma”.

He makes an umbrella; he makes a chariot; he sees a form; he hears a sound; he steps on a thorn; he swallows poison.

What is the purpose of (saying) “kamma”? For the use of the name “kamma” in the sutta “kammatthe dutiyā” (§297).

281. 294. Yo karoti sa kattā (548).

Yo karoti, so kattusañño hoti.

Ahinā daṭṭho naro; garuḷena hato nāgo. Buddhena jito Māro; Upaguttena Māro bandho¹⁴⁷.

Kattu icc’ anena kvattho? Kattari ca.

That who does, he is “kattu”.

That who does, he has the name “kattu”.

The man is bitten by a snake; the serpent was killed by the garuḷa; Māra was defeated by the Buddha; Māra was bound by Upagutta.

What is the purpose of (saying) “kattu”? For the use of the name “kattu” in the sutta “kattari ca” (§288).

282. 295. Yo kāreti sa hetu (550).

Yo kattāraṃ kāreti, so hetusañño hoti, kattā ca.

So puriso taṃ purisaṃ kammaṃ kāreti; so puriso tena purisena kammaṃ kāreti; so puriso tassa purisassa kammaṃ kāreti. Evaṃ hāreti, pāṭheti, pāceti, dhāreti.

Hetu icc’ anena kvattho? Dhātūhi ṇe-ṇaya-ṇāpe-ṇāpayā kāritāni hetvatthe.

That who causes to do, he is “hetu”.

That who causes the doer to do, that (case) has the name “hetu” and “kattu”.

The man causes the man to do the work. (The object of the causative can also be in the third inflection, “tena purisena” and sixth inflection, “tassa purisassa”.) Thus with “hāreti”, cause to bring, “pāṭheti”, cause to read, “pāceti”, cause to cook, “dhāreti”, to hold.

What is the purpose of (saying) “hetu”? For the use of the name “hetu” in the sutta “Dhātūhi ṇe-ṇaya-ṇāpe-ṇāpayā kāritāni hetvatthe” (§438).

283. 316. Yassa vā pariggaho taṃ sāmī (575).¹⁴⁸

Yassa vā pariggaho, taṃ sāmīsaññaṃ hoti.

Tassa bhikhuno paṭivīso¹⁴⁹; bhikkhuno patto; tassa bhikkhuno cīvaraṃ; attano mukhaṃ.

Sāmī icc’ anena kvattho? Sāmismiṃ chaṭṭhī.

Possession of that, that is “sāmī”.

Possession of that, that has the name “sāmī”.

Portion of that bhikkhu; the bowl of the bhikkhu; the robe of that bhikkhu; mouth of oneself.

What is the purpose of (saying) “sāmī”? For the use of the name “sāmī” in the sutta “sāmismiṃ chaṭṭhī” (§301).

284. 283. Liṅgatthe paṭhamā (577).

Liṅgatthābhidhānamatte paṭhamāvibhatti hoti.

Puriso, purisā, eko, dve, ca, vā, he, ahe, re, are.

In the property of the stem there is the first (inflection).

In just denoting the property of the stem there is the first inflection.

Man, men, one, two, and, or, hey, oh, heigh, halloo.

285. 70. Ālapane ca (578).

Ālapanatthādhike liṅgathābhidhānamatte ca paṭhamāvibhatti hoti.

Bho purisa, bhavanto purisā; bho rāja, bhavanto rājāno; he sakhe, he sakhino.

Also in addressing.

When the meaning of addressing is extra on just denoting the property of the stem there also is the first inflection.

Oh man, oh men; oh king, oh kings; hey friend, hey friends.

286. 291. Karaṇe tatiyā (591).

Karaṇakārake tatiyāvibhatti hoti.

Agginā kuṭiṃ jhāpeti; manasā ce paduṭṭhena (Khu. i, 13); manasā ce pasannena (Khu. i, 13); kāyena kammaṃ karoti (M. ii, 77).

In the instrument there is the third (inflection).

In the instrumental case there is the third inflection.

He burns the cabin with fire; if with a corrupted mind; if with a pure mind; he does the work with the body.

287. 296. Sahādiyoge ca (592).

Sahādiyogatthe¹⁵⁰ ca tatiyāvibhatti hoti.

Sahā ‘pi Gaggena saṃgho uposathaṃ kareyya (Vin. iii, 166), vinā pi gaggena (Vin. iii, 166), mahatā bhikkhusaṃghena saddhiṃ (Vin. iii, 45; D. i, 1; ii, 81); sahassena samaṃ mitā (S. i, 18).

Also with “saha” and others.

Also in conjunction with (words) that have the meaning of “saha” and others¹⁵¹ there is the third inflection.

The Saṃgha should do the Uposatha with or without Gagga; together with the great Community of bhikkhus; measured evenly with one thousand.

288. 293. Kattari ca (594).

Kattari ca tatiyāvibhatti hoti.

Raññā hato poso; yakkhena dinno varo; ahinā daṭṭho naro.

Also in the subject.

Also in the subject there is the third inflection.

The man was killed by the king; a boon was given by the yakkha; the man was bitten by the snake.

289. 297. Hetvatthe ca (601).

Hetvatthe ca tatiyāvibhatti hoti.

Annena vasati; dhammena vasati; vijjāya vasati; sakkārena vasati.

Also in the meaning of cause.

In the meaning of cause there is also the third inflection.

He lives because of food; he lives because of the Dhamma (because he wants to study the Dhamma); he lives because of learning (because he wants to learn); he lives because of honor (because he expects honor).

290. 298. Sattamyatthe ca (602).

Sattamyatthe ca tatiyāvibhatti hoti.

Tena kālena (Khu. iii, 41), tena samayena (Vin. i, 1). (Yena kālena, yena samayena)¹⁵² tena kho pana samayena (Vin. i,7; iii, 1; D. ii, 76).

Also in the meaning of the seventh (inflection).

In the meaning of the seventh (inflection) there is also the third inflection.

At that time, in that occasion.

291. 299. Yen’ aṅgavikāroikāro (603).

Yena byādhimatā aṅgena aṅgino vikāro lakkhīyate, tattha tatiyāvibhatti hoti.

Akkhinā kāṇo; hatthena kuṇī; kāṇaṃ passati nettena; pādena khañjo; piṭṭhiyā khujjo.

Limb-deformation by that (part).

The deformation of the body is characterized by the part that is diseased, in that (part) there is the third inflection.

Blind by eye; cripple by hand; he sees a person that is blind by eye; lame by foot; humpbacked by back.

292. 300. Visesane ca (604).

Visesanatthe ca tatiyāvibhatti hoti.

Gottena (Khu. iii, 25) Gotamo nātho; suvaṇṇena abhirūpo; tapasā uttamo.

Also in qualifying.

In the meaning of qualifying there is also the third inflection.

The Lord Gotama by clan; handsome by golden color; excellent by ascetic practices.

293. 301. Sampadāne catutthī (605).

Sampadānakārake catutthīvibhatti hoti.

Buddhassa vā Dhammassa vā Saṃghassa vā dānaṃ deti; dātā hoti samaṇassa vā brāhmaṇassa vā (A. i, 524).

In the dative there is the fourth (inflection).

In the dative case there is the fourth inflection.

He gives a gift to the Buddha, Dhamma or Saṃgha; a giver to the monk or to the brahmin.

294. 305. Namoyogādīsv api ca (606).

Namoyogādīsv api ca catutthīvibhatti hoti.

Namo te Buddhavīr’ atthu (S. i, 48); sotthi pajānaṃ; namo karohi nāgassa (M. i, 196); svāgataṃ te mahārāja (Khu. v, 329; vi, 156, 331).

Also in conjunction with “namo”, homage, etc.

In conjunction with “namo”, homage, etc., there is also the fourth inflection.

Mighty Buddha, let there be honor to you; well being to the people; do homage to the Arahant (nāga); welcome to you great king.

295. 307. Apādāne pañcamī (607).

Apādānakārake pañcamīvibhatti hoti.

Pāpā cittaṃ nivāraye (Khu. i, 30); abbhā mutto va candimā (Khu. i, 39), bhayā muccati so naro.

In the ablative there is the fifth (inflection).

In the ablative case there is the fifth inflection.

One should restrain the mind from evil; like the moon that is freed from clouds; that man is freed from danger/fear.

296. 314. Kāraṇatthe ca (608).

Kāraṇatthe ca pañcamīvibhatti hoti.

Ananubodhā appaṭivedhā catunnaṃ ariyasaccānaṃ yathābhūtaṃ adassanā (D. ii, 77).

Also in the meaning of cause.

In the meaning of cause there is also the fifth inflection.

Because of not seeing, because of not penetrating; because of not knowing the Four Noble Truths according to reality.

297. 284. Kammatthe dutiyā (580).

Kammatthe dutiyāvibhatti hoti.

Gāvaṃ hanati; vīhayo lunāti; satthaṃ karoti; ghaṭaṃ karoti; rathaṃ karoti; dhammaṃ suṇāti (D. i, 93); Buddhaṃ pūjeti; vācaṃ bhāsati (D. ii, 13); taṇḍulaṃ pacati; coraṃ ghāteti.

In the meaning of object there is the second (inflection).

In the meaning of object there is the second inflection.

He kills the cow; he cuts the paddy; he makes a book (also knife); he makes a water-pot; he makes a chariot; he hears the Dhamma; he honors the Buddha; he says a word; he cooks the rice; he kills the thief.

298. 287. Kāladdhānam accantasaṃyoge (581).

Kāladdhānaṃ accantasaṃyoge dutiyāvibhatti hoti.

Māsaṃ maṃsodanaṃ bhuñjati; saradaṃ ramaṇīyā nadī; māsaṃ sajjhāyati. Yojanaṃ vanarāji; yojanaṃ dīgho pabbato; kosaṃ sajjhāyati.

Accantasaṃyoge ti kimatthaṃ? Saṃvacchare bhojanaṃ bhuñjati.

In constant conjunction of time and space.

When there is constant conjunction of time and space there is the second inflection.

He eats meat and rice for a month (everyday for one month); the river is beautiful during autumn; he recites for a month. The line of the forest is one yojana long; the mountain is one long; he recites for a kosa (one quarter of a yojana).

What is the purpose of (saying) “accantasaṃyoge”? To prevent the the use of second inflection in the example: “He eats food during the year.¹⁵³

299. 288. Kammappavacanīyayutte (582-586).

Kammappavacanīyayutte dutiyāvibhatti hoti.

Taṃ kho pana bhavantaṃ gotamaṃ evaṃ kalyāṇo kittissaddo abbhuggato (Vin. i, 1; iii, 45; D. i, 46, 83, 104; M. ii, 376). Pabbajitam anu pabbajiṃsu (D. ii, 25).

In connection with those that have indicated action (kammappavacanīya).

In connection with those that have indicated action there is the second inflection.

Thus the good reputation of that honorable Gotama goes up (spreads). They went forth following the example of the recluse (the Bodhisatta).

300. 286. Gati-buddhi-bhuja-paṭha-hara-kara-sayādīnaṃ kārite vārite vā (587).

Gati-buddhi-bhuja-paṭha-hara-kara-sayādinaṃ payoge kārite dutiyāvibhatti hoti vā.

Puriso purisaṃ (gāmaṃ) gāmayati, puriso purisena vā, puriso purisassa vā. Evaṃ bodhayati, bhojayati, pāṭhayati, hārayati, kārayati, sayāpayati. Evaṃ sabbattha kārite.

Or in the causative of ‘gati’, ‘buddhi’, ‘bhuja’, ‘paṭha’, ‘hara’, ‘kara’, ‘si’, etc.

In conjunction with the causative of ‘gati’, going, ‘buddhi’, knowing, ‘bhuja’, eating, ‘paṭha’, reciting, ‘hara’, bringing, ‘kara’, doing, ‘saya’, lying down, etc. there is the second inflection.

The man causes the man to go to the village. Also the object of the causative can be in third inflection (purisena) or in the sixth inflection (purisassa). Thus with “bodhayati”, he causes to know, “bhojayati”, he causes to eat, “pāṭhayati”, he causes to read; “hārayati”, he causes to carry; “kārayati”, he causes to do; “sayāpayati”, he causes to lie down. Thus everywhere in the causative.

301. 315. Sāmismiṃ chaṭṭhī (609).

Sāmismiṃ chaṭṭhīvibhatti hoti.

Tassa bhikkhuno paṭivīso; tassa bhikkhuno patto; tassa bhikkhuno cīvaraṃ; attano mukhaṃ.

In the possessor there is the sixth (inflection).

In the possessor there is the sixth inflection.

Portion of that bhikkhu; the bowl of the bhikkhu; the robe of that bhikkhu; mouth of oneself.

302. 319. Okāse sattamī (630).

Okāsakārake sattamīvibhatti hoti.

Gambhīre odakantike (Khu. i, 9); pāpasmiṃ ramati mano (Khu. i, 30); bhagavati brahmacariyaṃ vussati kulaputto (M. i, 208; ii, 93).

In the locative there is the seventh (inflection).

In the locative case there is the seventh inflection.

In the depth, in the bottom of water; the mind delights in evil; the young man practices the Holy Life in the Buddha.

303. 321. Sām’-issar’-ādhipati-dāyāda-sakkhī-patibhū-pasuta-kusalehi ca

(631).

Sāmī issara adhipati dāyāda sakkhī patibhū pasuta kusala icc’ etehi payoge chaṭṭhīvibhatti hoti, sattamī ca.

Goṇānaṃ sāmī, goṇesu sāmī; goṇānaṃ issaro, goṇesu issaro; goṇānaṃ adhipati, goṇesu adhipati; goṇānaṃ dāyādo, goṇesu dāyādo; goṇānaṃ sakkhī,

goṇesu sakkhī; goṇānaṃ patibhū, goṇesu patibhū; goṇānaṃ pasuto, goṇesu pasuto; goṇānaṃ kusalo, goṇesu kusalo.

Also with ‘sāmī’, owner, ‘issara’, lord, ‘adhipati’, master, ‘dāyāda’, inheritor, ‘sakkhī’, witness, ‘patibhū’, guarantor, ‘pasuta’, engaged in, ‘kusala’, skillful.

When in conjunction with ‘sāmī’, owner, ‘issara’, lord, ‘adhipati’, master, ‘dāyāda’, inheritor, ‘sakkhī’, witness, ‘patibhū’, guarantor, ‘pasuta’, engaged in, ‘kusala’, skillful, there is the sixth inflection and the seventh (inflection).

Owner of oxen; lord of oxen; master of oxen; inheritor of oxen; witness of oxen; guarantor (one who promises) of oxen; engaged in oxen; skillful in oxen.

304. 322. Niddhāraṇe ca (632).

Niddhāraṇatthe ca chaṭṭhīvibhatti hoti, sattamī ca.

Kaṇhā gāvīnaṃ sampannakhīratamā, kaṇhā gāvīsu sampannakhīratamā. Sāmā nārīnaṃ dassanīyatamā, sāmā nārīsu dassanīyatamā. Manussānaṃ khattiyo sūratamo, manussesu khattiyo sūratamo. Pathikānaṃ dhāvanto sīghatamo, pathikesu dhāvanto sīghatamo.

Also in taking out.

In the meaning of taking out (selecting) there is the sixth inflection and the seventh (inflection).

Among the cows, the black cow has the most milk. Among women, the one with golden complexion¹⁵⁴ is the most beautiful. Among humans, the khattiya is the bravest. Among travelers, the one who runs is the fastest.

305. 323. Anādare ca (633).

Anādare chaṭṭhīvibhatti hoti, sattamī ca.

Rudato dārakassa pabbaji, rudantasmiṃ dārake pabbaji.

Also in disregard.

In disregard there is the sixth inflection and the seventh inflection.

Despite the crying of the son, he went forth.¹⁵⁵

306. 289. Kvaci dutiyā chaṭṭhīnam atthe (588).

Chaṭṭhīnam atthe kvaci dutiyāvibhatti hoti.

Api ssu maṃ Aggivessana tisso upamā paṭibhaṃsu (M. i, 307).

Sometimes in the meaning of the sixth (inflection) there is the second (inflection).

Sometimes in the meaning of the sixth (inflection) there is the second inflection.

Indeed, Aggivessana, my three similes manifested.

307. 290. Tatiyā-sattamīnañ ca ( 589).

Tatiyā-sattamīnaṃ atthe ca kvaci dutiyāvibhatti hoti.

Sace maṃ samaṇo Gotamo ālapissati (S. i, 179); tvañ ca maṃ n’ ābhibhāsasi (Khu. vi, 359). Evaṃ tatiyatthe.

Pubbaṇhasamayaṃ nivāsetvā (Vin. i, 7; iii, 48; D. ii, 75; M. i, 118); ekaṃ samayaṃ Bhagavā (D. i, 1). Evaṃ sattamyatthe.

Also (in the meaning) of the third and seventh (inflection).

Also sometimes there is the second inflection in the meaning of the third and seventh (inflection).

If the monk Gotama will speak with me; and you will not talk with me. Thus in the meaning of the third inflection.

Having put on the lower robe in the morning time; on one occasion the Blessed One. Thus in the meaning of the seventh inflection.

308. 317. Chaṭṭhī ca (634).

Tatiyā-sattamīnaṃ atthe ca kvaci chaṭṭhīvibhatti hoti.

Kato me kalyāṇo, kataṃ me pāpaṃ. Evaṃ tatiyatthe.

Kusalā naccagītassa sikkhitā cāturitthiyo (Khu. vi, 156, 158); kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ (M. ii, 58). Evaṃ sattamyatthe.

Kvacī ti kimatthaṃ? Yo vo Ānanda mayā dhammo ca vinayo ca desito paññato (D. ii, 126-7. Piṭṭhesu passitabbaṃ). Ānando atthesu vicakkhaṇo.

Also the sixth (inflection).

Also sometimes there is the sixth inflection in the meaning of the third and seventh (inflection).

Well done by me; evil done by me. Thus in the meaning of the third (inflection).

Graceful women, clever and trained in dancing and singing; are you skillful in the the diferent parts of the chariot? Thus in the meaning of the seventh (inflection).

What is the purpose of saying “kvaci”, sometimes? To show exceptions to this rule such as in the following examples: Ānanda, the Dhamma and Vinaya preached and expounded by me. Ānanda is clever in meanings.

309. 318. Dutiyā-pañcamīnañ ca (640).

Dutiyā-pañcamīnañ ca atthe kvaci chaṭṭhīvibhatti hoti.

Tassa bhavanti vattāro (M. ii, 133-5); sahasā kammassa kattāro. Evaṃ dutiyatthe.

Assavanatā dhammassa parihāyanti (Vin. iii, 6; D. ii, 32, 40; M. i, 224; ii, 292; S. i, 139). Kinnu kho ahaṃ tassa sukhassa bhāyāmi (M. i, 313). Sabbe tasanti daṇḍassa (Khu. i, 32). Sabbe bhāyanti maccuno (Khu. i, 32). Bhīto catunnaṃ āsīvisānaṃ ghoravisānaṃ (S. ii, 381-2). Bhāyāmi ghoravisassa nāgassa. Evaṃ pañcamyatthe.

Also (in the meaning) of the second and fifth (inflection).

Also sometimes there is the sixth inflection in the meaning of the second and fifth (inflection).

They are sayers to him; suddenly doers of actions. Thus in the meaning of the second (inflection).

Because of not hearing they fall away from the Dhamma. Why should I be afraid from (of) happiness? All tremble from punishment. All fear from death. Afraid from the four dreadful, poisonous snakes. I am afraid from a dreaful and poisonous snake. Thus in the meaning of the fifth (inflection).

310. 324. Kamma-karaṇa-nimittatthesu sattamī (641).

Kamma-karaṇa-nimittatthesu sattamīvibhatti hoti.

Sundar’ āvuso ime ājīvakā bhikkhūsu abhivādenti (Vin. i, 313). Evaṃ kammatthe.

Hatthesu piṇḍāya caranti (Vin. iii, 125); pattesu piṇḍāya caranti; pathesu gacchanti. Evaṃ karaṇatthe.

Dīpi cammesu haññate (Khu. vi, 172); kuñjaro dantesu haññate (Khu. vi, 172). Evaṃ nimittatthe.

The seventh (inflection) in the meaning of object, instrument and cause.

There is the seventh inflection in the meaning of object (kamma), instrument (karaṇa) and cause (nimitta).

Friend, these good ascetics pay respect to the bhikkhus. Thus in the meaning of object.

They go for alms with hands; they go for alms with bowls; they go by roads. Thus in the meaning of the instrument.

The leopard is killed because of its skin; the elephant is killed because of its tusks. Thus in the meaning of cause.

311. 325. Sampadāne ca (642).

Sampadāne ca sattamīvibhatti hoti.

Saṃghe dinnaṃ mahapphalaṃ (Khu. ii, 49); saṃghe Gotami dehi (M. iii,¹⁵⁶ 296); saṃghe te dinne ahañ c’ eva pūjito bhavissāmi (M. iii, 296).

Also in the dative.

Also there is the seventh inflection in the dative.

What is given to the Saṃgha brings great fruit; Gotami, let you give it to the Saṃgha; if given to the Saṃgha by you, I will also be honored.

312. 326. Pañcamyatthe ca (643).

Pañcamyatthe ca sattamīvibhatti hoti.

Kadalīsu gaje rakkhanti.

Also in the meaning of the fifth (inflection).

Also there is the seventh inflection in the meaning of the fifth (inflection).

They keep the elephants away from the plantains.

313. 327. Kāla-bhāvesu ca (644).

Kāla-bhāvesu ca kattari payujjamāne sattamīvibhatti hoti.

Pubbaṇhasamaye gato; sāyanhasamaye¹⁵⁷ āgato. Bhikkhūsu bhojīyamānesu gato; (bhikkhūsu) bhuttesu āgato. Gosu duyhamānesu gato; (gosu) duddhāsu āgato.

Also in time and state.

When the agent is used in time (kāla) and state (bhāva), there is also the seventh inflection.¹⁵⁸

(He) went at the morning time; (he) came at the evening time. When the bhikkhus were being fed, (he) went; when the bhikkhus have eaten, (he) came. When the cows were being milked, (he) went; when the cows have been milked, (he) came.

314. 328. Upa-‘dhyādhik’-issaravacane (645).

Upa adhi icc’ etesaṃ payoge adhika-issaravacane sattamīvibhatti hoti.

Upa khāriyaṃ doṇo; upa nikkhe kahāpaṇaṃ. Adhi Brahmadatte Pañcālā, adhi naccesu Gotamī, adhi devesu Buddho.

There is the the seventh inflection in conjunciton with ‘upa’ and ‘adhi’ when they mean ‘adhika’, excess and ‘issara’, authority, superiority.

A doṇa in excess of a kāri (one plus one ); a kahāpaṇa nikkha. The Pañcālas are subjects of Brahmadatta; Gotamī is superior to the dancers; The Buddha is superior to the gods.

315. 329. Maṇḍit’-ussukkesu tatiyā (646).

Maṇḍita ussukka icc’ etesv atthesu tatiyāvibhatti hoti, sattamī ca.

Ñāṇena pasīdito, ñāṇasmiṃ vā pasīdito; ñāṇena ussukko, ñāṇasmiṃ vā ussukko Tathāgato vā tathāgatagotto vā.

There is the third inflection with ‘maṇḍita’, clear and ‘ussukka’, zeal.

In the meanings of “maṇḍita”, clear, and “ussuka”, zeal, energy, there is the third inflection and also the seventh (inflection).

Clear by understanding or clear in understanding; The Tathāgata or one belonging to his clan is energetic by understanding or energetic in understanding.

Iti nāma-kappe kāraka-kappo chaṭṭho kaṇḍo Kāraka-kappo niṭṭhito.

4-SAMĀSA-KAPPA 4-Compound Chapter

SATTAMA-KAṆḌA Seventh Section

[This chapter deals with the different types of compounds.]

4. Samāsakappa (Compound Chapter) (316–343)

316. 331. Nāmānaṃ samāso yuttattho (675).

Tesaṃ nāmānaṃ payujjamānapadatthānaṃ yo yuttattho, so samāsasañño hoti.

Kathinadussaṃ (Vin. iii, 352); āgantukabhattaṃ (Vin. iii, 460); jīvitindriyaṃ (Abhi. i, 20, 168); samaṇabrāhmaṇā (D. i, 6; M. i, 114-5); Sāriputtamoggallānā (Vin. iii, 50; M. ii, 119); brāhmaṇagahapatikā (A. i, 386; ii, 26).

Nāmānam iti kimatthaṃ? Devadatto pacati. Yaññadatto pacati.

Yuttattho ti kimatthaṃ? Bhaṭo rañño; putto Devadattassa.

Samāsa icc’ anena kvattho? Kvaci samāsantagatānam akāranto.

[Here “yuttattha” has two meanings: (1) connected meaning and (2) words that have their meaning connected.]

The connected meaning of nouns is (called) a compound (samāsa).

The connected meaning of those nouns that have connected words and meanings, that has the name compound (samāsa).

A cloth for Kathina; a meal for the guest; life faculty; monks and brahmins; Sāriputta and Moggallāna; brahmins and householders.

Why it is said “nāmānaṃ”? To prevent the formation of compounds with those which are not nouns such as in the following examples. Devadatta cooks. Yaññadatta cooks.

Why it is said “yuttattho”? To prevent the the formation of compounds when words are not connected in meaning such as in the following examples. Soldier of the king; son of Devadatta.

What is the purpose of saying “samāsa”? For the use of the name “samāsa” in the sutta “kvaci samāsantagatānam akāranto” (§337).

317. 332. Tesaṃ vibhattiyo lopā ca (676-7).

Tesaṃ yuttatthānaṃ samāsānaṃ vibhattiyo lopā ca honti.

Kathinadussaṃ (Vin. iii, 352); āgantukabhattaṃ (Vin. iii, 460).

Tesaṃgahaṇena samāsa-taddhit’-ākyāta-kitakānaṃ vibhatti-paccaya-pad’- akkhar’-āgamā ca lopā honti¹⁵⁹. Vāsiṭṭho (D. iii, 66; M. ii, 407); venateyyo (Khu. v, 204).

Caggahaṇam avadhāraṇatthaṃ. Pabhaṅkaro (Khu. i, 430); amantandado (S. i, 29); Medhaṅkaro (Khu. iv, 381); Dīpaṅkaro (Khu. iv, 323-381).

The infections of those are elided.

The inflections of those compounds that have connected meaning are elided.

A cloth for Kathina; a meal for the guest.

By taking “tesaṃ”, the inflections (vibhatti), suffixes (paccaya), words (pada), syllables (akkhara) and insertions (āgama) of compounds (samāsa), secondary derivatives (taddhita), verbs (ākyāta), and primary derivatives (kitaka) are also to be elided. Vāsiṭṭho; venateyyo.¹⁶⁰

Taking “ca” is for the purpose of restriction. Maker of light (sun); giver of the Deathless; Medhaṅkaro; Dīpaṅkaro.

318. 333. Pakati c’ assa sarantassa (693).

Luttāsu vibhattīsu assa sarantassa liṅgassa pakatirūpāni honti.

Cakkhusotaṃ (Khu. i, 211); mukhanāsikaṃ; rājaputto (Khu. iii, 205); rājapuriso (A. i, 170).

There is the original form of those that end in a vowel.

When the inflections are elided of those stems that end in a vowel, there are the original forms.

Eye and ear; mouth and nose; son of the king; man of the king.

319. 330. Upasagga-nipātapubbako abyayībhāvo (696).

Upassagga-nipātapubbako samāso abyayībhāvasañño hoti.

Nagarassa samīpe pavattati kathā iti upanagaraṃ; darathānaṃ abhāvo niddarathaṃ; makasānaṃ¹⁶¹ abhāvo nimmakasaṃ; vuḍḍhānaṃ paṭipāṭi

yathāvuḍḍhaṃ (VinA. i, 10); ye ye vuḍḍhā vā yathāvuḍḍhaṃ (VinA. i, 10); jīvassa yattako paricchedo yāvajīvaṃ (Vin. i, 27; iii, 63); cittam adhikicca pavattanti te dhammā ti adhicittaṃ (Vin. iii, 278; A. i, 232); pabbatassa tiro tiropabbataṃ (D. i, 73; M. i, 41; A. i, 170); sotassa pati pavattati nāvā iti patisotaṃ; pāsādassa anto antopāsādaṃ.

Abyayībhāvam icc’ anena kvattho? Aṃvibhattīnam akārantā abyayībhāvā.

That which has a prefix or a particle in front is an adverbial compound (abyayībhāva).¹⁶²

The compound that has a prefix or a particle in front has the name “adverbial compound”.

“Upanagaraṃ”, the talk that arises near the city is called; “niddarathaṃ”, absence of distress; “nimmakasaṃ”, absence of mosquitoes; “yathāvuḍḍhaṃ”, following the order of the older ones (according to seniority); “yāvajīvaṃ”, as far as life goes; “adhicittaṃ”, those states that exists referring to the mind; “tiropabbataṃ”, across the mountain; “patisotaṃ”, the ship that goes against the current; “antopāsādaṃ”, inside the mansion.

What is the purpose of (saying) “abyayībhāva”? For the use of the name “ abyayībhāva” in the sutta “aṃvibhattīnam akārantā abyayībhāvā” (§341),

320. 335. So napuṃsakaliṅgo (698).

So abyayībhāvasamāso napuṃsakaliṅgo ’va daṭṭhabbo.

Kumārīsu adhikicca pavattati kathā iti adhikumāri; vadhuyā samīpe pavattati kathā iti upavadhu; gaṅgāya samīpe pavattati kathā iti upagaṅgaṃ; maṇikāya samīpe pavattati kathā iti upamaṇikaṃ.

It has the neuter gender.

That adverbial compound should be regarded as (belonging) to the neuter gender.

“Adhikumāri”, talk that arises referring to maidens; “upavadhu”, talk that arises near the daugther-in-law; “upagaṅgaṃ”, talk that arises near the Ganges; “upamaṇikaṃ”, talk that arises near the big vessel.

321. 349. Diguss’ ekattaṃ (699).

Digussa samāsassa ekattaṃ hoti, napuṃsakaliṅgattañ ca.

Tayo lokā tilokaṃ; tayo daṇḍā tidaṇḍaṃ; tīṇi nayanāni tinayanaṃ; tayo siṅgā tisiṅgaṃ. Catasso disā catuddisaṃ (D. i, 243); pañca indriyāni pañcindriyaṃ (A. i, 468).

There is the state of one of a numerical compound (digu).

There is the state of one (singular) of a numerical compound (digu) and the state of the neuter gender.

“Tilokaṃ”, the three worlds; “tidaṇḍaṃ”, three sticks; “tinayanaṃ”, three eyes; “tisiṅgaṃ”, three horns; “catuddisaṃ”, four directions; “pañcindriyaṃ”, five faculties.

322. 359. Tathā dvande pāṇitūriyayoggasenaṅga-khuddajantuka-

vividhaviruddha-visabhāgatthādīnañ ca (700).

Tathā dvande samāse pāṇitūriyayoggasenaṅga-khuddajantuka- vividhaviruddha-visabhāgattha icc’ evamādīnaṃ ekattaṃ hoti, napuṃsakaliṅgattañ ca.

Taṃ yathā? Cakkhu ca sotañ ca cakkhusotaṃ (Khu. i, 211); mukhañ ca nāsikā ca mukhanāsikaṃ; chavi ca maṃsañ ca lohitañ ca chavimaṃsalohitaṃ. Evaṃ pāṇyaṅgatthe.

Saṅkho ca paṇavo ca saṅkhapaṇavaṃ (D. i, 75); gītañ ca vāditañ ca gītavāditaṃ (D. i, 5); daddari ca ḍiṇḍimo ca daddariḍiṇḍaṃ¹⁶³. Evaṃ tūriyaṅgatthe.

Phālo ca pācanañ ca phālapācanaṃ (S. i, 175; Khu. i, 291; SuttanipataA. 132)¹⁶⁴; yugañ ca naṅgalañ ca yuganaṅgalaṃ (S. i, 175; Khu. i, 291; SuttanipataA. 132)¹⁶⁵. Evaṃ yoggaṅgatthe.

Asi ca cammañ ca asicammaṃ (M. i, 121; A. ii, 82); dhanu ca kalāpo ca dhanukalāpaṃ (M. i, 121; A. ii, 82); hatthī ca asso ca hatthi-assaṃ; ratho ca pattiko ca rathapattikaṃ. Evaṃ senaṅgatthe.

Paṃsā ca makasā ca ḍaṃsamakasaṃ (M. i, 12); kuntho ca kipilliko ca kunthakipillikaṃ (Vin. iii, 134); kīṭo ca sarīsapo ca kīṭasarīsapaṃ. Evaṃ khuddajantukatthe.

Ahi ca nakulo ca ahinakulaṃ (DhA. i, 32); biḷāro ca mūsiko ca biḷāramūsikaṃ; kāko ca ulūko ca kākolūkaṃ (DhA. i, 32). Evaṃ vividhaviruddhatthe.

Sīlañ ca paññāṇañ ca sīlapaññāṇaṃ (A. ii, 26); samatho ca vipassanā ca samathavipassanaṃ (AbhA. i, 240); vijjā ca caraṇañ ca vijjācaraṇaṃ (A. ii, 2). Evaṃ visabhāgatthe.

Ādiggahaṇaṃ kimatthaṃ? Dāsī ca dāso ca dāsidāsaṃ (D. i, 5; M. ii, 366; Khu. vii, 37); itthī ca pumā ca itthipumaṃ; patto ca cīvarañ ca pattacīvaraṃ (Vin. i, 11; iii, 130); chattañ ca upāhanā ca chattupāhanaṃ (Vin. ii, 451; DhA. i, 241); tikañ ca catukkañ ca tikacatukkaṃ; veno ca rathakāro ca venarathakāraṃ; sākuṇiko ca māgaviko ca sākuṇikamāgavikaṃ; dīgho ca majjhimo ca dīghamajjhimaṃ icc’ evamādi.

Likewise, in a copulative compound (dvanda) there is also (singular and neuter gender) of parts of beings (pāṇi-aṅga), musical instruments (tūriya- aṅga), parts of a vehicle (yogga-aṅga), parts of an army (senaṅga), small creatures (khuddajantuka), different enemies (vividhaviruddha), opposite meaning (visabhāgattha), etc. (ādi).

Likewise, in a copulative compound there is singular and neuter gender of parts of beings, musical instruments, parts of a vehicle, parts of an army, small creatures, different enemies, opposite meaning.

As what? “Cakkhusotaṃ”, eye and ear; “mukhanāsikhaṃ”, mouth and nose; “chavimaṃsalohitaṃ”, skin, flesh and blood. Thus in the meaning of parts of beings.

“Saṅkhapaṇavaṃ”, conch and small drum; “gītavāditaṃ”, singing and playing; “daddariḍiṇḍaṃ”, drums. Thus in the meaning of musical¹⁶⁶ instruments.

“Phālapācanaṃ”, ploughshare and goad; “yuganaṅgalaṃ”, yoke and plough. Thus in the meaning of parts of a vehicle.

“Asicammaṃ”, sword and shield; “dhanukalāpaṃ”, bow and case of arrows; “hatthi-assaṃ”, elephant and horse; “rathapattikaṃ”, chariot and soldier. Thus in the meaning of parts of an army.

“Daṃsamakasaṃ”, fly and mosquito; “kunthakipillikaṃ”, ant and white ant; “kīṭasarīsapaṃ”, moth and snake. Thus in the meaning of small creatures.

“Ahinakulaṃ”, snake and mongoose; “biḷāramūsikaṃ”, cat and mouse; “kākolūkaṃ”, crow and owl. Thus in the meaning of different enemies.

“Sīlapaññāṇaṃ”, virtue and wisdom; “samathavipassanaṃ”, tranquility and insight; “vijjācaraṇaṃ”, vision and conduct. Thus in the meaning of opposites.

What is the purpose of taking “ādi”? To include the following: “Dāsidāsaṃ”, male and female slave; “itthipumaṃ”, female and male; “pattacīvaraṃ”, bowl and robe; “chattupāhanaṃ”, umbrella and sandals; “tikacatukkhaṃ”, triad and quartet; “venarathakāraṃ”, bambu weaver and shoemaker; “sākuṇikamāgavikaṃ”, fowler and hunter; “dīghamajjhimaṃ”, long and middle.

323. 360. Vibhāsā rukkha-tiṇa-pasu-dhana-dhañña-janapadādīnañ ca (701).

Rukkha tiṇa pasu dhana dhañña janapada icc’ evamādīnaṃ vibhāsā ekattaṃ hoti, napuṃsakaliṅgattañ ca dvande samāse.

Assattho ca kapītano¹⁶⁷ ca assatthakapītanaṃ, assatthakapītanā vā. Usīrañ ca bīraṇañ ca usīrabīraṇaṃ, usīrabīraṇā vā. Ajo ca eḷako ca ajeḷakaṃ, ajeḷakā (D. i, 5; M. i, 217; A. i, 351) vā. Hiraññañ ca suvaṇṇañ ca hiraññasuvaṇṇaṃ (D. i, 108; M. ii, 258), hiraññasuvaṇṇā vā. Sāli ca yavo ca sāliyavaṃ, sāliyavā vā. Kāsī ca Kosalā ca Kāsikosalaṃ, Kāsikosalā va.

Ādiggahaṇaṃ kimatthaṃ? Sāvajjañ ca anavajjañ ca sāvajjānavajjaṃ (A. i, 126), sāvajjānavajjā vā. Hīnañ ca paṇītañ ca hīnapaṇītaṃ (A. i, 126), hīnapaṇītā vā. Kaṇho ca sukko ca kaṇhasukkaṃ (A. i, 553), kaṇhasukkā vā.

Optionally also “rukkha”, tree, “tiṇa”, grass, “pasu”, beast, “dhana”, wealth, “dhañña”, grain, “janapada”, district, etc.

In a copulative compound, (the words) “rukkha”, tree, “tiṇa”, grass, “pasu”, beast, “dhana”, wealth, “dhañña”, grain, “janapada”, district, etc., optionally are singular and neuter.

“Assattha-kapītanaṃ” or “assattha-kapītanā”, banyan tree and wood-apple. “Usīra-bīraṇaṃ” or “usīra-bīraṇā”, fragrant root and grass. “Ajeḷakaṃ” or¹⁶⁸ “ajeḷakā”, goat and wild goat. “Hirañña-suvaṇṇaṃ or “hirañña-suvaṇṇā”, silver and gold. “Sāli-yavaṃ” or “sāli-yavā”, rice and barley. “Kāsi-kosalaṃ” or “Kāsi-kosalā”, Kāsī and Kosalā.

What is the purpose of taking “ādi”? To allow the application of this rule in other cases. “Sāvajjānavajjaṃ” or “sāvajjānavajjā”, faulty and faultless. “Hīna-paṇītaṃ” or “hīna-paṇītā”, low and excellent. “Kaṇha-sukkaṃ” or “kaṇha-sukkā”, black and white.

324. 339. Dvipade tulyādhikaraṇe kammadhārayo (702).

Dve padāni tulyādhikaraṇāni yadā samasyante, tadā so samāso kammadhārayasañño hoti.

Mahanto ca so puriso cā ti mahāpuriso (A. i, 346; Khu. i, 64); kaṇho ca so sappo cā ti kaṇhasappo (Vin. i, 24); nīlañ ca taṃ uppalañ cā ti nīluppalaṃ; lohitañ ca taṃ candanañ cā ti lohitacandanaṃ; brāhmaṇī ca sā dārikā cā ti brāhmaṇadārikā; khattiyā ca sā kaññā cā ti khattiyakaññā (M. i, 122; A. i, 526).

Kammadhāraya icc’ anena kvattho? Kammadhārayasaññe ca.

When two words referring to the same thing (are compounded), there is an adjectival compound (kammadhāraya).

When two words referring to the same thing are compounded, this compound has the name “adjectival compound”.

“Mahāpuriso”, great man; “kaṇha-sappo”, black snake (cobra); “nīluppalaṃ”, blue lily; “lohita-candanaṃ”, red sandal; “brāhmaṇa-dārikā”, brahmin girl; “khattiya-kaññā”, Khattiya girl.

Why it is said “kammadhāraya”? For the use of the name “ kammadhāraya” in the sutta “kammadhārayasaññe” (§332).

325. 348. Saṅkhyāpubbo digu (703).

Saṅkhyāpubbo kammadhārayasamāso digusañño hoti.

Tīṇi malāni timalaṃ; tīṇi phalāni tiphalaṃ; tayo lokā tilokaṃ; tayo daṇḍā tidaṇḍaṃ; catasso disā catuddisaṃ (D. i, 234); pañca indriyāni pañcindriyaṃ (A. i, 468); satta Godāvariyo sattagodāvaraṃ.

Digu icc’ anena kvattho? Diguss’ ekattaṃ.

(The adjectival compound) that has a numeral as its first member is a numerical compound (digu).

The adjectival compound that has a numeral as the first member has the name “numerical compound”.

“Timalaṃ”, three impurities; “tiphalaṃ”, three fruits; “tilokaṃ”, three worlds; “tidaṇḍaṃ”, three sticks; “catuddisaṃ”, four directions; “pañcindriyaṃ”, five faculties; “sattagodāvaraṃ”, seven Godāvarī rivers.

What is the purpose of (saying) “digu”? For the use of the name “digu” in the sutta “diguss’ ekattaṃ” (§321).

326. 341. Ubhe tappurisā (707).

Ubhe digukammadhārayasamāsā tappurisasaññā honti.

Na brāhmaṇo abrāhmaṇo (D. iii, 67); na vasalo avasalo; na bhikkhu abhikkhu (Vin. ii, 412); na pañcavassaṃ apañcavassaṃ; na pañcapūlī apañcapūlī; na sattagodāvaraṃ asattagodāvaraṃ; na dasagavaṃ adasagavaṃ; na pañcagavaṃ apañcagavaṃ.

Tappurisa icc’ anena kvattho? Attaṃ n’ assa tappurise.

Both are determinative compounds (tappurisa).

Both, the numerical compound and adjectival compounds, are called determinative compounds.

“Abrāhmaṇo”, not a brahmin; “avasalo”, not an outcast; “abhikkhu”, not a bhikkhu; “apañcavassaṃ”, not five rains; “apañcapūlī”, not five packages; “asattagodāvaraṃ”, not seven Godāvarī rivers; “adasagavaṃ”, not ten cows; “apañcagavaṃ”, not five cows.

Why it is said “tappurisa”? In a dependent determinative compound there is “a” of “na”.¹⁶⁹

327. 351. Amādayo parapadebhi (704).

Tā amādayo nāmehi parapadebhi yadā samasyante, tadā so samāso tappurisasañño hoti.

Bhūmiṃ gato bhūmigato (M. ii, 258; S. i, 102); sabbarattiṃ sobhaṇo sabbarattisobhaṇo; apāyaṃ gato apāyagato; issarena kataṃ issarakataṃ; sallena viddho sallaviddho (M. ii, 92; Khu. vii, 4); kathinassa dussaṃ kathinadussaṃ (Vin. iii, 352); āgantukassa bhattaṃ āgantukabhattaṃ (Vin. iii, 406); methunā apeto methunāpeto; corā bhayaṃ corabhayaṃ; rañño putto rājaputto (D. i, 49; Khu. iii, 205); Dhaññānaṃ rāsi dhaññarāsi; rūpe saññā rūpasaññā (A. iii, 211); saṃsāre dukkhaṃ saṃsāradukkhaṃ.

“Aṃ”, etc. with the following nouns.

When the (inflections) “aṃ”, etc., are compounded with the following nouns, that compound has the name “determinative compound” (tappurisa).

“Bhūmigato”, gone to the earth; “sabbarattisobhaṇo”, beautiful for the whole night; “apāyagato”, gone to hell; “issarakataṃ”, made by the creator; “sallaviddho”, pierced by an arrow; “kathinadussaṃ”, a cloth for Kathina “āgantukabhattaṃ”, a meal for the guest; “methunāpeto”, one who refrains from sexual intercourse; “corabhayaṃ”, fear/danger from thieves; “rājaputto”, son of the king; “dhaññarāsi”, a heap of grain; “rūpasaññā”, perception in form; “saṃsāradukkhaṃ”, the suffering in the round of rebirths.

328. 352. Aññapadatthesu bahubbīhi (708).

Aññesaṃ padānaṃ atthesu dve nāmāni, bahūni nāmāni yadā samasyante, tadā so samāso bahubbīhisañño hoti.

Āgatā samaṇā imaṃ saṃghārāmaṃ so ‘yaṃ āgatasamaṇo, saṃghārāmo. Jitāni indriyāni anena samaṇena so ‘yaṃ jitindriyo (VimānaA. 262), samaṇo. Dinno suṅkho yassa rañño so ‘yaṃ dinnasuṅkho, rājā. Niggatā janā asmā gāmā so ‘yaṃ niggatajano, gāmo. Chinno hattho yassa purisassa so ‘yaṃ chinnahattho, puriso. Sampannāni sassāni yasmiṃ janapade so ‘yaṃ sampannasasso, janapado.

Nigrodhassa parimaṇḍalo nigrodhaparimaṇḍalo, nigrodhaparimaṇḍalo iva parimaṇḍalo yo rājakumāro so ‘yaṃ nigrodhaparimaṇḍalo. Atha vā nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa so ‘yaṃ nigrodhaparimaṇḍalo (D. ii, 15; DA. ii, 40; D. iii, 118), rājakumāro.

Cakkhuno bhūto cakkhubhūto, cakkhubhūto iva bhūto yo Bhagavā so ‘yaṃ cakkhubhūto (M. i, 157; MA. i, 380), Bhagavā.

Suvaṇṇassa vaṇṇo suvaṇṇavaṇṇo, suvaṇṇavaṇṇo viya vaṇṇo yassa Bhagavato so ‘yaṃ suvaṇṇavaṇṇo (D. ii, 15; DA. ii, 38; JA. i, 79), Bhagavā.

Brahmuno saro brahmassaro, brahmassaro viya saro yassa Bhagavato so ‘yaṃ brahmassaro (D. ii, 16; DA. ii, 42), Bhagavā.

Sayaṃ-patita-paṇṇa-puppha-phala-vāyu-toy’-āhārā ti¹⁷⁰ paṇṇañ ca pupphañ ca phalañ ca paṇṇapupphaphalāni, sayam eva patitāni sayaṃpatitāni, sayaṃpatitāni ca tāni paṇṇapupphaphalāni ceti sayaṃpatitapaṇṇapupphaphalāni, vāyu ca toyañ ca vāyutoyāni, sayaṃpatitapaṇṇapupphaphalāni ca vāyutoyāni ca, sayaṃpatitapaṇṇa- pupphaphalavāyutoyāni, sayaṃpatitapaṇṇapupphaphalavāyutoyāni āhārā yesaṃ te sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā, isayo. Yam ettha vattabbaṃ, taṃ heṭṭhā vuttam eva. Ayaṃ pana dvanda-kammadhāraya- gabbho tulyādhikaraṇabahubbīhi.

Atha vā: Sayaṃpatitapaṇṇapupphaphalavāyutoyehi āhārā yesaṃ te sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Nānā-duma-patita-puppha-vāsita-sānū ti nānā pakārā dumā nānādumā, nānā- dumehi patitāni nānādumapatitāni, nānādumapatitāni ca tāni pupphāni ceti nānādumapatitapupphāni, nānādumapatitapupphehi vāsitā nānādumapatita- pupphavāsitā, nānādumapatitapupphavāsitā sānū yassa pabbatarājassa so ‘yaṃ nānādumapatitapupphavāsitasānu, pabbatarājā. Ayaṃ pana kammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Vāsitā sānū vāsitasānu; sāpekkhatte sati pi gamakattā¹⁷¹ samāso.¹⁷² Nānādumapatitapupphehi vāsitasānū yassa pabbatarājassa so ‘yaṃ nānāduma- patitapupphavāsitasānu, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Byālamb’-ambu-dhara-bindu-cumbita-kūṭo ti ambuṃ dhāretī ti ambudharo, ko so? Pajjunno. Vividhā ālambo byālambo, byālambo ca so ambudharo cā ti byālambambudharo, byālambambudharassa bindū byālambambudharabindū, byālambambudharabindūhi cumbito byālambambudharabinducumbito, byālambambudharabinducumbito kūṭo yasssa pabbatarājassa so ‘yaṃ byālambambudharabinducumbikakūṭo. Ayaṃ pana kammadhāraya- tappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Cumbito kūṭo cumbitakūṭo, sāpekkhatte sati pi gamakattā samāso. Byālambambudharabindūhi cumbitakūṭo yassa pabbatarājassa so ‘yaṃ byālambambudharabinducumbitakūṭo. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Amita-bala-parakkama-jutī ti na mitā amitā, balañ ca parakkamo ca juti ca balaparakkamajutiyo, amitā balaparakkamajutiyo yassa so ‘yaṃ amitabalaparakkamajuti. Ayaṃ pana kammadhāraya-dvandagabbho tulyādhikaraṇabahubbīhi.

Pīṇor’-akkh’-aṃsa-bāhū ti uro ca akkhañ ca aṃso ca bāhu ca urakkhaṃsabāhavo, pīṇā urakkhaṃsabāhavo yassa Bhagavato so ‘yaṃ pīṇorakkhaṃsabāhu. Ayaṃ pana dvandagabbho tulyādhikaraṇabahubbīhi.

Pīṇa-gaṇḍa-vadana-than’-ūru-jaghanā ti gaṇḍo ca vadanañ ca thano ca ūru ca jaghanañ ca gaṇḍavadanathanūrujaghanā, pīṇā gaṇḍavadanathanūrujaghanā yassā sā ‘yaṃ pīṇagaṇḍavadanathanūrujaghanā. Ayam pi dvandagabbho tulyādhikaraṇabahubbīhi.

Pavara-surāsura-garuḍa-manuja-bhujaga-gandhabba-makuṭa-kūṭa-cumbita- sela-saṃghaṭṭita-caraṇo ti surā ca asurā ca garuḍā ca manujā ca bhujagā ca gandhabbā ca surāsuragaruḍamanujabhujagagandhabbā, pavarā ca te surāsuragaruḍamanujabhujagagandhabbā ceti pavarasurāsuragaruḍamanujabhujagagandhabbā, pavarasurāsuragaruḍamanujabhujagagandhabbānaṃ makuṭāni pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭāni, pavarasurāsura- garuḍamanujabhujagagandhabbamakuṭānaṃ kūṭāni pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭāni, pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭesu cumbitā pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā, pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā ca te selā cā ti pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭakūṭa- cumbitaselā, pavarasurāsuragaruḍamanujabhujagandhabbamakūṭacumbitaselehi saṃghaṭṭitā pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbita- selasaṃghaṭṭitā, pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭa- cumbitaselasaṃghaṭṭitā caraṇā yassa tathāgatassa so ‘yaṃ pavarasurāsuragaruḍa- manujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo, tathāgato. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Saṃghaṭṭitā caraṇā saṃghaṭṭitacaraṇā, sāpekkhatte sati pi gamakattā samāso.

Pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselehi saṃghaṭṭitacaraṇā yassa tathāgatassa so ‘yaṃ pavarasurāsuragaruḍamanuja- bhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Catuddiso ti catasso disā yassa so ‘yaṃ catuddiso (A. ii, 119; Khu. i, 286), Bhagavā.

Pañcakkhū ti pañca cakkhūni yassa tathāgatassa so ‘yaṃ pañcacakkhu, Tathāgato.

Dasabalo ti dasa balāni yassa so ‘yaṃ dasabalo (Khu. iii, 373), Bhagavā.

Anantañāṇo ti n’ assa anto anantaṃ, anantaṃ ñāṇaṃ yassa tathāgatassa so ‘yaṃ anantañāṇo (Khi. iii, 373), Tathāgato.

Amita-ghana-sarīro ti na mitaṃ amitaṃ, ghanaṃ eva sarīraṃ ghanasarīraṃ, amitaṃ ghanasarīraṃ yassa tathāgatassa so ‘yaṃ amitaghanasarīro, Tathāgato.

Amita-bala-parakkama-patto ti na mitā amitā, balañ ca parakkamo ca balaparakkamā, amitā eva balaparakkamā amitabalaparakkamā, amitabalaparakkamā pattā yena so’ yaṃ amitabalaparakkamapatto, Bhagavā. Ayaṃ pana kammadhārayadvandagabbho tulyādhikaraṇabahubbīhi.

Matta-bhamara-gaṇa-cumbita-vikasita-puppha-valli-nāgarukkhopasobhita- kandaro ti mattā eva bhamarā mattabhamarā, mattabhamarānaṃ gaṇā matta- bhamaragaṇā, mattabhamaragaṇehi cumbitāni mattabhamaragaṇacumbitāni, vikasitāni eva pupphāni vikasitapupphāni, mattabhamaragaṇacumbitāni vikasitapupphāni yesaṃ te ti mattabhamaragaṇacumbitavikasitapupphā, valli ca nāgarukkho ca vallināgarukkhā, mattabhamaragaṇacumbitavikasitapupphā ca te vallināgarukkhā ceti mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā, mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitāni mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni, mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni kandarāni yassa pabbatarājassa so ‘yaṃ mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro, pabbatarājā. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Upasobhitāni kandarāni upasobhitakandarāni, sāpekkhatte sati pi gamakattā samāso. Mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi upasobhitakandarāni yassa pabbatarājassa so ‘yaṃ

mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Nānā-rukkha-tiṇa-patita-pupphopasobhita-kandaro ti rukkho ca tiṇañ ca rukkhatiṇāni, nānā pakārāni eva rukkhatiṇāni nānārukkhatiṇāni, nānārukkhatiṇehi patitāni nānārukkhatiṇapatitāni, nānārukkhatiṇapatitāni ca tāni pupphāni ceti nānārukkhatiṇapatitapupphāni, nānārukkhatiṇapatitapupphehi upasobhitāni nānārukkhatiṇapatitapupphopasobhitāni, nānārukkhatiṇapatitapupphopasobhitāni kandarāni yassa pabbatarājassa so ‘yaṃ nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā. Ayaṃ pana dvandakammadhārayatappurisagabbho tulyādhikaraṇabahubbīhi.

Atha vā: Upasobhitāni eva kandarāni upasobhitakandarāni (sāpekkhatte sati pi gamakattā samāso). Nānārukkhatiṇapatitapupphehi upasobhitakandarāni yassa pabbatarājassa so ‘yaṃ nānārukkhatiṇapatitapupphopasobhitakandaro, pabbatarājā. Ayaṃ pana bhinnādhikaraṇabahubbīhi.

Nānā-musala-phāla-pabbata-taru-kaliṅgara-sara-dhanu-gad’-āsi-tomara-hatthā ti musalo ca phālo ca pabbato ca taru ca kaliṅgaro ca saro ca dhanu ca gadā ca asi ca tomaro ca musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā, nānā pakārā eva musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā, nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā hatthesu yesaṃ te nānāmusalaphālapabbatatarukaliṅgarasaradhanugadāsitomarahatthā. Ayaṃ pana dvandakammadhārayagabbho bhinnādhikaraṇabahubbīhi.

Bahubbīhi icc’ anena kvattho? Bahubbīhimhi ca.

In the meaning of other words there is a relative compound (bahubbīhi).

When two nouns or many nouns are compounded in the meaning of other words,¹⁷³ then that compound is called a relative compound.

“Āgatā samaṇā imaṃ saṃghārāmaṃ so ’yam āgatasamaṇo, saṃghārāmo”. The monks (samaṇā) came (āgatā) to this monsatery of the Saṃgha (imaṃ saṃghārāmaṃ), that is (called) (so ayaṃ) (where) the monks come (āgatasamaṇo), the monastery of a Saṃgha (is what is meant).

“Jitāni indriyāni anena samaṇena so ‘yaṃ jitindriyo, samaṇo”. The faculties (indriyāni) are subdued (jitāni) by this monk (anena samaṇena), he is (called) (so ayaṃ) (a person) whose faculties are subdued (jitindriyo), a monk (is what is meant).

“Dinno suṅkho yassa rañño so ‘yaṃ dinnasuṅkho, rājā”. Tax (suṅkho) is given (dinno) to this king (yassa rañño), he is (called) (so ayaṃ) (a person) to whom tax is given (dinnasuṅkho), a king (is what is meant).

“Niggatā janā asmā gāmā so ‘yaṃ niggatajano, gāmo”. People (janā) went out (niggatā) from this village (asmā gāmā), that is (called) (so ayaṃ) (a place) from which people went out (niggatajano), a village (is what is meant).

“Chinno hattho yassa purisassa so ‘yaṃ chinnahattho, puriso”. The hand (hattho) is cut out (chinno) of this man (yassa purisassa), he is (called) (so ayaṃ) (a person) whose hand has been cut out (chinnahattho), a man (is what is meant).

“Sampannāni sassāni yasmiṃ janapade so ‘yaṃ sampannasasso, janapado”. Grains (sassāni) are abundant (sampannāni) in this district (yasmiṃ janapade), that is (called) (so ayaṃ), (a place where) grains are abundant (sampannasasso), a district (is what is meant).

“Nigrodhassa parimaṇḍalo nigrodhaparimaṇḍalo, nigrodhaparimaṇḍalo iva parimaṇḍalo yo rājakumāro so ‘yaṃ nigrodhaparimaṇḍalo.” The circumference (parimaṇḍalo) of the Banyan tree (nigrodhassa) (is called) Banyan tree circumference (nigrodhaparimaṇḍalo). That prince (yo rājakumāro) circumference (parimaṇḍalo) is like (iva) the Banyan tree circumference (nigrodhaparimaṇḍalo), he is (called) (so ayaṃ) (one) whose circumference is like a Banyan tree (nigrodhaparimaṇḍalo).

“Atha vā nigrodhaparimaṇḍalo iva parimaṇḍalo yassa rājakumārassa so ‘yaṃ nigrodhaparimaṇḍalo, rājakumāro”. Alternatively (atha vā) the proportions (parimaṇḍalo) of this prince (yassa rājakumārassa) are like (iva) the Banyan tree circumference (nigrodhaparimaṇḍalo), he is (called) (so ayaṃ) (one) whose proportions are like the Banyan tree circumference (nigrodhaparimaṇḍalo), a prince (is what is meant).

“Cakkhuno bhūto cakkhubhūto, cakkhubhūto iva bhūto yo Bhagavā so ‘yaṃ cakkhubhūto, Bhagavā”. Being (bhūto) of the eye (cakkhuno) (is called) being of the eye (cakkhubhūto), this Blessed One (Bhagavā) is a being (bhūto) who is like (iva) the eye (cakkhubhūto), he is (called) (so ayaṃ) (one) who is like the eye (cakkhubhūto), the Blessed One (is what is meant).¹⁷⁴

“Suvaṇṇassa vaṇṇo suvaṇṇavaṇṇo, suvaṇṇavaṇṇo viya vaṇṇo yassa Bhagavato so ‘yaṃ suvaṇṇavaṇṇo, Bhagavā”. The color (vaṇṇo) of gold (suvaṇṇassa) (is called) golden color (suvaṇṇavaṇṇo), the complexion (vaṇṇo) of this Blessed One (yassa Bhagavato) is like (viya) golden color (suvaṇṇavaṇṇo), he is (called) (so ayaṃ) (one) one whose complexion is like golden color (suvaṇṇavaṇṇo), the Blessed One (is what is meant).

“Brahmuno saro brahmassaro, brahmassaro viya saro yassa Bhagavato so ‘yaṃ brahmassaro, Bhagavā”. Voice (saro) of Brahma (Brahmuno) (is called) voice of Brahma (brahmassaro), the voice (saro) of this Blessed One (yassa Bhagavato) is like (viya) the voice of Brahma (brahmassaro), he is (called) (so ayaṃ) (one) whose voice is like Brahma (brahmassaro), the Blessed One (is what is meant).

“Sayaṃ-patita-paṇṇa-puppha-phala-vāyu-toy’-āhārā”. Leaf and (paṇṇañ ca) flower and (pupphañ ca) fruit (phalañ ca), (they are called) leaf, flower and fruit (paṇṇapupphaphalāni). [Dvanda-samāsa] By themselves only (sayam eva) fallen down (patitāni), by themselves fallen down (sayaṃpatitāni). [Kammadhāraya-samāsa] By themselves fallen down (sayaṃpatitāni) and (ca) they are (tāni) leaf, flower and fruit (paṇṇapupphaphalāni ca), and so (iti) (they are called) leaf, flower and fruit that have fallen down by themselves (sayaṃpatitapaṇṇapupphaphalāni). [Kammadhāraya-samāsa] Air and (vāyu ca) water (toyañ ca), (they are called) air and water (vāyutoyāni). [Dvanda-samāsa] Leaf, flower and fruit that have fallen by themselves and (sayaṃpatitapaṇṇa- pupphaphalāni ca) air and water (vāyutoyāni ca), and so (iti) (they are called) leaf, flower and fruit that have fallen by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyāni). [Dvanda-samāsa] Their nutriment is (āhārā yesaṃ) leaf, flower and fruit that have fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyā), they (te) are (called) those that have leaf, flower and fruit that have fallen down by themselves and air and water as nutriment (sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā). The sages (isayo) (are what is meant). What is to be said here (yam ettha vattabbaṃ) has been said below only (actually above only) (taṃ hetthā vuttam eva). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has copulative compund (dvanda- samāsa) and a adjectival compound (kammadhāraya-samāsa) in it (dvanda- kammadhāraya-gabbho).

Alternatively (atha vā), their food (āhārā yesaṃ) is by leaf, flower and fruit that have fallen down by themselves and air and water (sayaṃpatitapaṇṇapupphaphalavāyutoyehi), they (te) are (called) those that have leaf, flower and fruit that have fallen down by themselves and air and water as nutriment (sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā). This is (ayaṃ pana) relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Nānā-duma-patita-puppha-vāsita-sānu.” Different (nānā) (that means) various (pakārā) trees (dumā) (is called) various trees (nānādumā). [Kammadhāraya-samāsa] Fallen down (patitāni) from various trees (nānādumehi) (is called) fallen down from various trees (nānādumapatitāni). [Tappurisa-samāsa] Fallen down from various trees and (nānādumapatitāṇi ca) those are flowers (tāni pupphāni ca), so (iti) (they are called) flowers that have fallen down from various trees (nānādumapatitapupphāni). [Kammadhāraya-samāsa] Perfumed (vāsitā) by flowers that have fallen down from various trees (nānādumapatitapupphehi) (is called) perfumed by flowers that have fallen down from various trees (nānādumapatitapupphavāsitā). [Tappurisa-samāsa] Valleys (sānū) perfumed by flowers that have fallen down from various trees (nānādumapatitapupphavāsitā) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (a place which has) valleys perfumed by flowers that have fallen down from various trees (nānādumapatitapupphavāsitasānu), the king of mountains (is what is meant). This is (ayaṃ pana) relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a determinative compound in it (kammadhāraya-tappurisagabbho).

Alternatively (atha vā), perfumed (vāsitā) valleys (sānū) (is called) perfumed valleys (vāsitasānū). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁷⁵ Valleys perfumed (vāsitasānū) by flowers that have fallen down from various trees (nānādumapatitapupphehi) of that king of mountains (yassa pabbatarājassa), this is (called) (so ayaṃ) (a place which has) valleys perfumed by flowers that have fallen down from various trees (nānāduma- patitapupphavāsitasānu), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Byālamb’-ambu-dhara-bindu-cumbika-kūṭo”. It holds (dhāreti) water (ambuṃ), so (iti) (it is called) holder of water. What is it? (ko so?) A rain-cloud (ambudharo). [Tappurisa-samāsa] Different ways (vividhā) hanging (ālambo) (is called) hanging in different ways (byālambo). [Kammadhāraya-samāsa]

Hanging in different ways and (byālambo ca) it is a rain-cloud (ambudharo), so (iti) (it is called) a rain-cloud hanging in different ways (byālambambudharo). [Kammadhāraya-samāsa] Drops (bindū) of a rain-cloud hanging in different ways (byālambambudharassa) (is called) drops of a rain-cloud hanging in different ways (byālambambudharabindū). [Tappurisa-samāsa] Kissed (cumbito) by drops of a rain-cloud hanging in different ways (byālambambudharabindūhi) (is called) kissed by drops of a rain-cloud hanging in different ways (byālambambudharabinducumbito). [Tappurisa- samāsa] A peak (kūṭo) kissed by drops of a rain-cloud hanging in different ways (byālambambudharabinducumbito) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (a place that has) a peak that is kissed by drops of a rain-cloud hanging in different ways (byālambambu- dharabinducumbikakūṭo), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a determinative compound in it (kammadhārayatappurisagabbho).

Alternatively (atha vā), kissed (cumbito) peak (kūṭo) (is called) a kissed peak (cumbitakūṭo). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁷⁶ A peak kissed (cumbitakūṭo) by drops of a rain-cloud hanging in different ways (byālambambudharabindūhi) of that king of mountains¹⁷⁷ (pabbatarājassa), that is (called) (so ayaṃ) (that which has) a peak kissed by drops of a rain-cloud hanging in different ways (byālambambudharabinducumbitakūṭo), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Amita-bala-parakkama-juti.” Not (na) measure (mitā) (is called) immensurable (amitā). [Kammadhāraya- samāsa] Strength and (balañ ca) energy and (parakkamo ca) brightness (juti ca), (that is called) strength, energy and brightness (balaparakkamajutiyo). [Dvanda- samāsa] Immensurable (amitā) strength, energy and brightness (balaparakkamajutiyo) of that (yassa), that is (called) (so ayaṃ) (one who has) immensurable strength, energy and brightness (amitabalaparakkamajutiyo). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a copulative compound in it (kammadhāraya-dvandagabbho).

“Pīṇorakkhaṃsabāhu.”

Chest and (uro ca) collar bone and (akkhañ ca) shoulder and (aṃso ca) arms (bāhu ca) (is called) chest, collar bone, shoulder and arms (urakkhaṃsabāhavo). [Dvanda-samāsa] Full (pīṇā) chest, collar bone, shoulder and arms (urakkhaṃsabāhavo) of that Blessed One (yassa Bhagavato), he is (called) (so ayaṃ) (one who has) full chest, collar bone, shoulder, and arms (pīṇorakkhaṃsabāhu), the Blessed One (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound in it (dvandagabbho).

“Pīṇagaṇḍavadanathanūrujaghanā.” Cheeks and (gaṇḍo ca) mouth and (vadanañ ca) breasts and (thano ca) thighs and (ūru ca) hips (jaghanañ ca) (is called) cheeks, mouth, breasts, thighs and hips (gaṇḍavadanathanūrujaghanā). [Dvanda-samāsa] Full (pīṇā) cheeks, mouth, breasts, thighs and hips (gaṇḍavadanathanūrujaghanā) of she (yassā), she is (called) (sā ayaṃ) (a woman that has) full cheeks, mouth, breasts, thighs and hips (pīṇagaṇḍavadanathanūrujaghanā). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound in it (dvandagabbho).

“Pavara-surāsura-garuḍa-manuja-bhujaga-gandhabba-makuṭa-kūṭa-cumbita- sela-saṃghaṭṭita-caraṇo.” Devas and (surā ca) titans and (asurā ca) garuḍas and (garuḍā ca) humans beings and (manujā ca) divine serpents (bhujagā ca) gandhabbas and (gandhabbā ca) (are called) devas, titans, garuḍas, human beings, divine serpents and gandhabbas (surāsuragaruḍamanujabhujagagandhabbā). [Dvanda-samāsa] Noble and (pavarā ca) they are (te) devas, titans, garuḍas, human beings, divine serpents and gandhabbas (surāsuragaruḍamanujabhujagagandhabbā ca), so (iti) (they are called) noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujaga- gandhabbā). [Kammadhāraya-samāsa] Head gears (makuṭāni) of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujaga- gandhabbānaṃ) (are called) head gears of the noble noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsura- garuḍamanujabhujagagandhabbamakuṭāni). [Tappurisa-samāsa] The tops (kūṭāni) of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍa- manujabhujagagandhabbamakuṭānaṃ) (are called) the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭāni). [Tappurisa-samāsa]

Kissed (cumbitā) on (by) the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭesu) (is called) kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā). [Tappurisa-samāsa] Kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas and (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitā) they are (te) rocks (selā ca), so (iti) (they are called) rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭakūṭacumbitaselā). [Kammadhāraya-samāsa] Touched (saṃghaṭṭitā) by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagandhabbamakūṭacumbitaselehi), (they are called) touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagandhabbamakūṭacumbitaselasaṃghaṭṭitā). [Tappurisa-samāsa] Feet (caraṇā) touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭa- cumbitaselasaṃghaṭṭitā) of that Tathāgata (yassa Tathāgatassa), he is (called) (so ayaṃ) (one whose) feet are touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavarasurāsuragaruḍa- manujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo), the Tathāgata (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in it (dvandakammadhārayatappurisagabbho).

Alternatively (atha vā), touched (saṃghaṭṭitā) feet (caraṇā) (is called) touched feet (saṃghaṭṭitacaraṇā). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁷⁸ Feet touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (Pavarasurāsuragaruḍamanujabhujagagandhabbamakuṭakūṭacumbitaselehi) of this Tathāgata (yassa Tathāgatassa), he is (called) (so ayaṃ) (one whose) feet are touched by rocks kissed by the tops of the head gears of the noble devas, titans, garuḍas, human beings, divine serpents and gandhabbas (pavara-

surāsuragaruḍa- manujabhujagagandhabbamakuṭakūṭacumbitaselasaṃghaṭṭitacaraṇo), the Tathāgata (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Catuddiso.” Four (catasso) directions (disā) of this (yassa), he is (called) (so ayaṃ) (one that has) the four directions (catuddiso), the Blessed One (is what is meant).

“Pañcacakkhu.” Five (pañca) eyes (chakkhūni) of this Tathāgatassa (yassa Tathāgatassa), he is (called) (so ayaṃ) (one that has) five eyes (pañcacakkhu), the Tathāgata (is what is meant).

“Dasabalo.” Ten (dasa) powers (bala) of this (yassa), he is (called) (so ayaṃ) (one that has) the ten powers (dasabalo), the Tathāgata (is what is meant).

“Anantañāṇo.” There is no (na) limit (anta) of this (assa). [Kammadhāraya-samāsa] Unlimited (anantaṃ) understanding (ñāṇaṃ) of this (yassa), he is (called) (so ayaṃ) (one whose) understanding is unlimited, the Tathāgata (is what is meant).

“Amitaghanasarīro.” Not (na) measure (mitaṃ). [Kammadhāraya-samāsa] Solid itself (ghanaṃ eva) body (sarīraṃ) (is called) a solid body¹⁷⁹ (ghanasarīraṃ). [Kammadhāraya-samāsa] Immesurable (amitaṃ) solid body (ghanasarīraṃ) of this Tathāgata (yassa tathāgatassa), he is (called) (so ayaṃ) (one who has) an immesurable solid body (amitaghanasarīro), the Tathāgata (is what is meant).

“Amitabalaparakkamapatto.” Not (na) measure (mitā) (is called) immensurable (amitā). [Kammadhāraya- samāsa] Strength and (balañ ca) exertion (parakkamo ca) (is called) strength and exertion (balaparakkamā). [Dvanda-samāsa] Immensurable itself (amitā eva) strength and exertion (balaparakkamā) (is called) immensurable strength and exertion (amitabalaparakkamā). [Kammadhāraya-samāsa] Immensurable strength and exertion (amitabalaparakkamā) reached (pattā) by this (yena), he is (called) (so ayaṃ) (one who has) reached immensurable strength and exertion (amitabalaparakkamapatto), the Blessed One (is what is meant). This is a relative compound which has the same location

(tulyādhikaraṇabahubbīhi) and which has an adjectival compound and a copulative compound in its (kammadhāraya-dvandagabbho).

“Matta-bhamara-gaṇa-cumbita-vikasita-puppha-valli-nāgarukkhopasobhita- kandaro.” Intoxicated themselves (mattā eva) bees (bhamarā) (are called) intoxicated bees (mattabhamarā). [Kammadhāraya-samāsa] Swarms (gaṇā) of intoxicated bees (mattabhamarānaṃ) (are called) swarms of intoxicated bees (bhamaragaṇā). [Tappurisa-samāsa] Kissed (cumbitāni) by swarms of intoxicated bees (mattabhamaragaṇehi) (is called) kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitāni). [Tappurisa-samāsa] Blooming themselves (vikasitāni eva) flowers (pupphāni) (are called) blooming flowers (vikasitapupphāni). [Tappurisa-samāsa] Blooming flowers (vikasitapupphāni) kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitāni) of these (yesaṃ), they are (called) (te) (those that have) blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphā). [Bahubbīhi-samāsa] Creeper and (valli ca) iron-wood tree (nāgarukkho ca) (are called) creepers and iron-wood trees (vallināgarukkhā). Blooming flowers kissed by swarms of intoxicated bees and (mattabhamaragaṇacumbitavikasitapupphā ca) they are (te) creepers and iron- wood trees (vallināgarukkhā ca), so (iti) (they are called) creepers and iron- wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhā). [Kammadhāraya- samāsa] Embellished (upasobhitāṇi) by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi) (they are called) embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni). [Tappurisa-samāsa] Caves (kandarāni) embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni) (are called) caves embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitāni) of this king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbitavikasitapupphavallināgarukkhopasobhitakandaro), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which

has a copulative compound, an adjectival compound and a determinative compound in it (dvanda-kammadhāraya-tappurisagabbho).

Alternatively (atha vā), embellished (upasobhitāni) caves (kandarāni) (is called) embellished caves (upasobhitakandarāni). [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁸⁰ Caves embellished (upasobhitakandarāni) by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (Mattabhamaragaṇacumbitavikasitapupphavallināgarukkhehi) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by creepers and iron-wood trees that have blooming flowers kissed by swarms of intoxicated bees (mattabhamaragaṇacumbita- vikasitapupphavallināgarukkhopasobhitakandaro), the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Nānā-rukkha-tiṇa-patita-pupphopasobhita-kandaro.” Tree and (rukkho ca) shrub (tiṇañ ca) (are called) trees and shrubs (rukkhatiṇāni). [Dvanda-samāsa] Different (nānā) (means) various themselves (pakārāni eva) trees and shrubs¹⁸¹ (rukkhatiṇāni) (are called) various trees and shrubs (nānārukkhatiṇāni). [Kammadhāraya-samāsa] Fallen down (patitāni) from various trees and shrubs (nānārukkhatiṇehi) (is called) fallen down from various trees and shrubs (nānārukkhatiṇapatitāni). [Tappurisa-samāsa] Fallen down from various trees and shrubs and (nānārukkhatiṇapatitāni ca) they are (tāni) flowers (pupphāṇi ca), so (iti) (they are called) flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphāni). [Kammadhāraya-samāsa] Embellished (upasobhitāni) by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphehi) (is called) embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitāni). [Tappurisa-samāsa] Caves (kandarāni) embellished by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphopasobhitāni) of this king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by flowers fallen down from various trees and shrubs, the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which has the same location (tulyādhikaraṇabahubbīhi) and which has a copulative compound, an adjectival compound and a determinative compound in its (dvanda-kammadhāraya-tappurisagabbho).

Alternatively (atha vā), embellished themselves (upasobhitāni eva) caves (kandarāni) (are called) embellished caves (upasobhitakandarāni).¹⁸² [Kammadhāraya-samāsa]. Although it is looking to another place (sāpekkhatte sati pi), because it can convey the meaning (gamakattā), it is a compound (samāso).¹⁸³ Embellisehd caves (upasobhitakandarāni) by flowers fallen down from various trees and shrubs (nānārukkhatiṇapatitapupphehi) of that king of mountains (yassa pabbatarājassa), that is (called) (so ayaṃ) (that which has) caves embellished by flowers fallen from various trees and shrubs, the king of mountains (is what is meant). This is (ayaṃ pana) a relative compound which does not have the same location (bhinnādhikaraṇabahubbīhi).

“Nānā-musala-phāla-pabbata-taru-kaliṅgara-sara-dhanu-gad’-āsi-tomara- hatthā.” Pestle and (musalo ca) ploughshare and (phālo ca) mountain and (pabbato ca) tree and (taru ca) log and (kaliṅgaro ca) arrow and (saro ca) bow and (dhanu ca) iron bar and (gadā ca) sword and (asi ca) spear (tomaro ca) (are called) pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā). [Dvanda-samāsa] Different (nānā) (means) many themselves (pakārā eva) pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā) (they are¹⁸⁴ called) many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanu- gadāsitomarā). [Kammadhāraya-samāsa] Many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears (musalaphālapabbatatarukaliṅgarasaradhanugadāsitomarā) in the hands (hatthesu) of those (yesaṃ), they are (called) (te) (those who have) many pestles, ploughshares, mountains, trees, logs, arrows, bows, iron bars, swords and spears in their hands (nānāmusalaphālapabbatata- rukaliṅgarasaradhanugadāsitomarahatthā). This is (ayaṃ pana) a relative¹⁸⁵ compound which which does not have the same location (bhinnādhikaraṇabahubbīhi) and which has a copulative compound and an adjectival compound in it (dvandakammadhārayagabbho).

What is the purpose of (saying) “bahubbīhi”? For the use of the name “bahubbīhi” in the sutta “bahubbīhimhi ca” (§167).¹⁸⁶

329. 357. Nāmānaṃ samuccayo dvando (709).

Nāmānaṃ ekavibhattikānaṃ yo samucccayo, so dvandasañño hoti.

Candimā ca sūriyo ca candimasūriyā (D. i, 226; ii, 255; iii, 71; M. i, 404; A. i, 306); samaṇo ca brāhmaṇo ca samaṇabrāhmaṇā (A. i, 363; DA. i, 95); Sāriputto ca Moggallāno ca Sāriputtamoggallānā (Vin. iii, 50; M. ii, 119); brāhmaṇo ca gahapatiko ca brāhmaṇagahapatikā (D. i, 104; M. i, 354); Yamo ca Varuṇo ca Yamavaruṇā; Kuvero ca Vāsavo ca Kuveravāsavā.

Dvanda icc’ anena kvattho? Dvandaṭṭhā vā.

A collection of nouns is (called) a copulative compound (dvanda).

The collection of nouns having the same inflection is called a copulative compound.

“Candima-sūriyā”, the moon and the sun; “samaṇa-brāhmaṇā”, monks and brahmins; “Sāriputta-moggallānā”, Sāriputta and Moggallāna; “brāhmaṇa- gahapatikā”, brahmins and householders; “Yama-varuṇā”, Yama (the king of Death) and Varuṇa; “Kuveravāsavā”, Kuvera and Vāsava.

What is the purpose of (saying) “dvanda”? For the use of the name “dvanda” in the sutta “dvandaṭṭhā vā” (§165).

330. 340. Mahataṃ mahā tulyādhikaraṇe pade (710).

Tesaṃ mahantasaddānaṃ mahā-ādeso hoti tulyādhikaraṇe pade.

Mahanto ca so puriso cā ti mahāpuriso (D. iii, 118; A. i, 346; A. ii, 349; Khu. i, 64); mahantī ca sā devī cā ti mahādevī (JA. i, 483); mahantañ ca taṃ balañ cā ti mahābalaṃ (Khu. iii, 55); mahanto ca so nāgo cā ti mahānāgo (D. ii, 207); mahanto ca so yaso cā ti mahāyaso; mahantañ ca taṃ padumavanañ cā ti mahāpadumavanaṃ; mahantī ca sā nadī cā ti mahānadī (A.ii, 474; S. iii, 44); mahanto ca so maṇi cā ti mahāmaṇi; mahanto ca so gahapatiko cā ti mahāgahapatiko; mahantañ ca taṃ dhanañ cā ti mahādhanaṃ (DhA. i, 151); mahanto ca so puñño cā ti mahāpuñño (Vin. i, 55)¹⁸⁷

Bahuvacanaggahaṇena kvaci mahantasaddassa mahādeso hoti. Mahantañ ca taṃ phalañ cā ti mahapphalaṃ (A. i, 161); mahabbalaṃ (Khu. iii, 55). Evaṃ mahaddhanaṃ (Khu. iii, 49); mahabbhayaṃ (Khu. i, 395).

When there is a word having the same locus, “mahata” is changed to “mahā”.

When there is a word having the same locus, there is substitution as “mahā” of the word “mahanta”.

Great and (mahanto ca) he is a man (so puriso ca), so (iti) (he is called) a great man (mahāpuriso). Great and (mahantī ca) she is a queen (sā devī ca), so (iti) (she is called) a great queen (mahādevī). Great and (mahantañ ca) it is strength (taṃ balañ ca), so (iti) (it is called) great strength (mahābalaṃ). Great and (mahanto ca) it is snake (so nāgo ca), so (iti) (it is called) a great snake (mahānāgo). Great and (mahanto ca) it is fame (so yaso ca), so (iti) (it is called) great fame (mahāyaso). Great and (mahantañ ca) it is forest of lotuses (taṃ padumavanañ ca), so (iti) (it is called) a great forest of lotuses (mahāpadumavanaṃ). Great and (mahantī ca) it is a river (sā nadī ca), so (iti) (it is called) a great river (mahānadī). Great and (mahanto ca) and it is a gem (so maṇi ca), so (iti) (it is called) a great gem (mahāmaṇi). Great and (mahanto ca) and he is a householder (so gahapatiko ca), so (iti) (he is called) a great householder (mahāgahapatiko). Great and (mahantañ ca) it is wealth (taṃ dhanañ ca), so (iti) (it is called) great wealth (mahādhanaṃ). Great and (mahanto ca) and he has merit (so puñño ca), so (iti) (he is called) (a person that has) great merit (mahāpuñño).¹⁸⁸

Sometimes, by taking the plural¹⁸⁹, there is substitution as “maha” of the word “mahanta”. Great and (mahantañ ca) it is fruit (taṃ phalañ ca), so (iti), (it is called) great fruit (mahapphalaṃ). Great and (mahantañ ca) it is strength (taṃ balañ ca), so (iti) (it is called) great strength (mahabbalaṃ). Likewise “mahaddhanaṃ”, great wealth; “mahabbhayaṃ”, great fear/danger.

331. 353. Itthiyaṃ bhāsitapum’-itthī pumā ‘va ce (714-5).

Itthiyaṃ tulyādhikaraṇe pade ce bhāsitapumitthī pumā ’va daṭṭhabbā.

Dīghā jaṅghā yassa so ‘yaṃ dīghajaṅgho; kalyāṇabhariyo; pahūtapañño.

Bhāsitapumeti kimatthaṃ? Brāhmaṇabandhu ca sā bhariyā cā ti brāhmaṇabandhubhariyā.¹⁹⁰

When there is a word that has the same locus in the feminine, if it is feminine that indicated masculine (in the past), it should be regarded as masculine.

Long (dīghā) legs (jaṅghā) of this (yassa), he is (called) (so ayaṃ) (a man tha has) long legs (dīghajaṅgho). Good (kalyāṇā) wife (bhariyā) of this (yassa),

he is (called) (so ayaṃ) (a man that has) a good wife (kalyāṇabhariyo). Much (pahūtā) wisdom (paññā) of this (yassa), he is (called) (so ayaṃ) (a man that has) much wisdom (pahūtapañño).¹⁹¹

Why it is said “bhāsitapuma”, that indicated masculine? To prevent the operation of this rule when it did not indicated masculine in the past. A relative of the brahmin and (brāhmaṇabandhu ca) she is a wife (sā bhariyā ca), so (iti) (she is called) a wife that is a relative of a brahmin¹⁹² (brāhmaṇabandhubhariyā). [In Rūpasiddhi §354, another example is given, “saddhādhuro”, foundation of faith; here “saddhā” is always feminine, it never indicated masculine in the past.]

332. 343. Kammadhārayasaññe ca (716).

Kammadhārayasaññe ca samāse itthiyaṃ tulyādhikaraṇe pade pubbe bhāsitapumitthī ce, pumā va daṭṭhabbā.

Brāhmaṇadārikā; khattiyakaññā (M. i, 122; A. i, 526); khattiyakumārikā (JA. i, 489).

Bhāsitapumeti kimatthaṃ? Khattiyabandhudārikā; brāhmaṇabandhudārikā.

Also in an adjectival compound.

Also when there is a word that has the same locus in the feminine in an adjectival compound, if the previous (word) is feminine that indicated masculine (in the past), it should be regarded as masculine.

“Brāhmaṇadārikā”, a brahmin girl; “khattiyakaññā”, a Khattiya “khattiyakumārikā”, a Kattiya maiden.

Why it is said “bhāsitapuma”, that indicated masculine? To prevent the operation of this rule when it did not indicated masculine in the past such as “khattiyabandhudārikā”, a girl that is a relative of a Khattiya; “brāhmaṇabandhudārikā”, a girl that is relative of a brahmin. [Rūpasiddhi §343 gives a different example, “Gaṅgānadī”, the river Ganges.]

333. 344. Attaṃ nassa tappurise (717).

Nassa padassa tappurise uttarapade attaṃ hoti.

Na brāhmaṇo abrāhmaṇo (D. iii, 67); avasalo; abhikkhu (Vin. ii, 412); apañcavassaṃ; apañcagavaṃ.

In a determinative compound, there is “a” of “na”.

When there is word following in a determinative compound, there is “a” of “na”.

Not (na) brahmin (brāhmaṇo) (is called) not a brahmin (abrāhmaṇo). Not (na) outcast (vasalo) (is called) not an outcast (avasalo). Not (na) bhikkhu (bhikkhu) (is called) not a bhikkhu (abhikkhu). Not (na) five rains (pañcavassaṃ) (is called) not five rains (apañcavassaṃ). Not (na) five cows (pañcagavaṃ) (is called) not five cows (apañcagavaṃ).

334. 345. Sare an (718).

Nassa padassa tappurise anādeso hoti sare pare.

Na asso anasso; anissaro (VinA. i, 339); anariyo (Vin. iii, 14).

When there is a vowel, there is “an”.

When a vowel follows in a determinative compound, there is substitution as “an” of the word “na”.

Not (no) horse (asso) (is called) not a horse (anasso), a mule. Not (na) creator (issaro) (is called) not a creator (anissaro). Not (na) noble (ariyo) (is called) not a noble one (anariyo).

335. 346. Kad kussa (719).

Ku icc’ etassa kad hoti sare pare.

Kucchitaṃ annaṃ kadannaṃ; kucchitaṃ asanaṃ kadasanaṃ.

Sare ti kimatthaṃ? Kucchitā dārā yesaṃ (apuññakārānaṃ) te hontī ti kudārā; kujanā. Evaṃ kuputtā, kugehā, kuvatthā, kudāsā.

There is “kad” of “ku”.

When a vowel follows, there is “kad” of “ku”.

Bad (kucchitaṃ) food (annaṃ) (is called) bad food (kadannaṃ). Bad (kucchitaṃ) aliment (asanaṃ) (is called) bad aliment (kadasanaṃ).

Why it is said “sare”, when a vowel (follows)? To prevent the operation of this rule when a vowel does not follow such as in the following examples. Bad (kucchitā) wives (dārā) of those (yesaṃ) that do demerit (apuññakārānaṃ), they are (called) (te honti) (those that have) “bad wives” (kudārā). Bad (kucchito) persons (janā) (is called) bad persons (kujanā). Likewise “kuputtā”, bad sons, “kugehā”, bad houses, “kuvatthā”, bad clothes, “kudāsā”, bad female slaves.¹⁹³

336. 347. Kā ‘ppatthesu ca (720).

Ku icc’ etassa kā hoti appatthesu ca.

Kālavaṇaṃ; kāpupphaṃ.

Bahuvacanaggahaṇaṃ kimatthaṃ? Ku icc’ etassa anappakatthesu pi kvaci kā hoti. Kāpurisā (Khu. ii, 157; PetavatthuA. 117).

Also in the meaning of little, there is “kā”.

Also in the meaning of little, there is “kā” of “ku”.

Little (appakaṃ) salt (lavanaṃ) (is called) little salt (kālavaṇaṃ). Little (appakaṃ) flower (pupphaṃ) (is called) little (few) flower(s) (kāpupphaṃ).¹⁹⁴

What is the purpose of taking “bahuvacana”, plural? Sometimes also in meanings other than little there is “kā” of “ku”. Bad (kucchitā) men (purisā) (is called) bad men (kāpurisā).

337. 350. Kvaci samāsantagatānam akāranto (722).

Samāsantagatānaṃ nāmānam anto saro kvaci akāro hoti.

Devānaṃ rājā devarājo, devarājā (S. i, 236-7); devānaṃ sakhā devasakho, devasakhā; pañca ahāni pañcāhaṃ (Vin. iv, 112), sattāhaṃ (M. ii, 242; Khu. i, 87), pañcagavaṃ; chattupāhanaṃ (Vin. ii, 451); upasaradaṃ; visālakkho (Khu. vi, 241); vimukho.

Kāraggahaṇaṃ kimatthaṃ? Ākāranta-ikārantā¹⁹⁵ ca honti. Paccakkhā dhammā yassa so’ yan ti paccakkhadhammā, surabhino gandho surabhigandhi; sundaro gandho sugandhi; pūtino gandho pūtigandhi; kucchito

gandho kugandhi; duṭṭhu gandho yassa so ‘yan ti duggandhi; pūti eva gandho pūtigandhi.

Nadīantā ca kattuantā ca kapaccayo hoti samāsante.

Bahū nadiyo yasmiṃ so ‘yaṃ bahunadiko, janapado. Bahavo kattāro yassa so ‘yaṃ bahukattuko, puriso.

Sometimes there is “a” of the end vowel that stands at the end of a compound.

Sometimes the end vowel of nouns that stand at the end of a compound becomes “a”.

King (rājā) of devas (devānaṃ) (is called) king of devas (devarājo, devarājā). Friend (sakhā) of devas (devānaṃ) (is called) friend of devas (devasakho, devasakhā). Five (pañca) days (ahāni) (is called) five days (pañcāhaṃ). Seven (satta) days (ahāni) (is called) seven days (sattāhaṃ). Five (pañca) cows (gāvo) (is called) five cows (pañcagavaṃ). Umbrella and (chattaṃ ca) sandals (upāhanaṃ) (is called) umbrella and sandals (chattupāhanaṃ). Near (samīpaṃ) autumn (saradassa) (is called) near autumn (upasaradaṃ). Large¹⁹⁶ (visālaṃ) eye (akkhi) of this (yassa), he is (called) (so ayaṃ) (a man that has) large eyes (visālakkho). Deformed (virūpaṃ) face (mukhaṃ) of this (yassa),¹⁹⁷ he is (called) (so ayaṃ), (a man that has) a deformed face (vimukho).¹⁹⁸

What is the purpose of taking “kāra” [why saying “akāranto” instead of “a- anto”]? To allow the substitution by “ā” and “i”. Realized (paccakkhā) Dhammas (dhammā) of this (yassa), he is (called) (so ayaṃ) (a man that has) realized Dhammas (paccakkhadhammā). Scent (gandho) of a fragant flower (surabhino) (is called) scent of a fragrant flower (surabhigandhi). Good (sundaro) smell (gandhi) (is called) good smell (sugandhi). Smell (gandho) of something rotten (pūtino) (is called) smell of something rotten (pūtigandhi). Bad (kucchito) smell (gandho) (is called) bad smell (kugandhi). Bad (duṭṭhu) smell (gandho) of this (yassa), he is (called) (so ayaṃ) (a man that has) “bad smell”(duggandhi). Rotten itself (pūti eva) smell (gandho) (it is called) rotten smell (pūtigandhi).

At the end of the compound there is the suffix “ka” of those that have “nadī” as the last member and those that have “kattu” as the last member.

Many (bahū) rivers (nadiyo) in this (yasmiṃ), that is (called) (so ayaṃ) (a place that has) many rivers (bahunadiko), a district (is what is meant). Many (bahavo) helpers (kattāro) of this (yassa), he is (called) (a man that has) many helpers (bahukattuko), a person (is what is meant).

338. 356. Nadimhā ca (725).

Nadimhā ca kapaccayo hoti samāsante.

Bahū nadiyo yasmiṃ so ‘yan ti bahunadiko. Bahū kantiyo yassa so ‘yan ti bahukantiko. Bahunāriko.

Also after “nadī” [here “nadī” means those words ending in “ī” and “ū” in feminine gender.]

Also at the end of a compound after “nadī” there is the suffix ’ka”.

Many (bahū) rivers (nadiyo) in this (yasmiṃ), that is (called) (so ayaṃ) (a place that has) many rivers (bahunadiko). Many (bahū) charms (kantiyo) of this (yassa), he is (called) (a man that has) many charms (bahukantiko). Bahū (many) women (nāriyo) of this (yassa), he is (called) (a man that has) many women (bahunāriko).

339. 358. Jāyāya tudaṃ-jāni¹⁹⁹ patimhi (731).

Jāyā icc’ etāya tudaṃ jāni icc’ ete ādesā honti patimhi pare.

Tudaṃpatī²⁰⁰, jānipatī.

When “pati” follows, there are “tuda” and “jāni” of “jāyā”.

When “pati” follows, there are these sustitutions of “jāyā”: “tudaṃ” and “jāni”.

“Tudaṃpatī”, wife and husband, “jānipati”, wife and husband.

340. 355. Dhanumh’ ā ca (732).

Dhanumhā ca āpaccayo hoti samāsante.

Gāṇḍīvo dhanu yassa so ‘yaṃ gāṇḍīvadhanvā.

Also there is “ā” after “dhanu”.

At the end of a compound, there is the suffix “ā” after “dhanu”.

Jointed (gāṇḍīvo) bow (dhanu) of this (yassa), he is (called) (so ayaṃ) (a man that has) a bow with many joints (gāṇḍīvadhanvā).

341. 336. Aṃ vibhattīnam akārantā abyayībhāvā (733).

Tasmā akārantā abyayībhāvasamāsā parāsaṃ vibhattīnaṃ kvaci aṃ hoti.

Adhicittaṃ (Vin. iii, 278; A. i, 232, 238); yathāvuḍḍhaṃ (JA. i, 234; VinA. i, 10); upakumbhaṃ; yāvajīvaṃ (Vin. i, 27; iii, 63, 133); tiropabbataṃ (D. i, 73; M. i, 41; A. i, 170); tiropākāraṃ (Vin. ii, 348); tirokuṭṭaṃ (D. i, 74; A. i, 170); antopāsādaṃ.

Kvacī ti kimatthaṃ? Adhicittassa bhikkhuno.

After an adverbial compound that ends in “a”, the inflections become “aṃ”.

Sometimes after an adverbial compound ending in “a”, the following inflections become “aṃ”.²⁰¹

Higher mind (adhicittaṃ); according to seniority (yathāvuḍḍhaṃ); the talk that arose near the water pot (upakumbhaṃ); as long as life lasts (yāvajīvaṃ); across the mountain (tiropabbataṃ); across the encircling wall (tiropākāraṃ); beyond the wall (tirokuṭṭaṃ); inside the mansion (antopāsādaṃ).

Why it is said “kvaci”, sometimes? To allow exceptions of this rule such as in the following example: Of the higher mind (adhicittassa) of the bhikkhu (bhikkhuno).

342. 337. Saro rasso napuṃsake (734).

Napuṃsake vattamānassa abyayībhāvasamāsassa liṅgassa saro rasso hoti.

Kumārīsu adhikicca pavattati kathā iti adhikumāri. Upavadhu; upagaṅgaṃ; upamaṇikaṃ.

In the neuter (gender) there is short vowel.

There is short vowel of the stem of an adverbial compound in the neuter gender.

The conversation (kathā) that arises (pavattati) regarding (adhikicca) the maidens (kumārīsu), so (iti) (is called) the conversation that arises regarding the maidens (adhikumarī). The conversation that arises near the daugher-in- law (upavadhu). The conversation that arises near the Ganges (upagaṅgaṃ). The conversation that arises near the big pot (upamaṇikaṃ).

343. 338. Aññasmā lopo ca (735).

Aññasmā abyayībhāvasamāsā anakārantā parāsaṃ vibhattīnaṃ lopo ca hoti.

Adhitthi (Vism. i, 344), adhikumāri, upavadhu.

Also there is elision after others.

Also there is elision of the following inflections after other adverbial compounds not ending in “a”.

The conversation that arises regarding a woman (adhitthi). The conversation that arises regarding the maidens (adhikumāri). The conversation that arises near the daugher-in-law (upavadhu).

Iti nāma-kappe samāsa-kappo sattamo kaṇḍo.

Thus ends the seventh division, the compound chapter in the section on nouns

Samāsa-kappo niṭṭhito. End of the Compound chapter

5-TADDHITA-KAPPA 5-Secondary Derivative Chapter

AṬṬHAMA-KAṆḌA Eighth Section

5. Taddhitakappa (Secondary Derivative Chapter) (344–405)

344. 361. Vā ṇ’ apacce (752).

Ṇapaccayo hoti vā “tass’ āpaccam” icc’ etasmiṃ atthe.

Vasiṭṭhassa apaccaṃ Vāsiṭṭho (Vin. ii, 11; D. i, 225; iii, 66), Vasiṭṭhassa apaccaṃ vā. Vasiṭṭhassa apaccaṃ Vāsiṭṭhī. Vasiṭṭhassa apaccaṃ Vāsiṭṭhaṃ. Evaṃ Bhāradvājo (D. i, 225; M. i, 47; A. ii, 197), Bhāradvājī, Bhāradvājaṃ. Gotamo (Vin. i, 1), Gotamī (M. iii, 296; a. iii, 101), Gotamaṃ (D. i, 236). Vāsudevo (JA. iv, 81), Vāsudevī, Vāsudevaṃ. Bāladevo (JA. iv, 81), Bāladevī, Bāladevaṃ. Vesāmitto (D. i, 97; A. ii, 197), Vesamitttī, Vesāmittaṃ.

In the offspring there is “ṇa”.

There is the suffix “ṇa” in this meaning: “offspring of him”.

The offspring (apaccaṃ) of Vasiṭṭha (Vasiṭṭhassa) (is called) Vāsiṭṭho or Vāsiṭṭhī or Vāsiṭṭhaṃ. Likewise, the offspring (apaccaṃ) of Bharadvāja (Bharadvājassa) (is called) Bhāradvājo or Bhāradvājī or Bhāradvājaṃ. The offspring (apaccaṃ) of Gotama (Gotamassa) (is called) Gotamo or Gotamī or Gotamaṃ. The offspring (apaccaṃ) of Vasudeva (Vasudevassa) (is called) Vāsudevo or Vāsudevī or Vāsudevaṃ. The offspring (apaccaṃ) of Vasudeva (Vasudevassa) (is called) Vāsudevo or Vāsudevī or Vāsudevaṃ. The offspring (apaccaṃ) of Baladeva (Baladevassa) (is called) Bāladevo or Bāladevī or Bāladevaṃ. The offspring of Visāmitto (Visāmittassa) (is called) Vesāmitto or Vesamittī or Vesāmittaṃ.

345. 366. Ṇāyana-ṇāna Vacchādito (754).

Tasmā Vacchādito gottagaṇato ṇāyana-ṇānapaccayā honti vā “tass’ āpaccam” icc’ etasmiṃ atthe.

Vacchassa apaccaṃ Vacchāyano (M. i, 232), Vacchāno, Vacchassa apaccaṃ vā, Vacchassa apaccaṃ Vacchāyanī, Vacchānī, Vacchassa apaccaṃ Vacchāyanaṃ, Vacchānaṃ. Sakaṭassa apaccaṃ Sākaṭāyano, Sākaṭāno, Sakaṭassa apaccaṃ vā, Sākaṭāyanī, Sākaṭānī, Sākaṭāyanaṃ, Sākaṭānaṃ. Evaṃ Kaṇhāyano (D. i, 87, 89), Kaṇhāno, Kaṇhassa apaccaṃ vā, Kaṇhāyanī, Kaṇhānī, Kaṇhāyanaṃ, Kaṇhānaṃ. Aggivessāyano (M. i, 301, 302), Aggivessāno (M. i, 301, 302), Aggivessāyanī, Aggivessānī, Aggivessāyanaṃ, Aggivessānaṃ. Gacchāyano, Gacchāno, Gacchāyanī, Gacchānī, Gacchāyanaṃ, Gacchānaṃ. Kappāyano, Kappāno, Kappāyanī, Kappānī, Kappāyanaṃ, Kappānaṃ. Moggallāyano (V. ii, 11; M. i, 279, 318), Moggallāno (V. ii, 11; M. i, 279, 318), Moggallāyanī, Moggallānī, Moggallāyanaṃ, Moggallānaṃ. Muñcāyano, Muñcāno, Muñcāyanī, Muñcānī, Muñcāyanaṃ, Muñcānaṃ. Saṃghāyano, Saṃghāno, Saṃghāyanī, Saṃghānī, Saṃghāyanaṃ, Saṃghānaṃ. Lomāyano, Lomāno, Lomāyanī, Lomānī, Lomāyanaṃ, Lomānaṃ. Sākamāyano, Sākamāno, Sākamāyanī, Sākamānī,

Sākamāyanaṃ, Sākamānaṃ. Nārāyano, Nārāno, Nārāyanī, Nārānī, Nārāyanaṃ, Nārānaṃ. Corāyano, Corāno, Corāyanī, Corānī, Corāyanaṃ, Corānaṃ. Āvasālāyano, Āvasālāno, Āvasālāyanī, Āvasālānī, Āvasālāyanaṃ, Āvasālānaṃ. Dvepāyano, Dvepāno, Dvepāyanī, Dvepānī, Dvepāyanaṃ, Dvepānaṃ. Kuñcāyano, Kuñcāno, Kuñcāyanī, Kuñcānī, Kuñcāyanaṃ, Kuñcānaṃ. Kaccāyano (D. i, 52; M. i, 157; S. i, 68), Kaccāno (D. i, 52; M. i, 157; S. i, 68), Kaccāyanī (JA. iii, 404), Kaccānī (JA. iii, 404), Kaccāyanaṃ, Kaccānaṃ.

After “Vaccha”, etc., there is “ṇāyana” and “ṇāna”.

After the groups of clans “Vaccha” and others, there are the suffixes “ṇāyana” and “ṇāṇa” in this meaning: “the offspring of him”.

The offspring (apaccaṃ) of Vaccha (Vacchassa) (is called) Vacchāyano or Vacchāno or Vacchāyanī or Vacchānī or Vacchāyanaṃ or Vacchānaṃ. The offspring (apaccaṃ) of Sakaṭa (Sakaṭassa) (is called) Sākaṭāyano or Sākaṭāno or Sākaṭāyanī or Sākaṭānī or Sākaṭāyanaṃ or Sākaṭānaṃ. Likewise, the offspring (apaccaṃ) of Kaṇha (Kaṇhassa) (is called) Kaṇhāyano, Kaṇhāno, Kaṇhāyanī, Kaṇhānī, Kaṇhāyanaṃ, Kaṇhānaṃ. The offspring (apaccaṃ) of Aggivessa (Aggivessassa) (is called) Aggivessāyano, Aggivessāno, Aggivessāyanī, Aggivessānī, Aggivessāyanaṃ, Aggivessānaṃ. The offspring (apaccaṃ) of Gaccha (Gacchassa) (is called) Gacchāyano, Gacchāno, Gacchāyanī, Gacchānī, Gacchāyanaṃ, Gacchānaṃ. The offspring (apaccaṃ) of Kappa (Kappassa) (is called) Kappāyano, Kappāno, Kappāyanī, Kappānī, Kappāyanaṃ, Kappānaṃ. The offspring (apaccaṃ) of Moggalla (Moggallassa) (is called) Moggallāyano, Moggallāno, Moggallāyanī, Moggallānī, Moggallāyanaṃ, Moggallāno, Moggallāyanī, Moggallānī, Moggallāyanaṃ, Moggallānaṃ. [The rest is formed in the same way] Muñcāyano, Muñcāno, Muñcāyanī, Muñcānī, Muñcāyanaṃ, Muñcānaṃ. Saṃghāyano, Saṃghāno, Saṃghāyanī, Saṃghānī, Saṃghāyanaṃ, Saṃghānaṃ. Lomāyano, Lomāno, Lomāyanī, Lomānī, Lomāyanaṃ, Lomānaṃ. Sākamāyano, Sākamāno, Sākamāyanī, Sākamānī, Sākamāyanaṃ, Sākamānaṃ. Nārāyano, Nārāno, Nārāyanī, Nārānī, Nārāyanaṃ, Nārānaṃ. Corāyano, Corāno, Corāyanī, Corānī, Corāyanaṃ, Corānaṃ. Āvasālāyano, Āvasālāno, Āvasālāyanī, Āvasālānī, Āvasālāyanaṃ, Āvasālānaṃ. The offspring (apaccaṃ) of Dvipa (Dvipassa) (is called) Dvepāyano, Dvepāno, Dvepāyanī, Dvepānī, Dvepāyanaṃ, Dvepānaṃ. Kuñcāyano, Kuñcāno, Kuñcāyanī, Kuñcānī, Kuñcāyanaṃ, Kuñcānaṃ. Kaccāyano, Kaccāno, Kaccāyanī, Kaccānī, Kaccāyanaṃ, Kaccānaṃ.

346. 367. Ṇeyyo Kattikādīhi (755).

Tehi gottagaṇehi Kattikādīhi ṇeyyapaccayo hoti vā “tass’ āpaccam” icc’ etasmiṃ atthe.

Kattikāya apaccaṃ Kattikeyyo, Kattikāya apaccaṃ vā. Evaṃ Venateyyo (Khu. v, 204), Rohiṇeyyo (JA. iv, 84), Gaṅgeyyo (Khu. v, 54), Kaddameyyo, Nādeyyo, Āleyyo, Āheyyo, Kāmeyyo. Suciyā apaccaṃ Soceyyo, Sāleyyo, Bāleyyo, Māleyyo, Kāleyyo.

After those that have “kattikā” as the beginning word there is “ṇeyyo”.²⁰²

After those groups of clans that have Kattikā as the beginning word, there is the suffix “ṇeyya” in this meaning: “The offspring of him”.

The offspring (apaccaṃ) of Kattikā (Kattikāya) (is called) Kattikeyyo. Likewise, the offspring (apaccaṃ) of Vinatā (Vinatāya) (is called) Venateyyo. The offspring (apaccaṃ) of Rohiṇī (Rohiṇiyā) (is called) Rohiṇeyyo. The offspring (apaccaṃ) of Gaṅgā (Gaṅgāya) (is called) Gaṅgeyyo. The offspring (apaccaṃ) of Kaddamā (Kaddamāya) (is called) Kaddameyyo. The offspring (apaccaṃ) of Nadī (Nadiyā) (is called) Nādeyyo. The offspring (apaccaṃ) of Āli (Āliyā) (is called) Āleyyo. The offspring (apaccaṃ) of Āhi (Āhiyā) (is called) Āheyyo. The offspring (apaccaṃ) of Kamī (Kamiyā) (is called) Kāmeyyo. The offspring (apaccaṃ) of Suci (Suciyā) (is called) Soceyyo. The offspring (apaccaṃ) of Salā (Salāya) (is called) Sāleyyo. The offspring (apaccaṃ) of Balā (Balāya) (is called) Bāleyyo. The offspring (apaccaṃ) of Malā (Malāya) (is called) Māleyyo. The offspring (apaccaṃ) of Kalā (Kalāya) (is called) Kāleyyo.

347. 368. Ato ṇi vā (756).

Tasmā akārato ṇipaccayo hoti vā “tass’ āpaccam” icc’ etasmiṃ atthe.

Dakkhassa apaccaṃ Dakkhi, Dakkhassa apaccaṃ vā. Duṇassa apaccaṃ Doṇi (JA. iii, 270), Duṇassa apaccaṃ vā. Evaṃ Vāsavi, Sakyaputti, Nāṭaputti (D. i, 45), Dāsaputti, Dāsavi, Vāruṇi, Gaṇḍi, Bāladevi, Pāvaki, Jenadatti (VinA. i, 171), Buddhi, Dhammi, Saṃghi, Kappi, Anuruddhi.

Vā ti vikappanatthena ṇikapaccayo hoti “tass’ āpaccam” icc’ etasmiṃ atthe. Sakyaputtassa apaccaṃ sakyaputtiko. Evaṃ nāṭaputtiko, jenadattiko.

Sometimes after “a” there is “ṇi”.

Sometimes after “a” there is the suffix “ṇi” in this meaning: “The offspring of him”.

The offspring (apaccaṃ) of Dakkha (Dakkhassa) (is called) Dakkhi. The offspring (apaccaṃ) of Duṇa (Duṇassa) (is called) Doṇi. Likewise, the offspring (apaccaṃ) of Vāsava (Vasavassa) (is called) Vāsavi. The offspring (apaccaṃ) of Sakyaputta (Sakyaputtassa) (is called) Sakyaputti. The offspring (apaccaṃ) of Naṭaputta (Naṭaputtassa) (is called) Nāṭaputti. The offspring (apaccaṃ) of Dasaputta (Dasaputtassa) (is called) Dāsaputti. The offspring (apaccaṃ) of Dasava (Dasavassa) (is called) Dāsavi. The offspring (apaccaṃ) of Varuṇa (Varuṇassa) (is called) Vāruṇi. The offspring (apaccaṃ) of Gaṇḍa (Gaṇḍassa) (is called) Gaṇḍi. The offspring (apaccaṃ) of Baladeva (Baladevassa) (is called) Bāladevi. The offspring (apaccaṃ) of Pavaka (Pavakassa) (is called) Pāvaki. The offspring (apaccaṃ) of Jinadatta (Jinadattassa) (is called) Jenadatti. The offspring (apaccaṃ) of Buddha (Buddhassa) (is called) Buddhi. The offspring (apaccaṃ) of Dhamma (Dhammassa) (is called) Dhammi. The offspring (apaccaṃ) of Saṃgha (Saṃghassa) (is called) Saṃghi. The offspring (apaccaṃ) of Kappa (Kappassa) (is called) Kappi. The offspring (apaccaṃ) of Anuruddha (Anuruddhassa) (is called) Anuruddhi.

“Vā” has the meaning of extending; so there is the suffix “ṇika” in this meaning: “The offspring of him”. The offspring (apaccaṃ) of Sakyaputta (Sakyaputtassa) (is called) Sakyaputtiko. Likewise, the offspring (apaccaṃ) of Naṭaputta (Naṭaputtassa) (is called) Nāṭaputtiko. The offspring (apaccaṃ) of Jinadatta (Jinadattassa) (is called) Jenadattiko.

348. 371. Ṇavo ’pakvādīhi (757).

Upaku icc’ evamādīhi ṇavapaccayo hoti vā “tass’ āpaccam” icc’ etasmiṃ atthe.

Upakussa apaccaṃ Opakavo, Upakussa apaccaṃ vā. Manuno apaccaṃ Mānavo (D. i, 82), Manuno apaccaṃ vā. Bhaggussa apaccaṃ Bhaggavo (M. ii, 242; M. iii, 281), Bhaggussa apaccaṃ vā. Paṇḍussa apaccaṃ Paṇḍavo (JA. ii, 89), Paṇḍussa apaccaṃ vā. Bahussa apaccaṃ Bāhavo, Bahussa apaccaṃ vā.

Optionally after “Upaku” and others, there is “ṇava”.

Optionally after “Upaku” and others, there is the suffix “ṇava” in this meaning: The offspring of him.

The offspring (apaccaṃ) of Upaku (Upakussa) (is called) Opakavo. The offspring (apaccaṃ) of Manu (Manuno) (is called) Mānavo. The offspring (apaccaṃ) of Bhaggu (Bhaggussa) (is called) Bhaggavo. The offspring (apaccaṃ) of Paṇḍu (Paṇḍussa) (is called) Paṇḍavo. The offspring of Bahu (Bahussa) (is called) Bāhavo.

349. 372. Ṇera vidhavādito (758-9).

Tasmā vidhavādito ṇerapaccayo hoti vā “tass’ āpaccam” icc’ etasmiṃ atthe.

Vidhavāya apaccaṃ vedhavero (Khu. vi, 327), vidhavāya apaccaṃ vā. Bandhukiyā apaccaṃ bandhukero, bandhukiyā apaccaṃ vā. Samaṇassa apaccaṃ sāmaṇero (Vin. ii, 160; iii, 116), samaṇassa apaccaṃ vā. Evaṃ sāmaṇerī (Vin. ii, 160, 458), sāmaṇeraṃ, nāḷikero, nāḷikerī, nāḷikeraṃ.

After “Vidhavā” and others, there is “ṇera”.

After “Vidhavā” and others, there is the suffix “ṇera” in this meaning: The offspring of him.

The offspring (apaccaṃ) of a widow (vidhavāya) (is called) son of a widow (vedhavero). The offspring (apaccaṃ) of a woman that goes to a lover (bandhukiyā) (is called) son of a woman that goes to a lover (bandhukero). The offspring (apaccaṃ) of monk (samaṇassa) (is called) a novice (sāmaṇero). Likewise, female novice (sāmaṇerī), (sāmaṇeraṃ); coconut tree²⁰³ (nāḷikero), (nāḷikerī), (nāḷikeraṃ).

350. 373. Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko (764).

Yena vā saṃsaṭṭhaṃ, yena vā tarati, yena vā carati, yena vā vahati icc’ etesv atthesu ṇikapaccayo hoti vā.

Tilena saṃsaṭṭhaṃ bhojanaṃ telikaṃ, tilena saṃsaṭṭhaṃ vā. Evaṃ goḷikaṃ, ghātikaṃ.

Nāvāya taratī ti nāviko (Khu. vi, 79), nāvāya tarati vā. Evaṃ oḷumpiko.

Sakaṭena caratī ti sākaṭiko (S. i, 56), sakaṭena carati vā. Evaṃ pattiko (D. i, 47), daṇḍiko, dhammiko (D. i, 80; M. ii, 262; Khu. ii, 273), pādiko.

Sīsena vahatī ti sīsiko, sīsena vahati vā. Aṃsena vahatī ti aṃsiko, aṃsena vahati vā. Evaṃ khandhiko, aṅguliko.

Vā ti vikappanatthena aññesu pi ṇikapaccayo hoti. Rājagahe vasatī ti rājagahiko, rājagahe vasati vā. Rājagahe jāto rājagahiko, rājagahe jāto vā. Evaṃ māgadhiko (M. i, 287), sāvatthiko, kapilavatthiko, pāṭaliputtiko, vesāliko (Vin. i, 27; A. iii, 47).

There is “ṇika” (in these meanings:) mixed with that, he crosses by that, he goes by that, he carries by that.

There is the suffix “ṇika” in these meanings: mixed with that, he crosses by that, he goes by that, he carries by that.

Food (bhojanaṃ) mixed (saṃsaṭṭhaṃ) with sesamum seed (tilena) (is called) (food) mixed with sesamum seeds (telikaṃ). Food (bhojanaṃ) mixed (saṃsaṭṭhaṃ) with molasses (guḷena) (is called) (food) mixed with molasses (goḷikaṃ). Food (bhojanaṃ) mixed (saṃsaṭṭhaṃ) with ghee (ghatena) (is called) (food) mixed with ghee (ghātikaṃ).

He crosses (tarati) by boat (nāvāya) (is called) a sailor (nāviko). He crosses (tarati) by raft (uḷumpena) (is called) a rafter (oḷumpiko).

He goes (carati) by cart (sakaṭena) (is called) a carter (sākaṭiko). He goes (carati) by foot (pattena) (is called) a pedestrian (pattiko). He goes (carati) by stick (daṇdena) (is called) a man that goes by a stick (daṇḍiko). He goes/lives (carati) by the Dhamma (Dhammena) (is called) a man that lives by the Dhamma (Dhammiko). He goes (carati) by foot (padena) (is called) a pedestrian (pādiko).

He carries (vahati) with the head (sīsena) (is called) a man that carries (something) with his head (sīsiko). He carries (vahati) with the shoulder (aṃsena) (is called) a man that carries (something) with his shoulder (aṃsiko). He carries (vahati) with the shoulder (khandhena) (is called) a man that carries (something) with his shoulder (khandiko). He carries (vahati) with the fingers (aṅgulīhi) (is called) a man that carries (something) with his fingers (aṅguliko).

“Vā” is for extending the uses, in other senses also there is the suffix “ṇika”. He lives (vasati) in Rājagaha (Rājagahe) (is called) a resident of Rājagaha (Rājagahiko). Born (jāto) in Rājagaha (Rājagahe) (is called) a man that was born in Rājagaha (Rājagahiko). Likewise, he lives (vasati) in Magadha (Magadhe) (is called) a resident of Magadha (Māgadiko), a resident of Sāvatthī (Sāvatthiko), a resident of Kapilavatthu (Kapilavatthiko), a resident of Pāṭaliputta (Pāṭaliputtiko), a resident of Vesālī (Vesāliko).

351. 374. Tam adhīte tena-katādi sannidhāna-niyoga-sippa-bhaṇḍa-

jīvikatthesu ca (764).

Tam adhīte, tena katādi-atthe, tamhi sannidhānā, tattha niyutto, tam assa sippaṃ, tam assa bhaṇḍaṃ, tam assa jīvikaṃ icc’ etesv atthesu ca ṇikapaccayo hoti vā.

Vinayam adhīte Venayiko (Vin. i, 3), Vinayam adhīte vā. Evaṃ Suttantiko (Vin. i, 244), Ābhidhammiko (AbhA. i, 12), Veyyākaraṇiko.

Kāyena kataṃ kammaṃ kāyikaṃ (Abh. ii, 255), kāyena kataṃ kammaṃ vā. Evaṃ vācasikaṃ (Abh. ii, 255), mānasikaṃ.

Sarīre sannidhānā vedanā sārīrikā (M. i, 13, 300), sarīre sannidhānā vā. Evaṃ mānasikā.

Dvāre niyutto dovāriko (Khu. iii, 351), dvāre niyutto vā. Evaṃ bhaṇḍāgāriko (VinA. i, 310), nāgariko, nāvakammiko.

Vīṇā assa sippaṃ veṇiko, vīṇā assa sippaṃ vā. Evaṃ pāṇaviko, modiṅgiko, vaṃsiko.

Gandho assa bhaṇḍaṃ gandhiko (Khu. iii, 421), gandho assa bhaṇḍaṃ vā. Evaṃ teliko (Khu. iii, 421), goḷiko.

Urabbhaṃ hantvā jīvatī ti orabbhiko (M. ii, 6; A. i, 528; ii, 267), urabbhaṃ hantvā jīvati vā. Magaṃ hantvā jīvatī ti māgaviko (M. ii, 6; A. i, 528; ii, 267), magaṃ hantvā jīvati vā. Evaṃ sokariko (M. ii, 6; A. i, 528; ii, 267), sākuṇiko (M. ii, 6; A. i, 528; ii, 267).

Ādiggahaṇena aññatthā pi ṇikapaccayo yojetabbo. Jālena hato jāliko, jālena hato vā.

Suttena bandho suttiko, suttena bandho vā.

Cāpo assa āvudho cāpiko, cāpo assa āvudho vā. Evaṃ tomariko, muggariko, mosaliko.

Vāto assa ābādho vātiko, vāto assa ābādho vā. Evaṃ semhiko, pittiko.

Buddhe pasanno buddhiko, buddhe pasanno vā. Evaṃ dhammiko (Khu. i, 25), saṃghiko.

Buddhassa santakaṃ buddhikaṃ, buddhassa santakaṃ vā. Evaṃ dhammikaṃ, saṃghikaṃ (Vin. ii, 58, 202).

Vatthena kītaṃ bhaṇḍaṃ vatthikaṃ, vatthena kītaṃ bhaṇḍaṃ vā. Evaṃ kumbhikaṃ, phālikaṃ, kiṃkaṇikaṃ, sovaṇṇikaṃ.

Kumbho assa parimānaṃ kumbhikaṃ, kumbho assa parimāṇaṃ vā.

Kumbhassa rāsi kumbhikaṃ, kumbhassa rāsi vā.

Kumbhaṃ arahatī ti kumbhiko, kumbhaṃ arahati vā.

Akkhena dibbatī ti akkhiko, akkhena dibbati vā. Evaṃ sālākiko, tindukiko ambaphaliko, kapiṭṭhaphaliko, nāḷikeriko icc’ evamādi.

Optionally, he learns that, made by that, etc., and in the meaning of staying in, engaged in, skill, merchandise, livelihood.

Optionally, he learns that, in the meaning of made by that, etc., and in these meanings: staying in, engaged there, that is his skill, that is his merchandise, that is his livelihood, there is the suffix “ṇika”.

He learns (adhīte) Vinaya (Vinayaṃ) (is called) a person that learns Vinaya (Venayiko). Likewise, he learns (adhīte) Suttanta (Suttantaṃ) (is called) a person that learns Suttanta (Suttantiko). He learns (adhīte) Abhidhamma (Abhidhammaṃ) (is called) a person that learns Abhidhamma (Ābhidhammiko). He learns (adhīte) grammar (byākaraṇaṃ) (is called) a person that learns grammar (Veyyākaraṇiko).

An action (kammaṃ) done (kataṃ) by the body (kāyena) (is called) bodily (action) (kāyikaṃ). Likewise, an action (kammaṃ) done (kataṃ) by the speech (vacasā) (is called) verbal (action) (vācasikaṃ); an action (kammaṃ) done (kataṃ) by the mind (manasā) (is called) mental (action) (mānasikaṃ).

A feeling (vedanā) located (sannidhānā) in the body (sarīre) (is called) bodily (feeling) (sārīrikā). Likewise, a feeling (vedanā) located (sannidhānā) in the mind (manasi) (is called) a mental (feeling) (mānasikā).

Engaged (niyutto) at the door (dvāre) (is called) a gatekeeper (dovāriko). Likewise, engaged (niyutto) in the property (bhaṇḍāgāre) (is called) a treasurer (bhaṇḍāgāriko); engaged (niyutto) in the city (nagare) (is called) a citizen (nāgariko), engaged (niyutto) in new work (navakamme) (is called) (a person that is) engaged in new work (nāvakammiko).

Playing the harp (vīṇā) is his (assa) is skill (sippaṃ) (is called) a harpist (veṇiko). Likewise, playing the drum (paṇavo) is his (assa) skill (sippaṃ) (is called) a drummer (pāṇaviko); playing the small drum (mudiṅgo) is his

(assa) skill (sippaṃ) (is called) a small drum player (modiṅgiko); playing the flute (vaṃso) is his (assa) skill (sippaṃ) (is called) a flute player (vaṃsiko).

Perfume (gandho) is his (assa) merchandise (bhaṇḍaṃ) (is called) a perfume seller (gandhiko). Likewise, oil (telaṃ) is his (assa) merchandise (bhaṇḍaṃ) (is called) a oil seller (teliko); sugar (guḷaṃ) is his (assa) merchandise (bhaṇḍaṃ) (is called) a seller of sugar (goḷiko).

Having killed (hantvā) ram (urabbhaṃ) he lives (jīvati), so (iti) (he is called) a dealer or butcher of sheep (orabbhiko). Having killed (hantvā) a beast (magaṃ) he lives (jīvati), so (iti) (he is called) a hunter (māgaviko). Having killed (hantvā) a pig (sūkaraṃ) he lives (jīvati), so (iti) (he is called) a pork butcher (sokariko). Having killed (hantvā) a bird (sakuṇaṃ) he lives (jīvati), so (iti) (he is called) a fowler (sākuṇiko).

By taking “ādi”, also in other meanings the suffix “ṇika” can be employed. Killed (hato) by net (jālena) (is called) (one that is) killed by net (jāliko).

Bound (bandho) by string (suttena) (is called) (one that is) bound by string (suttiko).

A bow (cāpo) is his (assa) weapon (āvudho) (is called) an archer (cāpiko). Likewise, a spear (tomaro) is his (assa) weapon (āvudho) (is called) a spearman (tomariko); a club (muggaro) is his (assa) weapon (āvudho) (is called) one whose weapon is a club (muggariko); a pestle (musalo) is his (assa) weapon (āvudho) (is called) one whose weapon is a pestle (mosaliko).

Wind (vāto) is his (assa) disease (ābādho) (he is called) one whose disease is wind (vātiko). Likewise, phlegm (semhaṃ) is his (assa) disease (ābādho) (he is called) one whose disease is phlegm (semhiko); bile (pittaṃ) is his (assa) disease (ābādho) (he is called) one whose disease is bile (pittiko).

Having faith (pasanno) in the Buddha (Buddhe) (he is called) one who has faith in the Buddha (buddhiko). Likewise, having faith (pasanno) in the Dhamma (Dhamme) (he is called) one who has faith in the Dhamma (dhammiko); having faith (pasanno) in the Saṃgha (Saṃghe) (he is called) one who has faith in the Saṃgha (saṃghiko).

Property (santakaṃ) of the Buddha (Buddhassa) (it is called) the property of the Buddha (buddhikaṃ). Likewise, the property (santakaṃ) of the Dhamma (Dhammassa) (it is called) the property of the Dhamma (dhammikaṃ); the property (santakaṃ) of the Saṃgha (Saṃghassa) (it is called) the property of the Saṃgha (saṃghikaṃ).²⁰⁴

Merchandise (bhaṇḍaṃ) bought (kītaṃ) with clothes (vatthena) (it is called) merchanise bought with cloth (vatthikaṃ). Likewise, merchandise (bhaṇḍaṃ) bought (kītaṃ) with a water-pot (kumbhaṃ) (it is called) merchandise bought with a water-pot (kumbhikaṃ); merchandise (bhaṇḍaṃ) bought (kītaṃ) with fruit (phalena) (it is called) merchandise bought with fruit (phālikaṃ); merchandise (bhaṇḍaṃ) bought (kītaṃ) with a kind of bell (kiṃkaṇena) (it is called) merchandise bought with a king of bell (kiṃkaṇikaṃ); merchandise²⁰⁵ (bhaṇḍaṃ) bought (kītaṃ) with gold (suvaṇṇena) (it is called) merchandise bought with gold (sovaṇṇikaṃ).

A kumbha (kumbho) is its (assa) measure (parimānaṃ) (it is called) something that has a kumbha as its measure (kumbhikaṃ).

A pile (rāsi) of water-pots (kumbhassa) (it is called) a pile of water-pots (kumbhikaṃ).

It is worth (arahati) a (kumbhaṃ) (it is called) something that it is worth a kumbha (kumbhikaṃ).

He plays (dibbati) with dice (akkhena) (he is called) a dice-player (akkhiko). Likewise, he plays (dibbati) with bamboo sticks (salākehi) (he is called) a bamboo sticks player (sālākiko); he plays (dibbati) with a fig tree (tindukena) (he is called) a person that plays with a fig tree (tindukiko); he plays (dibbati) with mangoes (ambaphalena) (he is called) a person that plays with mangoes (ambaphaliko); he plays (dibbati) with the fruits of the Kapiṭṭha tree (kapiṭṭhaphalena) (he is called) a person that plays with the fruits of the Kapiṭṭha tree (kapiṭṭhaphaliko); he plays (dibbati) with coconuts (nāḷikerena) (he is called) a person that plays with coconuts (nāḷikeriko); etc.

352. 376. Ṇa rāgā tass’ edam aññatthesu ca (765).

Ṇapaccayo hoti vā rāgamhā “tena rattaṃ” icc’ etasmiṃ atthe, “tass’ edaṃ” aññatthesu ca.

Kasāvena rattaṃ vatthaṃ kāsāvaṃ (Khu. i, 14), kasāvena rattaṃ vatthaṃ vā. Evaṃ kosumbhaṃ, hāliddaṃ (Khu. v, 106), pāṭaṅgaṃ²⁰⁶, rattaṅgaṃ, mañjiṭṭhaṃ (M. i, 179), kuṅkumaṃ (DAA. ii, 190).

Sūkarassa idaṃ maṃsaṃ sokaraṃ, sūkarassa idaṃ maṃsaṃ vā. Evaṃ māhiṃsaṃ (Mhvs. 25-6)

Udumbarassa avidūre pavattaṃ vimānaṃ odumbaraṃ, udumbarassa avidūre pavattaṃ vimānaṃ vā.

Vidisāya avidūre nivāso vediso (Khu. i, 432), vidisāya avidūre nivāso vā.

Mathurāya jāto māthuro (M. ii, 270), mathurāya jāto vā.

Mathurāya āgato māthuro, mathurāya āgato vā.

Kattikāya niyutto māso Kattiko (VinA. ii, 298, 308), kattikāya niyutto māso vā. Evaṃ Māgasiro (VinA. i, 163), Phusso (VinA. i, 163), Māgho, Phagguno, Citto, Vesākho, Jeṭṭho (VinA. i, 53), Āsaḷho, Sāvaṇo, Bhaddo, Assayujo (Sārattha-Ṭīkā i, 182).

Na vuddhi nīlapītādo, paccaye saṇakārake. Phakāro phussasaddassa, “siro” ti sirasaṃ vade.

Sikkhānaṃ samūho sikkho, bhikkhānaṃ samūho bhikkho. Evaṃ kāpoto, māyūro, kokilo.

Buddho assa devatā buddho. Evaṃ bhaddo, māro, māhindo, vessavaṇo, yāmo, somo, nārāyaṇo

Saṃvaccharam adhīte saṃvaccharo. Evaṃ mohutto, nemitto, aṅgavijjo, veyyākaraṇo (D. i, 82), chando²⁰⁷, bhāsso²⁰⁸, cando.

Vasādānaṃ visayo deso vāsādo.²⁰⁹ Evaṃ kumbho,²¹⁰ sākunto, ātisāro.

Udumbarā asmiṃ padese santī ti odumbaro. Sāgarehi nibbatto sāgaro. Sāgalam assa nivāso sāgalo²¹¹. Mathurā assa nivāso māthuro. Mathurāya issaro māthuro. Icc’ evamādayo yojetabbā.

There is “ṇa” after “rāga”, dye, this of him and other meanings.

Optionally, there is the suffix “ṇa” after (words that have the meaning of) “rāga”, dye, in the sense of “dyed by that”; “this of him”, and in other meanings.

A cloth (vatthaṃ) dyed (rattaṃ) with orange color (kasāvena) (it is called) a cloth dyed with orange color (kāsāvaṃ). Likewise, a cloth (vatthaṃ) dyed (rattaṃ) with safflower (kusumbhena) (it is called) a cloth dyed with safflower (kosumbhaṃ); a cloth (vatthaṃ) dyed (rattaṃ) with turmeric (haliddiyā) (it is called) a cloth dyed with turmeric (hāliddaṃ); (pāṭaṅgaṃ); (rattaṅgaṃ); (mañjiṭṭhaṃ); a cloth (vatthaṃ) dyed (rattaṃ) with saffron²¹² (kuṅkumena) (it is called) a cloth dyed with saffron (kuṅkumaṃ).

This flesh (idaṃ maṃsaṃ) is of the pig (sūkarassa) (it is called) flesh of the pig (sokaraṃ). Likewise, this flesh (idaṃ maṃsaṃ) is of the buffalo (mahiṃsassa) (it is called) flesh of the buffalo (māhiṃsaṃ).

A mansion (vimānaṃ) situated (pavattaṃ) near (avidūre) the fig tree (udumbarassa)(it is called) a mansion situated near the fig tree (odumbaraṃ).

A dwelling place (nivāso) near (avidūre) the intermediate point of compass (vidisāya) (it is called) a dwelling place near the intermediate point of compass (vediso).

Born (jāto) in Mathura (Mathurāya) (he is called) one born in Mathura (māthuro).

Came (āgato) from Mathura (Mathurāya) (he is called) one who came from Mathura (māthuro).

A month (māso) in conjunction (niyutto) with the constellation Kattikā (Kattikāya) (it is called) Kattiko. Likewise, a month (māso) in conjunction (niyutto) with the constellation Magasira (Magasirena) (it is called) Māgasiro; a month (māso) in conjunction (niyutto) with the constellation Phussa (Phussena) (it is called) Phusso; a month (māso) in conjunction (niyutto) with the constellation Magha (Maghena) (it is called) Māgho; a month (māso) in conjunction (niyutto) with the constellation Phagguṇī (Phagguṇiyā) (it is called) Phagguno; a month (māso) in conjunction (niyutto) with the constellation Citta (Cittena) (it is called) Citto; a month (māso) in conjunction (niyutto) with the constellation (Visākhāya) (it is called) Vesākho; a month (māso) in conjunction (niyutto) with the constellation (Jeṭṭhāya) (it is called) Jeṭṭho; a month (māso) in conjunction (niyutto) with the constellation Āsaḷhī (Āsaḷhiyā) (it is called) Āsaḷho; a month (māso) in conjunction (niyutto) with the constellation Savaṇa (Savaṇena) (it is called) Sāvaṇo; a month (māso) in conjunction (niyutto) with the constellation Bhadda (Bhaddena) (it is called) Bhaddo; a month (māso) in conjunction (niyutto) with the constellation Assayuja (Assayujena) (it is called) Assayujo.

When there is a suffix with the indicatory letter “ṇ” (paccaye saṇakārake), there is no (na) strengthening (vuddhi) of (1) “nīla”, blue, “pīta”, yellow, and others (nīla-pītādo), of (2) the vowel (u) of the word “phussa”, and one should not say (na vade) “sirasa” (sirasaṃ) of “siro” (as in Māgasiro).

A collection (samūho) of trainings (sikkhānaṃ) (it is called) a collection of trainings (sikkho). A collection (samūho) of alms food (bhikkhānaṃ) (it is called) a collection of alms food (bhikkho). Likewise, a collection (samūho) of pigeons (kapotānaṃ) (it is called) a collection of pigeons (kāpoto); a collection (samūho) of peacocks (mayūrānaṃ) (it is called) a collection of peacocks (māyūro); a collection (samūho) of cuckoos (kokilānaṃ) (it is called) a collection of cuckoos (kokilo).

His (assa) deity (devatā) is the Buddha (Buddha), (he is called) one whose deity is the Buddha (Buddho). Likewise, his (assa) deity (devatā) is Bhadda (Bhaddo), (he is called) one whose deity is Bhadda (Bhaddo); his (assa) deity (devatā) is Māra (Māro), (he is called) one whose deity is Māra (Māro); his (assa) deity (devatā) is Mahinda (Mahindo), (he is called) one whose deity is Mahindo (Māhindo); his (assa) deity (devatā) is Vessavaṇa (Vessavaṇo), (he is called) one whose deity is Mahindo (Vessavaṇo); his (assa) deity (devatā) is Yama (Yamo), (he is called) one whose deity is Yama (Yāmo); his (assa) deity (devatā) is Soma (Somo), (he is called) one whose deity is Soma (Somo); his (assa) deity (devatā) is Nārāyaṇa (Nārāyaṇo), (he is called) one whose deity is Nārāyaṇa (Nārāyaṇo).

He learns (adhīte) for a year (saṃvaccharaṃ), (he is called) one who learns for a year (saṃvaccharo). Likewise, he learns (adhīte) for a moment (muhuttaṃ), (he is called) one who learns for a moment (mohutto); he learns (adhīte) marks (nimittaṃ), (he is called) one who learns marks (nemitto); he learns (adhīte) the science of parts (aṅgavijjaṃ), (he is called) one who learns the science of parts (aṅgavijjo); he learns (adhīte) grammar (byākaraṇaṃ), (he is called) a grammarian (veyyākaraṇo); he learns (adhīte) prosody (chandaṃ), (he is called) a prosodist (chando); he learns (adhīte) the book named Bhāssa (Bhāsso), (he is called) one who learns the book named Bhāssa (Bhāsso); he learns (adhīte) the book named Canda (Cando), (he is²¹³ called) one who learns the book named Canda (Cando).²¹⁴

A region (deso) that is the domain (visayo) of lions (vasādānaṃ), (it is called) a region that is the domain of lions (vāsādo). Likewise, (kumbho); (sākunto); (ātisāro).²¹⁵

There are (santi) fig trees (udumbarā) in this region (asmiṃ padese), so (iti) (it is called) a region where there are fig trees (odumbaro). Made (nibbatto)

by princes (sāgarehi), (it is called) ocean (sāgaro). His (assa) dwelling place (nivāso) is Sāgala (Sāgalaṃ), (he is called) a person whose dwelling place is Sāgala (Sāgalo). His (assa) dwelling place (nivāso) is Mathurā (Mathurā), (he is called) a person whose dwelling place is Mathurā (Māthuro). The lord (issaro) of Mathurā (Mathurāya), (he is called) a person that is the lord of Mathurā (Māthuro).

353. 378. Jātādīnam im’-iyā ca (767).

Jāta icc’ evamādīnam atthe ima-iyapaccayā honti.

Pacchā jāto pacchimo (D. i, 225). Evaṃ antimo (Khu. iv, 4), majjhimo (D. i, 225), purimo (D. i, 225), uparimo (Khu. iv, 4), heṭṭhimo (Khu. ix, 120), gopphimo²¹⁶ (VinA. ii, 202), bodhisattajātiyā jāto bodhisattajātiyo. Evaṃ assajātiyo, hatthijātiyo, manussajātiyo.

Ādiggahaṇena niyuttatthādito pi tadassatthādito pi ima iya ika icc’ ete paccayā honti²¹⁷. Ante niyutto antimo. Evaṃ antiyo, antiko.

Putto assa atthi, tasmiṃ vā vijjatī ti puttimo. Evaṃ puttiyo, puttiko; kappimo, kappiyo (Khu. vii, 261), kappiko.

Caggahaṇena kiyapaccayo hoti niyuttatthe. Jātiyaṃ niyutto jātikiyo, andhe niyutto andhakiyo, jātiyā andho jaccandho (D. ii, 262), jaccandhe niyutto jaccandhakiyo.

Also there are “ima” and “iya” (in the meaning) of “jāta”, born, etc.

In the meaning of “jāta”, born, etc., there are the suffixes “ima” and “iya”.

Born (jāto) after (pacchā), (he is called) someone that was born after (pacchimo). Likewise, born (jāto) last (ante), (he is called) someone that was born last (antimo); born (jāto) in the middle (majjhe), (he is called) someone that was born in the middle (majjhimo); born (jāto) earlier (pure), (he is called) someone that was born earlier (purimo); born (jāto) above (upari), (he is called) someone that was born above (uparimo); born (jāto) below (heṭṭhā), (he is called) someone that was born below (heṭṭhimo); born (jāto) in the ankle (gupphe), (he is called) something that was born in the ankle (gopphimo); born (jāto) in the family of Bodhisattas (bodhisattajātiyā), (he is called) someone that was born in the family of Bodhisattas

(Bodhisattajātiyo). Likewise, born (jāto) in the species of horses (assajātiyā), (it is called) a horse (assajātiyo); born (jāto) in the species of elephants (hatthijātiyā), (it is called) an elephant (hatthijātiyo); born (jāto) in the species of humans (manussajātiyā), (he is called) a human (manussajātiyo).

By taking “ādi”, there are also the suffixes “ima”, “iya” and “ika”, in the meaning of engaged and others, and in the meaning of “there is this of him”, and others. Engaged (niyutto) at the end (ante), (it is called) something or someone engaged at the end (antimo, antiyo, antiko).

There is (atthi) a son (putto) of him (assa) or (vā) a son (putto) exists (vijjati) in him (tasmiṃ), (he is called) a person that has sons (puttimo, puttiyo, puttiko). Likewise, there is (atthi) a thought (kappa) of him (assa) or (vā) a thought (kappo) exists (vijjati) in him (tasmiṃ), (he is called) a person that has a thought (kappino, kappiyo, kappiko).

By taking “ca”, there is the suffix “kiya” in the meaning of engaged. Engaged (niyutto) in birth (jātiyaṃ), (he is called) someone engaged in birth (jātikiyo); engaged (niyutto) in darkness (andhe), (he is called) a blind person (andhakiyo); blind (andho) by birth (jātiyā), (he is called) someone who is blind by birth (jaccandho); engaged (niyutto) in being born blind (jaccandhe), (he is called) someone who is born blind (jaccandhakiyo).

354. 379. Samūhatthe kaṇ-ṇā (770)²¹⁸

Samūhatthe kaṇ-ṇa icc’ ete paccayā honti.

Rājaputtānaṃ samūho rājaputtako. Evaṃ rājaputto, mānussako, mānusso, māyūrako, māyūro, māhiṃsako, māhiṃso²¹⁹.

In the meaning of collection there is “kaṇ” and “ṇa”.

In the meaning of collection, there are the suffixes “kaṇ” and “ṇa”.

A collection (samūho) of princes (rājaputtānaṃ), (it is called) a collection of princes (rājaputtako, rājaputto). Likewise, a collection (samūho) of humans (manussānaṃ), (it is called) a collection of humans (mānussako, mānusso); a collection (samūho) of peacocks (mayūrānaṃ), (it is called) a collection of peacocks (māyūrako, māyuro); a collection (samūho) of buffalo (mahiṃsānaṃ), (it is called) a collection of buffalo (māhiṃsako, māhiṃso).

355. 380. Gāma-jana-bandhu-sahāyādīhi tā (771).

Gāma jana bandhu sahāya icc’ evamādīhi tāpaccayo hoti samūhatthe.

Gāmānaṃ samūho gāmatā. Evaṃ janatā (Khu. ii, 174; BuA. 228), bandhutā, sahāyatā, nagaratā²²⁰.

Also there is “tā” after “gāma”, village, “jana”, people, “bandhu”, relation, and “sahāya”, friend, and others.

In the meaning of collection, there is the suffix “tā” after “gāma”, village, “jana”, people, “bandhu”, relation, “sahāya”, friend, and others.

A collection (samūho) of villages (gāmānaṃ), (it is called) a collection of villages (gāmatā). Likewise, a collection (samūho) of people (janānaṃ), (it is called) a collection of people (janatā); a collection (samūho) of relatives (bandhūnaṃ), (it is called) a collection of relatives (bandhutā); a collection (samūho) of friends (sahāyānaṃ), (it is called) a collection of friends (sahāyatā); a collection (samūho) of cities (nagarānaṃ), (it is called) a collection of cities (nagaratā).

356. 381. Tad assa ṭhānam iyo²²¹ ca (773)²²²

“Tad assa ṭhānam” icc etasmiṃ atthe iyapaccayo hoti.

Madanassa ṭhānaṃ madaniyaṃ (A. ii, 60), bandhanassa ṭhānaṃ bandhaniyaṃ (A. ii, 60), mucchanassa ṭhānaṃ mucchaniyaṃ (A. ii, 60). Evaṃ rajaniyaṃ, kamaniyaṃ (A. ii, 60), gamaniyaṃ, dussaniyaṃ (Khu. iii, 74), dassaniyaṃ (D. i, 44).

Also there is “iya” in this is its cause.

In this meaning: “this is its cause”, there is the suffix “iya”.

The cause (ṭhānaṃ) of intoxication (madanassa), (it is called) the cause of intoxication, for example, the liquor (madaniyaṃ); the cause (ṭhānaṃ) of imprisonment (bandhanassa), (it is called) the cause of imprisonment

(bandhaniyaṃ); the cause (ṭhānaṃ) of fainting (mucchanassa), (it is called) the cause of fainting (mucchaniyaṃ). Likewise, the cause (ṭhānaṃ) of attachment (rajanānaṃ), (it is called) the cause of attachment, beauty (rajaniyaṃ); the cause (ṭhānaṃ) of liking (kamanassa), (it is called) the cause of liking (kamaniyaṃ); the cause (ṭhānaṃ) of going (gamanassa), (it is called) the cause of going (gamaniyaṃ); the cause (ṭhānaṃ) of corruption (dussanassa), (it is called) the cause of corruption (dussaniyaṃ); the cause (ṭhānaṃ) of seeing (dassanassa), (it is called) the cause of seeing (dassaniyaṃ).

357. 382. Upamatth’ āyitattaṃ (777).

Upamatthe āyitattapaccayo hoti.

Dhūmo viya dissati aduṃ vanaṃ²²³ tad idaṃ dhūmāyitattaṃ (S. i, 222-3), timiraṃ viya dissati aduṃ vanaṃ tad idaṃ timirāyitattaṃ (S. i, 222-3).

In the meaning of comparison there is “āyitatta”.

In the meaning of comparison there is the suffix “āyitatta”.

This forest (aduṃ vanaṃ) seems (dissati) like (viya) smoke (dhūmo), (it is called) something that appears like smoke (dhūmāyitattaṃ); this forest (aduṃ vanaṃ) seems (dissati) like (viya) darkness (timiraṃ), (it is called) something that appears like darkness (timirāyitattaṃ).

358. 383. Tannissitatthe lo (778).

“Tannissitatthe, tad assa ṭhānam” icc’ etasmiṃ atthe ca lapaccayo hoti.

Duṭṭhu nissitaṃ duṭṭhullaṃ (Vin. i, 24), vedaṃ nissitaṃ vedallaṃ (A. i, 417), duṭṭhu ṭhānaṃ duṭṭhullaṃ (Vin. i, 24), vedassa ṭhānaṃ vedallaṃ (A. i, 417).

There is “la” in the meaning of depending on that.

There is the suffix “la” in the meaning of depending on that and in the meaning of “this is its cause”.

Depending on (nissitaṃ) something bad (duṭṭhu), (it is called) a grave offense (duṭṭhullaṃ); depending on (nissitaṃ) knowledge (vedaṃ), (it is called) something that depends on knowledge; bad (duṭṭhu) place (ṭhānaṃ),

(it is called) a bad place (duṭṭhullaṃ); place (ṭhānaṃ) of knowledge (vedassa), (it is called) a place of knowledge (vedallaṃ).

359. 384. Ālu tabbahule (779).

Ālupaccayo hoti tabbahulatthe.

Abhijjhā assa pakati abhijjhālu (M. i, 21; Khu. i, 256), abhijjhā assa bahulā vā abhijjhālu (M. i, 21; Khu. i, 256). Evaṃ sītālu, dhajālu (JA. ii, 302), dayālu (DA. i, 178).

There is “ālu” (in the meaning of) abundance.

There is the suffix “ālu” in the meaning of abundance.

His (assa) nature (pakati) is covetousness (abhijjhā), (he is called) a covetous person (abhijjhālu) or (vā) much (bahulā) covetousness (abhijjhā) of him (assa), (he is called) a covetous person (abhijjhālu). Likewise, a person that has much coolness (sītālu); something that has many flags (dhajālu); a person that has much compasion (dayālu).

360. 387. Ṇya-tta-tā bhāve tu (780).

Ṇya-tta-tā icc’ ete paccayā honti bhāvatthe.

Alasassa bhāvo ālasyaṃ (A. iii, 364), arogassa bhāvo ārogyaṃ (D. i, 69). Paṃsukūlikassa bhāvo paṃsukūlikattaṃ (A. i, 40), anodarikassa bhāvo anodarikattaṃ (A. ii, 105). Saṅgaṇikārāmassa bhāvo saṅgaṇikārāmatā (A. ii, 102, 273), niddārāmassa bhāvo niddārāmatā (A. ii, 102, 273).

Tuggahaṇena ttanapaccaya hoti. Puthujjanattanaṃ, vedanattanaṃ.

There are “ṇya”, “tta” and “tā” in state.

There are the suffixes “ṇya”, “tta” and “tā” in the the meaning of state.

The state (bhāvo) of a lazy person (alasassa), (it is called) laziness (ālasyaṃ); the state (bhāvo) of a person without disease (arogassa), (it is called) health (ārogyaṃ). The state (bhāvo) of a person who wears a rags robe (paṃsukūlikassa), (it is called) the state of a person who wears a rags robe (paṃsukūlikattaṃ); the state (bhāvo) of a person who is not greedy in eating (anodarikassa), (it is called) the state of a person who is not greedy in eating (anodarikattaṃ). The state (bhāvo) of a person that takes delight in society

(saṅgaṇikārāmassa), (it is called) the state of a person that takes delight in society (saṅgaṇikārāmatā); the state (bhāvo) of a person who takes delight in sleeping (niddārāmassa), (it is called) the state of a person who takes delight in sleeping (niddārāmatā).

By taking “tu”, there is the suffix “ttana”. The state of being (bhāvo) a worldling (puthujjanassa), (it is called) the state of being a worldling (puthujjanattanaṃ); the state (bhāvo) of feeling (vedanāya), (it is called) the state of feeling (vedanattanaṃ).

361. 388. Ṇa visamādīhi (781).

Ṇapaccayo hoti visamādīhi “tassa bhāvo” icc’ etasmiṃ atthe.

Visamassa bhāvo vesamaṃ, sucissa bhāvo socaṃ.

There is “ṇa” after “visama”, uneven, and others.

There is the suffix “ṇa” after “visama”, uneven, and others in the meaning of “the state of that”.

The state (bhāvo) of uneven (visamassa), (it is called) unevenness (vesamaṃ); the state (bhāvo) of pure (sucissa), (it is called) purity (socaṃ).

362. 389. Ramaṇīyādito kaṇ (782).

Ramaṇīya icc’ evamādito kaṇpaccayo hoti “tassa bhāvo” icc’ etasmiṃ atthe.

Ramaṇīyassa bhāvo rāmaṇīyakaṃ (Khu. i, 27; Khu. vii, 97), manuññassa bhāvo mānuññakaṃ.

There is “kaṇ” after “ramaṇīya”, delightful, and others.

There is the suffix “kaṇ” after “ramaṇīya”, delightful and others in the meaning of “state of that”.

The state (bhāvo) of being delightful (ramaṇīyassa), (it is called) delightfulness (rāmaṇīyakaṃ); the state (bhāvo) of being delightful (manuññassa), (it is called) delightfulness (mānuññakaṃ).

363. 390. Visese tara-tam’-isik’-iy’-iṭṭhā (786).

Visesatthe tara tama isika iya iṭṭha icc’ ete paccayā honti.

Sabbe ime pāpā, ayam imesaṃ visesena pāpo ti pāpataro (JA. i, 174). Evaṃ pāpatamo, pāpisiko²²⁴, pāpiyo (Khu. i, 24; JA. i, 174), pāpiṭṭho.

In distinction there are “tara”, “tama”, “isika”, “iya”, “iṭṭha”.

In the meaning of distinction, there are the suffixes “tara”, “tama”, “isika”, “iya”, “iṭṭha”.

All (sabbe) these (ime) are evil (pāpā), this (ayaṃ) of them (imesaṃ) is specially (visesena) evil (pāpo), so (iti) (he is called) the evilest (pāpataro, pāpatamo, pāpisiko, pāpiyo, pāpiṭṭho).

364. 398. Tad ass’ atthī ti vī ca (787).

“Tad ass’ atthi” icc’ etasmiṃ atthe vīpaccayo hoti.

Medhā yassa atthi, tasmiṃ vā vijjatī ti medhāvī (Vin. ii, 17; iii, 10). Evaṃ māyāvī (M. i, 143).

Caggahaṇena sopaccayo hoti. Sumedhā yassa atthi, tasmiṃ vā vijjatī ti sumedhaso (A. i, 381).

There is “vī” in “this of him exists”.

There is the suffix “vī” in the meaning of “this of him there is”.

Wisdom (medhā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) wise (medhāvī). Likewise, deceit (māyā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a deceitful person (māyāvī).

By taking “ca” there is the suffix “so”. Good wisdom (sumedhā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a wise person (sumedhaso).

365. 399. Tapādito sī (789).

Tapādito sīpaccayo hoti “tad ass’ atthi” icc’ etasmiṃ atthe.

Tapo yassa atthi, tasmiṃ vā vijjatī ti tapassī (Vin. i, 3). Evaṃ yasassī (D. i, 45), tejassī (Khu. v, 73).

There is “sī” after “tapa”, austerity, and others.

There is the suffix “sī” after “tapa”, austerity, and others in the the meaning of “this of him there is”.

Austerity (tapo) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a ascetic person (tapassī). Likewise, fame (yaso) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a famous person yasassī; power (tejo) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a powerful person (tejassī).

366. 400. Daṇḍādito ika-ī (790).

Daṇḍādito ika ī icc’ ete paccayā honti “tad ass’ atthi” icc’ etasmiṃ atthe.

Daṇḍo yassa atthi, tasmiṃ vā vijjatī ti daṇḍiko, daṇḍī. Evaṃ māliko, mālī.

There are “ika” and ’ī” after “daṇḍa”, stick, and others.

There are the suffixes “ika” and “ī” after “daṇḍa”, stick, and others in the the meaning of “this of him there is”.

A stick (daṇḍo) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a person who has a stick (daṇḍiko, daṇḍī). Likewise, a garland (mālā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a person who has a garland (māliko, mālī).

367. 401. Madhvādito ro (791).

Madhu icc’ evamādito rapaccayo hoti “tad ass’ atthi” icc’ etasmiṃ atthe.

Madhu yassa atthi, tasmiṃ vā vijjatī ti madhuro (Vin.A. ii, 10). Evaṃ kuñjaro (Khu. ii, 5), muggaro (PvA. 4), mukharo (M. i, 38), susiro (MA. ii, 200), (sīsaro, sukaro, suṅkaro)²²⁵, subharo (Vin.A. i, 186), suciro, ruciro (Khu. ii, 5).

There is “ra” after “madhu”, honey, and others.

There is the suffix “ra” after “madhu”, sweet and others in the meaning of “this of him there is”.

Sweet (madhu) of it (yassa) there is (atthi) or (vā) it exists (vijjati) in it (tasmiṃ), so (iti) (it is called) something sweet (madhuro). Likewise, a big jaw (kuñjo) of it (yassa) there is (atthi) or (vā) it exists (vijjati) in it (tasmiṃ), so (iti) (it is called) an elephant (kuñjaro); green peas (muggā) of him (yassa) there are (santi) or (vā) they exist (vijjanti) in him (tasmiṃ), so (iti) (he is called) a person that has green peas (muggaro); mouth (mukhaṃ) yassa (of him) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a talkative person (mukharo); a hole (susī) of it (yassa) there is (atthi) or (vā) it exists (vijjati) in it (tasmiṃ), so (it is called) something that has a hole (susiro); one that has a head (sīsaro); one who has arrows (sukaro); one who has tax (suṅkaro); luck (subhaṃ) of him (yassa) there is (atthi) or (vā) it²²⁶ exists (vijjati) in him (tasmiṃ), so (iti) (he is called) one who is lucky (subharo); pure (suci) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a pure person (suciro); radiance (ruci) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a person who has radiance (ruciro).

368. 402. Guṇādito vantu (792).

Guṇa icc’ evamādisto vantupaccayo honti “tad ass’ atthi” icc’ etasmiṃ atthe.

Guṇo yassa atthi, tasmiṃ vā vijjatī ti guṇavā. Evaṃ yasavā, dhanavā, paññavā (M. ii, 19), balavā (D. ii, 203), bhagavā (Vin. i, 1).

There is “vantu” after “guṇa”, quality, and others.

There is the suffix “vantu” after “guṇa”, quality, and others in the meaning of “this of him there is”.

Virtue (guṇo) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a virtuous person (guṇavā). Likewise, fame (yaso) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a famous person (yasavā); wealth (dhanaṃ) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a rich person (dhanavā); wisdom (paññā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a wise person (paññavā); strength (balaṃ) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a strong person (balavā);

luck (bhagaṃ) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) the fortunate one (bhagavā).

369. 403. Satyādīhi mantu (793).

Sati icc’ evamādīhi mantupaccayo hoti “tad ass’ atthi” icc’ etasmiṃ atthe.

Sati yassa atthi, tasmiṃ vā vijjatī ti satimā (M. i, 70). Evaṃ jutimā (Khu. i, 355), rucimā, thutimā, dhitimā (S. i, 170), matimā (SnA. i, 102), bhāṇumā (S. i, 197).

There is “mantu” after “sati”, mindful, and others.

There is the suffix “mantu” after “sati”, mindfulness, and others in the meaning of “this of him there is”.

Mindfulness (sati) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a mindful person (satimā). Likewise, brightness (juti) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a bright person (jutimā); radiance (juti) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a person who has radiance (rucimā); praise (thuti) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a person who has praise (thutimā); courage (dhiti) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a courageous person (dhitimā); wisdom (mati) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a wise person (matimā); light (bhāṇu) of it (yassa) there is (atthi) or (vā) it exists (vijjati) in it (tasmiṃ), so (iti) (it is called) the sun (bhāṇumā).

370. 405. Saddhādito ṇa (795).

Saddhā icc’ evamādito ṇapaccayo hoti “tad ass’ atthi” icc’ etasmiṃ atthe.

Saddhā yassa atthi, tasmiṃ vā vijjatī ti saddho (A. i, 148). Evaṃ pañño (Khu. i, 64), amaccharo.

There is “ṇa” after “saddhā”, confidence, and others.

There is the suffix “ṇa” after “saddhā”, confidence, and others in the meaning of “this of him there is”.

Confidence (saddhā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a faithful person (saddho). Likewise, wisdom (paññā) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a wise person (pañño); no avarice (amaccharaṃ) of him (yassa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) a person who is not avaricious (amaccharo).

371. 404. Āyuss’ ukār’ āsa mantumhi (797).

Āyussa anto ukāro asādeso hoti mantumhi paccaye pare.

Āyu assa atthi, tasmiṃ vā vijjatī ti āyasmā (A. i, 361).

When “mantu” follows there is “asa” of the “u” of “āyu”.

When the suffix “mantu” follows, the “u” that is the end of “āyu” is changed to “asa”.

Long life (āyu) of him (assa) there is (atthi) or (vā) it exists (vijjati) in him (tasmiṃ), so (iti) (he is called) one who has long life (āyasmā).

372. 385. Tappakativacane mayo (798).

Tappakativacanatthe mayapaccayo hoti.

Suvaṇṇena pakataṃ kammaṃ sovaṇṇamayaṃ (D. ii, 148). Evaṃ rūpiyamayaṃ (D. ii, 148), jatumayaṃ, rajatamayaṃ (Khu. iii, 2), iṭṭhakamayaṃ, ayomayaṃ (Khu. i, 383), mattikāmayaṃ (Vin. i, 52), dārumayaṃ (DhA. i, 124), gomayaṃ (D. iii, 33).

There is “maya” in expressing what by that.

There is the suffix “maya” in the meaning of made by that.

Work (kammaṃ) made (pakataṃ) by gold (suvaṇṇena), (it is called) work that is made by gold (sovaṇnamayaṃ). Likewise, work (kamma) made (pakataṃ) by silver (rūpiyena), (it is called) work made by silver (rūpiyamayaṃ); work (kamma) made (pakataṃ) by lac (jatunā), (it is called) a work made by lac (jatumayaṃ); work (kamma) made (pakataṃ) by silver (rajatena), (it is called) work made by silver (rajatamayaṃ); work (kamma) made (pakataṃ) by brick (iṭṭhakāya), (it is called) a work made by lac (iṭṭhakamayaṃ); work (kamma) made (pakataṃ) by iron (ayasā), (it is called) a work made by lac (ayomayaṃ); work (kamma) made (pakataṃ) by clay

(mattikāya), (it is called) a work made by lac (mattikāmayaṃ); work (kamma) made (pakataṃ) by wood (dārunā), (it is called) a work made by lac (dārumayaṃ); work (kamma) made (pakataṃ) by cow (gāvena), (it is called) cow dung (gomayaṃ).

373. 406. Saṅkyāpūraṇe mo (802).

Saṅkyāpūraṇatthe mapaccayo hoti.

Pañcannaṃ pūraṇo pañcamo (A. i, 9). Evaṃ sattamo (A. i, 12), aṭṭhamo (A. i, 14), navamo (A. i, 16), dasamo (A. i, 19).

There is “ma” in filling numbers (ordinal numbers).

There is the suffix “ma” in the meaning of filling numbers (ordinal numbers).

The filling (pūraṇo) of five (pañcannaṃ), (it is called) the fifth (pañcamo). Likewise, the filling (pūraṇo) of seven (sattannaṃ), (it is called) the seventh (sattamo); the filling (pūraṇo) of eight (aṭṭhannaṃ), (it is called) the eighth (aṭṭhamo); the filling (pūraṇo) of nine (navannaṃ), (it is called) the nineth (navamo); the filling (pūraṇo) of ten (dasannaṃ), (it is called) the tenth (dasamo).

374. 408. Sa chassa vā (804).

Chassa sakārādeso hoti vā saṅkyāpūraṇatthe.

Channaṃ pūraṇo saṭṭho, chaṭṭho (A. i, 10) vā.

Optionally, there is “sa” of “cha”.

Optionally, in ordinal numbers there is substitution of “cha” by “sa”.

The filling (pūraṇo) of six (channaṃ), (it is called) the sixth (saṭṭho, chaṭṭho).

375. 412. Ekādito dasass’ ī (805).

Ekādito dasassa ante īpaccayo hoti vā saṅkyāpūraṇatthe.

Eko ca dasa ca ekādasa, ekādasannaṃ pūraṇī ekādasī. Pañca ca dasa ca pañcadasa, pañcadasannaṃ pūraṇī pañcadasī (A. i, 142-3). Cattāro ca dasa ca catuddasa, catuddasannaṃ pūraṇī cātuddasī (A. i, 142-3).

Pūraṇeti kimatthaṃ? Ekādasa (Abh. ii, 76), pañcadasa.

After “eka”, one, and others, there is “ī” of (the end of) “dasa”, ten.

Optionally, in the meaning of ordinal numbers, after “eka”, one, and others, there is the suffix “ī” at the end of “dasa”, ten.

One and (eko ca) ten (dasa ca), (it is called) eleven (ekādasa), the filling (pūraṇī) of eleven (ekādasannaṃ), (it is called) the eleventh (ekādasī). Five and (pañca ca) ten (dasa ca), (it is called) fifteen (pañcadasa), the filling (pūraṇī) of fifteen (pañcadasannaṃ), (it is called) the fifteenth (pañcadasī). Four and (cattāro) ten (dasa ca), (it is called) fourteen (catuddasa), the filling (pūraṇī) of fourteen (catuddasannaṃ), (it is called) the fourteenth (cātuddasī).

Why it is said “pūraṇa”, filling? To prevent the operation of this rule when there is not filling (ordinal numbers) such as in the following examples: eleven (ekādasa), fifteen (pañcadasa).

376. 257. Dase so niccañ ca (806).

Dasasadde pare niccaṃ chassa so hoti.

Soḷasa (Khu. ix, 381).

When there is “dasa’, ten, there is always “so” of “cha”.

When the word “dasa”, ten, is next, there is always “sa” of “cha”.

Sixteen (soḷasa).

377. 0. Ante niggahitañ ca (807).

Tāsaṃ saṅkyānaṃ ante niggahitāgamo hoti.

Pañcadasiṃ (A. i, 142), cātuddasiṃ (A. i, 142).

At the end there is the niggahita (ṃ).

At the end of these numbers the niggahita is inserted.

The fifteenth (pañcadasiṃ), the fourteenth (cātuddasiṃ).

378. 414. Ti ca (808).

Tāsaṃ saṅkyānaṃ ante tikārāgamo hoti.

Vīsati (M. ii, 257), tiṃsati.

And “ti”.

At the end of these numbers “ti” is inserted.

Twenty (vīsati), thirty (tiṃsati).

379. 258. La da-rānaṃ (809).

Dakāra-rakārānaṃ saṅkhyānaṃ lakārādeso hoti.

Soḷasa (Khu. ix, 381), cattālīsaṃ (A. iii, 22).

There is “la” of “da” and “ra”.

There is substitution of the numbers “da” and “ra” by “la”.

Sixteen (soḷasa), forty (cattālīsaṃ).

380. 255. Vīsati-dasesu bā dvissa tu (810).

Vīsati dasa icc’ etesu dvissa bā hoti.

Bāvīsatindriyāni (Abh. ii, 128), bārasa manussā.

Tuggahaṇena dvissa du-di-doādesā ca honti. Durattaṃ, dirattaṃ (Vin. ii, 28), diguṇaṃ (Vin. iii, 402), dohaḷinī (Khu. vi, 279).

When “visati”, twenty, and “dasa”, ten, follow, there is “bā” of “dvi”.

There is “bā” of “dvi” when “vīsati”, twenty, and “dasa”, ten, follow.

Twenty two faculties (bāvīsatindriyāni), twelve (bārasa) human beings (manussā).

By taking “tu”, also “dvi”, two, is substituted by “du”, “di” and “do”. Two nights (durattaṃ, dirattaṃ); two layers (diguṇaṃ), a pregnant woman who has some longing (dohaḷinī).

381. 254. Ekādito dassa²²⁷ ra saṅkyāne (812).

Ekādito dasassa dakārassa rakāro hoti vā saṅkyāne.

Ekārasa, ekādasa; bārasa, dvādasa.

Saṅkyāne ti kimatthaṃ? Dvādasāyatanāni.

In numbers, after “eka”, one, and others, there is “ra” of “da”.

Optionally, in numbers, after “eka”, one, and others, “da” of “dassa” becomes “ra”.

Eleven (ekārasa, ekādasa), twelve (bārasa, dvādasa).

What is the purpose of saying “saṅkyāṇe”, in numbers? To prevent the operation of this rule when it is not a pure number such as in the compound twelve faculties (dvādasāyatanāni).

382. 259. Aṭṭhādito ca (813).

Aṭṭha icc’ evamādito ca dasasaddassa dakārassa rakārādeso hoti vā saṅkyāne.

Aṭṭhārasa (Abh. ii, 92), aṭṭhadasa.

Aṭṭhādito ti kimattaṃ? Pañcadasa, soḷasa (Abh. ii, 93)²²⁸

Saṅkyāne ti kimatthaṃ? Aṭṭhadasiko.

Also after “aṭṭha”, eight, and others.

Also optionally, in numbers after “aṭṭha”, eight, and others, “da” of “dasa” becomes “ra”.

Eighteen (aṭṭhārasa aṭṭhadasa).

Why it is said “aṭṭhādito”, after eight and others? To prevent the operation of this rule when it is not after eight and others such as in the following examples: fifteen (pañcadasa), sixteen (soḷasa).

Why it is said “saṅkyāne”, in numbers? To prevent the operation of this rule when it is not a pure number such as in the following example: a house that has eighteen posts (aṭṭhadasiko).

383. 253. Dv’-ek’-aṭṭhānam ākāro vā (815).

Dvi eka aṭṭha icc’ etesam anto ākāro hoti vā saṅkyāne.

Dvādasa (Abh. ii, 74), ekādasa (Abh. ii, 76), aṭṭhārasa (Abh. ii, 92).

Saṅkyāne ti kimatthaṃ? Dvidanto, ekadanto²²⁹, ekacchanno, aṭṭhatthambho.

Optionally there is “ā” of “dvi”, two, “eka”, one, and “aṭṭha”, eight.

Optionally, in numbers the end of “dvi”, two, “eka”, one, and “aṭṭha”, eight becomes “ā”.

Twelve (dvādasa), eleven (ekādasa), eighteen (aṭṭhārasa).

Why it is said “saṅkyāne”, in numbers? To prevent the operation of this rule when it is not a pure number such as in the following examples: two tusks (dvidanto), one tusk (ekadanto), one roof (ekacchanno), eight posts (aṭṭhatthambho).

384. 407. Catu-cchehi tha ṭhā (816).

Catu cha icc’ etehi tha ṭhaha icc’ ete paccayā honti saṅkyāpūraṇatthe.

Catuttho (Khu. ix, 51), chaṭṭho (Khu. ix, 55).

There is “tha” and “ṭha” after “catu”, four, and “cha”, six.

In ordinal numbers, there are the suffixes “tha” and “ṭha” after “catu”, four, and “cha”, six.

Fourth (catuttho), sixth (chaṭṭho).

385. 409. Dvi-tīhi tiyo (817).

Dvi ti icc’ etehi tiyapaccayo hoti saṅkhyāpūraṇatthe.

Dutiyo (Khu. ix, 49), tatiyo (Khu. ix, 48).

There is “tiya” after “dvi”, two, and “ti”, tree.

In ordinal numbers, there is the suffix “tiya” after “dvi”, two, and “ti”, three.

Second (dutiyo), third (tatiyo).

386. 410. Tiye du-tāpi ca (818).

Dvi ti icc’ etesaṃ du ta icc’ ete ādesā honti tiyapaccaye pare.

Dutiyo (Khu. ix, 49), tatiyo (Khu. ix, 48).

Apiggahaṇena aññesu pi dvi icc’ etassa duādeso hoti. Durattaṃ²³⁰

Caggahaṇena dvi icc’ etassa dikāro hoti. Dirattaṃ (Vin. ii, 28); diguṇaṃ saṅghāṭiṃ pārupetvā (Vin. iii, 402).

Also when “tiya” follows there are “du” and “ta”.

When the suffix “tiya” follows, “dvi”, two, and “ti”, three, are substituted by “du” and “ta”.

Second (dutiyo), third (tatiyo).

By taking “api”, also when others follows “dvi”, two, is substituted by “du”. Two nights (durattaṃ).

By taking “ca”, “dvi”, two, becomes “di”. Two nights (dirattaṃ), having wrapped the upper robe in two layers (diguṇaṃ).²³¹

387. 411. Tesam aḍḍhūpapadena aḍḍhuḍḍha-divaḍḍha-diyaḍḍh’-aḍḍhatiyā

(819).

Tesaṃ catuttha-dutiya-tatiyānaṃ aḍḍhūpapadānaṃ aḍḍhuḍḍha-divaḍḍha- diyaḍḍha-aḍḍhatiyāādesā honti, aḍḍhūpapadena saha nippajjante.

Aḍḍhena catuttho aḍḍhuḍḍho (AbhA. i, 336), aḍḍhena dutiyo divaḍḍho, aḍḍhena dutiyo diyaḍḍho (A. i, 231), aḍḍhena tatiyo aḍḍhatiyo (Vin. ii, 156; VvA. 59).

There are “aḍḍhuḍḍha”, “divaḍḍha”, “diyaḍḍha”, “aḍḍhatiya” of those (ordinal numbers) that have “aḍḍha” in front of them.

There are the substitutions “aḍḍhuḍḍha”, “divaḍḍha”, “diyaḍḍha”, “aḍḍhatiya” of “catuttha”, fourth, “dutiya”, second and “tatiya”, third that have “aḍḍha”, half, in front of them, (these substitutions) are accomplished along with “aḍḍha”.

It is fourth (catuttho) with a half (aḍḍhena),²³² (it is called) three and a half (aḍḍhuḍḍho); it is second (dutiyo) with a half (aḍḍhena), (it is called) one and a half (divaḍḍho, diyaḍḍho); it is third (tatiyo) with a half (aḍḍhena), (it is called) two and a half (aḍḍhatiyo).

388. 68. Sarūpānam ekasesv asakiṃ (820-3).

Sarūpānaṃ padabyañjanānaṃ ekaseso hoti asakiṃ.

Puriso ca puriso ca purisā.

Sarūpānam iti kimatthaṃ? Hatthī ca asso ca ratho ca pattiko ca hatthiassarathapattikā²³³ (Khu. iii, 24).

Asakin ti kimatthaṃ? Puriso.

When not once, there is one remaining of those words having the same form in one remaining not once.

When not once, there is one remaining of those words and letters having the same form.²³⁴

Man and (puriso ca) man (puriso ca), (they are called) men (purisā).

Why it is said “sarūpānaṃ”, of those words having the same form” To prevent the operation of this rule when the words do not have the same form such as in the following example: elephant and (hatthī ca) horse and (asso ca) chariot and (rattho ca) foot soldier (pattiko ca), (they are called) elephants, horses, chariots and foot soldiers (hatthi-assa-ratha-pattikā).

Why it is said “asakiṃ”, not once? To prevent the operation of this rule when it is once such as in the following example: man (puriso).

389. 413. Gaṇane dasassa dvi-ti-catu-pañca-cha-satta-aṭṭha-navakānaṃ vī-ti-

cattāra-paññā-cha-sattāsa-navā yosu, yonañ c’ īsam āsaṃ ṭhi ri t’ īt’ uti (824).

Gaṇane dasassa dvika-tika-catukka-pañcaka-chakka-sattaka-aṭṭhaka- navakānaṃ sarūpānaṃ katekasesānaṃ yathāsaṅkhyaṃ vī ti cattāra paññā cha satta asa nava icc’ ādesā honti asakiṃ yosu, yonañ ca īsaṃ āsaṃ ṭhi ri ti īti uti icc’ ādesā honti, pacchā puna nippajjante.

Vīsaṃ (D. i, 12; M. i, 101), tiṃsaṃ (D. i, 12; M. ii, 301), cattālīsaṃ (D. i, 12; Khu. i, 190), paññāsaṃ (Khu. i, 190), saṭṭhi (D. i, 50), sattari, sattati (Khu. i, 190), asīti (Khu. i, 190), navuti (Khu. i, 190).

Asakin ti kimatthaṃ? Dasa.

Gaṇane ti kimatthaṃ? Dasadasakā purisā.

In counting, when there is “yo”, there are “vī”, “ti”, “cattāra”, “paññā”, “cha”, “satta”, “asa”, “nava” of two ten, three ten, for ten, five ten, six ten, seven ten, eight ten, and nine ten respectively, and there are “īsaṃ”, “āsaṃ”, “ṭhi”, “ri”, “ti”, “īti”, “uti” of “yo”.

In counting, when there is “yo”, in not once, after having done the one remaining of those words that have the same form, there are the following substitutions respectively of a group of two ten, a group of three ten, a group of four ten, a group of five ten, a group of six ten, a group of seven ten, a group of eight ten, a group of nine ten: “vī”, “ti”, “cattāra”, “paññā”, “cha”, “satta”, “asa”, “nava”, and there are the following substitutions of “yo”: “īsaṃ”, “āsaṃ”, “ṭhi”, “ri”, “ti”, “īti, “uti”, these are accomplished somehow.²³⁵

Twenty (vīsaṃ), thirty (tiṃsaṃ), forty (cattālīsaṃ), fifty (paññāsaṃ), sixty (saṭṭhi), seventy (sattari), eighty (asīti), ninety (navuti).

Why it is said “asakiṃ”, in not once? To prevent the operation of this rule when there is only once such as in the following example: ten (dasa).

Why it is said “gaṇane”, in counting? To prevent the operation of this rule when there is not pure counting such as in the following example: men (purisā) that have ten decads (dasadasakā).²³⁶

390. 256. Catūpapadassa lopo t’ uttarapadādicassa cu co pi navā (826).

Catūpapadassa gaṇane pariyāpannassa tukārassa lopo hoti, uttarapadādicakārassa cu co pi ādesā honti nava.

Cuddasa (D. i, 50; M. ii, 187), coddasa, catuddasa.

Apiggahaṇena anupapadassā pi padādicakārassa²³⁷ lopo hoti navā, cassa cu co pi honti. Tālīsaṃ, cattālīsaṃ (D. i, 12), cuttālīsaṃ, cottālīsaṃ.

There is elision of “tu”, that is in numbers, of the previous word “catu”; also optionally there are the substitutions “cu” and “co” of “ca” which is the beginning of the following word.

Fourteen (cuddasa, coddasa, catuddasa).

By taking “api”, even though it is not a previous word, optionally there is elision of “ca” which it is the beginning of the word; also there are “cu” and “co” of “ca”. Forty (tālīsaṃ, cattālīsaṃ, cuttālīsaṃ, cottālīsaṃ).

391. 423. Yad anupapannā nipātanā sijjhanti (830).

Ye saddā aniddiṭṭhalakkhaṇā²³⁸ akkharapadabyañjanato, itthipumanapuṃsakaliṅgato, nāmupasagganipātato, abyayībhāvasamāsataddhitākhyātato²³⁹, gaṇana- saṅkyākālakārakappayogasaññāto, sandhipakativuddhilopāgamavikāraviparītato, vibhattivibhajanato ca, te nipātanā sijjhanti.

Those that are not complete (those that cannot be formed by ordinary suttas) are to be formed by this sutta.

Those words whose suttas are not shown by way of letters, words and consonants, by way of feminine, masculine and neuter gender, by way of

nouns, prefixes and particles, by way of adverbial compounds, secondary derivatives and verbs, by way of counting, number, time, case, example and names, by way of sandhi, natural form (pakati), strengthening (vuddhi), elision (lopa), insertion (āgama), changing (vikāra), reversing (viparīta), and by way of division of inflections, they come to be accomplished by this sutta (nipātanā).

392. 418. Dvādito ko ’nekatthe ca (831).

Dvi icc’ evamādito kapaccayo hoti anekatthe ca, nipātanā²⁴⁰ sijjhanti.

Satassa dvikaṃ dvisataṃ, satassa tikaṃ tisataṃ, satassa catukkaṃ catusataṃ, satassa pañcakaṃ pañcasataṃ, satassa chakkaṃ chasataṃ, satassa sattakaṃ sattasataṃ, satassa aṭṭhakaṃ aṭṭhasataṃ, satassa navakaṃ navasataṃ, satassa dasakaṃ dasasataṃ, sahassaṃ (JA. i, 138) hoti.

Also in the sense of many there is “ka” after “dvi” and others.

Also in the sense of many there is the suffix “ka” after “dvi” and others, they are accomplished by the “nipātanā” sutta.

Two groups (dvikaṃ) of hundreds (satassa), (it is called) two hundred (dvisataṃ); three groups (tikaṃ) of hundreds (satassa), (it is called) three hundred (tisataṃ); four groups (catukkaṃ) of hundred (satassa), (it is called) four hundred (catusataṃ); five groups (pañcakaṃ) of hundreds (satassa), (it is called) five hundred (pañcasataṃ); six groups (chakkaṃ) of hundreds (satassa), (it is called) six hundred (chasataṃ); seven groups (sattakaṃ) of hundreds (satassa), (it is called) seven hundred (sattasataṃ); eight (aṭṭhakaṃ) of hundreds (satassa), (it is called) eight hundred (aṭṭhasataṃ); nine groups (navakaṃ) of hundreds (satassa), (it is called) nine hundred (navasataṃ); ten groups (dasakaṃ) of hundreds (satassa), (it is called) one thousand (dasasataṃ, sahassaṃ).

393. 415. Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañ ca yomhi (832).

Gaṇane pariyāpannassa dasadasakassa sataṃ hoti, satadasakassa sahassaṃ hoti yomhi pare.

Sataṃ (D. i, 12-3), sahassaṃ (JA. i, 138).

Dvikādīnaṃ taduttarapadānañ ca nippajjante yathāsaṅkyaṃ. Satassa dvikaṃ (tad idaṃ hoti) dvisataṃ. Evaṃ tisataṃ, catusataṃ, pañcasataṃ, chasataṃ, sattasataṃ, aṭṭhasataṃ, navasataṃ, dasasataṃ, sahassaṃ hoti.

When “yo” follows, ten groups of ten become “sataṃ”, one hundred, and one hundred of ten become “sahassaṃ”, one thousand.

When yo follows, ten groups of ten that are included in counting become “sataṃ”, one hundred, and ten groups of hundred become ““sahassaṃ”, one thousand.

One hundred (sataṃ), one thousand (sahassaṃ).

Of “dvika”, a group of two, and others, and of words that follow “sataṃ”, hundred, and “sahassaṃ”, one thousand, they are to be formed by the “nipātanā” sutta. Two groups (dvikaṃ) of one hundred (satassa), this is (tad²⁴¹ idaṃ hoti) two hundred (dvisataṃ). Likewise, three hundred (tisataṃ), four hundred (catusataṃ), five hundred (pañcasataṃ), six hundred (chasataṃ), seven hundred (sattasataṃ), eight hundred (aṭṭhasataṃ), nine hundred (navasataṃ), one thousand (dasasataṃ, sahassaṃ).

394. 416. Yāva taduttari²⁴² dasaguṇitañ ca (833).

Yāva tāsaṃ saṅkyānaṃ uttari²⁴³ dasaguṇitañ ca kātabbaṃ.

Taṃ yathā? Dasassa gaṇanassa dasaguṇitaṃ katvā sataṃ (D. i, 12-3) hoti, satassa dasaguṇitaṃ katvā sahassaṃ (JA. i, 138) hoti, sahassassa dasaguṇitaṃ katvā dasasahassaṃ hoti, dasasahassassa dasaguṇitaṃ katvā satasahassaṃ (D. i, 12-3) hoti, satasahassassa dasaguṇitaṃ katvā dasasatasahassaṃ hoti, dasasatasahassassa dasaguṇitaṃ katvā koṭi (Khu. iv, 305) hoti, koṭisatasahassassa sataguṇitaṃ katvā pakoṭi (AA. iii, 329) hoti. Evaṃ sesā pi yojetabbā.

Caggahaṇaṃ visesanatthaṃ.

As far as counting goes, beyond them (hundred and thousand) it is multipled by ten.

As far as counting goes, beyond those numbers, multiplication by ten should be done.²⁴⁴

As what? Having multiplied by ten (katvā dasaguṇitaṃ) the number ten (dasassa gaṇanassa), there is (hoti) one hundred (sataṃ); having multiplied by ten (katvā dasaguṇitaṃ) one hundred (satassa), there is (hoti) one thousand (sahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) one thousand (sahassassa), there is (hoti) ten thousand (dasasahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) one ten thousand (dasasahassassa), there is (hoti) hundred thousand (satasahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) one hundred thousand (satasahassassa), there is (hoti) ten hundred thousand, one million (dasasatasahassaṃ); having multiplied by ten (katvā dasaguṇitaṃ) one million (dasasatasahassassa), there is (hoti) ten million (koṭi); having multiplied by hundred (katvā sataguṇitaṃ) ten million hundred thousand, there is (hoti) 100,000 (pakoṭi). In this way the remaining should be formed.

“Ca” has the meaning of clasification.²⁴⁵

395. 417. Sakanāmehi (833).

Yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanām adheyyānaṃ²⁴⁶ sakehi sakehi nāmehi nippajjante.

Satasahassānaṃ sataṃ koṭi (Khu. iv, 305), koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭipakoṭi (AA. iii, 329), koṭipakoṭisatasahassānaṃ sataṃ nahutaṃ (AA. iii, 329), nahutasatasahassānaṃ sataṃ ninnahutaṃ (AA. iii, 329), ninnahutasatasahassānaṃ sataṃ akkhobhiṇī (Khu. vi, 77), tathā bindhu, abbudaṃ (S. i, 153; A. iii, 396; AA. iii, 329), nirabbudaṃ (S. i, 153; A. iii, 396; AA. iii, 329), ahahaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ), ababaṃ (S. i, 153; A. iii, 396; AA. iii, 329), aṭaṭaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ), sogandhikaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ), uppalaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ), kumudaṃ (S. i, 154; A. iii, 396; Khu. i, 381-piṭṭhesu pi passitabbaṃ), padumaṃ (S. i, 154; A. iii, 396; Khu. i, 381- piṭṭhesu pi passitabbaṃ), puṇḍarikaṃ (S. i, 154; A. iii, 396; Khu. i, 381- piṭṭhesu pi passitabbaṃ), kathānaṃ, mahākathānaṃ, asaṅkheyyaṃ (JA. i, 36).

By their own names.

Those numerals which names are not shown should be formed by their own names.

One hundred (sataṃ) of hundred thousand (satasahassānaṃ), (it is called) ten million (koṭi); one hundred (sataṃ) of ten million hundred thousand (koṭisatasahassānaṃ), (it is called) 10 (pakoṭi); one hundred (sataṃ) of 10 hundred thousand (pakoṭisatasahassānaṃ), (it is called) 10 (koṭipakoṭi); one hundred (sataṃ) of 10 hundred thousand (koṭipakoṭisatasahassānaṃ), (it is called) 10 (nahutaṃ); one hundred (sataṃ) of 10 hundred thousand (nahutasatasahassānaṃ), (it is called) 10 (ninnahutaṃ); one hundred (sataṃ) of 10 hundred thousand (ninnahutasatasahassānaṃ), (it is called) 10 (akkhobhiṇī). Likewise, one hundred (sataṃ) of 10 hundred thousand (akkhobhiṇīsatasahassānaṃ), (it is called) 10 (bindhu); one hundred (sataṃ) of 10 hundred thousand (bindhusatasahassānaṃ), (it is called) 10 (abbudaṃ); one hundred (sataṃ) of 10 hundred thousand (abbudasatasahassānaṃ), (it is called) 10 (nirabbudaṃ). 10 (ahahaṃ), 10 (ababaṃ), 10 (aṭaṭaṃ), 10 (sogandhikaṃ), 10 (uppalaṃ), 10 (kumudaṃ), 10 (padumaṃ), 10 (puṇḍarikaṃ), 10 (kathānaṃ), 10²⁴⁷ (mahākathānaṃ), 10 (asaṅkheyyaṃ).

396. 363. Tesaṃ ṇo lopaṃ (834).

Tesaṃ paccayānaṃ ṇo lopam apajjate.

Gotamassa apaccaṃ Gotamo (Vin. i, 1). Evaṃ Vāsiṭṭho (D. i, 225), Venateyyo (Khu. v, 204), ālasyaṃ (A. iii, 364), ārogyaṃ (D. i, 69).

The “ṇ” of them is elided.

The “ṇ” of those suffixed is elided

The offspring (apaccaṃ) of Gotama (Gotamassa), (he is called) Gotamo. Likewise, the offspring (apaccaṃ) of Vasiṭṭha (Vasiṭṭhassa) (is called) Vāsitho; the offspring (apaccaṃ) of Vinatā (Vinatāya) (is called) Venateyyo; the state (bhāvo) of a lazy person (alasassa), (it is called) laziness (ālasyaṃ); the state (bhāvo) of a person without disease (arogassa), (it is called) health (ārogyaṃ).

397. 420. Vibhāge dhā ca (836).

Vibhāgatthe ca dhāpaccayo hoti.

Ekena vibhāgena ekadhā. Evaṃ dvidhā (Khu. vii, 179), tidhā (DhA. i, 171), catudhā (D. iii, 153), pañcadhā (AbhA. i, 385), chadhā.

C’ eti kimatthaṃ? Sopaccayo hoti. Suttaso (A. ii, 207), byañjanaso (A. i, 479), padaso (Vin. ii, 25).

There is “dhā” in division.

In the meaning of division there is the suffix “dhā”.

Division (vibhāgena) by one (ekena), (it is called) “ekadhā”. Likewise, division (vibhāgena) by two (dvīhi), (it is called) “dvidhā”; division (vibhāgena) by three (tīhi), (it is called) “tidhā”; division (vibhāgena) by four (catūhi), (it is called) “catudhā”; division (vibhāgena) by five (pañcahi), (it is called) “pañcadhā”; division (vibhāgena) by six (chahi), (it is called) “chadhā”.

Why it is said “ca”? There is the suffix “so”. By Sutta (Suttaso), by letter (byañjanaso), by word (padaso).

398. 421. Sabbanāmehi pakāravacane tu thā (844).

Sabbanāmehi pakāravacanatthe thāpaccayo hoti.

So pakāro tathā, taṃ pakāraṃ tathā, tena pakārena tathā, tassa pakārassa tathā, tasmā pakārā tathā, tassa pakārassa tathā, tasmiṃ pakāre tathā (M. i, 157; ii, 23). Evaṃ yathā (M. i, 157; ii, 23), sabbathā (M. ii, 27), aññathā (Vin. i, 116), itarathā (VinA. i, 230).

Tuggahaṇaṃ kimatthaṃ? Thatthā²⁴⁸ paccayo hoti. So pakāro tathatthā²⁴⁹ Evaṃ yathatthā, sabbathatthā, aññathatthā, itarathatthā.

After pronouns there is “thā” when saying manner.

After pronouns in the meaning of saying manner there is the suffix “thā”.

That manner (so pakāro), (it is called) that maner (tathā); by that manner (tena pakārena), (it is called) by that manner (tathā); to that manner tassa (pakārassa), (it is called) to that manner (tathā); from that manner (tasmā pakārā), (it is called) from that manner (tathā); of that manner (tassa pakārassa), (it is called) of that manner (tathā); in that mamner (tasmiṃ pakāre), (it is called) in that manner (tathā). Likewise, that manner (yathā), all manner (sabbathā), another manner (aññathā), other manner (itarathā).

Why it is said “tu”? There is the suffix “tatthā”. That manner (so pakāro), (it is called) that manner (tathatthā). Likewise, that manner (yathatthā), all manner (sabbathatthā), another manner (aññathatthā), other manner (itarathatthā).

399. 422. Kim-imehi thaṃ (845).

Kiṃ ima icc’ etehi thaṃpaccayo hoti pakāravacanatthe.

Ko pakāro kathaṃ (Khu. vi, 149), kaṃ pakāraṃ kathaṃ, kena pakārena kathaṃ, kassa pakārassa kathaṃ, kasmā pakārā kathaṃ, kassa pakārassa kathaṃ, kasmiṃ pakāre kathaṃ (Khu. vi, 149). Ayaṃ pakāro itthaṃ (D. i, 31), imaṃ pakāraṃ itthaṃ, iminā pakārena itthaṃ, imassa pakārassa itthaṃ, imasmā pakārā itthaṃ, imassa pakārassa itthaṃ, imasmiṃ pakāre itthaṃ (D. i, 31).

There is “thaṃ” after “kim” and “ima”.

In the meaning of saying manner, after “kim” and “ima” there is the suffix “thaṃ”.

What manner? (ko pakāro), (it is called) what maner? (kathaṃ); what manner? (kaṃ pakāraṃ), (it is called) what manner? (kathaṃ); by what manner? (kena pakārena), (it is called) by what manner? (kathaṃ); to what manner? (kassa pakārassa), (it is called) to what manner? (kathaṃ); from what manner? (kasmā pakārā), (it is called) from what manner? (kathaṃ); of what manner? (kassa pakārassa), (it is called) of what manner? (kathaṃ); in what manner? (kasmiṃ pakāre), (it is called) in what manner? (kathaṃ). This manner (ayaṃ pakāro), (it is called) this manner (itthaṃ); this manner (imaṃ pakāraṃ), (it is called) this manner (itthaṃ); by this manner (iminā pakārena), (it is called) by this manner (itthaṃ); to this manner (imassa pakārassa), (it is called) to this manner (itthaṃ); from this manner (imasmā pakārā), (it is called) from this manner (itthaṃ); of this manner (imassa pakārassa), (it is called) of this manner (itthaṃ); in this manner (imasmiṃ pakāre), (it is called) in this manner (itthaṃ).

400. 364. Vuddh’ ādisarassa vā ’saṃyogantassa saṇe ca (847).

Ādisarassa vā asaṃyogantassa ādibyañjanassa vā sarassa vuddhi hoti saṇakārake pacccaye pare.

Ābhidhammiko (AbhA. i, 12; JA. i, 234), Venateyyo (Khu. v, 204), Vāsiṭṭho (Vin ii, 11), ālasyaṃ (A. iii, 364), ārogyaṃ (D. i, 69).

Asaṃyogantasse ti kimatthaṃ? Bhaggavo (M. ii, 242; iii, 281; JA. ii, 73), Manteyyo, Kunteyyo.

When there is a suffix with “ṇa”, the first vowel of the word, which has not a conjunct consonant at the end, is strengthened.

When a suffix with “ṇa” follows, there is strengthening of the beginning vowel of a consonant that is not conjunt and of the vowel of the beginning consonant.²⁵⁰

He learns (adhīte) Abhidhamma (Abhidhammaṃ), (he is called) a person that learns Abhidhamma (Ābhidhammiko); the offspring (apaccaṃ) of Vinatā (Vinatāya), (he is called) Venateyyo; the offspring (apaccaṃ) of Vasiṭṭha (Vasiṭṭhassa), (he is called) Vāsitho; the state (bhāvo) of a lazy person (alasassa), (it is called) laziness (ālasyaṃ); the state (bhāvo) of a person without disease (arogassa), (it is called) health (ārogyaṃ).

Why it is said “asaṃyogantassa”, of not a conjunct (consonant)? To prevent the operation of this rule when there is a conjunct consonant such as in the following examples: The offspring (apaccaṃ) of Bhaggu (Bhaggussa), (he is called) Bhaggavo; the offspring (apaccaṃ) of Manti (Mantiyā), (he is called)²⁵¹ Manteyyo; the offspring (apaccaṃ) of Kunti (Kuntiyā), (he is called) Kunteyyo.²⁵²

401. 375. Mā y-ūnam āgamo ṭhāne (848).

I u icc’ etesaṃ ādibhūtānaṃ mā vuddhi hoti, tesu ca e-ovuddhāgamo hoti ṭhāne.

Byākaraṇam adhīte veyyākaraṇiko (D. i, 82; DA. i, 220-Sad. sutta 850), nyāyam adhīte neyyāyiko, Byāvacchassa apaccaṃ Beyyāvaccho²⁵³, dvāre niyutto dovāriko (A. ii, 481-Sad. sutta 854).

[Sutta has not been translated]

When it is appropriate, there is not strengthening of “i” and “u” that are at the beginning, and in those places there is the strengthening “e” and “o”.

He learns (adhīte) grammar (byākaraṇaṃ), (he is called) a grammarian (veyyākaraṇiko); he leans (adhīte) logic (nyāyaṃ), (he is called) a logician (neyyāyiko); the offspring (apaccaṃ) of Byāvaccha (Byāvacchassa), (he is

called) Beyyāvaccho; engaged (niyutto) at the door (dvāre), (he is called) a door keeper (dovāriko).

402. 377. Āttañ ca (857).

I u icc’ etesaṃ āttañ ca hoti, rikārāgamo ca ṭhāne.

Isissa bhāvo ārisyaṃ²⁵⁴, iṇassa bhāvo āṇyaṃ, usabhassa bhāvo āsabhaṃ (S. i, 265), ujuno bhāvo ajjavaṃ²⁵⁵ (A. i, 93), icc’ evamādī yojetabbā.

Yūnam iti kimatthaṃ? Apāyesu jāto āpāyiko (Khu. i, 203).

Ṭhāne ti kimatthaṃ? Vematiko (Vin. iv, 142), opanayiko²⁵⁶, opamāyiko, opāyiko (Vin. iii, 57).

Also there is “ā”.

Also there is “ā” of “i” and “u” and in proper place there is the insertion of “ri”.

The state (bhāvo) of a sage (isissa), (it is called) sageness (ārisyaṃ); the state (bhāvo) of debt (iṇassa), (it is called) indebtedness (āṇyaṃ); the state (bhāvo) of a bull (usabhassa), (it is called) bullness (āsabhaṃ); the state (bhāvo) of straight (ujuno), (it is called) straightness (ajjavaṃ).

Why it is said “yūnaṃ”, of “i” and “u”? To prevent the operation of this rule when there is not “i” and “u” such as in the following example: born (jāto) in hell (apāyesu), (he is called) a person born in hell (āpāyiko).

Why it is said “ṭhāne”, in proper place? To prevent the operation of this rule when it is not in the proper place such as in the following examples: engaged (niyutto) in doubt (vimatiyā), (he is called) a person who has doubt (vematiko); engaged (niyutto) in bringing near (upanaye), (it is called) engaged bringing near (opanayiko); engaged (niyutto) in simile (upamāya), (it is called) engaged in simile (opamāyiko); engaged (niyutto) in an expedient (upāye), (it is called), engaged in an expedient (opāyiko).

403. 354. Kvac’ ādi-majjh’-uttarānaṃ dīgha-rassā paccayesu ca (858).

Kvaci ādi-majjha-uttara icc’ etesaṃ dīgha-rassā honti paccayesu ca apaccayesu ca.

Ādidīgho tāva: Pākāro, nīvāro, pāsādo, pākaṭo, pātimokkho, pāṭikaṅkho icc’ evamādi.

Majjhedīgho tāva: Aṅgamāgadhiko, orabbhamāgaviko icc’ evamādi.

Uttaradīgho tāva: Khantī paramaṃ tapo titikkhā (Khu. i, 41), Añjanāgiri (JA. vii, 162), Koṭarāvanaṃ, aṅgulī icc’ evamādi.

Ādirasso tāva: Pageva (M. i, 188) icc’ evamādi.

Majjherasso tāva: Sumedhaso (Khu. i, 17) suvanṇṇadharehi²⁵⁷ icc’ evamādi.

Uttararasso tāva: Bhovādi nāma so hoti (Khu. i, 70), yathābhāvi guṇena so icc’ evamādi. Aññe pi yathājinavacanānuparodhena yojetabbā.

Caggahaṇena apaccayesu cā ti atthaṃ samucceti.

When there are suffixes, sometimes the beginning, middle and end (letters) are lengthened or shortened.

Whether there are suffixes or not, sometimes the beginning, middle of end (letters) become long or short.

First, the beginning letter is lengthened: encircling wall (pākāro); kind of grain (nīvāro); mansion (pāsādo); famous (pākaṭo); pātimokkho; something to be desired or expected (pāṭikaṅkho).

The middle is lengthened: Belonging to Aṅga and Magadhā (Aṅgamāgadhiko); a hunter of goats (orabbhamāgaviko).

The last is lengthened: Patience is the foremost of the ascetic practices (khantī paramaṃ tapo titikkhā); the mountain Añjanā (Añjanāgiri); the Koṭarā forest (Koṭarāvanaṃ); finger (aṅgulī).

The first is shortened: much more (pageva).

The middle is shortened: wise (sumedhaso); by a torrent of gold (suvaṇṇadharehi).

The last is shortened: He is called Bhovādi (Brahmin) by name (Bhovādi nāma so hoti); he is called Yathābhāvi by virtue (Yathābhāvi guṇena so). Others are also to be formed not going against the Word of the Conqueror.

By taking “ca” the meaning “apaccayesu ca” is collected.

404. 370. Tesu vuddhi-lopāgama-vikāra-viparītādesā ca (859).

Tesu ādi-majjh’-uttaresu yathājinavacanānuparodhena²⁵⁸ kvaci vuddhi hoti, kvaci lopo hoti, kvaci āgamo hoti, kvaci vikāro hoti, kvaci viparīto hoti, kvaci ādeso hoti.

Ādivuddhi tāva: Ābhidhammiko, Venateyyo icc’ evamādi.

Majjhevuddhi tāva: Sukhaseyyaṃ, sukhakāri dānaṃ, sukhakāri sīlaṃ icc’ evamādi.

Uttaravuddhi tāva: Kāliṅgo (JA. iv, 233), Māgadhiko (M. i, 287), paccakkhadhammā icc’ evamādi.

Ādilopo tāva: Tālīsaṃ icc’ evamādi.

Majjhelopo tāva: Kattukāmo (Vin. ii, 82), kumbhakāraputto (Vin. i, 50), Vedallaṃ icc’ evamādi.

Uttaralopoaralopo tāva: Bhikkhu, bhikkhunī icc’ evamādi.

Ādi-āgamo tāva: Vutto Bhagavatā (Khu. i, 195) icc’ evamādi.

Majjheāgamo tāva: Sa sīlavā, sa paññavā icc’ evamādi.

Uttara-āgamo tāva: Vedallaṃ (Vin. i, 50) icc’ evamādi.

Ādivikāro tāva: Ārisyaṃ, āṇyaṃ, āsabhaṃ, ajjavaṃ icc’ evamādi.

Majjhevikāro tāva: Varārisyaṃ, parārisyaṃ²⁵⁹ icc’ evamādi.

Uttaravikāro tāva: Yāni, tāni, sukhāni icc’ evamādi.

Ādiviparīto tāva: Uggate sūriye uggacchati icc’ evamādi.

Majjheviparīto tāva: Samuggacchati, samuggate sūriye icc’ evamādi.

Uttaraviparīto tāva: Digu, diguṇaṃ²⁶⁰ (Vin. iii, 402) icc’ evamādi.

Ādiādeso tāva: Yūnaṃ icc’ evamādi.

Majjheādeso tāva: Nyāyogā icc’ evamādi.

Uttaraādeso tāva: sabbaseyyo, sabbaseṭṭho, cittaṃ icc’ evamādi. Evaṃ yathājinavacanānuparodhena sabbattha yojetabbā.

In the beginning, middle and end there is strengthening, sometimes elision, sometimes insertion, sometimes change, sometimes reversiong and sometimes substitution.

In the beginning, middle and end by not going against the Word of the Conqueror, sometimes there is strengthening, sometimes elision, sometimes insertion, sometimes change, sometimes reversiong and sometimes substitution.

First, strengthening in the beginning: Ābhidhammiko, Venateyyo.

Strengthening in the middle: sleeping in comfort (sukhaseyyaṃ); generosity (dānaṃ) causing happiness (sukhakāri); virtue (sīlaṃ) causing happiness (sukhakāri), etc.

Strengthening in the end: Kāliṅgo; belonging to Magadhā (Māgadhiko); onw who has realized the Dhamma (paccakkhadhammā).

Elision of the beginning: fourty (tālīsaṃ).

Elision of the middle: wishing to do (kattukāmo); the son of potter (kumbhakāraputto); Vedallaṃ, etc.

Elision of the end: bhikkhu, bhikkhunī, etc.

Insertion in the beginning: said (vutto) by the Blessed One (Bhagavatā), etc.

Insertion in the middle: he is virtuous (sa sīlavā); he is wise (sa paññavā), etc.

Insertion in the end: Vedallaṃ, etc.

Change in the beginning: sageness (ārisyaṃ); indebtedness (āṇyaṃ); bullness (āsabhaṃ); straightness (ajjavaṃ), etc.

Change in the middle: excellent sageness (varārisyaṃ); other sageness (parārisyaṃ), etc.

Change in the end: those (yāni), those (tāni), happiness (sukhāni), etc.

Reversion in the beginning: when the sun goes down (uggate sūriye); he goes down (uggacchati), etc.²⁶¹

Reversion in the middle: he goes down (samuggacchati); when the sun goes down (samuggate sūriye), etc.

Reversion in the end: two cattle (digu), twofold (diguṇaṃ), etc.

Substitution in the beginning: of “i” and “u” (yūnaṃ), etc.

Substitution in the middle: always making effort (nyāyogā), etc.

Substitution in the end: (sabbaseyyo); (sabbaseṭṭho), consciousness (cittaṃ),²⁶² etc. Thus they should be formed everywhere by not going against the Word of the Conqueror.

405. 365. A-y-uvaṇṇānañ c’ ā-y-o o vuddhī (860).

A iti akāro, i ī iti ivaṇṇo, u ū iti uvaṇṇo, tesaṃ akāra-ivaṇṇ’-uvaṇṇānaṃ ā-e- ovuddhiyo honti yathāsaṅkhyaṃ, ā-ī-ūvuddhi ca²⁶³.

Ābhidhammiko, Venateyyo, oḷumpiko.

Pana vuddhiggahaṇaṃ kimatthaṃ? Uttarapadavuddhibhāvatthaṃ, Aṅgamagadhehi āgatā ti Aṅgamāgadhikā (Vin. iii, 37). Nigamajanapadesu jātā ti negamajānapadā. Purimajanapadesu jātā ti porimajānapadā²⁶⁴. Sattāhe niyutto ti sattāhikā²⁶⁵. Catuvijje niyutto ti cātuvijjikā²⁶⁶ icc’ evamādī yojetabbā.

Vuddhi icc’ anena kvattho? Vuddhādisarassa vā ’saṃyogantassa saṇe ca.

“Ā”, “e”, and “o” are “vuddhi”, strengthening, of “a”, “i”, “ī” and “u”, “ū”.

“A” is the letter “a” (akāro), “i”, “ī” are the character “i” (ivaṇṇo), “u” and “ū” are the character “u” (uvaṇṇo); “ā”, “e”, and “o” are “vuddhi”, strengthening, of the letters “a”, “i”, “ī”, “u”, “ū” respectively; also “ā”, “ī” and “ū” are “vuddhi”.

Ābhidhammiko, Venateyyo, oḷumpiko.

Why it it is taken “vuddhi” again? For the purpose of doing “vuddhi” to the last part of the word. They came (āgatā) from Aṅgamagadhā (Aṅgamagadhehi), (they are called) those who came from Aṅgamagadhā (Aṅgamāgadhikā). Born (jātā) in the district that belongs to the market town (nigamajanapadesu), (they are called) those who were born in the distric that belongs to the market town (negamajānapadā). Born (jātā) in the eastern district (purimajanapadesu), (they are called) those who were born in the eastern district (porimajānapadā). Engaged (niyutto) in seven days (sattāhe), (they are called) those who are engaged in seven days (sattāhikā). Engaged (niyutto) in the four kind of knowledge (catuvijje), (they are called) those who are engaged in the four kinds of knowledge (cātuvijjikā). In this way they should be formed.²⁶⁷

Why it is said “vuddhi”? For the use of the word “vuddhi” in the sutta “Vuddhādisarassa vā ’saṃyogantassa saṇe ca” (§400).

Iti nāma-kappe taddhita-kappo aṭṭhamo kaṇḍo.

Thus ends the eighth division, the secondary derivative chapter in the section on nouns

Taddhita-kappo niṭṭhito. End of the Secondary Derivative Chapter

6-ĀKHYĀTA-KAPPA 6-Verb Chapter

PAṬHAMA-KAṆḌA First Section

(K) Ākyātasāgaram ath’ ajjatanītaraṅgaṃ, Dhātujjalaṃ vikaraṇ’-āgama-kālamīnaṃ. Lopānubandhariyam atthavibhāgatīraṃ²⁶⁸, Dhīrā taranti kavino puthubuddhināvā.

(Kh) Vicittasaṅkhāraparikkhitaṃ imaṃ, Ākhyātasaddaṃ vipulaṃ asesato. Paṇamya sambuddham anantagocaraṃ, Sugocaraṃ yaṃ vadato suṇātha me.

(G) Adhikāre maṅgale c’ eva, nipphanne c’ āvadhāraṇe. Anantare c’ apādāne, athasaddo pavattati.

(K) The wise poets by a ship of great knowlege cross the ocean of verbs which has inflections as waves, which has roots as water, which has conjugational signs, augments and tenses as fish, which has elisions and indicatory letters as force, and which has division of meanings as its shore.

(Kh) Having paid homage to the Buddha who possess (a knowledge that has) infinite sphere and who has a good object (Nibbāna), listen fully to me who is about to speak this vast grammar of verbs enclosed by variegated formations.

(G) The word “atha” exists in (these meanings): (i) following (adhikāra), (ii) blessing (maṅgala), (iii) completion (nipphannna), (iv) limiting (avadhāraṇa), (v) no-gap (anantara), and (vi) separation (apādāna).

6. Ākhyātakappa (Verb Chapter) (406–523)

Paṭhamo kaṇḍo (First Section) (406–431)

406. 429. Atha pubbāni vibhattīnaṃ cha parassapadāni (865).

Atha sabbāsaṃ vibhattīnaṃ yāni yāni pubbakāni cha padāni, tāni tāni parassapadasaññāni honti.

Taṃ yathā? Ti anti, si tha, mi ma.

Parassapadam icc’ anena kvattho? Kattari parassapadaṃ.

The previous six inflections are called “parassapada” (word for another).

Those that are the previous six of all inflections, they are called “parassapada”.

Which are these? Ti, anti, si tha, mi ma.

Why it is said “parassapada”? For the use of the word “parassapada” in the sutta “Kattari parassapadaṃ” (§456).

407. 439. parāṇy attanopadāni (866).

Sabbāsaṃ vibhattīnaṃ yāni yāni parāni cha padāni, tāni tāni attanopadasaññāni honti.

Taṃ yathā? Te ante, se vhe, e mhe.

Attanopadam icc’ anena kvattho? Attanopadāni bhāve ca kammani.

The latest (six) are called “attanopada” (word for itself).

Those that are the latest six of all inflections, they are called “attanopada”.

Which are these? Te ante, se vhe, e mhe.

Why it is said “attanopada”? For the use of the word “attanopada” in the sutta “Attanopadāni bhāve ca kammani” (§453).

408. 431. Dve dve paṭhama-majjhim’-uttamapurisā (867).

Tāsaṃ sabbāsaṃ vibhattīnaṃ parassapadānaṃ, attanopadānañ ca dve dve padāni paṭhama-majjhim’-uttamapurisasaññāni honti.

Taṃ yathā? Ti anti iti paṭhamapurisā, si tha iti majjhimapurisā, mi ma iti uttamapurisā. Attanopadānam pi te ante iti paṭhamapurisā , se vhe iti majjhimapurisā, e mhe iti uttamapurisā. Evaṃ sabbattha.

Paṭhama-majjhim’-uttamapurisam icc’ anena kvattho? Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo, tumhe majjhimo, amhe uttamo.

A group of two is called person (purisa), third person (paṭhama-purisa),²⁶⁹ middle person (majjhima-purisa) and first person (uttamapurisa).

The group of two words of all inflections of the “parassapada” and “attanopada” is called third person (paṭhama-purisa), middle person (majjhima-purisa) and first person (uttama-purisa).

Which are these? Ti anti are the third person; si tha are the middle person; mi ma are the first person. Pero en “attanopada” te ante are the third person; se vhe are middle person; and e mhe are the first person. Thus everywhere.

Why it is said “paṭhama-majjhim’-uttamapurisa”? For the use of these words in the sutta “ Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo, tumhe majjhimo, amhe uttamo” (§410-12).

409. 441. Sabbesam ekābhidhāne paro puriso (868).

Sabbesaṃ tiṇṇaṃ paṭhama-majjhim’-uttamapurisānaṃ ekābhidhāne paro puriso gahetabbo.

So ca paṭhati, tvañ ca paṭhasi, tumhe paṭhatha. So ca pacati, tvañ ca pacasi, tumhe pacatha. Evaṃ sesāsu vibhattīsu paro puriso yojetabbo.

When all are mentioned together, the latter person (should be taken).²⁷⁰

Where mentioned together of all three, first person, middle person and highest person, the latter person should be taken.

And (ca) he (so) reads (paṭhati), and (ca) you (tvaṃ) read (paṭhasi); when both persons are combined: you (tumhetumhe) read (paṭhatha). And (ca) he (so) cooks (pacati), and (ca) you (tvaṃ) cook (pacasi); when both persons are combined: you (tumhetumhe) cook (pacathapacatha). Thus in the remaining inflections the latter person should be employed.

410. 432. Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo (869).

Nāmamhi payujjamāne pi appayujjamāne pi tulyādhikaraṇe paṭhamapuriso hoti.

So gacchati, te gacchanti.

Appayujjamāne pi: Gacchati, gacchanti.

Tulyādhikaraṇe ti kimatthaṃ? Tena haññase tvaṃ Devadattena.

When used (or not used) in a name that have the same locus, there is the first (person).

When used or not used in a name that have the same locus, there is the first person.

He (so) goes (gacchati), they (te) go (gacchanti).

Also when not used: goes (gacchati), go (gacchanti).

Why it is said “tulyādhikaraṇa” (that have the same locus)? To prevent the operation of this rule when there is not the same locus such as in the following example: you (tvaṃ) are killed (haññase) by that (tena) Devadatta (Devadattena).

411. 436. Tumhe majjhimo (870).

Tumhe payujjamāne pi appayujjamāne pi tulyādhikaraṇe majjhimapuriso hoti.

Tvaṃ yāsi, tumhe yātha.

Appayujjamāne pi: Yāsi, yātha.

Tulyādhikaraṇe ti kimatthaṃ? Tayā paccate odano.

When “tumha” (is used or not used), there is the middle (person).

When “tumha” is used or not used that have the same locus, there is the middle person.

You (tvaṃ) go (yāsi), you (tumhe) go (yātha).

Also when it is not used: goes (yāsi), go (yātha).

Why it is said “tulyādhikaraṇa” (that have the same locus)? To prevent the operation of this rule when there is not the same locus such as in the following example: rice (odano) is cooked (paccate) by you (tayā).

412. 437. Amhe uttamo (871).

Amhe payujjamāne pi appayujjamāne pi tulyādhikaraṇe uttamapuriso hoti.

Ahaṃ yajāmi, mayaṃ yajāma.

Appayujjamāne pi: Yajāmi, yajāma.

Tulyādhikaraṇe ti kimatthaṃ? Mayā ijjate Buddho.

When “amha” (is used or not used), there is the first (person).

When “amha” is used or not used that have the same locus, there is the first person.

I (ahaṃ) sacrifice (yajāmi), we (mayaṃ) sacrifice (yajāma).

Also when it is not used: sacrifice (yajāmi), sacrifice (yajāma).

Why it is said “tulyādhikaraṇa” (that have the same locus)? To prevent the operation of this rule when there is not the same locus such as in the following example: Buddha (Buddho) is honored (ijjate) by me (mayā).

413. 427. Kāle.

“Kāle” icc’ etaṃ adhikāratthaṃ veditabbaṃ.

In time.

It should be undestood that “kāla” (time) is for the sake of following.

414. 428. Vattamānā paccuppanne (872).

Paccuppanne kāle vattamānāvibhatti hoti.

Pāṭaliputtaṃ gacchati, Sāvatthiṃ²⁷¹ pavisati.

In the present there is “vattamānā”.

In the present time there is the inflection “vattamānā”.

(He) goes (gacchati) to Pāṭaliputta (Pāṭaliputtaṃ); (he) enters (pavisati) Sāvatthī (Sāvatthiṃ).

415. 451. Āṇaty-āsiṭṭhe ’nuttakāle pañcamī (880).

Āṇatyatthe ca āsīsatthe ca anuttakāle pañcamīvibhatti hoti.

Karotu kusalaṃ, sukhaṃ te hotu.

In command, blessing and time that is not said, there is the “pañcamī”.

In the meaning of command, in the meaning of blessing and in time that is not said,²⁷² there is the inflection “pañcamī”.

Let he do (karotu) good (kusalaṃ); happiness (sukhaṃ) be (hotu) to you (te).

416. 454. Anumati-parikappatthesu sattamī (881, 883-4).

Anumatyatthe ca parikappatthe ca anuttakāle sattamīvibhatti hoti.

Tvaṃ gaccheyyāsi. Kim ahaṃ kareyyāmi?

In the meaning of consent and assumption there is the “sattamī”.

In the meaning of consent, in the meaning of assumption and in time not said, there is the inflection “sattamī”.

You (tvaṃ) may go (gaccheyyāsi). What (kiṃ) shall I do (ahaṃ kareyyāmi)?

417. 460. Apaccakkhe parokkhātīte (885).

Apaccakkhe atīte kāle parokkhāvibhatti hoti.

Supine kila-m-āha. Evaṃ kila porāṇ’ āhu.

In that which is not seen (experienced) in the past, there is “parokkhā”.

In that which is not seen in the past time, there is the inflection “parokkhā”.

It is said (kila) he said (āha) in a dream (supine). Thus (evaṃ) it is said (kila) the Ancient (porānā) said (āhu).

418. 456. Hiyyopabhuti²⁷³ paccakkhe hiyyattanī (886).

Hiyyopabhuti²⁷⁴ atīte kāle paccakkhe vā apaccakkhe vā hiyyattanī²⁷⁵vibhatti hoti.

So agamā maggaṃ, te agamū maggaṃ.

In that which is seen beginning with yesterday, there is “hiyyattanī”.

In the past time, beginning yesterday, in that which is seen or not seen, there is the inflection “hiyyattanī”.

He (so) went (agamā) to the road (maggaṃ); they (te) went (agamū) to the road (maggaṃ).

419. 469. Samīpe ’jjatanī (887).

Ajjappabhuti atīte kāle paccakkhe vā apaccakkhe vā samīpe ajjatanīvibhatti hoti.

So maggaṃ agamī, te maggaṃ agamuṃ.

In proximity there is “ajjatanī”.

In the past time, beginning today, in that which is seen or that which is not seen, in proximity, there is the inflection “ajjatanī”.

He (so) went (agamī) to the road (maggaṃ); they (te) went (agamuṃ) to the road (maggaṃ).

420. 471. Māyoge sabbakāle ca (888).

Hiyyattanī-ajjatanīnī icc’ etā vibhattiyo yadā māyogā²⁷⁶, tadā sabbakāle ca honti.

Mā gamā, mā vacā, mā gamī, mā vacī.

Caggahaṇena pañcamīvibhatti pi hoti. Mā gacchāhi.

In conjunction with “mā”, in all time also.

When in conjunction with “mā” and in all time, there are the inflections “hiyyattanī” and “ajjatanī”.

Don’t (mā) go (gamā), don’t (mā) talk (vacā); don’t (mā) go (gamī), don’t (mā) talk (vacī).

By taking “ca” there is also the inflection “pañcamī”. Don’t (mā) go (gacchāhi).

421. 473. Anāgate bhavissantī (892).

Anāgate kāle bhavissantīvibhatti hoti.

So gacchissati, karissati. Te gacchissanti, karissanti.

In the future there is “bhavissantī”.

In future time there is the inflection “bhavissantī”.

He (so) will go (gacchissati), he (so) will do (karissati). They (te) will go (gacchissanti), they (te) will do (karissanti).

422. 475. Kriyātipanne ’tīte kālātipatti (895).

Kriyātipannamatte atīte kāle kālātipattivibhatti hoti.

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

In the past, in an action that has passed (without taking place), there is “kālātipatti”.

In the past time, in an action that has passed without happening, there is the inflection “kālātipatti”.

If (ce) he (so) had got (alabhissā) that (taṃ) vehicle (yānaṃ), he (so) would have gone (agacchissā). If (ce) they (te) had got (alabhissaṃsu) that (taṃ) vehicle (yānaṃ), they (te) would have gone (agacchissaṃsu).

423. 426. Vattamānā ti anti, si tha, mi ma; te ante, se vhe, e mhe (896).

Vattamānā icc’ esā saññā hoti ti anti, si tha, mi ma, te ante, se vhe, e mhe icc’ etesaṃ dvādasannaṃ padānaṃ.

Vattamānā icc’ anena kvattho? Vattamānā paccuppanne.

Ti anti, si tha, mi ma; te ante, se vhe, e mhe are “vattamānā”.

There is the name “vattamānā” to these twelve words: ti anti, si tha, mi ma; te ante, se vhe, e mhe.

Why it is said “vattamānā”? For the use of the word “vattamānā” in the sutta “Vattamānā paccuppanne” (§414).

424. 450. Pañcamī tu antu, hi tha, mi ma; taṃ antaṃ, ssu vho, e āmase (897).

Pañcamī icc’ esā saññā hoti tu antu, hi tha, mi ma, taṃ antaṃ, ssu vho, e e e e āmase icc’ etesaṃ dvādasannaṃ padānaṃ.

Pañcamī icc’ anena kvattho? Āṇatyāsiṭṭhe ’nuttakāle pañcamī.

Tu antu, hi tha, mi ma; taṃ antaṃ, ssu vho, e āmase are “pañcamī”.

There is the name “pañcamī” to these twelve words: Tu antu, hi tha, mi ma; taṃ antaṃ, ssu vho, e āmase.

Why it is said “pañcamī”? For the use of the word “pañcamī” in the sutta “ Āṇatyāsiṭṭhe ’nuttakāle pañcamī” (§415).

425. 453. Sattamī eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma; etha eraṃ,

etho eyyāvho, eyyaṃ eyyāmhe (898).

Sattamī icc’ esā saññā hoti eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe icc’ etesaṃ dvādasannaṃ padānaṃ.

Sattamī icc’ anena kvattho? Anumatiparikappatthesu sattamī.

Eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma; etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe are “sattamī”.

There is the name “sattamī” to these twelve words: eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma; etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe.

Why it is said “sattamī”? For the use of the word “sattamī” in the sutta “Anumatiparikappatthesu sattamī” (§416).

426. 459. Parokkhā a u, e ttha, aṃ mha²⁷⁷; ttha re, ttho vho, iṃ mhe²⁷⁸ (899).

Parokkhā icc’ esā saññā hoti a u, e ttha, aṃ mha²⁷⁹, ttha re, ttho vho, iṃ mhe²⁸⁰ icc’ etesaṃ dvādasannaṃ padānaṃ.

Parokkhā icc’ anena kvattho? Apaccakkhe parokkhātīte.

A u, e ttha, aṃ mha; ttha re, ttho vho, iṃ mhe are “parokkhā”.

There is the name “parokkhā” to these twelve words: a u, e ttha, aṃ mha; ttha re, ttho vho, iṃ mhe.

Why it is said “parokkhā”? For the use of the word “parokkhā” in the sutta “Apaccakkhe parokkhātīte” (§417).

427. 455. Hiyyattanī ā ū, o ttha, aṃ mhā²⁸¹; ttha tthuṃ, se vhaṃ, iṃ mhase

(900).

Hiyyattanī icc’ esā saññā hoti ā ū, o ttha, aṃ mhā²⁸², ttha tthuṃ, se vhaṃe vhaṃ, iṃ mhase icc’ etesaṃ dvādasannaṃ padānaṃ.

Hiyyattanī icc’ anena kvattho? Hiyyopabhuti paccakkhe hiyyattanī.

Ā ū, o ttha, aṃ mhā; ttha tthuṃ, se vhaṃ, iṃ mhase are “hiyyattanī”.

There is the name “hiyyattanī” to these twelve words: ā ū, o ttha, aṃ mhā; ttha tthuṃ, se vhaṃ, iṃ mhase.

428. 468. Ajjatanī ī uṃ, o ttha, iṃ mhā; ā ū, se vhaṃ, aṃ mhe (901).

Ajjatanī icc’ esā saññā hoti ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe icc’ etesaṃ dvādasannaṃ padānaṃ.

Ajjatanī icc’ anena kvattho? Samīpe ’jjatanī.

Ī uṃ, o ttha, iṃ mhā; ā ū, se vhaṃ, aṃ mhe are “ajjatanī”.

There is the name “ajjatanī” to these twelve words: ī uṃ, o ttha, iṃ mhā; ā ū, se vhaṃ, aṃ mhe.

Why it is said “ajjatanī”? For the use of the word “ajjatanī” in the sutta “Samīpe ’jjatanī” (§419).

429. 472. Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma; ssate ssante,

ssase ssavhe, ssaṃ ssāmhe (902).

Bhavissantī icc’ esā saññā hoti ssati ssanti, ssasa ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe icc’ etesaṃ dvādasannaṃannaṃ padānaṃ.

Bhavissantī icc’ anena kvattho? Anāgate bhavissantī.

Ssati ssanti, ssasi ssatha, ssāmi ssāma; ssate ssante, ssase ssavhe, ssaṃ ssāmhe are “bhavissantī”.

There is the name “bhavissantī” to these twelve words: ssati ssanti, ssasi ssatha, ssāmi ssāma; ssate ssante, ssase ssavhe, ssaṃ ssāmhe.

Why it is said “bhavissantī”? For the use of the word “bhavissantī” in the sutta “Anāgate bhavissantī” (§421).

430. 474. Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā;²⁸³

ssisu,²⁸⁴ ssase ssavhe, ssiṃ²⁸⁵ ssāmhase (903).

Kālātipatti icc’ esā saññā hoti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā²⁸⁶, ssatha ssisu²⁸⁷, ssase ssavhe, ssiṃ²⁸⁸ ssāmhase icc’ etesaṃ dvādasannaṃ padānaṃ.

Kālātipatti icc’ anena kvattho? Kriyātipanne ’tīte kālātipatti.

Ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā; ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase are “kālātipatti”.

There is the name “kālātipatti” to these twelve words: ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā; ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase.

Why it is said “kālātipatti”? For the use of the word “kālātipatti” in the sutta “ Kriyātipanne ’tīte kālātipatti” (§422).

431. 458. Hiyyattanī-sattamī-pañcamī-vattamānā sabbadhātukaṃ (904).

Hiyyattanādayo catasso vibhattiyo sabbadhātukasaññā honti.

Agamā, gaccheyya, gacchatu, gacchati (M. i, 326).

Sabbadhātuka icc’ anena kvattho? Ikārāgamo asabbadhātumhi.

“Hiyyattanī”, “sattamī”, “pañcamī” and “vattamānā” are “sabbadhātuka”.

The four inflections beginning with “hiyyatanī” are called “sabbadhātuka”.²⁸⁹

(He) came (agamā), (he) would go (gaccheyya), go (gacchatu), (he) goes (gacchati).

Why it is said “sabbadhātuka”? For the use of the word “sabbadhātuka” in the sutta “Ikārāgamo asabbadhātumhi” (§516).

Iti ākhyāta-kappe paṭhamo kaṇḍo.

Thus ends the first section in the chapter of verbs

DUTIYA-KAṆḌA

Second Section

Dutiyo kaṇḍo (Second Section) (432–457)

432. 462. Dhātu-liṅgehi parā paccayā (905).

Dhātu-liṅga icc’ etehi parā paccayā honti.

Karoti, gacchati. Yo koci karoti, taṃ añño “karohi karohi” icc’ evaṃ bravīti, atha vā karontaṃ payojayati²⁹⁰ = kāreti. Saṃgho pabbatam iva attānam ²⁹¹ = pabbatāyati. Taḷākaṃ samuddam iva attānam ācarati²⁹² samuddāyati. Saddo cicciṭam iva attānam ācarati²⁹³ = cicciṭāyati (Vin. iii, 320). Vasiṭṭhassa apaccaṃ Vāsiṭṭho (Vin. ii, 11). Evam aññe pi yojetabbā.

Suffixes are after roots and bases.²⁹⁴

There are suffixes after roots (dhātu) and bases (liṅga).

(He) does (karoti), (he) goes (gacchati). Someone (yo koci) does (karoti), another (añño) says (bhavīti) to him (taṃ), “do (karohi), do (karohi)”, or (atha vā) he engages in (payojayati) doing (karontaṃ) = (he) causes to do (kāreti). The Saṃgha (Saṃgho) acts (ācarati) itself (attānaṃ) like (iva) a mountarin (pabbataṃ) = acts like a mountain (pabbatāyati). The lake (taḷākaṃ) acts (ācarati) itself (attānaṃ) like (iva) a sea (samuddaṃ) = acts like a sea (samuddāyati). The sound (saddo) acts (ācarati) itself (attānaṃ) like (iva) “ci-ci” (cicciṭaṃ) = acts like “ci-ci” (cicciṭāyati). The offspring (apaccaṃ) of Vasiṭṭha (Vasiṭṭhassa) (is called) Vāsiṭṭho. Thus also others should be formed.

433. 528. Tija-gupa-kita-mānehi kha-cha-sā vā (906-9).

Tija gupa kita māna icc’ etehi dhātūhi kha cha sa icc’ ete paccayā honti vā.

Titikkhati (A. ii, 468; Khu. i, 59), jigucchati (Khu. i, 320; M. ii, 87), tikicchati (Khu. vi, 183), vīmaṃsati (A. ii, 304; Khu. ii, 318).

Vā ti kimatthaṃ? Tejati, gopati²⁹⁵, māneti.

Sometimes after “tija”, “gupa”, “kita” and “māna”, there are “kha”, “cha” and “sa”.

Sometines, after the roots “tija”, enduring, “gupa”, disgusting, “kita”, curing, and “māna”, investigating, there are the suffixes “kha”, “cha”, and “sa”.

(He) endures (titikkhati), (he) is disgusted (jigucchati), (he) cures (tikicchati), (he) investigates (vīmaṃsati).

1. tija (§457) 2. tij + kha (§433) 3. ti + tij + kha (§458) 4. ti + tik + kha (§473) 5. ti + tik + kha + ti (§414) = titikkhati (§11)

1. gupa (§457) 2. gup + cha (§433) 3. gu + gup + cha (§458) 4. gi + gup + cha 5. ji + gup + cha 6. ji + guc + cha (§472) 7. ji + guc + cha + ti (§414) = jigucchati (§11)

1. kita (§457) 2. kit + cha (§433) 3. ki + kit + cha (§458) 4. ta + kit + cha 5. ti + kit + cha 6. ti + kic + cha (§472) 7. ti + kic + cha + ti (§414) = tikicchati (§11)

1. māna (§457) 2. mān + sa (§433) 3. mā + mān + sa (§458) 4. mī + mān + sa 5. vī + mān + sa 6. vī + maṃ + sa 7. vī + maṃ + sa + ti (§414) = vīmaṃsati (§11)²⁹⁶

Why it is said “vā” (sometimes)? To allow exceptions to the rule such as in the following examples: (he) sharpens (tejati), (he) protects (gopati), (he) honors (māneti).

434. 534. Bhuja-ghasa-hara-su-pādīhi tumicchatthesu²⁹⁷ (910).

Bhuja ghasa hara su pā icc’ evamādīhi dhātūhi tumicchatthesu kha cha sa icc’ ete paccayā honti vā.

Bhottum icchati = bubbhukkhati. Ghasitum icchati = jighacchati (Khu. i, 43). Haritum icchati = jigīsati (Khu. v, 359). Sotum icchati = sussusati (D. i, 220; A. i, 73). Pātum icchati = pivāsati.

Vā ti kimatthaṃ? Bhottum icchati.

Tumicchatthesū ti kimatthaṃ? Bhuñjati (Vin. ii, 97).

After “bhuja”, “ghasa”, “hara”, “su” and “pā” in the meanings of wanting and to do.

Sometimes, after the roots “bhuja”, swallowing, “ghasa”, eating, “hara”, taking, carrying, “su”, hearing, and “pā”, drinking, in the meanings of wanting and to do, there are the suffixes “kha”, “cha” and “sa”.²⁹⁸

(He) wishes (icchati) to eat (bhottuṃ) = wishes to eat (bubbhukkhati). (He) wishes (icchati) to eat (ghasituṃ) = wishes to eat (jighacchati). (He) wishes (icchati) to carry (harituṃ) = wishes to carry (jigīsati). (He) wishes (icchati) to hear (sotuṃ) = wishes to hear (sussusati). (He) wishes (icchati) to drink (pātuṃ) = wishes to drink (pivāsati).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following examples: (he) wishes (icchati) to eat (bhottuṃ).

Why it is said “tumicchatthesu” (in the meaning of wanting and to do)? To prevent the operation of this rule when there are not the meanings of wanting and to do such as in the following example: (he) eats (bhuñjati).

435. 536. Āya nāmato kattūpamānā-d-ācāre (911).

Nāmato kattūpamānā ācāratthe āyapaccayo hoti.

Saṃgho pabbatam iva attānam ācarati = pabbatāyati. Taḷākaṃ samuddam iva attānam ācarati = samuddāyati. Saddo cicciṭam iva attānam ācarati = cicciṭāyati (Vin. iii, 320; S. i, 171). Evaṃ aññe pi yojetabbā.

There is “āya” after nouns in comparison as an agent and in behaviour.

After nouns there is there is suffix “āya” in comparision as an agent and in the meaning of behaviour.

The Saṃgha (Saṃgho) acts (ācarati) itself (attānaṃ) like (iva) a mountarin (pabbataṃ) = acts like a mountain (pabbatāyati). The lake (taḷākaṃ) acts (ācarati) itself (attānaṃ) like (iva) a sea (samuddaṃ) = acts like a sea (samuddāyati). The sound (saddo) acts (ācarati) itself (attānaṃ) like (iva) “ci- ci” (cicciṭaṃ) = acts like “ci-ci” (cicciṭāyati). Thus also others should be formed.

436. 537. Īy’ ūpamānā ca (912).

Nāmato upamānā ācāratthe ca īyapaccayo hoti.

Achattaṃ chattam iva ācarati²⁹⁹ = chattīyati. Aputtaṃ puttam iva ācarati³⁰⁰ = puttīyati.

Upamānā ti kimatthaṃ? Dhammaṃ ācarati³⁰¹.

Ācāre ti kimatthaṃ? Achattaṃ chattam iva rakkhati. Evaṃ aññe pi yojetabbā.

Also there is “īya” in comparison.

Also there is the suffix “īya” after nouns in the meaning of behaviour in comparison.

(He) treats (ācarati) what is not an umbrella (achattaṃ) like (iva) an umbrella (chattaṃ) = treats like an umbrella (chattīyati). (He) treats (ācarati) someone who is not a son (aputtaṃ) like (iva) a son (puttaṃ) = treats like a son (puttīyati).

Why it is said “upamāna” (comparison)? To prevent the operation of this rule when there is no comparison such as in the following example: (he) practices (ācarati) the Dhamma (Dhammaṃ).

Why it is said “ācāra” (behaviour)? To prevent the operation of this rule when there is not (a verb signifying) behaviour such as in the following example: (he) protects (rakkhati) what is not an umbrella (achattaṃ) like (iva) an umbrella (chattaṃ). Thus also others should be formed.

437. 538. Nāmamhā ’tticchatthe (913).

Nāmamhā attano icchatthe īyapaccayo hoti.

Attano pattam icchati = pattīyati. Evaṃ vatthīyati, parikkhārīyati, cīvarīyati, dhanīyati, ghaṭīyati (DhA. i, 30).

Atticchatthe ti kimatthaṃ? Aññassa pattam icchati. Evaṃ aññe pi yojetabbā.

After nouns in the meaning of desire for oneself.

After nouns there is the suffix “īya” in the meaning of desire of oneself.

(He) wishes (icchati) the bowl (pattaṃ) for himself (attano) = wishes the bowl for himself (pattīyati). Thus (evaṃ) (he) wishes the cloth for himself (vatthīyati), (he) wishes the requisites for himself (parikkhārīyati), (he) wishes the robes for himself (cīvarīyati), (he) wishes the wealth for himself (dhanīyati), (he) wishes the water bowl for himself (ghaṭīyati).

Why it is said “atticchatthe” (in the meaning of desire of oneself)? To prevent the operation of this rule when there is not the meaning of desire of oneself such in the following example: (he) wishes (icchati) the bowl (pattaṃ) for another (aññassa). Thus also others should be formed.

438. 540. Dhātūhi ṇe-ṇaya-ṇāpe-ṇāpayā kāritāni hetvatthe (914).

Sabbehi dhātūhi ṇe ṇaya ṇāpe ṇāpaya icc’ ete paccayā honti kāritasaññā ca hetvatthe.

Yo koci karoti, taṃ añño “karohi karohi” icc’ evaṃ bravīti³⁰², atha vā karontaṃ payojayati = kāreti (M. ii, 332), kārayati, kārāpeti (Vin. i, 240), kārāpayati. Ye keci karonti, te aññe “karotha karotha” icc’ evaṃ bruvanti³⁰³ = kārenti (M. i, 121), kārayanti, kārāpenti (Vin. i, 121), kārāpayanti. Yo koci pacati, taṃ añño “pacāhi pacāhi” icc’ evaṃ bruvīti³⁰⁴, atha vā pacantaṃ payojayati = pāceti, pācayati, pācāpeti, pācāpayati. Ye keci pacanti, te aññe “pacatha pacatha” icc’ evaṃ bruvanti³⁰⁵ = pācenti, pācayanti, pācāpenti, pācāpayanti. Evaṃ bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati. Bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti. Tatha-r-iva aññe pi yojetabbā.

Hetvatthe ti kimatthaṃ? Karoti (M. i, 10), pacati.

Atthaggahaṇena alapaccayo hoti. Jotalati.

After roots, in the meaning of cause, there are “ṇe”, “ṇaya”, “ṇāpe”, “ṇāpaya” (which are called) “kārita”.

After all roots, in the meaning of cause, there are the suffixes “ṇe”, “ṇaya”, “ṇāpe”, “ṇāpaya”, and they are called “kārita”.

Someone (yo koci) does (karoti), another (añño) says (bhavīti) thus (evaṃ) to him (taṃ), “do (karohi), do (karohi)”, or (atha vā) he engages (him) in (payojayati) doing (karontaṃ) = (he) causes him to do (kāreti, kārayati, kārāpeti, kārāpayati). Some people (ye keci) do (karonti), others (aññe) say (bruvanti) thus (evaṃ) to them (te), “do (karotha), do (karotha)” = (they) cause others to do (kārenti, kārayanti, kārāpenti, kārāpayanti). Someone (yo koci) cooks (pacati), another (añño) says (bhavīti) thus (evaṃ) to him (taṃ), “cook (pacāhi), cook (pacāhi)”, or (atha vā) (he) engages (payojati) (him) in cooking (pacantaṃ) = (he) causes him to cook (pāceti, pācayati, pācāpeti, pācāpayati). Some people (ye keci) cook (pacanti), others (aññe) say (bruvanti) thus (evaṃ) to them (te), “cook (pacatha), cook (pacatha)” = (they) cause them to cook (pāceti, pācayati, pācāpeti, pācāpayati). Likewise, (he) causes to recite (bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati); (they) cause to recite (bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti). In this way also others should be formed.

Why it is said “hetvatthe” (in the meaning of cause)” To prevent the operation of this rule when there is not the meaning of cause such as in the following examples: (he) does (karoti), (he) cooks (pacati).

By taking “attha” there is also the suffix “ala”. (He) causes to shine (jotalati).

439. 539. Dhāturūpe nāmasmā ṇayo ca (919).

Tasmā nāmasmā ṇayapaccayo hoti kāritasañño ca dhāturūpe sati.

Hatthinā atikkamati maggaṃ³⁰⁶ = atihatthayati. Vīṇāya upagāyati gītaṃ³⁰⁷ = upavīṇayati. Daḷhaṃ karoti vīriyaṃ³⁰⁸ = daḷhayati. Visuddhā hoti ratti³⁰⁹ = visuddhayati.

Caggahaṇena āra āla icc’ ete paccayā honti. Santaṃ³¹⁰ karoti = santārati³¹¹; upakkamaṃ karoti = upakkamālati.

Also when it has the appearance of a root there is “ṇaya”.

Also when it has the appearance of a root, after a noun, there is the suffix “ṇaya” and it is called “kārita”.

(He) crosses (atikkamati) the road (maggaṃ) by elephant (hatthinā) = (he) crosses the road by elephant (atihatthayati). (He) sings (upagāyati) a song (gītaṃ) with the harp (vīṇāya) = (he) sings with a harp (upavīṇayati). (He) makes (karoti) effort (vīriyaṃ) firm (daḷhaṃ) = (he) makes effort firm (daḷhayati). (He) the night (ratti) is (hoti) pure (visuddhā) = (it) is pure as the night (visuddhayati).

By taking “ca” there are also the suffixes “āra” and “āla”. (He) makes (karoti) calm (santaṃ) = (he) makes calm (santārati); (he) makes (karoti) effort (upakkamaṃ) = (he) makes effort (upakkamālati).

440. 445. Bhāva-kammesu yo (920).

Sabbehi dhātūhi bhāva-kammesu yapaccayo hoti.

Ṭhīyate, bujjhate, paccate, labbhate, karīyate, yujjate³¹², uccate.

Bhāva-kammesū ti kimatthaṃ? Karoti, pacati, paṭhati.

There is “ya” in the passive (kamma) and impersonal (bhāva).

After all roots, in the passive (kamma) and impersonal (bhāva), there is the suffix “ya”.³¹³

Standing (ṭhīyate); knowing or it is known (bujjhate); cooking or it is cooked (paccate); obtaining and it is obtained (labbhate); doing or it is done (karīyate); yoking or it is yoked (yujjate); saying or it is said (uccate).

Why it is said “bhāva-kammesu” (in the passive and impersonal)? To prevent the operation of this rule when there is not the passive or the impersonal such as in the following examples: (he) does (karoti), (he) cooks (pacati), (he) reads (paṭhati).

441. 447. Tassa cavagga-yakāra-vakārattaṃ sadhātvantassa (921).

Tassa yapaccayassa cavagga-yakāra-vakārattaṃ hoti dhātūnaṃ antena³¹⁴ saha yathāsambhavaṃ.

Vuccate, vuccante, uccate, uccante, paccate, paccante. Majjate, majjante, yujjate, yujjante. Bujjhate, bujjhante, kujjhate, kujjhante, ujjhate, ujjhante. Haññate, haññante. Kayyate, kayyante. Dibbate, dibbante.

Along with the end letter of the root of that (ya), there is the state of “ca” group, “y” and “v”.

Of the suffix “ya” together with the end (letter) of the root there is the substitution of “ca” group, “y” and “v”.

It is said (vuccate, uccate), they are said (vuccante, uccante); it is cooked (paccate), they are cooked (paccante). It is rubbed (majjate), they are rubbed (majjante); it is engaged (yujjate), they are engaged (yujjante). It is known (bujjhate), they are know (bujjhante); it is angry (kujjhate), they are angry (kujjhante); it is forsaken (ujjhate), they are forsaken (ujjhante). It is killed

(haññate), they are killed (haññante). It is done (kayyate), they are done (kayyante). It is played (dibbate), they are played (dibbante).³¹⁵

442. 448. Ivaṇṇāgamo vā (922).

Sabbehi dhātūhi yamhi paccaye³¹⁶ pare ivaṇṇāgamo hoti vā.

Karīyate, karīyati (M. ii, 101), gacchīyate, gacchīyati.

Vā ti kimatthaṃ? Kayyate.

Sometimes there is insertion of “i” or “ī”.

Sometimes, after all roots, when the suffix “ya” follows, there is the insertion of “i” or “ī”.

Doing or it is done (karīyate, karīyati); going or it is gone (gacchīyate, gacchīyati).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: it is done (kayyate).

443. 449. Pubbarūpañ ca (923).

Sabbehi dhātūhi yapaccayo pubbarūpam āpajjate vā.

Vuḍḍhate, phallate, dammate, sakkate, labbhate, dissate³¹⁷.

And the previous form.

Sometimes, after all roots, the suffix “ya” reaches the previous form.

It is increased (vuḍḍhate); splitting (phallate); taming or it is tamed³¹⁸ (dammate); obtaining or it is obtained (labbhate); seeing or it is seen (dissate).

444. 511. Tathā³¹⁹ kattari ca (924).

Yathā heṭṭhā bhāva-kammesu yapaccayassa ādeso hoti tathā kattari pi³²⁰ yapaccayassa ādeso kātabbo.

Bujjhati (JA. i, 403), vijjhati, maññati (Khu. i, 22), sibbati (Vin. ii, 86).

Also in the active voice.

Just as above in the passive and impersonal there is substitution of the suffix “ya”, likewise in the active voice the substitution of the suffix “ya” should be done.³²¹

(He) knows (bujjhati), (he) pierces (vijjhati), (he) thinks (maññati), (he) stitches (sibbati).

445. 433. Bhūvādito a (925).

Bhū icc’ evamādito dhātugaṇato apaccayo hoti kattari.

Bhavati (Khu. i, 67), paṭhati, pacati, jayati.

After “bhū” and others there is a.

After the group of roots that begin with “bhū”, there is the suffix “a” in the active voice.

(He) is (bhavati), (he) reads (paṭhati), (he) cooks (pacati), (he) conquers (jayati).

Formation of “bhavati”: 1. bhū (§457) 2. bhū + ti (§414) 3. bhū + a + ti (§445) 4. bho + a + ti (§485) 5. bhavaava + a + ti (§513) 6. bhava + a + ti (83) 7. bhavati (§11)

Formation of “pacati” 1. paca (§457) 2. paca (§521) 3. pac + ti (§414)

4. pac + a + ti (§445) 5. pacati (§11)

446. 509. Rudhādito niggahitapubbañ ca (926).

Rudha icc’ evamādito dhātugaṇato apaccayo hoti kattari, pubbe niggahitāgamo hoti.

Rundhati (SnA. i, 161), chindati, bhindati.

Caggahaṇena i ī e o icc’ ete paccayā honti niggahitapubbañ ca.

Rundhiti, rundhīti, rundheti, rundhoti, sumbhoti, parisumbhoti.

Also after “rudha” and others there is (insertion of the) “niggahita” in front.

After the group of roots beginning with “rudha”, there is the suffix “a” in the active voice, and in front there insertion of the “niggahita”.

(He) obstructs (rundhati), (he) cuts (chindati), (he) breaks (bhindati).

By taking “ca” there are also the suffixes “i”, “ī”, “e”, “o” and the “niggahita” in front. (He) obstructs (rundhiti, rundhīti, rundheti, rundhoti), (he) strikes (sumbhoti, parisumbhoti).

Formation of “rundhati”, (he obstructs).

1. rudha (§457) 2. rudha (§521) 3. rudh + ti (§414) 4. rudh + a + ti (§445) 4. ruṃdh + a + ti (§446) 5. rundh + a + ti (§31) 6. rundhati (§11)

447. 510. Divādito yo (928).

Divu icc’ evamādito dhātugaṇato yapaccayo hoti kattari.

Dibbati (VinA. i, 6), sibbati (Vin. ii, 86), yujjhati, vijjhati, bujjhati (Khu. i, 33).

After “divu” and others there is “yo”.

After the group of roots that begin with “divu” there is the suffix “ya” in the active voice.

(He) plays or shines (dibbati), (he) stitches (sibbati), (he) fights (yujjhati), (he) pierces (vijjhati), (he) knows (bujjhati).

Formation of “dibbati”. 1. divu (§457) 2. divu (§521) 3. div + ti (§414) 4. div + ya + ti (§447) 5. div + ya + ti (§444)³²² 6. divv + a + ti (§28) 7. dibbbb + a + ti (§20) 8. dibbati (11)

448. 512. Svādito ṇu-ṇā-uṇā caā ca (929).

Su icc’ evamādito dhātugaṇato ṇu ṇā uṇā icc’ ete paccayā honti kattari.

Abhisuṇoti, abhisuṇāti; saṃvuṇoti, saṃvuṇāti; āvuṇoti, āvuṇāti; pāpuṇoti³²³ pāpuṇāti (M. ii, 99).

Also after “su” there is “ṇu”, “ṇā”, “uṇā”.

After the group of roots that begin with “su”, there are the suffixes “ṇu”, “ṇā”, “uṇā” in the active voice.

(He) hears (abhisuṇoti, abhisuṇāti); (he) restrains (saṃvuṇoti, saṃvuṇāti); (he) strings (āvuṇoti, āvuṇāti); (he) reaches (pāpuṇoti, pāpuṇāti).

Formation of “suṇoti” (he hears). 1. su (§457) 2. su + ti (§414) 3. su + ṇu + ti (§448) 4. su + ṇo + ti (§485) 5. suṇoti (§11)

Formation of “suṇāti” (he hears).

1. su (§457) 2. su + ti (§414) 3. su + ṇā + ti (§448) 4. suṇāti (§448)

449. 513. Kiyādito nā (930).

Kī icc’ evamādito dhātugaṇato nāpaccayo hoti kattari.

Kiṇāti, jināti (Khu. i, 64), dhunāti, munāti, lunāti, punāti³²⁴

After “kī” and others there is “nā”.

After the group of roots that begin with “kī” there is the suffix “nā” in the active voice.

(He) buys (kiṇāti), (he) conquers (jināti), (he) shakes (dhunāti), (he) knows (munāti), (he) cuts (lunāti), (he) cleans (punāti).

Formation of “kiṇāti”. 1. kī (§457) 2. kī + ti (§414) 3. kī + nā + ti (§449) 4. ki + nā + ti (§517) 5. ki + ṇā + ti (§449) 6, kiṇāti (§11)

450. 517. Gahādito ppa-ṇhā (931).

Gaha icc’ evamādito dhātugaṇato ppa ṇhā icc’ ete paccayā honti kattari.

Gheppati, gaṇhāti (VinA. i, 20).

After “gaha” and others there are “ppa” and “ṇhā”.

After the group of roots that begin with “gaha”, there are the suffixes “ppa” and “ṇhā” in the active voice.

(He) takes (gheppati, gaṇhāti).

Formation of “gaṇhāti”.

1. gaha (§457) 2. gaha + ti (§414) 3. gaha + ṇhā + ti (§450) 4.³²⁵ 5. gaṇhāti (§11)

451. 520. Tanādito o-yirā (932).

Tanu icc’ evamādito dhātugaṇato o yira icc’ ete paccayā honti kattari.

Tanoti, tanohi; karoti (M. i, 10), karohi (Khu. ii, 172); kayirati, kayirāhi.

After “tanu” and others there are “o” and “yira”.

After the group of roots that begin with “tanu” there are the suffixes “o” and “yira” in the active voice.

(He) stretches (tanoti), (you) stretch (tanohi); (he) does (karoti), (you) do (karohi); (he) does (kayirati), (you) do (kayirāhi).

Formation of “tanoti”. 1. tanu (§457) 2. tanu (§521) 3. tan + ti (§414) 4. tan + o + ti (§451) 5. tanotioti (§11)

452. 525. Curādito ṇe-ṇayā (933).

Cura icc’ evamādito dhātugaṇato ṇe ṇaya icc’ ete paccayā honti kattari, kāritasaññā ca.

Coreti, corayati; cinteti (JA. i, 227), cintayati; manteti, mantayati.

After “cura” and others there are “ṇe” and “ṇayā”.

After the group of roots that begin with “cura”, there are the suffixes “ṇe” and “ṇaya” in the active voice.

(He) steals (coreti, corayati); (he) thinks (cinteti, cintayati); (he) consults (manteti, mantayati).

Formation of “coreti”.

1. cura (§457) 2. cura (§521) 3. cur + ti (§414) 4. cur + ṇe + ti (§452) 5. cur + ṇe + ti (§523) 6. cor + e + ti (§483) 7. coreti (§11)

Formation of “corayati”. 1. cura (§457) 2. cura (§521) 3. cur + ti (§414) 4. cur + ṇayaaya + ti (§452) 5. cur + ṇaya + ti (§523) 6. cor + aya + ti (§483) 7. corayaayati (§11)

453. 444. Attanopadāni bhāve ca kammani (934).

Bhāve ca kammani ca attanopadāni honti.

Uccate, uccante; majjate, majjante; yujjate, yujjante; kujjhate, kujjhante; labbhate, labhante; kayyate, kayyante.

Also in the impersonal and passive voice there are “attanopada” (inflections).

There are “attanopada” (inflections) in the impersonal and passive voice.

Saying or (it) is said (uccate), saying or (they) are said (uccante); (it) is rubbed (majjate), (they) are rubbed (majjante); (it) is engaged (yujjate), (they) are engaged (yujjante); (he) is angry (kujjhate), (they) are angry (kujjhante); obtaining or (it) is obtained (labbhate), obtaining (they) are obtained (labbhante); doing or (it) is done (kayyate), doing or (they) are done (kayyante).

454. 440. Kattari ca (935).

Kattari ca attanopadāni honti.

Maññate, rocate, socate, bujjhate, jāyate (Khu. i, 45).

Also in the active voice.

Also in the active voice there are “attanopada” (inflections).

(He) thinks (maññate), (he) shines (rocate), (he) grieves (socate), (he) knows (bujjhate), (he) arises (jāyate).

455. 530. Dhātuppaccayehi vibhattiyo (936).

Dhātuniddiṭṭhehi paccayehi khādi-kāritantehi vibhattiyo honti.

Titikkhati (Khu. i, 59), jigucchati (M. ii, 87), vīmaṃsati (A. ii, 304), samuddāyati, puttīyati, kāreti (M. ii, 332), pāceti.

After roots with suffixes there are inflections.³²⁶

After roots, which meanings are indicated by the suffixes beginning with “kha” and ending with “kārita”, there are inflections³²⁷

(He) endures (titikkhati), (he) is disgusted (jigucchati), (he) investigates (vīmaṃsati), (he) acts like a sea (samuddāyati), (he) treats like a son (puttīyati), (he) causes to do (kāreti), (he) causes to cook (pāceti).

456. 430. Kattari parassapadaṃdaṃ (937).

Kattari parassapadaṃ hoti.

Karoti (Khu. vii, 83), pacati, paṭhati, gacchati (M. i, 326).

In the active voice there is the “parassapada” (inflection).

In the active voice there is the “parassapada” (inflection).

(He) does (karoti), (he) cooks (pacati), (he) reads (paṭhati), (he) goes (gacchati).

457. 424. Bhūvādayo dhātavo (938).

Bhū icc’ evamādayo ye saddagaṇā, te dhātusaññā honti.

Bhavati (M. ii, 338), bhavanti (M. ii, 335), carati, caranti (M. i, 129), pacati, pacanti, cintayati, cintayanti, hoti (M. i, 10), honti (M. i, 10), gacchati (M. iii, 338), gacchanti (A. ii, 5).

“Bhū” and others are (called) roots.

Those group of words that begin with “bhū” are called roots (dhātu).

(He) is (bhavati), (they) are (bhavanti); (he) walks (carati), (they) walk (caranti); (he) cooks (pacati), (they) cook (pacanti); (he) thinks (cintayati), (they) think (cintayanti); (he) is (hoti), (they) are (honti); (he) goes (gacchati), (they) go (gacchanti).

Iti ākhyāta-kappe dutiyo kaṇḍo

Thus ends the second section in the verb chapter

TATIYA-KAṆḌA Third Section

Tatiyo kaṇḍo (Third Section) (458–481)

458. 461. Kvac’ ādivaṇṇānam ekassarānaṃ dvebhāvo (939).

Ādibhūtānaṃ vaṇṇānaṃ ekassarānaṃ kvaci dvebhāvo hoti.

Titikkhati, jigucchati, tikicchati, vīmaṃsati, bubhukkhati, pivāsati, daddallati, dadāti (Khu. i, 49), jahāti (Khu. vii, 96), caṅkamati (A. ii, 212).

Kvacī ti kimatthaṃ? Kampati, calati.

Sometimes there is reduplication of the beginning letters which have one vowel.

Sometimes there is reduplication of the beginning letters that have one vowel.

(He) endures (titikkhati), (he) is disgusted (jigucchati), (he) cures (tikicchati), (he) investigates (vīmaṃsati), (he) wishes to eat (bubhukkhati), (he) wishes to drink (pivāsati), (he) shines brilliantly (daddallati), (he) gives (dadāti), (he) renounces (jahāti), (he) walks up and down (caṅkamati).

Why it is said “sometimes” (kvaci)? To allow an exception of the rule such as in the following example: (he) trembles (kampati), (he) shakes (calati).

459. 462. Pubbo ’bbhāso (940).

Dvebhūtassa dhātussa yo pubbo, so abbhāsasañño hoti.

Dadhāti, dadāti, babhūva.

The previous (syllable) is “abbhāsa”.

The previous (syllable) of the reduplicated root it is called “abbhāsa”.

(He) holds (dadhāti), (he) gives (dadāti), (he) became (babhūva).

460. 506. Rasso (941).

Abbhāse vattamānassa sarassa rasso hoti.

Dadhāti, jahāti (Khu. vii, 96).

Short.

The vowel in the previous (syllable) becomes short.

(He) holds (dadhāti), (he) abandons (jahāti).

461. 464. Dutiya-catutthānaṃ paṭhama-tatiyātiyā (942).

Abbhāsagatānaṃ dutiya-catutthānaṃ paṭhama-tatiyā honti.

Ciccheda, bubhukkhati, babhūva, dadhāti.

First and third of second and fourth.

There are first and third (consonants) of the second and fourth (consonants) which are “abbhāsa” (previous reduplicated syllables).

(He) cut (ciccheda), (he) wishes to eat (bubhukkhati), (he) became (babhūva), (he) holds (dadhāti).

462. 467. Kavaggassa cavaggo (943).

Abbhāse vattamānassa kavaggassa cavaggo hoti.

Cikicchati, jigucchati, jighacchati (Khu. i, 43), jigīsati³²⁸ (Khu. v, 359), jaṅgamati, caṅkamati (A. ii, 212).

“Ca” group of “ka” group.

There is “ca” group of the “ka” group of “abbhāsa” (previous reduplicated syllables).

(He) cures (cikicchati), (he) is disgusted (jigucchati), (he) wishes to eat (jighacchati), (he) wants to carry (jigīsati), (he) goes (jaṅgamati), (he) walks up and down (caṅkamati).

463. 532. Māna-kitānaṃ va-tattaṃ vā (944).

Māna kita icc’ etesaṃ dhātūnaṃ abbhāsagatānaṃ vakāra-takārattaṃ hoti vā yathāsaṅkhyaṃ.

Vīmaṃsati, tikicchati (Khu. vi, 183).

Vā ti kimatthaṃ? Cikicchati.

Sometimes, there are “va” and “ta” of “māna” and “kita”.

There are “va” and “ta” of the “abbhāsa” of the roots “māna” and “kita”.

(He) thinks (vīmaṃsati), (he) cures (tikicchati).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) cures (cikicchati).

464. 504. Hassa jo (945).

Abbhāse vattamānassa hakārassa jo hoti.

Jahāti (Khu. i, 183), juhvati, juhoti, jahāra.

There is “ja” of “ha”.

There is “ja” of the letter “ha” which is “abbhāsa” (the previous syllable of reduplicated root).

(He) abandons (jahāti), (he) sacrifices (juhvati, juhoti), (he) carried (jahāra).

465. 463. Antass’ ivaṇṇ’ ākāro vā (946).

Abbhāsassa antassa ivaṇṇo hoti, akāro vā.

Jigucchati (M. ii, 87), pivāsati, vīmaṃsati, jighacchati (Khu. i, 43), babhūva, dadhāti.

Vā ti kimatthaṃ? Bubhukkhati.

Sometimes there are “i”, “ī”, and “a” of the end.

Sometimes there “i”, “ī”, and “a” of the end of “abbhāsa” (reduplicate syllable).

(He) reproaches (jigucchati), (he) wishes to drink (pivāsati), (he) investigates (vīmaṃsati), (he) wishes to eat (jighacchati), (he) became (babhūva), (he) holds (dadhāti).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) wishes to eat (bubhukkhati).

466. 489. Niggahitañ ca (947).

Abbhāsassa ante niggahitāgamo hoti vā.

Caṅkamati (M. iii, 154), cañcalati, jaṅgamati.

Vā ti kimatthaṃ? Pivāsati, daddallati.

Sometimes there is the “niggahita”.

Sometimes at the end of the “abbhāsa” (reduplicated syllable) there is insertion of the “niggahita”.

(He) walks up an down (caṅkamati), (he) shakes (cañcalati), (he) goes about (jaṅgamati).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) wishes to eat (pivāsati), (he) shines brilliantly (daddallati).

467. 533. Tato pā-mānānaṃ vā-maṃ sesu (948).

Tato abbhāsato pā māna icc’ etesaṃ dhātūnaṃ vā maṃ icc’ ete ādesā honti yathāsaṅkhyaṃ sapaccaye pare.

Pivāsati, vīmaṃsati.

After that (abbhāsa) there are “vā” and “maṃ” of “pā” and “māna” when “sa” follows.

After that “abbhāsa” (reduplicated syllable), there are the substitutions “vā” and “maṃ” respectively of the roots “pā” and “māna” when the suffix “sa” follows.

(He) wishes to drink (pivāsati), (he) investigates (vīmaṃsati).

468. 492. Ṭhā tiṭṭho (949).

Ṭhā icc’ etassa dhātussa tiṭṭhādeso hoti vā.

Tiṭṭhati (M. i, 155), tiṭṭhatu (M. i, 196); tiṭṭheyya (M. i, 190), tiṭṭheyyuṃ.

Vā ti kimatthaṃ? Ṭhāti.

“Ṭhā” becomes “tiṭṭha”.

Sometimes the root “ṭhā” is substituted by “tiṭṭha”.

(He) stands, (let he) stand (tiṭṭhatu), (he) would stand (tiṭṭheyya), (they) would stand (tiṭṭheyyuṃ).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (he) stands (ṭhāti).

469. 494. Pā pivo³²⁹ (949).

Pā icc’ etassa dhātussa pivādeso hoti vā.

Pivati (M. ii, 5), pivatu (Khu. i, 175); piveyya, piveyyuṃ.

Vā ti kimatthaṃ? Pāti.

“Pā” becomes “piva”.

Sometimes the root “pā” is substituted by “piva”.

(He) drinks (pivati), (let he) drink (pivatu), (he) would drink (piveyya), (they) would drink (piveyyuṃ).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) drinks (pāti).

470. 514. Ñāssa jā-jaṃ-nā (950).

Ñā icc’ etassa dhātussa jā-jaṃ-nāādesā honti vā³³⁰.

Jānāti (M. i, 141, 143); jāneyya, jāniyā, jaññā (Khu. i, 37); nāyati.

There are “jā”, “jaṃ” and “nā” of “ñā”.

Sometimes the root “ñā” is substituted by “jā”, “jaṃ” and “nā”.

(He) knows (jānāti), (he) should know (jāneyya, jāniyā, jaññā);³³¹ knows (nāyati).

471. 483. Disassa passa-dissa-dakkhā vā (951).

Disa icc’ etassa dhātussa passa dissa dakkha icc’ ete ādesā honti vā.

Passati (Khu. i, 53), dissati (Khu. i, 176), dakkhati (Khu. i, 410), adakkha.

Vā ti kimatthaṃ? Addasa (M. i, 196).

Sometimes there are “passa”, “dissa” and “dakkha”.

Sometimes the root “disa” is substituted by “passa”, “dissa” and “dakkha”.

(He) sees (passati, dissati),³³² (he) will see (dakkhati), (he) saw (adakkha).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (he) saw (adassa).

472. 531. Byañjanantassa co chapaccayesu ca (952).

Byañjanantassa dhātussa co hoti chapaccayesu paresu³³³.

Jigucchati, tikicchati, jighacchati.

There is “ca” of the end consonant when the suffix “cha” follows.

There is “ca” of the end consonant of the root when the suffix “cha” follows.

(He) is disgusted (jigucchati), (he) cures (tikicchati), (he) wishes to eat.

Note: In “jigucchati”, the root is “gupa”. After the elision of the end vowel of the root and placing the suffix “cha”, the end consonant of the root is changed to “c”. In “tikicchati”, the root is “kita”. After the elision of the end vowel of the root and placing the suffix “cha”, the end consonant of the root is changed to “c”. In “jighacchati”, the root is “ghasa”. After the elision of the end vowel of the root and placing the suffix “cha”, the end consonant of the root is changed to “c”.

473. 529. Ko khe ca (953).

Byañjanantassa dhātussa ko hoti khapaccaye pare.

Titikkhati (Khu. i, 59), bubhukkhati.

And there is “ka” when “kha” follows.

There is “ka” of the end consonant of the root when the suffix “kha” follows.

(He) endures (titikkhati), (he) wishes to eat (bubhukkhati).

Note: In “titikkhati”, the root is “tija”. After the elision of the end vowel of the root and placing the suffix “kha”, the end consonant of the root, “j”, is changed to “k”.

474. 535. Harassa gī se³³⁴ (954).

Hara icc’ etassa dhātussa sabbass’ eva gīādeso hoti sapaccaye pare.

Jigīsati³³⁵ (Khu. v, 359).

There is “gī” of “hara” when “sa” follows.

There is substitution by “gī” of all the root “hara” when the suffix “sa” follows.

(He) wishes to carry (jigīsati).

475. 465. Brū-bhūnam āha-bhūvā parokkhāyaṃ (956).

Brū bhū icc’ etesaṃ dhātūnaṃ āha bhūva icc’ ete ādesā honti yathāsaṅkhyaṃ parokkhāyaṃ vibhattiyaṃ.

Āha (M. i, 196), āhu (Khu. i, 260); babhūva, babhūvu.

Parokkhāyamyam iti kimatthaṃ? Abravuṃ (JA. v, 17).

In the “parokkhā”, there are “āha” and “bhūva” of “brū” and bhū”.

The roots “brū” and “bhū” are substituted by “āha” and “bhūva” respectively when there is the inflection “parokkhā”.

(He) said (āha), (they) said (āhu); (he) was (babhūva), (they) were (babhūvu).

Why it is said “parokkhā”? To prevent the operation of this rule when there is not “parokkhā” such as in the following example: (they) were (abravuṃ).

476. 442. Gamiss’ anto ccho vā sabbāsu (957).

Gamu icc’ etassa dhātussa anto makāro ccho hoti vā sabbāsu paccayavibhattīsu.

Gacchamāno (JA. i, 226), gacchanto (M. ii, 302). Gacchati (M. ii, 338), gameti. Gacchatu, gametu. Gaccheyya (VinA. i, 104), gameyya. Agacchā, agamā. Agacchī, agamī. Gacchissati, gamissati (VinA. i, 68). Agacchissā, agamissā.

Gamisse ti kimatthaṃ? Icchati (Khu. i, 55).

Sometimes the end of “gamu” becomes “ccha” when all (inflections) follow.

Sometimes, when all inflections and suffixes follow, “m”, that is the end of the root “gamu”, going, becomes “ccha”.

Going (gacchamāno, gacchanto). (He) goes (gacchati, gameti). Go (gacchatu, gametu). (He) should go (gaccheyya, gameyya). (He) went (agacchā, agamā). (He) went (agacchī, agamī). (He) will go (gacchissati, gamissati). (If he) would go (agacchissā, agamissā).

Why it is said “gamissa” (of “gamu”)? To prevent the operation of this rule when there is not “gamu” such as in the following example: (he) wishes (icchati).

477. 479. Vacass’ ajjatanimhi-m-akāro o (958).

Vaca icc’ etassa dhātussa akāro ottam āpajjate ajjatanijatanimhi vibhattimhi.

Avoca (M. i, 17), avocuṃ (M. i, 118).

Ajjatanimhī ti kimatthaṃ? Avaca (M. i, 183), avacū.

When there is the “ajjatanī”, the “a” of “vaca” becomes “o”.

When there is the inflection “ajjatanī”, the “a” of the root “vaca” becomes “o”.

(He) said (avoca), (they) said (avocuṃ).

Why it is said “ajjatanī”? To prevent the operation of this rule when there is not the “ajjatanī” such as in the following example: (he) said (avaca), (they) said (avacū).

478. 438. Akāro dīghaṃ hi-mi-mesu (959).

Akāro dīgham āpajjate hi mi ma icc’ etesu vibhattīsu.

Gacchāhi (VinA. i, 68), gacchāmi (Khu. v, 324), gacchāma (Khu. iii, 28), gacchāmhe.

Mikāraggahaṇena hivibhattimhi akāro kvaci na dīgham āpajjate. Gacchahi.

When there are “hi”, “mi” and “ma”, the letter “a” becomes long.

When the inflections “hi”, “mi” and “ma” follow, the letter “a” becomes long.

(You) go (gacchāhi), (I) go (gacchāmi), (we) go (gacchāma, gacchāmhe).

By taking the letter “mi”, when there is the inflection “hi”, sometimes the letter “a” does not becomes long. (You) go (gacchahi).

479. 452. Hi lopaṃ vā (960).

Hivibhatti lopam āpajjate vā.

Gaccha, gacchāhi; gama, gamāhi; gamaya, gamayāhi.

Hī ti kimatthaṃ? Gacchati, gamayati.

Sometimes “hi” is elided.

Sometimes the inflection “hi” is elided.

(You) go (gaccha, gacchāhi; gama, gamāhi); (you) cause to go (gamaya, gamayāhi).

Why it is said “hi”? To prevent the operation of this rule when there is not “hi” such as in the following example: (he) goes (gacchati), (he) causes to go (gamayati).

480. 490. Hotissar’ eh’-oh’-e bhavissantimhi ssassa ca (961).

Hū icc’ etassa dhātussa saro eha-oha-ettam āpajjate bhavissantimhi, ssassa ca lopo hoti vā.

Hehiti, hehinti; hohiti, hohinti; heti, henti. Hehissati, hehissanti; hohissati, hohissanti; hessati (Khu. iii, 25), hessanti.

Hū ti kimatthaṃ? Bhavissati (VinA. i, 5), bhavissanti (M. i, 52).

Bhavissantimhī ti kimatthaṃ? Hoti.

The vowel of “hū”, becomes “eha”, “oha” and “e”, when there is the “bhavissantī” (future) and “ssa” (is elided).

The vowel of the root “hū” becomes “eha”, “oha” and “e” when there is the “bhavissantī” and sometimes “ssa” is elided.

(He) will be (hehiti, hohiti, heti), (they) will be (hehinti, hohinti, henti). (He) will be (hehissati, hohissati, hessati), (they) will be (hehissanti, hohissati, hessanti).

Why it is said “hū”? To prevent the operation of this rule when there is not “hū” such as in the following example: (he) will be (bhavissati), (they) will be (bhavissanti).

Why it is said “bhavissantimhi” (in the future)? To prevent the operation of this rule when there is not the “bhavissantī” such as in the following example: (he) is (hoti).

481. 524. Karassa sapaccayassa kāho (962).

Kara icc’ etassa dhātussa sapaccayassa kāhādeso hoti vā bhavissantimhi vibhattimhi, ssassa ca niccaṃ lopo hoti.

Kāhati (JA. ii, 401), kāhiti (Khu. i, 64); kāhasi (Khu. i, 36), kāhisi; kāhāmi (DhA. i, 288), kāhāma.

Vā ti kimatthaṃ? Karissati (VinA. i, 75), karissanti (DhA. i, 153).

Sapaccayapaccayaggahaṇena aññehi pi bhavissantiyā vibhattiyā khāmi khāma chāmi chāma icc’ ādayo ādesā honti. Vakkhāmi (JA. i, 366), vakkhāma (JA. i, 170); vacchāmi (Vin. iii, 76), vacchāma.

There is “kāha” of “kara” together with the suffix.

Sometimes, the root “kara” together with the suffix is substituted by “kāha” when there is the inflection “bhavissantī”, and there is always elision of “ssa”.

(He) will do (kāhati, kāhiti); (you) will do (kāhasi, kāhisi); (I) will do (kāhāmi), (we) will do (kāhāma).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: “(he) will do (karissati), (they) will do (karissanti).

By taking “sapaccaya”, after other (roots) also, the “bhavissantī” inflection is changed to “khāmi”, “khāma”, “chāmi”, “chāma”. (I) will say (vakkhāmi), (we) will say (vakkhāma); (I) will dwell (vacchāmi), (we) will dwell (vacchāma).

Iti ākhyāta-kappe tatiyo kaṇḍo.

Thus ends the third section in the verb chapter

CATUTTHA-KAṆḌA FOURTH SECTION

Catuttho kaṇḍo (Fourth Section) (482–523)

482. 508. Dā08. Dā-d-antass’ aṃ mi-mesu (972).

Dā icc’etassa dhātussa antassa aṃ hoti mi ma icc’ etesu.

Dammi (Khu. v, 325), damma.

When “mi” and “ma” follow thre is “aṃ” of the end of “dā”.

When “mi” and “ma” follow, there is “aṃ” of the end of the root “dā”.

(I) give (dammi), (we) give (damma).

483. 527. Asaṃyogantassa vuddhi kārite (973).

Asaṃyogantassa dhātussa kāriye vuddhi hoti.

Kāreti (M. ii, 332), kārenti (M.i, 121); kārayati, kārayanti; kārāpeti (Vin. i, 240), kārāpenti (Vin. i, 218); kārāpayati, kārāpayanti.

Asaṃyogantasse ti kimatthaṃ? Cintayati, mantayati.

In the causative there is strengthening of (vowel of the root that) does not end in a conjunct consonant.

In the causative, there is strengthning of (the vowel of) the root that does not end in a conjunct consonant.

(He) causes to do (kāreti, kārayati, kārāpeti, kārāpayati), (they) cause to do (kārenti, kārayanti, kārāpenti, kārāpayanti).

Why it is said “asaṃyogantassa” (that does not end in a conjunct consonant)? To prevent the operation of this rule when it does end in a conjunct consonant such as in the following example: (he) thinks (cintayati), (he) consults (mantayati).

484. 542. Ghaṭādīnaṃ vā (974).

Ghaṭādīnaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti vā kārite.

Ghāṭeti (Vin. ii, 295), ghaṭeti (Vin. ii, 295); ghāṭayati, ghaṭayati; ghāṭāpeti, ghaṭāpeti; ghāṭāpayati, ghaṭāpayati; gāmeti, gameti; gāmayati, gamayati; gāmāpeti, gamāpeti; gāmāpayati, gamāpayati.

Ghaṭādīnam iti kimatthaṃ? Kāreti.

Sometimes of “ghaṭa” and others.

Sometimes, in the causative there is strengthening of (the vowel of) the root that does not end in a conjunct consonant, of roots “ghaṭa” and others.

(He) causes to try (ghāṭeti, ghaṭeti; ghāṭayati, ghaṭayati; ghāṭāpeti, ghaṭāpeti; ghāṭāpayati, ghaṭāpayati; (he) causes to go (gāmeti, gameti; gāmayati, gamayati; gāmāpeti, gamāpeti; gāmāpayati, gamāpayati).

Why it is said “ghaṭādīnaṃ” (of “ghaṭa” and others)? To prevent the operation of this rule when there is not “ghaṭa” and others such as in the following example: (he) causes to do (kāreti).

485. 434. Aññesu ca (975).

Aññesu ca paccayesu sabbesaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti.

Jayati, hoti, bhavati.

Caggahaṇena ṇupaccayassā pi vuddhi hoti. Abhisuṇoti.

And in others.

And when other suffixes (other than the causative) follow, there is strengthening of (the vowel of) all roots that does not end in a conjunct consonant.

(He) conquers (jayati), (he) is (hoti), (he) is (bhavati).

By taking “ca” there is also strengthening of the suffix “ṇu”. (He) hears (abhisuṇoti).

486. 543. Guha-dusānaṃ dīghaṃ (977).

Guha dusa icc’etesaṃ dhātunaṃ saro dīgham āpajjate kārite.

Gūhayati, dūsayati.

There is long of “guha” and “dusa”.

The vowel of the roots “guha” and “dusa” becomes long in the causative.

(He) causes to protect (gūhayati), (he) causes to injure, spoil (dūsayati).

487. 478. Vaca-vasa-vahādīnam ukāro vassa ye (978-9).

Vaca vasa vaha icc’ evamādīnaṃ dhātūnaṃ vakārassa ukāro hoti yapaccaye pare.

Uccate, vuccati (VinA. i, 17); vussati (M. i, 201); vuyhati (Khu. vii, 3).

When there is “ya”, the “v” of “vaca”, “vasa”, “vaha” and others becomes “u”.

When the suffix “ya” follows, there is “u” of the “v” of the roots “vaca”, “vasa”, “vaha” and others.

(It) is said (uccati, vuccati); (he) causes to live (vussati); (he) is carried away (vuyhati).³³⁶

488. 481. Havipariyayo lo vā (980).

Hakārassa vipariyayo hoti yapaccaye pare, yapaccayassa ca lo hoti vā.

Vulhati, vuyhati (Khu. vii, 3).

There is reversion of “ha” and sometimes there is “la”.

When the suffix “ya” follows, there is reversion of the letter “h”, and sometimes there is “la” of “ya”.

(It) is carried (vulhati, vuyhati).

Formation of “vuyhati”. It comes from the root “vaha”, carrying. 1. vaha (§457) 2. vaha (§521) 3. vah + ti (§414) 4. vah + ya + ti 5. vuh + ya + ti (§487) 6. vuy + ha + ti (§488) 7. vuyhati (§11)³³⁷

489. 519. Gahassa ghe ppe (981).

Gaha icc’ etassa dhātussa sabbassa ghekāro hoti ppapaccaye pare.

Gheppati.

When there is “ppa” there is “ghe” of “gaha”.

When the suffix “ppa”³³⁸ follows, there is “ghe” of all the root “gaha”.

(He) takes (gheppati).

490. 518. halopo ṇhāmhi (982).

Gaha icc’ etassa dhātussa hakārassa lopo hoti ṇhāmhi paccaye pare.

Gaṇhāti (VinA. i, 20).

When there is “ṇhā”, there is elision of “ha”.

When the suffix “ṇhā”³³⁹ follows, there is elision of the letter “h” of the root “gaha”.

(He) takes (gaṇhāti).

491. 523. Karassa kāsattam ajjatanimhi (983).

Kara icc’ etassa dhātussa sabbassa kāsattaṃ hoti vā ajjatanimhi vibhattimhi.

Akāsi (M. ii, 194), akāsuṃ. Akari, akaruṃ (D. ii, 204).

Kāsattamitibhāvaniddesena aññatthā pi sāgamo hoti. Ahosi (VinA. i, 10), adāsi (VinA. i, 9).

In the “ajjatanī” there is “kāsa” of “kara”.

Sometimes, when the “ajjatanī” inflection follow, there is “kāsa” of all the root “kara”.

(He) did (akāsi, akari), (they) did (akāsuṃ, akaruṃ).

By showing state as “kāsatta”, also when there are other (inflections), there is insertion of “s”. (He) was (ahosi), (he) gave (adasi).

492. 499. Asasmā mi-mānaṃ mhi-mhā ’ntalopo ca (987).

Asa icc’ etāya dhātuyā mi ma icc’ etesaṃ vibhattīnaṃ mhi-mhādesā honti vā, dhātvantassa lopo ca.

Amhi (M. ii, 302), amha. Asmi (M. i, 49), asma.

After “asa” there are “mhi” and “mha” of “mi” and “ma” and elision of the end (consonant of the root).

Sometimes, there are the substitutions “mhi” and “mha” of the inflections “mi” and “ma” of the root “asa”, and elision of the end (consonant) of the root.

(I) am (amhi, asmi), (we) are (amha, asma).

493. 498. Thassa tthattaṃ (988).

Asa icc’ etāya dhātuyā thassa vibhattissa tthattaṃ hoti, dhātvantassa lopo ca.

Attha (JA. i, 222).

There is “ttha” of “tha”.

There is “ttha” of the inflection “tha” of the root “asa”, and elision of end (consonant) of the root.

(You) are (attha).

494. 495. Tissa tthittaṃ (989).

Asa icc’ etāya dhātuyā tissa vibhattissa tthittaṃ hoti, dhātvantassa lopo ca.

Atthi (Vin. i, 153).

There is “tthi” of “ti”.

There is “tthi” of the inflection “ti” of the root “asa”, and elision of the end (consonant) of the root.

(He) is (atthi).

495. 500. Tussa tthuttaṃ (991).

Asa icc’ etāya dhātuyā tussa vibhattissa tthuttaṃ hoti, dhātvantassa lopo ca.

Atthu (D. iii, 159).

There is “tthu” of “tu”.

There is “tthu” of the inflection “tu” of the root “asa”, and elision of the end (consonant) of the root.

(Let it) be (atthu).

496. 497. Simhi ca (992).

Asass’ eva dhātussa simhi vibhattimhi antassa lopo ca hoti.

Ko nu tvam asi (S. i, 104) mārisa?

And when there is “si”.

When there is “si”, there is elision of the end (consonant) of the root “asa”.

Who are you Sir?

497. 477. Labhasmā ī-iṃnaṃ ttha-tthaṃ (1003).

Labha icc’ etāya dhātuyā ī-iṃnaṃ vibhattīnaṃ ttha-tthaṃaṃādesā honti, dhātvantassa lopo ca.

Alattha (M. ii, 239), alatthaṃ (M. ii, 188).

There are “ttha” and “tthaṃ” of “ī” and “iṃ” of “labha”.

There are substitutions “ttha” and “tthaṃ” of the inflections “ī” and “iṃ” of the root “labha”, and elsion of the end (consonant) of the root.

(He) got (alattha), (I) got (alatthaṃ).

498. 480. Kusasmā-d-ī cchi (1004).

Kusa icc’ etāya dhātuyā īvibhattissa cchi hoti, dhātvantassa lopo ca.

Akkocchi (Khu. i, 13).

There is “cchi” of “ī” of “kusa”.

There is “cchi” of the inflection “ī” of the root “kusa”, and elision of the end (consonant) of the root.

(He) abused (akkocchi).

499. 507. Dādhātussa dajjaṃ (1005).

Dā icc’ etassa dhātussa sabbassa dajjādeso hoti vā.

Dajjāmi, dajjeyya; dadāmi (Khu. v, 229), dadeyya (Vin.A. i, 38).

There is “dajja” of the root “dā”.

Sometimes there is substitution “dajja” of the whole root “dā”.

(I) give (dajjāmi, dadāmi). (he) should give (dajjeyya, dadeyya).

500. 486. Vadassa vajjaṃ (1006).

Vada icc’ etassa dhātussa sabbassa vajjādeso hoti vā.

Vajjāmi, vajjeyya; vadāmi (M. i, 11), vadeyya (M. i, 105).

There is “vajja” of “vada”.

Sometimes there is the substitution “vajja” of the whole root “vada”.

(I) say (vajjāmi, vadāmi), (I) should say (vajjeyya, vadeyya).

501. 443. Gamissa ghammaṃ (1013).

Gamu icc’ etassa dhātussa sabbassa ghammādeso hoti vā.

Ghammatu, ghammāhi, ghammāmi.

Vā ti kimatthaṃ? Gacchatu, gacchāhi (JA. iv, 149), gacchāmi (Vin. iii, 12).

There is “ghamma” of “gamu”.

Sometimes there is the substitution “ghamma” of the whole root “gamu”.

(Let it) go (ghammatu, ghammāhi), (I) go (ghammāmi).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (let it) go (gacchatu, gacchāhi), (I) go (gacchāmi).

502. 493. Yamhi dā-dhā-mā-ṭhā-hā-pā-maha-mathādīnam ī (1014).

Yamhi paccaye pare dā dhā mā ṭhā hā pā maha matha icc’ evamādīnaṃ dhātūnaṃ anto īkāram āpajjate.

Dīyati (JA. iv, 147), dhīyati, mīyati (A. i, 356), ṭhīyati, hīyati, pīyati, mahīyati, mathīyati.

When there is “ya”, there is “ī” of “dā”, “dhā”, “mā”, “ṭhā”, “hā”, “pā”, “maha”, “matha”.

When the suffix “ya” follows, the end of the roots “dā”, “dhā”, “mā”, “ṭhā”, “hā”, “pā”, “maha”, “matha”, becomes “ī”.

(It) is given (dīyati), (it) is contained (dhīyati), (it) is measured (mīyati), standing (ṭhīyati), (it) is abandoned (hīyati), (it) is drunk (pīyati), (it) is honored (mahīyati), (it) is churned (mathīyati).

503. 485. Yajass’ ādiss’ i (1015).

Yaja icc’ etassa dhātussa ādissa ikārādeso hoti yapaccaye pare.

Ijjate mayā Buddho.

There is “i” of the beginning of “yaja”.

When the suffix “ya” follows, there is the substitution “i” of the beginning og the root “yaja”.

The Buddha (Buddho) is worshipped (ijjate) by me (mayā).

504. 470. Sabbato uṃ iṃsu (1016).

Sabbehi dhātūhi uṃvibhattissa iṃsuādeso hoti.

Upasaṅkamiṃsu (M. i, 118), nisīdiṃsu (M. i, 118).

After all (roots) there is “iṃsu” of “uṃ”.

After all roots, there is the substitution “iṃsu” of the inflection “uṃ”.

(They) approached (upasaṅkamiṃsu), (they) sat (nisīdiṃsu).

505. 482. Jara-marānaṃ jīra-jiyya-miyyā³⁴⁰ vā (1018).

Jara mara icc’ etesaṃ dhātūnaṃ jīra-jiyya-miyyādesā honti vā.

Jīrati (A. ii, 48), jīranti (Khu. i, 36); jiyyati (Khu. v, 397), jiyyanti; miyyati (Khu. i, 405), miyyanti (Khu. vi, 157); marati (Khu. vii, 92), maranti (DhA. i, 147).

Sometimes there are “jīra”, “jiyya” and “miyya” of “jara” and “mara”.

Sometimes there are the substitutions “jīra”, “jiyya” and “miyya” of the roots “jara” and “mara”.

(He) becomes old (jīrati, jiyyati), (they) become old (jīranti, jiyyanti); (he) dies (miyyati, marati), (they) die (miyyanti, maranti).

506. 496. Sabbatth’ āsass’ ādilopo ca (1019).

Sabbattha vibhattipaccayesu asa icc’ etassa dhātusssa ādissa lopo hoti vā.

Siyā (M. i, 62), santi (Khu. i, 54), sante (Khu. ii, 216), samāno (Khu. vi, 234).

Vā ti kimatthaṃ? Asi (Khu. vi, 157).

Everywhere there is elision of the beginning of “asa”.

Sometimes, when all inflections and suffixes follow, there is elision of the beginning of the root “asa”.

(It) may be (siyā), (they) are (santi, sante), being (samāno).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: (you) are (asi).

507. 501. Asabbadhātuke bhū (1020).

Asass’ eva dhātussa bhū hoti vā asabbadhātuke.

Bhavissati (M. i, 10), bhavissanti (M. i, 52).

Vā ti kimatthaṃ? Āsuṃ.

In the “asabbadhātuka” there is “bhū”.

Sometimes, in the “asabbadhātuka”,³⁴¹ there is “bhū” of the root “asa”.

(He) will be (bhavissati), (they) will be (bhavissanti).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: (they) were (āsuṃ).

508. 515. Eyyassa ñāto iyā-ñā (1021).

Eyyassa vibhattissa ñā icc’ etāya dhātuyā parassa iyā-ñāādesā honti vā.

Jāniyā, jaññā (Khu. i, 37).

Vā ti kimatthaṃ? Jāneyya (Khu. i, 401).

After “ñā”, there are “iya” and “ñā” of “eyya”.

Sometimes, after the root “ñā”, there are the substitutions “iya” and “ñā” of the following inflection “eyya”.

(He) may know (jāniyā, jaññā).

509. 516. Nāssa lopo yakārattaṃ (1022).

Ñā icc’ etāya dhātuyā parassa nāpaccayassa lopo hoti vā, yakārattañ ca.

Jaññā (Khu. i, 37), nāyati.

Vā ti kimatthaṃ? Jānāti (M. i, 143).

There is elision of “nā” or “ya”.

There is elision of the suffix “nā” of the root “ñā” or it is changed to “ya”.³⁴²

(He) may know (jaññā), (he) knows (nāyati).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: (he) knows (jānāti).

510. 487. Lopañ c’ ettam akāro (1023).

Akārapaccayo lopam āpajjate, ettañ ca hoti vā.

Vajjemi (VinA. i, 336), vademi; vajjāmi, vadāmi (Khu. i, 115).

There is elision of “a” or the state of “e”.

The suffix “a”³⁴³ is elided or it is changed to “e”.

(I) speak (vajjemi, vademi, vajjāmi, vadāmi).

511. 521. Uttam okāro (1024).

Okārapaccayo uttam āpajjate vā.

Kurute (Khu. i, 241), karoti (M. i, 10).

Okāro ti kimatthaṃ? Hoti.

There is “u” of letter “o”.

Sometimes the suffix “o” becomes “u”.

(He) does (kurute, karoti).

Why it is said “okāro” (the letter ‘o’)? To prevent the operation of this rule when there is not the letter ‘o’ such as in the following example: (he) is (hoti).

512. 522. Karass’ ākāro ca (1025).

Kara icc’ etassa dhātussa akāro³⁴⁴ uttam āpajjate vā.

Kurute (Khu. i, 241), karoti (M. i, 10); kubbanti (Khu. v, 398); kayirati.

Karasse ti kimatthaṃ? Sarati (Khu. i, 8), marati (Khu. vii, 92).

And the letter “a” of “kara”.

Sometimes the letter “a” of “kara” becomes “u”.

(He) does (kurute, karoti); (they) do (kubbanti); (he) does (kayirati).

Why it is said “karassa” (of “kara”)? To prevent the operation of this rule when there is not “kara” such as in the following example: (he) remembers (sarati), (he) dies (marati).

513. 435. O ava sare (1027).

Okārassa dhātvantassa sare pare avādeso hoti.

Cavati (Khu. vii, 92)., bhavati (Khu. i, 67).

O ti kimatthaṃ? Jayati³⁴⁵ (Khu. v, 354).

When there is a vowel, there is “ava” of “o”.

When a vowel follows, there is the substitution “ava” of the letter “o” which is the end of the root.

(He) falls away (cavati), (he) is (bhavati).

Why it is said “o”? To prevent the operation of this rule when there is not “o” such as in the following example: (he) conquers (jayati).

514. 491. E aya (1028).

Ekārassa dhātvantassa sare pare ayādeso hoti.

Nayati, jayati³⁴⁶ (Khu. v, 354).

There is “aya” of “e”.

When a vowel follows, there is the substitution “aya” of the letter “e” which is the end of the root.

(He) leads (nayati), (he) conquers (jayati).

515. 541. Te āv’-āyā kārite (1029).

Te o e icc’ ete āva-āyādese pāpuṇanti kārite.

Lāveti, nāyeti.

Yogavibhāgenaena aññasmim pi ekārassa āyādeso hoti. Gāyati (JA. i, 418), gāyanti (Vin. ii, 351).

Those (“e” and “o”) in the causative become “āva” and “āya”.

In the causative those “e” and “o” are changed to “āva” and “āya”.

(He) causes to cut (lāveti), (he) causes to lead (nāyeti).

By dividing the sutta, also when other follow there is the substitution “āya” of the letter “e”. (He) sings (gāyati), (they) sing (gāyanti).

516. 466. Ikārāgamo asabbadhātukamhi (1030).

Sabbasmiṃ asabbadhātukamhi ikārāgamo hoti.

Gamissati (VinA. iii, 281), karissati (M. i, 31), labhissati, pacissati.

Asabbadhātukamhī ti kimatthaṃ? Gacchati, karoti, labhati (Khu. i, 67), pacati (JA. ii, 238).

When there is “asabbadhātuka”, there is insertion of the letter “i”.

There is insertion of “i” in all “asabbadhātuka”.

(He) will go (gamissati), (he) will do (karissati), (he) will obtain (labhissati), (he) will cook (pacissati).

Why it is said “asabbadhātukamhi”? To prevent the operaratio of this rule when there is not “asabbadhātuka” such as in the following examples: (he) goes (gacchati), (he) does (karoti), (he) obtains (labhati), (he) cooks (pacati).

517. 488. Kvaci dhātu-vibhatti-paccayānaṃ dīgha-viparīt’-ādesa-lop’-āgamā

ca (1105).

Idha ākhyāte aniddiṭṭhesu³⁴⁷ sādhanesu kvaci dhātu-vibhatti-paccayānaṃ dīgha viparīt’ ādesa lop’ āgama icc’ etāni kāriyāni jinavacanānurūpāni kātabbāni.

Jāyati (Khu. i, 23), kareyya (Khu. vii, 334), jāniyā, siyā (M. i, 62), kare (Khu. vii, 109), gacche (Khu. vii, 391), jaññā (Khu. v, 78), vakkhetha, dakkhetha, dicchati, agacchi, agacchuṃ, ahosi (VinA. i, 6), ahesuṃ (VinA. i, 7) icc’ evamādīni aññāni pi sādhanāni yojetabbāni.

Sometimes there are insertion, elision, substitution, reversion, lengthening of suffixes, inflections, roots.

Here in the chapter of verbs, in the examples that have not been show, sometimes, these operations are to be done according the Word of the Conqueror to suffixes, inflections and roots: insertion, elision, substitution, reversion and lengthening.³⁴⁸

(It) is arisen (jāyati), (he) should do, (he) should know (jāniyā), (he) would be (siyā), (he) should do (kare), (he) should go (gacche), (he) may know (jaññā), (you) speak (vakkhetha), (you) see (dakkhetha), (he) sees (dicchati), (he) came (agacchi), (they) came (agacchuṃ), (it) was (ahosi), (they) were (ahesuṃ). Thus also other examples should be formed.

518. 446. Attanopadāni parassapadattaṃ (1031).

Attanopadāni kvaci parassapadattam āpajjante.

Vuccati (Khu. i, 22), labbhati (Khu. v, 97), paccati (Khu. i, 23).

Kvacī ti kimatthaṃ? Karīyate, labbhate, paccate.

The “attanopada” (inflections) are changed to “parassapada”.

Sometimes the “attanopada” (inflections) are changed “parassapada”.

(It) is said (vuccati), (it) is obtained (labbhati), (it) is cooked (paccate).

Why it is said “kvaci” (sometimes)? To allow an exception to this rule such as in the following examples: (it) is done (karīyate), (it) is obtained (labbhate), (it) is cooked (paccate).

519. 457. Akārāgamo hiyyattanī-ajjatanī-kālātipattīsu (1032).

Kvaci ākārāgamo hoti hiyyattanī-ajjatanī-kālātipatti icc’ etāsu vibhattīsu.

Agamā, agamī, agamissā.

Kvacī ti kimatthaṃ? Gamā, gamī, gamissā.

The is insertion of the letter “a” in the “hiyyattanī”, “ajjatanī” and “kālātipatti”.

Sometimes, when there are the inflections of the “hiyyattanī”, “ajjatanī” and “kālātipatti”, there is insertion of the letter “a”.

(He) went (agamā, agamī), (he) should have gone (agamissā).

Why it is said “kvaci” (sometimes)? To allow an exception of this rule such in the following examples: (he) went (gamā, gamī), (he) should have gone (gamissā).

520. 502. Brūto ī timhi (1033).

Brū icc’ etāya dhātuyā īkārāgamo hoti timhi vibhattimhi.

Bravīti.

After “brū”, when there is “ti”, there is “ī”.

After the root “brū”, when there is the inflection “ti”, there insertion of the letter “ī”.

(He) speaks (bravīti).

521. 425. Dhātuss’ anto lopo ’nekasarassa (1034).

Dhātussa anto kvaci lopo hoti anekasarassa.

Gacchati, sarati, marati.

Anekasarasse ti kimatthaṃ? Pāti, yāti (Khu. v, 113), vāti (Khu. v, 126).

Kvacī ti kimatthaṃ? Mahīyati, mathīyati.

There is elision of the end of the root which has various vowels.

Sometimes there is elision of the end (consonant) of the root which has various vowels.

(He) goes (gacchati), (he) remembers (sarati), (he) dies (marati).³⁴⁹

Why it is said “anekasarassa” (of many vowels)? To prevent the operation of this rule when there is only one syllable such as in the following example: (he) protects, (he) goes (yāti), (he) blows (vāti).

Whty it is said “kvaci” (sometimes)? To allow an exception to this rule such in the following example: (he) honors (mahīyati), (he) churns (mathīyati).³⁵⁰

522. 476. Isu-yamūnam anto ccho vā (1035).

Isu yamu icc’ etesaṃ dhātūnaṃ anto ccho hoti vā.

Icchati (Khu. i, 55), niyacchati.

Vā ti kimatthaṃ? Esati (DAA. iii, 190), niyamati.

Sometimes the end of “isu” and “yamu” becomes “ccha”.

Sometimes the end of the roots “isu” and “yamu” becomes “ccha”.

(He) wishes (icchati), (he) regulates (niyacchati).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (he) seeks (esati), (he) determines (niyamati).

523. 526. Kāritānaṃ ṇo lopaṃ.

Kārita icc’ etesaṃ paccayānaṃ ṇo lopam āpajjate.

Kāreti (M. ii, 332), kārayati, kārāpeti (Vin. i, 240), kārāpayati.

There is elisio of the “ṇ” of the causative.

The “ṇ” of the causative suffixes is elided.

(He) causes to do (kāreti, kārayati, kārāpeti, kārāpayati).

Sāsanatthaṃ samuddiṭṭhaṃ, may’ ākhyātaṃ samāsato. Sakaṃ buddhivisesena, cintayantu vicakkhaṇā.

For the sake of the Dispensation it has been shown by me this verb chapter in brief. By one’s special knowledge let the wise ones think again and again.

Iti ākhyāta-kappe catuttho kaṇḍo.

Thus ends the fourth section in the verb chapter

Ākhyāta-kappo niṭṭhito. End of the Verb Chapter

7-KIBBIDHĀNA-KAPPA³⁵¹ 7. Primary Derivative Chapter

PAṬHAMA-KAṆḌA First Section

(K) Buddhaṃ ñāṇasamuddaṃ, Sabbaññuṃ lokahetukhīṇamatiṃ³⁵²; Vanditvā pubbam ahaṃ, Vakkhāmi sasādhanaṃ hi kitakappaṃ.

(Kh) Sādhanamūlaṃ hi payogaṃ, Āhu payogamūlam atthañ ca; Atthesu³⁵³ visāradamatayo, Sāsanassudharā jinassa matā.

(G) Andho desakavikalo, Ghatamadhutelāni bhājanena³⁵⁴ vinā.

Naṭṭho naṭṭhāni yathā, Payogavikalo tathā attho.

(Gh) Tasmā saṃrakkhaṇatthaṃ³⁵⁵, Munivacanatthassa dullabhass’ āhaṃ. Vakkhāmi sissakahitaṃ, Kitakappaṃ sādhanena yutaṃ.

(K) Having paid homage first to the Buddha who is an ocean of wisdom, who is omniscient, who has inexhaustible wisdom however much he has to preach to the world, I will speak the primary derivative chapter (kita-kappa) together with “sādhana”.

(Kh) Those who have brave wisdom in meanings, the wise ones who are the upholders of the Dispensation of the Conqueror, say that the example is rooted in “sādhana” and the meaning is rooted in example.

(G) Just as a blind person, who lacks a person giving him directions, is lost, just as ghee, honey and oil without a bowl are destroyed, likewise the meaning that is devoid of example is lost.

(Gh) Therefore to protect the meaning of the Word of the Sage which is difficult to obtain I will speak the primary derivative chapter (kita- kappa) which is beneficial to the students together with “sādhana”.³⁵⁶

7. Kibbidhānakappa³⁵⁷ (Primary Derivative Chapter) (524–623)

Paṭhamo kaṇḍo (First Section) (524–549)

524. 561. Dhātuyā kammādimhi ṇo (1106).

Dhātuyā kammādimhi ṇapaccayo hoti.

Kammaṃ karotī ti kammakāro (Vin. ii, 102). Evaṃ kumbhakāro (M. ii, 237), mālākāro (KhuA. 109), kaṭṭhakāro, rathakāro (Khu. v, 246), rajatakāro, suvaṇṇakāro, pattaggāho, tantavāyo (Vin. i, 371), dhaññamāyo, dhammakāmo (Khu. i, 295), dhammacāro.

When there is an object which is at the beginning, there is “ṇa” after the root.

When there is an objet which is at the beginning, there is the suffix “ṇa” after the root.³⁵⁸

(He) does (karoti) work (kammaṃ), so (ti) (he is) a worker (kammakāro). Thus, a potter (kumbhakāro), garland-maker (mālākāro), wood-maker

(kaṭṭhakāro), chariot-maker (rathakāro), silversmith (rajatakāro), goldsmith (suvaṇṇakāro), bowl holder (pattaggāho), weaver (tantavāyo), measurer of grain (dhaññamāyo), one who has desire for the Dhamma (dammakāmo), one who practices the Dhamma (dhammacāro).

Formation of “kumbhakāro”

1. kumbhaṃ + kara + ṇa (§524) 2. ṇa is named “kit” by “aññe kit” (§546) 3. ṇa is in the subject “sadhāna” (kattu sadhāna) by “kattari kit” (§624) 4. ṇ is named “kārita” (§621) 5. ṇ is elided (§523) 6. kumbhaṃ + kāra 7. we regard “kumbhaṃ + kāra” as a noun (§601) 8. kumbhaṃ + kāra + si (§54) 9. kumbhaṃ + kāra + o (§104) 10. kumbha + kāra + o (§317, 318) 11. kumbhakāro (§327)³⁵⁹

525. 565. Saññāyam a nu (1107).

Saññāyam abhidheyyāyaṃ dhātuyā kammādimhi akārapaccayo hoti, nāmamhi ca nukārāgamo hoti.

Ariṃ dametī ti Arindamo (Khu. vi, 54), rājā. Vessaṃ taratī ti Vessantaro (Khu. iv, 392), rājā. Taṇhaṃ karotī ti Taṇhaṅkaro (ApA. i, 54), Bhagavā. Medhaṃ karotī ti Medhaṅkaro (Khu. iv, 381), Bhagavā. Saraṇaṃ karotī ti Saraṇaṅkaro (ApA. i, 54), Bhagavā. Dīpaṃ karotī ti Dīpaṅkaro (Khu. iv, 323), Bhagavā.

In a name there are “a” and “nu”.

When a name is to be said and when there is the object at the beginning, there is the suffix “a” after the root, and in a noun (after the object) there is insertion of “nu”.

[The following are proper names] Ariṃ dametī ti Arindamo (Khu. vi, 54), rājā. Vessaṃ taratī ti Vessantaro (Khu. iv, 392), rājā. Taṇhaṃ karotī ti Taṇhaṅkaro (ApA. i, 54), Bhagavā. Medhaṃ karotī ti Medhaṅkaro (Khu. iv, 381), Bhagavā. Saraṇaṃ karotī ti Saraṇaṅkaro (ApA. i, 54), Bhagavā. Dīpaṃ karotī ti Dīpaṅkaro (Khu. iv, 323), Bhagavā.

Formation of “arindamo” 1. ari + damu 2. ari + nu + damu + a 3. ari + nu + dam + a 4. ari + ṃ + dam + a (§537)³⁶⁰

526. 567. Pure dadā ca iṃ (1108).

Purasadde ādimhi dada icc’ etāya dhātuyā akārapaccayo hoti, purasaddassa akārassa ca iṃ hoti.

Pure dānaṃ adāsī ti Purindado (S. i, 230), devarājā.

When there is “pura”, after “dada” there is “a” and “iṃ”.

When there is the word “pura” at the beginning, there is the suffix “a” after the root “dada”, and the letter “a” of the word “pura” becomes “iṃ”.

(He) gave (adāsi) alms (dānaṃ) in the past (pure), so (ti) (he is called) Purindado, the king of deities (devarājā).

527. 568. Sabbato ṇvuvu-tv-āvī vā (1109).

Sabbato dhātuto kammādimhi vā akammādimhi vā akāra ṇvu tu āvī icc’ ete paccayā honti.

Taṃ karotī ti takkaro; hitaṃ karotī ti hitakaro. Vineti ettha, etenā ti vā vinayo (Vin. iii, 4). Nissāya naṃ vasatī ti nissayo (A. ii, 238).

Ṇvumhi: Rathaṃ karotī ti rathakārako (Khu. v, 246). Annaṃ dadātī ti annadāyako. Vineti satte ti vināyako (Vin. iii, 32). Karotī ti kārako (Khu. v, 143). Dadātī ti dāyako (A. ii, 33). Netī ti nāyako (Vin. iii, 32).

Tumhi: Taṃ karotī ti takkattā, tassa kattā ti vā takkattā. Bhojanaṃ dadātī ti bhojanadātā, bhojanassa dātā ti vā bhojanadātā. Karotī ti kattā (Khu. v, 115). Saratī ti saritā (AbhA. i, 396).

Āvīmhi: Bhayaṃ passatī ti bhayadassāvī (Khu. vii, 31) icc’ evamādi.

Sometimes, after all (roots) there are “ṇvu”, “tu”, “āvī”.

Sometimes, after all roots, whether there is an object in front or there is not an object in front, there the suffixes “a”, “ṇvu”, “tu” and “āvī”.

(He) does (karoti) that (taṃ), so (ti) (he is called) one who does that (takkaro), a thief; (he) does (karoti) benefit (hitaṃ), (so) (he is called) one who does benefit (hitakaro). (He) trains (vineti) in that (ettha), (so) (it is called) Vinaya, or (he) trains (vineti) by that (etena), (so) (it is called) vinaya.³⁶¹ Depending (nissāya) on him (naṃ) (he) lives (vasati), (so) (he is called) a person who is dependent upon (nissaya), a teacher.³⁶²

Ṇvu. (He) makes (karoti) a chariot (rathaṃ), so (ti) (he is called) chariot- maker (rathakārako). [Here “ṇvu” is changed “aka” (§622)] (He) gives (dadāti) food (annaṃ), so (ti) (he is called) a giver of food (annadāyako). (he) leads (vineti) beings (satte), so (ti) (he is called) leader of beings (vināyako). (He) does (karoti), so (ti) (he is called) a doer (kārako). (He) gives (dadāti), so (ti) (he is called) a giver (dāyako). (He) leads (neti), so (ti) (he is called) a leader (nāyako).

Tu. (He) does (karoti) that (taṃ), so (ti) (he is called) one who does that (takkattā), or (vā) doer (kattā) of that (tassa), so (ti) (he is called) doer of that (takkattā). (He) gives (dadāti) food (bhojanaṃ), so (ti) (he is called) one who gives food (bhojanadātā), or (vā) giver (datā) of food (bhojanassa), so (ti) (he is called) giver of food (bhojanadātā). (He) does (karoti), so (ti) (he is called) a doer (kattā). (He) remembers (sarati), so (ti) (he is called) one who remembers (saritā).

Āvī. (He) sees (passati) danger (bhayaṃ), so (ti) (he is called) one who sees danger (bhayadassāvī).

528. 577. Visa-ruja-padādito ṇa (1110).

Visa ruja pada icc’ evamādīhi dhātūhi ṇapaccayo hoti.

Pavisatī ti paveso; rujatī ti rogo (Khu. vii, 10); uppajjatī ti uppādo; phusatī ti phasso (Abhi. i, 17); ucatī ti oko (SA. ii, 239);, bhavatī ti bhāvo; ayatī ti āyo; sammā bujjhatī ti sambodho (Vin. iii, 14); viharatī ti vihāro (Vin. ii, 68).

After “visa”, “ruja”, “pada” and others, there is “ṇa”.

After the roots “visa”, “ruja”, “pada”, and others, there is the suffix “ṇa”.³⁶³

(He) enters (pavisati), so (ti) (he is called) one who enters (paveso); (it) pains (rujati), so (ti) (it is called) disease (rogo); (he) is born (uppajjati), so (ti) (he is called) one who is born (uppādo); (it) touches (phusati), so (ti) (it is called) that which touches (phasso); (it) is put together (ucati), so (ti) (it is called) a house (oko); (it) becomes (bhavati), so (ti) (it is called) one that becomes (bhāvo); (it) accrues (ayati), so (ti) (it is called) income (āyo); (he) knows (bujjhati) well (sammā), so (ti) (he is called) one who knows well (sambodho); (he) resides (viharati), so (ti) (he is called) one who resides (vihāro).

529. 580. Bhāve ca (1111).

Bhāvatthābhidheyye³⁶⁴ sabbadhātūhi ṇapaccayo hoti.

Paccate, pacanaṃ vā pāko; cajate, cajanaṃ vā cāgo (A. i, 90). Evaṃ yāgo (A. i, 90), yogo (A. i, 405), bhāgo, paridāho.

And in verbal nouns (bhāva-sadhāna).

When it means a verbal noun, after all roots, there is the suffix “ṇa”.

Cooking (paccate), (it is called) cooking (pāko), or (vā) cooking (pacanaṃ), (it is called) cooking (pāko); giving up (cajate), (it is called) giving up (cāgo), or (vā) giving up (cajanaṃ), (it is called) giving up (cāgo). Thus, sacrificing (yāgo), connecting (yogo), dividing (bhāgo), burning (paridāho).³⁶⁵

530. 584. Kvi ca (1112).

Sabbadhātūhi kvipaccayo hoti.

Sambhavatī ti sambhū; visesena bhavatī ti vibhū; bhujena gacchatī ti bhujago (Khu. vii, 6); saṃ attānaṃ khanati; saṃ suṭṭhu khanatī ti vā saṅkho.

And “kvi”.

After all roots, there is the suffix “kvi”.³⁶⁶

(He) becomes well (sambhavati), so (ti), (he is called) one who becomes well (sambhū); (he) is (visesena) in a special way (visesena), so (ti) (he is called) one who is in a special way (vibhū); (it) goes (gacchati) by coils (bhujena), so (ti) (it is called) that which goes by coils, snake, (bhujago); (it) digs (khanati) itself (attānaṃ), so (ti) (it is called) that which digs itself, a shell, (saṅkho), or (it) digs (khanati) well (suṭṭhu), so (ti) (it is called) that which digs well, a shell, (saṅkho).

531. 589. Dharādīhi rammo (1113).

Dhara icc’ evamādīhi dhātūhi rammapaccayo hoti.

Dharati tenā ti dhammo; karīyate tan ti kammaṃ (Vin. ii, 8).

After “dhara” and others there is “rammo”.³⁶⁷

After the root “dhara” and others there is the suffix “ramma”.

(He) exists (dharati) by that (tena), so (ti) that by which one exists (dhammo); (it) is done (karīyate), so (ti) that which is done (kammaṃ).

532. 590. Tassīlādīsu ṇī-tv-āvī ca (1114).

Sabbehi dhātūhi tassīlādīsv atthesu ṇī tu āvī icc’ ete paccayā honti.

Piyaṃ pasaṃsituṃ sīlaṃ yassa rañño, so hoti rājā piyapasaṃsī; brahmaṃ carituṃ sīlaṃ yassa puggalassa, so hoti puggalo brahmacārī (AA. ii, 197); pasayha pavattituṃ sīlaṃ yassa rañño, so hoti rājā pasayhapavattā; bhayaṃ passituṃ sīlaṃ yassa samaṇassa, so hoti samaṇo bhayadassāvī (MA. i, 160) icc’ evamādi.

And in the meanings of “tassīla”, etc., there are “ṇī”, “tu” and “āvī”.

After all roots, in the meanings of “tassīla” (his habit), etc., there are the suffixes “ṇī”, “tu” and “āvī”.

The habit (sīlaṃ) of that king (yassa rañño) is to praise (pasaṃsituṃ) the dear (piyaṃ), he (so) is (hoti) a king (rājā) that praise the dear (piyapasaṃsī); the habit (sīlaṃ) of that individual (yassa puggalassa) is to practice (carituṃ) celibacy (brahmaṃ), he (so) is (hoti) an individual (puggalo) that practices

celibacy (brahmacārī); the habit (sīlaṃ) of that king (yassa rañño) is to live (pavattituṃ) by violence (pasayha), he (so) is (hoti) a king (rājā) that lives by force (pasayhapavattā); the habit (sīlaṃ) of that ascetic (yassa samaṇassa) is to see (passituṃ) danger (bhayaṃ), so (he) is (hoti) an ascetic (samaṇo) that sees danger (bhayadassāvī).

533. 591. Sadda-kudha-cala-maṇḍattha-rucādīhi yu (1117).

Sadda-kudha-cala-maṇḍatthehi ca rucādīhi ca dhātūhi yupaccayo hoti tassīlādīsv atthesu.

Ghosanasīlo ghosano; bhāsanasīlo bhāsano. Evaṃ viggaho kātabbo. Kodhano (Khu. i, 298); dosano; calano; kampano; phandano; maṇḍano; vibhūsano; rocano; jotano; vaḍḍhano.

After (roots that have) the meaning of “sadda”, “kudha”, “cala”, “maṇḍa”, “ruca” and others, there is “yu”.

After roots that have the meaning of “sadda”, making noise, “kudha”, being angry, “cala”, shaking “maṇḍa”, adorning, and after “ruca”, shining, and others, there is the suffix “yu” in the meanings of “tassīla” (his habit) and others.

One who has the habit of making noise (ghosanasīlo), (he is called) one who has the habit of making noise (ghosano); one who has the habit of talking (bhāsanasīlo), (he is called) one who has the habit of talking (bhāsano). Thus the resolution has to be made. One who has the habit of getting angry (kujjhanasīlo), (he is called) one that has the habit of getting angry (kodhano); one who has the habit of being angry (dussanasīlo), (he is called) one who has the habit of being angry (dosano); one who has the habit of trembling (calanasīlo), (he is called) one who has the habit of trembling (calano); one who has the habit of shaking (kampanasīlo), (he is called) one who has the habit of shaking (kampano); one who has the habit of quivering (phandanasīlo), one who has the habit of quivering (phandano); one who has the habit of adorning (maṇḍanasīlo), (he is called) one who has the habit of adorning (maṇḍano); one who has the habit of decorating (vibhūsanasīlo), (he is called) one who has the habit of decorating (vibhūsano); one who has the habit of shining (rocanasīlo), (he is called) one who has the habit of shining (rocano); one who has the habit of shining (jotanasīla), (he is called) one who has the habit of shining (jotano); one who has the habit of developing (vaḍḍhanasīlo), (he is called) one who has the habit of developing (vaḍḍhano).

534. 592. Pārādigamimhā rū (1118).

Gamu icc’ etamhā dhātumhā pārasaddādimhā rūpaccayo hoti tassīlādīsv atthesu.

Bhavassa pāraṃ bhavapāraṃ, bhavapāraṃ gantuṃ sīlaṃ yassa purisassa, so hoti puriso bhavapāragū.

Tassīlādīsvī ti kimatthaṃ? Pāraṅgato (Khu. vii, 16).

Pārādigamimhā ti kimatthaṃ? Anugāmī.

There is “rū” after “gamu” that has “pāra” and others at the beginning.

After the root “gamu” that has the word “pāra” and others at the beginning, there is the suffix “rū” in the meanings of “tassīla” (his habit), etc.

The other shore (pāraṃ) of existence (bhavassa), the habit (sīlaṃ) of that man (yassa purisassa) is to go (gantuṃ) to the other shore of existence (bhavapāraṃ), he (so) is (hoti) a man (puriso) that has the habit to go to the other shore of existence (bhavapāragū).

Why it is said “tassīlādīsu” (his habit, etc.)? To prevent the operation of this rule when there is not “tassīlādīsu” such as in the following example: gone beyond (pāraṅgato).

Why it is said “pārādigamimhā” (after “gamu” that has ‘pāra’ and others at the beginning)? To prevent the operation of this rule when there is not “pāra” and others at the beginning such as in the following example: one who goes along (anugāmī).

535. 593. Bhikkhādito ca (1119).

Bhikkha icc’ evamādīhi dhātūhi rūpaccayo hoti tassīlādīsv atthesu.

Bhikkhanasīlo yācanasīlo bhikkhu (Vin. i, 28); vijānanasīlo viññū (Khu. i, 22).

And after “bhikkha” and others.

After the root “bhikkha” and others, there is the suffix “rū” in the meanings of “tassīla” (his habit), etc.

One who has the habit of going for alms (bhikkhanasīlo), (he is called) a bhikkhu, one who has the habit of begging (yācanasīlo), (he is called) a bhikkhu; one who has the habit of knowing (vijānasīlo), (he is called) one who has the habit of knowing (viññū).

536. 594. Hanatyādīnaṃ ṇuko (1120).

Hanatyādīnaṃ dhātūnaṃ ante ṇukapaccayo hoti tassīlādīsv atthesu.

Āhananasīlo āghātuko; karaṇasīlo kāruko (Sārattha-Ṭīkā ii, 329).

There is “ṇuka” after “hanati” and others.

At the end of the roots “hana” and others, there is the suffix “ṇuka” in the meanings of “tassīla” (his habit), etc.

One who has the habit of hitting (āhananasīlo), (he is called) one who has the habit of hitting (āghātuko); one who has the habit of doing (karaṇasīlo), (he is called) one who has the habit of doing (kāruko).

537. 566. Nu niggahitaṃ padante (1122).

Padante nukārāgamo niggahitam āpajjate.

Ariṃ dametī ti Arindamo (Khu. vi, 54), rājā. Vessaṃ taratī ti Vessantaro (Khu. iv, 39), rājā. Pabhaṃ karotī ti Pabhaṅkaro (Khu. i, 430), Bhagavā.

At the end of the word “nu” is changed to the “niggahita”.

At the end of the word the insertion “nu” is changed to the “niggahita”.

Same examples as sutta 525.

538. 595. Saṃhan’ āññāya vā ro gho (1123).

Saṃpubbāya hana icc’ etāya dhātuyā, aññāya vā dhātuyā rapaccayo, hanassa ca gho hoti.

Samaggaṃ kammaṃ samupagacchatī ti saṃgho (Vin. iii, 80); samantato nagarassa bāhire khaññatī ti parikhā³⁶⁸; antaṃ karotī ti antako (Khu. i, 20).

Saṃ iti kimatthaṃ Upahananaṃ upaghāto.

Sometimes after “hana” with “saṃ” and other (roots), there is “ra”, and “gha”.

Sometimes, after the root “hana” with “saṃ” at the beginning, and after other roots, there is the suffix “ra”, and there is “gha” of “hana”.

(It) approaches (samupagacchati) the acts of Saṃgha (kammaṃ) in unity (samaggaṃ), (it is called) Saṃgha; (it) is dug (khaññati) outside (bāhire) of the city (nagarassa) all around (samantato), (it is called) a moat (parikhā); (it) makes (karoti) the end (antaṃ), (it is called) the maker of the end, Māra, (antako).

Why it is said “saṃ”? To prevent the operation of this rule when there is not “saṃ” such as in the following example: hurting (upahananaṃ), (it is) hurting (upaghāto).

539. 558. Ramhi-r-anto rādi no (1124).

Ramhi paccaye pare sabbo dhātvanto rakārādī lopo hoti.

Antako, pāragū (Khu. i, 82), satthā (M. i, 266), diṭṭho (Khu. i, 36) icc’ evamādi.

When there is “ra”, the end (of the root) including “ra” is elided.

When the suffix “ra” follows, all the end of the root including “ra” is elided.

The maker of the end (antako); one who has gone to the other shore (pāragū); teacher (satthā); one who has seen (diṭṭho).

540. 545. Bhāva-kammesu tabbānīyā (1125).

Bhāva kamma icc’ etesv atthesu tabba anīya icc’ ete paccayā honti sabbadhātūhi.

Bhavitabbaṃ, bhavanīyaṃ³⁶⁹; āsitabbaṃ, āsanīyaṃ³⁷⁰; pajjitabbaṃ, pajjanīyaṃ; kattabbaṃ, karaṇīyaṃ (Vin. i, 243); gantabbaṃ, gamanīyaṃ (NdA. 214).

There are “tabba” and “anīya” in verbal nouns and the passive voice.

After all roots, in the meaning of verbal nouns (bhāva) and passive voice (kamma), there are the suffixes “tabba” and “anīya”.

Being (bhavitabbaṃ, bhavanīyaṃ); sitting or (it) should be sat (āsitabbaṃ, āsanīyaṃ); going or (it ) should be gone (pajjitabbaṃ, pajjanīyaṃ); doing or (it) should be done (kattabbaṃ, karaṇīyaṃ); going or (should) be gone (gantabbaṃ, gamanīyaṃ).

541. 552. Ṇyo ca (1126).

Bhāva-kammesu sabbadhātūhi ṇyapaccayo hoti.

Kattabbaṃ kāriyaṃ; jetabbaṃ jeyyaṃ; netabbaṃ neyyaṃ (Khu. vii, 159) icc’ evamādi.

Caggahaṇena teyyapaccayo hoti. Ñātabbaṃ ñāteyyaṃ; daṭṭheyyaṃ³⁷¹ (A. i, 357; M. iii, 171; S. i, 61; S. ii, 316); patteyyaṃ (A. i, 357; M. iii, 171; S. i, 61; S. ii, 316) icc’ evamādi.

Also “ṇya”.

After all roots in verbal nouns (bhāva) and passive voice (kamma), there is the suffix “ṇya”.

Doing or (it) should be done (kattabbaṃ, kāriyaṃ); conquering or (it) should be conquered (jetabbaṃ, jeyyaṃ); carrying or (it) should be carried (netabbaṃ, neyyaṃ).

By taking “ca” there is the suffix “teyya”. Knowing or (it) should be known (ñātabbaṃ, ñāteyyaṃ); seeing or (it) should be seen (daṭṭheyyaṃ); attaining or (it) should be attained (patteyyaṃ).

542. 557. Karamhā ricca (1127).

Kara icc’ etamhā dhātumhā riccapaccayo hoti bhāva-kammesu.

Kattabbaṃ kiccaṃ (Khu. v, 110).

After “kara” there is “ricca”.

After the root “kara” in verbal nouns (bhāva) and passive voice (kamma) there is the suffix “ricca”

Doing or it should be done (kattabbaṃ, kiccaṃ).

543. 555. Bhūto ’bba (1128).

Bhū icc’ etāya dhātuyā ṇyapaccayassa ūkārena saha abbābādeso hoti bhāva- kammesu.

Bhavitabbo bhabbo (A. ii, 8), bhavitabbaṃ bhabbaṃ.

After “bhū” there is “abba”.

After the root “bhū” in verbal nouns (bhāva) and passive voice (kamma), there is the substitution “abba” of the suffix “ṇya” together with the letter “ū”.

(it) should be done (bhavitabbo, bhabbo); doing (bhavitabbaṃ, bhabbaṃ).

544. 556. Vada-mada-gamu-yuja-garah’-ākārādīhi jja-mma-gga-yh’-eyyā gāro

vā (1129).

Vada-mada-gamu-yuja-garah’-ākāranta icc’ evamādīhi dhātūhi ṇyapaccayassa yathāsaṅkhyaṃ jja-mma-gga-yha-eyyādesā honti vā dhātvantena saha, garassa³⁷² ca gāro hoti bhāvakammesu.

Vattabbaṃ vajjaṃ (DA. iii, 22); madanīyaṃ majjaṃ (KhuA. 17); gamanīyaṃ gammaṃ (Khu. v, 361); yojanīyaṃ yoggaṃ; garahitabbaṃ gārayhaṃ (Vin. ii, 228); dātabbaṃ deyyaṃ; pātabbaṃ peyyaṃ; hātabbaṃ heyyaṃ; mātabbaṃ meyyaṃ; ñātabbaṃ ñeyyaṃ icc’ evamādi.

Sometimes, there are “jja”, “mma”, “gga”, “yha” and “eyya” of “vada”, “mada”, “gamu”, “yuja”, “garaha”, and those that end in “ā”, and there is “gāra”.

Sometimes, after the roots “vada”, “mada”, “gamu”, “yuja”, “garaha”, and those that end in “ā”, the suffix “ṇya” along with the endo of the root is

substituted by “jja”, “mma”, “gga”, “yha” and “eyya” respectively, and there is “gāro” of “gara” in verbal nouns (bhāva) and passive voice (kamma).

Saying and (it) should be said (vattabbaṃ, vajjaṃ); intoxicating (madanīyaṃ, majjaṃ); going or (it) should be gone (gamanīyaṃ, gammaṃ); engaging or it should be engaged (yojanīyaṃ, yoggaṃ); censoring or (it) should be censored (garahitabbaṃ, gārayhaṃ); giving or (it) should be given (dātabbaṃ, deyyaṃ); drinking or (it) should be drunk (pātabbaṃ, peyyaṃ); abandoning or (it) should be abandoned (hātabbaṃ, heyyaṃ); measuring or (it) should be measured (mātabbaṃ, meyyaṃ); knowing or (it) should be known (ñātabbaṃ, ñeyyaṃ).

545. 548. Te kiccā (1131).

Ye paccayā tabbādayo riccantā, te kiccasaññā ti veditabbā.

Kiccasaññāya kiṃ payojanaṃ? Bhāva-kammesu kicca-kta-khatthā.

Those are “kicca”.

It should be understood that those suffixes begining from “tabba” and ending in “ricca” are called “kicca”.

[There are five kicca-suffixes: tabba, anīya, ṇya, teyya, ricca]

What is the use of the name “kicca”? For the use of the word “kicca” in the sutta “ Bhāva-kammesu kicca-kta-khatthā” (§625).

546. 562. Aññe kit (1132).

Aññe paccayā kit eva saññā honti.

Kitsaññāya kiṃ payojanaṃ? Kattari kit.

Others are “kit”.

The other suffixes are called “kit”.

What is the use of the name “kit”? For the use of the word “kit” in the sutta “Kattari kit” (§624).

547. 596. Nandādīhi yu (1133).

Nandādīhi dhātūhi yupaccayo hoti bhāva-kammesu.

Nandīyate nandanaṃ (S. i, 6), nanditabbaṃ vā nandanaṃ; gahaṇīyaṃ gahaṇaṃ (Vin. ii, 276), caritabbaṃ caraṇaṃ (Khu. v, 138). Evaṃ sabbattha yojetabbā.

There is “yu” after “nanda” and others.

After ther root “nanda” and others, in verbal nouns (bhāva) and passive voice (kamma), there is the suffix “yu”.³⁷³

Rejoicing (nandīyate, nanditabbaṃ, nandanaṃ); taking (gahaṇīyaṃ, gahaṇaṃ); walking about (caritabbaṃ, caraṇaṃ). Thus everywhere they should be formed.

548. 597. Kattu-karaṇa-padesesu ca (1134).

Kattu karaṇa padesa icc’ etasv atthesu ca yupaccayo hoti.

Kattari tāva: Rajaṃ haratī ti rajoharaṇaṃ (DhA. i, 156), toyaṃ.

Karaṇe tāva: Karoti tenā ti karaṇaṃ.

Padese tāva: Tiṭṭhanti tasmin ti ṭhānaṃ (Khu. v, 76). Evaṃ sabbattha yojetabbā.

Also in the agent, instrument and place.

Also there is the suffix “yu” in the meanings of agent, instrument and place.

First the agent: (He) takes (harati) dust (rajaṃ), so (ti) (it is called) remover of dust (rajoharaṇaṃ), it is water (toyaṃ).

In the instrument: (It) makes (karoti) by that (tena), so (ti) (it is called) that by which it makes (karaṇaṃ).

In place: (They) stand (tiṭṭhanti) there (tasmiṃ), so (ti) (it is called) that where they stand (ṭhānaṃ). Thus everywhere they should be formed.

549. 550. Ra-hādito ṇa (1135).

Rakāra-hakārādyantehi dhātūhi anādesassa nassa ṇo hoti.

Karoti tenā ti karaṇaṃ; pūreti tenā ti pūraṇaṃ (DA. i, 130). Gahaṇīyaṃ³⁷⁴ tenā ti gahaṇaṃ (VinA. ii, 276). Evam aññe pi yojetabbā.

There is “ṇa” after “ra”, “ha” and others.

After roots ending in “ra” and “ha”, etc., there is “ṇa” of “na” of the substitution “ana”.

(It) makes (karoti) by that (tena), so (ti) (it is called) that by which it makes (karaṇaṃ); (he) fills up (pūreti) by that (tena), so (ti) something by which one becomes full (pūraṇaṃ). It is taken (gahaṇiyaṃ) with that (tena), so (ti) something by which it is taken (gahaṇaṃ). Thus others also should be formed.

Iti kibbidhāna-kappe paṭhamo kaṇḍo

Thus ends the first section in the primary derivative chapter

DUTIYA-KAṆḌA Second Section

Dutiyo kaṇḍo (Second Section) (550–570)

550. 546. Ṇādayo tekālikā (1137).

Ṇādayo paccayā yupaccayantā tekālikā ti veditabbā.

Kumbhaṃ karoti akāsi karissatī ti kumbhakāro (M. ii, 237); karoti akāsi karissati tenā ti karaṇaṃ. Evam aññe pi yojetabbā.

It should be understood that the suffixes begining with “ṇa” and ending in “yu” have three times (tekālika).

(He) makes (karoti), made (akāsi) and/or will make (karissati) a pot (kumbhaṃ), so (ti) (he is called) potter (kumbhakāro); (he) makes (karoti), made (akāsi), will make (karissati) by that (tena), so (ti) that by which he makes, made and/or will make (karaṇaṃ). Thus also others should be formed.

551. 598. Saññāyaṃ dā-dhāto i (s1138).

Saññāyam abhidheyyāyaṃ dā-dhāto ipaccayo hoti.

Paṭhamaṃ ādīyatī ti ādi (Vin. i, 24); udakaṃ dadhātī ti udadhi (VvA. 141); mahodakāni dadhātī ti mahodadhi; vālāni dadhāti tasmin ti vāladhi (UdA. 311); sammā dhīyatī ti sandhi (SA. ii, 213).

In a name, after “dā” and “dhā” there is “i”.

When a name is meant, after “dā” and “dhā” there is the suffix “i”.

It is taken (ādīyati) first (paṭhamaṃ), so (ti) (it is called) beginning ādi; (it) holds (dadhāti) water (udakaṃ), so (ti) (it is called) ocean (udadhi); (it) holds (dadhāti) many waters (mahodakāni), so (ti) (it is called) a sea (mahodadhi); (it) holds (dadhāti) hair (vālāni), so (ti) (it is) a tail (vāladhi); (it) is put (dhīyati) properly (sammā), so (ti) (it is) sandhi.

552. 609. Ti kit c’ āsiṭṭhe (1139).

Saññāyam abhidheyyāyaṃ sabbadhātūhi tipaccayo hoti, kit ca āsiṭṭhe.

Jino janaṃ³⁷⁵ bujjhatū ti Jinabuddhi; dhanaṃ assa bhavatūti Dhanabhūti; bhavatū ti Bhūto (Khu. v, 68); bhavatū ti Bhāvo; dhammo janaṃ³⁷⁶ dadātū ti Dhammadinno (S. iii, 356); vaḍḍhatū ti Vaḍḍhamāno. Evam aññe pi yojetabbā.

Also there are “ti” and “kit” in blessing.

In blessing, when a name is meant, after all roots there is the suffix “ti” and “kit”.

May the Buddha know (Jino bujjhatu) him (enaṃ), so (ti) (he is called) Jinabuddhi; may wealth be (dhanaṃ bhavatu) to him (assa), so (ti) (he is called) Dhanabhūti; may he be (bhavatu), so (ti) (he is called) Bhūto or Bhāvo; may the dhamma give (dammo dadātu) to him (enaṃ), so (ti) (he is called) Dhammadinno; may he develop (vaḍḍhatu), so (ti) (he is called) Vaḍḍhamāṇo. Thus also others should be formed.

553. 599. Itthiyam a-ti-yavo vā (1140).

Itthiyam abhidheyyāyaṃ sabbadhātūhi akāra ti yu icc’ ete paccayā honti vā.

Jīratī ti jarā (M. i, 82); maññatī ti mati (JA. iv, 502); cetayatī ti cetanā (Abh. i, 18); vedayatī ti vedanā (Abh. i, 18). Evam aññe pi yojetabbā.

Sometimes, in the feminine there are “a”, “ti” and “yu”.

Sometimes, when the feminine gender is meant, after all roots there are the suffixes “a”, “ti” and “yu”.

(It) becomes old (jīrati), so (ti) (it is called) old age (jarā); (it) thinks/knows (maññati), so (ti) (it is called) wisdom (mati); (it) urges (cetayati), so (ti) (it is called) volition (cetanā); it is felt (vedayati), so (ti) (it is called) feeling (vedanā). Thus also others should be formed.

554. 601. Karato ririya (1141).

Karato itthiyam anitthiyaṃ vā abhidheyyāyaṃ ririyapaccayo hoti vā.

Kattabbā kiriyā (Abh. i, 139); karaṇīyaṃ kiriyaṃ (Sārattha-Ṭīkā ii, 94).

After “kara” there is “ririya”.

Sometimes, after “kara”, when the feminine gender or when non-feminine gender is meant, there is the suffix “ririya”.

[In is the feminine] (It) should be done or doing (kattabbā, kiriyā). [In is the neuter] (It) should be done or doing (karaṇīyaṃ, kiriyaṃ).

555. 612. Atīte ta-tavantu-tāvī (1142).

Atīte kāle sabbadhātūhi ta tavantu tāvī icc’ ete paccayā honti.

Huto (Khu. vi, 34), hutavā, hutāvī. Vusito (M. i, 48), vusitavā (Khu. i, 221), vusitāvī. Bhutto (Khu. v, 192), bhuttavā, bhuttāvī (Vin. ii, 111).

In the past there are “ta”, tavantu” and “tāvī”.

In the past time, after all roots, there are the suffixes “ta”, “tavantu” and “tāvī”.

Sacrificed (huto, hutavā, hutāvī). Lived (vusito, vusitavā, vusitāvī). Eaten (bhutto, bhuttavā, bhuttāvī).

556. 622. Bhāva-kammesu ta (1143).

Bhāva-kammesu atīte kāle tapaccayo hoti sabbadhātūhi.

Bhāve tāva: Tassa gītaṃ (D. i, 6); naccaṃ (D. i, 6); naṭṭaṃ; hasitaṃ (AA. ii, 231).

Kammani tāva: Tena bhāsitaṃ (M. i, 8); desitaṃ (Khu. i, 54).

There is “ta” in verbal nouns (bhāva) and passive voice (kamma).

In the past time, in verbal nouns (bhāva) and passive voice (kamma), after all roots, there is the suffix “ta”.

Verbal noun first: his (tassa) singing (gītaṃ); his (tassa) dancing (naccaṃ, naṭṭaṃ); his (tassa) laughing (hasitaṃ).

In the passive voice: spoken (bhāsitaṃ) by him (tena); preached (desitaṃ) by him (tena).

557. 606. Budha-gamāditthe kattari (1144).

Budha gamu icc’ evamādīhi dhātūhi tadatthe gamyamāne tapaccayo hoti kattari sabbakāle.

Sabbe saṅkhatāsaṅkhate dhamme bujjhati abujjhi bujjhissatī ti Buddho (Vin. i, 1). Saraṇaṅgato; samathaṅgato; amataṅgato; jānāti ajāni jānissatī ti ñāto (DhA. i, 151) icc’ evamādi.

In the subject in the meaning of “budha”, “gamu” and others.

When the meaning is known, in that meaning, after the roots “budha”, “gamu”, and others, in the subject in all times, there is the suffix “ta”.

(He) knows (bujjhati), knew (abujjhi), will know (bujjhissati) all conditioned and unconditioned dhammas (sabbe saṅkhatāsaṅkhate dhamme), so (ti) (he is called) Buddho. One who goes, has gone, will go for refuge (saraṇaṅgato);

one who goes, has gone and will go to concentration (samathaṅgato); one who goes, has gone and will go to the Deathless (amataṅgato); he knows (jānāti), knew (ajāni), will know (jānissati), so (ti) (he is called) one who knows (ñāto); etc.

558. 602. Jito ina sabbattha (1145).

Ji icc’ etāya dhātuyā inapaccayo hoti sabbakāle kattari.

Pāpake akusale dhamme jināti ajini jinissatī ti jino (Vin. iii, 12).

After “ji” in all there is “ina”.

In the subject in all times, after the root “ji” there is the suffix “ina”.

(He) conquers (jināti), conquered (ajini), will conquer (jinissati) the evil (pāpake) unwholesome (akusale) dhammas (dhamme), so (ti) (he is called) a conqueror (jino).

559. 603. Supato ca (1146).

Supa icc’ etāya dhātuyā inapaccayo hoti kattari, bhāve ca.

Supatī ti supinaṃ, supīyate supinaṃ (Khu. vii, 297).

Also after “supa”.

In the subject and verbal noun (bhāva), after the root “supa” there is the suffix “ina”.

(He) sleeps (supati), so (ti) a sleeper (supinaṃ), sleeping (supīyate, supinaṃ).

560. 604. Īsaṃ-du-sūhi kha (1147).

Īsaṃ-du-susaddādīhi sabbadhātūhi khapaccayo hoti.

Īsassayo, dussayo, sussayo bhavatā; īsakkaraṃ, dukkaraṃ (Khu. i, 150), sukaraṃ (Khu. i, 150) bhavatā.

There is “kha” after “īsaṃ”, “du” and “su”.

After all roots that are preceded by “īsaṃ”, “du” and “su”, there is the suffix “kha”.

Easy sleeping (īsassayo) by the venerable (bhavatā); difficult sleeping (dussayo) by the venerable (bhavatā); comfortable sleeping (sussayo) by the venerable (bhavatā). Easy doing (īsakkaraṃ) by the venerable (bhavatā); difficult doing (dukkaraṃ) by the venerable (bhavatā); comfortable doing (sukaraṃ) by venerable (bhavatā).

561. 636. Icchatthesu samānakattukesu tave-tuṃ vā (1148).

Icchatthesu samānakattukesu sabbadhātūhi tave tuṃ icc’ ete paccayā honti sabbakāle kattari.

Puññāni kātave (JA. v, 337), saddhammaṃ sotum (Vin. iii, 194) icchati.

Sometimes in meanings of wish which have the same subject there are “tave” and “tuṃ”.

In all times and in the subject (sadhāna), there are the suffixes “tave” and “tuṃ” after all roots when there are meanings of wish which have the same subject.

(He) wishes (icchati) to do (kātave) merits (puññāni); (he) wishes (icchati) to hear (sotuṃ) the good Dhamma (saddhammaṃ).

562. 638. Araha-sakkādīsu ca (1149).

Araha-sakkādīsu ca atthesu sabbadhātūhi tuṃpaccayo hoti.

Ko taṃ ninditum arahati? (Khu. i, 47). Sakkā jetuṃ dhanena vā (S. i, 102). Evam aññe pi yojetabbā.

And in “araha”, “sakka” and others.

In the meanings of “araha”, worthy, and “sakka”, ability, and others, after all roots there is the suffix “tuṃ”.

Who (ko) is deserves (arahati) to blame (nindituṃ) him (taṃ)? It is possible (sakkā) to conquer (jetuṃ) by wealth (dhanena). Thus also others should be formed.

563. 639. Pattavacane alamatthesu ca³⁷⁷

Pattavacane alamatthesu sabbadhātūhi tuṃpaccayo hoti.

Alam eva dānāni dātuṃ (A. ii, 28); alam eva puññāni kātuṃ (A. ii, 28).

And in the meanings of “alaṃ” when reaching is meant.

In the meaning of “alaṃ”, decorating (bhūsana), ability (pariyatti), preventing (nivāraṇa), when reaching is meant, there is the suffix “tuṃ”.³⁷⁸

It is time (alaṃ) to give (dātuṃ) gifts (dānāni); it is time (alaṃ) to do (kātuṃ) merits (puññāni).

564. 640. Pubbakāl’ ekakattukānaṃ tuna-tvāna-tvā vā (1150-6).

Pubbakāle ekakattukānaṃ dhātūnaṃ tuna tvāna tvā icc’ ete paccayā honti vā.

Kātuna kammaṃ gacchati; akātuna puññaṃ kilissati³⁷⁹; sattā sutvāna (Vin. iii, 25) dhammaṃ modanti; ripuṃ jitvāna vasati; dhammaṃ sutvāna ’ssa etad ahosi; ito sutvāna (Vin. iii, 25) amutro kathayanti; sutvā jānissāma. Evaṃ sabbattha yojetabbā.

In a previous action, there are “tuna”, tvāna”, “tvā” of those having one subject.

Sometimes, in a previous action, there are the suffixes “tuna”, “tvāna” and “tvā” of roots that have one subject.³⁸⁰

Having done (kātuna) the work (kammaṃ), (he) goes (gacchati); having not done (akātuna) merit (puññaṃ), (he) becames impure (kilissati); beings (sattā), having heard (sutvāna) the Dhamma (dhammaṃ), rejoice (modanti); having conquered (jitvāṇa) the enemy (ripuṃ), (he) lives (vasati); having listened (sutvāna) to the Dhamma (dhammaṃ), this (etad) was (ahosi) to him (assa); having listened (sutvāna);³⁸¹ having hearing (sutvāna) from here

(ito), (they) tell (kathayanti) amutro (here and there); having heard (sutvā), (we) will know (jānissāma). Thus everywhere should be formed.

565. 646. Vattamāne mān’-antā (1157).

Vattamāne kāle sabbadhātūhi māna anta icc’ ete paccayā honti.

Saramāno rodati; gacchanto gaṇhāti.

In the present there are “māna” and “anta”.

In the present time after all roots there are the suffixes “māna” and “anta”.

Remembering (saramāno), (he) cries (rodati); going (gacchanto), (he) takes (gaṇhāti).

566. 574. Sāsādīhi ratthu (1159).

Sāsa icc’ evamādīhi dhātūhi ratthupaccayo hoti.

Sāsatī ti satthā (M. i, 266); sāsati hiṃsatī ti vā satthā (M. i, 266).

There is “ratthu” after “sāsa” and others.

After the root “sāsa” there is the suffix “ratthu”.

(He) instructs (sāsati), so (ti) (he is called) a teacher (satthā); or (vā) (he) instructs (sāsati), hurts the impurities (hiṃsāti), so (ti) (he is called) a teacher (satthā).

567. 575. Pātito³⁸² ritu (1160).

Pā icc’ etāya dhātuyā³⁸³ ritupaccayo hoti.

Pāti puttan ti pitā (Vin. i, 31).

There is “ritu” after “pā”.

After the root “pā” there is the suffix “ritu”.

(He) protects (pāti) the son (puttaṃ), so (ti) (he is called) father (pitā).

568. 576. Mānādīhi rātu (1161).

Māna icc’ evamādīhi dhātūhi rātupaccayo hoti, ritupaccayo ca.

Dhammena puttaṃ mānetī ti mātā (Vin. i, 31); pubbe bhāsatī ti bhātā (Vin. i, 31); mātāpitūhi dhārīyatī ti dhītā (Vin. i, 31).

After “māna” and others there is “rātu”.

After the root “māna” and others there is the suffix “rātu”, and the suffix “ritu”.

(She) honors (māneti) the son (puttaṃ) properly (dhammena), so (ti) (she is called) mother (mātā); (he) speaks (bhāsati) before (pubbe), so (ti) (he is called) a brother (bhātā); (she) is held (dhārīyati) by father and mother (mātāpitūhi), so (ti) (she is called) sister (dhītā).

569. 610. Āgamā tuko (1162).

Ā icc’ ādimhā gamito tukapaccayo hoti.

Āgacchatī ti āgantuko³⁸⁴ (Vin. iii, 406), bhikkhu.

There is “tuka” after “gamu” which has “ā”.

There is the suffix “tuka” after “gamu” which has “ā” at the beginning.

(He) comes (āgacchati), so (ti) (he is called) a guest (āgantuka), a bhikkhu.

570. 611. Bhabbe ika (1163).

Gamu icc’ etamhā dhātumhā ikapaccayo hoti bhabbe.

Gamissati³⁸⁵ gantuṃ bhabbo ti gamiko (Vin. iii, 406), bhikkhu.

There is “ika” in ability.

In ability, after the root “gamu” there is the suffix “ika”.

(He) will go (gamissati), so (ti) (he is called) a traveler (gamiko), bhikkhu, or (he) is able (bhabbo) to go (gantuṃ), so (ti) (he is called) a traveler (gamiko), bhikkhu.

Iti kibbidhāna-kappe dutiyo kaṇḍo Thus end the second section on the primary derivative chapter

TATIYA-KAṆḌA Third Section

Tatiyo kaṇḍo (Third Section) (571–589)

571. 624. Paccayā-d-aniṭṭhā nipātanā sijjhanti (1164).³⁸⁶

Saṅkhyā-nāma-samāsa-taddhit’-ākhyāta-kitakappaappamhi sappaccayā ye saddā aniṭṭhaṅgatā, te sādhanena nirakkhitvā³⁸⁷ sakehi sakehi nāmehi nipātanā sijjhanti.

Saṅkhyāyaṃ tāva: Ekassa ekā hoti, dasassa ca dakārassa rakārādeso hoti. Eko ca dasa ca ekārasa.

Dvissa bā hoti, dasassa ca dakārassa rakārādeso hoti. Dve ca dasa ca bārasa.

Dvissa bā hoti, dasassa ca vīsaṃ hoti. Dve ca vīsañ ca bāvīsaṃ.

Chassa so hoti, dasassa ca dakārassa ḷo hoti. Cha ca dasa ca soḷasa (Khu. i, 75).

Chaāyatanamhi chassa saḷo hoti. saḷāyatanaṃ (Khu. 77). Evaṃ sesā saṅkhyā kātabbā.

Nāmike tāva: Ima samāna apara icc’ etehi jja-jjupaccayā honti, ima- samānasaddānañ ca akāra-sakārādesā honti. Imasmiṃ kāle ajja (Vin. i, 18), ajju; samāne kāle sajja, sajju; aparasmiṃ kāle aparajja, aparajju.

Samāse tāva: Bhūmigato (M. ii, 258), apāyagato, issarakataṃ, sallaviddho (Khu. vii, 4), kathinadussaṃ (Vin. iii, 352), corabhayaṃ, dhaññarāsi, saṃsāradukkhaṃ, pubbāparaṃ.

Taddhite tāva: Vāsiṭṭho (Vin. ii, 11), Bhāradvājo (D. i, 225), Bhaggavo (M. ii, 242), Paṇḍavo (JA. ii, 89), Kāleyyo.

Ākhyāte tāva: “Asa bhāve” ti³⁸⁸ dhātuto vattamānesu ekavacanabahuvacanesu ekavacanassa tissa sso hoti antena saha, bahuvacanassa antissa ssu hoti antena saha. Evam assa vacanīyo (Vin. i, 265); evam assu vacanīyā (Vin. i, 268).

Āṇattiyaṃ hissa ssu hoti vā. Gacchassu, gacchāhi (VinA. i, 68).

Kitake tāva: Vada hana icc’ evamādīhi dhātūhi kapaccayo hoti, vadassa ca vādo hoti, hanassa ca ghāto hoti. Vādako, ghātako (M. i, 73).

Naṭadhātuto tapaccayassa cca-ṭṭādesā honti antena saha. Naccaṃ (Vin. ii, 350), naṭṭaṃ (Khu. vii, 67). Icc’ evamādayo nipātanā sijjhanti.

Those with suffixes that are not shown are formed by “nipātana”.

Those words that have suffixes and that are not finished in the chapter of numbers (saṅkhyā-kappa), chapter of nouns (nāma-kappa), chapter of compounds (samāsa-kappa), chapter of secondary derivatives (taddhita- kappa), chapter of verbs (ākhyāta-kappa), and chapter of primary derivatives (kita-kappa), having shown them by “sadhāna”, those (words) are formed by “nipātana” (this universal sutta) by their own names.³⁸⁹

First in numbers: There is “ekā” of “eka” and the sustitution “ra” of “da” of “dasa”. One (eko) and (ca) ten (dasa), eleven (ekārasa).

There is “bā” of “dvi” and the sustitution “ra” of “da” of “dasa”. Two (dve) and (ca) ten (dasa), twelve (bārasa).

There is “bā” of “dvi” and “vīsaṃ” of “dasa”. Two (dve) and (ca) twenty (vīsaṃ), twenty two (bāvīsaṃ).

There is “so” of “cha” and “ḷa” of “da” of “dasa”. Six (cha) and ten (dasa), sixteen (soḷasa).

There is “saḷa” of “cha” in the “cha-āyatana”. Six bases (saḷāyatanaṃ). Thus the remaining numbers should be done.

In nouns: There are the suffixes “jja” and “jju” after “ima”, “samāna” and “apara”, and the words “ima” and “samāna” are substituted by “a” and “sa”. In that (imasmiṃ) time (kāle), today (ajja, ajju); in the same (samāne) time (kāle), in the same time (sajja, sajju); in another (aparasmiṃ) time (kāle), in another time (aparajja, aparajju).

In compound: Gone to the ground (bhūmigato), gone to a state of suffering (apāyagato), made by the creator (issarakataṃ), pierced with an arrow (sallaviddho), cloth for kathina (kathinadussaṃ), fear of thieves (corabhayaṃ), a heap of grain (dhaññarāsi), the suffering in saṃsāra (saṃsāradukkhaṃ), before and after (pubbāparaṃ).

In secondary derivative: [These are proper names] Vāsiṭṭho, Bhāradvājo, Bhaggavo, Paṇḍavo, Kāleyyo.

In verb: After the root “asa” which has the meaning of “bhāva”, in the present singular and plural, “ti” of the singular is changed to “ssa” along with the end consonant, “anti” of the plural is changed to “ssu” along with the end consonant. Thus (evaṃ) it is (assa), it should be said (vacanīyo); thus (evaṃ) they are (assu), it should be said (vacanīyā).

Sometimes in the imperative there is “ssu” of “hi”. You must go (gacchassu, gacchāhi).

In the primary derivative: After the roots “vada” and “hana” and others, there is the suffix “ka”, and there is “vāda” of “vada”, and there is “ghāta” of “hana”. Speaker (vādako), killer (ghātako).

After the root “naṭa” there are the substitutions “cca” and “ṭṭa” of the suffix “ta” along with the end consonant. Dancing (naccaṃ, naṭṭaṃ). Thus they are to be formed according to “nipātana”.

572. 625. Sāsa-disato tassa riṭṭho ca (1170).

Sāsa disa icc’ evamādīhi dhātūhi tapaccayassa riṭṭhādeso hoti ṭhāne.

Anusiṭṭho so mayā (Vin. iii, 131); diṭṭhaṃ (JA. iii, 172) me rūpaṃ.

Caggahaṇena kiccatakārassa ca tuṃpaccayassa ca raṭṭha-raṭṭhuṃādesā honti. Dassanīyaṃ daṭṭhabbaṃ (A. ii, 10); daṭṭhuṃ vihāraṃ gacchanti samaṇānaṃ.

Also after “sāsa” and “disa” there is “riṭṭha” of “ta”.

After the roots “sāsa” and “disa” and others there is the substitution “riṭṭha” of the suffix “ta” when it is appropriate.

He (so) instructed (anusiṭṭho) by me (mayā); a form (rūpaṃ) seen (diṭṭhaṃ) by me (me).

By taking “ca” there are the substitution “raṭṭha” and “raṭṭhuṃ” of “ta” that belongs to “kicca” and the suffix “tuṃ”. It should be seen (dassanīyaṃ, daṭṭhabbaṃ); (they) go (gacchanti) to see (daṭṭhuṃ) the monastery (vihāraṃ) of the monks (samaṇānaṃ).

573. 626. Sādi santa-puccha-bhanja-hansādīhi ṭṭho (1176).

Sakāranata puccha bhanja hansa icc’ evamādīhi dhātūhi tapaccayassa sahādibyañjanena ṭṭhādeso hoti ṭhāne.

Tuṭṭho (UdA. 90); ahinā daṭṭho (Vin. iii, 298) naro; mayā puṭṭho (M. i, 201); bhaṭṭho (VinA. i, 267); pabhaṭṭho (VinA. i, 267); haṭṭho (Vin. i, 16); pahaṭṭho (VinA. i, 28); yiṭṭho (Abhi. i, 241). Evam aññe pi dhātavo sabbattha yojetabbā.

After “puccha”, “bhanja”, “hansa” and those that have “sa” at the end, there is “ṭṭha” with the beginning (consonant).

After the roots “puccha”, “bhanja” and “hansa”, and roots which have “sa” at the end, the suffix “ta” along with the beginning consonant is changed to “ṭṭha”, when it is appropriate.³⁹⁰

Satisfied (tuṭṭho); the man (naro) bitten (daṭṭho) by a snake (ahinā); asked (puṭṭho) by me (mayā); smashed (bhaṭṭho); mashed (pabhaṭṭho); joyful (haṭṭho); delighted (pahaṭṭho); sacrificed (yiṭṭho). Thus also other roots should be formed everywhere.

Note about formation. tusa + ta here “sa + ta” are changed to “ṭṭha”; tu + ṭṭha

574. 613. Vasato uṭṭha (1177)³⁹¹

Vasa icc’ etamhā dhātumhā takārapaccayassa sahādibyañjanena uṭṭhādeso hoti ṭhāne.

Vassaṃvuṭṭho (Vin. i, 219).

After “vasa” there is “uṭṭha”.

After the root “vasa”, the suffix “ta” together with the beginning consonant is changed to “uṭṭha”, when it is appropriate.

Having lived the rainy season (vassaṃvuṭṭho).

575. 614. Vassa vā-v-u (1178).

Vasass’ eva dhātussa tapaccaye pare vakārassa ukārādeso hoti vā.

Vusitaṃ brahmacariyaṃ (Vin. iii, 20); uṭṭho, vuṭṭho (Khu. i, 8) vā.

Sometimes there is “u” or “v” of “vassa”.

Sometimes, when the suffix “ta” follows the root “vasa”, the letter “va” is changed to the letter “u”.³⁹²

Lived (vusitaṃ) the holy life (brahmacariyaṃ); lived (uṭṭho, vuṭṭho).

576. 607. Dha-ḍhaha-bha-hehi dha-ḍhā ca (1179).

Dha ḍha bha ha icc’ evamantehi dhātūhi takārapaccayassa yathākkamaṃ dha- ḍhādesā honti.

Yathā? Buddho (Vin. iii, 1), Bhagavā; vaḍḍho (M. i, 116), bhikkhu; laddhaṃ (JA. iii, 295) me pattacīvaraṃ; agginā daḍḍhaṃ (VinA. ii, 220) vanaṃ.

Also after “dha”, “ḍha”, “bha” and “ha” there are “dha” and “ḍha”.

After the roots “dha”, “ḍha”, “bha” and “ha” and others, the suffix “ta” is changed to “dha” and “ḍha” respectively.

As what (yathā)? Buddho, Bhagavā; increased (vaḍdho), bhikkhu; a bowl and robe (pattacīvaraṃ) obtained (laddhaṃ) by me (me); a forest (vanaṃ) burnt (daḍḍhaṃ) by fire (agginā).

577. 628. Bhanjato ggo ca (1180).

Bhanjato dhātumhā takārapaccayassa ggoādeso hoti sahādibyañjanena.

Bhaggo (Khu. i, 36).

Also after “bhanja” there is “gga”.

After the root “bhanja” the suffix “ta” is changed to “gga” together with the beginning consonant.

Broken (bhaggo).

578. 560. Bhujādīnam anto no dvi ca (1181).

Bhuja icc’ evamādīnaṃ dhātūnaṃ anto no hoti, tapaccayassa ca dvibhāvo hoti.

Bhutto (Khu. v, 192), bhuttāvī (Vin. ii, 111); catto (Vin. i, 127); satto (Khu. vii, 17); ratto; yutto (ItA. 282); vivitto (Khu. i, 411).

The end of “bhuja” and others is elided and there is double.

The end of the root “bhuja” and others is elided, and the suffix “ta” is doubled.

(One who) ate (bhutto, bhuttāvī); (one who) gave up (catto); (one who was) attached (satto); (one who was) colored (ratto); (one who was) engaged (yutto); (one who was) secluded (vivitto).

579. 629. Vaca vā v’ u’ u (1182).

Vaca icc’ etassa dhātussa vakārassa u ukārādeso hoti anto cakāro no hoti, tapaccayassa ca dvebhāvo hoti vā.

Vuttaṃ Bhagavatā (Khu. i, 195), uttaṃ vā.

Sometimes there is “u” of “vaca”.

Sometimes “va” of the root “vaca” is changed to “u” and the end “ca” is elided, and the suffix “ta” is doubled.

Said (vuttaṃ, uttaṃ) by the Blessed One (Bhagavatā).

580. 630. Gupādīnañ ca (1183).

Gupa icc’ evamādīnaṃ dhātūnaṃ anto ca byañjano no hoti, tapaccayassa ca dvebhāvo hoti.

Sugutto (Khu. i, 127), catto (Vin. i, 127), litto, santatto, utto, vivitto (Khu. vii, 155), sitto. Evam aññe pi yojetabbā.

Also of “gupa” and others.

The end consonant of the root “gupa” and others is elided, and the suffix “ta” is doubled.

Wel protected (sugutto); given up (catto); smeared (litto); scorched (santatto); said (utto); secluded (vivitto); sprinkled (sitto). Thus also others should be formed.

581. 616. Tarādīhi iṇṇo (1184).

Tara icc’ evamādīhi dhātūhi tapaccayassa iṇṇādeso hoti, anto ca byañjano no hoti.

Taratī ti tiṇṇo (Khu. vii, 16); uttaratī ti uttiṇṇo; sampūratī ti sampuṇṇo; turatī ti tuṇṇo³⁹³; parijīratī ti parijiṇṇo (Khu. v, 397); ākiratī ti ākiṇṇo (D. ii, 25).

After “tara” and others there is “iṇṇa”.

After the root “tara” and others, the suffix “ta” is changed to “iṇṇa”, and the end consonant is elided.

(He) crosses (tarati), so (ti) (he is called) on who has crossed (tiṇṇo); (he) comes up (uttarati), so (ti) (he is called) one who has come up (uttiṇṇo); (he) fills (sampūrati), so (ti) (he is called) one who has filled (sampuṇṇo); (he) hastens (turati), so (ti) (he is called) one who has hastened (tuṇṇo); (he) decays (parijīrati), so (ti) (he is called) one who has decayed (parijiṇṇo); (it) scatters (ākirati), so (ti) (it is called) tha which has scattered (ākiṇṇo).

582. 631. Bhidādito inna-anna-īṇā vā (1185).

Bhidi icc’ evamādīhi dhātūhi tapaccayassa inna-anna-īṇādesā honti vā, anto ca byañjano no hoti.

Bhinditabbo ti bhinno (VinA. i, 204); chindīyatī ti chinno (VinA. i, 204); ucchindīyitthā ti ucchinno³⁹⁴ (M. i, 192); dīyatī ti dinno (Vin. iii, 163); nisīdatī ti nisinno (D. i, 45); suṭṭhu chādīyatī ti suchanno; khidatī ti khinno; rodatī ti³⁹⁵ runno; khīṇā jāti (Vin. iii, 20).

Vā ti kimatthaṃ? Bhijjatī ti bhitti (Vin. ii, 60).

Sometimes, after “bhidi” there are “inna”, “anna” and “īṇa”.

After the root “bhidi” and others, the suffix “ta” is changed to “inna”, “anna” and “īṇa”, and the end consonant is elided.

To be broken (bhinditabbo), so (ti) broken (bhinno); (it) is cut (chindīyati), so (ti) cut (chinno); it was broken (ucchindīyittha), so (ti) that which was broken (ucchinno); (it) is given (dīyati), so (ti) one which is given (dinno); (he) sit (nisīdati), so (ti) one who is seated (nisinno); (he) is well covered (suṭṭhu chādīyati), so (ti) one who is well covered (suchanno); (he) is tired (khidati), so (ti) one who is tired (khinno); (he) cries (rodati), so (ti), one who cried (runno); exhausted (khīṇā) birht (jāti).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (it) is broken (bhijjati), so (ti) that which is broken, a wall (bhitti).

583. 617. Susa-paca-sakato kkha-kkā ca (1186).

Susa paca saka icc’ evamādīhi dhātūhi tapaccayassa kkha-kkādesā honti, anto ca byañjano no hoti.

Sussatī ti sukkhaṃ³⁹⁶ (J. i, 190), kaṭṭhaṃ²⁶ (J. i, 190); paccatī ti pakkaṃ (JA. ii, 392), phalaṃ. Sakati samattheti, pūjetī ti vā Sakko (S. i, 218), Sujampati.

Also after “susa”, “paca” and “saka” there are “kkha” and “kka”.

After the roots “susa”, “paca” and “saka” and others, the suffix ’ta” is changed to “kkha” and “kka”, and the end consonant is elided.

(It) withers (sussati), so (ti) that which is withered (sukkhaṃ), timber (kaṭṭhaṃ); (it) is cooked/ ripe (paccati), so (ti) that which is riped (pakkaṃ), a fruit (phalaṃ). (He) is able (sakati, samattheti), so (ti) Sakko, or (vā) (he) is honored (pūjeti), so (ti) Sakko, Sujampati.

584. 618. Pakkamādīhi nto ca (1187).

Pakkama icc’ evamādīhi dhātūhi tapaccayassa ntoādeso hoti, anto ca no hoti.

Pakkamatī ti pakkanto (Vin. iii, 111); vibbhamatī ti vibbhanto (UdA. 295); saṅkanto (Vin. iii, 100); khanto; santo (A. i, 132); danto (Vin. iii, 48); vanto.

Caggahaṇaṃ kimatthaṃ? Teh’ eva dhātūhi tapaccayassa nti hoti, anto ca no hoti. Kanti, khanti (AbhA. ii, 95). Evaṃ sabbattha.

Also after “pakkama” there is “nta”.

After the root “pakkama” and others, the suffix “ta” is changed to “nta”, and the end consonant is elided.

(He) goes away (pakkamati), so (ti) one has has gone away (pakkanto); (he) turns back (vibbhamati), so (ti) one who has turned back (to lay life) (vibbhanto); one who passed over (saṅkanto); one who forbears (khanto); one who is calmed (santo); one who is tamed (danto); something that is vomited or one who has vomited (vanto).

What is the purpose of taking “ca”? After those roots the suffix “ta” becomes “nti”, and the end (consonant) is elided. Liking (kanti), patience (khanti). Thus everywhere.

585. 619. Janādīnam ā timhi ca (1189).

Jana icc’ evamādīnaṃ dhātūnaṃ antassa byañjanassa āttaṃ hoti tapaccaye pare, timhi ca.

Ajanī ti jāto (A. i, 105); jananaṃ jāti (Vin. ii, 8).

Timhī ti kimatthaṃ? Aññasmim pi paccaye pare ākāranivattanatthaṃ. Janitvā, janitā, janituṃ, janitabbaṃ icc’ evamādi.

There is “ā” of “jana” and others and “ti”.

When the suffix “ta” or “ti” follows, there is “ā” of the end consonant of the root “jana” and others.

(He) is born (ajanī), so (ti) born (jāto); generating (jananaṃ), birth (jāti).

Why it is said “timhi” (when “ti” follows)? To prevent the substitution “ā” when other suffixes follow. Having been born (janitvā), one who is born (janitā), to be born (jantituṃ), it should be born (janitabbaṃ), etc.

586. 600. Gama-khana-hana-ramādīnam anto (1190).

Gama khana hana ramu icc’ evamādīnaṃ dhātūnaṃ anto byañjano no hoti vā tapaccaye pare, timhi ca.

Sundaraṃ nibbānaṃ gacchatī ti sugato (Vin. i, 1). Sundaraṃ nibbānaṃ gacchatī ti sugati³⁹⁷ (Vin. ii, 14); khataṃ (AAA. ii, 59); khati. Upahataṃ (D. i, 81), upahati. Rato (Khu. v, 196), rati (Khu. v, 170). Mato (DhA. i, 445), mati (Khu. v, 356).

Vā ti kimatthaṃ? Ramato, ramati (Khu. i, 127).

The end of “gama”, “khana”, “hana” and “ramu” and others.

Sometimes, when the suffix “ta” or “ti” follows, the end consonant of the roots “gama”, “khana”, “hana” and “ramu” and others is elided.

(He) goes (gacchati) to the good (sundaraṃ) Nibbāna (Nibbānaṃ), so (ti), (he is called) sugato. (He) goes (gacchati) to the good (sundaraṃ) Nibbāna (Nibbānaṃ), so (ti), (he is called) sugati; that which is dug (khataṃ); digging (khati). One who is killed (upahataṃ), killing (upahati). One who is delighted (rato), delighting (rati). One who thinks (mato), thinking (mati).

Why it is said “vā” (sometimes)? To allow an exception to this rule such in the following examples: one who is delighted (ramato), delighting (ramati).

587. 632. Rakāro ca (1191).

Rakāro ca dhātūnam antabhūto no hoti tapaccaye pare, timhī ca.

Pakārena karīyatī ti pakato; paṭhamaṃ karīyatī ti pakati (D. i, 159); visarīyatī ti visato, visati.

Also the letter “ra”.

When the suffix “ta” or “ti” follows, “ra” that stands at the end of the root is elided.

(It) is done (karīyati) by method (pakārena), so (ti) that which is done by method (pakato); (it) is done (karīyati) first (paṭhamaṃ), so (ti) that which is done first (pakati); (it) is spread (visarīyati), so (ti) that which is spread (visato, visati).

588. 620. Ṭhā-pānam i-ī ca (1192).

Ṭhā-pā icc’ etesaṃ dhātūnaṃ antassa ākārassa ikāra-īkārādesā honti yathāsaṅkhyaṃ tapaccaye pare, timhi ca.

Yatra ṭhito (Khu. i, 32), ṭhiti (Khu. vii, 90); pīto (D. ii, 233), pīti.

Also there are “i” and “ī” of “ṭhā” and “pā”.

When the suffix “ta” or “ti” follows, the letter “ā”, which is the end of the roots “ṭhā” and “pā”, is changed to “i” and “ī” respectively.

One who stands or stood (ṭhito), standing (ṭhiti); one who drank (pīto), drinking (pīti).

589. 621. Hantehi ho hassa ḷo vā adaha-nahānaṃ (1193).

Hakārantehi dhātūhi tapaccayassa hakārādeso hoti, hakārassa dhātvantassa ḷoḷo hoti vā adahadaha-nahānaṃ.

Āruhitthā ti āruḷho (Khu. iii, 430); gāḷho (Khu. vii, 20); bāḷho (M. iii, 302); mūḷho (Khu. i, 252).

Adahadaha-nahām iti kimatthaṃ? Dayhatī ti daḍḍho (Khu. vii, 41); saṃ suṭṭhu nayhatī ti sannaddho (S. i, 471).

Sometimes, after those having “ha” at the end, there is “ha”, “ha” becomes “ḷa”, excepting “daha” and “naha”.

Sometimes the suffix “ta” after roots that have “ha” at the end is changed to “ha”, and “ha”, that is the end of the root”, becomes “ḷa”, excepting “daha” and “naha”.

(He) climbed (āruhittha), so (ti) one who climbed (āruḷho); that which is mixed (gāḷho); that which is strong (bāḷho); one who is confused (mūḷho).

Why it is said “adahadaha-nahām” (excepting “daha” and “naha”)? To prevent the operation of this rule when there is “daha” and “naha” such as in the following examples: (it) is burnt (dayhati), so (ti) that which is burnt (daḍḍho); (it) is bound (nayhati) well (saṃ, suṭṭhu), so (ti) that which is well bound (sannaddho).

Iti kibbidhāna-kappe tatiyo kaṇḍo. Thus end the third section in the primary derivative chapter

CATUTTHAHA-KAṆḌA Fourth Section

Catuttho kaṇḍo (Fourth Section) (590–606)

590. 579. Ṇamhi ranjassa jo bhāva-karaṇesu (1194).

Ṇamhi paccaye pare ranja icc’ etassa dhātussa antabhūtassa njakārassa joādeso hoti bhāva-karaṇesu.

Rañjanaṃ rāgo³⁹⁸, ranjanti etenā ti rāgo²⁷.

Bhāvakaraṇesū ti kimatthaṃ? Ranjatī ti raṅgo (M. i, 43).

In verbal nouns and instrumental, when “ṇa” follows, there is “ja” of “ranja”.

In verbal nouns and instrumental, when the suffix “ṇa” follows, “nja”, that is

the end of the root “ranja”, is changed to “ja”.

Dyeing (rañjanaṃ), dyeing (rāgo), they dye (ranjati) with that (tena), so (ti) that by which they dye (rāgo).

Why it is said “bhāva-karaṇesu” (in verbal nouns and instrumental)? To prevent the operation of this rule when they are not verbal nouns and instrumental such as in the following example: (it) dyes (ranjati), so (ti) dye (raṅgo).

591. 544. Hanassa ghāto (1195).

Hana icc’ etassa dhātussa sabbassa ghātādeso hoti ṇamhi paccaye pare.

Upahanatī ti upaghāto; gāvo hanatī ti goghātako (M. i, 73).

After “hana” there is “ghāta”.

When the suffix “ṇa” follows, there is “ghāta” of the whole root “hana”.

(He) kills (upahanati), so (ti) killer (upaghāto); (he) kills (hanati) cattle (gāvo), so (ti) a cattle killer (goghātako).

592. 503. Vadho vā sabbattha (1196).

Hana icc’ etassa dhātusa vadhādeso hoti vā sabbattha ṭhānesu.

Hanatī ti vadho (Khu. vi, 256), vadhako (Vin. i, 95); avadhi (Khu. i, 13), ahani vā.

Sometimes there is “vadha” everywhere.

Sometimes, in all places,³⁹⁹ there is “vadha” of the root “hana”.

(He) kills (hanati), so (ti) a killer (vadho, vadhako); (he) killed (avadhi, ahani).

593. 564. Ākārantānam āyo (1197).

Ākārantānaṃ dhātūnaṃ antassa ākārassa āyādeso hoti ṇamhi paccaye pare.

Dadātī ti dāyako (S. i, 97); dānaṃ dātuṃ sīlaṃ yassā ti dānadāyī; majjaṃ dātuṃ sīlaṃ yassā ti majjadāyī; nagaraṃ yātuṃ sīlaṃ yassā ti nagarayāyī.

There is “āya” of those that end in “ā”.

When the suffix “ṇa” follows, the letter “ā”, that is the end of roots ending in “ā”, is changed to “āya”.

(He) gives (dadāti), so (ti) a giver (dāyako); the habit (sīlaṃ) of him (yassa) is to give (dātuṃ) alms (dānaṃ), so (ti) one who has the habit to give alms (dānadāyī); the habit (sīlaṃ) of him (yassa) is to give (dātuṃ) liquor (majjaṃ), so (ti) on who has the habit to give liquor (majjadāyī); the habit (sīlaṃ) of him (yassa) is to go (yātuṃ) to the city (nagaraṃ), so (ti) one who has the habit of going to the city (nagarayāyī).

594. 582. Pura-sam-upa-parīhi karotissa kha-kharā vā tappaccayesu ca

(1198).

Pura saṃ upa pari icc’ etehi karotissa dhātussa kha-kharādesā honti vā tappaccaye pare⁴⁰⁰, ṇamhi ca.

Pure karīyatī ti purakkhato (D. i, 47); sammā karīyatī ti saṅkhato (Abhi. i, 277); upagantvā karīyatī ti upakkhato (D. i, 120); parisamantato karotī ti parikkhāro (D. ii, 175); saṃkarīyatī ti saṅkhāro (Abhi. vi, 1).

Vā ti kimatthaṃ? Upagantvā karotī ti upakāro (D. iii, 252).

When the suffix “ta” follows, there are “kha” and “khara” of the root “kara” that is preceded by “pura”, “saṃ”, “upa” and “pari”.

Sometimes, when the suffix “ta” or “ṇa” follows, the root “kara”, when it is preceded by “pura”, “saṃ”, “upa” and “pari”, is changed to “kha” and “khara”.

(He) is put (karīyati) in front (pure), so (ti) one who is put in front, honored (purakkhato); (it) is made (karīyati) well (sammā), so (ti) that which is made well (saṅkhato); having approached (upagantvā) it is made (karīyati), so (ti) that which is prepared (upakkhato); (it) makes (karoti) all around (parisamantato), so (ti) that which is surrounding (parikkhāro); (it) is well made (saṃkarīyati), so (ti) that which is well made (saṅkhāro).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: having approached (upagantvā) (it) is made (karīyati), so (ti) that which is prepared (upakāro).

595. 637. Tave-tunādīsu kā (1199).

Tave tuna icc’ evamādīsu paccayesu karotissa dhātussa kāādeso hoti vā.

Kātave (Khu. vi, 75), kātuṃ (Vin. iii, 241), kattuṃ vā, kātuna, kattuna vā.

There is “kā” when “tave” and “tuna” follow.

Sometimes, when the suffixes “tave”, “tuna” and others follow, the root “kara” is changed to “kā”.

To do (kātave, kātuṃ, kattuṃ; having done (kātuna, kattuna).

596. 551. Gama-khana-hanādīnaṃ tuṃ-tabbādīsu na (1200).

Gama khana hana icc’ evamādīnaṃ dhātūnaṃ antassa nakāro hoti vā tuṃ- tabbādīsu paccayesu.

Gantuṃ (VinA. i, 7), gamituṃ; gantabbaṃ, gamitabbaṃ. Khantuṃ, khanituṃ, khantabbaṃ; khanitabbaṃ. Hantuṃ (Khu. vi, 22), hanituṃ; hantabbaṃ (D. ii, 142), hanitabbaṃ. Mantuṃ, manituṃ; mantabbaṃ, manitabbaṃ.

Ādiggahaṇaṃ kimatthaṃ? Tunaggahaṇatthaṃ. Gantuna, khantuna, hantuna, mantuna.

When there are “tuṃ”, “tabba” and others, there is “na” of (the end of) “gama”, “khana”, “hana” and others.

Whent the suffixes “tuṃ”, “tabba” and others follow, there is “na” of the end of the roots “gama”, “khana”, “hana” and others.

To go (gantuṃ, gamituṃ); (it) should be gone (gantabbaṃ, gamitabbaṃ). To dig (khantuṃ, khanituṃ); (it) should be dug (khantabbaṃ, khanitabbaṃ). To kill (hantuṃ, hanituṃ); (it) should be killed (hantabbaṃ, hanitabbaṃ). To know (mantuṃ, manituṃ); (it) should be known (mantabbaṃ, manitabbaṃ).

Why it is the purporse of taking “ādi”, others? For the purpose of taking “tuna”. Having gone (gantuna), having dug (khantuna), having killed (hantuna), having known (mantuna).

597. 641. Sabbehi tunādīnaṃ yo (1201).

Sabbehi dhātūhi tunādīnaṃ paccayānaṃ yakārādeso hoti vā.

Abhivandiya, abhivanditvā; ohāya (Khu. vi, 84), ohitvā; upanīya (D. i, 100), upanetvā; passiya, passitvā; uddissa (D. i, 157), uddisitvā; ādāya (Vin. iii, 24), ādiyitvā (JA. ii, 205).

After all (roots) there is “yo” of “tuna” and others.

Sometimes after all roots the suffix “tuna” and others are changed to “ya”.

Having bowed down (abhivandiya, abhivanditvā); having abandoned (ohāya, ohitvā); having brought (upanīya, upanetvā); having seen (passiya, passitvā); having pointed out (uddissa, uddisitvā); having taken (ādāya, ādiyitvā).

598. 643. Ca-nantehi raccaṃ (1203).

Cakāra-nakārantehi dhātūhi tunādīnaṃ paccayānaṃ raccādeso hoti vā.

Vivicca (Vin. i, 5), āhacca (M. iii, 178), uhacca (Khu. vi, 61).

Vā ti kimatthaṃ? Hantvā (Khu. vi, 72).

There is “racca” after those that end in “ca” and “na”.

Sometimes there is the substitution “racca” of the suffixes “tuna” and others after roots that end in “ca” and “na”.

Having separated (vivicca), having stricken (āhacca), having pulled out (uhacca).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: having killed (hantvā).

599. 644. Disā svāna-svāntalopo ca (1204).

Disa icc’ etāya dhātuyā tunādīnaṃ paccayānaṃ svāna-svādesā honti, antalopo ca.

Disvāna (Vin. i, 309), disvā (Abhi. i, 261).

After “disa” there are “svāna” and “svā” and elision of the end.

After the root “disa” the suffixes “tuna” and others are changed to “svāna” and “svā”, and the end (consonant of the root) is elided.

Having seen (disvāna, disvā).

600. 645. Ma-ha-da-bhehi mma-yha-jja-bbha-ddhā ca (1205).

Ma ha da bha icc’ evamantehi dhātūhi tunādīnaṃ paccayānaṃ mma-yha-jja- bbha-ddhāādesā honti vā, antalopo ca.

Āgamma (Khu. ii, 48), āgamitvā; okkamma (Khu. i, 122), okkamitvā; paggayha (Vin. i, 265), paggaṇhitvā; uppajja (Khu. iv, 305), uppajjitvā; ārabbha (DhA. i, 2), ārabhitvā, āraddha⁴⁰¹, ārabhitvā.

Also after “ma”, ha”, “da”, “bha” there are “mma”, “yha”, “jja”, “bbha”, “ddha”.

Sometimes, after the roots ending in “ma”, “ha”, “da”, “ma”, and others, the suffixes “tuna” and others are changed to “mma”, “yha”, “jja”, “bbha”, “ddha”, and the end (consonant of the root) is elided.

Having come (āgamma, āgamitvā); having stepped aside (okkamma, okkamitvā); having taken up (paggayha, paggaṇhitvā); having arisen (uppajja, uppajjitvā); having begun (ārabbha, ārabhitvā, āraddha, ārabhitvā).

601. 334. Taddhita-samāsa-kitakā nāmaṃ ’v’ ātave-tunādīsu ca.

Taddhita-samāsa-kitaka icc’ evamantā saddā nāmaṃ ’va daṭṭhabbā tave-tuna- tvāna-tvādipaccayante⁴⁰² vajjetvā.

Vāsiṭṭho (Vin. ii, 11); pattadhammo (Vin. iii, 17); kumbhakāro (D. i, 98) icc’ evamādi.

“Taddhita”, “samāsa” and “kitaka” are to be regarded as nouns excepting those ending in “tave”, “tuna” and others.

Words that end in “taddhita”, “samāsa” and “kitaka” should be regarded as nouns with the exception of those ending in the suffixes “tave”, “tuna”, “tvāna” and “tvā”.

Vāsiṭṭho (Vāsiṭṭho), one who has reached the Dhamma (pattadhammo); potter (kumbhakāro); etc.

602. 6. Dumhi garu (10).

Dumhi akkhare yo pubbo akkharo, so garuko va daṭṭhabbo.

Bhitvā, chitvā; datvā, hutvā.

When there are two (letters), (the previous) is “garu”.

When there are two letters, the previous letter should be regarded as “garu”.

Having broken (bhitvā), having cut (chitvā). The letter “i” of “bhitvā” and “chitvā” should be regarded as “garu”. Although “i” is short (rasa), it is heavy (garu) and it has two moras. Having given (datvā), having been (hutvā). The letter “a” of “datvā” and the letter “u” of “hutvā” should be regarded as “garu”.

603. 7. Dīgho ca (9).

Dīgho ca saro garuko va daṭṭhabbo.

Āhāro, nadī, vadhū, te dhammā, opanayiko.

Also long.

Also the long vowel should be regarded as “garu”.

Food (āhāro), river (nadī), woman (vadhū), those (te) dhammas (dhammā), leading to (opanayiko).

604. 684. Akkharehi kāra⁴⁰³ (1208).

Akkharatthehi akkharābhidheyyehi kārapaccayo hoti payoge sati.

A eva akāro, ā eva ākāro, ya eva yakāro.

After letters there is “kāra”.

After those that have the meaning of letters there is the suffix “kāra” when there is usage.

“A” (a) itself (eva) is the letter “a” (akāro), “ā” (ā) itself (eva) is the letter “ā” (ākāro), “ya” (ya) itself (eva) is the letter “ya” (yakāro).

605. 547. Yathāgamam ikāro (1210).

Yathāgamaṃ sabbadhātūhi sabbapaccayesu ikārāgamo hoti.

Kāriyaṃ, bhavitabbaṃ (JA. iv, 221), janitabbaṃ, viditabbaṃ⁴⁰⁴, karitvā (JA. iii, 463), icchitaṃ (DhA. i, 127).

According to the Budddha’s Word there is the letter “i”.

According to the Budddha’s Word, after all roots when all suffixes follow, there is the insertion of the letter “i”.

(It) should be done (kāriyaṃ), (it) ought to be (bhavitabbaṃ), (it) should be produced (janitabbaṃ), (it) should be known (viditabbaṃ), (it) should be done (karitvā), that which is desired (icchitaṃ).

606. 642. Da-dhantato yo kvaci (1211).

Dakāra-dhakārantāya dhātuyā yathāgamaṃ yakārāgamo hoti kvaci tunādīsu paccayesu.

Buddho loke uppajjitvā (D. ii, 129); Dhammaṃ bujjhitvā (Khu. iii, 31; Khu. xi, 202).

Da-dhantato ti kimatthaṃ? Labhitvā (DhA. i, 109).

Kvacī ti kimatthaṃ? Uppādetvā⁴⁰⁵.

Optionally there is “ya” after those that end in “da” and “dha”.

Optionally, according to the Budddha’s Word, when the suffixes “tuna” and others follow, there is the insertion of “ya” after roots that end in “da” and “dha”.

The Buddha (Buddho) having appeared (uppajjitvā) in the world (loke); having understood (bujjhitvā) the Dhamma (Dhammaṃ).

Why it is said “da-dhantato” (those that end in “da” and “dha”)? To prevent the operation of this rule when there are not “da” and “dha” such in the following example: having obtained (labhitvā).

Why it is said “kvaci” (optionally)? To allow an exception to this rule such as in the following example: having caused to arise (uppādetvā).

Iti kibbidhāna-kappe catuttho kaṇḍo

Thus ends the fourth section in the primary derivative chapter

PAÑCAMA-KAṆḌA Fifth Section

Pañcamo kaṇḍo (Fifth Section) (607–623)

607. 578. Niggahita⁴⁰⁶ saṃyogādi no (1212).

Saṃyogādibhūto nakāro niggahitam āpajjate.

Raṅgo (M. i, 47), bhaṅgo (Khu. vii, 33), saṅgo (Khu. vii, 6; Khu. i, 39).

“N” which is the beginning of a conjunct (consonant) is changed to the “niggahita”.

Dancing place (raṅgo), breaking up (bhaṅgo), clinging (saṅgo).

608. 623. Sabbattha ge gī (1165).

Ge icc’ etassa dhātussa gīādeso hoti sabbattha ṭhāne.

Gītaṃ⁴⁰⁷ (D. i, 6), gāyati.

Everywhere there is “gī” of “ge”.

In all places there is “gī” of the root “ge”.

Singing or that which is to be sung (gītaṃ), (he) sings (gāyati).

609. 484. Sadassa sīdattaṃ (1213).

Sada icc’ etassa dhātussa sīdādeso hoti sabbattha ṭhāne.

Nisinno (Khu. v, 358), nisīdati (D. ii, 231; Vin. ii, 28).

There is “sīda” of “sada”.

In all places there is “sīda” of the root “sada”.

Seated (nisinno), (he) sits (nisīdati).

610. 627. Yajassa sarass’ i ṭṭhe (1215).

Yaja icc’ etassa dhātussa sarassa ikārādeso hoti ṭṭhe pare.

Yiṭṭho, yiṭṭhā.

Ṭṭhe ti kimatthaṃ? Yajanaṃ.

When “ṭṭha” follows, there is “i” of the vowel of “yaja”.

When “ṭṭha” follows, there is “i” of the vowel of the root “yaja”.

Sacrificed (yiṭṭho, yiṭṭhā).

Why it is said “ṭṭhe” (when “ṭṭha” follows)? To prevent the operation of this rule when “ṭṭha” does not follow such as in the following example: sacrificing (yajanaṃ).

611. 608. Ha-catutthānam antānaṃ do dhe (1216).

Ha-catutthānaṃ dhātvantānaṃ do ādeso hoti dhe pare.

Sannaddho (Khu. i, 69; S. i, 471), kuddho (DA. i, 51), yuddho (JA. iii, 513), siddho, laddho (Vin. ii, 122), āraddho (AA. ii, 80).

When “dha” follows, there is “da” of “ha” and the fourth (letter) which are the end (of the root).

When “dha” follows, there is “da” of “ha” and the fourth letter which are the end of root.

Fastened (sannaddho), irritated (kuddho), fought (yuddho), accomplished (siddho), obtained (laddho), began (āraddho).

612. 615. Po ḍhakāre (1217).

Ha-catutthānaṃ dhātvantānaṃ ḍo ādeso hoti ḍhakāre pare.

Dayhatī ti daḍḍho (Khu. v, 67), vaḍḍhatī ti vuḍḍho (Vin. i, 2; AA. ii, 266).

Phakāre ti kimatthaṃ? Dāho (M. i, 321; D. i, 10).

When “ḍha” follows there is “ḍa”.

When “ḍha” follows, there is “ḍa” of “ha” and the fourth letter which are the end of the root.

(It) is burnt (dayhati), so (ti) that which is burnt (daḍḍho), (it) grows old (vaḍḍhati), so (ti) that which grows old (vuḍḍho).

Why it is said “ḍhakāre” (when “ḍha” follows)? To prevent the operation of this rule when “ḍha” does not follow such as in the following example: burning (dāho).

613. 583. Gahassa ghara ṇe vā (1218).

Gaha icc’ etassa dhātussa sabbassa gharādeso hoti vā ṇapaccaye pare.

Gharaṃ (Khu. v, 67), gharāni⁴⁰⁸ (Khu. vi, 80).

Vā ti kimatthaṃ? Gāho (AbhiA. i, 94, 295).

Sometimes when “ṇa” follows there is “ghara” of “ghassa”.

Sometimes, when the suffix “ṇa” follows, there is “ghara” of the whole of the root “gaha”.

House (gharaṃ), houses (gharāni).

Why it is said “vā” (sometimes)? seizing (gāho).

614. 581. Dahassa do ḷaṃ (1219).

Daha icc’ etassa dhātussa dakāro ḷattam āpajjate vā ṇapaccaye pare.

Paridahanaṃ, pariḷāho (Khu. i, 26).

Vā ti kimatthaṃ? Paridāho.

“Da” of “daha” becomes “ḷa”.

Sometimes, when the suffix “ṇa” follows, “da” of the root “daha” becomes “ḷa”.

Burning (paridahanaṃ, pariḷāho).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: burning (paridāho).

615. 586. Dhātvantassa lopo kvimhi (1220).

Dhātvantassa byañjanassa lopo hoti kvimhi paccaye pare.

Bhujena gacchatī ti bhujago (Khu. vii, 6); urena gacchatī ti urago (Khu. vii, 6); turago; saṅkho (AbhA. i, 355).

When “kvi” follows, there is elision of the end of the root.

When the suffix “kvi” follows, there is elision of the consonant which is the end of the root.

(It) goes (gacchati) by bending (bhujena), so (ti) a snake (bhujago); (it) goes (gacchati) by the chest (urena), so (ti) a snake (urago); a horse (turago); a conch (saṅkho).

616. 587. Vidante ū (1222).

Vida icc’ etassa dhātussa ante ūkārāgamo hoti kvimhi paccaye pare.

Lokaṃ vidati jānātī ti lokavidū (S. i, 221).

There is “ū” at the end of “vida”.

When the suffix “kvi” follows, there is the insertion of the letter “ū” at the end of the root “vida”.

(He) knows (vidati, jānāti) the world (lokaṃ), so (ti) knower of the world.

617. 633. Na-ma-ka-rānam antānaṃ n’ iyuttatamhitamhi (1223).

Nakāra-makāra-kakāra-rakārānaṃ dhātvantānaṃ lopo na hoti ikārayutte tapaccaye pare.

Hanituṃ; gamito; ramito; sakito; sarito; karitvā (Khu. ii, 78).

Iyuttatamhī ti kimatthaṃ? Gato (Khu. ii, 95), sato (Khu. i, 223).

Those that end in “na”, “ma”, “ka” and “ra” are not elided when there is “ta” accompanied by “i”.

When the suffix “ta” follows, which is accompanied with “i”, there is not elision of “na”, “ma”, “ka” and “ra” which are the end of the root.

To kill (hanituṃ); gone (gamito); delighted (ramito); honored (sakito); remembered (sarito); having done (karitvā).

Why it is said “iyuttamhi” (when there is “ta” accompanied by “i”)? To prevent the operation of this rule when there is not “ta” accompanied by “i” such in the following example: gone (gato), mindful (sato).

618. 571. Na ka-gattaṃ ca-jā ṇvumhi (1224).

Cakāra-jakārā kakāra-gakārattaṃ n’ āpajjante ṇvumhi paccaye pare.

Pacatī ti pācako; yajatī ti yājako.

When “ṇvu” follows, “c” and “j” are not changed to “k” and “g”.

When the suffix “ṇvu” follows, “c” and “j” are not changed to “k” and “g” (respectively).

(He) cooks (pacati), so (ti) cook (pācako); (he) sacrifices (yajati), so (ti) sacrificer (yājako).

619. 573. Karassa ca tattaṃ tusmiṃ (1225).

Kara icc’ etassa dhātussa antassa rakārassa takārattaṃ hoti tupaccaye pare.

Karotī ti kattā (D. i, 18; Khu. v, 115), karontī ti kattāro.

Also when “tu” follows, there is “ta” of (“ra” of) “kara”.

When the suffix “tu” follows, there is “ta” of “ra” which is the end of the root “kara”.

(He) does (karoti), so (ti) doer (kattā), (they) do (karonti), so (ti) doers (kattāro).

620. 549. Tuṃ-tuna-tabbesu vā (1226).

Kara icc’ etassa dhātussa antassa rakārassa takārattaṃ hoti vā tuṃ tuna tabba icc’ etesu paccayesu.

Kattuṃ (Vism. i, 293), kātuṃ (Vin. iv, 241); kattuna, kātuna; kattabbaṃ (Khu. i, 21), kātabbaṃ.

Sometimes when “tuṃ”, “tuna” and “tabba” follow.

Sometimes when “tuṃ”, “tuna” and “tabba” follow, there is “ta” of “ra” which is the end of the root “kara”.

To do (kattuṃ, kātuṃ); having done (kattuna, kātuna); (it) should be done (kattabbaṃ, kātabbaṃ).

621. 553. Kāritaṃ viya ṇānubandho (1227).

Ṇakārānubandho paccayo kāritaṃ viya daṭṭhabbo vā.

Dāho (M. i, 311), deho, vāho (A. iii, 395), bāho⁴⁰⁹, cāgo (D. ii, 175), vāro, cāro⁴¹⁰, parikkhāro (D. ii, 175), dāyako (S. i, 57), nāyako (Vin. iii, 32), lāvako, bhāvako, kārī, ghātī, dāyī.

Vā ti kimatthaṃ? Upakkharo.

The indicatory letter “ṇ” is as “kārita”.

The suffix which has the indicatory letter “ṇ” should be regarded as “kārita”.

Burning (dāho), the body (deho), a vehicle (vāho), the arm (bāho), giving up (cāgo), occasion (vāro), going (cāro), a requisite (parikkhāro), a giver (dāyako), a leader (nāyako), a reaper (lāvako), (bhāvako), doer (kārī), a killer⁴¹¹ (ghātī), a giver (dāyī).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: a doer close to someone, assistant (upakkharo).

622. 570. An’-akā yu-ṇvūnaṃ (1228).

Yu ṇvu icc’ etesaṃ paccayānaṃ ana aka icc’ ete ādesā honti.

Nandanaṃ (S. i, 6); kārako (Khu. v, 143).

There are “ana” and “aka” of “yu” and “ṇvu”.

There are the substitutions “ana” and “aka” of the suffixes “yu” and “ṇvu”.

Rejoicing (nandanaṃ); doer (kārako).

623. 554. Ka-gā ca-jānaṃ (1229).

Ca ja icc’ etesaṃ dhātvantānaṃ kakāra-gakārādesā honti ṇānubandhe paccaye pare.

Pāko; yogo (A. i, 405).

There are “ka” and “ga” of “ca” and “ja”.

When the suffix which is the indicatory letter “ṇ”, follows, there are the substitutions “ka” and “ga” of the “ca” and “ja” which are the end of the root.

Cooking (pāko); connection (yogo).

Iti kibbidhāna-kappe pañcamo kaṇḍo.

Thus ends the fifth section in the primary derivative chapter

Kita-kappo niṭṭhito

The end of primary derivative chapter

Footnotes

1. Translator’s comment UN1 (p. 19): Sandhi is already an English word. It can be found in The American Heritage Dictionary of the English Language, Third Edition and The Oxford English Dictionary, Second Edition . ↩

2. Vasantilaka Gāthā. ↩

3. § 1. ↩

4. § 12. ↩

5. § 26. ↩

6. § 25. ↩

7. § 23. ↩

8. Pañcapañca-akkharavanto (K) ↩

9. § 31. ↩

10. § 30. ↩

11. § 29. ↩

12. Translator’s comment UN2 (p. 31): Bhante, please comment on the technical uses of the particle ‘ca’. In my notes, it says that ‘ca’ has two meanings: (1) dragging from previous suttas and (2) stopping from going to other suttas. But here it seems that it is used to extend the application of the sutta to other uses such as the substitution of ‘dha’ for ‘ha’. ↩

13. Translator’s comment UN3 (p. 32): Bhante, please comment what is the difference, if any, among ‘vā’, ‘kvaci’, ‘navā’ and ‘ṭhāne’. I translate ‘vā’ ,following you, as ‘optionally’, ‘kvaci’ as ‘sometimes’, ‘navā’ as ‘occasionally’ and ‘ṭhāne’ as ‘in some places’. Rūpasiddhi §21 says “navā navāsaddo kvaci navā navā kvacisaddapariyāyo.” kvaci kvaci ↩

14. Pulliṅgaṃ? Rū. 49; Sad. 139; Mo. iii, 56; Bā. 41. Suttesu passitabbaṃ. ↩

15. Āragge (K). ↩

16. Translator’s comment UN4 (p. 42): Bhante, what is the example here? ↩

17. Translator’s comment UN5 (p. 43): Bhante, please indicate what are the counter examples? ↩

18. Vuttehi sarasandhīhi (K). ↩

19. Translator’s comment UN6 (p. 51): Bhante, please check the formation of this and the following examples. ↩

20. Translator’s comment UN7 (p. 51): Is is ‘pari’ or ‘para’? ↩

21. Vuttañ ca vuttiyaṃ “yathā yathā tesaṃ jinavacanānaṃ anuparodho, tathā tathā idha liṅgañ ca nippajjate” ti (Nyāsa). “Yathā yathā tesaṃ jinavacanānaṃ uparodho na hoti, tathā tathā idha liṅgaṃ, casadden’ ākhyātañ ca nippajjate” (Rū). Anuparodhena (Ka). ca ca ca ↩

22. Aṭṭhakkhuraṃ Kharādiye (Khu. v, 4). ↩

23. Sotāya (K). ↩

24. Translator’s comment UN8 (p. 61): substitute by English word. ↩

25. Translator’s comment UN9 (p. 62): not only “jha” and “la” is changed to “iya” and “uva” by the previous sutta, but this sutta also there are “ya” and “va” substitutions. ↩

26. Translator’s comment UN10 (p. 62): find out sutta number. ↩

27. Translator’s comment UN11 (p. 65): find out the meaning of “viparīta”. ↩

28. Gavaṃ ce (Khu. vi, 46, 51) ↩

29. Translator’s comment UN12 (p. 67): check which number. ↩

30. Daṇḍinaṃ (Nyā). ↩

31. Translator’s comment UN13 (p. 69): you must do it, there is no other way. ↩

32. Translator’s comment UN14 (p. 71): making long could be done by the universal sutta (Kac. 403), but for the fixed operation this sutta is taken. ↩

33. Translator’s comment UN15 (p. 72): in the sutta it is said “pañcadīnam attaṃ” and not “pañcadīnam a”; “attam” = state of “a”, so “attam” is called “bhāvaniddesa”, shown by state; the showing by state is for the purpose of inserting (two) “ssa” and “u” is changed to “a”. Example: catassannaṃ = catu + naṃ (there is insertion of “ssa” and “u” is changed to “a”). ↩

34. Translator’s comment UN16 (p. 75): “ca” is dragging “attaṃ” from Kac. 90 and it does not go forward to the following suttas. ↩

35. Translator’s comment UN17 (p. 78): the example here is “Buddhānaṃ bhavantānaṃ”. ↩

36. Translator’s comment UN18 (p. 78): for dragging “e” from the previous sutta. ↩

37. Mog. ii, 44. Suttam pi passitabbaṃ. ↩

38. Mog. ii, 44. Suttam pi passitabbaṃ. ↩

39. Smā smiṃ sa ekavacana icc’ etesaṃ (K). ↩

40. Translator’s comment UN19 (p. 82): for draggin “ato” from “ato n’ ena” (Kac. 103). That is according to Nyāsa, but Padarūpasiddhi says differently. ↩

41. Translator’s comment UN20 (p. 83): avadhāraṇa has two meaning: (1) prevention and (2) fixedness. Here fixedness is meant (sanniṭṭhānaṃ means fixedness). ↩

42. Translator’s comment UN21 (p. 85): “ca” is for dragging “jha” and “la”. ↩

43. Vattamānassa liṅgassa (Sī). ↩

44. Translator’s comment UN22 (p. 89): For dragging “aṃ”, so it does not follow to next sutta. ↩

45. Vattamānassa liṅgassa (Sī). ↩

46. Translator’s comment UN23 (p. 90): “sadda” here is better to translate as stem. ↩

47. Vattamānassa liṅgassa (Sī). ↩

48. Adhikārattaṃ (Sī). ↩

49. Translator’s comment UN24 (p. 91): It means it will follow to other suttas. ↩

50. Translator’s comment UN25 (p. 93): This sutta is to to prevent the operation of the sutta Kac. 107. ↩

51. Tumhamhānaṃ (Sī). ↩

52. Kaḷiṅgara, kaḷaṅgara (k). ↩

53. Ārogyaṃ (K). ↩

54. Mamabravi (K), mamabravīti (Rū). ↩

55. Maghavayuva icc’ evamādīnam antass (Nyā). “Pumantassā simhi” ti ettha antaggahaṇena savibhattissa āttaṃ, atīto addhā, addhāno (Rūṭī, 197-suttaṃ). Maghavayuva icc’ evam antassa (K). ↩

56. Maghavayuva icc’ evam antassa (K). ↩

57. Sabbāsu vibhattīsu (Rū). ↩

58. Translator’s comment UN26 (p. 104): It is for dragging the “ā” ↩

59. Akārato maro (Sī). ↩

60. Sabbanāmānam īti (K). ↩

61. Sabbanāmānam īti (K). ↩

62. Sabbanāmikavidhavanañ ca (Sī), Sabbanāmikavidhānaṃ ca (Rū). ↩

63. Translator’s comment UN27 (p. 108): Here “ca” means optionally. ↩

64. Translator’s comment UN28 (p. 109): To prevent the substitution “rāju”. Also there are alternative forms such as “rājesu”, etc. ↩

65. Ta Ta icc’ etassa (Rū). Ta Ta ↩

66. Translator’s comment UN29 (p. 116): The example will be given in Taddhita. ↩

67. Translator’s comment UN30 (p. 117): This should not be here. Nyasa also does not comment on it. ↩

68. Translator’s comment UN31 (p. 117): “Ca” here is for “s” to be accomplished and not “b”. ↩

69. Sakhāto (Sī). ↩

70. Ito Paraṃ “uttam iti bhāvaniddeso katthaci abhāvaṃ dasseti, brahmassa” ti pāṭho sīhaḷapotthake dissati. ↩

71. Translator’s comment UN32 (p. 122): check number of Sutta.b ↩

72. Ito paraṃ “ārattaggahaṇena katthaci aniyamaṃ dasseti, satthussa, vitussa, mātussa, bhātussā” ti pāṭho sīhaṭṭhapotthake dissati. ↩

73. Translator’s comment UN33 (p. 124): The first meaning is changing “u” to “u” and the second meaning is the elision of “sa”. ↩

74. Translator’s comment UN34 (p. 124): There is only one example of “sakkamandhātu” with “sa”. ↩

75. Translator’s comment UN35 (p. 124): The first meaning is changing “u” to “u” and the second meaning is the elision of “sa”. ↩

76. Ubho purisā, najjo (Sī). ↩

77. Translator’s comment UN36 (p. 125): Check which sutta. ↩

78. Attanā (Sī). ↩

79. Sakārādeso (K). ↩

80. Translator’s comment UN37 (p. 127): Check Kac. Number. ↩

81. Caggahaṇaṃ kvaci nivattanatthaṃ (Rū), caggahaṇaṃ tadanukaḍḍhantthaṃ (Nyā). ↩

82. Translator’s comment UN38 (p. 130): Those that are shown by the sutta “siṃ so syāca” are called “sesa” here. ↩

83. Parapadesu pi. ↩

84. Bodhesi tvaṃ (Sī). ↩

85. Translator’s comment UN39 (p. 135): It is for dragging “ka”. ↩

86. Translator’s comment UN40 (p. 135): It is for dragging “kissa” and “ku”. ↩

87. Etothesu vā (Sī). ↩

88. Ito paraṃ “cassaddaggahaṇam avadhāraṇattha” nti pāṭo sīhaḷapotthake dissati. Padarūpasiddhiṭīkāyaṃ pana “caggahaṇaṃ sabbaggahaṇ’ ānukaḍḍhanattha” nti vuttaṃ. ↩

89. Translator’s comment UN41 (p. 137): Kac. Number? ↩

90. Ito paraṃ “hatthī” ti udāharaṇaṃ katthaci dissati, taṃ na yuttaṃ itthiyaṃ “hatthinī” ti padass’ eva diṭṭhattā. ↩

91. Translator’s comment UN42 (p. 137): “nadādi” are words ending in “a” like “nada”; “anadādi” are words ending in “u” and “o”, that do not belong to “nadādi”.b ↩

92. Ṇavaṇikaṇeyyaṇantupaccayantehi (Rū). ↩

93. To ādeso (K). ↩

94. Itthiyaṃ kate (Sī). ↩

95. Bhavato (Sī). ↩

96. Mog. 4. ↩

97. Translator’s comment UN43 (p. 145): This is a taddhita suffix “ṇya”. ↩

98. Translator’s comment UN44 (p. 145): This a taddhita suffix “iya” and “iṭṭha”. ↩

99. Translator’s comment UN45 (p. 145): This is a taddhita suffix “iya” and “iṭṭha”. ↩

100. Translator’s comment UN46 (p. 145): This is a taddhita suffix “iya” and “iṭṭha”. ↩

101. Translator’s comment UN47 (p. 146): This is a taddhita suffix “iya” and “iṭṭha ↩

102. Translator’s comment UN48 (p. 146): This is a taddhita suffix “iya” and “iṭṭha ↩

103. Translator’s comment UN49 (p. 146): This is a taddhita suffix “iya” and “iṭṭha ↩

104. Translator’s comment UN50 (p. 146): This is a taddhita suffix “iya” and “iṭṭha ↩

105. Translator’s comment UN51 (p. 147): There are two explanations here, one by Nyāsa and the other by Rūpasiddhi. Nyāsa says after “musa-paṇacāge”, “tyu” suffix, by Kac. 638 the end of the dhātu “sa” and “u” of “mu” are elided. ↩

106. “Kvattho” can be read as “ko attho”, what is the purpose? or “kva attho”, where is the purpose? ↩

107. Upasaggayogādīsv api ca (K). ↩

108. Pari pabbatā (K). ↩

109. Ito kosā (Sī). ↩

110. Ito māsasmā (Sī). ↩

111. Bhāgaṃ (Suttaniddesa). ↩

112. Translator’s comment UN52 (p. 150): also “opposed”; “endured”. This is the meaning of “asaho”. ↩

113. Another reading is “pari pabbatā devo vassati”, avoiding the hill, the rain falls. ↩

114. Translator’s comment UN53 (p. 151): hirañña. ↩

115. Translator’s comment UN54 (p. 152): shouldn’t it be Avīcito? ↩

116. Translator’s comment UN55 (p. 153): Lobhanīyehi in Rūpasiddhi. ↩

117. Translator’s comment UN56 (p. 153): Anupakkuṭṭho in Rūpasiddhi ↩

118. Muccati (Sī). ↩

119. Muccati (Sī). ↩

120. Muccati (Sī). ↩

121. “Hetvatthe” means the word “hetu” as well as words having the same meaning as “hetu”. ↩

122. Translator’s comment UN57 (p. 156): check meaning of guṇavacana. ↩

123. There are two agents: (1) causative agent and (2) pure agent. “Akattari” means no causative-agent. ↩

124. Translator’s comment UN58 (p. 157): check translation of “atthavikappanatthaṃ”. ↩

125. Nāyaṃ pāṭho Sīhaḷapotthakesu dissati. ↩

126. Ārādho me rañño, ārādho me rājānaṃ (Sī). ↩

127. “Yassā” ti padaṃ adhikanti maññe, anantaravākye tassambandhatasaddassa abhāvā, tadatthassa ca idha anicchitattā, padarūpasiddhiyam pi taṃ natthi. ↩

128. “Yassā” ti padaṃ adhikanti maññe, anantaravākye tassambandhatasaddassa abhāvā, tadatthassa ca idha anicchitattā, padarūpasiddhiyam pi taṃ natthi. ↩

129. Yassa, pa, kattāti so Bhagavā (K). ↩

130. “Yassā” ti padaṃ adhikanti maññe. ↩

131. “Yassā” ti padaṃ adhikanti maññe. ↩

132. Kaḷiṅgarassa, kaḷaṅgarassa (K). ↩

133. Suvaṇṇaṃ taṃ maññe (Rū). Suvaṇṇaṃ tvaṃ maññe (Sī). ↩

134. Dīghāyu (K). ↩

135. Bhiyyosomattāya. D. i, 205; DA. i, 321; D. ii, 9; S, i, 23; SA. i, 63; A. i, 122; Khu. i, 170-1; UdānaA. 329. Siyyosomattāya. Vin. iv, 346. Iha tu atisayatthe nipāto yevā yaṃ ‘Bhiyyosomattāyā’ ti (Mog.-pañcikā ii, 25). Sad. Sutta, 125-6; 175-piṭṭhesu pi passitabbaṃ. ↩

136. Sādaratthe (Sī). Sārattho nāma uttamattho, cintāpanattho vā (Nyā; Sad. 126-piṭṭhe). ↩

137. Phāsuvihārāya hotu (K). ↩

138. Anekatthattā nipātānaṃ, caggahaṇassa ca nipātattā tapphalaṃ assento casaddaggahaṇaṃ vikappanatthavāggahaṇanukaḍḍhanatthanti āha (Nyā). Kaccāyane pana ‘sattamyatthesu cā’ ti casaddaggahaṇaṃ vikappanatthavāggahaṇānukaḍḍhanattham eva. Sad. sutta. 126-piṭṭhe. ↩

139. Iti vikappayati (Sī). ↩

140. Dutiyā pañcamī chaṭṭhī sattamyatthesu (Sī). ↩

141. Translator’s comment UN59 (p. 162): check this sentence. ↩

142. Translator’s comment UN60 (p. 164): check, root ‘sāra’ has two meanings ‘gati’ and ‘cinta’. ↩

143. Translator’s comment UN61 (p. 164): check meaning ↩

144. Pakkhanti (K). ↩

145. Translator’s comment UN62 (p. 165): In Rūpasiddhi it says khīresu jalaṃ. ↩

146. Āvāṭaṃ (Sī). ↩

147. Baddho (K). ↩

148. “Vā” is used to include ‘tabba’, the root ‘rūja’, etc. See Rūpasiddhi page 168. ↩

149. Paṭivīso ca koṭṭhāso (Abhidhā. 485-gāthā). ↩

150. Sahādīnaṃ yoge sati, tadatthe ca tatiyāvibhatti hoti, pa, ayaṃ pan’ ettha padacchedo ‘sahādiyoge atthe cā’ ti (Nyā). ↩

151. Translator’s comment UN63 (p. 169): check translation of sahādiyogatthe. ↩

152. ( ) Sīhaḷapotthake natthi. ↩

153. Translator’s comment UN64 (p. 173): check this example and translation. ↩

154. “Sāmā” can mean both golden complexion or dark complexion. ↩

155. It means that he disregarded the crying of his son and became a monk. ↩

156. Translator’s comment UN65 (p. 178): In Kaccāyana it reads Gotamī but in Rūpasiddhi Gotami. ↩

157. Sāyanhasamaye (Rū. iii, 327; Sad. iii, 644); sāyaṇhasamaye (Mog. iii, 110). ↩

158. Translator’s comment UN66 (p. 179): Check translation. Bhāva means kriyā in Rūpasiddhi. ↩

159. Vibhatti, pa, gamānañ ca lopā honti (Sī, K). ↩

160. Translator’s comment UN67 (p. 182): please check these examples. I do not know if I should put “Vāsiṭṭhassa apaccaṃ” and explain that or if it is enough with putting the names. “Vinatāya apaccaṃ”. ↩

161. Masakānaṃ (K). “Makaso” ti pāṭho yeva bahūsu pāḷiaṭṭhakathāsu dissati. Paṃsamakasavātātapasarīsapasamphassānaṃ (D. iii, 107; Vin. ii, 171). Paṃsamakasavātātapasarīsapasamphassehi (M. i, 120). Makasā Makasā ti sabbam akkhikā (MA. i, 360). Makasā Makasā Andhamakasā (Khu. i, 282). Makasā Makasā ti makasā yeva (SuttanipātaA. i, 30; Visuddhi. i, 30). Makasā Makasā ↩

162. “Abyayībhāva” means becoming like an indeclinable (abyaya). ↩

163. Daddaridindimaṃ (Sadd.). Daddarideṇḍimaṃ (Sī). ↩

164. Phālapājanaṃ (K). ↩

165. Phālapājanaṃ (K). ↩

166. Translator’s comment UN68 (p. 185): check meaning ↩

167. Gaddabhaṇḍo kapītano (Abhidhana. 562-Gāthā), kapi calane, tano, dīgho āgamassa. Kandarālo, pilakkho pi (Dhāna-Ṭi. 375). Kapitthana (Sī. Moga. iii, 19). Kapitthanāti pilakkhā (JA. ii, 403) nigrodhā ca kapitthanā (Khu. v, 90; vi, 353, 354, 361). “Kapittho” ti pāṭho pi pāvacane atthi, tathā pi so idha nādhippeto. Ambā kapitthā panasā (Khu. vi, 339), ambā jambū kapitthā ca (Khu. vi, 343). Kabiṭṭho ca kapitthotha (Abhidhāna. 551-Gāthā). ↩

168. Translator’s comment UN69 (p. 187): please check these translatations (meanings). Should it be singular and plural or both singular and plural? ↩

169. Translator’s comment UN70 (p. 188): please check this. ↩

170. Sīhaḷakaccāyanapotthakesu ‘sayaṃpatitapaṇṇapupphaphalavāyutoyāhārā’ ti payogato paṭṭhāya kevalaṃ samāsapadāni yeva dissanti, na paṇṇañcātyādīni nibbacanāni. ↩

171. Gammakattā (K). ↩

172. Translator’s comment UN71 (p. 190): please check, shouldn’t it be “sānū”. ↩

173. The other words are “ya”, “ta”, “eta”, and “ima”. ↩

174. Translator’s comment UN72 (p. 194): please check this translation. ↩

175. Translator’s comment UN73 (p. 196): please check translation. ↩

176. Translator’s comment UN74 (p. 197): please check translation. ↩

177. Translator’s comment UN75 (p. 197): please check translation. ↩

178. Translator’s comment UN76 (p. 199): please check translation. ↩

179. Translator’s comment UN77 (p. 200): Please check it this transaltion is O.K. Is correct to translate “ghanaṃ eva” as solid itself or should be translated as solid only. ↩

180. Translator’s comment UN78 (p. 202): please check translation. ↩

181. Translator’s comment UN79 (p. 202): please check this translation. ↩

182. Translator’s comment UN80 (p. 203): please check translation. ↩

183. Translator’s comment UN81 (p. 203): please check translation. ↩

184. Translator’s comment UN82 (p. 203): please check translation. ↩

185. Translator’s comment UN83 (p. 203): Please check this translation. ↩

186. Translator’s comment UN84 (p. 203): Please check this translation. ↩

187. “Hentañ ca taṃ puññañ cā ti mahāpuññan” ti payogo va sundaro. ↩

188. Translator’s comment UN85 (p. 205): Please check because puñña is neuter, but here it says “so puñño”. I understand that it is a person that has great merit. ↩

189. The sutta says “mahataṃ”, sixth inflection plural (genitive plural), instead of saying “mahato”, sixth inflection singular. ↩

190. Udāharaṇam idaṃ vicāretabbaṃ. Brahmabandhū ca sā bhariyā cā ti brahmabandhubhariyā, saddhādhanaṃ, paññārataṃ (Sī). ↩

191. Translator’s comment UN86 (p. 206): please check. ↩

192. Translator’s comment UN87 (p. 206): Please check this translation, because in the tape you say that this example is not liked by many teachers. Because “bandhu” is always masculine gender. ↩

193. Translator’s comment UN88 (p. 208): Bhante, this compounds should be resolved as bahubbīhi or as kammadhāraya? Because the first one “kudārā” is resolved as a bahubbīhi. ↩

194. Translator’s comment UN89 (p. 208): Please check this. Should countable or uncountable? Singular or plural? ↩

195. Ākārikārā (Si). ↩

196. Translator’s comment UN90 (p. 209): Please check this. ↩

197. Translator’s comment UN91 (p. 209): Please check this. ↩

198. Translator’s comment UN92 (p. 209): Please check this. ↩

199. Daṃjānī (K). ↩

200. Dampatī (Sī/k). ↩

201. According this sutta the termination “aṃ” can mean any of the other inflections. ↩

202. “Kattikādīhi” is a bahubbīhi compound: Kattikā ādi yesaṃ, te Kattikādayo, tehi Kattikādīhi. ↩

203. Translator’s comment UN93 (p. 217): please explain what it means in the neuter. ↩

204. Translator’s comment UN95 (p. 221): please check. ↩

205. Translator’s comment UN94 (p. 222): What does it mean? ↩

206. Pattaṅgaṃ (Sī). ↩

207. Chandaso (Sī). ↩

208. Bhāso (K). ↩

209. Vāsāto (K). ↩

210. Kunto (Sī). ↩

211. Sākalo (K). ↩

212. Translator’s comment UN96 (p. 224): please supply the meanings of these. ↩

213. Translator’s comment UN97 (p. 225): please check. ↩

214. Translator’s comment UN98 (p. 225): please check. ↩

215. Translator’s comment UN99 (p. 225): Please supply meanings. ↩

216. Goppimo (Sī). ↩

217. Ādiggahaṇena tattha niyutto, tad assa atthi, tattha bhavoti ādīsv api ima-iyapaccayā honti. Casaddena ikappaccayo ca (Rū). ↩

218. Kaṇ ṇā ca (Sī). ↩

219. Māhisako, māhiso (Sī). ↩

220. Nāgaratā (Sī). ↩

221. Mīyo (Sī). ↩

222. Madanīyanti karaṇe ’dhikaraṇe vā anīyena siddhaṃ (Mog. iv, 69). Madanīyādippasiddhiyā Kaccāyanena “tad assa ṭhānamīyo cā” ti suttitaṃ, tam iha karaṇe ’dhikaraṇe vā anīyena siddhanti āha madanīyanticcādi (Mog. pañcikā iv, 69). ↩

223. Ṭhānaṃ (Sī). ↩

224. Pāpissiko (Sī). ↩

225. Ime payogā sīhaḷapotthakesu natthi. ↩

226. Translator’s comment UN100 (p. 234): please check these translations. ↩

227. Dasa (Sī, K). ↩

228. Aṭṭhādito ti kimatthaṃ? Catuddasa (Rū). ↩

229. Dvidaṇḍo, ekadaṇḍo (K). ↩

230. Dudiādesā honti. Durattaṃ, dirattaṃ (K). Dutiādesā honti. durattaṃ, tirattaṃ (Sī, K). Apiggahaṇena aññatthā pi dvisaddassa duādeso hoti, ca-saddena di ca. Dve rattiyo durattaṃ, duvidhaṃ, duvaṅgaṃ, dirattaṃ, diguṇaṃ, digu (Rū). Tesu padarūpasiddhipāṭṭho va sundaro. Tena saṃsanditvā ayam pi Kaccāyanavuttipāṭho visodhito. ↩

231. Translator’s comment UN101 (p. 242): please check this translation. ↩

232. If one adds a half it becomes four. ↩

233. Hatthiassarathapattikaṃ (K). ↩

234. Translator’s comment UN102 (p. 243): please check these translations. ↩

235. Translator’s comment UN103 (p. 244): please check these translations. ↩

236. Translator’s comment UN104 (p. 245): please check this translation. ↩

237. Uttarapadādicakārassa (K). Padādicakārassa (Rū). ↩

238. Aniṭṭhaṅgatā (K). ↩

239. Samāsataddhitādito (Rū). Abyayībhāvādisamāsataddhitato (Sad.). ↩

240. Te nipātanā (Sī). ↩

241. Translator’s comment UN105 (p. 247): please check this translation. ↩

242. Uttariṃ (Sī). ↩

243. Uttariṃ (Sī). ↩

244. Translator’s comment UN106 (p. 247): please check translation. ↩

245. Translator’s comment UN107 (p. 248): please check this translation. “Visesanatthaṃ”. ↩

246. Aniddiṭṭhanām adheyyānaṃ rūpāni (Sī). ↩

247. Translator’s comment UN108 (p. 249): Please check this. In Rūpasiddhi it is 10 112 (puṇḍarikaṃ); 10 119 (padumaṃ). ↩

248. Tatthā (Sad.) ↩

249. So viya pakāro tathattā (Sī). ↩

250. Translator’s comment UN109 (p. 252): please check this translation. ↩

251. Translator’s comment UN110 (p. 252): is it short or long “i”? ↩

252. Translator’s comment UN111 (p. 252): is it short or long “i”? ↩

253. Byāvacchassa apaccaṃ veyyāvaccho (Sad. sutta 853). Byāvaccassa apaccaṃ veyyāvacco (Sī). ↩

254. Ārissaṃ (Sī). ↩

255. Ājjavaṃ (K). Ujuno bhāvo ajjavaṃ, pa, saṃyoge ādirassattaṅ ca (Rū. 380). Sogatamatavasena pana “ujuno bhāvo ajjavo” ti ākāro rassam āpajjati, so ca saddapulliṅgattaṃ yebhuyyena (Sad. 857). ↩

256. Opanayiko va opaneyyiko (Sad. 237-piṭṭhe). ↩

257. Suvaṇṇadharāhi (K). ↩

258. Jinavacanānuparodhena (Sī). ↩

259. Varārissaṃ, parārissaṃ (Sī). ↩

260. Digu digunaṃ (Sī). ↩

261. Translator’s comment UN112 (p. 257): please check. ↩

262. Translator’s comment UN113 (p. 257): please supply these meanings. ↩

263. “Ā-ī-ūvuddhi cā” ti pāṭho sīhaḷapotthake natthi, tatthā pi tattha “oḷumpiko” ti padassa pacchā “a i u iti avuddhi. Abhidhammiko, vinateyyo, uḷumpiko” ti pāṭho atthi. Padarūpasiddhiyam pi “casaddaggahaṇam avuddhi sampiṇḍanatthaṃ, avadhāraṇatthaṃ vā” ti vuttaṃ. ↩

264. Purījanapadesu jātā porījānapadā (Sī). ↩

265. Sattāhiko (K). ↩

266. Cātuvejjiko (K). ↩

267. Translator’s comment UN114 (p. 258): please check. ↩

268. Lopānubandharayam atthavibhāgatīraṃ (Sī, K). ↩

269. “Paṭhama-purisa” literally means “first person” but it refers to the third person. ↩

270. The latter person in the order of inflections should be taken. The order of inflections is ti, nti, si ti, nti, si ti, nti, si ti, nti, si tha, mi ma. Example, I (ahaṃ) cook (pacāmi) and (ca) he (so) cooks (pacati): we (mayaṃ tha, mi ma mayaṃ) cook tha, mi ma tha, mi ma mayaṃ mayaṃ (pacāma pacāma). pacāma pacāma ↩

271. Sāvatthiyaṃ (K). ↩

272. Not specific time. Example, when one says “happiness (sukhaṃ) be (hotu) to you (te)”, it can mean the present time and future time. ↩

273. Hīyoppabhuti (Sī). ↩

274. Hīyoppabhuti (Sī). ↩

275. Hīyattanī (Sī). ↩

276. Yoge (K). ↩

277. Amha (Sī). ↩

278. Imhe (Sī). ↩

279. Amha (Sī). ↩

280. Imhe (Sī). ↩

281. Amhā (Sī). ↩

282. Amhā (Sī). ↩

283. Ssamhā (Sī). ↩

284. Ssiṃsu (Sī). ↩

285. Ssaṃ (Sī). ↩

286. Ssamhā (Sī). ↩

287. Ssiṃsu (Sī). ↩

288. Ssaṃ (Sī). ↩

289. These inflections can be applied after all (sabba) roots (dhātu). ↩

290. Payojayatī ti (Sī). ↩

291. Attānam ācaratī ti (Sī). ↩

292. Attānam ācaratī ti (Sī). ↩

293. Attānam ācaratī ti (Sī). ↩

294. This is a “paribhāsa-sutta”, a maxim, a general statement. ↩

295. Gopayati (Sī). ↩

296. Translator’s comment UN115 (p. 272): please check the formation and please supply with the sutta numbers when missing. ↩

297. Tumicchatthesu ca (Sī). ↩

298. Translator’s comment UN116 (p. 273): please check the translation of tumicchatthesu. Is it a dvanda compound? “Tum” has one meaning and “icchā” another. ↩

299. Ācaratī ti (Sī). ↩

300. Ācaratī ti (Sī). ↩

301. Dhammam ācarati (Rū, Sad.). Dhammaṃ ācaratī ti dhammacārī (K). ↩

302. “Abravi, abravun” ti atītakālikapadāni katthaci dissanti, taṃ na yuttaṃ, taṃsaṃvaṇṇetabbabhūtānaṃ “kāreti, kārentī” tyādīnaṃ padānaṃ vattamānakālikattā. Bruvanti (Rū. 502-sutte), brunti (Sad. Dhātumāla 145-piṭṭhe). ↩

303. Purimapiṭṭhe passitabbaṃ. ↩

304. Purimapiṭṭhe passitabbaṃ. ↩

305. Purimapiṭṭhe passitabbaṃ. ↩

306. Magganti (Sī). ↩

307. Gītanti (Sī). ↩

308. Vīriyanti (Sī). ↩

309. Rattīhi (Sī). ↩

310. Santaraṃ (Sī). ↩

311. Santarārati (Sī). ↩

312. Ijjate (Sī). ↩

313. The suffix “ya” when added after intransitive roots, it has only the sense of impersonal; but after transitive roots it has both meanings. ↩

314. Dhātvantena (Sī). ↩

315. Translator’s comment UN117 (p. 279): please check. ↩

316. Tasmiṃ ya yapaccaye (Sī). ya ya ↩

317. Sīhaḷapotthake ito paraṃ “vā ti kimatthaṃ? Damyate” ti pāṭho dissati, tathā Saddanītisuttamālāyam api. ↩

318. Translator’s comment UN118 (p. 279): please check. Also what is the meaning of “sakkate”. ↩

319. Yathā (Sī, K). ↩

320. Kattari ca (Sī). ↩

321. Translator’s comment UN119 (p. 280): please check. ↩

322. Translator’s comment UN120 (p. 282): please check this. ↩

323. “Pāpuṇotī” ti udāharaṇaṃ na yuttan ti ācariyā vadanti, Nyāsasuttaniddesa-Padarūpasiddhi- Saddanītiganthesu pi natthi. Papubba-apa-dhātutohi ṇu-paccayena vā ṇā-paccayena vā uṇā-paccayena vā “pāpuṇotī” ti rūpaṃ na sijjhati. ↩

324. Muṇāti, luṇāti, puṇati (Sī). ↩

325. Translator’s comment UN121 (p. 284): please explain this step and number of sutta. ↩

326. In this sutta “dhātuppaccaya”, means roots with suffixes beginning with “kha” and ending with “kārita”, that is from sutta §433 to §438. Suffixes: kha, cha, sa; āya; īya; ṇe, ṇaya, nāpe, ṇāpaya; ala. ↩

327. Translator’s comment UN122 (p. 286): please check the translation. Also explain formation. ↩

328. Jigiṃsati (Sī). ↩

329. Pā pibo (Rū, Sī). ↩

330. Vāggahaṇamihānuvattate (Syā), vā ti kimatthaṃ? Viññāyati (Sī, Sad.) jādeso nāmhi jaṃ ñāmhi, nābhāvo timhi evidha. ↩

331. See Kac §508 for “jāniyā” and “jaññā”. ↩

332. According to Kaccāyana “dissati” can be both active and passive. ↩

333. Chappaccaye pare (Sī, Rū). ↩

334. Gīṃ se (Sī). ↩

335. Jigiṃsati (Sī). ↩

336. Translator’s comment UN123 (p. 300): Please explain formation. ↩

337. Translator’s comment UN124 (p. 301): Please check this. ↩

338. “Ppa” is one of the conjugational signs (vikaraṇa) of the “kiyādi” group. ↩

339. “Ṇhā” is one of the conjugational signs (vikaraṇa) of the “kiyādi” group. ↩

340. Jīra jīya mīya (K). Jīra jīyya mīyyā (Sī). ↩

341. The “asabbadhātuka” are all except “vattamānā” (present), “pañcamī” (imperative), “sattamī” (potential) and “hiyyatanī” (imperfect). ↩

342. Translator’s comment UN125 (p. 308): please check this. ↩

343. The suffix “a” is the conjugational sign (vikaraṇa). ↩

344. Akāro ca (Sī). ↩

345. Sareti kimatthaṃ? Hoti. O ti kimatthaṃ? Jayati (Sad., Sī). ↩

346. Jayati, sareti kimatthaṃ? Neti (Sī). ↩

347. Anipphannesu (Sī). ↩

348. Translator’s comment UN126 (p. 312): Please check this translation. I have translated “sādhana” as examples. You also mention that “sādhana” means “kattu”, “kamma” and “bhāva”. I have translated “kāriyāni” (what has to be done) as operations. ↩

349. The root “gamu” has “u” as end vowel which is elided according to this sutta. ↩

350. When there is the suffix “ya” after the roots “maha” and “matha”, there end vowel of the roots, “a”, is not elided, but, according to sutta 502, the end vowel of the root is changed to “ī”. ↩

351. “Kibbidhāna” comes from “kit”, the name of the primary suffix and “vidhāna”, arrangement, treatment, process. ↩

352. Khinnamatiṃ (Sī). ↩

353. Atthe (K). Attha (Sī, K). ↩

354. Bhājanehi (K). ↩

355. Saṃrakkhatthaṃ (K). ↩

356. Translator’s comment UN127 (p. 316): Please check this translation. Which would be the English translation of “sādhana”. ↩

357. “Kibbidhāna” comes from “kit”, the name of the primary suffix and “vidhāna”, arrangement, treatment, process. ↩

358. Translator’s comment UN128 (p. 316): Please check this translation. ↩

359. Translator’s comment UN129 (p. 317): please check all this. ↩

360. Translator’s comment UN130 (p. 318): please check. ↩

361. The first one is “adhikarana-sadhāna” and the second one is “karaṇa-sadhāna”. ↩

362. This is called “avutta-kamma-sadhāna”. ↩

363. It may be used in all “sadhānas”. ↩

364. Bhāvatthe abhidheyye (K). ↩

365. Translator’s comment UN131 (p. 320): please check. ↩

366. When there is the suffix “kvi”, the last consonant of the root is elided and, then, the suffix “kvi” itself is elided. ↩

367. “R” is just an indicatory letter of the suffix “rammo”. ↩

368. Parikkhā (K). ↩

369. Abhavittha bhūyate bhavissate bhavitabbaṃ bhavanīyaṃ (Sī). ↩

370. Asitabbaṃ, asanīyaṃ (Sī). ↩

371. Diṭṭheyyaṃ (Sī, K). ↩

372. Garahassa (Sī, Sad.) ↩

373. Then “yu” is changed to “ana” (§622 ↩

374. Gayhati (K). ↩

375. Enaṃ (K). ↩

376. Enaṃ (K). ↩

377. Sad. Suttamālā 393 piṭṭhe passitabbaṃ. ↩

378. Translator’s comment UN132 (p. 336): please check translation. ↩

379. Kilissanti (K). ↩

380. In this sutta “pubbakāle” means in a previous action. ↩

381. When the subjects are different such as in this example, we have to understand that suffix “tvāna” is applied to mean because. Because he listened to the Dhamma, this thought occurred to him. Other explanation would be to understand the subject of the first action should be understood as genitive case. Because of his listening to the Dhamma, this thought occurred to him. ↩

382. Pādito (Rū, Sad., Sī) katthaci potthake “pātito” ti ettha ādisaddo atthi. So anicchito uparisuttena dhā-dhātuto ritu-paccayassa saṅgahitattā. Tasmā “pātito” ti tyantavasena suttapāṭho sundarataro (Suttaniddesa). ↩

383. Pā icc’ evamādito dhātugaṇato (Sī). ↩

384. Āgantvā gacchatī ti āgantuko (Sī). ↩

385. Gamissatī ti gamiko (Sī). ↩

386. This is a universal sutta. ↩

387. Nirikkhitvā (Sī). Nirakkhitvā pekkhitvā (Nyā). Nirakkhitvā dassetvā (Ni). ↩

388. Asa bhuvīti (Sī). ↩

389. Translator’s comment UN133 (p. 340): Please check this translation. ↩

390. Translator’s comment UN134 (p. 342): ↩

391. Uttha-uṭṭhānaṃ vinicchayo Abhayārāmikattherena viracite Moggallānvuttinissayadutiyabhāge 791-piṭṭhe passitabbaṃ. ↩

392. Translator’s comment UN135 (p. 343): please check. What it the purpose of “v” in the sutta? ↩

393. Tudatī ti tuṇṇo (K), taṃ na yuttaṃ ādiladdena ra-kārantadhātūnaṃ va saṅgahitattā. ↩

394. Ucchindittā ti ucchinno (K). ↩

395. Rudhiyatī ti, rundhīyatī ti (K). ↩

396. Sukkhaṃ kaṭṭhaṃ (Sad.), kaṭṭhaṃ dārumhi, taṃ kicce, gahane kasite tisu (Abhdhāna 1040-gāthā). ↩

397. Sundaraṃ ṭhānaṃ gacchatī ti sugati (Sī). Sundaraṃ nibbānaṃ gamanaṃ sugati (K). Sukham ev’ ettha gacchanti, na dukkhanti vā sugati (AAA. i, 97). ↩

398. Rañjanavasena rāgo (AbhiA. i, 395). Rajjanti sattā tena, sayaṃ vā rañjati, rañjanamattam eva vā etasan ti rāgo (Sad. Dhātumālā 46). Rañjitabbo rāgo (K), taṃ na yuttaṃ, kiccapaccayantā hi bhāve napuṃsakā va. ↩

399. In all places means in primary derivative and also in verbs, etc. ↩

400. Tapaccayesu paresu (K). ↩

401. Āraddhā (Rū), āraddha (Sī, K, Sad.). ↩

402. Tave-tuna-tvāna-tvādipaccaye (Sī, K). ↩

403. Kāraṃ (Sī). ↩

404. Viditaṃ (Sī). ↩

405. Uppāditvā (K). ↩

406. Niggahītaṃ (Sī). ↩

407. Gāyanaṃ gītaṃ (Sī). ↩

408. gharāṇi (Sī). ↩

409. Na-y-ime payogā Sīhaḷapotthake dissanti. ↩

410. Na-y-ime payogā Sīhaḷapotthake dissanti. ↩

411. Translator’s comment UN136 (p. 364): Please supply the meaning. ↩