3. Kārakakappa (Case Chapter)

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.

This page is one chapter of U Nandisena’s translation, reproduced as printed. The front matter and the contents are on the main page.

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”?¹ 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).

Upasaggayoge² taṃ kārakaṃ apādānasaññaṃ hoti.

Taṃ yathā? Apasālāya āyanti vāṇijā; ābrahmalokā saddo abbhuggacchati (Vin. i, 21); upari pabbatā³ 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) kosā⁴ vijjhati kuñjaraṃ; (ito) māsasmā⁵ bhuñjati bhojanaṃ.

Apiggahaṇena nipātapayoge pi pañcamīvibhatti hoti dutiyā ca tatiyā ca. Rahitā mātujā puññaṃ katvā dānaṃ⁶ 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 the⁷ 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;⁸substituting 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.⁹

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.¹⁰ 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 ca¹¹ pitito ca suddho asaṃsaṭṭho anupakuddho agarahito (D. i, 106; M. ii, 377) icc’ evamādi.¹²

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 muccanti¹³; appamattakā muccanti¹⁴; kicchā muccanti¹⁵. 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:¹⁶ 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 to¹⁷ 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:¹⁸ 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).¹⁹

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)²⁰. 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 rājānaṃ²¹; 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 yassa²² kammuno pubbassa yo kattā, so sampadānasañño hoti.

Taṃ yathā? Bhagavā bhikkhū etad avoca.

Bhikkhū ti akathitakammam, etan ti kathitakammaṃ. Yassa²³ kammuno pubbassa yo kattā, so ‘Bhagavā’ ti²⁴ “yo karoti sa kattā” ti suttavacanena kattusañño. Evaṃ yassa²⁵ 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 yassa²⁶ 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; kaliṅgarassa²⁷ tuvaṃ maññe.

Anādare ti kimatthaṃ? Suvaṇṇaṃ viya taṃ maññe²⁸.

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 dīghāyuko²⁹ 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 mattāya³⁰ 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).

Sāratthe³¹ ca: Desetu bhante Bhagavā dhammaṃ bhikkhūnaṃ (Vin. iii. 6, 7). Tassa phāsu vihārāya hoti. Etassa pahiṇeyya.³² 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 vikappanatthavāggahaṇānukaḍḍhanatthaṃ³³. Ye keci saddā sampadānappayogikā mayā nopadiṭṭhā, tesaṃ gahaṇatthaṃ idha vikappīyati vā saddo³⁴

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 ca³⁵

[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”.³⁶

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 One³⁷ 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. What³⁸ 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 pakkhandanti³⁹.

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,⁴⁰ 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 pathaviṃ⁴¹ 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 bandho⁴².

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).⁴³

Yassa vā pariggaho, taṃ sāmīsaññaṃ hoti.

Tassa bhikhuno paṭivīso⁴⁴; 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).

Sahādiyogatthe⁴⁵ 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 others⁴⁶ 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)⁴⁷ 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.⁴⁸

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 complexion⁴⁹ 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.⁵⁰

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,⁵¹ 296); 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; sāyanhasamaye⁵² 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.⁵³

(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.]

Footnotes

1. “Kvattho” can be read as “ko attho”, what is the purpose? or “kva attho”, where is the purpose? ↩

2. Upasaggayogādīsv api ca (K). ↩

3. Pari pabbatā (K). ↩

4. Ito kosā (Sī). ↩

5. Ito māsasmā (Sī). ↩

6. Bhāgaṃ (Suttaniddesa). ↩

7. Translator’s comment UN52 (p. 150): also “opposed”; “endured”. This is the meaning of “asaho”. ↩

8. Another reading is “pari pabbatā devo vassati”, avoiding the hill, the rain falls. ↩

9. Translator’s comment UN53 (p. 151): hirañña. ↩

10. Translator’s comment UN54 (p. 152): shouldn’t it be Avīcito? ↩

11. Translator’s comment UN55 (p. 153): Lobhanīyehi in Rūpasiddhi. ↩

12. Translator’s comment UN56 (p. 153): Anupakkuṭṭho in Rūpasiddhi ↩

13. Muccati (Sī). ↩

14. Muccati (Sī). ↩

15. Muccati (Sī). ↩

16. “Hetvatthe” means the word “hetu” as well as words having the same meaning as “hetu”. ↩

17. Translator’s comment UN57 (p. 156): check meaning of guṇavacana. ↩

18. There are two agents: (1) causative agent and (2) pure agent. “Akattari” means no causative-agent. ↩

19. Translator’s comment UN58 (p. 157): check translation of “atthavikappanatthaṃ”. ↩

20. Nāyaṃ pāṭho Sīhaḷapotthakesu dissati. ↩

21. Ārādho me rañño, ārādho me rājānaṃ (Sī). ↩

22. “Yassā” ti padaṃ adhikanti maññe, anantaravākye tassambandhatasaddassa abhāvā, tadatthassa ca idha anicchitattā, padarūpasiddhiyam pi taṃ natthi. ↩

23. “Yassā” ti padaṃ adhikanti maññe, anantaravākye tassambandhatasaddassa abhāvā, tadatthassa ca idha anicchitattā, padarūpasiddhiyam pi taṃ natthi. ↩

24. Yassa, pa, kattāti so Bhagavā (K). ↩

25. “Yassā” ti padaṃ adhikanti maññe. ↩

26. “Yassā” ti padaṃ adhikanti maññe. ↩

27. Kaḷiṅgarassa, kaḷaṅgarassa (K). ↩

28. Suvaṇṇaṃ taṃ maññe (Rū). Suvaṇṇaṃ tvaṃ maññe (Sī). ↩

29. Dīghāyu (K). ↩

30. 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. ↩

31. Sādaratthe (Sī). Sārattho nāma uttamattho, cintāpanattho vā (Nyā; Sad. 126-piṭṭhe). ↩

32. Phāsuvihārāya hotu (K). ↩

33. Anekatthattā nipātānaṃ, caggahaṇassa ca nipātattā tapphalaṃ assento casaddaggahaṇaṃ vikappanatthavāggahaṇanukaḍḍhanatthanti āha (Nyā). Kaccāyane pana ‘sattamyatthesu cā’ ti casaddaggahaṇaṃ vikappanatthavāggahaṇānukaḍḍhanattham eva. Sad. sutta. 126-piṭṭhe. ↩

34. Iti vikappayati (Sī). ↩

35. Dutiyā pañcamī chaṭṭhī sattamyatthesu (Sī). ↩

36. Translator’s comment UN59 (p. 162): check this sentence. ↩

37. Translator’s comment UN60 (p. 164): check, root ‘sāra’ has two meanings ‘gati’ and ‘cinta’. ↩

38. Translator’s comment UN61 (p. 164): check meaning ↩

39. Pakkhanti (K). ↩

40. Translator’s comment UN62 (p. 165): In Rūpasiddhi it says khīresu jalaṃ. ↩

41. Āvāṭaṃ (Sī). ↩

42. Baddho (K). ↩

43. “Vā” is used to include ‘tabba’, the root ‘rūja’, etc. See Rūpasiddhi page 168. ↩

44. Paṭivīso ca koṭṭhāso (Abhidhā. 485-gāthā). ↩

45. Sahādīnaṃ yoge sati, tadatthe ca tatiyāvibhatti hoti, pa, ayaṃ pan’ ettha padacchedo ‘sahādiyoge atthe cā’ ti (Nyā). ↩

46. Translator’s comment UN63 (p. 169): check translation of sahādiyogatthe. ↩

47. ( ) Sīhaḷapotthake natthi. ↩

48. Translator’s comment UN64 (p. 173): check this example and translation. ↩

49. “Sāmā” can mean both golden complexion or dark complexion. ↩

50. It means that he disregarded the crying of his son and became a monk. ↩

51. Translator’s comment UN65 (p. 178): In Kaccāyana it reads Gotamī but in Rūpasiddhi Gotami. ↩

52. Sāyanhasamaye (Rū. iii, 327; Sad. iii, 644); sāyaṇhasamaye (Mog. iii, 110). ↩

53. Translator’s comment UN66 (p. 179): Check translation. Bhāva means kriyā in Rūpasiddhi. ↩