5. Taddhitakappa (Secondary Derivative 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.

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”.¹

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 tree² (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).³

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); merchandise⁴ (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), pāṭaṅgaṃ⁵, 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), chando⁶, bhāsso⁷, cando.

Vasādānaṃ visayo deso vāsādo.⁸ Evaṃ kumbho,⁹ sākunto, ātisāro.

Udumbarā asmiṃ padese santī ti odumbaro. Sāgarehi nibbatto sāgaro. Sāgalam assa nivāso sāgalo¹⁰. 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 saffron¹¹ (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 is¹² called) one who learns the book named Canda (Cando).¹³

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).¹⁴

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), gopphimo¹⁵ (VinA. ii, 202), bodhisattajātiyā jāto bodhisattajātiyo. Evaṃ assajātiyo, hatthijātiyo, manussajātiyo.

Ādiggahaṇena niyuttatthādito pi tadassatthādito pi ima iya ika icc’ ete paccayā honti¹⁶. 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)¹⁷

Samūhatthe kaṇ-ṇa icc’ ete paccayā honti.

Rājaputtānaṃ samūho rājaputtako. Evaṃ rājaputto, mānussako, mānusso, māyūrako, māyūro, māhiṃsako, māhiṃso¹⁸.

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, nagaratā¹⁹.

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 iyo²⁰ ca (773)²¹

“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 vanaṃ²² 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, pāpisiko²³, 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)²⁴, 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) it²⁵ 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 dassa²⁶ 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)²⁷

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, ekadanto²⁸, 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. Durattaṃ²⁹

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).³⁰

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),³¹ (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 hatthiassarathapattikā³² (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.³³

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.³⁴

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).³⁵

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 padādicakārassa³⁶ 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 aniddiṭṭhalakkhaṇā³⁷ akkharapadabyañjanato, itthipumanapuṃsakaliṅgato, nāmupasagganipātato, abyayībhāvasamāsataddhitākhyātato³⁸, 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, nipātanā³⁹ 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 (tad⁴⁰ 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 taduttari⁴¹ dasaguṇitañ ca (833).

Yāva tāsaṃ saṅkyānaṃ uttari⁴² 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.⁴³

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.⁴⁴

395. 417. Sakanāmehi (833).

Yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanām adheyyānaṃ⁴⁵ 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), 10⁴⁶ (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? Thatthā⁴⁷ paccayo hoti. So pakāro tathatthā⁴⁸ 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.⁴⁹

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)⁵⁰ Manteyyo; the offspring (apaccaṃ) of Kunti (Kuntiyā), (he is called) Kunteyyo.⁵¹

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 Beyyāvaccho⁵², 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 ārisyaṃ⁵³, iṇassa bhāvo āṇyaṃ, usabhassa bhāvo āsabhaṃ (S. i, 265), ujuno bhāvo ajjavaṃ⁵⁴ (A. i, 93), icc’ evamādī yojetabbā.

Yūnam iti kimatthaṃ? Apāyesu jāto āpāyiko (Khu. i, 203).

Ṭhāne ti kimatthaṃ? Vematiko (Vin. iv, 142), opanayiko⁵⁵, 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) suvanṇṇadharehi⁵⁶ 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 yathājinavacanānuparodhena⁵⁷ 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, parārisyaṃ⁵⁸ 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, diguṇaṃ⁵⁹ (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.⁶⁰

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),⁶¹ 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 ca⁶².

Ābhidhammiko, Venateyyo, oḷumpiko.

Pana vuddhiggahaṇaṃ kimatthaṃ? Uttarapadavuddhibhāvatthaṃ, Aṅgamagadhehi āgatā ti Aṅgamāgadhikā (Vin. iii, 37). Nigamajanapadesu jātā ti negamajānapadā. Purimajanapadesu jātā ti porimajānapadā⁶³. Sattāhe niyutto ti sattāhikā⁶⁴. Catuvijje niyutto ti cātuvijjikā⁶⁵ 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.⁶⁶

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 atthavibhāgatīraṃ⁶⁷, 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).

Footnotes

1. “Kattikādīhi” is a bahubbīhi compound: Kattikā ādi yesaṃ, te Kattikādayo, tehi Kattikādīhi. ↩

2. Translator’s comment UN93 (p. 217): please explain what it means in the neuter. ↩

3. Translator’s comment UN95 (p. 221): please check. ↩

4. Translator’s comment UN94 (p. 222): What does it mean? ↩

5. Pattaṅgaṃ (Sī). ↩

6. Chandaso (Sī). ↩

7. Bhāso (K). ↩

8. Vāsāto (K). ↩

9. Kunto (Sī). ↩

10. Sākalo (K). ↩

11. Translator’s comment UN96 (p. 224): please supply the meanings of these. ↩

12. Translator’s comment UN97 (p. 225): please check. ↩

13. Translator’s comment UN98 (p. 225): please check. ↩

14. Translator’s comment UN99 (p. 225): Please supply meanings. ↩

15. Goppimo (Sī). ↩

16. Ādiggahaṇena tattha niyutto, tad assa atthi, tattha bhavoti ādīsv api ima-iyapaccayā honti. Casaddena ikappaccayo ca (Rū). ↩

17. Kaṇ ṇā ca (Sī). ↩

18. Māhisako, māhiso (Sī). ↩

19. Nāgaratā (Sī). ↩

20. Mīyo (Sī). ↩

21. 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). ↩

22. Ṭhānaṃ (Sī). ↩

23. Pāpissiko (Sī). ↩

24. Ime payogā sīhaḷapotthakesu natthi. ↩

25. Translator’s comment UN100 (p. 234): please check these translations. ↩

26. Dasa (Sī, K). ↩

27. Aṭṭhādito ti kimatthaṃ? Catuddasa (Rū). ↩

28. Dvidaṇḍo, ekadaṇḍo (K). ↩

29. 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. ↩

30. Translator’s comment UN101 (p. 242): please check this translation. ↩

31. If one adds a half it becomes four. ↩

32. Hatthiassarathapattikaṃ (K). ↩

33. Translator’s comment UN102 (p. 243): please check these translations. ↩

34. Translator’s comment UN103 (p. 244): please check these translations. ↩

35. Translator’s comment UN104 (p. 245): please check this translation. ↩

36. Uttarapadādicakārassa (K). Padādicakārassa (Rū). ↩

37. Aniṭṭhaṅgatā (K). ↩

38. Samāsataddhitādito (Rū). Abyayībhāvādisamāsataddhitato (Sad.). ↩

39. Te nipātanā (Sī). ↩

40. Translator’s comment UN105 (p. 247): please check this translation. ↩

41. Uttariṃ (Sī). ↩

42. Uttariṃ (Sī). ↩

43. Translator’s comment UN106 (p. 247): please check translation. ↩

44. Translator’s comment UN107 (p. 248): please check this translation. “Visesanatthaṃ”. ↩

45. Aniddiṭṭhanām adheyyānaṃ rūpāni (Sī). ↩

46. Translator’s comment UN108 (p. 249): Please check this. In Rūpasiddhi it is 10 112 (puṇḍarikaṃ); 10 119 (padumaṃ). ↩

47. Tatthā (Sad.) ↩

48. So viya pakāro tathattā (Sī). ↩

49. Translator’s comment UN109 (p. 252): please check this translation. ↩

50. Translator’s comment UN110 (p. 252): is it short or long “i”? ↩

51. Translator’s comment UN111 (p. 252): is it short or long “i”? ↩

52. Byāvacchassa apaccaṃ veyyāvaccho (Sad. sutta 853). Byāvaccassa apaccaṃ veyyāvacco (Sī). ↩

53. Ārissaṃ (Sī). ↩

54. 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). ↩

55. Opanayiko va opaneyyiko (Sad. 237-piṭṭhe). ↩

56. Suvaṇṇadharāhi (K). ↩

57. Jinavacanānuparodhena (Sī). ↩

58. Varārissaṃ, parārissaṃ (Sī). ↩

59. Digu digunaṃ (Sī). ↩

60. Translator’s comment UN112 (p. 257): please check. ↩

61. Translator’s comment UN113 (p. 257): please supply these meanings. ↩

62. “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. ↩

63. Purījanapadesu jātā porījānapadā (Sī). ↩

64. Sattāhiko (K). ↩

65. Cātuvejjiko (K). ↩

66. Translator’s comment UN114 (p. 258): please check. ↩

67. Lopānubandharayam atthavibhāgatīraṃ (Sī, K). ↩