6. Ākhyātakappa (Verb 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.

Paṭhamo kaṇḍo (First Section) (406–431)

406. 429. Atha pubbāni vibhattīnaṃ cha parassapadāni (865).

Atha sabbāsaṃ vibhattīnaṃ yāni yāni pubbakāni cha padāni, tāni tāni parassapadasaññāni honti.

Taṃ yathā? Ti anti, si tha, mi ma.

Parassapadam icc’ anena kvattho? Kattari parassapadaṃ.

The previous six inflections are called “parassapada” (word for another).

Those that are the previous six of all inflections, they are called “parassapada”.

Which are these? Ti, anti, si tha, mi ma.

Why it is said “parassapada”? For the use of the word “parassapada” in the sutta “Kattari parassapadaṃ” (§456).

407. 439. parāṇy attanopadāni (866).

Sabbāsaṃ vibhattīnaṃ yāni yāni parāni cha padāni, tāni tāni attanopadasaññāni honti.

Taṃ yathā? Te ante, se vhe, e mhe.

Attanopadam icc’ anena kvattho? Attanopadāni bhāve ca kammani.

The latest (six) are called “attanopada” (word for itself).

Those that are the latest six of all inflections, they are called “attanopada”.

Which are these? Te ante, se vhe, e mhe.

Why it is said “attanopada”? For the use of the word “attanopada” in the sutta “Attanopadāni bhāve ca kammani” (§453).

408. 431. Dve dve paṭhama-majjhim’-uttamapurisā (867).

Tāsaṃ sabbāsaṃ vibhattīnaṃ parassapadānaṃ, attanopadānañ ca dve dve padāni paṭhama-majjhim’-uttamapurisasaññāni honti.

Taṃ yathā? Ti anti iti paṭhamapurisā, si tha iti majjhimapurisā, mi ma iti uttamapurisā. Attanopadānam pi te ante iti paṭhamapurisā , se vhe iti majjhimapurisā, e mhe iti uttamapurisā. Evaṃ sabbattha.

Paṭhama-majjhim’-uttamapurisam icc’ anena kvattho? Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo, tumhe majjhimo, amhe uttamo.

A group of two is called person (purisa), third person (paṭhama-purisa),¹ middle person (majjhima-purisa) and first person (uttamapurisa).

The group of two words of all inflections of the “parassapada” and “attanopada” is called third person (paṭhama-purisa), middle person (majjhima-purisa) and first person (uttama-purisa).

Which are these? Ti anti are the third person; si tha are the middle person; mi ma are the first person. Pero en “attanopada” te ante are the third person; se vhe are middle person; and e mhe are the first person. Thus everywhere.

Why it is said “paṭhama-majjhim’-uttamapurisa”? For the use of these words in the sutta “ Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo, tumhe majjhimo, amhe uttamo” (§410-12).

409. 441. Sabbesam ekābhidhāne paro puriso (868).

Sabbesaṃ tiṇṇaṃ paṭhama-majjhim’-uttamapurisānaṃ ekābhidhāne paro puriso gahetabbo.

So ca paṭhati, tvañ ca paṭhasi, tumhe paṭhatha. So ca pacati, tvañ ca pacasi, tumhe pacatha. Evaṃ sesāsu vibhattīsu paro puriso yojetabbo.

When all are mentioned together, the latter person (should be taken).²

Where mentioned together of all three, first person, middle person and highest person, the latter person should be taken.

And (ca) he (so) reads (paṭhati), and (ca) you (tvaṃ) read (paṭhasi); when both persons are combined: you (tumhetumhe) read (paṭhatha). And (ca) he (so) cooks (pacati), and (ca) you (tvaṃ) cook (pacasi); when both persons are combined: you (tumhetumhe) cook (pacathapacatha). Thus in the remaining inflections the latter person should be employed.

410. 432. Nāmamhi payujjamāne pi tulyādhikaraṇe paṭhamo (869).

Nāmamhi payujjamāne pi appayujjamāne pi tulyādhikaraṇe paṭhamapuriso hoti.

So gacchati, te gacchanti.

Appayujjamāne pi: Gacchati, gacchanti.

Tulyādhikaraṇe ti kimatthaṃ? Tena haññase tvaṃ Devadattena.

When used (or not used) in a name that have the same locus, there is the first (person).

When used or not used in a name that have the same locus, there is the first person.

He (so) goes (gacchati), they (te) go (gacchanti).

Also when not used: goes (gacchati), go (gacchanti).

Why it is said “tulyādhikaraṇa” (that have the same locus)? To prevent the operation of this rule when there is not the same locus such as in the following example: you (tvaṃ) are killed (haññase) by that (tena) Devadatta (Devadattena).

411. 436. Tumhe majjhimo (870).

Tumhe payujjamāne pi appayujjamāne pi tulyādhikaraṇe majjhimapuriso hoti.

Tvaṃ yāsi, tumhe yātha.

Appayujjamāne pi: Yāsi, yātha.

Tulyādhikaraṇe ti kimatthaṃ? Tayā paccate odano.

When “tumha” (is used or not used), there is the middle (person).

When “tumha” is used or not used that have the same locus, there is the middle person.

You (tvaṃ) go (yāsi), you (tumhe) go (yātha).

Also when it is not used: goes (yāsi), go (yātha).

Why it is said “tulyādhikaraṇa” (that have the same locus)? To prevent the operation of this rule when there is not the same locus such as in the following example: rice (odano) is cooked (paccate) by you (tayā).

412. 437. Amhe uttamo (871).

Amhe payujjamāne pi appayujjamāne pi tulyādhikaraṇe uttamapuriso hoti.

Ahaṃ yajāmi, mayaṃ yajāma.

Appayujjamāne pi: Yajāmi, yajāma.

Tulyādhikaraṇe ti kimatthaṃ? Mayā ijjate Buddho.

When “amha” (is used or not used), there is the first (person).

When “amha” is used or not used that have the same locus, there is the first person.

I (ahaṃ) sacrifice (yajāmi), we (mayaṃ) sacrifice (yajāma).

Also when it is not used: sacrifice (yajāmi), sacrifice (yajāma).

Why it is said “tulyādhikaraṇa” (that have the same locus)? To prevent the operation of this rule when there is not the same locus such as in the following example: Buddha (Buddho) is honored (ijjate) by me (mayā).

413. 427. Kāle.

“Kāle” icc’ etaṃ adhikāratthaṃ veditabbaṃ.

In time.

It should be undestood that “kāla” (time) is for the sake of following.

414. 428. Vattamānā paccuppanne (872).

Paccuppanne kāle vattamānāvibhatti hoti.

Pāṭaliputtaṃ gacchati, Sāvatthiṃ³ pavisati.

In the present there is “vattamānā”.

In the present time there is the inflection “vattamānā”.

(He) goes (gacchati) to Pāṭaliputta (Pāṭaliputtaṃ); (he) enters (pavisati) Sāvatthī (Sāvatthiṃ).

415. 451. Āṇaty-āsiṭṭhe ’nuttakāle pañcamī (880).

Āṇatyatthe ca āsīsatthe ca anuttakāle pañcamīvibhatti hoti.

Karotu kusalaṃ, sukhaṃ te hotu.

In command, blessing and time that is not said, there is the “pañcamī”.

In the meaning of command, in the meaning of blessing and in time that is not said,⁴ there is the inflection “pañcamī”.

Let he do (karotu) good (kusalaṃ); happiness (sukhaṃ) be (hotu) to you (te).

416. 454. Anumati-parikappatthesu sattamī (881, 883-4).

Anumatyatthe ca parikappatthe ca anuttakāle sattamīvibhatti hoti.

Tvaṃ gaccheyyāsi. Kim ahaṃ kareyyāmi?

In the meaning of consent and assumption there is the “sattamī”.

In the meaning of consent, in the meaning of assumption and in time not said, there is the inflection “sattamī”.

You (tvaṃ) may go (gaccheyyāsi). What (kiṃ) shall I do (ahaṃ kareyyāmi)?

417. 460. Apaccakkhe parokkhātīte (885).

Apaccakkhe atīte kāle parokkhāvibhatti hoti.

Supine kila-m-āha. Evaṃ kila porāṇ’ āhu.

In that which is not seen (experienced) in the past, there is “parokkhā”.

In that which is not seen in the past time, there is the inflection “parokkhā”.

It is said (kila) he said (āha) in a dream (supine). Thus (evaṃ) it is said (kila) the Ancient (porānā) said (āhu).

418. 456. Hiyyopabhuti⁵ paccakkhe hiyyattanī (886).

Hiyyopabhuti⁶ atīte kāle paccakkhe vā apaccakkhe vā hiyyattanī⁷vibhatti hoti.

So agamā maggaṃ, te agamū maggaṃ.

In that which is seen beginning with yesterday, there is “hiyyattanī”.

In the past time, beginning yesterday, in that which is seen or not seen, there is the inflection “hiyyattanī”.

He (so) went (agamā) to the road (maggaṃ); they (te) went (agamū) to the road (maggaṃ).

419. 469. Samīpe ’jjatanī (887).

Ajjappabhuti atīte kāle paccakkhe vā apaccakkhe vā samīpe ajjatanīvibhatti hoti.

So maggaṃ agamī, te maggaṃ agamuṃ.

In proximity there is “ajjatanī”.

In the past time, beginning today, in that which is seen or that which is not seen, in proximity, there is the inflection “ajjatanī”.

He (so) went (agamī) to the road (maggaṃ); they (te) went (agamuṃ) to the road (maggaṃ).

420. 471. Māyoge sabbakāle ca (888).

Hiyyattanī-ajjatanīnī icc’ etā vibhattiyo yadā māyogā⁸, tadā sabbakāle ca honti.

Mā gamā, mā vacā, mā gamī, mā vacī.

Caggahaṇena pañcamīvibhatti pi hoti. Mā gacchāhi.

In conjunction with “mā”, in all time also.

When in conjunction with “mā” and in all time, there are the inflections “hiyyattanī” and “ajjatanī”.

Don’t (mā) go (gamā), don’t (mā) talk (vacā); don’t (mā) go (gamī), don’t (mā) talk (vacī).

By taking “ca” there is also the inflection “pañcamī”. Don’t (mā) go (gacchāhi).

421. 473. Anāgate bhavissantī (892).

Anāgate kāle bhavissantīvibhatti hoti.

So gacchissati, karissati. Te gacchissanti, karissanti.

In the future there is “bhavissantī”.

In future time there is the inflection “bhavissantī”.

He (so) will go (gacchissati), he (so) will do (karissati). They (te) will go (gacchissanti), they (te) will do (karissanti).

422. 475. Kriyātipanne ’tīte kālātipatti (895).

Kriyātipannamatte atīte kāle kālātipattivibhatti hoti.

So ce taṃ yānaṃ alabhissā, agacchissā. Te ce taṃ yānaṃ alabhissaṃsu, agacchissaṃsu.

In the past, in an action that has passed (without taking place), there is “kālātipatti”.

In the past time, in an action that has passed without happening, there is the inflection “kālātipatti”.

If (ce) he (so) had got (alabhissā) that (taṃ) vehicle (yānaṃ), he (so) would have gone (agacchissā). If (ce) they (te) had got (alabhissaṃsu) that (taṃ) vehicle (yānaṃ), they (te) would have gone (agacchissaṃsu).

423. 426. Vattamānā ti anti, si tha, mi ma; te ante, se vhe, e mhe (896).

Vattamānā icc’ esā saññā hoti ti anti, si tha, mi ma, te ante, se vhe, e mhe icc’ etesaṃ dvādasannaṃ padānaṃ.

Vattamānā icc’ anena kvattho? Vattamānā paccuppanne.

Ti anti, si tha, mi ma; te ante, se vhe, e mhe are “vattamānā”.

There is the name “vattamānā” to these twelve words: ti anti, si tha, mi ma; te ante, se vhe, e mhe.

Why it is said “vattamānā”? For the use of the word “vattamānā” in the sutta “Vattamānā paccuppanne” (§414).

424. 450. Pañcamī tu antu, hi tha, mi ma; taṃ antaṃ, ssu vho, e āmase (897).

Pañcamī icc’ esā saññā hoti tu antu, hi tha, mi ma, taṃ antaṃ, ssu vho, e e e e āmase icc’ etesaṃ dvādasannaṃ padānaṃ.

Pañcamī icc’ anena kvattho? Āṇatyāsiṭṭhe ’nuttakāle pañcamī.

Tu antu, hi tha, mi ma; taṃ antaṃ, ssu vho, e āmase are “pañcamī”.

There is the name “pañcamī” to these twelve words: Tu antu, hi tha, mi ma; taṃ antaṃ, ssu vho, e āmase.

Why it is said “pañcamī”? For the use of the word “pañcamī” in the sutta “ Āṇatyāsiṭṭhe ’nuttakāle pañcamī” (§415).

425. 453. Sattamī eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma; etha eraṃ,

etho eyyāvho, eyyaṃ eyyāmhe (898).

Sattamī icc’ esā saññā hoti eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma, etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe icc’ etesaṃ dvādasannaṃ padānaṃ.

Sattamī icc’ anena kvattho? Anumatiparikappatthesu sattamī.

Eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma; etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe are “sattamī”.

There is the name “sattamī” to these twelve words: eyya eyyuṃ, eyyāsi eyyātha, eyyāmi eyyāma; etha eraṃ, etho eyyāvho, eyyaṃ eyyāmhe.

Why it is said “sattamī”? For the use of the word “sattamī” in the sutta “Anumatiparikappatthesu sattamī” (§416).

426. 459. Parokkhā a u, e ttha, aṃ mha⁹; ttha re, ttho vho, iṃ mhe¹⁰ (899).

Parokkhā icc’ esā saññā hoti a u, e ttha, aṃ mha¹¹, ttha re, ttho vho, iṃ mhe¹² icc’ etesaṃ dvādasannaṃ padānaṃ.

Parokkhā icc’ anena kvattho? Apaccakkhe parokkhātīte.

A u, e ttha, aṃ mha; ttha re, ttho vho, iṃ mhe are “parokkhā”.

There is the name “parokkhā” to these twelve words: a u, e ttha, aṃ mha; ttha re, ttho vho, iṃ mhe.

Why it is said “parokkhā”? For the use of the word “parokkhā” in the sutta “Apaccakkhe parokkhātīte” (§417).

427. 455. Hiyyattanī ā ū, o ttha, aṃ mhā¹³; ttha tthuṃ, se vhaṃ, iṃ mhase

(900).

Hiyyattanī icc’ esā saññā hoti ā ū, o ttha, aṃ mhā¹⁴, ttha tthuṃ, se vhaṃe vhaṃ, iṃ mhase icc’ etesaṃ dvādasannaṃ padānaṃ.

Hiyyattanī icc’ anena kvattho? Hiyyopabhuti paccakkhe hiyyattanī.

Ā ū, o ttha, aṃ mhā; ttha tthuṃ, se vhaṃ, iṃ mhase are “hiyyattanī”.

There is the name “hiyyattanī” to these twelve words: ā ū, o ttha, aṃ mhā; ttha tthuṃ, se vhaṃ, iṃ mhase.

428. 468. Ajjatanī ī uṃ, o ttha, iṃ mhā; ā ū, se vhaṃ, aṃ mhe (901).

Ajjatanī icc’ esā saññā hoti ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, aṃ mhe icc’ etesaṃ dvādasannaṃ padānaṃ.

Ajjatanī icc’ anena kvattho? Samīpe ’jjatanī.

Ī uṃ, o ttha, iṃ mhā; ā ū, se vhaṃ, aṃ mhe are “ajjatanī”.

There is the name “ajjatanī” to these twelve words: ī uṃ, o ttha, iṃ mhā; ā ū, se vhaṃ, aṃ mhe.

Why it is said “ajjatanī”? For the use of the word “ajjatanī” in the sutta “Samīpe ’jjatanī” (§419).

429. 472. Bhavissantī ssati ssanti, ssasi ssatha, ssāmi ssāma; ssate ssante,

ssase ssavhe, ssaṃ ssāmhe (902).

Bhavissantī icc’ esā saññā hoti ssati ssanti, ssasa ssatha, ssāmi ssāma, ssate ssante, ssase ssavhe, ssaṃ ssāmhe icc’ etesaṃ dvādasannaṃannaṃ padānaṃ.

Bhavissantī icc’ anena kvattho? Anāgate bhavissantī.

Ssati ssanti, ssasi ssatha, ssāmi ssāma; ssate ssante, ssase ssavhe, ssaṃ ssāmhe are “bhavissantī”.

There is the name “bhavissantī” to these twelve words: ssati ssanti, ssasi ssatha, ssāmi ssāma; ssate ssante, ssase ssavhe, ssaṃ ssāmhe.

Why it is said “bhavissantī”? For the use of the word “bhavissantī” in the sutta “Anāgate bhavissantī” (§421).

430. 474. Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā;¹⁵

ssisu,¹⁶ ssase ssavhe, ssiṃ¹⁷ ssāmhase (903).

Kālātipatti icc’ esā saññā hoti ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā¹⁸, ssatha ssisu¹⁹, ssase ssavhe, ssiṃ²⁰ ssāmhase icc’ etesaṃ dvādasannaṃ padānaṃ.

Kālātipatti icc’ anena kvattho? Kriyātipanne ’tīte kālātipatti.

Ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā; ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase are “kālātipatti”.

There is the name “kālātipatti” to these twelve words: ssā ssaṃsu, sse ssatha, ssaṃ ssāmhā; ssatha ssisu, ssase ssavhe, ssiṃ ssāmhase.

Why it is said “kālātipatti”? For the use of the word “kālātipatti” in the sutta “ Kriyātipanne ’tīte kālātipatti” (§422).

431. 458. Hiyyattanī-sattamī-pañcamī-vattamānā sabbadhātukaṃ (904).

Hiyyattanādayo catasso vibhattiyo sabbadhātukasaññā honti.

Agamā, gaccheyya, gacchatu, gacchati (M. i, 326).

Sabbadhātuka icc’ anena kvattho? Ikārāgamo asabbadhātumhi.

“Hiyyattanī”, “sattamī”, “pañcamī” and “vattamānā” are “sabbadhātuka”.

The four inflections beginning with “hiyyatanī” are called “sabbadhātuka”.²¹

(He) came (agamā), (he) would go (gaccheyya), go (gacchatu), (he) goes (gacchati).

Why it is said “sabbadhātuka”? For the use of the word “sabbadhātuka” in the sutta “Ikārāgamo asabbadhātumhi” (§516).

Iti ākhyāta-kappe paṭhamo kaṇḍo.

Thus ends the first section in the chapter of verbs

DUTIYA-KAṆḌA

Second Section

Dutiyo kaṇḍo (Second Section) (432–457)

432. 462. Dhātu-liṅgehi parā paccayā (905).

Dhātu-liṅga icc’ etehi parā paccayā honti.

Karoti, gacchati. Yo koci karoti, taṃ añño “karohi karohi” icc’ evaṃ bravīti, atha vā karontaṃ payojayati²² = kāreti. Saṃgho pabbatam iva attānam ²³ = pabbatāyati. Taḷākaṃ samuddam iva attānam ācarati²⁴ samuddāyati. Saddo cicciṭam iva attānam ācarati²⁵ = cicciṭāyati (Vin. iii, 320). Vasiṭṭhassa apaccaṃ Vāsiṭṭho (Vin. ii, 11). Evam aññe pi yojetabbā.

Suffixes are after roots and bases.²⁶

There are suffixes after roots (dhātu) and bases (liṅga).

(He) does (karoti), (he) goes (gacchati). Someone (yo koci) does (karoti), another (añño) says (bhavīti) to him (taṃ), “do (karohi), do (karohi)”, or (atha vā) he engages in (payojayati) doing (karontaṃ) = (he) causes to do (kāreti). The Saṃgha (Saṃgho) acts (ācarati) itself (attānaṃ) like (iva) a mountarin (pabbataṃ) = acts like a mountain (pabbatāyati). The lake (taḷākaṃ) acts (ācarati) itself (attānaṃ) like (iva) a sea (samuddaṃ) = acts like a sea (samuddāyati). The sound (saddo) acts (ācarati) itself (attānaṃ) like (iva) “ci-ci” (cicciṭaṃ) = acts like “ci-ci” (cicciṭāyati). The offspring (apaccaṃ) of Vasiṭṭha (Vasiṭṭhassa) (is called) Vāsiṭṭho. Thus also others should be formed.

433. 528. Tija-gupa-kita-mānehi kha-cha-sā vā (906-9).

Tija gupa kita māna icc’ etehi dhātūhi kha cha sa icc’ ete paccayā honti vā.

Titikkhati (A. ii, 468; Khu. i, 59), jigucchati (Khu. i, 320; M. ii, 87), tikicchati (Khu. vi, 183), vīmaṃsati (A. ii, 304; Khu. ii, 318).

Vā ti kimatthaṃ? Tejati, gopati²⁷, māneti.

Sometimes after “tija”, “gupa”, “kita” and “māna”, there are “kha”, “cha” and “sa”.

Sometines, after the roots “tija”, enduring, “gupa”, disgusting, “kita”, curing, and “māna”, investigating, there are the suffixes “kha”, “cha”, and “sa”.

(He) endures (titikkhati), (he) is disgusted (jigucchati), (he) cures (tikicchati), (he) investigates (vīmaṃsati).

1. tija (§457) 2. tij + kha (§433) 3. ti + tij + kha (§458) 4. ti + tik + kha (§473) 5. ti + tik + kha + ti (§414) = titikkhati (§11)

1. gupa (§457) 2. gup + cha (§433) 3. gu + gup + cha (§458) 4. gi + gup + cha 5. ji + gup + cha 6. ji + guc + cha (§472) 7. ji + guc + cha + ti (§414) = jigucchati (§11)

1. kita (§457) 2. kit + cha (§433) 3. ki + kit + cha (§458) 4. ta + kit + cha 5. ti + kit + cha 6. ti + kic + cha (§472) 7. ti + kic + cha + ti (§414) = tikicchati (§11)

1. māna (§457) 2. mān + sa (§433) 3. mā + mān + sa (§458) 4. mī + mān + sa 5. vī + mān + sa 6. vī + maṃ + sa 7. vī + maṃ + sa + ti (§414) = vīmaṃsati (§11)²⁸

Why it is said “vā” (sometimes)? To allow exceptions to the rule such as in the following examples: (he) sharpens (tejati), (he) protects (gopati), (he) honors (māneti).

434. 534. Bhuja-ghasa-hara-su-pādīhi tumicchatthesu²⁹ (910).

Bhuja ghasa hara su pā icc’ evamādīhi dhātūhi tumicchatthesu kha cha sa icc’ ete paccayā honti vā.

Bhottum icchati = bubbhukkhati. Ghasitum icchati = jighacchati (Khu. i, 43). Haritum icchati = jigīsati (Khu. v, 359). Sotum icchati = sussusati (D. i, 220; A. i, 73). Pātum icchati = pivāsati.

Vā ti kimatthaṃ? Bhottum icchati.

Tumicchatthesū ti kimatthaṃ? Bhuñjati (Vin. ii, 97).

After “bhuja”, “ghasa”, “hara”, “su” and “pā” in the meanings of wanting and to do.

Sometimes, after the roots “bhuja”, swallowing, “ghasa”, eating, “hara”, taking, carrying, “su”, hearing, and “pā”, drinking, in the meanings of wanting and to do, there are the suffixes “kha”, “cha” and “sa”.³⁰

(He) wishes (icchati) to eat (bhottuṃ) = wishes to eat (bubbhukkhati). (He) wishes (icchati) to eat (ghasituṃ) = wishes to eat (jighacchati). (He) wishes (icchati) to carry (harituṃ) = wishes to carry (jigīsati). (He) wishes (icchati) to hear (sotuṃ) = wishes to hear (sussusati). (He) wishes (icchati) to drink (pātuṃ) = wishes to drink (pivāsati).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following examples: (he) wishes (icchati) to eat (bhottuṃ).

Why it is said “tumicchatthesu” (in the meaning of wanting and to do)? To prevent the operation of this rule when there are not the meanings of wanting and to do such as in the following example: (he) eats (bhuñjati).

435. 536. Āya nāmato kattūpamānā-d-ācāre (911).

Nāmato kattūpamānā ācāratthe āyapaccayo hoti.

Saṃgho pabbatam iva attānam ācarati = pabbatāyati. Taḷākaṃ samuddam iva attānam ācarati = samuddāyati. Saddo cicciṭam iva attānam ācarati = cicciṭāyati (Vin. iii, 320; S. i, 171). Evaṃ aññe pi yojetabbā.

There is “āya” after nouns in comparison as an agent and in behaviour.

After nouns there is there is suffix “āya” in comparision as an agent and in the meaning of behaviour.

The Saṃgha (Saṃgho) acts (ācarati) itself (attānaṃ) like (iva) a mountarin (pabbataṃ) = acts like a mountain (pabbatāyati). The lake (taḷākaṃ) acts (ācarati) itself (attānaṃ) like (iva) a sea (samuddaṃ) = acts like a sea (samuddāyati). The sound (saddo) acts (ācarati) itself (attānaṃ) like (iva) “ci- ci” (cicciṭaṃ) = acts like “ci-ci” (cicciṭāyati). Thus also others should be formed.

436. 537. Īy’ ūpamānā ca (912).

Nāmato upamānā ācāratthe ca īyapaccayo hoti.

Achattaṃ chattam iva ācarati³¹ = chattīyati. Aputtaṃ puttam iva ācarati³² = puttīyati.

Upamānā ti kimatthaṃ? Dhammaṃ ācarati³³.

Ācāre ti kimatthaṃ? Achattaṃ chattam iva rakkhati. Evaṃ aññe pi yojetabbā.

Also there is “īya” in comparison.

Also there is the suffix “īya” after nouns in the meaning of behaviour in comparison.

(He) treats (ācarati) what is not an umbrella (achattaṃ) like (iva) an umbrella (chattaṃ) = treats like an umbrella (chattīyati). (He) treats (ācarati) someone who is not a son (aputtaṃ) like (iva) a son (puttaṃ) = treats like a son (puttīyati).

Why it is said “upamāna” (comparison)? To prevent the operation of this rule when there is no comparison such as in the following example: (he) practices (ācarati) the Dhamma (Dhammaṃ).

Why it is said “ācāra” (behaviour)? To prevent the operation of this rule when there is not (a verb signifying) behaviour such as in the following example: (he) protects (rakkhati) what is not an umbrella (achattaṃ) like (iva) an umbrella (chattaṃ). Thus also others should be formed.

437. 538. Nāmamhā ’tticchatthe (913).

Nāmamhā attano icchatthe īyapaccayo hoti.

Attano pattam icchati = pattīyati. Evaṃ vatthīyati, parikkhārīyati, cīvarīyati, dhanīyati, ghaṭīyati (DhA. i, 30).

Atticchatthe ti kimatthaṃ? Aññassa pattam icchati. Evaṃ aññe pi yojetabbā.

After nouns in the meaning of desire for oneself.

After nouns there is the suffix “īya” in the meaning of desire of oneself.

(He) wishes (icchati) the bowl (pattaṃ) for himself (attano) = wishes the bowl for himself (pattīyati). Thus (evaṃ) (he) wishes the cloth for himself (vatthīyati), (he) wishes the requisites for himself (parikkhārīyati), (he) wishes the robes for himself (cīvarīyati), (he) wishes the wealth for himself (dhanīyati), (he) wishes the water bowl for himself (ghaṭīyati).

Why it is said “atticchatthe” (in the meaning of desire of oneself)? To prevent the operation of this rule when there is not the meaning of desire of oneself such in the following example: (he) wishes (icchati) the bowl (pattaṃ) for another (aññassa). Thus also others should be formed.

438. 540. Dhātūhi ṇe-ṇaya-ṇāpe-ṇāpayā kāritāni hetvatthe (914).

Sabbehi dhātūhi ṇe ṇaya ṇāpe ṇāpaya icc’ ete paccayā honti kāritasaññā ca hetvatthe.

Yo koci karoti, taṃ añño “karohi karohi” icc’ evaṃ bravīti³⁴, atha vā karontaṃ payojayati = kāreti (M. ii, 332), kārayati, kārāpeti (Vin. i, 240), kārāpayati. Ye keci karonti, te aññe “karotha karotha” icc’ evaṃ bruvanti³⁵ = kārenti (M. i, 121), kārayanti, kārāpenti (Vin. i, 121), kārāpayanti. Yo koci pacati, taṃ añño “pacāhi pacāhi” icc’ evaṃ bruvīti³⁶, atha vā pacantaṃ payojayati = pāceti, pācayati, pācāpeti, pācāpayati. Ye keci pacanti, te aññe “pacatha pacatha” icc’ evaṃ bruvanti³⁷ = pācenti, pācayanti, pācāpenti, pācāpayanti. Evaṃ bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati. Bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti. Tatha-r-iva aññe pi yojetabbā.

Hetvatthe ti kimatthaṃ? Karoti (M. i, 10), pacati.

Atthaggahaṇena alapaccayo hoti. Jotalati.

After roots, in the meaning of cause, there are “ṇe”, “ṇaya”, “ṇāpe”, “ṇāpaya” (which are called) “kārita”.

After all roots, in the meaning of cause, there are the suffixes “ṇe”, “ṇaya”, “ṇāpe”, “ṇāpaya”, and they are called “kārita”.

Someone (yo koci) does (karoti), another (añño) says (bhavīti) thus (evaṃ) to him (taṃ), “do (karohi), do (karohi)”, or (atha vā) he engages (him) in (payojayati) doing (karontaṃ) = (he) causes him to do (kāreti, kārayati, kārāpeti, kārāpayati). Some people (ye keci) do (karonti), others (aññe) say (bruvanti) thus (evaṃ) to them (te), “do (karotha), do (karotha)” = (they) cause others to do (kārenti, kārayanti, kārāpenti, kārāpayanti). Someone (yo koci) cooks (pacati), another (añño) says (bhavīti) thus (evaṃ) to him (taṃ), “cook (pacāhi), cook (pacāhi)”, or (atha vā) (he) engages (payojati) (him) in cooking (pacantaṃ) = (he) causes him to cook (pāceti, pācayati, pācāpeti, pācāpayati). Some people (ye keci) cook (pacanti), others (aññe) say (bruvanti) thus (evaṃ) to them (te), “cook (pacatha), cook (pacatha)” = (they) cause them to cook (pāceti, pācayati, pācāpeti, pācāpayati). Likewise, (he) causes to recite (bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati); (they) cause to recite (bhaṇenti, bhaṇayanti, bhaṇāpenti, bhaṇāpayanti). In this way also others should be formed.

Why it is said “hetvatthe” (in the meaning of cause)” To prevent the operation of this rule when there is not the meaning of cause such as in the following examples: (he) does (karoti), (he) cooks (pacati).

By taking “attha” there is also the suffix “ala”. (He) causes to shine (jotalati).

439. 539. Dhāturūpe nāmasmā ṇayo ca (919).

Tasmā nāmasmā ṇayapaccayo hoti kāritasañño ca dhāturūpe sati.

Hatthinā atikkamati maggaṃ³⁸ = atihatthayati. Vīṇāya upagāyati gītaṃ³⁹ = upavīṇayati. Daḷhaṃ karoti vīriyaṃ⁴⁰ = daḷhayati. Visuddhā hoti ratti⁴¹ = visuddhayati.

Caggahaṇena āra āla icc’ ete paccayā honti. Santaṃ⁴² karoti = santārati⁴³; upakkamaṃ karoti = upakkamālati.

Also when it has the appearance of a root there is “ṇaya”.

Also when it has the appearance of a root, after a noun, there is the suffix “ṇaya” and it is called “kārita”.

(He) crosses (atikkamati) the road (maggaṃ) by elephant (hatthinā) = (he) crosses the road by elephant (atihatthayati). (He) sings (upagāyati) a song (gītaṃ) with the harp (vīṇāya) = (he) sings with a harp (upavīṇayati). (He) makes (karoti) effort (vīriyaṃ) firm (daḷhaṃ) = (he) makes effort firm (daḷhayati). (He) the night (ratti) is (hoti) pure (visuddhā) = (it) is pure as the night (visuddhayati).

By taking “ca” there are also the suffixes “āra” and “āla”. (He) makes (karoti) calm (santaṃ) = (he) makes calm (santārati); (he) makes (karoti) effort (upakkamaṃ) = (he) makes effort (upakkamālati).

440. 445. Bhāva-kammesu yo (920).

Sabbehi dhātūhi bhāva-kammesu yapaccayo hoti.

Ṭhīyate, bujjhate, paccate, labbhate, karīyate, yujjate⁴⁴, uccate.

Bhāva-kammesū ti kimatthaṃ? Karoti, pacati, paṭhati.

There is “ya” in the passive (kamma) and impersonal (bhāva).

After all roots, in the passive (kamma) and impersonal (bhāva), there is the suffix “ya”.⁴⁵

Standing (ṭhīyate); knowing or it is known (bujjhate); cooking or it is cooked (paccate); obtaining and it is obtained (labbhate); doing or it is done (karīyate); yoking or it is yoked (yujjate); saying or it is said (uccate).

Why it is said “bhāva-kammesu” (in the passive and impersonal)? To prevent the operation of this rule when there is not the passive or the impersonal such as in the following examples: (he) does (karoti), (he) cooks (pacati), (he) reads (paṭhati).

441. 447. Tassa cavagga-yakāra-vakārattaṃ sadhātvantassa (921).

Tassa yapaccayassa cavagga-yakāra-vakārattaṃ hoti dhātūnaṃ antena⁴⁶ saha yathāsambhavaṃ.

Vuccate, vuccante, uccate, uccante, paccate, paccante. Majjate, majjante, yujjate, yujjante. Bujjhate, bujjhante, kujjhate, kujjhante, ujjhate, ujjhante. Haññate, haññante. Kayyate, kayyante. Dibbate, dibbante.

Along with the end letter of the root of that (ya), there is the state of “ca” group, “y” and “v”.

Of the suffix “ya” together with the end (letter) of the root there is the substitution of “ca” group, “y” and “v”.

It is said (vuccate, uccate), they are said (vuccante, uccante); it is cooked (paccate), they are cooked (paccante). It is rubbed (majjate), they are rubbed (majjante); it is engaged (yujjate), they are engaged (yujjante). It is known (bujjhate), they are know (bujjhante); it is angry (kujjhate), they are angry (kujjhante); it is forsaken (ujjhate), they are forsaken (ujjhante). It is killed

(haññate), they are killed (haññante). It is done (kayyate), they are done (kayyante). It is played (dibbate), they are played (dibbante).⁴⁷

442. 448. Ivaṇṇāgamo vā (922).

Sabbehi dhātūhi yamhi paccaye⁴⁸ pare ivaṇṇāgamo hoti vā.

Karīyate, karīyati (M. ii, 101), gacchīyate, gacchīyati.

Vā ti kimatthaṃ? Kayyate.

Sometimes there is insertion of “i” or “ī”.

Sometimes, after all roots, when the suffix “ya” follows, there is the insertion of “i” or “ī”.

Doing or it is done (karīyate, karīyati); going or it is gone (gacchīyate, gacchīyati).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: it is done (kayyate).

443. 449. Pubbarūpañ ca (923).

Sabbehi dhātūhi yapaccayo pubbarūpam āpajjate vā.

Vuḍḍhate, phallate, dammate, sakkate, labbhate, dissate⁴⁹.

And the previous form.

Sometimes, after all roots, the suffix “ya” reaches the previous form.

It is increased (vuḍḍhate); splitting (phallate); taming or it is tamed⁵⁰ (dammate); obtaining or it is obtained (labbhate); seeing or it is seen (dissate).

444. 511. Tathā⁵¹ kattari ca (924).

Yathā heṭṭhā bhāva-kammesu yapaccayassa ādeso hoti tathā kattari pi⁵² yapaccayassa ādeso kātabbo.

Bujjhati (JA. i, 403), vijjhati, maññati (Khu. i, 22), sibbati (Vin. ii, 86).

Also in the active voice.

Just as above in the passive and impersonal there is substitution of the suffix “ya”, likewise in the active voice the substitution of the suffix “ya” should be done.⁵³

(He) knows (bujjhati), (he) pierces (vijjhati), (he) thinks (maññati), (he) stitches (sibbati).

445. 433. Bhūvādito a (925).

Bhū icc’ evamādito dhātugaṇato apaccayo hoti kattari.

Bhavati (Khu. i, 67), paṭhati, pacati, jayati.

After “bhū” and others there is a.

After the group of roots that begin with “bhū”, there is the suffix “a” in the active voice.

(He) is (bhavati), (he) reads (paṭhati), (he) cooks (pacati), (he) conquers (jayati).

Formation of “bhavati”: 1. bhū (§457) 2. bhū + ti (§414) 3. bhū + a + ti (§445) 4. bho + a + ti (§485) 5. bhavaava + a + ti (§513) 6. bhava + a + ti (83) 7. bhavati (§11)

Formation of “pacati” 1. paca (§457) 2. paca (§521) 3. pac + ti (§414)

4. pac + a + ti (§445) 5. pacati (§11)

446. 509. Rudhādito niggahitapubbañ ca (926).

Rudha icc’ evamādito dhātugaṇato apaccayo hoti kattari, pubbe niggahitāgamo hoti.

Rundhati (SnA. i, 161), chindati, bhindati.

Caggahaṇena i ī e o icc’ ete paccayā honti niggahitapubbañ ca.

Rundhiti, rundhīti, rundheti, rundhoti, sumbhoti, parisumbhoti.

Also after “rudha” and others there is (insertion of the) “niggahita” in front.

After the group of roots beginning with “rudha”, there is the suffix “a” in the active voice, and in front there insertion of the “niggahita”.

(He) obstructs (rundhati), (he) cuts (chindati), (he) breaks (bhindati).

By taking “ca” there are also the suffixes “i”, “ī”, “e”, “o” and the “niggahita” in front. (He) obstructs (rundhiti, rundhīti, rundheti, rundhoti), (he) strikes (sumbhoti, parisumbhoti).

Formation of “rundhati”, (he obstructs).

1. rudha (§457) 2. rudha (§521) 3. rudh + ti (§414) 4. rudh + a + ti (§445) 4. ruṃdh + a + ti (§446) 5. rundh + a + ti (§31) 6. rundhati (§11)

447. 510. Divādito yo (928).

Divu icc’ evamādito dhātugaṇato yapaccayo hoti kattari.

Dibbati (VinA. i, 6), sibbati (Vin. ii, 86), yujjhati, vijjhati, bujjhati (Khu. i, 33).

After “divu” and others there is “yo”.

After the group of roots that begin with “divu” there is the suffix “ya” in the active voice.

(He) plays or shines (dibbati), (he) stitches (sibbati), (he) fights (yujjhati), (he) pierces (vijjhati), (he) knows (bujjhati).

Formation of “dibbati”. 1. divu (§457) 2. divu (§521) 3. div + ti (§414) 4. div + ya + ti (§447) 5. div + ya + ti (§444)⁵⁴ 6. divv + a + ti (§28) 7. dibbbb + a + ti (§20) 8. dibbati (11)

448. 512. Svādito ṇu-ṇā-uṇā caā ca (929).

Su icc’ evamādito dhātugaṇato ṇu ṇā uṇā icc’ ete paccayā honti kattari.

Abhisuṇoti, abhisuṇāti; saṃvuṇoti, saṃvuṇāti; āvuṇoti, āvuṇāti; pāpuṇoti⁵⁵ pāpuṇāti (M. ii, 99).

Also after “su” there is “ṇu”, “ṇā”, “uṇā”.

After the group of roots that begin with “su”, there are the suffixes “ṇu”, “ṇā”, “uṇā” in the active voice.

(He) hears (abhisuṇoti, abhisuṇāti); (he) restrains (saṃvuṇoti, saṃvuṇāti); (he) strings (āvuṇoti, āvuṇāti); (he) reaches (pāpuṇoti, pāpuṇāti).

Formation of “suṇoti” (he hears). 1. su (§457) 2. su + ti (§414) 3. su + ṇu + ti (§448) 4. su + ṇo + ti (§485) 5. suṇoti (§11)

Formation of “suṇāti” (he hears).

1. su (§457) 2. su + ti (§414) 3. su + ṇā + ti (§448) 4. suṇāti (§448)

449. 513. Kiyādito nā (930).

Kī icc’ evamādito dhātugaṇato nāpaccayo hoti kattari.

Kiṇāti, jināti (Khu. i, 64), dhunāti, munāti, lunāti, punāti⁵⁶

After “kī” and others there is “nā”.

After the group of roots that begin with “kī” there is the suffix “nā” in the active voice.

(He) buys (kiṇāti), (he) conquers (jināti), (he) shakes (dhunāti), (he) knows (munāti), (he) cuts (lunāti), (he) cleans (punāti).

Formation of “kiṇāti”. 1. kī (§457) 2. kī + ti (§414) 3. kī + nā + ti (§449) 4. ki + nā + ti (§517) 5. ki + ṇā + ti (§449) 6, kiṇāti (§11)

450. 517. Gahādito ppa-ṇhā (931).

Gaha icc’ evamādito dhātugaṇato ppa ṇhā icc’ ete paccayā honti kattari.

Gheppati, gaṇhāti (VinA. i, 20).

After “gaha” and others there are “ppa” and “ṇhā”.

After the group of roots that begin with “gaha”, there are the suffixes “ppa” and “ṇhā” in the active voice.

(He) takes (gheppati, gaṇhāti).

Formation of “gaṇhāti”.

1. gaha (§457) 2. gaha + ti (§414) 3. gaha + ṇhā + ti (§450) 4.⁵⁷ 5. gaṇhāti (§11)

451. 520. Tanādito o-yirā (932).

Tanu icc’ evamādito dhātugaṇato o yira icc’ ete paccayā honti kattari.

Tanoti, tanohi; karoti (M. i, 10), karohi (Khu. ii, 172); kayirati, kayirāhi.

After “tanu” and others there are “o” and “yira”.

After the group of roots that begin with “tanu” there are the suffixes “o” and “yira” in the active voice.

(He) stretches (tanoti), (you) stretch (tanohi); (he) does (karoti), (you) do (karohi); (he) does (kayirati), (you) do (kayirāhi).

Formation of “tanoti”. 1. tanu (§457) 2. tanu (§521) 3. tan + ti (§414) 4. tan + o + ti (§451) 5. tanotioti (§11)

452. 525. Curādito ṇe-ṇayā (933).

Cura icc’ evamādito dhātugaṇato ṇe ṇaya icc’ ete paccayā honti kattari, kāritasaññā ca.

Coreti, corayati; cinteti (JA. i, 227), cintayati; manteti, mantayati.

After “cura” and others there are “ṇe” and “ṇayā”.

After the group of roots that begin with “cura”, there are the suffixes “ṇe” and “ṇaya” in the active voice.

(He) steals (coreti, corayati); (he) thinks (cinteti, cintayati); (he) consults (manteti, mantayati).

Formation of “coreti”.

1. cura (§457) 2. cura (§521) 3. cur + ti (§414) 4. cur + ṇe + ti (§452) 5. cur + ṇe + ti (§523) 6. cor + e + ti (§483) 7. coreti (§11)

Formation of “corayati”. 1. cura (§457) 2. cura (§521) 3. cur + ti (§414) 4. cur + ṇayaaya + ti (§452) 5. cur + ṇaya + ti (§523) 6. cor + aya + ti (§483) 7. corayaayati (§11)

453. 444. Attanopadāni bhāve ca kammani (934).

Bhāve ca kammani ca attanopadāni honti.

Uccate, uccante; majjate, majjante; yujjate, yujjante; kujjhate, kujjhante; labbhate, labhante; kayyate, kayyante.

Also in the impersonal and passive voice there are “attanopada” (inflections).

There are “attanopada” (inflections) in the impersonal and passive voice.

Saying or (it) is said (uccate), saying or (they) are said (uccante); (it) is rubbed (majjate), (they) are rubbed (majjante); (it) is engaged (yujjate), (they) are engaged (yujjante); (he) is angry (kujjhate), (they) are angry (kujjhante); obtaining or (it) is obtained (labbhate), obtaining (they) are obtained (labbhante); doing or (it) is done (kayyate), doing or (they) are done (kayyante).

454. 440. Kattari ca (935).

Kattari ca attanopadāni honti.

Maññate, rocate, socate, bujjhate, jāyate (Khu. i, 45).

Also in the active voice.

Also in the active voice there are “attanopada” (inflections).

(He) thinks (maññate), (he) shines (rocate), (he) grieves (socate), (he) knows (bujjhate), (he) arises (jāyate).

455. 530. Dhātuppaccayehi vibhattiyo (936).

Dhātuniddiṭṭhehi paccayehi khādi-kāritantehi vibhattiyo honti.

Titikkhati (Khu. i, 59), jigucchati (M. ii, 87), vīmaṃsati (A. ii, 304), samuddāyati, puttīyati, kāreti (M. ii, 332), pāceti.

After roots with suffixes there are inflections.⁵⁸

After roots, which meanings are indicated by the suffixes beginning with “kha” and ending with “kārita”, there are inflections⁵⁹

(He) endures (titikkhati), (he) is disgusted (jigucchati), (he) investigates (vīmaṃsati), (he) acts like a sea (samuddāyati), (he) treats like a son (puttīyati), (he) causes to do (kāreti), (he) causes to cook (pāceti).

456. 430. Kattari parassapadaṃdaṃ (937).

Kattari parassapadaṃ hoti.

Karoti (Khu. vii, 83), pacati, paṭhati, gacchati (M. i, 326).

In the active voice there is the “parassapada” (inflection).

In the active voice there is the “parassapada” (inflection).

(He) does (karoti), (he) cooks (pacati), (he) reads (paṭhati), (he) goes (gacchati).

457. 424. Bhūvādayo dhātavo (938).

Bhū icc’ evamādayo ye saddagaṇā, te dhātusaññā honti.

Bhavati (M. ii, 338), bhavanti (M. ii, 335), carati, caranti (M. i, 129), pacati, pacanti, cintayati, cintayanti, hoti (M. i, 10), honti (M. i, 10), gacchati (M. iii, 338), gacchanti (A. ii, 5).

“Bhū” and others are (called) roots.

Those group of words that begin with “bhū” are called roots (dhātu).

(He) is (bhavati), (they) are (bhavanti); (he) walks (carati), (they) walk (caranti); (he) cooks (pacati), (they) cook (pacanti); (he) thinks (cintayati), (they) think (cintayanti); (he) is (hoti), (they) are (honti); (he) goes (gacchati), (they) go (gacchanti).

Iti ākhyāta-kappe dutiyo kaṇḍo

Thus ends the second section in the verb chapter

TATIYA-KAṆḌA Third Section

Tatiyo kaṇḍo (Third Section) (458–481)

458. 461. Kvac’ ādivaṇṇānam ekassarānaṃ dvebhāvo (939).

Ādibhūtānaṃ vaṇṇānaṃ ekassarānaṃ kvaci dvebhāvo hoti.

Titikkhati, jigucchati, tikicchati, vīmaṃsati, bubhukkhati, pivāsati, daddallati, dadāti (Khu. i, 49), jahāti (Khu. vii, 96), caṅkamati (A. ii, 212).

Kvacī ti kimatthaṃ? Kampati, calati.

Sometimes there is reduplication of the beginning letters which have one vowel.

Sometimes there is reduplication of the beginning letters that have one vowel.

(He) endures (titikkhati), (he) is disgusted (jigucchati), (he) cures (tikicchati), (he) investigates (vīmaṃsati), (he) wishes to eat (bubhukkhati), (he) wishes to drink (pivāsati), (he) shines brilliantly (daddallati), (he) gives (dadāti), (he) renounces (jahāti), (he) walks up and down (caṅkamati).

Why it is said “sometimes” (kvaci)? To allow an exception of the rule such as in the following example: (he) trembles (kampati), (he) shakes (calati).

459. 462. Pubbo ’bbhāso (940).

Dvebhūtassa dhātussa yo pubbo, so abbhāsasañño hoti.

Dadhāti, dadāti, babhūva.

The previous (syllable) is “abbhāsa”.

The previous (syllable) of the reduplicated root it is called “abbhāsa”.

(He) holds (dadhāti), (he) gives (dadāti), (he) became (babhūva).

460. 506. Rasso (941).

Abbhāse vattamānassa sarassa rasso hoti.

Dadhāti, jahāti (Khu. vii, 96).

Short.

The vowel in the previous (syllable) becomes short.

(He) holds (dadhāti), (he) abandons (jahāti).

461. 464. Dutiya-catutthānaṃ paṭhama-tatiyātiyā (942).

Abbhāsagatānaṃ dutiya-catutthānaṃ paṭhama-tatiyā honti.

Ciccheda, bubhukkhati, babhūva, dadhāti.

First and third of second and fourth.

There are first and third (consonants) of the second and fourth (consonants) which are “abbhāsa” (previous reduplicated syllables).

(He) cut (ciccheda), (he) wishes to eat (bubhukkhati), (he) became (babhūva), (he) holds (dadhāti).

462. 467. Kavaggassa cavaggo (943).

Abbhāse vattamānassa kavaggassa cavaggo hoti.

Cikicchati, jigucchati, jighacchati (Khu. i, 43), jigīsati⁶⁰ (Khu. v, 359), jaṅgamati, caṅkamati (A. ii, 212).

“Ca” group of “ka” group.

There is “ca” group of the “ka” group of “abbhāsa” (previous reduplicated syllables).

(He) cures (cikicchati), (he) is disgusted (jigucchati), (he) wishes to eat (jighacchati), (he) wants to carry (jigīsati), (he) goes (jaṅgamati), (he) walks up and down (caṅkamati).

463. 532. Māna-kitānaṃ va-tattaṃ vā (944).

Māna kita icc’ etesaṃ dhātūnaṃ abbhāsagatānaṃ vakāra-takārattaṃ hoti vā yathāsaṅkhyaṃ.

Vīmaṃsati, tikicchati (Khu. vi, 183).

Vā ti kimatthaṃ? Cikicchati.

Sometimes, there are “va” and “ta” of “māna” and “kita”.

There are “va” and “ta” of the “abbhāsa” of the roots “māna” and “kita”.

(He) thinks (vīmaṃsati), (he) cures (tikicchati).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) cures (cikicchati).

464. 504. Hassa jo (945).

Abbhāse vattamānassa hakārassa jo hoti.

Jahāti (Khu. i, 183), juhvati, juhoti, jahāra.

There is “ja” of “ha”.

There is “ja” of the letter “ha” which is “abbhāsa” (the previous syllable of reduplicated root).

(He) abandons (jahāti), (he) sacrifices (juhvati, juhoti), (he) carried (jahāra).

465. 463. Antass’ ivaṇṇ’ ākāro vā (946).

Abbhāsassa antassa ivaṇṇo hoti, akāro vā.

Jigucchati (M. ii, 87), pivāsati, vīmaṃsati, jighacchati (Khu. i, 43), babhūva, dadhāti.

Vā ti kimatthaṃ? Bubhukkhati.

Sometimes there are “i”, “ī”, and “a” of the end.

Sometimes there “i”, “ī”, and “a” of the end of “abbhāsa” (reduplicate syllable).

(He) reproaches (jigucchati), (he) wishes to drink (pivāsati), (he) investigates (vīmaṃsati), (he) wishes to eat (jighacchati), (he) became (babhūva), (he) holds (dadhāti).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) wishes to eat (bubhukkhati).

466. 489. Niggahitañ ca (947).

Abbhāsassa ante niggahitāgamo hoti vā.

Caṅkamati (M. iii, 154), cañcalati, jaṅgamati.

Vā ti kimatthaṃ? Pivāsati, daddallati.

Sometimes there is the “niggahita”.

Sometimes at the end of the “abbhāsa” (reduplicated syllable) there is insertion of the “niggahita”.

(He) walks up an down (caṅkamati), (he) shakes (cañcalati), (he) goes about (jaṅgamati).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) wishes to eat (pivāsati), (he) shines brilliantly (daddallati).

467. 533. Tato pā-mānānaṃ vā-maṃ sesu (948).

Tato abbhāsato pā māna icc’ etesaṃ dhātūnaṃ vā maṃ icc’ ete ādesā honti yathāsaṅkhyaṃ sapaccaye pare.

Pivāsati, vīmaṃsati.

After that (abbhāsa) there are “vā” and “maṃ” of “pā” and “māna” when “sa” follows.

After that “abbhāsa” (reduplicated syllable), there are the substitutions “vā” and “maṃ” respectively of the roots “pā” and “māna” when the suffix “sa” follows.

(He) wishes to drink (pivāsati), (he) investigates (vīmaṃsati).

468. 492. Ṭhā tiṭṭho (949).

Ṭhā icc’ etassa dhātussa tiṭṭhādeso hoti vā.

Tiṭṭhati (M. i, 155), tiṭṭhatu (M. i, 196); tiṭṭheyya (M. i, 190), tiṭṭheyyuṃ.

Vā ti kimatthaṃ? Ṭhāti.

“Ṭhā” becomes “tiṭṭha”.

Sometimes the root “ṭhā” is substituted by “tiṭṭha”.

(He) stands, (let he) stand (tiṭṭhatu), (he) would stand (tiṭṭheyya), (they) would stand (tiṭṭheyyuṃ).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (he) stands (ṭhāti).

469. 494. Pā pivo⁶¹ (949).

Pā icc’ etassa dhātussa pivādeso hoti vā.

Pivati (M. ii, 5), pivatu (Khu. i, 175); piveyya, piveyyuṃ.

Vā ti kimatthaṃ? Pāti.

“Pā” becomes “piva”.

Sometimes the root “pā” is substituted by “piva”.

(He) drinks (pivati), (let he) drink (pivatu), (he) would drink (piveyya), (they) would drink (piveyyuṃ).

Why it is said “vā” (sometimes)? To allow an exception to the rule such as in the following example: (he) drinks (pāti).

470. 514. Ñāssa jā-jaṃ-nā (950).

Ñā icc’ etassa dhātussa jā-jaṃ-nāādesā honti vā⁶².

Jānāti (M. i, 141, 143); jāneyya, jāniyā, jaññā (Khu. i, 37); nāyati.

There are “jā”, “jaṃ” and “nā” of “ñā”.

Sometimes the root “ñā” is substituted by “jā”, “jaṃ” and “nā”.

(He) knows (jānāti), (he) should know (jāneyya, jāniyā, jaññā);⁶³ knows (nāyati).

471. 483. Disassa passa-dissa-dakkhā vā (951).

Disa icc’ etassa dhātussa passa dissa dakkha icc’ ete ādesā honti vā.

Passati (Khu. i, 53), dissati (Khu. i, 176), dakkhati (Khu. i, 410), adakkha.

Vā ti kimatthaṃ? Addasa (M. i, 196).

Sometimes there are “passa”, “dissa” and “dakkha”.

Sometimes the root “disa” is substituted by “passa”, “dissa” and “dakkha”.

(He) sees (passati, dissati),⁶⁴ (he) will see (dakkhati), (he) saw (adakkha).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (he) saw (adassa).

472. 531. Byañjanantassa co chapaccayesu ca (952).

Byañjanantassa dhātussa co hoti chapaccayesu paresu⁶⁵.

Jigucchati, tikicchati, jighacchati.

There is “ca” of the end consonant when the suffix “cha” follows.

There is “ca” of the end consonant of the root when the suffix “cha” follows.

(He) is disgusted (jigucchati), (he) cures (tikicchati), (he) wishes to eat.

Note: In “jigucchati”, the root is “gupa”. After the elision of the end vowel of the root and placing the suffix “cha”, the end consonant of the root is changed to “c”. In “tikicchati”, the root is “kita”. After the elision of the end vowel of the root and placing the suffix “cha”, the end consonant of the root is changed to “c”. In “jighacchati”, the root is “ghasa”. After the elision of the end vowel of the root and placing the suffix “cha”, the end consonant of the root is changed to “c”.

473. 529. Ko khe ca (953).

Byañjanantassa dhātussa ko hoti khapaccaye pare.

Titikkhati (Khu. i, 59), bubhukkhati.

And there is “ka” when “kha” follows.

There is “ka” of the end consonant of the root when the suffix “kha” follows.

(He) endures (titikkhati), (he) wishes to eat (bubhukkhati).

Note: In “titikkhati”, the root is “tija”. After the elision of the end vowel of the root and placing the suffix “kha”, the end consonant of the root, “j”, is changed to “k”.

474. 535. Harassa gī se⁶⁶ (954).

Hara icc’ etassa dhātussa sabbass’ eva gīādeso hoti sapaccaye pare.

Jigīsati⁶⁷ (Khu. v, 359).

There is “gī” of “hara” when “sa” follows.

There is substitution by “gī” of all the root “hara” when the suffix “sa” follows.

(He) wishes to carry (jigīsati).

475. 465. Brū-bhūnam āha-bhūvā parokkhāyaṃ (956).

Brū bhū icc’ etesaṃ dhātūnaṃ āha bhūva icc’ ete ādesā honti yathāsaṅkhyaṃ parokkhāyaṃ vibhattiyaṃ.

Āha (M. i, 196), āhu (Khu. i, 260); babhūva, babhūvu.

Parokkhāyamyam iti kimatthaṃ? Abravuṃ (JA. v, 17).

In the “parokkhā”, there are “āha” and “bhūva” of “brū” and bhū”.

The roots “brū” and “bhū” are substituted by “āha” and “bhūva” respectively when there is the inflection “parokkhā”.

(He) said (āha), (they) said (āhu); (he) was (babhūva), (they) were (babhūvu).

Why it is said “parokkhā”? To prevent the operation of this rule when there is not “parokkhā” such as in the following example: (they) were (abravuṃ).

476. 442. Gamiss’ anto ccho vā sabbāsu (957).

Gamu icc’ etassa dhātussa anto makāro ccho hoti vā sabbāsu paccayavibhattīsu.

Gacchamāno (JA. i, 226), gacchanto (M. ii, 302). Gacchati (M. ii, 338), gameti. Gacchatu, gametu. Gaccheyya (VinA. i, 104), gameyya. Agacchā, agamā. Agacchī, agamī. Gacchissati, gamissati (VinA. i, 68). Agacchissā, agamissā.

Gamisse ti kimatthaṃ? Icchati (Khu. i, 55).

Sometimes the end of “gamu” becomes “ccha” when all (inflections) follow.

Sometimes, when all inflections and suffixes follow, “m”, that is the end of the root “gamu”, going, becomes “ccha”.

Going (gacchamāno, gacchanto). (He) goes (gacchati, gameti). Go (gacchatu, gametu). (He) should go (gaccheyya, gameyya). (He) went (agacchā, agamā). (He) went (agacchī, agamī). (He) will go (gacchissati, gamissati). (If he) would go (agacchissā, agamissā).

Why it is said “gamissa” (of “gamu”)? To prevent the operation of this rule when there is not “gamu” such as in the following example: (he) wishes (icchati).

477. 479. Vacass’ ajjatanimhi-m-akāro o (958).

Vaca icc’ etassa dhātussa akāro ottam āpajjate ajjatanijatanimhi vibhattimhi.

Avoca (M. i, 17), avocuṃ (M. i, 118).

Ajjatanimhī ti kimatthaṃ? Avaca (M. i, 183), avacū.

When there is the “ajjatanī”, the “a” of “vaca” becomes “o”.

When there is the inflection “ajjatanī”, the “a” of the root “vaca” becomes “o”.

(He) said (avoca), (they) said (avocuṃ).

Why it is said “ajjatanī”? To prevent the operation of this rule when there is not the “ajjatanī” such as in the following example: (he) said (avaca), (they) said (avacū).

478. 438. Akāro dīghaṃ hi-mi-mesu (959).

Akāro dīgham āpajjate hi mi ma icc’ etesu vibhattīsu.

Gacchāhi (VinA. i, 68), gacchāmi (Khu. v, 324), gacchāma (Khu. iii, 28), gacchāmhe.

Mikāraggahaṇena hivibhattimhi akāro kvaci na dīgham āpajjate. Gacchahi.

When there are “hi”, “mi” and “ma”, the letter “a” becomes long.

When the inflections “hi”, “mi” and “ma” follow, the letter “a” becomes long.

(You) go (gacchāhi), (I) go (gacchāmi), (we) go (gacchāma, gacchāmhe).

By taking the letter “mi”, when there is the inflection “hi”, sometimes the letter “a” does not becomes long. (You) go (gacchahi).

479. 452. Hi lopaṃ vā (960).

Hivibhatti lopam āpajjate vā.

Gaccha, gacchāhi; gama, gamāhi; gamaya, gamayāhi.

Hī ti kimatthaṃ? Gacchati, gamayati.

Sometimes “hi” is elided.

Sometimes the inflection “hi” is elided.

(You) go (gaccha, gacchāhi; gama, gamāhi); (you) cause to go (gamaya, gamayāhi).

Why it is said “hi”? To prevent the operation of this rule when there is not “hi” such as in the following example: (he) goes (gacchati), (he) causes to go (gamayati).

480. 490. Hotissar’ eh’-oh’-e bhavissantimhi ssassa ca (961).

Hū icc’ etassa dhātussa saro eha-oha-ettam āpajjate bhavissantimhi, ssassa ca lopo hoti vā.

Hehiti, hehinti; hohiti, hohinti; heti, henti. Hehissati, hehissanti; hohissati, hohissanti; hessati (Khu. iii, 25), hessanti.

Hū ti kimatthaṃ? Bhavissati (VinA. i, 5), bhavissanti (M. i, 52).

Bhavissantimhī ti kimatthaṃ? Hoti.

The vowel of “hū”, becomes “eha”, “oha” and “e”, when there is the “bhavissantī” (future) and “ssa” (is elided).

The vowel of the root “hū” becomes “eha”, “oha” and “e” when there is the “bhavissantī” and sometimes “ssa” is elided.

(He) will be (hehiti, hohiti, heti), (they) will be (hehinti, hohinti, henti). (He) will be (hehissati, hohissati, hessati), (they) will be (hehissanti, hohissati, hessanti).

Why it is said “hū”? To prevent the operation of this rule when there is not “hū” such as in the following example: (he) will be (bhavissati), (they) will be (bhavissanti).

Why it is said “bhavissantimhi” (in the future)? To prevent the operation of this rule when there is not the “bhavissantī” such as in the following example: (he) is (hoti).

481. 524. Karassa sapaccayassa kāho (962).

Kara icc’ etassa dhātussa sapaccayassa kāhādeso hoti vā bhavissantimhi vibhattimhi, ssassa ca niccaṃ lopo hoti.

Kāhati (JA. ii, 401), kāhiti (Khu. i, 64); kāhasi (Khu. i, 36), kāhisi; kāhāmi (DhA. i, 288), kāhāma.

Vā ti kimatthaṃ? Karissati (VinA. i, 75), karissanti (DhA. i, 153).

Sapaccayapaccayaggahaṇena aññehi pi bhavissantiyā vibhattiyā khāmi khāma chāmi chāma icc’ ādayo ādesā honti. Vakkhāmi (JA. i, 366), vakkhāma (JA. i, 170); vacchāmi (Vin. iii, 76), vacchāma.

There is “kāha” of “kara” together with the suffix.

Sometimes, the root “kara” together with the suffix is substituted by “kāha” when there is the inflection “bhavissantī”, and there is always elision of “ssa”.

(He) will do (kāhati, kāhiti); (you) will do (kāhasi, kāhisi); (I) will do (kāhāmi), (we) will do (kāhāma).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: “(he) will do (karissati), (they) will do (karissanti).

By taking “sapaccaya”, after other (roots) also, the “bhavissantī” inflection is changed to “khāmi”, “khāma”, “chāmi”, “chāma”. (I) will say (vakkhāmi), (we) will say (vakkhāma); (I) will dwell (vacchāmi), (we) will dwell (vacchāma).

Iti ākhyāta-kappe tatiyo kaṇḍo.

Thus ends the third section in the verb chapter

CATUTTHA-KAṆḌA FOURTH SECTION

Catuttho kaṇḍo (Fourth Section) (482–523)

482. 508. Dā08. Dā-d-antass’ aṃ mi-mesu (972).

Dā icc’etassa dhātussa antassa aṃ hoti mi ma icc’ etesu.

Dammi (Khu. v, 325), damma.

When “mi” and “ma” follow thre is “aṃ” of the end of “dā”.

When “mi” and “ma” follow, there is “aṃ” of the end of the root “dā”.

(I) give (dammi), (we) give (damma).

483. 527. Asaṃyogantassa vuddhi kārite (973).

Asaṃyogantassa dhātussa kāriye vuddhi hoti.

Kāreti (M. ii, 332), kārenti (M.i, 121); kārayati, kārayanti; kārāpeti (Vin. i, 240), kārāpenti (Vin. i, 218); kārāpayati, kārāpayanti.

Asaṃyogantasse ti kimatthaṃ? Cintayati, mantayati.

In the causative there is strengthening of (vowel of the root that) does not end in a conjunct consonant.

In the causative, there is strengthning of (the vowel of) the root that does not end in a conjunct consonant.

(He) causes to do (kāreti, kārayati, kārāpeti, kārāpayati), (they) cause to do (kārenti, kārayanti, kārāpenti, kārāpayanti).

Why it is said “asaṃyogantassa” (that does not end in a conjunct consonant)? To prevent the operation of this rule when it does end in a conjunct consonant such as in the following example: (he) thinks (cintayati), (he) consults (mantayati).

484. 542. Ghaṭādīnaṃ vā (974).

Ghaṭādīnaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti vā kārite.

Ghāṭeti (Vin. ii, 295), ghaṭeti (Vin. ii, 295); ghāṭayati, ghaṭayati; ghāṭāpeti, ghaṭāpeti; ghāṭāpayati, ghaṭāpayati; gāmeti, gameti; gāmayati, gamayati; gāmāpeti, gamāpeti; gāmāpayati, gamāpayati.

Ghaṭādīnam iti kimatthaṃ? Kāreti.

Sometimes of “ghaṭa” and others.

Sometimes, in the causative there is strengthening of (the vowel of) the root that does not end in a conjunct consonant, of roots “ghaṭa” and others.

(He) causes to try (ghāṭeti, ghaṭeti; ghāṭayati, ghaṭayati; ghāṭāpeti, ghaṭāpeti; ghāṭāpayati, ghaṭāpayati; (he) causes to go (gāmeti, gameti; gāmayati, gamayati; gāmāpeti, gamāpeti; gāmāpayati, gamāpayati).

Why it is said “ghaṭādīnaṃ” (of “ghaṭa” and others)? To prevent the operation of this rule when there is not “ghaṭa” and others such as in the following example: (he) causes to do (kāreti).

485. 434. Aññesu ca (975).

Aññesu ca paccayesu sabbesaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti.

Jayati, hoti, bhavati.

Caggahaṇena ṇupaccayassā pi vuddhi hoti. Abhisuṇoti.

And in others.

And when other suffixes (other than the causative) follow, there is strengthening of (the vowel of) all roots that does not end in a conjunct consonant.

(He) conquers (jayati), (he) is (hoti), (he) is (bhavati).

By taking “ca” there is also strengthening of the suffix “ṇu”. (He) hears (abhisuṇoti).

486. 543. Guha-dusānaṃ dīghaṃ (977).

Guha dusa icc’etesaṃ dhātunaṃ saro dīgham āpajjate kārite.

Gūhayati, dūsayati.

There is long of “guha” and “dusa”.

The vowel of the roots “guha” and “dusa” becomes long in the causative.

(He) causes to protect (gūhayati), (he) causes to injure, spoil (dūsayati).

487. 478. Vaca-vasa-vahādīnam ukāro vassa ye (978-9).

Vaca vasa vaha icc’ evamādīnaṃ dhātūnaṃ vakārassa ukāro hoti yapaccaye pare.

Uccate, vuccati (VinA. i, 17); vussati (M. i, 201); vuyhati (Khu. vii, 3).

When there is “ya”, the “v” of “vaca”, “vasa”, “vaha” and others becomes “u”.

When the suffix “ya” follows, there is “u” of the “v” of the roots “vaca”, “vasa”, “vaha” and others.

(It) is said (uccati, vuccati); (he) causes to live (vussati); (he) is carried away (vuyhati).⁶⁸

488. 481. Havipariyayo lo vā (980).

Hakārassa vipariyayo hoti yapaccaye pare, yapaccayassa ca lo hoti vā.

Vulhati, vuyhati (Khu. vii, 3).

There is reversion of “ha” and sometimes there is “la”.

When the suffix “ya” follows, there is reversion of the letter “h”, and sometimes there is “la” of “ya”.

(It) is carried (vulhati, vuyhati).

Formation of “vuyhati”. It comes from the root “vaha”, carrying. 1. vaha (§457) 2. vaha (§521) 3. vah + ti (§414) 4. vah + ya + ti 5. vuh + ya + ti (§487) 6. vuy + ha + ti (§488) 7. vuyhati (§11)⁶⁹

489. 519. Gahassa ghe ppe (981).

Gaha icc’ etassa dhātussa sabbassa ghekāro hoti ppapaccaye pare.

Gheppati.

When there is “ppa” there is “ghe” of “gaha”.

When the suffix “ppa”⁷⁰ follows, there is “ghe” of all the root “gaha”.

(He) takes (gheppati).

490. 518. halopo ṇhāmhi (982).

Gaha icc’ etassa dhātussa hakārassa lopo hoti ṇhāmhi paccaye pare.

Gaṇhāti (VinA. i, 20).

When there is “ṇhā”, there is elision of “ha”.

When the suffix “ṇhā”⁷¹ follows, there is elision of the letter “h” of the root “gaha”.

(He) takes (gaṇhāti).

491. 523. Karassa kāsattam ajjatanimhi (983).

Kara icc’ etassa dhātussa sabbassa kāsattaṃ hoti vā ajjatanimhi vibhattimhi.

Akāsi (M. ii, 194), akāsuṃ. Akari, akaruṃ (D. ii, 204).

Kāsattamitibhāvaniddesena aññatthā pi sāgamo hoti. Ahosi (VinA. i, 10), adāsi (VinA. i, 9).

In the “ajjatanī” there is “kāsa” of “kara”.

Sometimes, when the “ajjatanī” inflection follow, there is “kāsa” of all the root “kara”.

(He) did (akāsi, akari), (they) did (akāsuṃ, akaruṃ).

By showing state as “kāsatta”, also when there are other (inflections), there is insertion of “s”. (He) was (ahosi), (he) gave (adasi).

492. 499. Asasmā mi-mānaṃ mhi-mhā ’ntalopo ca (987).

Asa icc’ etāya dhātuyā mi ma icc’ etesaṃ vibhattīnaṃ mhi-mhādesā honti vā, dhātvantassa lopo ca.

Amhi (M. ii, 302), amha. Asmi (M. i, 49), asma.

After “asa” there are “mhi” and “mha” of “mi” and “ma” and elision of the end (consonant of the root).

Sometimes, there are the substitutions “mhi” and “mha” of the inflections “mi” and “ma” of the root “asa”, and elision of the end (consonant) of the root.

(I) am (amhi, asmi), (we) are (amha, asma).

493. 498. Thassa tthattaṃ (988).

Asa icc’ etāya dhātuyā thassa vibhattissa tthattaṃ hoti, dhātvantassa lopo ca.

Attha (JA. i, 222).

There is “ttha” of “tha”.

There is “ttha” of the inflection “tha” of the root “asa”, and elision of end (consonant) of the root.

(You) are (attha).

494. 495. Tissa tthittaṃ (989).

Asa icc’ etāya dhātuyā tissa vibhattissa tthittaṃ hoti, dhātvantassa lopo ca.

Atthi (Vin. i, 153).

There is “tthi” of “ti”.

There is “tthi” of the inflection “ti” of the root “asa”, and elision of the end (consonant) of the root.

(He) is (atthi).

495. 500. Tussa tthuttaṃ (991).

Asa icc’ etāya dhātuyā tussa vibhattissa tthuttaṃ hoti, dhātvantassa lopo ca.

Atthu (D. iii, 159).

There is “tthu” of “tu”.

There is “tthu” of the inflection “tu” of the root “asa”, and elision of the end (consonant) of the root.

(Let it) be (atthu).

496. 497. Simhi ca (992).

Asass’ eva dhātussa simhi vibhattimhi antassa lopo ca hoti.

Ko nu tvam asi (S. i, 104) mārisa?

And when there is “si”.

When there is “si”, there is elision of the end (consonant) of the root “asa”.

Who are you Sir?

497. 477. Labhasmā ī-iṃnaṃ ttha-tthaṃ (1003).

Labha icc’ etāya dhātuyā ī-iṃnaṃ vibhattīnaṃ ttha-tthaṃaṃādesā honti, dhātvantassa lopo ca.

Alattha (M. ii, 239), alatthaṃ (M. ii, 188).

There are “ttha” and “tthaṃ” of “ī” and “iṃ” of “labha”.

There are substitutions “ttha” and “tthaṃ” of the inflections “ī” and “iṃ” of the root “labha”, and elsion of the end (consonant) of the root.

(He) got (alattha), (I) got (alatthaṃ).

498. 480. Kusasmā-d-ī cchi (1004).

Kusa icc’ etāya dhātuyā īvibhattissa cchi hoti, dhātvantassa lopo ca.

Akkocchi (Khu. i, 13).

There is “cchi” of “ī” of “kusa”.

There is “cchi” of the inflection “ī” of the root “kusa”, and elision of the end (consonant) of the root.

(He) abused (akkocchi).

499. 507. Dādhātussa dajjaṃ (1005).

Dā icc’ etassa dhātussa sabbassa dajjādeso hoti vā.

Dajjāmi, dajjeyya; dadāmi (Khu. v, 229), dadeyya (Vin.A. i, 38).

There is “dajja” of the root “dā”.

Sometimes there is substitution “dajja” of the whole root “dā”.

(I) give (dajjāmi, dadāmi). (he) should give (dajjeyya, dadeyya).

500. 486. Vadassa vajjaṃ (1006).

Vada icc’ etassa dhātussa sabbassa vajjādeso hoti vā.

Vajjāmi, vajjeyya; vadāmi (M. i, 11), vadeyya (M. i, 105).

There is “vajja” of “vada”.

Sometimes there is the substitution “vajja” of the whole root “vada”.

(I) say (vajjāmi, vadāmi), (I) should say (vajjeyya, vadeyya).

501. 443. Gamissa ghammaṃ (1013).

Gamu icc’ etassa dhātussa sabbassa ghammādeso hoti vā.

Ghammatu, ghammāhi, ghammāmi.

Vā ti kimatthaṃ? Gacchatu, gacchāhi (JA. iv, 149), gacchāmi (Vin. iii, 12).

There is “ghamma” of “gamu”.

Sometimes there is the substitution “ghamma” of the whole root “gamu”.

(Let it) go (ghammatu, ghammāhi), (I) go (ghammāmi).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (let it) go (gacchatu, gacchāhi), (I) go (gacchāmi).

502. 493. Yamhi dā-dhā-mā-ṭhā-hā-pā-maha-mathādīnam ī (1014).

Yamhi paccaye pare dā dhā mā ṭhā hā pā maha matha icc’ evamādīnaṃ dhātūnaṃ anto īkāram āpajjate.

Dīyati (JA. iv, 147), dhīyati, mīyati (A. i, 356), ṭhīyati, hīyati, pīyati, mahīyati, mathīyati.

When there is “ya”, there is “ī” of “dā”, “dhā”, “mā”, “ṭhā”, “hā”, “pā”, “maha”, “matha”.

When the suffix “ya” follows, the end of the roots “dā”, “dhā”, “mā”, “ṭhā”, “hā”, “pā”, “maha”, “matha”, becomes “ī”.

(It) is given (dīyati), (it) is contained (dhīyati), (it) is measured (mīyati), standing (ṭhīyati), (it) is abandoned (hīyati), (it) is drunk (pīyati), (it) is honored (mahīyati), (it) is churned (mathīyati).

503. 485. Yajass’ ādiss’ i (1015).

Yaja icc’ etassa dhātussa ādissa ikārādeso hoti yapaccaye pare.

Ijjate mayā Buddho.

There is “i” of the beginning of “yaja”.

When the suffix “ya” follows, there is the substitution “i” of the beginning og the root “yaja”.

The Buddha (Buddho) is worshipped (ijjate) by me (mayā).

504. 470. Sabbato uṃ iṃsu (1016).

Sabbehi dhātūhi uṃvibhattissa iṃsuādeso hoti.

Upasaṅkamiṃsu (M. i, 118), nisīdiṃsu (M. i, 118).

After all (roots) there is “iṃsu” of “uṃ”.

After all roots, there is the substitution “iṃsu” of the inflection “uṃ”.

(They) approached (upasaṅkamiṃsu), (they) sat (nisīdiṃsu).

505. 482. Jara-marānaṃ jīra-jiyya-miyyā⁷² vā (1018).

Jara mara icc’ etesaṃ dhātūnaṃ jīra-jiyya-miyyādesā honti vā.

Jīrati (A. ii, 48), jīranti (Khu. i, 36); jiyyati (Khu. v, 397), jiyyanti; miyyati (Khu. i, 405), miyyanti (Khu. vi, 157); marati (Khu. vii, 92), maranti (DhA. i, 147).

Sometimes there are “jīra”, “jiyya” and “miyya” of “jara” and “mara”.

Sometimes there are the substitutions “jīra”, “jiyya” and “miyya” of the roots “jara” and “mara”.

(He) becomes old (jīrati, jiyyati), (they) become old (jīranti, jiyyanti); (he) dies (miyyati, marati), (they) die (miyyanti, maranti).

506. 496. Sabbatth’ āsass’ ādilopo ca (1019).

Sabbattha vibhattipaccayesu asa icc’ etassa dhātusssa ādissa lopo hoti vā.

Siyā (M. i, 62), santi (Khu. i, 54), sante (Khu. ii, 216), samāno (Khu. vi, 234).

Vā ti kimatthaṃ? Asi (Khu. vi, 157).

Everywhere there is elision of the beginning of “asa”.

Sometimes, when all inflections and suffixes follow, there is elision of the beginning of the root “asa”.

(It) may be (siyā), (they) are (santi, sante), being (samāno).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: (you) are (asi).

507. 501. Asabbadhātuke bhū (1020).

Asass’ eva dhātussa bhū hoti vā asabbadhātuke.

Bhavissati (M. i, 10), bhavissanti (M. i, 52).

Vā ti kimatthaṃ? Āsuṃ.

In the “asabbadhātuka” there is “bhū”.

Sometimes, in the “asabbadhātuka”,⁷³ there is “bhū” of the root “asa”.

(He) will be (bhavissati), (they) will be (bhavissanti).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: (they) were (āsuṃ).

508. 515. Eyyassa ñāto iyā-ñā (1021).

Eyyassa vibhattissa ñā icc’ etāya dhātuyā parassa iyā-ñāādesā honti vā.

Jāniyā, jaññā (Khu. i, 37).

Vā ti kimatthaṃ? Jāneyya (Khu. i, 401).

After “ñā”, there are “iya” and “ñā” of “eyya”.

Sometimes, after the root “ñā”, there are the substitutions “iya” and “ñā” of the following inflection “eyya”.

(He) may know (jāniyā, jaññā).

509. 516. Nāssa lopo yakārattaṃ (1022).

Ñā icc’ etāya dhātuyā parassa nāpaccayassa lopo hoti vā, yakārattañ ca.

Jaññā (Khu. i, 37), nāyati.

Vā ti kimatthaṃ? Jānāti (M. i, 143).

There is elision of “nā” or “ya”.

There is elision of the suffix “nā” of the root “ñā” or it is changed to “ya”.⁷⁴

(He) may know (jaññā), (he) knows (nāyati).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: (he) knows (jānāti).

510. 487. Lopañ c’ ettam akāro (1023).

Akārapaccayo lopam āpajjate, ettañ ca hoti vā.

Vajjemi (VinA. i, 336), vademi; vajjāmi, vadāmi (Khu. i, 115).

There is elision of “a” or the state of “e”.

The suffix “a”⁷⁵ is elided or it is changed to “e”.

(I) speak (vajjemi, vademi, vajjāmi, vadāmi).

511. 521. Uttam okāro (1024).

Okārapaccayo uttam āpajjate vā.

Kurute (Khu. i, 241), karoti (M. i, 10).

Okāro ti kimatthaṃ? Hoti.

There is “u” of letter “o”.

Sometimes the suffix “o” becomes “u”.

(He) does (kurute, karoti).

Why it is said “okāro” (the letter ‘o’)? To prevent the operation of this rule when there is not the letter ‘o’ such as in the following example: (he) is (hoti).

512. 522. Karass’ ākāro ca (1025).

Kara icc’ etassa dhātussa akāro⁷⁶ uttam āpajjate vā.

Kurute (Khu. i, 241), karoti (M. i, 10); kubbanti (Khu. v, 398); kayirati.

Karasse ti kimatthaṃ? Sarati (Khu. i, 8), marati (Khu. vii, 92).

And the letter “a” of “kara”.

Sometimes the letter “a” of “kara” becomes “u”.

(He) does (kurute, karoti); (they) do (kubbanti); (he) does (kayirati).

Why it is said “karassa” (of “kara”)? To prevent the operation of this rule when there is not “kara” such as in the following example: (he) remembers (sarati), (he) dies (marati).

513. 435. O ava sare (1027).

Okārassa dhātvantassa sare pare avādeso hoti.

Cavati (Khu. vii, 92)., bhavati (Khu. i, 67).

O ti kimatthaṃ? Jayati⁷⁷ (Khu. v, 354).

When there is a vowel, there is “ava” of “o”.

When a vowel follows, there is the substitution “ava” of the letter “o” which is the end of the root.

(He) falls away (cavati), (he) is (bhavati).

Why it is said “o”? To prevent the operation of this rule when there is not “o” such as in the following example: (he) conquers (jayati).

514. 491. E aya (1028).

Ekārassa dhātvantassa sare pare ayādeso hoti.

Nayati, jayati⁷⁸ (Khu. v, 354).

There is “aya” of “e”.

When a vowel follows, there is the substitution “aya” of the letter “e” which is the end of the root.

(He) leads (nayati), (he) conquers (jayati).

515. 541. Te āv’-āyā kārite (1029).

Te o e icc’ ete āva-āyādese pāpuṇanti kārite.

Lāveti, nāyeti.

Yogavibhāgenaena aññasmim pi ekārassa āyādeso hoti. Gāyati (JA. i, 418), gāyanti (Vin. ii, 351).

Those (“e” and “o”) in the causative become “āva” and “āya”.

In the causative those “e” and “o” are changed to “āva” and “āya”.

(He) causes to cut (lāveti), (he) causes to lead (nāyeti).

By dividing the sutta, also when other follow there is the substitution “āya” of the letter “e”. (He) sings (gāyati), (they) sing (gāyanti).

516. 466. Ikārāgamo asabbadhātukamhi (1030).

Sabbasmiṃ asabbadhātukamhi ikārāgamo hoti.

Gamissati (VinA. iii, 281), karissati (M. i, 31), labhissati, pacissati.

Asabbadhātukamhī ti kimatthaṃ? Gacchati, karoti, labhati (Khu. i, 67), pacati (JA. ii, 238).

When there is “asabbadhātuka”, there is insertion of the letter “i”.

There is insertion of “i” in all “asabbadhātuka”.

(He) will go (gamissati), (he) will do (karissati), (he) will obtain (labhissati), (he) will cook (pacissati).

Why it is said “asabbadhātukamhi”? To prevent the operaratio of this rule when there is not “asabbadhātuka” such as in the following examples: (he) goes (gacchati), (he) does (karoti), (he) obtains (labhati), (he) cooks (pacati).

517. 488. Kvaci dhātu-vibhatti-paccayānaṃ dīgha-viparīt’-ādesa-lop’-āgamā

ca (1105).

Idha ākhyāte aniddiṭṭhesu⁷⁹ sādhanesu kvaci dhātu-vibhatti-paccayānaṃ dīgha viparīt’ ādesa lop’ āgama icc’ etāni kāriyāni jinavacanānurūpāni kātabbāni.

Jāyati (Khu. i, 23), kareyya (Khu. vii, 334), jāniyā, siyā (M. i, 62), kare (Khu. vii, 109), gacche (Khu. vii, 391), jaññā (Khu. v, 78), vakkhetha, dakkhetha, dicchati, agacchi, agacchuṃ, ahosi (VinA. i, 6), ahesuṃ (VinA. i, 7) icc’ evamādīni aññāni pi sādhanāni yojetabbāni.

Sometimes there are insertion, elision, substitution, reversion, lengthening of suffixes, inflections, roots.

Here in the chapter of verbs, in the examples that have not been show, sometimes, these operations are to be done according the Word of the Conqueror to suffixes, inflections and roots: insertion, elision, substitution, reversion and lengthening.⁸⁰

(It) is arisen (jāyati), (he) should do, (he) should know (jāniyā), (he) would be (siyā), (he) should do (kare), (he) should go (gacche), (he) may know (jaññā), (you) speak (vakkhetha), (you) see (dakkhetha), (he) sees (dicchati), (he) came (agacchi), (they) came (agacchuṃ), (it) was (ahosi), (they) were (ahesuṃ). Thus also other examples should be formed.

518. 446. Attanopadāni parassapadattaṃ (1031).

Attanopadāni kvaci parassapadattam āpajjante.

Vuccati (Khu. i, 22), labbhati (Khu. v, 97), paccati (Khu. i, 23).

Kvacī ti kimatthaṃ? Karīyate, labbhate, paccate.

The “attanopada” (inflections) are changed to “parassapada”.

Sometimes the “attanopada” (inflections) are changed “parassapada”.

(It) is said (vuccati), (it) is obtained (labbhati), (it) is cooked (paccate).

Why it is said “kvaci” (sometimes)? To allow an exception to this rule such as in the following examples: (it) is done (karīyate), (it) is obtained (labbhate), (it) is cooked (paccate).

519. 457. Akārāgamo hiyyattanī-ajjatanī-kālātipattīsu (1032).

Kvaci ākārāgamo hoti hiyyattanī-ajjatanī-kālātipatti icc’ etāsu vibhattīsu.

Agamā, agamī, agamissā.

Kvacī ti kimatthaṃ? Gamā, gamī, gamissā.

The is insertion of the letter “a” in the “hiyyattanī”, “ajjatanī” and “kālātipatti”.

Sometimes, when there are the inflections of the “hiyyattanī”, “ajjatanī” and “kālātipatti”, there is insertion of the letter “a”.

(He) went (agamā, agamī), (he) should have gone (agamissā).

Why it is said “kvaci” (sometimes)? To allow an exception of this rule such in the following examples: (he) went (gamā, gamī), (he) should have gone (gamissā).

520. 502. Brūto ī timhi (1033).

Brū icc’ etāya dhātuyā īkārāgamo hoti timhi vibhattimhi.

Bravīti.

After “brū”, when there is “ti”, there is “ī”.

After the root “brū”, when there is the inflection “ti”, there insertion of the letter “ī”.

(He) speaks (bravīti).

521. 425. Dhātuss’ anto lopo ’nekasarassa (1034).

Dhātussa anto kvaci lopo hoti anekasarassa.

Gacchati, sarati, marati.

Anekasarasse ti kimatthaṃ? Pāti, yāti (Khu. v, 113), vāti (Khu. v, 126).

Kvacī ti kimatthaṃ? Mahīyati, mathīyati.

There is elision of the end of the root which has various vowels.

Sometimes there is elision of the end (consonant) of the root which has various vowels.

(He) goes (gacchati), (he) remembers (sarati), (he) dies (marati).⁸¹

Why it is said “anekasarassa” (of many vowels)? To prevent the operation of this rule when there is only one syllable such as in the following example: (he) protects, (he) goes (yāti), (he) blows (vāti).

Whty it is said “kvaci” (sometimes)? To allow an exception to this rule such in the following example: (he) honors (mahīyati), (he) churns (mathīyati).⁸²

522. 476. Isu-yamūnam anto ccho vā (1035).

Isu yamu icc’ etesaṃ dhātūnaṃ anto ccho hoti vā.

Icchati (Khu. i, 55), niyacchati.

Vā ti kimatthaṃ? Esati (DAA. iii, 190), niyamati.

Sometimes the end of “isu” and “yamu” becomes “ccha”.

Sometimes the end of the roots “isu” and “yamu” becomes “ccha”.

(He) wishes (icchati), (he) regulates (niyacchati).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (he) seeks (esati), (he) determines (niyamati).

523. 526. Kāritānaṃ ṇo lopaṃ.

Kārita icc’ etesaṃ paccayānaṃ ṇo lopam āpajjate.

Kāreti (M. ii, 332), kārayati, kārāpeti (Vin. i, 240), kārāpayati.

There is elisio of the “ṇ” of the causative.

The “ṇ” of the causative suffixes is elided.

(He) causes to do (kāreti, kārayati, kārāpeti, kārāpayati).

Sāsanatthaṃ samuddiṭṭhaṃ, may’ ākhyātaṃ samāsato. Sakaṃ buddhivisesena, cintayantu vicakkhaṇā.

For the sake of the Dispensation it has been shown by me this verb chapter in brief. By one’s special knowledge let the wise ones think again and again.

Iti ākhyāta-kappe catuttho kaṇḍo.

Thus ends the fourth section in the verb chapter

Ākhyāta-kappo niṭṭhito. End of the Verb Chapter

7-KIBBIDHĀNA-KAPPA⁸³ 7. Primary Derivative Chapter

PAṬHAMA-KAṆḌA First Section

(K) Buddhaṃ ñāṇasamuddaṃ, Sabbaññuṃ lokahetukhīṇamatiṃ⁸⁴; Vanditvā pubbam ahaṃ, Vakkhāmi sasādhanaṃ hi kitakappaṃ.

(Kh) Sādhanamūlaṃ hi payogaṃ, Āhu payogamūlam atthañ ca; Atthesu⁸⁵ visāradamatayo, Sāsanassudharā jinassa matā.

(G) Andho desakavikalo, Ghatamadhutelāni bhājanena⁸⁶ vinā.

Naṭṭho naṭṭhāni yathā, Payogavikalo tathā attho.

(Gh) Tasmā saṃrakkhaṇatthaṃ⁸⁷, Munivacanatthassa dullabhass’ āhaṃ. Vakkhāmi sissakahitaṃ, Kitakappaṃ sādhanena yutaṃ.

(K) Having paid homage first to the Buddha who is an ocean of wisdom, who is omniscient, who has inexhaustible wisdom however much he has to preach to the world, I will speak the primary derivative chapter (kita-kappa) together with “sādhana”.

(Kh) Those who have brave wisdom in meanings, the wise ones who are the upholders of the Dispensation of the Conqueror, say that the example is rooted in “sādhana” and the meaning is rooted in example.

(G) Just as a blind person, who lacks a person giving him directions, is lost, just as ghee, honey and oil without a bowl are destroyed, likewise the meaning that is devoid of example is lost.

(Gh) Therefore to protect the meaning of the Word of the Sage which is difficult to obtain I will speak the primary derivative chapter (kita- kappa) which is beneficial to the students together with “sādhana”.⁸⁸

Footnotes

1. “Paṭhama-purisa” literally means “first person” but it refers to the third person. ↩

2. The latter person in the order of inflections should be taken. The order of inflections is ti, nti, si ti, nti, si ti, nti, si ti, nti, si tha, mi ma. Example, I (ahaṃ) cook (pacāmi) and (ca) he (so) cooks (pacati): we (mayaṃ tha, mi ma mayaṃ) cook tha, mi ma tha, mi ma mayaṃ mayaṃ (pacāma pacāma). pacāma pacāma ↩

3. Sāvatthiyaṃ (K). ↩

4. Not specific time. Example, when one says “happiness (sukhaṃ) be (hotu) to you (te)”, it can mean the present time and future time. ↩

5. Hīyoppabhuti (Sī). ↩

6. Hīyoppabhuti (Sī). ↩

7. Hīyattanī (Sī). ↩

8. Yoge (K). ↩

9. Amha (Sī). ↩

10. Imhe (Sī). ↩

11. Amha (Sī). ↩

12. Imhe (Sī). ↩

13. Amhā (Sī). ↩

14. Amhā (Sī). ↩

15. Ssamhā (Sī). ↩

16. Ssiṃsu (Sī). ↩

17. Ssaṃ (Sī). ↩

18. Ssamhā (Sī). ↩

19. Ssiṃsu (Sī). ↩

20. Ssaṃ (Sī). ↩

21. These inflections can be applied after all (sabba) roots (dhātu). ↩

22. Payojayatī ti (Sī). ↩

23. Attānam ācaratī ti (Sī). ↩

24. Attānam ācaratī ti (Sī). ↩

25. Attānam ācaratī ti (Sī). ↩

26. This is a “paribhāsa-sutta”, a maxim, a general statement. ↩

27. Gopayati (Sī). ↩

28. Translator’s comment UN115 (p. 272): please check the formation and please supply with the sutta numbers when missing. ↩

29. Tumicchatthesu ca (Sī). ↩

30. Translator’s comment UN116 (p. 273): please check the translation of tumicchatthesu. Is it a dvanda compound? “Tum” has one meaning and “icchā” another. ↩

31. Ācaratī ti (Sī). ↩

32. Ācaratī ti (Sī). ↩

33. Dhammam ācarati (Rū, Sad.). Dhammaṃ ācaratī ti dhammacārī (K). ↩

34. “Abravi, abravun” ti atītakālikapadāni katthaci dissanti, taṃ na yuttaṃ, taṃsaṃvaṇṇetabbabhūtānaṃ “kāreti, kārentī” tyādīnaṃ padānaṃ vattamānakālikattā. Bruvanti (Rū. 502-sutte), brunti (Sad. Dhātumāla 145-piṭṭhe). ↩

35. Purimapiṭṭhe passitabbaṃ. ↩

36. Purimapiṭṭhe passitabbaṃ. ↩

37. Purimapiṭṭhe passitabbaṃ. ↩

38. Magganti (Sī). ↩

39. Gītanti (Sī). ↩

40. Vīriyanti (Sī). ↩

41. Rattīhi (Sī). ↩

42. Santaraṃ (Sī). ↩

43. Santarārati (Sī). ↩

44. Ijjate (Sī). ↩

45. The suffix “ya” when added after intransitive roots, it has only the sense of impersonal; but after transitive roots it has both meanings. ↩

46. Dhātvantena (Sī). ↩

47. Translator’s comment UN117 (p. 279): please check. ↩

48. Tasmiṃ ya yapaccaye (Sī). ya ya ↩

49. Sīhaḷapotthake ito paraṃ “vā ti kimatthaṃ? Damyate” ti pāṭho dissati, tathā Saddanītisuttamālāyam api. ↩

50. Translator’s comment UN118 (p. 279): please check. Also what is the meaning of “sakkate”. ↩

51. Yathā (Sī, K). ↩

52. Kattari ca (Sī). ↩

53. Translator’s comment UN119 (p. 280): please check. ↩

54. Translator’s comment UN120 (p. 282): please check this. ↩

55. “Pāpuṇotī” ti udāharaṇaṃ na yuttan ti ācariyā vadanti, Nyāsasuttaniddesa-Padarūpasiddhi- Saddanītiganthesu pi natthi. Papubba-apa-dhātutohi ṇu-paccayena vā ṇā-paccayena vā uṇā-paccayena vā “pāpuṇotī” ti rūpaṃ na sijjhati. ↩

56. Muṇāti, luṇāti, puṇati (Sī). ↩

57. Translator’s comment UN121 (p. 284): please explain this step and number of sutta. ↩

58. In this sutta “dhātuppaccaya”, means roots with suffixes beginning with “kha” and ending with “kārita”, that is from sutta §433 to §438. Suffixes: kha, cha, sa; āya; īya; ṇe, ṇaya, nāpe, ṇāpaya; ala. ↩

59. Translator’s comment UN122 (p. 286): please check the translation. Also explain formation. ↩

60. Jigiṃsati (Sī). ↩

61. Pā pibo (Rū, Sī). ↩

62. Vāggahaṇamihānuvattate (Syā), vā ti kimatthaṃ? Viññāyati (Sī, Sad.) jādeso nāmhi jaṃ ñāmhi, nābhāvo timhi evidha. ↩

63. See Kac §508 for “jāniyā” and “jaññā”. ↩

64. According to Kaccāyana “dissati” can be both active and passive. ↩

65. Chappaccaye pare (Sī, Rū). ↩

66. Gīṃ se (Sī). ↩

67. Jigiṃsati (Sī). ↩

68. Translator’s comment UN123 (p. 300): Please explain formation. ↩

69. Translator’s comment UN124 (p. 301): Please check this. ↩

70. “Ppa” is one of the conjugational signs (vikaraṇa) of the “kiyādi” group. ↩

71. “Ṇhā” is one of the conjugational signs (vikaraṇa) of the “kiyādi” group. ↩

72. Jīra jīya mīya (K). Jīra jīyya mīyyā (Sī). ↩

73. The “asabbadhātuka” are all except “vattamānā” (present), “pañcamī” (imperative), “sattamī” (potential) and “hiyyatanī” (imperfect). ↩

74. Translator’s comment UN125 (p. 308): please check this. ↩

75. The suffix “a” is the conjugational sign (vikaraṇa). ↩

76. Akāro ca (Sī). ↩

77. Sareti kimatthaṃ? Hoti. O ti kimatthaṃ? Jayati (Sad., Sī). ↩

78. Jayati, sareti kimatthaṃ? Neti (Sī). ↩

79. Anipphannesu (Sī). ↩

80. Translator’s comment UN126 (p. 312): Please check this translation. I have translated “sādhana” as examples. You also mention that “sādhana” means “kattu”, “kamma” and “bhāva”. I have translated “kāriyāni” (what has to be done) as operations. ↩

81. The root “gamu” has “u” as end vowel which is elided according to this sutta. ↩

82. When there is the suffix “ya” after the roots “maha” and “matha”, there end vowel of the roots, “a”, is not elided, but, according to sutta 502, the end vowel of the root is changed to “ī”. ↩

83. “Kibbidhāna” comes from “kit”, the name of the primary suffix and “vidhāna”, arrangement, treatment, process. ↩

84. Khinnamatiṃ (Sī). ↩

85. Atthe (K). Attha (Sī, K). ↩

86. Bhājanehi (K). ↩

87. Saṃrakkhatthaṃ (K). ↩

88. Translator’s comment UN127 (p. 316): Please check this translation. Which would be the English translation of “sādhana”. ↩