7. Kibbidhānakappa (Primary 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.

7. Kibbidhānakappa¹ (Primary Derivative Chapter) (524–623)

Paṭhamo kaṇḍo (First Section) (524–549)

524. 561. Dhātuyā kammādimhi ṇo (1106).

Dhātuyā kammādimhi ṇapaccayo hoti.

Kammaṃ karotī ti kammakāro (Vin. ii, 102). Evaṃ kumbhakāro (M. ii, 237), mālākāro (KhuA. 109), kaṭṭhakāro, rathakāro (Khu. v, 246), rajatakāro, suvaṇṇakāro, pattaggāho, tantavāyo (Vin. i, 371), dhaññamāyo, dhammakāmo (Khu. i, 295), dhammacāro.

When there is an object which is at the beginning, there is “ṇa” after the root.

When there is an objet which is at the beginning, there is the suffix “ṇa” after the root.²

(He) does (karoti) work (kammaṃ), so (ti) (he is) a worker (kammakāro). Thus, a potter (kumbhakāro), garland-maker (mālākāro), wood-maker

(kaṭṭhakāro), chariot-maker (rathakāro), silversmith (rajatakāro), goldsmith (suvaṇṇakāro), bowl holder (pattaggāho), weaver (tantavāyo), measurer of grain (dhaññamāyo), one who has desire for the Dhamma (dammakāmo), one who practices the Dhamma (dhammacāro).

Formation of “kumbhakāro”

1. kumbhaṃ + kara + ṇa (§524) 2. ṇa is named “kit” by “aññe kit” (§546) 3. ṇa is in the subject “sadhāna” (kattu sadhāna) by “kattari kit” (§624) 4. ṇ is named “kārita” (§621) 5. ṇ is elided (§523) 6. kumbhaṃ + kāra 7. we regard “kumbhaṃ + kāra” as a noun (§601) 8. kumbhaṃ + kāra + si (§54) 9. kumbhaṃ + kāra + o (§104) 10. kumbha + kāra + o (§317, 318) 11. kumbhakāro (§327)³

525. 565. Saññāyam a nu (1107).

Saññāyam abhidheyyāyaṃ dhātuyā kammādimhi akārapaccayo hoti, nāmamhi ca nukārāgamo hoti.

Ariṃ dametī ti Arindamo (Khu. vi, 54), rājā. Vessaṃ taratī ti Vessantaro (Khu. iv, 392), rājā. Taṇhaṃ karotī ti Taṇhaṅkaro (ApA. i, 54), Bhagavā. Medhaṃ karotī ti Medhaṅkaro (Khu. iv, 381), Bhagavā. Saraṇaṃ karotī ti Saraṇaṅkaro (ApA. i, 54), Bhagavā. Dīpaṃ karotī ti Dīpaṅkaro (Khu. iv, 323), Bhagavā.

In a name there are “a” and “nu”.

When a name is to be said and when there is the object at the beginning, there is the suffix “a” after the root, and in a noun (after the object) there is insertion of “nu”.

[The following are proper names] Ariṃ dametī ti Arindamo (Khu. vi, 54), rājā. Vessaṃ taratī ti Vessantaro (Khu. iv, 392), rājā. Taṇhaṃ karotī ti Taṇhaṅkaro (ApA. i, 54), Bhagavā. Medhaṃ karotī ti Medhaṅkaro (Khu. iv, 381), Bhagavā. Saraṇaṃ karotī ti Saraṇaṅkaro (ApA. i, 54), Bhagavā. Dīpaṃ karotī ti Dīpaṅkaro (Khu. iv, 323), Bhagavā.

Formation of “arindamo” 1. ari + damu 2. ari + nu + damu + a 3. ari + nu + dam + a 4. ari + ṃ + dam + a (§537)⁴

526. 567. Pure dadā ca iṃ (1108).

Purasadde ādimhi dada icc’ etāya dhātuyā akārapaccayo hoti, purasaddassa akārassa ca iṃ hoti.

Pure dānaṃ adāsī ti Purindado (S. i, 230), devarājā.

When there is “pura”, after “dada” there is “a” and “iṃ”.

When there is the word “pura” at the beginning, there is the suffix “a” after the root “dada”, and the letter “a” of the word “pura” becomes “iṃ”.

(He) gave (adāsi) alms (dānaṃ) in the past (pure), so (ti) (he is called) Purindado, the king of deities (devarājā).

527. 568. Sabbato ṇvuvu-tv-āvī vā (1109).

Sabbato dhātuto kammādimhi vā akammādimhi vā akāra ṇvu tu āvī icc’ ete paccayā honti.

Taṃ karotī ti takkaro; hitaṃ karotī ti hitakaro. Vineti ettha, etenā ti vā vinayo (Vin. iii, 4). Nissāya naṃ vasatī ti nissayo (A. ii, 238).

Ṇvumhi: Rathaṃ karotī ti rathakārako (Khu. v, 246). Annaṃ dadātī ti annadāyako. Vineti satte ti vināyako (Vin. iii, 32). Karotī ti kārako (Khu. v, 143). Dadātī ti dāyako (A. ii, 33). Netī ti nāyako (Vin. iii, 32).

Tumhi: Taṃ karotī ti takkattā, tassa kattā ti vā takkattā. Bhojanaṃ dadātī ti bhojanadātā, bhojanassa dātā ti vā bhojanadātā. Karotī ti kattā (Khu. v, 115). Saratī ti saritā (AbhA. i, 396).

Āvīmhi: Bhayaṃ passatī ti bhayadassāvī (Khu. vii, 31) icc’ evamādi.

Sometimes, after all (roots) there are “ṇvu”, “tu”, “āvī”.

Sometimes, after all roots, whether there is an object in front or there is not an object in front, there the suffixes “a”, “ṇvu”, “tu” and “āvī”.

(He) does (karoti) that (taṃ), so (ti) (he is called) one who does that (takkaro), a thief; (he) does (karoti) benefit (hitaṃ), (so) (he is called) one who does benefit (hitakaro). (He) trains (vineti) in that (ettha), (so) (it is called) Vinaya, or (he) trains (vineti) by that (etena), (so) (it is called) vinaya.⁵ Depending (nissāya) on him (naṃ) (he) lives (vasati), (so) (he is called) a person who is dependent upon (nissaya), a teacher.⁶

Ṇvu. (He) makes (karoti) a chariot (rathaṃ), so (ti) (he is called) chariot- maker (rathakārako). [Here “ṇvu” is changed “aka” (§622)] (He) gives (dadāti) food (annaṃ), so (ti) (he is called) a giver of food (annadāyako). (he) leads (vineti) beings (satte), so (ti) (he is called) leader of beings (vināyako). (He) does (karoti), so (ti) (he is called) a doer (kārako). (He) gives (dadāti), so (ti) (he is called) a giver (dāyako). (He) leads (neti), so (ti) (he is called) a leader (nāyako).

Tu. (He) does (karoti) that (taṃ), so (ti) (he is called) one who does that (takkattā), or (vā) doer (kattā) of that (tassa), so (ti) (he is called) doer of that (takkattā). (He) gives (dadāti) food (bhojanaṃ), so (ti) (he is called) one who gives food (bhojanadātā), or (vā) giver (datā) of food (bhojanassa), so (ti) (he is called) giver of food (bhojanadātā). (He) does (karoti), so (ti) (he is called) a doer (kattā). (He) remembers (sarati), so (ti) (he is called) one who remembers (saritā).

Āvī. (He) sees (passati) danger (bhayaṃ), so (ti) (he is called) one who sees danger (bhayadassāvī).

528. 577. Visa-ruja-padādito ṇa (1110).

Visa ruja pada icc’ evamādīhi dhātūhi ṇapaccayo hoti.

Pavisatī ti paveso; rujatī ti rogo (Khu. vii, 10); uppajjatī ti uppādo; phusatī ti phasso (Abhi. i, 17); ucatī ti oko (SA. ii, 239);, bhavatī ti bhāvo; ayatī ti āyo; sammā bujjhatī ti sambodho (Vin. iii, 14); viharatī ti vihāro (Vin. ii, 68).

After “visa”, “ruja”, “pada” and others, there is “ṇa”.

After the roots “visa”, “ruja”, “pada”, and others, there is the suffix “ṇa”.⁷

(He) enters (pavisati), so (ti) (he is called) one who enters (paveso); (it) pains (rujati), so (ti) (it is called) disease (rogo); (he) is born (uppajjati), so (ti) (he is called) one who is born (uppādo); (it) touches (phusati), so (ti) (it is called) that which touches (phasso); (it) is put together (ucati), so (ti) (it is called) a house (oko); (it) becomes (bhavati), so (ti) (it is called) one that becomes (bhāvo); (it) accrues (ayati), so (ti) (it is called) income (āyo); (he) knows (bujjhati) well (sammā), so (ti) (he is called) one who knows well (sambodho); (he) resides (viharati), so (ti) (he is called) one who resides (vihāro).

529. 580. Bhāve ca (1111).

Bhāvatthābhidheyye⁸ sabbadhātūhi ṇapaccayo hoti.

Paccate, pacanaṃ vā pāko; cajate, cajanaṃ vā cāgo (A. i, 90). Evaṃ yāgo (A. i, 90), yogo (A. i, 405), bhāgo, paridāho.

And in verbal nouns (bhāva-sadhāna).

When it means a verbal noun, after all roots, there is the suffix “ṇa”.

Cooking (paccate), (it is called) cooking (pāko), or (vā) cooking (pacanaṃ), (it is called) cooking (pāko); giving up (cajate), (it is called) giving up (cāgo), or (vā) giving up (cajanaṃ), (it is called) giving up (cāgo). Thus, sacrificing (yāgo), connecting (yogo), dividing (bhāgo), burning (paridāho).⁹

530. 584. Kvi ca (1112).

Sabbadhātūhi kvipaccayo hoti.

Sambhavatī ti sambhū; visesena bhavatī ti vibhū; bhujena gacchatī ti bhujago (Khu. vii, 6); saṃ attānaṃ khanati; saṃ suṭṭhu khanatī ti vā saṅkho.

And “kvi”.

After all roots, there is the suffix “kvi”.¹⁰

(He) becomes well (sambhavati), so (ti), (he is called) one who becomes well (sambhū); (he) is (visesena) in a special way (visesena), so (ti) (he is called) one who is in a special way (vibhū); (it) goes (gacchati) by coils (bhujena), so (ti) (it is called) that which goes by coils, snake, (bhujago); (it) digs (khanati) itself (attānaṃ), so (ti) (it is called) that which digs itself, a shell, (saṅkho), or (it) digs (khanati) well (suṭṭhu), so (ti) (it is called) that which digs well, a shell, (saṅkho).

531. 589. Dharādīhi rammo (1113).

Dhara icc’ evamādīhi dhātūhi rammapaccayo hoti.

Dharati tenā ti dhammo; karīyate tan ti kammaṃ (Vin. ii, 8).

After “dhara” and others there is “rammo”.¹¹

After the root “dhara” and others there is the suffix “ramma”.

(He) exists (dharati) by that (tena), so (ti) that by which one exists (dhammo); (it) is done (karīyate), so (ti) that which is done (kammaṃ).

532. 590. Tassīlādīsu ṇī-tv-āvī ca (1114).

Sabbehi dhātūhi tassīlādīsv atthesu ṇī tu āvī icc’ ete paccayā honti.

Piyaṃ pasaṃsituṃ sīlaṃ yassa rañño, so hoti rājā piyapasaṃsī; brahmaṃ carituṃ sīlaṃ yassa puggalassa, so hoti puggalo brahmacārī (AA. ii, 197); pasayha pavattituṃ sīlaṃ yassa rañño, so hoti rājā pasayhapavattā; bhayaṃ passituṃ sīlaṃ yassa samaṇassa, so hoti samaṇo bhayadassāvī (MA. i, 160) icc’ evamādi.

And in the meanings of “tassīla”, etc., there are “ṇī”, “tu” and “āvī”.

After all roots, in the meanings of “tassīla” (his habit), etc., there are the suffixes “ṇī”, “tu” and “āvī”.

The habit (sīlaṃ) of that king (yassa rañño) is to praise (pasaṃsituṃ) the dear (piyaṃ), he (so) is (hoti) a king (rājā) that praise the dear (piyapasaṃsī); the habit (sīlaṃ) of that individual (yassa puggalassa) is to practice (carituṃ) celibacy (brahmaṃ), he (so) is (hoti) an individual (puggalo) that practices

celibacy (brahmacārī); the habit (sīlaṃ) of that king (yassa rañño) is to live (pavattituṃ) by violence (pasayha), he (so) is (hoti) a king (rājā) that lives by force (pasayhapavattā); the habit (sīlaṃ) of that ascetic (yassa samaṇassa) is to see (passituṃ) danger (bhayaṃ), so (he) is (hoti) an ascetic (samaṇo) that sees danger (bhayadassāvī).

533. 591. Sadda-kudha-cala-maṇḍattha-rucādīhi yu (1117).

Sadda-kudha-cala-maṇḍatthehi ca rucādīhi ca dhātūhi yupaccayo hoti tassīlādīsv atthesu.

Ghosanasīlo ghosano; bhāsanasīlo bhāsano. Evaṃ viggaho kātabbo. Kodhano (Khu. i, 298); dosano; calano; kampano; phandano; maṇḍano; vibhūsano; rocano; jotano; vaḍḍhano.

After (roots that have) the meaning of “sadda”, “kudha”, “cala”, “maṇḍa”, “ruca” and others, there is “yu”.

After roots that have the meaning of “sadda”, making noise, “kudha”, being angry, “cala”, shaking “maṇḍa”, adorning, and after “ruca”, shining, and others, there is the suffix “yu” in the meanings of “tassīla” (his habit) and others.

One who has the habit of making noise (ghosanasīlo), (he is called) one who has the habit of making noise (ghosano); one who has the habit of talking (bhāsanasīlo), (he is called) one who has the habit of talking (bhāsano). Thus the resolution has to be made. One who has the habit of getting angry (kujjhanasīlo), (he is called) one that has the habit of getting angry (kodhano); one who has the habit of being angry (dussanasīlo), (he is called) one who has the habit of being angry (dosano); one who has the habit of trembling (calanasīlo), (he is called) one who has the habit of trembling (calano); one who has the habit of shaking (kampanasīlo), (he is called) one who has the habit of shaking (kampano); one who has the habit of quivering (phandanasīlo), one who has the habit of quivering (phandano); one who has the habit of adorning (maṇḍanasīlo), (he is called) one who has the habit of adorning (maṇḍano); one who has the habit of decorating (vibhūsanasīlo), (he is called) one who has the habit of decorating (vibhūsano); one who has the habit of shining (rocanasīlo), (he is called) one who has the habit of shining (rocano); one who has the habit of shining (jotanasīla), (he is called) one who has the habit of shining (jotano); one who has the habit of developing (vaḍḍhanasīlo), (he is called) one who has the habit of developing (vaḍḍhano).

534. 592. Pārādigamimhā rū (1118).

Gamu icc’ etamhā dhātumhā pārasaddādimhā rūpaccayo hoti tassīlādīsv atthesu.

Bhavassa pāraṃ bhavapāraṃ, bhavapāraṃ gantuṃ sīlaṃ yassa purisassa, so hoti puriso bhavapāragū.

Tassīlādīsvī ti kimatthaṃ? Pāraṅgato (Khu. vii, 16).

Pārādigamimhā ti kimatthaṃ? Anugāmī.

There is “rū” after “gamu” that has “pāra” and others at the beginning.

After the root “gamu” that has the word “pāra” and others at the beginning, there is the suffix “rū” in the meanings of “tassīla” (his habit), etc.

The other shore (pāraṃ) of existence (bhavassa), the habit (sīlaṃ) of that man (yassa purisassa) is to go (gantuṃ) to the other shore of existence (bhavapāraṃ), he (so) is (hoti) a man (puriso) that has the habit to go to the other shore of existence (bhavapāragū).

Why it is said “tassīlādīsu” (his habit, etc.)? To prevent the operation of this rule when there is not “tassīlādīsu” such as in the following example: gone beyond (pāraṅgato).

Why it is said “pārādigamimhā” (after “gamu” that has ‘pāra’ and others at the beginning)? To prevent the operation of this rule when there is not “pāra” and others at the beginning such as in the following example: one who goes along (anugāmī).

535. 593. Bhikkhādito ca (1119).

Bhikkha icc’ evamādīhi dhātūhi rūpaccayo hoti tassīlādīsv atthesu.

Bhikkhanasīlo yācanasīlo bhikkhu (Vin. i, 28); vijānanasīlo viññū (Khu. i, 22).

And after “bhikkha” and others.

After the root “bhikkha” and others, there is the suffix “rū” in the meanings of “tassīla” (his habit), etc.

One who has the habit of going for alms (bhikkhanasīlo), (he is called) a bhikkhu, one who has the habit of begging (yācanasīlo), (he is called) a bhikkhu; one who has the habit of knowing (vijānasīlo), (he is called) one who has the habit of knowing (viññū).

536. 594. Hanatyādīnaṃ ṇuko (1120).

Hanatyādīnaṃ dhātūnaṃ ante ṇukapaccayo hoti tassīlādīsv atthesu.

Āhananasīlo āghātuko; karaṇasīlo kāruko (Sārattha-Ṭīkā ii, 329).

There is “ṇuka” after “hanati” and others.

At the end of the roots “hana” and others, there is the suffix “ṇuka” in the meanings of “tassīla” (his habit), etc.

One who has the habit of hitting (āhananasīlo), (he is called) one who has the habit of hitting (āghātuko); one who has the habit of doing (karaṇasīlo), (he is called) one who has the habit of doing (kāruko).

537. 566. Nu niggahitaṃ padante (1122).

Padante nukārāgamo niggahitam āpajjate.

Ariṃ dametī ti Arindamo (Khu. vi, 54), rājā. Vessaṃ taratī ti Vessantaro (Khu. iv, 39), rājā. Pabhaṃ karotī ti Pabhaṅkaro (Khu. i, 430), Bhagavā.

At the end of the word “nu” is changed to the “niggahita”.

At the end of the word the insertion “nu” is changed to the “niggahita”.

Same examples as sutta 525.

538. 595. Saṃhan’ āññāya vā ro gho (1123).

Saṃpubbāya hana icc’ etāya dhātuyā, aññāya vā dhātuyā rapaccayo, hanassa ca gho hoti.

Samaggaṃ kammaṃ samupagacchatī ti saṃgho (Vin. iii, 80); samantato nagarassa bāhire khaññatī ti parikhā¹²; antaṃ karotī ti antako (Khu. i, 20).

Saṃ iti kimatthaṃ Upahananaṃ upaghāto.

Sometimes after “hana” with “saṃ” and other (roots), there is “ra”, and “gha”.

Sometimes, after the root “hana” with “saṃ” at the beginning, and after other roots, there is the suffix “ra”, and there is “gha” of “hana”.

(It) approaches (samupagacchati) the acts of Saṃgha (kammaṃ) in unity (samaggaṃ), (it is called) Saṃgha; (it) is dug (khaññati) outside (bāhire) of the city (nagarassa) all around (samantato), (it is called) a moat (parikhā); (it) makes (karoti) the end (antaṃ), (it is called) the maker of the end, Māra, (antako).

Why it is said “saṃ”? To prevent the operation of this rule when there is not “saṃ” such as in the following example: hurting (upahananaṃ), (it is) hurting (upaghāto).

539. 558. Ramhi-r-anto rādi no (1124).

Ramhi paccaye pare sabbo dhātvanto rakārādī lopo hoti.

Antako, pāragū (Khu. i, 82), satthā (M. i, 266), diṭṭho (Khu. i, 36) icc’ evamādi.

When there is “ra”, the end (of the root) including “ra” is elided.

When the suffix “ra” follows, all the end of the root including “ra” is elided.

The maker of the end (antako); one who has gone to the other shore (pāragū); teacher (satthā); one who has seen (diṭṭho).

540. 545. Bhāva-kammesu tabbānīyā (1125).

Bhāva kamma icc’ etesv atthesu tabba anīya icc’ ete paccayā honti sabbadhātūhi.

Bhavitabbaṃ, bhavanīyaṃ¹³; āsitabbaṃ, āsanīyaṃ¹⁴; pajjitabbaṃ, pajjanīyaṃ; kattabbaṃ, karaṇīyaṃ (Vin. i, 243); gantabbaṃ, gamanīyaṃ (NdA. 214).

There are “tabba” and “anīya” in verbal nouns and the passive voice.

After all roots, in the meaning of verbal nouns (bhāva) and passive voice (kamma), there are the suffixes “tabba” and “anīya”.

Being (bhavitabbaṃ, bhavanīyaṃ); sitting or (it) should be sat (āsitabbaṃ, āsanīyaṃ); going or (it ) should be gone (pajjitabbaṃ, pajjanīyaṃ); doing or (it) should be done (kattabbaṃ, karaṇīyaṃ); going or (should) be gone (gantabbaṃ, gamanīyaṃ).

541. 552. Ṇyo ca (1126).

Bhāva-kammesu sabbadhātūhi ṇyapaccayo hoti.

Kattabbaṃ kāriyaṃ; jetabbaṃ jeyyaṃ; netabbaṃ neyyaṃ (Khu. vii, 159) icc’ evamādi.

Caggahaṇena teyyapaccayo hoti. Ñātabbaṃ ñāteyyaṃ; daṭṭheyyaṃ¹⁵ (A. i, 357; M. iii, 171; S. i, 61; S. ii, 316); patteyyaṃ (A. i, 357; M. iii, 171; S. i, 61; S. ii, 316) icc’ evamādi.

Also “ṇya”.

After all roots in verbal nouns (bhāva) and passive voice (kamma), there is the suffix “ṇya”.

Doing or (it) should be done (kattabbaṃ, kāriyaṃ); conquering or (it) should be conquered (jetabbaṃ, jeyyaṃ); carrying or (it) should be carried (netabbaṃ, neyyaṃ).

By taking “ca” there is the suffix “teyya”. Knowing or (it) should be known (ñātabbaṃ, ñāteyyaṃ); seeing or (it) should be seen (daṭṭheyyaṃ); attaining or (it) should be attained (patteyyaṃ).

542. 557. Karamhā ricca (1127).

Kara icc’ etamhā dhātumhā riccapaccayo hoti bhāva-kammesu.

Kattabbaṃ kiccaṃ (Khu. v, 110).

After “kara” there is “ricca”.

After the root “kara” in verbal nouns (bhāva) and passive voice (kamma) there is the suffix “ricca”

Doing or it should be done (kattabbaṃ, kiccaṃ).

543. 555. Bhūto ’bba (1128).

Bhū icc’ etāya dhātuyā ṇyapaccayassa ūkārena saha abbābādeso hoti bhāva- kammesu.

Bhavitabbo bhabbo (A. ii, 8), bhavitabbaṃ bhabbaṃ.

After “bhū” there is “abba”.

After the root “bhū” in verbal nouns (bhāva) and passive voice (kamma), there is the substitution “abba” of the suffix “ṇya” together with the letter “ū”.

(it) should be done (bhavitabbo, bhabbo); doing (bhavitabbaṃ, bhabbaṃ).

544. 556. Vada-mada-gamu-yuja-garah’-ākārādīhi jja-mma-gga-yh’-eyyā gāro

vā (1129).

Vada-mada-gamu-yuja-garah’-ākāranta icc’ evamādīhi dhātūhi ṇyapaccayassa yathāsaṅkhyaṃ jja-mma-gga-yha-eyyādesā honti vā dhātvantena saha, garassa¹⁶ ca gāro hoti bhāvakammesu.

Vattabbaṃ vajjaṃ (DA. iii, 22); madanīyaṃ majjaṃ (KhuA. 17); gamanīyaṃ gammaṃ (Khu. v, 361); yojanīyaṃ yoggaṃ; garahitabbaṃ gārayhaṃ (Vin. ii, 228); dātabbaṃ deyyaṃ; pātabbaṃ peyyaṃ; hātabbaṃ heyyaṃ; mātabbaṃ meyyaṃ; ñātabbaṃ ñeyyaṃ icc’ evamādi.

Sometimes, there are “jja”, “mma”, “gga”, “yha” and “eyya” of “vada”, “mada”, “gamu”, “yuja”, “garaha”, and those that end in “ā”, and there is “gāra”.

Sometimes, after the roots “vada”, “mada”, “gamu”, “yuja”, “garaha”, and those that end in “ā”, the suffix “ṇya” along with the endo of the root is

substituted by “jja”, “mma”, “gga”, “yha” and “eyya” respectively, and there is “gāro” of “gara” in verbal nouns (bhāva) and passive voice (kamma).

Saying and (it) should be said (vattabbaṃ, vajjaṃ); intoxicating (madanīyaṃ, majjaṃ); going or (it) should be gone (gamanīyaṃ, gammaṃ); engaging or it should be engaged (yojanīyaṃ, yoggaṃ); censoring or (it) should be censored (garahitabbaṃ, gārayhaṃ); giving or (it) should be given (dātabbaṃ, deyyaṃ); drinking or (it) should be drunk (pātabbaṃ, peyyaṃ); abandoning or (it) should be abandoned (hātabbaṃ, heyyaṃ); measuring or (it) should be measured (mātabbaṃ, meyyaṃ); knowing or (it) should be known (ñātabbaṃ, ñeyyaṃ).

545. 548. Te kiccā (1131).

Ye paccayā tabbādayo riccantā, te kiccasaññā ti veditabbā.

Kiccasaññāya kiṃ payojanaṃ? Bhāva-kammesu kicca-kta-khatthā.

Those are “kicca”.

It should be understood that those suffixes begining from “tabba” and ending in “ricca” are called “kicca”.

[There are five kicca-suffixes: tabba, anīya, ṇya, teyya, ricca]

What is the use of the name “kicca”? For the use of the word “kicca” in the sutta “ Bhāva-kammesu kicca-kta-khatthā” (§625).

546. 562. Aññe kit (1132).

Aññe paccayā kit eva saññā honti.

Kitsaññāya kiṃ payojanaṃ? Kattari kit.

Others are “kit”.

The other suffixes are called “kit”.

What is the use of the name “kit”? For the use of the word “kit” in the sutta “Kattari kit” (§624).

547. 596. Nandādīhi yu (1133).

Nandādīhi dhātūhi yupaccayo hoti bhāva-kammesu.

Nandīyate nandanaṃ (S. i, 6), nanditabbaṃ vā nandanaṃ; gahaṇīyaṃ gahaṇaṃ (Vin. ii, 276), caritabbaṃ caraṇaṃ (Khu. v, 138). Evaṃ sabbattha yojetabbā.

There is “yu” after “nanda” and others.

After ther root “nanda” and others, in verbal nouns (bhāva) and passive voice (kamma), there is the suffix “yu”.¹⁷

Rejoicing (nandīyate, nanditabbaṃ, nandanaṃ); taking (gahaṇīyaṃ, gahaṇaṃ); walking about (caritabbaṃ, caraṇaṃ). Thus everywhere they should be formed.

548. 597. Kattu-karaṇa-padesesu ca (1134).

Kattu karaṇa padesa icc’ etasv atthesu ca yupaccayo hoti.

Kattari tāva: Rajaṃ haratī ti rajoharaṇaṃ (DhA. i, 156), toyaṃ.

Karaṇe tāva: Karoti tenā ti karaṇaṃ.

Padese tāva: Tiṭṭhanti tasmin ti ṭhānaṃ (Khu. v, 76). Evaṃ sabbattha yojetabbā.

Also in the agent, instrument and place.

Also there is the suffix “yu” in the meanings of agent, instrument and place.

First the agent: (He) takes (harati) dust (rajaṃ), so (ti) (it is called) remover of dust (rajoharaṇaṃ), it is water (toyaṃ).

In the instrument: (It) makes (karoti) by that (tena), so (ti) (it is called) that by which it makes (karaṇaṃ).

In place: (They) stand (tiṭṭhanti) there (tasmiṃ), so (ti) (it is called) that where they stand (ṭhānaṃ). Thus everywhere they should be formed.

549. 550. Ra-hādito ṇa (1135).

Rakāra-hakārādyantehi dhātūhi anādesassa nassa ṇo hoti.

Karoti tenā ti karaṇaṃ; pūreti tenā ti pūraṇaṃ (DA. i, 130). Gahaṇīyaṃ¹⁸ tenā ti gahaṇaṃ (VinA. ii, 276). Evam aññe pi yojetabbā.

There is “ṇa” after “ra”, “ha” and others.

After roots ending in “ra” and “ha”, etc., there is “ṇa” of “na” of the substitution “ana”.

(It) makes (karoti) by that (tena), so (ti) (it is called) that by which it makes (karaṇaṃ); (he) fills up (pūreti) by that (tena), so (ti) something by which one becomes full (pūraṇaṃ). It is taken (gahaṇiyaṃ) with that (tena), so (ti) something by which it is taken (gahaṇaṃ). Thus others also should be formed.

Iti kibbidhāna-kappe paṭhamo kaṇḍo

Thus ends the first section in the primary derivative chapter

DUTIYA-KAṆḌA Second Section

Dutiyo kaṇḍo (Second Section) (550–570)

550. 546. Ṇādayo tekālikā (1137).

Ṇādayo paccayā yupaccayantā tekālikā ti veditabbā.

Kumbhaṃ karoti akāsi karissatī ti kumbhakāro (M. ii, 237); karoti akāsi karissati tenā ti karaṇaṃ. Evam aññe pi yojetabbā.

It should be understood that the suffixes begining with “ṇa” and ending in “yu” have three times (tekālika).

(He) makes (karoti), made (akāsi) and/or will make (karissati) a pot (kumbhaṃ), so (ti) (he is called) potter (kumbhakāro); (he) makes (karoti), made (akāsi), will make (karissati) by that (tena), so (ti) that by which he makes, made and/or will make (karaṇaṃ). Thus also others should be formed.

551. 598. Saññāyaṃ dā-dhāto i (s1138).

Saññāyam abhidheyyāyaṃ dā-dhāto ipaccayo hoti.

Paṭhamaṃ ādīyatī ti ādi (Vin. i, 24); udakaṃ dadhātī ti udadhi (VvA. 141); mahodakāni dadhātī ti mahodadhi; vālāni dadhāti tasmin ti vāladhi (UdA. 311); sammā dhīyatī ti sandhi (SA. ii, 213).

In a name, after “dā” and “dhā” there is “i”.

When a name is meant, after “dā” and “dhā” there is the suffix “i”.

It is taken (ādīyati) first (paṭhamaṃ), so (ti) (it is called) beginning ādi; (it) holds (dadhāti) water (udakaṃ), so (ti) (it is called) ocean (udadhi); (it) holds (dadhāti) many waters (mahodakāni), so (ti) (it is called) a sea (mahodadhi); (it) holds (dadhāti) hair (vālāni), so (ti) (it is) a tail (vāladhi); (it) is put (dhīyati) properly (sammā), so (ti) (it is) sandhi.

552. 609. Ti kit c’ āsiṭṭhe (1139).

Saññāyam abhidheyyāyaṃ sabbadhātūhi tipaccayo hoti, kit ca āsiṭṭhe.

Jino janaṃ¹⁹ bujjhatū ti Jinabuddhi; dhanaṃ assa bhavatūti Dhanabhūti; bhavatū ti Bhūto (Khu. v, 68); bhavatū ti Bhāvo; dhammo janaṃ²⁰ dadātū ti Dhammadinno (S. iii, 356); vaḍḍhatū ti Vaḍḍhamāno. Evam aññe pi yojetabbā.

Also there are “ti” and “kit” in blessing.

In blessing, when a name is meant, after all roots there is the suffix “ti” and “kit”.

May the Buddha know (Jino bujjhatu) him (enaṃ), so (ti) (he is called) Jinabuddhi; may wealth be (dhanaṃ bhavatu) to him (assa), so (ti) (he is called) Dhanabhūti; may he be (bhavatu), so (ti) (he is called) Bhūto or Bhāvo; may the dhamma give (dammo dadātu) to him (enaṃ), so (ti) (he is called) Dhammadinno; may he develop (vaḍḍhatu), so (ti) (he is called) Vaḍḍhamāṇo. Thus also others should be formed.

553. 599. Itthiyam a-ti-yavo vā (1140).

Itthiyam abhidheyyāyaṃ sabbadhātūhi akāra ti yu icc’ ete paccayā honti vā.

Jīratī ti jarā (M. i, 82); maññatī ti mati (JA. iv, 502); cetayatī ti cetanā (Abh. i, 18); vedayatī ti vedanā (Abh. i, 18). Evam aññe pi yojetabbā.

Sometimes, in the feminine there are “a”, “ti” and “yu”.

Sometimes, when the feminine gender is meant, after all roots there are the suffixes “a”, “ti” and “yu”.

(It) becomes old (jīrati), so (ti) (it is called) old age (jarā); (it) thinks/knows (maññati), so (ti) (it is called) wisdom (mati); (it) urges (cetayati), so (ti) (it is called) volition (cetanā); it is felt (vedayati), so (ti) (it is called) feeling (vedanā). Thus also others should be formed.

554. 601. Karato ririya (1141).

Karato itthiyam anitthiyaṃ vā abhidheyyāyaṃ ririyapaccayo hoti vā.

Kattabbā kiriyā (Abh. i, 139); karaṇīyaṃ kiriyaṃ (Sārattha-Ṭīkā ii, 94).

After “kara” there is “ririya”.

Sometimes, after “kara”, when the feminine gender or when non-feminine gender is meant, there is the suffix “ririya”.

[In is the feminine] (It) should be done or doing (kattabbā, kiriyā). [In is the neuter] (It) should be done or doing (karaṇīyaṃ, kiriyaṃ).

555. 612. Atīte ta-tavantu-tāvī (1142).

Atīte kāle sabbadhātūhi ta tavantu tāvī icc’ ete paccayā honti.

Huto (Khu. vi, 34), hutavā, hutāvī. Vusito (M. i, 48), vusitavā (Khu. i, 221), vusitāvī. Bhutto (Khu. v, 192), bhuttavā, bhuttāvī (Vin. ii, 111).

In the past there are “ta”, tavantu” and “tāvī”.

In the past time, after all roots, there are the suffixes “ta”, “tavantu” and “tāvī”.

Sacrificed (huto, hutavā, hutāvī). Lived (vusito, vusitavā, vusitāvī). Eaten (bhutto, bhuttavā, bhuttāvī).

556. 622. Bhāva-kammesu ta (1143).

Bhāva-kammesu atīte kāle tapaccayo hoti sabbadhātūhi.

Bhāve tāva: Tassa gītaṃ (D. i, 6); naccaṃ (D. i, 6); naṭṭaṃ; hasitaṃ (AA. ii, 231).

Kammani tāva: Tena bhāsitaṃ (M. i, 8); desitaṃ (Khu. i, 54).

There is “ta” in verbal nouns (bhāva) and passive voice (kamma).

In the past time, in verbal nouns (bhāva) and passive voice (kamma), after all roots, there is the suffix “ta”.

Verbal noun first: his (tassa) singing (gītaṃ); his (tassa) dancing (naccaṃ, naṭṭaṃ); his (tassa) laughing (hasitaṃ).

In the passive voice: spoken (bhāsitaṃ) by him (tena); preached (desitaṃ) by him (tena).

557. 606. Budha-gamāditthe kattari (1144).

Budha gamu icc’ evamādīhi dhātūhi tadatthe gamyamāne tapaccayo hoti kattari sabbakāle.

Sabbe saṅkhatāsaṅkhate dhamme bujjhati abujjhi bujjhissatī ti Buddho (Vin. i, 1). Saraṇaṅgato; samathaṅgato; amataṅgato; jānāti ajāni jānissatī ti ñāto (DhA. i, 151) icc’ evamādi.

In the subject in the meaning of “budha”, “gamu” and others.

When the meaning is known, in that meaning, after the roots “budha”, “gamu”, and others, in the subject in all times, there is the suffix “ta”.

(He) knows (bujjhati), knew (abujjhi), will know (bujjhissati) all conditioned and unconditioned dhammas (sabbe saṅkhatāsaṅkhate dhamme), so (ti) (he is called) Buddho. One who goes, has gone, will go for refuge (saraṇaṅgato);

one who goes, has gone and will go to concentration (samathaṅgato); one who goes, has gone and will go to the Deathless (amataṅgato); he knows (jānāti), knew (ajāni), will know (jānissati), so (ti) (he is called) one who knows (ñāto); etc.

558. 602. Jito ina sabbattha (1145).

Ji icc’ etāya dhātuyā inapaccayo hoti sabbakāle kattari.

Pāpake akusale dhamme jināti ajini jinissatī ti jino (Vin. iii, 12).

After “ji” in all there is “ina”.

In the subject in all times, after the root “ji” there is the suffix “ina”.

(He) conquers (jināti), conquered (ajini), will conquer (jinissati) the evil (pāpake) unwholesome (akusale) dhammas (dhamme), so (ti) (he is called) a conqueror (jino).

559. 603. Supato ca (1146).

Supa icc’ etāya dhātuyā inapaccayo hoti kattari, bhāve ca.

Supatī ti supinaṃ, supīyate supinaṃ (Khu. vii, 297).

Also after “supa”.

In the subject and verbal noun (bhāva), after the root “supa” there is the suffix “ina”.

(He) sleeps (supati), so (ti) a sleeper (supinaṃ), sleeping (supīyate, supinaṃ).

560. 604. Īsaṃ-du-sūhi kha (1147).

Īsaṃ-du-susaddādīhi sabbadhātūhi khapaccayo hoti.

Īsassayo, dussayo, sussayo bhavatā; īsakkaraṃ, dukkaraṃ (Khu. i, 150), sukaraṃ (Khu. i, 150) bhavatā.

There is “kha” after “īsaṃ”, “du” and “su”.

After all roots that are preceded by “īsaṃ”, “du” and “su”, there is the suffix “kha”.

Easy sleeping (īsassayo) by the venerable (bhavatā); difficult sleeping (dussayo) by the venerable (bhavatā); comfortable sleeping (sussayo) by the venerable (bhavatā). Easy doing (īsakkaraṃ) by the venerable (bhavatā); difficult doing (dukkaraṃ) by the venerable (bhavatā); comfortable doing (sukaraṃ) by venerable (bhavatā).

561. 636. Icchatthesu samānakattukesu tave-tuṃ vā (1148).

Icchatthesu samānakattukesu sabbadhātūhi tave tuṃ icc’ ete paccayā honti sabbakāle kattari.

Puññāni kātave (JA. v, 337), saddhammaṃ sotum (Vin. iii, 194) icchati.

Sometimes in meanings of wish which have the same subject there are “tave” and “tuṃ”.

In all times and in the subject (sadhāna), there are the suffixes “tave” and “tuṃ” after all roots when there are meanings of wish which have the same subject.

(He) wishes (icchati) to do (kātave) merits (puññāni); (he) wishes (icchati) to hear (sotuṃ) the good Dhamma (saddhammaṃ).

562. 638. Araha-sakkādīsu ca (1149).

Araha-sakkādīsu ca atthesu sabbadhātūhi tuṃpaccayo hoti.

Ko taṃ ninditum arahati? (Khu. i, 47). Sakkā jetuṃ dhanena vā (S. i, 102). Evam aññe pi yojetabbā.

And in “araha”, “sakka” and others.

In the meanings of “araha”, worthy, and “sakka”, ability, and others, after all roots there is the suffix “tuṃ”.

Who (ko) is deserves (arahati) to blame (nindituṃ) him (taṃ)? It is possible (sakkā) to conquer (jetuṃ) by wealth (dhanena). Thus also others should be formed.

563. 639. Pattavacane alamatthesu ca²¹

Pattavacane alamatthesu sabbadhātūhi tuṃpaccayo hoti.

Alam eva dānāni dātuṃ (A. ii, 28); alam eva puññāni kātuṃ (A. ii, 28).

And in the meanings of “alaṃ” when reaching is meant.

In the meaning of “alaṃ”, decorating (bhūsana), ability (pariyatti), preventing (nivāraṇa), when reaching is meant, there is the suffix “tuṃ”.²²

It is time (alaṃ) to give (dātuṃ) gifts (dānāni); it is time (alaṃ) to do (kātuṃ) merits (puññāni).

564. 640. Pubbakāl’ ekakattukānaṃ tuna-tvāna-tvā vā (1150-6).

Pubbakāle ekakattukānaṃ dhātūnaṃ tuna tvāna tvā icc’ ete paccayā honti vā.

Kātuna kammaṃ gacchati; akātuna puññaṃ kilissati²³; sattā sutvāna (Vin. iii, 25) dhammaṃ modanti; ripuṃ jitvāna vasati; dhammaṃ sutvāna ’ssa etad ahosi; ito sutvāna (Vin. iii, 25) amutro kathayanti; sutvā jānissāma. Evaṃ sabbattha yojetabbā.

In a previous action, there are “tuna”, tvāna”, “tvā” of those having one subject.

Sometimes, in a previous action, there are the suffixes “tuna”, “tvāna” and “tvā” of roots that have one subject.²⁴

Having done (kātuna) the work (kammaṃ), (he) goes (gacchati); having not done (akātuna) merit (puññaṃ), (he) becames impure (kilissati); beings (sattā), having heard (sutvāna) the Dhamma (dhammaṃ), rejoice (modanti); having conquered (jitvāṇa) the enemy (ripuṃ), (he) lives (vasati); having listened (sutvāna) to the Dhamma (dhammaṃ), this (etad) was (ahosi) to him (assa); having listened (sutvāna);²⁵ having hearing (sutvāna) from here

(ito), (they) tell (kathayanti) amutro (here and there); having heard (sutvā), (we) will know (jānissāma). Thus everywhere should be formed.

565. 646. Vattamāne mān’-antā (1157).

Vattamāne kāle sabbadhātūhi māna anta icc’ ete paccayā honti.

Saramāno rodati; gacchanto gaṇhāti.

In the present there are “māna” and “anta”.

In the present time after all roots there are the suffixes “māna” and “anta”.

Remembering (saramāno), (he) cries (rodati); going (gacchanto), (he) takes (gaṇhāti).

566. 574. Sāsādīhi ratthu (1159).

Sāsa icc’ evamādīhi dhātūhi ratthupaccayo hoti.

Sāsatī ti satthā (M. i, 266); sāsati hiṃsatī ti vā satthā (M. i, 266).

There is “ratthu” after “sāsa” and others.

After the root “sāsa” there is the suffix “ratthu”.

(He) instructs (sāsati), so (ti) (he is called) a teacher (satthā); or (vā) (he) instructs (sāsati), hurts the impurities (hiṃsāti), so (ti) (he is called) a teacher (satthā).

567. 575. Pātito²⁶ ritu (1160).

Pā icc’ etāya dhātuyā²⁷ ritupaccayo hoti.

Pāti puttan ti pitā (Vin. i, 31).

There is “ritu” after “pā”.

After the root “pā” there is the suffix “ritu”.

(He) protects (pāti) the son (puttaṃ), so (ti) (he is called) father (pitā).

568. 576. Mānādīhi rātu (1161).

Māna icc’ evamādīhi dhātūhi rātupaccayo hoti, ritupaccayo ca.

Dhammena puttaṃ mānetī ti mātā (Vin. i, 31); pubbe bhāsatī ti bhātā (Vin. i, 31); mātāpitūhi dhārīyatī ti dhītā (Vin. i, 31).

After “māna” and others there is “rātu”.

After the root “māna” and others there is the suffix “rātu”, and the suffix “ritu”.

(She) honors (māneti) the son (puttaṃ) properly (dhammena), so (ti) (she is called) mother (mātā); (he) speaks (bhāsati) before (pubbe), so (ti) (he is called) a brother (bhātā); (she) is held (dhārīyati) by father and mother (mātāpitūhi), so (ti) (she is called) sister (dhītā).

569. 610. Āgamā tuko (1162).

Ā icc’ ādimhā gamito tukapaccayo hoti.

Āgacchatī ti āgantuko²⁸ (Vin. iii, 406), bhikkhu.

There is “tuka” after “gamu” which has “ā”.

There is the suffix “tuka” after “gamu” which has “ā” at the beginning.

(He) comes (āgacchati), so (ti) (he is called) a guest (āgantuka), a bhikkhu.

570. 611. Bhabbe ika (1163).

Gamu icc’ etamhā dhātumhā ikapaccayo hoti bhabbe.

Gamissati²⁹ gantuṃ bhabbo ti gamiko (Vin. iii, 406), bhikkhu.

There is “ika” in ability.

In ability, after the root “gamu” there is the suffix “ika”.

(He) will go (gamissati), so (ti) (he is called) a traveler (gamiko), bhikkhu, or (he) is able (bhabbo) to go (gantuṃ), so (ti) (he is called) a traveler (gamiko), bhikkhu.

Iti kibbidhāna-kappe dutiyo kaṇḍo Thus end the second section on the primary derivative chapter

TATIYA-KAṆḌA Third Section

Tatiyo kaṇḍo (Third Section) (571–589)

571. 624. Paccayā-d-aniṭṭhā nipātanā sijjhanti (1164).³⁰

Saṅkhyā-nāma-samāsa-taddhit’-ākhyāta-kitakappaappamhi sappaccayā ye saddā aniṭṭhaṅgatā, te sādhanena nirakkhitvā³¹ sakehi sakehi nāmehi nipātanā sijjhanti.

Saṅkhyāyaṃ tāva: Ekassa ekā hoti, dasassa ca dakārassa rakārādeso hoti. Eko ca dasa ca ekārasa.

Dvissa bā hoti, dasassa ca dakārassa rakārādeso hoti. Dve ca dasa ca bārasa.

Dvissa bā hoti, dasassa ca vīsaṃ hoti. Dve ca vīsañ ca bāvīsaṃ.

Chassa so hoti, dasassa ca dakārassa ḷo hoti. Cha ca dasa ca soḷasa (Khu. i, 75).

Chaāyatanamhi chassa saḷo hoti. saḷāyatanaṃ (Khu. 77). Evaṃ sesā saṅkhyā kātabbā.

Nāmike tāva: Ima samāna apara icc’ etehi jja-jjupaccayā honti, ima- samānasaddānañ ca akāra-sakārādesā honti. Imasmiṃ kāle ajja (Vin. i, 18), ajju; samāne kāle sajja, sajju; aparasmiṃ kāle aparajja, aparajju.

Samāse tāva: Bhūmigato (M. ii, 258), apāyagato, issarakataṃ, sallaviddho (Khu. vii, 4), kathinadussaṃ (Vin. iii, 352), corabhayaṃ, dhaññarāsi, saṃsāradukkhaṃ, pubbāparaṃ.

Taddhite tāva: Vāsiṭṭho (Vin. ii, 11), Bhāradvājo (D. i, 225), Bhaggavo (M. ii, 242), Paṇḍavo (JA. ii, 89), Kāleyyo.

Ākhyāte tāva: “Asa bhāve” ti³² dhātuto vattamānesu ekavacanabahuvacanesu ekavacanassa tissa sso hoti antena saha, bahuvacanassa antissa ssu hoti antena saha. Evam assa vacanīyo (Vin. i, 265); evam assu vacanīyā (Vin. i, 268).

Āṇattiyaṃ hissa ssu hoti vā. Gacchassu, gacchāhi (VinA. i, 68).

Kitake tāva: Vada hana icc’ evamādīhi dhātūhi kapaccayo hoti, vadassa ca vādo hoti, hanassa ca ghāto hoti. Vādako, ghātako (M. i, 73).

Naṭadhātuto tapaccayassa cca-ṭṭādesā honti antena saha. Naccaṃ (Vin. ii, 350), naṭṭaṃ (Khu. vii, 67). Icc’ evamādayo nipātanā sijjhanti.

Those with suffixes that are not shown are formed by “nipātana”.

Those words that have suffixes and that are not finished in the chapter of numbers (saṅkhyā-kappa), chapter of nouns (nāma-kappa), chapter of compounds (samāsa-kappa), chapter of secondary derivatives (taddhita- kappa), chapter of verbs (ākhyāta-kappa), and chapter of primary derivatives (kita-kappa), having shown them by “sadhāna”, those (words) are formed by “nipātana” (this universal sutta) by their own names.³³

First in numbers: There is “ekā” of “eka” and the sustitution “ra” of “da” of “dasa”. One (eko) and (ca) ten (dasa), eleven (ekārasa).

There is “bā” of “dvi” and the sustitution “ra” of “da” of “dasa”. Two (dve) and (ca) ten (dasa), twelve (bārasa).

There is “bā” of “dvi” and “vīsaṃ” of “dasa”. Two (dve) and (ca) twenty (vīsaṃ), twenty two (bāvīsaṃ).

There is “so” of “cha” and “ḷa” of “da” of “dasa”. Six (cha) and ten (dasa), sixteen (soḷasa).

There is “saḷa” of “cha” in the “cha-āyatana”. Six bases (saḷāyatanaṃ). Thus the remaining numbers should be done.

In nouns: There are the suffixes “jja” and “jju” after “ima”, “samāna” and “apara”, and the words “ima” and “samāna” are substituted by “a” and “sa”. In that (imasmiṃ) time (kāle), today (ajja, ajju); in the same (samāne) time (kāle), in the same time (sajja, sajju); in another (aparasmiṃ) time (kāle), in another time (aparajja, aparajju).

In compound: Gone to the ground (bhūmigato), gone to a state of suffering (apāyagato), made by the creator (issarakataṃ), pierced with an arrow (sallaviddho), cloth for kathina (kathinadussaṃ), fear of thieves (corabhayaṃ), a heap of grain (dhaññarāsi), the suffering in saṃsāra (saṃsāradukkhaṃ), before and after (pubbāparaṃ).

In secondary derivative: [These are proper names] Vāsiṭṭho, Bhāradvājo, Bhaggavo, Paṇḍavo, Kāleyyo.

In verb: After the root “asa” which has the meaning of “bhāva”, in the present singular and plural, “ti” of the singular is changed to “ssa” along with the end consonant, “anti” of the plural is changed to “ssu” along with the end consonant. Thus (evaṃ) it is (assa), it should be said (vacanīyo); thus (evaṃ) they are (assu), it should be said (vacanīyā).

Sometimes in the imperative there is “ssu” of “hi”. You must go (gacchassu, gacchāhi).

In the primary derivative: After the roots “vada” and “hana” and others, there is the suffix “ka”, and there is “vāda” of “vada”, and there is “ghāta” of “hana”. Speaker (vādako), killer (ghātako).

After the root “naṭa” there are the substitutions “cca” and “ṭṭa” of the suffix “ta” along with the end consonant. Dancing (naccaṃ, naṭṭaṃ). Thus they are to be formed according to “nipātana”.

572. 625. Sāsa-disato tassa riṭṭho ca (1170).

Sāsa disa icc’ evamādīhi dhātūhi tapaccayassa riṭṭhādeso hoti ṭhāne.

Anusiṭṭho so mayā (Vin. iii, 131); diṭṭhaṃ (JA. iii, 172) me rūpaṃ.

Caggahaṇena kiccatakārassa ca tuṃpaccayassa ca raṭṭha-raṭṭhuṃādesā honti. Dassanīyaṃ daṭṭhabbaṃ (A. ii, 10); daṭṭhuṃ vihāraṃ gacchanti samaṇānaṃ.

Also after “sāsa” and “disa” there is “riṭṭha” of “ta”.

After the roots “sāsa” and “disa” and others there is the substitution “riṭṭha” of the suffix “ta” when it is appropriate.

He (so) instructed (anusiṭṭho) by me (mayā); a form (rūpaṃ) seen (diṭṭhaṃ) by me (me).

By taking “ca” there are the substitution “raṭṭha” and “raṭṭhuṃ” of “ta” that belongs to “kicca” and the suffix “tuṃ”. It should be seen (dassanīyaṃ, daṭṭhabbaṃ); (they) go (gacchanti) to see (daṭṭhuṃ) the monastery (vihāraṃ) of the monks (samaṇānaṃ).

573. 626. Sādi santa-puccha-bhanja-hansādīhi ṭṭho (1176).

Sakāranata puccha bhanja hansa icc’ evamādīhi dhātūhi tapaccayassa sahādibyañjanena ṭṭhādeso hoti ṭhāne.

Tuṭṭho (UdA. 90); ahinā daṭṭho (Vin. iii, 298) naro; mayā puṭṭho (M. i, 201); bhaṭṭho (VinA. i, 267); pabhaṭṭho (VinA. i, 267); haṭṭho (Vin. i, 16); pahaṭṭho (VinA. i, 28); yiṭṭho (Abhi. i, 241). Evam aññe pi dhātavo sabbattha yojetabbā.

After “puccha”, “bhanja”, “hansa” and those that have “sa” at the end, there is “ṭṭha” with the beginning (consonant).

After the roots “puccha”, “bhanja” and “hansa”, and roots which have “sa” at the end, the suffix “ta” along with the beginning consonant is changed to “ṭṭha”, when it is appropriate.³⁴

Satisfied (tuṭṭho); the man (naro) bitten (daṭṭho) by a snake (ahinā); asked (puṭṭho) by me (mayā); smashed (bhaṭṭho); mashed (pabhaṭṭho); joyful (haṭṭho); delighted (pahaṭṭho); sacrificed (yiṭṭho). Thus also other roots should be formed everywhere.

Note about formation. tusa + ta here “sa + ta” are changed to “ṭṭha”; tu + ṭṭha

574. 613. Vasato uṭṭha (1177)³⁵

Vasa icc’ etamhā dhātumhā takārapaccayassa sahādibyañjanena uṭṭhādeso hoti ṭhāne.

Vassaṃvuṭṭho (Vin. i, 219).

After “vasa” there is “uṭṭha”.

After the root “vasa”, the suffix “ta” together with the beginning consonant is changed to “uṭṭha”, when it is appropriate.

Having lived the rainy season (vassaṃvuṭṭho).

575. 614. Vassa vā-v-u (1178).

Vasass’ eva dhātussa tapaccaye pare vakārassa ukārādeso hoti vā.

Vusitaṃ brahmacariyaṃ (Vin. iii, 20); uṭṭho, vuṭṭho (Khu. i, 8) vā.

Sometimes there is “u” or “v” of “vassa”.

Sometimes, when the suffix “ta” follows the root “vasa”, the letter “va” is changed to the letter “u”.³⁶

Lived (vusitaṃ) the holy life (brahmacariyaṃ); lived (uṭṭho, vuṭṭho).

576. 607. Dha-ḍhaha-bha-hehi dha-ḍhā ca (1179).

Dha ḍha bha ha icc’ evamantehi dhātūhi takārapaccayassa yathākkamaṃ dha- ḍhādesā honti.

Yathā? Buddho (Vin. iii, 1), Bhagavā; vaḍḍho (M. i, 116), bhikkhu; laddhaṃ (JA. iii, 295) me pattacīvaraṃ; agginā daḍḍhaṃ (VinA. ii, 220) vanaṃ.

Also after “dha”, “ḍha”, “bha” and “ha” there are “dha” and “ḍha”.

After the roots “dha”, “ḍha”, “bha” and “ha” and others, the suffix “ta” is changed to “dha” and “ḍha” respectively.

As what (yathā)? Buddho, Bhagavā; increased (vaḍdho), bhikkhu; a bowl and robe (pattacīvaraṃ) obtained (laddhaṃ) by me (me); a forest (vanaṃ) burnt (daḍḍhaṃ) by fire (agginā).

577. 628. Bhanjato ggo ca (1180).

Bhanjato dhātumhā takārapaccayassa ggoādeso hoti sahādibyañjanena.

Bhaggo (Khu. i, 36).

Also after “bhanja” there is “gga”.

After the root “bhanja” the suffix “ta” is changed to “gga” together with the beginning consonant.

Broken (bhaggo).

578. 560. Bhujādīnam anto no dvi ca (1181).

Bhuja icc’ evamādīnaṃ dhātūnaṃ anto no hoti, tapaccayassa ca dvibhāvo hoti.

Bhutto (Khu. v, 192), bhuttāvī (Vin. ii, 111); catto (Vin. i, 127); satto (Khu. vii, 17); ratto; yutto (ItA. 282); vivitto (Khu. i, 411).

The end of “bhuja” and others is elided and there is double.

The end of the root “bhuja” and others is elided, and the suffix “ta” is doubled.

(One who) ate (bhutto, bhuttāvī); (one who) gave up (catto); (one who was) attached (satto); (one who was) colored (ratto); (one who was) engaged (yutto); (one who was) secluded (vivitto).

579. 629. Vaca vā v’ u’ u (1182).

Vaca icc’ etassa dhātussa vakārassa u ukārādeso hoti anto cakāro no hoti, tapaccayassa ca dvebhāvo hoti vā.

Vuttaṃ Bhagavatā (Khu. i, 195), uttaṃ vā.

Sometimes there is “u” of “vaca”.

Sometimes “va” of the root “vaca” is changed to “u” and the end “ca” is elided, and the suffix “ta” is doubled.

Said (vuttaṃ, uttaṃ) by the Blessed One (Bhagavatā).

580. 630. Gupādīnañ ca (1183).

Gupa icc’ evamādīnaṃ dhātūnaṃ anto ca byañjano no hoti, tapaccayassa ca dvebhāvo hoti.

Sugutto (Khu. i, 127), catto (Vin. i, 127), litto, santatto, utto, vivitto (Khu. vii, 155), sitto. Evam aññe pi yojetabbā.

Also of “gupa” and others.

The end consonant of the root “gupa” and others is elided, and the suffix “ta” is doubled.

Wel protected (sugutto); given up (catto); smeared (litto); scorched (santatto); said (utto); secluded (vivitto); sprinkled (sitto). Thus also others should be formed.

581. 616. Tarādīhi iṇṇo (1184).

Tara icc’ evamādīhi dhātūhi tapaccayassa iṇṇādeso hoti, anto ca byañjano no hoti.

Taratī ti tiṇṇo (Khu. vii, 16); uttaratī ti uttiṇṇo; sampūratī ti sampuṇṇo; turatī ti tuṇṇo³⁷; parijīratī ti parijiṇṇo (Khu. v, 397); ākiratī ti ākiṇṇo (D. ii, 25).

After “tara” and others there is “iṇṇa”.

After the root “tara” and others, the suffix “ta” is changed to “iṇṇa”, and the end consonant is elided.

(He) crosses (tarati), so (ti) (he is called) on who has crossed (tiṇṇo); (he) comes up (uttarati), so (ti) (he is called) one who has come up (uttiṇṇo); (he) fills (sampūrati), so (ti) (he is called) one who has filled (sampuṇṇo); (he) hastens (turati), so (ti) (he is called) one who has hastened (tuṇṇo); (he) decays (parijīrati), so (ti) (he is called) one who has decayed (parijiṇṇo); (it) scatters (ākirati), so (ti) (it is called) tha which has scattered (ākiṇṇo).

582. 631. Bhidādito inna-anna-īṇā vā (1185).

Bhidi icc’ evamādīhi dhātūhi tapaccayassa inna-anna-īṇādesā honti vā, anto ca byañjano no hoti.

Bhinditabbo ti bhinno (VinA. i, 204); chindīyatī ti chinno (VinA. i, 204); ucchindīyitthā ti ucchinno³⁸ (M. i, 192); dīyatī ti dinno (Vin. iii, 163); nisīdatī ti nisinno (D. i, 45); suṭṭhu chādīyatī ti suchanno; khidatī ti khinno; rodatī ti³⁹ runno; khīṇā jāti (Vin. iii, 20).

Vā ti kimatthaṃ? Bhijjatī ti bhitti (Vin. ii, 60).

Sometimes, after “bhidi” there are “inna”, “anna” and “īṇa”.

After the root “bhidi” and others, the suffix “ta” is changed to “inna”, “anna” and “īṇa”, and the end consonant is elided.

To be broken (bhinditabbo), so (ti) broken (bhinno); (it) is cut (chindīyati), so (ti) cut (chinno); it was broken (ucchindīyittha), so (ti) that which was broken (ucchinno); (it) is given (dīyati), so (ti) one which is given (dinno); (he) sit (nisīdati), so (ti) one who is seated (nisinno); (he) is well covered (suṭṭhu chādīyati), so (ti) one who is well covered (suchanno); (he) is tired (khidati), so (ti) one who is tired (khinno); (he) cries (rodati), so (ti), one who cried (runno); exhausted (khīṇā) birht (jāti).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: (it) is broken (bhijjati), so (ti) that which is broken, a wall (bhitti).

583. 617. Susa-paca-sakato kkha-kkā ca (1186).

Susa paca saka icc’ evamādīhi dhātūhi tapaccayassa kkha-kkādesā honti, anto ca byañjano no hoti.

Sussatī ti sukkhaṃ⁴⁰ (J. i, 190), kaṭṭhaṃ²⁶ (J. i, 190); paccatī ti pakkaṃ (JA. ii, 392), phalaṃ. Sakati samattheti, pūjetī ti vā Sakko (S. i, 218), Sujampati.

Also after “susa”, “paca” and “saka” there are “kkha” and “kka”.

After the roots “susa”, “paca” and “saka” and others, the suffix ’ta” is changed to “kkha” and “kka”, and the end consonant is elided.

(It) withers (sussati), so (ti) that which is withered (sukkhaṃ), timber (kaṭṭhaṃ); (it) is cooked/ ripe (paccati), so (ti) that which is riped (pakkaṃ), a fruit (phalaṃ). (He) is able (sakati, samattheti), so (ti) Sakko, or (vā) (he) is honored (pūjeti), so (ti) Sakko, Sujampati.

584. 618. Pakkamādīhi nto ca (1187).

Pakkama icc’ evamādīhi dhātūhi tapaccayassa ntoādeso hoti, anto ca no hoti.

Pakkamatī ti pakkanto (Vin. iii, 111); vibbhamatī ti vibbhanto (UdA. 295); saṅkanto (Vin. iii, 100); khanto; santo (A. i, 132); danto (Vin. iii, 48); vanto.

Caggahaṇaṃ kimatthaṃ? Teh’ eva dhātūhi tapaccayassa nti hoti, anto ca no hoti. Kanti, khanti (AbhA. ii, 95). Evaṃ sabbattha.

Also after “pakkama” there is “nta”.

After the root “pakkama” and others, the suffix “ta” is changed to “nta”, and the end consonant is elided.

(He) goes away (pakkamati), so (ti) one has has gone away (pakkanto); (he) turns back (vibbhamati), so (ti) one who has turned back (to lay life) (vibbhanto); one who passed over (saṅkanto); one who forbears (khanto); one who is calmed (santo); one who is tamed (danto); something that is vomited or one who has vomited (vanto).

What is the purpose of taking “ca”? After those roots the suffix “ta” becomes “nti”, and the end (consonant) is elided. Liking (kanti), patience (khanti). Thus everywhere.

585. 619. Janādīnam ā timhi ca (1189).

Jana icc’ evamādīnaṃ dhātūnaṃ antassa byañjanassa āttaṃ hoti tapaccaye pare, timhi ca.

Ajanī ti jāto (A. i, 105); jananaṃ jāti (Vin. ii, 8).

Timhī ti kimatthaṃ? Aññasmim pi paccaye pare ākāranivattanatthaṃ. Janitvā, janitā, janituṃ, janitabbaṃ icc’ evamādi.

There is “ā” of “jana” and others and “ti”.

When the suffix “ta” or “ti” follows, there is “ā” of the end consonant of the root “jana” and others.

(He) is born (ajanī), so (ti) born (jāto); generating (jananaṃ), birth (jāti).

Why it is said “timhi” (when “ti” follows)? To prevent the substitution “ā” when other suffixes follow. Having been born (janitvā), one who is born (janitā), to be born (jantituṃ), it should be born (janitabbaṃ), etc.

586. 600. Gama-khana-hana-ramādīnam anto (1190).

Gama khana hana ramu icc’ evamādīnaṃ dhātūnaṃ anto byañjano no hoti vā tapaccaye pare, timhi ca.

Sundaraṃ nibbānaṃ gacchatī ti sugato (Vin. i, 1). Sundaraṃ nibbānaṃ gacchatī ti sugati⁴¹ (Vin. ii, 14); khataṃ (AAA. ii, 59); khati. Upahataṃ (D. i, 81), upahati. Rato (Khu. v, 196), rati (Khu. v, 170). Mato (DhA. i, 445), mati (Khu. v, 356).

Vā ti kimatthaṃ? Ramato, ramati (Khu. i, 127).

The end of “gama”, “khana”, “hana” and “ramu” and others.

Sometimes, when the suffix “ta” or “ti” follows, the end consonant of the roots “gama”, “khana”, “hana” and “ramu” and others is elided.

(He) goes (gacchati) to the good (sundaraṃ) Nibbāna (Nibbānaṃ), so (ti), (he is called) sugato. (He) goes (gacchati) to the good (sundaraṃ) Nibbāna (Nibbānaṃ), so (ti), (he is called) sugati; that which is dug (khataṃ); digging (khati). One who is killed (upahataṃ), killing (upahati). One who is delighted (rato), delighting (rati). One who thinks (mato), thinking (mati).

Why it is said “vā” (sometimes)? To allow an exception to this rule such in the following examples: one who is delighted (ramato), delighting (ramati).

587. 632. Rakāro ca (1191).

Rakāro ca dhātūnam antabhūto no hoti tapaccaye pare, timhī ca.

Pakārena karīyatī ti pakato; paṭhamaṃ karīyatī ti pakati (D. i, 159); visarīyatī ti visato, visati.

Also the letter “ra”.

When the suffix “ta” or “ti” follows, “ra” that stands at the end of the root is elided.

(It) is done (karīyati) by method (pakārena), so (ti) that which is done by method (pakato); (it) is done (karīyati) first (paṭhamaṃ), so (ti) that which is done first (pakati); (it) is spread (visarīyati), so (ti) that which is spread (visato, visati).

588. 620. Ṭhā-pānam i-ī ca (1192).

Ṭhā-pā icc’ etesaṃ dhātūnaṃ antassa ākārassa ikāra-īkārādesā honti yathāsaṅkhyaṃ tapaccaye pare, timhi ca.

Yatra ṭhito (Khu. i, 32), ṭhiti (Khu. vii, 90); pīto (D. ii, 233), pīti.

Also there are “i” and “ī” of “ṭhā” and “pā”.

When the suffix “ta” or “ti” follows, the letter “ā”, which is the end of the roots “ṭhā” and “pā”, is changed to “i” and “ī” respectively.

One who stands or stood (ṭhito), standing (ṭhiti); one who drank (pīto), drinking (pīti).

589. 621. Hantehi ho hassa ḷo vā adaha-nahānaṃ (1193).

Hakārantehi dhātūhi tapaccayassa hakārādeso hoti, hakārassa dhātvantassa ḷoḷo hoti vā adahadaha-nahānaṃ.

Āruhitthā ti āruḷho (Khu. iii, 430); gāḷho (Khu. vii, 20); bāḷho (M. iii, 302); mūḷho (Khu. i, 252).

Adahadaha-nahām iti kimatthaṃ? Dayhatī ti daḍḍho (Khu. vii, 41); saṃ suṭṭhu nayhatī ti sannaddho (S. i, 471).

Sometimes, after those having “ha” at the end, there is “ha”, “ha” becomes “ḷa”, excepting “daha” and “naha”.

Sometimes the suffix “ta” after roots that have “ha” at the end is changed to “ha”, and “ha”, that is the end of the root”, becomes “ḷa”, excepting “daha” and “naha”.

(He) climbed (āruhittha), so (ti) one who climbed (āruḷho); that which is mixed (gāḷho); that which is strong (bāḷho); one who is confused (mūḷho).

Why it is said “adahadaha-nahām” (excepting “daha” and “naha”)? To prevent the operation of this rule when there is “daha” and “naha” such as in the following examples: (it) is burnt (dayhati), so (ti) that which is burnt (daḍḍho); (it) is bound (nayhati) well (saṃ, suṭṭhu), so (ti) that which is well bound (sannaddho).

Iti kibbidhāna-kappe tatiyo kaṇḍo. Thus end the third section in the primary derivative chapter

CATUTTHAHA-KAṆḌA Fourth Section

Catuttho kaṇḍo (Fourth Section) (590–606)

590. 579. Ṇamhi ranjassa jo bhāva-karaṇesu (1194).

Ṇamhi paccaye pare ranja icc’ etassa dhātussa antabhūtassa njakārassa joādeso hoti bhāva-karaṇesu.

Rañjanaṃ rāgo⁴², ranjanti etenā ti rāgo²⁷.

Bhāvakaraṇesū ti kimatthaṃ? Ranjatī ti raṅgo (M. i, 43).

In verbal nouns and instrumental, when “ṇa” follows, there is “ja” of “ranja”.

In verbal nouns and instrumental, when the suffix “ṇa” follows, “nja”, that is

the end of the root “ranja”, is changed to “ja”.

Dyeing (rañjanaṃ), dyeing (rāgo), they dye (ranjati) with that (tena), so (ti) that by which they dye (rāgo).

Why it is said “bhāva-karaṇesu” (in verbal nouns and instrumental)? To prevent the operation of this rule when they are not verbal nouns and instrumental such as in the following example: (it) dyes (ranjati), so (ti) dye (raṅgo).

591. 544. Hanassa ghāto (1195).

Hana icc’ etassa dhātussa sabbassa ghātādeso hoti ṇamhi paccaye pare.

Upahanatī ti upaghāto; gāvo hanatī ti goghātako (M. i, 73).

After “hana” there is “ghāta”.

When the suffix “ṇa” follows, there is “ghāta” of the whole root “hana”.

(He) kills (upahanati), so (ti) killer (upaghāto); (he) kills (hanati) cattle (gāvo), so (ti) a cattle killer (goghātako).

592. 503. Vadho vā sabbattha (1196).

Hana icc’ etassa dhātusa vadhādeso hoti vā sabbattha ṭhānesu.

Hanatī ti vadho (Khu. vi, 256), vadhako (Vin. i, 95); avadhi (Khu. i, 13), ahani vā.

Sometimes there is “vadha” everywhere.

Sometimes, in all places,⁴³ there is “vadha” of the root “hana”.

(He) kills (hanati), so (ti) a killer (vadho, vadhako); (he) killed (avadhi, ahani).

593. 564. Ākārantānam āyo (1197).

Ākārantānaṃ dhātūnaṃ antassa ākārassa āyādeso hoti ṇamhi paccaye pare.

Dadātī ti dāyako (S. i, 97); dānaṃ dātuṃ sīlaṃ yassā ti dānadāyī; majjaṃ dātuṃ sīlaṃ yassā ti majjadāyī; nagaraṃ yātuṃ sīlaṃ yassā ti nagarayāyī.

There is “āya” of those that end in “ā”.

When the suffix “ṇa” follows, the letter “ā”, that is the end of roots ending in “ā”, is changed to “āya”.

(He) gives (dadāti), so (ti) a giver (dāyako); the habit (sīlaṃ) of him (yassa) is to give (dātuṃ) alms (dānaṃ), so (ti) one who has the habit to give alms (dānadāyī); the habit (sīlaṃ) of him (yassa) is to give (dātuṃ) liquor (majjaṃ), so (ti) on who has the habit to give liquor (majjadāyī); the habit (sīlaṃ) of him (yassa) is to go (yātuṃ) to the city (nagaraṃ), so (ti) one who has the habit of going to the city (nagarayāyī).

594. 582. Pura-sam-upa-parīhi karotissa kha-kharā vā tappaccayesu ca

(1198).

Pura saṃ upa pari icc’ etehi karotissa dhātussa kha-kharādesā honti vā tappaccaye pare⁴⁴, ṇamhi ca.

Pure karīyatī ti purakkhato (D. i, 47); sammā karīyatī ti saṅkhato (Abhi. i, 277); upagantvā karīyatī ti upakkhato (D. i, 120); parisamantato karotī ti parikkhāro (D. ii, 175); saṃkarīyatī ti saṅkhāro (Abhi. vi, 1).

Vā ti kimatthaṃ? Upagantvā karotī ti upakāro (D. iii, 252).

When the suffix “ta” follows, there are “kha” and “khara” of the root “kara” that is preceded by “pura”, “saṃ”, “upa” and “pari”.

Sometimes, when the suffix “ta” or “ṇa” follows, the root “kara”, when it is preceded by “pura”, “saṃ”, “upa” and “pari”, is changed to “kha” and “khara”.

(He) is put (karīyati) in front (pure), so (ti) one who is put in front, honored (purakkhato); (it) is made (karīyati) well (sammā), so (ti) that which is made well (saṅkhato); having approached (upagantvā) it is made (karīyati), so (ti) that which is prepared (upakkhato); (it) makes (karoti) all around (parisamantato), so (ti) that which is surrounding (parikkhāro); (it) is well made (saṃkarīyati), so (ti) that which is well made (saṅkhāro).

Why it is said “vā” (sometimes)? To allow an exception of this rule such as in the following example: having approached (upagantvā) (it) is made (karīyati), so (ti) that which is prepared (upakāro).

595. 637. Tave-tunādīsu kā (1199).

Tave tuna icc’ evamādīsu paccayesu karotissa dhātussa kāādeso hoti vā.

Kātave (Khu. vi, 75), kātuṃ (Vin. iii, 241), kattuṃ vā, kātuna, kattuna vā.

There is “kā” when “tave” and “tuna” follow.

Sometimes, when the suffixes “tave”, “tuna” and others follow, the root “kara” is changed to “kā”.

To do (kātave, kātuṃ, kattuṃ; having done (kātuna, kattuna).

596. 551. Gama-khana-hanādīnaṃ tuṃ-tabbādīsu na (1200).

Gama khana hana icc’ evamādīnaṃ dhātūnaṃ antassa nakāro hoti vā tuṃ- tabbādīsu paccayesu.

Gantuṃ (VinA. i, 7), gamituṃ; gantabbaṃ, gamitabbaṃ. Khantuṃ, khanituṃ, khantabbaṃ; khanitabbaṃ. Hantuṃ (Khu. vi, 22), hanituṃ; hantabbaṃ (D. ii, 142), hanitabbaṃ. Mantuṃ, manituṃ; mantabbaṃ, manitabbaṃ.

Ādiggahaṇaṃ kimatthaṃ? Tunaggahaṇatthaṃ. Gantuna, khantuna, hantuna, mantuna.

When there are “tuṃ”, “tabba” and others, there is “na” of (the end of) “gama”, “khana”, “hana” and others.

Whent the suffixes “tuṃ”, “tabba” and others follow, there is “na” of the end of the roots “gama”, “khana”, “hana” and others.

To go (gantuṃ, gamituṃ); (it) should be gone (gantabbaṃ, gamitabbaṃ). To dig (khantuṃ, khanituṃ); (it) should be dug (khantabbaṃ, khanitabbaṃ). To kill (hantuṃ, hanituṃ); (it) should be killed (hantabbaṃ, hanitabbaṃ). To know (mantuṃ, manituṃ); (it) should be known (mantabbaṃ, manitabbaṃ).

Why it is the purporse of taking “ādi”, others? For the purpose of taking “tuna”. Having gone (gantuna), having dug (khantuna), having killed (hantuna), having known (mantuna).

597. 641. Sabbehi tunādīnaṃ yo (1201).

Sabbehi dhātūhi tunādīnaṃ paccayānaṃ yakārādeso hoti vā.

Abhivandiya, abhivanditvā; ohāya (Khu. vi, 84), ohitvā; upanīya (D. i, 100), upanetvā; passiya, passitvā; uddissa (D. i, 157), uddisitvā; ādāya (Vin. iii, 24), ādiyitvā (JA. ii, 205).

After all (roots) there is “yo” of “tuna” and others.

Sometimes after all roots the suffix “tuna” and others are changed to “ya”.

Having bowed down (abhivandiya, abhivanditvā); having abandoned (ohāya, ohitvā); having brought (upanīya, upanetvā); having seen (passiya, passitvā); having pointed out (uddissa, uddisitvā); having taken (ādāya, ādiyitvā).

598. 643. Ca-nantehi raccaṃ (1203).

Cakāra-nakārantehi dhātūhi tunādīnaṃ paccayānaṃ raccādeso hoti vā.

Vivicca (Vin. i, 5), āhacca (M. iii, 178), uhacca (Khu. vi, 61).

Vā ti kimatthaṃ? Hantvā (Khu. vi, 72).

There is “racca” after those that end in “ca” and “na”.

Sometimes there is the substitution “racca” of the suffixes “tuna” and others after roots that end in “ca” and “na”.

Having separated (vivicca), having stricken (āhacca), having pulled out (uhacca).

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

599. 644. Disā svāna-svāntalopo ca (1204).

Disa icc’ etāya dhātuyā tunādīnaṃ paccayānaṃ svāna-svādesā honti, antalopo ca.

Disvāna (Vin. i, 309), disvā (Abhi. i, 261).

After “disa” there are “svāna” and “svā” and elision of the end.

After the root “disa” the suffixes “tuna” and others are changed to “svāna” and “svā”, and the end (consonant of the root) is elided.

Having seen (disvāna, disvā).

600. 645. Ma-ha-da-bhehi mma-yha-jja-bbha-ddhā ca (1205).

Ma ha da bha icc’ evamantehi dhātūhi tunādīnaṃ paccayānaṃ mma-yha-jja- bbha-ddhāādesā honti vā, antalopo ca.

Āgamma (Khu. ii, 48), āgamitvā; okkamma (Khu. i, 122), okkamitvā; paggayha (Vin. i, 265), paggaṇhitvā; uppajja (Khu. iv, 305), uppajjitvā; ārabbha (DhA. i, 2), ārabhitvā, āraddha⁴⁵, ārabhitvā.

Also after “ma”, ha”, “da”, “bha” there are “mma”, “yha”, “jja”, “bbha”, “ddha”.

Sometimes, after the roots ending in “ma”, “ha”, “da”, “ma”, and others, the suffixes “tuna” and others are changed to “mma”, “yha”, “jja”, “bbha”, “ddha”, and the end (consonant of the root) is elided.

Having come (āgamma, āgamitvā); having stepped aside (okkamma, okkamitvā); having taken up (paggayha, paggaṇhitvā); having arisen (uppajja, uppajjitvā); having begun (ārabbha, ārabhitvā, āraddha, ārabhitvā).

601. 334. Taddhita-samāsa-kitakā nāmaṃ ’v’ ātave-tunādīsu ca.

Taddhita-samāsa-kitaka icc’ evamantā saddā nāmaṃ ’va daṭṭhabbā tave-tuna- tvāna-tvādipaccayante⁴⁶ vajjetvā.

Vāsiṭṭho (Vin. ii, 11); pattadhammo (Vin. iii, 17); kumbhakāro (D. i, 98) icc’ evamādi.

“Taddhita”, “samāsa” and “kitaka” are to be regarded as nouns excepting those ending in “tave”, “tuna” and others.

Words that end in “taddhita”, “samāsa” and “kitaka” should be regarded as nouns with the exception of those ending in the suffixes “tave”, “tuna”, “tvāna” and “tvā”.

Vāsiṭṭho (Vāsiṭṭho), one who has reached the Dhamma (pattadhammo); potter (kumbhakāro); etc.

602. 6. Dumhi garu (10).

Dumhi akkhare yo pubbo akkharo, so garuko va daṭṭhabbo.

Bhitvā, chitvā; datvā, hutvā.

When there are two (letters), (the previous) is “garu”.

When there are two letters, the previous letter should be regarded as “garu”.

Having broken (bhitvā), having cut (chitvā). The letter “i” of “bhitvā” and “chitvā” should be regarded as “garu”. Although “i” is short (rasa), it is heavy (garu) and it has two moras. Having given (datvā), having been (hutvā). The letter “a” of “datvā” and the letter “u” of “hutvā” should be regarded as “garu”.

603. 7. Dīgho ca (9).

Dīgho ca saro garuko va daṭṭhabbo.

Āhāro, nadī, vadhū, te dhammā, opanayiko.

Also long.

Also the long vowel should be regarded as “garu”.

Food (āhāro), river (nadī), woman (vadhū), those (te) dhammas (dhammā), leading to (opanayiko).

604. 684. Akkharehi kāra⁴⁷ (1208).

Akkharatthehi akkharābhidheyyehi kārapaccayo hoti payoge sati.

A eva akāro, ā eva ākāro, ya eva yakāro.

After letters there is “kāra”.

After those that have the meaning of letters there is the suffix “kāra” when there is usage.

“A” (a) itself (eva) is the letter “a” (akāro), “ā” (ā) itself (eva) is the letter “ā” (ākāro), “ya” (ya) itself (eva) is the letter “ya” (yakāro).

605. 547. Yathāgamam ikāro (1210).

Yathāgamaṃ sabbadhātūhi sabbapaccayesu ikārāgamo hoti.

Kāriyaṃ, bhavitabbaṃ (JA. iv, 221), janitabbaṃ, viditabbaṃ⁴⁸, karitvā (JA. iii, 463), icchitaṃ (DhA. i, 127).

According to the Budddha’s Word there is the letter “i”.

According to the Budddha’s Word, after all roots when all suffixes follow, there is the insertion of the letter “i”.

(It) should be done (kāriyaṃ), (it) ought to be (bhavitabbaṃ), (it) should be produced (janitabbaṃ), (it) should be known (viditabbaṃ), (it) should be done (karitvā), that which is desired (icchitaṃ).

606. 642. Da-dhantato yo kvaci (1211).

Dakāra-dhakārantāya dhātuyā yathāgamaṃ yakārāgamo hoti kvaci tunādīsu paccayesu.

Buddho loke uppajjitvā (D. ii, 129); Dhammaṃ bujjhitvā (Khu. iii, 31; Khu. xi, 202).

Da-dhantato ti kimatthaṃ? Labhitvā (DhA. i, 109).

Kvacī ti kimatthaṃ? Uppādetvā⁴⁹.

Optionally there is “ya” after those that end in “da” and “dha”.

Optionally, according to the Budddha’s Word, when the suffixes “tuna” and others follow, there is the insertion of “ya” after roots that end in “da” and “dha”.

The Buddha (Buddho) having appeared (uppajjitvā) in the world (loke); having understood (bujjhitvā) the Dhamma (Dhammaṃ).

Why it is said “da-dhantato” (those that end in “da” and “dha”)? To prevent the operation of this rule when there are not “da” and “dha” such in the following example: having obtained (labhitvā).

Why it is said “kvaci” (optionally)? To allow an exception to this rule such as in the following example: having caused to arise (uppādetvā).

Iti kibbidhāna-kappe catuttho kaṇḍo

Thus ends the fourth section in the primary derivative chapter

PAÑCAMA-KAṆḌA Fifth Section

Pañcamo kaṇḍo (Fifth Section) (607–623)

607. 578. Niggahita⁵⁰ saṃyogādi no (1212).

Saṃyogādibhūto nakāro niggahitam āpajjate.

Raṅgo (M. i, 47), bhaṅgo (Khu. vii, 33), saṅgo (Khu. vii, 6; Khu. i, 39).

“N” which is the beginning of a conjunct (consonant) is changed to the “niggahita”.

Dancing place (raṅgo), breaking up (bhaṅgo), clinging (saṅgo).

608. 623. Sabbattha ge gī (1165).

Ge icc’ etassa dhātussa gīādeso hoti sabbattha ṭhāne.

Gītaṃ⁵¹ (D. i, 6), gāyati.

Everywhere there is “gī” of “ge”.

In all places there is “gī” of the root “ge”.

Singing or that which is to be sung (gītaṃ), (he) sings (gāyati).

609. 484. Sadassa sīdattaṃ (1213).

Sada icc’ etassa dhātussa sīdādeso hoti sabbattha ṭhāne.

Nisinno (Khu. v, 358), nisīdati (D. ii, 231; Vin. ii, 28).

There is “sīda” of “sada”.

In all places there is “sīda” of the root “sada”.

Seated (nisinno), (he) sits (nisīdati).

610. 627. Yajassa sarass’ i ṭṭhe (1215).

Yaja icc’ etassa dhātussa sarassa ikārādeso hoti ṭṭhe pare.

Yiṭṭho, yiṭṭhā.

Ṭṭhe ti kimatthaṃ? Yajanaṃ.

When “ṭṭha” follows, there is “i” of the vowel of “yaja”.

When “ṭṭha” follows, there is “i” of the vowel of the root “yaja”.

Sacrificed (yiṭṭho, yiṭṭhā).

Why it is said “ṭṭhe” (when “ṭṭha” follows)? To prevent the operation of this rule when “ṭṭha” does not follow such as in the following example: sacrificing (yajanaṃ).

611. 608. Ha-catutthānam antānaṃ do dhe (1216).

Ha-catutthānaṃ dhātvantānaṃ do ādeso hoti dhe pare.

Sannaddho (Khu. i, 69; S. i, 471), kuddho (DA. i, 51), yuddho (JA. iii, 513), siddho, laddho (Vin. ii, 122), āraddho (AA. ii, 80).

When “dha” follows, there is “da” of “ha” and the fourth (letter) which are the end (of the root).

When “dha” follows, there is “da” of “ha” and the fourth letter which are the end of root.

Fastened (sannaddho), irritated (kuddho), fought (yuddho), accomplished (siddho), obtained (laddho), began (āraddho).

612. 615. Po ḍhakāre (1217).

Ha-catutthānaṃ dhātvantānaṃ ḍo ādeso hoti ḍhakāre pare.

Dayhatī ti daḍḍho (Khu. v, 67), vaḍḍhatī ti vuḍḍho (Vin. i, 2; AA. ii, 266).

Phakāre ti kimatthaṃ? Dāho (M. i, 321; D. i, 10).

When “ḍha” follows there is “ḍa”.

When “ḍha” follows, there is “ḍa” of “ha” and the fourth letter which are the end of the root.

(It) is burnt (dayhati), so (ti) that which is burnt (daḍḍho), (it) grows old (vaḍḍhati), so (ti) that which grows old (vuḍḍho).

Why it is said “ḍhakāre” (when “ḍha” follows)? To prevent the operation of this rule when “ḍha” does not follow such as in the following example: burning (dāho).

613. 583. Gahassa ghara ṇe vā (1218).

Gaha icc’ etassa dhātussa sabbassa gharādeso hoti vā ṇapaccaye pare.

Gharaṃ (Khu. v, 67), gharāni⁵² (Khu. vi, 80).

Vā ti kimatthaṃ? Gāho (AbhiA. i, 94, 295).

Sometimes when “ṇa” follows there is “ghara” of “ghassa”.

Sometimes, when the suffix “ṇa” follows, there is “ghara” of the whole of the root “gaha”.

House (gharaṃ), houses (gharāni).

Why it is said “vā” (sometimes)? seizing (gāho).

614. 581. Dahassa do ḷaṃ (1219).

Daha icc’ etassa dhātussa dakāro ḷattam āpajjate vā ṇapaccaye pare.

Paridahanaṃ, pariḷāho (Khu. i, 26).

Vā ti kimatthaṃ? Paridāho.

“Da” of “daha” becomes “ḷa”.

Sometimes, when the suffix “ṇa” follows, “da” of the root “daha” becomes “ḷa”.

Burning (paridahanaṃ, pariḷāho).

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

615. 586. Dhātvantassa lopo kvimhi (1220).

Dhātvantassa byañjanassa lopo hoti kvimhi paccaye pare.

Bhujena gacchatī ti bhujago (Khu. vii, 6); urena gacchatī ti urago (Khu. vii, 6); turago; saṅkho (AbhA. i, 355).

When “kvi” follows, there is elision of the end of the root.

When the suffix “kvi” follows, there is elision of the consonant which is the end of the root.

(It) goes (gacchati) by bending (bhujena), so (ti) a snake (bhujago); (it) goes (gacchati) by the chest (urena), so (ti) a snake (urago); a horse (turago); a conch (saṅkho).

616. 587. Vidante ū (1222).

Vida icc’ etassa dhātussa ante ūkārāgamo hoti kvimhi paccaye pare.

Lokaṃ vidati jānātī ti lokavidū (S. i, 221).

There is “ū” at the end of “vida”.

When the suffix “kvi” follows, there is the insertion of the letter “ū” at the end of the root “vida”.

(He) knows (vidati, jānāti) the world (lokaṃ), so (ti) knower of the world.

617. 633. Na-ma-ka-rānam antānaṃ n’ iyuttatamhitamhi (1223).

Nakāra-makāra-kakāra-rakārānaṃ dhātvantānaṃ lopo na hoti ikārayutte tapaccaye pare.

Hanituṃ; gamito; ramito; sakito; sarito; karitvā (Khu. ii, 78).

Iyuttatamhī ti kimatthaṃ? Gato (Khu. ii, 95), sato (Khu. i, 223).

Those that end in “na”, “ma”, “ka” and “ra” are not elided when there is “ta” accompanied by “i”.

When the suffix “ta” follows, which is accompanied with “i”, there is not elision of “na”, “ma”, “ka” and “ra” which are the end of the root.

To kill (hanituṃ); gone (gamito); delighted (ramito); honored (sakito); remembered (sarito); having done (karitvā).

Why it is said “iyuttamhi” (when there is “ta” accompanied by “i”)? To prevent the operation of this rule when there is not “ta” accompanied by “i” such in the following example: gone (gato), mindful (sato).

618. 571. Na ka-gattaṃ ca-jā ṇvumhi (1224).

Cakāra-jakārā kakāra-gakārattaṃ n’ āpajjante ṇvumhi paccaye pare.

Pacatī ti pācako; yajatī ti yājako.

When “ṇvu” follows, “c” and “j” are not changed to “k” and “g”.

When the suffix “ṇvu” follows, “c” and “j” are not changed to “k” and “g” (respectively).

(He) cooks (pacati), so (ti) cook (pācako); (he) sacrifices (yajati), so (ti) sacrificer (yājako).

619. 573. Karassa ca tattaṃ tusmiṃ (1225).

Kara icc’ etassa dhātussa antassa rakārassa takārattaṃ hoti tupaccaye pare.

Karotī ti kattā (D. i, 18; Khu. v, 115), karontī ti kattāro.

Also when “tu” follows, there is “ta” of (“ra” of) “kara”.

When the suffix “tu” follows, there is “ta” of “ra” which is the end of the root “kara”.

(He) does (karoti), so (ti) doer (kattā), (they) do (karonti), so (ti) doers (kattāro).

620. 549. Tuṃ-tuna-tabbesu vā (1226).

Kara icc’ etassa dhātussa antassa rakārassa takārattaṃ hoti vā tuṃ tuna tabba icc’ etesu paccayesu.

Kattuṃ (Vism. i, 293), kātuṃ (Vin. iv, 241); kattuna, kātuna; kattabbaṃ (Khu. i, 21), kātabbaṃ.

Sometimes when “tuṃ”, “tuna” and “tabba” follow.

Sometimes when “tuṃ”, “tuna” and “tabba” follow, there is “ta” of “ra” which is the end of the root “kara”.

To do (kattuṃ, kātuṃ); having done (kattuna, kātuna); (it) should be done (kattabbaṃ, kātabbaṃ).

621. 553. Kāritaṃ viya ṇānubandho (1227).

Ṇakārānubandho paccayo kāritaṃ viya daṭṭhabbo vā.

Dāho (M. i, 311), deho, vāho (A. iii, 395), bāho⁵³, cāgo (D. ii, 175), vāro, cāro⁵⁴, parikkhāro (D. ii, 175), dāyako (S. i, 57), nāyako (Vin. iii, 32), lāvako, bhāvako, kārī, ghātī, dāyī.

Vā ti kimatthaṃ? Upakkharo.

The indicatory letter “ṇ” is as “kārita”.

The suffix which has the indicatory letter “ṇ” should be regarded as “kārita”.

Burning (dāho), the body (deho), a vehicle (vāho), the arm (bāho), giving up (cāgo), occasion (vāro), going (cāro), a requisite (parikkhāro), a giver (dāyako), a leader (nāyako), a reaper (lāvako), (bhāvako), doer (kārī), a killer⁵⁵ (ghātī), a giver (dāyī).

Why it is said “vā” (sometimes)? To allow an exception to this rule such as in the following example: a doer close to someone, assistant (upakkharo).

622. 570. An’-akā yu-ṇvūnaṃ (1228).

Yu ṇvu icc’ etesaṃ paccayānaṃ ana aka icc’ ete ādesā honti.

Nandanaṃ (S. i, 6); kārako (Khu. v, 143).

There are “ana” and “aka” of “yu” and “ṇvu”.

There are the substitutions “ana” and “aka” of the suffixes “yu” and “ṇvu”.

Rejoicing (nandanaṃ); doer (kārako).

623. 554. Ka-gā ca-jānaṃ (1229).

Ca ja icc’ etesaṃ dhātvantānaṃ kakāra-gakārādesā honti ṇānubandhe paccaye pare.

Pāko; yogo (A. i, 405).

There are “ka” and “ga” of “ca” and “ja”.

When the suffix which is the indicatory letter “ṇ”, follows, there are the substitutions “ka” and “ga” of the “ca” and “ja” which are the end of the root.

Cooking (pāko); connection (yogo).

Iti kibbidhāna-kappe pañcamo kaṇḍo.

Thus ends the fifth section in the primary derivative chapter

Kita-kappo niṭṭhito

The end of primary derivative chapter

Footnotes

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

2. Translator’s comment UN128 (p. 316): Please check this translation. ↩

3. Translator’s comment UN129 (p. 317): please check all this. ↩

4. Translator’s comment UN130 (p. 318): please check. ↩

5. The first one is “adhikarana-sadhāna” and the second one is “karaṇa-sadhāna”. ↩

6. This is called “avutta-kamma-sadhāna”. ↩

7. It may be used in all “sadhānas”. ↩

8. Bhāvatthe abhidheyye (K). ↩

9. Translator’s comment UN131 (p. 320): please check. ↩

10. When there is the suffix “kvi”, the last consonant of the root is elided and, then, the suffix “kvi” itself is elided. ↩

11. “R” is just an indicatory letter of the suffix “rammo”. ↩

12. Parikkhā (K). ↩

13. Abhavittha bhūyate bhavissate bhavitabbaṃ bhavanīyaṃ (Sī). ↩

14. Asitabbaṃ, asanīyaṃ (Sī). ↩

15. Diṭṭheyyaṃ (Sī, K). ↩

16. Garahassa (Sī, Sad.) ↩

17. Then “yu” is changed to “ana” (§622 ↩

18. Gayhati (K). ↩

19. Enaṃ (K). ↩

20. Enaṃ (K). ↩

21. Sad. Suttamālā 393 piṭṭhe passitabbaṃ. ↩

22. Translator’s comment UN132 (p. 336): please check translation. ↩

23. Kilissanti (K). ↩

24. In this sutta “pubbakāle” means in a previous action. ↩

25. When the subjects are different such as in this example, we have to understand that suffix “tvāna” is applied to mean because. Because he listened to the Dhamma, this thought occurred to him. Other explanation would be to understand the subject of the first action should be understood as genitive case. Because of his listening to the Dhamma, this thought occurred to him. ↩

26. Pādito (Rū, Sad., Sī) katthaci potthake “pātito” ti ettha ādisaddo atthi. So anicchito uparisuttena dhā-dhātuto ritu-paccayassa saṅgahitattā. Tasmā “pātito” ti tyantavasena suttapāṭho sundarataro (Suttaniddesa). ↩

27. Pā icc’ evamādito dhātugaṇato (Sī). ↩

28. Āgantvā gacchatī ti āgantuko (Sī). ↩

29. Gamissatī ti gamiko (Sī). ↩

30. This is a universal sutta. ↩

31. Nirikkhitvā (Sī). Nirakkhitvā pekkhitvā (Nyā). Nirakkhitvā dassetvā (Ni). ↩

32. Asa bhuvīti (Sī). ↩

33. Translator’s comment UN133 (p. 340): Please check this translation. ↩

34. Translator’s comment UN134 (p. 342): ↩

35. Uttha-uṭṭhānaṃ vinicchayo Abhayārāmikattherena viracite Moggallānvuttinissayadutiyabhāge 791-piṭṭhe passitabbaṃ. ↩

36. Translator’s comment UN135 (p. 343): please check. What it the purpose of “v” in the sutta? ↩

37. Tudatī ti tuṇṇo (K), taṃ na yuttaṃ ādiladdena ra-kārantadhātūnaṃ va saṅgahitattā. ↩

38. Ucchindittā ti ucchinno (K). ↩

39. Rudhiyatī ti, rundhīyatī ti (K). ↩

40. Sukkhaṃ kaṭṭhaṃ (Sad.), kaṭṭhaṃ dārumhi, taṃ kicce, gahane kasite tisu (Abhdhāna 1040-gāthā). ↩

41. Sundaraṃ ṭhānaṃ gacchatī ti sugati (Sī). Sundaraṃ nibbānaṃ gamanaṃ sugati (K). Sukham ev’ ettha gacchanti, na dukkhanti vā sugati (AAA. i, 97). ↩

42. Rañjanavasena rāgo (AbhiA. i, 395). Rajjanti sattā tena, sayaṃ vā rañjati, rañjanamattam eva vā etasan ti rāgo (Sad. Dhātumālā 46). Rañjitabbo rāgo (K), taṃ na yuttaṃ, kiccapaccayantā hi bhāve napuṃsakā va. ↩

43. In all places means in primary derivative and also in verbs, etc. ↩

44. Tapaccayesu paresu (K). ↩

45. Āraddhā (Rū), āraddha (Sī, K, Sad.). ↩

46. Tave-tuna-tvāna-tvādipaccaye (Sī, K). ↩

47. Kāraṃ (Sī). ↩

48. Viditaṃ (Sī). ↩

49. Uppāditvā (K). ↩

50. Niggahītaṃ (Sī). ↩

51. Gāyanaṃ gītaṃ (Sī). ↩

52. gharāṇi (Sī). ↩

53. Na-y-ime payogā Sīhaḷapotthake dissanti. ↩

54. Na-y-ime payogā Sīhaḷapotthake dissanti. ↩

55. Translator’s comment UN136 (p. 364): Please supply the meaning. ↩