III. Kāraka-kappa

Source

Phramaha Thiab Malai, Kaccāyana-Vyākaraṇa: A Critical Study, Ph.D. thesis, University of Pune, 1997, two volumes (scans on archive.org: volume 1, volume 2). Reproduced from the typescript as a cleaned reading edition: typing errors and clear slips are corrected and every change is listed on the Corrections page; reported variant readings are kept as typed, and the typescript page numbers stand in the source as hidden comments.

[1] Yasmādapeti bhayaṃ ādatte vā tad apādānaṃ. 273

Yasmā vā apeti yasmā vā bhayaṃ jāyate yasmā vā ādatte taṃ kārakaṃ apādānasaññaṃ hoti. Gāmā apenti munayo; nagarā niggato rājā; pāpā cittaṃ nivāraye; corā bhayaṃ jāyate; ācariyupajjhāyehi sikkhaṃ gaṇhāti sisso. Apādānaṃ icc anena kv attho? Apādāne pañcamī (III. 25).

(1) That from which one goes out, fear arises, or something is received, is called apādāna.

That case-relation is called apādāna from which goes out, fear arises, or something is received. For example ‘gāmā apenti munayo’ ‘nagarā niggato rājā’ ‘pāpā cittaṃ nivāraye’ ‘corā bhayaṃ jāyate’ ‘ācariyupajjhāyehi sikkhaṃ gaṇhāti sisso’. What is the use of the term apādāna (ablative)?: (It is useful) for, it will be used in the rule ’Apādāne pañcamī (III. 25).

[2] Dhātunāmānaṃ upasaggayogādīsv api ca. 274

Dhātunāmānaṃ payoge ca upasaggayogādīsv api ca taṃ kārakaṃ apādānasaññaṃ hoti. Dhātūnaṃ payoge tāva; ji icc etassa dhātussa parāpubbassa payoge yo asayho so apādānasañño hoti; taṃ yathā: buddhasmā parājenti aññatitthiyā; bhū icc etassa dhātussa papubbassa payoge yato acchinnappabhavo so apādānasañño hoti; taṃ yathā: himavantā pabhavanti pañca mahānadiyo; anavatattamhā pabhavanti mahāsarā; aciravatiyā pabhavanti kunadiyo. Nāmappayoge pi taṃ kārakaṃ apādānasaññaṃ hoti; taṃ yathā: urasmā jāto putto; bhūmito niggato raso; ubhato sujāto putto. Upasaggayogādīsv api ca taṃ kārakaṃ apādānasaññaṃ hoti; taṃ yathā: apa sālāya āyanti vāṇijā; ā brahmalokā saddo abbh’uggacchati; upari pabbatā devo vassati; buddhasmā pati sāriputto dhammadesanāya ālapati; temāsaṃ ghaṭam assa telasmā pati dadāti; uppalaṃ assa padumasmā pati dadāti; kanakaṃ assa hiraññasmā pati dadāti. Ādiggahaṇena kārakamajjhepi pañcamī vibhatti hoti; taṃ yathā: pakkhasmā vijjhati migaṃ; kosā vijjhati kuñjaraṃ; māsasmā bhuñjati bhojanaṃ. Apiggahaṇena nipātappayogepi pañcamī vibhatti hoti dutiyā ca tatiyā ca: rahitā mātujā puññaṃ katvā phalaṃ deti, rahitā mātujaṃ, rahitā mātujena vā; rite saddhammā kuto sukhaṃ labhati, rite saddhammaṃ, rite saddhammena vā; te bhikkhū nānā kulā pabbajitā, nānā kulaṃ, nānā kulena vā; vinā saddhammā natth’añño koci nātho loke vijjati, vinā saddhammaṃ, vinā saddhammena vā; vinā buddhasmā, vinā buddhaṃ, vinā buddhena vā. Casaddaggahaṇena aññatthāpi pañcamī vibhatti hoti. Yato’haṃ bhagini ariyāya jātiyā jāto; yato sarāmi attānaṃ, yato patto’smi viññutaṃ; yatvādhikaraṇaṃ enaṃ abhijjhādomanassā pāpakā akusalā dhammā anvassaveyyuṃ.

(2) And in connection with the roots, nouns and prepositions etc. also.

The case-relation is called apādāna also in connection with the roots, nouns and prepositions etc. In connection with the use of roots as follows:- The root ji being used with the prefix parā, the subduer is called apādāna. For example ‘buddhasmā parājenti aññatitthiyā’. The root bhū being used with the prefix pa, that from which something continues becomes apādāna. For example ‘himavantā pabhavanti pañca mahānadiyo’ ‘anavatattamhā pabhavanti mahāsarā’ ‘aciravatiyā pabhavanti kunadiyo’. The case-relation is called apādāna in connection with the nouns. For example ‘urasmā jāto putto’ ‘bhūmito niggato raso’ ‘ubhato sujāto putto’. The case-relation is termed apādāna also in connection with prepositions, etc. For example ‘apa sālāya āyanti vāṇijā’ ‘ā brahmalokā saddo abbh’uggacchati’ ‘upari pabbatā devo vassati’. ‘buddhasmā pati sāriputto dhammadesanāya ālapati’ ‘temāsaṃ ghaṭam assa telasmā pati dadāti’ ‘uppalaṃ assa padumasmā pati dadāti’ ‘kanakaṃ assa hiraññasmā pati dadāti’. By the force of ādi the ablative case is used even in the case of other case-relations. For example ‘pakkhasmā vijjhati migaṃ’ ‘kosā vijjhati kuñjaraṃ’ ‘māsasmā bhuñjati bhojanaṃ’. By the force of api even in connection with the indeclinables, the ablative case is used as well as accusative and instrumental. For example ‘rahitā mātujā puññaṃ katvā phalaṃ deti, rahitā mātujaṃ, rahitā mātujena vā’ ‘rite saddhammā kuto sukhaṃ labhati, rite saddhammaṃ, rite saddhammena vā’ ‘te bhikkhū nānā kulā pabbajitā, nānā kulaṃ, nānā kulena vā’ ‘vinā saddhammā natth’añño koci nātho loke vijjati, vinā saddhammaṃ, vinā saddhammena vā’ ‘vinā buddhasmā, vinā buddhaṃ, vinā buddhena vā’. By the force of ca the ablative case is used also elsewhere. For example ‘yato’haṃ bhagini ariyāya jātiyā jāto’ ‘yato sarāmi attānaṃ, yato patto’smi viññutaṃ’ ‘yatvādhikaraṇaṃ enaṃ abhijjhādomanassā pāpakā akusalā dhammā anvassaveyyuṃ’.

[3] Rakkhanatthānaṃ icchitaṃ. 275

Rakkhanatthānaṃ dhātūnaṃ payoge yaṃ icchitaṃ taṃ kārakaṃ apādānasaññaṃ hoti. Kāke rakkhanti taṇḍulā, yavā patisedhenti gāvo.

(3) The desired object in connection with the roots meaning protection.

In connection with the roots denoting protection the object desired becomes apādāna kāraka. For example ‘kāke rakkhanti taṇḍulā’ ‘yavā patisedhenti gāvo’.

[4] Yena vā’dassanaṃ. 276

Yena vā adassanaṃ icchitaṃ taṃ kārakaṃ apādānasaññaṃ hoti. Upajjhāyā antaradhāyati sisso; mātarā ca pitarā ca antaradhāyati putto. Vā ti kim atthaṃ? Sattamīvibhattyatthaṃ. Jetavane antaradhāyati bhagavā; jetavane antarahito bhagavā.

(4) Or, one from whom disappearance (is desired).

That from whom disappearance is intended becomes apādāna kāraka optionally. For example ‘upajjhāyā antaradhāyati sisso’ ‘mātarā ca pitarā ca antaradhāyati putto’. Why optionally?: The locative case is also used. For example ‘jetavane antaradhāyati bhagavā’ ‘jetavane antarahito bhagavā’.

[5] Dūr’antik’addhakālanimmāna-tvālopa-disāyoga-vibhatt’ārappayoga-suddha’ppamocana-hetu-vivitta’ppamāna-pubbayoga-bandhana-guṇavacana-paṇha-kathana-thok’ākattūsu ca. 277

Dūratthe antikatthe addhakālanimmāne tvālope disāyoge vibhatte ārappayoge suddhatthe pamocanatthe hetvatthe vivittatthe pamāne pubbayoge bandhane guṇavacane paṇhe kathane thoke akattari icc etesv atthesu payogesu ca taṃ kārakaṃ apādānasaññaṃ hoti.

Dūratthappayoge tāva: kīvadūro ito naḷakāragāmo; dūrato vāgamma; ārakā te moghapurisā imasmā dhammavinayā. Dutiyā ca tatiyā ca: dūraṃ gāmaṃ āgato dūrena gāmena vā, ārakā imaṃ vinayaṃ anena dhammavinayena vā; icc evam ādi. Antikatthe: antikaṃ gāmā; āsannaṃ gāmā; samīpaṃ gāmā; samīpaṃ saddhammā. Dutiyā ca tatiyā ca: antikaṃ gāmaṃ gāmena vā; āsannaṃ gāmaṃ gāmena vā; samīpaṃ gāmaṃ gāmena vā; samīpaṃ saddhammaṃ saddhammena vā; icc evam ādi. Addhakālanimmāne: ito madhurāya catūsu yojanesu saṅkassanagaraṃ atthi, tattha bahū janā vasanti; ito bhikkhave ekanavutikappe vipassī nāma sammāsambuddho loke uppajji; ito tiṇṇaṃ māsānaṃ accayena parinibbāyissāmi, icc evam ādi. Tvālope kammādhikaraṇesu: pāsādā saṅkameyya pāsādaṃ abhiruyhitvā vā, pabbatā saṇkameyya pabbataṃ abhiruyhitvā vā; hatthikkhandā saṅkameyya hatthikkhandaṃ abhiruyhitvā vā; āsanā vuṭṭhaheyya āsane nisīditvā vā; icc evam ādi.

Disāyoge: avīcito upari bhavaggaṃ antare; yato khemaṃ tato bhayaṃ; puratthimato, dakkhiṇato, pacchimato, uttarato; yato assosuṃ bhagavato kittisaddaṃ; uddhaṃ pādatalā; adho kesamatthakā; icc evam ādi. Vibhatte: yato paṇītataro vā visiṭṭhataro vā natthi. Chaṭṭhī ca: channavutīnaṃ pāsaṇḍānaṃ dhammānaṃ pavaraṃ yad idaṃ sugatavinayaṃ; icc evam ādi. Ārappayoge: gāmadhammā vasaladhammā asaddhammā ārati virati pativirati, pāṇātipātā veramaṇī; icc evam ādi. Suddhatthe: lobhanīyehi dhammehi suddho; mātito ca pitito ca suddho, asaṃsaṭṭho, anupakuṭṭho, agarahito; icc evam ādi. Pamocanatthe: parimutto dukkhasmā ti vadāmi; mutto’smi mārabandhanā; tato muccanti maccunā; icc evam ādi. Hetvatthe: kasmā hetunā; kasmā tumhe daharā na miyyatha; kasmā idh’eva maraṇaṃ bhavissati; icc evam ādi. Vivittatthe: vivitto pāpakā dhammā; vivicc’eva kāmehi; vivicca akusalehi dhammehi; icc evam ādi. Pamānatthe: dīghaso navavidatthiyo sugatavidatthiyā pamāṇikā kāretabbā sugatasaṅghāṭī; majjhimassa purisassa aḍḍhatelasahatthā; icc evam ādi. Pubbayoge: pubb’eva me bhikkhave sambodhā, icc evam ādi. Bandhanatthe: satasmā bandho naro. Tatiyā ca: satena vā bandho; icc evam ādi. Guṇavacane: paññāya sugatiṃ yanti; cāgāya vipulaṃ dhanaṃ; paññāya vimuttamano issariyā janaṃ rakkhati rājā; icc evam ādi. Paṇhe tvālope kammādhikaraṇesu: abhidhammā pucchanti. Dutiyā ca tatiyā ca: abhidhammaṃ abhidhammena vā; Vinayā pucchanti, vinayaṃ vinayena vā; evaṃ: suttā gāthā udānā itivuttakā jātakā abbhutadhammā vedallā; icc evam ādi. Kathane tvālope kammādhikaraṇesu: abhidhammā kathayanti. Dutiyā ca tatiyā ca: abhidhammaṃ abhidhammena vā; vinayā kathayanti, vinayaṃ vinayena vā; evaṃ: suttā gāthā udānā itivuttakā jātakā abbhutadhammā vedallā, icc evam ādi. Thokatthe: thokā muccati; appamattakā muccati, kicchā muccati. Dutiyā ca tatiyā ca: thokaṃ thokena vā; appamattakaṃ appamattakena vā; kicchaṃ kicchena vā; icc evam ādi. Akattari: katattā upacitattā ussannattā vipulattā uppannaṃ cakkhuviññānaṃ. Casaddaggahaṇena sesesvapi ye mayā nopadiṭṭhā apādānappayogikā te payogavicakkhaṇehi yojetabbā.

(5) And in the following context: distance, proximity, a limit in space and time, the suffix tvā being elided, in connection with direction, classification, connection with abstinence, purity, freedom, reason, separation, measure, connection with the word denoting ‘before’, binding, qualities, question, telling, littleness, not signifying the agent.

And in the following context the case-relation is called apādāna, distance, vicinity, a limit in space and time, the suffix tvā being elided, denoting direction, classification, abstinence, purity, freedom, reason, separation, measure, denoting ‘before’, binding, qualities, question, telling, littleness, not signifying the agent. Distance:- ‘kīvadūro ito naḷakāragāmo’ ‘dūrato vāgamma’ ‘ārakā te moghapurisā imasmā dhammavinayā’. (In the sense of distance) the accusative and instrumental cases are also used, for example ‘dūraṃ gāmaṃ āgato dūrena gāmena vā’ ‘ārakā imaṃ vinayaṃ anena dhammavinayena vā’, and so on in the same manner. Vicinity:- ‘antikaṃ gāmā’ ‘āsannaṃ gāmā’ ‘samīpaṃ gāmā’ ‘samīpaṃ saddhammā’. (In the sense of vicinity) the accusative and instrumental cases are also used, for example ‘antikaṃ gāmaṃ gāmena vā’ ‘āsannaṃ gāmaṃ gāmena vā’ ‘samīpaṃ gāmaṃ gāmena vā’ ‘samīpaṃ saddhammaṃ saddhammena vā’, and so on in the same manner. Limit in space and time:- ‘ito madhurāya catūsu yojanesu saṅkassanagaraṃ atthi, tattha bahū janā vasanti’ ‘ito bhikkhave ekanavutikappe vipassī nāma sammāsambuddho loke uppajji’ ‘ito tiṇṇaṃ māsānaṃ accayena parinibbāyissāmi’, and so on in the same manner. In the sense of the accusative and the locative cases, if the suffix tvā is elided:- ‘pāsādā saṅkameyya pāsādaṃ abhiruyhitvā vā’ ‘pabbatā saṅkameyya pabbataṃ abhiruyhitvā vā’ ‘hatthikkhandā saṅkameyya hatthikkhandaṃ abhiruyhitvā vā’ ‘āsanā vuṭṭhaheyya āsane nisīditvā vā’ and so on in the same manner. In the sense of direction:- ‘avīcito upari bhavaggaṃ antare’ ‘yato khemaṃ tato bhayaṃ’ ‘puratthimato, dakkhiṇato, pacchimato, uttarato’ ‘yato assosuṃ bhagavato kittisaddaṃ’ ‘uddhaṃ pādatalā’ ‘adho kesamatthakā’, and so on in the same manner. In the sense of classification:- ‘yato paṇītataro vā visaṭṭhataro vā natthi’. (In the sense of classification) the dative case is also used, for example ‘channavutīnaṃ pāsaṇḍānaṃ dhammānaṃ pavaraṃ yad idaṃ sugatavinayaṃ’, and so on in the same manner. In the sense of abstinence:- ‘gāmadhammā vasaladhammā asaddhammā ārati virati pativirati’ ‘pāṇātipātā veramaṇī’, and so on in the same manner. In the sense of purity:- ‘lobhanīyehi dhammehi suddho’ ‘mātito ca pitito ca suddho, asaṃsaṭṭho, anupakuṭṭho, agarahito’, and so on in the same manner. In the sense of freedom: ‘parimutto dukkhasmā ti vadāmi’ ‘mutto’smi mārabandhanā’ ‘tato muccanti maccunā’, and so on in the same manner. In the sense of reason:- ‘kasmā hetunā’ ‘kasmā tumhe daharā na miyyatha’ ‘kasmā idh’eva maraṇaṃ bhavissati’, and so on in the same manner. In the sense of separation:- ‘vivitto pāpakā dhammā’ vivicc’eva kāmehi’ ‘vivicca akusalehi dhammehi’, and so on in the same manner. In the sense of measure:- ‘dīghaso navavidatthiyo sugatavidatthiyā pamāṇikā kāretabbā sugatasaṅghāṭī’ ‘majjhimassa purisassa aḍḍhatelasahatthā’, and so on in the same manner.

In the sense of ‘before’:- ‘pubb’eva me bhikkhave sambodhā’, and so on in the same manner. In the sense of binding:- ‘satasmā bandho naro’. (In the sense of binding) the instrumental case is also used, for example ‘satena vā bandho’, and so on in the same manner. In the sense of quality:-‘paññāya sugatiṃ yanti’ ‘cāgāya vipulaṃ dhanaṃ’ ‘paññāya vimuttamano issariyā janaṃ rakkhati rājā’, and so on in the same manner. In the sense of question, when the suffix tvā is elided, the accusative and locative cases are used in the sense of the ablative case, for example ‘abhidhammā pucchanti’. The accusative and instrumental cases are also used, for example ‘abhidhammaṃ abhidhammena vā’ ‘vinayā pucchanti, vinayaṃ vinayena vā’; similarly: ‘suttā gāthā udānā itivuttakā jātakā abbhutadhammā vedallā’, and so on in the same manner. In the sense of ‘telling’ when the suffix tvā is elided, the accusative and instrumental cases are used in the sense of the ablative case, for example ‘abhidhammā kathayanti’. The accusative and instrumental cases are also used, for example ‘abhidhammaṃ abhidhammena vā’ ‘vinayā kathayanti, vinayaṃ vinayena vā’; similarly: ‘suttā gāthā udānā itivuttakā jātakā abbhutadhammā vedallā’, and so on in the same manner. In the sense of littleness:- ‘thokā muccati’ ‘appamattakā muccati’ ‘kicchā muccati’. (In the sense of littleness), the accusative and instrumental cases are also used, for example ‘thokaṃ thokena vā’ ‘appamattakaṃ appamattakena vā’ ‘kicchaṃ kicchena vā’, and so on in the same manner. In the sense of ‘not signifying the agent,’ for example: ‘katattā upacitattā ussannattā vipulattā uppannaṃ cakkhuviññānaṃ’. By the force of ca the ablative case is used elsewhere also which is to be fixed by scholars in the subject.

[6] Yassa dātukāmo rocate vā dhārayate vā taṃ sampadānaṃ. 278

Yassa vā dātukāmo yassa vā rocate yassa vā dhārayate taṃ kārakaṃ sampadānasaññaṃ hoti. Samaṇassa cīvaraṃ dadāti; samaṇassa rocate saccaṃ; devadattassa suvaṇṇachattaṃ dhārayate yaññadatto. Sampadānaṃ icc anena kv attho? Sampadāne catutthī (III. 23). Vā ti vikappanatthaṃ. Dhātunāmānaṃ payoge vā upasaggappayoge vā nipātappayoge vā sati atthavikappanatthaṃ vāsaddaṃ payujjati.

(6) One to whom something is desired to be given, or one who entertains for something or one from whom something is borne, is called sampadāna.

That to whom something is desired to be given, or who entertains for something or from whom something is borne becomes designated by the term sampadāna. For example ‘samaṇassa cīvaraṃ dadāti’ ‘samaṇassa rocate saccaṃ’ ‘devadattassa suvaṇṇachattaṃ dhārayate yaññadatto’. What is the use of the term sampadāna? (It is useful) for, it will be used in the next rule ’Sampadāne catutthī (III. 23). The word vā is used to signify optionality. Thus in connection with roots, nouns, prepositions or indeclinables, the word vā (optionality) is used.

[7] Silāgha-hanu’ṭṭhā-sapa-dhāra-piha-kudha-duh’-iss’āsuyya-rādh’ikkha’ppacc’ā-suṇa-anu-pati-giṇa-pubba-katt’ārocanattha-tadattha-tumatth’ālamattha-maññ’anādar’appāṇini gatytthakammaṇi āsiṃsattha-sammuti-bhiyya-sattamyatthesu ca. 279

Silāgha - hanu - ṭhā - sapa - dhāra - piha - kudha - duha - issa icc etesaṃ dhātūnaṃ payoge usuyyatthānañ ca payoge rādh’ikkhap payoge pacc’ā - suṇa - anu - pati - giṇānaṃ pubba - kattari ca ārocanatthe tadatthe tumatthe alamatthe maññatippayoge anādare appāṇini gatyatthānaṃ kammaṇi āsiṃsatthe sammuti bhiyya-sattamyatthesu ca taṃ kārakaṃ sampadānasaññaṃ hoti. Silāghappayoge tāva: buddhassa silāghate; dhammassa silāghate; saṅghassa silāghate; sakaupajjhāyassa silāghate; tava silāghate; mama silāghate; icc evam ādi. Hanuppayoge: hanute mayhaṃ eva; hanute tuyhaṃ eva; icc evam ādi. Ṭhāpayoge: upatiṭṭheyya sakyaputtānaṃ vaḍḍhaki; bhikkhussa bhuñjamānassa pāniyena vā vidhūpena vā upatiṭṭheyya; icc evam ādi. Sapappayoge: mayhaṃ sapate; tuyhaṃ sapate; icc evam ādi. Dhārappayoge: suvaṇṇaṃ te dhārayate; suvaṇṇaṃ me dhārayate; icc evam ādi. Pihappayoge: buddhassa aññatitthiyā pihayanti; devā dassanakāmā te; yato icchāmi bhaddaṃ tassa; samiddhānaṃ pihayanti daliddā; icc evam ādi. kudha-duha-issa-usuyyappayoge: kodhayati devadattassa; tassa kujjha mahāvīra; duhayati disānaṃ megho; titthiyā samaṇānaṃ issayanti; titthiyā samaṇānaṃ usuyyanti; lābhagiddhena dujjanā guṇavantānaṃ usuyyanti; guṇavaḍḍhena kā usuyyā vijānataṃ. Rādha - ikkha icc etesaṃ dhātūnaṃ payoge yassa akathitassa punavipucchanaṃ kammavikhyāpanatthaṃ taṃ kārakaṃ sampadānasaññaṃ hoti dutiyā ca: ārādho me rañño; ārādho me rājānaṃ; ky āhaṃ ayyānaṃ aparajjhāmi; cakkhuṃ janassa dassanāya taṃ viya maññe; āyasmato upālitherassa upasampadāpekkho upatisso āyasmantaṃ vā. Pacc’ā- suṇa - anu - pati - giṇānaṃ pubba - kattari ca; suṇotissa dhātussa paccāyoge yassa kammano pubbassa yo kattā so sampadānasañño hoti; taṃ yathā: bhagavā bhikkhū etad avoca. Bhikkhū ti akathitakammaṃ, etaṃ ti kathitakammaṃ, yassa kammano pubbassa yo kattā so bhagavā, Yo karoti sa kattā ti (III.11) suttavacanena; evaṃ yassa kammano pubbassa yo kattā so sampadānasañño hoti; taṃ yathā: bhagavato paccassosuṃ te bhikkhū; āsuṇanti buddhassa bhikkhū. Giṇassa dhātussa anu - patiyoge yassa kammano pubbassa yo kattā so sampadānasañño hoti; taṃ yathā: bhikkhu janaṃ dhammaṃ sāveti; tassa bhikkhuno jano anugiṇāti; tassa bhikkhuno patigiṇāti. Yo vādeti sa kattā, yaṃ vuttaṃ kamman ti vuccati; yo paṭiggāhako tassa sampadānaṃ vijāniyaṃ. Ārocanatthe: ārocayāmi vo bhikkhave; āmantayāmi vo bhikkhave; paṭivedayāmi vo bhikkhave; ārocayāmi te mahārāja; paṭivedayāmi te mahārāja. Tadatthe: ūnassa paripuriyā, buddhassa atthāya, dhammassa atthāya, saṅghassa atthāya jīvitaṃ pariccajāmi. Tumatthe: lokānukampāya atthāya hitāya sukhāya; bhikkhūnaṃ phāsuvihārāya; icc evam ādi. Alamatthe: alaṃ iti arahati ca paṭikkhitte ca. Alaṃ me buddho; alaṃ me rajjaṃ; alaṃ bhikkhupattassa; alaṃ me mallo mallassa, evaṃ arahati; alaṃ te rūpaṃ karaṇīyaṃ; alaṃ me hiraññasuvaṇṇehi, evaṃ paṭikkhitte.

Maññ’anādar’appāṇini; maññatippayoge anādare appāṇini; kaṭṭhassa tuvaṃ maññe; kaliṅgarassa tuvaṃ maññe. Anādare ti kim atthaṃ? Suvaṇṇaṃ taṃ maññe. Appāṇinī ti kim atthaṃ? Gadrabhaṃ tuvaṃ maññe. Gatyatthakammaṇi: gāmassa pādena gato; nagarassa pādena gato; appo saggāya gacchati saggassa gamanena vā; mūlāya paṭikasseyya saṅgho. Dutiyā ca: gāmaṃ pādena gato; nagaraṃ pādena gato; appo saggaṃ gacchati saggaṃ gamanena vā; mūlaṃ paṭikasseyya saṅgho. Āsiṃsatthe: āyasmato dīghāyu hoti; bhaddaṃ bhavato hotu; kusalaṃ bhavato hotu; anāmayaṃ bhavato hotu; sukhaṃ bhavato hotu; sv āgataṃ bhavato hotu; icc evam ādi. Sammutippayoge: aññatra saṅghasammutiyā bhikkhussa vippavatthuṃ na vaṭṭati; sādhu sammuti me tassa bhagavato dassanāya. Bhiyyappayoge: bhiyyo somattāya; icc evam ādi. Sattamyatthe: tuyhañcassa āvikaromi; tassa me sakko pātur ahosi; icc evam ādi. Atthaggahaṇena bahūsu akkharappayogesu dissati; taṃ yathā: upamaṃ te karissāmi; dhammaṃ vo bhikkhave desissāmi; icc evam ādi. Sāratthe ca: desetu bhante bhagavā dhammaṃ bhikkhūnaṃ; tassa phāsu; tassa pahiṇeyya; yathā no bhagavā byākareyya tathāpi tesaṃ byākarissāma; kappati samaṇānaṃ āyogo; amhākaṃ maṇinā attho; kim attho me buddhena; seyyo me attho; bahūpakārā bhante mahāpajāpatī gotamī bhagavato; bahūpakārā bhikkhave mātāpitaro puttānaṃ; icc evam ādi. Akkharappayogesu aññepi payogā payogavicakkhaṇehi yojetabbā. Casaddaggahaṇaṃ vikappanatthaṃ vā-gahaṇānukaḍḍhanatthaṃ. Ye keci sampadānappayogikā mayā nopadiṭṭhā tesaṃ gahanaṭṭhaṃ iti vikappayati; taṃ yathā: bhikkhusaṅghassa pabhū ayaṃ bhagavā; desassa pabhū ayaṃ rājā; khettassa pabhū ayaṃ gahapati; araññassa pabhū ayaṃ luddhako; icc evam ādi. Kvaci dutiyā-tatiyā-chaṭṭhī-sattamyatthesu ca.

(7) (Sampadāna is laid down) also in the following contexts, connection with the roots silāgha (to praise, to boast of) hanu (to hide from), ṭhā (to stand), sapa (to curse, to swear; to make an oath), dhāra (to owe) piha (to yearn for; desire; envy), kudha (to be angry with), duha (to injure), issa (to envy; not tolerate), ussuyya (to find fault with; to feel resentment), rādha (to satisfy) and ikkha (to see) denoting ‘that which was previously the subject’ (but has been used as the object) of the roots suṇa (to hear) with the prefix pati or ā, giṇa (to sing) with the prefix anu or pati, the sense of an announcing, the sense of for the purpose of it, the sense of tuṃ (the infinitive suffix), the sense of alaṃ (enough), connection with the root mana (to think; to consider), if it denotes disrespect, and if its object be inanimate, denoting ‘the object (of action denoted by a verb) with the sense of movement’, the sense of benediction, connection with the words sammuti (approval; consent), and bhiyya (more; abundant) and the sense of the locative case.

The case-relation is called sampadāna also in the context of the following conditions:- connection with the roots, silāgha (to praise; to boast of), hanu (to hide from), ṭhā (to stand), sapa (to curse; to swear; to make an oath), dhāra (to owe), piha (to yean for; desire; envy), kudha (to be angry with), duha (to injure), issa (to envy; not tolerate), ussuyya, (to find fault with; to feel resentment), rādha (to satisfy)and ikkha (to see), denoting ‘that which was previously the subject’ (but has been used as the object) of the roots suṇa (to hear), with the prefix pati or ā, giṇa (to sing) with the prefix anu or pati, the sense of announcing, the sense of for the purpose of it, the sense of tuṃ (the infinitive suffix) the sense of alaṃ (enough), connection with the verb maññati (thinks; considers), and if it denotes disrespect, if its object be inanimate, denoting ‘the object of a verb which signifies motion’, the sense of benediction, connection with the words sammuti (approval; consent), and bhiyya (more; abundant) and the sense of the locative case. In connection with the root silāgha (to boast of, to praise):- ‘buddhassa silāghate’ ‘dhammassa silāghate’ ‘saṅghassa silāghate’

‘sakaupajjhāyassa silāghate’ ‘tava silāghate’ ‘mama silāghate’; and so on in the same manner. In connection with the root hanu (to hide from):- ‘hanute mayhaṃ eva’ ‘hanute tuyhaṃ eva’; and so on in the same manner. In connection with the root ṭhā (to stand):- ‘upatiṭṭheyya sakyaputtānaṃ vaḍḍhaki’ ‘bhikkhussa bhuñjamānassa pāniyena vā vidhūpena vā upatiṭṭheyya’; and so on in the same manner. In connection with the root sapa (to curse; to swear; to make an oath):- ‘mayhaṃ sapate’ ‘tuyhaṃ sapate’; and so on in the same manner. In connection with the root dhāra (to owe):- ‘suvaṇṇaṃ te dhārayate’ ‘suvaṇṇaṃ me dhārayate’; and so on in the same manner. In connection with the root piha (to long for; to desire):- ‘buddhassa aññatitthiyā pihayanti’ ‘devā dassanakāmā te’ ‘yato icchāmi bhaddaṃ tassa’ ‘samiddhānaṃ pihayanti daliddā’; and so on in the same manner. In connection with the roots kudha (to be angry with), duha (to injure), issa (to envy; not tolerate) and ussuyya (to find fault with, to feel resentment):- ‘kodhayati devadattassa’ ‘tassa kujjha mahāvīra’ ‘duhayati disānaṃ megho’ ‘titthiyā samaṇānaṃ issayanti’ ‘titthiyā samaṇānaṃ usuyyanti’ ‘lābhagiddhena dujjanā guṇavantānaṃ usuyyanti’ ‘guṇavaḍḍhena kā usuyyā vijānataṃ’. In connection with the roots rādha (to be pleased) and ikkha (to see), that of whom some queries are made with a view to celebrate his actions, is called sampadāna and also the accusative case is used; for example ‘ārādho me rañño’ ‘ārādho me rājānaṃ’ ‘ky āhaṃ ayyānaṃ aparajjhāmi’ ‘cakkhuṃ janassa dassanāya taṃ viya maññe’ ‘āyasmato upālitherassa upasampadāpekkho upatisso āyasmantaṃ vā’. In denoting ‘that which was previously the subject’ but has been used as the object of the verb from the root suṇa (to hear) with the prefix pati or ā, or of the verb from the root giṇa (to sing) with the prefix anu or pati; in connection with the root suṇa, with the prefix pati or ā that which was previously the subject of action is called the sampadāna kāraka; for example “bhagavā bhikkhū etad avoca’. The word bhikkhū is indirect object; etaṃ is direct object; the agent of earlier action is bhagavā, according to the rule ‘one who performs is agent (III. 11)’; thus that which was previously an agent is called sampadāna; as:- ‘bhagavato paccassosuṃ te bhikkhū’ ‘āsuṇanti buddhassa bhikkhū’. In connection with the root giṇa with the prefix anu or pati that which was previously an agent of action becomes sampadāna; for example ‘bhikkhu janaṃ dhammaṃ sāveti’ ‘tassa bhikkhuno jano anugiṇāti’ ‘tassa bhikkhuno patigiṇāti’. He who speaks is called kattā that which is spoken is called the object; one who is receiver should be known as sampadāna. In the sense of announcing:- ‘ārocayāmi vo bhikkhave’ ‘āmantayāmi vo bhikkhave’ ‘paṭivedayāmi vo bhikkhave’ ‘ārocayāmi te mahārāja’ ‘paṭivedayāmi te mahārāja’. In the sense of for the purpose of it: - ‘ūnassa paripuriyā’ ‘buddhassa atthāya, dhammassa atthāya, saṅghassa atthāya jīvitaṃ pariccajāmi’. In the sense of the infinitive:- ‘lokānukampāya atthāya hitāya sukhāya’ ‘bhikkhūnaṃ phāsuvihārāya’; and so on in the same manner. In the sense of alaṃ (enough); the word alaṃ is used in the sense of araha ‘capable of; worthy of; fit for’ and paṭikkhitta ’rejected; enough of”. For example ‘alaṃ me buddho’, ‘alaṃ me rajjaṃ’ ‘alaṃ bhikkhupattassa’ ‘alaṃ me mallo mallassa’; thus it is used in the sense of araha, ‘alaṃ te rūpaṃ karaṇīyaṃ’ ‘alaṃ me hiraññasuvaṇṇehi’; thus it is used in the sense of paṭikkhitta. If the object of the verb from mañña is not an animate being and denotes disrespect:- ‘kaṭṭhassa tuvaṃ maññe’ ‘kaliṅgarassa tuvaṃ maññe’. Why disrespect? : For, in the following example, sampadāna is not found ‘suvaṇṇaṃ taṃ maññe’. Why ‘not an animate being’?: For, in the following example, sampadāna is not found: ‘gadrabhaṃ tuvaṃ maññe’. In connection with the object of (action denoted by a verb) with the sense of movement:- ‘gāmassa pādena gato’ ‘nagarassa pādena gato’ ‘appo saggāya gacchati saggassa gamanena vā’ ‘mūlāya paṭikasseyya saṅgho’. Also the accusative case is used:- ‘gāmaṃ pādena gato’ ‘nagaraṃ pādena gato’ ‘appo saggaṃ gacchati saggaṃ gamanena vā’ ‘mūlaṃ paṭikasseyya saṅgho’. In the sense of benediction:-‘āyasmato dīghāyu hoti’ ‘bhaddaṃ bhavato hotu’ ‘kusalaṃ bhavato hotu’

‘anāmayaṃ bhavato hotu’ ‘sukhaṃ bhavato hotu’ ‘svāgataṃ bhavato hotu’; and so on in the same manner. In connection with the word sammuti (consent, approval):- ‘aññatra saṅghasammutiyā bhikkhussa vippavatthuṃ na vaṭṭati’ ‘sādhu sammuti me tassa bhagavato dassanāya’. In connection with the word bhiyya (more, abundant):- ‘bhiyyo somattāya’; and so on in the same manner. In the sense of the locative case:- ‘tuyhañ cassa āvikaromi’ ‘tassa me sakko pātur ahosi’; and so on in the same manner. By the force of the word attha sampadāna is used in many other usages also; thus: ‘upamaṃ te karissāmi’ ‘dhammaṃ vo bhikkhave desissāmi’. In the sense of sāra (most excellent bit):- ‘desetu bhante bhagavā dhammaṃ bhikkhūnaṃ’ ‘tassa phāsu’ ‘tassa pahiṇeyya’ ‘yathā no bhagavā byākareyya tathāpi tesaṃ byākarissāma’ ‘kappati samaṇānaṃ āyogo’ ‘amhākaṃ maṇinā attho’ ‘kim attho me buddhena’ ‘seyyo me attho’ ‘bahūpakārā bhante mahāpajāpatī gotamī bhagavato’ ‘bahūpakārā bhikkhave mātāpitaro puttānaṃ’; and so on in the same manner. The experts should find out sampadāna in many other usages. The force of the word ca (too) indicates here the word vā (optionality) from the preceding rule. Those examples of the dative case which I have not mentioned here are indicated by the term vā; for example ‘bhikkhusaṅghassa pabhū ayaṃ bhagavā’ ‘desassa pabhū ayaṃ rājā’ ‘khettassa pabhū ayaṃ gahapati’ ‘araññassa pabhū ayaṃ luddhako’; and so on in the same manner. Sometimes sampadāna is used in the sense of the accusative, instrumental, genitive, and locative cases too.

[8] Yo dhāro taṃ okāsaṃ. 280

Yo ādhāro taṃ okāsasaññaṃ hoti. Svādhāro catubbidho; byāpiko opasilesiko vesayiko sāmīpiko ti. Tattha byāpiko tāva: jalesu khīraṃ; tilesu telaṃ; ucchūsu raso. Opasilesiko: pariyaṅke rājā seti; āsane upaviṭṭho saṅgho. Vesayiko: bhūmīsu manussā; antarikkhe vāyū; ākāse sakuṇā. Sāmīpiko: vane hatthino; gaṅgāyaṃ ghoso; vaje gāviṃ duhanti; sāvatthiyaṃ viharati jetavane. Okāsa icc anena kv attho? Okāse sattamī (III. 32).

(8) That which is the site is called okāsa.

The site is called okāsa (location). The site is of four kinds as follows:- (1) byāpika (pervading; in absolute contact) (2) opasilesika (caused by (close) contact) (3) vesayika (belonging to a (particular) domain) (4) sāmīpika (caused by nearness). Among them, byāpika should be known as follows:- ‘jalesu khīraṃ’ ‘tilesu telaṃ’ ‘ucchūsu raso’. Opasilesika:- ‘pariyaṅke rājā seti’ ‘āsane upaviṭṭho saṅgho’. Vesayika:- ‘bhūmīsu manussā’ ‘antarikkhe vāyū’ ‘ākāse sakuṇā’. Sāmīpika:- ‘vane hatthino’ ‘gaṅgāyaṃ ghoso’ ‘vaje gāviṃ duhanti’ ‘sāvatthiyaṃ viharati jetavane’. What is the use of the term okāsa (location)? (It is useful) for, it will be used in the rule ’Okāse sattamī (III. 32).

[9] Yena vā kayirate taṃ karaṇaṃ. 281

Yena vā kayirate yena vā passati yena vā suṇāti taṃ kārakaṃ karaṇasaññaṃ hoti. Dattena vīhiṃ lunāti; vāsiyā rukkhaṃ tacchati; pharasunā rukkhaṃ chindati; kuddālena rukkhaṃ khaṇati; hatthena kammaṃ karoti; cakkhunā rūpaṃ passati; sotena saddaṃ suṇāti. Karaṇa icc anena kv attho? Karaṇe tatiyā (III. 16).

(9) That by means of which an action has been done is called an instrument.

That by means of which an action has been done, seen or heard is called instrument. For example ‘dattena vīhiṃ lunāti’ ‘vāsiyā rukkhaṃ tacchati’ ‘pharasunā rukkhaṃ chindati’ ‘kuddālena rukkhaṃ khaṇati’ ‘hatthena kammaṃ karoti’ ‘cakkhunā rūpaṃ passati’ ‘sotena saddaṃ suṇāti’. What is the use of the term karaṇa? : (It is useful) for, it will be used in the rule ‘Karaṇe tatiyā (III. 16)’.

[10] Yaṃ karoti taṃ kammaṃ. 282

Yaṃ vā karoti yaṃ vā passati yaṃ vā suṇāti taṃ kārakaṃ kammasaññaṃ hoti. Rathaṃ karoti; chattaṃ karoti; dhajaṃ karoti; rūpaṃ passati; saddaṃ suṇāti; kaṇṭakaṃ maddati; visaṃ gilati. Kamma icc anena kv attho? Kammatthe dutiyā (III. 27).

(10) That which (the agent) does is called an object.

That, which one does, sees or hears, is called an object. For example ‘rathaṃ karoti’ ‘chattaṃ karoti’ ‘dhajaṃ karoti’ ‘rūpaṃ passati’ ‘saddaṃ suṇāti’ ‘kaṇṭakaṃ maddati’ ‘visaṃ gilati’. What is the use of the term kamma? : (It is useful) for, it will be used in the rule ‘Kammatthe dutiyā (III. 27)’.

[11] Yo karoti sa kattā. 283

Yo karoti so kattusañño hoti. Ahinā daṭṭho naro; garuḷena hato nāgo; buddhena jito māro; upaguttena bandho māro. Kattu icc anena kv atho? Kattari ca (III. 18).

(11) He who does is called kattā.

One who does an action is called an agent. For example ‘ahinā daṭṭho naro’ ‘garuḷena hato nāgo’ ‘buddhena jito māro’ ‘upaguttena bandho māro’. What is the use of the term kattu?: (It is useful) for, it will be used in the rule ‘Kattari ca (III. 18)’.

[12] Yo kāreti sa hetu. 284

Yo kattāraṃ kāreti so hetusañño hoti kattusañño ca. So puriso taṃ purisaṃ kammaṃ kāreti; so puriso tena purisena kammaṃ kāreti; so puriso tassa purisassa kammaṃ kāreti; evaṃ vihāreti, pāleti, pāṭheti, dhāreti, pāceti, nāyeti. Hetu icc anena kv attho? Dhātūhi ne-naya-ṇāpe-ṇāpayā kāritāni hetv atthe (VI. 2.7).

(12) One who makes the agent do is called hetu.

One who makes the agent do an action is called hetu as well as kattu. For example ‘so puriso taṃ purisaṃ kammaṃ kāreti’ ‘so puriso tena purisena kammaṃ kāreti’ ‘so puriso tassa purisassa kammaṃ kāreti’ (and) these examples are also used in the same way:- ‘vihāreti’ ‘pāleti’ ‘pāṭheti’ ‘dhāreti’ ‘pāceti’ ‘nāyeti’. What is the use of the term hetu (a cause)?: (It is useful), for, it will be used in the rule ‘Dhātūhi ne-naya-ṇape-ṇāpayā kāritāni hetav atthe (VI. 2.7)’.

[13] Yassa vā pariggaho taṃ sāmī. 285

Yassa vā pariggaho taṃ sāmisaññaṃ hoti. Attano mukhaṃ; tassa bhikkhuno paṭivisaṃ; tassa bhikkhuno pattaṃ; tassa bhikkhuno cīvaraṃ. Sāmi icc anena kv attho? Sāmismiṃ chaṭṭhī (III. 31).

(13) One to whom something belongs, is called sāmī.

One to whom some property belongs, is called sāmī (owner). For example ‘attano mukhaṃ’ ‘tassa bhikkhuno paṭivisaṃ’ ‘tassa bhikkhuno pattaṃ’ ‘tassa bhikkhuno cīvaraṃ’. What is the use of the term sāmī (an owner)?: (It is useful) for, it will be used in the rule ‘Sāmismiṃ chaṭṭhī (III. 31)’.

[14] Liṅgatthe paṭhamā. 286

Liṅgatthābhidhānamatte paṭhamā vibhatti hoti. Puriso; purisā; eko; dve; ca; vā; hi; ahaṃ; hare; are.

(14) The nominative case is used in the sense of the gender.

When just the gender is to be indicated, the nominative case is used. For example ‘puriso’ ‘purisā’ ‘eko’ ‘dve’ ‘ca’ ‘vā’ ‘hi’ ‘ahaṃ’ ‘hare’ ‘are’.

[15] Ālapane ca. 287

Ālapanatthādhike liṅgatthābhidhānamatte ca paṭhamā vibhatti hoti. Bho purisa; bhavanto purisā; bho rāja; bhavanto rājāno; he sakha; he sakhino.

Casaddaggahaṇaṃ paṭhamaggahaṇ’ānukaḍḍhanatthaṃ.

(15) Also in addressing.

The nominative case is used just a gender as well as to express additional sense of address. For example ‘bho purisa’ ‘bhavanto purisā’ ‘bho rāja’ ‘bhavanto rājāno’ ‘he sakha’ ‘he sakhino’. The word ca (also) indicates here the word paṭhamā (the nominative case) from the preceding rule.

[16] Karaṇe tatiyā. 288

Karaṇakārake tatiyā vibhatti hoti. Agginā kuṭiṃ jhāpeti; manasā ce paduṭṭhena; manasā ce pasannena; kāyena kammaṃ karoti.

(16) The third case-ending is used in the karaṇa case-relation.

The instrumental case is laid down for karaṇa case - relation. For example ‘agginā kuṭiṃ jhāpeti’ ‘manasā ce paduṭṭhena’ ‘manasā ce pasannena’ ‘kāyena kammaṃ karoti’.

[17] Sahādiyoge ca. 289

Sahādiyogatthe ca tatiyā vibhatti hoti. Sahāpi gaggena saṅgho uposathaṃ kareyya; mahatā bhikkhusaṅghena saddhiṃ; sahassena samaṃ mitā.

(17) Also when the words saha etc. are used.

In connection with the words saha etc. the third case-ending is also used. For example ‘sahāpi gaggena saṅgho uposathaṃ kareyya’ ‘mahatā bhikkhusaṅghena saddhiṃ’ ‘sahassena samaṃ mitā’.

[18] Kattari ca. 290

Kattari ca kārake tatiyā vibhatti hoti. Raññā hato poso; yakkhena dinno varo; ahinā daṭṭho naro.

(18) Also in denoting the agent.

The third case-ending is also used in the case-relation of agent. For example ‘raññā hato poso’ ‘yakkhena dinno varo’ ‘ahinā daṭṭho naro’.

[19] Hetv atthe ca. 291

Hetv atthe ca tatiyā vibhatti hoti. Annena vasati; dhammena vasati; vijjāya vasati; sakkārena vasati.

(19) Also in the sense of a cause.

The third case-ending is also used in denoting a cause or purpose. For example ‘annena vasati’ ‘dhammena vasati’ ‘vijjāya vasati’ ‘sakkārena vasati’.

[20] Sattamy atthe ca. 292

Sattamy atthe ca tatiyā vibhatti hoti. Tena kālena; tena samayena; tena kho pana samayena.

(20) Also in the sense of the locative case.

In the sense of the locative case the third case-ending is also used. For example ‘tena kālena’ ‘tena samayena’ ‘tena kho pana samayena’.

[21] Yen’aṅgavikāro. 293

Yena byādhimatā aṅgena aṅgino vikāro lakkhate tattha tatiyā vibhatti hoti. Akkhinā kāṇo; hatthena kuṇi; kāṇaṃ passatu nettena; pādena khañjo; piṭṭhiyā khujjo.

(21) In denoting a limb of the body the disease of which changes the bodily appearance.

The third case-ending is used after the word denoting that diseased limb of the body by which a change of appearance is taken place. For example ‘akkhinā kāṇo’ ‘hatthena kuṇi’ ‘kāṇaṃ passatu nettena’ ‘pādena khañjo’ ‘piṭṭhiyā khujjo’.

[22] Visesane ca. 294

Visesanatthe ca tatiyā vibhatti hoti. Gottena gotamo nātho; suvaṇṇena abhirūpo; tapasā uttamo.

(22) Also in denoting a distinguishing attribute.

The third case is also used in the sense of an adjective. For example ‘gottena gotamo nātho’ ‘suvaṇṇena abhirūpo’ ‘tapasā uttamo’.

[23] Sampadāne catutthī. 295

Sampadānakārake catutthī vibhatti hoti. Buddhassa vā dhammassa vā saṅghassa vā dānaṃ deti; dātā hoti samaṇassa vā brāhmaṇassa vā.

(23) The fourth case-ending is used in the sampadāna case-relation.

The fourth case-ending is used after a word denoting the recipient. For example ‘buddhassa vā dhammassa vā saṅghassa vā dānaṃ deti’ ‘dātā hoti samaṇassa vā brāhmaṇassa vā’.

[24] Namoyogādisv api ca. 296

Namoyogādisv api ca catutthī vibhatti hoti. Namo te buddhavīratthu; sotthi pajānaṃ; namo karohi nāgassa; sv āgataṃ te mahārāja. Casaddaggahaṇaṃ catutthīgahaṇ’ānukaḍḍhanatthaṃ.

(24) Also when the words namo etc. are used.

In connection with the words namo etc. the fourth case-ending is used. For example ‘namo te buddhavīratthu’ ‘sotthi pajānaṃ’ ‘namo karohi nāgassa’ ‘sv āgataṃ te mahārāja’. The word ca (also) indicates here the word catutthī (the fourth case-ending) from the preceding rule.

[25] Apādāne pañcamī. 297

Apādānakārake pañcamī vibhatti hoti. Pāpā cittaṃ nivāraye; abbhā mutto va candimā; bhayā muccati so naro.

(25) The fifth case-ending is used in the apādāna case-relation.

Ablative case is laid down in denoting apādāna. For example ‘pāpā cittaṃ nivāraye’ ‘abbhā mutto va candimā’ ‘bhayā muccati so naro’.

[26] Kāraṇatthe ca. 298

Kāraṇatthe ca pañcamī vibhatti hoti. Ananubodhā appativedhā catunnaṃ ariyasaccānaṃ yathābhūtamadassanā. Casaddaggahaṇaṃ pañcamīgahaṇ’ānukaḍḍhanatthaṃ.

(26) Also in the sense of being a cause.

The fifth case-ending is used in denoting the state of a cause. For example ‘ananubodhā appativedhā catunnaṃ ariyasaccānaṃ yathābhūtamadassanā’. The word ca (also) indicates here the word pañcamī (the fifth case-ending) from the preceding rule.

[27] Kammatthe dutiyā. 299

Kammatthe dutiyā vibhatti hoti. Kaṭaṃ karoti; rathaṃ karoti; chattaṃ karoti; dhammaṃ suṇāti; buddhaṃ pūjeti; vācaṃ bhāsati; taṇḍulaṃ pacati; coraṃ ghāteti; gavaṃ hanati; vīhayo lunāti.

(27) The second case-ending is used in the sense of being object.

The second case-ending is used in denoting the state of the object. For example ‘kaṭaṃ karoti’ ‘rathaṃ karoti’ ‘chattaṃ karoti’ ‘dhammaṃ suṇāti’ ‘buddhaṃ pūjeti’ ‘vācaṃ bhāsati’ ‘taṇḍulaṃ pacati’ ‘coraṃ ghāteti’ ‘gavaṃ hanati’ ‘vīhayo lunāti’.

[28] Kāladdhānaṃ accantasaṃyoge. 300

Kāladdhānaṃ accantasaṃyoge dutiyā vibhatti hoti. Māsaṃ adhīte; yojanaṃ kalahaṃ karonto gacchati. Accantasaṃyoge ti kim atthaṃ? Saṃvacchare bhuñjati.

(28) Also in close proximity of time or space.

The second case-ending is used after the word denoting immediate proximity of time or space. For example ‘māsaṃ adhīte’ ‘yojanaṃ kalahaṃ karonto gacchati’. Why ‘immediate proximity’?: For, to the following example this rule is not applicable: ‘saṃvacchare bhuñjati’.

[29] Kammappavacanīyayutte. 301

Kammappavacanīyayutte dutiyā vibhatti hoti. Taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbh’uggato; pabbajitaṃ anupabbajiṃsu.

(29) Also when kamma-ppavacanīya-s are employed.

The second case-ending is used in connection with the words employed for the definition of an action (that is, in connection with certain prepositions and indeclinables). For example ‘taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbh’uggato’ ‘pabbajitaṃ anupabbajiṃsu’.

[30] Gati-buddhi-bhuja-paṭha-hara-kara-sayādīnaṃ kārite vā. 302

Gati-buddhi-bhuja-paṭha-hara-kara-sayādīnaṃ dhātūnaṃ payoge kārite sati dutiyā vibhatti hoti vā. Puriso purisaṃ gāmaṃ gāmayati, puriso purisena vā, puriso purisassa vā; evaṃ: bodhayati; bhojayati; pāṭhayati; hārayati; kārayati; sāyayati; evaṃ sabbattha kārite.

(30) The second case-ending is optionally used in the causal sense in connection with verbs implying gati (motion) and buddhi (knowing) and with the roots bhuja (to eat), paṭha (to read), hara (to take), kara (to do), and sī (to lie down) etc.

In the sense of causal the second case-ending is optionally used in connection with the verbs implying gati (motion) and buddhi (knowing) and with the roots bhuja (to eat), paṭha (to read), hara (to take), kara (to do) and sī (to lie down) etc. For example ‘puriso purisaṃ gāmaṃ gāmayati, puriso purisena vā, puriso purisassa vā’, the other usages are indicated in the same way such as ‘bhodhayati’, ’bhojayati ‘pāṭhayati’ ‘hārayati’ ‘kārayati’ ‘sāyayati’. In all instances (the third case-ending) is inserted in the causal sense as stated before.

[31] Sāmismiṃ chaṭṭhī. 303

Sāmismiṃ chaṭṭhī vibhatti hoti. Tassa bhikkhuno paṭivisaṃ; tassa bhikkhuno mukhaṃ; tassa bhikkhuno pattacīvaraṃ.

(31) The sixth case-ending is used in the sense of an owner.

The sixth case-ending is used in denoting an owner. For example ‘tassa bhikkhuno paṭivisaṃ’ ‘tassa bhikkhuno mukhaṃ’ ‘tassa bhikkhuno pattacīvaraṃ’.

[32] Okāse sattamī. 304

Okāsakārake sattamī vibhatti hoti. Gambhīre odakaṇṇave; pāpasmiṃ ramati mano; bhagavati brahmacariyaṃ vasati kulaputto.

(32) The seventh case-ending is used in the sense of okāsa.

The seventh case-ending is used in denoting location or occasion. For example ‘gambhīre odakaṇṇave’ ‘pāpasmiṃ ramati mano’ ‘bhagavati brahmacariyaṃ vasati kulaputto’.

[33] Sām’issar’ādhipati-dāyāda-sakkhi ppatibhū-pasūta-kusalehi ca. 305

Sāmi-issara - adhipati - dāyāda - sakkhi - patibhū - pasūta - kusala icc etehi yoge sati chaṭṭhī vibhatti hoti sattamī ca. Goṇānaṃ sāmī; goṇesu issaro; goṇānaṃ adhipati; goṇesu adhipati; goṇānaṃ dāyādo; goṇesu dāyādo; goṇānaṃ sakkhi; goṇesu sakkhi; goṇānaṃ patibhū; goṇesu patibhū; goṇānaṃ pasūto; goṇesu pasūto; goṇānaṃ kusalo; goṇesu kusalo.

(33) Also in connection with the words sāmī (owner), issara (chief), adhipati (ruler), dāyāda (heir), sakkhī (witness), patibhū (master), pasūta (produced; having born) and kusala (expert).

The sixth as well as seventh case-ending is used in connection with the words sāmī (owner), issara (chief), adhipati (ruler), dāyāda (heir), sakkhī (witness), patibhū (master), pasūta (produced; having born) and kusala (expert). For example ‘goṇānaṃ sāmī’ ‘goṇesu issaro’ ‘goṇānaṃ adhipati’ ‘goṇesu adhipati’ ‘goṇānaṃ dāyādo’ ‘goṇesu dāyādo’ ‘goṇānaṃ sakkhi’ ‘goṇesu sakkhi’ ‘goṇānaṃ patibhū’ ‘goṇesu patibhū’ ‘goṇānaṃ pasūto’ ‘goṇesu pasūto’ ‘goṇānaṃ kusalo’ ‘goṇesu kusalo’.

[34] Niddhāraṇe ca. 306

Niddhāraṇe ca chaṭṭhī vibhatti hoti sattamī ca. Kaṇhā gāvīnaṃ sampannakhīratamā; kaṇhā gāvīsu sampannakhīratamā; sāmā nārīnaṃ dassanīyatamā; sāmā nārīsu dassanīyatamā; manussānaṃ khattiyo sūratamo; manussesu khattiyo sūratamo; pathikānaṃ dhavanto sīghatamo; pathikesu dhavanto sīghatamo.

(34) Also in denoting specification.

The sixth case-ending as well as the seventh case-ending is also used in denoting specification. For example ‘kaṇhā gāvīnaṃ sampannakhīratamā’ ‘kaṇhā gāvīsu sampannakhīratamā’ ‘sāmā nārīnaṃ dassanīyatamā’ ‘sāmā nārīsu dassanīyatamā’ ‘manussānaṃ khattiyo sūratamo’ ‘manussesu khattiyo sūratamo’ ‘pathikānaṃ dhavanto sīghatamo’ ‘pathikesu dhavanto sīghatamo’.

[35] Anādare ca. 307

Anādare chaṭṭhī vibhatti hoti sattamī ca. Rudato dārakassa pabbaji; rudantasmiṃ dārake pabbaji. Casaddaggahaṇaṃ chaṭṭhī-sattamīgahaṇ’ānukaḍḍhanatthaṃ.

(35) Also in denoting disregard.

The sixth case-ending as well as the seventh case-ending is used in denoting disregard. For example ‘rudato dārakassa pabbaji’ ‘rudantasmiṃ dārake pabbaji’. The word ca (also) indicates here the words chaṭṭhī (the sixth case-ending) and sattamī (the seventh case-ending) from the preceding rules.

[36] Kvaci dutiyā chaṭṭhīnaṃ atthe. 308

Chaṭṭhīnaṃ atthe kvaci dutiyā vibhatti hoti. Apissu maṃ aggivessāna tisso upamāyo paṭibhaṃsu.

(36) Sometimes the second case-ending is used in the sense of the sixth case-ending.

The second case-ending is sometimes used in denoting the sense of the sixth case-ending. For example ‘apissu maṃ aggivessāna tisso upamāyo paṭibhaṃsu’.

[37] Tatiyā-sattamīnañ ca. 309

Tatiyā-sattamīnaṃ atthe kvaci dutiyā vibhatti hoti. Sace maṃ samaṇo gotamo n’ālapissati; tvañ ca maṃ n’ābhibhāsasi; evaṃ tatiyatthe; pubbaṇhasamayaṃ nivāsetvā; ekaṃ samayaṃ bhagavā, evaṃ sattamy atthe.

(37) Also in (the sense of) the third and seventh cases.

The second case-ending is used in denoting the sense of the third and seventh cases. For example ‘sace maṃ samaṇo gotamo n’ālapissati’ ‘tvañ ca maṃ n’ābhibhāsasi’ here second case-ending is used in the sense of the third case-ending; ‘pubbaṇhasamayaṃ nivāsetvā’ ‘ekaṃ samayaṃ bhagavā’; here second case-ending is used in the sense of the seventh case-ending.

[38] Chaṭṭhī ca. 310

Tatiyā-sattamīnaṃ atthe kvaci chaṭṭhī vibhatti hoti. Kataṃ me kalyāṇaṃ; kataṃ me pāpaṃ, evaṃ tatiyatthe. Kusalā naccagītassa susikkhitā caturitthiyo; kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ, evaṃ sattamy atthe. Kvacī ti kim atthaṃ? Desito ānanda mayā dhammo; ānando atthesu vicakkhaṇo.

(38) Also the sixth case-ending.

The sixth case-ending is sometimes used in denoting the sense of the third and seventh cases. For example ‘kataṃ me kalyāṇaṃ’ ‘kataṃ me pāpaṃ’; here sixth case-ending is used in the sense of the third case-ending. ‘Kusalā naccagītassa susikkhitā caturitthiyo’ ‘kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ’; here sixth case-ending is used in the sense of the seventh case-ending. Why sometimes?: For, to the following example, this is not applicable: ‘desito ānanda mayā dhammo’ ‘ānando atthesu vicakkhaṇo’.

[39] Dutiyā-pañcamīnañ ca. 311

Dutiyā-pañcamīnaṃ atthe kvaci chaṭṭhī vibhatti hoti. Tassa bhavanti vattāro; tassa kammassa kattāro, evaṃ dutiyatthe; assa vanatādhammassa parihāyanti; kiṃ nu kho ahaṃ tassa bhāsayāmi; sabbe tasanti daṇḍassa; sabbe bhāyanti maccuno; bhīto catunnaṃ āsīvisānaṃ nāgānaṃ; bhāyāmi ghoravisassa nāgassa; evaṃ pañcamy atthe.

(39) Also in the sense of the second and fifth cases.

The sixth case-ending is sometimes used in denoting the sense of the second and fifth cases. For example ‘tassa bhavanti vattāro’ ‘tassa kammassa kattāro’; here the sixth case-ending is used in the sense of the second case-ending; ‘assa vanatādhammassa parihāyanti’ ‘kiṃ nu kho ahaṃ tassa bhāsayāmi’ ‘sabbe tasanti daṇḍassa’ ‘sabbe bhāyanti maccuno’ ‘bhīto catunnaṃ āsī-visānaṃ nāgānaṃ’ ‘bhāyāmi ghoravisassa nāgassa’; here sixth case-ending is used in the sense of the fifth case-ending.

[40] Kamma-karaṇa-nimittatthesu sattamī. 312

Kamma-karaṇa-nimittatthesu sattamī vibhatti hoti. Sundar’āvuso ime ājīvikā bhikkhūsu abhivādenti, evaṃ kammatthe; hatthesu piṇḍāya caranti; pattesu piṇḍāya caranti; pathesu caranti, evaṃ karaṇatthe; dīpī cammesu haññate; kuñjaro dantesu haññate; evaṃ nimittatthe.

(40) The seventh case-ending is used in the sense of kamma, karaṇa as well as in denoting a motive.

The seventh case-ending is used in denoting the sense of the object, instrument as well as in signifying a motive. For example ‘sundar’āvuso ime ājīvikā bhikkhūsu abhivādenti’; here seventh case-ending is used in the sense of the accusative case; ‘hatthesu piṇḍāya caranti’ ‘pattesu piṇḍāya caranti’ ‘pathesu caranti’; here seventh case-ending is used in the sense of the instrumental case; ‘dīpī cammesu haññate’ ‘kuñjaro dantesu haññate’; here seventh case-ending is used in the sense of denoting a motive.

[41] Sampadāne ca. 313

Sampadāne ca sattamī vibhatti hoti. Saṅghe dinnaṃ mahapphalaṃ; saṅghe gotami dehi; saṅghe dinne ahañc’eva pūjito bhavissāmi.

(41) Also in the sense of sampadāna.

The seventh case-ending is used in denoting the sampadāna. For example ‘saṅghe dinnaṃ mahapphalaṃ’ ‘saṅghe gotami dehi’ ‘saṅghe dinne ahañc’eva pūjito bhavissāmi’.

[42] Pañcamy atthe ca. 314

Pañcamy atthe ca sattamī vibhatti hoti. Kadalīsu gaje rakkhanti.

(42) Also in the sense of the ablative case.

The seventh case-ending is used in denoting the sense of the ablative case. For example ‘kadalīsu gaje rakkhanti’.

[43] Kāla-bhāvesu ca. 315

Kāla-bhāvesu ca kattari payujjamāne sattamī vibhatti hoti. Pubbaṇhasamaye gato, sāyaṇhasamaye āgato; bhikkhusaṅghesu bhojiyamānesu gato, bhuttesu āgato; gosu duyhamānāsu gato, duddhāsu āgato.

(43) Also in denoting a certain point of time and the absolute sense.

The seventh case-ending is used in denoting a certain point of time and the absolute sense, when the agent has been used. For example ‘pubbaṇhasamaye gato, sāyaṇhasamaye āgato’ ‘bhikkhusaṅghesu bhojiyamānesu gato, bhuttesu āgato’ ‘gosu duyhamānāsu gato, duddhāsu āgato’.

[44] Up’ādhy adhik’issaravacane. 316

Upa-adhi icc etesaṃ payoge adhik’issaravacane sattamī vibhatti hoti. Upa khāriyaṃ doṇo; upa nikkhe kahāpaṇaṃ; adhi nacce gotamī; adhi brahmadatte pañcālā; adhi devesu buddho.

(44) In denoting adhika and issaravacana as expressed by the prefixes upa and adhi.

The seventh case-ending is used in connection with the prefixes upa and adhi (respectively) to denote excess and superiority. For example ‘upa khāriyaṃ doṇo’ ‘upa nikkhe kahāpaṇaṃ’ ‘adhi nacce gotamī’ ‘adhi brahmadatte pañcālā’ ‘dhi devesu buddho’.

[45] Maṇḍit’ussukesu tatiyā ca. 317

Maṇḍit’ussuka icc etesv atthesu ca tatiyā vibhatti hoti sattamī ca. Ñānena pasīdito; ñānasmiṃ pasīdito; ñānena ussuko; ñānasmiṃ ussuko tathāgagato vā tathāgatagotto vā.

(45) Also the third case-ending is used in the sense of maṇḍita and ussuka.

The third case-ending as well as the seventh case-ending is used in denoting maṇḍita (adorned) and ussuka (eager; active). For example ‘ñānena pasīdito’ ‘ñānasmiṃ pasīdito’ ‘ñānena ussuko’ ‘ñānasmiṃ ussuko tathāgagato vā tathāgatagotto vā’.

The end of the sixth section in the chapter on the kāraka.

Notes III

This chapter of kāraka covers 45 rules. Aggavaṃsa gives the meaning of kāraka as follows: “A kāraka is the cause of action. That which something is the cause of the accomplishment of the action by force of its being primary or secondary one due to the real nature of accomplishment, that is called kāraka. It does the action by force of being primary or secondary one, this is called kāraka”.¹ Buddhappiya explains it as: “That which does; changes or attains the meaning with the action, is called kāraka; (this is) the cause of the actions beginning with coming forth”.² B. Clough explains it as: “The kāraka, is so called, from its being used in pointing out the means by which an act is performed”.³ C. Duroiselle explains it as follows:- “The term ‘kāraka’ expresses the relation between the noun and the verb; so that any relation existing between words not connected with a verb cannot be called a kāraka”.⁴ According to Suttaniddesapāṭha the meaning is twofold:- (1) kāraka (2) akāraka.⁵ The Pāli grammarians do not consider the Genitive as kāraka, for it has no relation with the verb; it is generally concerned with the relationship between substantives. They also do not consider the Vocative as a separate case for the same reason. Therefore, they are called akāraka (non-kāraka).⁶ Buddhappiya and Aggavaṃsa have divided the kāraka into six kinds:- (1) kattu (2) kamma (3) karaṇa (4) sampadāna (5) apādāna (6) okāsa.⁷ However, Kaccāyana gives the order of the kāraka-s as follows:-

(1) apādāna (2) sampadāna (3) okāsa (4) karaṇa (5) kamma (6) kattu, plus the hetu or causal agent as a subdivision of kattu. He has taken the apādāna as the first because it is the most extensive.⁸ F. Mason remarks: “The first case taken up by Kachchayano is the ablative, because, says the commentator, it is the most extensive; but it is not pursued at once to a conclusion”.⁹ In the chapter on the declensions, the kāraka-s have been shown by their vibhatti-s of which the Nominative or Vocative ending, in many instances, are alike and the different case-endings mark the different cases. However, in this chapter the cases are designated by appropriate names and they are referred to numerically according to the number of the case-endings connected with it as stated below:-

(1) kattu - paṭhamāvibhatti (Nominative case) which occurs in the rules 283, 284, 286.

(2) kamma - dutiyāvibhatti (Accusative case) which occurs in the rules 282, 299-302, 308, 309.

(3) karaṇa - tatiyāvibhatti (Instrumental case) which occurs in the rules 281, 288-294, 317.

(4) sampadāna - catutthīvibhatti (Dative case) which occurs in the rules 278, 279, 295, 296.

(5) apādāna - pañcamīvibhatti (Ablative case) which occurs in the rules 273-277, 297, 298.

(6) sāmī - chaṭṭhīvibhatti (Genitive case) which occurs in the rules 285, 303, 305-7, 310, 311.

(7) okāsa - sattamīvibhatti (Locative case) which occurs in the rules 280, 304-7, 312-7.

(8) ālapana - Vocative case which occurs in the rule 287.

First of all, Kaccāyana gives definition of each kāraka and then the usages of each vibhatti-s according to their functions. He treats the kāraka-s as a part of vibhatti-s, therefore he combines the kāraka-s and vibhatti-s together in this chapter. However, not all vibhatti-s are kāraka-s; but all kāraka-s are vibhatti-s.

There are 45 rules in the sixth kaṇḍa. First definition of apādāna is provided and the word apādānaṃ is indicated by the word ca in the next rule. The word api extends the technical term apādāna in the context of a particular word. In the rule 276 the word vā makes the apādāna optional for adhikaraṇa, it means that in the rule 275 apādāna is obligatory. In the rule 277 the word ca cancels the word vā in the preceding rule. In the rule 278 the word vā indicates atthavikappana. However, according to the construction of this rule Kaccāyana wants to indicate different meaning in which sampadāna can be applied. In the rule 279 the word ca stands for sampadāna occurring in the rule 278. In the rule 281 the word vā stands for passati; suṇāti according to the vutti.

Similarly, in the rule 284 the word vā is understood. In the rule 285 the word vā occurs, it means it is not understood in the rules 283 and 284. In the rule 287 the word ca stands for paṭhamā occurring in the preceding rule. In the rule 289 the word ca stands for tatiyā occurring in the preceding rule. Similarly, in the rules 290, 291 and 292 also, the word ca occurs for paṭhamā. But in S₁, Cd Mss the word ca is not found in the vutti under the rule 289. Again in the rule 293 the word ca is not found, but it is found in the rule 294. According to Kaccāyana-vaṇṇanā the word ca stands for samuccayattha.¹⁰ In the rule 296 the word ca stands for catutthī which occurs in the preceding rule. In the rule 296 the word api occurs which is significant. In the rule 298 the word ca stands for pañcamī occurring in the preceding rule. In the rule 300 the word dutiyā is understood, but Kaccāyana does not use the word ca or api as he has used in the rule 296.

Therefore, it is significant that in the rule 301 S₂ reads the word ca. In the rule 305 the word ca stands for sattamī occurring in the preceding rule. Similarly, in the rules 306 and 307 the word ca is used. However, S₁ does not read the word ca in the vutti under the rule 306 and B₁, T, S₁, Senart under the rule 307. In the rule 309 the word ca stands for dutiyā occurring in the preceding rule. However, in the rule 310 the word ca stands for tatiyā-sattamīnaṃ occurring in the rule 309. In Senart, T, S₁ Mss the word ca is not found in the vutti under the rule 310, similarly, under the rule 311 also. In the rule 313 the word ca stands for sattamī in the preceding rule. Similarly, in the following two rules also the word ca stands for sattamī occurring in the rule 312. However, in the rule 316 the word ca is not used by Kaccāyana. Again in the last rule in this kaṇḍa the word ca is used for sattamī occurring in the rule 312.

Rule 2: himavantā should be corrected to himavatā¹¹ as shown in all the versions. T, K add satta before mahāsarā. Kunadiyo should be corrected to kunnadiyo. B₁ S₁ add mātito ca pitito ca after sujāto putto. B₁ reads pari for upari.¹² B₁, S₁, S₂, T add bhikkhū after dhammadesanāya. The semi-colon after ālapati should be shifted to temāsaṃ. Ghaṭaṃ (bowl) should be corrected to ghataṃ (ghee) which is keeping with the context of the sentence. B₁, S₂ add ito before pakkhasmā. B₁, S₁, S₂ add luddako after migaṃ. S₂ adds ito before kosā. B₁, S₂ read dānaṃ for phalaṃ. S₂ reads bhavati for labhati. B₁, S₁, S₂, Cd omit nānā kulaṃ, nānā kulena vā after pabbajitā. T, K add n’ābhijānāmi sañcicca pāṇaṃ jīvitā voropetā after jātiyā jāto. B₁, K, T add cakkhundriyaṃ asaṃvutaṃ viharantaṃ after yatvādhikaraṇam enaṃ. Anvassaveyyuṃ should be corrected to anvāssaveyyuṃ. “himavatā pabhavanti pañca mahānadiyo”: occurs in Ps III 37, 12-13 as follows:- “evam etaṃ pañca mahānadiyo himavantato pabhavanti”. “ubhato sujāto putto mātito ca pitito ca”: occurs in D I 113, 25-26 as quoted under I.3.49. “ā brahmalokā saddo abbh’uggacchati”: occurs in Vin III 19, 4-5 as follows:- “iti’ ha tena khaṇena tena muhuttena yāva brahmalokā saddo abbh’uggañchi”. It may be noted here that B₁ quotes Vin III 19 where we have the word yāva in the place of ā. According to the vutti we need upasagga (ā) as the example of governing apādāna, but B₁ quotes nipāta (yāva) which is not keeping with the vutti expected here. However, Rūpasiddhi and Saddanīti have two examples i.e. ā brahmalokā saddo abbh’uggacchati which has been taken over from Kacc-v and yāva brahmalokā saddo abbh’uggacchati (abbh’uggañchi) composed by them which is not available in Kacc-v to indicate the examples of upasagga (ā) and nipāta (yāva). Therefore, B₁’s quotation is keeping with yāva composed by Rūp and Sadd. “te bhikkhū nānā kulā pabbajitā”: occurs in Vin III 8, 9-12 as follows:- “tesaṃ buddhānaṃ bhagavantānaṃ antaradhānena buddhānubuddhānaṃ sāvakānaṃ antaradhānena ye te pacchimā sāvakā nānānāmā nānāgottā nānājaccā nānākulā pabbajitā”. It may be noted here that according to the quotation given by B₁ the word nānā used in the sense of an adjective here means “various, of all kinds”.¹³ Therefore nānākulā here would be rendered as: “various families; all kinds of family” which is not keeping with the vutti expected by the grammarian, because he wants to indicate the word nānā used in the sense of an adverb which means “without; except; different from” to which the word vinā is equal.¹⁴ Therefore nānā kulā would be rendered as ‘without; except; different from the family’ which the grammarian expects here. “yato’haṃ bhagini ariyāya jātiyā jāto”: occurs in M II 103, 19-20 as follows:- “yato ahaṃ bhagini ariyāya jātiyā jāto n’ābhijānāmi sañcicca pāṇaṃ jīvitā voropetā; tena saccena sotthi te hotu sotthi gabbhassa”. “yato sarāmi attānaṃ” and “yato patto’smi viññutaṃ”: occur in Ja VI 79, 3-4 as follows:-

“yato sarāmi attānaṃ yato patto’smi viññutaṃ
na maṃ migā uttasanti araññe sāpadānipi”.

“yatvādhikaraṇaṃ enaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādomanassā pāpakā akusalā dhammā anvāssaveyyuṃ”: occurs in D I 70, 8-12 as follows:- “idha mahārāja bhikkhu cakkhunā rūpaṃ disvā na nimittaggāhī hoti nānuvyañjanaggāhī. Yatvādhikaraṇaṃ enaṃ cakkhundriyaṃ asaṃvutaṃ viharantaṃ abhijjhādosamanassā pāpakā akusalā dhammā anvāssaveyyuṃ”.

Rule 4: B₁ reads jetavane antaradhāyati bhagavā, T: jetavane antarahito; veḷuvane antarahito, S₁: jetavane antaradhāyati; veḷuvane antaradhāyati bhagavā, S₂: jetavane antarahito; veḷuvane antarahito bhagavā, however, Nyāsapāṭha and Rūpasiddhi record only jetavane antarahito.

Rule 5: - ppamāna- of the following vutti also should be corrected to - ppamāṇa-, - paṇha- of the following vutti also should be corrected to - pañha-. B₁, S₁, S₂, T, K add āgato after gāmena vā. Vinayaṃ should be corrected to dhammavinayaṃ. T, K read antikā gāmā; āsannā gāmā; samīpā gāmā; samīpā saddhammā for antikaṃ gāmā; āsannaṃ gāmā; samīpaṃ gāmā; samīpaṃ saddhammā. T, K read antikaṃ gāmaṃ antikena gāmena vā; āsannaṃ gāmaṃ āsannena gāmena vā; samīpaṃ gāmaṃ samīpena gāmena vā; samīpaṃ saddhammaṃ samīpena saddhammena vā; B₁, S₂: antikaṃ gāmaṃ, antikaṃ gāmena vā; āsannaṃ gāmaṃ, āsannaṃ gāmena vā; samīpaṃ gāmaṃ samīpaṃ gāmena vā; samīpaṃ saddhammaṃ, samīpaṃ saddhammena vā for antikaṃ gāmaṃ gāmena vā; āsannaṃ gāmaṃ gāmena vā; samīpaṃ gāmaṃ gāmena vā; samīpaṃ saddhammaṃ saddhammena vā. T adds vo S₁, S₂: kho before ito. T, S₁, S₂, B₁ read bhagavā for sammāsambuddho. T, S₁, S₂, B₁, K read udapādi for upajji. “ito bhikkhave ekanavutikappe vipassī nāma bhagavā loke udapādi”: occurs in D II 2, 15-16 as follows:- “ito so bhikkhave ekanavuto kappo yaṃ vipassī bhagavā arahaṃ sammāsambuddho loke udapādi”. It may be noted here that we find the variant reading ekanavutikappe in D II 2 also. B₁ reads parinibbāyissati for parinibbāyissāmi which is closer to the citation. “ito tiṇṇaṃ māsānaṃ accayena parinibbāyissati”: occurs in D II 106, 18-20 as follows:- “appossukko tvaṃ pāpima hoti, na ciraṃ tathāgatassa parinibbānaṃ bhavissati, ito tiṇṇaṃ māsānaṃ accayena tathāgato parinibbāyissati”. Hatthikkhandā or - kkhandaṃ should be corrected to hatthikkhandhā or - kkhandhaṃ. “pāsādā saṅkameyya” and “hatthikkhandhā saṅkameyya”: occur in S I 95, 28-32 as follows:- “seyyathāpi mahārāja puriso pallaṅkā vā pallaṅkaṃ saṅkameyya, assapiṭṭhiyā va assapiṭṭhiṃ saṅkameyya, hatthikkhandhā vā hatthikkhandhaṃ saṅkameyya, pāsādā va pāsādaṃ saṅkameyya, tath’ūpam’āhaṃ mahārāja imaṃ puggalaṃ vadāmi”. S₂, B₁ add yāva after avīcito. S₁, S₂, B₁ add bahū sattanikāyā vasanti after antare, but S₁, S₂ join it together as bahusattanikāyā. B₁ adds aggī pajjalanti, S₂: aggi pajjalati after uttarato. T, B₁, S₁, S₂, Cd read bhagavantaṃ¹⁵ for bhagavato kittisaddaṃ. “yato khemaṃ tato bhayaṃ”: occurs in Ja III 513, 20-21 as follows:-

“suṇantu me jānapadā negamā ca samāgatā
yat’odakaṃ tadādittaṃ yato khemaṃ tato bhayaṃ”.

T adds tacapariyantaṃ purannānappakārassa asucino paccavekkhati after kesamatthakā. “uddhaṃ padatalā; atho kesamatthakā” : occurs in D II 293, 10-12 as follows:- “puna ca paraṃ bhikkhave bhikkhu imam eva kāyaṃ uddhaṃ pādatalā adho kesamatthakā tacapariyantaṃ pūraṃ nānappakārassa asucino paccavekkhati”. B₁ reads sugatavinayo¹⁶ for sugatavinayaṃ.¹⁷

“gāmadhammā vasaladhammā asaddhammā ārati virati paṭivirati”: occurs in Nidd De 45, 1-3 as follows:- “brahmacariyaṃ vuccati asaddhammasamāpattiyā ārati virati paṭivirati veramaṇī akiriyā akaraṇaṃ anajjhāpatti velāanatikkamo”. In this context, it may be noted here that gāmadhammā, vasaladhammā and asaddhammā are not found in the quotation expected by the vutti, but we find asaddhammasamāpattiyā only. However, it can be used in the sense of apādāna with the word āra expected by the vutti. “pāṇātipātā veramaṇī”: occurs in Vin I 83, 31-33 as follows:- “anujānāmi bhikkhave sāmaṇerānaṃ dasa sikkhāpadāni, tesu ca sāmaṇerehi sikkhituṃ: pāṇātipātā veramaṇī adinnādānā…”. S₁, S₂, T, B₁, add asaṃsaṭṭho¹⁸ after suddho. “lobhanīyehi dhammehi suddho asaṃsaṭṭho”: occurs in M II 172, 2-4 as follows:- “atthi nu kho imassa āyasmato tathārūpā lobhaniyā dhammā yathārūpehi lobhaniyehi dhammehi pariyādinnacitto ajānaṃ vā vadeyya jānāmi”. In this context, we may remark that B₁ quotes M II 172 as an example which is not keeping with the context expected by the vutti, because the vutti wants to explain the word suddha ‘pure’ used with apādāna. But we find pariyādinnacitto (having exhausted mind) instead.

Therefore the quotation given by B₁ is wrongly quoted here. “mātito ca pitito ca suddho asaṃsaṭṭho anupakuṭṭho agarahito”: occurs in D I 113, 25-27 as quoted under I.3.49. S₁, S₂, B₁, T read na te¹⁹ for tato. “parimutto dukkhasmā ti vadāmi”: occurs in S III 31, 22-23 as follows:- “yo ca kho bhikkhave rūpaṃ n’ābhinandati dukkhaṃ so n’ābhinandati parimutto so dukkhasmā ti vadāmi”. K reads hetu for hetunā. B₁, S₂ add kena hetunā, kissa hetunā after kasmā hetunā.²⁰ “kissa hetunā”: occurs in M I 1, 17-18 as follows:- “paṭhaviṃ me ti maññati, paṭhaviṃ abhinandati; taṃ kissa hetu?”. T, S₁, S₂, B₁ add nu²¹ before tumhe. B₁ reads tumhaṃ²² for tumhe. S₁, S₂, B₁ read mīyare²³ for miyyatha. “kasmā tumhaṃ daharā na mīyare”: occurs in Ja IV 52, 28-31 as follows:-

“kiṃ te vataṃ kiṃ pana brahmacariyaṃ
kissa suciṇṇassa ayaṃ vipāko
akkhāhi me brāhmaṇa etam atthaṃ
kasmā hi tuyhaṃ daharā na mīyare”.

In this case, we may remark that B₁ is closer to the citation. “vivecc’eva kāmehi vivicca akusalehi dhammehi”: occurs in Vin III 4, 6-8 as follows:- “so kho ahaṃ brāhmaṇa vivicc’eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jānaṃ upasampajja vihāsiṃ”. B₁, S₁, S₂, T, Cd omit sugatasaṅghāṭī²⁴ after kāretabbā. “dhīghaso navavidatthiyo sugatavidatthiyā pamāṇikā kāretabbā”: occurs in Vin IV 173, 23-26 as follows:- “tatr’idaṃ sugatassa sugatacīvarappamāṇaṃ: dīghaso nava vidatthiyo sugatavidatthiyā, tiriyaṃ cha vidatthiyo, idaṃ sugatassa sugatacīvarappamāṇaṃ”. S₁, S₂, B₁ read - teḷasa - for - telasa - . T, B₁ omit me bhikkhave²⁵ before pubb’eva. “pubb’eva sambodhā”: occurs in M I 163, 9-11 as follows:- “aham pi sudaṃ bhikkhave pubb’eva sambodhā anabhisambuddho bodhisatto va samāno attanā jātidhammo samāno jātidhammaññ eva pariyesāmi”. S₁, S₂ read baddho for bandho. S₂ adds raññā iṇatthena after satasmā bandho naro. T adds naro, S₁, B₁: naro raññā iṇatthena, S₂: naro raññā after satena vā bandho. In this context Saddanīti reads as satasmā baddho naro raññā; tatiyā ca: satena baddho naro raññā.²⁶ However, according to the context, the reading baddho is better.²⁷ B₁, S₁, S₂ read puññāya before sugatiṃ yanti for paññāya. According to the context of the sentence, the reading puññāya is better.²⁸ B₁ reads vimuttimano,²⁹ S₁, S₂ : mutto mano for vimuttamano. B₁ reads issarīyāya for issariyā.³⁰ S₁, S₂, B₁ add abhidhammaṃ sutvā vā, abhidhamme ṭhatvā vā; vinayā pucchanti, vinayaṃ sutvā, vinaye ṭhatvā vā after abhidhammā pucchanti and omit vinayā pucchanti after abhidhammena vā. S₁, S₂, B₁ add geyyā³¹ after suttā; gāthā should be corrected to gāthāya. S₁, S₂, B₁ add veyyākaraṇā³¹ after gāthāya. However, the addition is very significant, because it is called navaṅga - satthusāsana (the nine divisions of canonical scripture).³² “suttā geyyā gāthāya veyyākaraṇā udānā itivuttakā jātakā abbhutadhammā vedallaṃ”: occurs in Vin III 8, 6-8 as follows:- “…. apakañ ca nesaṃ ahosi suttaṃ geyyaṃ veyyākaraṇaṃ gāthā udānaṃ itivuttakaṃ jātakaṃ abhutadhammaṃ vedallaṃ”. It may be noted here that according to the vutti, the apādāna is required here, but we find the nominative forms i.e. suttaṃ geyyaṃ etc. quoted from Vin III 8 [by B₁] which is not keeping with the vutti expected here. B₁ adds abhidhammaṃ sutvā, abhidhamme ṭhatvā vā. Vinayā kathayanti, vinayaṃ sutvā vinaye ṭhatvā vā after abhidhammā kathayanti and omits vinayā kathayanti after abhidhammena vā. S₁ reads abhidhammaṃ kathetvā abhidhamme ṭhatvā vā vinayā kathayanti vinayaṃ ākaḍḍhitvā vinaye ṭhatvā vā, S₂: abhidhammaṃ abhidhammenavā; vinayaṃ ākaḍḍhitvā vinayā kathayanti, vinayaṃ vinayena vā for dutiyā ca tatiyā ca: abhidhammaṃ abhidhammena vā; vinayā kathayanti, vinayaṃ vinayena vā for dutiyā ca tatiyā ca: abhidhammaṃ abhidhammena vā; vinayā kathayanti, vinayaṃ vinayena vā. B₁ reads muccanti for muccati. T reads kiccena for kicchena. All the versions omit dutiyā ca, thokaṃ, appamattakaṃ; kicchaṃ which is not keeping with the context of the vutti here. The vutti expects the sense of littleness to indicate apādāna and by the force of ca the Instrumental case is used in the sense of Ablative case.³³ The fifth or third case suffix only is applicable to the sense of littleness here,³⁴ not Accusative case as stated by Senart. S₁, S₂, B₁ add kammassa³⁵ before katattā. B₁ reads cakkhuviññāṇaṃ uppannaṃ hoti for uppannaṃ cakkhuviññānaṃ which should be corrected to - viññāṇaṃ. “kammassa katattā upacitattā ussannattā vipullattā cakkhuviññāṇaṃ upannaṃ hoti”: occurs in Dhs 431 as follows:- “yasmiṃ samaye kāmāvacarassa kusalassa kammassa katattā upacitattā vipākaṃ cakkhuviññāṇaṃ uppannaṃ hoti upekkhāsahagataṃ rūpārammaṇaṃ”.

Rule 6: S₁, S₂, B₁ omit vā after rocate in the rule, but T reads it as yassa vā dātukāmo rocate dhāriyate taṃ sampadānaṃ. Suvaṇṇachattaṃ should be corrected to suvaṇṇacchattaṃ. T adds na vā payoge, K, S₁: nappayoge vā, S₂: navāyoge vā after nipātappayoge vā. S₂ reads vā saddo, S₁, B₁: vā ti padaṃ for vāsaddaṃ. However, the reading vā ti padaṃ is better and closer to the original.³⁶

Rule 7: - duh’issā should be corrected to - duh’isso -. B₁, S₁, S₂ read - sūya -, T - suya -, for - suyya -, - maññanādara - should be corrected to - maññānādara-. T reads - maññat’ānādara -. - kammaṇi should be corrected to - kammani-. S₁, S₂ add lābhaṃ after tuyham’eva. “bhikkhussa bhuñjantassa pāniyena vā vidhūpanena vā upatiṭṭheyya”: occurs in Vin IV 263, 25-26 as follows:- “yā pana bhikkhunī bhikkhussa bhuñjantassa pānīyena vā vidhūpanena vā uptiṭṭheyya, pācittiyaṃ”. B₁ reads bhuñjantassa for bhuñjamānassa which is closer to the citation. Vidhūpena should be corrected to vidhūpanena. T adds tāvatiṃsā sah’indakā after te to make the sentence complete. Bhaddaṃ tassa should be joined as bhaddantassa. “devā dassanakāmā te”: occurs in Ja VI 104, 4-6 as follows:-

“eh’imaṃ ratham āruyha rājaseṭṭha disampati
devā dassanakāmā te tāvatiṃsā saindakā
saramānā hi te devā sudhammāyaṃ samacchare”.

S₂ adds mā before kujjha. T, B₁ add mā raṭṭhaṃ vinassa idaṃ, T reads vinasā for vinassa after mahāvīra. “tassa kujjha mahāvīra, mā raṭṭhaṃ vinasā idaṃ”: occurs in Ja III 42, 6-7 as follows:-

“yo te hatthe ca pāde ca kaṇṇanāsañ ca chedayi
tassa kujjha mahāvīra mā raṭṭhaṃ vinasā idaṃ”.

It may be noted here that we find the variant reading vinassa in Ja III 42 also. B₁ reads titthiyā samaṇānaṃ issayanti guṇagiddhena, S₁, S₂: titthiyā issayanti samaṇānaṃ guṇagiddhena for titthiyā samaṇānaṃ issayanti. The semi-colon after usuyyanti should be shifted to lābhagiddhena, B₁ reads issayanti, S₁ S₂: usūyanti for usuyyanti. The semi-colon after usuyyanti should be shifted to guṇavaḍḍhena, for which B₁, S₁, S₂ read guṇagiddhene. B₁, S₁, S₂ read usūyanti for usuyyanti. “kā usuyyā vijānataṃ”: occurs in Vin I 43, 27-28 as follows:-

“nayanti ve mahāvīra saddhammena tathāgatā
dhammena nayamānānaṃ kā usuyyā vijānataṃ”.

B₁ reads ārādho’haṃ rañño; ārādho’haṃ rājānaṃ³⁷ for ārādho me rañño; ārādho me rājānaṃ. B₁, S₁, S₂, Cd add ky āhaṃ ayye aparajjhāmi³⁸ after ky āhaṃ ayyānaṃ aparajjhāmi which occurs in Vin III 162, 10-12 as follows:- “tatiyam pi kho mettiyabhummajakā bhikkhū n’ālapiṃsu. Ky āhaṃ ayyānaṃ aparajjhāmi, kissa maṃ ayyā n’ālapanti”. Kammano should be corrected to kammuno.

All the versions record yassa before kammuno. The reading yassa³⁹ here seems to be unnecessary, because wherever the word ya occurs, also the word ta should be there. Therefore, in the foot-note B₁ remarks: “yassā ti padaṃ adhikan ti maññe, anantaravākye tassambandhatasaddassa abhāvā, tadassa ca idha anicchitattā. Padarūpasiddhiyaṃ taṃ natthi”. S₁, S₂, B₁ add ti (iti) after bhagavā. B₁ adds kattusañño after suttavacanena. “te bhikkhū bhagavato pacassosuṃ”: occurs in D II 11, 9-10 as follows:- “evaṃ bhante ti kho te bhikkhū bhagavato paccassosuṃ”. B₁, S₁, S₂ add jano⁴⁰ before patigiṇāti. T, S₁, S₂, B₁, Cd read vadeti for vādeti. All the versions add ti (iti) after kattā. All the versions read vijāniyā⁴¹ for vijāniyaṃ. S₁, S₂, T, B₁ add āmantayāmi te mahārāja⁴² after ārocayāmi te mahārāja.

“ārocayāmi vo bhikkhave” and “paṭivedayāmi vo bhikkhave”: occur in M I 271, 27-29 as follows:- “ārocayāmi vo bhikkhave paṭivedayāmi vo bhikkhave, mā vo sāmaññatthikānaṃ sataṃ sāmaññattho parihāyi sati uttariṃ karaṇīye”. “āmantayāmi vo bhikkhave”: occurs in D II 156, 1-2 as follows:- “handa dāni bhikkhave āmantayāmi vo: vayadhammā saṃkhārā, appamādena sampādetha”. “ārocayāmi te mahārāja” and “paṭivedayāmi te mahārāja”: occur in S I 101, 20-21 as follows:- “ārocemi kho te mahārāja paṭivedayāmi kho te mahārāja, adhivattati kho taṃ mahārāja jarāmaraṇaṃ”. Paripuriyā should be corrected to pāripūriyā. B₁ adds taṃ cīvaraṃ nikkhipitabbaṃ, S₂: vatthaṃ nikkhipitabbaṃ after pāripūriyā to make the sentence complete. “ūnassa pāripūriyā taṃ cīvaraṃ nikkhipitabbaṃ”: occurs in Vin III 203, 35-37 as follows:-“no c’assa pūripuri māsaparamantena bhikkhunā taṃ cīvaraṃ nikkhipitabbaṃ ūnassa pāripūriyā satiyā paccāsāya”. B₁ adds devamanussānaṃ buddho loke uppajjati after sukhāya. “lokānukampāya atthāya hitāya sukhāya devamanussānaṃ buddho”: occurs in D II 222, 13-16 as follows:- “yāva c’assa so bhagavā bahujanahitāya paṭipanno bahujanasukhāya lokānukampāya atthāya hitāya sukhāya devamanussānaṃ”.

B₁ adds vinayo paññatto after phāsuvihārāya.

“bhikkhūnaṃ phāsuvihārāya”: occurs in Vin III 21, 15-22 as follows:- “tena hi bhikkhave bhikkhūnaṃ sikkhāpadaṃ paññāpessāmi dasa atthavase paṭicca: saṅghasuṭṭhutāya saṅghaphāsutāya dummaṅkūnaṃ puggalānaṃ niggahāya pesalānaṃ bhikkhūnaṃ phāsuvihārāya diṭṭhadhammikānaṃ āsavānaṃ saṃvarāya samparāyikānaṃ āsavānaṃ paṭighātāya appasamānaṃ pasādāya pasannānaṃ bhiyyobhāvāya saddhammaṭṭhitiyā vinayānuggahāya”. Bhikkhupattassa should be split as bhikkhu pattassa. B₁, S₁ add arahati mallo mallassa⁴³ after mallassa. “alaṃ me buddho” : occurs in Vin III 27, 10-12 as follows:- “athavā pana ukkaṇṭhito anabhirato…… asakyaputtiyabhāvaṃ patthayamāno alaṃ me buddhenā ti vadati viññāpeti”. “alaṃ me rajjaṃ”: occurs in Ja VI 15, 21-22 as follows:-

“alaṃ me tena rajjena ñātakehi dhanena vā
yam me adhammacariyāya rajjaṃ labhetha sārathi”.

In this context, we may remark that according to the quotation, alaṃ is used in the sense of patikkhepa ‘rejection of; enough’, but here it is used in the sense of araha ‘capable of; worthy of; fit for’.⁴⁴ Therefore, B₁ quotes Vin III and Ja VI which are not keeping with the context expected by the vutti. All the versions read hiraññasuvaṇṇena⁴⁵ for hiraññasuvaṇṇehi. B₁ reads suvaṇṇaṃ viya taṃ maññe, S₁, S₂: suvaṇṇaṃ tvaṃ maññe for suvaṇṇaṃ taṃ maññe.⁴⁶ “appo saggāya gacchati”: occurs in Dhp 174 as quoted under I. 4.7. “saggassa gamanena vā”: occurs in Dhp 178 as follows:-

“pathavyā ekarajjena saggassa gamanena
vā sabbalokādhipaccena sotāpattiphalaṃ varaṃ”.

“mūlāya paṭikasseyya saṅgho”: occurs in Vin I 320, 32-33 as follows:- “parivāsikacatuttho ce bhikkhave parivāsaṃ dadeyya mūlāya paṭikasseyya mānattaṃ dadeyya”. B₂, T read dīghāyuko⁴⁷ for dīghāyu.⁴⁸ Hoti should be corrected to hotu as shown in all the versions. T, B₁, S₁, S₂ add atthaṃ bhavato hotu; hitaṃ bhavato hotu⁴⁹ after sv āgataṃ bhavato hotu, B₁ reads attho for atthaṃ. T, K read vippavutthaṃ for vippavatthuṃ.

B₁, T read bhiyyoso mattāya, K: bhiyyo so mattāya for bhiyyo somattāya. In this case, we may remark that according to the vutti, the word bhiyya governs the dative case as stated by B. Clough: “bhīyo, much, governs a noun in the fourth case; as, bhīyoso mattāya, in great measure”.⁵⁰ However, we find the readings bhiyyoso mattāya; bhiyyo so mattāya; bhiyyo somattāya, but somattāya should be split as so mattāya. Saddanīti takes bhiyyoso as synonymous with the word bhiyyo.⁵¹ But Kaccāyana-vaṇṇanā splits it into two words bhiyyo and so and takes bhiyyo as an adjective synonymous with the word atirekataro.⁵² However, Suttaniddesapāṭha takes both the views,⁵³ but Aggavaṃsa does not agree with the view of splitting it as “so puggalo mattāya madanatāya bhiyyo” and criticises it.⁵⁴ “bhiyyoso mattāya”: occurs in Vin II 188, 4-5 as follows:- “evaṃ hi so bhikkhave kukkuro bhiyyosomattāya caṇḍataro assa”. It may be noted here that generally we find the reading bhiyyosomattāya⁵⁵ which is joined together, however, in order to keep with the vutti the splitting bhiyyoso mattāya is required here. “upamaṃ te karissāmi”: occurs in D II 324, 3 as follows:- “tena hi rājañña upaman te karissāmi”. “dhammaṃ vo bhikkhave desissāmi”: occurs in M III 280, 18-20 as quoted under II. 2.28. “desetu bhante bhagavā dhammaṃ bhikkhūnaṃ”: occurs in Vin I 5, 23-26 as follows:- “….. ten’añjaliṃ paṇāmetvā bhagavantaṃ etad avoca “desetu bhante bhagavā dhammaṃ, desetu sugato dhammaṃ, santi sattā apparajakkhajātikā assavanatā dhammassa parihāyanti, bhavissanti dhammassa aññātāro”. It may be noted here that according to the vutti, the dative case i.e. bhikkhūnaṃ is required here, but the quotation does not have it. Therefore, it is not keeping with the context expected by the vutti.

S₁, S₂, B₁ add hoti after phāsu. B₁ adds vihārāya after phāsu. S₁, S₂, B₁ read etassa⁵⁶ for tassa. “amhākaṃ maṇinā attho”: occurs in Vin III 146, 18-19 as follows:- “tena hi tvaṃ bho taṃ nāgaṃ maṇiṃ yāca, ‘maṇiṃ me bho dehi, maṇinā me attho’ ti”. “bhahupakārā bhante mahāpajāpatī gotamī bhagavato”: occurs in M III 253, 19-21 as follows:-“bahūpakārā bhante mahāpajāpatī gotamī bhagavato mātucchā āpādikā posikā khīrassa dāyikā bhagavantaṃ janettiyā kālakatāya thaññaṃ pāyesi”. “bahūpakārā bhikkhave mātāpitaro puttānaṃ”: occurs in A I 132, 10-11 as follows:- “taṃ kissa hetu? Bahupakārā bhikkhave mātāpitaro puttānaṃ āpādakā posakā immassa lokassa dassetāro ti”. T, B₁, K add saddā after ye keci. B₁ reads idha vikappīyati vāsaddo in the place of iti vikappayati. B₁ adds pañcamī after dutiyā - tatiyā.

Rule 8: yo dhāro in the rule should be corrected to yo’dhāro as shown in all the versions. T, S₁, S₂, B₁ add caranti⁵⁷ after manussā. Antarikkhe should be corrected to antalikkhe. T reads vāyu vāyati, B₁, S₁, S₂: vāyū vāyanti for vāyū. T adds yanti, S₁, S₂, B₁: pakkhandanti after sakuṇā. S₁, S₂, B₁ add caranti after hatthino. S₁, S₂, B₁ add tiṭṭhati after ghoso. S₁, S₂, B₁ read gāvo, T: gāvī for gāviṃ. “sāvatthiyaṃ viharati jetavane”: occurs in A I 1, 5-6 as follows:- “ekaṃ samayaṃ bhagavā sāvatthiyaṃ viharati jetavane anāthapiṇḍikassa ārāme”.

Rule 9: S₁, S₂, T, K read kariyate⁵⁸ for kayirate. Dattena should be corrected to dāttena.⁵⁹ S₁, S₂, B₁ add vāhiṃ⁶⁰ after dāttena. B₁ reads kaṭṭhaṃ after vāsiyā for rukkhaṃ. S₁, S₂ read āvāṭaṃ, B₁: pathaviṃ after kuddālena for rukkhaṃ. B₁ reads satthena for hatthena.⁶¹ “cakkhunā rūpaṃ passati” and “sotena saddaṃ suṇāti”: occurs in D II 338, 17-20 as follows:- “tadā abhikkamati pi paṭikkamati pi tiṭṭhati pi nisīdati pi seyyam pi kappeti, cakkhunā pi rūpaṃ passati, sotena pi saddaṃ suṇāti, ghānena pi gandhaṃ ghāyati”.

Rule 10: S₁, S₂ add kaṭaṃ karoti in the vutti, “rūpaṃ passati” and “saddaṃ suṇāti”: occur in D II 338, 17-20 as quoted above.

Rule 11: S₁, S₂, B₂ read baddho⁶² for bandho.

Rule 12: T, S₁, S₂, B₁ read kattā for kattusañño. S₁, S₂, T, B₁ read hāreti for vihāreti; pāleti.⁶³ All the versions omit nāyeti.⁶³ Ne - naya should be corrected to ṇe - ṇaya.

Rule 13: T reads tassa attano sukhaṃ for attano mukhaṃ. T, B₁ read patto for pattaṃ; We may accept either because it can be used in the form of either masculine gender or neuter gender.⁶⁴ B₁ reads paṭivīso, S₁, S₂: paṭiviṃso for paṭivisaṃ T: paṭiviṃsaṃ.⁶⁵

Rule 14: T, K have the extra rule after the rule no. 13 as follows:- Tesaṃ paraṃ ubhayappatimhi.

Tesaṃ apādānādīnaṃ channaṃ kārakānaṃ ubhayamhi sampatte yaṃ paraṃ tañ ñeva hoti: gāviṃ dohati; dhanunā vijjhati; kaṃsapātiyā bhuñjati.

Out of the two [applicable ones] the latter [should be used].

Of these six cases, beginning with the ablative, in selecting out of two, whichever is the latter, that is used. For examples “he kills a cow; he shoots with a bow; he eats from a drinking cup”. It may be noted here that B₁, S₁, S₂ do not record this rule in their editions, but Nyāsapāṭha records it and remarks that this rule is not the original composed by Kaccāyana, it is interpolated later on.⁶⁶ Senart records it in the foot-note.⁶⁷

Rule 14: S₂ reads aha; he; re; hare; are, B₁: he; ahe; re; are for hi; ahaṃ; hare; are.

Rule 15: S₁, S₂, B₁ read sakhe⁶⁸ for sakha.

Rule 16: “manasā ce paduṭṭhena”: occurs in Dhp 1 as quoted under I. 3.1. “manasā ce pasannena”: occurs in Dhp 2 as follows:-

“manopubbaṅgamā dhammā manoseṭṭhā manomayā
manasā ce pasannena bhāsati vā karoti vā
tato naṃ sukham anveti chāyā va anapāyinī”.

“kāyena kammaṃ karoti”: occurs in M I 414 31-33 as follows:- “purimena pi kāyena kammaṃ karoti, pacchimena pi kāyena kammaṃ karoti, sīsena pi kammaṃ karoti”.

Rule 17: B₁, S₁, S₂ add vināpi gaggena. S₂: vinā for vināpi after kareyya. “sahāpi gaggena saṅgho uposathaṃ kareyya” and “vināpi gaggeyya”: occur in Vin I 123, 23-25 as follows:- “āgaccheyya vā saṅghakammaṃ na vā āgaccheyya, saṅgho saha vā gaggena vinā vā gaggena uposathaṃ kareyya, saṅghakammaṃ kareyya”. “mahatā bhikkhusaṅghena saddhiṃ”: occurs in Vin I 35, 15-17 as follows:- “atha kho bhagavā gayāsīse yathābhirantaṃ viharitvā yena rājagahaṃ tena cārikaṃ pakkāmi mahatā bhikkhusaṅghena saddhiṃ bhikkhusahassena sabbeh’eva purāṇajaṭilehi”. “sahassena samaṃ mitā”: occurs in S I 18, 27-28 as follows:-

“appasm eke pavecchanti bahuneke na dicchare
apasmā dakkhiṇā dinnā sahassena samaṃ mitā”.

Rule 18: S₁, S₂ read sakkena for yakkhena.

Rule 19: T adds hetuppayoge before hetav atthe and kena hetunā vasati⁶⁹ before annena.

Rule 20: B₁ adds (yena kālena; yena samayena) after tena samayena. “tena kālena”: occurs in Ap 38, 1-2 as follows:-

“parūpatthāya so buddho dhammaṃ desesi cakkhumā
tena kālena parisā samantā yojanaṃ tadā”.

“tena samayena”: occurs in Vin III 1, 6-8 as follows:- “tena samayena buddho bhagavā verañjāyaṃ viharati naḷerupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi”. “tena kho pana samayena”: occurs in Vin III 6, 18-20 as follows:- “tena kho pana samayena verañjā dubbhikkhā hoti dvīhitikā setaṭṭhikā salākavuttā na sukarā uñchena paggahena yāpetuṃ”.

Rule 21: S₁, S₂, B₁ read lakkhīyate. T: lakkhiyate for lakkhate. S₁, S₂, B₁ read kuṇī⁷⁰ for kuṇi. However, PED also gives the form kuṇi.⁷¹ Passatu should be corrected to passati.

Rule 22: “gottena”: occurs in Ap 22, 29-30 as follows:-

“aparimeyye ito kappe okākakulasambhavo
gotamo nāma gottena satthā loke bhavissati”.

S₁, S₂ add casaddaggahaṇaṃ tatiyaggahaṇ’ānukaḍḍhanatthaṃ (the word ca is to supply the third case from previous rule) after uttamo.

Rule 23: “dātā hoti samaṇassa vā brāhmaṇassa vā”: occurs in A II 203, 28-29 as follows:- “sā dātā hoti samaṇassa vā brāhmaṇassa vā annaṃ… seyyāvasathapadīpeyyaṃ”.

Rule 24: “namo te buddhavīr atthu”: occurs in S I 50, 20-21 as follows:-

“namo te buddha vīr atthu vippamutto’si sabbadhi
sambādhapaṭipanno’smi tassa me saraṇaṃ bhava”.

“namo karohi nāgassa”: occurs in M I 143, 11-12 as follows:- “brāhmaṇo evam āha: Tiṭṭhatu nāgo, mā nāgaṃ ghaṭṭesi, namo karohi nāgassā ti”. “sv āgataṃ te mahārāja”: occurs in Ja IV 356, 21-23 as quoted under II.1.20.

Rule 25: “pāpā cittaṃ nivāraye”: occurs in Dhp 116 as follows:-

“abhittharetha kalyāṇe pāpā cittaṃ nivāraye
dandhaṃ hi karoto puññaṃ pāpasmiṃ ramatī mano”.

“abbhā mutto va candimā”: occurs in Dhp 172 as follows:-

“yo ca pubbe pamajjitvā pacchā so na-ppamajjati
so’maṃ lokaṃ pabhāseti abbhā mutto va candimā”.

Rule 26: “ananubodhā appaṭivedhā”: occurs in D II 90 9-11 as follows:- “catunnaṃ bhikkhave ariyasaccānaṃ ananubodhā appaṭivedhā evam idaṃ dīghaṃ addhānaṃ sandhāvitaṃ saṃsaritaṃ mamañ c’eva tumhākañ ca”. “catunnaṃ ariyasaccānaṃ yathābhūtaṃ adassanā”: occurs in D II 91, 1-2 as follows:-

“catunnaṃ ariyasaccānaṃ yathābhūtaṃ adassanā
saṃsitaṃ dīghamaddhānaṃ tāsu tās’eva jātisu”.

Rule 27: B₁ reads satthaṃ karoti; ghaṭaṃ karoti in the place of kaṭaṃ karoti; chattaṃ karoti. T reads sakaṭaṃ for chattaṃ. T, B₁ read gāvaṃ for gavaṃ. “dhammaṃ suṇāti”: occurs in D I 62, 33-34 as follows:- “taṃ dhammaṃ suṇāti gahapati vā gahapatiputto vā aññatarasmiṃ vā kule paccajāto”. “vācaṃ bhāsati”: occurs in D II 15, 9-10 as follows:- “setamhi chatte anuhāramāne sabbā ca disā viloketi āsabhiñ ca vācaṃ bhāsati”.

Rule 28: B₁ reads māsaṃ maṃsodanaṃ bhuñjati; saradaṃ ramaṇīyā nadī; māsaṃ sajjhāyati; yojanaṃ vanarāji; yojanaṃ dīgho pabbato; kosaṃ sajjhāyati⁷² for māsaṃ adhīte; yojanaṃ kalahaṃ karonto gacchati.⁷² B₁ adds bhojanaṃ after saṃvacchare.

Rule 29: S₂ adds ca after - yutte in the rule. S₁, B₁, T read bhavantaṃ⁷³ for bhagavantaṃ. “taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato”: occurs in Vin III 1, 12-16 as follows:- “taṃ kho pana bhagavantaṃ gotamaṃ evaṃ kalyāṇo kittisaddo abbhuggato: iti pi so bhagavā arahaṃ sammāsambuddho vijjācaraṇasampanno sugato lokavidū anuttaro purisadhammasārathi satthā devamanussānaṃ buddho bhagavā”. “pabbajitaṃ anupabbajiṃsu”: occurs in D II 30, 8-11 as follows:- “atha kho so bhikkhave mahājanakāyo caturāsītipāṇasahassāni kesamassuṃ ohāretvā kāsāyāni vatthāni acchādetvā vipassiṃ bodhisattaṃ agarasmā anagāriyaṃ pabbajitaṃ anupabbajiṃsu”.

Rule 30: B₁, S₁ S₂ read sayāpayati for sāyayati. Gāmayati should be corrected to gamayati.⁷⁴

Rule 31: B₁ reads paṭivīso S₁, S₂: paṭiviṃso for paṭivisaṃ T: paṭiviṃsaṃ. B₁ reads tassa bhikkhuno patto; tassa bhikkhuno cīvaraṃ; attano mukhaṃ, T: tassa bhikkhuno sukhaṃ; tassa bhikkhuno pattacīvaraṃ for tassa bhikkhuno mukhaṃ; tassa bhikkhuno pattacīvaraṃ. The discussion under III. 13 may be recalled in this context.

Rule 32: B₁, S₁, S₂, K read odakantike for odakaṇṇave T: udakantike. However, the reading odakantike is closer to the citation. “gambhīre odakantike”: occurs in Khp VIII 1 as follows:-

“nidhiṃ nidheti puriso gambhīre odakantike
atthe kicce samuppanne atthāya me bhavissati”.

“pāpasmiṃ ramati mano”: occurs in Dhp 116 as quoted under III. 25. B₁, S₂ read vussati for vasati which is close to the citation. “bhagavati brahmacariyaṃ vussati kulaputto”: occurs in M I 147, 15-17 as follows:- “ekamantaṃ nisinno kho āyasmā sāriputto āyasmantaṃ puṇṇaṃ mantāṇiputtaṃ etad avoca ’bhagavati no āvuso brahmacariyaṃ vussatī’ti”.

Rule 33: B₁, T, S₁, S₂ add goṇesu sāmī; goṇānaṃ issaro after goṇānaṃ sāmī. B₁, T read pasuto⁷⁵ for pasūto. However, according to the context, the reading pasūto gives better sense.

Rule 34: S₁ omits ca after niddhāraṇatthe in the vutti. Dhavanto should be corrected to dhāvanto.

Rule 35: T, B₁, S₁, Senart omit ca after anādāre in the vutti.

Rule 36: Aggivessāna should be corrected to aggivessana. B₁ reads upamā for upamāyo, both are correct, but upamā is closer to the citation. “apissu maṃ aggivessana tisso upamā paṭibhaṃsu”: occurs in M I 240, 29-30 as follows:- “apissu maṃ aggivessana tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā”.

Rule 37: B₁ reads ālapissati for n’ālapissati, but ālapissati is closer to the citation. “sace maṃ samaṇo gotamo ālapissati”: occurs in S I 177, 26-28 as follows:- “yaṃ nun’āhaṃ yena samaṇo gotamo ten’upasaṃkameyyaṃ, sace maṃ samaṇo gotamo ālapissati aham pi tam ālapissāmi”. “tvañ ca maṃ nābhibhāsasi”: occurs in Ja VI 561, 19-20 as follows:-

“idam pi dutiyaṃ sallaṃ kampeti hadayaṃ mama
ty ajja putte na passāmi tvañ ca maṃ nābhibhāsasi”.

“pubbaṇhasamayaṃ nivāsetvā”: occurs in Vin III 6, 23-27 as follows:-“bhikkhū pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya verañjaṃ piṇḍāya pavisitvā piṇḍaṃ alabhamānā assamaṇḍalikāsu piṇḍāya caritvā patthapatthamūlakaṃ ārāmaṃ āharitvā udukkhale koṭṭetvā koṭṭetvā paribhuñjanti”. “ekaṃ samayaṃ bhagavā”: occurs in D I 1, 4-7 as follows:- “ekaṃ samayaṃ bhagavā antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggapaṭipanno hoti mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi”.

Rule 38: Senart, T, S₁ omit ca after tatiyā - sattamīnaṃ in the vutti. B₁, S₁, S₂ read kato me kalyāṇo; T: katā me kalyāṇe for kataṃ me kalyāṇaṃ. B₁, S₁, S₂ read sikkhitā for susikkhitā which is closer to the citation. “kusalā naccagītassa sikkhitā caturitthiyo”: occurs in Ja VI 25, 19-20 as follows:-

“kusalā naccagītassa sikkhitā caturitthiyo
kāme taṃ ramayissanti kiṃ araññe karissasi”.

“kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ”: occurs in M I 395, 31-33 as follows:- “taṃ kiṃ maññasi rājakumāra, kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ”. B₁ reads yo vo ānanda mayā dhammo ca vinayo ca desito paññatto for desito ānanda mayā dhammo, S₂ adds ca vinayo ca paññatto after dhammo. However, B₁’s reading has canonical support which occurs in D II 154, 5-8 as follows:- “na kho pan’etaṃ ānanda evaṃ daṭṭhabbaṃ yo vo ānanda mayā dhammo ca vinayo ca desito paññatto, so vo mam’accayena satthā”.

Rule 39: Senart, T, S₁ omit ca after dutiyā - pañcamīnaṃ in the vutti. B₁, S₁, S₂, T have sahasā⁷⁶ before kammassa. Assa vanatādhammassa should be corrected to assavanatā dhammassa. B₁, S₁, S₂, T add sukhassa⁷⁶ after tassa and bhāsayāmi should be corrected to bhāyāmi. B₁, S₁, T read ghoravisānaṃ for nāgānaṃ. “tassa bhavanti vattāro”: occurs in M I 469, 10-12 as follows:- “sace āvuso āraññako bhikkhu saṅghagato saṅghe viharanto sabrahmacārisu agāravo hoti appatisso tassa bhavanti vattāro”. “assavanatā dhammassa parihāyanti”: occurs in Vin I 5, 25-26 as follows:- “santi sattā apparajakkhajātikā assavanatā dhammassa parihāyanti”. “kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi”: occurs in M I 246, 37-247, 1-2 as follows:- “kinnu kho ahaṃ tassa sukhassa bhāyāmi yan taṃ sukhaṃ aññatr’eva kāmehi aññatra akusalehi dhammehi”. “sabbe tasanti daṇḍassa” and “sabbe bhāyanti maccuno”: occur in Dhp 129 as follows:-

“sabbe tasanti daṇḍassa sabbe bhāyanti muccuno
attānaṃ upamaṃ katvā na haneyya na ghātaye”.

“bhīto catunnaṃ āsīvisānaṃ ghoravisānaṃ”: occurs in S IV 173, 8-10 as follows:- “atha kho so bhikkhave puriso bhīto catunnaṃ āsīvisānaṃ uggatejānaṃ ghoravisānaṃ yena vā tena vā palāyetha”.

Rule 40: B₁, S₂, T, K read ājīvakā for ājīvikā. B₁, T, S₁, S₂ read pathesu gacchanti⁷⁷ for pathesu caranti. “sundar’āvuso ime ājīvikā bhikkhūsu abhivādenti”: occurs in Vin III 212, 6-7 as follows: - “bhikkhū evam āhaṃsu ’sundarā kho ime āvuso ājīvikā ye ime bhikkhū abhivādentī’ti”. “hatthesu piṇḍāya caranti”: occurs in Vin I 90, 19-21 as follows:- “tena kho pana samayena bhikkhū apattacīvarakaṃ upasampādenti. Naggā hatthesu piṇḍāya caranti”. “dīpī cammesu haññate” and “kuñjaro dantesu haññate”: occur in Ja VI 61, 3-5 as follows:-

“ajinamhi haññate dīpī nāgo dantehi haññati
dhanamhi dhanino hanti aniketam asanthavaṃ
phalī ambo aphalo ca te satthāro ubho mama”.

It may be noted here that we expect the form bhikkhūsu (locative case) used in the sense of the accusative case according to the rule, but we find the form bhikkhū which is not keeping with the requirement of the rule here. Again we find the form dantehi (instr. pl.) which is not keeping with the rule because the rule requires the form dantesu (locative case) which is used in the sense of denoting a motive. Therefore, the forms bhikkhū and dantehi should be corrected to bhikkhūsu and dantesu so that the examples would be applicable to the rule expected.

Rule 41: B₁ adds te⁷⁸ before dinne. “saṅghe dinnaṃ mahapphalaṃ”: occurs in Vv 630 as follows:-

“idān’vāhaṃ jānāmi saṅghe dinnaṃ mahapphalaṃ
sāhaṃ gantvā manussattaṃ vaddaññū vītamaccharā
saṅghe dānāni dassāmi appamattā punappunaṃ”.

“saṅghe gotami dehi”: and “saṅghe te dinne ahañ c’eva pūjito bhavissāmi”: occur in M III 253, 10-13 as follows:- “evaṃ vutte bhagavā mahāpajāpatiṃ gotamiṃ etad avoca: saṅghe gotami dehi, saṅghe te dinne ahañ c’eva pūjito bhavissāmi saṅgho cā ti”.

Rule 42: K adds ucchūsu nivārayanti gāvo after rakkhanti.

Rule 44: S₁, S₂, Cd read khariyā for khārīyaṃ.⁷⁹ B₁, S₁, S₂ read naccesu⁸⁰ for nacce.

Rule 45: - ussukesu should be corrected to - ussukkesu. B₁, T, Cd omit ca⁸¹ in the rule. T, B₁, S₂ add vā after ñāṇasmiṃ; tathāgagato should be corrected to tathāgato. S₁, S₂ add tathāgatasāvako vā after tathāgatagotto vā.

Footnotes

1. “kiriyānimittaṃ kārakaṃ. Yaṃ sādhanasabhāvattāmukhyavasena vā upacāravasena vā kiriyābhinipphattiyā nimittaṃ, taṃ vatthu kārakaṃ nāma bhavati; mukhyopacāravasena hi kiriyaṃ karotī ti kārakaṃ” Sadd 691, 1-4, cf.ES p.28. ↩

2. “yaṃ vā atthaṃ karoti nibbatteti; vikaroti vikāram āpadīyati; yaṃ vā kriyāya pāpuṇāti, taṃ kārakaṃ nibbattanādikriyānimittaṃ” Rūp-ṭ 92, 22-24. ↩

3. CPG p. 123. ↩

4. PGP p. 300. ↩

5. “tattha attho nām’esa duvidho kārako, akārako ti” Sdp 87, 5-6. ↩

6. “tattha akārako nāma ālapanasāmy atthādi” ibid., 87, 6-7. “…. āmantanasamaye kiriyāyogābhāvato idaṃ kārakavohāraṃ na labhati” Rūp 130, 20, “kiriyābhisambandhābhāvā na kārakatā sambhavati” ibid., 154, 17, “yathā āmantaṇasaṃkhāto attho kārakasañño na hoti, tathā chaṭṭhiyā vihito attho kārakasañño na hoti” Sadd 711, 24-26, “kiriyābhisambandhābhāvā n’esā kārakatā sambhavati” ibid., 712, 7-8, “… āmantaṇasamaye kiriyāyogābhāvato n’etaṃ kārakavohāraṃ labhati” ibid., 713, 17-18. ↩

7. “taṃ pana kārakaṃ chabb’idhaṃ kammaṃ kattā karaṇaṃ sampadānam’ apādānam’ okāso cā ti” Rūp 131, 15-16, “taṃ chabb’idhaṃ kattu-kamma-karaṇa-sampadān’āpādāna-okāsavasena” Sadd 691, 4-5, see also “kārako pana chabb’idho kattukārako kammakārako karaṇakārako sampadānakārako apādānakārako okāsakārako ti. Vuttañ ca kattu-kammañ ca karaṇaṃ sampadānam ath’āparaṃ apādānañ ca okāsaṃ chabb’idhaṃ kārakaṃ matan ti” Sdp 87, 7-11. ↩

8. See “kārakesu ca bahuvisayattā paṭhamamāpādānaṃ vuttaṃ” Kvn 192, 10-11, “nanu ca apādānādayo visesasaññā nāma. Tārakasaññā pana sabbasādhāraṇattā sāmaññasaññā nāma. Tasmā nāmānaṃ samāso yutattho (IV. 1) ti viya paṭhamaṃ sāmaññasaññā na vihitā ti ce?. Parasamaññā payoge (I.1.9) ti suttena sijjhanato, anvatthavasena pākaṭattā ca. Evaṃ hotu, vibhattikkamena vā ’kattu-kammañ ca karaṇan ti ādinā vuttānaṃ kārakānaṃ kamena vā kattusaññā paṭhamaṃ vattabbā ti ce?. Mahāvisayattā apādānasaññā va paṭhamaṃ vuttā ti” Sdp 90, 13-19. ↩

9. PKG p. 36. ↩

10. “caggahaṇassa samuccayatthattā dabba-gotta-nāma-jāti-sippa-vaya-guṇabhāvena visesanaṃ vā pakati yebhuyyena doṇādikaṃ vā sabbaṃ gaṇhāti” Kvn 212, 17-19, see also “cā ti anukaḍḍhana; samuccayaniddeso vā” Sdp 130, 7. ↩

11. Nyp also reads himavatā. ↩

12. Nyp also reads upari. ↩

13. PED s.v. nānā. ↩

14. “te bhikkhū nānā kulā ti ettha vivajjanatthavācakena nānā ti nipātena yogattā te bhikkhū kulaṃ vajjetvā pabbajitā ty attho” Kvn 196, 3-4, “kulā ti nānānipātayogasaddatth’āpādānaṃ. Nānā ti nānā hutvā ti attho. Kulā ti vā kammappavacanīyayogadutiyāpasaṅke nipātayogasadd’āpādānaṃ. Kulaṃ nānā vajjetvā ti attho” Sdp 96, 25-28, see also, ES pp. 143-144. ↩

15. Sadd also reads bhagavantaṃ. ↩

16. Rūp and Sadd read sugatavinayo. ↩

17. Nyp also reads sugatavinayaṃ. ↩

18. Rūp and Sadd also record asaṃsaṭṭho. ↩

19. Rūp and Sadd also record na te. ↩

20. Rūp and Sadd record only kasmā hetunā. ↩

21. Rūp and Sadd also record nu. ↩

22. Rūp and Sadd also read tumhaṃ. ↩

23. Rūp and Sadd also read mīyare. ↩

24. Rūp and Sadd also omit sugatasaṅghāṭī. ↩

25. Rūp and Sadd record me bhikkhave. ↩

26. Sadd 707, 26-27, see also Rūp 153, 9-10. ↩

27. PED s.v. baddho. ↩

28. “puññāya sugatiṃ yanti; cāgāya vipulaṃ dhanaṃ; paññāya vimuttimano; issariyāya janaṃ rakkhati rājā ti guṇavacanayoge” Kvn 200, 4-5. ↩

29. Sadd also reads vimuttimano. ↩

30. Sadd also reads issariyā [ya]. ↩

31. Sadd also records geyyā and veyyākaraṇā. ↩ ↩²

32. PED s.v. nava.¹ ↩

33. “thokatthe apādānasaññā hoti. Pañcamy atthe tatiyā ca hotī ti ettha casaddena pañcamīvibhattiṃ apekkhati” Sdp 102, 12-13, “thokena kicchenā ti idha casaddaggahaṇena tatiyā” Kvn 200, 20-21. ↩

34. See, ES p. 183. ↩

35. Rūp also records kammassa. ↩

36. “dhātunāmānaṃ - pe - sati atthavikappanatthaṃ sampadānatthavikappanatthāya vā ti padaṃ payujjati, vā- saddaṃ payujjatī ti paṭhanti, tan na sundaraṃ” Sdp 104, 12-14. ↩

37. Sadd also reads the same. ↩

38. Rūp and Sadd record the same. ↩

39. Rūp also does not record yassa. ↩

40. Rūp and Sadd also record jano. ↩

41. Rūp also reads vijāniyā. ↩

42. Rūp also records the same. ↩

43. Rūp and Sadd record the same. ↩

44. See, ES pp. 94-96. ↩

45. Rup and Sadd also read hirannasuvannena. ↩

46. Rūp and Sadd also read the same. ↩

47. Rūp also reads dīghāyuko. ↩

48. Sadd also reads dīghāyu. ↩

49. Rūp records the same. ↩

50. CPG p. 137. ↩

51. “tattha bhiyyo-so ti idaṃ bhiyyosaddena atirekatthavācakena nipātena samānatthaṃ nipātapadaṃ” Sadd 697, 20-22. ↩

52. “bhiyyo so mattāyā ti bhiyyoppayogo; so ti kukkuro; mattāyā ti pamāṇato; bhiyyo ti atirekataro; caṇḍo ti attho” Kvn 204, 14-16. ↩

53. “so kukkuro mattāya pamāṇato atirekato caṇḍikko ti attho … bhiyyoso ti vā atirekatthavācako nipāto” Sdp 111, 9-13. ↩

54. “keci pana ’bhiyyoso mattaya’ti ettha ’so puggalo mattāya madanatāya bhiyyo’ti atthaṃ vadanti. Taṃ sāsane pahāradānasadisaṃ ativiya na yujjati” Sadd 698, 14-17, see also ES pp. 107-109. ↩

55. See, PED, PTC s.v. bhiyyoso. ↩

56. Sadd also reads etassa. ↩

57. Rūp also records caranti. ↩

58. Nyp also reads kariyate. ↩

59. Nyp also reads dāttena, see PED s.v. dātta. ↩

60. Nyp also records vāhiṃ. ↩

61. Sadd also reads hatthena. ↩

62. Sadd also reads baddho. ↩

63. Nyp does not record them. ↩ ↩²

64. See, PED s.v. patta.² ↩

65. See, Abh 485 “paṭiviṃso ca koṭṭhāso….”, PED s.v. paṭiviṃsa. ↩

66. See, Nyp 224, 23-225, 18. ↩

67. See, Senart’s edition p. 336. ↩

68. Nyp also reads sakhe. ↩

69. Nyp also records the same. ↩

70. Rup and Sadd also read kuni. ↩

71. PED s.v. kuṇi. ↩

72. Nyp and Rūp record the same and omit māsaṃ adhīte; yojanaṃ kalahaṃ karonto gacchanti, but Sadd records all the examples. ↩ ↩²

73. Nyp also reads bhavantaṃ. ↩

74. “kārite gameti gamayati gacchāpetī ti ādīni bhavanti” Sadd 413, 16-17. ↩

75. Nyp and Sadd also read pasuto, but Rūp: pasūto, see also PED s.vv. pasuto; pasūto. ↩

76. Rup and Sadd also record sahasa and sukhassa. ↩ ↩²

77. Rūp and Sadd also read pathesu gacchanti. ↩

78. Rūp also records te. ↩

79. Rūp and Sadd comment: “upa khāriyaṃ doṇo khāriyā doṇo adhiko ti attho”. ↩

80. Nyp also reads naccesu. ↩

81. Rūp and Sadd also record ca on which Sdp 142, 3-4 remarks: “Rūpasiddhi-Saddanītiādīsu casaddo atthi; so sampiṇḍanattho” see also Kvn 218, 17-18. ↩