V. Taddhita-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] Vā ṇ’apacce. 346

Ṇappaccayo hoti vā tass’āpaccaṃ icc etasmiṃ atthe. Vasiṭṭhassa apaccaṃ, putto: vāsiṭṭho, vasiṭṭhass’āpaccaṃ putto vā, vāsiṭṭhī, vāsiṭṭhaṃ; evaṃ bharadvājassa apaccaṃ, putto: bhāradvājo, bharadvājassa apaccaṃ, putto vā, bhāradvājī, bhāradvājaṃ; gotamassa apaccaṃ, putto: gotamo, gotamassa apaccaṃ, putto vā, gotamī, gotamaṃ; vasudevassa apaccaṃ, putto: vāsudevo, vāsudevassa apaccaṃ, putto vā, vāsudevī, vāsudevaṃ; evaṃ bāladevo; vesamitto; svālapako; cettako; paṇḍavo; vāsavo.

(1) The suffix ṇa is optionally used in denoting ‘patronymics’.

The suffix ṇa is optionally used in the sense of ‘the lineage thereof’. For example: ‘male progeny of vasiṭṭha: vāsiṭṭho’ or ‘vasiṭṭhassa apaccaṃ, putto’; ‘female progeny of vasiṭṭha: vāsiṭṭhī’; ‘progeny of vasiṭṭha: vāsiṭṭhaṃ’; similarly, ‘male progeny of bharadvāja: bhāradvājo’ or ‘bharadvājassa apaccaṃ, putto’; bhāradvājī, bhāradvājaṃ; ‘male progeny of gotama: gotamo’ or ‘gotamassa apaccaṃ, putto’; gotamī, gotamaṃ; ‘male progeny of vasudeva: vāsudevo’ or ‘vasudevassa apaccaṃ, putto’; vāsudevī, vāsudevaṃ; similarly, bāladevo; vesamitto; svālapako; cettako; paṇḍavo; vāsavo.

[2] Ṇāyana-ṇāna vacchādito. 347

Tasmā vacchādito gottagaṇato ṇāyana-ṇānapaccayā honti vā tass’āpaccaṃ icc etasmiṃ atthe. Vacchassa apaccaṃ, putto: vacchāyano; vacchassa apaccaṃ, putto: vacchāno; evaṃ sākaṭāyano; sākaṭāno; kaṇhāyano; kaṇhāno; aggivessāyano; aggivessāno; kaccāyano; kaccāno; moggallāyano; moggallāno; muñjāyano; muñjāno.

(2) (The suffixes) ṇāyana and ṇāna are used after the words vaccha etc.

The suffixes ṇāyana and ṇāna are used in the sense of ‘the lineage thereof’ after the group of the words beginning with vaccha. For example ‘the male offspring of vaccha: vacchāyano; vacchāno’; similarly, ‘sākaṭāyano’ ‘sākaṭāno’ ‘kaṇhāyano’ ‘kaṇhāno’ ‘aggivessāyano’ ‘aggivessāno’ ‘kaccāyano’ ‘kaccāno’ ‘moggallāyano’ ‘moggallāno’ ‘muñjāyano’ ‘muñjāno’.

[3] Ṇeyyo kattikādīhi. 348

Tehi kattikādīhi ṇeyyappaccayo hoti vā tass’āpaccaṃ icc etasmiṃ atthe. Kattikāya apaccaṃ, putto: kattikeyyo, kattikāya apaccaṃ, putto vā; evaṃ venateyyo; rohiṇeyyo; gaṅgeyyo; kaddameyyo; nādeyyo; atteyyo; āheyyo; kāpeyyo; seveyyo; gāveyyo;bāleyyo; moleyyo; koleyyo.

(3) (The suffix) ṇeyya is used after the words kattikā etc.

The suffix ṇeyya is optionally used in the sense of ‘the lineage thereof’ after the words kattikā etc. For example ‘the male offspring of kattikā: kattikeyyo’ or ‘kattikāya apaccaṃ putto’; similarly, ‘venateyyo’ ‘rohiṇeyyo’ ‘gaṅgeyyo’ ‘kaddameyyo’ ‘nādeyyo’ ‘atteyyo’ ‘āheyyo’ ‘kāpeyyo’ ‘seveyyo’ ‘gāveyyo’ ‘bāleyyo’ ‘moleyyo’ ‘koleyyo’.

[4] Ato ṇi vā. 349

Tasmā akārantato ṇippaccayo hoti vā tass’āpaccaṃ icc etasmiṃ atthe. Dakkhassa apaccaṃ, putto: dakkhi, dakkhassa apaccaṃ putto vā; evaṃ doṇi; vāsavi; sākyaputti; nāthaputti; dāsaputti; vāruṇi; kaṇhi; bāladevi; pāvaki; jenadatti; buddhi; dhammi; saṅghi; kappi; ānuruddhi. Vā ti vikappanatthena tass’āpaccaṃ icc etasmiṃ atthe ṇikappaccayo hoti. Sakyaputtassa apaccaṃ, putto: sākyaputtiko; sakyaputtassa apaccaṃ putto vā; evaṃ nāthaputtiko; jenadattiko.

(4) (The suffix) ṇi is optionally used after the words ending in a.

The suffix ṇi is optionally used in the sense of ‘the lineage thereof’ after the words ending in a. For example ‘the male offspring of dakkha: dakkhi’, or ‘dakkhassa apaccaṃ, putto’; similarly, ‘doṇi’ ‘vāsavi’ ‘sākyaputti’ ‘nāthaputti’ ‘dāsaputti’ ‘vāruṇi’ ‘kaṇhi’ ‘bāladevi’ ‘pāvaki’ ‘jenadatti’ ‘buddhi’ ‘dhammi’ ‘saṅghi’ ‘kappi’ ‘ānuruddhi’. By the force of the word vā (optionally) the suffix ṇika also is used in the sense of ‘the lineage thereof’. For example ‘the male offspring of sakyaputta: sākyaputtiko’, or ‘sakyaputtassa apaccaṃ, putto’; similarly, ‘nāthaputtiko’

‘jenadattiko’.

[5] Ṇav’opagvādīhi. 350

Upagu icc evam ādīhi ṇavappaccayo hoti vā tass’āpaccaṃ icc etasmiṃ atthe. Upagussa apaccaṃ, putto vā: opagavo, upagussa apaccaṃ, putto vā; evaṃ mānavo; gaggavo; paṇḍavo; bhaggavo; opakaccāyavo; opavindavo.

(5) (The suffix) ṇava is used after the words beginning with upagu.

The suffix ṇava is optionally used in the sense of ‘the lineage thereof’ after the words upagu etc. For example ‘the male offspring of upagu: opagavo’, or ‘upagussa apaccaṃ, putto’; similarly, ‘mānavo’ ‘gaggavo’ ‘paṇḍavo’ ‘bhaggavo’ ‘opakaccāyavo’ ‘opavindavo’.

[6] Ṇera vidhavādito. 351

Tasmā vidhavādito ṇerappaccayo hoti vā tass’āpaccaṃ icc etasmiṃ atthe. Vidhavāya apaccaṃ, putto: vedhavero, vidhavāya apaccaṃ, putto vā; evaṃ bandhakero; sāmaṇero; nālikero.

(6) (The suffix) ṇera is used after the words beginning with vidhavā.

The suffix ṇera is optionally used in the sense of ‘the lineage thereof’ after the words vidhavā etc. For example ‘the female offspring of vidhavā: vedhavero’, or ‘vidhavāya apaccaṃ, putto’; similarly, ‘bhandhakero’ ‘sāmaṇero’ ‘nālikero’.

[7] Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko. 352

Yena vā saṃsaṭṭhaṃ yena vā tarati yena vā carati yena vā vahati icc etesv atthesu ṇikappaccayo hoti vā.

Tilena saṃsaṭṭhaṃ bhojanaṃ: telikaṃ, tilena saṃsaṭṭhaṃ vā; goḷikaṃ; ghāṭikaṃ; nāvāya taratī ti nāviko, nāvāya taratī ti vā; evaṃ oḷumpiko; sakaṭena caratī ti sākaṭiko, sakaṭena caratī ti vā; evaṃ pādiko; daṇḍiko; dhammiko; sīsena vahatī ti sīsiko, sīsena vahatī ti vā; evaṃ aṃsiko; khandhiko; hatthiko; aṅguliko. Vā ti vikappanatthena aññatthesupi ṇikappaccayo hoti. Rājagahe vasatī ti rājagahiko; rājagahe jāto: rājagahiko; evaṃ māgadhiko; sāvatthiko; kāpilavatthiko; pāṭaliputtiko.

(7) (The suffix) ṇika is used to denote ‘that with which something is mixed, that with which one crosses over, that with which one moves, that with which one carries something’.

The suffix ṇika is optionally used in the sense of ‘that with which something is mixed, that with which one crosses over, that with which one moves, that with which one carries something’. For example ‘the food is mixed with sesame: telikaṃ’ or ‘tilena saṃsaṭṭhaṃ’ ‘goḷikaṃ’ ‘ghāṭikaṃ’; ‘one who crosses over by means of a boat: nāviko’ or ‘nāvāya tarati’; similarly ‘oḷumpiko’; ‘one who goes in a cart:sākaṭiko’ or ‘sakaṭena carati’; similarly, ‘pādiko’ ‘daṇḍiko’ ‘dhammiko’; ‘one who carries the burden on the head: sīsiko’ or ‘sīsena vahati’; similarly, ‘aṃsiko’ ‘khandhiko’ ‘hatthiko’ ‘aṅguliko’. By the force of the word vā (optionally) the suffix ṇika is used in the sense of other meanings also. For example ‘one who lives in rājagaha: rājagahiko’ ‘one who was born in rājagaha: rājagahiko’; similarly, ‘māgadhiko’ ‘sāvatthiko’ ‘kāpilavatthiko’ ‘pāṭaliputtiko’.

[8] Taṃ adhīte tena katādisannidhānaniyogasippabhaṇḍajīvikatthesu. 353

Taṃ adhīte tena katādīsv atthesu tamhi sannidhāno tattha niyutto taṃ assa sippaṃ taṃ assa bhaṇḍaṃ taṃ assa jīvikaṃ icc etesv atthesu ṇikappaccayo hoti vā. Vinayaṃ adhīte ti venayiko, vinayaṃ adhīte vā; evaṃ sottantiko; ābhidhammiko; veyyākaraṇiko; kāyena kataṃ kammaṃ: kāyikaṃ, kāyena kataṃ kammaṃ vā; evaṃ vācasikaṃ; mānasikaṃ; sarīre sannidhānā vedanā: sarīrikā, sarīre sannidhānā vedanā vā; evaṃ mānasikā; dvāre niyutto: dovāriko, dvāre niyutto vā, evaṃ bhaṇḍāgāriko; nāgariko; nāvakammiko; vīṇā assa sippan ti veṇiko, vīṇā assa sippaṃ vā; evaṃ pāṇaviko; modaṅgiko; vaṃsiko; gandho assa bhaṇḍaṃ: gandhiko, gandho assa bhaṇḍaṃ vā; evaṃ teliko; goḷiko;urabbhaṃ hantvā jīvatī ti orabbhiko, urabbhaṃ hantvā jīvatī ti vā; evaṃ māgaviko; sokariko; sākuṇiko. Ādiggahaṇena aññatthesupi yojetabbo. Jālena hato: jāliko, jālena hato vā; suttena baddho: suttiko, suttena baddho vā; cāpo assa āvudho ti cāpiko, cāpo assa āvudho vā; evaṃ tomariko; moggariko; mosaliko; vāto tassa ābādho ti vātiko; evaṃ sandhiko; pittiko; buddhe pasanto: buddhiko, buddhe pasanto vā; evaṃ dhammiko; saṅghiko; buddhassa santikaṃ: buddhikaṃ; evaṃ dhammikaṃ; saṅghikaṃ; vatthena kītaṃ bhaṇḍaṃ: vatthikaṃ; evaṃ kumbhikaṃ; phālikaṃ; kiṅkiṇikaṃ, sovaṇṇikaṃ; kumbho assa parimānaṃ: kumbhiko; akkhena dibbatī ti akkhiko; evaṃ sāliko; tindukiko; ambaphaliko; kapitthaphaliko; nālikeriko icc evam ādi.

(8) Also to denote ‘the subject of one’s study’ ‘that by which something is done etc.’ ‘near to (connected with) that’ ‘that with which one is connected’ ‘that which is one’s art’ ‘that which is one’s utensil’ ‘that which is one’s livelihood’.

The suffix ṇika is optionally used in the sense of ‘the subject of one’s study’ ‘that by which something is done etc.’ ‘near to (connected with) that’ ‘that with which one is connected’ ‘that which is one’s art’ ‘that which is one’s utensil’ ‘that which is one’s livelihood’. For example ‘one who studies the vinaya: venayiko’ or ‘vinayaṃ adhīte’; similarly, ‘sottantiko’ ‘ābhidhammiko’ ‘veyyākaraṇiko’; ‘the act performed by the body: kāyikaṃ’ or ‘kāyena kataṃ kammaṃ’; similarly, ‘vācasikaṃ’ ‘mānasikaṃ’; ‘the sensation connected with the body: sarīrikā’ or ‘sarīre sannidhānā vedanā’; similarly, ‘mānasikā’; ‘one who is appointed at a door: dovāriko’ or ‘dvāre niyutto’; similarly, ‘bhaṇḍāgāriko’ ‘nāgariko’ ‘nāvakammiko’; ‘the lute is one’s art: veṇiko’ or ‘vīṇā assa sippaṃ’; similarly, ‘pāṇaviko’ ‘modaṅgiko’ ‘vaṃsiko’; ‘the fragrance is one’s commodity: gandhiko’ or ‘gandho assa bhaṇḍaṃ’; similarly ‘teliko’ ‘goḷiko’; ‘one who lives by killing a ram: orabbhiko’ or ‘urabbhaṃ hantvā jīvati’; similarly, ‘māgaviko’ ‘sokariko’ ‘sākuṇiko’. By the force of ādi (etc.) the suffix ṇika is used in the sense of other meanings also. For example ‘killed by a net: jāliko’ or ‘jālena hato’, ‘bound with a thread: suttiko’ or ‘suttena baddho’; ‘the bow is one’s weapon: cāpiko’ or ‘cāpo assa āvudho’; similarly, ‘tomariko’ ‘moggariko’ ‘mosaliko’; ‘the vāta is one’s illness: vātiko’; similarly, ‘sandhiko’ ‘pittiko’; ‘one who has trusted in the Buddha: buddhiko’ or ‘buddhe pasanto’; similarly, ‘dhammiko’ ‘saṅghiko’; ‘belonging to the Buddha: buddhikaṃ’; similarly, ‘dhammikaṃ’ ‘saṅghikaṃ’; ‘the utensil exchanged for cloth: vatthikaṃ’; similarly, ‘kumbhikaṃ’ ‘phālikaṃ’ ‘kiṅkiṇikaṃ’ ‘sovaṇṇikaṃ’; ‘the pot is one’s measure: kumbhiko’ ‘one who plays with a dice: akkhiko’; similarly, ‘sāliko’ ‘tindukiko’ ‘ambaphaliko’ ‘kapitthaphaliko’ ‘nālikeriko’ etc.

[9] Ṇa rāgā tena rattaṃ tass’edaṃ aññatthesu ca. 354

Ṇappaccayo hoti vā rāgamhā tena rattaṃ icc etasmiṃ atthe tass’edaṃ aññatthesu ca. Kasāvena rattaṃ vatthaṃ: kāsāvaṃ, kasāvena rattaṃ vatthaṃ vā; evaṃ kosumbhaṃ; hāliddaṃ; pattaṅgaṃ; mañjeṭṭhaṃ; kuṅkumaṃ; sūkarassa idaṃ maṃsaṃ: sokaraṃ, sūkarassa idaṃ maṃsaṃ vā; mahisassa idaṃ maṃsaṃ: māhisaṃ, mahisassa idaṃ maṃsaṃ vā. Udumbarassa avidūre vimānaṃ: odumbaraṃ; vidisāya avidūre bhavo: vediso; madhurāya jāto: mādhuro; kattikādīhi niyutto māso: kattiko; evaṃ māgasiro; phusso; māgho; phagguno; citto; na vuḍḍhi nīlapītādo paccaye saṇakārake; [pakāro phussa saddassa; siroti sirasaṃ vade]; sikkhānaṃ samūho: sikkho; bhikkhūnaṃ samūho: bhikkho; evaṃ kāpoto; māyūro; kokilo; buddho assa devatā: buddho; evaṃ bhaddo; māro; māhindo; vessavaṇo; yāmo; somo; nārāyaṇo; saṃvaccharaṃ avecca adhīte: saṃvaccharo; evaṃ mohutto; nimittaṃ avecca adhīte: nemitto; evaṃ aṅgavijjo; veyyākaraṇo; chandaso; cando; bhāso; vasātīnaṃ visayo deso: vāsāto; evaṃ kunto; ātīsāro; udumbarā asmiṃ padese santi: odumbaro; sagarehi nibbatto: sāgaro; sakalaṃ assa nivāso: sākalo; madhurā assa nivāso : mādhuro; madhurāya issaro: mādhuro; icc evam ādayo yojetabbā.

(9) The suffix ṇa is optionally used in the sense of ‘dyed with’ and ‘possession’ after the word denoting colour as well as other senses.

After the word denoting colour the suffix ṇa is optionally used in the sense of ‘dyed with’ ‘possession’ as well as other senses. For example ‘the cloth is dyed with a reddish yellow dye: kāsāvaṃ’ or ‘kasāvena rattaṃ vatthaṃ’; similarly, ‘kosumbhaṃ’ ‘hāliddaṃ’ ‘pattaṅgaṃ’ ‘mañjeṭṭhaṃ’ ‘kuṅkumaṃ’; ‘the flesh of a pig: sokaraṃ’ or ‘sūkarassa idaṃ maṃsaṃ’ ‘the flesh of a buffalo: māhisaṃ’ or ‘mahisassa idaṃ maṃsaṃ’; ‘the palace is near a fig-tree: odumbaraṃ’ ‘situated near vidisā: vediso’ ‘one who is born in the madhurā: mādhuro’; ‘the month connected with kattikā etc: kattiko’; similarly, ‘māgasiro’ ‘phusso’ ‘māgho’ ‘phagguno’ ‘citto’; when a suffix with the sound ṇ follows, lengthening is not applicable to nīla, pīta etc., the sound pa is changed into pha (in phussa), the word sira should be understood in the sense of a constellation; ‘a group of disciplines: sikkho’ ‘a group of monks: bhikkho’; similarly, ‘kāpoto’ ‘māyūro’ ‘kokilo’; ‘the buddha is one’s god: buddho’; similarly ‘bhaddo’ ‘māro’ ‘māhindo’ ‘vessavaṇo’ ‘yāmo’ ‘somo’ ‘nārāyaṇo’; ‘having scrutinised one studies the year: saṃvaccharo’; similarly, ‘mohutto’; ‘having scrutinised one studies an omen: nemitto’; similarly, ‘aṅgavijjo’ ‘veyyākaraṇo’ ‘chandaso’ ‘cando’ ‘bhāso’; ‘(the country) is the place of herons: vāsāto’; similarly, ‘kunto’ ‘ātīsāro’; ‘fig-trees grow in this country: odumbaro’ ‘produced by sagara-s:sāgaro’ ‘sakala city is one’s residence: sākalo’ ‘madhurā is one’s residence: mādhuro’ ‘one who is the chief in madhurā: mādhuro’ etc.

[10] Jātādīnaṃ im’iyā ca. 355

Jāta icc evam ādīnaṃ atthe ima-iya paccayā honti. Pacchā jāto: pacchimo; evaṃ antimo; majjhimo; purimo; uparimo; heṭṭhimo; gopimo; bodhisattassa jātiyā jāto: bodhisattajātiyo; evaṃ assajātiyo; hatthijātiyo; manussajātiyo. Ādiggahaṇena niyuttatthāditopi tadassatthāditopi ima-iya-ika paccayā honti. Ante niyutto: antimo; evaṃ antiyo; antiko; putto yassa atthi tasmiṃ vā vijjatī ti puttimo; evaṃ puttiyo; puttiko; kappimo; kappiyo; kappiko. Casaddaggahaṇena kiyappaccayo hoti. Jātippabhutiyā niyutto: jātikiyo; andhe niyutto: andhakiyo; jātiyā andho: jaccandho; jaccandhe niyutto: jaccandhakiyo.

(10) And the suffixes ima and iya belong to ‘one who is born at’ etc.

The suffixes ima and iya are used in the sense of ‘born in’ etc. For example ‘one who is born after: pacchimo’; similarly, ‘antimo’ ‘majjhimo’ ‘purimo’ ‘uparimo’ ‘heṭṭhimo’ ‘gopimo’; ‘one who is born as bodhisatta by birth: bodhisattajātiyo’; similarly, ‘assajātiyo’ ‘hatthijātiyo’ ‘manussajātiyo’. By the force of ādi (etc.) the suffixes ima, iya and ika are also used in the sense of ‘employed in’ etc. and ‘that thereof’ etc. For example ‘one who is kept in the end: antimo’; similarly, ‘antiyo’ ‘antiko’; ‘one who has a son or wherein a son exists: puttimo’; similarly, ‘puttiyo’ ‘puttiko’ ‘kappimo’ ‘kappiyo’ ‘kappiko’. By the force of ca the suffix kiya is also used. For example ‘one who is appointed from birth onwards: jātikiyo’ ‘one who is appointed in the Andha country: andhakiyo’ ‘one who is blind by birth: jaccandho’ ‘one who is kept for born-blind: jaccandhakiyo’.

[11] Samūhatthe kaṇ-ṇā. 356

Samūhatthe kaṇ-ṇa icc ete paccayā honti. Rājaputtānaṃ samūho: rājaputtako rājaputto vā; manussānaṃ samūho: mānussako mānusso vā; mayūrānaṃ samūho: māyūrako māyūro vā; mahisānaṃ samūho: māhisako māhiso vā.

(11) The suffixes kaṇ and ṇa are used to denote ‘group’.

The suffixes kaṇ and ṇa are used in the sense of group. For example ‘a group of princes: rājaputtako or rājaputto’ ‘a group of people: mānussako or mānusso’ ‘a group of peacocks: māyūrako or māyūro’ ‘a group of buffaloes: māhisako or māhiso’.

[12] Gāma-jana-bandhu-sahāyādīhi tā. 357

Gāma-jana-bandhu-sahāya icc evam ādīhi tāpaccayo hoti samūhatthe. Gāmānaṃ samūho: gāmatā; janānaṃ samūho: janatā; bandhūnaṃ samūho: bandhutā; sahāyānaṃ samūho: sahāyatā; nāgarānaṃ samūho: nāgaratā.

(12) The suffix tā is used after the words gāma, jana, bandhu, sahāya etc.

The suffix tā is used in the sense of group after the words gāma, jana, bandhu, sahāya etc. Thus ‘a group of villages: gāmatā’ ‘a multitude of persons: janatā’ ‘a group of relatives: bandhutā’ ‘a group of friends: sahāyatā’ ‘a group of citizens: nāgaratā’.

[13] Tadassaṭṭhānaṃ īyo ca. 358

Tadassaṭṭhānaṃ icc etasmiṃ atthe īyappaccayo hoti. Madanassa ṭhānaṃ: madanīyaṃ; bandhanassa ṭhānaṃ: bandhanīyaṃ; mocanassa ṭhānaṃ: mocanīyaṃ; evaṃ rajanīyaṃ; kamaṇīyaṃ; dassanassa ṭhānaṃ: dassanīyaṃ; upādānassa ṭhānaṃ: upādanīyaṃ. Casaddaggahaṇena iya-ilappaccayā honti. Rañño idaṃ ṭhānaṃ: rājiyaṃ; evaṃ rājilaṃ.

(13) And the suffix īya is used to denote ‘that is the locality thereof’.

The suffix īya is used in the sense of ‘that is the locality thereof’. For example ‘the abode of cupid: madanīyaṃ’ ‘the place of bondage: bandhanīyaṃ’ ‘the place of freedom: mocanīyaṃ’; similarly, ‘rajanīyaṃ’ ‘kamaṇīyaṃ’ ‘the place of seeing: dassanīyaṃ’ ‘the place of attachment: upādanīyaṃ’. By the force of ca the suffixes iya and ila are also used. For example ‘the abode of king: rājiyaṃ’; similarly, ‘rājilaṃ’.

[14] Upamatthāyitattaṃ. 359

Upamatthe āyitattappaccayo hoti. Dhūmo viya dissati tad idaṃ dhūmāyitattaṃ; timiraṃ viya dissati aduṃ ṭhānaṃ tad idaṃ timirāyitattaṃ.

(14) The suffix āyitatta is used to denote resemblance.

The suffix āyitatta is used in the sense of resemblance. For example ‘this thing appears like a smoke: dhūmāyitattaṃ’ ‘that place appears like a darkness: timirāyitattaṃ’.

[15] Taṃnissitatthe lo. 360

Taṃnissitatthe tadassaṭṭhānaṃ icc etasmiṃ atthe ca lappaccayo hoti. Duṭṭhuṃ nissitaṃ: duṭṭhullaṃ; vedaṃ nissitaṃ: vedallaṃ.

(15) The suffix la is used to denote ‘based on that’.

The suffix la is used in the sense of ‘based on that’ and ‘that is the locality thereof’. For example ‘(the action) is based on a bad thing: duṭṭhullaṃ’ ‘(Buddha’s discourse) based on knowledge: vedallaṃ’.

[16] Ālu tabbahule. 361

Āluppaccayo hoti tabbahulatthe. Abhijjhā assa pakati: abhijjhālu abhijjhābahulo vā; evaṃ sītālu; dhajālu; dayālu.

(16) The suffix ālu is used to denote ‘full of that’.

The suffix ālu is used in the sense of ‘full of that’. For example ‘whose tendency is to be covetous: abhijjhālu or abhijjhābahulo’; similarly, ‘sītālu’ ‘dhajālu’ ‘dayālu’.

[17] Ṇya-tta-tā bhāve tu. 362

Ṇya - tta - tā icc ete paccayā honti bhāvatthe. Alasassa bhāvo: ālasyaṃ; arogassa bhāvo: ārogyaṃ; paṃsukūlikassa bhāvo: paṃsukūlikattaṃ; anodarikassa bhāvo: anodarikattaṃ; saṅghanikārāmassa bhāvo: saṅghanikārāmatā; niddārāmassa bhāvo: niddārāmatā. Tusaddaggahaṇena ttanappaccayo hoti. Puthajjanassa bhāvo: puthujjanattanaṃ; vedanassa bhāvo: vedanattanaṃ.

(17) On the other hand, ṇya, tta and tā are used to denote the state.

The suffix ṇya, tta and tā are used in the sense of the state (of an object). For example ‘the state of a lazy person: ālasyaṃ’ ‘the state of a healthy person: ārogyaṃ’ ‘the state of one who wears clothes made of rags taken from a dust heap: paṃsukūlikattaṃ’ ‘the state of being not connected with (filling of) the stomach: anodarikattaṃ’ ‘the state of one who is delighted in an assembly: saṅghanikārāmatā’ ‘the state of one who is delighted in sleeping: niddārāmatā’. By the force of the word tu the suffix ttana is also used. For example ‘the state of an unconverted person: puthujjanattanaṃ’ ‘the state of sensation: vedanattanaṃ’.

[18] Ṇa visamādīhi. 363

Ṇappaccayo hoti visamādīhi tassa bhāvo icc etasmiṃ atthe. Visamassa bhāvo: vesamaṃ; sucissa bhāvo: socaṃ.

(18) The suffix ṇa is used after the words visama etc.

The suffix ṇa is used in the sense of ‘the state (of an object) thereof’ after the words visama etc. Thus: ‘the state of an unequal thing: vesamaṃ’ ‘the state of purity: socaṃ’.

[19] Ramaṇīyādito kaṇ. 364

Ramaṇīya icc evam ādito kaṇpaccayo hoti tassa bhāvo icc etasmiṃ atthe. Ramaṇīyassa bhāvo: rāmaṇīyakaṃ; manuññassa bhāvo: mānuññakaṃ; aggisomassa bhāvo: aggisomakaṃ.

(19) The suffix kaṇ is used after the word ramaṇīya etc.

The suffix kaṇ is used in the sense of ‘the state (of an object) thereof’ after the words ramaṇīya etc. Thus: ‘the state of delightfullness: rāmaṇīyakaṃ’ ‘the state of pleasure: mānuññakaṃ’ ‘the state of being belonging to aggi and soma: aggisomakaṃ’.

[20] Visese tara-tam’issik’iy’iṭṭhā. 365

Visesatthe tara-tama-issika-iya-iṭṭha icc ete paccayā honti. Sabbe ime pāpā, ayaṃ imesaṃ visesena pāpo ti pāpataro; evaṃ pāpatamo; pāpissiko; pāpiṭṭho.

(20) The suffixes tara, tama, issika, iya, iṭṭha are used to denote ‘speciality’.

The suffixes tara, tama, issika, iya, iṭṭha are used in the sense of ‘speciality’. For example ‘all these people are sinful, this person is more sinful than any one of them: pāpataro’; similarly, ‘pāpatamo’ ‘pāpissiko’ ‘pāpiṭṭho’.

[21] Tadassatthī ti vī ca. 366

Tadassatthī icc etasmiṃ atthe vīpaccayo hoti. Medhā yasmiṃ atthi tasmiṃ vā vijjatī ti medhāvī; evaṃ māyāvī. Casaddaggahaṇena sopaccayo hoti: sumedhā yassa hoti tasmiṃ vā vijjatī ti sumedhaso.

(21) And the suffix vī is used to denote ‘that which is possessed by it’.

The suffix vī is used in the sense of ‘that which is possessed by it’. For example ‘the knowledge is possessed by him or it lies in him: medhāvī’; similarly, ‘māyāvī’. By the force of ca the suffix so is also used. For example ‘the good knowledge is possessed by him or it exists in him: sumedhaso’.

[22] Tapādito sī. 367

Tapādito sīpaccayo hoti tadassatthi icc etasmiṃ atthe. Tapo yassa atthi tasmiṃ vā vijjatī ti tapassī; evaṃ tejassī; yasassī; manassī.

(22) The suffix sī is used after the words tapa etc.

The suffix sī is used in the sense of ‘that which is possessed by it’ after the words tapa etc. Thus: ‘the asceticism is possessed by him or it exists in him: tapassī’; similarly, ‘tejassī’ ‘yasassī’ ‘manassī’.

[23] Daṇḍādito ika-ī. 368

Daṇḍādito ika-ī icc ete paccayā honti tadassatthi icc etasmiṃ atthe. Daṇḍo yassa atthi tasmiṃ vā vijjatī ti daṇḍiko; daṇḍī; evaṃ māliko; mālī.

(23) The suffixes ika and ī are used after the words daṇḍa etc.

The suffixes ika and ī are used in the sense of ‘that which is possessed by it’ after the words daṇḍa etc. Thus: ‘the staff is possessed by him or it lies with him: daṇḍiko, daṇḍī’; similarly, ‘māliko’ ‘mālī’.

[24] Madhvādito ro. 369

Madhu icc evam ādito rappaccayo hoti tadassatthi icc etasmiṃ atthe. Madhu yassatthi tasmiṃ vā vijjatī ti madhuro; evaṃ kuñjaro; mukharo; susiro; subharo; suciro.

(24) The suffix ra is used after the words madhu etc.

The suffix ra is used in the sense of ‘that which is possessed by it’ after the words madhu etc. Thus: ‘the honey is possessed by him or it is with him: madhuro’; similarly, ‘kuñjaro’ ‘mukharo’ ‘susiro’ ‘subharo’ ‘suciro’.

[25] Guṇādito vantu. 370

Guṇa icc evam ādito vantuppaccayo hoti tadassatthi icc etasmiṃ atthe. Guṇo yassa atthi tasmiṃ vā vijjatī ti guṇavā; evaṃ yasavā; dhanavā; balavā; paññavā.

(25) The suffix vantu is used after the words guṇa etc.

The suffix vantu is used in the sense of ‘that which is possessed by it’ after the words guṇa etc. Thus: ‘the merit is possessed by him or it lies in him: guṇavā’; similarly, ‘yasavā’ ‘dhanavā’ ‘balavā’ ‘paññavā’.

[26] Satyādīhi mantu. 371

Sati icc evam ādīhi mantuppaccayo hoti tadassatthi icc etasmiṃ atthe. Sati yassa atthi tasmiṃ vā vijjatī ti satimā; evaṃ jutimā; sucimā; thutimā; matimā; kittimā; mutimā; bhānumā.

(26) The suffix mantu is used after the words sati etc.

The suffix mantu is used in the sense of ‘that which is posssessed by it’ after the words sati etc. Thus: ‘the mindfulness is possessed by him or it lies in him: satimā’; similarly, ‘jutimā’ ‘sucimā’ ‘thutimā’ ‘matimā’ ‘kittimā’ ‘mutimā’ ‘bhānumā’.

[27] Saddhādito ṇa. 372

Saddhā icc evam ādito ṇappaccayo hoti tadassatthi icc etasmiṃ atthe. Saddhā yassa atthi tasmiṃ vā vijjatī ti saddho; evaṃ pañño; maccharo.

(27) The suffix ṇa is used after the words saddhā etc.

The suffix ṇa is used in the sense of ‘that which is possessed by it’ after the words saddhā etc. Thus: ‘the faith is possessed by him or it lies in him: saddho’; similarly, ‘pañño’ ‘maccharo’.

[28] Āyuss’ukārasmantumhi. 373

Āyusaddassa ukārassa asādeso hoti mantuppaccaye pare. Āyu yassa atthi tasmiṃ vā vijjatī ti āyasmā.

(28) The vowel u of the word āyu followed by the suffix mantu is changed into as.

When the suffix mantu follows, the vowel u of the word āyu is changed into as. Thus: ‘the long life is possessed by him or it is with him: āyasmā’.

[29] Tappakativacane mayo. 374

Tappakativacanatthe mayappaccayo hoti. Suvaṇṇena pakataṃ: suvaṇṇamayaṃ; evaṃ rūpiyamayaṃ; jatumayaṃ; rajatamayaṃ; ayomayaṃ; mattikāmayaṃ; iṭṭhakamayaṃ; kaṭṭhamayaṃ; gomayaṃ.

(29) The suffix maya is used to denote ‘its nature thereof’.

The suffix maya is used in the sense of ‘its nature thereof’. For example ‘(a bowl) is made of gold: suvaṇṇamayaṃ’; similarly, ‘rūpiyamayaṃ’ ‘jatumayaṃ’ ‘rajatamayaṃ’ ‘ayomayaṃ’ ‘mattikāmayaṃ’ ‘iṭṭhakamayaṃ’ ‘kaṭṭhamayaṃ’ ‘gomayaṃ’.

[30] Saṅkhyāpūraṇe mo. 375

Saṅkhyāpūraṇatthe mappaccayo hoti. Pañcannaṃ pūraṇo: pañcamo; evaṃ chaṭṭhamo; sattamo; aṭṭhamo; navamo; dasamo.

(30) The suffix ma is used to denote ‘the completion of a number’.

The suffix ma is used in the sense of ‘the completion of a number’. For example ‘completing the number five: pañcamo’; similarly, ‘chaṭṭhamo’ ‘sattamo’ ‘aṭṭhamo’ ‘navamo’ ‘dasamo’.

[31] Sa chassa vā. 376

Saṅkhyāpūraṇe vattamānassa chassa so hoti vā.

Channaṃ pūraṇo: saṭṭho chaṭṭho vā.

(31) The sound cha is optionally changed into sa.

The sound cha used in the sense of ‘the completion of a number’ is optionally changed into sa. Thus: ‘completing the number six: saṭṭho or chaṭṭho’.

[32] Ekādito dasassī. 377

Ekādito dasassa anto īpaccayo hoti itthiyaṃ saṅkhyāpūraṇatthe. Ekādasannaṃ pūraṇī: ekādasī; pañcadasannaṃ pūraṇī: pañcadasī; catuddasannaṃ pūraṇī: catuddasī. Pūraṇe ti kim atthaṃ? Ekādasa; pañcadasa.

(32) The suffix ī is added to dasa after the words eka etc.

The suffix ī is added to the final of dasa after the words eka etc. in the feminine gender (and) in the sense of ‘the completion of a number’. Thus: ‘completing the number eleven: ekādasī’ ‘completing the number fifteen: pañcadasī’ ‘completing the number fourteen: catuddasī’. Why ‘in the sense of a number’?: For, in the following examples, this suffix is not found: ‘ekādasa’ ‘pañcadasa’.

[33] Dase so niccañ ca. 378

Dase niccaṃ chassa so hoti. Soḷasa.

(33) Also the sound cha followed by the word dasa is always changed into so.

When the word dasa follows, the sound cha is always changed into so. Thus: ‘soḷasa’.

[34] Ante niggahītañ ca. 379

Tāsaṃ saṅkhyānaṃ ante niggahītāgamo hoti. Ekādasiṃ; pañcadasiṃ; catuddasiṃ.

(34) And niggahīta is added at the end.

The niggahīta is augmented at the end of those numerals. For example ‘ekādasiṃ’ ‘pañcadasiṃ’ ‘catuddasiṃ’.

[35] Ti ca. 380

Tāsaṃ saṅkhyānaṃ ante tikārāgamo hoti. Vīsati; tiṃsati.

(35) Also ti.

The suffix ti is augmented at the end of those numerals. For example ‘vīsati’ ‘tiṃsati’.

[36] La da-rāṇaṃ. 381

Dakāra-rakārāṇaṃ saṅkhyānaṃ lakārādeso hoti. Soḷasaṃ; cattālīsaṃ.

(36) The sounds da and ra are changed into la.

The sounds da and ra of numerals become la. For example ‘soḷasaṃ’ ‘cattālīsaṃ’.

[37] Vīsati-dasesu bā dvissa tu. 382

Vīsati-dasa icc etesu dvissa bā hoti. Bāvīsatindriyāni; bārasa manussā. Tusaddaggahaṇena dvissa du-di-doādesā honti. Durattaṃ; dirattaṃ; diguṇaṃ; dohaḷinī.

(37) However the word dvi followed by the words vīsati and dasa is changed into bā.

When the words vīsati and dasa follow, the word dvi is changed into bā. Thus: ‘bāvīsatindriyāni’ ‘bārasa manussā’. By the force of tu the word dvi is also changed into du, di and do. For example ‘durattaṃ’ ‘dirattaṃ’ ‘diguṇaṃ’ ‘dohaḷinī’.

[38] Ekādito dasa ra saṅkhyāne. 383

Ekādito dasassa dakārassa rakāro hoti vā saṅkhyāne. Ekārasa; bārasa; ekādasa; bādasa; dvādasa. Saṅkhyāne ti kim atthaṃ? Dvādasāyatanaṃ.

(38) In the numerals the sound da of dasa is changed into ra after the words eka etc.

In numerals the sound da of dasa used after the words eka etc. is optionally changed into ra. Thus: ‘ekārasa’ ‘bārasa’ ‘ekādasa’ ‘bādasa’ ‘dvādasa’. Why ‘the numerals’?: For, in the following example this change is not found: ‘dvādasāyatanaṃ’.

[39] Aṭṭhādito ca. 384

Aṭṭhādito dasasaddassa dakārassa rakārādeso hoti vā saṅkhyāne. Aṭṭhārasa; aṭṭhādasa. Aṭṭhādito ti kim atthaṃ? Pañcadasa. Saṅkhyāne ti kim atthaṃ? Aṭṭhādasiko. Caggahaṇaṃ kim atthaṃ? Dasa-raggahaṇ’ānukaḍḍhanatthaṃ.

(39) Also after the words aṭṭha etc.

In numerals the sound da of dasa used after aṭṭha etc. is optionally changed into ra. Thus: ‘aṭṭhārasa’ ‘aṭṭhādasa’. Why ‘after aṭṭha etc.’?: For, in the following example this change is not found: ‘pañcadasa’. Why ‘the numerals’: For, in the following example this change is not found: ‘aṭṭhādasiko’. Why is ca added?:

For, supplying here dasa-ra from the preceding rule.

[40] Dv’ek’aṭṭhānaṃ ākāro vā. 385

Dvi-eka-aṭṭha etesaṃ anto akārādeso hoti vā saṅkhyāne. Dvādasa; ekādasa; aṭṭhādasa. Saṅkhyāne ti kim atthaṃ? Dvidanto; ekadanto; ekachatto; aṭṭhatthambho.

(40) (The final of) the words dvi, eka and aṭṭha is optionally changed into ā.

The final of the words dvi, eka and aṭṭha is optionally changed into ā to signify the numerals. Thus: ‘dvādasa’ ‘ekādasa’ ‘aṭṭhādasa’. Why ‘the numerals’?: For, in the following examples this change is not found: ‘dvidanto’ ‘ekadanto’ ‘ekachatto’ ‘aṭṭhatthambho’.

[41] Catuchehi tha-ṭhā. 386

Catu-cha icc etehi tha-ṭha icc ete paccayā honti saṅkhyāpūraṇatthe. Catunnaṃ pūraṇo: catuttho; channaṃ pūraṇo: chaṭṭho.

(41) The suffixes tha and ṭha are used after catu and cha.

The suffixes tha and ṭha are used after catu and cha in the sense of ‘the completion of a number’. Thus: ‘the completion of four: catuttho’ ‘the completion of six: chaṭṭho’.

[42] Dvi-tīhi tiyo. 387

Dvi-ti icc etehi tiyappaccayo hoti saṅkhyāpūraṇatthe. Dvinnaṃ pūraṇo: dutiyo; tiṇṇaṃ pūraṇo: tatiyo.

(42) The suffix tiya is used after the words dvi and ti.

The suffix tiya is used after the words dvi and ti in the sense of ‘the completion of a number’. Thus: ‘completing the number two: dutiyo’ ‘completing the number three: tatiyo’.

[43] Tiye du-tāpi ca. 388

Dvi-ti icc etesaṃ du-ta icc ete ādesā honti tiyappaccaye pare. Dutiyo; tatiyo. Apiggahaṇena aññesvapi du-tiādesā honti. Durattaṃ; tirattaṃ. Casaddaggahaṇena dvi icc etassa dikāro hoti. Diguṇaṃ saṅghāṭikaṃ parūpitvā.

(43) And also du and ta when followed by tiya.

When the suffix tiya follows, the words dvi and ti are changed into du and ta. So: ‘dutiyo’ ‘tatiyo’. By the force of api, du and ti are the substitutes elsewhere also. Thus: ‘durattaṃ’ ‘tirattaṃ’. By the force of ca the word dvi is also changed into di. Thus: ‘diguṇaṃ saṅghāṭikaṃ parūpitvā’.

[44] Tesaṃ aḍḍhūpapaden’aḍḍhuḍḍha-divaḍḍha-diyaḍḍh’aḍḍhatiyā. 389

Tesaṃ catuttha-dutiya-tatiyānaṃ aḍḍhūpapadānaṃ aḍḍhuḍḍha-divaḍḍha-diyaḍḍha-aḍḍhatiyādesā aḍḍhūpapadena saha nipaccante. Aḍḍhena catuttho: aḍḍhuḍḍho; aḍḍhena dutiyo: divaḍḍho; aḍḍhena dutiyo: diyaḍḍho; aḍḍhena tatiyo: aḍḍhatiyo.

(44) Those, compounded with aḍḍha are changed into aḍḍhuḍḍha, divaḍḍha, diyaḍḍha and aḍḍhatiya.

The words catuttha, dutiya and tatiya compounded with aḍḍha constitute anomalously the forms aḍḍhuḍḍha, divaḍḍha, diyaḍḍha and aḍḍhatiya. Thus: ‘half less to fourth: aḍḍhuḍḍho’ ‘half less to second: divaḍḍho’ ‘half less to second: diyaḍḍho’ ‘half less to third: aḍḍhatiyo’.

[45] Sarūpānaṃ ekasesv āsakiṃ. 390

Sarūpānaṃ padabyañjanānaṃ ekaseso hoti asakiṃ. Puriso ca puriso ca: purisā. Sarūpānaṃ iti kim atthaṃ? Hatthī ca asso ca ratho ca pattiko ca: hatthiassarathapattikā. Asakin ti kim atthaṃ? Puriso.

(45) Of many words identical in form, only one is retained.

The only one word remains among those of identical forms. For example ‘puriso ca puriso ca: purisā’. Why identical in form?: For, to the following example this rule is not applicable: ‘hatthī ca asso ca ratho ca pattiko ca: hatthiassarathapattikā’. Why ‘many’?: For, to the following example this rule is not applicable: ‘puriso’.

[46] Gaṇane dassa dvi-ti-catu-pañca-cha-satta-aṭṭha-navakānaṃ vī-ti-cattāra-paññā-cha-satt’asa-navā yosu yonañ c’īsaṃ-āsaṃ-ṭhī-ri-t’īt’ūti. 391

Gaṇane dasassa dvika-tika-catukka-pañcaka-chakka-sattaka-aṭṭhaka-navakānaṃ sarūpānaṃ katekasesānaṃ yathāsaṅkhyaṃ vī-ti-cattāra-paññā-sa-satt’asa -nava icc ete ādesā honti asakiṃ yosu yonañ ca īsaṃ-āsaṃ-ṭhī-ri-ti-īti-uti icc ete ādesā pacchā puna nipaccante. Vīsaṃ; tiṃsaṃ; cattālīsaṃ; paññāsaṃ; saṭṭhī; sattari; sattati; asīti; navuti. Asakin ti kim atthaṃ? Dasa. Gaṇane ti kim atthaṃ? Dasadasako puriso.

(46) In counting the word dasa, multiplied two times, three times, four times, five times, six times, seven times, eight times and nine times followed by the case-ending yo is changed into vī, ti, cattāra, paññā, cha, satta, asa and nava and the case-ending yo is afterwards changed into īsaṃ, āsaṃ, ṭhī, ri, ti, īti, and uti.

In counting, when one is retained out of the words similar in form, if the case-ending yo follows, the word dasa, multiplied two times, three times, four times, five times, six times, seven times, eight times and nine times is changed into vī, ti, cattāra, paññā, sa, satta, asa and nava respectively and the case-ending yo is afterwards anomalously changed into īsaṃ, āsaṃ, ṭhī, ri, ti, īti and uti. Thus: ‘vīsaṃ’ ‘tiṃsaṃ’ ‘cattālīsaṃ’ ‘paññāsaṃ’ ‘saṭṭhī’ ‘sattari’ ‘sattati’ ‘asīti’ ‘navuti’. Why ‘asakiṃ’ is understood?: For, to the following example this rule is not applicable: ‘dasa’. Why ‘in counting’? For, to the following example this rule is not applicable: ‘dasadasako puriso’.

[47] Catūpapadassa tulopo cuttarapadādicassa cu-co pi na vā. 392

Catūpapadassa gaṇanapariyāpannassa tulopo hoti uttarapadādicassa cakārassa cu-co pi honti na vā. Catūhi adhikā dasa: cuddasa, coddasa, catuddasa. Apiggahaṇena anupapadassāpi uttarapadādissa cassa lopo hoti na vā cassa cu-copi honti ca. Tālīsaṃ; cattālīsaṃ; cuttālīsaṃ; cottālīsaṃ.

(47) The sound tu of catu is elided, and ca followed by latter number, is or is not optionally changed into cu and co.

If the word catu constitutes the preceding member of a compound word, the sound tu of catu is elided and ca is or is not optionally changed into cu and co. For example ‘the ten added by four : cuddasa, coddasa and catuddasa’. By the force of ca even when the word catu does not constitute the preceding member of a compound word, ca is or is not elided and ca is also changed into cu and co. For example ‘tālīsaṃ’ ‘cattālīsaṃ’ ‘cuttālīsaṃ’ ‘cottālīsaṃ’.

[48] Yad anuppannā nipātanā sijjhanti. 393

Ye saddā aniddiṭṭhalakkhaṇā akkhara-pada- byañjanato itthi-puma-napuṃsakaliṅgato nām’ūpasagga-nipātato abyayībhāvasamāsa-taddhit’ākhyato gaṇana-saṅkhyā-kāla-kārakappayogasaññāto sandhi-pakati-vuḍḍhi-lopa-āgama-vikāra-viparītādesato ca vibhattivibhajanato, ca te nipātanā sijjhanti.

(48) Those which are not accomplished, are proved by ‘nipātana’ device.

The words may be indeterminate in respect of sounds and words and consonants, masculine, feminine, and neuter gender, nouns, preposition and indeclinable, abyayībhāva compound, taddhita and ākhyāta, number, tense and case, junction, stem, lengthening, elision, augment, modification, inversion and substitute, and division of case-endings; such words are considered as proved by the way of nipātana.

[49] Dvādito ko’nekatthe ca. 394

Dvi icc evam ādito kappaccayo hoti anekatthe ca…

(49) And, after the words dvi etc.the suffix ka is used to denote aneka more than one.

The suffix ka is used in the sense of ‘more than one’ after the words dvi etc…

[50] Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañ ca yomhi. 395

Gaṇanapariyāpannassa dasadasakassa sataṃ hoti, satadasakassa ca sahassaṃ hoti yomhi. Sataṃ, sahassaṃ. Dvikādīnaṃ taduttarapadānañ ca nipaccante yathāsambhavaṃ. Satassa dvikaṃ tad idaṃ hoti dvisataṃ; satassa tikaṃ tad idaṃ hoti tisataṃ; evaṃ catusataṃ, pañcasataṃ; chasataṃ; sattasataṃ; aṭṭhasataṃ; navasataṃ; dasasataṃ sahassaṃ hoti.

(50) Ten times ten becomes sataṃ and also a hundred times ten becomes sahassaṃ if the case-ending yo follows.

In counting, ten times ten and a hundred times ten followed by the case-ending yo become sataṃ and sahassaṃ (respectively). Therefore: ‘sataṃ’ ‘sahassaṃ’. The dvika etc. followed by these words are also proved accordingly. Thus: ‘twice hundred: dvisataṃ’ ‘thrice hundred: tisataṃ’; similarly, ‘catusataṃ’ ‘pañcasataṃ’ ‘chasataṃ’ ‘sattasataṃ’ ‘aṭṭhasataṃ’ ‘navasataṃ’ ‘dasasataṃ sahassaṃ hoti’.

[51] Yāvataduttariṃ dasaguṇitañ ca. 396

Yāva tāsaṃ saṅkhyānaṃ uttariṃ dasaguṇitañ ca kātabbaṃ. Yathā: dasassa dasaguṇitaṃ katvā sataṃ hoti; satassa dasaguṇitaṃ katvā sahassaṃ hoti; sahassassa dasaguṇitaṃ katvā dasasahassaṃ hoti; dasasahassassa dasaguṇitaṃ katvā satasahassaṃ hoti; satasahassassa dasaguṇitaṃ katvā dasasatasahassaṃ hoti; dasasatasahassassa dasaguṇitaṃ katvā koṭi hoti; koṭisatahassānaṃ sataṃ pakoṭi hoti; eveṃ sesāni kātabbāni.

(51) The numbers are to be multiplied by ten as far as the higher numbers increase.

The numbers are to be multiplied by ten as far as the higher numbers increase. Thus: ‘ten times multiplication of ten becomes sataṃ’ ‘hundred times multiplication of ten becomes sahassaṃ’ ‘thousand times multiplication of ten becomes dasasahassaṃ’ ‘ten thousand times multiplication of ten becomes satasahassaṃ’ ‘hundred thousand times multiplication of ten becomes dasasatasahassaṃ’ ‘ten hundred thousand times multiplication of ten becomes koṭi’ ‘one hundred times multiplication of a hundred thousand crores becomes pakoṭi’; the remaining number also should be accomplished accordingly.

[52] Sakanāmehi. 397

Yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanāmadheyyānaṃ sakehi sakehi nāmehi nipaccante. Satasahassānaṃ sataṃ: koṭi; koṭisatasahassānaṃ sataṃ: pakoṭi; pakoṭisatasahassānaṃ sataṃ: koṭippakoṭi; koṭippakoṭisatasahassānaṃ sataṃ: nahutaṃ; nahutasatasahassānaṃ sataṃ: ninnahutaṃ; ninnahutasatasahassānaṃ sataṃ: akkhobhinī; tathā: bindu; abbudaṃ; nirabbudaṃ; ahahaṃ; ababaṃ; aṭaṭaṃ; sogandhikaṃ; uppalaṃ; kumudaṃ; puṇḍarīkaṃ; padumaṃ; kathānaṃ; mahākathānaṃ; asaṅkheyyaṃ.

(52) (The others are laid down) by their designations.

The other numbers, the nouns for which are not accomplished, are laid down by designations. Thus: ‘a hundred of one hundred thousand: koṭi’ ‘a hundred of one hundred thousand koṭi-s: pakoṭi’ ‘a hundred of one hundred thousand pakoṭi-s: koṭippakoṭi’ ‘a hundred of one hundred thousand koṭippakoṭi-s: nahutaṃ’ ‘a hundred of one hundred thousand nahuta-s: ninnahutaṃ’ ‘a hundred of one hundred thousand ninnahuta-s: akkhobhinī’; similarly, ‘bindu’ ‘abbudaṃ’ ‘nirabbudaṃ’ ‘ahahaṃ’ ‘ababaṃ’ ‘aṭaṭaṃ’ ‘sogandhikaṃ’ ‘uppalaṃ’ ‘kumudaṃ’ ‘puṇḍarīkaṃ’ ‘padumaṃ’ ‘kathānaṃ’ ‘mahākathānaṃ’ ‘asaṅkheyyaṃ’.

[53] Tesaṃ ṇo lopaṃ. 398

Tesaṃ paccayānaṃ ṇo lopaṃ āpajjate. Gotamassa apaccaṃ, putto: gotamo; evaṃ vāsiṭṭho; venateyyo; ālasyaṃ; arogyaṃ.

(53) Their ṇ is elided.

The sound ṇ belonging to those suffixes is elided. For example ‘the male offspring of gotama: gotamo’; similarly, ‘vāsiṭṭho’ ‘venateyyo’ ‘ālasyaṃ’ ‘arogayaṃ’.

[54] Vibhāge dhā ca. 399

Vibhāgatthe dhāpaccayo hoti. Ekena vibhāgena: ekadhā; evaṃ dvidhā; tidhā; catudhā; pañcadhā. C’eti kim atthaṃ? So ca hoti. Suttaso; byañjanaso; padaso.

(54) The suffix dhā too is used to denote ‘division’.

The suffix dhā is used in the sense of ‘division’. For example ‘by single : ekadhā’; similarly, ‘dvidhā’ ‘tidhā’ ‘catudhā’ ‘pañcadhā’. Why ‘ca’ (too)?: For, the suffix so is also added. For example ‘suttaso’ ‘byañjanaso’ ‘padaso’.

[55] Sabbanāmehi pakāravacane tu thā. 400

Sabbanāmehi pakāravacanatthe tu thāpaccayo hoti. So pakāro: tathā; taṃ pakāraṃ: tathā; tena pakārena: tathā; tassa pakārassa: tathā; tasmiṃ pakāre: tathā; evaṃ sabbathā; aññathā; itarathā. Tusaddaggahaṇaṃ kim atthaṃ? Thattāpaccayo hoti. So viya pakāro: tathattā; yathattā; aññathattā; itarathattā; asabbathattā.

(55) The suffix thā, however, is used after the pronouns to denote ‘manner’.

The suffix thā too is used in the sense of ‘manner’ after the pronouns. For example ‘that manner: tathā’ ‘to that manner: tathā’ ‘by that manner: tathā’ ‘for that manner: tathā’ ‘in that manner: tathā’; similarly, ‘sabbathā’ ‘aññathā’ ‘itarathā’. Why tu is added?: For, the suffix thattā is also used. For example ‘the manner like that: tathattā’ ‘yathattā’ ‘aññathattā’ ‘itathattā’ ‘asabbathattā’.

[56] Kim-imehi thaṃ. 401

kiṃ- ima icc etehi thaṃpaccayo hoti pakāravacanatthe. Ko pakāro: kathaṃ; kaṃ pakāraṃ: kathaṃ; kena pakārena: kathaṃ; kassa pakārassa: kathaṃ; kasmā pakārā: kathaṃ; kasmiṃ pakāre: kathaṃ; ayaṃ pakāro: itthaṃ; imaṃ pakāraṃ: itthaṃ; iminā pakārena: itthaṃ; anena pakārena: itthaṃ; assa pakārassa: itthaṃ; asmā pakārā: itthaṃ; asmiṃ pakāre: itthaṃ.

(56) The suffix thaṃ is used after kiṃ and ima.

The suffix thaṃ is used in the sense of manner after kiṃ and ima. Thus: ‘which manner: kathaṃ’ ‘to which manner: kathaṃ’ ‘by which manner: kathaṃ’ ‘for which manner: kathaṃ’ ‘from which manner: kathaṃ’ ‘in which manner: kathaṃ’ ‘this manner: itthaṃ’ ‘to this manner: itthaṃ’ ‘by this manner: itthaṃ’ ‘for this manner: itthaṃ’ ‘from this manner: itthaṃ’ ‘in this manner: itthaṃ’.

[57] Vuḍḍhādisarassa vā’saṃyogantassa saṇe ca. 402

Ādisarassa vā asaṃyogantassādibyañjanassa vā sarassa vuḍḍhi hoti saṇakārappaccaye pare. Abhidhammaṃ adhīte: ābhidhammiko; vinatāya apaccaṃ: venateyyo; evaṃ vāsiṭṭho; ālasyaṃ. Asaṃyogantass’eti kim atthaṃ? Bhaggavo.

(57) When a suffix having ṇ follows, the initial vowel or vowel belonging to the initial single consonant is also lengthened.

When the suffix having ṇ follows, the initial vowel or vowel belonging to the initial single consonant is also lengthened. For example ‘one who studies abhidhamma: ābhidhammiko’ ‘the offspring of vinatā: venateyyo’; similarly, ‘vāsiṭṭho’ ‘ālasyaṃ’. Why ‘not succeeded by a double consonant’?: For, in the following example this change is not found: ‘bhaggavo’.

[58] Mā y-ūnaṃ āgamo ṭhāne. 403

I-u icc etesaṃ ādibhūtānaṃ avuḍḍhi hoti tesu ca vuḍḍhi āgamo hoti ṭhāne. Byākaraṇaṃ adhīte: veyyākaraṇo; nyāye niyutto: neyyāyiko; byāvaccassa apaccaṃ, putto: veyyāvacco; dvāre niyutto: dovāriko.

(58) Lengthening of i and u is cancelled; in their place augment is laid down.

The initial vowels i and u are not lengthened, the augment (of lengthening) is added in proper places. For example ‘one who studies grammar: veyyākaraṇo’ ‘one who is concerned with nyāya: neyyāyiko’ ‘a male offspring of byāvacca: veyyāvacco’ ‘one who is appointed at door: dovāriko’.

[59] Āttañ ca ri. 404

I-u icc etesaṃ āttañ ca hoti rikārāgamo ca ṭhāne. Ārissaṃ; āṇyaṃ; āsabhaṃ; ājavaṃ; icc evam ādi. Y-ūnaṃ iti kim atthaṃ? Āpāyikoty ādi. Ṭhāne ti kim atthaṃ? Vemāniko; opanayiko; opamāyiko; opāyiko.

(59) (The (initial) vowels i and u) are changed into ā, and the augment ri is added.

The initial vowels i and u are also changed into ā, the ri is augmented in proper places. For example ‘ārissaṃ’ ‘āṇyaṃ’ ‘āsabhaṃ’ ‘ājavaṃ’ etc. Why ‘the initial vowels i and u’?: For, to the following example this rule is not applicable: ‘āpāyiko’ etc. Why ‘in proper place’?: For, to the following examples this rule is not applicable: ‘vemāniko’ ‘opanayiko’ ‘opamāyiko’ ‘opāyiko’.

[60] Kvac’ādi-majjh’uttarānaṃ dīgha-rassā paccayesu ca. 405

Kvaci ādi-majjha-uttara icc etesaṃ dīgha-rassā honti paccayesu ca appaccayesu ca. Ādidīgho tāva: pākāro; nīvāro; pāsādo; pākato; pātimokkho; pātikaṅkho icc evam ādi; majjhadīgho tāva: aṅgamāgadhiko; orabbhamāgaviko; icc evam ādi; uttaradīgho tāva: khantī paramaṃ tapo titikkhā; añjanāgiri; koṭarāvanaṃ; icc evam ādi; Ādirasso tāva: pag eva; icc evam ādi; majjharasso tāva: sumedhaso; suvaṇṇadharehi; icc evam ādi; uttararasso tāva: yathābhāviguṇena so; bhovādināma so hoti; icc evam ādi. Evaṃ yathājinavacanānuparodhena yojetabbā.

(60) And the initial, middle and final vowel of a word followed suffixes are sometimes lengthened or shortened.

When a suffix or non-suffix follows, the initial, middle and final vowels of a word are sometimes lengthened or shortened. Lengthening of the initial: ‘pākāro’ ‘nīvāro’ ‘pāsādo’ ‘pākato’ ‘pātimokkho’ ‘pātikaṅkho’ etc; lengthening of the middle: ‘aṅgamāgadhiko’ ‘orabbhamāgaviko’ etc; lengthening of the final: ‘khantī paramaṃ tapo titikkhā’ ‘añjanāgiri’ ‘koṭarāvanaṃ’ etc; shortening of the initial: ‘pag eva’ etc; shortening of the middle: ‘sumedhaso’ ‘suvaṇṇadharehi’ etc.; shortening of the final: ‘yathābhāviguṇena so’ ‘bhovādināma so hoti’ etc. Thus the rules should be applied so as to suit the words of the Conqueror.

[61] Tesu vuḍḍhi-lop’āgama-vikāra-viparīt’ādesā ca. 406

Tesu ādi-majjh’uttaresu jinavacanānuparodhena kvaci vuḍḍhi hoti, kvaci lopo hoti, kvaci āgamo hoti, kvaci vikāro hoti, kvaci viparīto hoti, kvaci ādeso hoti. Ādivuḍḍhi tāva: ābhidhammiko; venateyyo; icc evam ādi; majjhavuḍḍhi tāva: sukhasseyaṃ; sukhakāri dānaṃ; icc evam ādi; uttaravuḍḍhi tāva: kāliṅgo; māgadho; paccakkhadhammo; icc evam ādi. Ādilopo tāva: tālīsaṃ; icc evam ādi; majjhalopo tāva: kattukāmo; gantukāmo; dhaniyo; kumbhakāraputto; vedallaṃ; icc evam ādi; uttaralopo tāva: bhikkhū; bhikkhunī; icc evam ādi. Ādiāgamo tāva: vutto bhagavatā; icc evam ādi; majjhāgamo tāva: sa sīlavā sa paññavā; icc evam ādi; uttarāgamo tāva: vedallaṃ; icc evam ādi. Ādivikāro tāva: ārissaṃ; āsabhaṃ; āṇyaṃ; icc evam ādi; majjhavikāro tāva: varārissaṃ; parārissaṃ; icc evam ādi; uttaravikāro tāva: tāni; sukhāni; icc evam ādi. Ādiviparīto tāva: uggate suriye; uggacchati; icc evam ādi; majjhaviparīto tāva: samuggacchati; samuggate suriye; icc evam ādi; uttaraviparīto tāva: digu; digunnaṃ; icc evam ādi. Ādiādeso tāva: y-ūnaṃ icc evam ādi; majjhādeso tāva: nyāyogo; icc evam ādi; uttarādeso tāva: sabbaseyyo; sabbaseṭṭho; icc evam ādi. Evaṃ yathānuparodhena yojetabbā.

(61) And in them lengthening, elision, augment, change, inversion and substitutes (are laid down).

The initial, middle and final vowels of the words belonging to the discourse of Lord Buddha are sometimes lengthened, elided, augmented, changed, inverted or substituted. Lengthening of vowel at the beginning of a word: ‘ābhidhammiko’ ‘venateyyo’ etc; lengthening of vowel at the middle of a word: ‘sukhasseyyaṃ’ ‘sukhakāri dānaṃ’ etc; lengthening of vowel at the end of a word: ‘kāliṅgo’ ‘māgadho’ ‘paccakkhadhammo’ etc. Elision of syllable at the beginning of a word: ‘tālīsaṃ’ etc; elision of syllable at the middle of a word: ‘kattukāmo’ ‘gantukāmo’ ‘dhaniyo’ ‘kumbhakāraputto’ ‘vedallaṃ’ etc; elision of syllable at the end of a word: ‘bhikkhū’ ‘bhikkhunī’ etc. Augment at the beginning of a word: ‘vutto bhagavatā’ etc; augment at the middle of a word: ‘sa sīlavā’ ‘sa paññavā’ etc; augment at the end of a word: ‘vedallaṃ’ etc. Change at the beginning of a word: ‘ārissaṃ’ ‘āsabhaṃ’ ‘āṇyaṃ’ etc; change at the middle of a word: ‘varārissaṃ’ ‘parārissaṃ’ etc; change at the end of a word: ‘tāni’ ‘sukhāni’ etc. Inversion of vowel at the beginning of a word: ‘uggate suriye’ ‘uggacchati’ etc; inversion of vowel at the middle of a word: ‘samuggacchati’ ‘samuggate suriye’ etc; inversion of vowel at the final of a word: ‘digu’ ‘digunnaṃ’ etc. Substitution at the beginning of a word: “y-ūnaṃ” etc; substitution at the middle of a word: ‘nyāyogo’ etc; substitution at the end of a word: ‘sabbaseyyo’ ‘sabbaseṭṭho’ etc. Thus the rules should be applied (consistently) according to the word of the Lord Buddha.

[62] A-y-uvaṇṇānañ cā-y-o vuḍḍhi. 407

A iti akāro i - ī iti ivaṇṇo u - ū iti uvaṇṇo, tesaṃ akāra-ivaṇṇ-uvaṇṇānaṃ ā-e-o vuḍḍhiyo honti yathāsaṅkhyaṃ, a-i-u avuḍḍhi ca hoti. Ābhidhammiko; venateyyo; oḷumpiko; abhidhammiko; vinateyyo; uḷumpiko. Punavuḍḍhiggahaṇaṃ kim atthaṃ? Uttarapadavuḍḍhibhāvatthaṃ. Aṅgamagadhehi āgato: aṅgamāgadhiko; nigamo ca janapado ca: nigamajanapadā, nigamajanapadesu jātā: negamajānapadā, puri ca janapado ca:purijanapadā, purijanapadesu jātā: porajānapadā; satta ahāni: sattāhaṃ; sattāhe niyutto: sattāhiko; catasso vijjā: catuvijjaṃ, catuvijje niyutto: cātuvejjiko; icc evam ādi. Vuḍḍhi icc anena kv attho? Vuḍḍhādisarassa vā’saṃyogantassa saṇe ca ( V. 57).

Iti nāmakappe taddhitakappo aṭṭhamo kaṇḍo.

(62) And lengthening of a - kāra, i - vaṇṇa and u - vaṇṇa is ā, e and o.

A-kāra (a), i-vaṇṇa (i and ī) and u-vaṇṇa (u and ū) are called lengthened, when they are turned into ā, e and o respectively; and a, i, u means non-lengthening. For example ‘ābhidhammiko’ ‘venateyyo’ ‘oḷumpiko’; ‘abhidhammiko’ ‘vinateyyo’ ‘uḷumpiko’. Why is the word vuḍḍhi (lengthening) repeated? For, the lengthening in the latter pada is also denoted here. For example ‘the person who has come from aṅgamagadha: aṅgamāgadhiko’ ‘town and the country: nigamajanapadā’ ‘those who are born in town and country: negamajānapadā’ ‘city and country: purijanapadā’ ‘those who are born in city and country: porajānapadā’ ‘seven days: sattāhaṃ’ ‘connected with seven days: sattāhiko’ ‘four lores: catuvijjaṃ’ ‘(the monk) connected with four lores: cātuvejjiko’ etc. What is the use of the term vuḍḍhi?: (It is useful) for, it is used in the rule ‘Vuḍḍhādisarassa vā’saṃyogantassa saṇe ca (V. 57)’.

The end of the eighth section in the chapter on the taddhita as a part of the Nāma-kappa.

Notes V

This chapter on taddhita covers 62 rules. The word taddhita is derived from taṃ+hita (taṃ means that; hitaṃ means useful, suitable, beneficial, related), ha (of hita) is changed into dha (dhita) and reduplication is made.¹ The analysis is : tassa atthassa hitaṃ: taddhitaṃ and so the literal meaning would be: “that which is beneficial to that meaning”. Buddhappiya gives the meaning of taddhita as: “The suffixes added after three genders are beneficial (to the meanings), thus they are called taddhita. The word taddhita is the name of the suffixes beginning with ṇa. The suffixes beginning with ṇa significantly are called taddhita”.² According to Aggavaṃsa “Taddhita is the group of suffixes beginning with ṇa indicating the meanings of apacca etc. It is also the name of the process. Thus: puriso ca puriso ca: purisā (a man and a man: purisā; here the word purisā is called ekasesapada) ……… these words even without suffixes are also called taddhita; not otherwise”.³ According to him the word taddhita is not always related to the suffixes only. However, the suffixes added in taddhita process generally denote the addition of the meanings. A.P. Buddhadatta explains it as: “Taddhita or a secondary derivative is formed from a substantive or a primary derivative by adding another suffix (denoting some special meaning), to it”.⁴ Buddhappiya has divided taddhita into three kinds: (1) sāmaññavuttitaddhita (general secondary derivation) which is divided into four kinds:(1) apaccataddhita (2) anekatthataddhita (3)assatthataddhita(4)saṅkhyātaddhita (2) bhāvataddhita (gerundial secondary derivation) (3) abyayataddhita (indeclinable derivation).⁵ According to Suttaniddesapāṭha it is divided into three kinds: (1) sāmaññataddhita which is divided into fifteen kinds: (1) gottataddhita (2) saṃsaṭṭhāditaddhita (3) rāgāditaddhita (4) jātāditaddhita (5) samūhataddhita (6) ṭhānataddhita (7) upamātaddhita (8) nissitataddhita (9) bahulataddhita (10) visiṭṭhataddhita (11) tadassatthitaddhita (12) pakatitaddhita (13) pūraṇataddhita (14) saṅkhyātaddhita (15) vibhāgataddhita; (2) abyayataddhita; (3) bhāvataddhita.⁶ Kaccāyana does not define the name taddhita, but he arranges the rules according to the usages on which Suttaniddesa’s arrangement is based. According to Sdp the arrangement of these rules is classified as follows:-

(1) The rules 346-351 come under gottataddhita.

(2) The rules 352, 353 come under saṃsaṭṭhāditaddhita.

(3) The rule 354 is of the rāgāditaddhita.

(4) The rule 355 is of the jātāditaddhita.

(5) The rules 356, 357 come under samūhataddhita.

(6) The rule 358 is of the ṭhānataddhita.

(7) The rule 359 is of the upamātaddhita.

(8) The rule 360 is of the nissitataddhita.

(9) The rule 361 is of the bahulataddhita.

(10) The rule 365 is of the visiṭṭhataddhita.

(11) The rules 366-373 come under tadassatthitaddhita.

(12) The rule 374 is of the pakatitaddhita.

(13) The rules 375-389 and 391-397 come under pūraṇataddhita and saṅkhyātaddhita.

(14) The rule 399 is of the vibhāgataddhita.

(15) The rules 362-364 come under bhāvataddhita.

(16) The rules 400, 401 come under abyayataddhita.

The rules 388, 402-407 deal with vuddhi (lengthening) and the other changes of the vowels.⁷

In this concluding kaṇḍa, there are 62 rules. In the rule 349 the word vā indicates optional ṇika according to the vutti which seems to be unusual. According to the vutti the word vā is understood also in the rules 350, 351. However, in the rule 352 the word vā is again used by Kaccāyana which is significant from the view-point of arrangement. In the rule 353 the word ca stands for the word vā according to the vutti. However, according to the arrangement of the rules it may better represent ṇika occurring in the preceding rule. However , Senart does not read the word ca in the rule 353, but all the versions record it. In the rule 354 the word ca is used in the sense of addition of aññatthesu. However, in the rule 355 the word ca is taken in the vutti to include other suffixes. Of course Kaccāyana does not intend to include other suffixes by using the word ca. Similarly, in the rule 358 the word ca is used in the vutti to include some other suffixes which are not mentioned by Kaccāyana. In the rule 362 Kaccāyana uses the word tu in order to restrict these suffixes only for bhāvattha. However, in the vutti the word tu is taken to include the suffix ttana. Similarly under the rule 366 the word ca is used in the vutti to include the suffix so. In the rule 378 Kaccāyana uses the word niccaṃ as well as ca. Here the word ca may stand for chassa occurring in the rule 376 and the word niccaṃ cancels the word vā. Also in the rules 379 and 380 Kaccāyana uses the word ca. In the rule 379 the word ca indicates additional grammatical operation, similarly in the rule 380 also. In the rule 382 Kaccāyana uses the word tu which is taken in the vutti to indicate some other substitutes. In the rule 384 the word ca stands for ra occurring in the preceding rule. In the rule 388 the word ca is used in the vutti to include another substitute. The rule 393 uses a prose-sentence composed by Kaccāyana where we find the verbal form sijjhanti, the same verb is understood also in the following rule through the word ca. In the rule 399 the word ca is taken in the vutti to indicate another suffix which is unusual. Similarly in the rule 400 the word tu is taken in the vutti to include another suffix. In the rule 404 the word ca indicates ikārāgamo according to the vutti. However, the word ca may better stand for ṭhāne occurring in the preceding rule. In the rule 405 the word ca is taken in the vutti to include appaccayesu. In the rule 406 the word ca stands for kvaci occurring in the preceding rule.

Rule 1: T reads baladevassa apaccaṃ: bāladevo; baladevassa apaccaṃ vā;…. bāladevī,…. bāladevaṃ for bāladevo, B₁ adds bāladevī; bāladevaṃ; S₂: bāladevī after bāladevo. T reads vessamittassa apaccaṃ: vessāmitto;⁸ vessāmittassa apaccaṃ vā; … vessāmittī;…. vessāmittaṃ for vesamitto; B₁ adds vesāmittī; vesāmittaṃ after vesamitto; S₁, S₂ also read vessamitto; however, the reading either vesamitto or vesāmitto should be read as vessāmitto⁸ which occurs in the citation also. T reads svalāpakassa apaccaṃ: svālapako; svālapakassa apaccaṃ vā; …. svālapakī…… svālapakaṃ for svālapako; cittakassa apaccaṃ: cittako; cittakassa apaccaṃ vā;…. cittakī…, … cittakaṃ for cettako; [S₁, S₂: cittako]; paṇḍavassa apaccaṃ paṇḍavo; paṇḍavassa apaccaṃ vā; … paṇḍavī…; …… paṇḍavaṃ for paṇḍavo; and vāsavassa apaccaṃ : vāsavo; vāsavassa apaccaṃ vā; … vāsavī…; …. vāsavaṃ for vāsavo; S₁ S₂ read paṇḍuvāsavo for paṇḍavo; vāsavo.

“vāsiṭṭho”: occurs in D III 80, 9-11 as quoted under IV.2. “bhāradvājo” and “vessāmitto”: occur in D I 239, 7-9 as follows: - “seyyathīdaṃ aṭṭhako vāmako vāmadevo vessāmitto yamataggi aṅgiraso bhāradvājo vāseṭṭho kassapo bhagu”. “gotamo”: occurs in Vin III 1, 9-12 as follows:- “samaṇo khalu bho gotamo sakyaputto sakyakulā pabbajito verañjāyaṃ viharati nareḷupucimandamūle mahatā bhikkhusaṅghena saddhiṃ pañcamattehi bhikkhusatehi”. “gotamī” : occurs in M III 253, 6-7 as follows:- “ekamantaṃ nisinnā kho mahāpajāpatī gotamī bhagavantaṃ etadavoca”. “gotamaṃ”: occurs in D I 252, 25-27 as follows: - “ete mayaṃ bhavantaṃ gotamaṃ saraṇaṃ gacchāma dhammañ ca bhikkhusaṅghañ ca”. “vāsudevo” and “baladevo”: occur in Ja IV 81, 4-8 as follows: - “devagabbhāya jeṭṭhaputto vāsudevo nāma ahosi dutiyo baladevo nāma tatiyo candadevo nāma catuttho suriyadevo pañcamo aggidevo chaṭṭho varuṇadevo sattamo ajjuno aṭṭhamo pajjuno navamo ghatapaṇḍito dasamo aṅkuro nāma ahosi”.

Rule 2: ṇāya should be corrected to ṇāna. B₁ adds vacchassa appaccaṃ: vacchāyanī, vacchānī; vacchassa apaccaṃ; vacchāyanaṃ; vacchānaṃ in the vutti. B₁ reads sakaṭassa apaccaṃ: sākaṭāyano, sākaṭāno; sakaṭassa apaccaṃ vā; sākaṭāyanī, sākaṭāyanaṃ, sākaṭānaṃ, T: sakaṭassa apaccaṃ: sākaṭāyano; … sākaṭāno; sakaṭassa apaccaṃ vā for sākaṭāyano; sākaṭāno. B₁ reads evaṃ kaṇhāyano; kaṇhāno; kaṇhassa apaccaṃ vā; kaṇhāyanī, kaṇhānī, kaṇhāyanaṃ, kaṇhānaṃ; T: kaṇhassa apaccaṃ: kaṇhāyano; … kaṇhāno; kaṇhassa apaccaṃ vā for kaṇhāyano; kaṇhāno. B₁ reads aggivessāyano, aggivessāno, aggivessāyanī, aggivessānī, aggivessāyanaṃ, aggivessānaṃ; T: aggivessassa apaccaṃ : aggivessāyano; … aggivessāno, aggivessassa apaccaṃ vā for aggivessāyano; aggivessāno. B₁ adds gacchāyano, gacchāno, gacchāyanī, gacchānī, gacchāyanaṃ, gacchānaṃ; kappāyano, kappāno, kappāyanī, kappānī, kappāyanaṃ, kappānaṃ after aggivessānaṃ. T reads kaccassa apaccaṃ:kaccāyano; … kaccāno; kaccassa apaccaṃ vā, B₁: kaccāyano, kaccāno, kaccāyanī, kaccānī, kaccāyanaṃ, kaccānaṃ for kaccāyano; kaccāno. B₁ reads moggallāyano, moggallāno, moggallāyanī, moggallānī, moggallāyanaṃ, moggallānaṃ, T: moggalliyā apaccaṃ: moggallāyano; … moggallāno; moggalliyā apaccaṃ vā for moggallāyano, moggallāno. B₁ reads muñcāyano, muñcāno; muñcāyanī, muñcānī; muñcāyanaṃ, muñcānaṃ, T: muñjassa apaccaṃ: muñjāyano, ……. muñjāno, muñjassa apaccaṃ vā for muñjāyano, muñjāno. S₁ S₂ add kuñjāyano, kuñjāno; T: kuñjassa apaccaṃ: kuñjāyano, … kuñjāno, kuñjassa apaccaṃ vā, B₁ : saṅghāyano, saṅghāno; saṅghāyanī, saṅghānī; saṅghāyanaṃ, saṅghānaṃ; lomāyano, lomāno; lomāyanī, lomānī; lomāyanaṃ, lomānaṃ; sākamāyano, sākamāno; sākamāyanī, sākamānī; sākamāyanaṃ, sākamānaṃ; nārāyano, nārāno; nārāyanī, nārānī; nārāyanaṃ, nārānaṃ; corāyano, corāno; corāyanī, corānī; corāyanaṃ, corānaṃ; āvasālāyano, āvasālāno; āvasālāyanī, āvasālānī; āvasālāyanaṃ, āvasālānaṃ; dvepāyano, dvepāno; dvepāyanī, dvepānī; dvepāyanaṃ, dvepānaṃ; kuñcāyano, kuñcāno; kuñcayanī, kuñcānī; kuñcāyanaṃ, kuñcānaṃ in the vutti.

“vacchāyano” : occurs in M I 175, 19-20 as follows:- “handa kuto nu bhavaṃ vacchāyano āgacchati divā divassa”. “kaṇhāyano”: occurs in D I 92, 11 as follows:- “kaṇhāyano’ haṃ asmi bho gotamā ti”. “aggivessāyano” and “aggivessāno”: occur in M I 240, 29-30 as follows:- “apissu maṃ aggivessana tisso upamā paṭibhaṃsu anacchariyā pubbe assutapubbā”. It may be noted here that Aggavaṃsa remarks that word aggivessana is also available.⁹ “moggallāno” and “kaccāyano” : occur in Vin IV De 13, 21-22 as follows:- “kosiyaṃ bhāradvājaṃ ’gotamo’si moggallāno’si kaccāno’si vāsiṭṭho’sī ti bhaṇati”. “kaccāyano”: occurs in D I 56, 11-12 as follows:- “ekam idāhaṃ bhante samayaṃ yena pakudho kaccāyano ten’upasaṅkamiṃ”. “kaccāno”: occurs in M I 110, 36-37 as follows:- “ayaṃ kho āyasmā mahākaccāno satthu c’eva saṃvaṇṇito sambhāvito ca viññūnaṃ sabrahmacarīnaṃ”. “kaccānī”: occurs in Ja III 425, 17-20 as follows:-

“odātavatthā suci allakesā
kaccāni kiṃ kumbhim apassayitvā
piṭṭhā tilā dhovasi taṇḍulāni
tilodano hohiti kissa hetu”.

Rule 3: B₁, S₂, T add gottagaṇehi after tehi, T: after kattikādīhi. T reads vinatāya apaccaṃ: venateyyo, vinatāya apaccaṃ vā for venateyyo; rohiṇiyā apaccaṃ: rohiṇeyyo, rohiṇiyā apaccaṃ vā; for rohiṇeyyo; gaṅgāya apaccaṃ: gaṅgeyyo, gaṅgāya apaccaṃ vā for gaṅgeyyo; kadamāya apaccaṃ: kādameyyo, kadamāya apaccaṃ vā for kaddameyyo; nadiyā apaccaṃ: nādeyyo, nadiyā apaccaṃ vā for nādeyyo; antiyā apaccaṃ : anteyyo,¹⁰ antiyā apaccaṃ vā for atteyyo, B₁: āleyyo; ahiyā apaccaṃ: āheyyo, ahiyā apaccaṃ vā for āheyyo; kapiyā apaccaṃ: kāpeyyo, kapiyā apaccaṃ vā for kāpeyyo; B₁ : kāmeyyo; suciyā apaccaṃ: soceyyo, suciyā apaccaṃ vā, B₁: suciyā apaccaṃ: soceyyo¹¹ for seveyyo and adds gilāya apaccaṃ :geleyyo, gilāya apaccaṃ vā after suciyā apaccaṃ vā. T reads gāviyā apaccaṃ : gāveyyo, gāviyā apaccaṃ vā for gāveyyo; B₁ : sāleyyo; bālāya apaccaṃ: bāleyyo, bālāya apaccaṃ vā for bāleyyo; muliyā apaccaṃ: moleyyo, muliyā apaccaṃ vā for moleyyo, B₁: māleyyo; and kuliyā apaccaṃ: koleyyo, kuliyā apaccaṃ vā for koleyyo, B₁: kāleyyo.

“venateyyo”: occurs in Ja VI 260, 13-16 as quoted under IV.2. “rohiṇeyyo”: occurs in Ja IV 84, 19-21 as follows:- “tasmiṃ kāle rohiṇeyyo nāma amacco vāsudevarañño santikaṃ gantvā tena saddhiṃ kathaṃ samuṭṭhāpento paṭhamaṃ gātham āha”.

“gaṅgeyyo”: occurs in Ja II 152, 1-3 as follows:-

“sobhanti macchā gaṅgeyyā atho sobhanti yāmunā
catuppad’āyaṃ puriso nigrodhaparimaṇḍalo
īsakāyatagīvo ca sabbe va atirocati”.

Rule 4: T adds gottagaṇato after akārantato. B₁, T read duṇassa (T: doṇassa) apaccaṃ: doṇi, duṇassa (T: doṇasa) apaccaṃ vā for doṇi. T reads vāsavassa apaccaṃ vāsavi for vāsavi; sakyaputtassa apaccaṃ: sakyaputti for sākyaputti which should be corrected to sakyaputti as shown in all the versions; nāṭaputtassa apaccaṃ: nāṭaputti for nāthaputti; B₁: nāṭaputti; dāsaputtassa apaccaṃ: dāsaputti for dāsaputti and adds dhataraṭṭhassa apaccaṃ: dhātaraṭṭhi, B₁: dāsavi after dāsaputti. T reads varuṇassa apaccaṃ: vāruṇi for vāruṇi, kaṇhassa apaccaṃ: kaṇhi for kaṇhi; baladevassa apaccaṃ: bāladevi for bāladevi; pavikassa apaccaṃ: pāviki for pāvaki;¹² jinadattassa apaccaṃ: jenadatti for jenadatti; buddhassa apaccaṃ: buddhi for buddhi; dhammassa apaccaṃ: dhammi for dhammi; saṅghassa apaccaṃ: saṅghi for saṅghi; kappassa apaccaṃ: kappi for kappi and anuruddhassa apaccaṃ: anuruddhi for ānuruddhi; B₁: anuruddhi. T reads nāṭaputtassa apaccaṃ: nāṭaputtiko for nāthaputtiko, B₁: nāṭaputtiko, however, the reading nāṭaputtiko is closer to the original.¹³ T reads jinadattassa apaccaṃ: jenadattiko for jenadattiko. S₂ reads nāthaputtassa apaccaṃ (putto) : nāthaputtiko, nāthaputtassa apaccaṃ (putto) vā for evaṃ nāthaputtiko; jenadattiko.

Rule 5: B₁, S₁, T, Cd, S^f read - pakvādīhi¹⁴ for - pagvādīhi. T adds gottagaṇehi after icc evam ādīhi. T, B₁, S₁ read upaku,¹⁴ upakassa¹⁴ and opakavo¹⁴ for upagu, upagussa and opagavo. T adds upavindhuno apaccaṃ: opavindhavo; upavindhuno apaccaṃ vā in the vutti. T, B₁ read manuno (T: maṇuno) apaccaṃ: mānavo (T: māṇavo), manuno (T: maṇuno) apaccaṃ vā for mānavo. It may be noted here that the reading either māṇavo or mānavo is found in canonical or non-canonical literature and both are used in the same meaning.¹⁵ T, B₁ read bhagguno (B₁: bhaggussa) apaccaṃ:bhaggavo,bhagguno (B₁: bhaggussa) apaccaṃ vā for bhaggavo. T, B₁ read paṇḍuno (B₁: paṇḍussa) apaccaṃ: paṇḍavo, paṇḍuno (B₁: paṇḍussa) apaccaṃ vā for paṇḍavo. B₁ adds bahussa apaccaṃ: bahavo, bahussa apaccaṃ vā in the vutti. T reads upakaccāyuno apaccaṃ: opakaccāyavo, upakaccāyuno apaccaṃ vā for opakaccāyavo.

“māṇavo”: occurs in D I 88, 3-4 as follows:- “tena kho pana samayena brāhmaṇassa pokkharasādissa ambhaṭṭho māṇavo antevāsī hoti…”. It may be noted here that the reading mānavo is found in the variant reading of D I also. “bhaggavo” : occurs in M II 52, 8-9 as follows:- “handa ko nu kho ayaṃ bhaggavo gato”. “paṇḍavo”: occurs in Ja II 98, 20-21 as follows:-

“dūsito giridantena hayo sāmassa paṇḍavo
porāṇaṃ pakatiṃ hitvā tass’eva anuvidhīyati”.

Rule 6: T adds gottagaṇato after vidhavādito and reads vaḍḍhakiyā apaccaṃ: vaḍḍhakero, vaḍḍhakiyā apaccaṃ vā, B₁: bandhukiyā apaccaṃ: bandhukero, bandhukiyā apaccaṃ vā¹⁶ for bandhakero. T, B₁ read samaṇassa apaccaṃ: sāmaṇero, samaṇassa apaccaṃ vā for sāmaṇero and B₁ adds sāmaṇerī; sāmaṇeraṃ in the vutti. T reads nālikassa apaccaṃ : nālikero, nālikassa apaccaṃ vā for nāḷikero, S₁, S₂, B₁ read nāḷikero and B₁ adds nāḷikerī; nāḷikeraṃ after nālikero.

“vedhavero”: occurs in Ja VI 508, 13-14 as follows:-

“sukkacchavivedhaverā datvā subhagamānino
akāmaṃ parikaḍḍhanti ulūkaṃ ñeva vāyasā”.

“sāmaṇero”: occurs in Vin IV 122, 4 as follows:- “sāmaṇero nāma dasasikkhāpadiko”. “sāmaṇerī”: occurs in Vin IV 122, 4-5 as follows:- “sāmaṇerī nāma dasasikkhāpadikā”.

Rule 7: T reads guḷena saṃsaṭṭhaṃ bhojanaṃ goḷikaṃ, guḷena saṃsaṭṭhaṃ vā (the food is mixed with molasses: goḷikaṃ or ‘guḷena saṃsaṭṭhaṃ’) for goḷikaṃ; ghatena saṃsaṭṭhaṃ bhojanaṃ ghātikaṃ, ghatena saṃsaṭṭhaṃ vā (the food is mixed with clarified butter: ghātikaṃ or ‘ghatena saṃsaṭṭhaṃ’) for ghāṭikaṃ which should be corrected to ghātikaṃ, because the reading ghāṭikaṃ is not keeping with the context of the vutti expected here; uḷumpena taratī ti oḷumpiko (one who crosses over by means of a raft: oḷumpiko) for oḷumpiko and adds kullena taratī ti kulliko¹⁷ (one who crosses over by means of a raft (of a basket-work): kulliko) after oḷumpiko. B₁ adds puttiko in the vutti. T reads padena caratī ti pādiko, pādena caratī ti vā pādiko (one who goes on feet or ‘pādena caratī ti: pādiko’) for pādiko; daṇḍena caratī ti daṇḍiko (one who walks with a staff: daṇḍiko) for daṇḍiko and dhammena caratī ti dhammiko (one who acts according to the law: dhammiko) for dhammiko. B₁ reads aṃsena vahatī ti aṃsiko, aṃsena vahati vā (one who carries on the shoulder: aṃsiko or ‘aṃsena vahati’), T: aṃsena vahatī ti aṃsiko for aṃsiko. T reads khandhena vahatī ti khandhiko (one who carries on his shoulders: khandhiko; hatthena vahatī ti hatthiko (one who carries in hand: hatthiko) for hatthiko and aṅguliyā vahatī ti aṅguliko (one who carries with the finger : aṅguliko) for aṅguliko. The word vā should be added after jāto, but B₁ adds rājagahe vasati vā after rājagahe vasatī ti rājagahiko and rājagahe jāto vā after rājagahe jāto: rājagahiko. T reads magadhe vasatī ti māgadhiko; magadhe jāto vā māgadho (one who lives in Magadha: māgadhiko or ‘one who is born in Magadha: māgadhiko’) for māgadhiko; sāvatthiyaṃ vasatī ti sāvatthiko; sāvatthiyaṃ jāto vā sāvatthiko (one who lives in Sāvatthī : sāvatthiko or ‘one who is born in Sāvatthī: sāvatthiko’) for sāvatthiko; kapilavatthusmiṃ vasatī ti kapilavatthiko; kapilavatthusmiṃ jāto vā kapilavatthiko (one who lives in Kapilavatthu: kapilavatthiko or ‘one who is born in Kapilavatthu : kapilavatthiko’) for kāpilavatthiko, kapilavatthiko given by T should be corrected to kāpilavatthiko; and pāṭaliputte vasatī ti pāṭaliputtiko; pāṭaliputte jāto vā pāṭaliputtiko (one who lives in Pāṭaliputta : pāṭaliputtiko or ‘one who is born in Pāṭaliputta: pāṭaliputtiko’) for pāṭaliputtiko. B₁ adds vesāliko after pāṭaliputtiko. T adds jettuttaranagare vasatī ti jettuttaranagariko; jettuttaranagare jāto vā jettuttaranagariko (one who lives in Jetuttaranagara: jetuttaranagariko or ‘one who is born in Jetuttaranagara: jetuttaranagariko’) and indapatte vasatī ti indapattiko; indapatte jāto vā indapattiko (one who lives in Indapatta : indapattiko or ‘one who is born in Indapatta : indapattiko’) after pāṭaliputtiko.

“nāviko”: occurs in Ja V 326, 10-12 as follows:-

“ādiyitvā garuṃ bhāraṃ nāviko viya ussahe
dhammañ ca na-ppamajjāmi jeṭṭho c’asmi rathesabha”.

“sākaṭiko”: occurs in S I 57, 21-22 as follows:-

“yathā sākaṭiko panthaṃ samaṃ hitvā mahāpathaṃ
visamaṃ maggamāruyha akkhacchinno vajhāyati”.

“pattiko”: occurs in D I 50, 12-14 as follows:- “atha kho rājā māgadho ajātasattu vedehiputto yāvatikā nāgassa bhūmi nāgena gantvā, nāgā paccorohitvā pattiko va yena maṇḍalamāḷassa dvāraṃ ten’upasaṅkami”. “dhammiko”: occurs in Dhp 84 as quoted under I. 3.5. “māgadhiko”: occurs in Vin I 35, 37-36, 1-2 as follows:- “tepi kho dvādasanahutā māgadhikā brāhmaṇagahapatikā appekacce bhagavantaṃ abhivādetvā ekamantaṃ nisīdiṃsu”. “vesāliko”: occurs in Vin III 23, 1-3 as follows:- “tena kho pana samayena sambahulā vesālikā vajjiputtakā bhikkhū yāvadatthaṃ bhuñjiṃsu yāvadatthaṃ supiṃsu yāvadatthaṃ nhāyiṃsu”.

Rule 8: B₁, S₁, S₂, T adds ca¹⁸ in the rule. S₁, S₂, T add ca after katādisv atthesu and icc etesv atthesu, but B₁ adds it only after icc etsv atthesu. T reads suttantam’dhite ti suttantiko (one who studies the suttanta: suttantiko) for sottantiko which should be corrected to suttantiko as shown in all the versions; abhidhammam’dhite ti ābhidhammiko (one who studies abhidhamma: ābhidhammiko) for ābhidhammiko and byākaraṇam’dhite ti veyyākaraṇiko (one who studies vyākaraṇa: veyyākaraṇiko) for veyyākaraṇiko. T reads vacasā kataṃ kammaṃ: vācasikaṃ…. (the act performed by the speech: vācasikaṃ…..) for vācasikaṃ and manasā kataṃ kammaṃ: mānasikaṃ… (the act performed by the mind: mānasikam ….) for mānasikaṃ. Sarīrikā should be corrected to sārīrikā as shown in all the versions. T reads manasi sannidhānā vedanā: mānasikā; manasi sannidhānā vedanā vā (the sensation connected with the mind: mānasikā or ‘manasi sannidhānā vedanā’) for mānasikā. T reads bhaṇḍāgāre niyutto: bhaṇḍāgāriko… (one who is appointed for the treasure: bhaṇḍāgāriko…) for bhaṇḍāgāriko; nagare niyutto: nāgariko… (one who is appointed at the city: nāgariko…) for nāgariko; navakamme niyutto: navakammiko… (one who is appointed at making repairs: navakammiko….) for nāvakammiko. T reads paṇavo assa sippan ti paṇaviko… (a small drum is one’s art : paṇaviko…) for pāṇaviko, the reading paṇaviko should be corrected to pāṇaviko; mudiṅgo assa sippan ti modiṅgiko… (a small drum is one’s art: modiṅgiko…..) for modaṅgiko which should be read as mutiṅgiko, however, PED reads it as mutiṅga¹⁹ and records mudiṅga¹⁹ as variant reading also, but Abh - sūci records the both as in use;²⁰ and vaṃso assa sippan ti vaṃsiko…. (a bamboo flute is one’s art: vaṃsiko…) for vaṃsiko. T reads telaṃ assa bhaṇḍaṃ : teliko … (the oil is one’s commodity: teliko…) for teliko and guḷaṃ assa bhaṇḍaṃ: goḷiko.. (the sugar is one’s commodity: goḷiko…) for goḷiko. B₁, T read magaṃ hantvā jīvatī ti māgaviko, magaṃ hantvā jīvati vā (one who lives by killing a deer: māgaviko or ‘magaṃ hantvā jīvati’) for māgaviko; sūkaraṃ hantvā jīvatī ti sūkariko… (one who lives by killing a pig:sūkariko…) for sokariko, Cd, S₁, S₂: sūkariko and sakuṇaṃ hantvā jīvatī ti sākuṇiko… (one who lives by killing a bird: sākuṇiko….) for sākuṇiko. S₂, T read ṇikappaccayo hoti for yojetabbo; B₁ adds ṇikapaccayo before yojetabbo. T adds tathā viditādy atthe²¹

(moreover, the suffix ṇika is used in the sense of ‘generally known’ etc. that is, hata, bandha, āvudha, ābādha) after ṇikappaccayo hoti. T reads tamaro assa āvudho: tomariko… (the spear is one’s weapon: tomariko…) for tomariko; muggaro assa āvudho: moggariko…(the hammer is one’s weapon: moggariko…) for moggariko, S₁, S₂, B₁, Cd: muggariko and musalo assa āvudho: mosaliko… (the pestle is one’s weapon: mosaliko…) for mosaliko. B₁, T add vāto assa ābādho vā after vātiko. T reads semho assa ābādho: semhiko…(the semha (phlegm) is one’s illness: semhiko..) for sandhiko which should be corrected to semhiko²² as shown in all the versions. Pasanto should be corrected to pasanno as shown in all the versions. T reads dhamme pasanno: dhammiko (one who has trust in the Dhamma: dhammiko) for dhammiko and saṅghe pasanno: saṅghiko (one who has trust in the saṅgha: saṅghiko) for saṅghiko. T reads santako, B₁, S₁, S₂: santakaṃ for santikaṃ which should be corrected to either santako²³ or santakaṃ.²³ B₁ adds buddhassa santakaṃ vā after buddhikaṃ. T reads buddhiko for buddhikaṃ; dhammassa santako: dhammiko (belonging to the Dhamma: dhammiko) for dhammikaṃ and saṅghassa santako: saṅghiko (belonging to the Saṅgha : saṅghiko) for saṅghikaṃ. B₁, S₁ add vatthena kītaṃ bhaṇḍaṃ vā after vatthikaṃ. T reads kumbhena kītaṃ bhaṇḍaṃ: kumbhikaṃ (the utensil exchanged for pot: kumbhikaṃ) for kumbhikaṃ; thālena kītaṃ bhaṇḍaṃ: thālikaṃ (the utensil exchanged for plate: thālikaṃ) for phālikaṃ;²⁴ kiṅkaṇena kītaṃ bhaṇḍaṃ: kiṅkaṇikaṃ (the utensil exchanged for a small bell: kiṅkaṇikaṃ) for kiṅkiṇikaṃ; PED reads the both²⁵ and suvaṇṇena kītaṃ bhaṇḍaṃ: sovaṇṇikaṃ (the utensil exchanged for gold: sovaṇṇikaṃ) for sovaṇṇikaṃ. T, B₁ read kumbhikaṃ after parimāṇaṃ for kumbhiko. B₁, S₁ add kumbho assa parimāṇaṃ vā after kumbhikaṃ and kumbhassa rāsi: kumbhikaṃ (S₁: kumbhiko), kumbhassa rāsi vā (the heap of pots: kumbharāsi or ‘kumbhassa rāsi’); T, S₂: kumbhassa rāsi: kumbhiko, B₁, S₁ adds kumbhaṃ arahatī ti kumbhiko kumbhaṃ arahati vā (the jewel is worthy of kumbha measure i.e. as much as a pot: kumbhikaṃ or ‘kumbhaṃ arahati’), T, S₂: kumbhaṃ arahatī ti kumbhiko, but S₂ adds vā before kumbhiko in the vutti. B₁, S₁, S₂ add akkhena dibbati vā after akkhiko. T reads salākāya dibbatī ti sālākiko (one who plays with a ticket: sālākiko) for sāliko which should be corrected to sālākiko²⁶ as shown in all the versions and tindukena dibbatī ti tinduko (one who plays with tinduka: tindukiko) for tindukiko. T adds naḷena dibbatī ti nāḷiko (one who plays with a reed: nāḷiko) after tindukiko. T reads ambaphalena dibbatī ti ambaphaliko (one who plays with a fruit of mango tree: ambaphaliko) for ambaphaliko and kapiṭṭhaphalena dibbatī ti kapiṭṭhaphaliko (one who plays with the wood-apple: kapiṭṭhaphaliko) for kapitthaphaliko, PED gives the reading either kapiṭṭha or kapittha of the same meaning.²⁷ T reads nālikerena dibbatī ti nālikeriko (one who plays with the coconut : nālikeriko) for nālikeriko, B₁, S₁, S₂ read nāḷikeriko,²⁸ so the reading nālikeriko seems to be Sanskritised form.²⁹ T adds loke vidito: lokiko (known in the world: lokiko) and lokāya saṃvattatī ti lokiko (the Dhamma leads to the other world: lokiko) after nālikeriko.

“venayiko”: occurs in Vin III 3, 7 as follows:- “venayiko bhavaṃ gotamo”. “suttantiko”: occurs in Vin III 159, 10-12 as follows:- “ye te bhikkhū suttantikā tesaṃ ekajjhaṃ senāsanaṃ paññāpeti te aññamaññaṃ suttantaṃ saṅgāyissantī’ ti”. “ābhidhammiko”: occurs in Nidd I 238, 5-6 as follows:- “ayaṃ kho āyasmā vinayadharo… pe… ābhidhammiko”. “kāyikaṃ” and “vācasikaṃ”: occur in Vibh 246, 10-11 as quoted under II. 3. 24. “sārīrikā”: occurs in M I 10, 28-30 as follows:- “uppannānaṃ sārīrikānaṃ vedanānaṃ dukkhānaṃ tippānaṃ kharānaṃ kaṭukānaṃ asātānaṃ amanāpānaṃ pāṇaharānaṃ adhivāsakajātiko hoti”. “dovāriko”: occurs in Ap 302, 1-3 as follows:-

“nagare haṃsavatiyā āsiṃ dovāriko ahaṃ
akkhobhaṃ amitabhogaṃ ghare sannicitaṃ mamaṃ”.

“bhaṇḍāgāriko”: occurs in Vin I 284, 36 as follows:- “sammato saṅghena itthannāmo bhikkhu bhaṇḍāgāriko”. “gandhiko”: occurs in Ap 359, 17-18 as follows:-

“usukārā cāpakārā ca pesakārā ca gandhikā
rajakārā tunnavāyā ca āgacchanti mamaṃ gharaṃ”.

“teliko”: occurs in Ap 359, 19-20 as follows:-

“telikā kaṭṭhahārā ca udahārā ca pessikā
sūpikā rūdasakkā ca āgacchanti mamaṃ gharaṃ”.

“orabbhiko” “sūkariko” “sākuṇiko” and “māgaviko”: occur in M I (v.l.) 343, 22-24 as follows:- “idha bhikkhave ekacco puggalo orabbhiko hoti sūkariko sākuṇiko māgaviko luddo macchaghātako coro coraghātako bandhanāgāriko”. “dhammiko”: occurs in Dhp 84 as quoted under I. 3.5. “saṅghikaṃ”: occurs in Vin IV 39, 25-28 as follows:- “yo pana bhikkhu saṅghikaṃ mañcaṃ vā pīṭhaṃ vā bhisiṃ vā kocchaṃ vā ajjhokāse santharitvā vā santharāpetvā vā taṃ pakkamanto n’eva uddhareyya na uddharāpeyya anāpucchaṃ vā gaccheyya”.

Rule 9: T reads kusumbhena rattaṃ vatthaṃ: kusumbhaṃ… (the cloth is dyed with a vermillion dye: kosumbhaṃ…) for kosumbhaṃ; haliddena³⁰ rattaṃ: hāliddaṃ… (the cloth is dyed with turmeric: hāliddaṃ…) for hāliddaṃ; and pattaṅgena rattaṃ vatthaṃ: pattaṅgaṃ… (the cloth is dyed with a black dye: pattaṅgaṃ…) for pattaṅgaṃ, B₁ reads pāṭaṅgaṃ and adds rattaṅgaṃ after pāṭaṅgaṃ. T reads mañjeṭṭhena rattaṃ vatthaṃ: mañjeṭṭhaṃ… (the cloth is dyed with a light (bright) red dye: mañjeṭṭhaṃ…) for mañjeṭṭhaṃ, B₁: mañjiṭṭhaṃ and kuṅkumena rattaṃ vatthaṃ: kuṅkumaṃ… (the cloth is dyed with the saffron: kuṅkumaṃ…) for kuṅkumaṃ. T adds nīlena rattaṃ vatthaṃ: nīlaṃ³¹… (the cloth is dyed with a blue dye: nīlaṃ…) and pītena rattaṃ vatthaṃ: pītaṃ³¹… (the cloth is dyed with a yellow dye: pītaṃ…) after kuṅkumaṃ. B₁ reads māhiṃsaṃ for māhisaṃ³² and adds pavattaṃ after avidūre and udumbarassa avidūre pavattaṃ vimānaṃ vā after odumbaraṃ. T adds bhavaṃ³³ after avidūre and gāmo after bhavo.³⁴ B₁ reads nivāso for bhavo and adds vidisāya avidūre nivāso vā after vediso. B₁ adds mathurāya jāto vā; mathurāya āgato māthuro; mathurāya āgato vā; T: mathūrāya āgato: māthūro; S₁, S₂: madhurāya āgato: mādhuro³⁵ in the vutti. B₁, T read kattikāya for kattikādīhi; S₁, S₂: yutto³⁶ for niyutto. T reads magasirena niyutto māso: māgasiro (the month connected with magasira: māgasiro) for māgasiro; phussena niyutto māso: phusso (the month connected with phussa: phusso) for phusso; maghāya niyutto māso: māgho (the month connected with maghā constellation: māgho) for māgho, phagguṇiyā niyutto māso: phagguṇo (the month connected with phagguṇī³⁷ : phagguṇo) for phagguno; S₂: phagguṇo; and cittāya niyutto māso: citto (the month connected with citta: citto) for citto. B₁ adds vesākho; jeṭṭho; āsaḷho; sāvaṇo; bhaddo; assayujo³⁸ after citto. The word vuḍḍhi occurring in this chapter should be corrected to vuddhi as shown in all the versions. T reads phakāro pussasaddassa for pakāro phussasaddassa. According to T and Senart it means that the sound pa is changed into pha.³⁹ B₁, S₁, S₂ read phakāro phussasaddassa; accordingly the vowel u which is connected with pha in phussa is not changed into o i.e. phossa.⁴⁰ However, the reading phussa⁴¹ is generally found and quoted with the full citation also. Bhikkhūnaṃ should be corrected to bhikkhānaṃ (of alms) as shown in all the versions. T reads kapotānaṃ samūho: kāpoto (a group of pigeons: kāpoto) for kāpoto; mayūrānaṃ samūho : māyūro (a group of peacocks: māyūro) for māyūro and adds koñcānaṃ samūho: koñco (a group of herons: koñco) after māyūro. T reads kokilānaṃ samūho : kokilo (a group of cuckoos: kokilo) for kokilo. T reads bhaddo assa devatā ti bhaddo (the bhadda is one’s god: bhaddo) for bhaddo; māro assa devatā ti māro (the māra is one’s god: māro) for māro; mahindo assa devatā ti mahindo (Mahinda is one’s god: mahindo) for māhindo; mahindo should be corrected to māhindo as shown in all the versions; vessavaṇṇo assa devatā ti vessavaṇṇo (the vessavaṇṇa is one’s god: vessavaṇṇo) for vessavaṇo,⁴² it may be noted here that the reading vessavaṇṇo is generally found in T, yamo assa devatā ti yamo (Yama is one’s god: yamo) for yāmo; yamo should be corrected to yāmo as shown in all the versions; and adds sivo assa devatā ti sevo (Siva is one’s god: sevo) after yamo. T reads somo assa devatā ti somo (Soma is one’s god: somo) for somo; and nārāyano assa devatā ti nārāyano (Nārāyana is one’s god: nārāyano) for nārāyaṇo; nārāyano should be corrected to nārāyaṇo as shown in all the versions. T reads muhuttaṃ avecca adhite mohutto (one who studies muhutta: mohutto) for mohutto; aṅgavijjaṃ avecca adhite aṅgavijjo (one who studies the art of prognosticating from marks on the body: aṅgavijjo) for aṅgavijjo; byākaraṇaṃ avecca adhite veyyākaraṇo (one who studies the grammar: veyyākaraṇo) for veyyākaraṇo; chandasaṃ avecca adhite chandaso (one who studies the prosody: chandaso) for chandaso; B₁: chando; candobhāsaṃ avecca adhite candobhāso (one who studies the light of the moon: candobhāso) for cando; bhāso, B₁ : bhāsso; S₁, S₂: bhasso; and kuntānaṃ visayo deso: kunto (the place or region of birds: kunto) for kunto; B₁: kumbho. B₁, S₁, S₂ add sākunto in the vutti. T reads atisārānaṃ visayo deso : atisāro (the place or region of trees: ātisāro) for ātīsāro which should be corrected to ātisāro as shown in all the versions. Sagarehi should be corrected to sāgarehi. B₁ reads sāgalaṃ for sākalaṃ; sāgalo for sākalo. S₂ adds vā after issaro.

“kāsāvaṃ”: occurs in Dhp 9 as quoted under I.3.5. “hāliddaṃ”: occurs in Ja III 88, 23-24 as follows:-

“yassa cittaṃ ahāliddaṃ saddhā ca avirāginī
eko sāduṃ na bhuñjeyya sa ve kakkārumaharati”.

“mañjiṭṭhaṃ”: occurs in M I 127, 30-32 as follows:- “seyyathā pi bhikkhave puriso āgaccheyya lākhaṃ vā haliddaṃ vā nīlaṃ vā mañjiṭṭhaṃ vā ādāya, so evaṃ vadeyya”. “kuṅkumaṃ”: occurs in Vism 199, 4-7 as follows:- “tacato paṭṭhāya parito ti ettake byāmmatte kaḷevare sabbākārena pavicinanto na koci kiñci muttaṃ vā maṇiṃ vā veḷuriyaṃ vā agaruṃ vā kuṅkumaṃ vā kappūraṃ vā vāsacuṇṇādiṃ vā anumattaṃ pi sucibhāvaṃ passati”

“mahisaṃ”: occurs in Mhv 25: 36 as follows:- “veṭhayitvā sāṭakena kārayitvā suvammitaṃ sattaguṇaṃ māhisaṃ cammaṃ bandhetvā cammapiṭṭhiyaṃ”. “vediso”: occurs in Sn 1011 as follows:-

“aḷakassa patiṭṭhānaṃ purimaṃ māhissatiṃ tadā
ujjeniñ cāpi gonaddhaṃ vedisaṃ vanasvhayaṃ”.

“mādhuro”: occurs in M II 83, 17-19 as follows:- “assosi kho rājā madhuro⁴³ avantiputto: samaṇo khalu bho kaccāno madhurāyaṃ viharati gundhāvane”. “kattiko”: occurs in Sp 720, 18-20 as follows:- “āsaḷhipuṇṇamāsiyā pacchimapaṭipadadivasato paṭṭhāya yāva kattikapuṇṇamā ime cattāro māsā pariyesakaraṇanivāsanādhiṭṭhānānaṃ catunnam pi khettaṃ”. “māgasiro” and “phusso” : occur in Sp (v. l.) 197, 13-18 as follows:- “sace pana nesaṃ vutthavassānaṃ aparipākindriyā veneyyasattā honti tesaṃ indriyaparipākaṃ āgamentā māgasiramāsam pi tatth’eva vasitvā phussamāsassa paṭhamadivase mahābhikkhusaṅghaparivārā nikkhamitvā vuttanayen’eva antimamaṇḍale sattahi māsehi cārikaṃ pariyosāpenti”. “jeṭṭho”: occurs in Sp 70, 20 -21 as follows:- “māsātikkamena ca jeṭṭhamūlamāsapuṇṇamāyaṃ uposathadivase sannipatitā sabbe pi”. “assayujo”: occurs in Sd - ṭ I 228, 10 as follows:- “pubbakattikapavāraṇādivase ti assayujamāsassa juṇhapakkhapuṇṇamiyaṃ”. “veyyākaraṇo”: occurs in D I 88, 6-8 as follows:- “… itihāsapañcamānaṃ padako veyyākaraṇo lokāyatamahāpurisalakkhaṇesu anavayo anuññātapaṭiññāto sake ācariyake tevijjake pāvacane”.

Rule 10: T reads ante jāto: antimo (one who is born at the end: antimo) for antimo; majjhe jāto: majjhimo (one who is born at the middle: majjhimo) for majjhimo; pure jāto: purimo (one who is born before: purimo) for purimo; upari jāto: uparimo (one who is born above: uparimo) for uparimo; heṭṭhā jāto: heṭṭhimo (one who is born below: heṭṭhimo) for heṭṭhimo and goppe jāto: goppimo (one who is born at the ankle: goppimo) for gopimo; however, gopimo or goppimo should be corrected to gopphimo⁴⁴ as shown in B₁, S₁, S₂. T reads assajātiyā jāto: assajātiyo (one who is born as a horse by birth: assajājiyo) for assajātiyo; hatthijātiyā jāto: hatthijātiyo (one who is born as an elephant by birth: hatthijātiyo) for hatthijātiyo; and manussajātiyā jāto: manussajātiyo (one who is born as a man by birth: manussajātiyo) for manussajātiyo. B₁, S₁, S₂, T read assa for yassa. T reads kappo assa atthi tasmiṃ vā vijjatī ti kappimo (one who possesses kappa or who exists in a kappa: kappimo) for kappimo. B₁, S₁, S₂ add niyutatthe (in the sense of tied to; appointed to) after kiyapaccayo hoti. B₁, S₁ read jātiyaṃ, S₂: jātiyā⁴⁵ for jātippabhutiyā.

“pacchimo” “majjhimo” and “purimo” : occur in D I 239, 25-27 as follows:- “seyyathā pi vāseṭṭha andhaveṇi paramparāsaṃsattā purimo pi na passati majjhimo pi na passati pacchimo pi na passati”. “uparimo” and “heṭṭhimo”: occur in Paṭis I 125, 4-5 as follows:- “uparimakāyato aggikkhandho pavattati, heṭṭhimakāyato udakadhārā pavattati”. “antimo”: occurs in Ap 380, 23-24 as follows:-

“vipākaṃ ekadussassa nājjhagaṃ katthaci kkhayaṃ
ayam me pacchimā jāti⁴⁶ vipaccati idhāpi me”.

“kappiyo”: occurs in Nidd I 336, 24 as follows:- “na kappiyo nūparato, na patthiyo ti bhagavā ti”. “jaccandho”: occurs in D II 328, 3-4 as follows:- “seyyathā pi rājañña jaccandho puriso yo na passeyya kaṇhasukkāni rūpāni”.

Rule 11: S₂ adds ca in the rule.

Rule 12: B₁, T, S^f read nagaratā for nāgaratā.⁴⁷

“janatā”: occurs in Pv 459 as follows:-

“buddhappamukhassa bhikkhusaṅghassa
pūjaṃ akāsi janatā uḷāraṃ
tatr’assa cittass’ahu aññathattaṃ
vācaṃ abhāsi pharusaṃ asabbhaṃ”.

Rule 13: B₁, Cd, S^f read - iyo⁴⁸ for - īyo in the rule and the vutti. T, S₁, S₂ read muccanassa; muccanīyaṃ; B₁: mucchanassa; mucchanīyaṃ for mocanassa; mocanīyaṃ, the B₁’s reading is closer to the original.⁴⁹ T reads rajanassa ṭhānaṃ: rajanīyaṃ (the place of lust: rajanīyaṃ) for rajanīyaṃ. Kamaṇīyaṃ should be corrected to kamanīyaṃ. S₂ adds gamanīyaṃ; B₁: gamaniyaṃ after kamanīyaṃ. T reads kammanassa ṭhānaṃ : kammanīyaṃ (the place of work: kammanīyaṃ) for kamanīyaṃ; it may be noted here that in the foot-note T records the reading kamanassa ṭhānaṃ: kamanīyaṃ (the place of going: kamanīyaṃ) also. T reads dussanassa ṭhānaṃ: dussanīyaṃ (the place of hatred: dussanīyaṃ) for dassanassa ṭhānaṃ: dassanīyaṃ; B₁ reads the both i.e. dussaniyaṃ; dassaniyaṃ. It may be noted here that according to Senart and S₁, S₂ the word ca includes the suffixes iya and ila, but T and B₁ omit this paragraph. Nyāsapāṭha and Rūpasiddhi remark that by the force of the word ca the suffix iya is used in the sense of the benefit etc. but they do not include the suffix ila.⁵⁰

“madanīyaṃ” “bandhanīyaṃ” “mucchanīyaṃ” “kamanīyaṃ” and “rajanīyaṃ” : occur in A III 68, 8-11 as follows:- “nāhaṃ bhikkhave aññaṃ ekarūpam pi samanupassāmi evaṃ rajanīyaṃ evaṃ kamanīyaṃ evaṃ madanīyaṃ evaṃ bandhanīyaṃ evaṃ mucchanīyaṃ”. “dussanīyaṃ”: occurs in Ap 67, 13-14 as follows:-

“rajjasi rajanīye ca dosanīye⁵¹ ca dussase
muyhase mohanīye ca nikkhamassu vanā tuvaṃ”.

“dassanīyaṃ”: occurs in D I 47, 11 as follows:- “dassanīyā vata bho dosināratti”.

Rule 14: B₁ reads vanaṃ, T: vatthu for ṭhānaṃ.

“dhumāyitattaṃ” “timirāyitattaṃ”: occur in S I 122, 1-2 as follows:- “tena kho pana samayena dhumāyitattaṃ timirāyitattaṃ gacchat eva purimaṃ disaṃ”.

Rule 15: B₁ adds duṭṭhu ṭhānaṃ: duṭṭhullaṃ; vedassa ṭhānaṃ: vedallaṃ, S₁, S₂, T: duṭṭhussa (S₁: duṭṭhānaṃ) ṭhānaṃ: duṭṭhullaṃ (the place of wicked deed: duṭṭhullaṃ) and vedassa ṭhānaṃ: vedallaṃ (the place of knowledge: vedallaṃ) in the vutti.

“duṭṭhullaṃ”: occurs in Vin III 21, 1-4 as follows:- “tattha nāma tvaṃ moghapurisa yaṃ tvaṃ asaddhammaṃ gāmadhammaṃ vasaladhammaṃ duṭṭhullaṃ odakantikaṃ rahassa dvayaṃ dvayasamāpattiṃ samāpajjissasi”. “vedallaṃ” : occurs in Vin III 8, 6-8 as quoted under III. 5.

Rule 16: S₁, S₂, B₁, T, Cd read abhijjhā assa bahulā (T: bahulo) vā: abhijjhālu for abhijjhābahulo vā. T reads sītaṃ assa pakati: sītālu, sītaṃ assa bahulo vā: sītālu (whose nature is coldness or who is mostly full of coldness: sītālu) for sītālu; dhajo assa pakati: dhajālu; dhajo assa bahulo vā : dhajālu (country whose nature is to have flags or which is full of flags: dhajālu) for dhajālu and dayā assa pakati: dayālu; dayā assa bahulo vā: dayālu (whose nature is sympathy or who is full of sympathy:dayālu) for dayālu.

“abhijjhālu”: occurs in It 91, 2-3 as follows:- “…so ca hoti abhijjhālu kāmesu tibbasārāgo vyāpannacitto paduṭṭhamanasaṅkappo…”. “dhajālu”: occurs in Ja II 334, 5-6 as follows:-

“sahassakaṇḍū satabhedo dhajālu haritāmayo
anaccuṃ tattha gandhabbā cha sahassāni sattadhā”.

“dayālu”: occurs in Sv I 199, 26-29 as follows:- “apicca yathā chinnahatthapāde vaṇamukhehi paggaharitapubbalohitakimikule nīlamakkhikasamparikkiṇṇe anāthasālāyaṃ anāthamanusse disvā dayālukā purisā tesaṃ vaṇapattacolakāni c’eva kapālakādīhi ca bhesajjāni upannamenti”.

Rule 17: saṅganikā - should be corrected to saṅgaṇikā-. Puthajjanassa should be corrected to puthujjanassa.

“ālasyaṃ”: occurs in A V (v.l.) 136, 6 as quoted under II. 5.23. “ārogyaṃ” : occurs in Sn 749 as quoted under II. 5.23. “paṃsukūlikattaṃ”: occurs in A I 38, 12-14 as follows:- “addham idaṃ bhikkhave lābhānaṃ yad idaṃ āraññakattaṃ piṇḍapātikattaṃ paṃsukūlikattaṃ tecīvarakattaṃ dhammakathikattaṃ……”. “anodarikattaṃ”: occurs in A III 120, 11-13 as follows:- “idha bhikkhave bhikkhu apaṭṭho hoti appakicco subharo susantoso jīvitaparikkhāresu appāhāro hoti anodarikattaṃ anuyutto”. “saṅgaṇikārāmatā” and “niddārāmatā”: occur in A III 116, 6-7 as follows:- “kammarāmatā bhassārāmatā niddārāmatā saṅgaṇikārāmatā yathāvimuttaṃ cittaṃ na paccavekkhati”.

Rule 18: T reads bhāvatthe for tassa bhāvo icc etasmiṃ atthe and sucimassa bhāvo: socimaṃ (the state of pure actions: socimaṃ) for sucissa bhāvo: socaṃ.

Rule 19: S₂ reads rāmaṇeyyakaṃ for rāmaṇīyakaṃ and -homa⁵² - for - soma - which gives better sense; [“the state of sacrificing to Agni or fire oblation”].

“rāmaṇīyakaṃ”: occurs in Dhp 98 as follows:-

“gāme vā yadi vāraññe ninne vā yadi vā thale
yatth’arahanto viharanti taṃ bhūmiṃ rāmaṇeyyakaṃ”.

Rule 20: B₁ reads isika;⁵³ T: iyissaka⁵⁴ for issika. T adds ayañ ca pāpo; ayañ ca pāpo before sabbe ime. B₁, S₁, S₂, T add pāpiyo after pāpissiko. According to the context of the vutti the addition of pāpiyo is significant.

“pāpataro”: occurs in A II 223, 16 as follows:- “katamo ca bhikkhave pāpena pāpataro”. “pāpiyo”: occurs in Dhp 76 as follows:-

“nadīnaṃ va pavattāraṃ yaṃ passe vajjadassinaṃ
niggayhavādiṃ medhāviṃ tādisaṃ paṇḍitaṃ bhaje
tādisaṃ bhajamānassa seyyo hoti na pāpiyo”.

Rule 21: B₁, S₁, S₂ read yassa, T has assa and records the reading yassa in the foot-note also for yasmiṃ. T reads māyā assa atthi tasmiṃ vā vijjatī ti māyāvī (the illusion is possessed by him or it lies in him : māyāvī) for māyāvī.

“medhāvī”: occurs in Vin I 7, 14-16 as follows:- “ayaṃ kho āḷāro kālāmo paṇḍito vyatto medhāvī dīgharattaṃ apparakkhajātiko”. “māyāvī”: occurs in M I 99, 30 as follows:- “kinnu kho’mhi saṭho māyāvī”. “sumedhaso”: occurs in Dhp 29 as follows:-

“appamatto pamattesu suttesu bahujāgaro
abalassaṃ va sīghasso hitvā yāti sumedhaso”.

Rule 22: T reads tejo assa atthi tasmiṃ vā vijjatī ti tejasī (the power is possessed by him or it exists in him: tejasī) for tejassī, the reading tejasī by T should be corrected to tejassī as shown in all the versions, because the sound sa is duplicated here.⁵⁵ T reads yaso assa atthi tasmiṃ vā vijjatī ti yasassī (the fame is possessed by him or it exists in him: yasassī) for yasassī; and mano assa atthi tasmiṃ vā vijjatī ti manassī (the mind power is possessed by him or it exists in him: manassī) for manassī.

“tapassī”: occurs in Vin III 3, 13 as follows:- “tapassī bhavaṃ gotamo”. “yasassī”: occurs in D I 48, 9-12 as follows:- “ayaṃ deva ajito kesakambalo saṅghī c’eva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayo anuppatto”. “tejassī”: occurs in Ja II 296, 14-16 as follows:-

“te tatthāsīviso ghoro tejasī⁵⁶ tejasā hani
tasmā khaṇe nātikhaṇe atikhātaṃ hi pāpakaṃ
khātena ca dhanaṃ laddhaṃ atikhātena nāsitaṃ”.

Rule 23: T reads mālā assa atthi tasmiṃ vā vijjatī ti māliko; … mālī (the garland is possessed by him or it exists with him: māliko;… mālī for māliko; mālī.

Rule 24: T reads kuñjo assa atthi tasmiṃ vā vijjatī ti kuñjaro (the (elephant’s) trumpeting is possessed by him or it is with him: kuñjaro) for kuñjaro. B₁, S₂ add muggaro after kuñjaro. T reads mukhaṃ assa atthi tasmiṃ vā vijjatī ti mukharo (the mouth is possessed by him or it is with him: mukharo) for mukharo; susi assa atthi tasmiṃ vā vijjatī ti susiro (the hollow is possessed by it or it is with it:susiro) for susiro; B₁ adds sīsaro; sukaro; suṅkaro; after susiro; subhaṃ assa atthi tasmiṃ vā vijjatī ti subharo (the auspiciousness is possessed by him or it is with him: subharo) for subharo; and suci assa atthi tasmiṃ vā vijjatī ti suciro (the purity is possessed by him or it is with him: suciro) for suciro. B₁ adds ruciro after suciro.

“madhuro”: occurs in Sn 50 as follows:-

“kāmā hi citrā madhurā manoramā
virūparūpena mathenti cittaṃ
ādīnavaṃ kāmaguṇesu disvā
eko care khaggavisāṇakappo”.

“muggaro”: occurs in Pv-a 4, 6-10 as follows:- “atha te corā tassa hatthe mahantaṃ muggaraṃ datvā sandhiṃ chinditvā gharaṃ pavisantā taṃ sandhimukhe ṭhapetvā ‘sace idha añño koci āgacchati taṃ iminā muggarena paharitvā ekappahāren’eva mārehī’ ti vadiṃsu”. “kuñjaro” and “ruciro”: occur in Vv 31 as follows:-

“kuñjaro te varāroho nānāratanakappano
ruciro thāmavā javasampanno ākāsamhi samīhati”.

“mukharo”: occurs in M I 32, 9 as follows:- “uddhatā unnaḷā capalā mukharā vikiṇṇavācā”. “susiraṃ”: occurs in Sn 199 as follows:-

“ath’assa susiraṃ sīsaṃ matthaluṅgassa pūritaṃ
subhato naṃ maññati bālo avijjāya purakkhato”.

Rule 25: T reads yaso assa atthi tasmiṃ vā vijjatī ti yasavā (the fame is possessed by him or it lies in him: yasavā) for yasavā; balaṃ assa atthi tasmiṃ vā vijjatī ti balavā (the strength is possessed by him or it lies in him: balavā) for balavā and omits dhanavā and paññā assa atthi tasmiṃ vā vijjatī ti paññavā (the wisdom is possessed by him or it lies in him : paññavā) for paññavā. T adds sīlaṃ assa atthi tasmiṃ vā vijjatī ti sīlavā (the morality is possessed by him or it lies in him: sīlavā); B₁ adds bhagavā in the vutti.

“paññavā”: occurs in Dhp 84 as quoted under I.3.5. “balavā”: occurs in D II 253, 18-19 as follows:- “seyyathā pi nāma balavā puriso sammiñjitaṃ vā bāhaṃ pasāreyya”. “bhagavā”: occurs in Vin III 1, 8-12 as quoted under I. 2.9.

Rule 26: T reads juti assa atthi tasmiṃ vā vijjatī ti jutimā (the splendour is possessed by him or it lies in him: jutimā) for jutimā; S₁, S₂ add sutimā after jutimā. T reads suci assa atthi tasmiṃ vā vijjatī ti sucimā (the purity is possessed by him or it lies in him: sucimā) for sucimā; B₁: rucimā. B₁, T add dhitimā⁵⁷ after thutimā which was omitted by T. T reads…yuttimā for kittimā and … muttimā for mutimā. T, B₁ read bhāṇumā for bhānumā.⁵⁸

“satimā”: occurs in M I 56, 3-5 as quoted under II. 2.5. “jutimā” : occurs in Sn 508 as follows:-

“ko sujjhati muccati bajjhatī ca
ken’attanā gacchati brahmalokaṃ
ajānato me muni brūhi puṭṭho
bhagavā hi me sakkhi brahm’ajja diṭṭho
tvaṃ hi no brahmasamo ti saccaṃ
kathaṃ uppapajjati brahmalokaṃ jutīmā”.

“dhitimā” : occurs in S I 168, 9-12 as quoted under II. 2.5. “matimā”: occurs in Sn 61 as follows:-

“saṅgo eso, parittham ettha sokhyaṃ
appassādo dukkham ettha bhiyyo
gaḷo eso’iti ñatvā mutīmā
eko care khaggavisāṇakappo”.

“bhāṇumā”: occurs in S I 196, 1-4 as follows:-

“cando yathā vigatavalāhake nabhe
virocati vītamalo va bhāṇumā
evam pi aṅgīrasa tvaṃ mahāmuni
atirocasi yasasā sabbalokaṃ”.

Rule 27: T reads paññā assa atthi tasmiṃ vā vijjatī ti pañño (the knowledge is possessed by him or it lies in him: pañño) for pañño; and amaccharo assa atthi tasmiṃ vā vijjatī ti amaccharo (the generosity is possessed by him or it lies in him: amaccharo) for maccharo; B₁, Cd also read amaccharo.⁵⁹

“saddho”: occurs in A I 150, 11-12 as follows:- “tiṇṇaṃ bhikkhave sammukhībhāvā saddho kulaputto bahuṃ puññaṃ pasavati”. “pañño”: occurs in Dhp 352 as quoted in Introduction p. 5.

Rule 28: All the versions read assa for yassa.

“āyasmā”: occurs in A II 51, 22-24 as follows:- “āyasmā bhante visākho pañcāliputto upaṭṭhānasālāyaṃ bhikkhū dhammiyā kathāya sandassesi samuttejesi sampahaṃseti poriyā vācāya … anissitāyāti”.

Rule 29: B₁, S₁, S₂ add kammaṃ after pakataṃ. B₁ reads sovaṇṇamayaṃ for suvaṇṇamayaṃ; S₂: sovaṇṇamayaṃ and suvaṇṇamayaṃ; T reads the same as Senart and S₁ and gives the variant reading sovaṇṇamayaṃ in the foot-note also. However both are correct.⁶⁰ T reads rūpiyena pakataṃ: rūpiyamayaṃ (a bowl is made of silver: rūpiyamayaṃ) for rūpiyamayaṃ; S₁, S₂: rūpimayaṃ; jatunā pakataṃ: jatumayaṃ (a bowl is made of lac: jatumayaṃ) for jatumayaṃ; tipukena pakataṃ: tipukamayaṃ (a bowl is made of tin: tipukamayaṃ) for rajatamayaṃ; ayasā pakataṃ: ayomayaṃ (a bowl is made of iron: ayomayaṃ) for ayomayaṃ; mattikāya pakataṃ: mattikāmayaṃ (a bowl is made of clay: mattikāmayaṃ) for mattikāmayaṃ; dārunā pakataṃ: dārumayaṃ (a bowl is made of wood: dārumayaṃ) for kaṭṭhamayaṃ; B₁ : dārumayaṃ and gavena pakataṃ: gomayaṃ (made of cow-dung: gomayaṃ) for gomayaṃ.

“sovaṇṇamayaṃ” and “rupiyamayaṃ”: occur in D II 181, 23-25 as follows:- “dhammo ānanda pāsādo catunnaṃ vaṇṇānaṃ phalakehi santhato ahosi, ekaṃ phalakaṃ sovaṇṇamayaṃ, ekaṃ rūpimayaṃ, ekaṃ veḷuriyamayaṃ, ekaṃ phalikamayaṃ”. “rajatamayaṃ”: occurs in Ap 2, 7-8 as follows:-

“nānābahū’nekasatā phalakā rajatāmayā
maṇimayā rohitaṅkā masāragallamayā tathā”.

“ayomayaṃ”: occurs in Sn 669 as quoted under II. 3.23. “mattikāmayaṃ”: occurs in Vin III 42, 13-14 as follows:- “kathaṃ hi nāma so bhikkhave moghapuriso sabbamattikāmayaṃ kuṭikaṃ karissati”. “dārumayaṃ”: occurs in Vin II 145, 17-18 as follows:-

“ṭhapayitvā sandipallaṅkaṃ dārupattañ ca pādukaṃ
sabbaṃ dārumayaṃ bhaṇḍaṃ anuññāsi mahāmuni”.

“gomayaṃ” : occurs in D III 41, 18-19 as follows:- “gomayabhakkho vā hoti”.

Rule 30: “pañcamo”: occurs in A I 10, 9 as follows:- “paṇihitaacchannavaggo pañcamo”. “sattamo”: occurs in A I 13, 32 as follows:- “viriyārambhādivaggo sattamo”. “aṭṭhamo”: occurs in A I 15, 22 as follows:- “kalyāṇamittādivaggo aṭṭhamo”. “navamo”: occurs in A I 16, 21 as follows:- “pamādādivaggo navamo”. “dasamo”: occurs in A I 19, 15 as follows:- “adhammādivaggo dasamo”.

Rule 31: T, B₁, S₁, S₂ read chassa (T: chasaddassa) sakārādeso hoti vā saṅkhyāpūraṇatthe (T: saṅkhyāne) for saṅkhyāpūraṇe vattamānassa chassa so hoti vā.

“chaṭṭho”: occurs in A I 11, 32 as follows:- “accharāsaṅghātavaggo chaṭṭho”.

Rule 32: anto should be corrected to ante as shown in all the versions. S₁, S₂, B₁, T add vā after hoti and omit itthiyaṃ. This vā is to indicate the option that the form ekādasamo also is applicable here from the previous rule. B₁ adds eko ca dasa ca: ekādasa (one and ten: ekādasa) before ekādasannaṃ; pañca ca dasa ca: pañcadasa (five and ten : pañcadasa) before pañcadasannaṃ and cattāro ca dasa ca: catuddasa (four and ten: catuddasa) before catuddasannaṃ. B₁, S₂ read cātuddasī for catuddasī. T reads eko ca daso ca: ekādasa for ekādasa and pañca ca dasa ca: pañcadasa for pañcadasa after pūraṇe ti kim atthaṃ.

“pañcadasī” and “catuddasī”: occur in A I 144, 1-3 as quoted under I. 3.6. “ekādasa”: occurs in Vibh 74, 36-37 as follows:- “ekādasāyatanā siyā atītā siyā anāgatā siyā paccuppannā”.

Rule 33: T reads cha ca dasa ca: soḷasa (six and ten: soḷasa) for soḷasa which occurs in Paṭis II 202, 8-9 as follows:- “imā soḷasa paññāyo”.

Rule 34: - tāgāmo should be corrected to - tāgamo. T reads ekādasannaṃ pūraṇī: ekādasiṃ for ekādasiṃ.

“pañcadasiṃ” and “cātuddasiṃ”: occur in A I 144, 1-3 as quoted under I. 3.6.

Rule 35: “vīsati”: occurs in M II 69, 6-7 as follows:- “ahosi tvaṃ vīsativassuddesiko pi paṇṇavīsativassuddesiko pi hatthismiṃ pi katāvī…”.

Rule 36: T, S₂ read ḷa⁶¹ for la.⁶² In Rūpasiddhi, Buddhappiya remarks that there is no difference between la and ḷa; the word vā indicates vavatthitavibhāsā, by that we always have soḷasa. By vibhāsā we have “teḷasa; terasa; cattālīsaṃ; cattārīsaṃ”.⁶³ All the versions read da-rānaṃ for da-rāṇaṃ. Soḷasaṃ should be corrected to soḷasa as shown in all the versions.

“soḷasa”: occurs in Paṭis II 202, 8-9 as quoted under V.33 above. “cattālīsaṃ”: occurs in D I 13, 15-19 as follows:- “seyyathīdaṃ ekam pi jātiṃ dve pi jātiyo tisso pi jātiyo catasso pi jātiyo pañca pi jātiyo dasa pi jātiyo vīsatiṃ pi jātiyo tiṃsam pi jātiyo cattārīsam pi jātiyo paññāsampi jātiyo jātisatam pi jātisahassam pi jātisatasahassam pi….”.

Rule 37: T adds sā before dohalinī which should be corrected to dohaḷinī.

“bāvīsatindriyāni”: occurs in Vibh 122, 3-4 as follows:- “bāvīsatindriyāni: cakkhundriyaṃ sotindriyaṃ ghānindriyaṃ….”. “dirattaṃ”: occurs in Vin IV 16, 28-29 as follows:- “anujānāmi bhikkhave anupasampannena dvirattatirattaṃ⁶⁴ sahaseyyaṃ kappetuṃ”. “diguṇaṃ” : occurs in Vin I 289, 1-3 as follows:- “anujānāmi bhikkhave ticīvaraṃ diguṇaṃ saṅghāṭiṃ ekacciyaṃ uttarāsaṅgaṃ ekacciyaṃ antaravāsakaṃ”. “dohaḷinī” : occurs in Ja VI 270, 1-4 as follows:-

“sā dohaḷinī suvimhitā
vidhurassa hadayaṃ vanīyati
taṃ tesaṃ dadāmi issara
tena te denti irandatiṃ mamaṃ”.

Rule 38: dasa should be corrected to dassa. S₂ reads dvārasa for bādasa. All the versions read dvadasāyatanāni for dvādasāyatanaṃ.

Rule 39: B₁, T, S₂ add ca after aṭṭhādito (B₁, S₂: aṭṭha icc evamādito). T reads aṭṭha ca dasa ca: aṭṭhārasa (eight and ten: aṭṭhārasa) for aṭṭhārasa. S₁, S₂, B₁ adds soḷasa after pañcadasa. T reads aṭṭhādasesu niyutto: aṭṭhādasiko (one appointed for eighteen: aṭṭhādasiko) for aṭṭhādasiko; B₁, S₂: aṭṭhadasiko.

“aṭṭhārasa”: occurs in Vibh 90, 13-14 as follows:- “aṭṭhārasa dhātuyo: cakkhudhātu rūpadhātu cakkhuviññāṇadhātu…”. “soḷasa”: occurs in Paṭis II 202, 8-9 as quoted under V. 33 above.

Rule 40: T adds saro after anto. B₁ reads aṭṭhārasa for aṭṭhādasa. S₁, S₂, T, B₁ read ekacchanno for ekachatto.

“dvādasa”: occurs in Vibh 73, 5 as follows:- “dvādasāyatanāni: cakkhāyatanaṃ rūpāyatanaṃ….pe”. “ekādasa”: occurs in Vibh 74, 36-37 as quoted under V. 32 above. “aṭṭhārasa”: occurs in Vibh 90, 13-14 as quoted under V.39 above.

Rule 41: catuchehi in the rule should be corrected to catucchehi.

“catuttho”: occurs in A I 7, 36 as follows:- “adantavaggo catuttho”.

“chaṭṭho”: occurs in A I 11, 32 as quoted under V. 31 above.

Rule 42: “dutiyo”: occurs in A I 5, 6 as follows:- “nīvaraṇapahānavaggo dutiyo”. “tatiyo”: occurs in A I 6, 23 as follows:- “akammanīyavaggo tatiyo”.

Rule 43: B₁ reads dvi icc etassa du-ādeso hoti. Durattaṃ; B₂: du-di-ādesā honti. Durattaṃ; dirattaṃ; S₁: du-ādeso hoti. Durattatirattaṃ; T: dvisaddassa du-ādeso hoti. Durattaṃ; tirattaṃ for du-ti-ādesā honti. Durattaṃ; tirattaṃ. However, B₁’s reading is based on Rūpasiddhi⁶⁵ which is better. B₁ adds dirattaṃ before diguṇaṃ. Saṅghāṭikaṃ should be corrected to saṅghāṭiṃ. B₁, T read pārupetvā for parūpitvā which should be corrected to pārupitvā as S₁, S₂.

“dirattaṃ” : occurs in Vin IV 16, 28-29 as quoted under V. 37. “diguṇaṃ saṅghāṭiṃ pārupetvā”: occurs in Vin I 289, 1-3 as quoted under V. 37.

Rule 44: All the versions add honti after aḍḍhatiyādesā.

“aḍḍhuḍḍho”: occurs in As 298, 1-2 as follows:-

“sabbaṃ satasahassāni chattiṃsa parimaṇḍalaṃ
dasa c’eva sahassāni aḍḍhuḍḍhāni satāni ca”.

“diyaḍḍho”: occurs in Vin IV 119, 5-8 as follows:- “diyaḍḍho māso seso gimhānan ti vassānassa paṭhamo māso icc ete aḍḍhateyyamāsā uṇhasamayo pariḷāhasamayo gilānasamayo kammasamayo addhānagamanasamayo vātavuṭṭhisamayo”. “aḍḍhatatiyo”: occurs in Ja I 49, 15-17 as follows:- “so āyāmato tīṇi yojanasatāni vitthārato aḍḍhatiyāni parikkhepato navayojanasatāni”.

Rule 46: B₁, S₁, S₂ read ṭhi⁶⁶ for ṭhī. All the versions add honti before pacchā. Sa in the vutti should be corrected to cha. B₁ reads dasadasakā purisā for dasadasako puriso.

“vīsaṃ” “tiṃsaṃ” “cattālīsaṃ” and “paññāsaṃ”: occur in D I 13, 15-19 as quoted under V. 36 above. “saṭṭhi” “sattati” “asīti” and “navuti” : occur in Ud 92, 2-5 as follows:- “yesaṃ kho visākhe sataṃ piyāni sataṃ tesaṃ dukkhāni, yesaṃ navuti piyāni navuti tesaṃ dukkhāni, yesaṃ asīti piyāni asīti tesaṃ dukkhāni, yesaṃ sattati piyāni sattati tesaṃ dukkhāni, yesaṃ saṭṭhi piyāni saṭṭhi tesaṃ dukkhāni”.

Rule 47: T, B₁, S₁, S₂ read lopo tuttarapadādicassa for tulopo cuttarapadādicassa in the rule. Uttarapadādicassa cakārassa in the vutti should be read as uttarapadādicakārassa (B₁) or uttarapadādissa cakārassa (S₁, S₂, T).

“cuddasa”: occurs in D I 53, 33-54, 1-2 as follows:- “cuddasa kho pan’imāni yonipamukhasatasahassāni saṭṭhiñ ca satāni cha ca satāni”. “cattālīsaṃ”: occurs in D I 13, 15-19 as quoted under V. 36 above.

Rule 48: -taddhitākhyato should be corrected to -taddhitākhyātato;⁶⁷ but Cd, T, S₁ read -taddhitato. S₁, S₂, B₁, Cd read -viparītato for -viparītādesato.

Rule 49: B₁, S₁, S₂, T, Cd, S^f add nipātanā sijjhanti (S₁, S₂, T add te before nipātanā). Satassa dvikaṃ: dvisataṃ; satassa tikaṃ: tisataṃ; satassa catukkaṃ: catusataṃ; satassa pañcakaṃ: pañcasataṃ; satassa chakkaṃ: chasataṃ; satassa sattakaṃ: sattasataṃ;satassa aṭṭhakaṃ: aṭṭhasataṃ; satassa navakaṃ: navasataṃ; satassa dasakaṃ: dasasataṃ: sahassaṃ (S₁: sahassakaṃ) hoti (T adds icc evam ādi after hoti) after anekatthe ca.

“sahassaṃ”: occurs in D I 13, 15-19 as quoted under V. 36 above.

Rule 50: T reads satassa catukkaṃ tad idaṃ hoti catusataṃ for catusataṃ; satassa pañcakaṃ tad idaṃ hoti pañcasataṃ for pañcasataṃ; satassa chakkaṃ tad idaṃ hoti chasataṃ for chasataṃ; satassa sattakaṃ tad idaṃ hoti sattasataṃ for sattasataṃ; satassa aṭṭhakaṃ tad idaṃ hoti aṭṭhasataṃ for aṭṭhasataṃ; satassa navakaṃ tad idaṃ hoti navasataṃ for navasataṃ: satassa dasakaṃ tad idaṃ hoti dasasataṃ for dasasataṃ. It may be noted here that T splits this rule into two rules as follows:-

(1) Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañ ca yomhi.

Gaṇane pariyāpannassa dasadasakassa sataṃ hoti, satadasakassa ca sahassaṃ hoti yomhi. Sataṃ, sahassaṃ.

(2) Dvikādīnaṃ taduttarapadānañ ca.

Dvikādīnaṃ taduttarapadānañ ca nippaccante yathāsambhavaṃ. Satassa dvikaṃ tad idaṃ hoti dvisataṃ; satassa tikaṃ tad idaṃ hoti tisataṃ; satassa catukkaṃ tad idaṃ hoti catusataṃ; satassa pañcakaṃ tad idaṃ hoti pañcasataṃ; satassa chakkaṃ tad idaṃ hoti chasataṃ; satassa sattakaṃ tad idaṃ hoti sattasataṃ; satassa aṭṭhakaṃ tad idaṃ hoti aṭṭhasataṃ; satassa navakaṃ tad idaṃ hoti navasataṃ; satassa dasakaṃ tad idaṃ hoti dasasataṃ, sahassaṃ hoti.

“sataṃ “ and “sahassaṃ”: occur in D I 13, 15-19 as quoted under V. 36 above.

Rule 51: B₁, T read uttari for uttariṃ. B₁, Cd, S₁, S₂, T add gaṇassa after dasassa. T adds gaṇassa after satassa; sahassa; dasasahassa; satasahassa and dasasatasahassa. B₁ reads koṭisatasahassa sataguṇitaṃ katvā pakoṭi hoti for koṭisatahassānaṃ (which should be corrected to -satasahassānaṃ) sataṃ pakoṭi hoti. B₁, S₁, S₂ add caggahaṇaṃ visesanatthaṃ (the word ca is used to indicate distinction) in the vutti.

“sataṃ” “sahassaṃ” and “satasahassaṃ” occur in D I 13, 15-19 as quoted under V. 36 above. “koṭi”: occurs in Bv I 64 as follows:-

“cattāro te asaṅkheyyā koṭi yesaṃ na ñāyati
sattakāyo ca ākāso cakkavāḷā c’annantakā
buddhañāṇaṃ appameyyaṃ na sakkā ete vijānituṃ”.

“pakoṭi”: occurs in Mp V 62, 8-13 as follows:- “yath’eva hi sataṃ satasahassāni koṭi hoti, evaṃ sataṃ satasahassakoṭiyo pakoṭi nāma hoti, sataṃ satasahassapakoṭiyo koṭippakoṭi nāma, sataṃ satasahassakoṭippakoṭiyo nahutaṃ, sataṃ satasahassanahutāni ninnahutaṃ, sataṃ satasahassaninnahutāni ekaṃ abbudaṃ, tato vīsatiguṇaṃ nirabbudaṃ”.

Rule 52: T adds yāni rūpāni; tāni after aniṭṭhanāmadheyyāni. T, B₁, S₁, S₂ read akkhobhiṇī for akkhobhinī. T reads akkhobhiṇīsatasahassānaṃ sataṃ: bindu (a hundred of one hundred thousand akkhobhiṇī-s: bindu) for bindu; bindusatasahassānaṃ sataṃ: abbudaṃ (a hundred of one hundred thousand bindu-s: abbudaṃ) for abbudaṃ; abbudasatasahassānaṃ sataṃ: nirabbudaṃ (a hundred of one hundred thousand abbuda-s: nirabbudaṃ) for nirabbudaṃ; nirabbudasatasahassānaṃ sataṃ: ahahaṃ (a hundred of one hundred thousand nirabbuda-s: ahahaṃ) for ahahaṃ; ahahasatasahassānaṃ sataṃ: ababaṃ (a hundred of one hundred thousand ahaha-s: ababaṃ) for ababaṃ; ababasatasahassānaṃ sataṃ: aṭaṭaṃ (a hundred of one hundred thousand ababa-s: aṭaṭaṃ) for aṭaṭaṃ; aṭaṭasatasahassānaṃ sataṃ : sogandhikaṃ (a hundred of one hundred thousand aṭaṭa-s : sogandhikaṃ) for sogandhikaṃ; sogandhikasatasahassānaṃ sataṃ: uppalaṃ (a hundred of one hundred thousand sogandhika-s : uppalaṃ) for uppalaṃ; uppalasatasahassānaṃ sataṃ: kumudaṃ (a hundred of one hundred thousand uppala-s: kumudaṃ) for kumudaṃ; kumudasatasahassānaṃ sataṃ: puṇḍarīkaṃ (a hundred of one hundred thousand kumuda-s: puṇḍarīkaṃ) for puṇḍarīkaṃ; puṇḍrīkasatasahassānaṃ sataṃ: padumaṃ (a hundred of one hundred thousand puṇḍarīka-s: padumaṃ) for padumaṃ; padumasatasahassānaṃ sataṃ: kathānaṃ (a hundred of one hundred thousand paduma-s : kathānaṃ) for kathānaṃ; kathānasatasahassānaṃ sataṃ: mahākathānaṃ (one hundred of one hundred thousand kathāna-s: mahākathānaṃ) for mahākathānaṃ and mahākathānasatasahassānaṃ sataṃ: asaṅkheyyaṃ (a hundred of one hundred thousand mahākathāna-s: asaṅkheyyaṃ) for asaṅkheyyaṃ; B₁ : asaṅkhyeyyaṃ. It may be noted here that Aggavaṃsa⁶⁸ remarks that the order of numbers in Kaccāyana-vyākaraṇa is wrong, not keeping with the Pāli i.e. Tipiṭaka, but Buddhappiya⁶⁹ follows Kaccāyana.

“koṭi”: occurs in Bv I 64 as quoted under V. 51 above. “pakoṭi” “koṭipakoṭi” “nahutaṃ” and “ninnahutaṃ”: occur in Mp V 62, 8-13 as quoted under V. 51. “akkhobhiṇī”: occurs in Ja V 322, 20-21 as follows:-

“kass’esā mahatī senā piṭṭhito anuvattati
akkhobhaṇī apariyantā sāgarasseva ūmiyo”.

“abbudaṃ” “nirabbudaṃ” “ahahaṃ” “ababaṃ” “aṭaṭaṃ” “sogandhikaṃ” “uppalaṃ” “kumudaṃ” “padumaṃ” and “puṇḍarīkaṃ” : occur in S I 152, 6-17 as follows:- “na tv’eva eko abbudo nirayo, seyyathā pi bhikkhu vīsati abbudā nirayā evam eko nirabbudanirayo, seyyathā pi bhikkhu vīsati nirabbudā nirayā evam eko ababo nirayo, seyyathā pi bhikkhu vīsati ababā nirayā evam eko aṭaṭo nirayo, seyyathā pi bhikkhu vīsati aṭaṭā nirayā evam eko ahaho nirayo, seyyathā pi bhikkhu vīsati ahahā nirayā evam eko kumudo nirayo, seyyathā pi bhikkhu vīsati kumudā nirayā evam eko sogandhiko nirayo, seyyathā pi bhikkhu vīsati sogandhikā nirayā evam eko uppalanirayo, seyyathā pi bhikkhu vīsati uppalakā nirayā evam eko puṇḍariko nirayo, seyyathā pi bhikkhu vīsati puṇḍarīkā nirayā evam eko padumo nirayo”. “asaṅkheyyaṃ” : occurs in Ja I 30, 3-4 as follows:- “dīpaṅkarassa pana bhagavato aparabhāge ekaṃ asaṅkheyyaṃ atikkamitvā koṇḍañño nāma satthā udapādi”.

Rule 53: “gotamo” : occurs in Vin III 1, 9-12 as quoted under V.1. “vāsiṭṭho”: occurs in D III 80, 9-11 as quoted under IV. 2. “venateyyo” : occurs in Ja VI 260, 13-16 as quoted under IV. 2. “ālasyaṃ”: occurs in A V 136, 6 (v.l.) as quoted under II. 5. 23. “ārogyaṃ”: occurs in Sn 749 as quoted under II.5.23.

Rule 54: B₁, S₁ add ca after vibhāgatthe. T reads dvīhi vibhāgehi: dvidhā (by two divisions: dvidhā) for dvidhā; tīhi vibhāgehi: tidhā (by three divisions: tidhā) for tidhā and catūhi vibhāgehi: catudhā (by four divisions: catudhā) for catudhā. B₁ adds chadhā; S₁: chadhā; sahassadhā; T:…chadhā…. sattadhā; … aṭṭhadhā;… navadhā;… dasadhā after pañcadhā. T reads suttena vibhāgena: suttaso (by division of sutta: suttaso) for suttaso.

“dvidhā” “tidhā” “catudhā” and “pañcadhā” : occur in D II 341, 3-5 as follows:- “araṇisahitaṃ dvidhā phālesi, tidhā phālesi, catudhā phālesi, pañcadhā phālesi, dasadhā phālesi”. “suttaso”: occurs in A III 237, 15-18 as quoted under II. 1.54. “byañjanaso” : occurs in A II 160, 22-23 as follows:- “addhamāsūpasampannena me āvuso atthapaṭisambhidā sacchikatā adhiso vyañjanaso”. “padaso”: occurs in Vin IV 14, 16-18 as quoted under II. 1.54.

Rule 55: B₁, S₁, S₂, T add tasmā pakārā: tathā (by that manner: tathā) and tassa pakārassa: tathā (of that manner: tathā) after tassa pakārassa: tathā. S₁, S₂, B₁ add yathā; T: yo pakāro: yathā (in which manner: yathā) before sabbathā. T reads sabbo pakāro: sabbathā (by all means: sabbathā) for sabbathā; añño pakāro: aññathā (by another manner: aññathā) for aññathā and itaro pakāro: itarathā (by another manner: itarathā) for itarathā. B₁ reads thatthāpaccayo for thattāpaccyo;⁷⁰ but Aggavaṃsa reads tatthāpaccayo. “Some teachers prefer the word-analysis beginning with ‘so viya pakāro: tatatthā’. The suffix tatthā is not often used in the words of the Buddha; (but) the suffix of the pair of ta is used such as tathābhāvo tathattaṃ, aññathattaṃ etc” : Aggavaṃsa quotes A I 152, 8-9 and D I 175, 20-21 to support his view.⁷¹ T reads so pakāro : tathattā; taṃ pakāraṃ : tathattā; yo pakāro : yathattā; yaṃ pakāraṃ : yathattā; añño pakāro: aññathattā; aññaṃ pakāraṃ: aññathattā; sabbo pakāro : sabbathattā; sabbaṃ pakāraṃ: sabbathattā; itaro pakāro: itarathattā; itaraṃ pakāraṃ: itarathattā for so viya pakāro : tathattā; yathattā; aññathattā; itarathattā; asabbathattā which should be corrected to sabbathattā. B₁ : so pakāro: tathattā. Evaṃ yathattā; sabbathattā; aññathattā; itarathattā.

“tathā” and “yathā”: occur in M I 111, 16-17 as follows:- “yathā no bhagavā byākareyya tathā naṃ dhāreyyātha”. “sabbathā”: occurs in M I 364, 3-4 as follows:- “na tv’eva tāva ariyassa vinaye sabbena sabbaṃ sabbathā sabbaṃ vohārasamucchedo hoti”. “aññathā”: occurs in Vin III 90, 23-24 as follows:-

“aññathā santaṃ attānaṃ aññathā yo pavedaye
nikacca kitavasseva bhuttaṃ theyyena tassa taṃ”.

“itarathā” : occurs in Sp 266, 8 as follows:- “itarathā hi dukkaṭaṃ siyā”.

Rule 56: T, B₁, S₁, S₂ add kassa pakārassa: kathaṃ (of which sort: kathaṃ) after kasmā pakārā: kathaṃ and add imassa (T: assa) pakārassa: itthaṃ (of this (that) kind: itthaṃ) after asmā pakārā: itthaṃ. B₁, S₁, S₂ read imassa; imasmā; imasmiṃ for assa; asmā; asmiṃ respectively.

“kathaṃ”: occurs in Ja VI 13, 13-14 as follows:-

“devatā nu’si gandhabbo adu sakko purindado
ko vā tvaṃ kassa vā putto kathaṃ jānemu taṃ mayaṃ”.

“itthaṃ”: occurs in D I 34, 19-20 as follows:-“itth’eke sato sattassa ucchedaṃ vināsaṃ vibhavaṃ paññāpenti”.

Rule 57: B₁, T, S₁, S₂ add ārogyaṃ after ālasyaṃ. B₁, S₁, S₂ add manteyyo; kunteyyo after bhaggavo.

“ābhidhammiko”: occurs in Nidd I 238, 5-6 as quoted under V.8 above. “venateyyo”: occurs in Ja VI 260, 13-16 as quoted under IV. 2. “vāsiṭṭho”: occurs in D III 80, 9-11 as quoted under IV. 2. “ālasyaṃ” : occurs in A V 136, 6 (v.l.) as quoted under II. 5.23. “ārogyaṃ”: occurs in Sn 749 as quoted under II. 5.23. “bhaggavo” : occurs in M II 52, 8-9 as quoted under V.5 above.

Rule 58: S₂ reads e-ovuddhiāgamo B₁: e-ovuddhāgamo for vuḍḍhiāgamo. B₁, S₁, S₂, T read nyāyam’adhīte⁷² (one studies the logic) for nyāye niyutto. B₁, T read veyyāvaccho for veyyāvacco. T add y-ūnam iti kim atthaṃ… gotamo. Ṭhāne ti kim atthaṃ? Visaye niyutto: vesayiko; sumanassa bhāvo: somanassaṃ (why the word y-ūnaṃ (i and u) is used? For, in the following example, the lengthening is not found:…gotamo. Why the word ṭhāne is used? For, in the following example, the lengthening is not found: “one who is tied to sensual pleasure: vesayiko; the state of happiness: somanassaṃ) after dovāriko.

“veyyākaraṇiko”: occurs in D I 88, 6-8 as quoted under V.9. “dovāriko”: occurs in Ap 302, 1-3 as quoted under V. 8.

Rule 59: B₁, S₁, S₂, T omit ri⁷³ in the rule. T, S₁, S₂, B₁ read isissa bhāvo:ārisyaṃ (S₁, S₂: ārissaṃ) (the state of hermit: ārisyaṃ) for ārissaṃ which should be read as ārisyaṃ as T and B₁⁷⁴; iṇassa bhāvo: āṇyaṃ (the state of debt: āṇyaṃ) for āṇyaṃ; usabhassa bhāvo: āsabhaṃ (the state of manliness: āsabhaṃ) for āsabhaṃ; ujuno bhāvo: ajjavaṃ⁷⁵ (T: ājjavaṃ) (the state of honest: ajjavaṃ) for ājavaṃ which should be read as ajjavaṃ. It may be noted here that Aggavaṃsa remarks that according to the intention of the Buddha the sound ā of ājjava should be elided; for, the sound ā is mostly found in the masculine form as the word gārava occurs in ‘gāravo ca nivāto ca’; similarly, in Pāli we find ‘ajjavo ca maddavo ca’; however, the forms ajjavaṃ; gāravaṃ; maddavaṃ in neuter are rarely found elsewhere.“⁷⁶ Therefore the reading ajjavaṃ should be accepted here. B₁, T, S₁, S₂ read apāyesu jāto: āpāyiko (one who was born in the state of misery: āpāyiko) for āpāyiko tyādi. T reads vimatiyā niyutto: vematiko (one who is tied to the doubt: vematiko) for vemāniko which should be corrected to vematiko as shown in all the versions; upanaye niyutto: opanayiko (enjoined leading to nibbāna: opanayiko) for opanayiko; upamāya niyutto: opamāyiko (one who belongs to comparison: opamāyiko) for opamāyiko and upāye niyutto: opāyiko (one who belongs to the way: opāyiko) for opāyiko.

“āsabhaṃ”: occurs in S II 27, 25-26 as follows:- “dasabalasamannāgato bhikkhave tathāgato catūhi ca vesārajjehi samannāgato āsabhaṃ ṭhānaṃ paṭijānāti”.

“ajjavaṃ”: occurs in A I 94, 24 as follows:- “ajjavañ ca maddavañ ca”. “āpāyiko”: occurs in It 11, 10-15 as follows:-

“āpāyiko nerayiko kappaṭṭho saṅghabhedako
vaggārāmo adhammaṭṭho yogakkhemato dhaṃsati
saṅghaṃ samaggaṃ bhitvāna kappaṃ nirayamhi paccati”.

“vematiko”: occurs in Vin II 51, 11 as follows:- “ekāya āpattiyā vematiko”. “opāyiko” : occurs in Vin I 45, 35-37 as follows:- “sāhū’ti vā lahū’ti vā opāyikan’ti vā paṭirūpan ti vā pāsādikena sampadehīti vā kāyena viññāpeti”.

Rule 60: majjha- should be read as majjhe- as shown in all the versions. T reads aṅgamagadhesu issaro: aṅgamāgadhiko (one who is chief in Aṅga and Magadha: aṅgamāgadhiko) for aṅgamāgadhiko and urabbhamage hantvā jīvatī ti orabbhamāgaviko (one who lives by killing rams and animals: orabbhamāgaviko) for orabbhamāgaviko. T, Cd, S₁, S₂ add aṅguliyā;⁷⁷ B₁: aṅgulī after koṭarāvanaṃ. B₁, S₂ add casaddaggahaṇena apaccayesu cā ti atthaṃ samucceti (by the force of the word ca the meanings of non-suffix ones also are covered) after yojetabbā.

“khantī paramaṃ tapo titikkhā”: occurs in Dhp 148 as quoted under I. 3.3. “añjanāgiri”: occurs in Ja VI 264, 27-28 as follows:- “… kāḷapabbataṃ nāma añjanagiriṃ gantvā avassutiṃ cari kilesāvassutiṃ bhattupariyesanaṃ carati”. “pag eva”: occurs in Ja III 111, 19-21 as quoted under I. 5.2. “sumedhaso”: occurs in A II 70, 10-11 as quoted under V. 21. “bhovādi nāma so hoti”: occurs in Dhp 396 as quoted under I.3.4.

Rule 61: sukhasseyaṃ should be corrected to sukhaseyyaṃ. B₁, S₁, S₂ add sukhakāri sīlaṃ after dānaṃ. T reads kāliṅgiko for kāliṅgo.⁷⁸ T, B₁ read māgadhiko for māgadho.⁷⁸ S₂ reads hantukāmo for gantukāmo. Bhikkhū should be corrected to bhikkhu. S₁, S₂ add muttamo after bhagavatā. B₁ adds ajjavaṃ; T: ājjavaṃ after āsabhaṃ. B₁, T, S₂, Cd read varārisyaṃ; parārisyaṃ for varārissaṃ; parārissaṃ. B₁, S₁, S₂, T add yāni before tāni. T adds uggahetvā after uggacchati. B₁ reads diguṇaṃ for digunnaṃ. B₁, T add cittaṃ after sabbaseṭṭho. Yathānuparodhena should be read as yathājinavacanānuparodhena. All the versions add sabbattha before yojetabbā.

“kāliṅgo”: occurs in Ja IV 232, 23-26 as follows:-

“rājā kāliṅgo cakkavattī
dhammena paṭhavim anusāsaṃ
agamā bodhisamīpaṃ
nāgena mahānubhāvena”.

“māgadhiko”: occurs in Vin I 35, 37-36, 1-2 as quoted under V. 7 above. “kattukāmo”: occurs in Vin IV 58, 16-18 as follows:- “evaṃ vadeyyā’ ti upasampannena saṅghena sammataṃ bhikkhunovādakaṃ avaṇṇaṃ kattukāmo ayasaṃ kattukāmo maṅkuṃ kattukāmo evaṃ vadeti”. “kumbhakāraputto”: occurs in Vin III 41, 5-6 as follows:- “āyasmāpi dhaniyo kumbhakāraputto tiṇakuṭikaṃ karitvā vassaṃ upagañchi”. “vutto bhagavatā” : occurs in It 1, 16 as follows:- “ayampi attho vutto bhagavatā iti me suttaṃ”. “vedallaṃ”: occurs in Vin III 8, 6-8 as quoted under III. 5. “diguṇaṃ”: occurs in Vin I 289, 1-3 as quoted under V. 37 above.

Rule 62: B₁ reads ā-ī-ūvuddhi ca for a-i-uavuḍḍhi ca hoti and omits the examples i.e. abhidhammiko; vinateyyo; uḷumpiko in the vutti, but S₂ adds a-i-u iti avuddhi after olumpiko. However, Buddhappiya explains the word ca in the rule to signify the addition of avuddhi or restriction of it⁷⁹ which support S₂, T and Senart, but Suttaniddesapāṭha interprets the word ca to signify the addition of lengthening ā - ī - ū which is originally retained in the Kacc-v as follows:- “ā-ī-ū-vuddhi cā ti and records the variant reading ‘a-i-u-vuddhi’ also, but it is not favourable”.⁸⁰ This reading supports B₁. B₁ reads purimajanapadesu jātā ti porimajānapadā; T, S₁, S₂ : purī ca janapadā ca: purījanapadā; purījanapadesu jātā: porījanapadā (S₁, S₂ : porījānapadā) for puri ca janapado ca: purijanapadā, purijanapadesu jātā: porajānapadā. Sattahaṃ; sattahe should be read as sattāhaṃ; sattāhe. S₁, S₂ read cātuvijjiko; B₁ : cātuvijjikā for cātuvejjiko.

Footnotes

1. “taṃ hitan ti vattabbe pi hitakārassa dhakārañ ca katvā asarūpadvebhāvañ ca katvā taddhitan ti vuttaṃ” Sdp 177, 21-22. ↩

2. “tasmā tividhaliṅgato paraṃ hutvā hitasahitā ti taddhitā. Ṇādīnaṃpaccayānam’ etam’ adhivacanaṃ. Tesaṃ vā nāmikānaṃ hitā upakārā taddhitā ti anvatthabhūtā parasamaññāvasenāpi ṇādippaccayā va taddhitā nāma” Rūp 203, 5-7. ↩

3. “taddhitan ti apaccādiatthesu pavattānaṃ ṇādipaccayānaṃ nāmaṃ; parikappavasena nipphādetabbassa vidhino pi nāmaṃ, evañ hi sati ‘puriso ca puriso ca: purisā’ ti ca ‘dasa ca dasa ca : vīsati’ ca ‘catūhi adhikā dasa catuddasā’ ti ca ‘aḍḍhena catuttho: aḍḍhuḍḍho’ ti ca ādīni paccayarahitapadāni pi taddhitapadānī ti gahetabbāni honti; nāññathā” Sadd 782, 17-22, see also Sdp 177, 3-7 “tattha tesaṃ nāmānaṃ hitaṃ apaccādiatthesu pavattanavasena ca lopādesāgamekasesaparikappitavasena ca upakāraṇan ti taddhitaṃ. Ṇādipaccayānañ ca lopādesādiparikappitavasena nipphannānaṃ padānañ ca adhivacanaṃ. Evaṃ hi sati ekasesasaṅkhyātaddhitapadāni pi saṅgahetabbāni honti. Nāññathā ti”. ↩

4. NPC II p. 138, see also PGP pp. 283-284, ITP p. 252, EPG p. 177, GPL p. 121. ↩

5. “sāmaññavuttibhāvatthā - byayato taddhitantidhā tatrādi catudhā paccā - nekatthassatthisaṅkhyāto” Rūp 239, 1-2. ↩

6. “taṃ hi saṅkhepavasena tividhaṃ sāmaññataddhitaṃ abyayataddhitaṃ bhāvataddhitañ cā ti. Ten āha therapotthake “sāmaññābyayabhāvākyaṃ tividhaṃ taddhitaṃ mataṃ saṅkhepā puna vitthārā anekavidham’īritanti”. Tattha sāmaññataddhitaṃ pañcadasappabhedaṃ gottataddhitaṃ saṃsaṭṭhāditaddhitaṃ rāgāditaddhitaṃ jātāditaddhitaṃ samūhataddhitaṃ ṭhānataddhitaṃ upamātaddhitaṃ nissitataddhitaṃ bahulataddhitaṃ visiṭṭhataddhitaṃ tadassatthitaddhitaṃ pakatitaddhitaṃ pūraṇataddhitaṃ saṅkhyātaddhitaṃ vibhāgataddhitañ cā ti” Sdp 177, 23-26 - 178-1-5, see also NPC II p. 138. ↩

7. See Sdp pp. 176-210, also similar arrangement of the rules occurring in PKG pp. 44-45 and another arrangement given by Buddhappiya in Rūp pp. 203-239. ↩

8. Nyp also reads the same. ↩ ↩²

9. “…. aggivessāno, aggivessāyano icc ādi ettha ca aggivessana icc api icchitabbaṃ “apissu maṃ aggivessana tisso upamāyo paṭibhaṃsū”ti pāḷidassanato” Sadd 784, 12-14. ↩

10. Rūp also reads anteyyo. ↩

11. Rūp also reads soceyyo. ↩

12. Rūp also reads pāvaki. ↩

13. Nyp also reads nāṭaputtiko. ↩

14. Nyp also reads the same. ↩ ↩² ↩³ ↩⁴

15. “manuno apaccaṃ: māṇavo. Ṇavo nassa ṇattaṃ” and “manuno apaccaṃ: mānavo. Ṇavo. Māṇavo py’atra. Etasmiṃ atthe pi muddhajaṇakāro yevā ti eke” Abh-sūci s.vv. māṇava and mānava; “atha vā vuttappakārassa manuno apaccaṃ: manusso, evaṃ mānavo māṇavo ca, nakārassa hi ṇakāre kate māṇavo ti rūpaṃ sijjhati. Keci panāhu: dantajanakārasahito mānavasaddo sabbasattasādhāraṇavacano, muddhajaṇakārasahito pana māṇavasaddo kucchitamuḷhapaccavacano ti. ….” Sadd 508, 2-7, see also PED and MW s.vv. māṇava and mānava. ↩

16. Rūp reads bandhikiyā abhisaraṇiyā putto: bandhikero. ↩

17. Rūp also records kulliko. ↩

18. Nyp also records ca. ↩

19. PED s.v. mutiṅga, see also PGR pp. 17, 31. ↩ ↩²

20. Abh - sūci s.v. mutiṅga. ↩

21. Nyp reads tathā tattha viditādy atthe pi hoti. ↩

22. Rūp also reads semhiko. ↩

23. Rūp also reads santako; Sadd: santakaṃ. ↩ ↩²

24. Rūp also reads phālikaṃ. ↩

25. PED, s.vv. kiṅkaṇika and kiṅkiṇika. ↩

26. Rūp also reads sālākiko. ↩

27. PED, s.vv. kapiṭṭha and kapittha. ↩

28. See, PED s.v. nāḷikera. ↩

29. See, MW s.v. nālikera. ↩

30. PED gives two forms i.e. haliddā; haliddī in the feminine gender; Rūp also reads haliddāya having the feminine gender. ↩

31. Rūp also records the same. ↩ ↩²

32. PED gives three variant readings i.e. mahisa, mahīsa and mahiṃsa. ↩

33. Rūp reads udumbarassa avidūre bhavaṃ odumbharaṃ vimānaṃ. ↩

34. Rūp reads vidisāya avidūre bhavo vediso gāmo. ↩

35. Rūp also records the same. ↩

36. Rūp also reads yutto. ↩

37. PED also reads phagguṇī. ↩

38. Rūp also records the same. ↩

39. See, Abh 76 and Abh - sūci s.v. pussa: pussena puṇṇacandayuttena yutto māso: pusso; PED remarks that “pussa (s.v.) is probably read with v.l. phussa°; meaning not quite clear”. ↩

40. “phussasaddassa phakāro phakārayutto ukāro ca vuddhi na hoti. … phussasaddassa phakāro phakārassa nissayo ukāro ca ‘Mā y-ūnamāgamo ṭhāne (V. 403)’ ti suttena vā ‘Tesu vuddhī (V.406)’ ty ādisuttena vā na hoti” Sdp 183, 19-25. ↩

41. See, PED s.v. phussa and PGR p.32. ↩

42. Abh 32 also reads vessavaṇo; see also Abh-sūci s.v. vessavaṇa: visavaṇass’āpaccaṃ vessavaṇo. Ṇo. ↩

43. M II De reads mādhuro. ↩

44. Rūp also reads gopphimo. ↩

45. Rūp also reads jātiyā. ↩

46. Ap I De reads ayaṃ me antimā jāti. ↩

47. Rūp also reads nāgaratā. ↩

48. Nyp and Rūp read -iyo. ↩

49. Rūp also reads mucchaniyaṃ. ↩

50. “caggahaṇena hitādy atthepi iyapaccayo hoti. Tena upādānaṃ hitā ty atthe idha caggahaṇena iyapaccaye kate upādāniyā ty ādīni sijjhanti” Nyp 296, 29-30 - 297, 1 and “casaddena hitādiatthe pi. Upādānaṃ hitā: upādāniyā icc ādi” Rūp 217, 17-18. ↩

51. Ap I De reads dussanīye. ↩

52. Kvn also reads aggihomakaṃ. ↩

53. Nyp also reads īsika. ↩

54. Rūp also reads iyissaka. ↩

55. “sassa dvibhāvo. Tapassī … tejassī….” Rūp 226, 5-6. ↩

56. Ja I De also reads tejassī. ↩

57. Rūp also records dhitimā. ↩

58. “bhāti dippatī ti bhānu. Bhā dittiyaṃ, “subhāhi nū” ti nuppaccayo. Bhāṇu pi, “ricibhāhi ṇū” ti ṇuppaccayo” Abh - sūci s.v. bhānu (ṇu). ↩

59. Rūp also reads amaccharo. ↩

60. See, Rūp 219, 9. ↩

61. Rūp also reads ḷa. ↩

62. Nyp also reads la. ↩

63. “la- ḷānam’aviseso. Vavatthitavibhāsattho’yaṃ vāsaddo. Tena soḷasa iti niccaṃ. Teḷasa terasa cattālīsaṃ cattārīsaṃ iti vibhāsā” Rūp 113, 1-2. ↩

64. Vin IV De reads dirattatirattaṃ. ↩

65. “apiggahaṇena aññatthā pi dvisaddassa du-ādeso hoti. Casaddena di ca. Dve rattiyo durattaṃ; duvidhaṃ; duvaṅgaṃ; dirattaṃ; diguṇaṃ; digu” Rūp 229, 11-12. ↩

66. Nyp also reads ṭhi. ↩

67. Rūp reads samāsa - taddhitādito; Sadd: abyayībhāvādisamāsa- taddhitato. ↩

68. “akkhobhanī ca bindu ca abbudañ ca nirabbudaṃ ahahaṃ ababañ c’eva aṭaṭañ ca sugandhikaṃ uppalaṃ kumudañ c’eva padumaṃ puṇḍarīkaṃ tathā kathānaṃ mahākathānaṃ asaṅkhyeyyan ti bhāsito kamo Kaccāyane eso, pāḷiyā so virujjhati, pāḷiyan tu kamo evaṃ veditabbo: nirobbudā ababaṃ aṭaṭaṃ ahahaṃ kumudañ ca sugandhikaṃ uppalaṃ puṇḍarīkañ ca padumam ti Jino bravi” Sadd 802, 13-20. ↩

69. See, Rūp 235, 16-18. ↩

70. Rūp also reads thattāpaccayo. ↩

71. “keci pana garū ‘so viya pakāro tatatthā’ ti ādikaṃ nibbavacanaṃ icchanti, sabbam etaṃ manasikātabbaṃ. Tatthāpaccayo pavacane appasiddho tayugapaccayo pasiddho, taṃ yathā : tathābhāvo tathattaṃ, evaṃ aññathattaṃ icc ādi; ca “ṭhitassa aññathattaṃ paññāyati; tathattāya paṭipajjatī ti ca ādīni nidassanāni bhavanti, tattha tathattāyā ti tathābhāvāyā ti attho” Sadd 805, 16-22. ↩

72. Nyp also reads the same. ↩

73. Nyp and Rūp also omit ri. ↩

74. Nyp and Rūp also read ārisyaṃ. ↩

75. Nyp and Rūp also read ajjavaṃ. ↩

76. “ujuno bhāvo ājjavan ti ca, idaṃ akkharacintakānaṃ rucivasena vuttaṃ, sogatamatavasena pana ‘ujuno bhāvo ajjavo’ ti ākāro rassattam āpajjati so ca saddapulliṅgattaṃ yebhuyyena. “gāravo ca nivāto cā” ti ettha gāravasaddo viya, tathā hi “ajjavo ca maddavo cā” ti pāḷi dissati, appakavasena pana ajjavaṃ gāravaṃ maddavan ti yathā katthaci dissati” Sadd 807, 15-21, see also Rūp 222, 17-19 “ujuno bhāvo ajjavaṃ, muduno bhāvo maddavaṃ icc atra āttañ cā ti ṇamhi ikār’ukārānaṃ āttaṃ avibhāvo saṃyoge ādirassattañ ca”. ↩

77. Nyp also records aṅguliyā. ↩

78. Nyp also reads kāliṅgo and māgadho. ↩ ↩²

79. “casaddaggahaṇam’vuddhisampiṇḍanatthaṃ, avadhāraṇatthaṃ vā” Rūp 204, 16 see also Sadd 810, 23-25. ↩

80. “idha caggahaṇaṃ ā-ī-ūvuddhiyo sampiṇḍeti. Ten āha vuttiyaṃ ‘ā- ī -ū - vuddhi cā’ ti. A-i-u-vuddhī tipi pāṭho atthi. So na sundaro” Sdp 209, 23-25. ↩