VI. Ākhyāta-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.

Ākhyātasāgaraṃ athajjatanītaraṅgaṃ
Dhātujjalaṃ vikaraṇāgamakālamīṇaṃ
Lopānubandharayaṃ atthavibhāgatīraṃ
Dhīrā taranti kavino puthubuddhināvā;
Vicittasaṅkhāraparikkhitaṃ imaṃ
Ākhyātasaddaṃ vipulaṃ asesato
Panamya sambuddhaṃ anantagocaraṃ
Sugocaraṃ yaṃ vadato suṇātha me.

By means of wide boat of intelligence the learned well-versed persons cross the ocean of ākhyāta (verb) the waves of which are ajjattanī (aorist), water is dhātu (root), fishes are vikaraṇa, āgama (augment), and kāla (tense), currents are lopa (elision) and anubandha (indicatory letter) and shores are the distinctions of meaning. Salutation to the Fully Enlightened One within whose range of knowledge lies the infinity; I am describing the words of ākhyāta which are unfolded and easily accessible (to all), entirely and widely, please listen to me.

[1] Atha pubbāni vibhattīnaṃ cha parassapadāni. 408

Atha sabbāsaṃ vibhattīnaṃ yāniyāni pubbāni cha padāni tānitāni parassapadasaññāni honti. Taṃ yathā: ti anti; si tha; mi ma. Parassapadaṃ icc anena kv attho? Kattari parassapadaṃ (VI. 2.25).

(1) Then, the first six terminations of the case-endings are called active terminations.

Then, the first six terminations of all case-endings are called active terminations. They are: ‘ti’ ‘anti’ ‘si’ ‘tha’ ‘mi’ ‘ma’. What is the use of the term parassapada?: (It is useful) for, it will be used in the rule ‘Kattari parassapadaṃ (VI. 2.25)’.

[2] Parāṇy attanopadāni. 409

Sabbāsaṃ vibhattīnaṃ yāniyāni parāṇi cha tānitāni attanopadāni honti. Taṃ yathā: te ante; se vhe; e mhe. Attanopadaṃ icc anena kv attho? Attanopadāni bhāve ca kammaṇi (VI. 4.37).

(2) The latter are attanopada-s.

The latter six terminations in each set of the case-endings are called passive terminations. They are: ‘te’ ‘ante’ ‘se’ ‘vhe’ ‘e’ ‘mhe’. What is the use of the term attanopada?: (It is useful) for, it will be used in the rule ‘Attanopadāni bhāve ca kammaṇi (VI. 4.37)’.

[3] Dve dve paṭhama-majjhim’uttamapurisā. 410

Tāsaṃ sabbāsaṃ vibhattīnaṃ parassapadānaṃ attanopadānañ ca dvedve padāni paṭhama-majjhima-uttamapurisasaññāni honti. Taṃ yathā: ti anti iti paṭhamapurisā; si tha iti majjhimapurisā; mi ma iti uttamapurisā; attanopadānipi te ante iti paṭhamapurisā; se vhe iti majjhimapurisā; e mhe iti uttamapurisā; evaṃ sabbattha. Paṭhama-majjhim’uttamapurisā icc anena kv attho? Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo; Tumhe majjhimo; Amhe uttamo (VI. 1. 5,6,7).

(3) Two pairs [of] paṭhama, majjhima and uttama purisa-s.

Among the active and passive terminations out of all case-endings the pairs of each are called the third person, second person and first person. They are: the third person of active terminations: ‘ti’ and ‘anti’; the second person of active terminations: ‘si’ and ‘tha’; the first person of active terminations: ‘mi’ and ‘ma’; the third person of passive terminations: ‘te’ and ‘ante’; the second person of passive terminations: ‘se’ and ‘vhe’; the first person of passive terminations: ‘e’ and ‘mhe’ (respectively); similarly elsewhere. What is the use of the terms paṭhama majjhima and uttama?: (They are useful) for, they will be used in the rules ‘Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo; Tume majjhimo; Amhe uttamo (VI. 1.5,6,7)’.

[4] Sabbesaṃ ekābhidhāne paro puriso. 411

Sabbesaṃ tiṇṇaṃ paṭhama-majjhim’uttama-purisānaṃ ekābhidhāne paro puriso gahetabbo. So ca paṭhati te ca paṭhanti tvañ ca paṭhasi tumhe ca paṭhatha ahañ ca paṭhāmi mayaṃ paṭhāma; so pacati te ca pacanti tvañ ca pacasi tumhe ca pacatha ahañ ca pacāmi mayaṃ pacāma; evaṃ sesāsu vibhattīsu paro puriso yojetabbo.

(4) In single reference to all, the last purisa (is to be used).

In speaking about all the three (third, second and first) persons in one expression we must use the last person only. For example ‘he reads’ ‘they also read’ ‘you also read’ ‘you all also read’ ‘I also read’ ‘we read’; ‘he cooks’ ‘they also cook’ ‘you also cook’ ‘you all also cook’ ‘I also cook’ ‘we cook’; similarly elsewhere.

[5] Nāmamhi payujjamānepi tulyādhikaraṇe paṭhamo. 412

Nāmamhi payujjamānepi appayujjamānepi tulyādhikaraṇe paṭhamo puriso hoti. So gacchati; te gacchanti. Appayujjamānepi: gacchati; gacchanti. Tulyādhikaraṇe ti kim atthaṃ? Tena haññase tvaṃ devadattena.

(5) Also when a noun agreeing with the verb is used, the third person is used.

When a noun agreeing with the verb is either used or not, the third person is used. For example ‘so gacchati’ ‘te gacchanti’. When a noun is not used: ‘gacchati’ ‘gacchanti’. Why ‘agreeing with the verb’?: For the rule is not applicable to the following: ‘tena haññase tvaṃ devadattena’.

[6] Tumhe majjhimo. 413

Tumhe payujjamānepi appayujjamānepi tulyādhikaraṇe majjhimo puriso hoti. Tvaṃ yāsi; tumhe yātha. Appayujjamānepi: yāsi; yātha. Tulyādhikaraṇe ti kim atthaṃ? Tayā paccate odano.

(6) In the case of tumha the second person is prescribed.

When the word tumha agreeing with the verb is either used or not, the second person is laid down. For example ‘tvaṃ yāsi’ ‘tumhe yātha’. When the word tumha is not used: ‘yāsi’ ‘yātha’. Why ‘agreeing with the verb’?: For, to the following example this rule is not applicable: ‘tayā paccate odano’.

[7] Amhe uttamo. 414

Amhe payujjamānepi appayujjamānepi tulyādhikaraṇe uttamo puriso hoti. Ahaṃ yajāmi; mayaṃ yajāma. Appayujjamānepi: yajāmi; yajāma. Tulyādhikaraṇe ti kim atthaṃ? Mayā ijjate buddho.

(7) With relation to amha first person is prescribed.

When the word amha agreeing with the verb is either used or not, the first person is laid down. For example ‘ahaṃ yajāmi’ ‘mayaṃ yajāma’. When the word amha is not used: ‘yajāmi’ ‘yajāma’. Why ‘agreeing with the verb’?: For, to the following example this rule is not applicable: ‘mayā ijjate buddho’.

[8] Kāle. 415

Kāle icc etaṃ adhikāratthaṃ veditabbaṃ.

(8) In the sense of time.

This is the governing rule.

[9] Vattamānā paccuppanne. 416

Paccuppanne kāle vattamānāvibhatti hoti. Pāṭaliputtaṃ gacchati; sāvatthiṃ pavisati; viharati jetavane.

(9) The present case-ending should be used in the sense of present.

The present case-ending is to be used to denote present time. For example ‘pāṭaliputtaṃ gacchati’ ‘sāvatthiṃ pavisati’ ‘viharati jetavane’.

[10] Ānatyāsiṭṭhe’nuttakāle pañcamī. 417

Ānatty atthe ca āsiṭṭhatthe ca anuttakāle pañcamīvibhatti hoti. Karotu kusalaṃ; subhaṃ te hotu.

(10) The imperative should be used to express a command and blessing, when time is not referred to.

The imperative is used to denote a command and blessing irrespective of time. For example ‘karotu kusalaṃ’ ‘subhaṃ te hotu’.

[11] Anumatiparikappatthesu sattamī. 418

Anumaty atthe ca parikappatthe ca anuttakāle sattamīvibhatti hoti. Tvaṃ gaccheyyāsi; kiṃ ahaṃ kareyyāmi?

(11) The optative is used to express consent and decision.

The optative is used to denote consent and decision, when time is not referred to. For example ‘tvaṃ gaccheyyāsi’ ‘kiṃ ahaṃ kareyyāmi’.

[12] Apaccakkhe parokkhātīte. 419

Apaccakkhe atīte kāle parokkhāvibhatti hoti. Supine kila evaṃ āha; evaṃ kila porāṇā āhu.

(12) The past perfect is used to express a past event of indefinite time.

The past perfect is used to denote a past event of indefinite time. For example ‘supine kila evaṃ āha’

‘evaṃ kila porāṇā āhu’.

[13] Hīyoppabhutipaccakkhe hīyattanī. 420

Hīyoppabhuti atīte kāle paccakkhe vā apaccakkhe vā hīyattanīvibhatti hoti. So maggaṃ agamā; te agamu maggaṃ.

(13) The past imperfect is used in the sense of ‘noticed before yesterday’.

The past imperfect is used in the sense of past before yesterday noticed or unnoticed. For example ‘so maggaṃ agamā’ ‘te agamu maggaṃ’.

[14] Samīpe’jjatanī. 421

Ajjappabhuti atīte kāle paccakkhe vā apaccakkhe vā samīpe ajjatanīvibhatti hoti. So maggaṃ agamī; te maggaṃ agamuṃ.

(14) The aorist is used in the sense of near (past).

The aorist is used to denote a past event which happened before today noticed or unnoticed by the narrator. For example ‘so maggaṃ agamī’ ‘te maggaṃ agamuṃ’.

[15] Māyoge sabbakāle ca. 422

Hīyattanī ajjatanī icc etā vibhattiyo yadā māyoge tadā sabbakāle ca honti. Mā gamā; mā vacā; mā gamī; mā vacī. Casaddaggahaṇena pañcamīvibhatti hoti. Mā gacchāhi.

(15) And with mā in the sense of all times.

The past imperfect and the aorist cases connected with indeclinable mā are used to denote all times. For example ‘mā gamā’ ‘mā vacā’ ‘mā gamī’ ‘mā vacī’. By the force of ca the imperative is also understood. For example ‘mā gacchāhi’.

[16] Anāgate bhavissantī. 423

Anāgate kāle bhavissantīvibhatti hoti. So gacchissati; so karissati; te gacchissanti; te karissanti.

(16) The future (is laid down) in the sense of ‘that which has not yet come’.

The future is used to denote ‘an event which has not yet happened’. For example ‘so gacchissati’ ‘so karissati’ ‘te gacchissanti’ ‘te karissanti’.

[17] Kiriyātipanne’tīte kālātipatti. 424

Kiriyātipannamatte atīte kāle kālātipattivibhatti hoti. So ce taṃ yānaṃ alabhissā agacchissā; te ce taṃ yānaṃ alabhissaṃsu agacchissaṃsu.

(17) The conditional tense is used to express the incompleteness of an action which occurred in the past.

The conditional tense is used to denote the incompleteness of an action which occurred in the past. For example ’so ce taṃ yānaṃ alabhissā agacchissā ‘te ce taṃ yānaṃ alabhissaṃsu agacchissaṃsu’.

[18] Vattamānā ti anti si tha mi ma te ante se vhe e mhe. 425

Vattamānā icc esā saññā hoti ti, anti; si, tha; mi, ma; te, ante; se, vhe, e, mhe; icc etesaṃ dvādasannaṃ padānaṃ. Vattamānā icc anena kv attho? Vattamānā paccuppanne (VI. 1. 9).

(18) The vattamānā constitutes of :‘ti’ ‘anti’ ‘si’ ‘tha’ ‘mi’ ‘ma’ ‘te’ ‘ante’ ‘se’ ‘vhe’ ‘e’ ‘mhe’.

‘Ti’ ‘anti’ ‘si’ ‘tha’ ‘mi’ ‘ma’ ‘te’ ‘ante’ ‘se’ ‘vhe’ ‘e’ ‘mhe’ these twelve words are called vattamānā (present tense).What is the use of the term vattamānā?: (It is useful) for, it is used in the rule ‘Vattamānā paccuppanne (VI. 1.9)’.

[19] Pañcamī tu antu hi tha mi ma taṃ antaṃ ssu vho e āmase. 426

Pañcamī icc esā saññā hoti tu, antu; hi, tha; mi, ma; taṃ, antaṃ; ssu, vho; e, āmase; icc etesaṃ dvādasannaṃ padānaṃ. Pañcamī icc anena kv attho? Ānattyāsiṭṭhe’nuttakāle pañcamī (VI. 1.10).

(19) The imperative constitutes of: ‘tu’ ‘antu’ ‘hi’ ‘tha’ ‘mi’ ‘ma’ ‘taṃ’ ‘antaṃ’ ‘ssu’ ‘vho’ ‘e’ ‘āmase’.

‘Tu’ ‘antu’ ‘hi’ ‘tha’ ‘mi’ ‘ma’ ‘taṃ’ ‘antaṃ’ ‘ssu’ ‘vho’ ‘e’ ‘āmase’ these twelve words are called pañcamī (imperative tense). What is the use of the term pañcamī?: (It is useful) for, it is used in the rule ‘Ānattyāsiṭṭhe’nuttakāle pañcamī (VI. 1.10)’.

[20] Sattamī eyya eyyuṃ eyyāsi eyyātha eyyāmi eyyāma etha eraṃ etho eyyavho eyyaṃ eyyāmhe. 427

Sattamī icc esā saññā hoti eyya, eyyuṃ; eyyāsi, eyyātha; eyyāmi, eyyāma; etha, eraṃ; etho, eyyavho; eyyaṃ, eyyāmhe; icc etesaṃ dvādasannaṃ padānaṃ. Sattamī icc anena kv atho? Anumatiparikappatthesu sattamī (VI. 1. 11).

(20) The optative constitutes of: ‘eyya’ ‘eyyuṃ’

‘eyyāsi’ ‘eyyātha’ ‘eyyāmi’ ‘eyyāma’ ‘etha’ ‘eraṃ’ ‘etho’ ‘eyyavho’ ‘eyyaṃ’ ‘eyyāmhe’.

‘Eyya’ ‘eyyuṃ’ ‘eyyāsi’ ‘eyyātha’ ‘eyyāmi’ ‘eyyāma’ ‘etha’ ‘eraṃ’ ‘etho’ ‘eyyavho’ ‘eyyaṃ’ ‘eyyāmhe’ these twelve words are called sattamī (optative tense). What is the use of the term sattamī?: (It is useful) for, it is used in the rule ‘Anumatiparikappatthesu sattamī (VI. 1.11)’.

[21] Parokkhā a u e ttha a mha ttha re ttho vho i mhe. 428

Parokkhā icc esā saññā hoti a, u; e, ttha; a, mha; ttha, re; ttho, vho; i, mhe; icc etesaṃ dvādasannaṃ padānaṃ. Parokkhā icc anena kv attho? Apaccakkhe parokkhātīte (VI. 1.12).

(21) The past perfect constitutes of: ‘a’ ‘u’ ‘e’ ‘ttha’ ‘a’ ‘mha’ ‘ttha’ ‘re’ ‘ttho’ ‘vho’ ‘i’ ‘mhe’.

‘A’ ‘u’ ‘e’ ‘ttha’ ‘a’ ‘mha’ ‘ttha’‘re’ ‘ttho’ ‘vho’ ‘i’ ‘mhe’ these twelve words are called parokkhā (past perfect). What is the use of the term parokkhā?: (It is useful), for, it is used in the rule ‘Apaccakkhe parokkhātīte (VI. 1.12)’.

[22] Hīyattanī ā ū o ttha a mhā ttha tthuṃ se vhaṃ iṃ mhase. 429

Hīyattanī icc esā saññā hoti ā, ū; o, ttha; a, mhā; ttha, tthuṃ; se, vhaṃ; iṃ, mhase; icc etesaṃ dvādasannaṃ padānaṃ. Hīyattanī icc anena kv attho? Hīyoppabhuti paccakkhe hīyattanī (VI. 1.13).

(22) The past imperfect constitutes of: ‘ā’ ‘ū’ ‘o’ ‘ttha’ ‘a’ ‘mhā’ ‘ttha’ ‘tthuṃ’ ‘se’ ‘vhaṃ’‘iṃ’‘mhase’.

‘Ā’ ‘ū’ ‘o’ ‘ttha’‘a’ ‘mhā’ ‘ttha’ ‘tthuṃ’ ‘se’ ‘vhaṃ’ ‘iṃ’ ‘mhase’ these twelve words are called hiyattanī (past imperfect). What is the use of the term hiyattanī?: (It is useful) for, it is used in the rule ‘Hiyoppabhuti paccakkhe hīyattanī (VI. 1.13)’.

[23] Ajjatanī ī uṃ o ttha iṃ mhā ā ū se vhaṃ a mhe. 430

Ajjatanī icc esā saññā hoti ī, uṃ; o, ttha; iṃ, mhā; ā, ū; se, vhaṃ; a, mhe; icc etesaṃ dvādasannaṃ padānaṃ. Ajjatanī icc anena kv attho? Samīpe’jjatanī (VI. 1.14).

(23) The aorist constitutes of: ‘ī’ ‘uṃ’ ‘o’ ‘ttha’ ‘iṃ’ ‘mhā’ ‘ā’ ‘ū’ ‘se’ ‘vhaṃ’ ‘a’ ‘mhe’.

‘Ī’ ‘ūṃ’ ‘o’ ‘ttha’ ‘iṃ’ ‘mhā’ ‘ā’ ‘ū’ ‘se’ ‘vhaṃ’ ‘a’ ‘mhe’ these twelve words are called ajjatanī (aorist). What is the use of the term ajjatanī?: (It is useful) for, it is used in the rule ‘Samīpe’jjatanī (VI. 1.14)’.

[24] Bhavissantī ssati ssanti ssasi ssatha ssāmi ssāma ssate ssante ssase ssavhe ssaṃ ssāmhe. 431

Bhavissantī icc esā saññā hoti ssati, ssanti; ssasi, ssatha; ssāmi; ssāma; ssate, ssante; ssase, ssavhe; ssaṃ ssāmhe; icc etesaṃ dvādasannaṃ padānaṃ. Bhavissantī icc anena kv attho? Anāgate bhavissantī (VI. 1. 16).

(24) The future constitutes of: ‘ssati’ ‘ssanti’

‘ssasi’ ‘ssatha’ ‘ssāmi’ ‘ssāma’ ‘ssate’ ‘ssante’ ‘ssase’ ‘ssavhe’ ‘ssaṃ’ ‘ssāmhe’.

‘Ssati’ ‘ssanti’ ‘ssasi’ ‘ssatha’ ‘ssāmi’ ‘ssāma’ ‘ssate’ ‘ssante’ ‘ssase’ ‘ssavhe’ ‘ssaṃ’ ‘ssāmhe’ these twelve words are called bhavissanti (the future). What is the use of the term bhavissanti?: (It is useful) for, it is used in the rule ‘Anāgate bhavissantī (VI. 1.16)’.

[25] Kālātipatti ssā ssaṃsu sse ssatha ssaṃ ssamhā ssatha ssiṃsu ssase ssavhe ssaṃ ssāmhase. 432

Kālātipatti icc esā saññā hoti ssā, ssaṃsu; sse, ssatha; ssaṃ, ssamhā; ssatha, ssiṃsu; ssase, ssavhe; ssaṃ, ssāmhase; icc etesaṃ dvādasannaṃ padānaṃ. Kālātipatti icc anena kv attho? Kiriyātipanne’tīte kālātipatti (VI. 1.17).

(25) The conditional constitutes of: ‘ssā’ ‘ssaṃsu’ ‘sse’ ‘ssatha’ ‘ssaṃ’‘ssamhā’ ‘ssatha’ ‘ssiṃsu’ ‘ssase’ ‘ssavhe’ ‘ssaṃ’ ‘ssāmhase’.

‘Ssā’ ‘ssaṃsu’ ‘sse’ ‘ssatha’ ‘ssaṃ’ ‘ssamhā’ ‘ssatha’ ‘ssiṃsu’ ‘ssase’ ‘ssavhe’ ‘ssaṃ’ ‘ssāmhase’ these twelve words are called kālātipatti (conditional). What is the use of the term kālātipatti?: (It is useful) for, it is used in the rule ‘Kiriyātīpanne’tīte kālātipatti (VI. 1.17)’.

[26] Hīyattanī - sattamī - pañcamī - vattamānā sabbadhātukaṃ. 433

Hīyattanādayo catasso sabbadhātukasaññā honti. Agamā; gaccheyya; gacchatu; gacchati. Sabbadhātuka icc anena kv attho? Ikārāgamo asabbadhātukamhi (VI. 4.35).

Iti ākhyātakappe paṭhamo kaṇḍo.

(26) The past imperfect, the optative, the imperative and the present are called sabbadhātuka.

The four tenses beginning with the past imperfect are called sabbadhātuka (applicable to the entire roots). For example ‘agamā’ ‘gaccheyya’ ‘gacchatu’ ‘gacchati’. What is the use of the term ‘sabbadhātuka’?: (It is useful) for it is used in the rule ‘Ikārāgamo asabbadhātukamhi (VI. 4.35)’.

Here ends the first section in the chapter on ākhyāta (verb).

Notes VI.1

This first section of ākhyāta covers 26 rules. The word ākhyāta is derived from ā + khyā + ta¹ (ā means forth, towards, to; khyā means to speak, to talk, to tell; the suffix ta indicates the past). Buddhappiya gives the meaning of ākhyāta as: “The pada indicating action is called ākhyāta because it narrates the action”² … “the word indicating action having three kāla-s, three purisa-s, having three kāraka-s and no gender, (and) having two vacana-s, is called ākhyāta”.³ A.P. Buddhadatta explains it as: “Verbs are formed with roots by adding suffixes and prefixes to them”.⁴ In the first kaṇḍa Kaccāyana has divided the ākhyāta-s into two pada-s, namely, (1) parassapada (rule 408) (2) attanopada (rule 409); two numbers, namely, singular and plural; three persons, namely, (1) paṭhamapurisa (2) majjhimapurisa (3) uttamapurisa (rules 410-414). He enumerates each group of conjugation of verbs in Pāli and classifies them in eight groups as follows:- (1) vattamānā (rule 416) (2) pañcamī (rule 417) (3) sattamī (rule 418) (4) parokkhā (rule 419) (5) hiyattanī (rule 420) (6) ajjatanī (rule 421) (7) bhavissantī (rule 422) (8) kālātipatti (rule 423). Further in the rules 424-432 he deals with all the terminations of each group. In the last rule of this kaṇḍa he indicates that hiyattanī, sattamī, pañcamī and vattamānā are applicable to all the roots.

In the first kaṇḍa there are 26 rules. The opening word atha indicates that all terminations are laid down before. In the rule 422 the word ca indicates hiyattanī and ajjatanī occurring in the rules 420 and 421. In the rule 433 the technical term sabbadhātuka is defined.

-mīṇam should be corrected to mīnaṃ. puthubuddhināvā should be read as puthubuddhinā vā. Panamya should be corrected to paṇamya. B₁, S₁, S₂, T add

“Adhikāre maṅgale c’eva nipphanne avadhāraṇe
Anantare c’āpādāne athasaddo pavattati”

B₁ reads c’āvadhāraṇe for avadhāraṇe [the word atha is used in six senses, namely, (1) adhikāra (governing rule) (2) maṅgala (benediction) (3) nipphanna (completion) (4) avadhāraṇa (emphasis) (5) anantara (pause) (6) apādāna (separation)]. After suṇātha me, in the foot-note Senart adds this verse as interpolated by Cd and A.

Rule 1: yāniyāni; tānitāni should be separated as yāni; yāni and tāni; tāni. T adds iti parassapadasaññāni after mi, ma.

Rule 2: parāṇi should be read as parāni, B₁, S₁, S₂, T add padāni after cha and read attanopadasaññāni for attanopadāni. T adds iti attanopadasaññāni after e, mhe. Kammaṇi should be corrected to kammani.

Rule 3: dvedve should be read as dve dve. B₁, T read attanopadānaṃ pi for attanopadāni. T add yojetabbāni after sabbattha.

Rule 10: ānatyā- should be corrected to āṇatyā - and ānatty atthe in the vutti should be corrected to āṇaty atthe. T reads āsiṃsatthe, B₁: āsīsatthe for āsiṭṭhatthe. B₁, S₁, S₂, T read sukhaṃ⁵ for subbhaṃ.

Rule 12: B₁, T, Cd read supine kilam āha⁶ for supine kila evaṃ āha.

Rule 13: hiyoppabhutipaccakkhe should be separated as hiyoppabhuti paccakkhe. T, S₁, S₂, B₁ read agamū for agamu.

Rule 14: T, S₂ read agami for agamī.

Rule 15: T reads mā agamā; mā avacā; mā agami; mā avaci for mā gamā; mā vacā; mā gamī; mā vacī.

Rule 19: T reads āmhase⁷ for āmase.⁸

Rule 20: B₁ reads eyyāvho⁹ for eyyavho.¹⁰

Rule 21: B₁, T read aṃ¹¹ and iṃ for a and i.

Rule 22: B₁, T read aṃ¹¹ for a. T, Cd read mha for mhā.

Rule 23: B₁, T read aṃ¹¹ for a.T reads o for ū.

Rule 25: B₁, T read ssāmhā¹² for ssamhā. B₁ reads ssisu¹³ for ssiṃsu;¹⁴ ssiṃ¹³ for ssaṃ.¹⁴

Rule 26: “gacchati”: occurs in M II 137, 15-17 as follows:- “so nātisīghaṃ gacchati, nātisaṇikaṃ gacchati, na ca adduvena adduvaṃ saṅghaṭṭento gacchati”.

[1] Dhātu-liṅgehi parā paccayā. 434

Dhātu-liṅga icc etehi parā paccayā honti. Karoti; gacchati, yo koci karoti taṃ kubbantaṃ añño karohi icc evaṃ bravīti: kāreti; athavā karontaṃ payojayati: kāreti; saṅgho pabbataṃ iva attānaṃ ācarati: pabbatāyati; samuddaṃ iva attānaṃ ācarati: samuddāyati; evaṃ samuddo cicciṭaṃ iva attānaṃ ācarati: cicciṭāyati; vasiṭṭhassa apaccaṃ: vāsiṭṭho; evaṃ aññepi yojetabbā.

(1) Suffixes follow roots and genders.

The suffixes are augmented after the roots and genders. For example ‘karoti’, ‘gacchati’. ’some one does an action; the other person says to him ‘Do it’: kāreti’ or ‘one causes somebody to do: kāreti’ ‘saṅgha acts like a mountain: pabbatāyati’ ‘it acts like an ocean: samuddāyati’ in the same way, ‘the ocean acts like a hiss: cicciṭāyati’ ‘the offspring of vasiṭṭha: vāsiṭṭho’; similarly, elsewhere.

[2] Tija-gupa-kita-mānehi kha-cha-sā vā. 435

Tija-gupa-kita-māna icc etehi dhātūhi kha-cha-sa icc ete paccayā honti vā. Titikkhati; jigucchati; tikicchati; vīmaṃsati. Vā ti kim atthaṃ? Tejati; gopati; māneti.

(2) After the roots tija, gupa, kita and māna the suffixes kha, cha and sa are optionally used.

The suffixes kha, cha and sa are optionally augmented after the roots tija, gupa, kita and māna. Thus: ‘titikkhati’ ‘jigucchati’ ‘tikicchati’

‘vīmaṃsati’. Why optionally?: For, in the following examples these suffixes are not found: ‘tejati’‘gopati’ ‘māneti’.

[3] Bhuja-ghasa-hara-su-pādīhi tumicchatthesu ca. 436

Bhuja-ghasa-hara-su-pā icc etehi dhātūhi tumicchatthesu kha-cha-sa icc ete paccayā honti. Bhottuṃ icchati: bubhukkhati; ghasituṃ icchati: jighacchati; harituṃ icchati: jighiṃsati; sotuṃ icchati: sussūsati; pātuṃ icchati: pivāsati. Vā ti kim atthaṃ? Bhottuṃ icchati. Tumicchatthesv iti kim atthaṃ? Bhuñjati.

(3) And after the roots beginning with bhuja, ghasa, hara, su and pā, in the meanings of ‘desirious of’.

The suffixes kha, cha and sa are used to denote ‘wishing for’ after the roots beginning with bhuja, ghasa, hara, su and pā. For example ‘one who wishes to eat: bubhukkhati’ ‘one who desires to swallow: jigacchati’ ‘one who desires to carry: jigiṃsati’ ‘one who desires to hear: sussūsati’ ‘one who desires to drink: pivāsati’. Why optionally?: For, in the following example this suffix is not found: ‘bhottuṃ icchati’. Why in the sense of ‘wishing for’?: For,in the following example this suffix is not found: ‘bhuñjati’.

[4] Āya nāmato kattupamānādācāre. 437

Nāmato kattupamānā icc etasmā ācāratthe āyappaccayo hoti. Pabbatāyati; cicciṭāyati; evaṃ aññepi yojetabbā.

(4) After a noun denoting the agent of comparison the suffix āya is used to express conduct.

The suffix āya is used to denote ‘conduct’ after a noun denoting the agent of comparison. For example ‘pabbatāyati’ ‘cicciṭāyati’; similarly elsewhere.

[5] Īyupamānā ca. 438

Nāmato upamānā ācāratthe ca īyappaccayo hoti. Achattaṃ chattaṃ iva ācarati: chattīyati; aputtaṃ puttaṃ iva ācarati: puttīyati. Upamānā ti kim atthaṃ? Dhammaṃ ācarati. Ācāratthe ti kim atthaṃ? Chattaṃ iva rakkhati. Evaṃ aññepi yojetabbā.

(5) And after a noun denoting comparison the suffix īya.

The suffix īya is used to denote ‘conduct’ after a noun denoting comparison. For example ‘he regards as umbrella that which is not an umbrella: chattīyati’ ‘he treats him like a son who is not his son: puttīyati’. Why comparison?: For, in the following example this suffix is not found: ‘dhammaṃ ācarati’. Why in the sense of conduct?: For, in the following example this suffix: is not found:‘chattaṃ iva rakkhati’. Similarly elsewhere.

[6] Nāmamhātticchatthe. 439

Nāmamhā attano icchatthe īyappaccayo hoti. Attano pattaṃ icchatī ti: pattīyati; evaṃ vatthīyati; parikkhārīyati; cīvarīyati; dhanīyati; paṭīyati. Atticchatthe ti kim atthaṃ? Aññassa pattaṃ icchati. Evaṃ aññepi yojetabbā.

(6) And after a noun, in the sense of one’s own wish.

After a noun the suffix īya is used to denote one’s own wish. For example ‘one wishes for his own alms-bowl: pattīyati’; in the same way: ‘vatthīyati’ ‘parikkhārīyati’ ‘cīvarīyati’ ‘dhanīyati’ ‘paṭīyati’. Why in the sense of one’s own wish?: For, in the following example this suffix is not found: ‘aññassa pattaṃ icchati’. Similarly elsewhere.

[7] Dhatūhi ṇe-ṇaya-ṇāpe-ṇāpayā kāritāni hetv atthe. 440

Sabbehi dhātūhi ṇe-ṇaya-ṇāpe-ṇāpaya icc ete paccayā honti kāritasaññā ca hetv atthe. Yo koci karoti taṃ kubbantaṃ añño karohi icc evaṃ bravīti athavā karontaṃ payojayati: kāreti, kārayati, kārāpeti, kārāpayati; ye keci karonti te kubbante aññe karotha karotha icc evaṃ bruvanti: kārenti, kārayanti, kārāpenti, kārāpayanti; yo koci pacati taṃ añño pacāhi pacāhi icc evaṃ bravīti athavā pacantaṃ payojeti: pāceti, pācayati, pācāpeti, pācāpayati; ye keci pacanti te pacante aññe pacatha pacatha icc evaṃ bruvanti: pācenti, pācayanti, pācāpenti, pācāpayanti; evaṃ haneti, hanayati; hanāpeti; hanāpayati; bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati. Tathariva aññepi yojetabbā. Hetv atthe ti kim atthaṃ? Karoti; pacati. Atthaggahaṇena lappaccayo hoti. Jotalati.

(7) After roots the suffixes ṇe, ṇaya, ṇāpe and ṇāpaya are used and called kārita in the sense of ‘cause’.

After the roots the suffixes ṇe, ṇaya, ṇāpe and ṇāpaya are used and called kārita (causal) signifying cause. For example ’one says to the performer, ‘Do it’; or one makes the performer to do the action: kāreti, kārayati, kārāpeti, kārāpayati’, ‘they tell the performers to do: (or they make them to do:) kārenti, kārayanti, kārāpenti, kārāpayanti’ ’some one is cooking, the other person says to him: ‘cook’: or one causes someone to cook: (or he makes someone to cook:) pāceti, pācayati, pācāpeti, pācāpayati’ ’they are cooking; the other persons say to them ‘cook’: pācenti, pācayanti, pācāpenti, pācāpayanti’; in the same way: ‘haneti, hanayati, hanāpeti, hanāpayati’ ‘bhaṇeti, bhaṇayati, bhaṇāpeti, bhaṇāpayati’. Similarly elsewhere. Why in the sense of cause?: For, in the following example this suffix is not found: ‘karoti’ ‘pacati’. By the force of attha the suffix la also is understood. For example ‘jotalati’.

[8] Dhāturūpe nāmasmā ṇayo ca. 441

Tasmā nāmasmā ṇayappaccayo hoti kāritasaññā ca dhāturūpe. Hatthinā atikkamati maggaṃ: atihatthayati; vīṇāya upagāyati: upavīṇayati; daḷhaṃ karoti vinayaṃ: daḷhayati; visuddhā hoti rattī: visuddhayati. Casaddaggahaṇena āra-āla icc ete paccayā honti. Antarārati; upakkamālati.

(8) And, after a noun in the form of a root, the suffix ṇaya (is laid down).

After a noun in the form of root the suffix ṇaya is added and it is called kārita (causal). For example ‘one crosses over the way with an elephant: atihatthayati’ ‘one sings a song with the Indian lute: upavīṇayati’ ‘one practices the discipline thoroughly: daḷhayati’ ‘the night is fine: visuddhayati’. By the force of ca the suffixes āra and āla are also implied. For example ‘antarārati’ ‘upakkamālati’.

[9] Bhāva-kammesu yo. 442

Sabbehi dhātūhi bhāva-kammesu yappaccayo hoti. Thīyate; bujjhiyate; paccate; labbhate; karīyate; ijjate; uccate. Bhāva-kammesu kim atthaṃ? Karoti; pacati; paṭhati.

(9) The suffix ya is used in impersonal and passive senses.

After the roots the suffix ya is used in impersonal and passive senses. For example ‘ṭhīyate’ ‘bujjhiyate’ ‘paccate’ ‘labbhate’ ‘karīyate’ ‘ijjate’ ‘uccate’. Why in impersonal and passive senses?: For, in the following examples this suffix is not found: ‘karoti’ ‘pacati’ ‘paṭhati’.

[10] Tassa cavagga-yakāra-vakārattaṃ sadhātv antassa. 443

Tassa yappaccayassa cavagga-yakāra-vakārattaṃ hoti dhātv antena saha yathāsambhavaṃ. Vuccate; vuccante; uccate; uccante; majjate; majjante; paccate; paccante; bujjhate; bujjhante; yujjhate; yujjhante; kujjhate; kujjhante; ujjhate; ujjhante; haññate; haññante; kayyate; kayyante; dibbate; dibbante.

(10) It, together with the final part of the root, is turned into ca-vagga, ya and va.

The suffix ya, together with the final part of the root, is turned into ca-vagga, ya and va. For example ‘vuccate’ ‘vuccante’ ‘uccate’ ‘uccante’ ‘majjate’ ‘majjante’ ‘paccate’ ‘paccante’ ‘bujjhate’ ‘bujjhante’ ‘yujjhate’ ‘yujjhante’ ‘kujjhate’ ‘kujjhante’ ‘ujjhate’ ‘ujjhante’ ‘haññate’ ‘haññante’ ‘kayyate’ ‘kayyante’ ‘dibbate’ ‘dibbante’.

[11] Ivaṇṇāgamo vā. 444

Sabbehi dhātūhi yamhi paccaye pare ivaṇṇāgamo hoti vā. Kariyyate; kariyyanti; gacchiyyate; gacchiyyanti. Vāti kim atthaṃ? Kayyate.

(11) The i-vaṇṇa is optionally augmented.

When the suffix ya follows, after the root the i-vaṇṇa (i and ī) is optionally augmented. For example ‘kariyyate’ ‘kariyyanti’ ‘gacchiyyate’ ‘gacchiyyanti’. Why optionally?: For, in the following example this change is not found: ‘kayyate’.

[12] Pubbarūpañ ca. 445

Sabbehi dhātūhi yappaccayo pubbarūpaṃ āpajjate vā. Vuḍḍhate; phallate; dammate; labbhate; sakkate; dissate. Vā ti kim atthaṃ? Damyate.

(12) And (it takes) the form of the preceding.

The suffix ya following a root is optionally changed into the form of the last consonant (of the root). For example ‘vuḍḍhate’ ‘phallate’ ‘dammate’ ‘labbhate’ ‘sakkate’ ‘dissate’. Why optionally?: For, in the following example this change is not found: ‘damyate’.

[13] Yathā kattari ca. 446

Yathā bhāva-kammesu yappaccayass’ādeso hoti tathā kattari yappaccayass’ādeso kattabbo. Bujjhati; vijjhati; maññati; sibbati.

(13) And similarly in active sense.

The change of the suffix ya is to be made in the active sense too, in the same way as in the impersonal and passive senses. For example ‘bujjhati’ ‘vijjhati’ ‘maññati’ ‘sibbati’.

[14] Bhūv ādito a. 447

Bhū icc evam ādito dhātugaṇato appaccayo hoti kattari. Bhavati; pacati; paṭhati; yajati.

(14) After the roots of the group beginning with bhū, the suffix a is used.

The suffix a is used in active voice after the roots beginning with bhū. For example ‘bhavati’ ‘pacati’ ‘paṭhati’ ‘yajati’.

[15] Rudhādito niggahītapubbañ ca. 448

Rudha icc evam ādito dhātugaṇato appaccayo hoti kattari pubbe niggahītāgamo hoti. Rundhati; bhindati; chindati. Casaddaggahaṇena i-ī-e-o- icc ete paccayā honti niggahītāgamapubbañ ca. Rundhiti; rundhīti; rundheti; sumbhoti.

(15) And after the roots beginning with rudha, the niggahīta is augmented to the initial.

The suffix a is used in the active voice after the roots beginning with rudha and the niggahīta is augmented to the first consonant of the root. For example ‘rundhati’ ‘bhindati’ ‘chindati’. By the force of ca the suffixes i, ī, e and o are added and the niggahīta is augmented to the first consonant of the root. For example ‘rundhiti’ ‘rundhīti’ ‘rundheti’ ‘sumbhoti’.

[16] Divādito yo. 449

Divādito dhātugaṇato yappaccayo hoti kattari. Dibbati; sibbati; yujjhati; vijjhati; bujjhati.

(16) After the group of the roots beginning with diva the suffix ya is used.

The suffix ya is used in the active voice after the group of the roots beginning with diva. For example ‘dibbati’‘sibbati’ ‘yujjhati’ ‘vijjhati’ ‘bujjhati’.

[17] Svādito ṇu-ṇā-uṇā ca. 450

Su icc evam ādito dhātugaṇato ṇu-ṇā-uṇā icc ete paccayā honti kattari. Abhisuṇoti; abhisuṇāti; saṃvuṇoti; saṃvuṇāti; āvuṇoti; āvuṇāti; pāpuṇoti; pāpuṇāti.

(17) And after the group of the roots beginning with su the suffixes ṇu, ṇā and uṇā are used.

The suffixes ṇu, ṇā and uṇā are used in the active voice after the group of the roots beginning with su. For example ‘abhisuṇoti’ ‘abhisuṇāti’ ‘samvuṇoti’ ‘saṃvuṇāti’ ‘āvuṇoti’ ‘āvuṇāti’ ‘pāpuṇoti’ ‘pāpuṇāti’.

[18] Kiyādito nā. 451

kī icc evam ādito dhātugaṇato nāpaccayo hoti kattari. Kiṇāti; jināti; dhunāti; lunāti; punāti.

(18) And after the group of the roots beginning with kī the suffix nā is used.

The suffix nā is used in the active voice after the group of the roots beginning with kī. For example ‘kiṇāti’ ‘jināti’ ‘dhunāti’ ‘lunāti’ ‘punāti’.

[19] Gahādito ppa-ṇhā ca. 452

Gaha icc evam ādito dhātugaṇato ppa-ṇhā icc ete paccayā honti kattari. Gheppati; gaṇhāti.

(19) After the group of the roots beginning with gaha the suffixes ppa and ṇhā are used.

The suffixes ppa and ṇhā are used in the active voice after the group of the roots beginning with gaha. For example ‘gheppati’ ‘gaṇhāti’.

[20] Tanādito o-yirā. 453

Tanu icc evam ādito dhātugaṇato o-yira icc ete paccayā honti kattari. Tanoti; tanohi; karoti; karohi; kayirati; kayirāhi.

(20) After the group of the roots beginning with tanu the suffixes o and yira are used.

The suffixes o and yira are used in the active voice after the group of the roots beginning with tanu. For example ‘tanoti’ ‘tanohi’ ‘karoti’ ‘karohi’ ‘kayirati’ ‘kayirāhi’.

[21] Curādito ṇe-ṇayā. 454

Cura icc evam ādito dhātugaṇato ṇe-ṇaya icc ete paccayā honti kattari. Coreti; corayati; cinteti; cintayati; manteti; mantayati.

(21) After the group of the roots beginning with cura the suffixes ṇe and ṇaya are used.

The suffixes ṇe and ṇaya are used in the active voice after the group of the roots beginning with cura. For example ‘coreti’ ‘corayati’ ‘cinteti’ ‘cintayati’ ‘manteti’ ‘mantayati’.

[22] Attanopadāni bhāve ca kammani. 455

Bhāve ca kammani ca attanopadāni honti. Uccate; uccante; labbhate; labbhante; majjate; majjante; sujjhate; sujjhante; kayyate; kayyante.

(22) The passive terminations are used in the impersonal as well as in the passive voices.

The passive terminations are used in the impersonal as well as in the passive voices. For example ‘uccate’ ‘uccante’ ‘labbhate’ ‘labbhante’ ‘majjate’ ‘majjante’ ‘sujjhate’ ‘sujjhante’ ‘kayyate’ ‘kayyante’.

[23] Kattari ca. 456

Kattari ca attanopadāni honti. Maññate; rocate; socate; sobhate; bujjhate; jāyate.

(23) And in the active voice.

The passive terminations are also used in the active voice. For example ‘maññate’ ‘rocate’ ‘socate’ ‘sobhate’ ‘bujjhate’ ‘jāyate’.

[24] Dhātuppaccayehi vibhattiyo. 457

Dhātuniddiṭṭhehi paccayehi khādikāritantehi vibhattiyo honti. Titikkhati; jigucchati; vīmaṃsati; taṭākaṃ samuddaṃ iva attānaṃ ācarati: samuddāyati puttīyati; pācayati.

(24) After the roots and suffixes the case-endings are added.

The case-endings are added after suffixes beginning with kha and ending in kārita (causal) used after roots. For example ‘titikkhati’ ‘jigucchati’ ‘vīmaṃsati’ ‘taṭākaṃ samuddaṃ iva attānaṃ ācarati: samuddāyati’ ‘puttīyati’ ‘pācayati’.

[25] Kattari parassapadaṃ. 458

Kattari parassapadaṃ hoti. Karoti; pacati; paṭhati; gacchati.

(25) The active terminations are used in the active voice.

The active terminations are used in the active voice. For example ‘karoti’ ‘pacati’ ‘paṭhati’ ‘gacchati’.

[26] Bhuv ādayo dhātavo. 459

Bhū icc evam ādayo ye saddagaṇā te dhātusaññā honti. Bhavati; bhavanti; pacati; pacanti; carati; cintayati; gacchati.

Iti ākhyātakappe dutiyo kaṇḍo.

(26) The groups of words beginning with bhū are called dhātu-s.

The group of words beginning with bhū are termed as dhātu-s. For example ‘bhavati’ ‘bhavanti’ ‘pacati’ ‘pacanti’ ‘carati’ ‘cintayati’ ‘gacchati’.

Here ends the second section in the chapter on ākhyāta (verb).

Notes VI.2

This second section of ākhyāta covers 26 rules. In the first rule of second kaṇḍa Kaccāyana deals with the suffixes following the roots and genders (rule 434). In the rules 435-436 he lays down the suffixes kha, cha and sa to indicate ‘wishing’. These verbal forms are called desideratives. In the rules 437-439 he gives the suffixes āya and īya which are applied to the nouns to form denominative verbs. In the rules 440-441 he deals with causal. In the rules 442-445 he lays down the suffix ya used in bhāva and kamma senses. Similarly in the rule 446 also we have it in the sense of active voice. In the rule 459 he defines the groups of words beginning with the root bhū as dhātu-s and classifies them into eight groups together with the respective conjugational signs as follows:- (1) bhū (rule 447) (2) rudha (rule 448) (3) diva (rule 449) (4) su (rule 450) (5) kī (rule 451) (6) gaha (rule 452) (7) tana (rule 453) (8) jura (rule 454). In the rule 455 he deals with attanopada used in bhāva and kamma senses; similarly in the rule 456 also in the active voice. In the rule 457, he refers to three parts of the ākhyāta-s like titikkhati etc, namely, root, suffix and termination. In the rule 458 he states that parassapada is used in the active voice only.

In the rule 436 the word ca is used by Kaccāyana to represent the word vā according to the vutti. However, in Nyāsapāṭha, Rūpasiddhi, B₁ the word ca is not found. Suttaniddesapāṭha remarks: “The word ca is to indicate atumicchatthesupi etc. according to some texts.”¹⁵ In the rule 438 the word ca stands for ācāre occurring in the preceding rule. In the rule 439 the word īya is understood. In the rule 441 the word ca indicates additional grammatical operation. However, according to the vutti some other suffixes are indicated by the word ca. In the rule 445 the word ca indicates the word vā according to the vutti. In the rule 446 the word ca occurs to indicate the substitute of the word ya. It is significant that Senart does not read the word ca in the vutti. In the rule 448 the word ca indicates additional grammatical operations. In the rule 450 Kaccāyana uses the word ca, however, in the vutti of all the versions it is not repeated. Thus the word ca may stand for kattari which continues from the rule 446. According to the vutti the word kattari is understood up to the rule 454. In the rule 455 the word ca is used in the general sense of ‘and’ which is significant. In the following rule the word ca is used in the sense of samuccaya as far as the arrangement of the rules is concerned. Kaccāyana deals with attanopada and parassapada from the rule 455 onwards, but the rule 457 seems to be inserted in between the treatment of parassapada and attanopada. The concluding rule in this kaṇḍa defines the word dhātu. Thus the arrangement of the concluding part of the present kaṇḍa seems to be rather disturbed.

Rule 1: S₁, S₂, B₁, T add karohi¹⁶ after karohi. B₁, T add taḷākaṃ (pool) before samuddaṃ iva. S₁, S₂, B₁, T read saddo for samuddo; according to the context, the reading saddo is better here.

“cicciṭāyati”: occurs in Vin I 225, 24-26 as follows:- “atha kho so guḷo udake pakkhitto cicciṭāyati ciṭiciṭāyati sandhūpāyati sampadhūpāyati”. “vāsiṭṭho”: occurs in D III 80, 9-11 as quoted under IV. 2.

Rule 2: S₂ reads gopayati for gopati; T adds kiteti after gopati.

“titikkhati”: occurs in Dhp 321 as follows:-

“dantaṃ nayanti samitiṃ dantaṃ rājābhirūhati
danto seṭṭho manussesu yo’tivākyaṃ titikkhati”.

“jigucchati”: occurs in M I 423, 34-35 as follows:- “na ca tena āpo aṭṭīyati vā harāyati vā jigucchati vā”.

“tikicchati”: occurs in Ja VI 94, 1-2 as follows:-

“yo mātaraṃ pitaraṃ vā macco dhammena posati
devā pi naṃ tikicchanti mātāpettibharaṃ janaṃ”.

“vīmaṃsati”: occurs in A III 346, 24-25 as follows:-

“sati gīvā siro paññā vimaṃsā dhammacintanā
dhammakucchi samātapo viveko tassa vāladhi”.

Rule 3: B₁ omits ca¹⁷ in the rule. T, B₁, S₁, S₂ add vā after honti.

“jighacchati”: occurs in Dhp 203 as follows:-

“jighacchā paramā rogā saṅkhārā paramā dukhā
etaṃ ñatvā yathābhūtaṃ nibbānaṃ paramaṃ sukhaṃ”.

“jigiṃsati”: occurs in Ja V 7, 16-17 (v.l.) as follows:-

“isipūgasammaññāte evaṃ lokyā viditā sati
anariyaparisambhāse pāpakammaṃ jigiṃsati”.

“sussūsati”: occurs in D I 231, 6 as follows:- “tassa te sāvakā sussūsanti”. “bhuñjati”: occurs in Vin IV 71, 7 as follows:- “agilāno agilānasaññī tat’uttari āvasathapiṇḍaṃ bhuñjati”.

Rule 4: kattupāmānā in the vutti should be corrected to kattupamānā. B₁ adds taḷākaṃ samuddaṃ iva attānam ācarati: samud dāyati;¹⁸ S₁, S₂: samuddāyati after pabbatāyati.

“cicciṭāyati”: occurs in Vin I 225, 24-26 as quoted under VI. 2.1 above.

Rule 5: B₁, S₁, S₂, T add achattaṃ¹⁹ before chattaṃ iva.

Rule 6: icchatī ti should be read as icchati as shown in all the versions. T adds…….. chattīyati after vatthīyati. B₁ reads ghaṭīyati for paṭīyati.

Rule 7: B₁, S₁, S₂, T add karohi after karohi. T adds paṭhati after pacati. S₁ reads ṇalappaccayo, T, B₁: alappaccayo for lappaccayo.

‘kāreti’ : occurs in M II 131, 5-6 as follows:- “yāvatā bho rañño pasenadissa kosalassa vijitaṃ yattha ca rājā pasenadi kosalo issariyādhipaccayaṃ rajjaṃ kāreti”. “kārāpeti”: occurs in Vin III 156, 35 as follows:- “kāreyyā’ti karoti vā kārāpeti”. “kārenti”: occurs in M I 87, 8-9 as follows:- “tamenaṃ rājāno gahetvā vividhā kammakaraṇā karonti²⁰”. “kārāpenti”: occurs in Vin III 144, 25-27 as follows:-“tena kho pana samayena āḷavakā bhikkhū saṃyācikāyo kuṭiyo kārāpenti assāmikāyo attuddesikāyo appamāṇikāyo”. “karoti”: occurs in Nidd I 107, 22-25 as follows:-

“attaṃ pahāya anupādiyāno
ñāṇe pi so nissayaṃ no karoti
sa ve viyattesu na vaggasārī
diṭṭhiṃ pi so na pacceti kiñci”.

Rule 8: B₁, S₁, S₂, T add sati after dhāturūpe. B₁ adds gītaṃ after upagāyati. B₁, S₁, S₂ read vīriyaṃ²¹ for vinayaṃ. Rattī should be read as ratti. B₁ reads santaṃ karoti santārati (one who makes the peace: santārati) for antarārati, T, S₁, S₂ : santarārati. B₁ reads upakkamaṃ karoti : upakkamālati (one who performs undertaking : upakkamālati) for upakkamālati.

Rule 9: B₁, S₁, S₂, T read bujjhate²² for bujjhiyate. B₁ reads yujjate for ijjate.²³ T, A add yogahaṇena abhāva-kammesu pi yappaccayo hoti. Daddallati. (by the force of the word yo the suffix ya is found in non-impersonal and - passive senses also. For example ‘daddallati’) after paṭhati.

Rule 10 : yujjhate; yujjhante should be read as yujjate; yujjante as shown in all the versions.

Rule 11: B₁ reads karīyate; karīyati; gacchīyate; gacchīyati; S₁, S₂, T : kariyyate; karīyati (T: kariyyati); gacchiyyati; gacchīyati (T: gacchiyyati) for kariyyate; kariyyanti; gacchiyyate; gacchiyyanti.

“karīyati”: occurs in M I 438, 15-16 as follows:- “idaṃ kho āvuso bhaddāli bhagavato cīvarakammaṃ karīyati”.

Rule 13: B₁ reads tathā²⁴ for yathā in the rule. It may be noted here that yathā is upamājotaka (indicating comparison), but tathā is upameyyajotaka (indicating ‘that which is to be compared’). In the context, wherever there is yathā, tathā also should be there.

Even in the vutti also yathā and tathā are recorded. In other words, when yathā is used in the sentence, tathā is understood. Therefore here yathā should be read in the place of tathā.²⁵ S₁, S₂, T read kattari ca, B₁ : kattaripi for kattari in the vutti.

“bujjhati”: occurs in Ja I 380, 8-11 as follows:-

“littaṃ paramena tejasā
gilam akkhaṃ puriso na bujjhati
gila re gila pāpadhuttaka
pacchā te kaṭukaṃ bhavissati”.

“maññati”: occurs in Dhp 63 as follows:-

“yo bālo maññatī balyaṃ paṇḍito vāpi tena so
bālo ca paṇḍitamānī sa ve bālo ti vuccati”.

“sibbati”: occurs in Vin IV 62, 1 as follows:- “sibbeyyā’ti sayaṃ sibbeti”.

Rule 14: B₁, S₁, S₂, T read jayati²⁶ for yajati.

“bhavati”: occurs in Dhp 375 as quoted under I. 5.10.

Rule 15: S₁, S₂ read rudhi for rudha. B₁ adds rundhoti after rundheti and parisumbhoti after sumbhoti. S₁, S₂ read sumbheti for rundheti.

“rundhati”: occurs in Sn 118 as follows:-

“yo hanti parirundhati gāmāni nigamāni ca
niggāhako samaññāto taṃ jaññā vasalo iti”.

Rule 16: “dibbati”: occurs in Sp 6, 2-3 (v.I.) as follows:- “pure adhammo dibbati dhammo paṭibāhīyati”. “sibbati”: occurs in Vin IV 62, 1 as quoted under VI. 2.13 above. “bujjhati”: occurs in Ja I 380, 8-11 as quoted under VI. 2.13 above.

Rule 17: It may be noted here that the example pāpuṇoti is not keeping with the rule here, because it cannot be accomplished by this rule, i.e. pa + āpa + ṇu, ṇā or uṇā + ti. Even Nyāsapāṭha, Rūpasiddhi, Saddanīti and Suttaniddesapāṭha do not record it. But D.L. Barua reads suffix uṇā or uṇu and gives the examples as āp - āpuṇā or āpuṇu + ti = āpuṇāti or āpuṇoti.²⁷ According to him, if we read uṇu instead of uṇā, the reading pāpuṇoti is accomplished. However, the suffix uṇu is not found in Kaccāyana-vyākaraṇa and also in the commentaries on it.

“pāpuṇāti”: occurs in M I 436, 3-4 as follows:- “so tatthaṭṭhito āsavānaṃ khayaṃ pāpuṇāti”.

Rule 18: B₁, T add munāti²⁸ after dhunāti. T reads kīnāti for kiṇāti.

“jināti”: occurs in Dhp 354 as follows:-

“sabbadānaṃ dhammadānaṃ jināti
sabbaṃ rasaṃ dhammaraso jināti
sabbaṃ ratiṃ dhammaratī jināti
taṇhakkhayo sabbadukkhaṃ jināti”.

Rule 19: All the versions omit ca²⁹ in the rule. Still Senart’s edition has it.

“gaṇhāti”: occurs in Vin III 49, 34-35 as follows:- “theyyacitto bhūmito gaṇhāti āpatti pārājikassa”.

Rule 20: “karohi”: occurs in Pv 444 as follows:-

“karohi kammaṃ idha vedanīyaṃ
cittañ ca te idha nihitaṃ bhavatu
katvāna kammaṃ idha vedanīyaṃ
evaṃ mamaṃ lacchasi kāmakāminiṃ”.

“karoti”: occurs in Nidd I 107, 22-25 as quoted under VI. 2.7.

Rule 21: B₁, S₁, S₂, T add kāritasaññā ca³⁰ after kattari. It may be noted here that ṇe and ṇaya suffixes are not only used in the active voice, but also in causal sense. Therefore the addition is very significant.

“cinteti”: occurs in S I 229, 13-14 as follows:- “sakko bhikkhave devānamindo sahassampi atthānaṃ muhuttena cinteti, tasmā sahassasakkho ti vuccati”.

Rule 22: B₁ adds kujjhate; kujjhante in the vutti. B₁ reads yujjate; yujjante; S₁, S₂, T: yujjhate; yujjhante for sujjhate; sujjhante.

Rule 23: “jāyate”: occurs in Dhp 213 (v.l.) as follows:-

“pemato jāyate soko pemato jāyate bhayaṃ
pemato vippamuttassa n’atthi soko kuto bhayaṃ”.

Rule 24: B₁, S₁, S₂ read kāreti; pāceti; T….parikkhārīyati;… pacayati, ….visuddhayati for pācayati. T reads taḷākaṃ for taṭākaṃ, both are correct, PED records taḷākaṃ and refers to Sanskrit taṭākaṃ.³¹

“titikkhati”: occurs in Dhp 321 as quoted under VI. 2.2. “jigucchati”: occurs in M I 423, 34-35 as quoted under VI. 2.2. “vīmaṃsati”: occurs in A III 346, 24-25 as quoted under VI. 2.2. “kāreti”: occurs in M II 135, 5-6 as quoted under VI. 2.7.

Rule 25: “karoti”: occurs in Nidd I 107, 22-25 as quoted under VI. 2.7. “gacchati”: occurs in M II 137, 15-17 as quoted under VI. 1.26.

Rule 26: B₁, S₁, S₂, T add caranti; cintayanti; hoti; honti; gacchanti in the vutti. T adds jayati; jayanti after cintayanti.

“bhavati”: occurs in Dhp 375 as quoted under I. 5.10. “bhavanti”: occurs in M II 134, 17-18 as follows:- “yehi samannāgatassa mahāpurisassa dve va gatiyo bhavanti anaññā”. “caranti”: occurs in M I 87, 22-24 as follows:- “puna ca paraṃ bhikkhave kāmahetu kāmanidānaṃ kāmadhikaraṇaṃ kāmānam eva hetu kāyena duccaritaṃ caranti”. “hoti”: occurs in M I 8, 12-13 as follows:- “etarahi vā paccupannam addhānaṃ ajjhattaṃ kathaṃkathī hoti”. “honti”: occurs in M I 10, 21-22 as quoted under I. 4.12. “gacchati”: occurs in M II 137, 15-17 as quoted under VI. 1.26. “gacchanti”: occurs in A III 5, 29-31 as follows:- “ye ca bhikkhave hīnā kāmā, ye ca majjhimā kāmā, ye ca paṇītā kāmā, sabbe kāmā tveva saṅkhaṃ gacchanti”.

[1] Kvacādivaṇṇānaṃ ekassarāṇaṃ dvebhāvo. 460

Ādibhūtānaṃ vaṇṇānaṃ ekassarāṇaṃ kvaci dvebhāvo hoti. Titikkhati; jigucchati; tikicchati; vīmaṃsati; bubhukkhati; pivāsati; daddallati; jahāti; caṅkamati. Kvacī ti kim atthaṃ? Kamati; calati.

(1) The initial syllables of single vowels are sometimes reduplicated.

The initial syllables of single vowels sometimes become doubled. For example ‘titikkhati’ ‘jigucchati’ ‘tikicchati’ ‘vīmaṃsati’ ‘bubhukkhati’ ‘pivāsati’ ‘daddallati’ ‘jahāti’ ‘caṃkamati’. Why sometimes?: For, in the following examples this change is not found: ‘kamati’ ‘calati’.

[2] Pubbo’bbhāso. 461

Dvebhūtassa dhātussa yo pubbo so abbhāsasañño hoti. Dadhāti; dadāti; babhūva.

(2) The preceding one is (called) abbhāsa.

The first syllable belonging to the reduplicated root is called abbhāsa. For example ‘dadhāti’ ‘dadāti’ ‘babhūva’.

[3] Rasso. 462

Abbhāse vattamānassa sarassa rasso hoti. Dadāti; dadhāti, jahāti.

(3) (That vowel) is shortened.

The vowel which belongs to the duplicated syllable is shortened. For example ‘dadāti’ ‘dadhāti’ ‘jahāti’.

[4] Dutiya-catutthānaṃ paṭhama-tatiyā. 463

Abbhāsagatānaṃ dutiya-catutthānaṃ paṭhama-tatiyā honti. Ciccheda; bubhukkhati; babhūva; dadhāti.

(4) The second and the fourth consonants are changed into the first and third.

The second and the fourth consonants (of a vagga) in duplicate become the first and the third of the same vagga. For example ‘ciccheda’ ‘bubhukkhati’ ‘babhūva’ ‘dadhāti’.

[5] Kavaggassa cavaggo. 464

Abbhāse vattamānassa kavaggassa cavaggo hoti. Cikicchati; jigucchati; jighacchati; caṅkamati; jigiṃsati; jaṅgamati.

(5) The ka vagga is changed into ca vagga.

The ka vagga which is reduplicated becomes ca vagga. For example ‘cikicchati’ ‘jigucchati’ ‘jighacchati’ ‘caṅkamati’ ‘jigiṃsati’ ‘jaṅgamati’.

[6] Māna-kitānaṃ va-tattaṃ vā. 465

Māna-kita icc etesaṃ dhātūnaṃ abbhāsagatānaṃ vakāra-takārattaṃ hoti vā yathāsaṅkhyaṃ. Vīmaṃsati; tikicchati. Vā ti kim atthaṃ? Cikicchati.

(6) The roots māna and kita are optionally changed into va and ta.

The roots māna and kita which are reduplicated sometimes become va and ta respectively. For example ‘vīmaṃsati’ ‘tikicchati’. Why optionally?: For, in the following example this change is not found :

‘cikicchati’.

[7] Hassa jo. 466

Hakārassa abbhāse vattamānassa jo hoti. Jahāti; juvhati; juhoti; jahāra.

(7) The sound ha is changed into ja.

The sound ha which is reduplicated becomes ja. For example ‘jahāti’ ‘juvhati’ ‘juhoti’ ‘jahāra’.

[8] Antass’ivaṇṇakāro vā. 467

Abbhāsassa antassa ivaṇṇo hoti akāro ca vā. Jigucchati; pivāsati; vīmaṃsati; jighacchati; babhūva. Vā ti kim atthaṃ? Bubhukkhati.

(8) The final vowel is optionally changed into i-vaṇṇa and a.

The final vowel of the reduplicated syllable becomes i-vaṇṇa and a optionally. For example ‘jigucchati’ ‘pivāsati’ ‘vīmaṃsati’ ‘jigacchati’ ‘babhūva’. Why optionally?: For, in the following example this change is not found: ‘bubhukkhati’.

[9] Niggahītañ ca. 468

Abbhāsassa ante niggahītāgamo hoti vā. Caṅkamati; cañcalati; jaṅgamati. Vā ti kim atthaṃ? Pivāsati; daddallati.

(9) And the niggahīta (is augmented).

At the end of the reduplicated syllable, the niggahīta is optionally augmented. For example ‘caṅkamati’ ‘cañcalati’ ‘jaṅgamati’. Why optionally?: For, in the following examples this augment is not found: ‘pivāsati’ ‘daddallati’.

[10] Tato pā-mānaṃ vā-maṃ sesu. 469

Tato abbhāsato pā-mānaṃ dhātūnaṃ vā-maṃ icc ete ādesā honti vā yathāsaṅkhyaṃ sappaccaye pare. Pivāsati; vīmaṃsati.

(10) Preceded by that, the roots pā and māna change into vā and maṃ, when sa follows.

After abbhāsa the roots pā and māna, when followed by the suffix sa, optionally become vā and maṃ respectively. Thus: ‘pivāsati’ ‘vīmaṃsati’.

[11] Ṭhā tiṭṭho. 470

Ṭhā icc etassa dhātussa tiṭṭhādeso hoti vā. Tiṭṭhati; tiṭṭhatu; tiṭṭheyya; tiṭṭheyyuṃ. Vā ti kim atthaṃ? Ṭhāti.

(11) The root ṭhā is changed into tiṭṭha.

The root ṭhā becomes tiṭṭha. Thus: ‘tiṭṭhati’ ‘tiṭṭhatu’ ‘tiṭṭheyya’ ‘tiṭṭheyyuṃ’. Why optionally?: For, in the following example this substitute is not found: ‘ṭhāti’.

[12] Pā pibo. 471

Pā icc etassa dhātussa pibādeso hoti vā. Pibati; pibatu; pibeyya. Vā ti kim atthaṃ? Pāti.

(12) The root pā is changed into piba.

The root pā optionally becomes piba. Thus: ‘pibati’ ‘pibatu’ ‘pibeyya’. Why optionally?: For, in the following example this substitute is not found: ‘pāti’.

[13] Ñāssa jā-jana-nā. 472

Ñā icc etassa dhātussa jā-jana-nādesā honti vā.

Jānāti; jāneyya; jāniyā; jaññā; nāyati. Vā ti kim atthaṃ? Viññāti.

(13) The root ñā is changed into jā, jana and nā.

The root ña optionally becomes jā, jana and nā. Thus: ‘jānāti’ ‘jāneyya’ ‘jāniyā’ ‘jaññā’ ‘nāyati’. Why optionally?: For, in the following example this substitution is not found: ‘viññāyati’.

[14] Disassa passa-dissa-dakkhā vā. 473

Disa icc etassa dhātussa passa-dissa-dakkha icc ete ādesā honti vā. Passati; dissati; dakkhati. Vā ti kim atthaṃ? Addasa.

(14) The root disa is optionally changed into passa, dissa and dakkha.

The root disa optionally becomes passa, dissa and dakkha. Thus: ‘passati’ ‘dissati’ ‘dakkhati’. Why optionally?: For in the following example, this substitution is not found: ‘addasa’.

[15] Byañjanantassa co chappaccayesu ca. 474

Byañjanantassa dhātussa co hoti chappaccaye pare. Jigucchati; tikicchati; jighacchati.

(15) And when the suffix cha follows, the final consonant of a root is changed into ca.

The final consonant of a root, when followed by the suffix cha, becomes ca. For example ‘jigucchati’ ‘tikicchati’ ‘jighacchati’.

[16] Ko khe ca. 475

Byañjanantassa dhātussa ko hoti khappaccaye pare.

[Printed page 629 is missing from the scanned copy used for this edition; the scan repeats page 795 in its place. The lost text runs from the rest of rule 16 to the beginning of rule 19.]

agaccha; agamā; agacchi; agami; gacchissati; gamissati; agacchissā; agamissā; agacchīyati; agamīyati. Gamiss’eti kim atthaṃ? Icchati.

(19) When a suffix follows, the final ma of the root gamu is changed into ccha.

The final ma of the root gamu, when followed by a suffix, optionally becomes ccha. Thus: ‘gacchamāno’ ‘gacchanto’ ‘gacchati’ ‘gameti’ ‘gacchatu’ ‘gametu’ ‘gaccheyya’ ‘gameyya’ ‘agaccha’ ‘agamā’ ‘agacchi’ ‘agami’ ‘gacchissati’ ‘gamissati’ ‘agacchissā’ ‘agamissā’ ‘agacchīyati’ ‘agamīyati’. Why the root gamu?: For, in the following example this change is not found: ‘icchati’.

[20] Vacass’ajjatanismiṃ akāro o. 479

Vaca icc etassa dhātussa akāro ottaṃ āpajjate ajjatanimhi. Avoca; avocuṃ. Ajjatanimhī ti kim atthaṃ? Avacā; avacuṃ.

(20) When the aorist suffix follows, the (first vowel) of the root vaca is changed into o.

The vowel a of the root vaca, followed by the aorist suffix, becomes o. Thus: ‘avoca’ ‘avocuṃ’. Why the aorist ?: For in the following example this change is not found: ‘avacā’ ‘avacuṃ’.

[21] Akāro dīghaṃ hi-mi-mesu. 480

Akāro dīghaṃ āpajjate hi-mi-ma icc etāsu vibhattīsu. Gacchāhi; gacchāmi; gacchāma; gacchāmhe. Mikāraggahaṇena hivibhattimhi akāro kvaci dīghaṃ nāpajjate.

Gacchahi.

(21) When the terminations hi, mi and ma follow, the vowel a is lengthened.

The vowel a, followed by hi, mi and ma terminations, is lengthened. For example ‘gacchāhi’ ‘gacchāmi’ ‘gacchāma’ ‘gacchāmhe’. By the force of mi the vowel a, followed by hi, sometimes is not lengthened. For example ‘gacchahi’.

[22] Hi lopaṃ vā. 481

Hivibhatti lopaṃ āpajjate vā. Gaccha; gacchāhi; gama; gamehi; gamaya; gamayāhi. Hī ti kim atthaṃ? Gacchati; gamīyati.

(22) The termination hi is optionally elided.

The termination hi optionally is dropped. For example ‘gaccha’ ‘gacchāhi’ ‘gama’ ‘gamehi’ ‘gamaya’ ‘gamayāhi’. Why the termination hi? : For this loss of suffix is not applicable to the following: ‘gacchati’ ‘gamīyati’.

[23] Hotissar’eh’oh’e bhavissantimhi ssassa ca. 482

Hū icc etassa dhātussa saro eha-oha-ettaṃ āpajjate bhavissantimhi vibhattimhi sassa ca lopo hoti vā. Hehiti; hehinti; hohiti; hohinti; heti; henti; hehissati; hehissanti; hohissati; hohissanti; hessati; hessanti. Hū iti kim atthaṃ? Bhavissati; bhavissanti. Bhavissantimhī ti kim atthaṃ? Hoti; honti.

(23) When the future terminations follow, the vowel of the root hū becomes eha, oha and e and the ssa of the terminations is elided.

The vowel of the root hū, followed by the future terminations, is changed into eha, oha and e and the ssa of the terminations is optionally elided. Thus: ‘hehiti’ ‘hehinti’ ‘hohiti’ ‘hohinti’ ‘heti’ ‘henti’ ‘hehissati’ ‘hehissanti’ ‘hohissati’ ‘hohissanti’ ‘hessati’ ‘hessanti’. Why the root hū? : For, in the following examples this change is not found: ‘bhavissati’ ‘bhavissanti’. Why the future terminations?: For, in the following examples this change is not found: ‘hoti’ ‘honti’.

[24] Karassa sappaccayassa kāho. 483

Kara icc etassa dhātussa sappaccayassa kāha-ādeso hoti vā bhavissantivibhattimhi ssassa niccaṃ lopo hoti. Kāhati; kāhiti; kāhasi; kāhisi; kāhāmi; kāhāma. Vā ti kim atthaṃ? Karissati; karissanti. Sappaccayaggahaṇena aññehipi bhavissantiyā vibhattiyā khāmi-khāma-chāmi-chāma icc ādesā honti. Vakkhāmi, vakkhāma: vacadhātu; vacchāmi, vacchāma: vasadhātu.

Iti ākhyātakappe tatiyo kaṇḍo.

(24) The root kara together with the suffix is changed into kāha.

When the future terminations follow, the root kara together with the suffix optionally becomes kāha and ssa of the terminations is always elided. Thus: ‘kāhati’ ‘kāhiti’ ‘kāhasi’ ‘kāhisi’ ‘kāhāmi’ ‘kāhāma’. Why optionally?: For, in the following examples this change is not found: ‘karissati’ ‘karissanti’. By the force of sappaccaya the future terminations are changed into khāmi, khāma, chāmi, chāma after other roots. For example the root vaca: ‘vakkhāmi’ ‘vakkhāma’, the root vasa: ‘vacchāmi’ ‘vacchāma’.

Here ends the third section in the chapter on the ākhyāta (verb).

Notes VI.3

This third section of ākhyāta covers 24 rules. In the rules 460-469 Kaccāyana deals with reduplication and changes in the bases of verbs. In the rules 470-473, 477, 483 he deals with the substitutions of the verbs. In the rules 474-476, 478-482 he deals with various anomalous verbs and some changes at the end of the roots.

In the rule 468 the word ca represents the word vā occurring in the preceding rule. In the rule 469 the word tato indicates after abbhāsa which is laid down in the rule 461. In the same rule the plural form sesu is used which is not explained in the vutti. According to the rule 470 the word vā is understood from the rule 467. Similarly in the rules up to 472 also. However, Kaccāyana has used the word vā in the rule 473; it means it is not understood in the rule 472. In the rule 474 the word ca is understood to cancel the word vā according to Nyāsapāṭha.³² Similarly, the plural form chappaccayesu includes tumicchattha according to Kaccāyana-vaṇṇanā.³³ In the rule 475 the word ca represents byañjanantassa occurring in the preceding rule. In the rule 480 the word akāro is used even if it was available from the preceding rule. In the rule 482 the word ca according to the vutti indicates both lopaṃ and vā from the preceding rule. According to the vutti in the rule 483 the words bhavissantimhi and sassa are understood in the rule 483 as well as the words vā and lopaṃ.

Rule 1: ekassarāṇaṃ should be corrected to ekasssarānaṃ. B₁, S₁, S₂, T add dadāti³⁴ after daddallati. B₁, S₂ read kampati³⁵ for kamati.

“dadāti”: occurs in Dhp 249 (v.l.) as follows:-

“dadāti ve yathāsaddhaṃ yathāpasādanaṃ jano
tattha yo maṅku bhavati paresaṃ pānabhojane
na so divā vā rattiṃ vā samādhiṃ adhigacchati”.

“jahāti”: occurs in Ud 85, 21-22 as follows:-

“dadato puññaṃ pavaḍḍhati saṃyamato varaṃ na cīyati
kusalo ca jahāti pāpakaṃ rāgadosamohakkhayā parinibbuto”.

“caṅkamati”: occurs in M III 112, 31-32 as follows:- “tassa ce ānanda bhikkhuno iminā vihārena viharato caṅkamāya cittaṃ namati, so caṅkamati”.

Rule 3: “jahāti”: occurs in Ud 85, 21-22 as quoted under VI. 3.1.

Rule 5: T reads jaṅkamati for jaṅgamati.

“jigacchati”: occurs in Dhp 203 as quoted under VI. 2.3. “jigiṃsati”: occurs in Ja V 7, 16-17 as quoted under VI. 2.3. “caṅkamati”: occurs in M III 112, 31-32 as quoted under VI. 2.3.

Rule 6: “tikicchati”: occurs in Ja VI 94, 1-2 as quoted under VI. 2.2.

Rule 7: “jahāti”: occurs in Ud 85, 21-22 as quoted under VI. 3.1.

Rule 8: B₁, S₁, S₂, T, Cd add dadhāti after babhūva.

“jigucchati”: occurs in M I 423, 34-35 as quoted under VI. 2.2. “jigacchati”: occurs in Dhp 203 as quoted under VI. 2.3.

Rule 9: “caṅkamati”: occurs in M III 112, 31-32 as quoted under VI.3.1.

Rule 10: pā-mānaṃ should be corrected to pā-mānānaṃ as shown in all the versions.

Rule 11: “tiṭṭhati”: occurs in M I 108, 27-30 as follows:- “yathāvādī kho āvuso sadevake loke samārake sabrahmake sassamaṇabrāhmaṇiyā pajāya sadevamanussāya na kenaci loke viggayha tiṭṭhati”. “tiṭṭhatu”: occurs in M I 143, 11-12 as quoted under III. 24. “tiṭṭheyya”: occurs in M I 137, 17-19 as follows:- “taṃ bhikkhave pariggahaṃ pariggaṇheyyātha yvāssa pariggaho nicco dhuvo sassato avipariṇāmadhammo, sassatimaṃ tath’eva tiṭṭheyya”.

Rule 12: B₁, T read pivo for pibo. T, B₁ add piveyyuṃ; S₁, S₂: pibeyyuṃ after piveyya.

“pivati”: occurs in M I 342, 32-33 as follows:- “na macchaṃ na maṃsaṃ na suraṃ na merayaṃ na thusodakaṃ pibati”. In the variant reading of M I the reading pivati also is recorded. “pivatu”: occurs in Ud 79, 2-3 as follows:-“pivatu bhagavā pāniyaṃ, pivatu sugato pānīyan ti”.

Rule 13: jā - jana - nā should be corrected to jā - jaṃ - nā or jā - ja’nnā as shown in all the versions. “jānāti”: occurs in M I 99, 35-36 as follows:- “sace āvuso bhikkhu paccavekkhamāno evaṃ jānāti”. “jaññā”: occurs in Dhp 157 as follows:-

“attānañ ce piyaṃ jaññā rakkheyya naṃ surakkhitaṃ
tiṇṇaṃ aññataraṃ yāmaṃ paṭijaggeyya paṇḍito”.

Rule 14: B₁ adds adakkha, T: addakkha³⁶ after dakkhati. S₂ adds addakkhā before addasa.

“passati”: occurs in Dhp 277 as follows:-

“sabbe saṅkhārā aniccā ti yadā paññāya passati
atha nibbindatī dukkhe esa maggo visuddhiyā”.

“dissati”: occurs in Ud 79, 24-26 as follows:-

“mohasambandhano loko bhabbarūpo’va dissati
upadhibandhano bālo tamasā parivārito
sassar iva khāyati passato n’tthi kiñcanaṃ”.

“dakkhati”: occurs in Sn 841 as follows:-

“diṭṭhiñ ca nissāya anupucchamāno māgandiyā ti bhagavā
samuggahītesu pamoham āgā
ito ca nāddakkhi aṇuṃ pi saññaṃ
tasmā tuvaṃ momuhato dahāsi”.

“addasa”: occurs in M I 142, 22-23 as follows:- “abhikkhaṇanto sumedho satthaṃ ādāya addasa laṅgiṃ”.

Rule 16: “titikkhati”: occurs in Dhp 321 as quoted under VI. 2.2.

Rule 17: B₁ adds gī³⁷ for giṃ³⁸, jigīsati for giiṃsati which occurs in Ja V 7, 16-17 as quoted under VI. 2.3.

Rule 18: abruvuṃ should be corrected to abravuṃ³⁹.

“āha”: occurs in M I 142, 21 as follows:- “brahmaṇo evam āha”. “āhu”: occurs in It 97, 7-10 as follows:-

“yassa kāyena vācāya
manasā n’atthi dukkaṭaṃ
taṃ ve kalyāṇasīlo ti
āhu bhikkhuṃ hirīmataṃ”.

“abravuṃ”: occurs in Ja V 112, 30-31 as follows:-

“sirī ca tāta lakkhī ca pucchitā etad abravuṃ
uṭṭhānaviriye pose ram’āhaṃ anusuyyake”.

Rule 19: T, B₁, S₁, S₂ read agacchā for agaccha. B₁ reads agacchī; agamī for agacchi; agami. Agacchīyati; agamīyati should be corrected to gacchīyati; gamīyati.

“gacchamāno”: occurs in Ja V 165, 22-25 as follows:-

“vaṇijja raṭṭhādhipa gacchamāno
pathe addasāsimhi milācaputte
pavaṭṭakāyaṃ uragaṃ mahantaṃ
ādāya gacchante pamodamāne”.

“gacchanto”: occurs in M II 99, 8-10 as follows:- “yathā coro aṅgulimālo bhagavantaṃ pakatiyā gacchantaṃ sabbatthāmena gacchanto na sakkoti sampāpuṇituṃ”. “gacchati”: occurs in M II 137, 15-17 as quoted under VI. 1.26. “gaccheyya”: occurs in Vin III 154, 1-2, as follows:- “no ce sāmaṃ vā gaccheyya dūtaṃ vā pahiṇeyya, āpatti dukkaṭassa”. “gamissati”: occurs in Vin I 292, 30-31 follows:- “yattha vā vāsaṃ gantukāmo bhavissati tattha vikāle upagacchissati kilanto addhānaṃ gamissati”. “icchati”: occurs in Dhp 291 as follows:-

“paradukkhūpadānena yo attano sukham icchati
verasaṃsaggasaṃsaṭṭho verā so na pamuccati”.

Rule 20: B₁ reads vacass’ajjatanimhi makāro o⁴⁰ for vacass’ajjatanismiṃ akrāro o. T adds vakārassa after dhātussa. T reads avoci for avoca. Both are correct.⁴¹ B₁, T, S₂ read avacū for avacuṃ.

“avoca”: occurs in M I 13, 34-35 as follows:- “idam avoca bhagavā idaṃ vatvā sugato uṭṭhāy’āsanā vihāraṃ pāvisi”. “avocuṃ”: occurs in M I 84, 8-10 as follows:- “ekamantaṃ nisinne kho te bhikkhū te aññatitthiyā paribbājakā etad avocuṃ”. “avaca”: occurs in M I 131, 19-20 as follows:- “mā evaṃ āvuso ariṭṭha avaca”.

Rule 21: “gacchāhi”: occurs in Vin I 177, 38 as follows:- “sadh’āvuso pavāretvā gacchāhi”. “gacchāmi”: occurs in Ja IV 416, 13-14 as follows:-

“nāhaṃ rohanta gacchāmi hadayam me avakaḍḍhati
na taṃ ahaṃ jahissāmi idha hessāmi jīvitaṃ”.

“gacchāma”: occurs in Ap 25, 24-25 as follows:-

“amataṃ mayā adhigataṃ sokasallavinodaṃ
tuvam pi adhigacchehi gacchāma buddhasantikaṃ”.

Rule 22: B₁ reads gamāhi for gamehi. S₁, S₂, B₁, T read gamayati for gamīyati.

Rule 23: sassa in the vutti should be corrected to ssassa as shown in all the versions.

“hessati”: occurs in Ap 22, 31-32 as follows:-

“tassa dhammesu dāyādo oraso dhammanimmato
sāriputto’ti nāmena hessati aggasāvako”.

“bhavissati”: occurs in Vin III 83, 32 as follows:- “sabbassa kuṭumbassa issarā bhavissati”. “bhavissanti”: occurs in M I 43,1 as follows:- “pare makkhī bhavissanti”.

Rule 24: S₁, S₂ read vasāmi; vasāma for vasadhātu; T adds kāhanti after kāhiti; and reads kāhatha in the place of kāhisi.

“kāhati”: occurs in Ja II 443, 12-13 as follows:-

“idaṃ kho sā na jānāti asiṃ sattiñ ca oḍḍitaṃ
sā caṇḍī kāhati kodhaṃ taṃ me tapati no idha”.

“kāhiti”: occurs in Dhp 350 as follows:-

“vitakkūpasame ca yo rato
asubhaṃ bhāvayatī sadā sato
esa kho vyantikāhiti
esa - cchecchati mārabandhanaṃ”.

“kāhasi”: occurs in Dhp 154 as follows:-

“gahakārakaṃ diṭṭho’si puna gehaṃ na kāhasi
sabbā ete phāsukā bhaggā gahakūṭaṃ visaṅkhitaṃ
visaṅkhāragataṃ cittaṃ taṇhānaṃ khayaṃ ajjhagā”.

“kāhāmi”: occurs in Ja III 47, 14-15 as follows:-

“so hi nūna ito gantvā yoniṃ laddhāna mānusiṃ
vadaññū sīlasampanno kāhāmi kusalaṃ bahuṃ”.

“karissati”: occurs in Vin V 56, 30-31 as follows:- “kin’te ayye eso purisapuggalo karissati avassuto vā anavassuto vā yato tvaṃ anavassutā”.

“karissanti”: occurs in S II 193, 1-2 as follows:- “ime ca manussā kālaṃ karissanti ahañ ca parinibbāyissāmi”. “vakkhāmi”: occurs in Vin III 178, 6-7 as follows:- “ahaṃ p’āyasmante na kiñci vakkhāmi kalyāṇaṃ vā pāpakaṃ vā”. “vakkhāma”: occurs in M III 207, 23 as follows:- “ettha dāni mayaṃ there bhikkhū kiṃ vakkhāma”. “vacchāmi”: occurs in Vin I 60, 36 as follows:- “āyasmato nissāya vacchāmi”.

[1] Dāntassaṃ mi-mesu. 484

Dā icc etassa dhātussa antassa aṃ hoti mi-ma icc etesu. Dammi; damma.

(1) When mi and ma follow, the final of the root dā is changed into aṃ.

The final of the root dā, followed by mi and ma, becomes aṃ. So: ‘dammi’ ‘damma’.

[2] Asaṃyogantassa vuḍḍhi kārite. 485

Asaṃyogantassa dhātussa kārite vuḍḍhi hoti. Kāreti; kārenti; kārayati; kārayanti; kārāpeti; kārāpenti; kārāpayati; kārāpayanti. Asaṃyogantass’eti kim atthaṃ? Cintayati; mantayati.

(2) When a causal (kārita) suffix follows, (the vowel of) the root not ending in conjunct, is lengthened.

The vowel of the root not ending in conjunct followed by a causal (kārita) suffix is lengthened. For example ‘kāreti’ ‘kārenti’ ‘kārayati’ ‘kārayanti’ ‘kārāpeti’ ‘kārāpenti’ ‘kārāpayati’ ‘kārāpayanti’. Why ‘asaṃyogantassa’? For in the following examples this lengthening is not found: ‘cintayati’ ‘mantayati’.

[3] Ghaṭādīnaṃ vā. 486

Ghaṭādīnaṃ dhātūnaṃ asaṃyogantānaṃ vuḍḍhi hoti vā kārite. Ghāṭeti, ghaṭeti, ghāṭayati, ghāṭāpeti, ghāṭāpayati; gāmeti, gameti, gāmayati, gamayati. Ghaṭādīnaṃ iti kim atthaṃ? Kāreti.

(3) (The vowel of) the roots beginning with ghaṭa is optionally (lengthened).

When a causal (kārita) suffix follows, the vowel of the roots beginning with ghaṭa not ending in conjunct is optionally lengthened. Thus: ‘ghāṭeti’ ‘ghaṭeti’ ‘ghāṭayati’ ‘ghāṭāpeti’ ‘ghāṭāpayati’ ‘gāmeti’ ‘gameti’ ‘gāmayati’ ‘gamayati’. Why the roots beginning with ghaṭa?: For, to the following example this option is not applicable: ‘kāreti’.

[4] Aññesu ca. 487

Aññesu ca paccayesu sabbesaṃ dhātūnaṃ asaṃyogantānaṃ vuḍḍhi hoti. Jayati; bhavati; hoti. Casaddaggahaṇena ṇuppaccayassāpi vuḍḍhi hoti. Abhisuṇoti; saṃvuṇoti.

(4) And when other suffixes follow.

The vowel of all roots not ending in conjunct, is lengthened, when other suffixes follow. For example ‘jayati’ ‘bhavati’ ‘hoti’. By the force of ca the vowel of the suffix ṇu also is lengthened. For example ‘abhisuṇoti’ ‘saṃvuṇoti’.

[5] Guha-dusānaṃ dīghaṃ. 488

Guha-dusa icc etesaṃ dhātūnaṃ saro dīghaṃ āpajjate kārite. Gūhayati; dūsayati.

(5) The vowel of the roots guha and dusa is lengthened.

The vowel of the roots guha and dusa, followed by the causal (kārita) suffix, is lengthened. Thus: ‘gūhayati’ ‘dūsayati’.

[6] Vaca-vasa-vahādīnaṃ ukāro vassa ye. 489

Vaca-vasa-vaha icc evam ādīnaṃ dhātūnaṃ vakārassa ukāro hoti ye paccaye pare. Uccate; vuccate; vussati; vuyhati.

(6) When the suffix ya follows, va of the roots beginning with vaca, vasa and vaha becomes u.

The va of the roots beginning with vaca, vasa and vaha, followed by the suffix ya, is changed into u. Thus: ‘uccate’ ‘vuccate’ ‘vussati’ ‘vuyhati’.

[7] Havipariyaye lo vā. 490

Hakārassa vipariyayo hoti yappaccaye pare yappaccayassa ca lo hoti vā. Vuyhati; vuḷhati.

(7) The sound ha is interchanged (and the suffix ya) is optionally changed into la.

The sound ha of the roots, followed by the suffix ya, changes its place with the sound ya and the suffix ya optionally becomes la. For example ‘vuyhati’ ‘vuḷhati’.

[8] Gahassa ghe ppe. 491

Gaha icc etassa dhātussa sabbass’eva ghekāro hoti ppappaccaye pare. Gheppati.

(8) When the suffix ppa follows, the entire root gaha is changed into ghe.

The entire root gaha, followed by the suffix ppa, becomes ghe. So: ‘gheppati’.

[9] Halopo ṇhāmhi. 492

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

(9) When the suffix ṇhā follows, the ha (of the root gaha) is elided.

The ha of the root gaha, followed by the suffix ṇhā, is elided. So: ‘gaṇhāti’.

[10] Karassa kāsattaṃ ajjatanimhi. 493

Kara icc etassa dhātussa sabbassa kāsattaṃ hoti vā ajjatanīvibhattimhi. Akāsi, akāsuṃ akari, akaruṃ. Attaṃ iti bhāvaniddesena aññatthāpi sāgamo hoti. Ahosi; adāsi.

(10) When an aorist suffix follows, the root kara is changed into kāsa.

The whole of the root kara, followed by an aorist suffix, optionally becomes kāsa. Therefore: ‘akāsi’ ‘akāsuṃ’ ‘akari’ ‘akaruṃ’. By the force of the abstract form (kās)attaṃ, in other examples also sa is augmented. For example ‘ahosi’ ‘adāsi’.

[11] Asasmā mi-mānaṃ mhi-mh’antalopo ca. 494

Asa icc etāya dhātuyā mi-ma icc etesaṃ vibhattīnaṃ mhi-mhādesā honti vā dhātussanto lopo ca. Amhi; amha; asmi; asma.

(11) The terminations mi and ma used after the root asa are changed into mhi and mha and the final part of the root is elided.

The terminations mi and ma applied to the root asa optionally become mhi and mha and the final part of the root is elided. Therefore: ‘amhi’ ‘amha’ ‘asmi’ ‘asma’.

[12] Thassa tthattaṃ. 495

Asa icc etassa dhātussa thassa vibhattissa tthattaṃ hoti dhātv antassa lopo ca. Attha.

(12) (The termination) tha becomes ttha.

The termination tha used after the root asa is changed into ttha and the final part of the root is also elided. Therefore: ‘attha’.

[13] Tissa tthittaṃ. 496

Asa icc etāya dhātuyā tissa vibhattissa tthittaṃ hoti dhātv antassa lopo ca. Atthi.

(13) (The termination) ti becomes tthi.

The termination ti used after the root asa is changed into tthi and the final part of the root is also elided. Therefore: ‘atthi’.

[14] Tussa tthuttaṃ. 497

Asa icc etāya dhātuyā tussa vibhattissa tthuttaṃ hoti dhātv antassa lopo ca. Atthu.

(14) (The termination) tu becomes tthu.

The termination tu used after the root asa is changed into tthu and the final part of the root is also elided. Therefore: ‘atthu’.

[15] Simhi ca. 498

Asass’eva dhātussa simhi vibhattimhi antassa lopo ca hoti. Ko nu tvaṃ asi.

(15) And when the termination si follows.

The final part of the root asa, followed by the termination si, is also elided. Thus: ‘ko nu tvaṃ asi’.

[16] Labhasmā ī-innaṃ ttha-tthaṃ. 499

Labha icc etāya dhātuyā ī-innaṃ vibhattīnaṃ ttha-tthaṃ-ādesā honti dhātv antassa lopo ca. Alattha; alatthaṃ.

(16) The terminations ī and iṃ used after the root labha are changed into ttha and tthaṃ.

The root labha, followed by the terminations ī and iṃ, becomes ttha and tthaṃ and the final part of the root is also elided. Therefore: ‘alattha’ ‘alatthaṃ’.

[17] Kudhasmādī cchi. 500

Kudha icc etāya dhātuyā īvibhattissa cchi hoti dhātv antassa lopo ca. Akkocchi.

(17) The termination ī used after the root kudha is changed into cchi.

The termination ī applied to the root kudha becomes cchi and the final part of the root is also elided. Therefore: ‘akkocchi’.

[18] Dādhātussa dajjaṃ vā. 501

Dā icc etassa dhātussa sabbassa dajjādeso hoti vā. Dajjāmi; dajjeyya; dadāmi; dadeyya.

(18) The root dā is optionally changed into dajja.

The whole of the root dā optionally becomes dajja. Thus: ‘dajjāmi’ ‘dajjeyya’ ‘dadāmi’ ‘dadeyya’.

[19] Vadassa vajjaṃ. 502

Vada icc etassa dhātussa sabbassa vajjādeso hoti vā. Vajjāmi; vajjeyya; vadāmi; vadeyya.

(19) The root vada is changed into vajja.

The whole of the root vada optionally becomes vajja. Thus: ‘vajjāmi’ ‘vajjeyya’ ‘vadāmi’ ‘vadeyya’.

[20] Gamussa ghammaṃ. 503

Gamu icc etassa dhātussa sabbassa ghammādeso hoti vā. Ghammatu; ghammāhi; ghammāmi. Vā ti kim atthaṃ? Gacchatu; gacchāhi; gacchāmi.

(20) The root gamu is changed into ghamma.

The whole of the root gamu optionally becomes ghamma. Thus: ‘ghammatu’ ‘ghammāhi’ ‘ghammāmi’. Why optionally?: For, in the following examples this change is not found: ‘gacchatu’ ‘gacchāhi’ ‘gacchāmi’.

[21] Yamhi dā-dhā-mā-ṭhā-hā-pā-maha-mathādīnaṃ ī. 504

Yamhi paccaye pare dā-dhā-mā-ṭhā-hā-pā-mahu- matha icc evam ādīnaṃ dhātūnaṃ anto īkāraṃ āpajjate. Dīyati; dhīyati; mīyati; ṭhīyati; hīyati; pīyati; mahīyati; mathīyati.

(21) When the suffix ya follows, the final part of the roots beginning with dā, dhā, mā, ṭhā, hā, pā, maha and matha are changed into ī.

The final part of the roots beginning with dā, dhā, mā, ṭhā, hā, pā, maha and matha, followed by the suffix ya, becomes ī. For example ‘dīyati’ ‘dhīyati’ ‘mīyati’ ‘ṭhīyati’ ‘hīyati’ ‘pīyati’ ‘mahīyati’ ‘mathīyati’.

[22] Yajass’ādiss’i. 505

Yaja icc etassa dhātussa ādissa ikārādeso hoti ye paccaye pare. Ijjate mayā buddho.

(22) The initial part of the root yaja is changed into i.

The initial part of the root yaja, followed by the suffix ya, becomes i. Thus: ‘ijjate mayā buddho’.

[23] Sabbato uṃ iṃsu. 506

Sabbehi dhātūhi uṃvibhattissa iṃsv ādeso hoti. Upasaṅkamiṃsu; nisīdiṃsu.

(23) The termination uṃ used after any root is changed into iṃsu.

The termination uṃ applied to any root becomes iṃsu. For example ‘upasaṅkamiṃsu’ ‘nisīdiṃsu’.

[24] Jara-marāṇaṃ jīra-jiyya-miyyā vā. 507

Jara-mara icc etesaṃ dhātūnaṃ jīra-jiyya-miyya icc ete ādesā honti vā. Jīrati; jīranti; jiyyati; jiyyanti; miyyati; miyyanti; marati; maranti.

(24) The roots jara and mara are optionally changed into jīra, jiyya and miyya.

The roots jara and mara optionally become jīra, jiyya and miyya. For example ‘jīrati’ ‘jīranti’ ‘jiyyati’ ‘jiyyanti’ ‘miyyati’ ‘miyyanti’ ‘marati’ ‘maranti’.

[25] Sabbatthāsassādilopo ca. 508

Sabbattha vibhattippaccayesu ass icc etassa dhātussa ādissa lopo hoti vā. Siyā; santi; santo; samāno. Vā ti kim atthaṃ? Asi.

(25) The initial of the root asa, followed by any suffix, is optionally dropped.

The initial part of the root asa, followed by the verbal terminations or suffixes, is optionally elided. Thus: ‘siyā’ ‘santi’ ‘santo’ ‘samāno’. Why optionally?: For, in the following example this loss is not found: ‘asi’.

[26] Asabbadhātuke bhū. 509

Asass’eva dhātussa bhū hoti vā asabbadhātuke pare. Bhavissati; bhavissanti. Vā ti kim atthaṃ? Āsuṃ.

(26) When asabbadhātuka termination follows, the (root asa) becomes bhū.

The root asa, followed by asabbadhātuka termination, is optionally changed into bhū. For example ‘bhavissati’ ‘bhavissanti’. Why optionally?: For, in the following example this substitute is not found: ‘āsuṃ’.

[27] Eyyassa ñāto iyā-ññā vā. 510

Eyyavibhattissa ñā icc etāya dhātuyā parassa iyā-ññādesā honti vā. Jāniyā; jaññā. Vā ti kim atthaṃ? Jāneyya.

(27) The termination eyya used after the root ñā is optionally changed into iyā and ññā.

The termination eyya preceded by the root ñā optionally becomes iyā and ññā. Therefore: ‘jāniyā’ ‘jaññā’. Why optionally?: For, in the following example this substitute is not found: ‘jāneyya’.

[28] Nāssa lopo yakārattaṃ. 511

Ñā icc etāya dhātuyā nāpaccayassa lopo hoti vā yakārattañ ca. Nāyati. Vā ti kiṃ atthaṃ? Jānāti.

(28) The suffix nā is elided and ya is augmented.

The suffix nā used after the root ñā is elided and ya augmented. Thus: ‘nāyati’. Why optionally?: For, in the following example this loss is not found: ‘jānāti’.

[29] Lopañ cettaṃ akāro. 512

Akārappaccayo lopaṃ āpajjate ettañ ca hoti vā. Vajjemi, vademi; vajjāmi, vadāmi.

(29) The suffix a is elided and changed into e.

The suffix a is elided and optionally becomes e. For example ‘vajjemi’ ‘vademi’ ‘vajjāmi’ ‘vadāmi’.

[30] Uttaṃ okāro. 513

Okārappaccayo uttaṃ āpajjate vā. Kurute; karoti. Okāro ti kim atthaṃ? Hoti.

(30) The suffix o is changed into u.

The suffix o optionally becomes u. For example ‘kurute’ ‘karoti’. Why the suffix o? : For, to the following example this rule is not applicable: ‘hoti’.

[31] Karassakāro ca. 514

Kara icc etassa dhātussa akāro attaṃ āpajjate vā. Kurute; karoti; kubbate; kubbati; kayirati. Karass’eti kim atthaṃ? Sarati; marati.

(31) The vowel a of the root kara is changed into a.

The vowel a of the root kara optionally becomes a. For example ‘kurute’ ‘karoti’ ‘kubbate’ ‘kubbati’ ‘kayirati’. Why the root kara?: For, in the following examples this change is not found: ‘sarati’ ‘marati’.

[32] O ava sare. 515

Okārassa dhātv antassa sare pare ava hoti vā. Cavati; bhavati. Sare ti kim atthaṃ ? Hoti. O ti kim atthaṃ? Jayati.

(32) When a vowel follows, the final o is changed into ava.

The final o of the root, followed by a vowel, optionally becomes ava. For example ‘cavati’ ‘bhavati’. Why a vowel?: For, in the following example this change is not found: ‘hoti’. Why the final o ?: For, in the following example this change is not found: ‘jayati’.

[33] E aya. 516

Ekārassa dhātv antassa sare pare ayādeso hoti vā. Nayati; jayati. Sare ti kim atthaṃ? Neti.

(33) The vowel e is changed into aya.

The final e of the root, followed by a vowel, optionally becomes aya. For example ‘nayati’ ‘jayati’. Why a vowel?: For, in the following example this change is not found: ‘neti’.

[34] Te āv’āyā kārite. 517

Te o-e icc ete āva-āya-ādese pāpunanti kārite. Lāveti; nāyeti. Yogavibhāgena aññesupi āya hoti. Gāyati.

(34) When a causal suffix follows, those are changed into āva and āya.

The vowel o and e, followed by a causal suffix, become āva and āya. For example ‘lāveti’ ‘nāyeti’. By yogavibhāga (the separation of this rule into two) āya takes place also elsewhere. For example ‘gāyati’.

[35] Ikārāgamo asabbadhātukamhi. 518

Sabbamhi asabbadhātukamhi ikārāgamo hoti. Gamissati; karissati; labhissati; pacissati. Asabbadhātukamhī ti kim atthaṃ? Gacchati; karoti; labhati; pacati.

(35) When asabbadhātuka termination follows, i is augmented.

When any asabbadhātuka termination follows, the vowel i is augmented. For example ‘gamissati’ ‘karissati’ ‘labhissati’ ‘pacissati’. Why asabbadhātuka termination?: For, in the following examples this augment is not found: ‘gacchati’ ‘karoti’ ‘labhati’ ‘pacati’.

[36] Kvaci dhātu-vibhatti ppaccayānaṃ dīgha-viparīt’ādes’āgamā ca. 519

Idha ākhyāte anippannesu sādhanesu kvaci dhātu-vibhatti ppaccayānaṃ dīgha-viparīta-ādesa-lopa-āgama icc etāni kāriyāni jinavacanānurūpāni kātabbāni. Jāyati; kareyya; jāniyā; siyā; kare; gacche; jaññā; vakkhetha; dakkhetha; dicchati; āgacchuṃ; ahosi; ahesuṃ; icc evam ādīni aññānipi sādhanāni yojetabbāni.

(36) And sometimes there are operations of lengthening, inversion, substitution, elision and augment of the roots, terminations and suffixes.

In this chapter on verbs in connection with the examples which are not explained, the operations of lengthening, inversion, substitution, elision and augment of the roots, terminations and suffixes sometimes are to be made in consonance with the words of Buddha. For example ‘jāyati’ ‘kareyya’ ‘jāniyā’ ‘siyā’ ‘kare’ ‘gacche’ ‘jaññā’ ‘vakkhetha’ ‘dakkhetha’ ‘dicchati’ ‘āgacchuṃ’ ‘ahosi’ ‘ahesuṃ’; the other examples should be explained in the same way.

[37] Attanopadāni parassapadattam. 520

Attanopadāni kvaci parassapadattaṃ āpajjante. Vuccati; labbhati; paccati; karīyati; sijjhati. Kvacī ti kim atthaṃ? Vuccate; labbhate; paccate; karīyate; sijjhate.

(37) The attanopada forms are changed into parassapada.

The attanopada forms sometimes become parassapada ones. For example ‘vuccati’ ‘labbhati’ ‘paccati’ ‘karīyati’ ‘sijjhati’. Why sometimes?: For, in the following examples this change is not found: ‘vuccate’ ‘labbhate’ ‘paccate’ ‘karīyate’ ‘sijjhate’.

[38] Akārāgamo hīyattan’ajjatanī-kālātipattīsu. 521

Kvaci akārāgamo hoti hīyattan’ajjatanī-kālātipatti icc etāsu vibhattīsu. Agamā; agamī; agamissā. Kvacī ti kim atthaṃ? Gamā; gamī; gamissā.

(38) When the past imperfect, aorist and conditional terminations follow, a is augmented.

The past imperfect, aorist and conditional terminations are sometimes preceded by the augment a.

For example ‘agamā’ ‘agamī’ ’agamissā. Why sometimes?: For, in the following examples this augment is not found: ‘gamā’ ‘gamī’ ‘gamissā’.

[39] Brūto ī timhi. 522

Brū icc etāya dhātuyā īkārāgamo hoti timhi vibhattimhi. Bravīti.

(39) When the termination ti follows, ī is augmented after the root brū.

Ī is augmented after the root brū if the termination ti follows. Therefore: ‘bravīti’.

[40] Dhātu’ssanto lopo’nekasarassa. 523

Dhātussa anto kvaci lopo hoti yad’ānekasarassa. Gacchati; pacati; sarati; marati; carati. Anekasarass’eti kim atthaṃ? Pāti; yāti; dāti; bhāti; vāti. Kvacī ti kim atthaṃ? Mahīyati; mathīyati.

(40) The final of the root having more than one vowel is elided.

When there are more than one vowels in a root, the last is sometimes elided. For example ‘gacchati’ ‘pacati’ ‘sarati’ ‘marati’ ‘carati’. Why more than one vowel?: For, in the following example this loss is not found: ‘pāti’ ‘yāti’ ‘dāti’ ‘bhāti’ ‘vāti’. Why sometimes?: For, in the following examples this loss is not found: ‘mahīyati’ ‘mathīyati’.

[41] Isu-yamānaṃ anto ccho vā. 524

Isu-yama icc etesaṃ dhātūnaṃ anto ccho hoti vā. Icchati; niyacchati. Vā ti kim atthaṃ? Esati; niyamati.

(41) The final of the roots isu and yama is optionally changed into ccho.

The final of the roots isu and yama optionally becomes ccho. So: ‘icchati’ ‘niyacchati’. Why optionally?: For, in the following examples this substitute is not found: ‘esati’ ‘nimayati’.

[42] Kāritānaṃ ṇo lopaṃ. 525

Kārita icc etesaṃ paccayānaṃ ṇo lopaṃ āpajjate. Kāreti; kārayati; kārāpeti; kārāpayati.

Sāsanatthaṃ samuddiṭṭhaṃ may’ākhyātaṃ samāsato
Sakabuddhivisesena cintayantu vicakkhaṇā.

Iti ākhyatakappe catuttho kaṇḍo.

(42) The sound ṇ of the causal (kārita) suffixes is elided.

The ṇ of the causal (kārita) suffixes is dropped. For example ‘kāreti’ ‘kārayati’ ‘kārāpeti’ ‘kārāpayati’.

Let the learned people discuss by means of their own knowledge, the verbs (ākhyāta) which are laid down (by the teacher) and have been briefly explained here by me for the advancement of religion.

Here ends the fourth section in the chapter on the ākhyāta (verb).

Notes VI.4

This fourth section of ākhyāta covers 42 rules. In this kaṇḍa Kaccāyana seems to arrange the rules dealing with various treatments, many of which supplement previous rules e.g. the changes in the bases of verbs, substitution of the verbs, miscellaneous irregularities, including the vuddhi (lengthening) of the roots, augment and the mutations of various irregular verbs etc.

In the rule 478 the word ca cancels the word vā occurring in the preceding rule. However, according to the vutti the word ca includes another case also. In the rule 493 according to the vutti the word vā is understood from the rule 490. Moreover, it is not understood in the rules 491 and 492. In the rule 494 the word ca is taken in the sense of additional grammatical operation. However, the vutti understands also the word vā. In the rule 498 the word ca stands for lopaṃ occurring in the rule 494. However, S₁ does not read the word ca in the vutti. The words lopo ca are understood in the rules 499 and 500 according to the vutti. However, the word vā occurring in the rule 501 is not found: in B₁, T, Cd, S₁, S₂. Further in the rules 502 and 503 the word vā is understood according to the vutti, but it is not understood from the rules 504 to 506 according to the vutti. In the rule 508 the word ca is used by Kaccāyana which according to the vutti stands for the word vā occurring in the preceding rule. Similarly, it is understood in the rule 509; but in the rule 510 Kaccāyana uses the word vā; it means it is not understood in the rule 509. It is understood up to the rule 513 according to the vutti and in the rule 514 Kaccāyana uses the word ca which according to Nyāsapāṭha stands for utta.⁴² However, the word ca in the rule 514 may be taken in the sense of additional grammatical operation regarding the form kurute. Similarly in the rule 519 the word ca may be taken in the sense of additional grammatical operation to be made kvaci (sometimes). In the rule 525 the word lopaṃ cancels the word vā occurring in the preceding rule.

Rule 1: “dammi”: occurs in Ja IV 422, 4-5 as follows:- “dammi nikkhasataṃ ludda thullañ ca maṇikuṇḍalaṃ catussadañ ca pallaṅkaṃ ummāpupphasirinnibhaṃ”.

Rule 2: “kāreti”: occurs in M II 131, 5-6 as quoted under VI. 2.7. “kārenti”: occurs in M I 87, 8-9 as quoted under VI. 2.7. “kārāpeti”: occurs in Vin III 156, 35 as quoted under VI. 2.7. “kārāpenti”: occurs in Vin III 144, 25-27 as quoted under VI. 2.7.

Rule 3: B₁, S₁, S₂, T add ghaṭayati after ghāṭayati; ghaṭāpayati after ghāṭāpeti and ghaṭāpayati after ghāṭāpayati. B₁, S₁, S₂ add gāmāpeti; gamāpeti; gāmāpayati; gamāpayati after gamayati.

Rule 6: T, B₁, S₁, S₂ read vuccati⁴³ for vuccate.⁴⁴

“vuccati”: occurs in Dhp 63 as quoted under VI. 2.13. “vussati”: occurs in M I 147, 15-17 as quoted under III. 32. “vuyhati”: occurs in Nidd I 4, 6-7 as follows:- “athavā kāmataṇhāya yāyati niyyati vuyhati saṃhariyati”.

Rule 7: havipariyaye should be corrected to havipariyayo. S₁, S₂, A read ḷo for lo.

“vuyhati”: occurs in Nidd I 4, 6-7 as quoted under VI. 4.6.

Rule 8: “gaṇhāti”: occurs in Vin III 49, 34-35 as quoted under VI.2.19.

Rule 10: attaṃ should be read as kāsattaṃ as shown in all the versions, because attaṃ is deficient and not pertinent to the rule.

“akāsi”: occurs in M II 2, 11-12 as follows:- “cirassaṃ kho bhante bhagavā imaṃ pariyāyam akāsi”. “akaruṃ”: occurs in D II 256, 3-4 as follows:-

“devakāyā abhikkantā te vijānātha bhikkhavo
te ca ātappam akaruṃ sutvā buddhassa sāsanaṃ”.

“ahosi”: occurs in D II 5, 1-3 as follows:- “kassapassa bhikkhave bhagavato arahato sammāsambuddhassa tissabhāradvājaṃ nāma sāvakayugaṃ ahosi aggaṃ bhaddayugaṃ”. “adāsi”: occurs in Vin II 39, 18-20 as follows:- “tassa me saṅgho ekissā āpattiyā sañcetanikāya sukkavisaṭṭhiyā appaṭicchannāya chārattaṃ mānattaṃ adāsi”.

Rule 11: “amhi”: occurs in M II 99, 27-28 as follows:- “pucchāmi taṃ samaṇa etam atthaṃ: katthaṃ ṭhito tvaṃ aham aṭṭhito’mhi?”. “asmi”: occurs in M I 40, 24 as follows:- “n’etaṃ mama, n’eso’ham asmi”.

Rule 12: icc etassa dhātussa should be read as icc etāya dhātuyā which is shown in all the versions and the following vutti. “attha”: occurs in M I 161, 25-26 as follows:- “kāya nu’tha bhikkhave etarahi kathāya sannisinnā”.

Rule 13: “atthi”: occurs in Vin III 112, 12-13 as follows:- “atthi c’ettha cetanā labbhati”.

Rule 14: “atthu”: occurs in D III 195, 27-30 as follows:-

“vipassissa nam’atthu cakkhumantassa sirīmato
sikkhissapi nam’atthu sabbabhūtānukampino”.

Rule 15: S₁ does not record ca in the vutti. B₁, S₂, T add mārisa after asi which occurs in S I 103, 21-22 as follows:-

“sīlaṃ samādhipaññañ ca maggaṃ bodhāya bhāvayaṃ
patto’smi paramaṃ suddhiṃ nihato tvaṃ asi antakā”.

Rule 16: “alattha”: occurs in M II 49, 7-9 as follows:- “alattha kho ānanda jotipālo māṇavo kassapassa bhagavato arahato sammāsambuddhassa santike pabbajjaṃ alattha upasampadaṃ”. “alathaṃ”: occurs in M I 519, 22-23 as follows:- “piṇḍam me aladdhabbaṃ ahosi, tena n’ālatthaṃ”.

Rule 17: B₁, S₁, read kusasmā⁴⁵ for kudhasmā⁴⁶ and kusa⁴⁵ for kudha.⁴⁶ S₂ reads icchi for cchi. It may be noted here that the verb akkocchi should be derived from the root kusa (to scold; swear at; abuse; revile) not kudha (to be angry with) as stated by Nyāsapāṭha, S₂, T, Senart. PED remarks that Kaccāyana has wrongly derived akkocchi from the root kudha⁴⁷ and Rūpasiddhi gives two forms akkocchi or akkosi in the vutti i.e. it is derived from the root kusa only.⁴⁸ However, the verb akkocchi which occurs in Dhp 3 [as quoted under I. 1.11] signifies ‘abused’ only.⁴⁹

Rule 18: B₁, T, Cd, S₁, S₂ omit vā⁵⁰ in the rule. Senart’s edition, however, has it.

“dadāmi”: occurs in Ja IV 99, 3-6 as quoted under II. 2.29. “dadeyya”: occurs in Vin III 155, 11-12 as follows:- “no ce aññassa vā dadeyya bhinditvā puna kāreyya”.

Rule 19: “vadāmi”: occurs in M I 8, 31-32 as follows:- “na parimuccati dukkhasmā ti vadāmi”. “vadeyya”: occurs in M I 71, 20-22 as follows:- “yo kho maṃ sārīputta evaṃ jānantaṃ evaṃ passantaṃ evaṃ vadeyya”.

Rule 20: B₁, S₁ read gamissa⁵¹ for gamussa.

“gacchāhi”: occurs in Vin I 177, 38 as quoted under VI. 3. 21. “gacchāmi”: occurs in Vin I 8, 25-26 as follows:-

“dhammacakkaṃ pavattetuṃ gacchāmi kāsinaṃ puraṃ
andhabhūta’smi lokasmiṃ ahañhi amatadudrabhiṃ”.

Rule 21: mahu in the vutti should be corrected to maha as shown in all the versions.

“dīyati”: occurs in S I 58, 12-13 as follows:- “devassa kho dānaṃ dīyati amhākaṃ dānaṃ na dīyati”. “mīyati” : occurs in Sv-ṭ I 88, 21-21 as follows:- “visesena vā sucaritakammunā mīyati nimmīyatī ti vimānaṃ”.

Rule 22: B₁, S₁, S₂ add yakārassa after ādissa.

Rule 23: “upasaṅkamiṃsu”: occurs in M I 84, 4-6 as follows:- “atha kho te bhikkhū yen’aññatitthiyānaṃ paribbājakānaṃ ārāmo ten’upasaṅkamimsu”. “nisīdiṃsu”: occurs in M I 84, 6-8 as follows:- “upasaṅkamitvā tehi aññatitthiye paribbājakehi saddhiṃ sammodiṃsu, sammodanīyaṃ kathaṃ sārāṇīyaṃ vītisāretvā ekamantaṃ nisīdiṃsu”.

Rule 24: jara - marāṇaṃ should be read as jara - marānaṃ. S₁, S₂ read jīra - jīyya - mīyyā; B₂ : jīra - jīya - mīyā for jīra - jiyya - miyyā.

“jīrati”: occurs in A III 54, 18-19 as follows:- “assutavato bhikkhave puthujjanassa jarādhammaṃ jīrati”. “jīranti”: occurs in Dhp 151 as quoted under II. 3. 25. “jiyyati”: occurs in Ja V 100, 5-6 (v.l.) as follows:-

“na te puttā bhavissanti na hiraññaṃ na dhāniyaṃ
raṭṭhe vilumpamānamhi sabbabhogehi jiyyasi”.

“miyyati”: occurs in Sn 804 as follows:-

“appaṃ vata jīvitṃ idaṃ
oraṃ vassasatāpi miyyati
yo cepi aticca jīvati
atha kho so jarasā pi miyyati”.

“miyyanti”: occurs in Ja VI 26, 7-8 as follows:-

“daharā pi hi mīyanti narā ca atha nāriyo
tattha ko vissase poso daharo’mhī ti jīvite”.

“marati”: occurs in Nidd I 120, 1 as follows:- “kalalakāle pi cavati marati antaradhāyati vippalujjati”. “maranti”: occurs in Vin I 219, 9 as follows:- “tena kho pana samayena rañño assā maranti”.

Rule 25: B₁, S₁, S₂ read sante⁵² for santo.

“siyā”: occurs in M I 50, 16-17 as follows:- “sādha’āvuso ti kho… apucchuṃ: siyā pan’āvuso -pe- siyā āvuso”. “santi”: occurs in Dhp 288 as follows:-

“na santi puttā tāṇāya na pitā na pi bandhavā
antakenādhipannassa n’atthi ñātīsu tāṇatā”.

“sante”: occurs in Pv 804 as follows:-

“dujjīvitam ajīvamhā ye sante na dadamhase
santesu deyyadhammesu dīpaṃ nākamha attano”.

“samāno”: occurs in Ja VI 207, 5-8 as follows:-

“kathaṃ hi lokāpacito samāno
amanuññagandhaṃ bahunnaṃ akantaṃ
yad eva maccā parivajjayanti
tad appasatthaṃ dirasaññu bhuñje”.

“asi”: occurs in S I 103, 21-22 as quoted under VI.4.15.

Rule 26: “bhavissati”: occurs in Vin III 83, 32 as quoted under VI. 3.23. “bhavissanti” : occurs in M I 43, 1 as quoted under VI. 3.23.

Rule 27: ññā should be read as ñā. B₁, T omit vā⁵³ in the rule. “jaññā”: occurs in Dhp 157 as quoted under VI. 3.13. “jāneyya”: occurs in Sn 781 as follows:-

“sakaṃ hi diṭṭhiṃ katham accayeyya
chandānunīto ruciyā niviṭṭho
sayaṃ samattāni pakubbamāno
yathā hi jāneyya tathā vadeyya”.

Rule 28: B₁, S₁, S₂, T, Cd, A add jaññā⁵⁴ before nāyati.

“jaññā”: occurs in Dhp 157 as quoted under VI.3.13. “jānāti”: occurs in M I 99, 35-36 as quoted under VI. 3.13.

Rule 29: “vajjemi”: occurs in Sp 382, 10-11 as follows:- “vuttavādikavatthuttaye vutto vajjemī ti tayā vutto hutvā tava vacanena vadāmī ti attho”. “vadāmi”: occurs in M I 8, 31-32 as quoted under VI. 4.19.

Rule 30: “kurute”: occurs in It 67, 21-22-68, 1-2 as follows:-

“yādisaṃ kurute mittaṃ yādisaṃ c’upasevati
sa ve tādisako hoti sahavāso hi tādiso”.

“karoti”: occurs in Nidd I 107, 22-25 as quoted under VI. 2.7.

Rule 31: attaṃ should be corrected to uttaṃ. B₁, S₁, S₂, T read kubbanti⁵⁵ for kubbati. “kurute”: occurs in It 67, 21-22-68, 1-2 as quoted under VI. 4.30. “karoti”: occurs in Nidd I 107, 22-25 as quoted under VI. 2.7. “kubbanti”: occurs in Ja V 102, 25-26 as follows:-

“etādise bhaye tāta bhayaṭṭhā tāva mānavā
nillenakāni kubbanti vane āhatvā kaṇṭakaṃ”.

“sarati”: occurs in Khp VII 2 as follows:-

“pahūte annapānamhi khajjabhojje upaṭṭhite
na tesaṃ koci sarati sattānaṃ kammapaccayā”.

“marati”: occurs in Nidd I 121, 1 as quoted under VI.4.24.

Rule 32: ava should be read as avādeso as shown in all the versions. T reads pavati for cavati.

“cavati”: occurs in Nidd I 121, 1 as quoted under VI. 4. 24. “bhavati”: occurs in Dhp 375 as quoted under I. 5.10. “jayati”: occurs in Ja IV 494, 7-10 as follows:-

“caturaṅginiṃ senaṃ subhiṃsarūpaṃ
jayanti raṭṭhādhipatī pasayha
na maccuno jayituṃ ussahanti
tam me matī hoti carāmi dhammaṃ”.

Rule 33: “jayati”: occurs in Ja IV 494, 7-10 as quoted under VI. 4.32.

Rule 34: B₁, S₁, S₂, T read aññasmiṃ (T: aññatthā pi) ekārassa (T adds dhātv antassa after ekārassa) āyādeso hoti. Gāyati; gāyanti for aññesu pi āya hoti. Gāyati.

“gāyati”: occurs in Kv 497, 38 as follows:- “nanu atthi koci naccati gāyati vādeti”. “gāyanti”: occurs in Vin IV 268, 8-10 as follows:- “bhikkhuniyā ṭhitokāsaṃ vā nisinnokāsaṃ vā nipannokāsaṃ vā āgantvā naccanti vā gāyanti vā vādenti vā”.

Rule 35: “gamissati”: occurs in Vin I 292, 30-31 as quoted under VI. 3.19. “karissati”: occurs in Vin V 56, 30-31 as quoted under VI. 3. 24. “labhati”: occurs in Dhp 374 as follows:-

“yato yato sammasati khandhānaṃ udayavyayaṃ
labhatī pītipāmojjaṃ amataṃ taṃ vijānataṃ”.

“pacati”: occurs in Vin IV 35, 14-15 as follows:- “bīje bījasaññī chindati vā chedāpeti vā bhindati vā bhedāpeti vā bhindati vā bhedāpeti pacati vā pācāpeti, āpatti pācittiyassa”.

Rule 36: B₁, S₁, S₂, T add lopa⁵⁶ after -viparit’ādesa-.

According to the context, the addition is very significant. Anipannesu should be corrected to anipphannesu as S₁, S₂, T, but B₁ reads aniddiṭṭhesu. T adds jayeti after jayati. Āgacchuṃ should be corrected to agacchuṃ. T, S₁, S₂, have agacchi⁵⁷ before agacchuṃ for which S₂ reads āgacchati.

“jāyati”: occurs in Dhp 72 as follows:-

“yāvad eva anatthāya ñattaṃ bālassa jāyati
hanti bālassa sukkaṃsaṃ muddham assa vipātayaṃ”.

“kareyya”: occurs in Nidd II 423, 28-29 as follows:- “….. na parivaseyya pamādaṃ pajaheyya vinodeyya byantīkareyya anabhāvaṃ gameyya”. “siyā”: occurs in M I 50, 16-17 as quoted under VI. 4.25. “kare”: occurs in Ja III 105, 21-22 as follows:-

“tasmā paṇḍitajātiso suṇeyya itarassa pi
ubhinnaṃ vacanaṃ sutvā yathā dhammo tathā kare”.

“gacche”: occurs in Nidd I 489, 21-24 as follows:-

“kodhātimānassa vasaṃ na gacche
mūlam pi tesaṃ palikhañña tiṭṭhe
atha ppiyaṃ vā pana appiyaṃ vā
addhā bhavanto abhisambhaveyya”.

“jaññā”: occurs in Dhp 157 as quoted under VI. 3.13. “ahosi”: occurs in D II 5, 1-3 as quoted under VI.4.10. “ahesuṃ”: occurs in D II 5, 6-7 as follows:- “vipassissa bhikkhave bhagavato arahato sammāsambuddhassa tayo sāvakānaṃ sannipātā ahessuṃ”.

Rule 37: “vuccati”: occurs in Dhp 63 as quoted under VI. 2.13. “labbhati”: occurs in Ja III 27, 1-2 as follows:-

“yassa sammukhaciṇṇena mittadhammo na labbhati
anusuyyamanakkosaṃ sanikaṃ tamhā apakkame”.

“paccati”: occurs in Th 248 as follows:-

“paccati munino bhattaṃ thokaṃ thokaṃ kule kule
piṇḍikāya carissāmi atthi jaṅghabalaṃ mamā’ti”.

Rule 38: S₁, S₂, T read agami for agamī. T has agacchissā before agamissā. S₁, S₂, T read gami for gamī.

Rule 40: T reads ṭhāti, hāti for dāti; bhāti; vāti.

“yāti”: occurs in Ja III 131, 13-14 as follows:-

“yena eko ratho yāti yāti tenāparo ratho
porāṇaṃ nihitaṃ vaḍḍhaṃ vaḍḍhataṃ ñeva vāsava”.

“vāti”: occurs in Ja III 189, 14-15 as follows:-

“vāti gandho timirānaṃ kusamuddo va ghosavā
dure ito pi sussondī tamba kāmā tudanti maṃ”.

Rule 41: isu-yamānaṃ⁵⁸ should be read as isu-yamūnaṃ and yama for yamu.

“icchati”: occurs in Dhp 291 as quoted under VI. 3.19. “esati”: occurs in Th 896 as follows:-

“piṇḍapātapaṭikkanto eko adutiyo muni
esati paṃsukūlāni anuruddho anāsavo”.

Rule 42: “kāreti”: occurs in M II 131, 5-6 as quoted under VI. 2.7. “kārāpeti”: occurs in Vin III, 156, 35 as quoted under VI. 2.7.

Footnotes

1. “āpubbo khyā pakathane, to” Abh - sūci s.v. ākhyāta. ↩

2. “kiriyaṃ ācikkhatī ti ākhyātaṃ, kiriyāpadaṃ” Rūp 240, 4, see also “kiriyaṃ akkhāyatī ti ākhyātaṃ, kiriyāpadaṃ” Sadd 811, 18. ↩

3. “yantikālantipurisaṃ kriyāvāci tikārakaṃ atiliṅgaṃ dvivacanaṃ tadākhyātan ti vuccati” Rūp 240, 9-10. ↩

4. NPC II p. 74, see also EPG p. 108. ↩

5. Nyp also reads sukhaṃ. ↩

6. Nyp also reads the same. ↩

7. Rūp also reads āmhase. ↩

8. Nyp also reads āmase. ↩

9. Nyp also reads eyyāvho. ↩

10. Rūp also reads eyyavho. ↩

11. Nyp and Rūp also read aṃ. ↩ ↩² ↩³

12. Nyp and Rūp also read ssāmhā. ↩

13. Nyp also reads the same. ↩ ↩²

14. Rūp also reads the same. ↩ ↩²

15. “caggahaṇena atumicchatthesupī ti ādi aññapotthake atthi” Sdp 231, 12-13. ↩

16. Nyp also records karohi twice. ↩

17. Nyp and Rūp also omit ca. ↩

18. Rūp also records the same. ↩

19. Nyp and Rūp also record achattaṃ. ↩

20. M I De reads kārenti. ↩

21. Rūp also reads vīriyaṃ. ↩

22. Nyp also reads bujjhate. ↩

23. Nyp also reads ijjate. ↩

24. Nyp, Rūp and Sadd read tathā. ↩

25. “yathā kattari ca. Tipadam idaṃ; yathā ti upamājotaka, kattarī ti adhikaraṇasattamī; cā ti anukaḍḍhana” Sdp 237, 8-9. ↩

26. Nyp also reads jayati. ↩

27. EPG pp. 138-139. ↩

28. Nyp also records munāti. ↩

29. Nyp and Rūp also omit ca. ↩

30. Nyp also records kāritasaññā ca. ↩

31. PED, s.v. taḷākaṃ; MW s.v. taṭākaṃ. ↩

32. “caggahaṇaṃ vāggahaṇanivattanatthaṃ” Nyp 353, 1-3. ↩

33. “bahuvacanaggahaṇena c’ettha tumicchatthe chappaccayaṃ saṅgaṇhāti” Kvn 312, 15-16. ↩

34. Nyp also records dadāti. ↩

35. Nyp also reads kampati. ↩

36. Nyp also records addakkha. ↩

37. Nyp also reads gī. ↩

38. Rūp also reads giṃ. ↩

39. See, Sadd 422, 25. ↩

40. Nyp and Rūp also read the same. ↩

41. See, Rūp 268, 8-9. ↩

42. “caggahaṇam’uttaggahaṇānukaḍḍhanatthaṃ” Nyp 372, 2. ↩

43. Nyp also reads vuccati. ↩

44. Rūp reads both i.e. vuccati and vuccate. ↩

45. Rūp also reads the same. ↩ ↩²

46. Nyp also reads the same. ↩ ↩²

47. PED, s.v. akkosati, see also CPD s.v. akkosati, PGR p. 160. ↩

48. See, Rūp 269, 1. ↩

49. See, IKP p. 38 fn. ↩

50. Nyp and Rūp also omit vā. ↩

51. Nyp and Rūp also read gamissa. ↩

52. Nyp also reads sante. ↩

53. Nyp also omits vā, but Rūp retains it. ↩

54. Nyp also records jaññā. ↩

55. Nyp also reads kubbanti. ↩

56. Nyp also records lopa. ↩

57. Nyp also records agacchi. ↩

58. Nyp also reads the same. ↩