VII. Kitaka-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.

Buddhaṃ ñānasamuddaṃ sabbaññuṃ lokahetukhinnamatiṃ
Vanditvā pubbaṃ ahaṃ vakkhāmi susādhanaṃ kitakaṃ;
Sādhanamūlaṃ hi payogaṃ āhū payogamūlaṃ atthañ ca
Atthesu visāradamatyo sāsanadharāya jinassa matā.
Andho desakavikalo ghatamadhutelāni bhājanena vinā
Naṭṭho naṭṭhāni yathā payogavikalo tathā attho;
Tasmā saṃrakkhanatthaṃ munivacanatthassa dullabhassāhaṃ
Vakkhāmi sissakahitaṃ kitakappaṃ sādhanena yuttaṃ.

[1] After having saluted to the Buddha - the ocean of knowledge, the omniscient and sorrow-stricken for the sake of the world- I first shall explain the kitaka the examples of which have been given clearly. The subject is said to be based on the good examples, and the meanings are based on the subject. Those who are well-versed in grasping the meanings are the holders of the law as it is said by the Buddha. Just as a blind man without a guide is lost or clarified butter, honey and oil without a plate are lost, so the meaning without its use is lost. Therefore, in order to preserve the meaning of the words of Lord Buddha-which is difficult to obtain - I shall narrate this section on kita with the process of good examples which is beneficial to the students.

[1] Dhātuyā kammādimhi ṇo. 526

Dhātuyā kammādimhi ṇappaccayo hoti. Kammaṃ karoti akārisi karissatī ti kammakāro; evaṃ kumbhakāro; kaṭṭhakāro; mālākāro; rathakāro; rajatakāro; suvaṇṇakāro; pattagāho; tantavāyo; dhaññamāyo; dhammakāmo; dhammacāro; puññakāro.

(1) When the object etc. precede, the suffix ṇa is used after a root.

The suffix ṇa is used after a root if object etc. are put before it. For example ‘one does, has done, will do an action: kammakāro’; similarly, ‘kumbhakāro’ ‘kaṭṭhakāro’ ‘mālākāro’ ‘rathakāro’ ‘rajatakāro’ ‘suvaṇṇakāro’ ‘pattagāho’ ‘tantavāyo’ ‘dhaññamāyo’ ‘dhammakāmo’ ‘dhammacāro’ ‘puññakāro’.

[2] Saññāyaṃ a nu. 527

Saññāyaṃ abhidheyyāyaṃ dhātuyā kammādimhi akārappaccayo hoti nāmamhi ca nukārāgamo hoti. Ariṃ dametī ti arindamo rājā; vessaṃ taratī ti vessantaro rājā; taṇhaṃ karotī ti taṇhaṅkaro bhagavā; medhaṃ karotī ti medhaṅkaro bhagavā; saraṇaṃ karotī ti saraṇaṅkaro bhagavā; dīpaṃ karotī ti dīpaṅkaro bhagavā.

(2) In denoting a name the suffix a is used and nu is augmented.

When nouns in the accusative case precede, in signifying a name the suffix a is used after the roots and nu is also augmented in it. For example ‘the king who subdues (his) enemy: arindamo’ ‘the king who crosses over vessa: vessantaro’ ‘the Fortunate One who removes the desire: taṇhaṅkaro’ ‘the Fortunate One who makes the knowledge: medhaṅkaro’ ‘the Fortunate One who does the refuge: saraṇaṅkaro’ ‘the Fortunate One who makes the island (lamp): dīpaṅkaro’.

[3] Pure dadā ca i. 528

Purasadde ādimhi dadā icc etāya dhātuyā akārappaccayo hoti purasaddassa akārassa i ca hoti. Pure dānaṃ dadātī ti purindado devarājā.

(3) When the word pura precedes, (the suffix a is used) after the root dadā and (the a of the word pura is also changed into) i.

The suffix a is used after the root dadā when the word pura precedes it and the a of the word pura also becomes i. Thus: ‘the king of gods, who gives gifts (in front) before: purindado’.

[4] Sabbatoṇvu-tv āvī vā. 529

Sabbato dhātuto kammādimhi vā akammādimhi vā akāra-ṇvu-tu-āvī icc ete paccayā honti vā. Taṃ karotī ti takkaro; hitaṃ karotī ti hitakaro; vineti etena tasmiṃ vā: vinayo; nissāya taṃ vasatī ti nissayo; bhavatī ti bhāvo; ṇvumhi: rathaṃ karotī ti rathakāro; annaṃ dadātī ti annadāyako; vineti satte ti vināyako; karotī ti kārako; dadātī ti dāyako; netī ti nāyako; tumhi: karotī ti kattā; tassa kattā: takkattā; dadātī ti dātā; bhojanassa dātā: bhojanadātā; saratī ti saritā; āvimhi: bhayaṃ passatī ti bhayadassāvī; icc evam ādi.

(4) After all roots the suffixes a, ṇvu, tu and āvī are optionally used.

Whether nouns in the accusative case precede or not, the suffixes a, ṇvu, tu and āvī are optionally used after all roots. For example ‘one who does it: takkaro’ ‘one who does the benefit: hitakaro’ ‘guiding with it or therein: vinayo’ ‘living depending on that: nissayo’ ‘that which exists: bhāvo’; for the suffix ṇvu the examples are as follow:- ‘one who makes the chariot: rathakāro’ ‘one who gives food: annadāyako’ ‘one who guides the people: vināyako’ ‘one who makes: kārako’ ‘one who gives: dāyako’ ‘one who leads: nāyako’; for the suffix tu the examples are as follow:- ‘one who does: kattā’ ‘one who does that: takkattā’ ‘one who gives: dātā’ ‘one who gives food: bhojanadātā’ ‘one who remembers: saritā’; for the suffix āvī the example is as follows:- ‘one who sees danger: bhayadassāvī’ and so on.

[5] Visa-ruja-padādito ṇa. 530

Visa-ruja-pada icc evam ādīhi dhātūhi ṇappaccayo hoti. Pavisatī ti paveso; rujatī ti rogo; uppajjatī ti uppādo; phussatī ti phasso; uccatī ti oko; ayatī ti āyo; sammā bujjhatī ti sambodho; vihāratī ti vihāro.

(5) After the roots beginning with visa, ruja and pada the suffix ṇa is used.

The suffix ṇa is used after the roots visa, ruja and pada etc. Thus: ‘that which makes entered: paveso’ ‘that which causes pain: rogo’ ‘that which makes arisen: uppādo’ ‘that which causes touch: phasso’ ‘that which causes speaking: oko’ ‘that which makes gains: āyo’

‘that which awakens perfectly: sambodho’ ‘that which allows living: vihāro’.

[6] Bhāve ca. 531

Bhāvatthābhidheyyasabbadhātūhi ṇappaccayo hoti. Paccate pacanaṃ vā: pāko; cajjate cajanaṃ vā: cāgo; bhūyate bhavanaṃ vā: bhāvo; evaṃ yāgo; yogo; bhāgo; paridāho; rāgo.

(6) And (the suffix ṇa is used) to denote condition.

The suffix ṇa is used after all the roots in denoting condition. For example ‘it is cooked or cooking: pāko’ ‘it is given up or giving up: cāgo’ ‘it is becoming or becoming: bhāvo’; similarly,‘yāgo’ ‘yogo’ ‘bhāgo’ ‘paridāho’ ‘rāgo’.

[7] Kvaci ca. 532

Sabbehi dhātūhi kvippaccayo hoti. Sambhavatī ti sambhū; visesena bhavatī ti vibhū; evaṃ abhibhū; bhujena gacchatī ti bhujaṅgo; urena gacchatī ti urago; saṃsuṭṭhu samuddapariyantato bhūmiṃ khanatī ti saṅkho.

(7) And (after all roots) the suffix kvi is used.

The suffix kvi is used after all roots. For example ‘it arises: sambhū’ ‘one exists by speciality: vibhū’; similarly, ‘abhibhū’, ‘one moves with its coils: bhujaṅgo’ ‘one moves on its chest: urago’‘one that digs the earth surroundings the ocean well: saṅkho’.

[8] Dharādīhi rammo. 533

Dhara icc evam ādīhi dhātūhi rammappaccayo hoti. Dharati tenā ti dhammo; karīyate taṃ ti kammaṃ.

(8) The suffix ramma is used after the roots beginning with dhara.

The suffix ramma is used after the roots dhara etc. For example ‘that which holds with itself: dhammo’ ‘that which is being done: kammaṃ’.

[9] Tassīlādīsu ṇī-tv āvī. 534

Sabbehi dhātūhi tassīlādīsv atthesu ṇī-tu-āvī icc ete paccayā honti. Piyaṃ pasaṃsituṃ sīlaṃ yassa rañño so hoti rājā piyapasaṃsī; brahmacarituṃ sīlaṃ yassa puggalassa so hoti puggalo brahmacārī; pasayhaṃ pavattituṃ sīlaṃ yassa rañño so hoti rājā pasayhapavattā; bhayaṃ passituṃ sīlaṃ yassa samaṇassa so hoti samaṇo bhayadassāvī; icc evam ādi.

(9) The suffixes nī, tu and āvī are used to denote ‘the habit of the agent’ etc.

After all roots the suffixes nī, tu and āvī are used to denote ‘the habit of the agent’ etc. For example ‘the king whose habit is to praise the beloved: piyapasaṃsī’ ‘the person whose habit is to practise a chaste life: brahmacārī’ ‘the king whose habit is to use force: pasayhapavattā’ ‘the monk whose habit is to see a danger: bhayadassāvī’ and so on.

[10] Sadda-kudha-cala-maṇḍattha-rucādīhi yu. 535

Sadda-kudha-cala-maṇḍatthehi ca rucādīhi dhātūhi yuppaccayo hoti tassīlādīsv atthesu. Ghosanasīlo: ghosano; bhāsanasīlo: bhāsano; evaṃ viggaho kātabbo: kodhano; rosano; calano; kampano; phandano; maṇḍano; vibhūsano; rocano; jotano; vassano.

(10) After the roots meaning sound, anger, shaking and adornment as well as roots ruca etc. the suffix yu is used.

The suffix yu is used after the roots meaning sound, anger, shaking and adornment, and the roots ruca etc. to denote the habit of the agent. For example ‘one who has the habit of proclaiming: ghosano’ ‘one who has the habit of talking: bhāsano’; the analysis should be done in the same way, ‘kodhano’ ‘rosano’ ‘calano’ ‘kampano’ ‘phandano’ ‘maṇḍano’ ‘vibhūsano’ ‘rocano’ ‘jotano’ ‘vassano’.

[11] Pārādigamimhā ru. 536

Gamu icc etasmā dhātumhā pāra saddādimhā ruppaccayo hoti tassīlādīsv atthesu. Bhavassa pāraṃ: bhavapāraṃ, bhavapāraṃ gantuṃ sīlaṃ yassa purisassa so bhavapāragū. Tassīlādimhī ti kim atthaṃ? Pāraṅgato. Pārādigamimhā ti kim atthaṃ? Anugāmī.

(11) The suffix ru is used after the root gamu preceded by pāra etc.

The suffix ru is used to denote habit etc. after the root gamu preceded by the word pāra etc. For example ‘the other side of existence: bhavapāraṃ’ ‘the person whose nature is to go the other side of existence: bhavapāragū’. Why the sense of habit etc.? : For, in the following example this suffix is not found: ‘pāraṅgato’. Why after the root gamu preceded by the word pāra etc.?: For,in the following example this suffix is not found: ‘anugāmī’.

[12] Bhikkhādito ca. 537

Bhikkha icc evam ādīhi dhātūhi ruppaccayo hoti tassīlādīsv atthesu. Bhikkhanasīlo: bhikkhu; vijānanasīlo: viññū.

(12) And after the root bhikkha etc.

The suffix ru is used after the roots bhikkha etc. to denote the habit etc. For example ‘one who has habit of begging: bhikkhu’ ‘one who has habit of knowing: viññū’.

[13] Hanty ādīnaṃ ṇuko. 538

Hanty ādīnaṃ dhātūnaṃ ṇukappaccayo hoti tassīlādīsv atthesu. Āhananasīlo: āghātuko; karaṇasīlo: kāruko.

(13) After the roots hana etc. the suffix ṇuka is used.

The suffix ṇuka is used after the roots hana etc. to denote habit etc. For example ‘one who has habit of killing: āghātuko’ ‘one who has habit of doing: kāruko’.

[14] Nu niggahītaṃ padante. 539

Padante nukārāgamo niggahītaṃ āpajjate. Arindamo rājā; vessantaro; pabhaṅkaro.

(14) At the end of a pada the (augment) nu becomes niggahīta.

At the end of a pada the augment nu is changed into niggahīta (nasal). For example ‘the king arindamo’, ‘vessantaro’ ‘pabhaṅkaro’.

[15] Saṃhanaññāya vā ro gho. 540

Saṃpubba-hana icc etāya dhātuyā aññāya vā dhātuyā rappaccayo hoti hanassa gho ca hoti. Samaggaṃ kammaṃ samupagacchatī ti saṅgho; samantato nagarassa bāhire khanatī ti parikhā; antaṃ karotī ti antako. Saṃ iti kim atthaṃ? Upahananaṃ: upaghāto. Vā ti kim atthaṃ? Antakaro.

(15) The suffix ra is used after the root hana preceded by the prefix saṃ as well as after other roots and (the root hana) becomes gha.

The suffix ra is used after the root hana preceded by the prefix saṃ as well as after other roots and the root hana is changed into gha. For example ‘one that joins (samupagacchati) harmonious (samaggaṃ) action: saṅgho’ ‘one that is dug around (samantato) the city: parikhā’ ‘one that does the end: antako’. Why saṃ ?: For, to the following example this rule is not applicable: ‘upahananaṃ: upaghāto’. Why optionally?: For, the following word is also found: ‘antakaro’.

[16] Ramhiranto rādi no. 541

Ramhi paccaye pare sabbo dhātv anto rakārādi ca no lopo hoti. Antako; pāragū; sa devake loke sāsatī ti satthā; diṭṭho; icc evam ādi.

(16) When the suffix ra follows, the final syllable of the word and ra etc. are elided.

The final syllable of all roots and the suffixes ra etc. followed by the suffix ra are elided. For example ‘antako’ ‘pāragū’ ‘one who teaches (sāsati) people together with gods: satthā’ ‘diṭṭho’ and so on.

[17] Bhāva-kammesu tabb’ānīyā. 542

Bhāva-kamma icc etesv atthesu tabba-anīya icc ete paccayā honti sabbadhātūhi. Bhūyate, abhavittha, bhavissate: bhavitabbaṃ, bhavanīyaṃ; āsīyate: āsitabbaṃ, āsanīyaṃ; pajjitabbaṃ, pajjanīyaṃ; kātabbaṃ, karaṇīyaṃ; gantabbaṃ, gamanīyaṃ; ramitabbaṃ, ramaṇīyaṃ.

(17) The suffixes tabba and anīya are used in the bhāva and passive senses.

The suffixes tabba and anīya are used after roots to denote the sense of bhāva and passive voices. For example ‘it should be, it would have become, it would be: bhavitabbaṃ, bhavanīyaṃ’ ‘it would be seated: āsitabbaṃ, āsanīyaṃ’ ‘pajjitabbaṃ, pajjanīyaṃ’ ‘kātabbaṃ, karaṇīyaṃ’ ‘gantabbaṃ, gamanīyaṃ’ ‘ramitabbaṃ, ramaṇīyaṃ’.

[18] Ṇyo ca. 543

Bhāva-kammesu sabbadhātūhi ṇyappaccayo hoti. Kattabbaṃ: kāriyaṃ; cetabbaṃ: ceyyaṃ; netabbaṃ: neyyaṃ, icc evam ādi. Casaddaggahaṇena teyyappaccayo hoti. Soteyyaṃ; diṭṭheyyaṃ; pateyyaṃ.

(18) And the suffix ṇya.

The suffix ṇya is used after the roots to denote the sense of the bhāva and passive voices. For example ‘that should be done: kāriyaṃ’ ‘that should be thought of: ceyyaṃ’ ‘that should be carried on: neyyaṃ’ and so on. By the force of the word ca the suffix teyya is also used. For example ‘soteyyaṃ’ ‘diṭṭheyyaṃ’ ‘pateyyaṃ’.

[19] Karamhā ricca. 544

Kara icc etamhā dhātumhā riccappaccayo hoti bhāva-kammesu. Kattabbaṃ, kiccaṃ.

(19) After the root kara the suffix ricca is used.

The suffix ricca is used after the root kara to denote the sense of the bhāva and passive voices. Therefore: ‘kattabbaṃ, kiccaṃ’.

[20] Bhūto’bba. 545

Bhū icc etāya dhātuyā ṇyappaccayassa ūkārena saha abbādeso hoti. Bhavitabbo: bhabbo; bhavitabbaṃ: bhabbaṃ.

(20) Abba is (substituted) after bhū.

The suffix ṇya used after the root bhū is changed into abba together with ū. Therefore: ‘he should be: bhabbo’ ‘it should be: bhabbaṃ’.

[21] Vada-mada-gama-yuja-garah’ākārādīhi jja-mma-gga-yh’eyyā gāro vā. 546

Vada-mada-gama-yuja-garaha-ākāranta icc evam ādīhi dhātūhi ṇyappaccayassa yathāsaṅkhyaṃ jja-mma-gga-yha-eyya-ādesā honti vā dhātv antena saha garahassa ca gāro hoti bhāva-kammesu. Vattabbaṃ; vajjaṃ; madanīyaṃ: majjaṃ; gamanīyaṃ: gammaṃ: yujjanīyaṃ: yoggaṃ; garahitabbaṃ: gārayhaṃ;dātabbaṃ: deyyaṃ; pātabbaṃ: peyyaṃ; hātabbaṃ: heyyaṃ; mātabbaṃ: meyyaṃ; ñātabbaṃ: ñeyyaṃ; icc evam ādi.

(21) (The suffix ṇya) used after the roots beginning with vada, mada, gama, yuja, garaha, and roots ending in ā is changed into jja, mma, gga, yha and eyya and the root garaha is optionally changed into gāra.

The suffix ṇya used after the roots beginning with vada, mada, gama, yuja, garaha and the roots ending in ā is changed into jja, mma, gga, yha and eyya respectively and the root garaha together with its ending is optionally changed into gāra in the bhāva and kamma senses. For example ‘that should be talked: vajjaṃ’ ‘that should be intoxicated: majjaṃ’ ‘that should be gone: gammaṃ’ ‘that should be practised: yoggaṃ’ ‘that should be blamed of : gārayhaṃ’ ‘that should be given: deyyaṃ’ ‘that should be drunk: peyyaṃ’ ‘that should be given up: heyyaṃ’ ‘that should be counted: neyyaṃ’ ‘that should be known: ñeyyaṃ’ and so on.

[22] Te kiccā. 547

Ye paccayā tabbādayo riccantā te kiccasaññā ti veditabbā. Kiccasaññāya kiṃpayojanaṃ? Bhāva-kammesu kiccaktakhatthā (VIII.2).

(22) Those suffixes are called kicca.

The suffixes beginning with tabba and ending in ricca are to be known under the name of kicca. What is the use of the technical name kicca?: (It is useful) for,it will be found in the rule ‘Bhāva-kammesu kiccaktakhatthā (VIII. 2)’.

[23] Aññe kit. 548

Aññe paccayā kita icc evaṃsaññā honti. Kitasaññāya kiṃpayojanaṃ? Kattari kit (VIII.1).

(23) The other are called kita.

The other suffixes are to be known under the name of kita. What is the use of the technical name kita?: (It is useful) for, it will be found in the rule ‘Kattari kit (VIII.1)’.

[24] Nandādīhi yu. 549

Nandādīhi dhātūhi yuppaccayo hoti bhāva-kammesu. Nandiyate, nanditabbaṃ: nandanaṃ; gahanīyaṃ: gahaṇaṃ; varitabbaṃ: varaṇaṃ; evaṃ sabbattha.

(24) The suffix yu is used after the roots beginning with nanda.

The suffix yu is used after the roots beginning with nanda in the sense of bhāva and kamma. For example ‘that is rejoiced, that should be rejoiced: nandanaṃ’ ‘that should be taken: gahaṇaṃ’ ‘that should be chosen: varaṇaṃ’; similarly elsewhere.

[25] Kattu-karaṇa ppadesesu ca. 550

Kattu-karaṇa ppadesa icc etesv atthesu ca yuppaccayo hoti. Kattari tāva: rajaṃ haratī ti rajoharaṇaṃ toyaṃ; karaṇe tāva: karoti etenā ti karaṇaṃ; padese tāva: tiṭṭhanti tasmiṃ iti ṭhānaṃ; evaṃ sabbattha.

(25) And to denote the sense of the agent, instrument or locality.

The suffix yu is also used to denote the sense of the agent, instrument or locality. The agent: ‘water which carries off the dust: rajoharaṇaṃ’; the instrument: ‘one makes with it: karaṇaṃ’; the locality: ‘they stand on that : ṭhānaṃ’; similarly elsewhere.

[26] Rahādito no ṇa. 551

Rakāra-hakārādy antehi dhātūhi anādesassa nassa ṇo hoti. Karoti tenā ti karaṇaṃ; pūrati tenā ti pūraṇaṃ; gayhati tenā ti gahaṇaṃ; gahanīyaṃ tenā ti gahaṇaṃ; evaṃ aññepi yojetabbā.

Iti kibbidhānakappe paṭhamo kaṇḍo.

(26) And after the roots ending in ra and ha etc. na is changed into ṇa.

The na of ana substitute is changed into ṇa after the roots ending in ra, ha etc. For example ‘one does with it: karaṇaṃ’ ‘one makes full with it: pūraṇaṃ’ ‘one catches with it: gahaṇaṃ’ ‘that should be caught with it: gahaṇaṃ’; similarly the other examples should be cited.

Here ends the first section of the chapter on the kibbidhāna.

Notes VII.1

This chapter of kitaka covers 99 rules and is divided into five sections. The word kitaka is derived from kira + ta + ka (kira means to scatter, to strew; suffix ta indicates the past, ka is augmented according to the rule II. 3.18. The analysis of the word kitaka is: sissānaṃ kaṅkhaṃ kirati apanetī ti kitako (kito) which means ‘that which removes the doubts of students, thus it is called kitaka or kita’. Some grammarians analyse it as: kitapaccayena kiratī ti kitako which means ‘that which scatters by kita suffixes, so it is called kitaka’. Therefore literal meaning of kitaka would be: “scattered by kita suffixes”. A.P. Buddhadatta explains it as: “Primary derivatives are formed directly from the roots by the adding of certain suffixes. These suffixes are known by the name of kita; hence these derivatives are called kitaka-s”.¹

According to Suttaniddesapāṭha, the suffixes of kitaka-kappa are divided into three groups as follows:- (1) kita suffixes which are mostly formed in active senses, so they are called kitakapaccaya-s (2) kicca suffixes which are formed in bhāva and kamma senses, so they are called kiccapaccaya-s (3) kitakicca suffixes which are formed in the both.² According to Rūpasiddhi they are divided into two groups as follows:- (1) kicca suffixes (2) kitaka suffixes.³ The grammarians do not agree with each other regarding the number of suffixes in kita-kappa; however according to Bījakkhyāna kita suffixes are 13 as follows:- ṇi, rū, ṇuka, ti, tvantu, tāvī, i, anta, tve, tuṃ, tuna, tvāna, tvā;kicca suffixes are 6 as follows:- tabba, anīya, ṇaya, ricca, ririya, kha and kitakicca suffixes are 15 as follows:- ṇa, yu, kvi, ramma, a, ṇvu, tu, āvī, ta, rātu, rattu, ritu,inna, anna, kāra.⁴ According to Suttaniddesapāṭha sādhana (accomplishment of an action) is divided into seven kinds as follows:- (1) kattusādhana (2) kammasādhana (3) karaṇasādhana (4) sampadānasādhana (5) apādānasādhana (6) okāsasādhana (sometimes it is called adhikaraṇasādhana) (7) bhāvasādhana⁵. Some grammarians classify the bhāvasādhana into 3.

In this Kaṇḍa Kaccāyana arranges the rules as in the previous chapter. His treatment of the rules seems to be mixed up and difficult to understand for the beginners. However Buddhappiya finds the deficiency in the arrangement of the rules given by Kaccāyana, so he re-arranges the rules according to the context of the rules as well as suffixes. He does not divide them into five sections and does not consider uṇādi as a separate chapter. According to him, uṇādi is the part of kita-kappa, therefore in Rūpasiddhi he has only seven chapters.⁶ He classifies all suffixes under seven headings as follows:- (1) kiccappaccayantanayo (2) kitakappaccayantanayo (3) atītakālikappaccayantanayo (4) tuṃ-tunādippaccayantanayo (5) vattamānakālikamānantappaccayantanayo (6) anāgatakālikappaccayantanayo (7) uṇādippaccayantanayo.⁷

In this kaṇḍa Kaccāyana has composed 26 rules. In the rule 528 he uses the word ca to indicate additional operation and in the rule 531 the word ca stands for the word ṇa occurring in the preceding rule but in the rule 532 the word ca cancels the word bhāve occurring in the preceding rule. But in the rule 534 the word ca is used by Kaccāyana which is not explained in the vutti. However according to Nyāsapāṭha the word ca is used to combine the suffixes.⁸ In the rule 537 Kaccāyana uses the word ca to represent the word rū occurring in the preceding rule. In the rule 543 the word ca may stand for bhāva-kammesu occurring in the preceding rule.

However in the vutti it is used to include other suffixes. In the rule 547 Kaccāyana has used pronoun te to include the suffixes laid down from the rule 542 to 544. In the rule 550 Kaccāyana uses the word ca to indicate yu occurring in the preceding rule.

B₁ reads - khīṇamatiṃ for -khinnamatiṃ. All the versions read kitakappaṃ for kitakaṃ. Āhū should be read as āhu.

Rule 1: akārisi should be corrected either to akāsi as in S₁, S₂ or to akari as in T. T reads mālaṃ karoti, akari, karissatī ti mālākāro (one who does, has done, will do a garland: mālākāro) for mālākāro; kumbhaṃ karoti, akari, karissatī ti kumbhakāro (one who does, has done, will do a pot: kumbhakāro) for kumbhakāro; kaṭṭhaṃ karoti, akari, karissatī ti kaṭṭhakāro (one who does, has done, will do a piece of wood: kaṭṭhakāro) for kaṭṭhakāro; rathaṃ karoti, akari, karissatī ti rathakāro (one who does, has done, will do a chariot: rathakāro) for rathakāro; rajataṃ karoti, akari, karissatī ti rajatakāro (one who does, has done, will do the silver: rajatakāro) for rajatakāro; suvaṇṇaṃ karoti, akari, karissatī ti suvaṇṇakāro (one who does, has done, will do the gold: suvṇṇakāro) for suvaṇṇakāro; pattaṃ gaṇhāti, agaṇhi, gaṇhissatī ti pattaggāho (one who takes, has taken, will take the alms- bowl: pattaggāho) for pattaggāho; tantaṃ vāyati, avāyi, avāyissatī ti tantavāyo (one who weaves,has woven, will weave a thread: tantavāyo) for tantavāyo; dhaññaṃ māneti, amāni, mānissatī ti dhaññamāyo (one who measures, has measured, will measure the grains: dhaññamāyo) for dhaññamāyo; dhammaṃ kāmeti, akāmi, kāmissatī ti dhammakāmo (one who desires, has desired, will desire the law: dhammakāmo) for dhammakāmo; dhammaṃ carati, acari, carissatī ti dhammacāro (one who practises, has practised, will practise the law: dhammacāro) for dhammacāro and puññaṃ karoti, akari, karissatī ti puññakāro (one who does, has done, will do the merit: puññakāro) for puññakāro.

“kammakāro” : occurs in Vin II 76, 4-5 as follows:- “atha kho so daliddo kammakāro yena bhagavā ten’upasaṅkami”. “kumbhakāro”: occurs in M II 46, 5-6 as follows:- “atha kho ānanda ghaṭikāro kumbhakāro jotipālaṃ māṇavaṃ āmantesi”. “mālākāro”: occurs in Ap 217, 1-3 as follows:-

“asito nāma nāmena mālākāro ahaṃ tadā
āveḷaṃ paggahetvāna rañño dātuṃ vajām’ahaṃ”.

“rathakāro”: occurs in Ja IV 172, 25-27 as follows:-

“apacineth’eva kāmāni appicch’assa alolupo
samuddamatto puriso na so kāmehi tappati
rathakāro va cammassa parikantaṃ upāhanaṃ”.

“tantavāyo”: occurs in Vin III 257, 27-28 as follows:- “so pi kho tantavāyo āyasmato upanandassa sakyaputtassa upaṭṭhāko hoti”. “dhammakāmo” : occurs in Sn 92 as follows:-

“suvijāno bhavaṃ hoti suvijāno parābhavo
dhammakāmo bhavaṃ hoti dhammadessī parābhavo”.

Rule 2: “arindhamo”: occurs in Ja V 252, 12-13 as follows:-

“arindamo ti me nāmaṃ kāsirājā ti maṃ vidū
kacci bhoto sukhā seyyā idha pattassa sonaka”.

“vessantaro”: occurs in Cp I 77 as follows:-

“na mayhaṃ mattikaṃ nāmaṃ na pi pettikasambhavaṃ
jāt’ettha vessavīthiyā tasmā vessantaro ahu”.

“taṇhaṅkaro” “medhaṅkaro” “saraṇaṅkaro” and “dīpaṅkaro” occur in Bv XXVII 1 as quoted under IV. 2.

Rule 3: i should be corrected to iṃ. Dadā in the vutti should be read as dada. B₁, S₁, S₂ read adāsi for dadāti. According to the context, it signifies the past event; the reading adāsi⁹ (gave) is better.

“purindado”: occurs in S I 229, 7-8 as follows:- “sakko bhikkhave devānamindo pubbe manussabhūto samāno pure pure dānamadāsi, tasmā purindado ti vuccati”.

Rule 4: sabbatoṇvu - tv āvī should be separated as sabbato ṇvu-tv āvī. B₁ reads vineti ettha, etenā ti vā; T: vineti tena tasmiṃ vā ti for vineti etena tasmiṃ vā. S₁, S₂ read abhavi, bhavati, bhavissatī ti for bhavatī ti. B₁ reads taṃ karotī ti takkattā, tassa kattā ti vā takkattā and bhojanaṃ dadātī ti bhojanadātā, bhojanassa dātā ti vā bhojanadātā for karotī ti kattā; tassa kattā: takkattā and dadātī ti dātā; bhojanassa dātā: bhojanadātā. T, B₁ add karotī ti kattā after bhojanadātā.

“vinayo”: occurs in Vin I 3, 29-30 as follows:-

“sukhā virāgatā loke kāmānaṃ samatikkamo
asmimānassa yo vinayo etaṃ ve paramaṃ sukhaṃ”.

“nissayo”: occurs in A III 271, 15-16 as follows:- “pañcahi bhikkhave dhammehi samannāgatena bhikkhunā nissayo dātabbo”. “vināyako”: occurs in Vin I 24, 13-15 as follows:- “tesu uruvelakassapo jaṭilo pañcannaṃ jaṭilasatānaṃ nāyako hoti vināyako aggo pamukho pamokkho”. “kārako”: occurs in Ja III 263, 7-8 as follows:-

“attanā kurute lakkhiṃ alakkhiṃ kurut’attanā
na hi lakkhiṃ alakkhiṃ vā añño aññassa kārako”.

“dāyako”: occurs in A III 39, 6 as follows:- “dāyako sīha dānapati bahuno janassa piyo hoti manāpo”. “nāyako”: occurs in Vin I 24, 13-15 as quoted under VII. 1.4 above. “kattā”: occurs in Ja III 136, 4-5 as follows:-

“na kattassa ca kattā ca mettī sandhīyate puna
hadayaṃ nānujānāti gacchañ ñeva rathesabha”.

“saritā”: occurs in D III 268, 10-13 as follows:- “puna c’aparaṃ āvuso bhikkhu satimā hoti paramena satinepakkena samannāgato cirakatam pi cirabhāsitam pi saritā anusaritā”. “bhayadassāvī”: occurs in M I 33, 6-9 as follows:- “sampannasīlā bhikkhave viharatha sampannapātimokkhā pātimokkhasaṃvarasaṃvutā viharatha ācāragocarasampannā aṇumattesu vajjesu bhayadassāvī samādāya sikkhatha sikkhāpadesu”.

Rule 5: phussatī ti and uccatī ti should be read as phusatī ti and ucatī ti. T, B₁, S₁, S₂ add bhavatī ti bhāvo¹⁰ (that which exists: bhāvo) after oko.

“rogo”: occurs in Nidd I 13, 1 as follows:- “cakkhurogo sotarogo ghānarogo jivhārogo kāyarogo”. “phasso”: occurs in Dhs 1 as follows:- “tasmiṃ samaye phasso hoti”. “oko”: occurs in S III 9, 26-27 as follows:- “rūpadhātu kho gahapati viññāṇassa oko, rūpadhāturāgavinibaddhañ ca pana viññāṇaṃ okasārī ti vuccati”. “sambodho”: occurs in Vin I 10, 14-17 as follows:- “ete kho bhikkhave ubho ante anupagamma majjhimā paṭipadā tathāgatena abhisambuddhā cakkhukaraṇī ñāṇakaraṇī upasamāya abhiññāya sambodhāya nibbānāya saṃvattati”. “vihāro”: occurs in Vin IV 47, 15 as follows:- “atibhārito vihāro paripati”.

Rule 6: T reads yajjate yajanaṃ vā yāgo (it is offered or offering: yāgo) for yāgo: yujjate yujanaṃ vā yogo (it is united or uniting: yogo) for yogo; bhajjate bhajanaṃ vā bhāgo (it is partaken or partaking: bhāgo) for bhāgo; pariḍahayate pariḍahayanaṃ vā pariḍāho (it is burned or burning: pariḍāho) for paridāho and rañjate rañjanaṃ vā rāgo (it is delighted or delighting : rāgo) for rāgo. “cāgo”: occurs in A I 92, 3 as follows:- “āmisacāgo ca dhammacāgo ca”. “yāgo”: occurs in A I 91, 31 as follows:- “āmisayāgo ca dhammayāgo ca”. “yogo”: occurs in A II 93, 2-3 as follows:- “tena bhikkhave puggalena ajjhattaṃ cetosamathe patiṭṭhāya adhipaññādhammavipassanāya yogo karaṇīyo”.

Rule 7: T reads sayaṃ bhavatī ti sayambhū (one who is self-dependent: sayambhū) for sambhavatī ti sambhū; abhibhavitvā bhavatī ti abhibhū (one who overcomes: abhibhū) for abhibhū. Bhujaṅgo should be read as bhujago. T adds turaṃ gacchatī ti turago (one who moves fast: turago) after urago. B₁ reads saṃ attānaṃ khanati, saṃ suṭṭhu khanatī ti vā saṅkho; T: saṃ suṭṭhu paṭhaviṃ khanatī ti saṅkho for saṃsuṭṭhu samuddapariyantato bhūmiṃ khanatī ti saṅkho.

“bhujago”: occurs in Nidd I 7, 28-8,1 as follows:- “bhujanto gacchatī ti bhujago”.

Rule 8: “kammaṃ”: occurs in Vin IV 6, 30-31 as follows:- “kammaṃ nāma, dve kammāni, hīnañ ca kammaṃ ukkaṭṭhañ ca kammaṃ”.

Rule 9: brahmacarituṃ should be corrected to brahmaṃ carituṃ as in B₁, T. Pasayhaṃ should be corrected to pasayha.

“brahmacārī”: occurs in A I 211, 32-33 as follows:- “yāvajīvaṃ arahanto abrahmacariyaṃ pahāya brahmacārī ārācārī viratā methunā gāmadhammā”. “bhayadassāvī”: occurs in M I 33, 6-9 as quoted under VII. 1.4.

Rule 10: T reads kodhanasīlo: kodhano (one who has the habit of anger: kodhano) for kodhano; rosanasīlo: rosano (one who has the habit of anger: rosano) for rosano;¹¹ B₁ reads dosano;¹¹ calanasīlo: calano (one who has the habit of quaking: calano) for calano; kampanasīlo: kampano (one who has the habit of shaking: kampano) for kampano; phandanasīlo: phandano (one who has the habit of trembling: phandano) for phandano; maṇḍanasīlo: maṇḍano (one who has the habit of decorating: maṇḍano) for maṇḍano; vibhūsanasīlo: vibhūsano (one who has the habit of dressing: vibhūsano) for vibhūsano; rocanasīlo: rocano (one who has the habit of pleasure: rocano) for rocano; jotanasīlo: jotano (one who has the habit of brightening: jotano) for jotano and vaḍḍhanasīlo: vaḍḍhano (one who has the habit of growth: vaḍḍhano) for vassano which should be corrected to vaḍḍhano¹² as shown in all the versions.

“kodhano”: occurs in Sn 116 as follows:-

“kodhano upanāhī ca pāpamakkhī ca yo naro
vipannadiṭṭhi māyāvī taṃ jaññā ‘vasalo’ iti”.

Rule 11: ru and ruppaccayo should be corrected to rū and rūpaccayo. Hoti puriso should be added after so as in B₁, S₁, S₂. Tassīlādimhī ti should be corrected to tassīlādisv iti. T reads pāraṃ gacchatī ti pāragato (one who goes to the other side (of existence): pāragato) for pāraṅgato and anugamanasīlo ti anugāmī (one who has the habit of following: anugāmī) for anugāmī.

“pāraṅgato”: occurs in Nidd I 20, 16-17 (v.l.) as follows:- “tiṇṇo pāraṅgato thale tiṭṭhati brahmaṇo”.

Rule 12: B₁, T, S₁, S₂ add yācanasīlo after bhikkhanasīlo.

“bhikkhu”: occurs in Vin III 23, 26-28 as follows:- “yo pana bhikkhave bhikkhu sikkhaṃ apaccakkhāya dubbalyaṃ anāvikatvā methunaṃ dhammaṃ paṭisevati”. “viññū”: occurs in Dhp 65 as follows:-

“muhuttamapi ce viññū paṇḍitaṃ payirupāsati
khippaṃ dhammaṃ vijānāti jivhā sūparasaṃ yathā”.

Rule 13: B₁, S₁, S₂ add ante after dhātūnaṃ. “kāruko”: occurs in Sd-ṭ II 400, 19-20 as follows:- “tacchakaayokāratantavāyarajakanhāpitakā pañca kāravo kārukā ti vuccanti”.

Rule: 14: “arindamo” : occurs in Ja V 252, 12-13 as quoted under VII. 1.2. “vessantaro”: occurs in Cp I 77 as quoted under VII. 1.2. “pabhaṅkaro”: occurs in Sn 991 as quoted under VI. 2.

Rule 15: B₁, T read saṃpubbāya hana for saṃpubba-hana. B₁, T read khaññati for khanati.

“saṅgho”: occurs in Vin I 102, 32-33 as follows:- “vyattena bhikkhunā paṭibalena saṅgho ñāpetabbo”. “antako”: occurs in Dhp 48 as follows:-

“pupphāni h’eva pacinantaṃ vyāsattamanasaṃ naraṃ
atittaṃ yeva kāmesu antako kurute vasaṃ”.

Rule 16: ramhiranto should be separated as ramhi ranto. Sa devake should be joined as sadevake. T reads sadevake loke sāsati anusāsi anusāsissatī ti satthā for sa devake loke sāsatī ti satthā and dissayate ti diṭṭho (one who is being seen: diṭṭho) for diṭṭho.

“pāragū”: occurs in Ud 5, 8-9 as follows:-

“yadā sakesu dhammesu pāragū hoti brāhmaṇo
atha etaṃ pisācañ ca bakkulañ c’ātivattati”.

“satthā”: occurs in M I 205, 26-27 as quoted under II.2.28. “diṭṭho”: occurs in Dhp 154 as quoted under VI. 3.24.

Rule 17: “karaṇīyaṃ”: occurs in Vin III 158, 6-7 as follows: - “n’atthi c’assa kiñci uttariṃ karaṇīyaṃ katassa vā paṭicayo”. “gamanīyaṃ”: occurs in M II 71, 17-18 as follows:- “assako hi bho raṭṭhapāla loko sabbaṃ pahāya gamanīyaṃ”.

Rule 18: B₁ reads jetabbaṃ:jeyyaṃ¹³ (that which is to be won: jetabbaṃ) for cetabbaṃ: ceyyaṃ. B₁ reads ñātabbaṃ: ñāteyyaṃ, daṭṭheyyaṃ, patteyyaṃ¹³ S₁, S₂ : ñāteyyaṃ; diṭṭheyyaṃ, patteyyaṃ for soteyyaṃ; diṭṭheyyaṃ; pateyyaṃ, but T reads tayyapaccayo hoti. Ñātabbaṃ: ñātayyaṃ; daṭṭhabbaṃ: daṭṭhayyaṃ; pattabbaṃ: pattayyaṃ.

“neyyaṃ”: occurs in Nidd I 207, 2-5 as follows:-

“na vedagū diṭṭhiyā na mutiyā
sa mānam eti na hi tammayo so
na kammunā no pi sutena neyyo
anūpanīto sa nivesanesu”.

“ñāteyyaṃ” “daṭṭheyyaṃ” and “patteyyaṃ”: occur in A II 48, 8-10 as follows:- “yattha kho āvuso na jāyati … na uppajjati n’āhaṃ taṃ gamanena lokassa antaṃ ñātayyaṃ daṭṭhayyaṃ pattayyan ti vadāmi”. It may be noted here that in the foot-note of A II also the readings ñāteyyaṃ, daṭṭheyyaṃ, patteyyaṃ are recorded.

Rule 19: “kiccaṃ”: occurs in Ja III 108, 16-19 as follows:-

“name namantassa bhaje bhajantaṃ
kiccānukubbassa kareyya kiccaṃ
nānatthakāmassa kareyya atthaṃ
asambhajantam pi na sambhajeyya”.

Rule 20: “bhabbo”: occurs in A III 9, 2-4 as follows:- “paññavā bhikkhave bhikkhu sagāravo sappatisso bhabbo imasmiṃ dhammavinaye vuddhiṃ viruḷhiṃ vepullaṃ āpajjituṃ”.

Rule 21: B₁, T read yojanīyaṃ for yujjanīyaṃ. “vajjaṃ”: occurs in Dhp 252 as follows:-

“sudassaṃ vajjaṃ aññesaṃ attano pana duddasaṃ
paresaṃ hi so vajjāni opunāti yathā bhusaṃ
attano pana chādeti kaliṃ va kitavā saṭho”.

“majjaṃ”: occurs in Vin I 205, 2-3 as follows:- “tasmiṃ kho pana telapāke majjaṃ pakkhipitabbaṃ hoti”. “gammaṃ”: occurs in Ja V 14, 28-29-15, 1-2 as follows:-

“vehāsayaṃ saṅkammagamma¹⁴ tiṭṭhasi
‘kumbhaṃ kiṇātha’ ti yam etam atthaṃ
ko vā tuvaṃ kissa vatāya kumbho
akkhā hi me brāhmaṇa etam atthaṃ”.

“gārayhaṃ”: occurs in Vin IV 176 11-13 as follows:- “pāṭidesetabbaṃ tena bhikkhunā gārayhaṃ āvuso dhammaṃ āpajjiṃ asappāyaṃ paṭidesanīyaṃ taṃ paṭidesemi”.

Rule 23: S₁, S₂ read kitaṃ, T: kita¹⁵ for kit¹⁶. Therefore in the vutti kita should be read as kit.

Rule 24: vā should be added after nanditabbaṃ. Gahanīyaṃ should be corrected to gahaṇīyaṃ. B₁, S₁, S₂, T read caritabbaṃ: caraṇaṃ¹⁷ (that which is to be behaved: caraṇaṃ) for varitabbaṃ: varaṇaṃ.

“nandanaṃ”: occurs in S I 5, 26-27 as follows:-

“na te sukhaṃ pajānanti ye na passanti nandanaṃ
āvāsaṃ naradevānaṃ tidasānaṃ yasassinaṃ”.

“gahaṇaṃ”: occurs in Vin IV 123, 34-37 as follows:- “yā pana bhikkhunā avassutā avassutassu purisapuggalassa adhakkhakaṃ ubbhajānumaṇḍalaṃ āmasanaṃ vā parāmasanaṃ vā gahaṇaṃ vā chupanaṃ vā paṭipīḷanaṃ vā ādiyeyya”. “caraṇaṃ”: occurs in Ja III 236, 16-19 as follows:-

“pāpāni kammāni karitvāna rāja
bahussuto ce na careyya dhammaṃ
sahassavedopi na taṃ paṭicca
dukkhā pamuñce caraṇaṃ apatvā”.

Rule 25 : T adds sabbāhi dhātūhi before yuppaccayo. “rajoharaṇaṃ” : occurs in Vin II 291, 35 as follows:- “tā mahārāja rajoharaṇaṃ karissāma”. “ṭhānaṃ”: occurs in Ja II 326, 15-16 as follows:-

“yaṃ etā upasevanti chandasā vā dhanena vā
jātavedo va saṇṭhānaṃ khippaṃ anuḍahanti naṃ”.

Rule 26: B₁ omits no¹⁸ in the rule. It may be noted here that even Suttaniddesapāṭha records only rahādito ṇa.¹⁹ Pūrati should be read as pūreti. T reads gahiyati for gayhati.

“pūraṇaṃ”: occurs in D I 47, 8-9 as follows:- “ayaṃ deva pūraṇo kassapo saṅghī ceva gaṇī ca gaṇācariyo ca ñāto yasassī titthakaro sādhusammato bahujanassa rattaññū cirapabbajito addhagato vayoanuppatto taṃ devo pūraṇaṃ kassapaṃ payirupāsatu”. “gahaṇaṃ”: occurs in Ja II 385, 7-9 as follows:- “evaṃ n’eva bahivaḷañjanakānaṃ na anto uyyāne vaḷañjanakānaṃ gahaṇūpāyo dissati”.

[1] Ṇādayo tekālikā. 552.

Ṇādayo paccayā yuvantā tekālikā ti veditabbā. Yathā: kumbhaṃ karoti, akāsi karissatī ti kumbhakāro; karoti, akāsi, karissati tenā ti karaṇaṃ; evaṃ aññepi yojetabbā.

(1) The suffixes beginning with ṇa are used to denote all the three times.

The suffixes beginning with ṇa and ending in yu are used to signify all the three times. For example ‘one makes, has made, will make a pot: kumbhakāro’ ‘one makes, has made, will make with that: karaṇaṃ’; the other examples should be cited in the same way.

[2] Saññāyaṃ dā-dhāto i. 553

Saññāyaṃ abhidheyyāyaṃ dā-dhādhātuto ippaccayo hoti. Ādīyatī ti ādi; udakaṃ dadhātī ti udadhi; mahodakāni dadhāti mahodadhi; vālāni dadhāti tasmiṃ iti vāladhi; sammā dadhātī ti sandhi.

(2) When the name is denoted, the suffix i is used after the roots dā and dhā.

If the name is denoted, the suffix i is used after the roots dā and dhā. Thus: ‘that is grasped: ādi’ ‘one which bears the water: udadhi’ ‘one which bears a lot of water: mahodadhi’ ‘one bears hair in that: vāladhi’ ‘one which bears perfectly: sandhi’.

[3] Ti kiccāsiṭṭhe. 554

Saññāyaṃ abhidheyyāyaṃ dhātūhi tippaccayo hoti kiccāsiṭṭhe. Jino etaṃ bujjhatū ti jinabuddhi; dhanaṃ assa bhavatū ti dhanabhūti; bhavatū ti bhūto; bhavatū ti bhāvo; dhammo etaṃ dadātū ti dhammadinno; āyunā vaḍḍhatū ti āyuvaḍḍhamāno; evaṃ aññepi yojetabbā.

(3) The suffixes ti and kicca are used to denote the sense of ‘benediction’.

If the name is denoted, the suffixes ti and kicca are used after roots to denote the sense of ‘benediction’. For example ‘may the conquerer enlighten him: jinabuddhi’ ‘may he have wealth: dhanabhūti’ ‘may he become: bhūto’ ‘may he exist: bhāvo’ ‘the dhamma may give to him: dhammadinno’ ‘may he grow in age: āyuvaḍḍhamāno’; the other examples should be cited in the same way.

[4] Itthiyaṃ a-ti-yavo vā. 555

Itthiyaṃ abhidheyyāyaṃ sabbadhātūhi akāro-ti-yu icc ete paccayā honti vā. Jaratī ti jarā; saratī ti sarā; maññatī ti mati; coratī ti corā; cetayatī ti cetanā; vedayatī ti vedanā; evaṃ aññepi yojetabbā.

(4) The suffixes a, ti and yu are optionally used in feminine.

The suffixes a, ti and yu are optionally used after all roots to denote the feminine gender. For example ‘that which decays: jarā’ ‘that which flows: sarā’ ‘that which is thought of: mati’ ‘that which is robbed of: corā’ ‘that which is felt: cetanā’ ‘that which is sensed: vedanā’; the other examples should be cited in the same way.

[5] Karato ririyo. 556

Karato itthiyaṃ anitthiyaṃ vā abhidheyyāyaṃ ririyappaccayo hoti. Kattabbā: kiriyā; karaṇīyā: kiriyā.

(5) The suffix ririya is used after the root kara.

The suffix ririya is used after the root kara to denote the feminine gender or otherwise. Therefore: ‘that should be done: kiriyā’, ‘that should be made: kiriyā’.

[6] Atīte ta-tavantu-tāvī. 557

Atīte kāle sabbadhātūhi ta - tavantu-tāvī icc ete paccayā honti. Huto, hutavā, hutāvī; vasī ti vusito, vusitavā, vusitāvī; bhujitthā ti bhutto, bhuttavā, bhuttāvī.

(6) The suffixes ta, tavantu and tāvī are used in the sense of past tense.

The suffixes ta, tavantu and tāvī are used after all roots for the past tense. For example ‘huto’ ‘hutavā’ ‘hutāvī’ ‘one who has lived: vusito, vusitavā, vusitāvī’ ‘one who has eaten: bhutto, bhuttavā, bhuttāvī’.

[7] Bhāva-kammesu taṃ. 558

Bhāva-kammesu atīte kāle tappaccayo hoti sabbadhātūhi. Bhāve tāva: gāyate: gītaṃ; naccaṃ: naṭṭitaṃ; hasanaṃ: hasitaṃ. Kammani tāva: bhāsayitthā ti bhāsitaṃ; desayitthā ti desitaṃ; karayitthā ti kataṃ.

(7) The suffix ta is used in the sense of bhāva and kamma.

The suffix ta is used after all roots for the past tense in the bhāva and kamma. For example “bhāva: ‘being sung: gītaṃ’ ‘dancing: naṭṭitaṃ’ ‘laughing: hasitaṃ’. Kamma: ‘that has been talked: bhāsitaṃ’ ‘that has been taught: desitaṃ’ ’that has been done: kataṃ”.

[8] Budha-gamādy atthe kattari. 559

Budha-gama icc evam ādīnaṃ atthe tappaccayo hoti kattari sabbakāle. Yathā: sabbe saṅkhatāsaṅkhate dhamme bujjhati, abujjhi, bujjhissatī ti buddho; saraṇaṃ gato; samathaṃ gato; icc evam ādi.

(8) (The suffix ta is used) in the active voice after the roots denoting the sense of budha and gama etc.

The suffix ta is used in the active voice in all the tenses after the roots denoting the sense of budha and gama etc. Thus: ‘one who knows, has known, will know all the conditioned and unconditioned things: buddho’ ‘one who has gone (gato) to refuge’, ‘one who has gone (gato) to peace’, and so on.

[9] Jito ina sabbattha. 560

Ji icc etāya dhātuyā inappaccayo hoti sabbakāle kattari. Pāpake akusale dhamme jināti, ajini, jinissatī ti jino.

(9) The suffix ina is used after the root ji in all tenses.

The suffix ina is used after the root ji in all tenses in the active voice. Therefore: ‘one who conquers, has conquered, will conquer sinful unwholesome things: jino’.

[10] Supato ca. 561

Supa icc etāya dhātuyā inappaccayo hoti kattari bhāve ca. Supatī ti supino; supiyate ti supino; ko attho supinena te?

(10) And after the root supa.

The suffix ina is used after the root supa in the active and bhāva senses. For example ‘one dreams of: supino’ ‘that is being dreamt of: supino’ ‘ko attho supinena te?’.

[11] Īsa-du-suhi kha. 562

Īsa-du-susaddupapadehi dhātūhi khappaccayo hoti bhāva-kammesu. Īsaṃ sayanaṃ: īsassayo; duṭṭhu sayanaṃ: dussayo; suṭṭhu sayanaṃ: susayo; bhavatā īsaṃ kammaṃ karīyatī ti īsakkaraṃ; dukkaraṃ; sukaraṃ.

(11) The suffix kha is used after (the roots preceded by the prefixes) īsa, du and su.

The suffix kha is used after the roots preceded by the prefixes īsa, du and su in bhāva and kamma senses. For example ‘a little sleeping: īssasayo’ ‘wrong sleeping: dussayo’ ‘well sleeping: susayo’ ‘a little action is being done by your honour: īsakkaraṃ’ ‘dukkaraṃ’ ‘sukaraṃ’.

[12] Icchatthesu samānakattukesu tave-tuṃ vā. 563

Icchatthesu samānakattukesu sabbadhātūhi tave-tuṃ icc ete paccayā honti vā sabbakāle kattari. Puññāni kātuṃ icchati: kātave, saddhammaṃ sotuṃ icchati: sotave.

(12) The suffixes tave and tuṃ are optionally used after all roots having the sense of ‘desire’ and having the sense of ‘agent’.

The suffixes tave and tuṃ are optionally used after all roots in the active voice and in all tenses to denote ‘desire’ when agent agrees with those verbs. For example ‘one desires to do the merits: kātave’ ‘one desires to hear the true Dhamma: sotave’.

[13] Araha-sakkādīsu ca. 564

Araha-sakkādīsv atthesu ca sabbadhātūhi tuṃpaccayo hoti. Ko taṃ nindituṃ arahati; sakkā jetuṃ dhanena vā; evaṃ aññepi yojetabbā.

(13) And to denote the sense of deserving and being able.

The suffix tuṃ is used after all roots to denote the sense of deserving and being able. For example ‘ko taṃ nindituṃ arahati’ ‘sakkā jetuṃ dhanena vā’; the other examples should be cited in the same way.

[14] Pattavacane alamatthesu ca. 565

Pattavacane sati alamatthesu ca sabbadhātūhi tuṃpaccayo hoti. Alaṃ eva dānāni dātuṃ; alaṃ puññāni kātuṃ.

(14) And in the sense of the word alaṃ denoting ‘sufficient’.

The suffix tuṃ is used after all roots in the sense of the word alaṃ denoting ‘sufficient’. Thus: ‘alaṃ eva dānāni dātuṃ’ ‘alaṃ puññāni kātuṃ’.

[15] Pubbakāl’ekakattukānaṃ tūna-tvāna-tvā vā. 566

Pubbakāle ekakattukānaṃ dhātūnaṃ tūna-tvāna - tvā icc ete paccayā honti vā. Kātūna kammaṃ gacchati; akātūna puññaṃ kilamissanti; sattā sutvāna dhammaṃ modanti; jitvāna vasati; sutvān’assa etad abhāsi; ito sutvāna amutra kathayanti; sutvā mayaṃ jānissāma; evaṃ sabbattha yojetabbā.

(15) The suffixes tūna, tvāna and tvā are optionally used after roots in the sense of anterior time having the same agent.

The suffixes tūna, tvāna and tvā are optionally used after roots in the sense of anterior time if the verbs agree with the same agent. For example ‘kātūna kammaṃ gacchati’ ‘akātūna puññaṃ kilamissanti’ ‘sattā sutvāna dhammaṃ modanti’ ‘jitvāna vasati’ ‘sutvān’assa etad abhāsi’ ‘ito sutvāna amutra kathayanti’ ‘sutvā mayaṃ jānissāma’; the other examples should be cited in the same way.

[16] Vattamāne mān’antā. 567

Vattamānakāle sabbadhātūhi māna-anta icc ete paccayā honti. Saratī ti saramāno; rudatī ti rodamāno; gacchatī ti gacchanto; gaṇhātī ti gaṇhanto.

(16) The suffixes māna and anta are used in the sense of present.

The suffixes māna and anta are used after all roots to denote the present time. For example ‘one who is remembering: saramāno’ ‘one who is crying: rodamāno’ ‘one who is going: gacchamāno’ ‘one who is taking: gaṇhanto’.

[17] Sāsādīhi ratthu. 568

Sāsādīhi dhātūhi ratthuppaccayo hoti. Sāsatī ti satthā, kilesādayo sāsati hiṃsatī ti vā.

(17) The suffix ratthu is used after the roots beginning with sāsa.

The suffix ratthu is used after the roots sāsa etc. Therefore: ‘one who teaches or one who destroys defilements etc.: satthā’.

[18] Pādito ritu. 569

Pā icc evam ādito dhātugaṇato rituppaccayo hoti. Guttaṃ pālayatī ti pitā.

(18) The suffix ritu is used after the roots beginning with pā.

The suffix ritu is used after the group of roots beginning with pā. For example ‘one who keeps the secret (protects safely): pitā’.

[19] Mānādīhi rātu. 570

Māna icc evam ādīhi dhātūhi rātuppaccayo hoti rituppaccayo ca. Dhammena puttaṃ mānetī ti mātā; pubbe bhāsatī ti bhātā; mātupitūhi dhāriyatī ti dhitā.

(19) The suffix rātu is used after the roots beginning with māna.

The suffix rātu as well as ritu is used after the roots such as māna etc. For example ‘one who treats the son by nature: mātā’ ‘one who speaks before: bhātā’ ‘one who is being borne by mother and father: dhitā’.

[20] Āgamā tuko. 571

Ā icc ādimhā gamito tukappaccayo hoti. Āgacchatī ti āgantuko bhikkhu.

(20) The suffix tuka is used after the root gama preceded by ā.

After the root gama preceded by the prefix ā the suffix tuka is applied. Therefore: ‘a monk who comes: āgantuko’.

[21] Bhabbe ika. 572

Gamu icc etamhā ikappaccayo hoti bhabbe. Gamissatī ti gamiko, gantuṃ bhabbo ti vā, gamiko bhikkhu.

Iti kibbidhānakappe dutiyo kaṇḍo.

(21) The suffix ika is used in the sense of becoming.

The suffix ika is used after the root gamu to denote ‘becoming’. Therefore: ‘a monk who will or is able to go: gamiko’.

Here ends the second section in the chapter on the kibbidhāna.

Notes VII.2

In the second kaṇḍa Kaccāyana has composed 21 rules. In the rule 555 he uses the word vā which is understood in the following rule also according to the vutti. In the rule 561 the word ca indicates kattari and bhāve according to the vutti which goes against general arrangement of the rules. According to Kaccāyana’s arrangement, here the word ca stands for the word iṇa occurring in the preceding rule. Similarly in the rule 564 the word ca should stand for tuṃ occurring in the preceding rule and at the same time it should cancel the word vā. Further, in the rule 565 Kaccāyana uses the word ca which again according to the vutti stands for only tuṃ. In the rule 566 he uses the word vā; it means it is not understood in the rules 564 and 565.

Rule 1: “kumbhakāro”: occurs in M II 46, 5-6 as quoted under VII.1.1.

Rule 2: B₁, S₁, S₂ add paṭhamaṃ before ādīyati. S₂ adds sammā dhīyati dadhātī ti vā mahodadhi (or that which bears perfectly: mahodadhi) after mahodadhi. S₁ reads vāḷāni, vāḷadhi for vālāni, vāladhi. S₁, S₂ add dhīyati before dadhāti but B₁ reads dhīyati for dadhāti. T, S^g read dve padakaṭiyo antaraṃ adassetvā sammā dadhātī ti sandhi (that which bears the ends of the pada-s perfectly without showing a space in between: sandhi) for sammā dadhātī ti sandhi.

“ādi”: occurs in Vin III 21, 4-5 as follows:- “bahunnaṃ kho tvaṃ moghapurisa akusalānaṃ dhammānaṃ ādikattā pubbaṅgamo”. “udadhi”: occurs in Vv 639 as follows:-

“eso hi saṅgho vipulo mahaggato
es’appameyyo udadhīva sāgaro
ete hi seṭṭhā naravīrasāvakā
pabhaṅkarā dhammam udīrayanti”.

“vāladhi”: occurs in Ud 69, 7-8 as follows:- “yehi … vāladi … āhaṃsu: ediso … samajjanā ti”. “sandhi”: occurs in S II 270, 22-23 as follows:- “bhūtapubbaṃ bhikkhave biḷāro sandhisamalasaṅkatīre ṭhito ahosi mudumūsiṃ maggayamāno”.

Rule 3: kiccāsiṭṭhe should be read as kit c’āsiṭṭhe²⁰ as in B₁ or kic cāsiṭṭhe as in Saddanīti. B₁ reads janaṃ²¹ for enaṃ.²² All the versions read vaḍḍhamāno²³ for āyuvaḍḍhamāno.

“bhūto”: occurs in Ja II 260, 20-21 as follows:-

“kālo ghasati bhūtāni sabbān’eva sah’attanā
yo ca kālaghaso bhūto sa bhūtapaccaniṃ paci”.

“dhammadinno”: occurs in S V 407, 1-2 as follows:- “atha kho dhammadinno upāsako pañcahi upāsakasatehi saddhiṃ yena bhagavā ten’upasaṅkami”.

Rule 4: akāro should be corrected to akāra. Jarati should be read as jīrati. S₂ reads corayatī ti coro for coratī ti corā. T reads saddhiṃ attanā sampayutte dhamme ārammaṇe cetayati abhisaṇṭhahatī ti cetanā (that which is felt (or) puts together the dhamma-s associated with itself in sense-objects: cetanā) for cetayatī ti cetanā and iṭṭhāniṭṭhamajjhattārammaṇe ārammaṇarasaṃ vedayati anubhavatī ti vedanā (that which is sensed (or) partaken in the taste of sense - objects i.e. pleasant, unpleasant and impartial sense - objects: vedanā) for vedayatī ti vedanā.

“jarā”: occurs in Dhp 135 as follows:-

“yathā daṇḍena gopālo gāvo pāceti gocaraṃ
evaṃ jarā ca maccu ca āyuṃ pācenti pāṇinaṃ”.

“mati”: occurs in Ja IV 494, 3-6 as follows:-

“na yujjhamānā na balena vassitā
narā na jīranti na c’āpi mīyare
sabbaṃ hi taṃ jātijarāy’upaddutaṃ
tam me matī hoti carāmi dhammaṃ”.

“cetanā”: occurs in Dhs 5 as follows:- “katamā tasmiṃ samaye cetanā hoti?”. “vedanā”: occurs in Dhs 3 as follows:- “katamā tasmiṃ samaye vedanā hoti?”.

Rule 5: B₁ reads ririya,²⁴ T, S₂: ririyā for ririyo. B₁, Cd, S₁, S₂ add vā after hoti. B₁, T, S₁, S₂ read karaṇīyaṃ: kiriyaṃ for karaṇīyā: kiriyā.

“kiriyā”: occurs in Dhs 566 as follows:- “yasmiṃ samaye manodhātu uppannā hoti kiriyā n’eva kusalā nākusalā na ca kammavipākā upekhāsahagatā rupārammaṇā vā … pe…”. “kiriyaṃ”: occurs in A I 286, 33 as follows:- “kammaṃ kiriyaṃ viriyaṃ”.

Rule 6: T, S₂ add vā after honti. S₁ reads ahosi abhavī ti huto; S₂: ahosī ti huto (one who has been: huto), T: ahūsī ti huto (one who is worshipped: huto) for huto. Both are correct. Nyāsapāṭha records both of the roots.²⁵ S₁, S₂, T read avasī ti for vasī ti. S₁, T read abhuñjī ti, S₂: bhuñjitthā ti for bhujitthā ti.

“huto” : occurs in Ja V 201, 22-25 as follows:-

“bhinnāni kaṭṭhāni huto ca aggi
tapanī pi te samitā brahmacārī
pīthañ ca mayhaṃ udakañ ca hoti
ramasi tuvaṃ brahmabhūto puratthā”.

“vusito”: occurs in M I 40, 6-7 as follows:- “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ nāparaṃ itthattāyā ti abbhaññāsi”. “vusitavā”: occurs in It 38, 8-11 as follows:- “idha bhikkhave bhikkhu arahaṃ hoti khīṇāsavo vusitavā katakaraṇīyo ohitabhāro anupattasadattho parikkhīṇabhavasaṃyojano sammadaññāvimutto”. “bhutto”: occurs in Ja III 509, 20-21 as follows:-

“yena bhuttena yāpenti puthubrāhmaṇakhattiyā
so maṃ bhutto vyāpādi jātaṃ saraṇato bhayaṃ”.

“bhuttāvī”: occurs in Vin IV 82, 4-5 as follows:- “yo pana bhikkhu bhuttāvī pavārito khādanīyaṃ vā bhojanīyaṃ vā khādeyya vā bhuñjeyya vā, pācittiyaṃ”.

Rule 7: taṃ in the rule should be corrected to ta as shown in all the versions. B₁ reads tassa gītaṃ, S₁: tassa gāyanaṃ : gītaṃ, T: tassa gītaṃ, gāyanaṃ: gītaṃ for gāyate: gītaṃ. B₁ reads naccaṃ; naṭṭaṃ; S₁, S₂: naccanaṃ: naṭṭaṃ T: gattassa vikkhepanaṃ: naccaṃ (the moving of the body: naccaṃ); gattassa viṇāmanaṃ: naṭṭaṃ (bending of the body: naṭṭaṃ) for naccaṃ: naṭṭitaṃ should be corrected to naṭṭaṃ. According to B₁, T there are two examples naccaṃ and naṭṭaṃ,²⁶ but Senart and S₁, S₂ give only one example i.e. naṭṭaṃ. Tena should be added before bhāsayittha.

“gītaṃ” and “naccaṃ”: occur in Vin IV 267, 18-19 as follows:- “kathaṃ hi nāma bhikkhuniyo naccam pi gītam pi vāditam pi dassanāya agacchissanti”. “hasitaṃ”: occurs in A I 261, 4-5 as follows:- “komārakaṃ idaṃ bhikkhave ariyassa vinaye yad idaṃ ativedaṃ dantavidaṃsakaṃ hasitaṃ”. “bhāsitaṃ”: occurs in D I 46, 27-28 as quoted under I. 4.11. “desitaṃ”: occurs in Dhp 285 as follows:-

“ucchinda sineham attano kumudaṃ sāradikaṃ va pāṇinā,
santimaggam eva brūhaya nibbānaṃ sugatena desitaṃ”.

Rule 8: B₁, S₁, S₂ read budha-gamu icc evam ādīhi dhātūhi tad atthe gamyamāne²⁷ for budha-gama icc evam ādīnaṃ atthe. T reads saraṇaṃ gacchatī ti saraṇaṅgato (one who reaches the refuge: saraṇaṅgato) for saraṇaṃ gato and samathaṃ gacchatī ti samathaṅgato (one who goes to the tranquility: samathaṅgato) for samathaṃ gato. B₁, S₁, S₂ add amataṅgato (S₁, S₂: amataṃ gato) after samathaṅgato. B₁ adds jānāti, ajāni jānissatī ti ñāto (one who knows, has known, will know: ñāto) T: jānātī ti ñāto, S₁, S₂: ñāto in the vutti.

“buddho”: occurs in Vin III 1, 12-15 as quoted under I. 2.9. “ñāto”: occurs in D I 47, 8-9 as quoted under VII. 1.26.

Rule 9: T adds sabbe before pāpake. “jino”: occurs in Vin I 8, 28-29 as follows:-

“mādisā ve jinā honti ye pattā āsavakkhayaṃ
jitā me pāpakā dhammā tasmāhaṃ upaka jino”.

Rule 10: supino after supiyate ti should be read as supinaṃ. “supinaṃ”: occurs in Nidd I 381, 1-4 as follows:-

“āthabbaṇaṃ supinaṃ lakkhaṇaṃ
no vidahe atho pi nakkhattaṃ
virudhañ ca gabbhakaraṇaṃ
tikicchaṃ māmako na seveyya”.

Rule 11: suhi in the rule should be read as sūhi. B₁ reads īsaṃ in the rule and vutti for īsa.²⁸ B₁, S₁, S₂ read - saddādīhi sabbadhātūhi for - saddupapadehi dhātūhi. T reads - īsaṃ sayate sayanaṃ vā for īsaṃ sayanaṃ, duṭṭhu sayate sayanaṃ vā for duṭṭhu sayanaṃ and suṭṭhu sayate sayanaṃ vā for suṭṭhu sayanaṃ. Susayo should be read as sussayo. Semi-colon after susayo should be taken after bhavatā as shown in B₁, S₁, S₂. T reads īsaṃ kariyate katan ti vā īsakkaraṃ; duṭṭhu kariyate katan ti vā dukkaraṃ and suṭṭhu kariyate katan ti vā sukaraṃ for bhavatā īsaṃ kammaṃ karīyatī ti īsakkaraṃ; dukkaraṃ; sukaraṃ. B₁ adds bhavatā, S₁, S₂: kammaṃ bhavatā after sukaraṃ. “dukkaraṃ” and “sukaraṃ”: occur in Ud 61, 1-2 as follows:-

“sukaraṃ sādhunā sādhu sādhu pāpena dukkaraṃ
pāpaṃ pāpena sukaraṃ pāpam ariyebhi dukkaraṃ”.

Rule 12: T, B₁ read puññāni kātave and saddhammaṃ sotuṃ icchati for puññāni kātuṃ icchati (S₁, S₂: icchatī ti) kātave and saddhammaṃ sotuṃ icchati (S₁, S₂: icchatī ti) sotave. According to T, B₁ the examples tave (kātave) and tuṃ (sotuṃ) are given, but Senart and S₁, S₂ give only tave (kātave and sotave). Thus T, B₁ seem to be closer to the original.²⁹

“kātave”: occurs in Ja V 318, 17-19 as follows:-

“tes’āhaṃ pubbacariyesu puññaṃ na labhāmi kātave
bhavantaṃ ajjhācāraṃ katvā sonaṃ yācāmu saṃvaraṃ”.

“sotuṃ”: occurs in Vin I 139, 8-9 as follows:- “icchāmi dānañ ca dātuṃ dhammañ ca sotuṃ bhikkhū ca passituṃ”.

Rule 13: “ko taṃ nindituṃ arahati”: occurs in Dhp 230 as quoted under I. 4.17. “sakkā jetuṃ dhanena vā”: occurs in S I 102, 24-25 as follows:-

“na tattha hatthīnaṃ bhūmi na rathānaṃ na pattiyā
na c’āpi mantayuddhena sakkā jetuṃ dhanena vā”.

Rule 14: “alaṃ eva dānāni dātuṃ” and “alaṃ puññāni kātuṃ”: occur in A III 34, 8-9 as follows:- “acchariyaṃ bhante abbhutaṃ bhante yāvañ c’idaṃ bhante alam eva dānāni dātuṃ, alaṃ puññāni kātuṃ”.

Rule 15: B₁ reads tuna³⁰ for tūna. Semi-colon after kilamissanti should be shifted after sattā. B₁ adds ripuṃ before jitvāna, but T adds senaṃ after it. B₁ adds dhammaṃ before sutvāna. Etad abhāsi should be corrected to etad ahosi. “sutvāna”: occurs in Vin I 19, 3-4 as follows:- “sutvāna nesaṃ etad ahosi”.

Rule 16: T, B₁ read saramāno³¹ rodati gacchanto³¹ gaṇhāti in the place of all examples given by Senart, S₁, S₂.

Rule 17: satthā should be put again after vā. “satthā”: occurs in M I 205, 26-27 as quoted under II. 2.28.

Rule 18: B₁ reads pātito³² for pādito³³ and pā icc etāya dhātuyā for pā icc evam ādito dhātugaṇato. Guttaṃ should be corrected to puttaṃ. S₁, S₂, B₁ read pāti for pālayati.T reads pāleti and adds dhammena before puttaṃ. “pitā”: occurs in Vin III 26, 4 as follows:- “pitā me atthi so mayā posetabbo”.

Rule 19: mātupitūhi and dhitā should be read as mātāpitūhi and dhītā.

“mātā”: occurs in Vin III 26, 3 as follows:- “mātā me atthi sā mayā posetabbā”. “bhātā”: occurs in Vin III 26, 5 as follows:- “bhātā me atthi so mayā posetabbo”. “dhītā”: occurs in Vin III 26, 8 as follows:- “dhītā me atthi sā mayā posetabbā”.

Rule 20: S₁, S₂ read āgantvā gacchatī ti for āgacchatī ti. “āgantuko”: occurs in Vin I 292, 23-25 as follows:- “puna ca paraṃ bhante āgantuko bhikkhu na vīthikusalo na gocarakusalo kilanto piṇḍāya carati”.

Rule 21: “gamiko”: occurs in Vin I 292, 28-30 as follows:- “puna ca paraṃ bhante gamiko bhikkhu attano bhattaṃ pariyesamāno satthā vā vihāyissati”.

[1] Paccayāniddiṭṭhā nipātanā sijjhanti. 573

Saṅkhyā-nāma-samāsa-taddhit’ākhyāta-kitakappamhi sappaccayā ye saddā aniddiṭṭhā gatā te sādhanena parikkhitvā sakehi sakehi nāmehi nipātanā sijjhanti yathāsaṅkhyaṃ. Saṅkhyāyaṃ tāva: ekassa eko hoti; dasassa ca dakārassa ro ādeso hoti; eko ca dasa ca: ekādasa ekārasa vā; dvissa bā hoti, dasassa ca dakārassa ro hoti; dve ca dasa ca: bārasaṃ; dvādasa vā; dvissa bā hoti; dve ca vīsati ca: bāvīsaṃ; kathaṃ soḷasasaddo? Chassa so hoti, dasassa ca dakārassa ḷo hoti; cha ca dasa ca: soḷasaṃ; āyatanamhi chassa saḷo hoti; cha āyatanāni: saḷāyatanaṃ; evaṃ sesā saṅkhyā kattabbā. Nāmike tāva:ima - samāna-apara icc etehi jja-jjuppaccayā honti vā ima-samānasaddānañ ca akāra- sakārādesā honti: imasmiṃ kāle ajja asmiṃ kāle vā; samāne kāle, sajju; aparasmiṃ kāle, aparajju aparasmiṃ kāle vā. Samāse tāva: bhūmigato; apāyagato; issarakataṃ; sallaviddho; kaṭhinadussaṃ; corabhayaṃ; dhaññarāsi; saṃsāradukkhaṃ; pubbāca aparā ca: pubbāparaṃ. Taddhite tāva: vāsiṭṭho; bāradvājo; bhaggavo; paṇḍavo; koleyyo. Ākhyāte tāva: yathā: asa bhāveti dhātuto vattamānesu ekavacana-bahuvacanesu ekavacanassa tissa sso hoti antena saha, bahuvacanassa antissa ssu hoti antena saha: evaṃ assa vacaniyo, evaṃ assu vacaniyā; ānattiyaṃ hissa ssu hoti vā: gacchassu, gacchāhi. Kitake tāva: yathā: vada-hana icc evam ādīhi dhātūhi kappaccayo hoti vadassa ca vādo hanassa ca ghāto: vadatī ti vādako; hanatī ti ghātako; natidhātuto tappaccayassa cca-ṭṭādesā honti antena saha: naccaṃ, naṭṭaṃ; icc evamādayo nipātanā sijjhanti.

(1) Words, the suffixes which are not laid down, are accomplished by the nipātana’s device.

The words, suffixes of which are of uncertain derivation according to the rules of saṅkhyā, nāma, samāsa, taddhita, ākhyāta and kita, are to be proved as per nipātana’s device respectively. Saṅkhyā: ‘eka is changed into ekā, da of dasa is changed into ra, such as one and ten: ekādasa or ekārasa (11)’ ‘dvi is changed into bā and da of dasa into ra such as two and ten: bārasaṃ or dvādasa (12)’ ‘dvi is changed into bā such as two and twenty: bāvīsaṃ (22)’ ‘how the word soḷasa is derived?: Cha is changed into sa and da of dasa into ḷa such as six and ten: soḷasaṃ (16), when the word āyatana follows, cha is changed into saḷa such as six senses: saḷāyatanaṃ’; the remaining saṅkhyā words should be proved in the same way. Nāma: ’the suffixes jja and jju are used after the words ima, samāna and apara and the words ima and samāna are optionally changed into a and sa (respectively) such as ‘at present or during this time: ajja’ ‘in equal time: sajju’ ‘at another time or during other time: aparajju’. Samāsa: ‘bhūmigato’ ‘apāyagato’ ‘issarakataṃ’ ‘sallaviddho’ ‘kaṭhinadussaṃ’ ‘corabhayaṃ’ ‘dhaññarāsi’ ‘saṃsāradukkhaṃ’ ‘former and latter: pubbāparaṃ’. Taddhita: ‘vāsiṭṭho’ ‘bhāradvājo’

‘bhaggavo’ ‘paṇḍavo’ ‘koleyyo’. Ākhyāta: when the singular and plural terminations are used after the root asa (bhāve): the verbal termination of singular number ti together with the end (of the root) is changed into ssa; the verbal termination of plural number anti together with the end (of the root) is changed into ssu such as ‘evaṃ assa vacaniyo’‘evaṃ assu vacaniyā’; when the imperative is used, the verbal termination hi is optionally changed into ssu such as ‘gacchassu, gacchāhi’. Kita : ’the suffix ka is used after the roots beginning with vada and vaha and vada is changed into vāda and hana is changed into ghāta such as ‘one who speaks: vādako’ ‘one who kills: ghātako’; the suffix ta used after the root nati, together with the end (of the root) is changed into cca and ṭṭa such as ‘naccaṃ’ ‘naṭṭaṃ’; thus such examples are to be proved by the nipātana’s device.

[2] Sāsa-disato tassa riṭṭho ca. 574

Sāsa-disa icc etehi dhātūhi tappaccayassa riṭṭhādeso hoti ṭhāne. Anusiṭṭho so mayā; desayitthā ti diṭṭhaṃ diṭṭhaṃ me rūpaṃ. Casaddaggahaṇena kiccakārassa tuṃpaccayassa ca raṭṭha-raṭṭhuṃ-ādesā honti. Dassanīyaṃ: daṭṭhabbaṃ; daṭṭhuṃ vihāraṃ gacchanti samaṇānaṃ.

(2) And the suffix ta used after the roots sāsa and disa is changed into riṭṭha.

The suffix ta used after the roots sāsa and disa is changed into riṭṭha at proper place. For example ‘anusiṭṭho so mayā’ ‘that has been seen: diṭṭhaṃ, diṭṭhaṃ me rūpaṃ’. By the force of the word ca the suffixes called kicca and the suffix tuṃ are changed into raṭṭha and raṭṭhuṃ (respectively). For example ‘that should be seen : daṭṭhabbaṃ’ ‘daṭṭhuṃ vihāraṃ gacchanti samaṇānaṃ’.

[3] Sādisanta-puccha-bhañja-haṃsādīhi ṭṭho. 575

Sakāranta - puccha - bhañja - haṃsa icc evam ādīhi dhātūhi tappaccayassa sahādibyañjanena ṭṭhādeso hoti ṭhāne. Tusiyate tuṭṭho, tusitthā ti tuṭṭho vā; daṃsiyate daṭṭho, ahinā daṃsiyitthā ti daṭṭho vā; pucchiyate puṭṭho, pucchiyitthā ti puṭṭho vā;bhañjiyate bhaṭṭho, bhañjiyitthā ti bhaṭṭho vā; haṃsiyitthā ti haṭṭho, pakārena haṃsiyitthā ti pahaṭṭho. Ādiggahaṇena aññehi dhātūhi tappaccayassa ca sahādibyañjanena ṭṭhādeso hoti. Yajiyitthā ti yiṭṭho; sa ekato samavāyitthā ti saṃsaṭṭho; visesena saññīyatī ti visiṭṭho; pavesayitthā ti paviṭṭho; evaṃ sabbattha yojetabbā.

(3) (The suffix ta) used after the roots ending in sa and the roots puccha, bhañja and haṃsa etc. is changed into ṭṭha together with the preceding consonant.

The suffix ta used after the roots ending in sa and the roots puccha, bhañja and haṃsa etc. is changed into ṭṭha together with the preceding consonant in proper place. For example ‘who is or was satisfied: tuṭṭho’ ‘who is being bitten or who has been bitten by a snake: daṭṭho’ ‘who is being asked or has been asked: puṭṭho’ ‘which is being broken or which has been broken: bhaṭṭho’ ‘who was delighted: haṭṭho, who was delighted in different manner: pahaṭṭho’. By the force of ādi (etc.) the suffix ta used after other roots is changed into ṭṭha together with the preceding consonant. For example ‘who has been worshipped: yiṭṭho’ ‘that has been prepared together: saṃsaṭṭho’ ‘that which is treated specifically: visiṭṭho’ ‘which has been entered : paviṭṭho’; other examples should be proved in the same way.

[4] Vasato uṭṭha. 576

Vasa icc etamhā dhātumhā takārappaccayassa sahādibyañjanena uṭṭhādeso hoti ṭhāne. Vasatī ti vuṭṭho.

(4) (The suffix ta) used after the root vasa is changed into uṭṭha.

The suffix ta used after the root vasa is changed into uṭṭha with the preceding consonant in proper place. Therefore: ‘one who dwells: vuṭṭho’.

[5] Vasa vā vu. 577

Vasass’eva dhātussa tappaccaye vakārassa ukārādeso hoti vā. Vasitthā ti vusitaṃ brahmacariyaṃ; vasiyitthā ti uṭṭho vuṭṭho vā.

(5) The va of the root vasa is optionally changed into u.

When the suffix ta follows, the va of the root vasa is optionally changed into u. Therefore: ‘the chaste life has been fulfilled: vusitaṃ’ ‘one who has fulfilled: uṭṭho or vuṭṭho’.

[6] Dha-ḍha-bha-hehi dha-ḍhā ca. 578

Dha-ḍha-bha-ha icc evam antehi dhātūhi parassa takārappaccayassa yathāsaṅkhyaṃ dha-ḍhādesā honti. Yathā: sabbe saṅkhatāsaṅkhate dhamme bujjhatī ti buddho; vaḍḍhatī ti vuḍḍho bhikkhu; labhiyitthāti laddhaṃ pattacīvaraṃ; agginā daḍḍhaṃ vanaṃ.

(6) And the roots ending in dha, ḍha, bha and ha are changed into dha and ḍha.

When the suffix ta is used, the roots ending in dha, ḍha, bha and ha are changed into dha and ḍha respectively. Thus: ‘one who knows all the conditioned and unconditioned things: buddho’ ‘a monk grows in age: vuḍḍho’ ‘the material consisting of alms-bowl and robe has been obtained: laddhaṃ’ ‘agginā daḍḍhaṃ vanaṃ’.

[7] Bhajato ggo ca. 579

Bhajato dhātumhā takārappaccayassa ggo-ādeso hoti sahādibyañjanena. Bhañjiyitthā ti bhaggo; pakārena bhañjiyitthā ti: pabhaggo rukkho.

(7) And the root bhaja is changed into ggo.

When the suffix ta is used, the root bhaja together with the preceding consonant is changed into ggo. Therefore: ‘that which has been broken: bhaggo’ ‘the tree has been broken in different ways: bhaggo’.

[8] Bhujādīnaṃ anto no dvi ca. 580

Bhuja icc evam ādīnaṃ dhātūnaṃ anto no hoti tappaccayassa ca dvibhāvo hoti. Abhuñjī ti bhutto, bhuttavā, bhuttāvī; cajjatī ti catto; rūpādīsu ārammaṇesu sajjatī ti satto; patati etthāti patto; rañjatī ti ratto; yujjatī ti yutto; viviccatī ti vivitto.

(8) The ending of the roots beginning with bhuja is elided, and (ta) is doubled.

The ending of the roots bhuja etc. is elided and the suffix ta is doubled. For example ‘who has eaten: bhutto, bhuttavā, bhuttāvi’ ‘that is given up: catto’ ‘one who clings to the sense-objects like form, etc: satto’ ‘that which has fallen down: patto’ ‘one who finds delight in: ratto’ ‘one who joins: yutto’ ‘one who is detached: vivitto’.

[9] Vaca vā vu. 581

Vaca icc etassa dhātussa vakārassa ukārādeso hoti anto ca cakāro no hoti tappaccayassa ca dvibhāvo hoti vā. Vuccitthā ti vuttaṃ bhagavatā;uccitthā ti uttaṃ vā.

(9) The va of the root vaca is optionally changed into u.

The va of the root vaca is changed into u and the ending ca is elided and the suffix ta is optionally doubled. Therefore: ‘that has been said by the Fortunate One: vuttaṃ’ or ‘that has been said: uttaṃ’.

[10] Gupādīnañ ca. 582

Gupa icc evam ādīnaṃ anto ca byañjano no hoti tappaccayassa ca dvibhāvo hoti vā. Suṭṭhu gopayitthā ti sugutto dhammo ārakkhataṃ; cintetī ti citto; lippatī ti litto; santappatī ti santatto ayo; ābhuso dippatī ti āditto; visesena viviccatī ti vivitto; siñcatī ti sitto; evaṃ aññepi yojetabbā.

(10) And (the final consonant) of the roots beginning with gupa.

The final consonant of the roots gupa etc. is elided and the suffix ta is optionally doubled. For example ‘the dhamma has been protected well: sugutto’ ‘one who thinks of protection: citto’ ‘one which is plastered: litto’ ‘the iron is heated: santatto’ ‘which shines splendidly: āditto’ ‘one who is specifically detached: vivitto’ ‘one that is sprinkled: sitto’; thus the other examples should be cited.

[11] Tarādīhi iṇṇo. 583

Tara icc evam ādīhi dhātūhi tassa tappaccayassa iṇṇādeso hoti anto ca no hoti. Tiṇṇo’haṃ tāreyyaṃ; uttiṇṇo; sampuṇṇo; paripuṇṇo; tudatī ti tuṇṇo; parijiṇṇo; ākiṇṇo.

(11) After the roots beginning with tara, iṇṇa is the substitute.

The suffix used after the roots beginning with tara is changed into iṇṇa and the ending of the root is elided. Thus: ‘tiṇṇo’haṃ tāreyyaṃ’ ‘uttiṇṇo’ ‘sampuṇṇo’ ‘paripuṇṇo’ ‘one who pierces: tuṇṇo’ ‘parijiṇṇo’ ‘ākiṇṇo’.

[12] Bhidādito inn’anna-īṇā vā. 584

Bhida icc evam ādīhi dhātūhi parassa takārappaccayassa inna-anna-īṇādesā honti vā anto ca no hoti. Bhinno; sambhinno; chinno; ucchinno; dinno; nisinno; channo; suchanno; acchanno; khinno; runno; khīṇā jāti.

Vā ti kim atthaṃ? Bhijjatī ti bhitti.

(12) After the roots beginning with bhida optional substitutes are inna, anna and īṇā.

The suffix ta used after the roots bhida etc. is changed into inna, anna and īṇā and the ending of the roots optionally elided. Thus: ‘bhinno’ ‘sambhinno’ ‘chinno’ ‘ucchinno’ ‘dinno’ ‘nisinno’ ‘channo’ ‘suchanno’ ‘acchanno’ ‘khinno’ ‘runno’ ‘khīṇā jāti’. Why optionally?: For, in the following example this substitute is not found: ‘that which breaks: bhitti’.

[13] Susa-paca-sakato kka- kkhā ca. 585

Susa-paca-saka icc etehi dhātūhi tappaccayassa kkha-kkādesā honti anto ca byañjano no hoti. Sussatī ti sukkho kaṭṭho; paccatī ti pakkaṃ phalaṃ; sakkomī ti sakko’haṃ.

(13) And after the roots susa, paca and saka the substitutes are kkha and kka.

The suffix ta used after the roots susa, paca and saka is changed into kkha and kka and the final consonant is elided. Therefore: ‘the wood-log which becomes dry: sukkho’ ‘the fruit which is ripe : pakkaṃ’ ‘I am able: sakko’haṃ’.

[14] Pakkamādīhi nto ca. 586

Pakkama icc evam ādīhi dhātūhi tappaccayassa nta-ādeso hoti dhātv anto ca no hoti. Pakkanto; vibbhanto; saṅkanto; khanto; santo; danto; vanto. Casaddaggahaṇena kim atthaṃ? Teh’eva dhātūhi tippaccayassa nti-ādeso hoti anto ca no hoti: kamanaṃ: kanti; khamanaṃ: khanti; evaṃ sabbattha.

(14) And after the roots beginning with pakkama the substitute is nta.

The suffix ta used after the roots pakkama etc. is changed into nta and the ending of the roots is elided. Thus: ‘pakkanto’ ‘vibbhanto’ ‘saṅkanto’ ‘khanto’ ‘santo’ ‘danto’ ‘vanto’. What is the implication of the word ca?: The suffix ti used after those roots is changed into nti and the ending of the roots is elided, for example ‘walking : kanti’ ‘forgiveness: khanti’; thus other expressions also should be explained.

[15] Janādīnaṃ ā timhi ca. 587

Jana icc evam ādīnaṃ dhātūnaṃ antassa byañjanassa āttaṃ hoti tappaccaye timhi ca. Ajanī ti jāto; jananaṃ: jāti. Timhī ti kim atthaṃ? Aññasmiṃ paccaye ākāranivattanatthaṃ. Janitūnā ti janitvā; janatī ti janitā; janituṃ; janitabbaṃ; icc evam ādi.

(15) And when the suffix ti follows, (the final) of the roots beginning with jana is changed into ā.

The final of the roots beginning with jana followed by the suffixes ta and ti, becomes ā. Thus: ‘one who was born: jāto’ ‘producing: jāti’. Why the suffix ti?: For, elsewhere this change is not found. For example ‘having been born: janitvā’ ‘one who causes somebody to be born: janitā’ ‘janituṃ’ ‘janitabbaṃ’ and so on.

[16] Gama-khana-hana-ramādīnaṃ anto. 588

Gama- khana- hana- rama icc evam ādīnaṃ dhātūnaṃ anto byañjano no hoti vā tappaccaye timhi ca. Gacchatī ti gato; sundaraṃ nibbānaṃ gacchatī ti sugato; sundarena pakārena gantabbā ti sugati; khaniyate ti khataṃ; khananaṃ: khati; upagantvā haniyate tan ti upahataṃ; upahananaṃ : upahati; samagge kamme ramatī ti samaggarati; abhirato; abhirati; maññatī ti mato; mati. Vā ti kim atthaṃ? Rammatī ti rammato; rammanaṃ: rammati; icc evam ādi.

(16) The final of the roots beginning with gama, khana, hana and rama (is optionally elided).

When the suffixes ta and ti follow, the final of the roots beginning with gama, khana, hana and rama is optionally elided. Thus: ‘one who goes: gato’ ‘one who goes to the good nibbāna: sugato’ ‘that should be reached in a good manner: sugati’ ‘that which is dug: khataṃ’ ‘digging: khati’ ‘that is injured after approaching: upahataṃ’ ‘injury: upahati’ ‘one who delights in the harmonious action: samaggarati’ ‘abhirato’ ‘abhirati’ ‘that is thought over: mato’ ‘mati’. Why optionally? : For, in the following example this loss is not found: ‘one who delights: rammato’ ‘pleasure: rammati’ and so on.

[17] Rakāro ca. 589

Rakāro ca dhātūnaṃ antabhūto no hoti tappaccaye timhi ca. Pakārena kariyate ti pakato padattho; pakārena karaṇaṃ: pakati; visesena saratī ti visato; visesena saraṇaṃ: visati.

(17) And ra (is elided).

And when the suffix ta and ti follow, ra being final part of roots is elided. For example ‘interpretation of a word is made in a different way: pakato’ ‘doing in a (particular) way: pakati’ ‘one who remembers (moves?) specifically: visato’ ‘remembering (moving or resorting?) in a specific way: visati’.

[18] Ṭhā-pānaṃ i-ī ca. 590

Ṭhā - pā icc etesaṃ dhātūnaṃ antassākārassa ikāra-īkārādesā honti tappaccaye timhi ca. Yatra ṭhito; atra ṭhito; ṭhānaṃ: ṭhiti; yāguṃ pītassa bhikkhuno; pīto; pīti.

(18) And (final part) of roots ṭhā and pā is changed into i and ī.

And when the suffixes ta and ti follow, ā being final part of roots ṭhā and pā is changed into i and ī. Therefore: ‘yatra ṭhito’ ‘atra ṭhito’ ‘standing: ṭhiti’ ‘a monk was drinking a rice-milk’ ‘pīto’ ‘pīti’.

[19] Hantehi ho hassa lo vā adaha-nahānaṃ. 591

Hakāra icc evam antehi dhātūhi tappaccayassa hakārādeso hoti hassa dhātv antassa lo hoti vā adaha-nahānaṃ. Āruhatī ti āruḷho; agahī ti gāḷho vā; avudhī ti bāḷho; muyhatī ti mūḷho.

Adaha-nahānaṃ iti kim atthaṃ? Dahiyitthā ti daḍḍho vanasaṇḍo; saṃsuṭṭhu nahiyitthā ti sannaddho.

Iti kibbidhānakappe tatiyo kaṇḍo.

(19) After roots ending in ha (the substitute is) ha and ha being final part of the roots other than the roots daha and naha optionally becomes la.

The suffix ta used after the roots ending in ha is changed into ha and ha being final part of the roots other than the roots daha and naha optionally becomes la. Thus: ‘one who ascends: āruḷho’ ‘one who (takes) or has taken: gāḷho’ ‘one who has prospered: bāḷho’ ‘one who is confused: mūḷho’. Why other than the roots daha and naha?: For, to the following examples this rule is not applicable: ‘the dense jungle has been burned: daḍḍho’ ‘that has been fastened well: sannaddho’.

Here ends the third section in the chapter on the kibbidhāna.

Notes VII.3

In the third kaṇḍa Kaccāyana has composed 19 rules. In the rule 574 he uses the word ca which may indicate addition to the nipāta. However, the vutti understands it to include some other substitutes. In the rule 578 he uses the word ca to cancel the word vā, however, it is not explained in the vutti. But in the rule 579 the word ca is understood for takārapaccayassa as it is also in the preceding rule according to the vutti. On the other hand, Kaccāyana uses the word ca in the rule 580 to indicate additional grammatical operation. In the rule 582 the word ca represents the word vā occurring in the preceding rule. In the rule 585 the word ca indicates additional operation as also in the rule 586 and 587. In rule 589 the word ca indicates two operations according to the vutti. Similarly it is explained in the rule 590 also according to the vutti.

Rule 1: All the versions read paccayādaniṭṭhā for paccayāniddiṭṭhā. B₁, S₁, S₂, T read aniṭṭhaṅgatā³⁴ for aniddiṭṭhā gatā and ekā after ekassa for eko. Bārasaṃ should be read as bārasa. B₁, S₁, S₂ add dasassa ca vīsaṃ (B₁ adds ca after vīsaṃ) hoti after bā hoti; vīsati ca should be corrected to vīsañ ca as shown in all the versions. Soḷasaṃ should be read as soḷasa.

Cha should be joined with āyatanamhi as shown in all the versions. S₁, S₂ read saḷāyatanāni for saḷāyatanaṃ. B₁, S₂ add ajju after ajja, T adds it after asmiṃ kāle vā which B₁ omits. S₂ adds sajja before sajju. S₁ adds samānasmiṃ vā after sajju. B₁, S₂ add aparajja before aparajju. Pubbāca should be separated as pubbā ca. T adds āgantukabhattaṃ after kaṭhinadussaṃ and rūpasaññā after dhaññarāsi. S₂ adds gaggavo before bhaggavo. B₁ reads kāleyyo for koleyyo. Vacaniyo and vacaniyā should be read as vacanīyo and vacanīyā. Ānattiyaṃ should be corrected to āṇattiyaṃ. B₁ reads naṭa-, S₁, S₂, T nata- for nati-.

“soḷasa”: occurs in Paṭis II 202, 8-9 as quoted under V. 33. “saḷāyatanaṃ”: occurs in Vin I 1, 11 as quoted under I. 4. 6. “ajja”: occurs in Vin III 16, 15 as follows:- “kataṃ me ajja bhattakiccaṃ”. “bhūmigato”: occurs in S I 102, 7-9 as quoted under IV. 12. “sallaviddho”: occurs in Nidd I 3, 22-25 as quoted under IV. 12. “kaṭhinadussaṃ”: occurs in Vin I 254, 14-15 as quoted under IV.1. “vāsiṭṭho”: occurs in D III 80, 9-11 as quoted under IV. 2. “bhāradvājo”: occurs in D I 239, 7-9 as quoted under V.1. “bhaggavo”: occurs in M II 52, 7-9 as quoted under V.5. “paṇḍavo”: occurs in Ja II 98, 20-21 as quoted under V.5. “evam assa vacanīyo”: occurs in Vin III 172, 33-34 as quoted under I. 4.12. “evam assu vacanīyā”: occurs in Vin III 175, 19-20 as follows: - “te bhikkhū bhikkhūhi evam assa vacanīyā”.

“gacchāhi”: occurs in Vin I 177, 3-4 as quoted under VI.3.21. “ghātako”: occurs in M I 58, 1-3 as follows:- “seyyathā pi bhikkhave dakkho goghātako vā goghātakantevāsī vā gāviṃ vadhitvā cātummahāpathe bilaso paṭivibhajitvā nisinno assa”. “naccaṃ”: occurs in Vin IV 267, 18-19 as quoted under VII. 2.7.

Rule 2: T adds anusāsayitthā ti anusiṭṭho (one who has been taught: anusiṭṭho) after mayā. Kiccakārassa should be corrected to kicca - takārassa as shown in all the versions.

“anusiṭṭho so mayā”: occurs in Vin I 45, 1-2 as follows:- “anusiṭṭho so mayā, yadi saṅghassa pattakallaṃ, itthannāmo āgaccheyya”. “diṭṭhaṃ”: occurs in Ja III 186, 3-4 as follows:-

“na me sutaṃ vā diṭṭhaṃ vā bhāsantiṃ mānusiṃ migiṃ
tvañ ca bhadde sukhī hohi eso c’āpi mahāmigo”.

“daṭṭhabbaṃ”: occurs in A III 12, 1-2 as follows:- “kattha ca bhikkhave saddhābalaṃ daṭṭhabbaṃ”.

Rule 3: B₁, T read bhanja for bhañja. T reads tusayitthā, S₁, S₂: tussayitthā for tusitthā. B₁, T read ahinā daṭṭho naro (T adds daṃsayitthā ti daṭṭho after naro) for daṃsiyate daṭṭho, ahinā daṃsiyitthā ti daṭṭho vā. B₁, T read mayā puṭṭho (T adds pucchayitthā ti puṭṭho after puṭṭho) for pucchiyate puṭṭho, pucchiyitthā ti puṭṭho vā. T adds pakārena bhañjayitthā ti pabhaṭṭho (that which has been broken in different ways: pabhaṭṭho) B₁: pabhaṭṭho in the vutti. Sa should be corrected to saṃ. S₁ reads sajjiyittha for samavāyittha. S₁, S₂ read sissiyittha for saññīyati, but T reads visesena samavāyittha so’ti vissaṭṭho (that which has been prepared specially: vissaṭṭho) for visesena saññīyatī ti visiṭṭho.

“tuṭṭho”: occurs in Vin V 219, 4-5 as follows:-

“tuṭṭho ārādhako hoti tuṭṭho hoti garahiyo
atha ko nāma so dhammo yena tuṭṭho garahiyo”.

“daṭṭho” : occurs in Vin I 206, 6-7 as follows:- “tena kho pana samayena aññataro bhikkhu ahinā daṭṭho hoti”. “puṭṭho”: occurs in M I 147, 30-32 as follows:- “kinnu kho āvuso sīlavisuddhatthaṃ bhagavati brahmacariyaṃ vusatī ti puṭṭho samāno: no h’idaṃ āvuso ti vadesi”. “haṭṭho” and “pahaṭṭho”: occur in Vin III 14, 30-33 as follows:- “atha kho sudinno kalandakaputto anuññāto’mhi kira mātāpitūhi agārasmā anagāriyaṃ pabbajāyā’ti haṭṭho pahaṭṭho udaggo pāṇinā gattāni paripuñchanto vuṭṭhāsi”. “yiṭṭho”: occurs in Dhs 1215 as follows:- “natthi dinnaṃ, natthi yiṭṭhaṃ, natthi hutaṃ”.

Rule 4: T, S₁, S₂ read uttha³⁵ for uṭṭha³⁶. S₁, S₂ read avasī ti vuttho, T: vassaṃ vuttho bhagavā, vassaṃ vasati avasi vasissatī ti vuttho (the Fortunate One has dwelt in the rainy season, he dwells, has dwelt, will dwell in the rainy season: vuttho), B₁: vassaṃvuṭṭho for vasatī ti vuṭṭho. “vassaṃvuṭṭho”: occurs in Vin I 145, 1-2 as follows:- “atha kho āyasmā mahākassapo rājagahe vassaṃ vuttho yena āḷavī tena pakkāmi”.

Rule 5: vasa should be corrected to vassa. Vasittha should be read as either vasayittha or vasiyittha.

“vusitaṃ brahmacariyaṃ”: occurs in Vin I 14, 31-32 as follows:- “khīṇā jāti, vusitaṃ brahmacariyaṃ, kataṃ karaṇīyaṃ, nāparaṃ itthattāya”. “vuṭṭho”: occurs in A IV 373, 21-22 (v.l.) as follows:- “vuṭṭho me bhante sāvatthiyaṃ vassāvāso”.

Rule 6: T reads buddho bhagavā, sammāsambuddho vata so bhagavā ti buddho, B₁: buddho bhagavā for sabbe saṅkhatāsaṅkhate dhamme bujjhatī ti buddho and vuḍḍho bhikkhu, avuḍḍhī ti vuḍḍho B₁: vuḍḍho bhikkhu for vuḍḍhatī ti vuḍḍho bhikkhu. Me should be added before pattacīvaraṃ as shown in all the versions. T adds dahayitthā ti daṭṭhaṃ (that has been burnt: daṭṭhaṃ) after vanaṃ.

“buddho”: occurs in Vin III 1, 8-12 as quoted under I. 2. 9. “vuḍḍho”: occurs in M I 82, 26-27 as follows:- “yato ca kho ayaṃ bhavaṃ puriso jiṇṇo hoti vuddho mahallako addhagato vayo anuppatto”. “laddhaṃ”: occurs in S IV 117, 25-26 as follows:-

“aguttadvārassa bhavanti moghā
supine va laddhaṃ purisassa vittaṃ”.

“daṭṭhaṃ”: occurs in Vin III 196, 12-14 as follows:- “bhikkhuno cīvaraṃ kataṃ vā hoti naṭṭhaṃ vā vinaṭṭhaṃ vā daḍḍhaṃ vā cīvarāsā vā upacchinnā”.

Rule 7: bhajato should be corrected to bhanjato as in T, B₁ or bhañjato as in S₁, S₂. S₁, S₂ read abhañji bhañjati bhañjissatī ti bhaggo (that which is broken, breaks, will break: bhaggo) for bhañjiyitthā ti bhaggo. T reads abhañjayittha for bhañjayittha. “bhaggo”: occurs in Dhp 154 as quoted under VI. 3.24.

Rule 8: abhunji should be corrected to abhuñji. S₁, S₂ read acaji cajati cajissatī ti catto, acajitthā ti vā catto (one who has given up, gives up, will give up: catto or that who is given up: catto) for cajjatī ti catto. T reads cajati for cajjati. S₁, S₂ add cha before rūpādīsu. Cd, S₁, S₂, T read patanti for patati. T reads rūpādīsu ārammaṇesu arañjī ti ratto (one who has found delight in the sense - objects like form etc.: ratto) for rañjatī ti ratto. Cd, S₁, S₂ read yuñjati for yujjati, T reads ayuñji. S₁, S₂ read vivecati, T: vivici for viviccati.

“bhutto”: occurs in Ja III 509, 20-21 as quoted under VII. 2.6. “bhuttāvī”: occurs in Vin IV 82, 4-5 as quoted under VII. 2.6. “catto”: occurs in Vin III 96, 9-11 as follows:- “paṭhamañ ca jānaṃ samāpajjiṃ rāgo ca me catto vanto mutto pahīno paṭinissaṭṭho ukkheṭito samukkheṭito”. “satto”: occurs in Nidd I 23, 3-6 as follows:-

“satto guhāyaṃ bahunābhichanno
tiṭṭhaṃ naro mohanasmiṃ pagāḷho
dūre vivekā hi tathāvidho so
kāmā hi loke na hi suppahāyā”.

“yutto”: occurs in Vin II 29, 26-27 as follows:-

“okāso codanañ c’eva sāraṇā sampayojanā
imeh’aṭṭhaṅgehi yo yutto tajjanā n’upasammati”.

“vivitto”: occurs in Sn 845 as follows:-

“yehi vivitto vicareyya loke
na tāni uggayha vadeyya nāgo
elambujaṃ kaṇṭakaṃ vārijaṃ yathā
jalena paṅkena c’anūpalittaṃ
evaṃ munī santivādo agiddho
kāme ca loke ca anūpalitto”.

Rule 9: B₁, T read vuttaṃ bhagavatā, uttaṃ vā (T adds vacayitthā ti vuttaṃ after uttaṃ vā) for vuccitthā ti vuttaṃ bhagavatā; uccitthā ti uttaṃ vā. “vuttaṃ bhagavatā”: occurs in It 1, 4-5 as follows:- “vuttaṃ h’etaṃ bhagavatā vuttam arahatā ti me sutaṃ”.

Rule 10: T, S₁, S₂, B₁ add dhātūnaṃ before anto. Semi-colon after ārakkhataṃ should be shifted after dhammo and ārakkhataṃ should be corrected to ārammaṇaṃ (sense-object) which is keeping with the context. S₁, S₂ read cittaṃ for citto,³⁷ B₁ reads catto. T reads lepayitthā for lippati. T reads saṃ suṭṭhu tāpayitthā ti santatto (the iron has been heated perfectly: santatto) for santappatī ti santatto ayo. S₁ adds ucatī ti utto S₂: uccatī ti utto, T: uccayitthā ti utto, B₁, Cd: utto³⁸ after āditto. T reads viveceti, S₁, S₂: vecati for viviccati. T reads siñcayittha for siñcati.

“sugutto”: occurs in Vin V 133, 5 as follows:- “attano sīlakkhandho sugutto hoti surakkhito”. “catto”: occurs in Vin III 96, 9-11 as quoted under VII. 3.8. “vicitto”: occurs in Sn 845 as quoted under VII. 3.8.

Rule 11: B₁, S₁, S₂ add byañjano before no. S₁, S₂ add atari tarati tarissatī ti tiṇṇo (one who has crossed, crosses, will cross: tiṇṇo) before tiṇṇo’ haṃ tāreyyaṃ but T adds taramī ti tiṇṇo (I cross: tiṇṇo) after it; B₁ reads taratī ti tiṇṇo for tiṇṇo’haṃ tāreyyaṃ. B₁, S₁, S₂ read uttaratī ti, T : uddhaṃ taratī ti (one who crosses up: uttiṇṇo) for uttiṇṇo. S₁, S₂, B₁ read sampūratī ti sampuṇṇo, T: saṃ suṭṭhu pūretī ti sampuṇṇo (that which fills perfectly: sampuṇṇo) for sampuṇṇo. S₁, S₂ read paripūratī ti paripuṇṇo, T: pari samantato sabbākārena pūretī ti paripuṇṇo (that which fills everywhere: paripuṇṇo) for paripuṇṇo. B₁ reads turati for tudati. It may be noted here that owing to the word ādi the root ending with ra is included, therefore the word tuṇṇo should be derived from the root tura (to be in a hurry, to be quick, hasten) which is supported by Rūpasiddhi³⁹, but T, S₁, S₂ Senart have the root tuda⁴⁰ which is not keeping with the rule expected here. B₁, S₁, S₂ read parijīratī ti parijiṇṇo, T: pari samantato sabbākārena jīratī ti parijiṇṇo (that which decays everywhere: parijiṇṇo) for parijiṇṇo. B₁, S₁, S₂ read ākiratī ti ākiṇṇo, T: ā bhuso kiratī ti ākiṇṇo (that which scatters greatly: ākiṇṇo) for ākiṇṇo.

“tiṇṇo”: occurs in Nidd I 20, 16-17 as quoted under VII. 1.11. “parijiṇṇo”: occurs in Ja V 100, 7-8 as follows:-

“sabbabhogaparijiṇṇaṃ rājānaṃ c’āpi khattiya
ñātimittā suhajjā ca na naṃ maññanti khattiyaṃ”.

“ākiṇṇo”: occurs in D II 30, 16-17 as follows:- “na kho me taṃ paṭirūpaṃ yo’haṃ ākiṇṇo viharāmi”.

Rule 12: B₁, S₁, S₂, have byañjano before no. B₁, S₁, S₂ read bhinditabbo ti bhinno (that which is to be broken: bhinno), T: bhindayittha so’ti bhinno (that which has been broken: bhinno) for bhinno. T reads saṃ suṭṭhu bhindayittha so’ti sambhinno (that which has been broken perfectly: sambhinno) for sambhinno. B₁, S₁, S₂ read chindīyatī ti chinno (that which is being cut: chinno) T: chindayittha so’ti chinno (that which has been cut: chinno) for chinno and adds saṃ suṭṭhu chindayittha so’ti sañchinno (that which has been cut well: sañchinno) after chinno. B₁, S₁, S₂ read ucchindīyitthā ti ucchinno (that which has been broken up: ucchinno) T: uddhaṃbhāge chindayittha so’ti ucchinno (that which has been broken up on the upper part: ucchinno) for ucchinno. B₁, S₁, S₂ read dīyatī ti (T: dīyate ti) dinno (that which is being given: dinno) for dinno. B₁, S₁, S₂ read nisīdatī ti (T: nisīdī ti) nisinno (one who sits (has sat): nisinno) for nisinno. S₁, S₂ read chādetī ti channo (one who covers: channo),T: reads chādetabbo ti channo (that which is to be covered: channo) for channo. B₁ reads suṭṭhu chādīyatī ti suchanno (that which is being covered well: succhanno) T: suṭṭhu chādetabbo ti succhanno (that which is to be covered well: succhanno) for suchanno. T reads ativiya chādetabbo ti āchanno (that which is to be covered excessively: āchanno) for acchanno. B₁ reads khidatī ti khinno, T: khidati uttāsatī ti khinno (one who fears: khinno) S₁, S₂: khedaṃ pāpuṇātī ti khinno (one who reaches the tiredness: khinno) for khinno. B₁, S₁, S₂ read rodatī ti runno (one who weeps: runno); T: rundhitabbo ti runno⁴¹ (that which is to be prevented: runno) for runno. However, according to B₁, S₁, S₂ runno should be read as ruṇṇo⁴² as in Saddanīti. S₁, S₂ add khīyati vayaṃ pāpuṇātī ti (that which reaches the loss) before khīṇā, T reads khīyatī ti khīṇā for khīṇā jāti and bhindiyate for bhijjati.

“bhinno”: occurs in Ps II 73, 32-33 as follows:- “evam ayam pi rājā devadattena bhinno, tasmā evam akāsi”. “dinno”: occurs in Dhp 338 as follows:-

“yathāpi mūle anupaddave daḷhe
chinno pi rukkho punar eva ruhati
evaṃ pi taṇhānusaye anūhate
nibbattati dukkham idaṃ punappunaṃ”.

“ucchinno”: occurs in M I 139, 20-22 as follows:- “idha bhikkhave bhikkhuno avijjā pahīnā hoti ucchinnamūlā tālāvatthukatā anabhāvakatā āyatiṃ anuppādadhammā”. “dinno”: occurs in Vin I 121, 34-35 as follows:- “dinno hoti chando”. “nisinno”: occurs in Ja V 4, 13-14 as follows:-

“akkhātan te mayā sabbaṃ yasmā upavasaṃ ahaṃ
rammaṃ pati nisinno’smi puthulomāyutā puthū”.

“khīṇā jāti”: occurs in Vin I 14, 31-32 as quoted under VII 3.5. “bhitti”: occurs in Vin I 48, 8-9 as follows:- “sace gerukaparikammakatā bhitti kaṇṇakitā hoti”.

Rule 13: T, S^g read - sakādito for -sakato. Kka - kkhā in the rule should be read as kkha - kkā. B₁, T read icc evam ādīhi for icc etehi. B₁ reads sukkhaṃ kaṭṭhaṃ⁴³ for sukkho⁴⁴ kaṭṭho. B₁ reads sakati samattheti, pūjetī ti vā sakko,⁴⁵ sujampati (sujampati, who is able(?) or honoured (?) : sakko) T: samatthetī ti sakko; S₁, S₂ : sakkuṇātī ti sakko, sakko’haṃ for sakkomī ti sakko’haṃ.⁴⁶

“sukkhaṃ kaṭṭhaṃ”: occurs in M I 242, 1-3 as follows:- “seyyathāpi aggivessana sukkhaṃ kaṭṭhaṃ koḷāpaṃ ārakā udakā thale nikkhittaṃ”. “pakkaṃ”: occurs in Ja II 435, 16-17 as follows:-

“tassa dohaḷinī bhariyā suphassā maccham icchati
rañño mahānase pakkaṃ paccagghaṃ rājabhojanaṃ”.

“sakko”: occurs in S I 216, 11-12 as follows:- “atha kho bhikkhave sakko devānam indo suvīraṃ devaputtam āmantesi”.

Rule 14: nta in the vutti should be corrected to nto. B₁, S₁, S₂, T read pakkamatī ti pakkanto (one who goes away: pakkanto) for pakkanto. B₁, S₁, S₂, T read vibbhamatī ti vibbhanto (one who goes astray: vibbhanto) for vibbhanto. S₁, S₂ read saṅkamatī ti saṅkanto, T: saṃ suṭṭhu kamatī ti saṅkanto (one who steps well: saṅkanto) for saṅkanto. T reads khanatī ti khanto (one who digs: khanto) for khanto; sametī ti santo (one who is calm: santo) for santo; dametī ti danto (one who subdues: danto) for danto and vamatī ti vanto (one who vomits: vanto) for vanto. All the versions read tappaccayassa⁴⁷ for tippacayassa.⁴⁸ T reads kantanaṃ for kamanaṃ.

“pakkanto”: occurs in Vin I 80, 19-21 as follows:- “kiṃ nu kho ānanda tathāgato ogaṇena bhikkhusaṅghena dakkhiṇāgiriṃ cārikaṃ pakkanto”. “vibbhanto”: occurs in Ud 37, 30-32 as follows:- “uddhatā honti umalā capalā mukharā vikiṇṇavācā muṭṭhassatino asampajānā vibbhantacittā pakkatindriyā”. “saṅkanto”: occurs in Vin I 70, 18-19 as follows:- “puna ca paraṃ bhikkhave aññatitthiyā pubbo yassa titthāyatanā saṅkanto hoti”. “santo”: occurs in A I 133, 8-11 as follows:-

“saṅkhāya lokasmiṃ paroparāni
yass’iñjitaṃ n’atthi kuhiñci loke
santo vidhūmo anigho nirāso
atāri so jātijaran ti brūmi”.

“danto”: occurs in Vin I 38, 15-16 as follows:-

“danto dantehi saha purāṇajaṭilehi
vippamutto vippamuttehi
saṅgīnikkhasuvaṇṇo rājagahaṃ pāvisi bhagavā”.

“khanti”: occurs in Dhs 1341 as follows:- “yā khantī khamanatā adhivāsanatā acaṇḍikkaṃ anasuropo attamanatā cittassa, ayaṃ vuccati khantī”.

Rule 15: S₁ reads jāyati, S₂: janayati, T: janeti for janati.

“jāto”: occurs in A I 106, 23-24 as follows:- “yasmiṃ bhikkhave padese rājā khattiyo muddhāvasitto jāto hoti”. “jāti”: occurs in Vin IV 6, 9 as follows:- “jāti nāma, dve jātiyo, hīnañ ca jāti ukkaṭṭhā ca jāti”.

Rule 16: B₁, S₂ read sundaraṃ nibbānaṃ (S₂: ṭhānaṃ) gacchatī ti sugati, S₁: sundaraṃ gamanaṃ: sugati (good going: sugati) for sundarena pakārena gantabbā ti sugati, T reads the same as Senart but T reads ākārena for pakārena. S₁ reads khaññati S₂ : khanī ti for khananaṃ. S₁ reads upahaññatī ti, S₂: upahantī ti for upahanaṃ. T, S₁, S₂ have samaggarato before samaggarati. T reads samagge kamme ramanaṃ: samaggarati (delight in the harmonious action: samaggarati) for samaggarati; B₁ reads rato and rati⁴⁹ for samaggarato; samaggarati; abhirato and abhirati. T reads abhi ā bhuso ramatī ti abhirato (one who delights very much: abhirato) for abhirato and abhi ā bhuso ramanaṃ: abhirati (delight greatly: abhirati) for abhirati. T reads maññanaṃ : mati (knowing: mati) for mati. S₁, S₂, Cd add maratī ti mato⁵⁰ (one who dies: mato) and cd, S₂: ramatī ti rato (one who takes delight in: rato) (Cd adds rati after rato) after mato. S₂: reads ramito for ramato. Rammatī ti rammato, rammanaṃ: rammati should be read as ramatī ti ramato; ramaṇaṃ: ramati.

“sugato”: occurs in Vin III 1, 12-15 as quoted under I. 2.9. “sugati”: occurs in Vin IV 9, 18 as follows:- “n’atthi tuyhaṃ sugati”. “khataṃ” and “upahataṃ”: occur in A I 89, 4-6 as follows:- “dvīhi bhikkhave dhammehi samannāgato bālo avyatto asappuriso khataṃ upahataṃ attānaṃ pariharati sāvajjo ca hoti sānuvajjo viññūnaṃ bahuñ ca apuññaṃ pasavati”. “rato”: occurs in Ja III 529, 10-14 as follows:-

“tuvañ ca eko bhariyā ca te piyā
samuggapakkhittanikiṇṇamantare
sā rakkhitā kucchigatā va te sadā
vāyussa puttena sahā tahiṃ ratā”.

“rati”: occurs in Ja III 396, 5-7 as follows:-

“rajju vālambanī c’esā yā gehe vasato rati
etam pi chetvāna vajanti dhīrā
anapekkhino kāmasukhaṃ pahāya”.

“mato”: occurs in Dhp - a I 6, 2 as follows:- “tvaṃ mam’eva putto mato ti sallakkhesi”. “mati”: occurs in Ja IV 494, 3-6 as quoted under VI. 1.4. “ramati”: occurs in Dhp 116 as quoted under III. 25.

Rule 17: B₁ reads paṭhamaṃ kariyatī ti pakati (that is being done first: pakati) S₁, S₂: pakārena karīyate ti pakati for pakārena karaṇaṃ: pakati. B₁ reads visarīyatī ti visato (that is being remembered specially: visato) for visesena saratī ti visato. “pakati”: occurs in D I 168, 16-17 as follows:- “pakati kho esā kassapa lokasmiṃ dukkaraṃ sāmaññaṃ dukkaraṃ brahmmaññan ti”.

Rule 18: T adds aṭṭhāsī ti ṭhito (one who stood: ṭhito) after ṭhito. S₂ reads pivī, pivati, pivissatī ti pīto (one who has drunk, drinks, will drink: pīto) T: pivatī ti pīto for pīto and pivanaṃ: pīti (drinking: pīti) for pīti.

“yatra ṭhito”: occurs in Dhp 127 (v.l.) as follows:-

“na antalikkhe na samuddamajjhe
na pabbatānaṃ vivaraṃ pavissa
na vijjatī so jagatippadeso
yatraṭṭhito muñceyya pāpakammā”.

“ṭhiti”: occurs in Nidd I 117, 6-8 as follows:- “jīvitan ti āyu ṭhiti yapanā yāpanā iriyanā vattanā pālanā jīvitaṃ jīvitindriyaṃ”. “pīto”: occurs in Ps I 208, 28-29 as follows:- “tathā hi ekapattapūraṃ pi yāguṃ pīto muhutten’eva jigacchito hoti”.

Rule 19: S₂, B₁, T read ḷo for lo. B₁ reads āruhittha, T: ārūhi for āruhati. S₁, S₂ read agāhī ti gāḷho, gāhatī ti gāḷho vā for agāhī ti gāḷho vā, T reads agaṇhi for agahi. S₁, S₂ read bahati vuddhiṃ pāpuṇātī ti bāḷho (one who reaches the prosperity: bāḷho) for avuddhī ti bāḷho. T reads avuḍḍhi for avuddhi. T reads amuḷhi, S₁, S₂: muhati for muyhati. B₁ reads dayhati for dahiyittha. B₁, S₁ read nayhati for nahiyittha. Saṃsuṭṭhu should be separated as saṃ suṭṭhu.

“āruḷho”: occurs in Ap 366, 15-17 as follows:-

“āruḷhā gāmānīyehi tomaraṅkusapāṇihi
sāyapāto upaṭṭhānam āgamissant’imaṃ naraṃ
tehi nāgehi parivuto ramissati ayaṃ naro”.

“gāḷho”: occurs in Nidd I 23, 3-6 as quoted under VII. 3.8. “bāḷho”: occurs in M III 259, 6-7 as follows:- “na me bhante sāriputta khamanīyaṃ na yāpanīyaṃ; bāḷhā me dukkhā vedanā abhikkamanti no paṭikkamanti”. “mūḷho”: occurs in It 84, 25-26 as follows:-

“mūḷho atthaṃ na jānāti
mūḷho dhammaṃ na passati
andhaṃ tamaṃ tadā hoti
yaṃ moho sahate naraṃ”.

“daḍḍho”: occurs in Nidd I 53, 26-28 as follows:- “yass’eso gedho pahīno samucchinno vūpasanto paṭipassaddho abhabbuppattiko ñāṇagginā daḍḍho”. “sannaddho”: occurs in Dhp 387 as follows:-

“divā tapati ādicco rattiṃ ābhāti candimā
sannaddho khattiyo tapati jhāyī tapati brāhmaṇo
atha sabbam ahorattiṃ buddho tapati tejasā”.

[1] Ṇamhi rañjassa jo bhāva-karaṇesu. 592

Ṇamhi paccaye pare rañja icc etassa dhātussa antabhūtassa ñjakārassa jo-ādeso hoti bhāva-karaṇesu. Rañjanaṃ: rāgo; rañjitabbaṃ tenā ti rāgo. Bhāva-karaṇesv iti kim atthaṃ? Rañjati etthā ti raṅgo.

(1) When the suffix ṇa follows, (the final part) of the root rañja is changed into ja to denote condition and instrument.

Ñja being the final part of the root rañja, followed by the suffix ta, becomes ja to denote condition and instrument. Therefore: ‘delighting: rāgo’ ‘that with which one should delight: rāgo’. Why ‘condition and instrument?’: For, in the following example this change is not found: ‘that in which something is dyed: raṅgo’.

[2] Hanassa ghāto. 593

Hana icc etassa dhātussa sabbass’eva ghātādeso hoti ṇamhi paccaye pare. Upahanatī ti upaghāto; gavo hanatī ti goghātako.

(2) The whole of the root hana is changed into ghāta.

The whole of the root hana, followed by the suffix ṇa, becomes ghāta. Therefore: ‘one destroys: upaghāto’ ‘one who kills the cows: goghātako’.

[3] Vadho vā sabbattha. 594

Hana icc etassa dhātussa sabbass’eva vadhādeso hoti vā sabbaṭṭhānesu. Hanatī ti vadho, vadhako; ahaṃsi avadhi ahani vā.

(3) Optionally is changed into vadha in all places.

The whole of the root hana optionally becomes vadha in all places. Thus: ‘one who kills: vadho, vadhako’ ‘one has killed: avadhi or ahani’.

[4] Ākārantānaṃ āyo. 595

Ākārantānaṃ dhātūnaṃ antasarassa āya-ādeso hoti ṇamhi paccaye pare. Dānaṃ dadātī ti dāyako; dānaṃ dadati sīlenā ti dānadāyī; majjadāyī; nagarayāyī.

(4) For the roots ending in ā the substitute is āya.

The final of the roots ending in ā, followed by the suffix ṇa, becomes āya. For example ‘one who gives gift: dāyako’ ‘one who gives gift by habit: dānadāyī’ ‘majjadāyī’ ‘nagarayāyī’.

[5] Pura-saṃ-up-parihi karotissa kha-kharā vā tappaccayesu ca. 596

Pura - saṃ - upa - pari icc etehi upasagganipātehi parassa karotissa dhātussa kha-kharādesā honti vā tappaccayesu ca ṇamhi ca. Purato kariyittha so’ti purakkhato; paccayehi saṅgamma kariyittha so’ti saṅkhato; upagantvā kariyitthā ti upakkhato; parikkhāro; saṅkhāro; upagantvā karotī ti upakāro vā.

(5) And when the suffixes ta (and ṇa) follow, the root kara used after pura, saṃ, upa and pari is optionally changed into kha or khara.

The root kara used after pura, saṃ, upa and pari, followed by the suffix ta and ṇa, becomes kha or khara.

Thus: ‘he who has put in front: purakkhato’ ‘that has been made after uniting with causes: saṅkhato’ ‘that has been done by approaching: upakkhato’ ‘parikkhāro’ ‘saṅkhāro’ or ‘one does after approaching: upakāro’.

[6] Tave-tūnādīsu kā. 597

Tave-tūna icc evam ādīsu paccayesu karotissa dhātussa kādeso hoti vā. Kātave; kātuṃ karaṇaṃ kattuṃ vā; karaṇaṃ kātūna, karaṇaṃ kattūna vā.

(6) When the suffixes beginning with tave and tūna follow, the substitute is kā.

The root kara, followed by the suffixes beginning with tave and tūna, optionally becomes kā. Thus: ‘kātave’‘kātuṃ’, or ‘karaṇaṃ kattuṃ’‘karaṇaṃ kātūna’ or ‘karaṇaṃ kattūna’.

[7] Gama-khanādīnaṃ tuṃ-tabbādīsu na. 598

Gama-khana-hana icc evam ādīnaṃ dhātūnaṃ antassa nakāro hoti vā tuṃ-tabbādīsu paccayesu. Gamanaṃ: gantuṃ; gamanaṃ: gamituṃ; gamaniyyan ti gantabbaṃ; khantuṃ, khanituṃ; khantabbaṃ, khanitabbaṃ; hantuṃ, hanituṃ; hantabbaṃ, hanitabbaṃ; mantuṃ, manituṃ; mantabbaṃ, manitabbaṃ. Ādiggahaṇaṃ tūnaggahaṇatthaṃ. Gantūna; khantūna; hantūna; mantūna.

(7) When the suffixes tuṃ and tabba etc. follow, (the final) of the roots beginning with gama, khana is changed into na.

The final of the roots beginning with gama, khana and hana, followed by the suffixes tuṃ and tabba etc. is optionally changed into na. Thus: ‘going: gantuṃ’

‘going: gamituṃ’ ‘that should be gone: gantabbaṃ’ ‘khantuṃ, khanituṃ’ ‘khantabbaṃ, khanitabbaṃ’ ‘hantuṃ, hanituṃ’ ‘hantabbaṃ’ ‘hanitabbaṃ’ ‘mantuṃ, manituṃ’ ‘mantabbaṃ, manitabbaṃ’. By the force of ādi (etc.) the suffix tūna is also used. For example ‘gantūna’ ‘khantūna’ ‘hantūna’ ‘mantūna’.

[8] Sabbehi tūnādīnaṃ yo. 599

Sabbehi dhātūhi tūnādīnaṃ paccayānaṃ yakārādeso hoti vā. Abhivandiya, abhivanditvā; ohāya, ohitvā; upanīya, upanetvā; passiya, passitvā; uddissa, uddistvā; ādāya, ādiyitvā.

(8) The suffixes beginning with tūna used after all roots are changed into ya.

The suffixes beginning with tūna used after all roots optionally become ya. For example ‘abhivandiya, abhivanditvā’ ‘ohāya, ohitvā’ ‘upanīya, upanetvā’ ‘passiya, passitvā’ ‘uddissa, uddisitvā’ ‘ādāya, ādiyitvā’.

[9] Ca-nantehi raccaṃ. 600

Cakāra-nakārantehi dhātūhi tūnādīnaṃ paccayānaṃ raccādeso hoti vā. Vivicca; āhacca; upahacca; hantvā.

(9) After the roots ending in ca and na, the substitute is racca.

The suffixes beginning with tūna used after the roots ending in ca and na optionally become racca. For example ‘vivicca’ ‘āhacca’ ‘upahacca’ ‘hantvā’.

[10] Disā svāna-svāntalopo ca. 601

Disa icc etāya dhātuyā tūnādīnaṃ paccayānaṃ svāna-svā-ādesā honti antalopo ca. Disvāna; disvā.

(10) After the root disa the substitutes are svāna and svā and the final part of the root is also elided.

The suffixes beginning with tūna used after the root disa become svāna and svā and the final part of the root is also elided. Therefore: ‘disvāna’ ‘disvā’.

[11] Ma-ha-da-bhehi mma-yha-jja-bbha-ddhā ca. 602

Ma-ha-da-bha icc evam antehi dhātūhi tūnādīnaṃ paccayānaṃ mma-yha-jja-bbha-ddhādesā honti vā antalopo ca. Āgamma, āgantvā; okkamma, okkamitvā; paggayha, paggaṇhitvā; uppajja, uppajjitvā; ārabbha, ārabhitvā; āraddha, ārādhitvā.

(11) And after the roots ending in ma, ha, da, bha the substitutes are mma, yha, bbha and ddha.

The suffixes beginning with tūna etc. used after the roots ending in ma, ha, da, bha optionally become mma, yha, bbha and ddha and the final part of the root is also elided. For example ‘āgamma, āgantvā’ ‘okkamma, okkamitvā’ ‘paggayha, paggaṇhitvā’ ‘uppajja, uppajjitvā’ ‘ārabbha, ārabhitvā’ ‘āraddha, ārādhitvā’.

[12] Taddhita-samāsa-kitakā nāmaṃ vātave-tūnādīsu ca. 603

Taddhita-samāsa-kitaka icc evam antā saddā nāmaṃ va daṭṭhabbā tave-tūna-tvāna-tvādippaccaye vajjitvā.

Vāsiṭṭho; patto dhammo yena so pattadhammo; kumbhakāro.

(12) And the words namely, taddhita, samāsa and kitaka except those ending in the suffixes tave, tūna etc. are to be regarded as nouns.

The words taddhita, samāsa and kitaka except those ending in the suffixes beginning with tave, tūna, tvāna, tvā are to be regarded as nouns. For example ‘vāsiṭṭho’‘one by whom dhamma is fulfilled: pattadhammo’ ‘kumbhakāro’.

[13] Dumhi garu. 604

Dumhi akkhare yo pubbo so garuko va daṭṭhabbo. Bhitvā; jitvā; datvā.

(13) When there are two letters, the former is to be regarded as garu.

The preceding letter is to be regarded as garu when there are two. For example ‘bhitvā’ ‘jitvā’ ‘datvā’.

[14] Dīgho ca. 605

Dīgho ca saro garuko va daṭṭhabbo. Āhāro; nadī; vadhū; te; dhammo; opanayiko.

(14) And the long vowel.

The long vowel is to be regarded as garu too. For example ‘āhāro’ ‘nadī’ ‘vadhū’ ‘te’ ‘dhammo’ ‘opanayiko’.

[15] Akkharehi kāraṃ. 606

Akkharehi akkharatthehi akkharābhidheyyehi kārappaccayo hoti yoge sati. Akāro; ākāro; yakāro; sakāro; dhakāro; makāro; bhakāro; lakāro.

(15) The suffix kāra is used after a sound.

The suffix kāra is used after a sound denoting its signification or the object signified by it. For example ‘akāro’ ‘ākāro’ ‘yakāro’ ‘sakāro’ ‘dhakāro’ ‘makāro’ ‘bhakāro’ ‘lakāro’.

[16] Yathāgamaṃ ikāro. 607

Yathāgamaṃ sabbadhātūhi sabbappaccayesu ikārāgamo hoti. Tena kammaṃ kāriyaṃ; bhavitabbaṃ; janitabbaṃ; viditaṃ; karitvā; icchitaṃ; icchitabbaṃ; gamitabbaṃ; veditabbaṃ; bhaṇitvā; pacitvā; icc evam ādi.

(16) I is augmented in accordance with usages.

When the suffixes follow, i is augmented to all roots in accordance with usages. For example ‘tena kammaṃ kāriyaṃ’ ‘bhavitabbaṃ’ ‘janitabbaṃ’ ‘viditaṃ’ ‘karitvā’ ‘icchitaṃ’ ‘icchitabbaṃ’ ‘gamitabbaṃ’ ‘veditabbaṃ’ ‘bhaṇitvā’ ‘pacitvā’ and so on.

[17] Da-dhantato yo kvaci. 608

Dakāra-dhakārantāya dhātuyā yathāgamaṃ yakāro hoti kvaci tūnādīsu paccayesu. Buddho loke uppajjitvā; dhamme bujjhitvā. Da-dhantato ti kim atthaṃ? Labhitvā. Kvacī ti kim atthaṃ? Uppādetvā.

Iti kibbidhānakappe catuttho kaṇḍo.

(17) Ya is sometimes augmented after the roots ending in da or dha.

When the suffixes beginning with tūna follow, ya is sometimes augmented after the roots ending in da or dha in accordance with usages. For example ‘buddho loke uppajjitvā’ ‘dhamme bujjhitvā’. Why ending in da or dha?: For, in the following example this augment is not found: ‘labhitvā’. Why sometimes?: For, in the following example this augment is not found: ‘uppādetvā’.

Here ends the fourth section in the chapter on the kibbidhāna.

Notes VII.4

In the fourth kaṇḍa Kaccāyana has composed 17 rules. In the rule 596 the word ca indicates the collection of tappaccaye and ṇamhi. The word vā occurring in the rule 596 is understood up to the rule 600 which is cancelled by the word ca occurring in the rule 601. In the vutti the word ca is not explained. In the rule 602 the word ca indicates additional grammatical operation, but in the vutti it also represents the word vā. In the rule 603 the word ca extends connotation of nāma according to Rūpasiddhi.⁵¹ In the rule 605 the word ca stands for garu occurring in the rule 604.

Rule 1: B₁, S₁, S₂, T read ranjassa, ranja and njakārassa for rañjassa, rañja and ñjakārassa. S₁ reads rañjitabbaṃ : rāgo (that which is to be delighted in: rāgo) for rañjanaṃ: rāgo. T, B₁, S₁ read rañjati (B₁: ranjanti) tenā ti for rañjitabbaṃ tenā ti rāgo. B₁ reads ranjatī ti, T : rañjatī ti for rañjati etthā ti.

“rāgo”: occurs in Nidd I 23, 17-18 as follows:- “rūpe kho rādha yo chando, yo rāgo, yā nandi, yā taṇhā”. “raṅgo”: occurs in Ap 4, 5-6 as follows:-

“gaṇikā lāsikā c’eva naccantu accharāgaṇā
nānāraṅgā padissantu pāsādassa samantato”.

Rule 2: “goghātako”: occurs in M I 58, 1-3 as quoted under VII. 3.1.

Rule 3: S₁, S₂ read ahanī ti for ahaṃsi which should be corrected as in S₁, S₂.

“vadho”: occurs in Ja VI 155, 22-23 as follows:-

“sabbesu vippamuttesu ye tattha samāgatā tadā āsuṃ
sabbe ekekaleḍḍukaṃ adaṃsu esa vadho khaṇḍahālassa”.

“vadhako”: occurs in Vin III 75, 14 as follows:- “vadhako paṭiggaṇhāti”. “avadhi” : occurs in Dhp 3 as quoted under I. 1.11.

Rule 4: T reads ṇavuppaccaye ṇamhi ca pare for ṇamhi paccaye pare. B₁, S₂ omit dānaṃ before dadāti, but T reads dānaṃ dadātī ti dānadāyako. B₁, S₁, S₂, T read dānaṃ dātuṃ sīlaṃ yassā ti dānadāyī (one whose habit is to give gift: dānadāyī); majjaṃ dātuṃ sīlaṃ yassā ti majjadāyī (one whose habit is to give intoxicating drink: majjadāyī) and nagaraṃ yātuṃ sīlaṃ yassā ti nagarayāyī (one whose habit is to go to the city: nagarayāyī) for dānaṃ dadāti sīlenā ti dānadāyī; majjadāyī and nagarayāyī. T reads etassa for yassa. “dāyako”: occurs in A III 39, 6 as quoted under VII. 1.4.

Rule 5: B₁ reads karodhātussa for dhātussa. B₁, S₂ read pure karīyatī ti for purato kariyittha so’ti. S₂, Cd add samaṃ katan ti saṅkhato (that has been done well: saṅkhato) before paccayehi. B₁ reads sammā karīyatī ti saṅkhato (that is being done perfectly: saṅkhato) for paccayehi saṅgamma kariyittha so’ti saṅkhato. T reads pari samantato kariyittha so’ti parikkhāro (that has been done thoroughly: parikkhāro) B₁: parisamantato karotī ti parikkhāro, S₁, S₂: pari samantato karīyatī ti parikkhāro for parikkhāro. T reads saṃ ekato kariyittha so’ti saṅkhāro (that has been done individually: saṅkhāro) B₁, S₁, S₂: saṅkarīyatī ti saṅkhāro (that is being done together: saṅkhāro) for saṅkhāro. T reads upagantvā kariyittha so’ti upakāro (that has been done after approaching: upakāro) for upagantvā karotī ti upakāro vā.

“purakkhato”: occurs in D I 50, 17-19 as follows:- “eso mahārāja bhagavā majjhimaṃ thambhaṃ nissāya puratthābhimukho nisinno purakkhato bhikkhusaṅghassa”. “saṅkhato”: occurs in Dhs 1438 as follows:- “katame dhammā saṅkhatā?”. “upakkhato”: occurs in D I 127, 10-12 (v.l.) as follows:- “tena kho pana samayena kūṭadantassa brāhmaṇassa mahayañño upakkhato hoti”. “parikkhāro”: occurs in Vin II 228, 10 as follows:- “sace upajjhāyassa parikkhāro hoti”. “saṅkhāro”: occurs in Yam 229, 3-4 as follows:- “tayo saṅkhārā: kāyasaṅkhāro vacīsaṅkhāro cittasaṅkhāro”. “upakāro”: occurs in D III 187, 2 as follows:- “upakāro mitto suhado veditabbo”.

Rule 6: B₁, S₁, S₂, T omit karaṇaṃ before kattuṃ, kātūna and kattūna.

“kātave”: occurs in Ja V 318, 17-19 as quoted under VI. 2.12. “kātuṃ”: occurs in Vin II 106, 25-26 as follows:- “tena kho pana samayena bhikkhū piṭṭhiparikammaṃ kātuṃ kukkuccāyanti”.

Rule 7: gama - khanādīnaṃ should be corrected to gama-khana - hanādīnaṃ. Gamaniyyaṃ should be read as gamanīyaṃ. B₁, S₁, S₂ add gamitabbaṃ, T: gamanīyan ti gamitabbaṃ after gantabbaṃ. T reads khananīyan ti khantabbaṃ (that which is to be dug: khantabbaṃ) and khananīyan ti khanitabbaṃ for khantabbaṃ and khanitabbaṃ; hananīyan ti hantabbaṃ (that which is to be killed: hantabbaṃ) and hanīyan ti hanitabbaṃ for hantabbaṃ and hanitabbaṃ; mananīyan ti mantabbaṃ (that which is to be thought: mantabbaṃ and mananīyan ti manitabbaṃ for mantabbaṃ and manitabbaṃ.

“gantuṃ”: occurs in Vin III 120, 2-4 as follows:- “na hi sakkā kulitthīhi kuladhītāhi kulakumārīhi kulasuṇhāhi kuladārīhi ārāmaṃ vā vihāraṃ vā gantuṃ”. “hantuṃ”: occurs in Ja V 172, 21-24 as follows:-

“na me bhayaṃ anvagataṃ mahantaṃ
tejo na sakkā mama tehi hantuṃ
satañ ca dhammāni sukhittitāni
samuddavelā va duraccayāni”.

“hantabbaṃ”: occurs in D II 173, 8 as follows:- “pāṇo na hantabbo”.

Rule 8: “ohāya”: occurs in Ja V 340, 24-25 as follows:-

“kin nu t’āyaṃ dijo hoti mutto baddham upāsasi
ohāya sakuṇā yanti kiṃ eko avahīyasi”.

“upanīya”: occurs in D I 107, 23-25 as follows:- “atha kho so bhavaṃ gotamo amhehi pi evaṃ upanīyya upanīyya avaca”. “uddissa”: occurs in D I 166 3-4 as follows:- “nābhihataṃ na uddissa kaṭaṃ na nimantanaṃ sādiyati”. “ādāya”: occurs in Vin I 18, 4-6 as follows:- “atha kho bhagavā pubbaṇhasamayaṃ nivāsetvā pattacīvaraṃ ādāya āyasmatā yasena pacchāsamaṇena yena seṭṭhissa gahapatissa nivesanaṃ ten’upasaṅkami”. “ādiyitvā”: occurs in D III 130, 33-131, 1 as follows:- “puna ca paraṃ cunda idh’ekacco adinnaṃ ādiyitvā attānaṃ sukheti pīṇeti”.

Rule 9: B₁, S₁, S₂, T add vā ti kim atthaṃ? (why optionally? For, in the following example this change is not found) before hantvā, the addition is very significant, because due to the word vā, hantvā is excluded from this rule.

“vivicca”: occurs in Vin III 4, 6-8 as follows:- “so kho ahaṃ brāhmaṇa vivicc’eva kāmehi vivicca akusalehi dhammehi savitakkaṃ savicāraṃ vivekajaṃ pītisukhaṃ paṭhamaṃ jhānaṃ upasampajja vihāsiṃ”. “āhacca”: occurs in M III 139, 10-12 as follows:- “addhā bhoto bhūmijassa satthā sabbesaṃ yeva puthusamaṇabrahmaṇānaṃ muddhānaṃ maññe āhacca tiṭṭhati”. “upahacca”: occurs in Ja V 267, 9-11 as follows:-

“upahacca manaṃ mejjho mātaṅgasmiṃ yasassine
sapārisajjo ucchinno mejjhāraññaṃ tadā ahu”.

“hantvā”: occurs in Ja V 308, 19-20 as follows:-

“evañ ce yācamānāya vacanaṃ me na kāhasi
idāni maṃ tato hantvā khattiyānaṃ padassati”.

Rule 10: “disvāna”: occurs in Vin III 12, 4-5 as quoted under I. 4.11. “disvā”: occurs in Dhs 1347 as follows:- “idh’ekacco cakkhunā rūpaṃ disvā na nimittaggāhī hoti na anuvyañjanaggāhī”.

Rule 11: B₁ reads āgamitvā for āgantvā. B₁, S₁, S₂ read ārabhitvā for ārādhitvā.

“āgamma”: occurs in Vv 616 as follows:-

“dassanaṃ nābhijānāmi idaṃ paṭhamadassanaṃ
kasmā kāyā nu āgamma nāmena bhāsase mamaṃ”.

“okkamma”: occurs in Ud 38, 12-14 as follows:- “atha kho bhagavā maggā okkamma yena aññataraṃ rukkhamūlaṃ ten’upasaṅkami, upasaṅkamitvā paññatte āsane nisīdi”. “paggayha”: occurs in Vin III 172, 31-33 as follows:- “yo pana bhikkhu samaggassa saṅghassa bhedāya parakkameyya bhedanasaṃvattanikaṃ vā adhikaraṇaṃ samādāya paggayha tiṭṭheyya”. “uppajja”: occurs in Bv I 67 as follows:-

“kālo deva mahāvīra uppajja mātukucchiyaṃ
sadevakaṃ tārayanto bujjhassu amataṃ padaṃ”.

“ārabbha”: occurs in Vin V 54, 10-11 as follows:- “kaṃ ārabbhā ti sundarīnandaṃ bhikkhuniṃ ārabbha”.

Rule 12: S₁, S₂, B₁ add icc evamādi after kumbhakāro.

“vāsiṭṭho”: occurs in D III 80, 9-11 as quoted under IV.2. “pattadhammo”: occurs in Vin I 12, 19-22 as follows:- “atha kho āyasmā aññātakoṇḍañño diṭṭhadhammo pattadhammo viditadhammo pariyogāḷhadhammo tiṇṇavivikiccho vigatakathaṃkatho vesārajjappatto aparappaccayo satthu sāsane bhagavantaṃ etad avoca”. “kumbhakāro”: occurs in M II 46, 5-6 as quoted under VII. 1.1.

Rule 13: T, B₁ add akkharo after pubbo. B₁, T read chitvā⁵² for jitvā. T has hitvā before datvā. B₁, S₂ add hutvā after datvā.

Rule 14: T reads ojaṭṭhamakaṃ rūpaṃ āharatī ti āhāro (that which brings the form called ojaṭṭhamakaṃ (oja = nutritive essence, aṭṭhamakaṃ = eighth): āhāro) for āhāro; yebhuyyena nadati saddaṃ karotī ti nadī (that which makes the sound mostly: nadī) for nadī; antamaso sunakham pi upagamanasīlā ti vadhū sassusassurehi hiṃsitabbā ti vā vadhū (one whose habit is to approach even the dog(?); or one who is to be hurt by mother-in-law and father-in-law: vadhū) for vadhū, sakalakkhaṇaṃ dhārentī ti dhammā (those which bear their own marks: dhammā) for te; dhammo, (B₁, S₁, S₂ read te dhammā) and upanaye niyutto ti opanayiko for opanayiko.

Rule 15: B₁, T read kāra⁵³ for kāraṃ. S₁, S₂, B₁ read a eva akāro for akāro. B₁ reads ā eva ākāro for ākāro and ya eva yakāro for yakāro. T reads vakāro; makāro; thakāro; lakāro for sakāro; dhakāro; makāro; bhakāro; lakāro.

Rule 16: B₁, S₂, T read viditabbaṃ for viditaṃ.⁵⁴ S₁, S₂ read hanitvā, T: haritvā for bhaṇitvā. T reads pacitabbaṃ for pacitvā.

“bhavitabbaṃ”: occurs in Vin V 163, 17-19 as follows:- “saṅghena anumatena puggalena anuvijjakena anuvijjitukāmena saṅghagarukena bhavitabbaṃ no puggalagarukena”. “karitvā”: occurs in Vv 897 as follows:-

“svāhaṃ idha pañca sikkhā karitvā
paṭipajjitvā tathāgatassa dhamme
dvepatham agamāsiṃ cocaramajjhe
te maṃ tattha vadhiṃsu bhogahetu”.

“icchitaṃ”: occurs in Dhp - a I 198, 3-4 as follows:-

“icchitaṃ patthitaṃ tuyhaṃ sabbam eva samijjhatu
pūrentu sabbe saṅkappā cando paṇṇarasī yathā”.

Rule 17: T, B₁, S₁, S₂, Cd, S^g read yakārāgamo for yakāro. B₁, S₁, S₂, T read dhammaṃ for dhamme.

“uppajjitvā”: occurs in D II 157, 8-9 as follows:-

“aniccā vata saṅkhārā uppādavayadhammino
uppajjitvā nirujjhanti tesaṃ vūpasamo sukho”.

“bujjhitvā”: occurs in Ap 28, 23-24 as follows:-

“na h’eva tvaṃ mahāvīra dhammaṃ desesi pāṇinaṃ
samaṃ saccāni bujjhitvā kevalaṃ bodhipakkhikaṃ”.

“labhitvā”: occurs in Vin I 236, 22-23 as follows:- “mamaṃ hi bhante aññatitthiyā sāvakaṃ labhitvā kevalakappaṃ vesāliṃ paṭākaṃ parihareyyuṃ”.

[1] Niggahītaṃ saṃyogādi no. 609

Saṃyogādibhūto nakāro niggahītaṃ āpajjate. Raṅgo; bhaṅgo; saṅgo.

(1) The sound na standing initially in a conjunct becomes niggahīta.

The sound na forming the first part of a conjunct consonant is changed into niggahīta. For example ‘raṅgo’ ‘bhaṅgo’ ‘saṅgo’.

[2] Sabbattha ge gī. 610

Ge icc etassa dhātussa gī-ādeso hoti sabbaṭṭhāne. Gītaṃ; gāyati.

(2) The root ge is changed into gī in all places.

The root ge becomes gī in all places. Therefore: ‘gītaṃ’ ‘gāyati’.

[3] Sadassa sīdatta. 611

Sada icc etassa dhātussa sīdādeso hoti sabbaṭṭhāne. Nisinno; nisīdati.

(3) The root sada is changed into sīda.

The root sada becomes sīda in all places. Therefore: ‘nisinno’ ‘nisīdati’.

[4] Yajassa sarass’i ṭṭhe. 612

Yaja icc etassa dhātussa sarassa ikārādeso hoti ṭṭhe pare. Yiṭṭho. Ṭṭhe ti kim atthaṃ? Yajanaṃ.

(4) When ṭṭha follows, the vowel of the root yaja is changed into i.

The vowel of the root yaja, followed by ṭṭha, becomes i. Thus: ‘yiṭṭho’. Why ṭṭha?: For, in the following example this change is not found: ‘yajanaṃ’.

[5] Ha-catutthānaṃ antānaṃ do dhe. 613

Ha-catutthānaṃ dhātv antānaṃ dādeso hoti dhe pare. Sannaddho; kuddho; yuddho; siddho; viddho; laddho; āraddho.

(5) When dha follows, ha and fourth sound of a vagga standing as ending in a root are changed into da.

Ha and fourth sound of a vagga standing as final in a root, followed by dha, become da. For example ‘sannaddho’ ‘kuddho’ ‘yuddho’ ‘siddho’ ‘viddho’ ‘laddho’ ‘āraddho’.

[6] Ḍo ḍhakāre. 614

Ha-catutthānaṃ dhātv antānaṃ ḍo-ādeso hoti ḍhakāre pare. Daḍḍho; vuḍḍho. Ḍhakāre ti kim atthaṃ? Dāho.

(6) When ḍha follows, the substitute is ḍa.

Ha and fourth sound of a vagga standing as final in a root, followed by ḍha, become ḍa. For example ‘daḍḍho’ ’vuḍḍho. Why ḍha?: For, in the following example this change is not found: ‘dāho’.

[7] Gahassa ghara ṇe vā. 615

Gaha icc etassa gharādeso hoti vā ṇappaccaye pare. Gharaṃ; gharāni. Vā ti kim atthaṃ? Gāho.

(7) When the suffix ṇa follows, the root gaha is optionally changed into ghara.

The root gaha, followed by the suffix ṇa, optionally becomes ghara. Therefore: ‘gharaṃ’ ‘gharāni’. Why optionally?: For, in the following example this substitute is not found: ‘gāho’.

[8] Dahassa do laṃ. 616

Daha icc etassa dhātussa dakāro lattaṃ āpajjate vā ṇappaccaye pare. Pariḷāho. Vā ti kim atthaṃ? Paridāho.

(8) The sound da of the root daha is changed into la.

The da of the root daha, followed by the suffix ṇa, optionally becomes la. Thus: ‘pariḷāho’. Why optionally?: For, in the following example this change is not found: ‘paridāho’.

[9] Dhātv antassa lopo kvimhi. 617

Dhātv antassa byañjanassa lopo hoti kvimhi paccaye pare. Bhujaṅgo; urago; turago; saṅkho.

(9) When the suffix kvi follows, the final of a root is elided.

The consonant standing as final of a root followed by the suffix kvi is elided. For example ‘bhujaṅgo’ ‘urago’ ‘turago’ ‘saṅkho’.

[10] Vidante ū. 618

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

(10) The sound ū is augmented at the end of the root vida.

At the end of the root vida, ū is augmented, when the suffix kvi follows. Thus: ‘lokavidū’.

[11] Na-ma-ka-rānaṃ antānaṃ niyuttatamhi. 619

Nakāra-makāra-kakāra-rakārānaṃ dhātv antānaṃ na lopo hoti ikārayutte tappaccaye pare. Hanituṃ; gamito; aṅkito; saṅkito; ramito; sarito; karitvā. Iyuttamhī ti kim atthaṃ? Gato; sato; kato; hato.

(11) When the suffix ta preceded by augment i follows, na, ma, ka and ra standing as final of a root are not elided.

Na, ma, ka and ra as final sounds in a root, followed by the suffix ta preceded by augment i, are not elided. For example ‘hanituṃ’ ‘gamito’ ‘aṅkito’ ‘saṅkito’ ‘ramito’ ‘sarito’ ‘karitvā’. Why preceded by augment i?: For, in the following examples this loss is not found: ‘gato’ ‘sato’ kato’ ‘hato’.

[12] Na ka-gattaṃ ca-jā ṇvusmiṃ. 620

Cakāra-jakārā kakāra-gakārattaṃ nāpajjante ṇvuppaccaye pare. Pācako; yājako.

(12) When the suffix ṇvu follows, ca and ja are not changed into ka and ga.

Ca and ga, followed by the suffix ṇvu, do not become ka and ga. For example ‘pācako’ ‘yājako’.

[13] Karassa ca tattaṃ tusmiṃ. 621

Kara icc etassa dhātussa ca antassa rakārassa takārattaṃ hoti tuppaccaye pare. Kattā; kattāro.

(13) And when the suffix tu follows, (ra being the final part of the root kara) is changed into ta.

Ra being the final part of the root kara, followed by the suffix tu becomes ta. Therefore: ‘kattā’ ‘kattāro’.

[14] Tuṃ-tūna-tabbesu vā. 622

Kara icc etassa dhātussa antassa rakārassa takārattaṃ hoti vā tuṃ-tūna-tabbesu paresu. Kattuṃ, kātuṃ; kattūna, kātūna; kattabbaṃ, kātabbaṃ.

(14) When the suffixes tuṃ, tūna and tabba follow, option is laid down.

Ra being the final part of the root kara, followed by the suffixes tuṃ, tūna and tabba, optionally becomes ta. Thus: ‘kattuṃ, kātuṃ’ ‘kattūna, kātūna’ ‘kattabbaṃ, kātabbaṃ’.

[15] Kāritaṃ viya ṇānubandho. 623

Nakārānubandho paccayo kāritaṃ viya daṭṭhabbo vā. Dāho; deho; nādo; vāho; bodho; vāro; dhāro; parikkhāro; dāyako; nāyako; lāvako; bhāvako; kārī; ghātī; dāyī. Vā ti kim athaṃ? Upakkhāro.

(15) The suffixes having the indicatory suffix ṇa should be treated like causals.

The suffixes having the indicatory suffix ṇa are optionally regarded as causal (kārita) ones. For example ‘dāho’ ‘deho’ ‘nādo’ ‘vāho’ ‘bodho’ ‘vāro’ ‘dhāro’ ‘parikkhāro’ ‘dāyako’ ‘nāyako’ ‘lāvako’ ‘bhāvako’ ‘kārī’ ‘ghātī’ ‘dāyī’. Why optionally?: For, in the following example it is not regarded like causal: ‘upakkhāro’.

[16] Ana’kā yu-ṇvūnaṃ. 624

Yu-ṇvu icc etesaṃ paccayānaṃ ana-aka icc ete ādesā honti. Nanditabban ti nandanaṃ vanaṃ; bhūyate: bhavanaṃ; gayhate: gahaṇaṃ; nālaṃ karotī ti nalakārako.

(16) The suffixes yu and ṇvu are changed into ana and aka.

The suffixes yu and ṇvu become ana and aka. For example ‘the forest should be enjoyed: nandanaṃ’ ‘that is being born: bhavanaṃ’ ‘that is being taken: gahaṇaṃ’ ‘one who does the reed: nalakāro’.

[17] Ka-gā ca-jānaṃ. 625

Ca-ja icc etesaṃ dhātv antānaṃ kakāra-gakārādesā honti ṇānubandhe paccaye pare. Pāko; yogo.

Iti kibbidhānakappe pañcamo kaṇḍo.

(17) Ca and ja are changed into ka and ga.

Ca and ja standing at final position in a root, followed by a suffix having the indicatory suffix ṇa, become ka and ga. For example ‘pāko’ ‘yogo’.

Here ends the fifth section in the chapter on the kibbidhāna.

Notes VII.5

In the fifth kaṇḍa Kaccāyana has composed 17 rules. In the rule 621 he uses the word ca which is not explained in the vutti, however, we may say that the word ca cancels the word vā occurring in the preceding rule. Further in the rule 623 according to the vutti the word vā is understood from the preceding rule. However, we may note that the following two rules do not understand the word vā according to the vutti also.

Rule 1: B₁ reads niggahīta⁵⁵, T: niggahita for niggahītaṃ. T reads rañjatī ti raṅgo for raṅgo; bhañjatī ti bhaṅgo for bhaṅgo and sañjatī ti saṅgo for saṅgo.

“raṅgo”: occurs in Ap 4, 5-6 as quoted under VII. 4.1. “bhaṅgo”: occurs in Nidd I 43, 3-5 as follows:-

“nibbattanañ ca dhammānaṃ bhaṅgo nesaṃ purekkhato
palokadhammā tiṭṭhanti purāṇehi amissitā”.

“saṅgo”: occurs in Dhp 171 as quoted under I. 4.7.

Rule 2: T adds gāyanaṃ before gītaṃ; “gītaṃ”: occurs in Vin IV 267, 18-19 as quoted under VII. 2.7.

Rule 3: sīdatta in the rule should be corrected to sīdattaṃ as shown in all the versions. T reads nisīdatī ti nisinno for nisinno.

“nisinno”: occurs in Ja V 4, 13-14 as quoted under VI. 3.12. “nisīdati”: occurs in Vin IV 17, 20 as follows:- “anupasampanne nipanne bhikkhu nisīdati”.

Rule 4: T reads yajayitthā ti yiṭṭho (one who has been worshipped: yiṭṭho) for yiṭṭho and adds yajiyante ti yiṭṭhā (one who are being worshipped: yiṭṭhā) after yiṭṭho, B₁, S₁, S₂ add yiṭṭhā.⁵⁶ T reads yajiyate: yajanaṃ (it is being worshipped: yajanaṃ).

Rule 5: Cd, S₂ add ca after dhe in the rule. T reads saṃ suṭṭhu nahiyittha bandhayitthā ti sannaddho for sannaddho; kujjhatī ti kuddho (one who is angry: kuddho) for kuddho; yujjhayitthā ti yuddho (that which has been fought: yuddho) for yuddho; sijjhatī ti siddho (one who accomplishes: siddho) for siddho; labhiyitthā ti laddho (that which has been got: laddho) for laddho and ārabhiyitthā ti āraddho (that which has been undertaken: āraddho) for āraddho. T, B₁ omit viddho⁵⁷ in the vutti.

“sannaddho”: occurs in Dhp 387 as quoted under VII. 3.19. “kuddho”: occurs in A IV 96, 22-23 as follows:-

“kuddho atthaṃ na jānāti kuddho dhammaṃ na passati
andhatamaṃ tadā hoti yaṃ kodho sahate naraṃ”.

“yuddho”: occurs in Ja III 541, 18-21 as follows:-

“ciṇṇā kāliṅgā caritā vaṇijjā
vettācāro saṅkupatho pi ciṇṇo
naṭehi ciṇṇaṃ saha vākarehi
daṇḍehi yuddham pi samajjamajjhe”.

“laddho”: occurs in Vin IV 91, 19-20 as follows:- “kuto tayā āvuso piṇḍo laddho”. “āraddho”: occurs in S V 23, 26-27 as follows:- “yesaṃ kesañci bhikkhave ariyo aṭṭhaṅgiko maggo āraddho”.

Rule 6: B₁, S₂ read dayhatī ti daḍḍho (that which is being burnt: daḍḍho); S₁: adahīyitthā ti daḍḍho (that which has been burnt: daḍḍho), T: dahiyitthā ti daḍḍho for daḍḍho. B₁ reads vaḍḍhatī ti vuḍḍho (one who prospers: vuḍḍho) S₁, S₂ : avaḍḍhī ti vuḍḍho; T: avuḍḍhī ti vuḍḍho (one who has prospered: vuḍḍho) for vuḍḍho. T reads dahanaṃ: dāho (burning: dāho) for dāho.

“daḍḍho”: occurs in Nidd I 53, 26-28 as quoted under VII. 3.19. “vuḍḍho”: occurs in Vin III 2, 2-5 as follows:- “na samaṇo gotamo brāhmaṇe jiṇṇe vuḍḍhe mahallake addhagate vayo anuppatte abhivādeti vā paccuṭṭheti vā āsanena vā nimantehi”. “dāho”: occurs in M I 244, 26-28 (v.l.) as follows:- “tassa mayhaṃ aggivessana mukhato ca nāsato ca kaṇṇato ca assāsapassāsesu uparuddhesu adhimatto kāyasmiṃ dāho hoti”.

Rule 7: S₁, S₂, B₁ add dhātussa sabbassa T: dhātussa before gharādeso. T reads dabbasambhāraṃ gaṇhātī ti gharaṃ; gharāni …. (that which possesses the collection of substances: gharaṃ, gharāni….) for gharaṃ; gharāni and gahaṇaṃ: gāho (taking: gāho) for gāho.

“gharaṃ”: occurs in Ja II 247, 9-10 as follows:-

“bālo vatāyaṃ sunakho yo varattaṃ na khādati
bandhanañ ca pamuñceyya asito ca gharaṃ vaje”.

“gharāni”: occurs in Vin IV 81, 24-25 as follows:- “ye pi tayā nimantitā te pi amhākaṃ gharāni āgantvā ekacce bhuñjiṃsu”. “gāho”: occurs in As 253, 8-9 as follows:- “purisaṃ ārammaṇaṃ daḷhaṃ gaṇhātī ti gāho”.

Rule 8: T, B₁, S₂ read ḷa for la. T reads ḍaha for daha and ḍo for do. B₁, S₁ read paridahanaṃ: pariḷāho T: pariḍahanaṃ: pariḷāho (burning: pariḷāho) for pariḷāho. T reads pariḍahanaṃ: pariḍāho for paridāho. “pariḷāho” : occurs in Dhp 90 as follows:-

“gataddhino visokassa vippamuttassa sabbadhi
sabbaganthappahīnassa pariḷāho na vijjati”.

Rule 9: “bhujago”: occurs in Nidd I 7, 28-8,1 as quoted under VII. 1.7. “urago”: occurs in Nidd I 8,1 as follows:- “urena gacchatī ti urago”. “saṅkho”: occurs in Vin IV 163, 20-21 as follows:- “ratanaṃ nāma muttā maṇi veḷuriyo saṅkho silā pavāḷaṃ rajataṃ jātarūpaṃ lohitaṅko masāragallaṃ”.

Rule 10: T reads lokaṃ viditavā ti lokavidū, S₁ S₂ B₁ : lokaṃ vidati jānātī ti lokavidū (one who knows the universe : lokavidū) for lokavidū which occurs under I. 2.9.

Rule 11: iyuttamhi in the vutti should be corrected to iyuttatamhi as shown in all the versions. T reads gamiyitthā ti gamito (that which has been gone: gamito) for gamito; akiyitthā ti akito (that which has been marked: akito) for aṅkito, however, akito should be corrected to aṅkito.⁵⁸ T reads saṅkiyitthā ti saṅkito (that which has been doubted: saṅkito)⁵⁹ for saṅkito. B₁ reads sakito⁶⁰ for aṅkito and saṅkito. T reads ramiyitthā ti ramito (that which has been enjoyed: ramito) for ramito and sariyittha so’ti sarito (that which has been remembered: sarito) for sarito. T reads gacchatī ti gato (one who goes: gato) for gato; saratī ti sato (one who remembers: sato) for sato; kiriyitthā ti kato (that which has been done: kato) for kato and hanayittha so’ti hato (that which has been killed: hato) for hato.

“karitvā”: occurs in Vv 897 as quoted under VII. 4.16. “gato”: occurs in Vv 1041 as follows:-

“na-y-imasmiṃ loke parasmiṃ vā pana
buddhena seṭṭho va samo va vijjati
āhuneyyānaṃ paramāhutiṃ gato
puññatthikānaṃ vipulapphalesinaṃ”.

“sato”: occurs in It 41, 6-7 as follows:- “jāgaro cassa bhikkhave bhikkhu vihareyya sato sampajāno samāhito pamudito…”.

Rule 12: B₁, S₁, S₂, T read pacatī ti pācako (one who cooks: pācako) for pācako and yajatī ti yājako (one who worships: yājako) for yājako.

Rule 13: B₁, S₁, S₂ read karotī ti kattā, T: gamanapacanādikaṃ kiriyaṃ karoti abhinipphatī ti kattā (one who does the actions like going, cooking etc: kattā) for kattā. B₁, S₁, S₂ read karontī ti kattāro, T: gamanapacanādikaṃ kiriyaṃ karonti abhinipphantī ti kattāro for kattāro. “kattā”: occurs in Ja III 136, 4-5 as quoted under VII. 1.4.

Rule 14: T reads karaṇīyan ti kātabbaṃ for kātabbaṃ.

“kattuṃ”: occurs in Vism 248, 34-36 as follows:-

“attano visaye dukkhaṃ kataṃ te yadi verinā
kiṃ tassāvisaye dukkhaṃ sacitte kattum icchasi”.

“kātuṃ”: occurs in Vin II 106, 25-26 as quoted under VII. 4.6. “kattabbaṃ”: occurs in Dhp 53 as follows:-

“yathāpi puppharāsimhā kayirā mālāguṇe bahū
evaṃ jātena maccena kattabbaṃ kusalaṃ bahuṃ”.

Rule 15: T reads upacayanti etthā ti deho (the things are accumulated in this : deho) for deho; nadatī ti nādo (which resounds: nādo) for nādo; vahitabbo ti vāho (that which is to be carried: vāho). T, B₁, S₁, S₂, Cd add bāho⁶¹ after vāho. T reads bujjhanaṃ: bodho (knowing: bodho) for bodho, B₁ reads cāgo for bodho. T reads varitabbo ti vāro (that which is to be desired: vāro) for vāro. T, B₁ add cāro⁶¹ after vāro. T, B₁ omit dhāro.⁶² T reads pari samantato sabbākārena kariyittha so’ti parikkhāro (that which has been done everywhere: parikkhāro) for parikkhāro; lunātī ti lāvako (one who cuts: lāvako) for lāvako; bhavatī ti bhāvako (one who exists: bhāvako) for bhāvako; karaṇasīlo ti kārī (one who has the habit of doing: kārī) for kārī; ghātanasīlo ti ghātī (one who has the habit of killing: ghātī) for ghātī and dāyanasīlo ti dāyī (one has the habit of giving: dāyī) for dāyī. T reads upagantvā akiriyittha so’ti upakkharo (that which has been done after approaching: upakkharo) for upakkhāro which should be corrected to upakkharo.

“dāho”: occurs in M I 244, 26-28 as quoted under VII. 4.6. “vāho”: occurs in A V 173, 5 as follows:- “seyyathāpi bhikkhu vīsatikhāriko kosalako tilavāho”. “parikkhāro”: occurs in Vin II 228, 10 as quoted under VII. 4.5. “dāyako”: occurs in A III 39, 6 as quoted under VII. 1. 4. “nāyako”: occurs in Vin I 24, 13-15 as quoted under VII. 1.4.

Rule 16: nalaṃ should be corrected to naḷaṃ. T reads nandiyate; bhuyyate; gahaṇīyaṃ for nanditabbaṃ; bhūyate; gayhate. B₁ reads kārako⁶³ for nalakārako.

“nandanaṃ”: occurs in S I 5, 26-27 as quoted under VII. 1.24. “kārako”: occurs in Ja III 263, 7-8 as quoted under VII. 1.4.

Rule 17: T reads pacanaṃ paccate vā pāko (cooking or it is being cooked: pāko) for pāko and yujanaṃ yujjate vā yogo (uniting or it is being united: yogo) for yogo which occurs in A II 93, 2-3 as quoted under VII. 1.6.

Footnotes

1. NPC II p. 174. ↩

2. “imasmiṃ hi pakaraṇe tayo paccayā, kita - kicca - kitakiccavasena. Tattha ye paccayā yebhuyyena kattari vattanti, te kitapaccayā nāma. Ye bhāva- kammesu vattan ti, te kiccapaccayā nāma. Ye sabbesu vattan ti, te kitakiccapaccayā nāma. Ten āha. tayo ca paccayā ñeyyā kitakā kiccakā tathā kitakiccakanāmā ca saddasatthe pakāsitā kitakā kattari ñeyyā bhāva-kammesu kiccakā kitakiccā tu sabbattha yebhuyyena pavattare ti” Sdp 252, 25-28-253-1-4. ↩

3. “tattha kicca-kitakavasena duvidhā hi paccayā…” Rūp 311, 4, see also NPC II p.174, Sadd 848, 10-14, PKG p.56. ↩

4. “Bījakkhyāne pi vuttaṃ ṇi, rū, ṇuka, ti, tvantu, tāvī, i, anta, tave, tuṃ, tuna, tvāna, tvā ime terasa paccayā kitapaccayā. Tabba, anīya, ṇaya, ricca, ririya, kha, ime cha paccayā kiccapaccayā. Ṇa, yu, kvi, ramma, a, ṇvu, tu, āvī, ta, rātu, rattu, ritu, inna, anna, kāra ime paṇṇarasa kitakiccapaccayā nāma. kitapaccayā terasa kiccā cha honti paccayā kitakiccapaccayā paṇṇarasa catuttiṃsa samāsato ti” as quoted in Sdp 254, 5-11. ↩

5. “sādhanenā ti iminā kattu - kamma- karaṇa-sampadan’āpādān’okāsa-bhāvasādhanāni gahetabbāni” Sdp 253, 23- 24, see also PKG p.56. ↩

6. “sandhi nāmaṃ kārakañ ca samāso taddhitaṃ tathā ākhyātaṃ kitakaṃ kaṇḍā satt’ime Rūpasiddhiyaṃ” Rūp 393, 4-5. ↩

7. See, the arrangement of the rules in Rūp pp. 311-392. ↩

8. “casaddaggahaṇaṃ paccaye sampiṇḍeti” Nyp 388, 1-2. ↩

9. Nyp also reads adāsi; Rūp: adadi. ↩

10. Nyp also records bhāvo. ↩

11. Nyp records the both. ↩ ↩²

12. Nyp also reads vaḍḍhano. ↩

13. Nyp also records the same. ↩ ↩²

14. Ja I De reads gammamagamma. ↩

15. Rūp also reads kita. ↩

16. Nyp also reads kit. ↩

17. Nyp also records the same. ↩

18. Nyp and Rūp also omit no. ↩

19. “dvipadaṃ idaṃ. Rahādito ti avadhi, ṇā ti kāriya” Sdp 263, 24-25. ↩

20. Nyp also reads the same ↩

21. Nyp also reads janaṃ. ↩

22. Rūp also reads enaṃ. ↩

23. Nyp also reads vaḍḍhamāno. ↩

24. Nyp also reads ririya. ↩

25. “tattha ca hūto ti hū, bhū = sattāyaṃ, hu = dānādanahabyappadānesū ti dvinnam aññatarassa laddhadhātusaññādiss’iminā … “ Nyp 402, 16-17. ↩

26. Nyp also gives two examples i.e. naccaṃ and naṭṭaṃ. ↩

27. Nyp and Rūp also read the same. ↩

28. Nyp and Rūp also read īsa. ↩

29. Nyp also gives two examples. ↩

30. Nyp and Rūp also read tuna. ↩

31. Nyp also gives only two examples. ↩ ↩²

32. Nyp also reads pātito on which Sdp 276, 8-11 remarks: “katthaci potthake pātito ti ettha ādisaddo atthi. So anicchito uparisuttena dhādhātuto ritupaccayassa saṅgahitattā, tasmā pātito ti ty antavasena niddeso pāṭho sundarataro”. ↩

33. Rūp and Sadd also read pādito. ↩

34. Nyp also reads aniṭṭhaṅgatā. ↩

35. Nyp also reads uttha. ↩

36. Rūp also reads uṭṭha. ↩

37. Nyp also reads citto. ↩

38. Nyp also reads utto. ↩

39. “tura vege. Aturī ti tuṇṇaṃ, turitaṃ vā” Rūp 349, 14-15. ↩

40. Nyp also reads tuda and remarks: “tuṇṇo ti tuda = byathane timassa sampuṇṇo ti ettha vuttavidhānamhi kate rūpaṃ. Rassābhāvo va viseso” Nyp 415, 7-8. ↩

41. “runno ti rudha = āvaraṇe timassa vuttanayena kammani tapaccayaṃ katvā …” Nyp 416, 4-5. ↩

42. “rudi = assuvimocane. Ruṇṇo, paralopo” Rūp 357, 2; see also PED s.v. ruṇṇa. ↩

43. Sadd reads the same. ↩

44. Nyp and Rūp also read sukkho. ↩

45. “sakko ti saka = sāmatthe, saka = pūjāyam iti dvinnam aññatarassa vuttanayena kattari tapaccayaṃ katvā … “ Nyp 416, 24-25. ↩

46. Sadd also reads sakko’haṃ. ↩

47. Nyp also reads tappaccayassa. ↩

48. Rūp 350, 7-8 reads “casaddena tippaccayassa nti ca hoti”. ↩

49. Nyp also records the same. ↩

50. “mato ti mana = ñāṇe, mara = pāṇacāge ti dvinnam aññatarassa rūpaṃ” Nyp 418, 30-419, 1. ↩

51. “caggahaṇaṃ kiccappaccaya - itthippaccayantādissāpi nāmabyapadesatthaṃ” Rūp 167, 16-17. ↩

52. Nyp also reads chitvā. ↩

53. Nyp and Rūp also read kāra. ↩

54. Nyp also reads viditaṃ. ↩

55. Nyp and Rūp also read niggahīta. ↩

56. Nyp also records yiṭṭhā. ↩

57. Nyp also omits viddho. ↩

58. See, PED s.v. aṅkita. ↩

59. “saki = saṅkāyaṃ, saṅkito” Rūp 358, 11. ↩

60. “sakito ti saka = pūjāyam itimassa rūpaṃ” Nyp 437,22. ↩

61. Nyp also records bāho and cāro. ↩ ↩²

62. Nyp also omits dhāro. ↩

63. Nyp also reads kārako. ↩