VIII. Uṇādi-kappa

Source

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

[1] Kattari kit. 626

Kattari atthe kitappaccayo hoti. Kāru; kāruko; kārako; pācako; kattā; janitā; pacitā; netā.

(1) The kita suffixes are used in the active sense.

The kita suffixes are used in the sense of active voice. For example ‘kāru’ ‘kāruko’ ‘kārako’ ‘pācako’ ‘kattā’ ‘janitā’ ‘pacitā’ ‘netā’.

[2] Bhāva-kammesu kicca-kta-khatthā. 627

Bhāva-kammesu icc etesv atthesu kiccattha - ktattha - khattha icc ete paccayā honti. Upasampādetabbaṃ; sayitabbaṃ; bhavatā kattabbaṃ kammaṃ; bhavatā bhottabbo odano; bhavatā asitabbaṃ bhojanaṃ; bhavatā asitaṃ; bhavatā sayitaṃ; bhavatā pacitaṃ; bhavatā asitaṃ bhojanaṃ; bhavatā sayitaṃ sayanaṃ; bhavatā pacitaṃ odanaṃ; bhavatā kiñcissayo; īsassayo; dussayo; susayo bhavatā.

(2) The suffixes called kicca, kta and kha are used in the bhāva and kamma senses.

The suffixes called kicca, kta and kha are used in the sense of the bhāva and kamma meanings. For example ‘upasampādetabbaṃ’ ‘sayitabbaṃ’ ‘bhavatā kattabbaṃ kammaṃ’ ‘bhavatā bhottabbo odano’ ‘bhavatā asitabbaṃ bhojanaṃ’ ‘bhavatā asitaṃ’ ‘bhavatā sayitaṃ’ ‘bhavatā pacitaṃ’‘bhavatā asitaṃ bhojanaṃ’ ‘bhavatā sayitaṃ sayanaṃ’ ‘bhavatā pacitaṃ odanaṃ’ ‘bhavatā kiñcissayo’ ‘īsassayo’ ‘dussayo’ ‘susayo bhavatā’.

[3] Kammaṇi dutiyāyaṃ kto. 628

Kammaṇi atthe dutiyāyaṃ vibhattiyaṃ kattari ktappaccayo hoti. Dānaṃ dinno devadatto; sīlaṃ rakkhito devadatto; bhattaṃ bhutto devadatto; garuṃ upāsito devadatto.

(3) The suffix kta is used after the second case-ending denoting object.

The suffix kta is used in the active voice after the second case-ending denoting the object. For example ‘dānaṃ dinno devadatto’ ‘sīlaṃ rakkhito devadatto’ ‘bhattaṃ bhutto devadatto’ ‘garuṃ upāsito devadatto’.

[4] Khy ādīhi man ma ca to vā. 629

Khī - bhī - su - ru - hu - vā - dhū - hi - lū - pi - ada icc evam ādīhi dhātūhi manapaccayo hoti massa ca to hoti vā. Khemo; bhīmo; somo; romo; homo; vāmo; dhūmo; hemo; lomo; pemo; attā; ātumā.

(4) The suffix man is used after the roots beginning with khī and ma of the suffix man is optionally changed into ta.

The suffix man is used after the roots khī, bhī, su, ru, hu, vā, dhū, hi, lū, pi, ada etc. and ma of the suffix man is optionally changed into ta. Thus: ‘khemo’ ‘bhīmo’ ‘somo’ ‘romo’ ‘homo’ ‘vāmo’ ‘dhūmo’ ‘hemo’ ‘lomo’ ‘pemo’ ‘attā’ ‘ātumā’.

[5] Samādīhi tha-mā. 630

Sama - dama - dara - raha -du - hi - si-bhi - dā - sā - yā - ṭhā - bhasa icc evam ādīhi dhātūhi tha-mā paccayā honti. Samatho; damatho; daratho; ratho; dumo; himo; sīmo; bhīmo; dāmo; sāmo; yāmo; ṭhāmo; bhasmā.

(5) The suffixes tha and ma are used after the roots beginning with sama.

The suffixes tha and ma are used after the roots sama, dama, dara, raha, du, hi, si, bhi, dā, sā, yā, ṭhā and bhasa etc. Thus: ‘samatho’ ‘damatho’ ‘daratho’ ‘ratho’ ‘dumo’ ‘himo’ ‘sīmo’ ‘bhīmo’ ‘dāmo’ ‘sāmo’ ‘yāmo’ ‘ṭhāmo’ ‘bhasmā’.

[6] Gahass’upadhass’e vā. 631

Gaha icc etassa dhātussa upadhassa ettaṃ hoti vā. Gehaṃ, gahaṃ.

(6) The penultimate vowel of the root gaha is optionally changed into e.

The penultimate vowel of the root gaha optionally becomes e. Therefore: ‘gehaṃ, gahaṃ’.

[7] Masussa sussa cchara-ccherā. 632

Masu icc etassa pāṭipadikassa sussa cchara-ccherādesā honti. Maccharo; macchero.

(7) The su of the root masu is changed into cchara and cchera.

The su of the base masu becomes cchara and cchera. Therefore: ‘maccharo’ ‘macchero’.

[8] Āpubba-carassa ca. 633

Āpubbassa cara icc etassa dhātussa cchariya-cchara-ccherādesā honti āpubbassa ca rasso hoti. Acchariyaṃ, accharaṃ; acchariyaṃ, accheraṃ vā.

(8) And of the root cara preceded by ā.

The root cara preceded by ā becomes cchariya, cchara and cchera and the preceding ā is also shortened. Therefore: ‘acchariyaṃ’ ‘accharaṃ’ ‘acchariyaṃ, or accheraṃ’.

[9] Ala-kala-salehi la-yā. 634

Ala-kala-sala icc etehi dhātūhi la-yappaccayā honti. Allaṃ; kallaṃ; sallaṃ; alyaṃ; kalyaṃ; salyaṃ.

(9) The suffixes la and ya are used after the roots ala, kala and sala.

The suffixes la and ya are added to the roots ala, kala and sala. Thus: ‘allaṃ’ ‘kallaṃ’ ‘sallaṃ’ ‘alyaṃ’ ‘kalyaṃ’ ‘salyaṃ’.

[10] Yāṇa-lāṇā. 635

Kala-sala icc etehi dhātūhi yāṇa-lāṇappaccayā honti. Kalyāṇaṃ; paṭisalyāṇaṃ; kallāṇo; paṭisallāṇo.

(10) (And) the suffixes yāṇa and lāṇa.

The suffixes yāṇa and lāṇa are used after the roots kala and sala. Thus: ‘kalyāṇaṃ’ ‘paṭisalyāṇaṃ’ ‘kallāṇo’ ‘paṭisallāṇo’.

[11] Mathissa thassa lo ca. 636

Mathi icc etassa dhātussa thassa lādeso hoti. Mallo; mallaṃ. Casaddaggahaṇena lako c’āgamo hoti.

Mallako; mallakaṃ.

(11) And tha of the root matha is changed into la.

Tha of the root matha becomes la. Thus: ‘mallo’ ‘mallaṃ’. By the force of ca, laka is also augmented. Thus: ‘mallako’ ‘mallakaṃ’.

[12] Pes’ātisagga ppattakālesu kiccā. 637

Pes’ātisagga ppattakāla icc etesv atthesu kiccappaccayā honti. Kattabbaṃ kammaṃ bhavatā; karaṇīyaṃ kiccaṃ bhavatā; bhottabbaṃ bhojjaṃ bhavatā; bhojanīyaṃ bhojjaṃ bhavatā; ajjhayitabbaṃ ajjheyyaṃ bhavatā; ajjhayanīyaṃ ajjheyyaṃ bhavatā.

(12) The kicca suffixes are used to denote order, permission and opportunity.

The kicca suffixes are used in the sense of order, permission and opportunity. For example ‘kattabbaṃ kammaṃ bhavatā’ ‘karaṇīyaṃ kiccaṃ bhavatā’ ‘bhottabbaṃ bhojjaṃ bhavatā’ ‘bhojanīyaṃ bhojjaṃ bhavatā’ ‘ajjhayitabbaṃ ajjheyyaṃ bhavatā’‘ajjhayanīyaṃ ajjheyyaṃ bhavatā’.

[13] Avassak’ādhamiṇesu ṇī ca. 638

Avassaka - adhamiṇa icc etesv atthesu ṇīpaccayo hoti kiccā ca. Kārī’si me kammaṃ avassaṃ; hārī’ si me bhāraṃ avassaṃ; adhamiṇo: dāyī’si me sataṃ iṇaṃ; dhārī’si me sahassaṃ iṇaṃ; kiccā ca: kattabbaṃ me bhavatā gehaṃ; dātabbaṃ me bhavatā sataṃ iṇaṃ; dhārayitabbaṃ me bhavatā sahassaṃ iṇaṃ; karaṇīyaṃ bhavatā kiccaṃ; kāriyaṃ, kayyaṃ bhavatā vatthaṃ.

(13) And the suffix ṇī is used to denote necessity and debt.

The suffixes ṇī as well as the kicca suffixes are used in the sense of necessity or debt. For example ‘kārī’si me kammaṃ avassaṃ’ ‘hārī’si me bhāraṃ avassaṃ’. In the sense of debt, it is used as follows:- ‘dāyā’si me sataṃ iṇaṃ’ ‘dhārī’si me sahassaṃ iṇaṃ’. The kicca suffixes are used as follows:- ‘kattabbaṃ me bhavatā gehaṃ’ ‘dātabbaṃ me bhavatā sataṃ iṇaṃ’ ‘dhārayitabbaṃ me bhavatā sahassaṃ iṇaṃ’ ‘karaṇīyaṃ bhavatā kiccaṃ’ ‘kāriyaṃ, kayyaṃ bhavatā vatthaṃ’.

[14] Araha-sakkādīhi tu ca. 639

Araha-sakka-bhabba icc evam ādīhi yoge sabbadhātūhi tuṃ-paccayo hoti. Arahā bhavaṃ vattuṃ; arahā bhavaṃ kattuṃ; sakko bhavaṃ hantuṃ; sakko bhavaṃ jetuṃ; sakko bhavaṃ jinituṃ; sakko bhavaṃ jinetuṃ; sakko bhavaṃ bharituṃ; sakko bhavaṃ dātuṃ; sakko bhavaṃ gantuṃ; bhabbo bhavaṃ jinituṃ; icc evam ādi.

(14) And the suffix tuṃ is used after use of the words like araha and sakka etc.

The suffix tuṃ is used after all roots preceded by the words araha, sakka and bhabba etc. For example ‘arahā bhavaṃ vattuṃ’ ‘arahā bhavaṃ kattuṃ’ ‘sakko bhavaṃ hantuṃ’ ‘sakko bhavaṃ jetuṃ’ ‘sakko bhavaṃ jinituṃ’ ‘sakko bhavaṃ jinetuṃ’ ‘sakko bhavaṃ bharituṃ’ ‘sakko bhavaṃ dātuṃ’ ‘sakko bhavaṃ gantuṃ’ ‘bhabbo bhavaṃ jinituṃ’ and so on.

[15] Vajādīhi pabbajjādayo nipaccante. 640

Vaja-ija-aja-sada-vida-saja-pada-hana-isu-sada-si-dhā-cara-kara-ruja-pada-rica-kita-kuca-mada-labha-rada-tira-aja-tija-gama-ghasa-rusa-puccha-muha-vasa-kaca-katha-tuda-visa-pisa-muda-musa-sata-dhu-nata- tatha icc evam ādīhi dhātūhi upasaggappaccayādīhi ca pabbajjādayo saddā nipaccante. Pabbajjā; ijjā; samajjā; nisajjā; vijjā; visajjā; pajjā; vajjhā; icchā; aticchā; sajjhā; abhijjhā; seyyā; saddhā; cariyā; kiriyā; rucchā; pajjhā; ricchā; cikicchā; kucchā; macchā; lacchā; racchā; tiracchā; ajjhā; titikkhā; sāgacchā; doghacchā; dorucchā; pucchā; mucchā; vacchā; kacchā; sākacchā; tucchā; vicchā; picchillā; macco; maccu; saccaṃ; uddhaccaṃ; naccaṃ; niccaṃ; taccaṃ; icc evam ādi.

(15) The words beginning with pabbajjā, produced from the roots beginning with vaja etc. are laid down as accomplished ones.

The words beginning with pabbajjā are produced from the roots beginning with vaja, ija, aja, sada, vida, saja, pada, hana, isu, sada, si, dhā, cara, kara, ruja, pada, rica, kita, kuca, mada, labha, rada, tira, aja, tija, gama, ghasa, rusa, puccha, muha, vasa, kaca, katha, tuda, visa, pisa, muda, musa, sata, dhu, nata and tatha, joined with prefixes and suffixes. For example ‘pabbajjā’ ‘ijjā’ ‘samajjā’ ‘nisajjā’ ‘vijjā’ ‘visajjā’ ‘pajjā’ ‘vajjhā’ ‘icchā’ ‘aticchā’ ‘sajjhā’ ‘abhijjhā’ ‘seyyā’ ‘saddhā’ ‘cariyā’ ‘kiriyā’ ‘rucchā’

‘pajjhā’ ‘ricchā’ ‘cikicchā’ ‘kucchā’ ‘macchā’ ‘lacchā’ ‘racchā’ ‘tiracchā’ ‘ajjhā’ ‘titikkhā’ ‘sāgacchā’ ‘doghacchā’ ‘dorucchā’ ‘pucchā’ ‘mucchā’ ‘vacchā’ ‘kacchā’ ‘sākacchā’ ‘tucchā’ ‘vicchā’ ‘picchillā’ ‘macco’ ‘maccu’ ‘saccaṃ’ ‘uddhaccaṃ’ ‘naccaṃ’ ‘niccaṃ’ ‘taccaṃ’ and so on.

[16] Kvilopo ca. 641

Bhū - dhū - bhā -gamu - khanu - yamu - mana -tanu icc evam ādīhi dhātūhi kvilopo ca hoti, puna nipaccante. Vibhū; sambhū; abhibhū; sandhū; uddhū; vibhā; nibhā; pabhā; ābhā; bhujago; urago; turaṅgo; saṅkho; viyo; sumo; parito; icc evam ādi.

(16) And the suffix kvi is elided.

And the suffix kvi used after the roots beginning with bhū dhū, bhā, gamu, khanu, yamu, mana, tanu is elided and the words are laid down as accomplished. For example ‘vibhū’ ‘sambhū’ ‘abhibhū’ ‘sandhū’ ‘uddhū’ ‘vibhā’ ‘nibhā’ ‘pabhā’ ‘ābhā’ ‘bhujago’ ‘urago’ ‘turaṅgo’ ‘saṅkho’ ‘viyo’ ‘sumo’ ‘parito’ and so on.

[17] Saca-jānaṃ ka-gā ṇānubandhe. 642

Saca-jānaṃ dhātūnaṃ antānaṃ ca-jānaṃ ka-gādesā honti yathāsaṅkhyaṃ ṇānubandhe paccaye pare. Oko; pāko; seko; soko; viveko; cāgo; yāgo; bhāgo; rogo; rāgo; bhaṅgo; saṅgo.

(17) When a suffix with ṇa as indicatory follows, ca and ja being the final part of a root are changed in ka and ga respectively.

Ca and ja being the final parts of a root followed by a suffix with ṇa as indicatory become ka and ga respectively. Thus: ‘oko’ ‘pāko’ ‘seko’ ‘soko’ ‘viveko’ ‘cāgo’ ‘yāgo’ ‘bhāgo’ ‘rogo’ ‘rāgo’ ‘bhaṅgo’ ‘saṅgo’.

[18] Nudādīhi yu-ṇvūnaṃ an’ānan’āk’ānakā sakāritehi ca. 643

Nuda-sūda-jana-su-lu-hu-pu-bhu-ñā-asa-samu icc evam ādīhi dhātūhi phanda - cita - āṇa icc evam ādīhi sakāritehi ca yu-ṇvūnaṃ paccayānaṃ ana-ānana-aka-ānakādesā honti yathāsaṅkhyaṃ kattari bhāva-karaṇesu ca. Panudatī ti panudano; evaṃ: sūdano; janano; savaṇo; lavaṇo; havano; pavano; bhavano; ñāno; asano; samaṇo; bhāve ca: panujjate: panudanaṃ; sujjate: sūdanaṃ; jāyate: jananaṃ; sūyate: savaṇaṃ; lūyate: lavaṇaṃ; hūyate: havanaṃ; pūyate: pavanaṃ; bhūyate: bhavanaṃ; ñāyate: ñānaṃ; assate: asanaṃ; sammate: samaṇaṃ; sañjānīyate: sañjānanaṃ; kūyate: kānanaṃ; sakāritehi ca: phandāpayate: phandāpanaṃ; cetāpayate: cetāpanaṃ; āṇāpayate: āṇāpanaṃ; evaṃ karaṇe ca: nudati anenā ti nudanaṃ; evaṃ: panudanaṃ; pasūdanaṃ; jananaṃ; savaṇaṃ; lavaṇaṃ; havanaṃ; pavanaṃ; bhavanaṃ; jānanaṃ; asanaṃ; samaṇaṃ. Puna kattari: nudatī ti nudako; sūdatī ti sūdako; janetī ti janako; suṇotī ti sāvako; lunātī ti lāvako; duhotī ti hāvako; punātī ti pāvako; bhavatī ti bhāvako; jānātī ti jānako; asatī ti āsako; upāsatī ti upāsako; samatī ti sāmako; kārite tu: āṇāpayatī ti āṇāpako; evaṃ phandāpako; cetāpako; sañjānako; icc evam ādi.

(18) And the suffixes yu and ṇvu used after the roots beginning with nuda and also used after the roots having kārita suffix are changed into ana, ānana, aka and ānaka.

The suffixes yu and ṇvu used after the roots beginning with nuda, sūda, jana, su, lu, hu, pu, bhu, ñā, asa, samu and also used after the roots beginning with phanda, cita and āṇa possessing kārita (causal) suffix become āna, ānana, aka and ānaka respectively denoting the agent, condition and instrument. For example ‘one who removes: panudano’; similarly,‘sūdano’ ‘janano’ ‘savaṇo’ ‘lavaṇo’ ‘havano’ ‘pavano’ ‘bhavano’ ‘ñāno’ ‘asano’ ‘samaṇo’; for bhāva: ‘that is being removed: panudanaṃ’ ‘that is being cooked: sūdanaṃ’ ‘that is being born: jananaṃ’ ‘that is being heard: savaṇaṃ’ ‘that is being cut: lavaṇaṃ’ ‘that is being invoked: havanaṃ’ ‘that is being purified: pavanaṃ’ ‘who is becoming: bhavanaṃ’ ‘that is being known: ñānaṃ’ ‘that is being eaten: asanaṃ’ ‘that is being calmed: samaṇaṃ’ ‘that is being recognised: sañjānanaṃ’ ‘that is being resounded: kānanaṃ’; for kārita (causal) suffix: ‘that is being caused to make throb: phandanaṃ’ ‘that is being caused to make thought: cetāpanaṃ’ ‘that is being caused to give a command: āṇāpanaṃ’; similarly, in the sense of karaṇa: ‘one who removes with that thing: nudanaṃ’; similarly, ‘panudanaṃ’ ‘pasūdanaṃ’ ‘jananaṃ’ ‘savaṇaṃ’ ‘lavaṇaṃ’

‘havanaṃ’ ‘pavanaṃ’ ‘bhavanaṃ’ ‘jānanaṃ’ ‘asanaṃ’ ‘samaṇaṃ’. In the sense of agent: ‘one who removes: nudako’ ‘one who cooks: sūdako’ ‘one who causes to be born: janako’ ‘one who hears: sāvako’ ‘one who cuts: lāvako’ ‘one who invokes: hāvako’ ‘one who cleans: pāvako’ ‘one who is becoming: bhāvako’ ‘one who knows: jānako’ ‘one who eats: āsako’ ‘one who sits near: upāsako’ ‘one who makes calm: sāmako’; in kārita (causal) sense: ‘one who causes to make a command: āṇāpako’; similarly, ‘phandāpako’ ‘cetāpako’ ‘sañjānako’ and so on.

[19] I-ya-ta-ma-ki-esānaṃ antassaro dīghaṃ kvaci dusassa guṇaṃ do raṃ sa-kkh’ī ca. 644

I - ya - ta-ma-ki-esa icc etesaṃ sabbanāmānaṃ anto saro dīghaṃ āpajjate kvaci dusa icc etassa dhātussa ukāro guṇaṃ āpajjate do raṃ dhātv antassa ca sa-kkha- ī ca ādesā honti yathāsambhavaṃ; ete saddā sakenasakena nāmena yathānuparodhena buddhasāsanena puna nipaccante. Īdiso; yādiso; tādiso; mādiso; kādiso; ediso; sādiso; īriso; tāriso; māriso; kīriso; eriso; sāriso; īdikkho; yādikkho; tādikkho; mādikkho; kīdikkho; edikkho; sādikkho; īdī; yādī; tādī; mādī; kīdī; edī; tādī. Casaddaggahaṇena tesaṃ eva saddānaṃ i-ya icc evam ādīnaṃ anto ca saro kvaci dīghattaṃ āhu. Īdikkho; sārikkho; tārikkho; mārikkho; kārikkho; erikkho; sādiso; sāriso; sadikkho; sarikkho.

(19) The final vowel of the pronouns i, ya, ta, ma, ki, and esa is lengthened, u of the root is sometimes gunated and da is changed into ra and (the final part of the root) is changed into sa, kkha and ī.

The final part of the pronouns i, ya, ta, ma, ki, and esa is lengthened, u of the root is sometimes gunated and da becomes ra and the final part of the root becomes sa, kkha and ī; these words are produced from their original usage in consonance with the words of Buddha. For example ‘īdiso’ ‘yādiso’ ‘tādiso’ ‘mādiso’ ‘kādiso’ ‘ediso’ ‘sādiso’ ‘īriso’ ‘tāriso’ ‘māriso’ ‘kīriso’ ‘eriso’ ‘sāriso’ ‘īdikkho’ ‘yādikkho’ ‘tādikkho’ ‘mādikkho’ ‘kīdikkho’ ‘edikkho’ ‘sādikkho’ ‘īdī’ ‘yādī’ ‘tādī’ ‘mādī’ ‘kīdī’ ‘edī’ ‘tādī’. By the force of the word ca the final vowel of the words beginning with i and ya is sometimes lengthened. For example ‘īdikkho’ ‘sārikkho’ ‘tārikkho’ ‘mārikkho’ ‘kārikkho’ ‘erikkho’ ‘sādiso’ ‘sāriso’ ‘sadikkho’ ‘sarikkho’.

[20] Bhy ādīhi mati-pūjādīhi ca kto. 645

Bhī-supa-mida icc evam ādīhi dhātūhi maty ādito ca buddhy ādito ca pūjādito ca ktappaccayo hoti. Bhīto; sutto; mitto; sammato; saṅkappito; sampādito; avadhārito; buddho; ito; vidito; takkito; pūjito; apacāyito; mānito; apacito; vandito; sakkārito; ñāto.

(20) The suffix kta is used after the roots beginning with bhī, mati and pūja.

The suffix kta is used after the roots beginning with bhī, supa and mida as well as mati, buddhi and pūja etc. For example ‘bhīto’ ‘sutto’ ‘mitto’ ‘sammato’ ‘saṅkappito’ ‘sampādito’ ‘avadhārito’ ‘buddho’ ‘ito’ ‘vidito’ ‘takkito’ ‘pūjito’ ‘apacāyito’ ‘mānito’ ‘apacito’ ‘vandito’ ‘sakkārito’ ‘ñāto’.

[21] Vepu-sī-dava-vamu-ku-dā-bhū-hv ādīhi thu-ttima-ṇimā nibbatte. 646.

Vepu-sī-dava-vamu-ku-dā-bhū-hū icc evam ādīhi dhātūhi thu-ttima-ṇimapaccayā honti nibbattatthe. Vepanaṃ: vepo; tena nibbatto: vepathu; sayanaṃ: sayo; tena nibbatto: sayathu; davanaṃ: davo; tena nibbatto: davathu; vamanaṃ: vamo; tena nibbatto: vamathu; kuti: karaṇaṃ; tena nibbatto: kuttimaṃ; dāti: dānaṃ; tena nibbattaṃ: dattimaṃ; bhūti: bhavanaṃ; tena nibbattaṃ: bhottimaṃ; avahūti: avahavanaṃ; tena nibbattaṃ: ohāvimaṃ.

(21) The suffixes thu, ttima and ṇima are used after the roots beginning with vepu, sī, dava, vamu, ku, dā, bhū and hū to denote the sense of having born.

The suffixes thu, ttima and ṇima are used after the roots beginning with vepu, sī, dava, vamu, ku, dā, bhū and hū to denote the sense of having born. Thus: ‘trembling: vepo’ ‘caused by that: vepathu’ ‘sleeping: sayo’ ‘caused by that: sayathu’ ‘playing: davo’ ‘caused by that: davathu’ ‘vomiting: vamo’ ‘caused by that: vamathu’ ‘doing: karaṇaṃ’ ‘caused by that: kuttimaṃ’ ‘giving: dānaṃ’ ‘caused by that: dattimaṃ’ ‘becoming: bhavanaṃ’ ‘caused by that: bhottimaṃ’ ‘offering: avahavanaṃ’ ‘caused by that: ohāvimaṃ’.

[22] Akkose namhāni. 647

Akkosa icc etasmiṃ atthe namhi paṭisedhayutte ānippaccayo hoti sabbadhātūhi. Agamāni te jammadesaṃ; akarāṇi te jammakammaṃ. Namhī ti kim atthaṃ? Vipatti te; vikatti te. Akkose ti kim atthaṃ? Agati te.

(22) The suffix āni is used after roots preceded by the negative particle na in the sense of censure.

The suffix āni is used after the roots preceded by the negative particle na to denote the sense of censure. For example ‘agamāni te jammadesaṃ’ ‘akarāṇi te jammakammaṃ’. Why preceded by na?: For, in the following example this suffix is not found:‘vipatti te’ ‘vikatti te’. Why in the sense of censure?: For, in the following example this suffix is not found: ‘agati te’.

[23] Ekādito sakissa kkhattuṃ. 648

Eka-dvi-ti-catu-pañca-cha-satta-aṭṭha-nava-dasādito gaṇato sakissa kkhattuṃ-ādeso hoti. Yathā: ekakkhattuṃ; dvikkhattuṃ; tikkhattuṃ; sattakkhattuṃ; aṭṭhakkhattuṃ; navakkhattuṃ; dasakkhattuṃ, evam ādayo aññepi saddā yojetabbā.

(23) The word sakiṃ used after eka etc. is changed into kkhattuṃ.

The word sakiṃ used after numerals beginning with eka, dvi, ti, catu, pañca, cha, satta, aṭṭha, dasa etc. becomes kkhattuṃ. For example ‘ekakkhattuṃ’ ‘dvikkhattuṃ’ ‘tikkhattuṃ’ ‘sattakkhattuṃ’ ‘aṭṭhakkhattuṃ’ ‘navakkhattuṃ’ ‘dasakkhattuṃ’; thus the other words should be cited.

[24] Sunass’unass’oṇa-vān’uvān’unakh’uṇ’ānā. 649

Suna icc etassa pāṭipadikassa unassa oṇa-vāna-uvāna-unakha-uṇa-ā-āna-ādesā honti. Soṇo; svāno; suvāno; sunakho; suṇo; sā; sāno.

(24) Una belonging to the word suna is changed into oṇa, vāna, uvāna, unakha, uṇa, ā and āna.

Una, the ending part of the word suna becomes oṇa, vāna, uvāna, unakha, uṇa, ā and āna. Thus: ‘soṇo’ ‘svāno’ ‘suvāno’ ‘sunakho’ ‘suṇo’ ‘sā’ ‘sāno’.

[25] Taruṇassa susu ca. 650

Taruṇassa icc etassa pāṭipadikassa susu-ādeso hoti. Susu kālakeso.

(25) And taruṇa is changed into susu.

The base taruṇa becomes susu. Thus: ‘susu kālakeso’.

[26] Yuvass’uvass’uv’ uvān’ un’ūnā. 651

Yuva icc etassa pāṭipadikassa uvassa uva-uvāna-una-ūna-ādesā honti. Yuvā; yuvāno; yuno; yūno.

(26) Uva belonging to the word yuva is changed into uva, uvāna, una and ūna.

Uva, the ending part of the word yuva becomes uva, uvāna, una and ūna. Therefore: ‘yuvā’ ‘yuvāno’ ‘yuno’ ‘yūno’.

[27] Kāle vattamān’ātīte ṇv ādayo. 652

Kāle vattamānatthe ca atītatthe ca ṇu-yu’ttappaccayā hoti. Kāru; vāyu; bhūtaṃ.

(27) The suffixes beginning with ṇu are used in the sense of the present and past tenses.

The suffixes ṇu, yu and ta are used to denote the sense of the present and past tenses. For example ‘kāru’ ‘vāyu’ ‘bhūtaṃ’.

[28] Bhavissati gamādīhi ṇī-ghiṇ. 653

Bhavissati kālatthe gama-bhaja-su-ṭhā icc evam ādīhi dhātūhi ṇī-ghiṇ-paccayā honti. Gamituṃ sīlaṃ yassa so hoti gāmī; bhajituṃ sīlaṃ yassa so hoti bhājī; passituṃ sīlaṃ yassa so hoti passāvī; paṭṭhayituṃ sīlaṃ yassa so hoti paṭṭhāyī.

(28) The suffixes ṇī and ghiṇ are used after the roots beginning with gama in the sense of the future tense.

The suffixes ṇī and ghiṇ are used after the roots beginning with gama, bhaja, su and ṭhā to denote the sense of the future tense. Thus: ‘the person whose habit is of going: gāmī’ ‘the person whose habit is to devote: bhājī’ ‘the person whose habit is of seeing: passāvī’ ‘the person whose habit is of establishing: paṭṭhāyī’.

[29] Kiriyāyaṃ ṇvu-tavo. 654

Kiriyāyaṃ atthe ṇvu-tu icc ete paccayā honti bhavissati kāle. Karissaṃ vajatī ti kārako vajati; bhuñjissaṃ vajatī ti bhottā vajati.

(29) The suffixes ṇvu and tu are used in the sense of action.

The suffixes ṇvu and tu are used to denote the sense of action in the future. For example ‘he goes to do: kārako vajati’ ‘he goes to enjoy: bhottā vajati’.

[30] Bhāvavācimhi catutthī. 655

Bhāvavācimhi catutthī vibhatti hoti bhavissati kāle. Pacissate pacanaṃ, pāko: pākāya vajati; bhujissate bhojanaṃ, bhogo: bhogāya vajati; naṭṭissate naṭṭanaṃ, nacco: naccāya vajati.

(30) The dative case is used in the sense of bhāva.

The ending of the dative case is used to denote the sense of bhāva in the future tense. For example ‘that is being cooked, cooking, pāko: pākāya vajati’ ‘that is being eaten, eating, bhogo: bhogāya vajati’ ‘that is being danced, dancing, nacco: naccāya vajati’.

[31] Kammaṇi ṇo. 656

Kammaṇi upapade ṇappaccayo hoti bhavissati kāle. Nagaraṃ karissatī ti nagarakāro vajati; sīlaṃ lavissatī ti sālilāvo vajati; dhaññaṃ vapissatī ti dhaññavāpo vajati; bhogaṃ dadissatī ti bhogadāyo vajati; sindhuṃ pivissatī ti sindhupāyo vajati.

(31) The suffix ṇa is used in the sense of object.

The suffix ṇa is used after the roots preceded by a noun as an object in the sense of future. For example ‘one who will construct a city: nagarakāro goes’ ‘one who will harvest rice: sālilāvo goes’ ‘one who will sow grains: dhaññavāpo goes’ ‘one who will give a property: bhogadāyo goes’ ‘one who will drink the ocean: sindhupāyo goes’.

[32] Sese ssantu-mān’ānā. 657

Sesa icc etasmiṃ atthe ssantu-māna-āna icc ete paccayā honti bhavissati kāle kammūpapade. Kammaṃ karissatī ti kammaṃ karissaṃ, kammaṃ karonto, kammaṃ kurumāno, kammaṃ karāno vajati; bhojanaṃ bhuñjissatī ti bojanaṃ bhuñjissaṃ, bhojanaṃ bhuñjanto, bhojanaṃ bhuñjamāno, bhojanaṃ bhuñjāno vajati; khādanaṃ khādissatī ti khādanaṃ khādissaṃ, khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno vajati; maggaṃ carissatī ti maggaṃ carissaṃ, maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno vajati; bhikkhaṃ bhikkhissatī ti bhikkhaṃ bhikkhissaṃ, bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno vajati.

(32) The suffixes ssantu, māna and āna are used in the sense of incompletion of action.

The suffixes ssantu, māna and āna are used after the roots preceded by a noun as an object to denote the sense of incompletion of action in future. For example ‘one who will do an action: kammaṃ karissaṃ, kammaṃ karonto, kammaṃ kurumāno, kammaṃ karāno goes’ ‘one who will eat food: bojanaṃ bhuñjissaṃ, bhojanaṃ bhuñjanto, bhojanaṃ bhuñjamāno, bhojanaṃ bhuñjāno goes’ ‘one who will chew the food: khādanaṃ khādissaṃ, khādanaṃ khādanto, khādanaṃ khādamāno, khādanaṃ khādāno goes’ ‘one who will follow the way: maggaṃ carissaṃ, maggaṃ caranto, maggaṃ caramāno, maggaṃ carāno goes’ ‘one who will beg: bhikkhaṃ bhikkhissaṃ, bhikkhaṃ bhikkhanto, bhikkhaṃ bhikkhamāno, bhikkhaṃ bhikkhāno goes’.

[33] Chadādīhi ta-traṇ. 658

Chada - cita - su - nī - vida - pada - tanu - yati - ada - mada - yuja - vatu - mida - mā - pu - kala - vara - vepu - gupa - dā icc evam ādīhi dhātūhi ta - traṇ icc ete paccayā honti yathāsambhavaṃ. Chattaṃ, chattraṃ; vicittaṃ, vicitraṃ; suttaṃ, sotraṃ; nettaṃ, netraṃ; pavittaṃ, pavitraṃ; pattaṃ, patraṃ; tantaṃ, tantraṃ; yantaṃ, yantraṃ; attaṃ, atraṃ; mattaṃ, matraṃ; yottaṃ, yotraṃ; vattaṃ, vatraṃ; mittaṃ, mitraṃ; mettā, mātrā; putto, putro; kalattaṃ, kalatraṃ; varattaṃ, varatraṃ; vettaṃ, vetraṃ; gattaṃ, gātraṃ; guttaṃ, gutraṃ; gottaṃ, gotraṃ; dattaṃ, dātraṃ; icc evam ādi.

(33) The suffixes ta and traṇ are used after the roots beginning with chada.

The suffixes ta and traṇ are used after the roots beginning with chada, cita, su, nī, vida, pada, tanu, yati, ada, mada, yuja, vatu, mida, mā, pu, kala, vara, vepu, gupa and dā as the case may be. For example ‘chattaṃ, chattraṃ’ ‘vicittaṃ, vicitraṃ’ ‘suttaṃ, sotraṃ’ ‘nettaṃ, netraṃ’ ‘pavittaṃ, pavitraṃ’ ‘pattaṃ, patraṃ’ ‘tantaṃ, tantraṃ’ ‘yantaṃ, yantraṃ’ ‘attaṃ, atraṃ’ ‘mattaṃ, matraṃ’ ‘yottaṃ, yotraṃ’ ‘vattaṃ, vatraṃ’ ‘mittaṃ, mitraṃ’ ‘mettā, mātrā’ ‘putto, putro’ ‘kalattaṃ, kalatraṃ’ ‘varattaṃ, varatraṃ’ ‘vettaṃ, vetraṃ’ ‘gattaṃ, gātraṃ’ ‘guttaṃ, gutraṃ’ ‘gottaṃ, gotraṃ’ ‘dattaṃ, dātraṃ’ and so on.

[34] Vadādīhi ṇitto gaṇe. 659

Vada - cara - vara icc evam ādīhi dhātūhi ṇittappaccayo hoti gaṇatthe. Vadittānaṃ gaṇo: vādittaṃ; evaṃ cārittaṃ; vārittaṃ; icc evam ādi.

(34) The suffix ṇitta is used after the roots beginning with vada in the sense of group.

The suffix ṇitta is used after the roots beginning with vada, cara and vara to denote the sense of group. For example ‘a band of musical instruments: vādittaṃ’; thus, ‘cārittaṃ’ ‘vārittaṃ’ and so on.

[35] Midādīhi tti-tiyo. 660

Mida -pada - raja - tanu - dhā icc evam ādīhi dhātūhi tti - ti icc ete paccayā honti. Mettī; patti; rattī; tanti; dhāti; icc evam ādi.

(35) The suffixes tti and ti are used after the roots beginning with mida.

The suffixes tti and ti are used after the roots beginning with mida, pada, raja, tanu and dhā. For example ‘mettī’ ‘patti’ ‘rattī’ ‘tanti’ ‘dhāti’ and so on.

[36] Usu-rañja-daṃsānaṃ daṃsassa daḍḍho ḍha’ṭṭhā ca. 661

Usu - rañja - daṃsa icc etesaṃ dhātūnaṃ daṃsassa daḍḍhādeso hoti ḍha’ṭṭhā paccayā ca honti. Uḍḍhā; raṭṭhaṃ; daḍḍho.

(36) The suffixes ḍha and ṭhā are used after the roots usu, rañja and daṃsa and the root daṃsa is changed into daḍḍha.

The root daṃsa becomes daḍḍha and the suffixes ḍha and ṭhā are used after the roots usu, rañja and daṃsa. Therefore: ‘uḍḍhā’ ‘raṭṭhaṃ’ ‘daḍḍho’.

[37] Sū-v’asānaṃ ū-v’asānaṃ ato tho ca. 662

Sū - vu - asa icc etesaṃ dhātūnaṃ ū - u - asānaṃ adādeso hoti thappaccayo ca. Satthaṃ; vatthaṃ; attho.

(37) Ū, u and asa of the roots sū, vu and asa are changed into at and the suffix tha is used.

Ū, u and asa of the roots sū, vu and asa become at and the suffix tha is used. Therefore: ‘satthaṃ’ ‘vatthaṃ’ ‘attho’.

[38] Rañj’udādīhi dha-d’idda-k’irā kvaci ja-dalopo ca. 663

Rañja - udi - idi - cada - madi - khudi - chidi - rudi - dala - susa - vaca - vaja icc evam ādīhi dhātūhi dha - da - idda - ka -ira icc ete paccayā honti kvaci ja-dalopo ca [puna nipaccante]. Randhaṃ; samuddo; indo; cando; mando; khuddo; chiddo; ruddo; daliddo; sukkaṃ; vakkaṃ; vajiraṃ; icc evam ādi.

(38) The suffixes dha, da, idda, ka and ira are used after the roots beginning with rañja, udi etc. and sometimes ja and da are elided.

The suffixes dha, da, idda, ka and ira are used after the roots beginning with rañja, udi, idi, cada, madi, khudi, chidi, rudi, dala, susa, vaca and yaja and sometimes the elision of ja and da of the roots is laid down. For example ‘randhaṃ’ ‘samuddo’ ‘indo’ ‘cando’ ‘mando’ ‘khuddo’ ‘chiddo’ ‘ruddo’ ‘daliddo’ ‘sukkaṃ’

‘vakkaṃ’ ‘vajiraṃ’ and so on.

[39] Paṭito hissa heraṇ hīraṇ. 664

Paṭi icc etasmā hissa dhātussa heraṇ-hīraṇ-ādesā honti. Pāṭihīraṃ; pāṭiheraṃ.

(39) The root hi preceded by paṭi is changed into heraṇ and hīraṇ.

The root hi preceded by the prefix paṭi becomes heraṇ and hīraṇ. Therefore: ‘pāṭihīraṃ’ ‘pāṭiheraṃ’.

[40] Kaṇḍy ādīhi ko. 665

Kaṇḍi - ghaṭi - vadi - karaṇḍi - maṇḍi - saṇḍi - kuṭhi bhaṇḍi - paṇḍi - daṇḍi - raṇḍi - taḍi - siḍi - caṇḍi - gaṇḍi - aṇḍi - laṇḍi - meṇḍi - eraṇḍi - kaḍi icc evam ādīhi dhātūhi kappaccayo hoti saha paccayena ca puna nipaccante yathāsambhavaṃ. Kaṇḍo; ghaṇṭo; vaṇṭo; karaṇḍo; maṇḍo; saṇḍo; kuṭṭho; bhaṇḍaṃ; bhaṇḍako; paṇḍo; raṇḍo; daṇḍo; vitaṇḍo; isiṇḍo; caṇḍo; gaṇḍo; aṇḍo; laṇḍo; meṇḍo; eraṇḍo; kaṇḍo; icc evam ādayo aññepi saddā bhavanti.

(40) The suffix ka is used after the roots beginning with kaṇḍi.

The suffix ka is used after the roots beginning with kaṇḍi, ghaṭi,vadi, karaṇḍi, maṇḍi, saṇḍi, kuṭhi, bhaṇḍi, paṇḍi, daṇḍi, raṇḍi, taḍi, siḍi, caṇḍi, gaṇḍi, aṇḍi, laṇḍi, meṇḍi, eraṇḍi and kaḍi, and the words together with suffixes are laid down as the case may be. For example ‘kaṇḍo’ ‘ghaṇṭo’ ‘vaṇṭo’ ‘karaṇḍo’ ‘maṇḍo’ ‘saṇḍo’ ‘kuṭṭho’ ‘bhaṇḍaṃ’ ‘bhaṇḍako’ ‘paṇḍo’

‘raṇḍo’ ‘daṇḍo’ ‘vitaṇḍo’ ‘isiṇḍo’ ‘caṇḍo’ ‘gaṇḍo’ ‘aṇḍo’ ‘laṇḍo’ ‘meṇḍo’ ‘eraṇḍo’ ‘kaṇḍo’; thus the other words should be cited.

[41] Khād’āma-gamānaṃ khandh’andha-gandhā. 666

Khāda - ama - gama icc etesaṃ dhātūnaṃ khandha-andha-gandhādesā honti kappaccayo ca. Khandho; andho; gandho; evaṃ: khandhako; andhako; gandhako.

(41) The roots khāda, ama and gama are changed into khandha, andha and gandha.

The suffix ka is used after the roots khāda, ama and gama and they are changed into khandha, andha and gandha respectively. For example ‘khandho’ ‘andho’ ‘gandho’; thus, ‘khandhako’ ‘andhako’ ‘gandhako’.

[42] Paṭādīhy alaṃ. 667

Paṭa - kala - kusa - kada - bhaganda - mekha - vakka - takka - palla - sadda -mula -bila -vida - caṇḍi - pañca - vā - vasa - paca - maca -musa -gotthu - puthu - bahu - magi - bahu - kabi - sabi - agga icc evam ādīhi dhātūhi pāṭipadikehi ca uttarapadesu alaṃ - paccayo hoti pacchā puna nipaccante. Paṭe alaṃ iti paṭalaṃ; evaṃ: kalalaṃ; kusalaṃ; kadalaṃ; bhagandalaṃ; mekhalaṃ; vakkalaṃ; takkalaṃ; pallalaṃ; saddalaṃ; mulālaṃ; bilālaṃ; vidālaṃ; caṇḍālo; pañcālo; vālaṃ; vasalo; pacalo; macalo; musalo; gotthulo; puthulo; bahulo; maṅgalaṃ; bahalaṃ; kambalaṃ; sambalaṃ; aggalaṃ; icc evam ādayo aññepi saddā bhavanti.

(42) The suffix alaṃ is used after the root beginning with paṭa.

The suffix alaṃ is used after the roots and bases beginning with paṭa, kala, kusa, kada, bhaganda, mekha, vakka, takka, palla, sadda, mula, bila, vida, caṇḍi, pañca, vā, vasa, paca, maca, musa, gotthu, puthu, bahu, magi, bahu, kabi, sabi and agga and the accomplished words are laid down. For example ‘that is enough for the garment: paṭalam’; thus : ‘kalalaṃ’ ‘kusalaṃ’ ‘kadalaṃ’ ‘bhagandalaṃ’ ‘mekhalaṃ’, ‘vakkalaṃ’ ‘takkalaṃ’ ‘pallalaṃ’ ‘saddalaṃ’ ‘mulālaṃ’ ‘bilālaṃ’ ‘vidālaṃ’ ‘caṇḍālo’ ‘pañcālo’ ‘vālaṃ’ ‘vasalo’‘pacalo’ ‘macalo’ ‘musalo’ ‘gotthulo’ ‘puthulo’ ‘bahulo’ ‘maṅgalaṃ’ ‘bahalaṃ’ ‘kambalaṃ’ ‘sambalaṃ’ ‘aggalaṃ’; the other words should be cited in the same way.

[43] Puthassa puthu-path’āmo vā. 668

Puthu icc etassa pāṭipadikassa puthu-pathādesā honti kvaci amappaccayo hoti. Puthavī; pathamo; puthujjano; paṭhavī vā.

(43) Putha is changed into putha, patha or the suffix ama is laid down.

The base puthu becomes putha or patha and sometimes the suffix ama is used. Thus: ‘puthavī’ ‘pathamo’ ‘puthujjano’ or ‘paṭhavī’.

[44] Sāsādīhi tudavo. 669

Sāsa - dada - ada - mada icc evam ādīhi dhātūhi tu-du icc ete paccayā honti. Sattu; daddu; addu; maddu.

(44) The suffixes tu and du are used after the roots beginning with sāsa.

The suffixes tu and du are used after the roots sāsa, dada, ada, mada etc. For example ‘sattu’ ‘daddu’ ‘addu’ ‘maddu’.

[45] Cy ādīhi īvaro. 670

Cī - pā - dhā icc evam ādīhi dhātūhi īvarappaccayo hoti. Cīvaraṃ; pīvaraṃ; dhīvaraṃ.

(45) The suffix īvara is used after the roots beginning with cī.

The suffix īvara is used after the roots beginning with cī, pā and dhā. Thus:‘cīvaraṃ’‘pīvaraṃ’‘dhīvaraṃ’.

[46] Munādīhi ci. 671

Muna - yati - agga - pada - kava - suca - ruca - mahāla - bhaddāla - maṇa icc evam ādīhi dhātūhi pāṭipadikehi ca ippaccayo hoti. Muni; yati; aggi; pati; kavi; suci; ruci; mahāli; bhaddāli; maṇi.

(46) And the suffix i is used after the roots beginning with muna.

The suffix i is used after the roots as well as bases such as muna, yati, agga, pada, kava, suca, ruca, mahāla, bhaddāla and maṇa. Thus: ‘muni’ ‘yati’ ‘aggi’ ‘pati’ ‘kavi’ ‘suci’ ‘ruci’ ‘mahāli’ ‘bhaddāli’ ‘maṇi’.

[47] Vidādīhy uro. 672

Vida - vala - masa - sinda - du - ku - kapu - maya - unda - khajja - khura icc evam ādīhi dhātūhi pāṭipadikehi ca urappaccayo hoti. Vidūraṭṭhāne jāto: vedūro; vallūro; masūro; sindūro; dūro; kūro; kappūro; mayūro; unduro; khajjūro; kururo.

(47) The suffix ura is used after the roots beginning with vida.

The suffix ura is used after the roots as well as bases such as vida, vala, masa, sinda, du, ku, kapu, maya, unda, khajja and khura. Thus: ‘one who is born in a distant place: vedūro’ ‘vallūro’ ‘masūro’ ‘sindūro’ ‘dūro’ ‘kūro’ ‘kappūro’ ‘mayūro’ ‘unduro’ ‘khajjūro’ ‘kururo’.

[48] Hanādīhi ṇu-nu-tavo. 673

Hana - jana - bhā - ri - khanu - ama - vi - dhe - dhā - si - ki - hi icc evam ādīhi dhātūhi ṇu - nu - tu icc ete paccayā honti. Haṇu; jāṇu; bhāṇu; reṇu; khāṇu; aṇu; veṇu; dhenu; dhātu; setu; ketu; hetu.

(48) The suffixes ṇu, nu and tu are used after the roots beginning with hana.

The suffixes ṇu, nu and tu are used after the roots beginning with hana, jana, bhā, ri, khanu, ama, vi, dhe, dhā, si, ki and hi. Thus: ‘haṇu’ ‘jāṇu’ ‘bhāṇu’ ‘reṇu’ ‘khāṇu’ ‘aṇu’ ‘veṇu’ ‘dhenu’ ‘dhātu’ ‘setu’ ‘ketu’ ‘hetu’.

[49] Kuṭādīhi ṭho. 674

Kuṭa - kusa - kaṭa icc evam ādīhi dhātūhi pāṭipadikehi ca ṭhappaccayo hoti. Kuṭṭho; koṭṭhaṃ; kaṭṭhaṃ.

(49) The suffix ṭha is used after the roots beginning with kuṭa.

The suffix ṭha is used after the roots and bases such as kuṭa, kusa and kaṭa. Thus: ‘kuṭṭho’ ‘koṭṭhaṃ’ ‘kaṭṭhaṃ’.

[50] Manu-pūra-suṇādīhi ussa-ṇus’isā. 675

Manu - pūra - suṇa - ku - su - ila - ala - mahi icc evam ādīhi dhātūhi pāṭipadikehi ca ussa - ṇusa - isa icc ete paccayā honti. Yathā: manusso, mānuso; puriso; poso; suṇisā; karīsaṃ; sirīso; iliso; aliso; mahiso; sīsaṃ; kīsaṃ; icc evam ādayo saddā sesā bahukā bhavanti.

Iti kibbidhāne uṇādikappo chaṭṭho kaṇḍo.

Yāni sippāni lokasmiṃ aṇuṃthūlāni vijjare
Tāni sabbāni sippāni sayaṃsijjhā bhavantu me.

Sandhikappo niṭṭhito.

(50) The suffixes ussa, ṇusa and isa are used after the roots beginning with manu, pūra and suṇa.

The suffixes ussa, ṇusa and isa are used after the bases such as manu, pūra, suṇa, ku, su, ila, ala and mahi. For example ‘manusso’ ‘mānuso’ ‘puriso’ ‘poso’ ‘suṇisā’ ‘karīsaṃ’ ‘sirīso’ ‘iliso’ ‘aliso’ ‘mahiso’ ‘sīsaṃ’ ‘kīsaṃ’; other so many words are accomplished in the same way.

Here ends the sixth section in the uṇādi chapter on the kibbidhāna.

Whatever there are arts - little or great - in the world, all those may be self-accomplished to me.

The end of the sandhi chapter.

Notes VIII

This chapter of uṇādi covers 50 rules. The word uṇādi-kappa is derived as uṇ + ādi + kappa (uṇ means suffix uṇ, ādi means beginning, kappa means chapter) of which analysis is as follows:- uṇapaccayo ādi mariyādo yesaṃ paccayānan te uṇādayo. Te kappīyati etthā ti uṇādi-kappo¹ (the suffix uṇ is the beginning of these suffixes. These are arranged herein: uṇādi-kappa). Thus uṇādi-kappa means: “the chapter beginning with the suffix uṇ”. It may be noted here that the suffix uṇ is also called ṇu i.e. ṇ + u or u + ṇ = ṇu as it occurs in Rūpasiddhi.² However, the mute letter ṇ is always eradicated after vuddhi (lengthening). According to Suttaniddesapāṭha³ the suffix uṇ is not found in this chapter, it is considered as the suffix uṇ because the mute letter ṇ is added after the sound u, so the suffix u is meant here. However, the word uṇādi is used in Pāli grammar, because the Pāli grammarians have borrowed this technical term from non-Pāli grammatical literature.⁴ In this kaṇḍa, Kaccāyana arranges the rules so that the students may know the various kinds of suffixes which are not found in the Kita-kappa. Otherwise the students would lack the knowledge of various other suffixes occurring in Pāli literature. The treatment of Uṇādi-kappa is similar to that of the Kita-kappa, the difference between the two is only the particular suffixes. Therefore Buddhappiya does not consider this kappa as different from Kita-kappa and arranges both of them in the same group as discussed in the previous chapter.

In this concluding kaṇḍa, Kaccāyana has composed 50 rules. In the rule 629 he has used the word ca to indicate additional grammatical operation, similarly, in the rule 633 also. In the rule 636 Kaccāyana uses the word ca which is taken by the vutti to include another augment. In the rule 638 the word ca stands for the word kicca occurring in the preceding rule. In the rule 641 the word ca indicates additional grammatical operation. Similarly, in the rule 643 the word ca is taken in the vutti to include kattari and bhāve. In the rule 644 the word ca indicates additional grammatical operation. However, the vutti includes some other cases on the strength of the word ca. In the rule 645 Kaccāyana uses the word ca in the sense of ‘and’. In the rule 650 Kaccāyana has used the word ca which according to Rūpasiddhi indicates aniyamattho.⁵ In the rule 661 Kaccāyana uses the word ca in the sense of additional grammatical operation, similarly, in the following two rules also.

Rule 1: T reads karoti akāsi karissatī ti kāru for kāru; karaṇasīlo ti kāruko for kāruko, pacatī ti pācako for pācako; janetī ti janitā for janitā; pacatī ti pacitā for pacitā and netī ti netā for netā.

“kārako”: occurs in Ja III 263, 7-8 as quoted under VII. 1.4. “kattā”: occurs in Ja III 136, 4-5 as quoted under VII. 1.4. “netā”: occurs in Ja V 223, 9-12 as follows:-

“netā pitā uggato raṭṭhapālo
dhammaṃ sivīnaṃ apacāyamāno
so dhammam evānuvicintayanto
tasmā sake cittavase na vatto”.

Rule 2: kiccattha and ktattha should be read as kicca and kta. S₁, S₂, B₁ add upasampādanīyaṃ bhavatā after upasampādetabbaṃ. B₁, S₁, S₂ add bhavatā after sayitabbaṃ. S₁, S₂ read pacito odano bhavatā for bhavatā pacitaṃ. B₁ reads pacito odano bhavatā for bhavatā pacitaṃ odanaṃ. “kattabbaṃ”: occurs in Dhp 53 as quoted under VII. 5.14.

Rule 3: “upāsito”: occurs in Th 179 as follows:-

“upāsitā sappurisā sutā dhammā abhiṇhaso
sutvāna paṭipajjissaṃ añjasaṃ amatogadhaṃ”.

Rule 4: B₁, S₁, S₂ read khīyanti upaddavā etthā ti khemo (that in which troubles come to an end: khemo); T: khīyant’ettha upaddavūpasaggādayo ti khemo for khemo. T, B₁, S₂ read bhāyitabbo ti bhemo,⁶ T, S₁, S₂: Bhīmo⁷ (that which is fearful: bhemo) B₁, S₂ add bhāyanti etasmā ti vā bhemo (or that of which they are afraid: bhemo) S₂ reads ettha for etasmā, but S₁ reads only bhāyanti etasmā ti bhīmo for bhīmo. B₁, S₁, S₂, T read raṃsiyo abhissavetī ti (S₁, T: abhisavatī ti) somo (that which causes the rays to flow: somo) for samo. B₁ reads ravati gacchatī ti romo T: ruvati gacchati rūhatī ti romo (that which grows: romo) for romo. B₁ reads huvati juhvati etenā ti homo (that by which sacrifice is consecrated: homo) T: juhatī ti homo (that which is offered: homo) for homo. B₁ reads paṭilomavasena vāti gacchatī ti vāmo, lāmakavasena vāti gacchati pavattatī ti vā vāmo (that which goes against the hair (contrariwise) or that which occurs by any thing which is low: vāmo) T: vāti gacchatī ti vāmo for vāmo. B₁ reads dhunāti kampatī ti dhūmo, T: uddhaṃbhāge dhunāti kampetī ti dhumo (that which trembles in the upper parts: dhumo) for dhūmo. B₁ reads seṭṭhabhāvena hinoti pavattati cittaṃ etasmin ti hemo (the mind is attracted by its superior qualities: hemo), T: hinoti gacchati etasmin ti hemo for hemo. B₁ reads lunitabbo ti lomo, maṃsacammāni lunāti chindatī ti vā lomo (that which is to be shaved or that which cuts flesh and skin: lomo) T: allacammāni lunāti chindatī ti lomo (that which cuts living skins: lomo) for lomo. B₁ reads piyanaṃ: pemo, piyāyitabbo ti vā pemo (loving: pemo or that which is to be loved: pemo) T: piyitabbo ti pemo for pemo. B₁, T read sukhadukkhaṃ adati bhakkhatī ti attā, B₁ adds jātijarāmaraṇādīhi adīyate bhakkhīyate ti vā attā (one who eats happiness and unhappiness or one who is eaten by birth, old age, death etc.: attā) for attā. T reads sukhadukkhaṃ adati bhakkhatī ti ātumā for ātumā.

“khemo”: occurs in D III 146, 20-22 as follows:- “so imaṃ paṭhaviṃ sāgarapariyantaṃ akhilam animittam akaṇṭakaṃ iddhaṃ phītaṃ khemaṃ sivaṃ nirabbudaṃ adaṇḍena asatthena dhammena abhivijiya ajjhāvasati”. “homo”: occurs in D I 9, 3-5 as follows:- “seyyathīdaṃ aṅgaṃ nimittaṃ uppādaṃ supinaṃ lakkhaṇaṃ mūsikacchinnaṃ aggihomaṃ dabbihomaṃ …”. “dhūmo”: occurs in S I 42, 1-2 as follows:-

“dhajo rathassa paññāṇaṃ dhūmo paññāṇam aggino
rājā raṭṭhassa paññāṇaṃ bhattā paññāṇam itthiyā”.

“pemo”: occurs in Dhp 213 as follows:-

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

“attā”: occurs in Vin I 13, 19-20 as follows:- “rūpañ ca h’idaṃ bhikkhave attā abhavissa”. “ātumā”: occurs in Sn 782 as follows:-

“yo attano sīlavantāni jantu
anānupuṭṭho ca paresa pāvā
anariyadhammaṃ kusalā tam āhu
yo ātumānaṃ sayam eva pāvā”.

Rule 5: T reads thā for ṭhā. Mā in the vutti should be corrected to ma. Bhi should be read as bhī. T reads paccanīkadhamme sametī ti samatho (that which causes the averse dhamma-s to be pacified: samatho), B₁, S₁, S₂ :sametī ti samatho for samatho. B₁ reads damatī ti damatho, damanaṃ vā damatho, damitabbo ti vā damatho (that which controls, controlling or that which is to be controlled: damatho) T: damanaṃ: damatho for damatho. B₁ reads daratī ti daratho (that which oppresses: daratho) T: dahanaṃ daratho (oppression: daratho) for daratho. B₁ reads jiṇṇabhāvaṃ rahissati gaṇhissatī ti ratho, dabbasambhāre rahati gaṇhātī ti vā ratho (that which will have the state of being decayed or holds up the collection of something substantial: ratho), T: dabbasambhāraṃ gaṇhātī ti ratho, rahanti gaṇhanti nemiādayo ettha etenā ti vā ratho (…or by which or wherein the circumference of a wheel etc. are held up: ratho) for ratho. B₁ reads davati gacchatī ti dumo, davati vuddhi viruḷhi gacchati pavattati uddhaṃ vā ti dumo (that which rises up or grows in upper parts: dumo). T: thiraṃ duti gacchatī ti dumo for dumo.T reads paṭhavīpabbatādīsu taṃ taṃ ṭhānaṃ hinoti gacchatī ti himo, ṭhānato gacchatī ti vā himo (that which spreads on different places on the land and mountain etc. or leaves the place: himo) B₁: paṭhavīpabbatādīsu gacchati patatī ti himo for himo. B₁ reads kammavācāya bandhati etthā ti sīmā, bandhitabbā ti vā sīmā (that which binds up with the formal words of an act or that which is to be bound up: sīmā⁸ T: sitabbo bandhitabbo ti sīmo for sīmo, S₁, S₂: sīmo. B₁ reads satte avakhaṇḍenti nivārenti etenā ti dāmo, musikādīhi khādīyati avakhaṇḍīyatī ti vā dāmo (by which animals are prevented or that which is eaten by rats etc.:dāmo) T: sattānaṃ gamanaṃ avakhaṇḍati etenā ti dāmo for dāmo. T reads rattindivā yāti gacchatī ti yāmo (that which goes night and day: yāmo) B₁: yāti gacchatī ti yāmo for yāmo. B₁ reads paresaṃ cittaṃ gaṇhituṃ samatthetī ti sāmo (that which enables to bear others mind: sāmo) T: sāmatthetī ti sāmo for sāmo. B₁, T read tiṭṭhanti (T: tiṭṭhati) etenā ti thāmo (by which they remain: thāmo) for ṭhāmo. According to Rūpasiddhi⁹ ṭha can be changed into tha, therefore ṭhāmo is thāmo. T reads bhasmiyate so’ti bhasmā kariyati etenā ti bhasmā (that which is turned into ashes or that by which ashes are done: bhasmā) B₁: bhasati bhasmīkarīyatī ti bhasmā (that which is being turned into ashes: bhasmā) for bhasmā. “samatho”: occurs in As 53, 32 as follows:- “paccanīkadhamme sametī ti samatho”. “ratho”: occurs in Ja III 131, 13-14 as quoted under VI. 4.40. “dumo”: occurs in Ja IV 494, 26-28 as follows:-

“sabbesam evaṃ hi narānarīnaṃ
calācalaṃ pāṇabhuno’dha jīvitaṃ
paṭo va dhuttassa dumo va kujalo, etc.”.

“sīmā”: occurs in Vin I 109, 12-13 as follows:- “yā sā saṅghena sīmā sammatā samānasaṃvāsā ekuposathā”. “bhīmo”: occurs in Ja V 165, 26-29 as follows:-

“so’haṃ samāgamma janinda tehi
saṃhaṭṭhalomo avacasmi bhīto
kuhiṃ ayaṃ nīyati bhīmakāyo
nāgena kiṃ kāhatha bhojaputtā”.

“yāmo”: occurs in Vin II 236, 9-10 as follows:- “nikkhanto paṭhamo yāmo”. “ṭhāmo”: occurs in Bv II 55 as follows:-

“kiṃ me ekena tiṇṇena purisena thāmadassinā
sabbaññutaṃ pāpuṇitvā santāressaṃ sadevake”.

Rule 6: B₁, S₁, S₂ add akārassa after upadhassa. S₁, S₂, T, B₁ read dabbasambhāraṃ gaṇhātī ti (T: gaṇhiyatī ti) gehaṃ (that which holds the collection of something substantial: gehaṃ) for gehaṃ. “gehaṃ”: occurs in Ja IV 482, 27-30 as follows:-

“yuvā sujāto sumukho sudassano
sāmo kusumbhaparikiṇṇamassu
hitvāna kāme paṭigaccha gehaṃ
anujāna maṃ pabbajissāmi deva”.

Rule 7: T reads maccharāyatī ti maccharo; maccharayanaṃ: macchero, masati maccharati attano santakaṃ pariguyhatī ti vā maccharo; macchareti attano santakaṃ paresaṃ sādhāraṇabhāvaṃ na icchatī ti vā macchero (one who is envious: maccharo; envy: macchero; or one who conceals one’s own property: maccharo; or one who does not desire one’s own property equaled by others: macchero) B₁, S₂ read maccharatī ti maccharo, evaṃ macchero for maccharo; macchero. “macchero”: occurs in Dhs 1122 as follows:- “yaṃ evarūpaṃ maccharaṃ maccharāyanā maccharāyitattaṃ vevicchaṃ kadariyaṃ kaṭakañcukatā aggahitattaṃ cittassa”.

Rule 8: B₁, S₁, S₂, T read ābhuso (T ā bhuso) caritabban ti acchariyaṃ (that which is to be practised excessively: acchariyaṃ) for acchariyaṃ; T has accheraṃ…; ā bhuso caritabbā bhakkhitabbā ti vā accherā, carati bhakkhati etenā ti vā accheraṃ; accharaṃ(… or one by which one eats: accheraṃ, accharaṃ…) B₁: evaṃ accharaṃ, accheraṃ; S₁, S₂: evaṃ accharaṃ, accheraṃ; accharaṃ paharituṃ yuttan ti pi (S₂ omits pi) accharaṃ; acchariyaṃ vā (S₁ omits accharaṃ) (… that which is fit to be snapped : accharaṃ or acchariyaṃ) for acchariyaṃ; accharaṃ; acchariyaṃ; accheraṃ vā. Duplication of acchariyaṃ (by Senart) seems unwarranted. B₁, T, S₁, S₂ add caggahaṇena masussa sussāpi cchariyādeso hoti. Macchariyaṃ;¹⁰ T adds vā after hoti and maccharāyanaṃ before macchariyaṃ, S₂ reads mā acchariyaṃ etassa hotī ti macchariyaṃ (he has no strange(?): macchariyaṃ) for macchariyaṃ (by the force of the word ca, su of the root masu is changed into cchariya. For example macchariyaṃ) after accheraṃ vā.

“acchariyaṃ”: occurs in D I 2, 9-12 as follows:- “acchariyaṃ āvuso abbhutaṃ āvuso yāvañ c’idaṃ tena bhagavatā jānatā passatā arahatā sammāsambuddhena sattānaṃ nānādhimuttikatā suppaṭividitā”. “macchariyaṃ”: occurs in Dhs 1122 as follows:- “pañca macchariyāni āvāsamacchariyaṃ kusalamacchariyaṃ lābhamacchariyaṃ vaṇṇamacchariyaṃ dhammamacchariyaṃ”.

Rule 9: B₁, S₁, S₂ read alati samatthetī ti allaṃ (that which enables: allaṃ) T: sajjati etthā ti allaṃ (wherein something gets attached: allaṃ) for allaṃ. B₁, S₁, S₂, T read kalitabbaṃ saṅkhyātabban ti kallaṃ (that which is to be counted: kallaṃ) for kallaṃ. T reads sattānaṃ sarīre salati gacchati pavisatī ti sallaṃ, sattānaṃ jīvitaṃ salayanti kampenti viddhaṃsenti etenā ti vā sallaṃ, sayaṃ eva jīvitaṃ vā saleti kampeti viddhaṃsetī ti sallaṃ (that which enters into the body of beings: sallaṃ; by which they destroy the life of beings: sallaṃ or that which destroys the life: sallaṃ) B₁, S₁, S₂: salati gacchati pavisatī ti sallaṃ for sallaṃ.

“allaṃ”: occurs in M III 95, 30-32 as follows:- “seyyathā pi bhikkhave allaṃ kaṭṭhaṃ sasnehaṃ, atha puriso āgaccheyya uttarāraṇiṃ ādāya”. “kallaṃ”: occurs in Vin I 14, 9 as follows:- “kallaṃ nu taṃ samanupassituṃ etaṃ mama”. “sallaṃ”: occurs in Ja I 155, 10-12 as follows:-

“dhi-r-atthu kaṇḍinaṃ sallaṃ purisaṃ gaḷhavedhinaṃ
dhi-r-atthu taṃ janapadaṃ yatth’itthī pariṇāyikā
te cāpi dhikkitā sattā ye itthīnaṃ vasaṃ gatā”.

Rule 10: B₁, S₁, T read kalitabbaṃ saṅkhyātabban ti kalyāṇaṃ, S₂: kallaṃ sukhaṃ aṇati pāletī ti kalyāṇaṃ (that which protects the happiness: kalyāṇaṃ) for kalyāṇaṃ. T reads paṭiviṃsaṃ kalitabbaṃ saṅkhyātabban ti paṭikalyāṇaṃ (that which is to be counted in (different) parts: paṭikalyāṇaṃ) B₁, S₁, S₂ read gaṇato paṭikkamitvā salanti (S₂: salati) etthā ti paṭisalyāṇaṃ (S₂: paṭisallāṇaṃ) (where they go after having gone back from the groups: paṭisalyāṇaṃ) for paṭisalyāṇaṃ. T reads salanti etthā ti sallāṇo, B₁: sallāṇo for kallāṇo¹¹ and gaṇato paṭikkamitvā salanti gacchanti etthā ti paṭisallāṇo for paṭisallāṇo.

“kalyāṇaṃ”: occurs in D I 62, 29-31 as follows:- “so dhammaṃ deseti ādikalyāṇaṃ majjhe kalyāṇaṃ pariyosāṇakalyāṇaṃ satthaṃ savyañjanaṃ”. “sallāṇo”: occurs in Vin III 69, 24-25 as follows:- “atha kho bhagavā tassa addhamāsassa accayena paṭisallānā vuṭṭhito āyasmantaṃ ānandaṃ āmantesi”.

Rule 11: B₁, S₁, S₂, T read aññamaññaṃ mathati viloḷatī ti (S₂: vilolatī ti, T: viloṭhetī ti) mallo: (those who make each other to roll: mallo) for mallo. T reads aññamaññaṃ mathanaṃ viloṭhanaṃ: mallaṃ (rolling each other : mallaṃ) for mallaṃ and aññamaññaṃ mathati viloṭhetī ti mallako for mallako. “mallaṃ”: occurs in Ja VI 277, 17-18 as follows:-

“passa malle samajjasmiṃ poṭhenti digunaṃ bhujaṃ
nihate nihatamāne ca maṇimhi passa nimmitaṃ”.

Rule 12: S₁, S₂, B₁, T read bhojanaṃ for bhojjaṃ. “kattabbaṃ”: occurs in Dhp 53 as quoted under VII.5.14. “karaṇīyaṃ”: occurs in Vin III 158, 6-7 as quoted under VII. 1.17.

Rule 13: B₁, S₁, S₂ add avassake tāva before kārī’si. Adhamiṇo should be corrected to adhamiṇe. B₁ reads kāriyaṃ me bhavatā sayanaṃ for kāriyaṃ, kayyaṃ bhavatā vatthaṃ.

“kattabbaṃ”: occurs in Dhp 53 as quoted under VI. 5.14. “karaṇīyaṃ”: occurs in Vin III 158, 6-7 as quoted under VII. 1.17.

Rule 14: tu ca in the rule should be corrected to tuṃ as shown in all the versions. B₁ reads araho, S₂: arahati for arahā. B₁ reads sakkā for sakko. B₁, T read janituṃ for jinituṃ. S₁, S₂ read sakko bhavaṃ netuṃ for sakko bhavaṃ jinetuṃ, T, B₁ omit it. S₁, S₂, T, B₁ read bhavituṃ¹² for bharituṃ. “sakkā”: occurs in Vin III 103, 16-17 as follows:- “n’āvuso sakkā yena vā tena vā adhivāsetuṃ”.

Rule 15: S₁, S₂ read iñja for ija and añja for aja. S₁, S₂, T read piṃsa for pisa. S₁, S₂, T add niti before tatha, the addition is very significant, because the vutti gives the example niccaṃ which is derived from niti.¹³ S₁, S₂, B₁, T read paṭhamam eva vajitabbā ti (T: vajitabbaṃ) pabbajjā (that which is to be approached at first instance only: pabbajjā) for pabbajjā. B₁, S₁, S₂ read iñjanaṃ (T: ijanaṃ): ejjā (shaking: ejjā) for ejjā. T reads samajanaṃ saṃ ekato byattigamanaṃ: samajjā(going together: samajjā) B₁, S₁, S₂: samajjanaṃ: samajjā for samajjā. B₁, S₁, S₂, T read nisīdanaṃ: nisajjā (sitting: nisajjā) for nisajjā. B₁, S₁, T read vijānanaṃ (S₂: vijjanaṃ): vijjā (knowing: vijjā) for vijjā. B₁, S₁, S₂ T read visajjanaṃ: visajjā (answering: visajjā) for visajjā. S₁, S₂, B₁, T read padanaṃ (T adds jānanaṃ): pajjā (knowing: pajjā) for pajjā. B₁, S₁, B₁, T read hananaṃ: vajjhā (killing: vajjhā) for vajjhā. T, B₁, S₁, S₂ read esanaṃ : icchā (searching: esanaṃ) for icchā. T, B₁, S₁, S₂ read atiesanaṃ: aticchā (searching more: aticchā) for aticchā. B₁, S₁ S₂, T read sadanaṃ: sajjā (sitting: sajjā) for sajjhā which should be corrected to sajjā. B₁, S₁, S₂, T read abhiesanaṃ: abhijjhā (wishing much: abhijjhā) for abhijjhā, B₁ reads abhicchā. B₁, S₁, S₂, T read sayanti etthā ti seyyā (they sleep herein: seyyā) for seyyā. T, B₁, S₁ S₂ read sammā cittaṃ nidheti (T: nidhenti) etāyā ti saddhā (by which one bears the mind well: saddhā) for saddhā. B₁, S₁, S₂ read caritabbā: cariyā (that which is to be behaved: cariyā) T: caraṇaṃ: cariyā (behaving: cariyā) for cariyā. T, S₁, S₂, B₁ read karaṇaṃ: kiriyā (doing: kiriyā) for kiriyā. B₁, S₁, S₂, T read rujanaṃ: rucchā (feeling pain: rucchā) for rucchā. T reads byāpajjanaṃ: pajjhā (reaching specially: pajjhā) B₁, S₁, S₂: padanaṃ: pajjhā, B₁: pacchā for pajjhā.¹⁴ S₁, S₂, B₁ read riñcanaṃ T: ricanaṃ: ricchā (being spent: ricchā) for ricchā. B₁ reads tikicchanaṃ: tikicchā (healing: tikicchā) S₁, S₂: tikicchatī ti tikicchā; T: cikicchanaṃ: cikicchā for cikicchā.¹⁵ B₁, S₁, S₂ read saṅkocanaṃ: saṅkucchā¹⁶ (contracting: saṅkucchā) T: saṅkocanaṃ: kucchā for kucchā.¹⁷ B₁, S₁, S₂, T read madanaṃ: macchā (intoxication: macchā) for macchā,¹⁸ S₁, S₂ read majjā. B₁, S₁, S₂ T read labhanaṃ: lacchā (obtaining: lacchā) for lacchā. B₁, S₁, S₂ read raditabbā ti (S₂: ratitabbā): racchā, radanaṃ vilekhanaṃ vā racchā (that which is to be written or writing: racchā) T: radanaṃ: racchā for racchā. B₁, S₁, S₂, T read adhobhāgena (T: adhobhāge) gacchatī ti tiracchā; tiracchāno,¹⁹ (T, S₁, S₂ omit tiracchāno) (one who goes by the lower part (of body): tiracchā) for tiracchā. T reads ajanaṃ khepanaṃ: ajjhā (throwing: ajjhā) B₁, S₁, S₂: ajanaṃ: ajjhā, B₁ reads acchā²⁰ for ajjhā. B₁, S₁, S₂ read titikkhatī ti titikkhā (which makes to forbear: titikkhā) T: tītikkhanaṃ: tītikkhā (forbearing: titikkhā) for titikkhā; T adds tikicchanaṃ: tikicchā after titikkhā. B₁, S₁, S₂, read saha āgamanaṃ: sāgacchā (coming together: sāgacchā) T: samāgamanaṃ: sāgacchā for sāgacchā. B₁, S₁, S₂ read duṭṭhu bhakkhanaṃ: dobhacchā²¹ S₁: doghacchā (bad difficult eating: dobhacchā) T: dubbhakkhanaṃ: doghacchā for dogacchā. S₁, S₂, T, B₁ read duṭṭhu rosanaṃ: dorucchā (bad anger: dorucchā) B₁: duracchā for doracchā. B₁, S₁, S₂, T read pucchanaṃ: pucchā (asking: pucchā) for pucchā. T, B₁, S₁ S₂ read muhanaṃ: mucchā (wavering: mucchā) for mucchā. T, B₁, S₁, S₂ read vasanaṃ: vacchā (dwelling: vacchā) for vacchā. T reads kacanaṃ dīpanaṃ: kacchā (brightening: kacchā) S₁, S₂, B₁: kacanaṃ: kacchā for kacchā. B₁, S₁, S₂, T read saha kathanaṃ: sākacchā (speaking together: sākacchā) for sākacchā. T reads tudanaṃ byathanaṃ: tucchā (piercing: tucchā) B₁, S₁, S₂ : tudanaṃ: tucchā for tucchā. T reads pavesanaṃ: vicchā (entering: vicchā), B₁, S₁, S₂ : visanaṃ: vicchā for vicchā. T, S₁, S₂ read piṃsanaṃ, B₁ : pisanaṃ: picchillā (grinding: picchillā) for picchillā. T, B₁, S₁, S₂ read sukkhadukkhaṃ mudati (T: adati) bhakkhatī ti maccho²², S₂ reads macco (one who enjoys happiness and unhappiness: maccho) for macco. B₁, S₁, S₂, T read sattānaṃ pāṇaṃ museti ca cajetī ti (S₁: musati cajatī ti T: cajatī ti) maccu (one who causes beings to relinquish life: maccu) for maccu. T, S₁, S₂, B₁ read satanaṃ: saccaṃ (truth: saccaṃ) for saccaṃ. B₁, S₁, S₂ T read uddhaṃ (T: uddhaṃbhāge) dhunāti kapatī ti (T: kampetī ti) uddhaccaṃ (that which shakes in upper parts: uddhaccaṃ) for uddhaccaṃ. T, B₁, S₁, S₂ read naṭataṃ, T: natataṃ : naccaṃ (dancing : naccaṃ) for naccaṃ. T, B₁, S₁, S₂ read nitanaṃ : niccaṃ (constancy : niccaṃ) for niccaṃ. T reads sātaccanaṃ, B₁, S₁, S₂ : tathanaṃ : tacchaṃ (reality : tacchaṃ) for taccaṃ which should be corrected to tacchaṃ. T adds ādiggahaṇena aññe saddā nippaccante. Kukkuccanaṃ : kukkuccā; vicikicchanaṃ: vicikicchā; vibhajanaṃ: vibhacchā²³ (by the force of the word ādi other words are accomplished. For example, contracting: kukkucchā; doubt: vicikicchā; dividing : vibhacchā) after icc evamādi.

“pabbajjā” : occurs in Vin III 12, 25-26 as follows:- “anuññāto’si pana tvaṃ sudinna mātāpitūhi agārasmā anagāriyaṃ pabbajjāya”. “samajjā”: occurs in D III 182, 24-25 as follows:- “samajjābhicaraṇaṃ bhogānaṃ apāyamukhaṃ”. “vijjā”: occurs in Vin III 5, 15-18 as follows:-“ayaṃ kho me brāhmaṇa rattiyā majjhime yāme dutiyā vijjā adhigatā avijjā vihatī vijjā uppannā tamo vihato āloko uppanno yathā taṃ appamattassa ātāpino pahītattassa viharato”. “vajjhā”: occurs in Vin IV 226, 29 as follows:- “vajjhā nāma yaṃ katvā vajjhappattā hoti”. “seyyā”: occurs in Vin IV 41, 6-8 as follows:- “te aññatarasmiṃ saṅghike vihāre seyyaṃ santharitvā taṃ pakkamantā n’eva uddhariṃsu na uddharāpesuṃ anāpucchā pakkamiṃsu”. “saddhā” : occurs in Dhs 25 as follows:- “yā tasmiṃ samaye saddhā saddahanā okappanā abhippasādo saddhā saddhindriyaṃ saddhābalaṃ”. “cariyā” : occurs in Paṭis I 79, 4-5 as follows:- “cariyā’ti tisso cariyā yo viññāṇacariyā, aññāṇacariyā, ñāṇacariyā”. “pacchā”: occurs in Ja V 7, 20-21 as follows:-

“tasmā hi pāpakaṃ kammaṃ rakkhass’eva sumajjhime
mā taṃ sabbo jano pacchā pakkatthāsi mayi mate”.

“tikicchā”: occurs in Ja V 215, 1-4 as follows:-

“kaṇhāhi daṭṭhassa karonti he’eke
amanussavaddhassa karonti paṇḍitā
na kāmanītassa karoti koci
okkantasukkassa hi kā tikicchā”.

“tiracchāno”: occurs in D I 228, 1-3 as follows:- “micchādiṭṭhissa kho ahaṃ lohicca dvinnaṃ gatīnaṃ aññataraṃ gatiṃ vadāmi, nirayaṃ vā tiracchānayoniṃ vā”. “titikkhā”: occurs in Dhp 148 as quoted under I. 3.3. “kacchā”: occurs in Ja VI 581, 18-19 as follows:-

“kuñcaṃ nadati mātaṅgo kuñjaro saṭṭhihāyano
kacchāya baddhamānāya kuñcaṃ nadati vāraṇo”.

“sākacchā”: occurs in Khp V 9 as follows:-

“khantī ca sovacassatā samanāṇañ ca dassanaṃ
kālena dhammasākacchā etaṃ maṅgalam uttamaṃ”.

“maccho”: occurs in A V 171, 1-2 as follows:- “svāssudaṃ kadalipattesu seti maccho va visagilito”. “maccu”: occurs in Dhp 287 as follows:-

“taṃ puttapasusammattaṃ byāsattamanasaṃ naraṃ
suttaṃ gāmaṃ mahogho va maccu ādāya gacchati”.

“saccaṃ”: occurs in Dhp 224 as follows:-

“saccaṃ bhaṇe na kujjheyya dajjā appasmi yācito
etehi tīhi ṭhānehi gacche devāna santike”.

“uddhaccaṃ”: occurs in Dhs 427 as follows:- “uddhaccaṃ hoti”. “niccaṃ”: occurs in S I 53, 32-33 as follows:- “niccam utrastam idaṃ cittaṃ, niccam ubbiggam idaṃ mano”.

Rule 16: B₁, S₁, S₂ read vividhehi sīlādiguṇehi bhavatī ti vibhū, B₁ adds visesena vā bhavatī ti vibhū (one who has various qualities beginning with morality or one who has a speciality : vibhū) T: visesena bhavatī ti vibhū for vibhū. B₁, T read sayaṃ attanā bhavatī sayambhū (one who exists by himself: sayambhū) for sambhū, S₁, S₂: sayambhū. B₁, T read abhibhavitvā bhavatī ti abhibhū (one who overcomes: abhibhū) for abhibhū. T, B₁ read saṃ suṭṭhu dhunāti kampatī ti (T: kampetī ti) sandhū (T, S₁, S₂ : sandhu) (that which shakes well: sandhū) for sandhū. T reads uddhaṃbhāge dhunāti kampetī ti uddhu, S₁, S₂ : uddhu (that which shakes in upper parts: uddhu) for uddhū which B₁ omits. T, B₁ read visesena bhāti dibbatī ti (T: dippatī ti) vibhā (that which shines in particular: vibhā) for vibhā. B₁, T read nissesena (T: nisesena) bhāti dibbatī ti (T: dippatī ti) nibhā (that which shines completely: nibhā) for nibhā. T, B₁ read pakārena bhāti dibbatī ti (dippatī ti) pabhā (that which shines in different manner: pabhā) for pabhā. T, B₁ add saha bhāsanti etthā ti sabhā, T adds further samāgatā bhāsanti etthā ti vā sabhā²⁴ (in which they speak together or coming together they speak: sabhā) S₁, S₂: sabhā after pabhā. T, B₁ read ābhuso (T: ā bhuso) bhāti dibbatī ti (T: dippatī ti) ābhā (that which shines excessively: ābhā) for ābhā. B₁, T read bhujena kuṭilena gacchatī ti bhujago for bhujago; T, B₁ omit urago.²⁵ T, B₁ read turitaturitaṃ (B₁: turitaturito) gacchatī ti turago for turaṅgo. T, B₁ read saṃ suṭṭhu paṭhaviṃ (B₁: pathaviṃ) khanatī ti (T: khaññatī ti) saṅkho for saṅkho. B₁ reads visesena yamati uparamatī ti viyo (one who is quiet in particular: viyo) T: visesena upasametī ti viyo for viyo. T, B₁ read suṭṭhu manati jānātī ti sumo (one who knows well: sumo) for sumo. T, B₁ read pari samantato (T adds sabbākārena after samantato) tanoti vitthāretī ti parito (that which spreads in the entire manner: parito) for parito.

“sayambhū”: occurs in Bv XIV 1 as follows:-

“sujātassa aparena sayambhū lokanāyako
durāsado asamasamo piyadassī mahāyaso”.

“abhibhū”: occurs in D III 29, 14-16 as follows:- “ahaṃ asmi brahmā mahābrahmā abhibhū anabhibhūto aññadatthudaso vasavatti issaro kattā nimmātā seṭṭho sañjitā vasī pitā bhūtabhavyānaṃ”. “pabhā”: occurs in D I 17, 21-23 as follows:- “te tattha honti manomayā pītibhakkhā sayaṃpabhā antalikkhacarā subhaṭṭhāyino, ciraṃ dīghaṃ addhānaṃ tiṭṭhanti”. “sabhā”: occurs in Ja I 302, 3-4 as follows:-

“yathā nadī ca pantho ca pānāgāraṃ sabhā papā
evaṃ lokitthiyo nāma nāsaṃ kujjhanti paṇḍitā”.

“ābhā” : occurs in D II 12, 11-13 as follows:- “yattha pi’me candimasuriyā evaṃ mahiddhikā evaṃ mahānubhāvā ābhāya nānubhonti”. “bhujago”: occurs in Nidd I 7, 28-8, 1 as quoted under VII. 1. 7. “saṅkho”: occurs in Vin IV 163, 20-21 as quoted under VII. 5.9.

Rule 17: T reads ucanaṃ: oko (speaking: oko) for oko; pacanaṃ: pāko (cooking: pāko) for pāko; siñcanaṃ: seko (sprinkling: seko) for seko; sucanaṃ soko (mourning: soko) for soko; vivecanaṃ: viveko (detachment: viveko) for viveko; cajanaṃ : cāgo (relinquishing : cāgo) for cāgo; yujanaṃ : yogo (association : yogo) for yāgo which should be read as yogo; bhujanaṃ sevanaṃ: bhogo, kuṭilaṃ karoti etenā ti vā bhogo (serving or by which one is made crooked: bhogo) for bhāgo which should be read as bhogo; rujanaṃ: rogo for rogo; rañjanti etenā ti rāgo for rāgo and adds bhajatī ti bhāgo, B₁, S₁, S₂: bhāgo²⁶ after rāgo. T reads bhañjatī ti bhaṅgo for bhaṅgo and adds rūpādīsu ārammaṇesu rañjatī ti raṅgo; S₁, S₂, B₁: raṅgo²⁶ after bhaṅgo. T reads sañjatī ti saṅgo for saṅgo.

“soko”: occurs in Dhp 213 as quoted under VII. I.4. “cāgo”: occurs in M I 486, 18-20 as follows:- “tasmā tathāgato sabbamaññitānaṃ sabbamathitānaṃ sabbaahiṃkāramamiṃkāramānānusayānaṃ khayā virāgā nirodhā cāgā paṭinissaggā anupādā vimutto ti vadāmi”. “yogo”: occurs in It 101, 14-16 as follows:- “aham asmi bhikkhave brāhmaṇo yācayogo sadā payatapāṇi antimadehadhāro anuttaro bhisakko sallakatto”. “rogo”: occurs in Nidd I 13, as quoted under VII. 1.5. “rāgo”: occurs in Nidd I 23, 17-18 as quoted under VII. 4.1. “bhāgo”: occurs in Vin I 299, 23 as follows:- “samako dātabbo bhāgo”. “bhaṅgo”: occurs in Vin II 108, 18-19 as follows:- “sarakuttiṃ pi nikāmayamānassa samādhissa bhaṅgo hoti”. “raṅgo”: occurs in Ap 4, 5-6 as quoted under VII. 4.1. “saṅgo”: occurs in Dhp 171 as quoted under I. 4.7.

Rule 18: - k’ānakā should be corrected to - k’ānanakā and ānakādesā to ānanakādesā. Bhu and cita should be read as bhū and citi. B₁, S₁, S₂ have kattari tāva before panudatī ti. T reads sudatī ti sūdano (that which permeates : sūdano) for sūdano; janetī ti janano (one who causes others to be born: janano) for janano; suṇātī ti savano (one that hears: savano) for savaṇo; lunātī ti lavano (one who reaps: lavano) for lavaṇo; havatī ti havano, juhotī ti vā havano (one who offers: havano) for havano; punātī ti pavano (one who cleans: pavano) for pavano; bhavatī ti bhavano (one who exists: bhavano) for bhavano; jānātī ti ñāṇo (one who knows: ñāṇo) for ñāno which should be read as ñāṇo; asatī ti asano (one who eats: asano) for asano and sametī ti samaṇo (one who becomes calm: samaṇo) for samaṇo. B₁, T read panudate for panujjate. S₂ reads asayate for assate. T reads kuyyate for kūyate. B₁, S₁, S₂ Cd read kārite ca for sakāritehi ca. T reads panudananti anenā ti panudanaṃ (by which something is thrown: panudanaṃ) for panudanaṃ and omits sūdanaṃ. T reads jananti anenā ti jananaṃ (by which one is born: jananaṃ) for jananaṃ; suṇanti anenā ti savaṇaṃ (by which they hear: savaṇaṃ) for savaṇaṃ; lunanti anenā ti lavanaṃ (by which they reap: lavanaṃ) for lavaṇaṃ; havanti anenā ti havanaṃ (by which they offer: havanaṃ) for havanaṃ; pavanti anenā ti pavanaṃ (by which they clean: pavanaṃ) for pavanaṃ, bhavanti anenā ti bhavanaṃ (by which they exist: bhavanaṃ) for bhavanaṃ; jānanti anenā ti jānanaṃ (by which they know: jānanaṃ) for jānanaṃ; asanti anenā ti asanaṃ (by which they eat: asanaṃ) for asanaṃ and samenti anenā ti samaṇaṃ (by which they become calm: samaṇaṃ) for samaṇaṃ. T reads panudatī ti panudako for nudatī ti nudako; duhatī ti should be corrected to juhotī ti as B₁, S₁, S₂. Jānako should be read as jānanako. B₁, S₁, S₂ read sametī ti samako for samatī ti sāmako. B₁ reads phandāpayatī ti phandāpayako. Evaṃ āṇāpayako; cetāpayako; sañjānanako for āṇāpayatī ti āṇāpako; evaṃ phandāpako; cetāpako; sañjānako; icc evam ādi.

“samaṇo”: occurs in Vin I 8, 36-9, 1 as follows:- “ayaṃ āvuso samaṇo gotamo āgacchati bāhulliko padhānavibbhanto āvatto bāhullāya”. “ñāṇaṃ”: occurs in Vin I 11, 2 as follows:- “ñāṇaṃ udapādi”. “sāvako”: occurs in M I 46, 21-22 as follows:- “kittāvatā nu kho āvuso ariyasāvako sammādiṭṭhi hoti”. “pāvako”: occurs in S I 69, 24-26 as follows:-

“laddhā hi so upādānaṃ mahā hutvāna pāvako
so āsajja ḍahe bāḷaṃ naraṃ nāriṃ ca ekadā
tasmā taṃ parivajjeyya rakkhaṃ jīvitam attano”.

“upāsako”: occurs in A I 88, 22-23 as follows:- “saddho bhikkhave upāsako evaṃ sammā āyācamāno āyāceyya”.

Rule 19: B₁, S₁, S₂ read dakāro rakāram āpajjate for do raṃ and add sassa, T: sakārassa after dhātv antassa. Ca ādesā after ī should be corrected to icc ete ādesā as B₁, S₁, S₂ or icc ādesā as T. Sakenasakena should be separated as sakena; sakena. Buddhasāsanena should be corrected to buddhasāsane as shown in all the versions. B₁, S₁, S₂, T read imam iva naṃ passatī ti īdiso (one sees that (man) as he sees this man: īdiso) for īdiso; yam iva naṃ passatī ti yādiso (one sees that man like whom: yādiso) for yādiso and tam iva naṃ passatī ti tādiso (one sees him like that : tādiso) for tādiso; B₁, T read mam iva naṃ passatī ti mādiso (one sees that man as he sees me: mādiso) for mādiso; kim iva naṃ passatī ti kīdiso (one sees him like whom: kīdiso) for kādiso; etam iva naṃ passatī ti ediso (one sees that man as he sees this man: ediso) for ediso; and samānam iva (T: samānaṃ katvā) naṃ passatī ti sādiso (one sees that man as equal :sādiso) for sādiso. B₁ reads imam iva naṃ passatī ti īriso (one sees that man as he sees this man: īriso) for īriso and adds yam iva naṃ passatī ti yāriso (one sees that man like whom: yāriso) S₁, S₂, T: yāriso after īriso; B₁ reads tam iva naṃ passatī ti tāriso for tāriso; mam iva naṃ passatī ti māriso for māriso; kim iva naṃ passatī ti kīriso for kīriso; etam iva naṃ passatī ti eriso for eriso; samānam iva naṃ passatī ti sāriso for sāriso; imam iva naṃ passatī ti īdikkho for īdikkho; yam iva naṃ passatī ti yādikkho for yādikkho and tam iva naṃ passatī ti tādikkho for tādikkho; tādī after edī should be corrected to sādī as shown in all the versions. B₁ reads īdikkho; yādikkho; tādikkho; mādikkho; kīdikkho; edikkho; sādikkho; idiso; sadiso; sariso; sarikkho for īdīkkho; sārikkho; tārikkho; mārikkho; kārikkho; erikkho; sādiso; sāriso; sadikkho; sarikkho; T, S₁, S₂ read yārikkho for sārikkho and add sārikkho after erikkho; S₁ reads sadiso for sādiso; T, S₁, S₂ read sariso for sāriso. According to Nyāsapāṭha seven words referred to above (B₁) have long vowel by the force of the word ca but the four remaining ones have not long vowel.²⁷ Therefore B₁ is closer to the original.

“īdiso”: occurs in Ja I 60, 30-33 as follows:-

“nibbutā nūna sā mātā nibbuto nūna so pitā
nibbutā nūna sā nārī yass’āyaṃ īdiso pati”.

“yādiso” and “tādiso”: occur in S II 235, 20-21 as follows:- “tādiso tāta bhavāhi yādiso citto ca gahapati hatthako ca āḷavako”. “mādiso”: occurs in S I 221, 26-27 as follows:-

“n’āhaṃ bhayā na dubbalyā khamāmi vepacittino
kathaṃ hi mādiso viññū bālena paṭisaṃyuje”.

“ediso”: occurs in Ja IV 421, 9-10 as follows:-

“edisā te migā deva edisā dhammikā migā
mātāpettibharā devā na te so abhihārayaṃ”.

“māriso”: occurs in Vin I 4, 4-5 as follows:- “ayaṃ mārisā bhagavā rājāyatanamūle viharati paṭhamābhisambuddho”. “tādī”: occurs in A II 25, 21-22 as follows:- “iti kho bhikkhave tathāgato diṭṭhasutamutaviññātabbesu dhammesu tādise yeva tādi”. “sadiso”: occurs in Vin I 8, 21-22 as follows:-

“na me ācariyo atthi sadiso me na vijati
sadevakasmiṃ lokasmiṃ n’atthi me paṭipuggalo”.

Rule 20: mati-pūjādīhi in the rule should be corrected to mati - buddhi - pūjādīhi as shown in all the versions. T, B₁, S₁, S₂ read bhāyitabbo ti bhīto for bhīto. B₁, S₁, S₂ read supitabbo ti sutto (who should be slept: sutto); T: supiyate so’ti sutto (one who is made to sleep: sutto) for sutto. B₁, S₁, S₂ read majjitabbo (S₁, S₂: maditabbo) sinehetabbo ti mitto (one who is to be loved: mitto) T: sinehatabbo ti mitto for mitto. B₁ reads sammannitabbo ti sammato, saṃ suṭṭhu mānitabbo pūjetabbo ti sammato, sammānīyitthā ti sammato (who is to be worshipped; (or) one who has been worshipped: sammato) T:saṃ suṭṭhu māniyate so’ti sammato for sammato. B₁ reads saṅkapīyate ti saṅkappito; saṅkappiyitthā ti saṅkappito (that which is being planned (or) that which has been planned: saṅkappito) T: saṃ suṭṭhu kappiyate so’ti saṅkappito for saṅkappito. B₁ reads sampādīyate ti sampādito, sampādīyitthā ti sampādito (that which is being arrived at (or) that which has been arrived at: sampādito) T: saṃ suṭṭhu pādiyate pavattiyate so’ti sampādito for sampādito. B₁ reads avadhārīyate ti avadhārito, avadhārīyitthā ti avadhārito (that which is being fixed (or) that which has been fixed: avadhārito) T: avadhāriyate pavattiyate so’ti avadhārito for avadhārito. T reads sammāsambuddho vata so bhagavā ti adhigataguṇavisesehi khīṇāsavehi pabujjhitabbo ñātabbo ti buddho (one who is to be known by the canker-free ones who had obtained special virtues as ’the Fortunate One has obtained the enlightenment well : buddho) B₁: bujjhitabbo ñātabbo ti buddho for buddho, B₁ reads ajjhayitabbo ti ito, etabbo gantabbo ti ito²⁸ (that which is to be studied (or) that which is to be reached: ito) T: idiyate so’ti ito for ito. B₁ reads viditabbo ñātabbo ti vidito (that which is to be known: vidito) T: vidiyate ñāyate so’ti vidito for vidito. B₁ reads takkīyate ti takkito (that which is being conjectured: takkito) T: takkiyate so’ti takkito for takkito. B₁ reads pūjīyate ti pūjito, pūjāyitthā ti pūjito (one who is being worshipped (or) one who has been worshipped: pūjito) T: pūjiyate so’ti pūjito for pūjito. B₁ reads apacāyitabbo ti apacāyito (one who is to be respected): apacāyito), T: apacāyito so’ti apacāyito for apacāyito. B₁ reads mānitabbo pūjetabbo ti mānito (one who is to be worshipped: mānito) T: māniyate so’ti mānito for mānito. B₁ reads apacīyate ti apacito (one who is being resorted to : apacito) T: apacitabbo ti apacito for apacito. B₁ reads vandīyate ti vandito, vandīyitthā ti vandito (one who is being saluted (or) one who has been saluted: vandito) T: vandiyate so’ti vandito for vandito. B₁ reads sakkarīyate ti sakkārito, sakkarīyitthā ti sakkārito (one who is being honoured (or) one who has been honoured: sakkārito) T: sakkariyate so’ti sakkārito for sakkārito. T reads ñāyate so’ti ñāto (one who is known: ñāto) for ñāto which B₁ omits.²⁹

“bhīto”: occurs in Ja II 8, 19-21 as follows:-

“sīho ca sīhanādena daddaraṃ abhinādayi
sutvā sīhassa nigghosaṃ sigālo daddare vasaṃ
bhīto santāsamāpādi hadayañ c’assa apphali”.

“sutto”: occurs in Ja III 404, 19-20 as follows:-

“evaṃ jāgarataṃ sutto evaṃ suttesu jāgaro
evam etaṃ vijānāmi evaṃ paṭibhanāmi te”.

“mitto”: occurs in Ja V 340, 4-5 as follows:-

“addhā eso sataṃ dhammo yo mitto mittamāpade
na-ccaje jīvitassāpi hetu dhammam ussaraṃ”.

“sammato”: occurs in Ja III 500, 4-5 as follows:-

“arahaṃ sīlasampanno suddho carati hārito
medhāvī paṇḍito c’eva ito no sammato bhavaṃ”.

“buddho”: occurs in Vin III 1, 8-12 as quoted under I. 2.9. “vidito”: occurs in Ja III 154, 6-9 as follows:-

“udeti āpūrati veti cando
atthaṃ tapetvāna paleti suriyo
viditā mayā sattukā lokadhammā
tasmā na socām’ahaṃ sokakāle”.

“pūjito” “mānito” and “apacito”: occur in Vin III 89, 32-36 as follows:- “kudāssu nāmāhaṃ satena vā sahassena vā parivuto gāmanigamarājadhānīsu cārikaṃ carissāmi sakkato garukato mānito pūjito apacito gahaṭṭhāñ c’eva pabbajitānañ ca lābhī cīvarapiṇḍapātasenāsanagilānapaccayabhesajjaparikkhārānaṃ”.

Rule 21: hū and kuti should be read as hu and kutti. B₁, S₁, S₂, T read avahanaṃ for avahavanaṃ.

Rule 22: B₁ adds na gamitabbo before agamāni and read jamma deso for jammadesaṃ which should be separated as jamma desaṃ S₁, S₂ have na gamitabbaṃ before agamāni. B₁, S₁, S₂ have na kattabbaṃ before akarāṇi. Jammakammaṃ should be separated as jamma kammaṃ. S₁, S₂, B₁ add jamma after te (both). B₁ has na gantabbā before agati. S₂ reads avadhi; ahani te for agati te.

Rule 23: gaṇato should be read as gaṇanato. B₁, S₁, S₂ read ekassa padatthassa sakiṃ vāraṃ ekakkhattuṃ (a word-meaning taken once: ekakkhattuṃ) T: ekassa sakiṃ: ekakkhattuṃ for ekakkhattuṃ. B₁, S₁, S₂ read dvinnaṃ padatthānaṃ sakiṃ vāraṃ: dvikkhattuṃ (two word-meanings taken once : dvikkhattuṃ) T: dvinnaṃ sakiṃ: dvikkhattuṃ for dvikkhattuṃ. B₁ S₁, S₂ read tiṇṇaṃ padatthānaṃ sakiṃ vāraṃ: tikkhattuṃ (three word-meanings taken once : tikkhattuṃ) for tikkhattuṃ. B₁, S₁, S₂, T have catukkhattuṃ; pañcakkhattuṃ; chakkhattuṃ before sattakkhattuṃ.

“dvikkhattuṃ”: occurs in Vin III 223, 3-4 as follows:- “pañcakkhattuṃ codetvā dvikkhattuṃ ṭhātabbaṃ”. “tikkhattuṃ”: occurs in Ja II 280, 5-6 as follows:-

“nanu jīvitena ramasi yenāsi brāhmaṇāgato
yaṃ maṃ bāhā gahetvāna tikkhattuṃ anutāḷayi”.

“catukkhattuṃ”: occurs in Vin III 221, 36-37 as follows:- “catukkhattuṃ pañcakkhattuṃ chakkhattuparamaṃ tuṇhībhūtena uddissa ṭhātabbaṃ”.

Rule 24: B₁, T, S₁ add -nū³⁰ after -uvā in the rule and ūna³⁰ after -uvāna in the vutti. B₁ reads - kh’un’ānā³⁰ for -kh’uṇ’ānā in the rule and una³⁰ for -uṇa in the vutti. S₂, B₁, T read sāmikassa vacanaṃ suṇātī ti soṇo (who listens to his master’s word: soṇo) for soṇo; T, B₁, S₁ add sūno after suvāno.

“soṇo”: occurs in Vism 161, 3-4 as follows:-

“sace imassa kāyassa anto bāhirako siyā
daṇḍaṃ nūna gahetvāna kāke soṇe nivāraye”.

“sunakho”: occurs in Vin I 219, 22-23 as follows:- “jeguccho sunakho paṭikkūlo”.

Rule 25: taruṇassa in the vutti and kālakeso should be corrected to taruṇa and kāḷakeso as shown in all the versions. T reads susū for susu. “susu kāḷakeso”: occurs in A III 66, 22-24 as follows:- “idha bhikkhave bhikkhu daharo hoti yuvā susu kāḷakeso bhadrena yobbanena samannāgato paṭhamena vayasā”.

Rule 26: “yuvā”: occurs in A III 66, 22-24 as quoted under VIII. 25 above.

Rule 27: T, S₁ read - ktappaccayā³¹ B₁: -tappaccayā for -ttappaccayā. S₁, B₁ read akāsi karotī ti kāru T: karoti akāsī ti kāru, S₂: akāsi karoti karissatī ti kāru for kāru. B₁, S₁ read avāyi vāyatī ti (S₁: vātī ti) vāyu, T: vāyati avāyīti vāyu (that which blows: blew: vāyu) B₂ : agacchi, gacchatī ti vāyu; S₂: agacchi gacchati gacchissatī ti vāyu for vāyu. B₁, S₁ read abhavi, bhavatī ti bhūtaṃ, T: bhavati abhavī ti bhūtaṃ; S₂: abhavi, bhavati, bhavissatī ti bhūtaṃ for bhūtaṃ.

“vāyu”: occurs in Mil 385, 7-8 as follows:- “yathā mahārāja vāyu supupphitavanasaṇḍantaramabhivāyati”. “bhūtaṃ”: occurs in Vin IV 27, 28-29 as follows:-

“musā bhūtā ca ovādo bhojan’ācelakena ca
surā sappāṇakā dhammo rājavaggena te nava”.

Rule 28: S₂ reads ghiṇaṃ³² T: ghīṇa for ghiṇ³³. B₁, S₂, T add āyatiṃ S₁: āyati before gamituṃ; bhojituṃ; passituṃ (S₂: passavituṃ, B₁: passāvituṃ, T: sotuṃ); paṭṭhayituṃ (B₁: paṭṭhāyituṃ, S₁: paṭṭhātuṃ; S₂: paṭhituṃ). It may be noted here that passituṃ in the analysis given by Senart and S₁ does not keep with the vutti, because the vutti gives the root su which means “to hear, to flow out, to abort (as the foetus in utero)”³⁴ so the reading passavituṃ, passāvituṃ or sotuṃ may be accepted. The translation of this analysis would be “one whose habit is of flowing out”.³⁵ But Saddanīti reads dassāvī which is derived from the root disa (to see) which is closer to passāvī as explained by Senart.

Rule 29: S₂ reads karissatī ti B₁: karissan ti: kārako vajati; bhuñjissatī ti B₁: bhuñjissan ti: bhottā vajati for karissaṃ vajatī ti kārako vajati; bhuñjissaṃ vajatī ti bottā vajati.

Rule 30: vā should be added after pacanaṃ; bhojanaṃ and naccanaṃ. Bhujissate should be read as bhuñjissate. B₁, S₁, S₂ read naccissate T: natissate for naṭṭissate; B₁ reads naccanaṃ, S₁, S₂: naṭanaṃ, T: natanaṃ for naṭṭanaṃ. S₁, S₂, B₁ read naccaṃ for nacco.

Rule 32: all the versions read ssaṃ-ntu³⁶ for ssantu. It may be noted here that the reading ssantu does not keep with the vutti. It gives four examples i.e. karissaṃ (ssaṃ); karonto (ntu); kurumāno (māna) and karāno (āna). If we read ssantu we cannot explain the form karonto. If we read karissanto for karonto, the reading ssantu may be suitable. Rūpasiddhi reads the both.³⁷

Rule 33: B₁, S₁, T read ātapaṃ (T: chattaṃ) chādetī ti chattaṃ, chatraṃ (that which obstructs sun-heat: chattaṃ; chatraṃ) for chattaṃ; chattraṃ which should be corrected to chatraṃ. B₁, S₂ read ārammaṇaṃ cintetī ti cittaṃ; citraṃ, cintenti sampayuttadhammā etenā ti vā cittaṃ; citraṃ (that which thinks of sense - objects or by which sampayuttadhamma-s think:cittaṃ, citraṃ) T: ārammaṇaṃ cintetī ti cittaṃ; cintetabban ti citraṃ (that which is to be thought of : citraṃ) for vicittaṃ; vicitraṃ which should be corrected to cittaṃ; citraṃ. B₁ reads atthe abhissavetī ti suttaṃ; sutraṃ atthe sūcetī ti vā suttaṃ; sutraṃ (that which expands the meanings or indicates the meanings: suttaṃ; sutraṃ) T: abhisavatī ti suttaṃ: sutraṃ… for suttaṃ; sotraṃ which should be read as sutraṃ. T has sotaṃ…; sotraṃ³⁸…. after sutraṃ. However, according to Nyāsapāṭha the lengthening (vuddhi) is done here as special case due to the rule VI.4.2.³⁹ B₁ reads satte netī ti nettaṃ; netraṃ, satte icchitaṭṭhānaṃ nenti etenā ti vā nettaṃ, netraṃ (that which guides the creatures or by which they are taken to the desired place: nettaṃ; netraṃ) T: satte netī ti netaṃ; netraṃ for nettaṃ; netraṃ. B₁, S₂ read pakārena vidatī ti pavittaṃ; pavitraṃ; vividhena ākārena maṅgaṃ (S₂: aghaṃ) pāpaṃ punāti sodhetī ti (S₂: punātī ti) vā pavittaṃ, pavitraṃ, B₁ adds sucibhāvaṃ vā pāpuṇātī ti pavittaṃ; pavitraṃ (that which knows by the (different) ways; that which purifies the sin(?) by various ways; or that which reaches the state of purity: pavittaṃ; pavitraṃ) T: sucibhāvaṃ gacchatī ti pavittaṃ; pavitraṃ… for pavittaṃ; pavitraṃ. B₁ adds padati pāpuṇātī ti patto; patro (that which reaches: patto; patro) after pavitraṃ. B₁ reads āhārā patanti etthā ti pattaṃ; patraṃ; padati pavattatī ti vā pattaṃ; patraṃ (in which foods fall; or that which moves on: pattaṃ; patraṃ) T: padati gacchatī ti pattaṃ; patraṃ… for pattaṃ; patraṃ. B₁ reads tanoti vitthāretī ti tantaṃ, tantraṃ; tanitabbaṃ vitthāretabban ti vā tantaṃ; tantraṃ (that which expands; or that which is to be expanded: tantaṃ; tantraṃ) T: tanotabbaṃ vitthāretabban ti tantaṃ; tantraṃ… for tantaṃ; tantraṃ. B₁, T read yatatī ti yattaṃ; yatraṃ, B₁ adds yatati vīriyaṃ karoti etenā ti vā yattaṃ; yatraṃ; yatanaṃ vā: yattaṃ; yatraṃ (that which strives; by which one strives; or is striving: yattaṃ;⁴⁰ yatraṃ) for yantaṃ; yantraṃ which S₁, S₂ read the same. It may be noted here that Rūpasiddhi records the both which are derived from different roots.⁴¹ However, the readings yantaṃ and yantraṃ are not keeping with the vutti which refers to yati. According to Rūpasiddhi the suffixes ta and traṇ are used after the roots beginning with chada etc.⁴² By the force of the word ādi the roots yati and yamu are covered. Kaccāyana-vutti records only one root i.e. yati. B₁ reads sukhadukkhaṃ adati bhakkhatī ti attā; atrā, T: aditabbaṃ adetabban ti attaṃ, atraṃ… (that which is to be eaten : attaṃ; atraṃ…) for attaṃ; atraṃ, S₁, S₂: antaṃ; antraṃ. B₁ reads madatī ti mattaṃ; matraṃ (that which intoxicates: mattaṃ; matraṃ) T: maditabban ti mattaṃ, matraṃ… (that which is to be crushed: mattaṃ, matraṃ) for mattaṃ; matraṃ, S₁, S₂: mantaṃ; mantraṃ. However, the analysis of B₁ is closer to the original.⁴³ B₁ reads vatthuṃ yujjanti etenā ti yottaṃ; yotraṃ (by which one binds the things: yottaṃ; yotraṃ) T: satte yojenti etenā ti yottaṃ; yotraṃ…for yottaṃ; yotraṃ. B₁, T read vattatī ti vattaṃ, vatraṃ (that which proceeds : vattaṃ vatraṃ)⁴⁴ for vattaṃ; vatraṃ. B₁ reads mijjati sinehaṃ karotī ti mittaṃ; mitraṃ (one who loves: mittaṃ; mitraṃ) T: sinehitabban ti mittaṃ; mitraṃ… (who is to be loved : mittaṃ; mitraṃ…) for mittaṃ; mitraṃ. B₁, T read mijjati (T: midati) sinehati (T: suhati) etāyā ti mettā; metrā (by which one loves: mettā, metrā) for mettā. B₁, T read pari samantato sabbākārena minanti (T: māneti) etāyā ti mattā; matrā, B₁ adds mānanaṃ vā: mattaṃ; matraṃ, S₁, S₂ : mattaṃ; matraṃ (S₁: mātraṃ) (one by which they measure completely: mattā; matrā or measurement: mattaṃ, matraṃ) for mātrā. B₁, S₂ read attano kulaṃ punāti sodhetī ti putto; putro (one who purifies one’s family: putto; putro) T: sodhetī ti puttaṃ; putraṃ… for putto; putro. B₁, T read kalitabbaṃ saṅkhyātabban ti kalattaṃ; kalatraṃ (that which is to be counted: kalattaṃ; kalatraṃ) for kalattaṃ; kalatraṃ. B₁, T read saṃ suṭṭhu vāreti (T: vārenti) etenā ti varattaṃ; varatraṃ (T: saṃvarattaṃ, saṃvaratraṃ) (by which one prevents well: varattaṃ; varatraṃ) for varattaṃ; varatraṃ. B₁ reads vepati kampatī ti (T: kampetī ti) vettaṃ; vetraṃ (that which shakes: vettaṃ; vetraṃ) for vettaṃ; vetraṃ. B₁ reads gopitabbaṃ rakkhitabban ti guttaṃ; gutraṃ; gottaṃ; gotraṃ (that which is to be made safe: guttaṃ; gutraṃ; gottaṃ; gotraṃ) T: gopetabban ti guttaṃ; gutraṃ… for gattaṃ; gātraṃ; guttaṃ; gutraṃ; gottaṃ; gotraṃ. B₁,T read dāti avakhaṇḍati (T: avakhaṇḍanti) etenā ti dāttaṃ; dātraṃ (by which one cuts: dāttaṃ; dātraṃ) for dattaṃ which should be corrected to dāttaṃ; dātraṃ.

“chattaṃ”: occurs in Ja VI 251, 23-24 as follows:-

“ko panthe chattam ādeti pādukā ca mudū subhā
iti sāyañ ca pāto ca ghosayantu pure tava”.

“cittaṃ”: occurs in Nidd I 3, 4-6 as follows:- “mano yaṃ cittaṃ mano mānasaṃ hadayaṃ paṇḍaraṃ mano manāyatanaṃ manindriyaṃ viññāṇaṃ viññāṇakkhandho”. “suttaṃ”: occurs in Sp 19, 8-9 as follows:-

“atthānaṃ sūcanato suvuttato savanato ca sūdanato
suttāṇāsuttasabhāgato ca suttaṃ suttan ti akkhātaṃ”.

“nettaṃ”: occurs in Dhs 597 as follows:- “… khettaṃ petaṃ vatthuṃ petaṃ nettaṃ petaṃ nayanaṃ petaṃ…”. “patto”: occurs in D I 37, 26-27 as follows:- “ettāvatā kho bho ayaṃ attā paramadiṭṭhadhammanibbānaṃ patto hoti”. “pattaṃ”: occurs in Vin III 6 23-27 as quoted under III. 37. “yottaṃ”: occurs in Sn 77 as quoted under IV. 7. “mittaṃ”: occurs in Ja V 166, 13-16 as follows:-

“addhā hi no bhakkho ayaṃ manāpo
bahū ca no uragā bhuttapubbā
karoma te taṃ vacanaṃ aḷāra
mittañ ca no hohi videhaputta”.

“mettā”: occurs in A V 299, 21-23 as follows:- “iti uddham adho tiriyaṃ sabbadhi sabbatthatāya sabbāvantaṃ lokaṃ mettāsahagatena cetasā vipulena mahaggatena appamāṇena averena avyāpajjhena pharitvā viharati”. “putto”: occurs in Ja I 247, 26-29 as follows:-

“seyyo amitto matiyā upeto
na tv’eva mitto mativippahīno
‘makasaṃ vadhissan’ ti hi elomūgo
putto pitu abbhidā uttamaṅgaṃ”.

“varattaṃ”: occurs in Ja II 247, 9-10 as quoted under VII. 5.7. “guttaṃ”: occurs in Dhp 315 as follows:-

“nagaraṃ yathā paccantaṃ guttaṃ santarabāhiraṃ
evaṃ gopetha attānaṃ khaṇo ve mā upaccagā
khaṇātītā hi socanti nirayamhi samappitā”.

“gottaṃ”: occurs in Vin IV 6, 22-23 as follows:- “gottaṃ nāma, dve gottāni, hīnañ ca gottaṃ ukkaṭṭhañ ca gottaṃ”.

Rule 34: T adds vādiyante ti vāditāni (those which are played : vāditāni) before vādittānaṃ which should be corrected to vāditānaṃ. T reads caritānaṃ gaṇo: cārittaṃ (a collection of observances: cārittaṃ) and vāritānaṃ gaṇo: vārittaṃ (a collection of abandonments: vārittaṃ) for cārittaṃ and vārittaṃ. “cārittaṃ” and “vārittaṃ”: occur in Vism 9, 34-35 as follows:- “sabbam eva tāva idaṃ sīlaṃ attano sīlanalakkhaṇena ekavidhaṃ. Cārittavārittavasena duvidhaṃ”.

Rule 35: S₁, S₂, B₁, T read ranja for raja. B₁ reads mijjati sinehatī ti metti (which loves: metti) T: midati suhati etāyā ti metti for metti. B₁, T read padati gacchatī ti patti (one which walks(goes): patti) for patti. B₁, T read ranjati (T: rañjanti) etthā ti ratti (in which one is delighted: ratti) for ratti. B₁, T read tanoti vitthāretī ti tanti, B₁ adds attano kulaṃ tanoti vitthāretī ti vā tanti for tanti. B₁, T read parāsaṃ itthīnaṃ puttaṃ (T omits puttaṃ) dhāretī ti dhāti, B₁ adds khīraṃ dhāretī ti vā dhāti, attano sabhāvaṃ dhāretī ti dhāti (one who bears sons of other women; one who bears the milk or one who bears her own nature: dhāti) for dhāti.

“ratti”: occurs in Vin IV 103, 13-14 as follows:- “rattipariyantā nāma, rattiyo pariggahitāyo honti ettakāsu rattīsu pavāremi”. “tanti”: occurs in Sv I 1, 19-20 as follows:-

“apanetvāna tato’haṃ sīhaḷabhāsaṃ manoramaṃ bhāsaṃ
tantinayānucchavikaṃ āropento vigatadosaṃ”.

“dhāti”: occurs in Ja VI 230, 24-25 as follows:-

“tato dvesattarattassa vedehass’atrajā piyā
rājakaññā rujā nāma dhātimātaram abravi”.

Rule 36: ḍha’ṭṭhā should be read as ḍha-ṭhā. B₁ reads usīyate T: usuyatī ti uḍḍho⁴⁵ (that which is being burned(?): uḍḍho) for uḍḍhā. B₁, T read ranjati (T: rañjanti) etthā ti raṭṭhaṃ (in which one is delighted: raṭṭhaṃ) for raṭṭhaṃ. B₁, T read daṃsīyate ti daḍḍho (one who is being bitten: daḍḍho) for daḍḍho. “raṭṭhaṃ”: occurs in Ja III 42, 6-7 as quoted under III. 7.

Rule 37: -va- in the rule should be read as -vu-. Adādeso should be corrected to atādeso. T reads satte hiṃsanti etenā ti satthaṃ (by which they injure the creatures: satthaṃ) B₁: savati hiṃsati etenā ti satthaṃ for satthaṃ. T, B₁ read hirottappaṃ saṃvarati (T: saṃvaranti) etenā ti vatthaṃ (by which one protects the shame: vatthaṃ) for vatthaṃ. B₁ reads saddānurūpaṃ asati bhavatī ti attho (that which keeps with the sounds: attho) T: bhavati etenā ti attho (by which one exists: attho) for attho.

“satthaṃ”: occurs in Vin IV 201, 1 as follows:- “satthaṃ nāma ekatodhāraṃ ubhatodhāraṃ paharaṇi”. “vatthaṃ”: occurs in M I 36, 16-17 as follows:- “seyyathā pi bhikkhave vatthaṃ saṅkiliṭṭhaṃ malaggahītaṃ”. “attho”: occurs in A I 59, 1 as follows:- “dunnikhittañ ca padavyañjanaṃ attho dunnīto”.

Rule 38: cada should be read as cadi. B₁, S₁, S₂ add suca⁴⁶ after susa. T, B₁ read ranjitabban ti randhaṃ B₁ adds ranjīyitthā ti vā randhaṃ (that which is to be dyed, or that has been dyed: randhaṃ) for randhaṃ. B₁ reads attani sannissitānaṃ macchamakarānaṃ pītisomanassaṃ undati pasavati janetī ti samuddo (that which causes to raise the joy and delight of fish and sea monsters living in itself: samuddo) T: saṃ suṭṭhu udanti pasavanti etthā ti samuddo ( in which (rivers) flow well: samuddo) for samuddo. B₁, T read indati paramissariyaṃ karotī ti indo, B₁ adds indattaṃ adhipatibhāvaṃ karotī ti vā indo (one who has the highest supremacy; or one who has the state of being a master: indo) for indo. B₁, T read canditabbo (T: caditabbo) icchitabbo ti cando (that which is to be wished for: cando) for cando. B₁ reads mandati hāsetī ti mando, maditabbo hāsetabbo ti vā mando (that which causes laughter; or one who is to be laughed: mando) T: maditabbo hāsetabbo ti mando for mando. B₁ reads khudati pipāsetī ti khuddo (that which causes hunger: khuddo) T: khuditabbo pipāsitabbo ti khuddo (for which one should be thirsty :khuddo) for khuddo. T, B₁ read chinditabbo ti chiddo (that which is to be cut: chiddo) for chiddo. B₁ reads rudati hiṃsatī ti ruddo (one who injures: ruddo) T: ruditabbo hiṃsitabbo ti ruddo (one who is to be injured: ruddo) for ruddo. T, B₁ read dalati duggatabhāvaṃ gacchatī ti daliddo (one who reaches the state of being poor: daliddo) for daliddo. B₁, T read sussatī ti sukkaṃ (that which is dried: sukkaṃ) for sukkaṃ. B₁ adds sucatī ti soko⁴⁷ (that which causes sorrow: soko) after sukkaṃ. T reads vacitabbaṃ paribhāsitabban ti vakkaṃ (that which is to be spoken of: vakkaṃ) B₁: vacitabban ti vakkaṃ for vakkaṃ. B₁, T read appaṭihato hutvā vajati (T: vajati appaṭihataṃ) gacchatī ti vajiraṃ (that which goes without any obstacle: vajiraṃ) for vajiraṃ.

“samuddo”: occurs in Vin I 111, 3 as follows:- “sabbo samuddo asīmo”. “indo”: occurs in Sn 310 as follows:-

“tato ca devā pitaro indo asurakkhasā
‘adhammo’ iti pakkanduṃ, yaṃ satthaṃ nipatī gave”.

“cando”: occurs in Ja VI 232, 9-10 as follows:-

“kena vā vikalaṃ tuyhaṃ khippaṃ abhiharantu te
mano karassu kuḍḍamukhī api candasamamhi pīti”.

“mando”: occurs in Ja V 201, 20-21 as follows:-

“na te kaṭṭhāni bhinnāni na te udakam ābhataṃ
aggi pi te na hāpito kin nu mando va jhāyasi”.

“sukkaṃ”: occurs in Vin III 112, 21 as follows:- “sukkan ti dasa sukkāni”. “soko”: occurs in Dhp 213 as quoted under VIII. 4. “vajiraṃ”: occurs in M I 231 30-32 as follows:- “tena kho pana samayena vajirapāṇi yakkho ayasaṃ vajiraṃ ādāya ādittaṃ sampajjalitaṃ sajotibhūtaṃ saccakassa nigaṇṭhaputtassa upari vehāsaṃ ṭhito hoti”.

Rule 39: B₁, T, S₁, S₂ read paṭipakkhe madditvā gacchati pavattatī ti pāṭiheraṃ, pāṭihīraṃ (T: pāṭihiraṃ) (that which goes defeating the opponents: pāṭiheraṃ; pāṭihīraṃ) for pāṭihīraṃ; pāṭiheraṃ.

Rule 40: kaṇḍy ādīhi, kaṇḍi, karaṇḍi, maṇḍi, saṇḍi, bhaṇḍi, paṇḍi, daṇḍi, raṇḍi, siḍi, caṇḍi, gaṇḍi, aṇḍi, laṇḍi, meṇḍi, eraṇḍi, kaḍi should be corrected to kaḍy ādīhi, kaḍi, karaḍi, maḍi, saḍi, bhaḍi, paḍi, daḍi, raḍi, isiḍi, caḍi, gaḍi, aḍi, laḍi, meḍi, eraḍi, kaḍi⁴⁸ respectively. B₁, T read ghaḍi⁴⁸ for ghaṭi⁴⁹ and vaḍi⁴⁸ for vadi, S₁, S₂: vaṭi.⁴⁹ Vadi should be corrected to vaṭi. Senart gives the example as vaṇto. B₁ reads kaṇḍitabbo chinditabbo ti kaṇḍo (that which is to be cut: kaṇḍo) T: kaḍitabbo paricchinditabbo ti kaṇḍo for kaṇḍo. B₁ reads ghaṇḍitabbo ghaṭetabbo ti gaṇḍo (that which is to be tolled: ghaṇḍo) T: ghaḍiyate ti ghaṇḍo (that which is being tolled: ghaṇḍo) for ghaṇṭo; S₁, S₂ also read ghaṇṭo which is closer to the Rūpasiddhi.⁵⁰ B₁ reads vaṇḍanti etthā ti vaṇḍo⁵¹ (that in which is wrapped: vaṇḍo) T: vatthaṃ āvaṭṭati dhāretī ti vaṇḍo⁵¹ (that which bears the garment: vaṇḍo) for vaṇṭo, S₁, S₂ also reads vaṇṭo.⁵² B₁ reads karaṇḍitabbo bhājetabbo ti karaṇḍo (that which is to be divided: karaṇḍo) T: karaḍiyate bhājiyate attho etenā ti karaṇḍo (by which meaning is divided: karaṇḍo) for karaṇḍo. B₁ reads maṇḍīyate vibhūsīyate etenā ti maṇḍo (that by which something is adorned: maṇḍo) T: maḍanaṃ: maṇḍo (adornment: maṇḍo) for maṇḍo. B₁ reads saṇḍanti gumbanti etthā ti saṇḍo (that in which something is collected: saṇḍo) T: saḍati gumbatthabhāvaṃ gacchatī ti saṇḍo (that which reaches the state of being a bush: saṇḍo) for saṇḍo. B₁ reads aṅgamaṅgāni kuṇṭhati chindatī ti kuṭṭhaṃ (that which cuts the parts of the body: kuṭṭhaṃ) T: aṅgamaṅgaṃ kuṭṭhati chindatī ti kuṭṭho for kuṭṭho; T adds bhaṇḍanaṃ: bhaṇḍo (dividing: bhaṇḍo) after kuṭṭho. B₁ reads bhaṇḍitabban ti bhaṇḍaṃ (that which is to be divided: bhaṇḍaṃ) T: bhaḍitabbaṃ bhajitabban ti bhaṇḍaṃ for bhaṇḍaṃ. B₁ reads paṇḍati liṅgavekallabhāvaṃ gacchatī ti paṇḍako. (one who reaches the state of the deficiency in the male organ: paṇḍako) T: liṅgavekallabhāvaṃ gacchati pāpuṇātī ti paṇḍako for paṇḍo which should be corrected to paṇḍako as shown in all the versions. All the versions omit bhaṇḍako. B₁, T read daṇḍati (T omits it) āṇaṃ karoti etenā ti daṇḍo (by which command is followed: daṇḍo) for daṇḍo. B₁, T read raṇḍati (T: raḍati) hiṃsatī ti raṇḍo (one who injures: raṇḍo) for raṇḍo. B₁ reads visesena taṇḍati cāleti paresaṃ viññūnaṃ hadayaṃ kampetī ti vitaṇḍo (one who causes the mind of other learned people to shake highly: vitaṇḍo) T: visesena taḍeti cāleti etenā ti vitaṇḍo (by which shakes highly: vitaṇḍo) for vitaṇḍo. B₁ reads isiṇḍati paresaṃ maddatī ti isiṇḍo (one who presses the others: isiṇḍo) T: visesena isiḍati maddatī ti isiṇḍo for isiṇḍo. B₁, T read caṇḍati (T omits it) caṇḍikkabhāvaṃ karotī ti caṇḍo (one who makes cruelty: caṇḍo) for caṇḍo. T reads lohitaṃ sannicayati etthā ti gaṇḍo (that in which blood is accumulated: gaṇḍo) B₁: gaṇḍati sannicayati samūhaṃ karoti etthā ti gaṇḍo for gaṇḍo. B₁ reads aṇḍīyati nibbattīyatī ti aṇḍo (that which is created: aṇḍo) T: aḍitabbo nibbattetabbo ti aṇḍo (that which is caused to be born: aṇḍo) for aṇḍo. T, B₁ read laṇḍitabbo (T: laḍitabbo) jigucchitabbo ti laṇḍo (that which is to be disgusted: laṇḍo) for laṇḍo. B₁, T read meṇḍati (T omits it) kuṭilabhāvaṃ gacchatī ti meṇḍo (which reaches the state of being crooked: meṇḍo) for meṇḍo. B₁, T read eraṇḍati (T omits it) rogaṃ hiṃsatī ti eraṇḍo (that which oppresses the disease: eraṇḍo) for eraṇḍo. B₁ reads khaṇḍitabbo chinditabbo ti khaṇḍo (that which is to be cut: khaṇḍo) T : paricchinditabbo ti khaṇḍo for kaṇḍo which should be read as khaṇḍo; S₁ adds khando⁵³ after khaṇḍo. T adds kaḍanaṃ kaḍitabbo bhinditabbo ti kaṇḍo (breaking; that which is to be broken: kaṇḍo) after khaṇḍo. It may be noted here that according to T khaṇḍo and kaṇḍo are used in the same meaning.⁵⁴

“karaṇḍo”: occurs in Sp 362, 22-23 as follows:- “tatra ce so bhikkhu theyyacittena taṃ karaṇḍaṃ āmasati dukkaṭaṃ”. “kuṭṭhaṃ”: occurs in Vin I 71, 33-34 as follows:- “tena kho pana samayena magadhesu pañca ābādhā ussannā honti kuṭṭhaṃ gaṇḍo kilāso soso apamāro”. “bhaṇḍaṃ”: occurs in Vin III 50, 10-12 as follows:- “vihāraṭṭhaṃ nāma bhaṇḍaṃ vihāre catūhi ṭhānehi nikkhittaṃ hoti bhummaṭṭhaṃ thalaṭṭhaṃ ākāsaṭṭhaṃ vehāsaṭṭhaṃ”. “paṇḍako”: occurs in Vin I 85, 27-28 as follows:- “tena kho pana samayena aññataro paṇḍako bhikkhūsu pabbajito hoti”. “daṇḍo”: occurs in Vin III 142, 21-22 as follows:- “saparidaṇḍāya yena daṇḍo ṭhapito hoti so bhikkhuṃ pahiṇāti”. “vitaṇḍo”: occurs in As De 3, 6 as follows:- “vitaṇḍavādī⁵⁵ panāha”. “caṇḍo”: occurs in D I 90, 27-28 as follows:- “caṇḍā bho gotama sakyajāti”. “gaṇḍo”: occurs in Vin I 71, 33-34 as quoted under VIII. 40 above. “aṇḍo”: occurs in Vin III 3, 31-33 as follows:- “seyyathā pi brāhmaṇa kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā tān’assu kukkuṭiyā sammā adhisayitāni sammā pariseditāni sammā paribhāvitāni”. “khaṇḍo”: occurs in Ja III 334, 21-22 as follows:-

“anutirācārī naṅguṭṭhaṃ sīsaṃ gambhīracārino
athāyaṃ majjhimo khaṇḍo dhammaṭṭhassa bhavissati”.

Rule 41: B₁ reads jātijarāmaraṇādīhi saṃsāradukkhehi khāditabbo ti khandho (that which is to be eaten by the ills of the Round of Existence such as birth, old age, death etc.: khandho) T:jātijarāmaraṇādīhi khajjatī ti khandho for khandho. B₁, T read amati (T omits it) aṅgamaṅgassa rujjanabhāvaṃ gacchatī ti andho, B₁ adds cakkhunā amati rujjatī ti vā andho (one who suffers from injury to the limbs of the body; or who has injury to the eyes: andho) for andho. B₁, T read taṃ taṃ (B₁ adds ṭhānaṃ vātena) gacchatī ti gandho (that which goes to various places (through air): gandho) for gandho.

“khandho”: occurs in Vibh 1, 5-6 as follows:- “pañcakkhandhā: rūpakkhandho vedanākkhandho saññākkhandho saṅkhārakkhandho viññāṇakkhandho”. “andho”: occurs in Vin I 322, 27 as follows:- “andho bhikkhave, mūgo bhikkhave”. “gandho”: occurs in Dhs 625 as follows:- “yo gandho catunnaṃ mahābhūtānaṃ upādāya anidassano sappaṭigho mūlagandho sāragandho”.

Rule 42: T reads bhagaṇḍa for bhaganda. Mula, caṇḍi, magi should be read as mūla, caḍi, maṅga or maṅgi. Bahu after magi should be corrected to baha. B₁ reads kamba, samba for kabi, sabi. B₁, T read kale alan ti kalalaṃ (that which is enough for the reckoning: kalalaṃ) for kalalaṃ. B₁ reads pāpake akusale dhamme kusati chindatī ti kusalaṃ, kusabhūte yathāsabhāvadhamme alan ti vā kusalaṃ, kuse uddissa dāne alan ti vā kusalaṃ, kuse sañcaye dhammasamudāye alan ti vā kusalaṃ (that which cuts sinful unwholesome qualities; that which is suitable to the natural conditions; that which is fit to giving gift; or that which is favourable for the constitution of dhamma-s: kusalaṃ) T: pāpacchedane alan ti kusalaṃ (that which is able to cut sin: kusalaṃ) for kusalaṃ. B₁ reads kadde madde alan ti kadalaṃ (that which is capable of pressing: kadalaṃ) T: kade alan ti kadalaṃ for kadalaṃ. B₁ reads bhagande secane alan ti bhagandaṃ,⁵⁶ bhagande muttakarīsaharaṇe alan ti vā bhagandalaṃ (that which is useful for sprinkling or that which is useful for taking away urine and excrement: bhagandalaṃ) T: secane alan ti bhagaṇḍalaṃ for bhagandalaṃ. B₁, T read mekhe (B₁ adds kaṭivicitte) alan ti mekhalaṃ (that which is good for decorating the waist: mekhalaṃ) for mekhalaṃ. B₁, T read vakke (B₁ adds rukkhatace) alan ti vakkalaṃ (that which is fitting to the bark of a tree: vakkalaṃ) for vakkalaṃ. B₁, T read takke (B₁ adds rukkhasilese) alan ti takkalaṃ (that which has value of the oil of tree: takkalaṃ) for takkalaṃ. T, B₁ read palle (B₁ adds ninnaṭṭhāne) alan ti pallalaṃ (that which belongs to the low places: pallalaṃ) for pallalaṃ. T, B₁ read sadde harite (T adds tiṇe) alan ti saddalaṃ (that which belongs to the green grass: saddalaṃ) for saddalaṃ. B₁ T read mūle (B₁ adds patiṭṭhāne) alan ti mulālaṃ T: mūlālaṃ (that which is fit for the base: mulālaṃ) for mulālaṃ. T reads bile sannissaye alan ti bilālaṃ (that which is worthy of protection: bilālaṃ) B₁: biḷe nissaye alan ti bilālaṃ for bilālaṃ. B₁, T read vide (B₁ adds vijjamāne) alan ti vidalaṃ (that which is worthy of becoming: vidālaṃ, S₁, S₂, B₁: vidalaṃ) for vidālaṃ. B₁, T read caṇḍe (T: caṇḍikke) alan ti caṇḍālo (one who is worthy of being cruel: caṇḍālo) for caṇḍālo. B₁, T read pañcannaṃ rājūnaṃ alan ti pañcālo (that which is proper for five kings: pañcālo) for pañcālo. B₁ reads vā gati-gandhanesu alan ti vālaṃ, vā padagamane alan ti vā vāḷo (that which is worthy of going and blowing or one who forbids walking with bare feet: vāḷo) T: vāle alan ti vālaṃ (that which is worthy of being tied: vālaṃ) for vālaṃ. B₁ reads vase acchādane alan ti vasalo (who is fit for concealing: vasalo) T: pāpacchādane alan ti vasalo (one who is fit for concealing the sin: vasalo) for vasalo. B₁, T read pace vitthāre alan ti pacalo (that which is proper for expanding: pacalo) for pacalo. B₁, T read mace (B₁ adds corakamme) alan ti macalo (one who is fit for the act of stealing: macalo) for macalo. B₁ reads muse theyye, muse pāṇacāge vā alan ti musalo⁵⁷ (that which is fit for stealing or giving up life(?): musalo) T: muse pāṇacāge alan ti musalo for musalo. B₁ reads gotte vaṃse siṅgālajātiyaṃ alan ti gotthulo (one who is worthy of the birth of jackal: gotthulo) T: vaṃse alan ti gotthulo for gotthulo.⁵⁸ B₁, T read puthumhi (T omits it) vitthāre alan ti puthulo (that which is worthy of expanding: puthulo) for puthulo. B₁ reads bahumhi saṅkhyāne alan ti bahulo, bahumhi vuddhimhi alan ti bahulo⁵⁹ (that which is worthy of counting or is worthy of increasing: bahulo) T: bahumhi alan ti bahulaṃ for bahulo. B₁ reads maṅgamhi gamane alan ti maṅgalaṃ⁶⁰ (that which is worthy of going: maṅgalaṃ) T: maṅgale alan ti maṅgalaṃ⁶⁰ (that is worthy of an auspiciousness: maṅgalaṃ) for maṅgalaṃ. B₁ reads bahumhi vuddhimhi alan ti bahalaṃ (that which is worthy of increasing: bahalaṃ) T: vuḍḍhimhi alan ti bahalaṃ for bahalaṃ. B₁ reads kambamhi sañcalane alan ti kambalaṃ⁶¹ (that which is sufficient while wandering about: kambalaṃ) T:saṃvaraṇe alan ti kambalaṃ (that which is sufficient for covering: kambalaṃ) for kambalaṃ, S₁, S₂ read the same. But B₂ reads kampalaṃ.⁶² B₁, T read sambamhi (T omits it) maṇḍale alan ti maṇḍalaṃ (that is fit for a round : maṇḍalaṃ) for maṇḍalaṃ. B₁ reads agge gatikoṭille alan ti aggaḷaṃ (that which is proper against movement and bent: aggaḷaṃ) T: gaṭikoṭile (which should be corrected to gatikoṭille) alan ti aggalaṃ for aggalaṃ.

“kalalaṃ”: occurs in Bv II 51 as follows:-

“kese muñcitv’ahaṃ tattha vākacīvarañ ca cammakaṃ
kalale pattharitvāna avakujjo nipajj’ahaṃ”.

“bhagandalaṃ”: occurs in Vin I 215, 30-31 as follows:- “tena kho pana samayena aññatarassa bhikkhuno bhagandalābādho hoti”. “mekhalaṃ”: occurs in Sp 125, 8-9 as follows:- “yathā loke mehanassa khassa mātā ti vattabbe mekhalā ti vuccati”. “vakkalaṃ”: occurs in Ja II 14, 21-23 as follows:- “iti bodhisatto udake ṭhito va anumodanaṃ katvā uttaritvā vakkalaṃ nivāsetvā te ubho pi gahetvā assampadaṃ gantvā mettābhāvanāya vaṇṇaṃ kathetvā dve pi jane samagge akāsi”. “pallalaṃ”: occurs in D II 89, 26-28 as follows:-

“ye taranti aṇṇavaṃ saraṃ setuṃ katvāna visajja pallalāni
kullaṃ hi jano pabandhati tiṇṇā medhāvino janā”.

“caṇḍālo”: occurs in M II 152, 5-9 as follows:- “ye tattha caṇḍālakulā nesādakulā veṇakulā rathakārakulā pukkusakulā uppannā sāpānadoṇiyā vā sūkaradoṇiyā vā rajakadoṇiyā vā elaṇḍakaṭṭhassa vā uttarāraṇiṃ ādāya aggiṃ abhinibbattentu tejo pātukarontu”. “pañcālo”: occurs in Ja VI 396, 25-26 as follows:-

“pañcālo sabbasenāya brahmadatto samāgato
sāyaṃ pañcaliyā senā appameyyā mahosadha”.

“vāḷo”: occurs in Ja V 323, 18-19 as follows:-

“kacci ḍaṃsā ca makasā ca appam eva siriṃsapā
vane vāḷamigākiṇṇe kacci hiṃsā na vijjati”.

“vasalo”: occurs in Sn 116 as quoted under VII. 1.10. “musalo”: occurs in D I 166, 5-6 as follows:- “na kaḷopimukhā paṭigaṇhāti, na eḷakamantaraṃ na daṇḍamantaraṃ na musalamantaraṃ”. “puthulo”: occurs in Ja III 16, 18-19 as follows:- “ke ime puthulasīsā sūcinaṅguṭṭhā uddakadeḍḍubhā”. “bahulo”: occurs in Sn 340 as follows:-

“saṃvuto pātimokkhasmiṃ indriyesu ca pañcasu
satī kāyagatā ty atthu nibbidābahulo bhava”.

“maṅgalaṃ”: occurs in Khp V 2 as quoted under I. 4.10. “bahalaṃ”: occurs in Ap 5, 17-18 as follows:-

“nādento pabbataṃ selaṃ gajjento bahalaṃ giraṃ
sadevalokaṃ hāsento buddho loke bhavām’ahaṃ”.

“kambalaṃ”: occurs in Vin I 96, 6-7 as follows:- “atirekalābho khomaṃ kappāsikaṃ koseyyaṃ kambalaṃ sāṇaṃ bhaṅgaṃ”. “sambalaṃ”: occurs in Ja V 71, 7-8 as follows:-

“āsito ca gamissāmi maṃsam ādāya sambalaṃ
kantāraṃ nittharissāmi pātheyyam me bhavissati”.

“aggalaṃ”: occurs in D I 89, 29-31 as follows:- “eso ambaṭṭha vihāro saṃvutadvāro tena appasaddo upasaṅkamitvā ataramāno ālindaṃ pavisitvā ukkasitvā aggalaṃ ākoṭehi”.

Rule 43: puthu in the vutti should be read as putha. B₁ reads puthu hutvā jātā ti puthavī, pathame jāto: pathamo, paṭhavī paṭhamo vā (that which is extensive: pathavī, created first: pathamo or paṭhavī, paṭhamo) T: puthu hutvā jātā ti puthavī, puthu eva jāto: pathamo for puthavī; pathamo. B₁, T read puthukilese janetī ti puthujjano (one who produces various defilements: puthujjano) for puthujjano. B₁ reads puthu hutvā jātā ti pathavī, paṭhavī vā, T: pathavī vā for paṭhavī vā. It may be noted here that Nyāsapāṭha reads - paṭh- in the rule for -patha- and remarks that tha can be changed into ṭha⁶³ i.e. pathamo or paṭhamo, pathavī or paṭhavī used in the same meanings. B₁ gives the both.

“paṭhamo”: occurs in Sn 93 as follows:-

“iti h’etaṃ vijānāma paṭhamo so parābhavo
dutiyaṃ bhagavā brūhi kiṃ parābhavato mukhaṃ”.

“puthujjano”: occurs in D I 3, 31-33 as quoted under I. 5.8. “pathavī”: occurs in S I 15, 16-18 as follows:-

“yattha āpo ca pathavī tejo vāyo na gādhati
ato sarā nivattanti ettha vaṭṭaṃ na vattati
ettha nāmañ ca rūpañ ca asesam uparujjhati”.

Rule 44: sāsādīhi should be read as sasādīhi or sasv ādīhi. Sāsa should be corrected to sasu. B₁ reads aññe satte sasati hiṃsatī ti sattu (one who oppresses other creatures: sattu) T: aññe jane sasatī ti sattu for sattu. B₁, T read dukkhavedanaṃ (B₁: dukkhaṃ) dadātī ti daddu (that which gives painful feeling: daddu) for daddu. B₁, T read dukkhena (T: dukkhe) adati bhakkhati etthā ti addu, B₁ adds dukkhaṃ adati anubhavati jano etenā ti vā addu, dukkhaṃ bhojanaṃ ādhāraṃ bhavatī ti vā addu⁶⁴ (herein one eats with pain; by which one experiences pain; or it is a receptacle of pain: addu) for addu. B₁ reads madati ummattaṃ karotī ti maddu, madati maddabhāvaṃ karotī ti vā maddu⁶⁵ (that which makes mad; or brings about the state of being oppressed: maddu) T: madditabbo ti maddu for maddu.

“sattu”: occurs in Ja V 94, 10-12 as follows:-

“idaṃ kho’haṃ tadāvocaṃ gahitā tena sattunā
na me idaṃ tathā dukkhaṃ yaṃ maṃ khādeyya rakkhaso
yañ ca me ayyaputtassa mano hessati aññatthā”.

“addu”: occurs in Ap 379, 5-6 as follows:-

“kuṭṭhaṃ gaṇḍo kilāso ca apamāro vitacchikā
daddu kaṇḍu ca me n’atthi phalaṃ sammajjanīy’idaṃ”.

Rule 45: cī should be read as ci. B₁ reads cīyatī ti cīvaraṃ (that which is being sewn together : cīvaraṃ) T: cayitabban ti cīvaraṃ (that which is to be sewn together: cīvaraṃ) for cīvaraṃ. B₁ reads pivatī ti pīvaro, pītabbaṃ rakkhitabban ti pīvaraṃ⁶⁶ (one who drinks: pīvaro; or that which is to be protected: pīvaraṃ) T: pātabban ti pīvaraṃ for pīvaraṃ. B₁ reads dhāreti dhāretvā jīvitaṃ kappetī ti dhīvaro, dhīvaraṃ (one who leads one’s life after holding up: dhīvaro; dhīvaraṃ) T: dhīretabban ti dhīvaraṃ (that which is to be borne : dhīvaraṃ) for dhīvaraṃ. “cīvaraṃ”: occurs in Vin IV 59, 10-11 as follows:- “tena kho pana samayena saṅghassa cīvaraṃ bhajiyyati”.

Rule 46: yati, maṇa should be corrected to yata, mana. B₁, S₂ read pata⁶⁷ for pada.⁶⁸ B₁ reads atthānatthaṃ munāti ñeyyadhammaṃ lakkhaṇādivasena vā jānātī ti muni (one who knows the truth and untruth or anything knowable by its characteristics etc. : muni) T: kāraṇaṃ munayatī ti muni (one who knows the cause: muni) for muni. T, B₁ read yatati viriyaṃ karotī ti yati (one who makes effort: yati) for yati. B₁ reads aggati kuṭilabhāvaṃ gacchatī ti aggi (that which becomes curved: aggi) T: kuṭilaṃ gacchatī ti aggi for aggi. B₁ reads padati seṭṭho hutvā purato gacchatī ti pati (one who is excellent (and) goes in front: pati) T: purato gacchatī ti pati for pati. B₁ reads kabyaṃ bandhatī ti kavi kantaṃ manāpavacanaṃ vadatī ti vā kavi (one who composes a verse or one who speaks very pleasant words: kavi) T: kantaṃ vadatī ti kavi for kavi. B₁ reads sucati parisuddhaṃ bhavatī ti suci T: sucatī ti suci (that which is pure: suci) for suci. B₁ reads rucati dibbatī ti ruci T: rucatī ti ruci (that which illuminates: ruci) for ruci. B₁ reads mahantaṃ vibhavaṃ bhogakkhandhaṃ lātī ti mahāli (one who brings big heap of wealth: mahāli) T: mahantaṃ lāti ādadātī ti mahāli for mahāli. B₁ reads bhaddaṃ yasaṃ lātī ti bhaddāli (one who collects the fame: bhaddāli) T: bhaddaṃ lāti ādadātī ti bhaddāli for bhaddāli. B₁, T read manaṃ tattha (B₁ adds ratane) nayatī ti maṇi (that which brings the mind into that: maṇi) for maṇi.

“muni”: occurs in Sn (v.l.) 211 as follows:-

“sabbābhibhuṃ sabbaviduṃ sumedhaṃ
sabbesu dhammesu anūpalittaṃ
sabbañjahaṃ taṇhakkhaye vimuttaṃ
taṃ vāpi dhīrā muni vedayanti”.

“yati”: occurs in Vism 52, 12-13 as follows:-

“mārasenavighātāya paṃsukūladharo yati
sannaddhakavaco yuddhe khattiyo viya sobhati”.

“aggi”: occurs in Dhp 136 as follows:-

“atha pāpāni kammāni karaṃ bālo na bujjhati
sehi kammehi dummedho aggidaḍḍho va tappati”.

“pati”: occurs in Sn 314 as follows:-

“evaṃ dhamme viyāpanne vibhinnā suddavessikā
puthu vibhinnā khattiyā pati bhariyā avamaññatha”.

“kavi”: occurs in A II 230, 11-12 as follows:- “cattāro’me bhikkhave kavī. Katame cattāro? Cintākavi sutakavi atthakavi paṭibhāṇakavi”. “suci”: occurs in Khp VI 5 as follows:-

“yaṃ buddhaseṭṭho parivaṇṇayī suciṃ
samādhim ānantarikaññam āhu
samādhinā tena samo na vijjati
idam pi dhamme ratanaṃ paṇītaṃ
etena saccena suvatthi hotu”.

“ruci”: occurs in Sn 548 as follows:-

“paripuṇṇakāyo suruci sujāto cārudassano
suvaṇṇavaṇṇo’si bhagavā susukkadāṭho’si viriyavā”.

“maṇi”: occurs in D I 76, 21-23 as follows:- “seyyathā pi mahārāja maṇi veḷuriyo subho jātimā aṭṭhaṃso suparikammakato accho vippasanno anāvilo sabbākārasampanno”.

Rule 47: - uro and urappaccayo should be corrected to -ūro and ūrappaccayo. Vala,⁶⁹ sinda, unda should be read as valla,⁶⁹ sida and udi. However, the root udi is required here; not the word unda. Nyāsapāṭha refers to the word undūro which is derived from the word unda and to the word undo which is derived from the root udi.⁷⁰ Rūpasiddhi derives undūro from the root udi⁷¹ only. B₁ has vidituṃ alan ti vidūro before vidūraṭṭhāne, T adds vidituṃ alam’anāsannattā ti vidūro (that which is hard to be acquainted with due to the distance: vidūro) after vedūro. B₁ reads vallati vallabhāvena bhavatī ti vallūro, vallati aññamaññaṃ bandhatī ti vā vallūro (that which exists being tied; or that which ties each other: vallūro) T: sādhāraṇaṃ bandhitabbo ti vallūro (that which is to be tied commonly: vallūro) for vallūro. B₁ reads āmasitabbo ti T: masitabbo ti: masūro (that which is to be touched: masūro) for masūro. B₁ reads sindati siṅgārabhāvaṃ gacchatī ti sindūro, sindati virocatī ti vā sindūro (that which reaches the state of beauty or that which shines forth: sindūro) T: siṅgāre alan ti sindūro (that which is proper for beautifying: sindūro) for sindūro. B₁, T read gamituṃ alaṃ anāsannattā ti dūro (that which is hard to go due to the distance: dūro) for dūro. B₁, T read kavati saddaṃ karotī ti kūro (that which makes the sound: kūro) for kūro. B₁ reads attano gandhena aññaṃ gandhaṃ kapati hanati hiṃsatī ti kappūro, kappati rogāpayane samatthetī ti vā kappūro⁷² (that which destroys other smell by its smell; or that which is able to remove the disease: kappūro) T: duggandhaṃ hiṃsatī ti kappūro for kappūro. B₁ reads mahiyaṃ yāti gacchatī ti mayūro⁷³ (one who goes on the ground: mayūro) T: mahiyaṃ ravatī ti mayūro⁷³ (one who makes noise on the ground: mayūro) for mayūro. B₁ reads paṃsuṃ undati pasavatī ti undūro (one who produces the dust: undūro) T: udituṃ alan ti undūro (that which is capable of producing (dust): undūro) for unduro. B₁ reads khajjitabbo khāditabbo ti T: khāditabbo ti khajjūro (that which is to be eaten: khajjūro) for khajjūro. B₁, T read kusati akkosatī ti kurūro (one who abuses: kurūro) for kururo.

“vidūro”: occurs in A II 50, 23 as follows:- “cattār’imāni bhikkhave suvidūravidūrāni”. “dūro”: occurs in Dhp 304 as quoted under II.1.43. “kappūro”: occurs in Ja II 416, 2-5 as follows:- “tato paṭṭhāya mālāgandhavilepanakappūrakaṭukapphalādīni gahetvā sāyaṃ mahājanassa satthu dhammadesanaṃ sutvā nagaraṃ pavisanakāle jetavanābhimukhā gacchati”. “mayūro”: occurs in Ja II 144, 2-3 as follows:-

“haṃsā kañcā mayūrā ca hatthiyo pasadā migā
sabbe sīhassa bhāyanti n’atthi kāyasmi tulyatā”.

“undūro”: occurs in Vin II 250, 38-251, 1 as follows:- “undūrehi pi vihārā okiṇṇavikiṇṇā honti”.

Rule 48: B₁, S₁, S₂ read ve for vi. B₁ reads bhojanaṃ hanati hiṃsati etenā ti haṇu, hanu vā (by which one destroys the food(?): haṇu or hanu) T: hiṃsanti etenā ti haṇu for haṇu. B₁, T read gamanaṃ janetī ti jāṇu (that which causes walking : jāṇu) for jānu. B₁, T read bhāti dibbatī ti (T: tippatī ti) bhāṇu (B₁ adds bhānu vā) for bhāṇu. B₁ reads nivāte rayati gacchatī ti reṇu (that is seen moving in still air: reṇu) T: gacchatī ti reṇu for reṇu. B₁ reads khaṇitabbo avadāritabbo ti khāṇu (that which is to be dug : khāṇu) T: khanitabbo ti khāṇu for khāṇu. B₁ reads aṅgamaṅgassa rujjanabhāvaṃ vijjhanabhāvaṃ amati gacchatī ti aṇu (that which has the state of destroying the parts of one’s body: aṇu) T: aṅgamaṅgassa rujanabhāvaṃ gacchatī ti aṇu for aṇu. B₁ reads veti tantasantāne bhavatī ti veṇu, bahisāre alan ti vā veṇu⁷⁴ (that which belongs to the extension of string(?): veṇu) T: bahisāre alan ti veṇu for veṇu. B₁, T read dheti (T omits it) vacchaṃ pāyetī ti dhenu (one who causes the calf to drink the milk: dhenu) for dhenu. B₁, T read atthaṃ dhāretī ti dhātu, B₁ adds gamanapacanādikaṃ kiriyaṃ dhāretī ti vā dhātu (that which bears the meaning or that which bears the actions like going, cooking, etc.: dhātu) for dhātu. B₁ reads sīyati bandhiyatī ti setu (that which is tied: setu) T: bandhitabbo ti setu (that which is to be tied: setu) for setu. B₁ reads uddhaṃ gacchati pavattatī ti ketu (that which proceeds above: ketu) T: uddhaṃ gamatī ti ketu for ketu. B₁ reads attano phalaṃ hinoti pavattatī ti hetu (which proceeds to its result: hetu) T: hinoti phalaṃ pavattati etenā ti hetu (by which the result proceeds: hetu) for hetu.

“jāṇu”: occurs in Vin I 5, 21-24 as follows:- “atha kho brahmā sahampati ekaṃsaṃ uttarāsaṅgaṃ karitvā dakkhiṇañjānumaṇḍalaṃ paṭhaviyaṃ nihantvā yena bhagavā ten’añjaliṃ paṇāmetvā bhagavantaṃ etad avoca”. “bhāṇu”: occurs in Ja III 62, 7-8 as follows:-

“yaṃ taṃ vasantasamaye kaṇaveresu bhānusu
sāmaṃ bāhāya pāḷesi sā taṃ arogyaṃ abruvi”.

“khāṇu”: occurs in A I 35, 7-9 as follows:- “atha kho etad eva bahutaraṃ yad idaṃ ukkūlavikūlaṃ nadīviduggaṃ khāṇukaṇṭakādhānaṃ pabbatavisamaṃ”. “aṇu”: occurs in Dhp 284 as follows:-

“yāvaṃ hi vanatho na chijjati
aṇumatto pi narassa nārisu
paṭibaddhamano va tāva so
vaccho khīrapako va mātari”.

“dhenu”: occurs in Sp 19, 13 as follows:- “sūdati c’etaṃ dhenu viya khīraṃ paggharatī ti vuttaṃ hoti”. “setu”: occurs in A I 220, 32-33-221,1 as follows:- “so purāṇānaṃ kammānaṃ tapasā vyantibhāvaṃ paññāpeti, navānaṃ kammānaṃ akaraṇā setughātaṃ”. “hetu”: occurs in Vin III 8, 1 as follows:- “ko nu kho bhante hetu”.

Rule 49: B₁ reads aṅgamaṅgaṃ kuṭati chindatī ti kuṭṭhaṃ (that which cuts the limbs of the body: kuṭṭhaṃ) T: kuṭati aṅgamaṅgaṃ chindatī ti kuṭṭho for kuṭṭho, S₁, S₂: kuṭṭho. B₁ reads dhaññena chādetabbo pūretabbo ti koṭṭho (that which is to be filled with grains: koṭṭho) T: pūretabbo ti koṭṭho for koṭṭhaṃ, S₁, S₂: koṭṭho. B₁, T read kaṭitabbaṃ (T omits it) madditabban ti kaṭṭhaṃ (that which is to be oppressed: kaṭṭhaṃ) for kaṭṭhaṃ.

“kuṭṭhaṃ”: occurs in Vin I 71, 33-34 as quoted under VIII. 40. “koṭṭho”: occurs in D I 134, 21-24 as follows:- “bhūtapubbaṃ brāhmaṇa rājā mahāvijito nāma ahosi aḍḍho mahaddhano mahābhogo pahūtajātarūparajato pahūtavittūpakaraṇo pahūtadhanadhañño paripuṇṇakosakoṭṭhāgāro”. “koṭṭhaṃ”: occurs in Ja I 326, 7-8 as follows:-

“saccaṃ kir’avamāhaṃsu narā ekacciyā idha
kaṭṭhavipalāvitaṃ seyyo na tv ev’ekacciyo naro”.

Rule 50: ṇusa and mahi should be read as nusa and maha. T, S₂, add siri after su. The addition is very important, because the example sirīso is clearly shown. B₁, T, S₁, S₂ add si,⁷⁵ ki (T: ku)⁷⁵ after mahi. B₁ adds puna nipaccante, T: yathāsaṅkhyaṃ after honti. B₁ reads kusalākusale dhamme manati jānātī ti manusso, mānuso; kāraṇākāraṇaṃ manati jānātī ti vā manusso mānuso; atthānatthaṃ manati jānātī ti vā manusso mānuso (one who knows the wholesome and unwholesome dhamma-s, one who knows the cause and uncause; or one who knows the profit and unprofit: manusso or mānuso) T: kāraṇākāraṇaṃ maññati ti manusso; mānuso…for manusso; mānuso. B₁, T read mātāpitūnaṃ hadayaṃ pūretī ti puriso B₁ adds attano manorathaṃ pūretī ti vā puriso (one who fills the heart of one’s parents; or one who fulfils one’s wish: puriso) for puriso. B₁ reads pūretī ti poso T: itthīnaṃ manorathaṃ pūretī ti poso (one who fulfils the wish of women: poso) for poso. B₁ reads sasurehi sunitabbā hiṃsitabbā ti suṇisā, dvinnaṃ janānaṃ kulasantānaṃ karotī ti vā suṇisā (one who is to be ill-treated by father - and mother-in-laws; or one who maintains the continuity of both families: suṇisā) T: sassusassurehi hiṃsiyatī ti suṇisā for suṇisā. B₁, T read kucchitabban ti karīsaṃ (that which is to be disgusted: karīsaṃ). B₁ adds …. tamandhakāravidhamanena sattānaṃ bhayaṃ surati hiṃsatī ti suriyo⁷⁶ (who destroys the fear of the creatures by removing the darkness (of night): suriyo) T: abbhaṃ vimocetī ti suriso⁷⁷ (that which causes the dark cloud to remove: suriso) and in the foot-note T records the reading suriyo also, S₁, S₂: suriyo after karīsaṃ. The addition is very significant. In the vutti the root su is recorded by Senart, but he does not give example of it, either suriso or suriyo. B₁, T read rogaṃ hiṃsatī ti sirīso (that which destroys disease: sirīso) for sirīso. B₁ reads ilati kampatī ti illiso, taṇhāya dubbalo hutvāna ilati kampatī ti vā illiso⁷⁸ (one who is shaken or one being weak due to craving, shakes up: illiso) T: ilati kampayatī ti iliso for iliso. B₁ reads pāpakaraṇe alati samatthetī ti alaso⁷⁹ (one who causes commitment of evil: alaso) S₁, S₂: alaso, T: pāpacchādane sāmatthetī ti aliso (one who is capable of covering the evil: aliso) for aliso. T, B₁ read mahitabbo (T omits it) pūjetabbo ti mahiso (one who is to be worshipped: mahiso) for mahiso. B₁ reads sīyati bandhīyatī ti sīsaṃ (that which is tied: sīsaṃ) T: bandhanti etthā ti sīsaṃ (herein they tie up: sīsaṃ) for sīsaṃ. B₁, T read kitabbaṃ (T: kilamitabbaṃ) hiṃsitabban ti kisaṃ (worthy to be tired or injured: kisaṃ) for kīsaṃ.

“manusso”: occurs in Nidd I 12, 1 as follows:- “gahaṭṭho vā pabbajito vā devo vā manusso vā”. “mānuso”: occurs in Pv 313 as follows:-

“evaṃ datvā yajitvā ca aṅkuro digham antaraṃ
so hitvā mānusaṃ dehaṃ tāvatiṃsūpago ahu”.

“puriso”: occurs in Nidd I 8 as follows:- “yathā puriso jīvitukāmo amaritukāmo sukhakāmo dukkhapaṭikkūlo pādena sappasiraṃ vajjeyya vivajjeyya parivajjeyya abhinivajjeyya”. “poso”: occurs in Ja II 52, 6-7 as follows:-

“yadā parābhavo hoti poso jīvitasaṅkhaye
atha jālañ ca pāsañ ca āsajjā pi na bujjhati”.

“suṇisā”: occurs in M I 190, 2-4 as follows:- “seyyathā pi āvuso suṇisā sasuraṃ disvā saṃvajjati saṃvegaṃ āpajjati”. “karīsaṃ”: occurs in Khp III 2, 7-8 as follows:- “… antaṃ antaguṇaṃ udariyaṃ karīsaṃ…”. “suriyo”: occurs in Vin I 2, 23-26 as follows:-

“yadā have pātubhavanti dhammā
ātāpino jhāyato brāhmaṇassa
vidhūpayaṃ tiṭṭhati mārasenaṃ
suriyo’va obhāsayam antalikkhaṃ”.

“sirīso”: occurs in D II 4, 10-12 as follows:- “kakusandho bhikkhave bhagavā arahaṃ sammāsambuddho sirīsassa mūle abhisambuddho”. “alaso”: occurs in Ja III 105 23-26 as follows:-

“alaso gihī kāmabhogī na sādhu
asaññato pabbajito na sādhu
rājā na sādhu anisammakārī
yo paṇḍito kodhano taṃ na sādhu”.

“sīsaṃ”: occurs in M I 336, 35 as follows:- “sīsaṃ vo bhindi”. “kisaṃ”: occurs in Vin III 19, 17-20 as follows:- “so ten’eva kukkuccena tena vippaṭisārena kiso ahosi lūkho dubbaṇṇo uppaṇḍuppaṇḍukajāto dhamanisanthatagatto antomano līnamano dukkhī dummano vippaṭisārī pajjhāyi”.

Footnotes

1. Sdp 279, 5-7, see also Kvn 396, 18-20. ↩

2. “atha uṇādayo vuccate” Rūp 374, 19, “kāle vattamānātīte ṇvādayo … dhātūhi ṇuppaccayo hoti” ibid., 375,1-2, see also GPL p. 158. ↩

3. “imasmiṃ hi kappe uṇapaccayo natthi. Tasmā ṇānubandho’va ukārādipaccayo uṇapaccayo nāma” Sdp 279, 7-8. ↩

4. “uṇādī ti parasamaññāvasena iṇuādipaccayānam evādhivacanaṃ” Rūp - ṭ 228, 5-6, see also Kvn 396, 20-21 “uṇādī ti ṇuādipaccayānaṃ parasamaññā”. ↩

5. “casaddo aniyamattho” Rūp 382, 2-3. ↩

6. Nyp also reads bhemo. ↩

7. Rūp also reads bhīmo. ↩

8. Rūp also reads sīmā. ↩

9. “ṭhā = gatinivattimhi. Thāmo, ṭhassa thattaṃ” Rūp 377, 4-5. ↩

10. Nyp also records the same. ↩

11. Rūp also reads kallāṇo. ↩

12. Nyp also reads bhavituṃ. ↩

13. Nyp also records niti. ↩

14. Nyp also reads pajjhā. ↩

15. Nyp also reads cikicchā. ↩

16. Nyp also reads saṅkucchā. ↩

17. Rūp also reads kucchā. ↩

18. Nyp also reads macchā. ↩

19. Nyp also records tiracchāno. ↩

20. Nyp also reads acchā. ↩

21. Nyp also reads dobhacchā. ↩

22. Nyp also reads maccho. ↩

23. Nyp also records the same. ↩

24. Nyp also records the same. ↩

25. Nyp records urago. ↩

26. Nyp also records the same. ↩ ↩²

27. “tattha c’ādimhi satta dīghadassanavasena vuttāni. Itarāni cattāri tadabhāvavasena” Nyp 462, 23-24. ↩

28. “ito ti i = ajjhāyane, i = gatimhī tīmassa rūpaṃ” Nyp 463, 21-22. ↩

29. Nyp also omits ñāto. ↩

30. Nyp also records the same, but Rūp reads una for ūna and una for uṇa. ↩ ↩² ↩³ ↩⁴

31. Rūp also reads kta. ↩

32. Rūp also reads ghiṇaṃ. ↩

33. Nyp also reads ghiṇ. ↩

34. “passāvī ti papubbassa su= savane; su= abhissave; su= pāṇagabbhavimocanesū ti tiṇṇam aññatarassa rūpaṃ” Nyp 466, 14-16. ↩

35. See Rūp 372, 15-16 “su= gatimhi. Kārite vuddhi āvādesā ca. Āyati passavituṃ sīlam assā ti passāvī, passāvi”. ↩

36. Nyp and Rūp also read ssaṃ-ntu. ↩

37. “ … athavā bhavissati gamādīhi ṇī - ghiṇ ettha bhavissatī ti vacanato ssantu iti eko va paccayo daṭṭhabbo. Tato simhi vā ti attaṃ. Natasaddo ami ti yogavibhāgena amādeso, silopo. Karissaṃ karissanto …” Rūp 374, 1-3. ↩

38. “sotaṃ; sotran ti pi pāṭho. Tāni su= savane timassa rūpaṃ” Nyp 469, 22-23. ↩

39. “sotran ti ettha asaṃyogantassa vuddhi kārite (VI. 4. 2) ti vuddhikaraṇam eva viseso” Nyp 469, 21-22. ↩

40. Nyp also records yattaṃ. ↩

41. “yata = yata. Yattaṃ, yatraṃ… yamu=uparane. Yantaṃ, yantraṃ” Rūp 383, 2-3. ↩

42. See ibid., 382, 9. ↩

43. “mattan ti mada= ummāda timassa rūpaṃ” Nyp 469, 30. ↩

44. “vattan ti vatu= āvattane, vatu= āvaraṇagatīsū ti dvinnam aññatarassa rūpaṃ” ibid., 470, 2-3. ↩

45. “uḍḍho ti usu= dāhetimassa iminā ḍhapaccayaṃ katvā kvaci dhātuvibhattipaccayānaṃ…” Nyp 470, 30-471, 1; see also Rūp 384, 6-7 “usu = dāhe. Ranja = rāge, ḍha-ṭhapaccayā …”. ↩

46. Nyp also records suca. ↩

47. Nyp also records soko. ↩

48. Nyp also reads the same. ↩ ↩² ↩³

49. Rūp also reads ghaṭi and vaṭi. ↩ ↩²

50. “ghaṭi ghaṭṭane. Ghaṇṭo ghaṇṭā vā” Rūp 368, 3-4. ↩

51. See Nyp 472, 25-28 “vaṇḍo ti vaḍi = āvattane; vaḍi = vaṇḍatthe; vaḍi = dhāraṇa - bandhana - saṅghātesū ti tiṇṇam aññatarassa rūpaṃ”. ↩ ↩²

52. See Rūp 386, 4 “vaṭi = āvattane. Vaṭi = dhāraṇa - bandhana - saṅghātesu vā. Vaṇṭo”. ↩

53. Nyp also records khando. ↩

54. See PED, s.vv. kaṇḍa and khaṇḍa. ↩

55. As 3, 25 reads vidaḍḍhavādī. ↩

56. PED s.v. bhagandala remarks as follows:- “Has explanation at Dhtm 204 ‘bhaganda secane’ hoti (come from sprinkling) anything to do with our word?”. ↩

57. “musalo ti musa= theyye, musa= pāṇacāge ti dvinnam aññatarassa rūpaṃ” Nyp 474, 17-18. ↩

58. Nyp reads gottalo. ↩

59. “bahulo ti bahu= saṅkhyāne, bahu= vuddhimhī timassa rūpaṃ” Nyp 474, 19-20. ↩

60. “maṅgalan ti maṅga = gati-maṅgale timassa rūpaṃ” ibid., 474, 20. ↩ ↩²

61. Rūp also reads kambalaṃ. ↩

62. “kampalan ti kapi= sañcaraṇe timassa rūpaṃ” Nyp 474, 21-22. ↩

63. See Nyp 475, 6-12 and Rūp 388, 5-6. ↩

64. “addū ti ada= bhakkhane timassa rūpaṃ; ada= bhājane kaṃsamaye vā timassa rūpaṃ” Nyp 475, 21-22. ↩

65. “maddū ti mada= ummāde, maddane ti dvinnam aññatarassa rūpaṃ” ibid., 475, 22-23. ↩

66. “pīvaran ti pā= pāne, pā= rakkhane ti dvinnam aññatarassa rūpaṃ” Nyp 475, 27. ↩

67. Rūp also reads pata. ↩

68. Nyp also reads pada. ↩

69. Rūp records the both. ↩ ↩²

70. “undūro ti undasaddato ūrappacayādimhi kate rūpaṃ. Tattha undo ti udi= pasavana - kledanesū timassa rūpaṃ” Nyp 477, 5-7. ↩

71. “udi= pasavana- kledanesu. Unditum alaṃ samattho ti undūro” Rūp 390, 3. ↩

72. “kappūro ti kapu= hiṃsā - takkalagandhesu; kapu= sāmatthe ti dvinnam aññatarassa rūpaṃ” Nyp 476, 28-29. ↩

73. “maya = gatimhi. Mayūro, mahiyaṃ ravatī ti vā mayūro” Rūp 489, 15-16. ↩ ↩²

74. “veṇū ti ve= tantasantāne, vī= bahisāre ti dvinnam aññatarassa rūpaṃ” Nyp 477, 17-18. ↩

75. Nyp also records si and ku. ↩ ↩²

76. “suriyo ti su= hiṃsāyaṃ; su= abhissave, su= gatimhi, su= savane, su= pāṇagabbhavimocanesū ti pañcannam aññatarassa rūpaṃ” Nyp 478, 10-12. ↩

77. B₁ adds gabbhaṃ vimocetī ti suriso (that which causes the womb to release: suriso) which seems to be based on incorrect reading. ↩

78. “illiso ti ila= kampane, ila= dubbadubbale ti dvinnam aññatarassa rūpaṃ” Nyp 478, 12-13. ↩

79. Nyp also reads alaso. ↩