1. Sandhikaṇḍa (Sandhi section)

13 Oct 2026 · 170 min read

Buddhappiya's Sandhikaṇḍa: the definitions of letters and terms, then vowel, consonant and niggahīta sandhi, with every example derived step by step.

Buddhappiya’s order for the sandhi rules, with the Rūpasiddhi numbers and the Kaccāyana rules each part draws on.

flowchart LR
  S(["Sandhikaṇḍa 1–59"]) --> A["Saññāvidhāna 1–11<br/>letters, vowels, consonants, the terms<br/>§1–§9, with §602–§603 on heavy syllables"]
  S --> B["Sarasandhividhāna 12–34<br/>a vowel before a vowel: elision 13, the option 15, lengthening 17–18,<br/>y and v for e and o 19–20, insertion 34<br/>§10–§22, §35, §42–§47 and three noun rules"]
  S --> C["Pakatisandhividhāna 35–36<br/>the vowel unchanged §23–§24"]
  S --> D["Byañjanasandhividhāna 37–48<br/>a vowel before a consonant: long, short or elided 37–39,<br/>doubling 40 and 42, o for ava 45<br/>§25–§29, §36, §48–§50 and three noun rules"]
  S --> E["Niggahītasandhividhāna 49–59<br/>ṃ before vowels and consonants, and the closing rule 59<br/>§30–§34, §37–§41, §51"]

Tattha jinasāsanādhigamassa akkharakosallamūlakattā taṃ sampādetabbanti dassetuṃ abhidheyyappayojanavākyamidamuccate.

There [after the opening verses], since the understanding of the Conqueror’s teaching has skill in letters (akkharakosalla) as its root, this sentence, which states the subject-matter (abhidheyya) and the purpose (payojana) [of the grammar], is spoken in order to show that that [skill] is to be acquired.

1 (§1): Attho akkharasaññāto (Meaning is represented by `akkhara`) sīhagatika

Yo koci lokiyalokuttarādibhedo vacanattho, so sabbo akkhareheva saññāyate. Sithiladhanitādiakkharavipattiyañhi atthassa dunnayatā hoti, tasmā akkharakosallaṃ bahūpakāraṃ buddhavacanesu, ettha padānipi akkharasannipātarūpattā akkharesveva saṅgayhanti.

Whatever meaning a word has, whether worldly (lokiya), supramundane (lokuttara) or of any other kind, all of it is understood (saññāyate) only through letters (akkhara); for where a letter is faulty — unaspirated (sithila), aspirated (dhanita) and the like — the meaning becomes hard to make out. That is why skill in letters is of great help in the word of the Buddha. Here words (pada) too, being in form just combinations of letters, are included under “letters”.

Tasmā akkharakosallaṃ, sampādeyya hitatthiko;
Upaṭṭhahaṃ garuṃ sammā, uṭṭhānādīhi pañcahi.

Therefore one who seeks his own good should attain skill in letters,
attending on the teacher properly with the five [duties] that begin with rising.

Saññāvidhāna (Definitions)

Tatthādo tāva saddalakkhaṇe vohāraviññāpanatthaṃ saññāvidhānamārabhīyate.

There, first of all, the assignment of technical terms (saññāvidhāna) is begun, so as to make known the usage (vohāra) of grammar (saddalakkhaṇa).

2 (§2): Akkharāpādayo ekacattālīsaṃ (41 akkhara starting with `a`) anvattha

Akkharā api ādayo ekacattālīsaṃ, te ca kho jinavacanānurūpā akārādayo niggahītantā ekacattālīsamattā vaṇṇā paccekaṃ akkharā nāma honti. Taṃ yathā – a¹ ā i ī u ū e o, ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra lava sa ha ḷa aṃ-iti akkharā.

The letters (akkhara) too, beginning with a, are forty-one; and it is those forty-one sounds (vaṇṇa), from a to the niggahīta, which conform to the Conqueror’s word, that are each called akkhara. They are: a ā i ī u ū e o, ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va sa ha ḷa, aṃ — these are the letters.

Nakkharantīti akkharā, a ādi yesaṃ te ādayo. Akārādīnamanukkamo panesa ṭhānādikkamasannissito, tathā hi ṭhānakaraṇappayatanehi vaṇṇā jāyante, tattha cha ṭhānāni kaṇṭhatālumuddhadantaoṭṭhanāsikāvasena.

They are called akkhara because they do not wear away (na kharanti), and ādayo means those that have a as their beginning. Now this sequence of a and the rest rests on the sequence of place (ṭhāna) and so on, for sounds are produced by place, organ (karaṇa) and effort (payatana); and of these the places are six: throat, palate, head, teeth, lips and nose.

Tattha – a vaṇṇa ka vagga ha kārā kaṇṭhajā.

Of these, the a-vaṇṇa, the ka-group and the letter ha are born in the throat.

I vaṇṇa ca vagga ya kārā tālujā. Ṭa vagga ra kāra ḷa kārā muddhajā. Ta vagga la kāra sa kārā dantajā. U vaṇṇa pa vaggā oṭṭhajā. E kāro kaṇṭhatālujo. O kāro kaṇṭhoṭṭhajo.

The i-vaṇṇa, the ca-group and the letter ya are born at the palate; the ṭa-group and the letters ra and ḷa at the head; the ta-group and the letters la and sa at the teeth; the u-vaṇṇa and the pa-group at the lips. The letter e is born at the throat and palate, and the letter o at the throat and lips.

Va kāro dantoṭṭhajo.

The letter va is born at the teeth and lips.

Niggahītaṃ nāsikaṭṭhānajaṃ.

The niggahīta is born at the nose as its place.

Ṅa ña ṇa na mā sakaṭṭhānajā, nāsikaṭṭhānajā cāti.

ṅa, ña, ṇa, na and ma are born both at their own place and at the nose.

Ha kāraṃ pañcameheva, antaṭṭhāhi ca saṃyutaṃ;
Orasanti vadantettha, kaṇṭhajaṃ tadasaṃyutaṃ.

The letter ha joined with the fifth letters alone and with the semivowels (antaṭṭha)
is here called chest-born (orasa); unjoined, it is throat-born.

Karaṇaṃ jivhāmajjhaṃ tālujānaṃ, jivhopaggaṃ muddhajānaṃ, jivhāggaṃ dantajānaṃ, sesā sakaṭṭhānakaraṇā.

The organ (karaṇa) is the middle of the tongue for those born at the palate, the part near the tip of the tongue for those born at the head, and the tip of the tongue for those born at the teeth; the rest have their own place as organ.

Payatanaṃ saṃvutādikaraṇaviseso. Saṃvutattama kārassa, vivaṭattaṃ sesasarānaṃ sa kāraha kārānañca, phuṭṭhaṃ vaggānaṃ, īsaṃphuṭṭhaṃ yaralavānanti.

Effort (payatana) is the organ’s particular mode, closed (saṃvuta) and so on: the letter a has closure; the other vowels and the letters sa and ha have openness (vivaṭa); the group letters have contact (phuṭṭha); and ya, ra, la and va have slight contact (īsaṃphuṭṭha).

Evaṃ ṭhānakaraṇappayatanasutikālabhinnesu akkharesu sarā nissayā, itare nissitā. Tattha –

Thus, among the letters, which differ in place, organ, effort, sound (suti) and duration (kāla), the vowels are the support (nissaya) and the others the supported (nissita). On this —

Nissayādo sarā vuttā, byañjanā nissitā tato;
Vaggekajā bahuttādo, tato ṭhānalahukkamā.

The vowels, the support, are stated first, and then the consonants, the supported;
the group letters come before the single-born for their greater number and so on, and after that the order is by place and by lightness.

Vuttañca –

And it is said:

‘‘Pañcannaṃ pana ṭhānānaṃ, paṭipāṭivasāpi ca;
Nissayādippabhedehi, vutto tesamanukkamo’’ti.

“Both by way of the order of the five places,
and by the distinctions of support and the rest, their sequence has been stated.”

Ekenādhikā cattālīsaṃ ekacattālīsaṃ, etena gaṇanaparicchedena –

Forty plus one is forty-one, and by this delimitation of the number —

Adhikakkharavantāni, ekatālīsato ito;
Na buddhavacanānīti, dīpetācariyāsabho.

[Texts] that have more letters than these forty-one
are not the word of the Buddha: so the bull among teachers makes clear.²

Api ggahaṇaṃ heṭṭhā vuttānaṃ apekkhākaraṇatthaṃ.

The mention of api (“too”) is there to refer back to the [letters] mentioned before.

3 (§3): Tatthodantā sarā aṭṭha ([From `akkhara`] eight ending with `o`: `sara`) anvattha

Tattha tesu akkharesu a kārādīsu o kārantā aṭṭha akkharā sarā nāma honti. Taṃ yathā – a ā i ī u ū e o-iti sarā.

Of these, among the letters beginning with a, the eight that end with o are called sara (vowels). They are: a ā i ī u ū e o — these are the vowels.

O anto yesaṃ te odantā, da kāro sandhijo, saranti gacchantīti sarā, byañjane sārentītipi sarā.

odantā are those whose end is o, and the letter d is born of sandhi. They are sara because they move (saranti), that is, go; or again sara because they make the consonants move (sārenti).

‘‘Tatthā’’ti vattate.

“Tattha” (“among these”) continues.

4 (§4): Lahumattā tayo rassā (3 short vowels: `rassa`) anvattha

Tattha aṭṭhasu saresu lahumattā tayo sarā rassā nāma honti. Taṃ yathā – a i u-iti rassā.

Of these eight vowels, the three of light measure are called rassa (short). They are: a i u — these are the short vowels.

Lahukā mattā pamāṇaṃ yesaṃ te lahumattā, mattā saddo cettha accharāsaṅghātaakkhinimīlanasaṅkhātaṃ kālaṃ vadati, tāya mattāya e kamattā rassā, dvimattā dīghā, aḍḍhamattā byañjanā. Lahu ggahaṇañcettha chandasi diyaḍḍhamattassāpi gahaṇatthaṃ. Rassakālayogato rassā, rassakālavanto vā rassā.

lahumattā are those whose measure (mattā), that is, their quantity, is light; and the word mattā here means the time reckoned as a snap of the fingers or a blink of the eye. By that measure the short vowels have one measure, the long vowels two, and the consonants half a measure. The word lahu (“light”) is used here so that in verse (chandasi) even a vowel of one and a half measures is included. They are rassa because they are connected with a short time, or rassa because they have a short time.

Sararassa ggahaṇāni ca vattante.

“sara” and “rassa” also continue.

5 (§5): Aññe dīghā (Other [`sarā`] are `dīgha`) anvattha

Tattha aṭṭhasu saresu rassehi aññe dvimattā pañca sarā dīghā nāma honti. Taṃ yathā – ā ī ū e o-iti dīghā.

Of these eight vowels, the five other than the short ones, which have two measures, are called dīgha (long). They are: ā ī ū e o — these are the long vowels.

Añña ggahaṇaṃ diyaḍḍhamattikānampi saṅgahaṇatthaṃ. Dīghakāle niyuttā, tabbanto vā dīghā. Kvaci saṃyogapubbā ekārokārā rassā iva vuccante. Yathā – ettha, seyyo, oṭṭho, sotthi.

The word añña (“other”) is used so as to include also [vowels] of one and a half measures. They are dīgha because they are set in a long time, or because they have one. In some places (kvaci) e and o standing before a conjunct are pronounced as if short, for example ettha (“here”), seyyo (“better”), oṭṭho (“a lip”) and sotthi (“safety”).

Kvacī ti kiṃ? Maṃ ce tvaṃ nikhaṇaṃ vane. Putto tyāhaṃ mahārāja.

By saying kvaci (in some places) we exclude the e and o that keep their two measures before a conjunct: maṃ ce tvaṃ nikhaṇaṃ vane (“if you bury me in the forest”), putto tyāhaṃ mahārāja (“I am your son, great king”).

6 (§602): Dumhi garu (The syllable before a conjunct is `garu`, heavy) anvattha

Dvinnaṃ samūho du, tasmiṃ dumhi. Saṃyogabhūte akkhare pare yo pubbo rassakkharo, so garusañño hoti. Yathā – datvā, hitvā, bhutvā.

A group of two is du, and dumhi means “before that”. When a letter that is a conjunct (saṃyoga) follows, the short letter before it is termed garu (heavy), for example datvā (“having given”), hitvā (“having abandoned”) and bhutvā (“having eaten”).

‘‘Garū’’ti vattate.

“garu” continues.

7 (§603): Dīgho ca (And a long vowel is `garu`, heavy) anvattha

Dīgho ca saro garusañño hoti. Yathā – nāvā, nadī, vadhū, dve, tayo. Garukato añño ‘‘lahuko’’ti veditabbo.

A long vowel, too, is termed garu, for example nāvā (“a boat”), nadī (“a river”), vadhū (“a young woman”), dve (“two”) and tayo (“three”). What is other than heavy should be understood as lahuka (light).

8 (§6): Sesā byañjanā (Remaining are `byañjanā`) anvattha

Ṭhapetvā aṭṭha sare sesā aḍḍhamattā akkharā ka kārādayo niggahītantā tettiṃsa byañjanā nāma honti. Vuttehi aññe sesā. Byañjīyati etehi atthoti byañjanā. Taṃ yathā – ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra lava sa ha ḷa aṃ-iti byañjanā. Ka kārādīsvakāro uccāraṇattho.

Leaving aside the eight vowels, the remaining thirty-three letters of half a measure, from the letter ka to the niggahīta, are called byañjana (consonants). “Remaining” means other than those already stated, and they are byañjana because meaning is made manifest (byañjīyati) by them. They are: ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma, ya ra la va sa ha ḷa, aṃ — these are the consonants. The a in ka and the rest is for the sake of pronunciation.

‘‘Byañjanā’’ti vattate.

“byañjanā” continues.

9 (§7): Vaggā pañcapañcaso mantā (`vagga`: 5 by 5 [byañjane] ending with `ma`) anvattha

Tesaṃ kho byañjanānaṃ ka kārādayo ma kārantā pañcavīsati byañjanā pañcapañcavibhāgena vaggā nāma honti. Taṃ yathā – ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma-iti vaggā.

Now, of those consonants, the twenty-five from the letter ka to the letter ma, divided five by five, are called vagga (groups). They are: ka kha ga gha ṅa, ca cha ja jha ña, ṭa ṭha ḍa ḍha ṇa, ta tha da dha na, pa pha ba bha ma — these are the groups.

Te pana paṭhamakkharavasena ka vaggaca vaggādivohāraṃ gatā, vaggo ti samūho, tattha pañcapañcavibhāgenāti vā pañca pañca etesamatthīti vā pañcapañcaso, mo anto yesaṃ te mantā.

And these are known, after their first letter, as the ka-group, the ca-group and so on. A vagga is a collection. There, pañcapañcaso means either “by a division of five each” or “those that have five each”, and mantā are those whose end is ma.

10 (§8): Aṃiti niggahītaṃ (`aṃ` represents `niggahita`) anvattha

A kāro uccāraṇattho, iti saddo panānantaravuttanidassanattho, aṃiti yaṃ a kārato paraṃ vuttaṃ bindu, taṃ niggahītaṃ nāma hoti. Rassassaraṃ nissāya gayhati, karaṇaṃ niggahetvā gayhatīti vā niggahītaṃ.

The letter a is for pronunciation, while the word iti points to what has just been said: the dot (bindu) pronounced after the letter a in aṃ is called niggahīta. It is niggahīta because it is used (gayhati) in dependence on a short vowel, or because it is used with the organ (karaṇa) held down (niggahetvā).

Karaṇaṃ niggahetvāna, mukhenāvivaṭena yaṃ;
Vuccate niggahītanti, vuttaṃ bindu sarānugaṃ.

What is spoken with the organ held down and the mouth not fully open
is called niggahīta: the dot pronounced after a vowel.

Idha avuttānaṃ parasamaññānampi payojane sati gahaṇatthaṃ paribhāsamāha.

So that the technical terms of other [grammars] not stated here may also be taken up when there is a use for them, a metarule (paribhāsā) is stated:

11 (§9): Parasamaññā payoge (Other grammatical terms when applicable) saññaṅga

Yā ca pana parasmiṃ sakkataganthe, paresaṃ vā veyyākaraṇānaṃ samaññā ghosāghosalopasavaṇṇasaṃyogaliṅgādikā, tā payoge sati etthāpi yujjante.

And whatever technical terms (samaññā) there are in another work, the Sanskrit book, or that belong to other grammarians — ghosa, aghosa, lopa, savaṇṇa, saṃyoga, liṅga and the rest — are applied here too when there is a use for them.

Parasmiṃ, paresaṃ vā samaññā parasamaññā, veyyākaraṇe, veyyākaraṇamadhītānaṃ vā samaññātyattho. Payujjanaṃ payogo, viniyogo.

parasamaññā are terms in another [work] or terms of others, that is, terms in a grammar or of those who have studied grammar. payoga is applying, that is, employment.

Tattha vaggānaṃ paṭhamadutiyā, sa kāro ca aghosā. Vaggānaṃ tatiyacatutthapañcamā, ya ra lava ha ḷā cāti ekavīsati ghosā nāma.

Among these, the first and second letters of the groups, and the letter sa, are aghosa (unvoiced); the third, fourth and fifth letters of the groups, together with ya, ra, la, va, ha and ḷa — twenty-one in all — are called ghosa (voiced).

Ettha ca vaggānaṃ dutiyacatutthā dhanitā tipi vuccanti, itare sithilā ti. Vināso lopo. Rassassarā sakadīghehi aññamaññaṃ savaṇṇā nāma, ye sarūpā tipi vuccanti. Sarānantaritāni byañjanāni saṃyogo. Dhātuppaccayavibhattivajjitamatthavaṃ liṅgaṃ. Vibhatyantaṃ padaṃ. Iccevamādi.

And here the second and fourth letters of the groups are also called dhanita (aspirated), the others sithila (unaspirated). lopa (elision) is disappearance. The short vowels and their own long vowels are mutually savaṇṇa (homogeneous), and these are also called sarūpa (of the same form). Consonants with no vowel between them are a saṃyoga (conjunct). A meaningful element other than a root, a suffix or an inflection is a liṅga (lemma). What ends in an inflection is a pada (word). And so on.

Iti saññāvidhānaṃ.

Thus the assignment of technical terms.

Sarasandhividhāna (Vowel sandhi)

Atha sarasandhi vuccate.

Now vowel sandhi (sarasandhi) is stated.

Loka aggapuggalo, paññā indriyaṃ, tīṇi imāni, no hi etaṃ, bhikkhunī ovādo, mātu upaṭṭhānaṃ, sametu āyasmā, abhibhū āyatanaṃ, dhanā me atthi, sabbe eva, tayo assu dhammā, asanto ettha na dissanti itīdha sarādisaññāyaṃ sabbasandhikaraṇaṭṭhāne byañjanaviyojanatthaṃ paribhāsamāha.

Here, in loka aggapuggalo, paññā indriyaṃ, tīṇi imāni, no hi etaṃ, bhikkhunī ovādo, mātu upaṭṭhānaṃ, sametu āyasmā, abhibhū āyatanaṃ, dhanā me atthi, sabbe eva, tayo assu dhammā and asanto ettha na dissanti, once the technical terms sara and the rest have been assigned, a metarule (paribhāsā) is stated for separating the consonant [from its vowel] wherever sandhi is to be made.

12 (§10): Pubbamadhoṭhitamassaraṃ sarena viyojaye (In preceeding [word], detach vowel from vowelless [consonant]) vidhyaṅga

Sarenā ti nissakke karaṇavacanaṃ, sahayoge vā, sandhitabbe sarasahitaṃ pubbabyañjanaṃ anatikkamanto adhoṭhitamassarañca katvā sarato viyojayeti sarato byañjanaṃ viyojetabbaṃ. Ettha ca assara ggahaṇasāmatthiyena ‘‘byañjana’’nti laddhaṃ.

sarena is a third-form ③ word (karaṇavacana) used in the sense of the fifth form ⑤ (nissakka), or else in the sense of accompaniment (sahayoga). Where [words] are to be joined, the preceding consonant together with its vowel is not passed over: one should make it stand below (adhoṭhita) and vowelless (assara) and separate it from the vowel — that is, the consonant is to be separated from the vowel. And here “consonant” is obtained by the force of the word assara (“vowelless”).

13 (§12): Sarā sare lopaṃ (Vowel, before vowel, is elided) utsarga

Sarā kho sabbepi sare pare ṭhite lopaṃ papponti. Lopo ti adassanaṃ anuccāraṇaṃ. Ettha sarā ti kāriyīniddeso. Bahuvacanaṃ panettha ekekasmiṃ sare pare bahūnaṃ lopañāpanatthaṃ. Sare ti nimittaniddeso, nimittasattamī cāyaṃ, nimittopādānasāmatthiyato vaṇṇakālabyavadhāne sandhikāriyaṃ na hoti. Lopa nti kāriyaniddeso, idaṃ pana suttaṃ upari paralopavidhānato pubbalopavidhānanti daṭṭhabbaṃ, evaṃ sabbattha sattamīniddese pubbasseva vidhi, na parassa vidhānanti veditabbaṃ.

All vowels without exception undergo elision (lopa) when a vowel stands next; lopa is non-appearance, non-pronunciation. Here sarā states the thing operated on (kāriyī), and the plural is there to make known the elision of many [vowels] before each single following vowel. sare states the condition (nimitta), and it is a seventh form ⑦ of condition (nimittasattamī): by the force of taking [the following vowel] as the condition, the sandhi operation does not take place when a letter or a pause intervenes (vaṇṇakālabyavadhāna). lopaṃ states the operation (kāriya). This sutta, moreover, should be seen as prescribing the elision of the preceding vowel, since the elision of the following one is prescribed further on; and so it should be understood that everywhere a statement in the seventh form ⑦ operates on the preceding [element] alone, and no operation is prescribed for the following one.

‘‘Assaraṃ, adhoṭhita’’nti ca vattate, siliṭṭhakathane paribhāsamāha.

“assaraṃ” and “adhoṭhitaṃ” also continue, and for smooth speech (siliṭṭhakathana) a metarule (paribhāsā) is stated:

14 (§11): Naye paraṃ yutte (To conclude, attach next) vidhyaṅga

Sararahitaṃ kho byañjanaṃ adhoṭhitaṃ parakkharaṃ naye yutte ṭhāneti paranayanaṃ kātabbaṃ. Ettha yutta ggahaṇaṃ niggahītanisedhanatthaṃ, tena ‘‘akkocchi maṃ avadhi ma’’ntiādīsu paranayanasandeho na hoti.

Now a consonant deprived of its vowel and standing below should be carried to the following letter where it is fitting (yutte): that is, the carrying-over to the following (paranayana) is to be done. Here the word yutta is there to exclude the niggahīta, so that in akkocchi maṃ avadhi maṃ (“he abused me, he struck me”) and the like there is no doubt about the carrying-over.

Lokaggapuggalo, paññindriyaṃ, tīṇimāni, nohetaṃ, bhikkhunovādo, mātupaṭṭhānaṃ, sametāyasmā, abhibhāyatanaṃ, dhanā matthi, sabbeva, tayassu dhammā, asantettha na dissanti.

lokaggapuggalo (“the foremost person in the world”), paññindriyaṃ (“the faculty of wisdom”), tīṇimāni (“these three”), nohetaṃ (“certainly not”), bhikkhunovādo (“the exhortation of the nuns”), mātupaṭṭhānaṃ (“attending on one’s mother”), sametāyasmā (“let the venerable one agree”), abhibhāyatanaṃ (“the base of mastery”), dhanā matthi (“I have riches”), sabbeva (“all indeed”), tayassu dhammā (“three things indeed”), asantettha na dissanti (“the bad are not seen here”).

Yassa idāni, saññā iti, chāyā iva, kathā eva kā, iti api, assamaṇī asi, cakkhu indriyaṃ, akataññū asi, ākāse iva, te api, vande ahaṃ, so ahaṃ, cattāro ime, vasalo iti, moggallāno āsi bījako, pāto evātīdha pubbalope sampatte ‘‘sare’’ti adhikāro, idha pana ‘‘atthavasā vibhattivipariṇāmo’’ti katvā ‘‘saro, saramhā, lopa’’nti ca vattamāne –

Here, in yassa idāni, saññā iti, chāyā iva, kathā eva kā, iti api, assamaṇī asi, cakkhu indriyaṃ, akataññū asi, ākāse iva, te api, vande ahaṃ, so ahaṃ, cattāro ime, vasalo iti, moggallāno āsi bījako and pāto eva, when elision of the preceding [vowel] would apply, “sare” is the governing rule (adhikāra); but here, on the principle that “the inflection changes to suit the sense” (atthavasā vibhattivipariṇāmo), while “saro” [①], “saramhā” [⑤] and “lopaṃ” continue —

15 (§13): Vā paro asarūpā (Optionally, next dissimilar [vowel]) apavada

Asamānarūpamhā saramhā paro saro lopaṃ pappoti vā. Samānaṃ rūpaṃ assāti sarūpo, na sarūpo asarūpo, asavaṇṇo. Yasmā pana mariyādāyaṃ, abhividhimhi ca vattamāno ā upasaggo viya vā saddo dvidhā vattate, katthaci vikappe, katthaci yathāvavatthitarūpapariggahe, idha pana pacchime, tato niccamaniccamasantañca vidhimettha vā saddo dīpeti. ‘‘Naye paraṃ yutte’’ti paraṃ netabbaṃ.

After a vowel of dissimilar form, the following vowel is optionally (vā) elided. sarūpa is what has the same form, and asarūpa is what is not sarūpa: non-homogeneous (asavaṇṇa). Now, just as the prefix ā occurs in the sense of an exclusive limit (mariyādā) and of an inclusive limit (abhividhi), so the word vā occurs in two ways — in some places as an open option (vikappa), in some places as the delimitation of forms as they are fixed (yathāvavatthitarūpapariggaha) — and here it is the latter; therefore the word vā here indicates an operation that is mandatory (nicca), one that is optional (anicca) and one that does not apply (asanta). By 14 (§11): Naye paraṃ yutte the [consonant] is to be carried to the following.

Yassadāni yassa idāni, saññāti saññā iti, chāyāva chāyā iva, kathāva kā kathā eva kā, itīpi iti api, assamaṇīsi assamaṇī asi. Cakkhundriya miti niccaṃ. Akataññūsi akataññū asi, ākāseva ākāse iva, tepi te api, vandehaṃ vande ahaṃ, sohaṃ so ahaṃ, cattārome cattāro ime, vasaloti vasalo iti, moggallānosi bījako moggallāno āsi bījako, pātova pāto eva.

yassadāni (“now, for whom”) from yassa idāni; saññāti (“‘perception’”) from saññā iti; chāyāva (“like a shadow”) from chāyā iva; kathāva kā (“what talk at all?”) from kathā eva kā; itīpi (“thus too”) from iti api; assamaṇīsi (“you are no nun”) from assamaṇī asi. cakkhundriyaṃ (“the eye faculty”) — always (niccaṃ). akataññūsi (“you are a knower of the unmade”) from akataññū asi; ākāseva (“as in the sky”) from ākāse iva; tepi (“they too”) from te api; vandehaṃ (“I pay homage”) from vande ahaṃ; sohaṃ (“that I”) from so ahaṃ; cattārome (“these four”) from cattāro ime; vasaloti (“‘an outcast’”) from vasalo iti; moggallānosi bījako (“Bījaka was Moggallāna”) from moggallāno āsi bījako; pātova (“early in the morning”) from pāto eva.

	yassa + idāni	rule
→	yass + (a) + (i) + dāni	12 (§10)
→	yass + (a + i) + dāni	15 (§13)
→	(yass + a) + dāni	14 (§11)
→	yassadāni

	cakkhu + indriyaṃ	rule
→	cakkh + (u) + (i + n) + driyaṃ	12 (§10)
→	cakkh + (u + i) + n + driyaṃ	15 (§13)
→	(cakkh + u + n) + driyaṃ	14 (§11)
→	cakkhundriyaṃ

	moggallāno + āsi	rule
→	moggallān + (o) + (ā) + si	12 (§10)
→	moggallān + (o + ā) + si	15 (§13)
→	(moggallān + o) + si	14 (§11)
→	moggallānosi

yassadāni
(1V 1.1.3: Tatiyapārājikasikkhāpada)
🚹⑥⨀(ya) 🔼(idāni)
for whom | now

assamaṇīsi
(1V 1.1.2.2: Vinītavatthu)
🚺①⨀(assamaṇī) ▶️🤘⨀(atthi)
no nun | you are

akataññūsi
(18Dh 26.1: Pasādabahulabrāhmaṇavatthu)
🚹①⨀(akataññū) ▶️🤘⨀(atthi)
a knower of the unmade | you are

taṃ jaññā vasalo iti
(18Sn 1.7: Vasalasutta)
🚹②⨀(ta) ⏯🤟⨀(jānāti) 🚹①⨀(vasala) 🔼(iti)
him | one should know | an outcast | as

moggallānosi bījako
(23J 22.1.8: Mahānāradakassapajātaka)
🚹①⨀(moggallāna) ⏮🤟⨀(atthi) 🚹①⨀(bījaka)
Moggallāna | was | Bījaka

pātova sannipatitvā
(20Ap1 1.3: Sāriputtattheraapadāna)
🔼(pāto) 🔼(eva) 🔽(sannipatitvā)
early in the morning | just | having assembled

Idha na bhavati – pañcindriyāni, saddhindriyaṃ, sattuttamo, ekūnavīsati, yassete, sugatovādo, diṭṭhāsavo, diṭṭhogho, cakkhāyatanaṃ, taṃ kutettha labbhā iccādi.

Here it does not apply: pañcindriyāni (“the five faculties”), saddhindriyaṃ (“the faculty of faith”), sattuttamo (“the highest of beings”), ekūnavīsati (“nineteen”), yassete (“whose these”), sugatovādo (“the Well-gone One’s instruction”), diṭṭhāsavo (“the taint of views”), diṭṭhogho (“the flood of views”), cakkhāyatanaṃ (“the eye base”), taṃ kutettha labbhā (“how could that be had here?”) and so on.

Bhavati ca vavatthitavibhāsāya.

And on the restricted option (vavatthitavibhāsā) there is this:

Avaṇṇato sarodānī-tīvevādiṃ vinā paro;
Na luppataññato dīgho, āsevādivivajjito.

After an a-vaṇṇa the following vowel is not elided, except in idāni, iti, iva, eva and the like;
after another vowel a following long vowel is not elided, apart from āsi, eva and the like.

Bandhussa iva, upa ikkhati, upa ito, ava icca, jina īritaṃ, na upeti, canda udayo, yathā udake itīdha pubbāvaṇṇassarānaṃ lope kate ‘‘paro, asarūpe’’ti ca vattate, tathā ‘‘ivaṇṇo yaṃ navā’’ti ito ivaṇṇa ggahaṇañca, ‘‘vamodudantāna’’nti ito u ggahaṇañca sīhagatiyā idhānuvattetabbaṃ.

Here, in bandhussa iva, upa ikkhati, upa ito, ava icca, jina īritaṃ, na upeti, canda udayo and yathā udake, once the preceding a-vaṇṇa vowels have been elided, “paro” and “asarūpe” continue, and likewise the word ivaṇṇa from 21 (§21): Ivaṇṇo yaṃ navā and the word u from 20 (§18): Vamodudantānaṃ are to be carried here comprehensively (sīhagati).

16 (§14): Kvacāsavaṇṇaṃ lutte (Occasionally, different vaṇṇa after elision) apavada

I vaṇṇabhūto, u kārabhūto ca paro saro asarūpe pubbassare lutte kvaci asavaṇṇaṃ pappoti. Natthi savaṇṇā etesanti asavaṇṇā, ekārokārā, tattha ṭhānāsannavasena ivaṇṇukārānamekārokārā honti.

A following vowel that is an i-vaṇṇa or the letter u, once the dissimilar preceding vowel has been elided, in some places (kvaci) becomes the non-homogeneous vowel. asavaṇṇa are those that have no homogeneous vowels, namely e and o; and there, by nearness of place, the i-vaṇṇa and the letter u become e and o.

Bandhusseva, upekkhati, upeto, avecca, jineritaṃ, nopeti, candodayo, yathodake.

bandhusseva (“like a kinsman’s”), upekkhati (“he looks on”), upeto (“endowed with”), avecca (“having understood”), jineritaṃ (“spoken by the Conqueror”), nopeti (“it does not approach”), candodayo (“moonrise”), yathodake (“as in water”).

	bandhussa + iva	rule
→	bandhuss + (a) + (i) + va	12 (§10)
→	bandhuss + (a + i) + va	13 (§12)
→	bandhuss + (i→e) + va	16 (§14)
→	(bandhuss + e) + va	14 (§11)
→	bandhusseva

	canda + udayo	rule
→	cand + (a) + (u) + dayo	12 (§10)
→	cand + (a + u) + dayo	13 (§12)
→	cand + (u→o) + dayo	16 (§14)
→	(cand + o) + dayo	14 (§11)
→	candodayo

Kvacī ti kiṃ? Tatrime, yassindriyāni, mahiddhiko, sabbītiyo, tenupasaṅkami, lokuttaro. Lutte ti kiṃ? Cha ime dhammā, yathā idaṃ, kusalassa upasampadā. Asarūpe ti kiṃ? Cattārimāni, mātupaṭṭhānaṃ.

By saying kvaci (in some places) we exclude the cases where the surviving i or u stays unchanged: tatrime (“there these”), yassindriyāni (“whose faculties”), mahiddhiko (“of great power”), sabbītiyo (“all calamities”), tenupasaṅkami (“he approached there”), lokuttaro (“supramundane”). By saying lutte (when [the preceding vowel] has been elided) we exclude phrases in which nothing has been elided: cha ime dhammā (“these six things”), yathā idaṃ (“as this”), kusalassa upasampadā (“the undertaking of the good”). By saying asarūpe (when [the preceding vowel is] dissimilar) we exclude a homogeneous preceding vowel: cattārimāni (“these four”), mātupaṭṭhānaṃ (“attending on one’s mother”).

Ettha ca satipi heṭṭhā vā ggahaṇe kvaci karaṇato avaṇṇe eva lutte idha vuttavidhi hotīti daṭṭhabbaṃ. Tato idha na bhavati – diṭṭhupādānaṃ, pañcahupāli, mudindriyaṃ, yo missaroti.

And here, although the word vā is mentioned in the rule before, it should be understood from the use of kvaci that the operation stated here takes place only when an a-vaṇṇa has been elided. Hence it does not apply in diṭṭhupādānaṃ (“clinging to views”), pañcahupāli (“with five, Upāli”), mudindriyaṃ (“of dull faculties”) and yo missaro (“he who is my lord”).

Tatra ayaṃ, buddha anussati, sa atthikā, paññavā assa, tadā ahaṃ, yāni idha bhūtāni, gacchāmi iti, ati ito, kikī iva, bahu upakāraṃ, madhu udakaṃ, su upadhāritaṃ, yopi ayaṃ, idāni ahaṃ, sace ayaṃ, appassuto ayaṃ, itara itarena, saddhā idha vittaṃ, kamma upanissayo, tathā upamaṃ, ratti uparato, vi upasamo iccatra pubbassarānaṃ lope kate –

Here, in tatra ayaṃ, buddha anussati, sa atthikā, paññavā assa, tadā ahaṃ, yāni idha bhūtāni, gacchāmi iti, ati ito, kikī iva, bahu upakāraṃ, madhu udakaṃ, su upadhāritaṃ, yopi ayaṃ, idāni ahaṃ, sace ayaṃ, appassuto ayaṃ, itara itarena, saddhā idha vittaṃ, kamma upanissayo, tathā upamaṃ, ratti uparato and vi upasamo, once the preceding vowels have been elided —

‘‘Kvacī’’ti adhikāro, ‘‘paro, lutte’’ti ca vattate.

“kvaci” is a governing rule (adhikāra), and “paro” and “lutte” also continue.

17 (§15): Dīghaṃ (Long) apavada

Saro kho paro pubbassare lutte kvaci dīghabhāvaṃ pappotīti ṭhānāsannavasena rassassarānaṃ savaṇṇadīgho.

A following vowel, once the preceding vowel has been elided, in some places becomes long; that is, by nearness of place the short vowels take their homogeneous long vowel (savaṇṇadīgha).

Tatrāyaṃ, buddhānussati, sātthikā, paññavāssa, tadāhaṃ, yānīdha bhūtāni, gacchāmīti, atīto, kikīva, ba hūpakāraṃ, madhūdakaṃ, sūpadhāritaṃ, yopāyaṃ, idānāhaṃ, sacāyaṃ, appassutāyaṃ, itarītarena, saddhīdha vittaṃ, kammūpanissayo, tathūpamaṃ, rattūparato, vūpasamo.

tatrāyaṃ (“there this”), buddhānussati (“recollection of the Buddha”), sātthikā (“beneficial”), paññavāssa (“let him be wise”), tadāhaṃ (“then I”), yānīdha bhūtāni (“whatever beings here”), gacchāmīti (“‘I go’”), atīto (“past”), kikīva (“like a blue jay”), bahūpakāraṃ (“of great help”), madhūdakaṃ (“honey-water”), sūpadhāritaṃ (“well considered”), yopāyaṃ (“and whoever this”), idānāhaṃ (“now I”), sacāyaṃ (“if this”), appassutāyaṃ (“this one of little learning”), itarītarena (“with any whatsoever”), saddhīdha vittaṃ (“faith is wealth here”), kammūpanissayo (“the support of kamma”), tathūpamaṃ (“like that”), rattūparato (“abstaining from eating at night”), vūpasamo (“calming”).

	tatra + ayaṃ	rule
→	tatr + (a) + (a) + yaṃ	12 (§10)
→	tatr + (a + a) + yaṃ	13 (§12)
→	tatr + (a→ā) + yaṃ	17 (§15)
→	(tatr + ā) + yaṃ	14 (§11)
→	tatrāyaṃ

	saddhā + idha	rule
→	saddh + (ā) + (i) + dha	12 (§10)
→	saddh + (ā + i) + dha	13 (§12)
→	saddh + (i→ī) + dha	17 (§15)
→	(saddh + ī) + dha	14 (§11)
→	saddhīdha

Kvacī ti kiṃ? Aciraṃ vata’yaṃ kāyo, kimpimāya, tīṇimāni, pañcasupādānakkhandhesu, tassattho, pañcaṅgiko, munindo, satindriyaṃ, lahuṭṭhānaṃ, gacchāmahaṃ, tatridaṃ, pañcahupāli, natthaññaṃ. Lutte ti kiṃ? Yathā ayaṃ, nimi iva rājā, kikī iva, su upadhāritaṃ.

By saying kvaci (in some places) we exclude the cases where the surviving vowel keeps its short measure: aciraṃ vatayaṃ kāyo (“before long, alas, this body”), kimpimāya (“what, even by her”), tīṇimāni (“these three”), pañcasupādānakkhandhesu (“in the five aggregates of clinging”), tassattho (“the meaning of that”), pañcaṅgiko (“fivefold”), munindo (“the lord of sages”), satindriyaṃ (“the faculty of mindfulness”), lahuṭṭhānaṃ (“agility”), gacchāmahaṃ (“I go”), tatridaṃ (“there this”), pañcahupāli (“with five, Upāli”), natthaññaṃ (“there is no other”). By saying lutte (when [the preceding vowel] has been elided) we exclude phrases in which nothing has been elided: yathā ayaṃ (“as this”), nimi iva rājā (“like King Nimi”), kikī iva (“like a blue jay”), su upadhāritaṃ (“well considered”).

Lokassa iti, deva iti, vi ati patanti, vi ati nāmenti, saṅghāṭi api, jīvitahetu api, vijju iva, kiṃsu idha vittaṃ, sādhu iti itīdha parassarānaṃ lope kate –

Here, in lokassa iti, deva iti, vi ati patanti, vi ati nāmenti, saṅghāṭi api, jīvitahetu api, vijju iva, kiṃsu idha vittaṃ and sādhu iti, once the following vowels have been elided —

‘‘Lutte, dīgha’’nti ca vattate.

“lutte” and “dīghaṃ” also continue.

18 (§16): Pubbo ca (And previous) apavada

Pubbo saro parassare lutte kvacidīghaṃ pappoti. Ca ggahaṇaṃ luttadīghaggahaṇānukaḍḍhanatthaṃ, taṃ ‘‘cā nukaḍḍhitamuttaratra nānuvattate’’ti ñāpanatthaṃ.

The preceding vowel, once the following vowel has been elided, in some places becomes long. The mention of ca is there to draw along (anukaḍḍhana) the words lutte and dīghaṃ, and that so as to make known [the maxim] “what is dragged in by ca does not continue further on”.

Lokassāti, devāti, vītipatanti, vītināmenti, saṅghāṭīpi, jīvitahetūpi, vijjūva, kiṃsūdha vittaṃ, sādhūti.

lokassāti (“‘of the world’”), devāti (“‘O king’”), vītipatanti (“they flit about”), vītināmenti (“they pass the time”), saṅghāṭīpi (“the outer robe too”), jīvitahetūpi (“even for life’s sake”), vijjūva (“like lightning”), kiṃsūdha vittaṃ (“what here is wealth?”), sādhūti (“‘good’”).

	lokassa + iti	rule
→	lokass + (a) + (i) + ti	12 (§10)
→	lokass + (a + i) + ti	15 (§13)
→	lokass + (a→ā) + ti	18 (§16)
→	(lokass + ā) + ti	14 (§11)
→	lokassāti

	kiṃsu + idha	rule
→	kiṃs + (u) + (i) + dha	12 (§10)
→	kiṃs + (u + i) + dha	15 (§13)
→	kiṃs + (u→ū) + dha	18 (§16)
→	(kiṃs + ū) + dha	14 (§11)
→	kiṃsūdha

Kvacī ti kiṃ? Yassadāni, itissa, idānipi, tesupi, cakkhundriyaṃ, kinnumāva.

By saying kvaci (in some places) we exclude the cases where the preceding vowel is not lengthened: yassadāni (“now, for whom”), itissa (“thus for him”), idānipi (“now too”), tesupi (“among them too”), cakkhundriyaṃ (“the eye faculty”), kinnumāva (“what, only these?”).

Adhigato kho me ayaṃ dhammo, putto te ahaṃ, te assa pahīnā, pabbate ahaṃ, ye assa itīdha pubbalope sampatte –

Here, in adhigato kho me ayaṃ dhammo, putto te ahaṃ, te assa pahīnā, pabbate ahaṃ and ye assa, when elision of the preceding vowel would apply —

19 (§17): Yamedantassādeso (`y` from `e` ending: replacement) apavada

Ekārassa padantabhūtassa ṭhāne sare pare kvaci ya kārādeso hoti. A kāremeteyesaddādissevāyaṃ vidhi, ya nti yaṃ rūpaṃ, e eva anto edanto, ādesiṭṭhāne ādissatīti ādeso. ‘‘Byañjane’’ti adhikicca ‘‘dīgha’’nti dīgho.

When a vowel follows, the letter e at the end of a word is in some places (kvaci) replaced by the letter ya. This operation applies only to words such as me, te and ye before the letter a. yaṃ means the form ya; edanta is that whose end is e itself; and ādesa (replacement) is what appears (ādissati) in the place of what it replaces. With “byañjane” (before a consonant) as the governing rule (adhikāra), the lengthening is by 37 (§25): Dīghaṃ.

Adhigato kho myāyaṃ dhammo, putto tyāhaṃ, tyāssa pahīnā, pabbatyāhaṃ, yyāssa.

adhigato kho myāyaṃ dhammo (“this Dhamma has indeed been attained by me”), putto tyāhaṃ (“I am your son”), tyāssa pahīnā (“they are abandoned for him”), pabbatyāhaṃ (“on the mountain I”), yyāssa (“they who … for him”).

	me + ayaṃ	rule
→	(m + e) + (a) + yaṃ	12 (§10)
→	m + (e→y) + a + yaṃ	19 (§17)
→	m + y + (a→ā) + yaṃ	37 (§25)
→	(m + y + ā) + yaṃ	14 (§11)
→	myāyaṃ

	te + ahaṃ	rule
→	(t + e) + (a) + haṃ	12 (§10)
→	t + (e→y) + a + haṃ	19 (§17)
→	t + y + (a→ā) + haṃ	37 (§25)
→	(t + y + ā) + haṃ	14 (§11)
→	tyāhaṃ

adhigato kho myāyaṃ dhammo
(3V 1.5: Brahmayācanakathā)
🚹①⨀(adhigata) 🔼(kho) ⚧️③⨀(amha) 🚹①⨀(ima) 🚹①⨀(dhamma)
attained | indeed | by me | this | Dhamma

putto tyāhaṃ mahārāja
(22J 1.1.7: Kaṭṭhahārijātaka)
🚹①⨀(putta) ⚧️⑥⨀(tumha) ⚧️①⨀(amha) 🚹⓪⨀(mahārāja)
son | your | I [am] | great king

tyāssa pahīnā honti
(11M 4.10: Dhātuvibhaṅgasutta)
🚹①⨂(ta) 🚹⑥⨀(ima) 🚹①⨂(pahīna) ▶️🤟⨂(hoti)
they | for him | abandoned | are

pabbatyāhaṃ
(23J 22.1.3: Suvaṇṇasāmajātaka)
🚹⑦⨀(pabbata) ⚧️①⨀(amha)
on the mountain | I

yyāssa diṭṭhānugatiṃ āpajjeyyuṃ
(15A3 2.4.11: Saṅkavāsutta)
🚹①⨂(ya) 🚹⑥⨀(ima) 🚺②⨀(diṭṭhānugati) ⏯🤟⨂(āpajjati)
those who | his | imitation | would fall into

Kvacī ti kiṃ? Te nāgatā, puttā matthi. Anta ggahaṇaṃ kiṃ? Dhammacakkaṃ pavattento, damento cittaṃ.

By saying kvaci (in some places) we exclude the cases where the e is not replaced: te nāgatā (“those not yet come”), puttā matthi (“I have sons”). By the mention of anta (final) we exclude an e that is not word-final: dhammacakkaṃ pavattento (“setting the wheel of Dhamma in motion”), damento cittaṃ (“taming the mind”).

Yāvatako assa kāyo, tāvatako assa byāmo, ko attho, atha kho assa, ahaṃ kho ajja, yo ayaṃ, so assa, so eva, yato adhikaraṇaṃ, anu addhamāsaṃ, anu eti, su āgataṃ, su ākāro, du ākāro, cakkhu āpāthaṃ, bahu ābādho, pātu akāsi, na tu evātīdha –

Here, in yāvatako assa kāyo, tāvatako assa byāmo, ko attho, atha kho assa, ahaṃ kho ajja, yo ayaṃ, so assa, so eva, yato adhikaraṇaṃ, anu addhamāsaṃ, anu eti, su āgataṃ, su ākāro, du ākāro, cakkhu āpāthaṃ, bahu ābādho, pātu akāsi and na tu eva —

20 (§18): Vamodudantānaṃ (`v` from `o` or `u` ending) apavada

Okārukārānaṃ antabhūtānaṃ sare pare kvaci va kārādeso hoti. Ka kha ya ta saddādio kārassedaṃ gahaṇaṃ.

When a vowel follows, a final letter o or u is in some places (kvaci) replaced by the letter va. The letter o meant here is the o of the words ka, kha, ya, ta and the like.

Yāvatakvassa kāyo, tāvatakvassa byāmo, kvattho, atha khvassa, ahaṃ khvajja, yvāyaṃ, svassa, sveva, yatvādhikaraṇaṃ, anvaddhamāsaṃ, anvebhi³, svāgataṃ, svākāro, dvākāro, cakkhvāpāthaṃ, bahvābādho, pātvākāsi, na tveva.

yāvatakvassa kāyo (“as long as his body”), tāvatakvassa byāmo (“so long his arm-span”), kvattho (what is the point?), atha khvassa (“and then his”), ahaṃ khvajja (“I indeed today”), yvāyaṃ (whoever this), svassa (that, for him), sveva (that alone), yatvādhikaraṇaṃ (on account of which), anvaddhamāsaṃ (every half-month), anveti (he follows), svāgataṃ (welcome), svākāro (with good qualities), dvākāro (with bad qualities), cakkhvāpāthaṃ (the range of the eye), bahvābādho (sickly), pātvākāsi (he made manifest), na tveva (“but not”).

	kho + assa	rule
→	(kh + o) + (a) + ssa	12 (§10)
→	kh + (o→v) + a + ssa	20 (§18)
→	(kh + v + a) + ssa	14 (§11)
→	khvassa

	pātu + akāsi	rule
→	pāt + (u) + (a) + kāsi	12 (§10)
→	pāt + (u→v) + a + kāsi	20 (§18)
→	pāt + v + (a→ā) + kāsi	37 (§25)
→	(pāt + v + ā) + kāsi	14 (§11)
→	pātvākāsi

Kvacī ti kiṃ? Ko attho, atha kho aññatarā, yohaṃ, sohaṃ, cattārome, sāgataṃ, sādhāvuso, hotūti. Anta ggahaṇaṃ kiṃ? Savanīyaṃ, viravanti.

By saying kvaci (in some places) we exclude ko attho (“what is the point?”), atha kho aññatarā (“and then a certain one”), yohaṃ (I who), sohaṃ (that I), cattārome (these four), sāgataṃ (welcome), sādhāvuso (“good, friends”) and hotūti (let it be, thus), where the o or u is not replaced; and by the mention of anta (final) we exclude savanīyaṃ (worth hearing) and viravanti (they cry out), where the u is not final.

Paṭisanthāravutti assa, sabbā vitti anubhuyyate, vi añjanaṃ, vi ākato, nadī āsanno itīdha maṇḍūkagatiyā ‘‘asarūpe’’ti vattate.

Here, in paṭisanthāravutti assa, sabbā vitti anubhuyyate, vi añjanaṃ, vi ākato and nadī āsanno, “asarūpe” continues selectively (maṇḍūkagati).

21 (§21): Ivaṇṇo yaṃ navā (`i` sound to `y` rarely) apavada

Pubbo ivaṇṇo asarūpe sare pare ya kāraṃ pappoti navā. I eva vaṇṇo ivaṇṇo, navā saddo kvaci saddapariyāyo.

When a dissimilar vowel follows, a preceding i-vaṇṇa in some places (navā) becomes the letter ya. An i-vaṇṇa (ivaṇṇa) is the vaṇṇa that is i itself, and the word navā is another way of saying (pariyāya) the word kvaci.

Paṭisanthāravutyassa, sabbā vityānubhuyyate, byañjanaṃ, byākato, nadyāsanno.

paṭisanthāravutyassa (“let him be of friendly conduct”), sabbā vityānubhuyyate (“all joy is experienced”), byañjanaṃ (a mark; a consonant), byākato (declared), nadyāsanno (near the river).

	vutti + assa	rule
→	vut + (t + i) + (a) + ssa	12 (§10)
→	vut + t + (i→y) + a + ssa	21 (§21)
→	(vut + t + y + a) + ssa	14 (§11)
→	vutyassa

	vi + añjanaṃ	rule
→	(v + i) + (a) + ñjanaṃ	12 (§10)
→	v + (i→y) + a + ñjanaṃ	21 (§21)
→	(v + y + a) + ñjanaṃ	14 (§11)
→	byañjanaṃ

Navā ti kiṃ? Pañcahaṅgehi, tāni attani, gacchāmahaṃ, muttacāgī anuddhato. Asarūpe ti kiṃ? Itihidaṃ, aggīva, atthīti.

By saying navā (in some places) we include pañcahaṅgehi (with five factors), tāni attani (“those in oneself”), gacchāmahaṃ (I go) and muttacāgī anuddhato (“open-handed, not arrogant”), where the i is not replaced; and by saying asarūpe (before a dissimilar vowel) we exclude itihidaṃ (thus indeed this), aggīva (like fire) and atthīti (there is, thus), where the vowel that follows is similar.

Ati antaṃ, ati odātā, pati ayo, pati āharati, pati eti, iti assa, iti etaṃ, itiādi itīdha ‘‘ivaṇṇo yaṃ navā’’ti ya kārādese sampatte –

Here, in ati antaṃ, ati odātā, pati ayo, pati āharati, pati eti, iti assa, iti etaṃ and iti ādi, when the replacement by the letter ya by 21 (§21): Ivaṇṇo yaṃ navā would apply –

22 (§19): Sabbo canti (`c` from entire `ti`) apavada

Atipatiitīnaṃ ti saddassedaṃ gahaṇaṃ.

The sound ti meant here is that of ati, pati and iti.

Sabbo ti icceso saddo sare pare kvaci ca kāraṃ pappoti. Tī ti niddesato akataya kārassevāyaṃ vidhi, itarathā kvaci ggahaṇassa ca ‘‘atissa cantassā’’tisuttassa ca niratthakatā siyā. ‘‘Paradvebhāvo ṭhāne’’ti dvittaṃ.

When a vowel follows, this whole sound ti in some places (kvaci) becomes the letter ca. Since the wording (niddesa) is ti, this operation (vidhi) applies only to a ti whose [i] has not been made ya; otherwise both the mention of kvaci and the sutta 23 (§47): Atissa cantassa would be pointless. The doubling is by 40 (§28): Paradvebhāvo ṭhāne.

Accantaṃ, accodātā, paccayo, paccāharati, pacceti, iccassa, iccetaṃ, iccādi.

accantaṃ (utterly), accodātā (too fair-skinned), paccayo (a condition), paccāharati (he brings back), pacceti (he comes back to), iccassa (thus to him), iccetaṃ (thus this), iccādi (and so on).

	ati + antaṃ	rule
→	a + (ti) + (a) + ntaṃ	12 (§10)
→	a + (ti→c) + a + ntaṃ	22 (§19)
→	(a + c→cc) + a + ntaṃ	40 (§28)
→	a + (cc + a) + ntaṃ	14 (§11)
→	accantaṃ

	iti + etaṃ	rule
→	i + (ti) + (e) + taṃ	12 (§10)
→	i + (ti→c) + e + taṃ	22 (§19)
→	(i + c→cc) + e + taṃ	40 (§28)
→	i + (cc + e) + taṃ	14 (§11)
→	iccetaṃ

Kvacī ti kiṃ? Itissa, iti ākaṅkhamānena.

By saying kvaci (in some places) we exclude itissa (thus to him) and iti ākaṅkhamānena (“thus, by one who wishes”), where the ti is not replaced.

‘‘Te na vāivaṇṇe’’ti ito ‘‘na ivaṇṇe’’ti ca vattate.

From 26 (§46): Te na vā ivaṇṇe, “na” and “ivaṇṇe” also continue.

23 (§47): Atissa cantassa (`ati` not replaced with `c`) apavada

Ati iccetassa antabhūtassa ti saddassa ivaṇṇe pare ‘‘sabbo caṃ tī’’ti vuttarūpaṃ na hoti. Atissā ti ati upasaggānukaraṇametaṃ. Tenevettha vibhattilopābhāvo. Ettha ca anta saddo saddavidhinisedhappakaraṇato ati saddantabhūtaṃ ti saddameva vadati, na ivaṇṇanti daṭṭhabbaṃ, itarathā idaṃ suttameva niratthakaṃ siyā.

When an i-vaṇṇa follows, the sound ti at the end of ati does not take the form stated by 22 (§19): Sabbo canti. atissa is an imitation (anukaraṇa) of the prefix (upasagga) ati, and that is exactly why its inflection is not elided here. And here, since the discussion (pakaraṇa) is one of forbidding an operation on a sound, the word anta (end) should be understood to denote only the sound ti at the end of the word ati, not the i-vaṇṇa; otherwise this very sutta would be pointless.

‘‘I vaṇṇo yaṃ navā’’tīdha, asarūpādhikārato;
Ivaṇṇassa sarūpasmiṃ, yā deso ca na sambhave.

Here, in 21 (§21): Ivaṇṇo yaṃ navā, because “asarūpe” (before a dissimilar vowel) is a governing rule (adhikāra),
the replacement of an i-vaṇṇa by ya cannot arise before a similar [vowel] either.

Ca kāro anuttasamuccayattho, tena itipatī namantassa ca na hoti. Ati isigaṇo atīsigaṇo, evaṃ atīto, atīritaṃ, itīti, itīdaṃ, patīto.

The letter ca has the sense of including (samuccaya) what is not stated (anutta); hence it does not take place for the end of iti and pati either. ati isigaṇo gives atīsigaṇo (beyond the company of sages); likewise atīto (past), atīritaṃ (uttered exceedingly), itīti (“thus”, thus), itīdaṃ (thus this), patīto (pleased).

	ati + isigaṇo	rule
→	a + (t + i) + (i) + sigaṇo	12 (§10)
→	a + t + (i + i) + sigaṇo	13 (§12)
→	a + t + (i→ī) + sigaṇo	17 (§15)
→	a + (t + ī) + sigaṇo	14 (§11)
→	atīsigaṇo

Abhi akkhānaṃ, abhi uggato, abhi okāso itīdha ya kāre sampatte –

Here, in abhi akkhānaṃ, abhi uggato and abhi okāso, when the letter ya would apply –

‘‘Sare’’ti vattate.

“sare” continues.

24 (§44): Abbho abhi (from `abbh` to `abhi`) apavada

Abhiiccetassa sabbassa sare pare abbhā deso hoti.

When a vowel follows, the whole of abhi is replaced by abbha.

‘‘Abhī’’ti paṭhamantassa, vuttiyaṃ chaṭṭhiyojanaṃ;
Ādesāpekkhato vuttaṃ, ‘‘aṃmo’’tiādike viya.

For abhi, which ends in the first form ①, the construal in the sixth form ⑥ in the vutti
is stated with the replacement in view, as in Aṃ mo and the like.

Pubbassaralopo, abbhakkhānaṃ, abbhuggato, abbhokāso.

The preceding vowel is elided: abbhakkhānaṃ (slander), abbhuggato (spread abroad), abbhokāso (the open air).

	abhi + akkhānaṃ	rule
→	(abhi→abbha) + akkhānaṃ	24 (§44)
→	abbh + (a) + (a + k) + khānaṃ	12 (§10)
→	abbh + (a + a) + k + khānaṃ	13 (§12)
→	(abbh + a + k) + khānaṃ	14 (§11)
→	abbhakkhānaṃ

Adhi agamā, adhi upagato, adhi ogāhetvā itīdha

Here, in adhi agamā, adhi upagato and adhi ogāhetvā –

25 (§45): Ajjho adhi (from `adhi` to `ajjh`) apavada

Adhi iccetassa sabbassa sare pare ajjhā deso hoti. Ajjhagamā, ajjhupagato, ajjhogāhetvā.

When a vowel follows, the whole of adhi is replaced by ajjha: ajjhagamā (he attained), ajjhupagato (arrived at), ajjhogāhetvā (having plunged into).

	adhi + upagato	rule
→	(adhi→ajjha) + upagato	25 (§45)
→	ajjh + (a) + (u) + pagato	12 (§10)
→	ajjh + (a + u) + pagato	13 (§12)
→	(ajjh + u) + pagato	14 (§11)
→	ajjhupagato

Abhi icchitaṃ, adhi īritaṃ itīdha

Here, in abhi icchitaṃ and adhi īritaṃ –

‘‘Abbho abhi, ajjho adhī’’ti ca vattate.

24 (§44): Abbho abhi and 25 (§45): Ajjho adhi also continue.

26 (§46): Te na vā ivaṇṇe (those rules do not apply before `i` sound) apavada

Te ca kho abhiadhi iccete upasaggā i vaṇṇe pare abbho ajjhoiti vuttarūpā na honti vā. Saralopaparanayanāni.

And when an i-vaṇṇa follows, those prefixes abhi and adhi indeed optionally (vā) do not take the forms abbha and ajjha so stated; then the vowel is elided and what follows is joined on (paranayana).

Abhicchitaṃ, adhīritaṃ.

abhicchitaṃ (desired), adhīritaṃ (uttered).

	abhi + icchitaṃ	rule
→	abh + (i) + (i + c) + chitaṃ	12 (§10)
→	abh + (i + i) + c + chitaṃ	13 (§12)
→	(abh + i + c) + chitaṃ	14 (§11)
→	abhicchitaṃ

	adhi + īritaṃ	rule
→	adh + (i) + (ī) + ritaṃ	12 (§10)
→	adh + (i + ī) + ritaṃ	13 (§12)
→	(adh + ī) + ritaṃ	14 (§11)
→	adhīritaṃ

Vā ti kiṃ? Abbhīritaṃ, ajjhiṇamutto, ajjhiṭṭho.

By saying vā (optionally) we include abbhīritaṃ (proclaimed), ajjhiṇamutto (freed from debt) and ajjhiṭṭho (requested), where the replacements are made before an i-vaṇṇa.

Ekamidha ahantīdha

Here, in ekamidha ahaṃ –

27 (§20): Do dhassa ca (And `d` from `dha`) apavada

Dha iccetassa sare pare kvaci da kāro hoti. Eka saddato parassa idha ssa dha kārassevāyaṃ, saralopadīghā. Ekamidāhaṃ. Kvacī ti kiṃ? Idheva.

When a vowel follows, dha in some places (kvaci) becomes the letter da. This applies only to the letter dha of idha after the word eka, with the vowel elision and the lengthening: ekamidāhaṃ (“here, on one [occasion], I”). By saying kvaci (in some places) we exclude idheva (right here), where the dha is kept.

	ekaṃ + idha + ahaṃ	rule
→	eka + (ṃ→m) + idha + ahaṃ	52 (§34)
→	ekam + i + (dha→da) + ahaṃ	27 (§20)
→	ekam + i + d + (a) + (a) + haṃ	12 (§10)
→	ekam + i + d + (a + a) + haṃ	13 (§12)
→	ekam + i + d + (a→ā) + haṃ	17 (§15)
→	ekam + i + (d + ā) + haṃ	14 (§11)
→	ekamidāhaṃ

Ca saddena kvaci sādhu ssa dha ssa ha kāro, yathā – sāhu dassanaṃ.

By the word ca, in some places the dha of sādhu becomes the letter ha; for example, sāhu dassanaṃ (“good is the sight”).

Yathā eva tathā evātīdha

Here, in yathā eva and tathā eva –

‘‘Navā’’ti vattate, ‘‘saramhā’’ti ca.

“navā” continues, and so does “saramhā”.

28 (§22): Evādissa ri pubbo ca rasso (`eva` becomes `riva`, and previous becomes short) apavada

Yathātathā dvayaparassedaṃ gahaṇaṃ. Dīghasaramhā parassa eva saddādibhūtassa e kārassa ri kāro hoti, pubbo ca saro rasso hoti navā. Yathariva, tathariva. Navā ti kiṃ? Yatheva, tatheva.

The eva meant here is the one that follows the pair yathā and tathā. In some places (navā), the letter e that begins the word eva after a long vowel becomes ri, and the preceding vowel becomes short: yathariva (just as), tathariva (just so). By saying navā (in some places) we include yatheva (just as) and tatheva (just so), where the e is kept.

	yathā + eva	rule
→	yath + (ā) + (e) + va	12 (§10)
→	yath + ā + (e→ri) + va	28 (§22)
→	yath + (ā→a) + ri + va	28 (§22)
→	(yath + a) + ri + va	14 (§11)
→	yathariva

	yathā + eva	rule
→	yath + (ā) + (e) + va	12 (§10)
→	yath + (ā + e) + va	13 (§12)
→	(yath + e) + va	14 (§11)
→	yatheva

Ti antaṃ,ti addhaṃ, aggi agāre, sattamī atthe, pañcamī antaṃ, du aṅgikaṃ, bhikkhu āsane, puthu āsane, sayambhū āsane itīdha yavā desesu sampattesu –

Here, in ti antaṃ, ti addhaṃ, aggi agāre, sattamī atthe, pañcamī antaṃ, du aṅgikaṃ, bhikkhu āsane, puthu āsane and sayambhū āsane, when the replacements ya and va would apply –

‘‘Saññā’’ti vattate.

“saññā” (technical term, saññā) continues.

29 (§58): Ivaṇṇuvaṇṇā jhalā (`jha`: `i`-words, `la`: `u`-words) rūḷhī

Ivaṇṇauvaṇṇaiccete yathākkamaṃ jhala saññā honti. Vaṇṇa ggahaṇaṃ savaṇṇaggahaṇatthaṃ.

The i-vaṇṇa and the u-vaṇṇa are named jha and la respectively. The word vaṇṇa is mentioned so as to include the like vowels (savaṇṇa).

Jhalasaññā pasaññāva, na liṅgantaṃva nissitā;
Ākhyāte liṅgamajjhe ca, dviliṅgante ca dassanā.

The designations jha and la, just like the designation pa, do not depend on a lemma’s final alone,
since they are seen in a verb, in the middle of a lemma, and at the end of two lemmas.

30 (§70): Jhalānamiyuvā sare vā (Optionally, `iya`, `uva` for `jha`, `la` before vowel) apavada

Jhala iccetesaṃ iyauva iccete ādesā honti vā sare pare, saralopo.

When a vowel follows, jha and la are optionally (vā) replaced by iya and uva, with the vowel elision.

Tiyantaṃ, tiyaddhaṃ, aggiyāgāre, sattamiyatthe, pañcamiyantaṃ, duvaṅgikaṃ, bhikkhuvāsane, puthuvāsane, sayambhuvāsane.

tiyantaṃ (three ends), tiyaddhaṃ (of three periods), aggiyāgāre (in the fire-house), sattamiyatthe (in the sense of the seventh ⑦), pañcamiyantaṃ (ending in the fifth ⑤), duvaṅgikaṃ (of two factors), bhikkhuvāsane (on the monk’s seat), puthuvāsane (on a broad seat), sayambhuvāsane (on the Self-awakened One’s seat).

	ti + antaṃ	rule
→	t + (i→iya) + antaṃ	30 (§70)
→	tiy + (a) + (a + n) + taṃ	12 (§10)
→	tiy + (a + a) + n + taṃ	13 (§12)
→	(tiy + a + n) + taṃ	14 (§11)
→	tiyantaṃ

	bhikkhu + āsane	rule
→	bhikkh + (u→uva) + āsane	30 (§70)
→	bhikkhuv + (a) + (ā) + sane	12 (§10)
→	bhikkhuv + (a + ā) + sane	13 (§12)
→	(bhikkhuv + ā) + sane	14 (§11)
→	bhikkhuvāsane

Vā ti kiṃ? Agyāgāre, sattamīatthe, bhikkhuāsane nisīdati.

By saying vā (optionally) we include agyāgāre (in the fire-house), sattamīatthe (in the sense of the seventh ⑦) and bhikkhuāsane nisīdati (“he sits on the monk’s seat”), where jha and la are not replaced.

	aggi + agāre	rule
→	agg + (i) + (a) + gāre	12 (§10)
→	agg + (i→y) + a + gāre	21 (§21)
→	a + (gg→g) + y + a + gāre	56 (§41)
→	a + g + y + (a→ā) + gāre	37 (§25)
→	(a + g + y + ā) + gāre	14 (§11)
→	agyāgāre

Go ajinaṃ, go eḷakaṃ itīdha

Here, in go ajinaṃ and go eḷakaṃ –

‘‘Go, avo, samāse’’ti ca vattate.

“go”, “avo” and “samāse” also continue.

31 (§78): O sare ca (And `o` before vowel) apavada

Go iccetassa o kārassa sare pare avā deso hoti samāse. Gavājinaṃ, gaveḷakaṃ. Ca saddaggahaṇena uvaṇṇassa uvaavā desā. Yathā – bhuvi, pasavo.

In a compound (samāsa), when a vowel follows, the letter o of go is replaced by ava: gavājinaṃ (a cow-hide), gaveḷakaṃ (cattle and goats). By the mention of the word ca, a u-vaṇṇa is replaced by uva and ava; for example, bhuvi (on the earth), pasavo (livestock).

	go + ajinaṃ	rule
→	g + (o→ava) + ajinaṃ	31 (§78)
→	gav + (a) + (a) + jinaṃ	12 (§10)
→	gav + (a + a) + jinaṃ	13 (§12)
→	gav + (a→ā) + jinaṃ	17 (§15)
→	(gav + ā) + jinaṃ	14 (§11)
→	gavājinaṃ

	go + eḷakaṃ	rule
→	g + (o→ava) + eḷakaṃ	31 (§78)
→	gav + (a) + (e) + ḷakaṃ	12 (§10)
→	gav + (a + e) + ḷakaṃ	13 (§12)
→	(gav + e) + ḷakaṃ	14 (§11)
→	gaveḷakaṃ

Putha evātīdha

Here, in putha eva –

32 (§42): Go sare puthassāgamo kvaci (Occasionally, insertion of `g` after `putha` before vowel) apavada

Putha iccetassa nipātassa ante kvaci ga kārāgamo hoti sare pare. Āgacchatīti āgamo, asantuppatti āgamo. Ettha ca ‘‘sare’’ti nimittāsannavasena puthassa anteti labbhati. Puthageva, putha eva.

In some places (kvaci), when a vowel follows, the insertion (āgama) of the letter ga is made at the end of the particle (nipāta) putha. An insertion (āgama) is what comes in (āgacchati): the arising of something that was not there is an insertion. And here, by way of proximity to the condition (nimittāsanna) “sare”, “at the end of putha” is understood: puthageva (quite separately), putha eva (“quite separately”).

Pā evātīdha

Here, in pā eva –

‘‘Sare, go, āgamo, kvacī’’ti ca vattate.

“sare”, “go”, “āgamo” and “kvaci” also continue.

33 (§43): Pāssa canto rasso (And after finishing [inserting `g`], `pā` is shortened) apavada

Pā iccetassa ante sare pare kvaci ga kārāgamo hoti, pā ssa anto ca saro rasso hoti. Pageva vutyassa, pā eva.

In some places (kvaci), when a vowel follows, the insertion (āgama) of the letter ga is made at the end of pā, and the final vowel of pā becomes short: pageva vutyassa (“all the more his way of life”), pā eva (“all the more”).

‘‘Vā, sare’’ti ca vattate.

“vā” and “sare” also continue.

34 (§35): Yava ma da na ta ra lā cāgamā (And `y`, `v`, `m`, `d`, `n`, `t`, `r`, `l` insertion) apavada

Sare pare ya kārādayo aṭṭha āgamā honti vā. Ca saddena ga kārāgamo ca, vavatthitavibhāsatthoyaṃ vā saddo.

When a vowel follows, the eight insertions (āgama) beginning with the letter y are optionally (vā) made, and by the word ca the insertion of the letter g as well. This word vā has the sense of a restricted option (vavatthitavibhāsā).

Tattha yakārāgamo yathā dibho ikārekārādīsu. Yathā idaṃ yathayidaṃ, byañjaneti adhikicca ‘‘rassa’’nti rassattaṃ, yathā idaṃ vā, yathā eva, yathāyeva, yatheva, evaṃ māyidaṃ, māyevaṃ, taṃyidaṃ, taṃyeva, nayidaṃ, nayimassa, nayimāni, navayime dhammā, buddhānaṃyeva, santiyeva, bodhiyāyeva, satiyeva, pathavīyeva, dhātuyeva, tesuyeva, soyeva, pāṭiyekkaṃ.

Of these, the letter y is inserted after yathā and the like before the letters i, e and the like: yathā idaṃ becomes yathayidaṃ (“just as this”), with shortening by 38 (§26): Rassaṃ under the governing rule (adhikāra) byañjane (before a consonant), or else yathā idaṃ; yathā eva becomes yathāyeva (“just so”) or yatheva; and likewise māyidaṃ (“not this”), māyevaṃ (“not so”), taṃyidaṃ (“that this”), taṃyeva (“that very”), nayidaṃ (“not this”), nayimassa (“not of this”), nayimāni (“not these”), navayime dhammā (“these nine things”), buddhānaṃyeva (“of the Buddhas alone”), santiyeva (“there are indeed”), bodhiyāyeva (“of awakening alone”), satiyeva (“mindfulness alone”), pathavīyeva (“the earth alone”), dhātuyeva (“the element alone”), tesuyeva (“in those alone”), soyeva (“that very one”), pāṭiyekkaṃ (“separately”).

Tathā sare vipari yādito ca. Vi añjanā viyañjanā, byañjanā vā, evaṃ viyākāsi, byākāsi. Pariantaṃ pariyantaṃ, evaṃ pariyādānaṃ, pariyuṭṭhānaṃ, pariyesati, pariyosānamiti niccaṃ. Ni āyogo niyāyogo. Idha na bhavati, parikkhato, upaparikkhati.

Likewise also after vi, pari and the like, before a vowel: vi añjanā becomes viyañjanā (“the marks”) or byañjanā, and likewise viyākāsi (“he declared”) or byākāsi; pari antaṃ becomes pariyantaṃ (“the limit”), and likewise pariyādānaṃ (“exhaustion”), pariyuṭṭhānaṃ (“obsession”), pariyesati (“he seeks”), pariyosānaṃ (“the conclusion”) — always (niccaṃ); ni āyogo becomes niyāyogo (“application”). Here it does not take place: parikkhato (“dug round”), upaparikkhati (“he investigates”).

Vakāro ti saddādito avaṇṇukāresu. Ti aṅgulaṃ tivaṅgulaṃ, evaṃ tivaṅgikaṃ, bhūvādayo, migī bhantā vudikkhati, pavuccati, pāguññavujutā.

The letter v is inserted after the word ti and the like, before an a-vaṇṇa or the letter u: ti aṅgulaṃ becomes tivaṅgulaṃ (“three finger-breadths”), and likewise tivaṅgikaṃ (“three-factored”), bhūvādayo (“bhū and the rest”), migī bhantā vudikkhati (“a swerving doe looks on”), pavuccati (“is called”), pāguññavujutā (“proficiency and uprightness”).

Makāro lahu ppabhutito sare chandānurakkhaṇādimhi. Lahu essati lahumessati, evaṃ garumessati, idhamāhu, kena te idha mijjhati, bhadro kasāmiva, ākāse mabhipūjayi, ekamekassa, yena midhekacce, āsatimeva.

The letter m is inserted after lahu and the like, before a vowel, to keep the metre and the like: lahu essati becomes lahumessati (“it will go lightly”), and likewise garumessati (“it will go heavily”), idhamāhu (“here they say”), kena te idha mijjhati (“by what does it prosper for you here?”), bhadro kasāmiva (“like a thoroughbred [under] the whip”), ākāse mabhipūjayi (“honoured highly in the sky”), ekamekassa (“of each one”), yena midhekacce (“by which here some”), āsatimeva (“just sits”).

Dakāro u upasagga saki kenaci kiñci kismiñci koci sammā yāva tāva puna ya te’tattasādīhi. U upasaggato niccaṃ, u aggo udaggo, evaṃ udayo, udapādi, udāhaṭaṃ, udito, udīritaṃ, udeti.

The letter d is inserted after the prefix (upasagga) u and after saki, kenaci, kiñci, kismiñci, koci, sammā, yāva, tāva, puna, ya, ta, eta, atta, sa and the like. After the prefix u always (niccaṃ): u aggo becomes udaggo (“elated”), and likewise udayo (“rising”), udapādi (“arose”), udāhaṭaṃ (“cited”), udito (“risen”), udīritaṃ (“uttered”), udeti (“it rises”).

Nipātato ca, saki eva sakideva, evaṃ sakadāgāmi, mahāvuttisuttena i kārassa a kāro. Tathā kenacideva, kiñcideva, kismiñcideva, kocideva, sammā attho sammadattho, rassattaṃ. Evaṃ sammadakkhāto, sammadaññā vimuttānaṃ, sammadeva, yāvadatthaṃ, yāvadeva, tāvadeva, punadeva.

And after a particle (nipāta): saki eva becomes sakideva (“once only”), and likewise sakadāgāmi (“a once-returner”), where the letter i becomes the letter a by the mahāvutti rule. So too kenacideva (“by anyone at all”), kiñcideva (“anything at all”), kismiñcideva (“in anything at all”), kocideva (“anyone at all”); sammā attho becomes sammadattho (“the true goal”), with shortening, and likewise sammadakkhāto (“rightly proclaimed”), sammadaññā vimuttānaṃ (“of those freed by right final knowledge”), sammadeva (“rightly indeed”), yāvadatthaṃ (“as much as needed”), yāvadeva (“only so far as”), tāvadeva (“just so long”), punadeva (“once again”).

Nāmato, yadatthaṃ, tadatthaṃ, yadantarā, tadantarā, tadaṅgavimutti, etadatthaṃ, attadatthaṃ, sadatthapasuto siyā. Yatetattasehi samāseyeva.

After a noun (nāma): yadatthaṃ (“for which purpose”), tadatthaṃ (“for that purpose”), yadantarā (“in which interval”), tadantarā (“in that interval”), tadaṅgavimutti (“liberation by that factor”), etadatthaṃ (“for this purpose”), attadatthaṃ (“one’s own good”), sadatthapasuto siyā (“one should be intent on one’s own good”). After ya, ta, eta, atta and sa only in a compound.

Ādi saddena aññadatthaṃ, manasādaññā vimuttānaṃ, bahudeva rattiṃ, ahudeva bhayaṃ.

By the word ādi (“and the like”): aññadatthaṃ (“for another purpose”), manasādaññā vimuttānaṃ (“of those freed by understanding with the mind”), bahudeva rattiṃ (“much of the night indeed”), ahudeva bhayaṃ (“there was just fear”).

Vā ti kiṃ? Kenaci atthakāmena, sammā aññāya, yāvāhaṃ, tāvāhaṃ, punāparaṃ, attatthaṃ.

By saying vā (optionally) we include the forms without the insertion: kenaci atthakāmena (“by some well-wisher”), sammā aññāya (“by right final knowledge”), yāvāhaṃ (“as long as I”), tāvāhaṃ (“so long I”), punāparaṃ (“furthermore”), attatthaṃ (“one’s own good”).

Nakāro āyatādimhi. Ito āyati ito nāyati, ciraṃ nāyati.

The letter n is inserted before āyati and the like: ito āyati becomes ito nāyati (“he comes from here”); ciraṃ nāyati (“he comes after a long time”).

Takāro yasmā tasmā ajjādito ihaggādimhi. Yasmātiha, tasmātiha, ajjatagge.

The letter t is inserted after yasmā, tasmā, ajja and the like, before iha, agga and the like: yasmātiha (“since … here”), tasmātiha (“therefore … here”), ajjatagge (“from today onwards”).

Rakāro ni dupātu puna dhī pāta caturādito. Ni antaraṃ nirantaraṃ, evaṃ nirālayo, nirindhano, nirīhakaṃ, niruttaro, nirojaṃ. Du atikkamo duratikkamo, durāgataṃ, duruttaṃ. Pāturahosi, pāturahesuṃ. Punarāgaccheyya, punaruttaṃ, punareva, punareti. Dhiratthu. Pātarāso.

The letter r is inserted after ni, du, pātu, puna, dhī, pāta, catu and the like: ni antaraṃ becomes nirantaraṃ (“uninterrupted”), and likewise nirālayo (“free from attachment”), nirindhano (“without fuel”), nirīhakaṃ (“motionless”), niruttaro (“unsurpassed”), nirojaṃ (“without nourishment”); du atikkamo becomes duratikkamo (“hard to overcome”), durāgataṃ (“unwelcome”), duruttaṃ (“ill spoken”); pāturahosi (“it appeared”), pāturahesuṃ (“they appeared”); punarāgaccheyya (“he would come again”), punaruttaṃ (“repeated”), punareva (“again indeed”), punareti (“he comes again”); dhiratthu (“shame on it!”); pātarāso (“the morning meal”).

Catu saddādito, caturaṅgikaṃ, caturārakkhā, caturiddhipādapaṭilābho, caturoghanittharaṇatthaṃ. Bhatturatthe, vuttiresā, pathavīdhāturevesā.

After the word catu and the like: caturaṅgikaṃ (“fourfold”), caturārakkhā (“the four protections”), caturiddhipādapaṭilābho (“the attainment of the four bases of power”), caturoghanittharaṇatthaṃ (“for crossing the four floods”); and bhatturatthe (“in the master’s interest”), vuttiresā (“this is the livelihood”), pathavīdhāturevesā (“this is just the earth element”).

Tathā sarato ivevesu chandānurakkhaṇe. Nakkhattarājāriva tārakānaṃ, vijjurivabbhakūṭe, āraggeriva sāsapo, sāsaporiva āragge, usabhoriva, sabbhireva samāsetha.

Likewise after a vowel, before iva and eva, to keep the metre: nakkhattarājāriva tārakānaṃ (“like the king of stars among the stars”), vijjurivabbhakūṭe (“like lightning in a cloud-bank”), āraggeriva sāsapo (“like a mustard seed on an awl’s point”), sāsaporiva āragge (“like a mustard seed on an awl’s point”), usabhoriva (“like a bull”), sabbhireva samāsetha (“one should keep company only with the good”).

Vā ti kiṃ? Dvādhiṭṭhitaṃ, pātvākāsi, punapi.

By saying vā (optionally) we include the forms without the insertion: dvādhiṭṭhitaṃ (“wrongly determined”), pātvākāsi (“he made manifest”), punapi (“again too”).

Lakāro chasaṅkhyāhi. Laḷānamaviseso. Cha abhiññā chaḷabhiññā, chaḷaṅgaṃ, chaḷāsīti, chaḷaṃsā, saḷāyatanaṃ.

The letter l is inserted after the numeral cha, and there is no distinction between l and ḷ: cha abhiññā becomes chaḷabhiññā (“having the six higher knowledges”); chaḷaṅgaṃ (“sixfold”), chaḷāsīti (“eighty-six”), chaḷaṃsā (“six-sided”), saḷāyatanaṃ (“the six sense-bases”).

Vā ti kiṃ? Cha abhiññā.

By saying vā (optionally) we include cha abhiññā (“the six higher knowledges”) without the insertion.

Iti sarasandhividhānaṃ niṭṭhitaṃ.

Thus ends the treatment of vowel sandhi.

Pakatisandhividhāna (Unchanged forms)

Atha sarānameva sandhikāriye sampatte pakatibhāvo vuccate.

Now, for when a sandhi operation would apply to the vowels themselves, the natural form (pakatibhāva) is stated.

‘‘Sarā, pakatī’’ti ca vattate.

“sarā” (vowels) and “pakati” (natural form) also continue.

35 (§24): Sare kvaci (Occasionally after vowel) apavada

Sarā kho sare pare kvaci chandabhedāsukhuccāraṇaṭṭhāne, sandhicchārahitaṭṭhāne ca pakatirūpāni honti, na lopādesavikāramāpajjanteti attho.

When a vowel follows, vowels in some places (kvaci) keep their natural form (pakatirūpa): where the metre would be broken or the pronunciation made awkward, and where no sandhi is wanted (sandhicchārahitaṭṭhāna). The meaning is that they undergo no modification (vikāra) by elision (lopa) or replacement (ādesa).

Tattha pakatiṭṭhānaṃ nāma ālapanantā anitismiṃ acchandānurakkhaṇe asamāse padantadīghā ca ikārukārā ca nāmapadantātītakriyādimhīti evamādi.

Here the places of the natural form (pakatiṭṭhāna) are the following and the like: the final of a vocative (ālapananta), when iti does not follow and the metre need not be kept; a word-final long vowel outside a compound; and the letters i and u at the end of a noun (nāmapada) or of a past-tense verb (atītakriyā) and the like.

Ālapanantesu tāva – katamā cānanda aniccasaññā, katamā cānanda ādīnavasaññā, sāriputta idhekacco, ehi sivika uṭṭhehi, upāsakā idhekacco, bhoti ayye, bhikkhu arogaṃ tava sīlaṃ, siñca bhikkhu imaṃ nāvaṃ, bhikkhave evaṃ vadāmi, pañcime gahapatayo ānisaṃsā iccevamādīsu pakatibhāvo, pubbassaralopayavā desādayo na honti.

First, at the final of a vocative: in katamā cānanda aniccasaññā (“and which, Ānanda, is the perception of impermanence?”), katamā cānanda ādīnavasaññā (“and which, Ānanda, is the perception of danger?”), sāriputta idhekacco (“Sāriputta, here a certain one”), ehi sivika uṭṭhehi (“come, Sivika, get up”), upāsakā idhekacco (“lay followers, here a certain one”), bhoti ayye (“madam, lady”), bhikkhu arogaṃ tava sīlaṃ (“bhikkhu, your virtue is unimpaired”), siñca bhikkhu imaṃ nāvaṃ (“bail out this boat, bhikkhu”), bhikkhave evaṃ vadāmi (“bhikkhus, thus I say”), pañcime gahapatayo ānisaṃsā (“householders, these are the five benefits”) and the like, the natural form remains: the elision of the preceding vowel, the replacements y and v and the rest do not take place.

katamā cānanda aniccasaññā (no sandhi for ānanda + aniccasaññā)
(17A10 2.1.10: Girimānandasutta)
🚺①⨀(katama) 🔼(ca) 🚹⓪⨀(ānanda) 🚺①⨀(aniccasaññā)
which | and | Ānanda | the perception of impermanence

katamā cānanda ādīnavasaññā (no sandhi for ānanda + ādīnavasaññā)
(17A10 2.1.10: Girimānandasutta)
🚺①⨀(katama) 🔼(ca) 🚹⓪⨀(ānanda) 🚺①⨀(ādīnavasaññā)
which | and | Ānanda | the perception of danger

sāriputta idhekacco (no sandhi for sāriputta + idhekacco)
(17A9 1.2.2: Saupādisesasutta)
🚹⓪⨀(sāriputta) 🔼(idha) 🚹①⨀(ekacca)
Sāriputta | here | a certain one

ehi sivika uṭṭhehi (no sandhi for sivika + uṭṭhehi)
⏯🤘⨀(eti) 🚹⓪⨀(sivika) ⏯🤘⨀(uṭṭhahati)
come | Sivika | get up

upāsakā idhekacco (no sandhi for upāsakā + idhekacco)
🚹⓪⨂(upāsaka) 🔼(idha) 🚹①⨀(ekacca)
lay followers | here | a certain one

bhoti ayye (no sandhi for bhoti + ayye)
🚺⓪⨀(bhotī) 🚺⓪⨀(ayyā)
madam | lady

bhikkhu arogaṃ tava sīlaṃ (no sandhi for bhikkhu + arogaṃ)
🚹⓪⨀(bhikkhu) 🚻①⨀(aroga) ⚧️⑥⨀(tumha) 🚻①⨀(sīla)
bhikkhu | unimpaired | your | virtue

siñca bhikkhu imaṃ nāvaṃ (no sandhi for bhikkhu + imaṃ)
(18Dh 25.7: Sambahulabhikkhuvatthu)
⏯🤘⨀(siñcati) 🚹⓪⨀(bhikkhu) 🚺②⨀(ima) 🚺②⨀(nāvā)
bail out | bhikkhu | this | boat

bhikkhave evaṃ vadāmi (no sandhi for bhikkhave + evaṃ)
🚹⓪⨂(bhikkhu) 🔼(evaṃ) ▶️👆⨀(vadati)
bhikkhus | thus | I say

pañcime gahapatayo ānisaṃsā (no sandhi for gahapatayo + ānisaṃsā; pañca + ime does join)
(3V 6.14: Pāṭaligāmavatthu)
⚧️①⨂(pañca) 🚹①⨂(ima) 🚹⓪⨂(gahapati) 🚹①⨂(ānisaṃsa)
five | these | householders | benefits

Kvaci ggahaṇena iti smiṃ chandānurakkhaṇe sandhi hoti, yathā – sakkā devīti, namo te buddha vīratthu.

By the mention of kvaci there is sandhi before iti and where the metre is to be kept, as in sakkā devīti (“‘it is possible, O queen’”) and namo te buddha vīratthu (“homage be to you, Buddha, hero”).

Sare ti kiṃ? Sādhu mahārājāti, evaṃ kira bhikkhūti.

By saying sare (before a vowel) we exclude a following consonant: sādhu mahārājāti (“‘good, great king’”), evaṃ kira bhikkhūti (“‘so it seems, bhikkhu’”).

Asamāse padantadīghesu – āyasmā ānando gāthā ajjhabhāsi, devā ābhassarā yathā, tevijjā iddhippattā ca, bhagavā uṭṭhāyāsanā, bhagavā etadavoca, abhivādetvā ekamantaṃ aṭṭhāsi, gantvā olokento, bhūtavādī atthavādī, yaṃ itthī arahā assa, sāmāvatī āha, pāpakārī ubhayattha tappati, nadī ottharati, ye te bhikkhū appicchā, bhikkhū āmantesi, bhikkhū ujjhāyiṃsu, bhikkhū evamāhaṃsu, imasmiṃ gāme ārakkhakā, sabbe ime, katame ekādasa, gambhīre odakantike, appamādo amatapadaṃ, saṅgho āgacchatu, ko imaṃ pathaviṃ viccessati, āloko udapādi, eko ekāya, cattāro oghā.

For word-final long vowels outside a compound: āyasmā ānando gāthā ajjhabhāsi (“the venerable Ānanda spoke verses”), devā ābhassarā yathā (“like the gods of streaming radiance”), tevijjā iddhippattā ca (“masters of the three knowledges and attained to power”), bhagavā uṭṭhāyāsanā (“the Blessed One, having risen from the seat”), bhagavā etadavoca (“the Blessed One said this”), abhivādetvā ekamantaṃ aṭṭhāsi (“having paid homage, he stood to one side”), gantvā olokento (“having gone, looking”), bhūtavādī atthavādī (“a speaker of fact, a speaker of what is beneficial”), yaṃ itthī arahā assa (“that a woman should be an arahant”), sāmāvatī āha (“Sāmāvatī said”), pāpakārī ubhayattha tappati (“the evil-doer grieves in both places”), nadī ottharati (“the river overflows”), ye te bhikkhū appicchā (“those bhikkhus who are of few wishes”), bhikkhū āmantesi (“he addressed the bhikkhus”), bhikkhū ujjhāyiṃsu (“the bhikkhus complained”), bhikkhū evamāhaṃsu (“the bhikkhus said thus”), imasmiṃ gāme ārakkhakā (“guards in this village”), sabbe ime (“all these”), katame ekādasa (“which eleven?”), gambhīre odakantike (“in a deep [pit] reaching down to the water”), appamādo amatapadaṃ (“heedfulness is the path to the deathless”), saṅgho āgacchatu (“let the Saṅgha come”), ko imaṃ pathaviṃ viccessati (“who will examine this earth?”), āloko udapādi (“light arose”), eko ekāya (“one [man] with one [woman]”), cattāro oghā (“the four floods”).

āyasmā ānando gāthā ajjhabhāsi (no sandhi for āyasmā + ānando, gāthā + ajjhabhāsi)
🚹①⨀(āyasmantu) 🚹①⨀(ānanda) 🚺②⨂(gāthā) ⏮🤟⨀(ajjhabhāsati)
the venerable | Ānanda | verses | spoke

devā ābhassarā yathā (no sandhi for devā + ābhassarā)
(12S1 4.2.8: Piṇḍasutta)
🚹①⨂(deva) 🚹①⨂(ābhassara) 🔼(yathā)
gods | of streaming radiance | like

tevijjā iddhippattā ca (no sandhi for tevijjā + iddhippattā; the Tipiṭaka spells iddhipattā)
(12S1 6.1.5: Aññatarabrahmasutta)
🚹①⨂(tevijja) 🚹①⨂(iddhippatta) 🔼(ca)
masters of the three knowledges | attained to power | and

bhagavā uṭṭhāyāsanā (no sandhi for bhagavā + uṭṭhāya; uṭṭhāya + āsanā does join)
(1V 1.2.8: Duṭṭhadosasikkhāpada)
🚹①⨀(bhagavantu) 🔽(uṭṭhāya) 🚻⑤⨀(āsana)
the Blessed One | having risen | from the seat

bhagavā etadavoca (no sandhi for bhagavā + etad)
(1V Veranjakanda: Verañjakaṇḍa)
🚹①⨀(bhagavantu) 🚻②⨀(eta) ⏮🤟⨀(vacati)
the Blessed One | this | said

abhivādetvā ekamantaṃ aṭṭhāsi (no sandhi for abhivādetvā + ekamantaṃ)
(1V 1.2.8: Duṭṭhadosasikkhāpada)
🔽(abhivādetvā) 🔼(ekamantaṃ) ⏮🤟⨀(tiṭṭhati)
having paid homage | to one side | stood

gantvā olokento (no sandhi for gantvā + olokento)
🔽(gantvā) 🚹①⨀(olokenta)
having gone | looking

bhūtavādī atthavādī (no sandhi for bhūtavādī + atthavādī)
(6D 1.2.1: Cūḷasīla)
🚹①⨀(bhūtavādī) 🚹①⨀(atthavādī)
a speaker of fact | a speaker of what is beneficial

yaṃ itthī arahā assa (no sandhi for itthī + arahā)
🚻①⨀(ya) 🚺①⨀(itthī) 🚹①⨀(arahanta) ⏯🤟⨀(atthi)
that | a woman | an arahant | should be

sāmāvatī āha (no sandhi for sāmāvatī + āha)
🚺①⨀(sāmāvatī) ⏮🤟⨀(āha)
Sāmāvatī | said

pāpakārī ubhayattha tappati (no sandhi for pāpakārī + ubhayattha)
(18Dh 1.12: Devadattavatthu)
🚹①⨀(pāpakārī) 🔼(ubhayattha) ▶️🤟⨀(tappati)
the evil-doer | in both places | grieves

nadī ottharati (no sandhi for nadī + ottharati)
🚺①⨀(nadī) ▶️🤟⨀(ottharati)
the river | overflows

ye te bhikkhū appicchā (no sandhi for bhikkhū + appicchā)
(1V 1.1.2: Dutiyapārājikasikkhāpada)
🚹①⨂(ya) 🚹①⨂(ta) 🚹①⨂(bhikkhu) 🚹①⨂(appiccha)
who | those | bhikkhus | of few wishes

bhikkhū āmantesi (no sandhi for bhikkhū + āmantesi)
(1V 1.1.1.1: Sudinnabhāṇavāra)
🚹②⨂(bhikkhu) ⏮🤟⨀(āmanteti)
the bhikkhus | he addressed

bhikkhū ujjhāyiṃsu (no sandhi for bhikkhū + ujjhāyiṃsu)
🚹①⨂(bhikkhu) ⏮🤟⨂(ujjhāyati)
the bhikkhus | complained

bhikkhū evamāhaṃsu (no sandhi for bhikkhū + evaṃ)
(1V 1.1.2: Dutiyapārājikasikkhāpada)
🚹①⨂(bhikkhu) 🔼(evaṃ) ⏮🤟⨂(āha)
the bhikkhus | thus | said

imasmiṃ gāme ārakkhakā (no sandhi for gāme + ārakkhakā)
🚹⑦⨀(ima) 🚹⑦⨀(gāma) 🚹①⨂(ārakkhaka)
in this | village | guards

sabbe ime (no sandhi for sabbe + ime)
🚹①⨂(sabba) 🚹①⨂(ima)
all | these

katame ekādasa (no sandhi for katame + ekādasa)
(17A11 1.2.5: Mettāsutta)
🚹①⨂(katama) ⚧️①⨂(ekādasa)
which | eleven

gambhīre odakantike (no sandhi for gambhīre + odakantike)
(18Kh 8: Nidhikaṇḍasutta)
🚹⑦⨀(gambhīra) 🚹⑦⨀(odakantika)
in a deep [pit] | reaching down to the water

appamādo amatapadaṃ (no sandhi for appamādo + amatapadaṃ)
(18Dh 2.1: Sāmāvatīvatthu)
🚹①⨀(appamāda) 🚻①⨀(amatapada)
heedfulness | the path to the deathless

saṅgho āgacchatu (no sandhi for saṅgho + āgacchatu)
🚹①⨀(saṅgha) ⏯🤟⨀(āgacchati)
the Saṅgha | let it come

ko imaṃ pathaviṃ viccessati (no sandhi for ko + imaṃ; the Tipiṭaka spells vicessati)
(18Dh 4.1: Pathavikathāpasutapañcasatabhikkhuvatthu)
🚹①⨀(ka) 🚺②⨀(ima) 🚺②⨀(pathavī) ⏯🤟⨀(vicinati)
who | this | earth | will comprehend

āloko udapādi (no sandhi for āloko + udapādi)
(3V 1.6: Pañcavaggiyakathā)
🚹①⨀(āloka) ⏮🤟⨀(uppajjati)
light | arose

eko ekāya (no sandhi for eko + ekāya)
(1V 1.3.1: Paṭhamaaniyatasikkhāpada)
🚹①⨀(eka) 🚺③⨀(eka)
one [man] | with one [woman]

cattāro oghā (no sandhi for cattāro + oghā)
(8D 10.4: Catukka)
🚹①⨂(catu) 🚹①⨂(ogha)
four | floods

Nipātesupi – are ahampi, sace imassa kāyassa, no abhikkamo, aho acchariyo, atho anto ca, atha kho āyasmā, atho oṭṭhavacittakā, tato āmantayī satthā.

Among particles too: are ahampi (“what! I too”), sace imassa kāyassa (“if, of this body”), no abhikkamo (“no increase”), aho acchariyo (“oh, wonderful!”), atho anto ca (“and then the end too”), atha kho āyasmā (“then the venerable one”), atho oṭṭhavacittakā (“and then the Oṭṭhavacittaka [birds]”), tato āmantayī satthā (“then the Teacher addressed [them]”).

are ahampi (no sandhi for are + ahaṃ)
🔼(are) ⚧️①⨀(amha) 🔼(api)
hey | I | too

sace imassa kāyassa (no sandhi for sace + imassa)
🔼(sace) 🚹⑥⨀(ima) 🚹⑥⨀(kāya)
if | of this | body

no abhikkamo (no sandhi for no + abhikkamo)
(10M 5.7: Dhanañjānisutta)
🔼(no) 🚹①⨀(abhikkama)
not | increase

aho acchariyo (no sandhi for aho + acchariyo)
🔼(aho) 🚹①⨀(acchariya)
oh | wonderful

atho anto ca (no sandhi for atho + anto)
🔼(atho) 🚹①⨀(anta) 🔼(ca)
and further | the end | and

atha kho āyasmā (no sandhi for kho + āyasmā)
🔼(atha) 🔼(kho) 🚹①⨀(āyasmantu)
then | indeed | the venerable one

atho oṭṭhavacittakā (no sandhi for atho + oṭṭhavacittakā)
(8D 9.1: Paṭhamabhāṇavāra)
🔼(atho) 🚹①⨂(oṭṭhavacittaka)
and further | the Oṭṭhavacittaka [birds]

tato āmantayī satthā (no sandhi for tato + āmantayī)
(7D 7.1: Devatāsannipāta)
🔼(tato) ⏮🤟⨀(āmanteti) 🚹①⨀(satthu)
then | addressed [them] | the Teacher

Kvaci ggahaṇena a kāra itīvevetthādīsu sandhipi. Yathā – āgatattha, āgatamhā, katamāssu cattāro, appassutāyaṃ puriso, itthīti, ca marīva, sabbeva, sveva, eseva nayo, parisuddhetthāyasmanto, nettha, taṃ kutettha labbhā, sacesa brāhmaṇa, tathūpamaṃ, yathāha.

By the mention of kvaci there is sandhi as well before the letter a, iti, iva, eva, ettha and the like, as in āgatattha (“you have come”), āgatamhā (“we have come”), katamāssu cattāro (“which, then, are the four?”), appassutāyaṃ puriso (“this man is of little learning”), itthīti (“‘a woman’”), camarīva (“like a yak-cow”), sabbeva (“all indeed”), sveva (“he himself”), eseva nayo (“this very method”), parisuddhetthāyasmanto (“the venerable ones are pure in this”), nettha (“not here”), taṃ kutettha labbhā (“how could that be got here?”), sacesa brāhmaṇa (“if this, brahmin”), tathūpamaṃ (“similar to that”), yathāha (“as he said”).

Asamāse ti kiṃ? Jivhāyatanaṃ, avijjogho, itthindriyaṃ, abhibhāyatanaṃ, bhayatupaṭṭhānaṃ. Acchandānurakkhaṇe ti kiṃ? Saddhīdha vittaṃ purisassa seṭṭhaṃ, yo missaro.

By saying asamāse (outside a compound) we exclude a compound: jivhāyatanaṃ (“the tongue base”), avijjogho (“the flood of ignorance”), itthindriyaṃ (“the faculty of femininity”), abhibhāyatanaṃ (“a base of mastery”), bhayatupaṭṭhānaṃ (“the appearance as fearful”). By saying acchandānurakkhaṇe (where the metre need not be kept) we exclude where the metre must be kept: saddhīdha vittaṃ purisassa seṭṭhaṃ (“faith is here a man’s best wealth”), yo missaro (“he who is the lord”).

Nāmapadantaikārukāresu – gāthāhi ajjhabhāsi, pupphāni āhariṃsu, satthu adāsi.

For the letters i and u at the end of a noun: gāthāhi ajjhabhāsi (“he spoke in verses”), pupphāni āhariṃsu (“they brought flowers”), satthu adāsi (“he gave to the teacher”).

Kvacī ti kiṃ? Manasākāsi.

By saying kvaci (in some places) we exclude the natural form elsewhere: manasākāsi (“he did with the mind”).

36 (§23): Sarā pakati byañjane (Vowel before consonant retains original form) utsarga

Sarā kho byañjane pare pakatirūpā hontīti yebhuyyena dīgharassalopehi vikārābhāvo. Yathā – accayo, paccayo, bhāsati vā karoti vā, vedanākkhandho, bhāgyavā, bhadro kasāmiva, dīyati, tuṇhībhūto, so dhammaṃ deseti.

When a consonant follows, vowels keep their natural form; that is, for the most part (yebhuyyena) there is no modification (vikāra) by lengthening, shortening or elision. For example, accayo (“passing”), paccayo (“condition”), bhāsati vā karoti vā (“speaks or acts”), vedanākkhandho (“the aggregate of feeling”), bhāgyavā (“fortunate”), bhadro kasāmiva (“like a thoroughbred [under] the whip”), dīyati (“is given”), tuṇhībhūto (“fallen silent”), so dhammaṃ deseti (“he teaches the Dhamma”).

Iti pakatisandhividhānaṃ niṭṭhitaṃ.

Thus ends the treatment of the sandhi of the natural form (pakatisandhi).

Byañjanasandhividhāna (Consonant sandhi)

Atha byañjanasandhi vuccate.

Now consonant sandhi (byañjanasandhi) is stated.

‘‘Byañjane’’ti adhikāro, ‘‘sarā, kvacī’’ti ca vattate.

“byañjane” (before a consonant) is a governing rule (adhikāra), and “sarā” (vowels) and “kvaci” (in some places) also continue.

37 (§25): Dīghaṃ (Long) apavada

Sarā kho byañjane pare kvaci dīghaṃ pappontīti suttasukhuccāraṇachandānurakkhaṇaṭṭhānesu dīgho.

When a consonant follows, vowels in some places become long; that is, lengthening occurs in the suttas (sutta), for ease of pronunciation and to keep the metre.

Tyassa pahīnā tyāssa pahīnā, svassa svāssa, madhuva maññati bālo madhuvā maññatī bālo, tathā evaṃ gāme munī care, khantī paramaṃ tapo titikkhā, na maṅkū bhavissāmi, svākkhāto, yvāhaṃ, kāmato jāyatī soko, kāmato jāyatī bhayaṃ, sakko ujū ca suhujū ca, anūpaghāto, dūrakkhaṃ, dūramaṃ, sūrakkhaṃ, dūharatā.

tyassa pahīnā becomes tyāssa pahīnā (“those are abandoned for him”), svassa becomes svāssa (“he, for him”), madhuva maññati bālo becomes madhuvā maññatī bālo (“the fool thinks it is like honey”); so too evaṃ gāme munī care (“so should the sage go about the village”), khantī paramaṃ tapo titikkhā (“patience, forbearance, is the highest austerity”), na maṅkū bhavissāmi (“I shall not be despondent”), svākkhāto (“well proclaimed”), yvāhaṃ (“I who”), kāmato jāyatī soko (“from sensual desire grief is born”), kāmato jāyatī bhayaṃ (“from sensual desire fear is born”), sakko ujū ca suhujū ca (“able, upright and very upright”), anūpaghāto (“no harm”), dūrakkhaṃ (“hard to guard”), dūramaṃ (“hard to take delight in”), sūrakkhaṃ (“well guarded”), dūharatā (“the state of being hard to take”).

tyāssa pahīnā
(11M 4.10: Dhātuvibhaṅgasutta)
🚹①⨂(ta) 🚹⑥⨀(ta) 🚹①⨂(pahīna)
those | for him | abandoned

madhuṃvā maññati bālo (the Tipiṭaka’s reading of Buddhappiya’s madhuvā maññatī bālo)
(18Dh 5.10: Uppalavaṇṇattherīvatthu)
🚻②⨀(madhu) 🔼(iva) ▶️🤟⨀(maññati) 🚹①⨀(bāla)
honey | like | thinks | the fool

evaṃ gāme munī care
(18Dh 4.5: Macchariyakosiyaseṭṭhivatthu)
🔼(evaṃ) 🚹⑦⨀(gāma) 🚹①⨀(muni) ⏯🤟⨀(carati)
so | in the village | the sage | should go about

khantī paramaṃ tapo titikkhā
(7D 1.16: Cārikāanujānana)
🚺①⨀(khanti) 🚻①⨀(parama) 🚹①⨀(tapa) 🚺①⨀(titikkhā)
patience | the highest | austerity | forbearance

yvāhaṃ
(3V 10.2: Dīghāvuvatthu)
🚹①⨀(ya) ⚧️①⨀(amha)
who | I

kāmato jāyatī soko, kāmato jāyatī bhayaṃ
(18Dh 16.5: Anitthigandhakumāravatthu)
🚹⑤⨀(kāma) ▶️🤟⨀(jāyati) 🚹①⨀(soka) 🚹⑤⨀(kāma) ▶️🤟⨀(jāyati) 🚻①⨀(bhaya)
from sensual desire | is born | grief | from sensual desire | is born | fear

sakko ujū ca suhujū ca
(18Kh 9: Mettasutta)
🚹①⨀(sakka) 🚹①⨀(uju) 🔼(ca) 🚹①⨀(suhuju) 🔼(ca)
able | upright | and | truly upright | and

anūpaghāto
(7D 1.16: Cārikāanujānana)
🚹①⨀(anūpaghāta)
not harming

Kvacī ti kiṃ? Tyajja, svassa, patiliyyati.

By saying kvaci (in some places) we exclude lengthening elsewhere: tyajja (“they today”), svassa (“he, for him”), patiliyyati (“withdraws”).

Yiṭṭhaṃ vā hutaṃ vā loke, yadi vā sāvake, puggalā dhammadasā te, bhovādī nāma so hoti, yathābhāvī guṇena so itīdha –

Here, in yiṭṭhaṃ vā hutaṃ vā loke, yadi vā sāvake, puggalā dhammadasā te, bhovādī nāma so hoti and yathābhāvī guṇena so —

Pubbasmiṃyevādhikāre –

under the very same governing rule (adhikāra) as before —

38 (§26): Rassaṃ (Short) apavada

Sarā kho byañjane pare kvaci rassaṃ pappontīti chandānurakkhaṇe, āgame, saṃyoge ca rassattaṃ.

When a consonant follows, vowels in some places become short; that is, shortening occurs to keep the metre, before an insertion (āgama) and before a conjunct (saṃyoga).

Chandānurakkhaṇe tāva yiṭṭhaṃva hutaṃva loke, yadiva sāvake, puggala dhammadasā te, bhovādi nāma so hoti, yathābhāvi guṇena so.

First, to keep the metre: yiṭṭhaṃva hutaṃva loke (“whatever is sacrificed or offered in the world”), yadiva sāvake (“or [their] disciples”), puggala dhammadasā te (“those persons are seers of the Dhamma”), bhovādi nāma so hoti (“he is a ‘bho-sayer’ by name”), yathābhāvi guṇena so (“he is such by his quality”).

Āgame yathayidaṃ, sammadakkhāto.

Before an insertion: yathayidaṃ (“just as this”), sammadakkhāto (“rightly proclaimed”).

Saṃyoge parākamo parakkamo, āsādo assādo, evaṃ taṇhakkhayo, jhānassa lābhimhi, vasimhi, thullaccayo.

Before a conjunct: parākamo becomes parakkamo (“exertion”), āsādo becomes assādo (“enjoyment”); so too taṇhakkhayo (“the destruction of craving”), jhānassa lābhimhi (“I am an obtainer of jhāna”), vasimhi (“I am a master”), thullaccayo (“a grave offence”).

Kvacī ti kiṃ? Māyidaṃ, manasā daññā vimuttānaṃ, yathākkamaṃ, ākhyātikaṃ, dīyyati, sūyyati.

By saying kvaci (in some places) we exclude shortening elsewhere: māyidaṃ (“not this”), manasā daññā vimuttānaṃ (“of those freed by understanding with the mind”), yathākkamaṃ (“in due order”), ākhyātikaṃ (“the verb”), dīyyati (“is given”), sūyyati (“is heard”).

Eso kho byantiṃ kāhiti, so gacchaṃ na nivattati iccatra –

Here, in eso kho byantiṃ kāhiti and so gacchaṃ na nivattati —

Tasmiṃyevādhikāre –

under that very same governing rule (adhikāra) —

39 (§27): Lopañca tatrākāro (After elision, in that place `a`) apavada

Sarā kho byañjane pare kvaci lopaṃ papponti, tatra lutte ṭhāne a kārāgamo ca hoti. Etata saddantokārassevāyaṃ lopo.

When a consonant follows, vowels are in some places elided, and in the place of the elided vowel the letter a is inserted. This elision applies only to the final o of the words eta and ta.

Esa kho byantiṃ kāhiti, sa gacchaṃ na nivattati, evaṃ esa dhammo, esa pattosi, sa muni, sa sīlavā.

esa kho byantiṃ kāhiti (“this one will indeed make an end”), sa gacchaṃ na nivattati (“he, going, does not turn back”); in the same way esa dhammo (“this is the nature of things”), esa pattosi (“this you have attained”), sa muni (“that sage”), sa sīlavā (“he is virtuous”).

lemma	derivation	rule
🚹①⨀(eta) 🔼(kho)	eso + kho → es(o) + kho → es + (a) + kho → esa kho	39 (§27)
🚹①⨀(ta) 🚹①⨀(gacchanta)	so + gacchaṃ → s(o) + gacchaṃ → s + (a) + gacchaṃ → sa gacchaṃ	39 (§27)
🚹①⨀(eta) 🚹①⨀(dhamma)	eso + dhammo → esa dhammo	39 (§27)
🚹①⨀(eta) 🚹①⨀(patta) ▶️🤘⨀(atthi)	eso + pattosi → esa pattosi	39 (§27)
🚹①⨀(ta) 🚹①⨀(muni)	so + muni → sa muni	39 (§27)
🚹①⨀(ta) 🚹①⨀(sīlavantu)	so + sīlavā → sa sīlavā	39 (§27)

Kvacī ti kiṃ? Eso dhammo, so muni, so sīlavā.

By saying kvaci (in some places) we exclude the forms in which the o remains: eso dhammo (“this is the nature of things”), so muni (“that sage”), so sīlavā (“he is virtuous”).

Ca saddena eta saddantassa sarepi kvaci lopo. Yathā – esa attho, esa ābhogo, esa idāni.

By the word ca, the final of the word eta is in some places elided before a vowel too, for example esa attho (“this is the meaning”), esa ābhogo (“this is the inclination”), esa idāni (“this one now”).

lemma	derivation	rule
🚹①⨀(eta) 🚹①⨀(attha)	eso + attho → es(o) + (a) + attho → esa attho	39 (§27)
🚹①⨀(eta) 🚹①⨀(ābhoga)	eso + ābhogo → esa ābhogo	39 (§27)
🚹①⨀(eta) 🔼(idāni)	eso + idāni → esa idāni	39 (§27)

Vipariṇāmena ‘‘saramhā, byañjanassā’’ti ca vattate.

With a change of inflection (vipariṇāma), “saramhā” (“after a vowel”) and “byañjanassa” (“of a consonant”) also continue.

40 (§28): Paradvebhāvo ṭhāne (Next doubled in place) apavada

Saramhā parassa byañjanassa dvebhāvo hoti ṭhāne. Dvinnaṃ bhāvo dvibhāvo, so eva dvebhāvo.

After a vowel, the consonant that follows is doubled in the proper place (ṭhāna). dvibhāva is the state of being two (dvinnaṃ bhāvo), and dvebhāva is the very same.

Ettha ca ṭhānaṃ nāma rassākārato paraṃ pa pati paṭikamukusa kudha kī gaha juta ñāsi su sambhū sara sasādīnamādibyañjanānaṃ dvebhāvaṃ, tika taya tiṃsa vatādīnamādi ca, vatu vaṭudisādīnamantañca, u du ni-upasagga ta catu cha santasaddādesādiparañca, apadantā nākāradīghato ya kārādi ca,

And here what is called the place (ṭhāna) is: after a short a, the doubling of the initial consonant of pa, pati, paṭi, kamu, kusa, kudha, kī, gaha, juta, ñā, si, su, sambhū, sara, sasa and the like; the initial of tika, taya, tiṃsa, vata and the like; the final of vatu, vaṭu, disa and the like; what follows the prefixes u, du and ni, and ta, catu, cha, the replacement of the word santa and the like; and y and the like after a long vowel other than ā that is not at the end of a word;

Yavataṃ talanādīna-mādeso ca sayādinaṃ;
Saha dhātvantassādeso, sīsakāro tapādito.

and the replacement of t, l, n and the rest that carry a y; the replacement, together with the root-final, in [forms with] ya and the like;
and the s of sī after tapa and the like;

Chandānurakkhaṇe ca – ghara jhe dhaṃsu bhamādīnamādi ca, rassākārato vaggānaṃ catutthadutiyā ca iccevamādi.

and to keep the metre (chandānurakkhaṇa); and the initial of ghara, jhe, dhaṃsu, bhama and the like, and the fourth and second letters of the classes after a short a — and so on.

Tattha pa pati paṭīsu tāva – idha pamādo idhappamādo, evaṃ appamādo, vippayutto, suppasanno, sammā padhānaṃ sammappadhānaṃ, rassattaṃ, appativattiyo, adhipatippaccayo, suppatiṭṭhito, appaṭipuggalo, vippaṭisāro, suppaṭipanno, suppaṭipatti.

Of these, first for pa, pati and paṭi: idha pamādo becomes idhappamādo (“negligence here”), and in the same way appamādo (“heedfulness”), vippayutto (“disjoined”), suppasanno (“very clear”); sammā padhānaṃ becomes sammappadhānaṃ (“right endeavour”), with shortening (rassatta); appativattiyo (“not to be turned back”), adhipatippaccayo (“the predominance condition”), suppatiṭṭhito (“well established”), appaṭipuggalo (“without a peer”), vippaṭisāro (“remorse”), suppaṭipanno (“practising well”), suppaṭipatti (“good practice”).

lemma	derivation	rule
🔼(idha) 🚹①⨀(pamāda)	idha + pamādo → idha + (p→pp)amādo → idhappamādo	40 (§28)
🚹①⨀(appamāda)	a + pamādo → a + (p→pp)amādo → appamādo	40 (§28)
🚹①⨀(vippayutta)	vi + payutto → vippayutto	40 (§28)
🚹①⨀(suppasanna)	su + pasanno → suppasanno	40 (§28)
🚻①⨀(sammappadhāna)	sammā + padhānaṃ → samm(ā→a) + (p→pp)adhānaṃ → sammappadhānaṃ	40 (§28), 38 (§26)
🚹①⨀(appativattiya)	a + pativattiyo → appativattiyo	40 (§28)
🚹①⨀(adhipatippaccaya)	adhipati + paccayo → adhipatippaccayo	40 (§28)
🚹①⨀(suppatiṭṭhita)	su + patiṭṭhito → suppatiṭṭhito	40 (§28)
🚹①⨀(appaṭipuggala)	a + paṭipuggalo → appaṭipuggalo	40 (§28)
🚹①⨀(vippaṭisāra)	vi + paṭisāro → vippaṭisāro	40 (§28)
🚹①⨀(suppaṭipanna)	su + paṭipanno → suppaṭipanno	40 (§28)
🚺①⨀(suppaṭipatti)	su + paṭipatti → suppaṭipatti	40 (§28)

Kamādidhātūsu – pakkamo, paṭikkamo, hetukkamo, ākamati akkamati, evaṃ parakkamati, yathākkamaṃ.

For the roots kamu and the rest: pakkamo (“departure”), paṭikkamo (“stepping back”), hetukkamo (“the sequence of causes”); ākamati becomes akkamati (“treads upon”), and in the same way parakkamati (“strives”), yathākkamaṃ (“in due order”).

lemma	derivation	rule
🚹①⨀(pakkama)	pa + kamo → pa + (k→kk)amo → pakkamo	40 (§28)
🚹①⨀(paṭikkama)	paṭi + kamo → paṭikkamo	40 (§28)
🚹①⨀(hetukkama)	hetu + kamo → hetukkamo	40 (§28)
▶️🤟⨀(akkamati)	ā + kamati → (ā→a) + (k→kk)amati → akkamati	40 (§28), 38 (§26)
▶️🤟⨀(parakkamati)	parā + kamati → par(ā→a) + (k→kk)amati → parakkamati	40 (§28), 38 (§26)
🔼(yathākkamaṃ)	yathā + kamaṃ → yathā + (k→kk)amaṃ → yathākkamaṃ	40 (§28)

Pakkosati, paṭikkosati, anukkosati, ākosati, akkosati.

pakkosati (“calls, summons”), paṭikkosati (“objects to”), anukkosati (“calls after”); ākosati becomes akkosati (“abuses”).

lemma	derivation	rule
▶️🤟⨀(pakkosati)	pa + kosati → pakkosati	40 (§28)
▶️🤟⨀(paṭikkosati)	paṭi + kosati → paṭikkosati	40 (§28)
▶️🤟⨀(anukkosati)	anu + kosati → anukkosati	40 (§28)
▶️🤟⨀(akkosati)	ā + kosati → (ā→a) + (k→kk)osati → akkosati	40 (§28), 38 (§26)

Akkuddho, atikkodho.

akkuddho (“not angered”), atikkodho (“excessive anger”).

Dhanakkīto, vikkayo, anukkayo.

dhanakkīto (“bought with money”), vikkayo (“sale”), anukkayo (“buying in turn”).

lemma	derivation	rule
🚹①⨀(dhanakkīta)	dhana + kīto → dhanakkīto	40 (§28)
🚹①⨀(vikkaya)	vi + kayo → vikkayo	40 (§28)
🚹①⨀(anukkaya)	anu + kayo → anukkayo	40 (§28)

Paggaho, viggaho, anuggaho, niggaho, candaggaho, diṭṭhiggāho.

paggaho (“exertion”), viggaho (“quarrel”), anuggaho (“assistance”), niggaho (“restraint”), candaggaho (“eclipse of the moon”), diṭṭhiggāho (“clinging to a view”).

lemma	derivation	rule
🚹①⨀(paggaha)	pa + gaho → paggaho	40 (§28)
🚹①⨀(viggaha)	vi + gaho → viggaho	40 (§28)
🚹①⨀(anuggaha)	anu + gaho → anuggaho	40 (§28)
🚹①⨀(niggaha)	ni + gaho → niggaho	40 (§28)
🚹①⨀(candaggaha)	canda + gaho → candaggaho	40 (§28)
🚹①⨀(diṭṭhiggāha)	diṭṭhi + gāho → diṭṭhiggāho	40 (§28)

Pajjoto, vijjotati, ujjoto.

pajjoto (“a lamp”), vijjotati (“shines forth”), ujjoto (“radiance”).

lemma	derivation	rule
🚹①⨀(pajjota)	pa + joto → pajjoto	40 (§28)
▶️🤟⨀(vijjotati)	vi + jotati → vijjotati	40 (§28)
🚹①⨀(ujjota)	u + joto → ujjoto	40 (§28)

Kataññū, viññū, paññāṇaṃ, viññāṇaṃ, anuññā, manuññā, samaññā.

kataññū (“grateful”), viññū (“discerning”), paññāṇaṃ (“a mark, a sign”), viññāṇaṃ (“consciousness”), anuññā (“permission”), manuññā (“pleasing”), samaññā (“designation”).

lemma	derivation	rule
🚹①⨀(kataññū)	kata + ñū → kataññū	40 (§28)
🚹①⨀(viññū)	vi + ñū → viññū	40 (§28)
🚻①⨀(paññāṇa)	pa + ñāṇaṃ → paññāṇaṃ	40 (§28)
🚻①⨀(viññāṇa)	vi + ñāṇaṃ → viññāṇaṃ	40 (§28)
🚺①⨀(anuññā)	anu + ñā → anuññā	40 (§28)
🚺①⨀(manuññā)	manu + ñā → manuññā	40 (§28)
🚺①⨀(samaññā)	sama + ñā → samaññā	40 (§28)

Avassayo, nissayo, samussayo.

avassayo (“support”), nissayo (“reliance”), samussayo (“accumulation; the body”).

lemma	derivation	rule
🚹①⨀(avassaya)	ava + sayo → avassayo	40 (§28)
🚹①⨀(nissaya)	ni + sayo → nissayo	40 (§28)
🚹①⨀(samussaya)	samu + sayo → samussayo	40 (§28)

Appassuto, vissuto, bahussuto, āsavā assavā.

appassuto (“of little learning”), vissuto (“renowned”), bahussuto (“very learned”); āsavā becomes assavā (“attentive, obedient”).

lemma	derivation	rule
🚹①⨀(appassuta)	appa + suto → appassuto	40 (§28)
🚹①⨀(vissuta)	vi + suto → vissuto	40 (§28)
🚹①⨀(bahussuta)	bahu + suto → bahussuto	40 (§28)
🚹①⨂(assava)	ā + savā → (ā→a) + (s→ss)avā → assavā	40 (§28), 38 (§26)

Passambhanto, vissambhati.

passambhanto (“becoming calm”), vissambhati (“is confident”).

Aṭṭassaro, vissarati, anussarati.

aṭṭassaro (“a cry of distress”), vissarati (“forgets”), anussarati (“recollects”).

lemma	derivation	rule
🚹①⨀(aṭṭassara)	aṭṭa + saro → aṭṭassaro	40 (§28)
▶️🤟⨀(vissarati)	vi + sarati → vissarati	40 (§28)
▶️🤟⨀(anussarati)	anu + sarati → anussarati	40 (§28)

Passasanto, vissasanto, mahussasanto, āsāso assāso.

passasanto (“breathing out”), vissasanto (“trusting”), mahussasanto (“sighing deeply”); āsāso becomes assāso (“breathing in; comfort”).

lemma	derivation	rule
🚹①⨀(passasanta)	pa + sasanto → passasanto	40 (§28)
🚹①⨀(vissasanta)	vi + sasanto → vissasanto	40 (§28)
🚹①⨀(mahussasanta)	mahu + sasanto → mahussasanto	40 (§28)
🚹①⨀(assāsa)	ā + sāso → (ā→a) + (s→ss)āso → assāso	40 (§28), 38 (§26)

Avissajjento, vissajjento, pariccajanto, upaddavo, upakkiliṭṭho, mittaddu, āyabbayo, udabbahi iccādi.

avissajjento (“not letting go”), vissajjento (“giving away; answering”), pariccajanto (“giving up”), upaddavo (“misfortune”), upakkiliṭṭho (“defiled”), mittaddu (“a betrayer of friends”), āyabbayo (“income and expenditure”), udabbahi (“pulled out”), and so on.

lemma	derivation	rule
🚹①⨀(avissajjenta)	avi + sajjento → avissajjento	40 (§28)
🚹①⨀(vissajjenta)	vi + sajjento → vissajjento	40 (§28)
🚹①⨀(pariccajanta)	pari + cajanto → pariccajanto	40 (§28)
🚹①⨀(upaddava)	upa + davo → upaddavo	40 (§28)
🚹①⨀(upakkiliṭṭha)	upa + kiliṭṭho → upakkiliṭṭho	40 (§28)
🚹①⨀(mittaddu)	mitta + du → mittaddu	40 (§28)
🚹①⨀(āyabbaya)	āya + vayo → āya + (v→bb)ayo → āyabbayo	40 (§28)
⏮🤟⨀(udabbahati)	uda + vahi → uda + (v→bb)ahi → udabbahi	40 (§28)

Saramhā ti kiṃ? Sampayutto, sampatijāto, sampaṭicchannaṃ, saṅkamanto, saṅgaho.

By saying saramhā (after a vowel) we exclude doubling after a niggahīta: sampayutto (“conjoined”), sampatijāto (“just born”), sampaṭicchannaṃ (“concealed”), saṅkamanto (“passing over”), saṅgaho (“support”).

Ṭhāne ti kiṃ? Mā ca pamādo, patigayhati, vacīpakopaṃ rakkheyya, ye pamattā yathā matā, manopakopaṃ rakkheyya, idha modati, pecca modati.

By saying ṭhāne (in the proper place) we exclude the cases where the consonant stays single: mā ca pamādo (“and let there be no negligence”), patigayhati (“is received”), vacīpakopaṃ rakkheyya (“one should guard against anger in speech”), ye pamattā yathā matā (“those who are negligent are as if dead”), manopakopaṃ rakkheyya (“one should guard against anger in mind”), idha modati (“here he rejoices”), pecca modati (“after death he rejoices”).

mā ca pamādo (no doubling of pa)
(4V 7.2.5: Nāḷāgiripesana)
🔼(mā) 🔼(ca) 🚹①⨀(pamāda)
not | and | negligence

patigayhati (no doubling of pati)
🔵▶️🤟⨀(patigayhati)
is received

vacīpakopaṃ rakkheyya (no doubling of pa)
(18Dh 17.8: Chabbaggiyavatthu)
🚹②⨀(vacīpakopa) ⏯🤟⨀(rakkhati)
anger in speech | one should guard against

ye pamattā yathā matā (no doubling of pa)
(18Dh 2.1: Sāmāvatīvatthu)
🚹①⨂(ya) 🚹①⨂(pamatta) 🔼(yathā) 🚹①⨂(mata)
those who | are negligent | as if | dead

manopakopaṃ rakkheyya (no doubling of pa)
(18Dh 17.8: Chabbaggiyavatthu)
🚹②⨀(manopakopa) ⏯🤟⨀(rakkhati)
anger in mind | one should guard against

idha modati pecca modati (no doubling of m)
(18Dh 1.11: Dhammikaupāsakavatthu)
🔼(idha) ▶️🤟⨀(modati) 🔼(pecca) ▶️🤟⨀(modati)
here | rejoices | hereafter | rejoices

Tikādīsu – kusalattikaṃ, pītittikaṃ, hetuttikaṃ, vedanāttikaṃ, lokattayaṃ, bodhittayaṃ, vatthuttayaṃ. Ekattiṃsa, dvattiṃsa, catuttiṃsa. Sīlabbataṃ, subbato, sappītiko, samannāgato, punappunaṃ iccādi.

For tika and the rest: kusalattikaṃ (“the triad of the wholesome”), pītittikaṃ (“the triad of rapture”), hetuttikaṃ (“the triad of roots”), vedanāttikaṃ (“the triad of feeling”), lokattayaṃ (“the three worlds”), bodhittayaṃ (“the three awakenings”), vatthuttayaṃ (“the three objects [of refuge]”); ekattiṃsa (“thirty-one”), dvattiṃsa (“thirty-two”), catuttiṃsa (“thirty-four”); sīlabbataṃ (“precepts and observances”), subbato (“of good conduct”), sappītiko (“accompanied by rapture”), samannāgato (“endowed with”), punappunaṃ (“again and again”), and so on.

lemma	derivation	rule
🚻①⨀(kusalattika)	kusala + tikaṃ → kusala + (t→tt)ikaṃ → kusalattikaṃ	40 (§28)
🚻①⨀(pītittika)	pīti + tikaṃ → pītittikaṃ	40 (§28)
🚻①⨀(hetuttika)	hetu + tikaṃ → hetuttikaṃ	40 (§28)
🚻①⨀(vedanāttika)	vedanā + tikaṃ → vedanāttikaṃ	40 (§28)
🚻①⨀(lokattaya)	loka + tayaṃ → lokattayaṃ	40 (§28)
🚻①⨀(bodhittaya)	bodhi + tayaṃ → bodhittayaṃ	40 (§28)
🚻①⨀(vatthuttaya)	vatthu + tayaṃ → vatthuttayaṃ	40 (§28)
⚧️①⨀(ekattiṃsa)	eka + tiṃsa → ekattiṃsa	40 (§28)
⚧️①⨀(dvattiṃsa)	dva + tiṃsa → dvattiṃsa	40 (§28)
⚧️①⨀(catuttiṃsa)	catu + tiṃsa → catuttiṃsa	40 (§28)
🚻①⨀(sīlabbata)	sīla + vataṃ → sīla + (v→bb)ataṃ → sīlabbataṃ	40 (§28)
🚹①⨀(subbata)	su + vato → subbato	40 (§28)
🚹①⨀(sappītika)	sa + pītiko → sappītiko	40 (§28)
🚹①⨀(samannāgata)	samanu + āgato → saman(u) + (n→nn)āgato → samannāgato	13 (§12), 40 (§28)
🔼(punappunaṃ)	puna + punaṃ → punappunaṃ	40 (§28)

Vatu vaṭu disādīnamante yathā – vattati, vaṭṭati, dassanaṃ, phasso iccādi.

At the end of vatu, vaṭu, disa and the like, for example vattati (“goes on, exists”), vaṭṭati (“is proper”), dassanaṃ (“seeing”), phasso (“contact”), and so on.

lemma	derivation	rule
▶️🤟⨀(vattati)	vat + ti → va(t→tt)i → vattati	40 (§28)
▶️🤟⨀(vaṭṭati)	vaṭ + ti → va(ṭ→ṭṭ)i → vaṭṭati	40 (§28)
🚻①⨀(dassana)	das + anaṃ → da(s→ss)anaṃ → dassanaṃ	40 (§28)
🚹①⨀(phassa)	phas + o → pha(s→ss)o → phasso	40 (§28)

U du ni upasaggādiparesu – ukaṃso ukkaṃso. Dukaraṃ dukkaraṃ, nikaṅkho nikkaṅkho⁴.

After the prefixes u, du, ni and the rest: ukaṃso becomes ukkaṃso (“excellence”), dukaraṃ becomes dukkaraṃ (“hard to do”), nikaṅkho becomes nikkaṅkho.

lemma	derivation	rule
🚹①⨀(ukkaṃsa)	u + kaṃso → u + (k→kk)aṃso → ukkaṃso	40 (§28)
🚻①⨀(dukkara)	du + karaṃ → dukkaraṃ	40 (§28)
🚹①⨀(nikkaṅkha)	ni + kaṅkho → nikkaṅkho	40 (§28)

Evaṃ uggataṃ, duccaritaṃ, nijjaṭaṃ, uññātaṃ, unnati, uttaro, dukkaro, niddaro, unnato, duppañño, dubbalo, nimmalo, uyyutto, dullabho, nibbatto, ussāho, dussaho, nissāro.

In the same way uggataṃ (“risen”), duccaritaṃ (“misconduct”), nijjaṭaṃ (“disentangled”), uññātaṃ (“despised”), unnati (“elevation”), uttaro (“higher”), dukkaro (“difficult”), niddaro (“free from anguish”), unnato (“raised”), duppañño (“foolish”), dubbalo (“weak”), nimmalo (“stainless”), uyyutto (“on the march”), dullabho (“hard to obtain”), nibbatto (“arisen”), ussāho (“effort”), dussaho (“hard to bear”), nissāro (“without substance”).

lemma	derivation	rule
🚻①⨀(uggata)	u + gataṃ → uggataṃ	40 (§28)
🚻①⨀(duccarita)	du + caritaṃ → duccaritaṃ	40 (§28)
🚻①⨀(nijjaṭa)	ni + jaṭaṃ → nijjaṭaṃ	40 (§28)
🚻①⨀(uññāta)	u + ñātaṃ → uññātaṃ	40 (§28)
🚺①⨀(unnati)	u + nati → unnati	40 (§28)
🚹①⨀(uttara)	u + taro → uttaro	40 (§28)
🚹①⨀(dukkara)	du + karo → dukkaro	40 (§28)
🚹①⨀(niddara)	ni + daro → niddaro	40 (§28)
🚹①⨀(unnata)	u + nato → unnato	40 (§28)
🚹①⨀(duppañña)	du + pañño → duppañño	40 (§28)
🚹①⨀(dubbala)	du + balo → dubbalo	40 (§28)
🚹①⨀(nimmala)	ni + malo → nimmalo	40 (§28)
🚹①⨀(uyyutta)	u + yutto → uyyutto	40 (§28)
🚹①⨀(dullabha)	du + labho → dullabho	40 (§28)
🚹①⨀(nibbatta)	ni + vatto → ni + (v→bb)atto → nibbatto	40 (§28)
🚹①⨀(ussāha)	u + sāho → ussāho	40 (§28)
🚹①⨀(dussaha)	du + saho → dussaho	40 (§28)
🚹①⨀(nissāra)	ni + sāro → nissāro	40 (§28)

Tathā takkaro, tajjo, tanninno, tappabhavo, tammayo.

Likewise takkaro (“the doer of that”), tajjo (“related to that”), tanninno (“inclining to that”), tappabhavo (“originating from that”), tammayo (“made of that, identified with that”).

lemma	derivation	rule
🚹①⨀(takkara)	ta + karo → takkaro	40 (§28)
🚹①⨀(tajja)	ta + jo → tajjo	40 (§28)
🚹①⨀(tanninna)	ta + ninno → tanninno	40 (§28)
🚹①⨀(tappabhava)	ta + pabhavo → tappabhavo	40 (§28)
🚹①⨀(tammaya)	ta + mayo → tammayo	40 (§28)

Catukkaṃ, catuddisaṃ, catuppādo, catubbidhaṃ, catussālaṃ.

catukkaṃ (“a set of four”), catuddisaṃ (“the four quarters”), catuppādo (“four-footed”), catubbidhaṃ (“fourfold”), catussālaṃ (“a building with four halls”).

lemma	derivation	rule
🚻①⨀(catukka)	catu + kaṃ → catukkaṃ	40 (§28)
🚻①⨀(catuddisa)	catu + disaṃ → catuddisaṃ	40 (§28)
🚹①⨀(catuppāda)	catu + pādo → catuppādo	40 (§28)
🚻①⨀(catubbidha)	catu + vidhaṃ → catu + (v→bb)idhaṃ → catubbidhaṃ	40 (§28)
🚻①⨀(catussāla)	catu + sālaṃ → catussālaṃ	40 (§28)

Chakkaṃ, channavuti, chappadikā, chabbassāni.

chakkaṃ (“a set of six”), channavuti (“ninety-six”), chappadikā (“six-footed”), chabbassāni (“six years”).

lemma	derivation	rule
🚻①⨀(chakka)	cha + kaṃ → chakkaṃ	40 (§28)
🚺①⨀(channavuti)	cha + navuti → channavuti	40 (§28)
🚺①⨀(chappadikā)	cha + padikā → chappadikā	40 (§28)
🚻①⨂(chabbassa)	cha + vassāni → cha + (v→bb)assāni → chabbassāni	40 (§28)

Sakkāro, sakkato, saddiṭṭhi, sappuriso, mahabbalo.

sakkāro (“honour”), sakkato (“honoured”), saddiṭṭhi (“right view”), sappuriso (“a good man”), mahabbalo (“very powerful”).

lemma	derivation	rule
🚹①⨀(sakkāra)	sa + kāro → sakkāro	40 (§28)
🚹①⨀(sakkata)	sa + kato → sakkato	40 (§28)
🚺①⨀(saddiṭṭhi)	sa + diṭṭhi → saddiṭṭhi	40 (§28)
🚹①⨀(sappurisa)	sa + puriso → sappuriso	40 (§28)
🚹①⨀(mahabbala)	mahā + balo → mah(ā→a) + (b→bb)alo → mahabbalo	40 (§28), 38 (§26)

Ṭhāne ti kiṃ? Nikāyo, nidānaṃ, nivāso, nivāto, tato, catuvīsati, chasaṭṭhi.

By saying ṭhāne (in the proper place) we exclude the cases where the consonant is not doubled: nikāyo (“a collection”), nidānaṃ (“a source”), nivāso (“a dwelling”), nivāto (“humility”), tato (“from that”), catuvīsati (“twenty-four”), chasaṭṭhi (“sixty-six”).

Yakārādimhi – nīyyati, sūyyati, abhibhūyya, viceyya, vineyya, dheyyaṃ, neyyaṃ, seyyo, jeyyo, veyyākaraṇo.

For y and the like: nīyyati (“is led”), sūyyati (“is heard”), abhibhūyya (“having overcome”), viceyya (“having discerned”), vineyya (“having removed”), dheyyaṃ (“a domain”), neyyaṃ (“to be inferred”), seyyo (“better”), jeyyo (“to be conquered”), veyyākaraṇo (“a grammarian”).

lemma	derivation	rule
🔵▶️🤟⨀(nīyati)	nī + yati → nī + (y→yy)ati → nīyyati	40 (§28)
🔵▶️🤟⨀(sūyati)	sū + yati → sūyyati	40 (§28)
🔽(abhibhūyya)	abhibhū + ya → abhibhūyya	40 (§28)
🔽(viceyya)	vice + ya → viceyya	40 (§28)
🔽(vineyya)	vine + ya → vineyya	40 (§28)
🚻①⨀(dheyya)	dhe + yaṃ → dheyyaṃ	40 (§28)
🚻①⨀(neyya)	ne + yaṃ → neyyaṃ	40 (§28)
🚹①⨀(seyya)	se + yo → seyyo	40 (§28)
🚹①⨀(jeyya)	je + yo → jeyyo	40 (§28)
🚹①⨀(veyyākaraṇa)	ve + yākaraṇo → veyyākaraṇo	40 (§28)

Ādi saddena etto, ettāvatā.

By the word ādi (and the like): etto (“from here”), ettāvatā (“to this extent”).

Anākāra ggahaṇaṃ kiṃ? Mālāya, dolāya, samādāya.

By the mention of anākāra (other than ā) we exclude the y after ā: mālāya (“with a garland”), dolāya (“with a swing”), samādāya (“having taken up”).

Ṭhāne ti kiṃ? Upanīyati, sūyati, toyaṃ.

By saying ṭhāne (in the proper place) we exclude the cases where the y stays single: upanīyati (“is led on”), sūyati (“is heard”), toyaṃ (“water”).

Yavatamādese – jāti andho, vipali āso, ani āyo, yadi evaṃ, api ekacce, api ekadā iccatra, i kārassa ‘‘ivaṇṇo yaṃ navā’’ti ya kāre kate –

For the replacement of consonants that carry a y: in jāti andho, vipali āso, ani āyo, yadi evaṃ, api ekacce and api ekadā — here, once the i has been made the letter y by 21 (§21): Ivaṇṇo yaṃ navā —

‘‘Sabbassa so dāmhi vā’’ti ito maṇḍūkagatiyā vā ti vattate.

from 277 (§260): Sabbassa so dāmhi vā, selectively (maṇḍūkagati), “vā” continues.

41 (§269): Yavataṃ talanadakārānaṃ byañjanāni calañajakārattaṃ (`t`, `l`, `ṇ`, `d` with `y` become `c`, `l`, `ñ`, `j`) apavada

Ya kāravantānaṃ talanada kārānaṃ saṃyogabyañjanāni yathākkamaṃ calañaja kārattamāpajjante vā.

The conjunct consonants t, l, n and d that carry a y optionally become c, l, ñ and j respectively.

Kāra ggahaṇaṃ ya vataṃ sa kāra ka ca ṭa pa vaggānaṃ sa kārakacaṭapa vaggādesatthaṃ, tathā ya vataṃ ta dha ṇa kārānaṃ cha jhaña kārādesatthañca, tato yavatamādesassa anena dvibhāvo.

The mention of kāra is there so that an s, or a letter of the k, c, ṭ or p class, that carries a y is replaced by [that] s or class letter, and likewise so that a t, dh or ṇ that carries a y is replaced by ch, jh or ñ; and then the replacement of the consonant that carried the y is doubled by this [rule], 40 (§28): Paradvebhāvo ṭhāne.

Jaccandho, vipallāso, aññāyo, yajjevaṃ, appekacce appekadā.

jaccandho (“blind from birth”), vipallāso (“distortion”), aññāyo (“unjust conduct”), yajjevaṃ (“if so”), appekacce (“some, however”), appekadā (“sometimes”).

lemma	derivation	rule
🚹①⨀(jaccandha)	jāti + andho → jāt(i→y)andho → jā(ty→cc)andho → j(ā→a)ccandho → jaccandho	21 (§21), 41 (§269), 40 (§28), 38 (§26)
🚹①⨀(vipallāsa)	vipali + āso → vipal(i→y)āso → vipa(ly→ll)āso → vipallāso	21 (§21), 41 (§269)
🚹①⨀(aññāya)	ani + āyo → an(i→y)āyo → a(ny→ññ)āyo → aññāyo	21 (§21), 41 (§269)
🔼(yadi) 🔼(evaṃ)	yadi + evaṃ → yad(i→y)evaṃ → ya(dy→jj)evaṃ → yajjevaṃ	21 (§21), 41 (§269)
🔼(api) 🚹①⨂(ekacca)	api + ekacce → ap(i→y)ekacce → a(py→pp)ekacce → appekacce	21 (§21), 41 (§269)
🔼(api) 🔼(ekadā)	api + ekadā → a(py→pp)ekadā → appekadā	21 (§21), 41 (§269)

Vā ti kiṃ? Paṭisanthāravutyassa, bālyaṃ, ālasyaṃ.

By saying vā (optionally) we include the forms where the conjunct with y stays unchanged: paṭisanthāravutyassa (“one’s conduct should be one of kindly welcome”), bālyaṃ (“foolishness”), ālasyaṃ (“laziness”).

Saramhā ti kiṃ? Añāyo, ākāsānañcāyatanaṃ.

By saying saramhā (after a vowel) we exclude the cases where the replacement stays single: añāyo (“injustice”), ākāsānañcāyatanaṃ (“the base of infinite space”).

Tapā dito si mhi – tapassī, yasassī.

After tapa and the like, before sī: tapassī (“an ascetic”), yasassī (“famous”).

Chandānurakkhaṇe – nappajjahe vaṇṇabalaṃ purāṇaṃ, ujjugatesu seyyo, gacchanti suggatinti.

To keep the metre: nappajjahe vaṇṇabalaṃ purāṇaṃ (“he would not give up his former beauty and strength”), ujjugatesu seyyo (“better among the upright”), gacchanti suggatinti (“they go to a good destination”).

lemma	derivation	rule
🔼(na) ⏯🤟⨀(pajahati)	na + pajahe → na + (p→pp)a(j→jj)ahe → nappajjahe	40 (§28)
🚹⑦⨂(ujjugata)	ujugatesu → u(j→jj)ugatesu → ujjugatesu	40 (§28)
🚺②⨀(suggati)	sugatiṃ → su(g→gg)atiṃ → suggatiṃ	40 (§28)

Vaggacatutthadutiyesu pana tasmiṃyevādhikāre ‘‘paradvebhāvo ṭhāne’’ti ca vattate.

But for the fourth and second letters of the classes, under that very same governing rule (adhikāra), 40 (§28): Paradvebhāvo ṭhāne also continues.

Vaggacatutthadutiyānaṃ sadisavasena dvibhāve sampatte niyamatthamāha.

When doubling of the fourth and second letters of the classes by a like letter would apply, [the next rule] is stated as a restriction (niyama):

42 (§29): Vagge ghosāghosānaṃ tatiyapaṭhamā (Voiced and unvoiced groups: third and first) apavada

Saramhā parabhūtānaṃ vagge ghosāghosānaṃ byañjanānaṃ yathākkamaṃ vaggatatiya paṭhamakkharā dvibhāvaṃ gacchanti ṭhāneti ṭhānāsannavasena tabbagge tatiyapaṭhamāva honti.

For the voiced and unvoiced consonants of a class that follow a vowel, it is the third and the first letters of the class respectively that undergo the doubling, in the proper place; “in the proper place” means that, by nearness of place of articulation (ṭhānāsanna), only the third and first letters of that same class result.

Ettha ca sampatte niyamattā ghosāghosa ggahaṇena catutthadutiyāva adhippetā, itarathā aniṭṭhappasaṅgosiyā. Tena ‘‘kataññū, tannayo, tammayo’’tiādīsu vaggapañcamānaṃ satipi ghosatte tatiyappasaṅgona hoti, ṭhānādhikārato vā.

And here, since this is a restriction (niyama) on what would already apply, the mention of ghosa and aghosa (“voiced and unvoiced”) means only the fourth and second letters; otherwise an unwanted result would follow. So in kataññū, tannayo, tammayo and the like, although the fifth letters of the classes are voiced, there is no occasion for the third letter — or else because of the governing rule (adhikāra) ṭhāne.

Gharādīsu pa u du niādiparacatutthesu tāva – pagharati paggharati, evaṃ uggharati, ugghāṭeti, dugghoso, nigghoso, eseva cajjhānaphalo, paṭhamajjhānaṃ, abhijjhāyati, ujjhāyati, viddhaṃseti, uddhaṃsito, uddhāro, niddhāro, niddhano, niddhuto, vibbhanto, ubbhato, dubbhikkhaṃ, nibbhayaṃ, tabbhāvo, catuddhā, catubbhi⁵, chaddhā, saddhammo, sabbhūto, mahaddhano, mahabbhayaṃ.

First, for ghara and the like, in the fourth letters after pa, u, du, ni and the rest: pagharati becomes paggharati (“trickles”), and in the same way uggharati (“oozes out”), ugghāṭeti (“unfastens”), dugghoso (“an ill sound”), nigghoso (“an utterance”), eseva cajjhānaphalo (“and just this is the fruit of jhāna”), paṭhamajjhānaṃ (“the first jhāna”), abhijjhāyati (“covets”), ujjhāyati (“complains”), viddhaṃseti (“destroys”), uddhaṃsito (“ruined”), uddhāro (“removal”), niddhāro (“specification”), niddhano (“penniless”), niddhuto (“shaken off”), vibbhanto (“gone astray”), ubbhato (“withdrawn”), dubbhikkhaṃ (“famine”), nibbhayaṃ (“fearless”), tabbhāvo (“that state”), catuddhā (“in four ways”), catubbhi, chaddhā (“in six ways”), saddhammo (“the true Dhamma”), sabbhūto (“real”), mahaddhano (“very rich”), mahabbhayaṃ (“great danger”).

lemma	derivation	rule
▶️🤟⨀(paggharati)	pa + gharati → pa + (gh→ggh)arati → paggharati	42 (§29)
▶️🤟⨀(uggharati)	u + gharati → uggharati	42 (§29)
▶️🤟⨀(ugghāṭeti)	u + ghāṭeti → ugghāṭeti	42 (§29)
🚹①⨀(dugghosa)	du + ghoso → dugghoso	42 (§29)
🚹①⨀(nigghosa)	ni + ghoso → nigghoso	42 (§29)
🔼(ca) 🚹①⨀(jhānaphala)	ca + jhānaphalo → ca + (jh→jjh)ānaphalo → cajjhānaphalo	42 (§29)
🚻①⨀(paṭhamajjhāna)	paṭhama + jhānaṃ → paṭhamajjhānaṃ	42 (§29)
▶️🤟⨀(abhijjhāyati)	abhi + jhāyati → abhijjhāyati	42 (§29)
▶️🤟⨀(ujjhāyati)	u + jhāyati → ujjhāyati	42 (§29)
▶️🤟⨀(viddhaṃseti)	vi + dhaṃseti → vi + (dh→ddh)aṃseti → viddhaṃseti	42 (§29)
🚹①⨀(uddhaṃsita)	u + dhaṃsito → uddhaṃsito	42 (§29)
🚹①⨀(uddhāra)	u + dhāro → uddhāro	42 (§29)
🚹①⨀(niddhāra)	ni + dhāro → niddhāro	42 (§29)
🚹①⨀(niddhana)	ni + dhano → niddhano	42 (§29)
🚹①⨀(niddhuta)	ni + dhuto → niddhuto	42 (§29)
🚹①⨀(vibbhanta)	vi + bhanto → vi + (bh→bbh)anto → vibbhanto	42 (§29)
🚹①⨀(ubbhata)	u + bhato → ubbhato	42 (§29)
🚻①⨀(dubbhikkha)	du + bhikkhaṃ → dubbhikkhaṃ	42 (§29)
🚻①⨀(nibbhaya)	ni + bhayaṃ → nibbhayaṃ	42 (§29)
🚹①⨀(tabbhāva)	ta + bhāvo → tabbhāvo	42 (§29)
🔼(catuddhā)	catu + dhā → catuddhā	42 (§29)
⚧️③⨂(catu)	catu + bhi → catubbhi	42 (§29)
🔼(chaddhā)	cha + dhā → chaddhā	42 (§29)
🚹①⨀(saddhamma)	sa + dhammo → saddhammo	42 (§29)
🚹①⨀(sabbhūta)	sa + bhūto → sabbhūto	42 (§29)
🚹①⨀(mahaddhana)	mahā + dhano → mah(ā→a) + (dh→ddh)ano → mahaddhano	42 (§29), 38 (§26)
🚻①⨀(mahabbhaya)	mahā + bhayaṃ → mah(ā→a) + (bh→bbh)ayaṃ → mahabbhayaṃ	42 (§29), 38 (§26)

Yavata mādesādīsu – bojjhaṅgā, āsabbhaṃ, bujjhitabbaṃ, bujjhati.

In the replacements of consonants carrying a y, and the like: bojjhaṅgā (“the factors of awakening”), āsabbhaṃ (“befitting a bull”), bujjhitabbaṃ (“to be understood”), bujjhati (“understands”).

lemma	derivation	rule
🚹①⨂(bojjhaṅga)	bodhi + aṅgā → bodh(i→y)aṅgā → bo(dhy→jjh)aṅgā → bojjhaṅgā	21 (§21), 41 (§269), 42 (§29)
🚻①⨀(āsabbha)	āsabha + ya → āsa(bhy→bbh)aṃ → āsabbhaṃ	41 (§269), 42 (§29)
🚻①⨀(bujjhitabba)	budh + ya → bu(dhy→jjh)itabbaṃ → bujjhitabbaṃ	41 (§269), 42 (§29)
▶️🤟⨀(bujjhati)	budh + ya + ti → bu(dhy→jjh)ati → bujjhati	41 (§269), 42 (§29)

Ṭhāne ti kiṃ? Sīlavantassa jhāyino, ye jhānappasutā dhīrā, nidhānaṃ, mahādhanaṃ.

By saying ṭhāne (in the proper place) we exclude the cases where the aspirate stays single: sīlavantassa jhāyino (“of the virtuous meditator”), ye jhānappasutā dhīrā (“those wise ones who are intent on jhāna”), nidhānaṃ (“a treasure store”), mahādhanaṃ (“great wealth”).

Rassākāratoparaṃ vaggadutiyesu – pañca khandhā pañcakkhandhā, evaṃrūpakkhandho, akkhamo, abhikkhaṇaṃ, avikkhepo, jātikkhettaṃ, dhātukkhobho, āyukkhayo. Setachattaṃ setacchattaṃ, evaṃ sabbacchannaṃ, vicchinnaṃ, bodhicchāyā, jambucchāyā, samucchedo. Tatra ṭhito tatraṭṭhito, evaṃ thalaṭṭhaṃ, jalaṭṭhaṃ, adhiṭṭhitaṃ, niṭṭhitaṃ, cattāriṭṭhānāni, garuṭṭhāniyo, samuṭṭhito, suppaṭṭhāno. Yasatthero, yattha, tattha, pattharati, vitthāro, abhitthuto, vitthambhito, anutthunaṃ, catuttho, kuttha. Papphoṭeti, mahapphalaṃ, nipphalaṃ, vipphāro, paripphuseyya, madhupphāṇitaṃ.

For the second letters of the classes after a short a: pañca khandhā becomes pañcakkhandhā (“the five aggregates”), and in the same way rūpakkhandho (“the aggregate of form”), akkhamo (“impatient”), abhikkhaṇaṃ (“constantly”), avikkhepo (“non-distraction”), jātikkhettaṃ (“the field of birth”), dhātukkhobho (“disturbance of the elements”), āyukkhayo (“the end of life”); setachattaṃ becomes setacchattaṃ (“the white parasol”), and in the same way sabbacchannaṃ (“completely covered”), vicchinnaṃ (“cut off”), bodhicchāyā (“the shade of the Bodhi tree”), jambucchāyā (“the shade of a rose-apple tree”), samucchedo (“cutting off”); tatra ṭhito becomes tatraṭṭhito (“standing there”), and in the same way thalaṭṭhaṃ (“standing on dry land”), jalaṭṭhaṃ (“standing in the water”), adhiṭṭhitaṃ (“resolved upon”), niṭṭhitaṃ (“finished”), cattāriṭṭhānāni (“the four states”), garuṭṭhāniyo (“one in a teacher’s place”), samuṭṭhito (“arisen”), suppaṭṭhāno (“well established”); yasatthero (“the Elder Yasa”), yattha (“where”), tattha (“there”), pattharati (“spreads out”), vitthāro (“extent, detail”), abhitthuto (“praised”), vitthambhito (“inflated”), anutthunaṃ (“lamenting”), catuttho (“fourth”), kuttha (“where”); papphoṭeti (“shakes off”), mahapphalaṃ (“of great fruit”), nipphalaṃ (“fruitless”), vipphāro (“pervasion”), paripphuseyya (“would touch all over”), madhupphāṇitaṃ (“honey and molasses”).

lemma	derivation	rule
🚹①⨂(pañcakkhandha)	pañca + khandhā → pañca + (kh→kkh)andhā → pañcakkhandhā	42 (§29)
🚹①⨀(rūpakkhandha)	rūpa + khandho → rūpakkhandho	42 (§29)
🚹①⨀(akkhama)	a + khamo → akkhamo	42 (§29)
🔼(abhikkhaṇaṃ)	abhi + khaṇaṃ → abhikkhaṇaṃ	42 (§29)
🚹①⨀(avikkhepa)	avi + khepo → avikkhepo	42 (§29)
🚻①⨀(jātikkhetta)	jāti + khettaṃ → jātikkhettaṃ	42 (§29)
🚹①⨀(dhātukkhobha)	dhātu + khobho → dhātukkhobho	42 (§29)
🚹①⨀(āyukkhaya)	āyu + khayo → āyukkhayo	42 (§29)
🚻①⨀(setacchatta)	seta + chattaṃ → seta + (ch→cch)attaṃ → setacchattaṃ	42 (§29)
🚻①⨀(sabbacchanna)	sabba + channaṃ → sabbacchannaṃ	42 (§29)
🚻①⨀(vicchinna)	vi + chinnaṃ → vicchinnaṃ	42 (§29)
🚺①⨀(bodhicchāyā)	bodhi + chāyā → bodhicchāyā	42 (§29)
🚺①⨀(jambucchāyā)	jambu + chāyā → jambucchāyā	42 (§29)
🚹①⨀(samuccheda)	samu + chedo → samucchedo	42 (§29)
🚹①⨀(tatraṭṭhita)	tatra + ṭhito → tatra + (ṭh→ṭṭh)ito → tatraṭṭhito	42 (§29)
🚻①⨀(thalaṭṭha)	thala + ṭhaṃ → thalaṭṭhaṃ	42 (§29)
🚻①⨀(jalaṭṭha)	jala + ṭhaṃ → jalaṭṭhaṃ	42 (§29)
🚻①⨀(adhiṭṭhita)	adhi + ṭhitaṃ → adhiṭṭhitaṃ	42 (§29)
🚻①⨀(niṭṭhita)	ni + ṭhitaṃ → niṭṭhitaṃ	42 (§29)
🚻①⨂(catu) 🚻①⨂(ṭhāna)	cattāri + ṭhānāni → cattāriṭṭhānāni	42 (§29)
🚹①⨀(garuṭṭhāniya)	garu + ṭhāniyo → garuṭṭhāniyo	42 (§29)
🚹①⨀(samuṭṭhita)	samu + ṭhito → samuṭṭhito	42 (§29)
🚹①⨀(suppaṭṭhāna)	suppa + ṭhāno → suppaṭṭhāno	42 (§29)
🚹①⨀(yasatthera)	yasa + thero → yasa + (th→tth)ero → yasatthero	42 (§29)
🔼(yattha)	ya + tha → yattha	42 (§29)
🔼(tattha)	ta + tha → tattha	42 (§29)
▶️🤟⨀(pattharati)	pa + tharati → pattharati	42 (§29)
🚹①⨀(vitthāra)	vi + thāro → vitthāro	42 (§29)
🚹①⨀(abhitthuta)	abhi + thuto → abhitthuto	42 (§29)
🚹①⨀(vitthambhita)	vi + thambhito → vitthambhito	42 (§29)
🚹①⨀(anutthunanta)	anu + thunaṃ → anutthunaṃ	42 (§29)
🚹①⨀(catuttha)	catu + tho → catuttho	42 (§29)
🔼(kuttha)	ku + tha → kuttha	42 (§29)
▶️🤟⨀(papphoṭeti)	pa + phoṭeti → pa + (ph→pph)oṭeti → papphoṭeti	42 (§29)
🚻①⨀(mahapphala)	maha + phalaṃ → mahapphalaṃ	42 (§29)
🚻①⨀(nipphala)	ni + phalaṃ → nipphalaṃ	42 (§29)
🚹①⨀(vipphāra)	vi + phāro → vipphāro	42 (§29)
⏯🤟⨀(paripphusati)	pari + phuseyya → paripphuseyya	42 (§29)
🚻①⨀(madhupphāṇita)	madhu + phāṇitaṃ → madhupphāṇitaṃ	42 (§29)

Ākārato – ākhāto ākkhāto, evaṃ taṇhākkhayo, āṇākkhettaṃ, saññākkhandho, āchādayati, ācchādayati, evaṃ ācchindati, nāvāṭṭhaṃ, āttharati, āpphoṭeti.

After ā: ākhāto becomes ākkhāto (“proclaimed”), and in the same way taṇhākkhayo (“the destruction of craving”), āṇākkhettaṃ (“the field of authority”), saññākkhandho (“the aggregate of perception”); āchādayati becomes ācchādayati (“covers, clothes”), and in the same way ācchindati (“snatches away”), nāvāṭṭhaṃ (“standing in a boat”), āttharati (“spreads over”), āpphoṭeti (“claps”).

lemma	derivation	rule
🚹①⨀(ākkhāta)	ā + khāto → ā + (kh→kkh)āto → ākkhāto	42 (§29)
🚹①⨀(taṇhākkhaya)	taṇhā + khayo → taṇhākkhayo	42 (§29)
🚻①⨀(āṇākkhetta)	āṇā + khettaṃ → āṇākkhettaṃ	42 (§29)
🚹①⨀(saññākkhandha)	saññā + khandho → saññākkhandho	42 (§29)
▶️🤟⨀(ācchādeti)	ā + chādayati → ā + (ch→cch)ādayati → ācchādayati	42 (§29)
▶️🤟⨀(ācchindati)	ā + chindati → ācchindati	42 (§29)
🚻①⨀(nāvāṭṭha)	nāvā + ṭhaṃ → nāvā + (ṭh→ṭṭh)aṃ → nāvāṭṭhaṃ	42 (§29)
▶️🤟⨀(āttharati)	ā + tharati → ā + (th→tth)arati → āttharati	42 (§29)
▶️🤟⨀(āpphoṭeti)	ā + phoṭeti → ā + (ph→pph)oṭeti → āpphoṭeti	42 (§29)

Saramhā ti kiṃ? Saṅkhāro, taṅkhaṇe, sañchannaṃ, taṇṭhānaṃ, santhuto, tamphalaṃ.

By saying saramhā (after a vowel) we exclude doubling after a niggahīta: saṅkhāro (“a formation”), taṅkhaṇe (“at that moment”), sañchannaṃ (“covered”), taṇṭhānaṃ (“that place”), santhuto (“acquainted”), tamphalaṃ (“that fruit”).

Ṭhāne ti kiṃ? Pūvakhajjakaṃ, tassa chaviyādīni chinditvā, yathā ṭhitaṃ, kathaṃ, kammaphalaṃ.

By saying ṭhāne (in the proper place) we exclude the cases where the second letters stay single: pūvakhajjakaṃ (“cakes and sweetmeats”), tassa chaviyādīni chinditvā (“having cut his skin and the rest”), yathā ṭhitaṃ (“as it stands”), kathaṃ (“how”), kammaphalaṃ (“the fruit of action”).

Nikamati, nipatti, nicayo, nicarati, nitaraṇaṃ iccatra – ‘‘do dhassa cā’’ti ettha caggahaṇassa bahulatthattā tena ca ggahaṇena yathāpayogaṃ bahudhā ādeso siyā.

In nikamati, nipatti, nicayo, nicarati and nitaraṇaṃ — here, since the mention of ca in 27 (§20): Do dhassa ca has the sense of bahula (“variously”), by that mention of ca the replacement may take many forms according to usage.

Yathā – ni upasaggato kamu pada ci cara tarānaṃ paṭhamassa vaggadutiyo iminā dvittaṃ, nikkhamati, nipphatti, nicchayo, niccharati, nittharaṇaṃ.

For example, after the prefix ni the first letter of kamu, pada, ci, cara and tara becomes the second of its class, and by this [rule] it is doubled: nikkhamati (“goes out”), nipphatti (“accomplishment”), nicchayo (“decision”), niccharati (“issues forth”), nittharaṇaṃ (“crossing over”).

lemma	derivation	rule
▶️🤟⨀(nikkhamati)	ni + kamati → ni + (k→kh)amati → ni + (kh→kkh)amati → nikkhamati	27 (§20), 42 (§29)
🚺①⨀(nipphatti)	ni + patti → ni + (p→ph)atti → ni + (ph→pph)atti → nipphatti	27 (§20), 42 (§29)
🚹①⨀(nicchaya)	ni + cayo → ni + (c→ch)ayo → ni + (ch→cch)ayo → nicchayo	27 (§20), 42 (§29)
▶️🤟⨀(niccharati)	ni + carati → ni + (c→ch)arati → niccharati	27 (§20), 42 (§29)
🚻①⨀(nittharaṇa)	ni + taraṇaṃ → ni + (t→th)araṇaṃ → nittharaṇaṃ	27 (§20), 42 (§29)

Tathā bo vassa kuva diva siva vajādīnaṃ dvirūpassāti va kāradvayassa ba kāradvayaṃ, yathā – kubbanto, evaṃ kubbāno, kubbanti, sadhātvantayādesassa dvittaṃ. Divati dibbati, evaṃ dibbanto, sibbati, sibbanto, pavajati pabbajati, pabbajanto, nivānaṃ nibbānaṃ, nibbuto, nibbindati, udabbayaṃ iccādi.

Likewise b for v applies to the doubled form of kuva, diva, siva, vaja and the like, that is, a pair of bs for the pair of vs: for example kubbanto (“doing”), and in the same way kubbāno (“doing”) and kubbanti (“they do”), where the replacement of ya together with the root-final is doubled. divati becomes dibbati (“plays”), and in the same way dibbanto (“playing”); sibbati (“sews”), sibbanto (“sewing”); pavajati becomes pabbajati (“goes forth”), pabbajanto (“going forth”); nivānaṃ becomes nibbānaṃ (“nibbāna”); nibbuto (“quenched”), nibbindati (“becomes disenchanted”), udabbayaṃ (“rise and fall”), and so on.

lemma	derivation	rule
🚹①⨀(kubbanta)	kuv + ya + anto → ku(vv→bb)anto → kubbanto	27 (§20), 40 (§28)
🚹①⨀(kubbāna)	ku(vv→bb)āno → kubbāno	27 (§20), 40 (§28)
▶️🤟⨂(kubbati)	ku(vv→bb)anti → kubbanti	27 (§20), 40 (§28)
▶️🤟⨀(dibbati)	divati → di(vv→bb)ati → dibbati	27 (§20), 40 (§28)
🚹①⨀(dibbanta)	di(vv→bb)anto → dibbanto	27 (§20), 40 (§28)
▶️🤟⨀(sibbati)	si(vv→bb)ati → sibbati	27 (§20), 40 (§28)
🚹①⨀(sibbanta)	si(vv→bb)anto → sibbanto	27 (§20), 40 (§28)
▶️🤟⨀(pabbajati)	pavajati → pa(vv→bb)ajati → pabbajati	27 (§20), 40 (§28)
🚹①⨀(pabbajanta)	pa(vv→bb)ajanto → pabbajanto	27 (§20), 40 (§28)
🚻①⨀(nibbāna)	nivānaṃ → ni(vv→bb)ānaṃ → nibbānaṃ	27 (§20), 40 (§28)
🚹①⨀(nibbuta)	ni(vv→bb)uto → nibbuto	27 (§20), 40 (§28)
▶️🤟⨀(nibbindati)	ni(vv→bb)indati → nibbindati	27 (§20), 40 (§28)
🚹②⨀(udabbaya)	uda + vayaṃ → uda(vv→bb)ayaṃ → udabbayaṃ	27 (§20), 40 (§28)

Lo rassa pari taruṇādīnaṃ kvaci. Paripanno palipanno, evaṃ palibodho, pallaṅkaṃ, taruṇo taluno, mahāsālo, māluto, sukhumālo.

l for the r of pari, taruṇa and the like, in some places: paripanno becomes palipanno (“sunk into”), and in the same way palibodho (“an obstruction”), pallaṅkaṃ (“the cross-legged posture”); taruṇo becomes taluno (“tender”); mahāsālo (“very wealthy”), māluto (“wind”), sukhumālo (“delicate”).

lemma	derivation	rule
🚹①⨀(palipanna)	pa(r→l)ipanno → palipanno	27 (§20)
🚹①⨀(palibodha)	pa(r→l)ibodho → palibodho	27 (§20)
🚹②⨀(pallaṅka)	pa(ry→ll)aṅkaṃ → pallaṅkaṃ	27 (§20)
🚹①⨀(taluna)	ta(r→l)uno → taluno	27 (§20)
🚹①⨀(mahāsāla)	mahāsā(r→l)o → mahāsālo	27 (§20)
🚹①⨀(māluta)	mā(r→l)uto → māluto	27 (§20)
🚹①⨀(sukhumāla)	sukhumā(r→l)o → sukhumālo	27 (§20)

Ṭo tassa dukkatādīnaṃ kvaci. Yathā – dukkataṃ dukkaṭaṃ, evaṃ sukaṭaṃ, pahaṭo, patthaṭo, uddhaṭo, visaṭo iccādi.

ṭ for the t of dukkata and the like, in some places; for example dukkataṃ becomes dukkaṭaṃ (“a wrong deed”), and in the same way sukaṭaṃ (“well done”), pahaṭo (“struck”), patthaṭo (“spread out”), uddhaṭo (“pulled out”), visaṭo (“spread wide”), and so on.

lemma	derivation	rule
🚻①⨀(dukkaṭa)	dukka(t→ṭ)aṃ → dukkaṭaṃ	27 (§20)
🚻①⨀(sukaṭa)	suka(t→ṭ)aṃ → sukaṭaṃ	27 (§20)
🚹①⨀(pahaṭa)	paha(t→ṭ)o → pahaṭo	27 (§20)
🚹①⨀(patthaṭa)	pattha(t→ṭ)o → patthaṭo	27 (§20)
🚹①⨀(uddhaṭa)	uddha(t→ṭ)o → uddhaṭo	27 (§20)
🚹①⨀(visaṭa)	visa(t→ṭ)o → visaṭo	27 (§20)

Ko tassa niyatādīnaṃ kvaci. Niyato niyako.

k for the t of niyata and the like, in some places: niyato becomes niyako (“one’s own”).

Yo jassa nijādissa vā, nijaṃputtaṃ niyaṃputtaṃ.

y for the j of nija and the like, optionally: nijaṃputtaṃ becomes niyaṃputtaṃ (“one’s own son”).

Ko gassa kulūpagādīnaṃ, kulūpago kulūpako.

k for the g of kulūpaga and the like: kulūpago becomes kulūpako (“one who frequents families”).

Tathā ṇo nassa pa pariādito. Panidhānaṃ paṇidhānaṃ, evaṃ paṇipāto, paṇāmo, paṇītaṃ, pariṇato, pariṇāmo, ninnayo niṇṇayo, evaṃ uṇṇato, oṇato iccādi.

Likewise ṇ for n after pa, pari and the rest: panidhānaṃ becomes paṇidhānaṃ (“aspiration”), and in the same way paṇipāto (“prostration”), paṇāmo (“bowing down”), paṇītaṃ (“excellent”), pariṇato (“matured”), pariṇāmo (“change”); ninnayo becomes niṇṇayo (“decision”), and in the same way uṇṇato (“raised”), oṇato (“bent down”), and so on.

lemma	derivation	rule
🚻①⨀(paṇidhāna)	pa(n→ṇ)idhānaṃ → paṇidhānaṃ	27 (§20)
🚹①⨀(paṇipāta)	pa(n→ṇ)ipāto → paṇipāto	27 (§20)
🚹①⨀(paṇāma)	pa(n→ṇ)āmo → paṇāmo	27 (§20)
🚻①⨀(paṇīta)	pa(n→ṇ)ītaṃ → paṇītaṃ	27 (§20)
🚹①⨀(pariṇata)	pari(n→ṇ)ato → pariṇato	27 (§20)
🚹①⨀(pariṇāma)	pari(n→ṇ)āmo → pariṇāmo	27 (§20)
🚹①⨀(niṇṇaya)	ni(nn→ṇṇ)ayo → niṇṇayo	27 (§20)
🚹①⨀(uṇṇata)	u(nn→ṇṇ)ato → uṇṇato	27 (§20)
🚹①⨀(oṇata)	o(n→ṇ)ato → oṇato	27 (§20)

Patiaggi, patihaññati itīdha –

In pati aggi, pati haññati — here,

43 (§48): Kvaci paṭi patissa (Occasionally, `pati` becomes `paṭi`) apavada

Pati iccetassa upasaggassa sare vā byañjane vā pare kvaci paṭi ādeso hoti pubbassaralopo. Paṭaggi, paṭihaññati.

The prefix pati, when a vowel or a consonant follows, is in some places replaced by paṭi, and the preceding vowel is elided: paṭaggi (“a counter-fire”), paṭihaññati (“is repelled”).

lemma	derivation	rule
🚹①⨀(paṭaggi)	pati + aggi → (pati→paṭi) + aggi → paṭ(i) + aggi → paṭaggi	43 (§48), 13 (§12)
🔵▶️🤟⨀(paṭihaññati)	pati + haññati → (pati→paṭi) + haññati → paṭihaññati	43 (§48)

Kvacī ti kiṃ? Paccattaṃ, patilīyati.

By saying kvaci (in some places) we exclude the cases where pati is not replaced: paccattaṃ (“individual”), patilīyati (“withdraws”).

Puthajano puthabhūtaṃ itīdha ‘‘anto’’ti vattate.

In putha jano, putha bhūtaṃ — here “anto” (“the final”) continues.

44 (§49): Puthassu byañjane (`putha` ending becomes `u` before consonant) apavada

Putha iccetassa anto saro u kāro hoti byañjane pare, dvittaṃ. Puthujjano, puthubhūtaṃ.

When a consonant follows, the final vowel of the word putha becomes the letter u, and the doubling takes place: puthujjano (“an ordinary person”), puthubhūtaṃ (“widespread”).

lemma	derivation	rule
🚹①⨀(puthujjana)	putha + jano → puth(a→u) + jano → puthu + (j→jj)ano → puthujjano	44 (§49), 40 (§28)
🚻①⨀(puthubhūta)	putha + bhūtaṃ → puth(a→u) + bhūtaṃ → puthubhūtaṃ	44 (§49)

Byañjane ti kiṃ? Putha ayaṃ. ‘‘Puthassa a putha’’iti⁶ samāseneva siddhe puna anta ggahaṇādhikārena kvaci aputhantassāpi uttaṃ sare.

By saying byañjane (before a consonant) we exclude a following vowel, before which the a of putha stays: putha ayaṃ (“this one apart”). Since [puthujjano] would be established by the compound alone, through 676 (§666): Puthassa puthupathāmo vā, anta (the final) is mentioned again by way of a governing rule (adhikāra), so that in some places the final of a word other than putha too becomes u before a vowel.

Mano aññaṃ manuññaṃ, evaṃ imaṃ evumaṃ, paralopo, iti evaṃ itvevaṃ, u kārassa va kāro.

mano aññaṃ becomes manuññaṃ (“pleasing”); evaṃ imaṃ becomes evumaṃ (“thus this”), with elision of the following vowel; iti evaṃ becomes itvevaṃ (“thus, in this way”), with the letter v for the letter u.

lemma	derivation	rule
🚻①⨀(manuñña)	mano + aññaṃ → man(o→u) + aññaṃ → manu + (a)ññaṃ → manuññaṃ	44 (§49), 15 (§13)
🔼(evaṃ) 🚹②⨀(ima)	evaṃ + imaṃ → ev(aṃ→u) + imaṃ → evu + (i)maṃ → evumaṃ	44 (§49), 15 (§13)
🔼(iti) 🔼(evaṃ)	iti + evaṃ → it(i→u) + evaṃ → it(u→v) + evaṃ → itvevaṃ	44 (§49), 20 (§18)

Avakāso, avanaddho, avavadati, avasānamitīdha –

In avakāso, avanaddho, avavadati, avasānaṃ — here,

‘‘Kvaci byañjane’’ti ca vattate.

“kvaci byañjane” (in some places, before a consonant) also continues.

45 (§50): O avassa (From `ava` to `o`) apavada

Ava iccetassa upasaggassa o kāro hoti kvaci byañjane pare. Okāso, onaddho, ovadati, osānaṃ.

In some places, when a consonant follows, the prefix ava becomes the letter o: okāso (“room, opportunity”), onaddho (“covered over”), ovadati (“advises”), osānaṃ (“ending”).

lemma	derivation	rule
🚹①⨀(okāsa)	ava + kāso → (ava→o) + kāso → okāso	45 (§50)
🚹①⨀(onaddha)	ava + naddho → onaddho	45 (§50)
▶️🤟⨀(ovadati)	ava + vadati → ovadati	45 (§50)
🚻①⨀(osāna)	ava + sānaṃ → osānaṃ	45 (§50)

Kvacī ti kiṃ? Avasānaṃ, avasussatu.

By saying kvaci (in some places) we exclude avasānaṃ (“ending”) and avasussatu (“let it dry up”), where ava stays.

Byañjane ti kiṃ? Avayāgamanaṃ, avekkhati.

By saying byañjane (before a consonant) we exclude a following vowel, before which there is no o: avayāgamanaṃ (“coming down”), avekkhati (“looks at”).

lemma	derivation	rule
🚻①⨀(avayāgamana)	ava + āgamanaṃ → ava + (y) + āgamanaṃ → avayāgamanaṃ	34 (§35)
▶️🤟⨀(avekkhati)	ava + ikkhati → av(a) + (i→e)kkhati → avekkhati	13 (§12), 16 (§14)

Avagate sūriye, avagacchati, avagahetvā itīdha –

In avagate sūriye, avagacchati, avagahetvā — here,

‘‘Avasse’’ti vattate oggahaṇañca.

“avassa” (of ava) continues, and so does the mention of o.

46 (§79): Tabbiparītūpapade byañjane ca (And inverse of that in `upapada` [auxiliary word] before consonant) apavada

Ava saddassa upapade tiṭṭhamānassa tassokārassa viparīto ca hoti byañjane pare.

When the word ava stands as an accompanying word (upapada), the reverse of that letter o is also used when a consonant follows.

Tassa viparīto tabbiparīto, upoccāritaṃ padaṃ upapadaṃ, okāraviparīto ti ukārassetaṃ adhivacanaṃ. Ca saddo katthaci nivattanattho, dvittaṃ. Uggate sūriye, uggacchati, u ggahetvā.

tabbiparīta means the reverse of that (tassa viparīto); an upapada is a word pronounced alongside (upoccāritaṃ padaṃ); and “the reverse of the letter o” (okāraviparīto) is a name for the letter u. The word ca has the sense of stopping (nivattana) in some places. Then the doubling: uggate sūriye (“when the sun has risen”), uggacchati (“rises”), uggahetvā (“having learnt”).

lemma	derivation	rule
🚹⑦⨀(uggata)	ava + gate → (ava→o→u) + gate → u + (g→gg)ate → uggate	45 (§50), 46 (§79), 40 (§28)
▶️🤟⨀(uggacchati)	ava + gacchati → u + (g→gg)acchati → uggacchati	45 (§50), 46 (§79), 40 (§28)
🔽(uggahetvā)	ava + gahetvā → u + (g→gg)ahetvā → uggahetvā	45 (§50), 46 (§79), 40 (§28)

Atippakho tāva, parasataṃ, parasahassaṃ itīdha –

In atippa kho tāva, para sataṃ, para sahassaṃ — here,

‘‘Āgamo’’ti vattate.

“āgamo” (insertion) continues.

47 (§36): Kvaci o byañjane (Occasionally, `o` before consonant) apavada

Byañjane pare kvaci okārāgamo hotīti atippa para saddehi okārāgamo ‘‘yavamada’’iccādisutte ca saddena atippa to ga kārāgamo ca.

When a consonant follows, the letter o is inserted in some places: that is, the letter o is inserted after the words atippa and para, and by the word ca in the rule 34 (§35): Yava ma da na ta ra lā cāgamā the letter g is inserted after atippa as well.

Atippago kho tāva, parosataṃ, parosahassaṃ, ettha ‘‘sarā sare lopa’’nti pubbassaralopo.

atippago kho tāva (“it is still too early”), parosataṃ (“more than a hundred”), parosahassaṃ (“more than a thousand”); here the preceding vowel is elided by 13 (§12): Sarā sare lopaṃ.

lemma	derivation	rule
🔼(atippago) 🔼(kho)	atippa + kho → atippa + (g) + (o) + kho → atippago kho	34 (§35), 47 (§36)
🚻①⨀(parosata)	para + sataṃ → para + (o) + sataṃ → par(a) + o + sataṃ → parosataṃ	47 (§36), 13 (§12)
🚻①⨀(parosahassa)	para + sahassaṃ → par(a) + (o) + sahassaṃ → parosahassaṃ	47 (§36), 13 (§12)

Manamayaṃ, ayamayaṃ itīdha ‘‘manogaṇādīna’’nti vattate.

In manamayaṃ, ayamayaṃ — here “manogaṇādīnaṃ” (of the mano group and the rest) continues.

48 (§183): Etesamo lope (`o` for the final of these when the inflection is elided) apavada

Etesaṃ manogaṇādīnamanto ottamāpajjate vibhattilope kate.

The final of these, the words of the mano group and the rest, becomes o once the inflection has been elided.

Manomayaṃ, ayomayaṃ, evaṃ manoseṭṭhā, ayopatto, tapodhano, tamonudo, siroruho, tejokasiṇaṃ, rajojallaṃ, ahorattaṃ, rahogato.

manomayaṃ (“made of mind”), ayomayaṃ (“made of iron”), and in the same way manoseṭṭhā (“having mind as chief”), ayopatto (“an iron bowl”), tapodhano (“one whose wealth is austerity”), tamonudo (“dispeller of darkness”), siroruho (“hair of the head”), tejokasiṇaṃ (“the fire kasiṇa”), rajojallaṃ (“dust and dirt”), ahorattaṃ (“day and night”), rahogato (“gone into seclusion”).

lemma	derivation	rule
🚻①⨀(manomaya)	mana + mayaṃ → man(a→o) + mayaṃ → manomayaṃ	48 (§183)
🚻①⨀(ayomaya)	aya + mayaṃ → ay(a→o) + mayaṃ → ayomayaṃ	48 (§183)
🚹①⨂(manoseṭṭha)	mana + seṭṭhā → manoseṭṭhā	48 (§183)
🚹①⨀(ayopatta)	aya + patto → ayopatto	48 (§183)
🚹①⨀(tapodhana)	tapa + dhano → tapodhano	48 (§183)
🚹①⨀(tamonuda)	tama + nudo → tamonudo	48 (§183)
🚹①⨀(siroruha)	sira + ruho → siroruho	48 (§183)
🚻①⨀(tejokasiṇa)	teja + kasiṇaṃ → tejokasiṇaṃ	48 (§183)
🚻①⨀(rajojalla)	raja + jallaṃ → rajojallaṃ	48 (§183)
🚻①⨀(ahoratta)	aha + rattaṃ → ahorattaṃ	48 (§183)
🚹①⨀(rahogata)	raha + gato → rahogato	48 (§183)

Ādi saddena āpodhātu, vāyodhātu.

By the word ādi (and the rest): āpodhātu (“the water element”), vāyodhātu (“the air element”).

lemma	derivation	rule
🚺①⨀(āpodhātu)	āpa + dhātu → āp(a→o) + dhātu → āpodhātu	48 (§183)
🚺①⨀(vāyodhātu)	vāya + dhātu → vāy(a→o) + dhātu → vāyodhātu	48 (§183)

Sīhagatiyā vā dhikārato idha na bhavati, manamattena manacchaṭṭhānaṃ, ayakapallaṃ, tamavinodano, manaāyatanaṃ.

Because of the governing vā, taken comprehensively (sīhagati), this does not occur here: manamattena (“by mere mind”), manacchaṭṭhānaṃ (“of those with mind as the sixth”), ayakapallaṃ (“an iron pan”), tamavinodano (“dispelling darkness”), manaāyatanaṃ (“the mind base”).

Iti byañjanasandhividhānaṃ niṭṭhitaṃ.

Thus ends the treatment of consonant sandhi.

Niggahītasandhividhāna (Niggahīta sandhi)

Atha niggahītasandhi vuccate.

Now niggahīta sandhi is stated.

Taṇhaṃ karo, raṇaṃ jaho, saṃ ṭhito, jutiṃ dharo, saṃ mato itīdha ‘‘niggahīta’’nti adhikāro, ‘‘byañjane’’ti vattate.

In taṇhaṃ karo, raṇaṃ jaho, saṃ ṭhito, jutiṃ dharo, saṃ mato — here “niggahītaṃ” (the niggahīta) is a governing rule (adhikāra), and “byañjane” (before a consonant) continues.

49 (§31): Vaggantaṃ vā vagge (Optionally, Before group, to end of group) apavada

Vaggabhūte byañjane pare niggahītaṃ kho vaggantaṃ vā pappotīti nimittānusvarānaṃ ṭhānāsannavasena tabbaggapañcamo hoti. Vavatthitavibhāsatthoyaṃ vā saddo. Tena ‘‘taṇhaṅkaro, raṇañjaho, saṇṭhito, jutindharo, sammato’’tiādīsu niccaṃ.

When a consonant of a class follows, the niggahīta optionally becomes the final of that class: that is, through the nearness of place (ṭhānāsanna) between the conditioning consonant (nimitta) and the anusvāra, it becomes the fifth letter of that class. This word vā has the sense of a restricted option (vavatthitavibhāsā), and so in taṇhaṅkaro (“Taṇhaṅkara, a former Buddha”), raṇañjaho (“one who has abandoned strife”), saṇṭhito (“settled”), jutindharo (“bearer of light”), sammato (“agreed upon”) and the like the change is obligatory (nicca).

lemma	derivation	rule
🚹①⨀(taṇhaṅkara)	taṇhaṃ + karo → taṇha(ṃ→ṅ) + karo → taṇhaṅkaro	49 (§31)
🚹①⨀(raṇañjaha)	raṇaṃ + jaho → raṇa(ṃ→ñ) + jaho → raṇañjaho	49 (§31)
🚹①⨀(saṇṭhita)	saṃ + ṭhito → sa(ṃ→ṇ) + ṭhito → saṇṭhito	49 (§31)
🚹①⨀(jutindhara)	jutiṃ + dharo → juti(ṃ→n) + dharo → jutindharo	49 (§31)
🚹①⨀(sammata)	saṃ + mato → sa(ṃ→m) + mato → sammato	49 (§31)

Taṅkaroti taṃ karoti, taṅkhaṇaṃ taṃkhaṇaṃ, saṅgaho saṃgaho, taṅghataṃ taṃ ghataṃ. Dhammañcare dhammaṃ care, tañchannaṃ taṃ channaṃ, tañjātaṃ taṃ jātaṃ, taññāṇaṃ taṃ ñāṇaṃ. Taṇṭhānaṃ taṃ ṭhānaṃ, taṇḍahati taṃ ḍahati⁷. Tantanoti taṃ tanoti, tanthiraṃ taṃ thiraṃ, tandānaṃ taṃ dānaṃ, tandhanaṃ taṃ dhanaṃ, tanniccutaṃ taṃ niccutaṃ. Tampatto taṃ patto, tamphalaṃ taṃ phalaṃ, tesambodho tesaṃ bodho, sambhūto saṃbhūto, tammittaṃ taṃ mittaṃ. Kiṅkato kiṃ kato, dātuṅgato dātuṃ gatoti evamādīsu vikappena.

In taṅkaroti for taṃ karoti (“he does that”), taṅkhaṇaṃ for taṃ khaṇaṃ (“that moment”), saṅgaho for saṃ gaho (“inclusion”), taṅghataṃ for taṃ ghataṃ (“that ghee”); dhammañcare for dhammaṃ care (“one should live by the Dhamma”), tañchannaṃ for taṃ channaṃ (“that is covered”), tañjātaṃ for taṃ jātaṃ (“that has arisen”), taññāṇaṃ for taṃ ñāṇaṃ (“that knowledge”); taṇṭhānaṃ for taṃ ṭhānaṃ (“that place”), taṇḍahati for taṃ ḍahati (“burns that”); tantanoti for taṃ tanoti (“stretches that”), tanthiraṃ for taṃ thiraṃ (“that is firm”), tandānaṃ for taṃ dānaṃ (“that gift”), tandhanaṃ for taṃ dhanaṃ (“that wealth”), tanniccutaṃ for taṃ niccutaṃ (“that is imperishable”); tampatto for taṃ patto (“having reached that”), tamphalaṃ for taṃ phalaṃ (“that fruit”), tesambodho for tesaṃ bodho (“their awakening”), sambhūto for saṃ bhūto (“arisen”), tammittaṃ for taṃ mittaṃ (“that friend”); kiṅkato for kiṃ kato (“done what?”), dātuṅgato for dātuṃ gato (“gone to give”), and the like, the change is optional (vikappena).

lemma	derivation	rule
🚻②⨀(ta) ▶️🤟⨀(karoti)	taṃ karoti → ta(ṃ→ṅ)karoti → taṅkaroti	49 (§31)
🚹②⨀(taṅkhaṇa)	taṃ khaṇaṃ → ta(ṃ→ṅ)khaṇaṃ → taṅkhaṇaṃ	49 (§31)
🚹①⨀(saṅgaha)	saṃ gaho → sa(ṃ→ṅ)gaho → saṅgaho	49 (§31)
🚻②⨀(ta) 🚻②⨀(ghata)	taṃ ghataṃ → ta(ṃ→ṅ)ghataṃ → taṅghataṃ	49 (§31)
🚹②⨀(dhamma) ⏯🤟⨀(carati)	dhammaṃ care → dhamma(ṃ→ñ)care → dhammañcare	49 (§31)
🚻①⨀(ta) 🚻①⨀(channa)	taṃ channaṃ → ta(ṃ→ñ)channaṃ → tañchannaṃ	49 (§31)
🚻①⨀(ta) 🚻①⨀(jāta)	taṃ jātaṃ → ta(ṃ→ñ)jātaṃ → tañjātaṃ	49 (§31)
🚻①⨀(ta) 🚻①⨀(ñāṇa)	taṃ ñāṇaṃ → ta(ṃ→ñ)ñāṇaṃ → taññāṇaṃ	49 (§31)
🚻①⨀(ta) 🚻①⨀(ṭhāna)	taṃ ṭhānaṃ → ta(ṃ→ṇ)ṭhānaṃ → taṇṭhānaṃ	49 (§31)
🚻②⨀(ta) ▶️🤟⨀(ḍahati)	taṃ ḍahati → ta(ṃ→ṇ)ḍahati → taṇḍahati	49 (§31)
🚻②⨀(ta) ▶️🤟⨀(tanoti)	taṃ tanoti → ta(ṃ→n)tanoti → tantanoti	49 (§31)
🚻①⨀(ta) 🚻①⨀(thira)	taṃ thiraṃ → ta(ṃ→n)thiraṃ → tanthiraṃ	49 (§31)
🚻①⨀(ta) 🚻①⨀(dāna)	taṃ dānaṃ → ta(ṃ→n)dānaṃ → tandānaṃ	49 (§31)
🚻①⨀(ta) 🚻①⨀(dhana)	taṃ dhanaṃ → ta(ṃ→n)dhanaṃ → tandhanaṃ	49 (§31)
🚻①⨀(ta) 🚻①⨀(niccuta)	taṃ niccutaṃ → ta(ṃ→n)niccutaṃ → tanniccutaṃ	49 (§31)
🚻②⨀(ta) 🚹①⨀(patta)	taṃ patto → ta(ṃ→m)patto → tampatto	49 (§31)
🚻①⨀(ta) 🚻①⨀(phala)	taṃ phalaṃ → ta(ṃ→m)phalaṃ → tamphalaṃ	49 (§31)
🚹⑥⨂(ta) 🚹①⨀(bodha)	tesaṃ bodho → tesa(ṃ→m)bodho → tesambodho	49 (§31)
🚹①⨀(sambhūta)	saṃ bhūto → sa(ṃ→m)bhūto → sambhūto	49 (§31)
🚻①⨀(ta) 🚻①⨀(mitta)	taṃ mittaṃ → ta(ṃ→m)mittaṃ → tammittaṃ	49 (§31)
🚻①⨀(kiṃ) 🚹①⨀(kata)	kiṃ kato → ki(ṃ→ṅ)kato → kiṅkato	49 (§31)
🔼(dātuṃ) 🚹①⨀(gata)	dātuṃ gato → dātu(ṃ→ṅ)gato → dātuṅgato	49 (§31)

Idha na bhavati, na taṃ kammaṃ kataṃ sādhu, saraṇaṃ gacchāmi.

It does not occur here: na taṃ kammaṃ kataṃ sādhu (“that deed was not well done”), saraṇaṃ gacchāmi (“I go for refuge”).

Sati copari vā ggahaṇe vijjhantare vā idha vā ggahaṇakaraṇamatthantaraviññāpanatthaṃ, tena niggahītassa saṃ upasaggapumantassa le la kāro. Yathā – paṭisaṃlīno paṭisallīno, evaṃ paṭisallāṇo, sallakkhaṇā, sallekho, sallāpo, puṃliṅgaṃ pulliṅgaṃ.

And since there is a mention of vā further on, or in another rule, the mention of vā is made here to make known a further meaning: by it, the niggahīta at the end of the prefix saṃ and of puṃ becomes the letter l before l. For example, paṭisaṃlīno becomes paṭisallīno (“secluded”), and likewise paṭisallāṇo (“seclusion”), sallakkhaṇā (“discernment”), sallekho (“effacement”), sallāpo (“conversation”); and puṃliṅgaṃ becomes pulliṅgaṃ (“the masculine gender”).

lemma	derivation	rule
🚹①⨀(paṭisallīna)	paṭisaṃ + līno → paṭisa(ṃ→l)līno → paṭisallīno	49 (§31)
🚹①⨀(paṭisallāṇa)	paṭisaṃ + lāṇo → paṭisallāṇo	49 (§31)
🚺①⨀(sallakkhaṇā)	saṃ + lakkhaṇā → sallakkhaṇā	49 (§31)
🚹①⨀(sallekha)	saṃ + lekho → sallekho	49 (§31)
🚹①⨀(sallāpa)	saṃ + lāpo → sallāpo	49 (§31)
🚹②⨀(pulliṅga)	puṃ + liṅgaṃ → pu(ṃ→l)liṅgaṃ → pulliṅgaṃ	49 (§31)

Paccattaṃ eva, taṃ eva, taṃ hi tassa, evaṃ hi vo⁸ itīdha ‘‘vā’’ti adhikāro.

In paccattaṃ eva, taṃ eva, taṃ hi tassa, evaṃ hi vo — here “vā” is a governing rule (adhikāra).

50 (§32): Ehe ñaṃ (Before `e` or `h`, becomes `ñ`) apavada

E kāraha kāre pare niggahītaṃ kho ña kāraṃ pappoti vā, e kāre ñā desassa dvibhāvo.

When the letter e or the letter h follows, the niggahīta optionally becomes the letter ñ, and before e the replacing ñ is doubled.

Paccattaññeva paccattaṃ eva, taññeva taṃ eva, tañhi tassa taṃ hi tassa, evañhi vo evaṃ hi vo⁹.

paccattaññeva (“individually indeed”) for paccattaṃ eva, taññeva (“that very”) for taṃ eva, tañhi tassa (“for that, of his”) for taṃ hi tassa, evañhi vo (“for thus, by you”) for evaṃ hi vo.

lemma	derivation	rule
🚻①⨀(paccatta) 🔼(eva)	paccattaṃ eva → paccatta(ṃ→ñ)eva → paccatta(ñ→ññ)eva → paccattaññeva	50 (§32), 40 (§28)
🚻①⨀(ta) 🔼(eva)	taṃ eva → ta(ṃ→ñ)eva → ta(ñ→ññ)eva → taññeva	50 (§32), 40 (§28)
🚻①⨀(ta) 🔼(hi) 🚹⑥⨀(ta)	taṃ hi tassa → ta(ṃ→ñ)hi tassa → tañhi tassa	50 (§32)
🔼(evaṃ) 🔼(hi) ⚧️③⨂(tumha)	evaṃ hi vo → eva(ṃ→ñ)hi vo → evañhi vo	50 (§32)

Vavatthitavibhāsattā vā saddassa evahi nipātato aññattha na hoti, yathā – evametaṃ, evaṃ hoti.

Since the word vā is a restricted option, this does not occur elsewhere than before the particles eva and hi; for example evametaṃ (“so this”), evaṃ hoti (“so it is”).

Saṃyogo, saṃyojanaṃ, saṃyato, saṃyācikāya, yaṃ yadeva, ānantarikaṃ yamāhu itīdha ‘‘ña’’miti vattate.

In saṃyogo, saṃyojanaṃ, saṃyato, saṃyācikāya, yaṃ yadeva, ānantarikaṃ yamāhu — here “ñaṃ” continues.

51 (§33): Sa ye ca (And `y`) apavada

Niggahītaṃ kho ya kāre pare saha ya kārena ña kāraṃ pappoti vā, ñā desassa dvittaṃ.

When the letter y follows, the niggahīta together with the letter y optionally becomes the letter ñ, and the replacing ñ is doubled.

Saññogo saṃyogo, saññojanaṃ saṃyojanaṃ, saññato saṃyato, saññācikāya saṃyācikāya, yaññadeva yaṃ yadeva, ānantarikaññamāhu ānantarikaṃ yamāhu.

saññogo (“attachment”) for saṃyogo, saññojanaṃ (“a fetter”) for saṃyojanaṃ, saññato (“restrained”) for saṃyato, saññācikāya (“by one’s own begging”) for saṃyācikāya, yaññadeva (“whatever it is”) for yaṃ yadeva, ānantarikaññamāhu (“which they call immediate”) for ānantarikaṃ yamāhu.

lemma	derivation	rule
🚹①⨀(saññoga)	saṃyogo → sa(ṃy→ñ)ogo → sa(ñ→ññ)ogo → saññogo	51 (§33), 40 (§28)
🚻①⨀(saññojana)	saṃyojanaṃ → sa(ñ→ññ)ojanaṃ → saññojanaṃ	51 (§33), 40 (§28)
🚹①⨀(saññata)	saṃyato → saññato	51 (§33), 40 (§28)
🚺③⨀(saññācikā)	saṃyācikāya → saññācikāya	51 (§33), 40 (§28)
🚻①⨀(ya) 🚻①⨀(ya) 🔼(eva)	yaṃ yadeva → ya(ṃy→ñ)adeva → yaññadeva	51 (§33), 40 (§28)
🚹②⨀(ānantarika) 🚹②⨀(ya) ⏮🤟⨂(āha)	ānantarikaṃ yamāhu → ānantarika(ṃy→ñ)amāhu → ānantarikaññamāhu	51 (§33), 40 (§28)

Vā saddassa vavatthitavibhāsattāva saṃ padantato ca sabbanāmaya kāraparato ca niggahītā aññattha na hoti. Yathā – etaṃ yojanaṃ, taṃ yānaṃ, saraṇaṃ yanti.

Precisely because the word vā is a restricted option, this does not occur elsewhere than after the niggahīta at the end of the word saṃ and after a niggahīta followed by the letter y of a pronoun; for example etaṃ yojanaṃ (“that league”), taṃ yānaṃ (“that vehicle”), saraṇaṃ yanti (“they go for refuge”).

Ettha ca ‘‘saha ye cā’’ti vattabbe ‘‘sa ye cā’’ti vacanato suttantesu sukhuccāraṇatthamakkharalopopīti daṭṭhabbaṃ, tena paṭisaṅkhāya yoniso paṭisaṅkhā yoniso, sayaṃ abhiññāya sacchikatvā sayaṃ abhiññā sacchikatvā, pariyesanāya pariyesanātiādi sijjhati.

And here, since the rule says sa ye ca where saha ye ca should have been said, it should be understood that in the suttantas a letter is also elided for ease of pronunciation; by this, paṭisaṅkhā yoniso (“reflecting wisely”) for paṭisaṅkhāya yoniso, sayaṃ abhiññā sacchikatvā (“having realised it by his own direct knowledge”) for sayaṃ abhiññāya sacchikatvā, pariyesanā (“by seeking”) for pariyesanāya, and the like are established.

lemma	derivation	rule
🔽(paṭisaṅkhāya) 🔼(yoniso)	paṭisaṅkhā(ya) yoniso → paṭisaṅkhā yoniso	51 (§33)
🔼(sayaṃ) 🔽(abhiññāya) 🔽(sacchikatvā)	sayaṃ abhiññā(ya) sacchikatvā → sayaṃ abhiññā sacchikatvā	51 (§33)
🚺③⨀(pariyesanā)	pariyesanā(ya) → pariyesanā	51 (§33)

Taṃ ahaṃ brūmi, yaṃ āhu, dhanaṃ eva, kiṃ etaṃ, nindituṃ arahati, yaṃ aniccaṃ, taṃ anattā, etaṃ avoca, etaṃ eva iccatra –

In taṃ ahaṃ brūmi, yaṃ āhu, dhanaṃ eva, kiṃ etaṃ, nindituṃ arahati, yaṃ aniccaṃ, taṃ anattā, etaṃ avoca, etaṃ eva — here,

52 (§34): Madā sare (Before vowel, `m` or `d`) apavada

Niggahītassa kho sare pare ma kārada kārādesā honti vā. Ettha ca vā saddādhikārassa vavatthitavibhāsattā da kāro yateta saddato parasseva.

When a vowel follows, the niggahīta is optionally replaced by the letters m and d. And here, since the governing rule (adhikāra) vā is a restricted option, the letter d is used only after the words ya, ta and eta.

Tamahaṃ brūmi, yamāhu, dhanameva, kimetaṃ, ninditumarahati, yadaniccaṃ, tadanattā, etadavoca, etadeva.

tamahaṃ brūmi (“him I call”), yamāhu (“which they have called”), dhanameva (“wealth indeed”), kimetaṃ (“what is this?”), ninditumarahati (“deserves blame”), yadaniccaṃ (“what is impermanent”), tadanattā (“that is not-self”), etadavoca (“he said this”), etadeva (“this very”).

lemma	derivation	rule
🚹②⨀(ta) ⚧️①⨀(amha)	taṃ ahaṃ → ta(ṃ→m)ahaṃ → tamahaṃ	52 (§34)
🚻②⨀(ya) ⏮🤟⨂(āha)	yaṃ āhu → ya(ṃ→m)āhu → yamāhu	52 (§34)
🚻①⨀(dhana) 🔼(eva)	dhanaṃ eva → dhana(ṃ→m)eva → dhanameva	52 (§34)
🚻①⨀(kiṃ) 🚻①⨀(eta)	kiṃ etaṃ → ki(ṃ→m)etaṃ → kimetaṃ	52 (§34)
🔼(nindituṃ) ▶️🤟⨀(arahati)	nindituṃ arahati → ninditu(ṃ→m)arahati → ninditumarahati	52 (§34)
🚻①⨀(ya) 🚻①⨀(anicca)	yaṃ aniccaṃ → ya(ṃ→d)aniccaṃ → yadaniccaṃ	52 (§34)
🚻①⨀(ta) 🚹①⨀(anatta)	taṃ anattā → ta(ṃ→d)anattā → tadanattā	52 (§34)
🚻②⨀(eta) ⏮🤟⨀(vacati)	etaṃ avoca → eta(ṃ→d)avoca → etadavoca	52 (§34)
🚻①⨀(eta) 🔼(eva)	etaṃ eva → eta(ṃ→d)eva → etadeva	52 (§34)

Vā ti kiṃ? Taṃ ahaṃ, etaṃ eva, akkocchi maṃ avadhi maṃ.

By saying vā (optionally) we include the forms where the niggahīta stands before the vowel: taṃ ahaṃ (“him I”), etaṃ eva (“this very”), akkocchi maṃ avadhi maṃ (“he abused me, he struck me”).

Ettha ca madā ti yogavibhāgena byañjanepi vā ma kāro. Tena ‘‘buddhama saraṇama gacchāmī’’tiādi sijjhati.

And here, by splitting the rule (yogavibhāga) at madā, the letter m is optionally used before a consonant as well; by this buddhama saraṇama gacchāmi (“I go to the Buddha for refuge”) and the like are established.

lemma	derivation	rule
🚹②⨀(buddha) 🚻②⨀(saraṇa) ▶️👆⨀(gacchati)	buddhaṃ saraṇaṃ gacchāmi → buddha(ṃ→m) saraṇa(ṃ→m) gacchāmi → buddhama saraṇama gacchāmi	52 (§34)

Tāsaṃ ahaṃ santike, vidūnaṃ aggaṃ, tassa adāsiṃ ahaṃ itīdha ‘‘sare’’ti vattate.

In tāsaṃ ahaṃ santike, vidūnaṃ aggaṃ, tassa adāsiṃ ahaṃ — here “sare” (before a vowel) continues.

53 (§38): Kvaci lopaṃ (Occasionally, elision) apavada

Niggahītaṃ kho sare pare lopaṃ pappoti kvaci chandānurakkhaṇe sukhuccāraṇaṭṭhāne. Pubbassaralopo, parassa asaṃyogantassa dīgho.

When a vowel follows, the niggahīta is elided in some places, to keep the metre and where pronunciation is eased. The preceding vowel is then elided, and the following vowel, when it is not followed by a conjunct, is lengthened.

Tāsāhaṃ santike, vidūnaggaṃ, tassa adāsāhaṃ, tathāgatāhaṃ, evāhaṃ, kyāhaṃ.

tāsāhaṃ santike (“I, in their presence”), vidūnaggaṃ (“the foremost of the wise”), tassa adāsāhaṃ (“I gave to him”), tathāgatāhaṃ (“I, the Tathāgata”), evāhaṃ (“thus I”), kyāhaṃ (“what shall I”).

lemma	derivation	rule
🚺⑥⨂(tā) ⚧️①⨀(amha)	tāsaṃ ahaṃ → tāsa(ṃ) + ahaṃ → tās(a) + ahaṃ → tās + (a→ā)haṃ → tāsāhaṃ	53 (§38), 13 (§12), 17 (§15)
🚹⑥⨂(vidū) 🚻①⨀(agga)	vidūnaṃ aggaṃ → vidūna(ṃ) + aggaṃ → vidūn(a) + aggaṃ → vidūnaggaṃ	53 (§38), 13 (§12)
⏮👆⨀(deti) ⚧️①⨀(amha)	adāsiṃ ahaṃ → adāsi(ṃ) + ahaṃ → adās(i) + ahaṃ → adās + (a→ā)haṃ → adāsāhaṃ	53 (§38), 13 (§12), 17 (§15)
🚹②⨀(tathāgata) ⚧️①⨀(amha)	tathāgataṃ ahaṃ → tathāgata(ṃ) + ahaṃ → tathāgat(a) + (a→ā)haṃ → tathāgatāhaṃ	53 (§38), 13 (§12), 17 (§15)
🔼(evaṃ) ⚧️①⨀(amha)	evaṃ ahaṃ → ev(a) + (a→ā)haṃ → evāhaṃ	53 (§38), 13 (§12), 17 (§15)
🚻①⨀(kiṃ) ⚧️①⨀(amha)	kiṃ ahaṃ → ki(ṃ) + ahaṃ → k(i→y)ahaṃ → ky(a→ā)haṃ → kyāhaṃ	53 (§38), 21 (§21), 37 (§25)

Kvacī ti kiṃ? Evamassa, kimahaṃ.

By saying kvaci (in some places) we exclude evamassa (“so it would be”) and kimahaṃ (“what shall I”), where the niggahīta is not elided.

lemma	derivation	rule
🔼(evaṃ) ⏯🤟⨀(atthi)	evaṃ assa → eva(ṃ→m)assa → evamassa	52 (§34)
🚻①⨀(kiṃ) ⚧️①⨀(amha)	kiṃ ahaṃ → ki(ṃ→m)ahaṃ → kimahaṃ	52 (§34)

Ariyasaccānaṃ dassanaṃ, etaṃ buddhānaṃ sāsanaṃ, saṃratto, saṃrāgo, saṃrambho, avisaṃhāro, ciraṃ pavāsiṃ, gantuṃ kāmo, gantuṃ mano itīdha ‘‘kvaci lopa’’nti vattate.

In ariyasaccānaṃ dassanaṃ, etaṃ buddhānaṃ sāsanaṃ, saṃratto, saṃrāgo, saṃrambho, avisaṃhāro, ciraṃ pavāsiṃ, gantuṃ kāmo, gantuṃ mano — here “kvaci lopaṃ” (in some places, elision) continues.

54 (§39): Byañjane ca (And before consonant) apavada

Niggahītaṃ kho byañjane ca pare lopaṃ pappoti kvaci chandānurakkhaṇādimhi. Ra kāraha kāresu upasaggantassa dīgho.

When a consonant follows as well, the niggahīta is elided in some places, to keep the metre and the like. Before the letters r and h the final of the prefix is lengthened.

Ariyasaccāna dassanaṃ, etaṃ buddhāna sāsanaṃ, sāratto, sārāgo, sārambho, avisāhāro, cirappavāsiṃ, dvittaṃ, gantukāmo, gantumano.

ariyasaccāna dassanaṃ (“the seeing of the noble truths”), etaṃ buddhāna sāsanaṃ (“this is the teaching of the Buddhas”), sāratto (“impassioned”), sārāgo (“passion”), sārambho (“violence”), avisāhāro (“non-distraction”), cirappavāsiṃ (“one long absent from home”) with doubling, gantukāmo (“wishing to go”), gantumano (“minded to go”).

lemma	derivation	rule
🚻⑥⨂(ariyasacca) 🚻①⨀(dassana)	ariyasaccānaṃ dassanaṃ → ariyasaccāna(ṃ) dassanaṃ → ariyasaccāna dassanaṃ	54 (§39)
🚹⑥⨂(buddha) 🚻①⨀(sāsana)	buddhānaṃ sāsanaṃ → buddhāna(ṃ) sāsanaṃ → buddhāna sāsanaṃ	54 (§39)
🚹①⨀(sāratta)	saṃ + ratto → sa(ṃ) + ratto → s(a→ā)ratto → sāratto	54 (§39), 37 (§25)
🚹①⨀(sārāga)	saṃ + rāgo → s(a→ā)rāgo → sārāgo	54 (§39), 37 (§25)
🚹①⨀(sārambha)	saṃ + rambho → s(a→ā)rambho → sārambho	54 (§39), 37 (§25)
🚹①⨀(avisāhāra)	avisaṃ + hāro → avis(a→ā)hāro → avisāhāro	54 (§39), 37 (§25)
🚹②⨀(cirappavāsī)	ciraṃ + pavāsiṃ → cira(ṃ) + (p→pp)avāsiṃ → cirappavāsiṃ	54 (§39), 40 (§28)
🚹①⨀(gantukāma)	gantuṃ + kāmo → gantu(ṃ)kāmo → gantukāmo	54 (§39)
🚹①⨀(gantumana)	gantuṃ + mano → gantu(ṃ)mano → gantumano	54 (§39)

Kvacī ti kiṃ? Etaṃ maṅgalamuttamaṃ.

By saying kvaci (in some places) we exclude etaṃ maṅgalamuttamaṃ (“this is the highest blessing”), where the niggahīta is not elided.

Kataṃ iti, kiṃ iti, abhinanduṃ iti, uttattaṃ iva, cakkaṃ iva, kaliṃ idāni, kiṃ idāni, tvaṃ asi, idaṃ api, uttariṃ api, dātuṃ api, sadisaṃ eva itīdha ‘‘niggahītamhā, lopa’’nti ca vattate.

In kataṃ iti, kiṃ iti, abhinanduṃ iti, uttattaṃ iva, cakkaṃ iva, kaliṃ idāni, kiṃ idāni, tvaṃ asi, idaṃ api, uttariṃ api, dātuṃ api, sadisaṃ eva — here “niggahītamhā” (after a niggahīta) and “lopaṃ” (elision) also continue.

55 (§40): Paro vā saro (Optionally, next vowel) apavada

Niggahītamhā paro saro lopaṃ pappoti vā. Niggahītassa vaggantattaṃ.

After a niggahīta, the following vowel is optionally elided, and the niggahīta then becomes the final of its class.

Katanti, kinti, abhinandunti, uttattaṃva, cakkaṃva, kalindāni, kindāni, tvaṃsi, idampi, uttarimpi, dātumpi, sadisaṃva.

katanti (““done””), kinti (““what?””), abhinandunti (““they rejoiced””), uttattaṃva (“like molten [gold]”), cakkaṃva (“like a wheel”), kalindāni (“now the losing throw”), kindāni (“what now?”), tvaṃsi (“you are”), idampi (“this too”), uttarimpi (“further too”), dātumpi (“even to give”), sadisaṃva (“just like”).

lemma	derivation	rule
🚻①⨀(kata) 🔼(iti)	kataṃ iti → kataṃ (i)ti → kata(ṃ→n)ti → katanti	55 (§40), 49 (§31)
🚻①⨀(kiṃ) 🔼(iti)	kiṃ iti → kiṃ (i)ti → ki(ṃ→n)ti → kinti	55 (§40), 49 (§31)
⏮🤟⨂(abhinandati) 🔼(iti)	abhinanduṃ iti → abhinandu(ṃ→n)ti → abhinandunti	55 (§40), 49 (§31)
🚻①⨀(uttatta) 🔼(iva)	uttattaṃ iva → uttattaṃ (i)va → uttattaṃva	55 (§40)
🚻①⨀(cakka) 🔼(iva)	cakkaṃ iva → cakkaṃ (i)va → cakkaṃva	55 (§40)
🚹②⨀(kali) 🔼(idāni)	kaliṃ idāni → kaliṃ (i)dāni → kali(ṃ→n)dāni → kalindāni	55 (§40), 49 (§31)
🚻①⨀(kiṃ) 🔼(idāni)	kiṃ idāni → ki(ṃ→n)dāni → kindāni	55 (§40), 49 (§31)
⚧️①⨀(tumha) ▶️🤘⨀(atthi)	tvaṃ asi → tvaṃ (a)si → tvaṃsi	55 (§40)
🚻①⨀(ima) 🔼(api)	idaṃ api → idaṃ (a)pi → ida(ṃ→m)pi → idampi	55 (§40), 49 (§31)
🔼(uttariṃ) 🔼(api)	uttariṃ api → uttari(ṃ→m)pi → uttarimpi	55 (§40), 49 (§31)
🔼(dātuṃ) 🔼(api)	dātuṃ api → dātu(ṃ→m)pi → dātumpi	55 (§40), 49 (§31)
🚻①⨀(sadisa) 🔼(eva)	sadisaṃ eva → sadisaṃ (e)va → sadisaṃva	55 (§40)

Vā ti kiṃ? Kataṃ iti, kimiti, dātumapi, sāmaṃ eva.

By saying vā (optionally) we include the forms where the vowel stands: kataṃ iti (““done””), kimiti (““what?””), dātumapi (“even to give”), sāmaṃ eva (“by oneself indeed”).

Ayampi vā saddassa vavatthitavibhāsattā itīvīdānisīpevādito aññattha na hoti. Yathā – ahaṃ ettha, etaṃ ahosi.

This too, since the word vā is a restricted option, does not occur elsewhere than before iti, iva, idāni, asi, api, eva and the like; for example ahaṃ ettha (“I, here”), etaṃ ahosi (“this was”).

Evaṃ assa te āsavā, pupphaṃ assā uppajjati itīdha sare pare lutte vipariṇāmena ‘‘parasmiṃ, sare, lutte’’ti ca vattate.

In evaṃ assa te āsavā, pupphaṃ assā uppajjati — here, once the following vowel has been elided, “parasmiṃ”, “sare” and “lutte” (when the following vowel has been elided) also continue, with a change of inflection form (vipariṇāma).

56 (§41): Byañjano ca visaññogo (And consonant detached) apavada

Niggahītamhā parasmiṃ sare lutte byañjano saññogo ce, visaññogova hotīti saṃyogekadesassa purimabyañjanassa lopo.

When the vowel following a niggahīta has been elided, if the consonant is a conjunct it simply becomes non-conjunct: that is, the former consonant, one member of the conjunct, is elided.

Dvinnaṃ byañjanānamekatra ṭhiti saññogo, idha pana saṃyujjatīti saññogo, purimo vaṇṇo, vigato saññogo assāti visaññogo, paro.

A saññoga is two consonants standing together; here, however, saññoga means that which is conjoined (saṃyujjati), the former letter, and visaññoga means that whose conjunct has gone, the latter.

Evaṃ sa te āsavā, pupphaṃsā uppajjati.

evaṃ sa te āsavā (“thus for him those taints”), pupphaṃsā uppajjati (“her menstruation arises”).

lemma	derivation	rule
🔼(evaṃ) 🚹④⨀(ta)	evaṃ assa → evaṃ (a)ssa → evaṃ (s)sa → evaṃ sa	55 (§40), 56 (§41)
🚻①⨀(puppha) 🚺⑥⨀(ta)	pupphaṃ assā → pupphaṃ (a)ssā → pupphaṃ (s)sā → pupphaṃsā	55 (§40), 56 (§41)

Lutte ti kiṃ? Evamassa.

By saying lutte (when elided) we exclude evamassa (“thus for him”), where the vowel is not elided and the conjunct is kept.

Ca saddena tiṇṇaṃ byañjanānaṃ sarūpasaṃyogopi visaññogo hoti. Yathā – agyāgāraṃ, vutyassa.

By the word ca, a conjunct of three consonants of like form also becomes non-conjunct; for example agyāgāraṃ (“a fire-hall”), vutyassa (“his conduct”).

lemma	derivation	rule
🚻①⨀(agyāgāra)	aggi + agāraṃ → agg(i→y)agāraṃ → aggy(a→ā)gāraṃ → a(gg→g)yāgāraṃ → agyāgāraṃ	21 (§21), 17 (§15), 56 (§41)
🚺①⨀(vutti) 🚹⑥⨀(ta)	vutti + assa → vutt(i→y)assa → vu(tt→t)yassa → vutyassa	21 (§21), 56 (§41)

Cakkhu udapādi, ava siro, yāvacidha bhikkhave, aṇuthūlāni, ta sampayuttā itīdha¹⁰ ‘‘sare, āgamo, kvaci, byañjane’’ti ca vattate.

In cakkhu udapādi, ava siro, yāva cidha bhikkhave, aṇu thūlāni, ta sampayuttā — here “sare” (before a vowel), “āgamo” (insertion), “kvaci” (in some places) and “byañjane” (before a consonant) also continue.

57 (§37): Niggahitañca (And `niggahita`) apavada

Niggahītañca āgamo hoti sare vā byañjane vā kvaci sukhuccāraṇaṭṭhāne. Niggahītassa rassānugatattā rassatoyevāyaṃ.

A niggahīta too is inserted, before a vowel or a consonant, in some places, where it eases pronunciation. Since a niggahīta follows a short vowel, this insertion comes only after a short vowel.

Cakkhuṃ udapādi, avaṃsiro, yāvañcidha bhikkhave, aṇuṃthūlāni, taṃsampayuttā, evaṃ taṅkhaṇe, taṃsabhāvo.

cakkhuṃ udapādi (“vision arose”), avaṃsiro (“head downwards”), yāvañcidha bhikkhave (“and in so far as here, bhikkhus”), aṇuṃthūlāni (“fine and coarse”), taṃsampayuttā (“associated with that”), and likewise taṅkhaṇe (“at that moment”), taṃsabhāvo (“of that nature”).

lemma	derivation	rule
🚻①⨀(cakkhu) ⏮🤟⨀(uppajjati)	cakkhu udapādi → cakkhu + (ṃ) udapādi → cakkhuṃ udapādi	57 (§37)
🚹①⨀(avaṃsira)	ava siro → ava + (ṃ) siro → avaṃsiro	57 (§37)
🔼(yāva) 🔼(ca) 🔼(idha)	yāva cidha → yāva + (ṃ) cidha → yāva(ṃ→ñ)cidha → yāvañcidha	57 (§37), 49 (§31)
🚻①⨂(aṇuṃthūla)	aṇu thūlāni → aṇu + (ṃ) thūlāni → aṇuṃthūlāni	57 (§37)
🚹①⨂(taṃsampayutta)	ta sampayuttā → ta + (ṃ) sampayuttā → taṃsampayuttā	57 (§37)
🚹⑦⨀(taṅkhaṇa)	ta khaṇe → ta + (ṃ) khaṇe → ta(ṃ→ṅ)khaṇe → taṅkhaṇe	57 (§37), 49 (§31)
🚹①⨀(taṃsabhāva)	ta sabhāvo → ta + (ṃ) sabhāvo → taṃsabhāvo	57 (§37)

Kvacī ti kiṃ? Na hi etehi, idha ceva.

By saying kvaci (in some places) we exclude na hi etehi (“not indeed by these”) and idha ceva (“and here indeed”), where no niggahīta is inserted.

Evaṃ vutte, taṃ sādhu, ekaṃ samayaṃ bhagavā, aggiṃva sandhamaṃ¹¹ itīdha lopādesakāriye sampatte yebhuyyena tadapavādatthamāha.

In evaṃ vutte, taṃ sādhu, ekaṃ samayaṃ bhagavā, aggiṃva sandhamaṃ — here, where the operation of elision or replacement would apply, [the next rule] is stated as an exception (apavāda) to them for the most part (yebhuyyena).

58 (§30): Aṃ byañjane niggahītaṃ (`ṃ` before consonant [remains] niggahita) utsarga

Niggahītaṃ kho byañjane pare aṃiti hoti.

When a consonant follows, the niggahīta is aṃ.

A kāro uccāraṇattho, ‘‘saralopo’’tiādinā pubbassaralopo vā.

The letter a is for pronunciation; or else the preceding vowel is elided by the rule beginning saralopo, 67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati.

Evaṃ vutte, taṃ sādhu, ekaṃ samayaṃ bhagavā, aggiṃva sandhamaṃ.

evaṃ vutte (“when this was said”), taṃ sādhu (“that is good”), ekaṃ samayaṃ bhagavā (“at one time the Blessed One”), aggiṃva sandhamaṃ (“like [a smith] blowing on a fire”).

Idha avuttavisesānampi vuttanayātidesatthamatidesamāha.

Here, to extend the method already stated to the particular cases not stated as well, an extension (atidesa) is stated:

59 (§51): Anupadiṭṭhānaṃ vuttayogato (Following previously articulated grammatical rules) vidhyaṅga

Ye idha amhehi visesato na upadiṭṭhā upasagganipātādayo, tesaṃ vuttayogato vuttanayena sarasandhādīsu vuttanayānusārena rūpasiddhi veditabbā.

For the prefixes, particles and the like that we have not separately treated here, the formation of the forms (rūpasiddhi) should be understood from the rules already stated, by the method stated, following the method set out under vowel sandhi and the rest.

Tena ‘‘do dhassa cā’’ti sutte ca saddena pariyādīnaṃ rahanādivaṇṇassa vipariyayo yavādīhi, yathā – pariyudāhāsi payirudāhāsi, ariyassa ayirassa, bahvābādho bavhābādho, na abhineyya anabhineyya.

Hence, by the word ca in the rule 27 (§20): Do dhassa ca, in pari and the like there is metathesis (vipariyaya) of the letters r, h, n and so on with y, v and so on; for example pariyudāhāsi becomes payirudāhāsi (“he uttered”), ariyassa ayirassa (“to the master”), bahvābādho bavhābādho (“sickly”), na abhineyya anabhineyya (“he would not bring”).

lemma	derivation	rule
⏮🤟⨀(pariyudāharati)	pariyudāhāsi → pa(riy→yir)udāhāsi → payirudāhāsi	27 (§20)
🚹④⨀(ayira)	ariyassa → a(riy→yir)assa → ayirassa	27 (§20)
🚹①⨀(bavhābādha)	bahvābādho → ba(hv→vh)ābādho → bavhābādho	27 (§20)
🔼(na) ⏯🤟⨀(abhineti)	na abhineyya → (na→an)abhineyya → anabhineyya	27 (§20)

‘‘Taṃ imināpi jānāthā’’ti ettha ‘‘paro vā saro’’ti sare lutte ‘‘tatrākāro’’ti yogavibhāgena a kāro niggahītassa da kāro, tadamināpi jānātha iccādi.

In taṃ imināpi jānātha (“know that by this too”), once the following vowel has been elided by 55 (§40): Paro vā saro, the letter a comes in by splitting the rule (yogavibhāga) at tatrākāro, 39 (§27): Lopañca tatrākāro, and the niggahīta becomes the letter d: tadamināpi jānātha, and so on.

Iti niggahītasandhividhānaṃ niṭṭhitaṃ.

Thus ends the treatment of niggahīta sandhi.

Saññāvidhānaṃ sarasandhi sandhi,
Nisedhanaṃ byañjanasandhi sandhi;
Yo niggahītassa ca sandhikappe,
Sunicchayo sopi mayettha vutto.

The laying down of terms, the joining that is vowel sandhi,
the withholding [of sandhi], the joining that is consonant sandhi,
and whatever sure determination there is of the niggahīta in the chapter on sandhi —
that too has been set out by me here.

Iti rūpasiddhiyaṃ sandhikaṇḍo paṭhamo.

Thus ends the Sandhikaṇḍa, the first chapter of the Rūpasiddhi.

CST4 prints the list from ā, dropping the a that heads the forty-one letters; it is supplied from the sutta’s own akārādayo. ↩
Rachiwong (1995) reads this verse as aimed at the forty-three letters of the Moggallāna grammar; here the bull among teachers is Kaccāyana and the verse glosses his ekacattālīsaṃ. ↩
CST4 prints anvebhi; the lead-in at the end of the previous rule has anu eti, so anveti is read. ↩
CST4 prints the second form as nikkaṅkhe; the source form nikaṅkho requires nikkaṅkho (“free from doubt”). ↩
CST4 prints cabhubbhi; the word is catubbhi (“by four”), ③⨂ of catu. ↩
CST4 prints ‘‘Puthassa a putha’’iti samāseneva siddhe; the quoted words are taken as a citation of 676 (§666): Puthassa puthupathāmo vā. ↩
CST4 prints bhaṃ ḍahati; the source form of taṇḍahati is taṃ ḍahati. ↩
CST4 prints tañhi tassa, evañhi vo here; the lead-in needs the unjoined taṃ hi tassa, evaṃ hi vo. ↩
CST4 prints the source forms of the last two pairs as tañhi tassa, evañhi vo; the derivation requires taṃ hi tassa, evaṃ hi vo. ↩
CST4 prints ibhīdha for itīdha. ↩
CST4 prints sanamaṃ; the word is sandhamaṃ. ↩

	pā + eva	rule
→	pā + (g) + eva	33 (§43)
→	p + (ā→a) + g + eva	33 (§43)
→	pageva

	yathā + idaṃ	rule
→	yathā + (y) + idaṃ	34 (§35)
→	yath + (ā→a) + y + idaṃ	38 (§26)
→	yathayidaṃ

	sammā + attho	rule
→	sammā + (d) + attho	34 (§35)
→	samm + (ā→a) + d + attho	38 (§26)
→	sammadattho

	devi + iti	rule
→	devi + (i)ti	15 (§13)
→	dev(i→ī) + ti	18 (§16)
→	devīti

	mahārāja + iti	rule
→	mahārāja + (i)ti	15 (§13)
→	mahārāj(a→ā) + ti	37 (§25)
→	mahārājāti

	saddhā + idha	rule
→	saddh(ā) + idha	13 (§12)
→	saddh + (i→ī)dha	17 (§15)
→	saddhīdha

	manasā + akāsi	rule
→	manas(ā) + akāsi	13 (§12)
→	manas + (a→ā)kāsi	17 (§15)
→	manasākāsi

lemma	derivation	rule
🚹①⨀(akkuddha)	a + kuddho → akkuddho	40 (§28)
🚹①⨀(atikkodha)	ati + kodho → atikkodho	40 (§28)

lemma	derivation	rule
🚹①⨀(passambhanta)	pa + sambhanto → passambhanto	40 (§28)
▶️🤟⨀(vissambhati)	vi + sambhati → vissambhati	40 (§28)

lemma	derivation	rule
🔼(etto)	e + to → e + (t→tt)o → etto	40 (§28)
🔼(ettāvatā)	e + tāvatā → ettāvatā	40 (§28)

	vīra + atthu	rule
→	vīr(a) + atthu	13 (§12)
→	vīratthu

lemma	derivation	rule
🚹①⨀(tapassī)	tapa + sī → tapa + (s→ss)ī → tapassī	40 (§28)
🚹①⨀(yasassī)	yasa + sī → yasassī	40 (§28)

	taṃ + imināpi	rule
→	taṃ + (i)mināpi	55 (§40)
→	taṃ + (a)mināpi	39 (§27)
→	ta(ṃ→d) + amināpi	52 (§34)
→	tadamināpi

1. Sandhikaṇḍa (Sandhi section)

1 (§1): Attho akkharasaññāto (Meaning is represented by akkhara) sīhagatika

Saññāvidhāna (Definitions)

2 (§2): Akkharāpādayo ekacattālīsaṃ (41 akkhara starting with a) anvattha

3 (§3): Tatthodantā sarā aṭṭha ([From akkhara] eight ending with o: sara) anvattha

4 (§4): Lahumattā tayo rassā (3 short vowels: rassa) anvattha

5 (§5): Aññe dīghā (Other [sarā] are dīgha) anvattha

6 (§602): Dumhi garu (The syllable before a conjunct is garu, heavy) anvattha

7 (§603): Dīgho ca (And a long vowel is garu, heavy) anvattha

8 (§6): Sesā byañjanā (Remaining are byañjanā) anvattha

9 (§7): Vaggā pañcapañcaso mantā (vagga: 5 by 5 [byañjane] ending with ma) anvattha

10 (§8): Aṃiti niggahītaṃ (aṃ represents niggahita) anvattha

11 (§9): Parasamaññā payoge (Other grammatical terms when applicable) saññaṅga

Sarasandhividhāna (Vowel sandhi)

12 (§10): Pubbamadhoṭhitamassaraṃ sarena viyojaye (In preceeding [word], detach vowel from vowelless [consonant]) vidhyaṅga

13 (§12): Sarā sare lopaṃ (Vowel, before vowel, is elided) utsarga

14 (§11): Naye paraṃ yutte (To conclude, attach next) vidhyaṅga

15 (§13): Vā paro asarūpā (Optionally, next dissimilar [vowel]) apavada

16 (§14): Kvacāsavaṇṇaṃ lutte (Occasionally, different vaṇṇa after elision) apavada

17 (§15): Dīghaṃ (Long) apavada

18 (§16): Pubbo ca (And previous) apavada

19 (§17): Yamedantassādeso (y from e ending: replacement) apavada

20 (§18): Vamodudantānaṃ (v from o or u ending) apavada

21 (§21): Ivaṇṇo yaṃ navā (i sound to y rarely) apavada

22 (§19): Sabbo canti (c from entire ti) apavada

23 (§47): Atissa cantassa (ati not replaced with c) apavada

24 (§44): Abbho abhi (from abbh to abhi) apavada

25 (§45): Ajjho adhi (from adhi to ajjh) apavada

26 (§46): Te na vā ivaṇṇe (those rules do not apply before i sound) apavada

27 (§20): Do dhassa ca (And d from dha) apavada

28 (§22): Evādissa ri pubbo ca rasso (eva becomes riva, and previous becomes short) apavada

29 (§58): Ivaṇṇuvaṇṇā jhalā (jha: i-words, la: u-words) rūḷhī

30 (§70): Jhalānamiyuvā sare vā (Optionally, iya, uva for jha, la before vowel) apavada

31 (§78): O sare ca (And o before vowel) apavada

32 (§42): Go sare puthassāgamo kvaci (Occasionally, insertion of g after putha before vowel) apavada

33 (§43): Pāssa canto rasso (And after finishing [inserting g], pā is shortened) apavada

34 (§35): Yava ma da na ta ra lā cāgamā (And y, v, m, d, n, t, r, l insertion) apavada