2. Nāmakaṇḍa (Noun section)

The Nāmakaṇḍa proceeds by gender and by the final of the stem, giving each model noun its paradigm; the ranges are Rūpasiddhi numbers.

flowchart LR
  N(["Nāmakaṇḍa 60–282"]) --> M["Pulliṅga 60–175"]
  N --> F["Itthiliṅga 176–194"]
  N --> Nt["Napuṃsakaliṅga 195–199"]
  N --> P["Sabbanāma 200–231<br/>the pronouns in three genders"]
  N --> A["Aliṅganāma 232–259<br/>the numerals"]
  N --> Vb["Vibhattippaccayavidhāna 260–281<br/>to, tra, tha, dhi, dā, dāni, rahi …"]
  N --> Op["Opasaggikapada 282 and Nepātikapada<br/>prefixes and particles"]
  M --> M1["a: purisa 60–143, with mana, guṇavantu, gacchanta,<br/>bhavanta, rāja, brahma, atta, sakha, puma"]
  M --> M2["ā: sā 144 · i: aggi 145–149 · ī: daṇḍī 150–154<br/>u: bhikkhu, satthu, pitu 155–168 · ū: sabbaññū · o: go 169–175"]
  F --> F1["ā: kaññā 176–181 · i: ratti 182–186<br/>ī: itthī, nadī 187–194 · u, ū: yāgu, vadhū, mātu"]
  Nt --> Nt1["a: citta 195–198<br/>aṭṭhi, sukhakārī, āyu, gotrabhū 199"]

Atha nāmikavibhatyāvatāro vuccate.

Now the introduction to the nominal inflections (nāmikavibhatti) is set forth.

Atthābhimukhaṃ namanato, attani catthassa nāmanato nāmaṃ, dabbābhidhānaṃ.

A noun is called nāma because it bends (namati) towards a meaning, and because it makes a meaning bend towards itself: it is the naming of a substance (dabba).

Taṃ pana duvidhaṃ anvattharuḷhīvasena, tividhaṃ pumitthinapuṃsakaliṅgavasena. Yathā – rukkho, mālā, dhanaṃ.

It is of two kinds, as anvattha (a name that says what it means) and ruḷhī (a name fixed by convention); and of three kinds by gender, masculine, feminine and neuter, as rukkho (a tree), mālā (a garland), dhanaṃ (wealth).

Catubbidhaṃ sāmaññaguṇakriyāyadicchāvasena, yathā – rukkho, nīlo, pācako, sirivaḍḍhotiādi.

It is of four kinds by what it names: a genus (sāmañña), a quality (guṇa), an action (kriyā) or a bearer’s arbitrary choice (yadicchā), as rukkho (a tree), nīlo (blue), pācako (a cook), Sirivaḍḍho (a personal name), and so on.

Aṭṭhavidhaṃ avaṇṇivaṇṇuvaṇṇokāraniggahītantapakatibhedena.

And it is of eight kinds by the division of its stems (pakati), which end in the a-sounds (a, ā), the i-sounds (i, ī), the u-sounds (u, ū), o, and the niggahīta.

Pulliṅga (Masculine nouns)

Tattha paṭhamaṃ a kārantamhā pulliṅgā jātinimittā purisa saddā syā divibhattiyo parā yojīyante.

Among these, first, the inflections si and the rest are attached after the masculine word purisa (a man), which ends in a and is applied on the ground of a genus (jātinimitta).

60 (§52): Jinavacanayuttañhi (Suitable for the teachings of the Conqueror) sīhagatika

The Nāmakaṇḍa opens, as Kaccāyana’s Nāmakappa does, with this governing rule (adhikāra), after a short preface on what a noun (nāma) is and how nouns are classified. Buddhappiya keeps Kaccāyana’s first five suttas in their order (60–64) and then, unlike Kaccāyana, follows them at once with the inflections of purisa (65–94), so that the governing rules are read as the frame of the paradigm that follows. Kaccāyana’s vutti is a single sentence; Buddhappiya’s gloss adds the etymology of jina (the Buddha as conqueror of the five Māras), identifies the Conqueror’s word with the natural language (sabhāvanirutti) of Magadha in which the Tipiṭaka is preserved, quotes the verse on Māgadhī as the root language, and classifies the adhikāra itself into three kinds — sīhagatika (looking back and forward like a lion), maṇḍūkagatika (leaping like a frog to a later rule) and yathānupubbika (running in due order) — placing this one in the first kind, or else the third. He also states its purpose: the stems are to be set up in conformity with the Conqueror’s word and so unlike Sanskrit, which is what 61 (§53): Liṅgañca nipaccate goes on to do. There is no option marker.

Adhikāro yaṃ. Tattha pañca māre jitavāti jino, buddho. Jinassa vacanaṃ jinavacanaṃ, tassa jinavacanassa yuttaṃ jinavacanayuttaṃ, tepiṭakassa buddhavacanassa māgadhikāya sabhāvaniruttiyā yuttaṃ anurūpamevāti idaṃ adhikāratthaṃ veditabbaṃ.

This is a governing rule (adhikāra). In it, he conquered the five Māras, hence jina, the Conqueror: the Buddha. The word of the Conqueror is jinavacana; what is suited to that word of the Conqueror is jinavacanayutta. It is to be understood as governing with this sense: [whatever is taught here] is suited, that is, conformable, to the natural language (sabhāvanirutti) of Magadha, the language of the Buddha’s word in the three Piṭakas.

Sā māgadhī mūlabhāsā, narā yāyādikappikā;
Brahmāno ca’ssutālāpā, sambuddhā cāpi bhāsare.

That Māgadhī is the root language, in which the people of the first aeon,
the Brahmās, those who have never heard speech, and the Fully Awakened Ones too, speak.

Adhikāro pana tividho sīhagatikamaṇḍūkagatikayathānupubbikavasena, ayaṃ pana sīhagatiko pubbāparavilokanato, yathānupubbikoyeva vā.

A governing rule is of three kinds: sīhagatika (proceeding like a lion), maṇḍūkagatika (proceeding like a frog) and yathānupubbika (proceeding in due order). This one is sīhagatika, since it looks both backward and forward; or else it is simply yathānupubbika.

Sakkatavisadisaṃ katvā jinavacanānurūpavasena pakatiṭṭhapanatthaṃ paribhāsamāha.

In order to set up the stems (pakati) in conformity with the Conqueror’s word, making them unlike Sanskrit, he states an interpretive rule (paribhāsā):

The stem this governing rule first admits is the one the whole section inflects.

lemma	inflected	meaning
🚹①⨀(purisa)	puriso	a man — the Māgadhī stem `purisa`, not the Sanskrit `puruṣa`

61 (§53): Liṅgañca nipaccate (And lemmas are derived) sīhagatika

The second of the governing rules, read by Buddhappiya as the interpretive rule (paribhāsā) that 60 (§52): Jinavacanayuttañhi announced: it sets up the stem (liṅga) itself. His gloss adds three things Kaccāyana’s vutti leaves unsaid. He equates liṅga with pāṭipadika, the Sanskrit grammarians’ name for the nominal stem, and borrows their definition of it — a meaningful word that is neither root, suffix nor inflection (dhātuppaccayavibhattivajjitaṃ atthavaṃ) — through §9 (11): Parasamaññā payoge, the rule that admits other schools’ terminology. He gives the ca a job: it lets roots (dhātu) be set up under the same warrant. And he states the reach of the word liṅga as an anuvutti: it is understood in every rule that prescribes an inflection or a suffix from here on. The nipaccate of the CST’s Rūpasiddhi text is glossed ṭhapīyati, “is set up”; Kaccāyana’s vutti section spells it nippajjate. There is no option marker.

Liṅgaṃ pāṭipadikaṃ, yathā yathā jinavacanayuttañhi liṅgaṃ, tathā tathā idha liṅgaṃ nipaccate ṭhapīyati. Ca saddena dhātavo cāti jinavacanānurūpato ‘‘purisa’’iti liṅge ṭhapite tato tassa dhātuppaccayavibhattivajjitassa atthavato saddassa ‘‘parasamaññā payoge’’ti paribhāsato liṅgasaññāyaṃ –

liṅga is the nominal stem (pāṭipadika). In whatever way a stem is suited to the Conqueror’s word, in that way the stem is here nipaccate, that is, it is set up. By the word ca, roots too. So when, in conformity with the Conqueror’s word, the stem purisa has been set up, then — that meaningful word, free of root, suffix and inflection, receiving the name liṅga by the interpretive rule §9 (11): Parasamaññā payoge —

Ito paraṃ vibhattippaccayādividhāne sabbattha liṅga ggahaṇamanuvattate.

from here on, in every prescription of inflections, suffixes and the like, the word liṅga is carried over (anuvattate) throughout.

62 (§54): Tato ca vibhattiyo (And their inflections) sīhagatika

Tato jinavacanayuttehi liṅgehi parā vibhattiyo honti. Ca saddaggahaṇena tavetunādipaccayantanipātatopi. Kammādivasena, ekattādivasena ca liṅgatthaṃ vibhajantīti vibhattiyo.

After those stems suited to the Conqueror’s word come the inflections (vibhatti). By the mention of ca, also after words ending in the suffixes tave, tuna and the like, and after particles. They are called vibhatti because they divide (vibhajanti) the meaning of the stem, by its role as object and the rest and by its number as one and the rest.

Kā ca pana tā vibhattiyo? ‘‘Vibhattiyo’’ti adhikāro.

And what are those inflections? The word vibhattiyo governs [the next rule].

The words the ca reaches take an inflection which is then elided.

lemma	inflected	meaning
🔼(kātave)	kātave	to do (a `tave` infinitive, an uninflected word)
🔽(katvā)	katvā	having done (a `tvā` absolutive)
🔼(ca)	ca	and (a particle)

63 (§55): Siyo, aṃyo, nāhi, sanaṃ, smāhi, sanaṃ, smiṃsu (inflection forms) rūḷhī

The list of the fourteen inflections stands in Buddhappiya where it stands in Kaccāyana, answering the question of 62 (§54): Tato ca vibhattiyo. What his gloss adds is an argument about the kind of rule this is. Suttas are of four kinds — saññā (defining a term), adhikāra (governing), paribhāsā (interpretive) and vidhi (operational) — and this is a saññā sutta: the proof is Kaccāyana’s own vutti, which asks “what is the use of the term vibhatti?” and answers with §120 (243): Amhassa mamaṃ savibhattissa se, a rule that uses the term. Were it not a defining rule in its own right, it would have to be read as one rule (ekayoga) with the preceding sutta, and then the ca of that sutta would be doing the defining — a prescription off the point and to no purpose. He then explains how the names of the forms work: paṭhamā (“first”) and the rest, and ekavacana (“singular”) and the rest, are either transparent names (anvattha) — the expression of one thing is the singular, dutiyā is the ordinal of two — or terms taken over from other grammars (parasamaññā). The last block states the anuvutti of 60 and 61 and announces the purpose of 64 (§56): Tadanuparodhena. There is no option marker.

Syādayo dvisatta vibhattiyo nāma honti. Tattha si, yo iti paṭhamā, aṃ, yo iti dutiyā, nā, hi iti tatiyā, sa, naṃ iti catutthī, smā, hi iti pañcamī, sa, naṃ iti chaṭṭhī, smiṃ, su iti sattamī.

si and the rest, twice seven in number, are called vibhatti (inflections). Among them si and yo are the first form ①, aṃ and yo the second ②, nā and hi the third ③, sa and naṃ the fourth ④, smā and hi the fifth ⑤, sa and naṃ the sixth ⑥, smiṃ and su the seventh ⑦.

symbol	⨀	⨂	inflection form
①	`si`	`yo`	`paṭhamā` (“first”)
②	`aṃ`	`yo`	`dutiyā` (“second”)
③	`nā`	`hi`	`tatiyā` (“third”)
④	`sa`	`naṃ`	`catutthī` (“fourth”)
⑤	`smā`	`hi`	`pañcamī` (“fifth”)
⑥	`sa`	`naṃ`	`chaṭṭhī` (“sixth”)
⑦	`smiṃ`	`su`	`sattamī` (“seventh”)

Idaṃ pana saññādhikāraparibhāsāvidhisuttesu saññāsutta nti daṭṭhabbaṃ, vuttañhi vuttiyaṃ ‘‘vibhattiiccanena kvattho, amhassa mamaṃ savibhattissa se’’ti, itarathā purimasuttena ekayogo kattabboti. Ettha ca paṭhamādivohāro, ekavacanādivohāro ca anvatthavasena, parasamaññāvasena vā siddhoti veditabbo.

Among suttas of the four kinds — saññā (defining), adhikāra (governing), paribhāsā (interpretive) and vidhi (operational) — this is to be seen as a defining sutta; for it is said in the vutti, “What is the use of the term vibhatti? [The rule] §120 (243): Amhassa mamaṃ savibhattissa se.” Otherwise it would have to be made one rule (ekayoga) with the preceding sutta. And here the usage “first” and the rest, and the usage “singular” and the rest, are to be understood as established either by transparent meaning (anvattha) or by the terminology of other [grammarians] (parasamaññā).

Ekassa vacanaṃ ekavacanaṃ, bahūnaṃ vacanaṃ bahuvacanaṃ, dvinnaṃ pūraṇī dutiyātiādi, itarathā purimasutte ca saddena saññākaraṇe appakataniratthakavidhippasaṅgo siyā.

The expression of one is the singular (ekavacana), the expression of many the plural (bahuvacana); dutiyā (“second”) is the ordinal of two, and so on. Otherwise, if the naming were done by the ca of the preceding sutta, there would arise a prescription that is beside the point and without purpose.

‘‘Jinavacanayuttañhi, liṅgañca nipaccate’’ti ca vattate. Idha pana padanipphādanampi jinavacanassāvirodhenāti ñāpetuṃ paribhāsantaramāha.

And 60 (§52): Jinavacanayuttañhi and 61 (§53): Liṅgañca nipaccate continue. Now, to make known that here the formation of words (pada) too is without conflict with the Conqueror’s word, he states a further interpretive rule:

The vutti’s proof that vibhatti is a term in use: a rule that operates on a word “together with its inflection” (savibhattissa).

lemma	inflected	meaning
⚧️④⨀(amha)	mamaṃ	to me (`amha` + `sa` replaced as a whole)

64 (§56): Tadanuparodhena (those word endings) sīhagatika

The last of the governing rules before the paradigm begins. Kaccāyana’s vutti repeats the wording of §53; Buddhappiya reads the sutta as reaching further — through its ca the verb (ākhyāta) is formed under the same condition as the noun — and draws from it the two points on which Pāli grammar departs from Sanskrit: there is no dual, in noun or verb, and the inflections and suffixes are prescribed in their own way. His second block is the hinge of the whole section: when all fourteen inflections might apply to the stem purisa indiscriminately, the choice among them is made by the speaker’s intention (vatticchā), on the maxim “the occurrence of words follows what the speaker wishes to say” — and so the first inflection to be added is the one for the bare meaning of the stem, 65 (§284): Liṅgatthe paṭhamā. No option marker.

Yathā yathā tesaṃ jinavacanānaṃ uparodho na hoti, tathā tathā idha liṅgaṃ, ca saddenākhyātañca nipaccate, nipphādīyatīti attho. Teneva idha ca ākhyāte ca dvivacanāggahaṇaṃ, sakkatavisadisato vibhattippaccayādividhānañca katanti daṭṭhabbaṃ.

In whatever way there is no obstruction of those words of the Conqueror, in that way the stem — and, by the word ca, the verb (ākhyāta) too — is here nipaccate, that is, is formed. For that very reason it is to be seen that here [among nouns] and among verbs the dual is not admitted, and the prescription of inflections, suffixes and the rest is made in a way unlike Sanskrit.

Tattha avisesena sabbasyādivibhattippasaṅge ‘‘vatticchānupubbikā saddappavattī’’ti vatticchāvasā –

There, when all the inflections si and the rest would apply without distinction, by [the maxim] “the occurrence of words follows the speaker’s intention”, according to the speaker’s intention (vatticchā) —

65 (§284): Liṅgatthe paṭhamā (the first form ① for the bare meaning of the stem) utsarga

Kaccāyana states this rule in the Kāraka chapter, once the kāraka have been defined; Buddhappiya cites it twice, here and at 283 (§284): Liṅgatthe paṭhamā, because his paradigm of purisa takes the fourteen inflections in order and the first form must be motivated before si can be added — the speaker’s intention of 64 (§56): Tadanuparodhena settles on the bare meaning of the stem. His gloss here is brief (the definition of liṅgattha waits for 283) and adds the second choice the speaker makes, between singular and plural, by the maxim “when one is to be expressed, the singular” (ekamhi vattabbe ekavacanaṃ), so that the inflection chosen is si. The closing sentence states an anuvutti that runs backwards: the word ato (“after a”) is taken from 79 (§103): Ato nena, a rule that in his order is still to come, together with liṅga from 61 (§53): Liṅgañca nipaccate — both are needed for 66 (§104): So. There is no option marker.

Liṅgatthābhidhānamatte paṭhamāvibhatti hotīti paṭhamā. Tatthāpi aniyamenekavacanabahuvacanappasaṅge ‘‘ekamhī vattabbe ekavacana’’nti paribhāsato liṅgatthassekattavacanicchāyaṃ paṭhamekavacanaṃ si.

In the mere expression of the meaning of the stem (liṅgattha) the first inflection ① is used: hence the first. There too, when singular and plural would apply without restriction, by the interpretive rule “when one is to be expressed, the singular”, when there is the wish to express the singleness of the stem’s meaning, [the inflection is] the first-form singular si.

‘‘Ato nenā’’ti ito ‘‘ato’’ti vattate, liṅga ggahaṇañca.

From 79 (§103): Ato nena the word ato (“after a”) continues, and the word liṅga as well.

66 (§104): So (`si` to `o`) apavada

The first operational rule of the section: purisa + si becomes puriso. Kaccāyana places it among the rules for stems in a (§101–§108); Buddhappiya takes it out of that group and puts it first, because it is the first thing that happens to the first inflection of his model noun. His gloss adds three remarks of method that serve the whole grammar. The sutta is two words, si and o; the si is stated in the first form but is to be read in the sixth (sissa, “of si”), because what the sutta names in the first form is the thing operated on (kāriyī) and its explanation looks to a replacement (ādesa); and si here is the inflection and not any other si, both because this section prescribes operations on inflections and because the word vibhatti continues from 62 (§54): Tato ca vibhattiyo — a reading he then generalises to every rule that operates on si and the rest. The last block leads into the next rule: with puris + a + o in hand, the sandhi rule §13 (15): Vā paro asarūpā would elide the following vowel, the o; 67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati elides the preceding vowel instead, as an exception (apavāda) to it. There is no option marker.

Si, oiti dvipadamidaṃ. Liṅgassa a kārato parassa si vacanassa o kāro hoti.

This is two words: si and o. The inflection si following the a of the stem becomes the letter o.

Suttesu hi paṭhamāniddiṭṭhassa kāriyino chaṭṭhīvipariṇāmena vivaraṇaṃ ādesāpekkhanti daṭṭhabbaṃ.

For in the suttas, what undergoes the operation (kāriyī) is stated in the first form, and its explanation, converting it to the sixth form (“of si”), is to be understood as looking to the replacement (ādesa).

Ettha ca sī ti vibhatti gayhate vibhattikāriyavidhippakaraṇato, ‘‘tato ca vibhattiyo’’ti ito vibhatti ggahaṇānuvattanato vā, evaṃ sabbattha syā dīnaṃ kāriyavidhāne vibhattiyevāti daṭṭhabbaṃ.

And here si is taken as the inflection, because this section prescribes operations on inflections, or because the word vibhatti continues from 62 (§54): Tato ca vibhattiyo. In the same way, everywhere that an operation is prescribed for si and the rest, it is the inflection alone that is to be understood.

‘‘Vā paro asarūpā’’ti paralope sampatte tadapavādena pubbalopamāha.

When elision of the following [vowel] would apply by §13 (15): Vā paro asarūpā, he states the elision of the preceding [vowel] as an exception to it:

lemma	inflected	meaning
🚹①⨀(purisa)	puriso	a man

	purisa + si (①⨀)	rule
→	purisa + (si→o)	§104
→	puris + a + o	(the two vowels meet: 67 decides which is elided)

67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati (in vowel elision in `aṃ` [inflections], replacements, suffixes etc., that elided vowel can be restored) utsarga

Kaccāyana states this rule among the general rules of the Nāmakappa (§82–§90); Buddhappiya brings it forward to the second step of puriso, where puris + a + o needs a rule to elide the a — the sandhi rule §13 (15): Vā paro asarūpā would elide the o — and it then serves every derivation of the chapter. His gloss draws out what the wording implies: the repetition of saralope limits the restoration of the following vowel (pakatibhāva, its keeping its natural form) to elisions made by this very rule; the mention of pakatibhāva for the following vowel shows that the locative amādesappaccayādimhi means a following vowel that is aṃ, a replacement or a suffix. Two memory verses widen the terms: the verb endings ti and the rest count as suffixes (paccaya), ādi covers the augments (āgama) of verbs and kita words, and ādesa, by keeping company with paccaya, means a replacement that follows a stem — so a word-final vowel is not elided before the abbha that replaces abhi (§44 (24): Abbho abhi) or the āha that replaces brū (§475 (465): Brūbhūnamāhabhūvā parokkhāyaṃ), which replace stems and do not follow one. The tu is not an option marker: it is a restriction (Kaccāyana’s vutti calls it avadhāraṇa) that blocks the elision of the preceding vowel in bhikkhunī and the like, so that §13 (15): Vā paro asarūpā elides the following one instead (bhikkhu + inī). The derivation of puriso is then closed by §11 (14): Naye paraṃ yutte, and the last sentence leads into 68 (§388): Sarūpānamekasesvasakiṃ.

Pubbassarassa lopo hoti aṃ vacane, ādesappaccayādibhūte ca sare pare, saralope kate tu parasarassa pakatibhāvo hoti. Ettha ca ‘‘saralope’’ti punaggahaṇaṃ imināva katasaralopanimitteyeva parassa vikāre sampatte pakatibhāvatthaṃ. Parasarassa pakatibhāvavidhānasāmatthiyato amādesappaccayādibhūte sare paretipi siddhaṃ.

The preceding vowel is elided when the inflection aṃ, or a vowel that is a replacement (ādesa), a suffix (paccaya) or the like, follows; but when that vowel elision has been made, the following vowel keeps its natural form (pakatibhāva). Here the repetition of saralope (“when the vowel is elided”) is so that the natural form is kept only where a modification of the following vowel would apply because of an elision made by this very rule. And from the force of prescribing the natural form for the following vowel it is established that [the elision takes place] when the vowel that follows is aṃ, a replacement, a suffix or the like.

Tyādivibhattiyo cettha, paccayattena gayhare;
Ādiggahaṇamākhyāta-kitakesvāgamatthidaṃ.

And here the inflections ti and the rest [the verb endings] are taken as suffixes;
the word ādi is for the augments in verbs and in kita words.

Paccayasāhacariyā, cādeso pakatīparo;
Padantassaralopo na, tena’bbhāhādike pare.

And by its company with paccaya, the replacement [meant] is one that follows a stem;
hence a word-final vowel is not elided before abbha, āha and the like.

Tu ggahaṇaṃ bhikkhunī ādīsu saralopanivattanatthaṃ, ‘‘naye paraṃ yutte’’ti paraṃ netabbaṃ. Puriso tiṭṭhati.

The word tu is to block the vowel elision in bhikkhunī and the like. By §11 (14): Naye paraṃ yutte the following [letter] is to be joined on: puriso tiṭṭhati.

Puriso ca puriso cāti purisa purisaiti vattabbe –

When puriso ca puriso ca (“a man and a man”) is to be said, as purisa purisa —

lemma	inflected	meaning
🚹①⨀(purisa)	puriso tiṭṭhati	the man stands
🚺①⨀(bhikkhunī)	bhikkhunī	a nun (the `u` kept, the `i` of `inī` elided)

	purisa + si (①⨀)	rule
→	purisa + (si→o)	§104
→	puris + (a + o)	§83
→	puriso	§11
→	puriso

68 (§388): Sarūpānamekasesvasakiṃ (of like forms occurring more than once, one alone remains) utsarga

Kaccāyana states the ekasesa in the Taddhita chapter, where the numerals need it; Buddhappiya moves it into the paradigm of purisa, at the point where the plural is wanted, because for him the plural is an ekasesa: puriso ca puriso ca reduces to a single purisa, which then takes yo. His gloss explains sarūpa as samānarūpa (“of like shape”) and defends the apparently superfluous asakiṃ (“not once”): it confines the ekasesa to words that carry one and the same inflection, and it keeps the rule off the distributive repetition (vicchā: rukkhaṃ rukkhaṃ, “tree by tree”), the legitimacy of which Kaccāyana has already signalled by writing pañcapañcaso in §7 (9): Vaggā pañcapañcaso mantā. A second explanation makes the ekasesa depend on the wish to speak of the things together (sahavacanicchā). The verse adds a yogavibhāga: read on its own, ekasesvasakiṃ allows an ekasesa of unlike forms — pitūnaṃ, “of the parents”, for mātāpitūnaṃ — and the vā of that verse is an open option, since mātāpitūnaṃ remains good Pāli. The last block chooses the plural yo by the maxim “when many are to be expressed, the plural”, and states the anuvutti of ato from 79 (§103): Ato nena and of a vā (in Kaccāyana it comes from So vā, §105, a sutta the Rūpasiddhi omits) for the next rule to read.

Sarūpānaṃ samānarūpānaṃ padabyañjanānaṃ majjhe ekova sissate, aññe lopamāpajjante asakinti ekaseso. Ettha ca ‘‘sarūpāna’’nti vuttattāva siddhe asakimpayoge punāsakiṃ gahaṇaṃ e kavibhattivisayānamevāsakimpayoge evāyanti dassanatthaṃ, na ca vicchāpayoge’tippasaṅgo. ‘‘Vaggā pañcapañcaso mantā’’ti ettha ‘‘pañcapañcaso’’ti niddeseneva vicchāpayogasiddhiyā ñāpitattā, atha vā sahavacanicchāya’maya’mekaseso.

Among words and sounds of the same form (sarūpa, that is, of like shape) occurring more than once (asakiṃ), one alone remains and the others are elided: this is ekasesa (the remaining of one). Here, although the occurrence more than once is already established by the mere saying of sarūpānaṃ, the further mention of asakiṃ is to show that this [ekasesa] holds only in a repeated occurrence of words that carry one and the same inflection, and that there is no over-application to a distributive use (vicchā) — because the validity of the distributive use has already been made known by the very statement pañcapañcaso in §7 (9): Vaggā pañcapañcaso mantā. Or else this ekasesa [takes place] when there is the wish to speak of [the things] together (sahavacanicchā).

Yogavibhāgato cettha, ekasesvasakiṃ iti;
Virūpekaseso hoti, vā ‘‘pitūna’’ntiādisu.

And here, by splitting the rule and reading ekasesvasakiṃ [alone],
there is optionally an ekasesa of unlike forms, as in pitūnaṃ and the like.

Tattheva liṅgatthassa ba huttavacanicchāyaṃ ‘‘bahumhi vattabbe bahuvacana’’nti paṭhamābahuvacanaṃ yo, purisa yo itīdha ‘‘ato, vā’’ti ca vattate.

There too, when there is the wish to express the plurality of the stem’s meaning, by [the maxim] “when many are to be expressed, the plural”, [the inflection is] the first-form plural yo; and here, in purisa + yo, ato and vā continue.

lemma	inflected	meaning
🚹①⨂(purisa)	purisā	men (`puriso ca puriso ca`, one `purisa` kept)
🚹⑥⨂(pitu)	pitūnaṃ	of the parents (for `mātāpitūnaṃ`, by the split rule)

	purisa purisa + yo (①⨂)	rule
→	~~purisa~~ purisa + yo	§388
→	purisa + yo	(continued under 69)

69 (§107): Sabbayonīnamāe (For both `yo`: `ā`, `e`) utsarga

The plural of the first form. Kaccāyana’s rule stands among the a-stem rules (§101–§108); Buddhappiya reaches it as the third step of his paradigm. His gloss adds that sabba (“all”) is there so that the whole inflection, not its last letter, is replaced, and it settles the vā that his previous sentence carried over. The vā is a vavatthitavibhāsā, a restricted option, and the verse names its three domains (Ruiz-Falqués, Boundaries and Domains, §3.3, translates this very verse): nicca, obligatory, in the masculine — purisā and purise only, never a purisayo; anicca, optional, in the neuter — rūpā beside rūpāni, rūpe beside rūpāni; and asanta, inapplicable, for a jha stem (masculine i/ī) whose final has been made a by §96 (148): Yosvakatarasso jho — aggayo, munayo, never aggā. Kaccāyana’s Vāti kimatthaṃ? answer, aggayo, munayo, isayo, is thus read as a statement of domain rather than as a free alternative. The closing sentence turns to the vocative: the wish to address someone brings back 65 (§284): Liṅgatthe paṭhamā, which 70 (§285): Ālapane ca extends.

A kārantato liṅgamhā paresaṃ sabbesaṃ paṭhamāyonīnaṃ, dutiyāyonīnañca yayākkamaṃ ākārekārādesā honti vāti ā kāro, sabba ggahaṇaṃ sabbādesatthaṃ, saralopādi purimasadisameva, purisā tiṭṭhanti.

After a stem ending in a, all the yo inflections of the first form ① and the yo inflections of the second form ② are optionally replaced by ā and e respectively; hence [here] ā. The word sabba (“all”) is so that the whole [inflection] is replaced. The vowel elision and the rest are just as before: purisā tiṭṭhanti.

Vā icceva rūpā rūpāni, aggayo, munayo.

Precisely because of vā: rūpā and rūpāni; aggayo, munayo.

Vā saddoyaṃ vavatthitavibhāsattho¹, tena cettha –

This word vā has the sense of a vavatthitavibhāsā (restricted option); hence on this point —

Niccameva ca pulliṅge, aniccañca napuṃsake;
Asantaṃ jhe katatte tu, vidhiṃ dīpeti vā suti.

obligatory in the masculine, and not obligatory in the neuter,
but inapplicable for a jha stem made to end in a: such is the operation the word vā shows.

Tatthevālapanavacanicchāyaṃ ‘‘liṅgatthe paṭhamā’’ti vattate.

There too, when there is the wish to express address, 65 (§284): Liṅgatthe paṭhamā continues.

lemma	inflected	meaning
🚹①⨂(purisa)	purisā tiṭṭhanti	the men stand (`nicca`)
🚻①⨂(rūpa)	rūpā, rūpāni	forms (`anicca`)
🚹①⨂(aggi)	aggayo	fires (`asanta`: the `a` of `agga` + `yo` is not a stem’s `a`)
🚹①⨂(muni)	munayo	sages (`asanta`)

	purisa + yo (①⨂)	rule
→	purisa + (yo→ā)	§107
→	puris + (a + ā)	§83
→	purisā

70 (§285): Ālapane ca (and in address ⓪) utsarga

A bhimukhaṃ katvā lapanaṃ ālapanaṃ, sambodhanaṃ. Tasmiṃ ālapanatthādhike liṅgatthābhidhānamatte ca paṭhamāvibhatti hoti. Pure viya ekavacanādi.

Speaking (lapana) having turned face to face (abhimukhaṃ katvā) is ālapana, address (sambodhana). In the mere expression of the stem’s meaning with that sense of address added, too, the first inflection ① is used. The singular and the rest as before.

Purisa si iccatra –

Here, in purisa + si —

71 (§57): Ālapane si gasañño (for vocatives `si` is called `ga`) rūḷhī

Ālapanatthe vihito si ga sañño hotīti ga saññāyaṃ ‘‘bho ge tū’’ti ito ‘‘ge’’ti vattate.

The si prescribed in the sense of address is named ga; so, [the si] being named ga, the word ge (“before ga”) continues from 110 (§243): Bho ge tu.

72 (§244): Akārapitādyantānamā (`ā` for a final `a` and for the final of `pitu` and the like [before `ga`]) apavada

In Kaccāyana this rule follows Bho ge tu (§243) in the last section of the Nāmakappa, among the rules for bhavanta; Buddhappiya brings it, with 73 (§246): Ākāro vā and 74 (§220): Sesato lopaṃ gasipi, to the vocative of purisa, so that the three rules settle the address form in one place (the Kaccāyana page notes this order, 72–74). His gloss adds liṅgassa sambandhī, “belonging to the stem”: the a that becomes ā is the stem’s final, not any a, and names pitu and satthu as the pitādi whose final also becomes ā before ga. The closing sentence carries ge forward and adds rassaṃ (“short”), taken from 152 (§245): Jhalapā rassaṃ, another rule still to come, for the next sutta to use. No option marker: before ga the ā is made without exception, and 73 then optionally shortens it.

Liṅgassa sambandhī a kāro ca pitusatthu iccevamādīnamanto ca ā kārattamāpajjate ge pare.

The a belonging to the stem, and the final of pitu, satthu and the like, become the letter ā when ga follows.

‘‘Ge, rassa’’miti ca vattate.

ge and rassaṃ (“short”) continue.

lemma	inflected	meaning
🚹⓪⨀(purisa)	bho purisā	man!
🚹⓪⨀(pitu)	bho pitā	father!
🚹⓪⨀(satthu)	bho satthā	teacher!

	purisa + ga (⓪⨀)	rule
→	puris + (a→ā) + ga	§244
→	purisā + ga	(continued under 73 and 74)

73 (§246): Ākāro vā (Optionally, `ā` [is shortened before `ga`]) apavada

Liṅgassa sambandhī ā kāro rassamāpajjate ge pare vikappena, adūraṭṭhassālapanevāyaṃ.

The ā belonging to the stem becomes short when ga follows, optionally (vikappena); and this [shortening] is only in addressing one who is not far off.

lemma	inflected	meaning
🚹⓪⨀(purisa)	bho purisa	man! (near)
🚹⓪⨀(purisa)	bho purisā	man! (at a distance)

	purisā + ga (⓪⨀)	rule
→	puris + (ā→a) + ga	§246
→	purisa + ga	(the `ga` is elided under 74)

74 (§220): Sesato lopaṃ gasipi (after the rest, `ga` and `si` too are elided) utsarga

The general rule that elides si and ga wherever no special rule has replaced them; Kaccāyana states it in his third section (§220), Buddhappiya at the point where the vocative ga of purisa, having done its work, must disappear. His gloss defines the “rest” (sesa) by naming the rules that do replace si or ga: 195 (§219): Siṃ, 66 (§104): So, 113 (§189): Syā ca, 132 (§113): Sakhato gasse vā, 178 (§114): Ghate ca “and the like”. The api he reads as sampiṇḍana, gathering in the second item, si, beside ga. He then draws a ñāpaka (an indicator) from the wording: since the sutta names ga separately even though it names si, the term si elsewhere in the grammar does not include the si of address — which is why 66 (§104): So gives puriso and not a vocative puriso. Two remarks on usage follow: address may be made explicit with bhavanta (bho) or he, and the plural vocative is simply the plural of the first form. The closing ‘‘vā’’ti vattate carries the vā of 69 (§107): Sabbayonīnamāe into the definition of the object at 75 (§280): Yaṃ karoti taṃ kammaṃ, where it reads yaṃ vā karoti. No option marker of its own.

‘‘Siṃ, so, syā ca, sakhato gasse vā, ghate cā’’ti evamādīhi niddiṭṭhehi añño seso nāma, tato sesato liṅgamhā gasi iccete lopamāpajjante.

What is other than [the stems] specified by §219 (195): Siṃ, §104 (66): So, §189 (113): Syā ca, §113 (132): Sakhato gasse vā, §114 (178): Ghate ca and the like is called the rest (sesa); after such a remaining stem, ga and si are elided.

Api ggahaṇaṃ dutiyatthasampiṇḍanatthaṃ, ettha ca satipi si ggahaṇe ga² iti vacanameva ñāpakamaññatthāpi si ggahaṇe ālapanāggahaṇassa. Keci ālapanābhibyattiyā bhavanta saddaṃ vā he saddaṃ vā payujjante. Bho purisa tiṭṭha, he purisā vā.

The word api is for gathering in the second item [si]. And here, though si is mentioned, the very use of the word ga is the indicator (ñāpaka) that elsewhere too, where si is mentioned, the [si of] address is not included. Some, to make the address explicit, employ the word bhavanta or the word he: bho purisa tiṭṭha (“stand, man!”), or he purisā.

Bahuvacane na viseso, bhavanto purisā tiṭṭhatha.

In the plural there is no difference: bhavanto purisā tiṭṭhatha (“stand, men!”).

Tattheva kammatthavacanicchāyaṃ ‘‘vā’’ti³ vattate.

There too, when there is the wish to express the sense of the object (kamma), vā continues.

lemma	inflected	meaning
🚹⓪⨀(purisa)	bho purisa tiṭṭha	stand, man!
🚹⓪⨀(purisa)	he purisā	O man!
🚹⓪⨂(bhavanta) 🚹⓪⨂(purisa)	bhavanto purisā tiṭṭhatha	stand, men!

	purisa + ga (⓪⨀)	rule
→	puris + (a→ā) + ga	§244
→	puris + (ā→a) + ga	§246 (optional)
→	purisa + ga	§220
→	bho purisa, bho purisā

	purisa + yo (⓪⨂)	rule
→	purisa + (yo→ā)	§107
→	puris + (a + ā)	§83
→	bhavanto purisā

75 (§280): Yaṃ karoti taṃ kammaṃ (what one does: `kamma`) anvattha

Kaccāyana defines the six kāraka together in the Kāraka chapter and assigns the forms to them afterwards; Buddhappiya cites each definition twice — once here, where his paradigm of purisa reaches the form that expresses it, and once in his own Kārakakaṇḍa (285 (§280): Yaṃ karoti taṃ kammaṃ), where the full treatment is given. The object comes first because the second form is the next inflection after the first. His gloss here differs from Kaccāyana’s vutti (karoti, passati, suṇāti) in the three verbs it chooses — karoti, “makes”, vikaroti, “alters”, pāpuṇāti, “reaches” — the three kinds of object he will name at 285 (produced, altered and reached), and it adds kriyānimittaṃ: a kāraka is the occasion of the action. The vā of yaṃ vā karoti is the one 74 (§220): Sesato lopaṃ gasipi carried over; as in Kaccāyana, where it comes from §279, it opens the definition to further verbs rather than choosing between forms — the open vā of the definitions (Ruiz-Falqués §3.1; the Kaccāyana page of §276 quotes the vutti’s own vāti vikappanatthaṃ).

Yaṃ vā karoti, yaṃ vā vikaroti, yaṃ vā pāpuṇāti, taṃ kārakaṃ kriyānimittaṃ kammasaññaṃ hoti.

What one makes, or what one alters, or what one reaches — that kāraka (participant in the action), the occasion of the action, is termed kamma (the object).

The three verbs give the three kinds of object Buddhappiya names at 285.

lemma	inflected	meaning
🚹②⨀(ghaṭa)	ghaṭaṃ karoti	he makes a pot (an object produced)
🚹②⨂(kaṭṭha)	kaṭṭhe aṅgāre karoti	he turns firewood into charcoal (an object altered)
🚹②⨀(gāma)	gāmaṃ pāpuṇāti	he reaches the village (an object reached)

76 (§297): Kammatthe dutiyā (② for the `kamma` [object]) utsarga

Kammatthe dutiyāvibhatti hoti. Pure viya dutiyekavacanaṃ aṃ, ‘‘saralopo’’tiādinā sare lutte ‘‘dīgha’’nti dīghe sampatte pakatibhāvo ca, purisaṃ passa.

In the sense of the object the second inflection ② is used. As before, [the inflection is] the second-form singular aṃ; when the vowel has been elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and lengthening would apply by §15 (17): Dīghaṃ, there is also the keeping of the natural form: purisaṃ passa (“see the man”).

Bahuvacane ‘‘sabbayonīnamāe’’ti yo vacanasse kāro, purise passa.

In the plural, e for the inflection yo by §107 (69): Sabbayonīnamāe: purise passa (“see the men”).

Tattheva kattuvacanicchāyaṃ –

There too, when there is the wish to express the agent —

lemma	inflected	meaning
🚹②⨀(purisa)	purisaṃ passa	see the man
🚹②⨂(purisa)	purise passa	see the men

	purisa + aṃ (②⨀)	rule
→	puris + (a + aṃ)	§83
→	purisaṃ (not lengthened)	§83 `pakati`
→	purisaṃ

	purisa + yo (②⨂)	rule
→	purisa + (yo→e)	§107
→	puris + (a + e)	§83
→	purise

77 (§281): Yo karoti sa kattā (the one who does: `kattā`) anvattha

Yo attappadhāno kriyaṃ karoti, so kattusañño hoti.

He who, himself the principal (attappadhāna), performs the action is termed kattā (the agent).

‘‘Tatiyā’’ti vattate.

tatiyā (“the third”) continues.

78 (§288): Kattari ca (and for the agent) utsarga

Kattari ca kārake tatiyāvibhatti hotīti tatiyekavacanaṃ nā.

For the agent kāraka too the third inflection ③ is used; so [the inflection is] the third-form singular nā.

79 (§103): Ato nena (From `a`, `nā` becomes `ena`) apavada

Enā ti avibhattikaniddeso. A kārantato liṅgamhā parassa nā vacanassa enā deso hoti, saralopādi, purisena kataṃ.

Enā is a citation without inflection (avibhattikaniddesa). The inflection nā following a stem ending in a is replaced by ena; the vowel elision and the rest: purisena kataṃ (“done by the man”).

Bahuvacanamhi –

In the plural —

lemma	inflected	meaning
🚹③⨀(purisa)	purisena kataṃ	done by the man

	purisa + nā (③⨀)	rule
→	purisa + (nā→ena)	§103
→	puris + (a + ena)	§83
→	purisena

80 (§101): Suhisvakāro e (In `su`, `hi`, `a` becomes `e`) apavada

Su, hi iccetesu vibhattirūpesu paresu liṅgassa sambandhī a kāro e ttamāpajjate.

When the inflection-shapes su and hi follow, the a belonging to the stem becomes e.

lemma	inflected	meaning
🚹③⨂(purisa)	purisehi	by the men
🚹⑦⨂(purisa)	purisesu	among the men

	purisa + hi (③⨂)	rule
→	puris + (a→e) + hi	§101
→	purisehi

81 (§99): Smāhismiṃnaṃ mhābhimhi vā (Optionally, `smā`, `hi`, `smiṃ` become `mhā`, `bhi`, `mhi`) apavada

Sabbato liṅgamhā smā hi smiṃ iccetesaṃ yathākkamaṃ mhā, bhi, mhi iccete ādesā honti vā, purisehi, purisebhi kataṃ.

After every stem, smā, hi and smiṃ are optionally replaced by mhā, bhi and mhi respectively: purisehi, purisebhi kataṃ (“done by the men”).

Tattheva karaṇavacanicchāyaṃ –

There too, when there is the wish to express the instrument —

lemma	inflected	meaning
🚹③⨂(purisa)	purisehi kataṃ	done by the men
🚹③⨂(purisa)	purisebhi kataṃ	done by the men

	purisa + hi (③⨂)	rule
→	puris + (a→e) + hi	§101
→	purise + (hi→bhi)	§99 (optional)
→	purisehi, purisebhi

82 (§279): Yena vā kayirate taṃ karaṇaṃ (that by which [the action] is done: `karaṇa`) anvattha

Yena vā kayirate, yena vā passati, yena vā suṇāti, taṃ kārakaṃ karaṇasaññaṃ hoti.

That by which [something] is done, or by which one sees, or by which one hears — that kāraka is termed karaṇa (the instrument).

lemma	inflected	meaning
🚹③⨀(purisa)	āviṭṭhena purisena	through the man he has entered (the instrument, under 83)
🚻③⨀(cakkhu)	cakkhunā passati	he sees with the eye
🚹③⨀(sota)	sotena suṇāti	he hears with the ear

83 (§286): Karaṇe tatiyā (the third form ③ for the instrument) utsarga

Karaṇakārake tatiyāvibhatti hoti, sesaṃ kattusamaṃ, āviṭṭhena purisena so puññaṃ karoti, purisehi, purisebhi.

For the instrument kāraka the third inflection ③ is used; the rest is the same as for the agent: āviṭṭhena purisena so puññaṃ karoti (“through the man he has entered, he does a good deed”); purisehi, purisebhi.

Tattheva sampadānavacanicchāyaṃ –

There too, when there is the wish to express the recipient —

lemma	inflected	meaning
🚹③⨀(purisa)	āviṭṭhena purisena so puññaṃ karoti	through the man he has entered, he does a good deed
🚹③⨂(purisa)	purisehi, purisebhi	through the men

84 (§276): Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ (the one to whom one wishes to give, who is pleased, or to whom one owes: `sampadāna`) anvattha

Yassa vā dātukāmo, yassa vā rocate, yassa vā dhārayate, taṃ kārakaṃ sampadānasaññaṃ hoti.

The one to whom one wishes to give, or to whom [something] is pleasing, or to whom one owes — that kāraka is termed sampadāna (the recipient).

lemma	inflected	meaning
🚹④⨀(purisa)	purisassa dhanaṃ dadāti	he gives wealth to the man (under 86)
🚹④⨀(samaṇa)	samaṇassa rocate saccaṃ	the truth pleases the ascetic

85 (§293): Sampadāne catutthī (④ for the `sampadāna` [recipient]) utsarga

Sampadānakārake catutthīvibhatti hotīti catutthiyā ekavacanaṃ sa.

For the recipient kāraka the fourth inflection ④ is used; so [the inflection is] the fourth-form singular sa.

86 (§61): Sāgamo se (Before `sa` inflections: insert `s`) utsarga

Sabbato liṅgamhā sa kārāgamo hoti se vibhattimhi pare. Purisassa dhanaṃ dadāti.

After every stem the augment s is inserted when the inflection sa follows: purisassa dhanaṃ dadāti (“he gives wealth to the man”).

Bahuvacanamhi ‘‘dīgha’’nti vattate.

In the plural, dīghaṃ (“long”) continues.

87 (§89): Sunaṃhisu ca (And in `su`, `naṃ`, `hi`) apavada

The lengthening of a final short vowel before su, naṃ and hi, needed first for purisānaṃ. In Kaccāyana it follows §88, from which its dīghaṃ is understood; Buddhappiya has separated the two — §88 belongs to the i-stems in his order (147 (§88): Yosu katanikāralopesu dīghaṃ) — and supplied dīghaṃ by the anuvutti stated at 86 (§61): Sāgamo se. His gloss adds liṅgassa antabhūtā sabbe rassasarā, “all short vowels standing at the end of a stem”, and reads the ca as a blocker: it is kvaci nivattanatthaṃ, “to block [the lengthening] in some places” for stems in i and u, so that aggihi, bhikkhunaṃ stand beside aggīhi, bhikkhūnaṃ. Kaccāyana’s vutti calls the same ca avadhāraṇa and gives sukhettesu brahmacārisu, bhikkhunaṃ, pāṇibhi. Here ca does the work of kvaci, marking an exception within the rule’s own scope rather than an open choice; the a stems are untouched by it, and purisānaṃ has no short alternative.

Su naṃ hi iccetesu paresu liṅgassa antabhūtā sabbe rassasarā dīghamāpajjante, ca ggahaṇamikārukārānaṃ kvaci nivattanatthaṃ. Purisānaṃ.

When su, naṃ or hi follows, all short vowels standing at the end of a stem become long; the word ca is to block [the lengthening] of i and u in some places. purisānaṃ.

Tatthevāpādānavacanicchāyaṃ –

There too, when there is the wish to express the point of departure —

lemma	inflected	meaning
🚹④⨂(purisa)	purisānaṃ	to the men
🚹③⨂(aggi)	aggīhi, aggihi	by the fires (the `ca` blocks the lengthening in some places)

	purisa + naṃ (④⨂)	rule
→	puris + (a→ā) + naṃ	§89
→	purisānaṃ

88 (§271): Yasmā dapeti bhayamādatte vā tadapādānaṃ (that from which one departs, fears or takes: `apādāna`) anvattha

Yasmā vā avadhibhūtā apeti, yasmā vā bhayaṃ, yasmā vā ādatte, taṃ kārakaṃ apādānasaññaṃ hoti.

That from which, as a limit (avadhi), one departs, or from which fear [arises], or from which one takes — that kāraka is termed apādāna (the point of departure).

89 (§295): Apādāne pañcamī (⑤ for the `apādāna` [point of departure]) utsarga

Apādānakārake pañcamīvibhatti hotīti pañcamiyā ekavacanaṃ smā.

For the point-of-departure kāraka the fifth inflection ⑤ is used; so [the inflection is] the fifth-form singular smā.

‘‘Ato, sabbesaṃ, ā e’’ti ca vattate.

ato, sabbesaṃ and ā e continue.

90 (§108): Smāsmiṃna vā (Optionally, for `smā`, `smiṃ`) apavada

A kārantato liṅgamhā sabbesaṃ smā smiṃ iccetesaṃ yathākkamaṃ ākārekārādesā honti vā, aññattha mhā deso. Purisā apeti, purisamhā, purisasmā.

After a stem ending in a, the whole of smā and smiṃ are optionally replaced by ā and e respectively; elsewhere [there is] the replacement mhā. purisā apeti (“he goes away from the man”), purisamhā, purisasmā.

Bahuvacane sabbattha tatiyāsamaṃ, hi ssa bhi ādeso hoti. Purisehi, purisebhi apeti.

In the plural, everywhere the same as the third form; hi is replaced by bhi. purisehi, purisebhi apeti.

Tattheva sāmivacanicchāyaṃ –

There too, when there is the wish to express the owner —

lemma	inflected	meaning
🚹⑤⨀(purisa)	purisā apeti	he goes away from the man
🚹⑤⨀(purisa)	purisamhā, purisasmā	from the man
🚹⑤⨂(purisa)	purisehi, purisebhi apeti	he goes away from the men

	purisa + smā (⑤⨀)	rule
→	purisa + (smā→ā)	§108
→	puris + (a + ā)	§83
→	purisā

	purisa + smā (⑤⨀)	rule
→	purisa + (smā→mhā)	§99 (optional)
→	purisamhā, or unchanged purisasmā

91 (§283): Yassa vā pariggaho taṃ sāmi (the one whose possession [a thing] is: `sāmī`) anvattha

Yassa vā pariggaho, taṃ sāmisaññaṃ hoti.

The one whose possession (pariggaha) [a thing] is — that is termed sāmī (the owner).

92 (§301): Sāmismiṃ chaṭṭhī (⑥ for the `sāmī` [owner]) utsarga

Sāmismiṃ chaṭṭhīvibhatti hoti. Ṭhapetvā āyā desaṃ sabbattha catutthīchaṭṭhīnaṃ samānaṃ rūpaṃ. Purisassa etaṃ dhanaṃ, purisānaṃ.

For the owner the sixth inflection ⑥ is used. Except for the replacement āya [of §109 (304): Āya catutthekavacanassatu], the fourth and the sixth form have the same shape everywhere. purisassa etaṃ dhanaṃ (“this wealth is the man’s”), purisānaṃ.

Tattheva okāsavacanicchāyaṃ –

There too, when there is the wish to express the location —

93 (§278): Yodhāro tamokāsaṃ (the support of the action: `okāsa`) anvattha

Yo kattukammānaṃ kriyāya ādhāro, taṃ kārakaṃ okāsasaññaṃ hoti.

What is the support (ādhāra) of the action of agent and object — that kāraka is termed okāsa (the location).

94 (§302): Okāse sattamī (⑦ for the `okāsa` [location]) utsarga

The primary rule of the seventh form, cited here and at 319 (§302): Okāse sattamī, completes the paradigm of purisa. The gloss derives its forms from rules already used — e by 90 (§108): Smāsmiṃna vā, mhi by 81 (§99): Smāhismiṃnaṃ mhābhimhi vā, e before su by 80 (§101): Suhisvakāro e — and then does what Kaccāyana never does: it sets out the whole padamālā of purisa, repeats it for sugata, and lists in three verses the masculine a stems that follow it, beings, things and trees. The list closes with the exceptions: the mano-group differs before nā, sa, smā and smiṃ, and its first forms are given at once, with a vā carried over for 95 (§181): Manogaṇādito smiṃnānamiā to read. No option marker in the rule; the three-way choice for smiṃ is the vā of 90 and 81.

Okāsakārake sattamīvibhatti hotīti sattamiyā ekavacanaṃ smiṃ, tassa ‘‘smāsmiṃnaṃ vā’’ti e kāro, mhi ādeso ca, purise patiṭṭhitaṃ, purisamhi, purisasmiṃ.

For the location kāraka the seventh inflection ⑦ is used; so [the inflection is] the seventh-form singular smiṃ, which becomes e by §108 (90): Smāsmiṃnaṃ vā or is replaced by mhi [by §99 (81): Smāhismiṃnaṃ mhābhimhi vā]: purise patiṭṭhitaṃ (“established in the man”), purisamhi, purisasmiṃ.

Bahuvacane ‘‘suhisvakāro e’’ti e kāro, purisesu.

In the plural, e by §101 (80): Suhisvakāro e: purisesu.

Puriso, purisā, bho purisa bho purisā vā, bhavanto purisā, purisaṃ, purise, purisena, purisehi purisebhi, purisassa, purisānaṃ, purisā purisasmā purisamhā, purisehi purisebhi, purisassa, purisānaṃ, purise purisasmiṃ purisamhi, purisesu.

The whole paradigm of purisa (“a man”):

	⨀	⨂
①	puriso	purisā
⓪	bho purisa, bho purisā	bhavanto purisā
②	purisaṃ	purise
③	purisena	purisehi, purisebhi
④	purisassa	purisānaṃ
⑤	purisā, purisasmā, purisamhā	purisehi, purisebhi
⑥	purisassa	purisānaṃ
⑦	purise, purisasmiṃ, purisamhi	purisesu

Tathā sugato, sugatā, bho sugata bho sugatā vā, bhavanto sugatā, sugataṃ, sugate, sugatena, sugatehi sugatebhi, sugatassa, sugatānaṃ, sugatā sugatasmā sugatamhā, sugatehi sugatebhi, sugatassa, sugatānaṃ, sugate sugatasmiṃ sugatamhi, sugatesu.

In the same way sugata (“the Well-gone One”):

	⨀	⨂
①	sugato	sugatā
⓪	bho sugata, bho sugatā	bhavanto sugatā
②	sugataṃ	sugate
③	sugatena	sugatehi, sugatebhi
④	sugatassa	sugatānaṃ
⑤	sugatā, sugatasmā, sugatamhā	sugatehi, sugatebhi
⑥	sugatassa	sugatānaṃ
⑦	sugate, sugatasmiṃ, sugatamhi	sugatesu

Evaṃ surā’sura naro’raga nāga yakkhā,
Gandhabba kinnara manussa pisāca petā;
Mātaṅga jaṅgama turaṅga varāha sīhā,
Byaggha’ccha kacchapa taraccha miga’ssa soṇā.

So too sura (god), asura (titan), nara (man), uraga (snake), nāga (nāga), yakkha (yakkha),
gandhabba (celestial musician), kinnara (kinnara), manussa (human being), pisāca (goblin), peta (ghost);
mātaṅga (elephant), jaṅgama (moving creature), turaṅga (horse), varāha (boar), sīha (lion),
byaggha (tiger), accha (bear), kacchapa (tortoise), taraccha (hyena), miga (deer), assa (horse), soṇa (dog).

Āloka loka nilayā’nila cāga yogā, vāyāma gāma
Nigamā’gama dhamma kāmā;
Saṅgho’gha ghosa paṭighā’sava kodha lobhā,
Sārambha thambha mada māna pamāda makkhā.

āloka (light), loka (world), nilaya (abode), anila (wind), cāga (generosity), yoga (bond), vāyāma (endeavour), gāma (village),
nigama (market town), āgama (scripture), dhamma (teaching), kāma (sense pleasure);
saṅgha (community), ogha (flood), ghosa (sound), paṭigha (repulsion), āsava (defilement), kodha (anger), lobha (greed),
sārambha (contentiousness), thambha (obstinacy), mada (intoxication), māna (conceit), pamāda (negligence), makkha (denigration).

Punnāga pūga panasā’sana campaka’mbā,
Hintāla tāla bakula’jjuna kiṃsukā ca;
Mandāra kunda pucimanda karañja rukkhā,
Ñeyyā mayūra sakunaṇḍaja koñca haṃsā –

punnāga (Alexandrian laurel), pūga (betel palm), panasa (jackfruit), asana (asana tree), campaka (champak), amba (mango),
hintāla (marsh date palm), tāla (palmyra palm), bakula (bakula), ajjuna (arjuna), and kiṃsuka (bastard teak);
mandāra (coral tree), kunda (jasmine), pucimanda (neem), karañja (Indian beech), rukkha (tree)
are to be known [as such], and mayūra (peacock), sakuṇa (bird), aṇḍaja (egg-born bird), koñca (crane), haṃsa (swan) —

Iccādayopi.

and others like these.

Manogaṇādissa tu nāsasmāsmiṃsu viseso. Aññattha purisasamaṃ.

But the mano-group and the like differ before nā, sa, smā and smiṃ. Elsewhere they are the same as purisa.

Mano, manā, he mana he manā vā, bhavanto manā, manaṃ, mane.

mano (“mind”), manā; he mana or he manā, bhavanto manā; manaṃ, mane.

‘‘Vā’’ti vattate.

vā continues.

lemma	inflected	meaning
🚹⑦⨀(purisa)	purise patiṭṭhitaṃ	established in the man
🚹⑦⨀(purisa)	purisamhi, purisasmiṃ	in the man
🚹⑦⨂(purisa)	purisesu	among the men
🚹①⨀(mana)	mano	mind (the `si` elided, the final made `o`)
🚹①⨂(mana)	manā	minds
🚹⓪⨀(mana)	he mana, he manā	O mind!
🚹②⨀(mana)	manaṃ	mind
🚹②⨂(mana)	mane	minds

	purisa + smiṃ (⑦⨀)	rule
→	purisa + (smiṃ→e)	§108
→	puris + (a + e)	§83
→	purise

	purisa + smiṃ (⑦⨀)	rule
→	purisa + (smiṃ→mhi)	§99 (optional)
→	purisamhi, or unchanged purisasmiṃ

	purisa + su (⑦⨂)	rule
→	puris + (a→e) + su	§101
→	purisesu

	mana + si (①⨀)	rule
→	mana + si	§220
→	man + (a→o)	§183
→	mano

95 (§181): Manogaṇādito smiṃnānamiā (`i`, `ā` for `smiṃ`, `nā` after the `mano`-group) apavada

Manopabhuti gaṇo manogaṇo, manogaṇādito smiṃ, nā iccetesaṃ yathākkamaṃ ikārākārādesā honti vā. Ādi ggahaṇena bilapadā ditopi.

The group beginning with mano is the manogaṇa; after the mano-group and the like, smiṃ and nā are optionally replaced by i and ā respectively. By the word ādi, also after bila, pada and the like.

‘‘Manogaṇādito’’ti vattate.

manogaṇādito (“after the mano-group and the like”) continues.

lemma	inflected	meaning
🚹⑦⨀(mana)	manasi	in the mind
🚹③⨀(mana)	manasā	by the mind
🚻⑦⨀(bila)	bilasi	in the hole
🚻③⨀(pada)	padasā	on foot

	mana + smiṃ (⑦⨀)	rule
→	mana + (smiṃ→i)	§181
→	mana + (s) + i	§184
→	manasi

96 (§184): Sa sare vāgamo (Optionally `s` inserted before a vowel) apavada

Kaccāyana states the augment s after the o rules of the group (§184); Buddhappiya cites it directly after the i and ā replacements, because those replacements begin with a vowel and the s is what turns mana + ā into manasā. His gloss, eteheva manogaṇādīhi, “after these very stems”, keeps Kaccāyana’s restriction of the augment to the group. The vā he declares a vavatthitavibhāsā and names all three domains: asanta, inapplicable — no s in mano, manā, manaṃ, mane and in the compound manaāyatanaṃ, where the vowel that follows is not a replacement of smiṃ, nā or sa; nicca, obligatory — always s in the taddhita derivatives mānasikaṃ, cetasikaṃ; and, between them, anicca — the option itself, manasā or manena. Kaccāyana’s vutti reaches the last case through a second ādi (“another suffix too”); Buddhappiya reaches it through the domains of the vā (Ruiz-Falqués §3.2 on the standard formula vavatthitavibhāsatthoyaṃ vāsaddo). The closing sentence carries manogaṇādito and vā into 97 (§182): Sassa co.

Eteheva manogaṇādīhi sare pare sā gamo hoti vā. Manasā, manena.

After these same stems of the mano-group and the like, when a vowel follows, the augment s is optionally inserted: manasā, manena.

Vavatthitavibhāsatthoyaṃ vā saddo, tena ‘‘mano manā manaṃ mane manaāyatana’’ntiādīsu na hoti. ‘‘Mānasikaṃ, cetasika’’ntiādīsu niccaṃ. Manehi, manebhi.

This word vā has the sense of a vavatthitavibhāsā (restricted option): hence in mano, manā, manaṃ, mane, manaāyatanaṃ and the like it does not occur, and in mānasikaṃ, cetasikaṃ and the like it is obligatory. manehi, manebhi.

‘‘Manogaṇādito, vā’’ti ca vattate.

manogaṇādito and vā continue.

lemma	inflected	meaning
🚹③⨀(mana)	manasā	by the mind (`anicca`: the option taken)
🚹③⨀(mana)	manena	by the mind (`anicca`: the option not taken)
🚹③⨂(mana)	manehi, manebhi	by the minds
🚻①⨀(mana + ṇika)	mānasikaṃ	mental (`nicca`)
🚻①⨀(ceta + ṇika)	cetasikaṃ	mental (`nicca`)
🚻①⨀(mana + āyatana)	manaāyatanaṃ	the mind-base (`asanta`)

	mana + nā (③⨀)	rule
→	mana + (nā→ā)	§181
→	mana + (s) + ā	§184
→	manasā

	mana + nā (③⨀)	rule
→	mana + (nā→ena)	§103
→	man + (a + ena)	§83
→	manena

97 (§182): Sassa co (`o` for `sa` [after the `mano`-group]) apavada

The third mano-group rule. Kaccāyana’s ca extends the replacements of §181 to sa; Buddhappiya cites the rule after the augment, so that sāgamo, “the augment s”, can be added in a word, and he reads the carried-over vā into it — manaso beside manassa, both good Pāli, which is how the Kaccāyana page also reads the rule. He then completes the paradigm from the fourth form on (the earlier forms were given under 94 and 96) and lists the group in a verse: the old -as stems vaca, vaya, teja, tapa, ceta, tama, yasa, aya, paya, sira, chanda, sara, ura, raha, aha. The fifth form singular shows no manasā: 120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva does not list the mano-group, so its smā takes the ordinary ā, smā, mhā. The last block turns to the ntu stems with guṇavantu + si, and states as governing words savibhattissa (“together with its inflection”) and ntussa (“of ntu”), taken from 243 (§120): Amhassa mamaṃ savibhattissa se and 99 (§122): Ntussa nto.

Manogaṇādito parassa sa ssa vibhattissa o kāro hoti vā. Sā gamo.

After the mano-group and the like the inflection sa optionally becomes o; [and there is] the augment s.

Manaso manassa, manānaṃ, manā manasmā manamhā, manehi manebhi, manaso manassa, manānaṃ, manasi mane manasmiṃ manamhi, manesu.

The paradigm of mana (“mind”), with the forms given under 94 and 96:

	⨀	⨂
①	mano	manā
⓪	he mana, he manā	bhavanto manā
②	manaṃ	mane
③	manasā, manena	manehi, manebhi
④	manaso, manassa	manānaṃ
⑤	manā, manasmā, manamhā	manehi, manebhi
⑥	manaso, manassa	manānaṃ
⑦	manasi, mane, manasmiṃ, manamhi	manesu

Evaṃ vaco vayo tejo,
Tapo ceto tamo yaso;
Ayo payo siro chando,
Saro uro raho aho –

In the same way vaco (speech), vayo (age), tejo (heat),
tapo (austerity), ceto (mind), tamo (darkness), yaso (fame),
ayo (iron), payo (milk), siro (head), chando (metre),
saro (lake), uro (chest), raho (solitude), aho (day) —

Iccādi manogaṇo.

and the like are the mano-group.

Guṇavantu saddassa bhedo. Guṇavantu si itīdha –

The word guṇavantu (“virtuous”) differs. Here, in guṇavantu + si —

‘‘Savibhattissa, ntussā’’ti ca adhikāro.

savibhattissa (“together with its inflection”) and ntussa (“of ntu”) are the governing words.

lemma	inflected	meaning
🚹④⨀(mana)	manaso	to the mind
🚹④⨀(mana)	manassa	to the mind
🚹①⨀(vaca)	vaco	speech
🚹①⨀(teja)	tejo	heat

	mana + sa (④⨀)	rule
→	mana + (sa→o)	§182
→	mana + (s) + o	§184
→	manaso

	mana + sa (④⨀)	rule
→	mana + (s) + sa	§61
→	manassa

98 (§124): Ā simhi (`ā` for `ntu` before `si`) apavada

The ntu stems — the possessive suffix ntu of guṇavantu, “having virtue” — are Kaccāyana’s §122–§128 (with §92–§94 among the general rules); Buddhappiya gathers all ten rules here, after the mano-group, and takes them inflection by inflection, beginning with si. His gloss is Kaccāyana’s vutti; the governing words savibhattissa and ntussa were stated at the end of 97 (§182): Sassa co. The closing sentence prepares 99 (§122): Ntussa nto with two anuvutti: yomhi paṭhame (“before the yo of the first form”) by a lion’s glance (sīhagati, the governing rule of 60 looking forward) from 233 (§121): Mayaṃ yomhi paṭhame, and vā, still the vā of 94–97. No option marker here: before si, guṇavā is the only form the rule teaches, though 105 (§94): Simhī vā will admit himavanto for one word.

Sabbasseva ntu paccayassa savibhattissa ā ādeso hoti simhi vibhattimhi. Guṇavā.

The whole of the suffix ntu together with its inflection is replaced by ā when the inflection si follows: guṇavā.

‘‘Yomhi, paṭhame’’sīhagatiyā ‘‘vā’’ti ca vattate.

yomhi paṭhame (“before the yo of the first form”) — by a lion’s glance — and vā continue.

99 (§122): Ntussa nto (`ntu` becomes `nto` before `yo` of the first form) apavada

Sabbasseva ntu paccayassa savibhattissa nto ādeso hoti vā yo mhi paṭhame, guṇavanto tiṭṭhanti.

The whole of the suffix ntu together with its inflection is optionally replaced by nto before the yo of the first form: guṇavanto tiṭṭhanti (“the virtuous stand”).

‘‘Sunaṃhisu, atta’’nti ca vattate.

sunaṃhisu (“before su, naṃ, hi”) and attaṃ (“becoming a”) continue.

lemma	inflected	meaning
🚹①⨂(guṇavantu)	guṇavanto tiṭṭhanti	the virtuous stand
🚹①⨂(guṇavantu)	guṇavantā	the virtuous (by 100)

	guṇavantu + yo (①⨂)	rule
→	guṇava + (ntu + yo→nto)	§122
→	guṇavanto

100 (§92): Ntussanto yosu ca (And `ntu` ending in `yo`) apavada

Kaccāyana states this rule among the general rules (§92), where attaṃ comes to it from §90; Buddhappiya cites it as the alternative to 99 (§122): Ntussa nto and as the rule that makes the ntu stem an a stem in most of its forms, which is why its examples run through the paradigm. His gloss makes two points Kaccāyana’s vutti also makes but he sharpens. The ca extends the change of u to a beyond su, naṃ, hi, yo to aṃ, nā, smā and smiṃ, so that guṇavantaṃ, guṇavantena, guṇavantasmā, guṇavantasmiṃ are formed like purisa. And the word anto (“final”) is superfluous — ntussa, “of ntu”, in the sixth form already means its last letter by the convention of 66 (§104): So — so its presence is an indicator that something more is meant: the yo becomes i as well, guṇavanti, and this kvaci, “in some places”, marks it as an exception rather than an open choice. The closing anuvutti takes aṃ from 198 (§125): Aṃ napuṃsake, Kaccāyana’s §125, for the vocative rule that follows.

Ntu paccayassa anto u kāro a ttamāpajjate sunaṃhi yo iccetesu, ca ggahaṇena aññesu aṃ nā smāsmiṃ su ca. Guṇavantā, chaṭṭhiyā siddhepi antā dese puna anta ggahaṇakaraṇato yo naṃ i kāro ca kvaci. Guṇavanti.

The final u of the suffix ntu becomes a before su, naṃ, hi and yo; by the word ca, also before the others, aṃ, nā, smā, smiṃ. guṇavantā. Although the replacement of the final is already established by the sixth form [“of ntu”], from the further mention of anta (“final”) the yo inflections also become i in some places: guṇavanti.

‘‘A’’miti vattate.

aṃ continues.

lemma	inflected	meaning
🚹①⨂(guṇavantu)	guṇavantā	the virtuous
🚹①⨂(guṇavantu)	guṇavanti	the virtuous (`yo` made `i`, in some places)
🚹③⨀(guṇavantu)	guṇavantena	by the virtuous man (by the `ca`)

	guṇavantu + yo (①⨂)	rule
→	guṇavant + (u→a) + yo	§92
→	guṇavanta + (yo→ā)	§107
→	guṇavant + (a + ā)	§83
→	guṇavantā

	guṇavantu + yo (①⨂)	rule
→	guṇavant + (u→a) + (yo→i)	§92
→	guṇavant + (a + i)	§83
→	guṇavanti

101 (§126): Avaṇṇā ca ge (`aṃ`, `a`, `ā` for `ntu` before `ga`) apavada

Sabbasseva ntu paccayassa savibhattissa aṃ a vaṇṇaiccete ādesā honti ge pare.

The whole of the suffix ntu together with its inflection is replaced by aṃ and by the a-sounds (a, ā) when ga follows.

Bho guṇavaṃ bho guṇava bho guṇavā, bhavanto guṇavanto guṇavantā, guṇavantaṃ, guṇavante.

The address and second forms:

	⨀	⨂
⓪	bho guṇavaṃ, bho guṇava, bho guṇavā	bhavanto guṇavanto, guṇavantā
②	guṇavantaṃ	guṇavante

‘‘Vā’’ti vattate.

vā continues.

lemma	inflected	meaning
🚹⓪⨀(guṇavantu)	bho guṇavaṃ, bho guṇava, bho guṇavā	virtuous one!
🚹⓪⨂(guṇavantu)	bhavanto guṇavanto, guṇavantā	virtuous ones!
🚹②⨀(guṇavantu)	guṇavantaṃ	the virtuous man
🚹②⨂(guṇavantu)	guṇavante	the virtuous men

	guṇavantu + ga (⓪⨀)	rule
→	guṇava + (ntu + ga→aṃ)	§126
→	bho guṇavaṃ

	guṇavantu + aṃ (②⨀)	rule
→	guṇavant + (u→a) + aṃ	§92
→	guṇavant + (a + aṃ)	§83
→	guṇavantaṃ

102 (§127): Totitā sasmiṃnāsu (`to`, `ti`, `tā` for `ntu` before `sa`, `smiṃ`, `nā`) apavada

Sabbasseva ntu paccayassa savibhattissa toti tā ādesā honti vā sasmiṃnā iccetesu yathāsaṅkhyaṃ. Guṇavatā guṇavantena, guṇavantehi guṇavantebhi.

The whole of the suffix ntu together with its inflection is optionally replaced by to, ti and tā before sa, smiṃ and nā respectively: guṇavatā, guṇavantena; guṇavantehi, guṇavantebhi.

lemma	inflected	meaning
🚹③⨀(guṇavantu)	guṇavatā	by the virtuous man
🚹③⨀(guṇavantu)	guṇavantena	by the virtuous man
🚹③⨂(guṇavantu)	guṇavantehi, guṇavantebhi	by the virtuous men

	guṇavantu + nā (③⨀)	rule
→	guṇava + (ntu + nā→tā)	§127
→	guṇavatā

	guṇavantu + nā (③⨀)	rule
→	guṇavant + (u→a) + nā	§92
→	guṇavanta + (nā→ena)	§103
→	guṇavant + (a + ena)	§83
→	guṇavantena

103 (§123): Ntassa se vā (Optionally `ntassa` for `ntu` before `sa`) apavada

Sabbasseva ntu paccayassa savibhattissa ntassa iccayamādeso hoti vā se vibhattimhi. Guṇavantassa guṇavato.

The whole of the suffix ntu together with its inflection is optionally replaced by this ntassa when the inflection sa follows: guṇavantassa, guṇavato.

lemma	inflected	meaning
🚹④⨀(guṇavantu)	guṇavantassa	to the virtuous man
🚹④⨀(guṇavantu)	guṇavato	to the virtuous man (by 102)

	guṇavantu + sa (④⨀)	rule
→	guṇava + (ntu + sa→ntassa)	§123
→	guṇavantassa

	guṇavantu + sa (④⨀)	rule
→	guṇava + (ntu + sa→to)	§127
→	guṇavato

104 (§128): Naṃmhi taṃ vā (Optionally `taṃ` for `ntu` before `naṃ`) apavada

The last of Kaccāyana’s ntu rules (§128), reached at the fourth form plural. The vā is an open option, guṇavataṃ beside guṇavantānaṃ (the latter by 100 (§92): Ntussanto yosu ca and 87 (§89): Sunaṃhisu ca). Buddhappiya then closes the paradigm: the fifth form singular is settled by a nā-designation (nābyapadesa) — 120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva makes the smā of an ntu stem take the shape of its nā, hence guṇavatā — and the remaining forms are listed in a block, ending with guṇavati from 102 and guṇavantesu. A verse-like list follows of the vantu words that go the same way, and the stem himavantu is introduced for the one rule that treats it apart, with attaṃ and ntussa anto (from 100 (§92): Ntussanto yosu ca) as the words in force.

Sabbasseva ntu paccayassa savibhattissa taṃ ādeso hoti vā naṃ mhi vibhattimhi. Guṇavataṃ guṇavantānaṃ.

The whole of the suffix ntu together with its inflection is optionally replaced by taṃ when the inflection naṃ follows: guṇavataṃ, guṇavantānaṃ.

‘‘Amha tumha ntu’’iccādinā smā vacanassa nābyapadeso.

By §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva the inflection smā is designated nā.

Guṇavatā guṇavantā guṇavantasmā guṇavantamhā, guṇavantehi guṇavantebhi, guṇavantassa guṇavato, guṇavataṃ guṇavantānaṃ, guṇavati guṇavante guṇavantasmiṃ guṇavantamhi⁴, guṇavantesu.

The whole paradigm of guṇavantu (“virtuous”), with the forms of 98–103:

	⨀	⨂
①	guṇavā	guṇavanto, guṇavantā
⓪	bho guṇavaṃ, bho guṇava, bho guṇavā	bhavanto guṇavanto, guṇavantā
②	guṇavantaṃ	guṇavante
③	guṇavatā, guṇavantena	guṇavantehi, guṇavantebhi
④	guṇavantassa, guṇavato	guṇavataṃ, guṇavantānaṃ
⑤	guṇavatā, guṇavantā, guṇavantasmā, guṇavantamhā	guṇavantehi, guṇavantebhi
⑥	guṇavantassa, guṇavato	guṇavataṃ, guṇavantānaṃ
⑦	guṇavati, guṇavante, guṇavantasmiṃ, guṇavantamhi	guṇavantesu

Evaṃ gaṇavā kulavā balavā yasavā dhanavā sutavā bhagavā himavā phalavā sīlavā paññavā iccādayo.

In the same way gaṇavā (having a following), kulavā (of good family), balavā (strong), yasavā (famous), dhanavā (wealthy), sutavā (learned), bhagavā (the Blessed One), himavā (the Himalaya), phalavā (fruitful), sīlavā (virtuous), paññavā (wise), and so on.

Himavantu saddato si mhi kate –

When si has been added after the word himavantu —

‘‘Attaṃ, ntussa’nto’’ti ca vattamāne –

with attaṃ (“becoming a”) and ntussa anto (“the final of ntu”) in force —

lemma	inflected	meaning
🚹④⨂(guṇavantu)	guṇavataṃ	to the virtuous men
🚹④⨂(guṇavantu)	guṇavantānaṃ	to the virtuous men
🚹⑤⨀(guṇavantu)	guṇavatā	from the virtuous man (the `smā` designated `nā`)
🚹⑦⨀(guṇavantu)	guṇavati	in the virtuous man
🚹①⨀(bhagavantu)	bhagavā	the Blessed One

	guṇavantu + naṃ (④⨂)	rule
→	guṇava + (ntu + naṃ→taṃ)	§128
→	guṇavataṃ

	guṇavantu + naṃ (④⨂)	rule
→	guṇavant + (u→a) + naṃ	§92
→	guṇavant + (a→ā) + naṃ	§89
→	guṇavantānaṃ

105 (§94): Simhī vā (Optionally in `si`) apavada

Kaccāyana’s §94 stands among the general rules with §92 and §93, inheriting ntupaccayassa anto and attaṃ from them; Buddhappiya takes it out of that group and puts it after the whole guṇavantu paradigm, as the rule for a single word, himavantu (“the Himalaya”, “having snow”), whose himavanto beside himavā is Kaccāyana’s only example. This is the point of his gloss: the sutta says vā although a vā was already in force, and the repetition is the signal that the vā is a vavatthitavibhāsā — its anicca domain is himavantu, where both himavanto and himavā are good, and its asanta domain is guṇavantu and every other ntu stem, where the final does not become a before si and guṇavā alone is correct (“no over-application”, nātippasaṅgo). The list that follows — satimā, dhitimā, cakkhumā, bandhumā and the rest, the mantu words — are all stems that go like guṇavantu; two of them, satimantu and bandhumantu, are singled out for the next rule, with attaṃ and ntussa carried forward.

Ntu paccayassa anto a ttaṃ hoti vā si mhi vibhattimhi. Himavanto, himavā, sesaṃ samaṃ.

The final of the suffix ntu optionally becomes a when the inflection si follows: himavanto, himavā; the rest is the same.

Puna vā ggahaṇakaraṇaṃ himavantu saddato aññatra attanisedhanatthaṃ, vavatthitavibhāsatthoyaṃ vā saddo. Tena guṇavantādīsu nātippasaṅgo.

The repeated mention of vā is to forbid the becoming-a elsewhere than after the word himavantu; this word vā has the sense of a vavatthitavibhāsā (restricted option). Hence there is no over-application to guṇavantu and the like.

Evaṃ satimā dhitimā gatimā matimā mutimā muttimā jutimā sirimā hirimā thutimā ratimā yatimā sucimā kalimā balimā kasimā rucimā buddhimā cakkhumā bandhumā hetumā setumā ketumā rāhumā bhāṇumā khāṇumā vijjumā iccādayo.

In the same way [as guṇavā]: satimā (mindful), dhitimā (steadfast), gatimā (of retentive mind), matimā (wise), mutimā (intelligent), muttimā (liberated), jutimā (radiant), sirimā (glorious), hirimā (having a sense of shame), thutimā (praised), ratimā (delighting), yatimā (restrained), sucimā (pure), kalimā (unlucky), balimā (mighty), kasimā (a ploughman), rucimā (bright), buddhimā (intelligent), cakkhumā (having eyes), bandhumā (having kinsmen), hetumā (having a cause), setumā (having a bridge), ketumā (having a banner), rāhumā (having Rāhu), bhāṇumā (radiant), khāṇumā (having stumps), vijjumā (having lightning), and so on.

Tattha satimantu bandhumantu saddānaṃ aṃse su rūpabhedo. ‘‘Attaṃ, ntussā’’ti ca vattate.

Among these, the words satimantu and bandhumantu differ in form before aṃ and sa. attaṃ and ntussa continue.

lemma	inflected	meaning
🚹①⨀(himavantu)	himavanto	the Himalaya (`anicca`: the option taken)
🚹①⨀(himavantu)	himavā	the Himalaya (`anicca`: the option not taken)
🚹①⨀(guṇavantu)	guṇavā	a virtuous man (`asanta`: no `guṇavanto` in the singular)
🚹①⨀(satimantu)	satimā	a mindful man
🚹①⨀(cakkhumantu)	cakkhumā	one who has eyes

	himavantu + si (①⨀)	rule
→	himavant + (u→a) + si	§94
→	himavanta + (si→o)	§104
→	himavant + (a + o)	§83
→	himavanto

106 (§93): Sabbassa vā aṃsesu (Optionally for all in `aṃ`, `sa`) apavada

Kaccāyana’s §93 precedes §94 among the general rules; Buddhappiya reverses the two and makes this the rule of satimantu and bandhumantu, the two words whose forms Kaccāyana’s vutti gives (satimaṃ, satimantaṃ; bandhumassa, bandhumato, bandhumantassa). sabbassa is “the whole” suffix: ntu as a whole becomes a, so that satima + aṃ and satima + sa are inflected like purisa. The vā is again a vavatthitavibhāsā — idhāpi, “here too”, as at 105 (§94): Simhī vā — and again the domain statement is negative: satimantu and bandhumantu may take the short forms (anicca), guṇavantu and the rest may not (asanta), so there is no guṇavaṃ as a second form singular. Within its domain the option is open, and Buddhappiya lists three forms for the fourth: satimassa by this rule, satimato by 102 (§127): Totitā sasmiṃnāsu, satimantassa by 103 (§123): Ntassa se vā. The closing sentence turns to gacchanta with vā in force.

Sabbasseva ntu paccayassa a ttaṃ hoti vā aṃsa iccetesu. Idhāpi vā saddassa vavatthitavibhāsattā nātippasaṅgo. Satimaṃ satimantaṃ, bandhumaṃ bandhumantaṃ, satimassa satimato satimantassa, bandhumassa bandhumato bandhumantassa, sesaṃ samaṃ.

The whole of the suffix ntu optionally becomes a before aṃ and sa. Here too, because the word vā is a vavatthitavibhāsā, there is no over-application. satimaṃ, satimantaṃ; bandhumaṃ, bandhumantaṃ; satimassa, satimato, satimantassa; bandhumassa, bandhumato, bandhumantassa; the rest is the same.

Gacchanta saddassa bhedo, gacchanta si,

The word gacchanta (“going”) differs: gacchanta + si,

‘‘Vā’’ti vattate.

vā continues.

lemma	inflected	meaning
🚹②⨀(satimantu)	satimaṃ, satimantaṃ	the mindful man
🚹②⨀(bandhumantu)	bandhumaṃ, bandhumantaṃ	the man with kinsmen
🚹④⨀(satimantu)	satimassa, satimato, satimantassa	to the mindful man
🚹④⨀(bandhumantu)	bandhumassa, bandhumato, bandhumantassa	to the man with kinsmen

	satimantu + aṃ (②⨀)	rule
→	satima + (ntu→a) + aṃ	§93
→	satim + (a + aṃ)	§83
→	satimaṃ

	satimantu + sa (④⨀)	rule
→	satima + (ntu→a) + sa	§93
→	satima + (s) + sa	§61
→	satimassa

107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ (`nta` of `gacchanta` and the like becomes `aṃ` before `si`) apavada

Gacchanti ccevamādīnaṃ anta ppaccayantānaṃ nta saddo aṃrūpaṃ āpajjate vā si mhi vibhattimhi. Saralopasi lopā, so gacchaṃ, gacchanto vā gaṇhāti.

Of gacchanta and the like, which end in the suffix anta, the sound nta optionally takes the form aṃ when the inflection si follows. The vowel elision and the elision of si: so gacchaṃ, or gacchanto gaṇhāti (“he, going, takes”).

‘‘Gacchantādīnaṃ, ntasaddo’’ti ca vattamāne –

With gacchantādīnaṃ and ntasaddo in force —

lemma	inflected	meaning
🚹①⨀(gacchanta)	so gacchaṃ gaṇhāti	he, going, takes
🚹①⨀(gacchanta)	so gacchanto gaṇhāti	he, going, takes

	gacchanta + si (①⨀)	rule
→	gaccha + (nta→aṃ) + si	§186
→	gacch + (a + aṃ) + si	§83
→	gacchaṃ + si	§220
→	gacchaṃ

	gacchanta + si (①⨀)	rule
→	gacchanta + (si→o)	§104
→	gacchant + (a + o)	§83
→	gacchanto

108 (§187): Sesesu ntuva (in the remaining [inflections], like `ntu`) vidhyaṅga

The instruction that finishes the participle: in every inflection but si the nta of gacchanta is treated as the suffix ntu. Buddhappiya names the device — a kāriyātidesa, a transfer of operations, the sixth of the six kinds of atidesa he lists at 120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva — and adds asmimhi, “in [inflections] other than si”, as the gloss of sesesu. Since he has just given the guṇavantu paradigm in full, the whole paradigm of gacchanta follows by copying it, and he sets it out, with the doubled forms (gacchatā/gacchantena, gacchato/gacchantassa, gacchataṃ/gacchantānaṃ, gacchati/gacchante/gacchantasmiṃ/gacchantamhi) that the vā of the ntu rules allows; the CST brackets a second form singular gacchaṃ, the aṃ of 106 (§93): Sabbassa vā aṃsesu transferred. A verse lists other participles in aṃ. The last block turns to bhavanta (“the venerable one”, “you, sir”), which differs in ga, yo, nā and sa, and carries bhavato from 192 (§242): Bhavato bhoto into the next rule. No option marker.

Gacchantā dīnaṃ nta saddo ntu paccayova daṭṭhabbo sesesu vibhattippaccayesu, asmi mhi kāriyātidesoyaṃ. Sesaṃ guṇavantu samaṃ.

The sound nta of gacchanta and the like is to be seen as just the suffix ntu in the remaining inflections and suffixes: this is a transfer of operations (kāriyātidesa) for [inflections] other than si. The rest is the same as guṇavantu.

Te gacchanto gacchantā, bho gacchaṃ bho gaccha bho gacchā, bhavanto gacchanto gacchantā, [gacchaṃ] gacchantaṃ, gacchante, gacchatā gacchantena, gacchantehi gacchantebhi, gacchato gacchantassa, gacchataṃ gacchantānaṃ, gacchatā gacchantasmā gacchantamhā, gacchantehi gacchantebhi, gacchato gacchantassa, gacchataṃ gacchantānaṃ, gacchati gacchante gacchantasmiṃ gacchantamhi⁵, gacchantesu.

The paradigm of gacchanta (“going”), with the singular of 107:

	⨀	⨂
①	gacchaṃ, gacchanto	gacchanto, gacchantā
⓪	bho gacchaṃ, bho gaccha, bho gacchā	bhavanto gacchanto, gacchantā
②	gacchaṃ, gacchantaṃ	gacchante
③	gacchatā, gacchantena	gacchantehi, gacchantebhi
④	gacchato, gacchantassa	gacchataṃ, gacchantānaṃ
⑤	gacchatā, gacchantasmā, gacchantamhā	gacchantehi, gacchantebhi
⑥	gacchato, gacchantassa	gacchataṃ, gacchantānaṃ
⑦	gacchati, gacchante, gacchantasmiṃ, gacchantamhi	gacchantesu

Evaṃ mahaṃ caraṃ tiṭṭhaṃ, dadaṃ bhuñjaṃ suṇaṃ pacaṃ;
Jayaṃ jīraṃ cavaṃ mīyaṃ, saraṃ kubbaṃ japaṃ vajaṃ –

In the same way mahaṃ (great), caraṃ (wandering), tiṭṭhaṃ (standing), dadaṃ (giving), bhuñjaṃ (eating), suṇaṃ (hearing), pacaṃ (cooking);
jayaṃ (conquering), jīraṃ (growing old), cavaṃ (passing away), mīyaṃ (dying), saraṃ (remembering), kubbaṃ (doing), japaṃ (reciting), vajaṃ (going) —

Iccādayo.

and others like these.

Bhavanta saddassa ga yo nā sa vacanesu viseso. So bhavaṃ.

The word bhavanta (“the venerable one”) differs in the inflections ga, yo, nā and sa. so bhavaṃ (“he, the venerable one”).

‘‘Bhavato’’ti vattate.

bhavato (“of bhavanta”) continues.

lemma	inflected	meaning
🚹③⨀(gacchanta)	gacchatā	by the one going
🚹④⨀(gacchanta)	gacchato	to the one going
🚹⑦⨀(gacchanta)	gacchati	in the one going
🚹①⨀(mahanta)	mahaṃ	great
🚹①⨀(bhavanta)	so bhavaṃ	he, the venerable one

	gacchanta + nā (③⨀)	rule
→	gaccha + (nta→ntu) + nā	§187
→	gaccha + (ntu + nā→tā)	§127
→	gacchatā

	bhavanta + si (①⨀)	rule
→	bhava + (nta→aṃ) + si	§186
→	bhav + (a + aṃ) + si	§83, §220
→	bhavaṃ

109 (§0): Obhāvo kvaci yosu vakārassa (`o` for the `va` [of `bhavanta`] before `yo`, in some places) apavada

option	before	from	operation	to	after	context
kvaci		vakārassa (bhavantassa)	(o)bhāvo	o	yosu
in some places		the letter `va` (of `bhavanta`)	becoming	`o`	before the `yo` inflections

This sutta has no counterpart in the CST’s Kaccāyana; Senart’s edition, followed by Thiab Malai (1997), prints it, with the same vutti, as Kaccāyana’s own rule after §243 (110): Bho ge tu (Senart’s 244), so whether it is Buddhappiya’s or a Kaccāyana rule lost in the Burmese transmission is open. Kaccāyana’s vutti of §243 (110): Bho ge tu lists the irregular forms of bhavanta — bhonta, bhante, bhonto, bhadde, bhotā, bhoto — as so many replacements drawn from the word tu; Buddhappiya derives most of them instead from one change, the va of bhavanta becoming o, after which the ntu rules give bhonto as they give guṇavanto. bhavantassa is supplied by the anuvutti bhavato stated at the end of 108 (§187): Sesesu ntuva. The marker kvaci places the o among the exceptions: before the yo inflections bhonto stands beside bhavanto and bhavantā, but the o is not a general option of the stem — it does not reach bhavantaṃ, bhavantehi or bhavantesu. Ruiz-Falqués (§4.1) counts this rule and 111 (§0): Bhadantassa bhaddanta bhante among the seven in which kvaci clearly marks an exception but its exact reach is left to the examples. The kvaci and the obhāvo are then re-used by a yogavibhāga in the next rule for nā and sa.

Bhavanta iccetassa va kārassa o bhāvo hoti kvaci yo iccetesu. Te bhonto bhavanto bhavantā.

The letter va of bhavanta becomes o in some places before the yo inflections: te bhonto (“those venerable ones”), bhavanto, bhavantā.

‘‘Bhavato’’ti vattate.

bhavato (“of bhavanta”) continues.

lemma	inflected	meaning
🚹①⨂(bhavanta)	te bhonto	those venerable ones
🚹①⨂(bhavanta)	bhavanto, bhavantā	the venerable ones

	bhavanta + yo (①⨂)	rule
→	bha + (va→o) + nta + yo	109
→	bho + (nta→ntu) + yo	§187
→	bho + (ntu + yo→nto)	§122
→	bhonto

110 (§243): Bho ge tu (`bho` [for `bhavanta`] before `ga`; and further forms) apavada

Kaccāyana’s rule for the vocative bho stands in his last section (§243), and its tu carries the six irregular forms; Buddhappiya cites it in the paradigm of bhavanta, after his own 109 (§0): Obhāvo kvaci yosu vakārassa, and shares the work between the two rules. The tu gives bhante and bhonta “and the like” (bhontādi) — the vocatives; the ga is then elided by 74 (§220): Sesato lopaṃ gasipi. For the third and fourth form singular, bhotā and bhoto, he splits his own sutta (yogavibhāga): read as obhāvo kvaci alone, without yosu, it gives the o before nā and sa as well, and the ntu rules 102 (§127): Totitā sasmiṃnāsu and 103 (§123): Ntassa se vā do the rest. The word ge this sutta contains is the one he borrowed by anuvutti as far back as 71 (§57): Ālapane si gasañño. The tu is the only marker: it is not an option but Kaccāyana’s way of adding forms the sutta does not state (the Kaccāyana page’s “and further forms”).

Sabbasseva bhavanta saddassa bho hoti ge pare. Tu saddena bhante, bhontādi ca, ga lopo, bho bhante bhonta bhontā, bhonto bhavanto bhavantā, bhavantaṃ, bhonte bhavante.

The whole of the word bhavanta becomes bho when ga follows. By the word tu, also bhante, bhonta and the like; ga is elided: bho, bhante, bhonta, bhontā; bhonto, bhavanto, bhavantā; bhavantaṃ; bhonte, bhavante.

Nāse su ‘‘obhāvo kvacī’’ti yogavibhāgena o bhāvo.

Before nā and sa, by splitting the rule [109] as obhāvo kvaci, [the va] becomes o.

Bhotā bhavatā bhavantena, bhoto bhavato bhavantassa iccādi.

bhotā, bhavatā, bhavantena; bhoto, bhavato, bhavantassa; and so on.

The paradigm of bhavanta (“the venerable one”, “you, sir”) as far as Buddhappiya gives it; the fifth and seventh forms, which his iccādi leaves to the reader, follow guṇavantu:

	⨀	⨂
①	bhavaṃ	bhonto, bhavanto, bhavantā
⓪	bho, bhante, bhonta, bhontā	bhonto, bhavanto, bhavantā
②	bhavantaṃ	bhonte, bhavante
③	bhotā, bhavatā, bhavantena	bhavantehi, bhavantebhi
④	bhoto, bhavato, bhavantassa	bhavataṃ, bhavantānaṃ
⑤	bhotā, bhavatā, bhavantā, bhavantasmā, bhavantamhā	bhavantehi, bhavantebhi
⑥	bhoto, bhavato, bhavantassa	bhavataṃ, bhavantānaṃ
⑦	bhavati, bhavante, bhavantasmiṃ, bhavantamhi	bhavantesu

lemma	inflected	meaning
🚹⓪⨀(bhavanta)	bho, bhante, bhonta, bhontā	sir! venerable sir!
🚹⓪⨂(bhavanta)	bhonto, bhavanto, bhavantā	sirs!
🚹②⨀(bhavanta)	bhavantaṃ	the venerable one
🚹②⨂(bhavanta)	bhonte, bhavante	the venerable ones
🚹③⨀(bhavanta)	bhotā, bhavatā, bhavantena	by the venerable one
🚹④⨀(bhavanta)	bhoto, bhavato, bhavantassa	to the venerable one

	bhavanta + ga (⓪⨀)	rule
→	(bhavanta→bho) + ga	§243
→	bho + ga	§220
→	bho

	bhavanta + nā (③⨀)	rule
→	bha + (va→o) + nta + nā	109 (split as `obhāvo kvaci`)
→	bho + (nta→ntu) + nā	§187
→	bho + (ntu + nā→tā)	§127
→	bhotā

111 (§0): Bhadantassa bhaddanta bhante (`bhaddanta`, `bhante` for `bhadanta` [before `ga` and `yo`, in some places]) apavada

option	before	from	operation	to	after	context
(kvaci)		bhadantassa (sabbassa)	(ādesā)	bhaddanta \| bhante	(ge, yosu)
(in some places)		the whole of `bhadanta`	(replaced by)	`bhaddanta` \| `bhante`	(before `ga` and the `yo` inflections)

A sutta without a counterpart in the CST’s Kaccāyana — Senart’s edition and Malai (1997) carry it, with this vutti, as Kaccāyana’s rule 245 — placed after 110 (§243): Bho ge tu because its forms of address overlap with those of bhavanta: bhante, which Kaccāyana’s tu draws from bhavanta, is here derived also from bhadanta (“venerable”, Sanskrit bhadanta), and bhaddanta, with the doubled d, is added. The words sabbassa, kvaci, ge and yosu are supplied from the two rules before it; the gloss states them. The kvaci again marks an exception with a narrow reach (Ruiz-Falqués §4.1): the replacements occur before ga and before the yo inflections, and even there only in some places, bho bhadanta and bhadantā remaining good; everywhere else bhadanta is inflected exactly like purisa.

Sabbasseva bhadanta saddassa bhaddanta bhante iccete ādesā honti kvaci ge pare yo su ca. Bho bhaddanta bhante, bhadanta bhadantā vā iccādi purisa saddasamaṃ.

The whole of the word bhadanta (“venerable”) is in some places replaced by bhaddanta and bhante when ga follows, and before the yo inflections: bho bhaddanta, bhante; or bhadanta, bhadantā; and so on, the same as the word purisa.

lemma	inflected	meaning
🚹⓪⨀(bhadanta)	bho bhaddanta, bhante	venerable sir!
🚹⓪⨀(bhadanta)	bho bhadanta	venerable sir! (the option not taken)
🚹①⨂(bhadanta)	bhadantā	the venerable ones

	bhadanta + ga (⓪⨀)	rule
→	(bhadanta→bhaddanta) + ga	111
→	bhaddanta + ga	§220
→	bho bhaddanta

112 (§185): Santasaddassa so bhe bo cante (`sa` for `santa` before `bh`, with `b` inserted) apavada

santa (“good”, “existing”, the participle of atthi) is the last of the participles; Kaccāyana’s §185 precedes the gacchanta rules, Buddhappiya’s 112 follows them, so that sesaṃ gacchantasaddasamaṃ, “the rest is the same as gacchanta”, can close it. His gloss adds a use for the ca different from Kaccāyana’s (sakkāro, sakkato): in a compound, sa for santa in some places even when no bh follows — the kvaci limits it — and he gives the counter-example santehi for the word bhe. There is no option marker in the rule: before bhi, sabbhi is the only form. The last block opens the next group, the a stems rāja, brahma, atta and sakha, with rāja + si on the table and the governing words taken by anuvutti from 115 (§188): Brahmattasakharājādito amānaṃ, which comes two rules later.

Sabbasseva santa saddassa sa saddādeso hoti bha kāre pare, ante ca ba kārāgamo hoti.

The whole of the word santa is replaced by the word sa when the letter bh follows, and at its end the augment b is inserted.

Ca saddaggahaṇena abha kārepi samāse kvaci sa kārādeso. Sabbhi.

By the mention of the word ca, in a compound the replacement sa occurs in some places even when bh does not follow. sabbhi (“with the good”).

Bhe ti kiṃ? Santehi, sesaṃ gacchanta saddasamaṃ.

Why bhe? santehi. The rest is the same as the word gacchanta.

Atthi rāja brahma atta sakha saddādīnaṃ bhedo, tatheva syā dyuppatti, ‘‘rāja si’’iti ṭhite –

There is a difference for the words rāja (“king”), brahma (“Brahmā”), atta (“self”), sakha (“friend”) and the like. The inflections si and the rest are added in the same way; when rāja + si stands —

‘‘Brahmattasakharājādito’’ti adhikāro.

brahmattasakharājādito (“after brahma, atta, sakha, rāja and the like”) is the governing word.

lemma	inflected	meaning
🚹③⨂(santa)	sabbhi	with the good

	santa + hi (③⨂)	rule
→	santa + (hi→bhi)	§99
→	(santa→sa) + bhi	§185
→	sa + (b) + bhi	§185
→	sabbhi

113 (§189): Syā ca (and `ā` for `si`) apavada

The group brahma, atta, sakha, rāja — old stems in -an that Pāli inflects as a stems with irregularities — is Kaccāyana’s §188–§198 in the third section, with rāja treated separately in §135–§138 and §169, and atta in §211–§214. Buddhappiya gathers all of them here (113–135) and takes them stem by stem, rāja first (113–121), then brahma (122–125), atta (125–129) and sakha (130–135), each in the order of the inflections. So the first rule is the one for si, though in Kaccāyana its ca extends §188; the governing word brahmattasakharājādito was supplied at the end of 112 (§185): Santasaddassa so bhe bo cante from 115 (§188): Brahmattasakharājādito amānaṃ. His gloss adds that ādi takes in ātuma (“self”, ātumā), which Kaccāyana’s vutti lists among its examples, and notes the vowel elision. No option marker: rājā is the only first form singular; the o of 66 (§104): So does not reach these stems.

Brahma atta sakha rāja iccevamādito si vacanassa ā kāro hoti. Ādi saddena ātumā disaddato ca. Saralopādi. Rājā tiṭṭhati.

After brahma, atta, sakha, rāja and the like the inflection si becomes the letter ā. By the word ādi, also after the word ātuma and the like. The vowel elision and the rest: rājā tiṭṭhati (“the king stands”).

lemma	inflected	meaning
🚹①⨀(rāja)	rājā tiṭṭhati	the king stands
🚹①⨀(ātuma)	ātumā	the self

	rāja + si (①⨀)	rule
→	rāja + (si→ā)	§189
→	rāj + (a + ā)	§83
→	rājā

114 (§190): Yonamāno (`āno` for `yo`) apavada

Brahmattasakharājā dito yo naṃ āno ādeso hoti. Rājāno tiṭṭhanti, bho rāja bho rājā, bhavanto rājāno.

After brahma, atta, sakha, rāja and the like the yo inflections are replaced by āno: rājāno tiṭṭhanti (“the kings stand”); bho rāja, bho rājā; bhavanto rājāno.

‘‘Vā’’ti vattate.

vā continues.

lemma	inflected	meaning
🚹①⨂(rāja)	rājāno tiṭṭhanti	the kings stand
🚹⓪⨀(rāja)	bho rāja, bho rājā	king!
🚹⓪⨂(rāja)	bhavanto rājāno	kings!

	rāja + yo (①⨂)	rule
→	rāja + (yo→āno)	§190
→	rāj + (a + āno)	§83
→	rājāno

115 (§188): Brahmattasakharājādito amānaṃ (`ānaṃ` for `aṃ` after `brahma`, `atta`, `sakha`, `rāja` and the like) apavada

Brahmā dīhi parassa aṃvacanassa ānaṃ hoti vā. Rājānaṃ passa rājaṃ vā, rājāno.

After brahma and the rest the inflection aṃ optionally becomes ānaṃ: rājānaṃ passa (“see the king”), or rājaṃ; rājāno.

‘‘Savibhattissa, rājassā’’ti ca vattate.

savibhattissa (“together with its inflection”) and rājassa (“of rāja”) continue.

lemma	inflected	meaning
🚹②⨀(rāja)	rājānaṃ passa	see the king
🚹②⨀(rāja)	rājaṃ passa	see the king
🚹②⨂(rāja)	rājāno	the kings

	rāja + aṃ (②⨀)	rule
→	rāja + (aṃ→ānaṃ)	§188
→	rāj + (a + ānaṃ)	§83
→	rājānaṃ

116 (§137): Nāmhi raññā vā (Optionally `raññā` for `rāja` before `nā`) apavada

Sabbasseva rāja saddassa savibhattissa raññā ādeso hoti vā nā mhi vibhattimhi. Raññā kataṃ rājena vā.

The whole of the word rāja together with its inflection is optionally replaced by raññā when the inflection nā follows: raññā kataṃ (“done by the king”), or rājena.

lemma	inflected	meaning
🚹③⨀(rāja)	raññā kataṃ	done by the king
🚹③⨀(rāja)	rājena kataṃ	done by the king

	rāja + nā (③⨀)	rule
→	(rāja + nā→raññā)	§137
→	raññā

117 (§169): Rājassa rāju sunaṃhisu ca (`rāju` for `rāja` before `su`, `naṃ`, `hi`) apavada

Kaccāyana’s §169 stands far from his other rāja rules, among the pronoun and numeral rules of the third section; Buddhappiya brings it next to them, at the third form plural. His gloss reads the ca outright as vikappanattho, “having the sense of an option” — the place Ruiz-Falqués (§2.2) cites for ca glossed as vikappa — so that rājūhi, rājūbhi (with the lengthening of 87 (§89): Sunaṃhisu ca) and rājehi, rājebhi (the purisa forms) are all good Pāli. Kaccāyana’s vutti calls the same ca avadhāraṇa, a restriction; the Kaccāyana page reads it as Buddhappiya does. savibhattissa is stated again as governing, since this rule replaces the stem alone (sabbassa rājasaddassa, not savibhattissa) and the rules after it return to replacing stem and inflection together.

Sabbassa rāja saddassa rāju ādeso hoti su naṃ hi iccetesu vacanesu. Ca saddo vikappanattho, ‘‘sunaṃhisu cā’’ti dīgho, rājūhi rājūbhi, rājehi rājebhi vā.

The whole of the word rāja is replaced by rāju before the inflections su, naṃ and hi. The word ca has the sense of an option; the lengthening is by §89 (87): Sunaṃhisu ca: rājūhi, rājūbhi; or rājehi, rājebhi.

‘‘Savibhattissā’’ti adhikāro.

savibhattissa (“together with its inflection”) is the governing word.

lemma	inflected	meaning
🚹③⨂(rāja)	rājūhi, rājūbhi	by the kings
🚹③⨂(rāja)	rājehi, rājebhi	by the kings (the `ca`: the option not taken)

	rāja + hi (③⨂)	rule
→	(rāja→rāju) + hi	§169
→	rāj + (u→ū) + hi	§89
→	rājū + (hi→bhi)	§99 (optional)
→	rājūhi, rājūbhi

118 (§135): Rājassa raññorājino se (`rañño`, `rājino` for `rāja` before `sa`) apavada

Sabbasseva rāja saddassa savibhattissa rañño rājino iccete ādesā honti se vibhattimhi. Rañño, rājino deti.

The whole of the word rāja together with its inflection is replaced by rañño and rājino when the inflection sa follows: rañño, rājino deti (“he gives to the king”).

‘‘Rājassā’’ti vattate.

rājassa (“of rāja”) continues.

lemma	inflected	meaning
🚹④⨀(rāja)	rañño deti	he gives to the king
🚹④⨀(rāja)	rājino deti	he gives to the king

	rāja + sa (④⨀)	rule
→	(rāja + sa→rañño)	§135
→	rañño

119 (§136): Raññaṃ naṃ mhī vā (Optionally `raññaṃ` for `rāja` before `naṃ`) apavada

Sabbasseva rāja saddassa savibhattissa raññaṃ ādeso hoti vā naṃ mhi vibhattimhi. Raññaṃ rājūnaṃ rājānaṃ.

The whole of the word rāja together with its inflection is optionally replaced by raññaṃ when the inflection naṃ follows: raññaṃ, rājūnaṃ, rājānaṃ.

Pañcamiyaṃ –

In the fifth form —

lemma	inflected	meaning
🚹④⨂(rāja)	raññaṃ	to the kings
🚹④⨂(rāja)	rājūnaṃ	to the kings (by 117)
🚹④⨂(rāja)	rājānaṃ	to the kings (the `ca` of 117 withholding `rāju`)

	rāja + naṃ (④⨂)	rule
→	(rāja + naṃ→raññaṃ)	§136
→	raññaṃ

	rāja + naṃ (④⨂)	rule
→	(rāja→rāju) + naṃ	§169
→	rāj + (u→ū) + naṃ	§89
→	rājūnaṃ

120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva (After `amha`, `tumha`, `ntu`, `rāja`, `brahma`, `atta`, `sakha`, `satthu`, `pitu` etc., `smā` has the form of `nā`) apavada

Kaccāyana’s last sutta of the Nāmakappa, a summary rule for the fifth form singular of nine kinds of stem, is cited by Buddhappiya at the first stem in his order whose smā needs it, rāja (he has already invoked it by anticipation for guṇavatā at 104 (§128): Naṃmhi taṃ vā, and will again for brahmunā, attanā, sakhinā, satthārā, pitarā, mayā, tayā). His gloss names the device: the sutta is an atidesa, a transfer, which makes smā take the nature of nā (nābhāvātidesa), and he quotes a verse listing the six kinds of transfer — of designation (byapadesa), of the conditioning context (nimitta), of form (taṃrūpa), of nature (taṃsabhāvatā), of the rule itself (sutta) and of the operation (kāriya, the kind he named at 108 (§187): Sesesu ntuva) — and classes this one, for brahma, atta, sakha and the rest, as a transfer of form (rūpātidesa), “by the force of the wording”: the form the third form has, the fifth takes. He then completes the fifth and sixth forms of rāja, the plurals being the third-form plurals. There is no option marker: raññā is the fifth form singular, and no rājasmā or rājamhā is taught (the Bālāvatāra admits them; Buddhappiya does not).

Amhatumhanturājabrahmattasakhasatthupituiccevamādīhi smā vacanaṃ nā va daṭṭhabbanti smā vacanassa nābhāvātideso. Atideso pana chabbidho.

After amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu and the like the inflection smā is to be regarded as just like nā: this is a transfer (atidesa) that gives the inflection smā the nature of nā. Now transfer is of six kinds.

Vuttañca –

And it is said:

‘‘Byapadeso nimittañca, taṃrūpaṃ taṃsabhāvatā;
Suttañceva tathā kāri-yātidesoti chabbidho’’ti.

“Designation and conditioning context, its form, its nature,
the rule itself, and likewise the operation — thus transfer is sixfold.”

Tatrāyaṃ brahmattasakhā dīsu pāṭhasāmatthiyato rūpātideso. Sesaṃ tatiyāsamaṃ.

Among these, this one, for brahma, atta, sakha and the rest, is a transfer of form (rūpātidesa), by the force of the wording. The rest is the same as the third form.

Raññā apeti, rājūhi rājūbhi, rājehi rājebhi, rañño, rājino santakaṃ, raññaṃ rājūnaṃ rājānaṃ.

raññā apeti (“he goes away from the king”); rājūhi, rājūbhi, rājehi, rājebhi; rañño, rājino santakaṃ (“the king’s property”); raññaṃ, rājūnaṃ, rājānaṃ.

‘‘Rājassā’’ti vattate.

rājassa (“of rāja”) continues.

lemma	inflected	meaning
🚹⑤⨀(rāja)	raññā apeti	he goes away from the king
🚹⑤⨂(rāja)	rājūhi, rājūbhi, rājehi, rājebhi	from the kings
🚹⑥⨀(rāja)	rañño, rājino santakaṃ	the king’s property
🚹⑥⨂(rāja)	raññaṃ, rājūnaṃ, rājānaṃ	of the kings

	rāja + smā (⑤⨀)	rule
→	rāja + (smā→nā)	§270
→	(rāja + nā→raññā)	§137
→	raññā

121 (§138): Smiṃmhi raññe rājini (`raññe`, `rājini` for `rāja` before `smiṃ`) apavada

Sabbasseva rāja saddassa savibhattissa raññerājini iccete ādesā honti smiṃ mhi vibhattimhi. Raññe, rājini patiṭṭhitaṃ, rājūsu rājesu.

The whole of the word rāja together with its inflection is replaced by raññe and rājini when the inflection smiṃ follows: raññe, rājini patiṭṭhitaṃ (“established in the king”); rājūsu, rājesu.

The whole paradigm of rāja (“king”), from 113–121:

	⨀	⨂
①	rājā	rājāno
⓪	bho rāja, bho rājā	bhavanto rājāno
②	rājānaṃ, rājaṃ	rājāno
③	raññā, rājena	rājūhi, rājūbhi, rājehi, rājebhi
④	rañño, rājino	raññaṃ, rājūnaṃ, rājānaṃ
⑤	raññā	rājūhi, rājūbhi, rājehi, rājebhi
⑥	rañño, rājino	raññaṃ, rājūnaṃ, rājānaṃ
⑦	raññe, rājini	rājūsu, rājesu

Brahma saddassa ca ga nā sa smiṃ su viseso. Brahmā, brahmāno.

The word brahma (“Brahmā”) too differs before ga, nā, sa and smiṃ. brahmā, brahmāno.

Ālapane ca ‘‘e’’ti vattate.

And in address, e continues.

lemma	inflected	meaning
🚹⑦⨀(rāja)	raññe patiṭṭhitaṃ	established in the king
🚹⑦⨀(rāja)	rājini patiṭṭhitaṃ	established in the king
🚹⑦⨂(rāja)	rājūsu, rājesu	among the kings
🚹①⨀(brahma)	brahmā	Brahmā
🚹①⨂(brahma)	brahmāno	Brahmās

	rāja + smiṃ (⑦⨀)	rule
→	(rāja + smiṃ→raññe)	§138
→	raññe

	rāja + su (⑦⨂)	rule
→	(rāja→rāju) + su	§169
→	rāj + (u→ū) + su	§89
→	rājūsu

122 (§193): Brahmato gassa ca (and `e` for `ga` after `brahma`) apavada

The vocative of brahma. In Kaccāyana this rule follows Smime (§192), the sakha rule whose e its ca extends to ga after brahma; Buddhappiya treats brahma before sakha, so the e had to be fetched by the anuvutti stated at the end of 121 (§138): Smiṃmhi raññe rājini from 135 (§192): Smime, and his gloss says so: the ca is there “to draw along the word e” (eggahaṇānukaḍḍhanatthaṃ). He then gives the remaining first and second forms, all by rules already in hand — bhavanto brahmāno by 114 (§190): Yonamāno, brahmānaṃ, brahmaṃ by 115 (§188): Brahmattasakharājādito amānaṃ — and prepares the next rule by changing the inflection of the governing word (vipariṇāmena): brahmato, “after brahma”, is to be read as brahmassa, “of brahma”, and anto (“the final”), last used in the ntu rules (100 (§92): Ntussanto yosu ca), is understood with it. No option marker: bho brahme is the only address form taught.

Brahma saddato ga ssa ca e kāro hoti, ca ggahaṇaṃ e ggahaṇānukaḍḍhanatthaṃ, bho brahme, bhavanto brahmāno, brahmānaṃ brahmaṃ, brahmāno.

After the word brahma the ga too becomes the letter e; the word ca is to draw along the word e. bho brahme, bhavanto brahmāno; brahmānaṃ, brahmaṃ; brahmāno.

Vipariṇāmena ‘‘brahmassa, anto’’ti ca vattate.

With a change of inflection, brahmassa (“of brahma”) and anto (“the final”) continue.

lemma	inflected	meaning
🚹⓪⨀(brahma)	bho brahme	Brahmā!
🚹⓪⨂(brahma)	bhavanto brahmāno	Brahmās!
🚹②⨀(brahma)	brahmānaṃ, brahmaṃ	Brahmā
🚹②⨂(brahma)	brahmāno	Brahmās

	brahma + ga (⓪⨀)	rule
→	brahma + (ga→e)	§193
→	brahm + (a + e)	§83
→	bho brahme

123 (§198): Uttaṃ sanāsu (`u` before `sa`, `nā`) apavada

Brahma saddassa anto u ttamāpajjate sa nā iccetesu vacanesu. Utta miti bhāvaniddeso katthaci abhāvadassanattho. Brahmunā, brahmehi brahmebhi.

The final of the word brahma becomes u before the inflections sa and nā. uttaṃ (“u-ness”), a statement in the abstract, is to show that in some places [the change] does not occur. brahmunā; brahmehi, brahmebhi.

Sa smiṃ u tte kate ‘‘ivaṇṇuvaṇṇā jhalā’’ti la saññāyaṃ –

Before sa, when the u has been made, [the stem] being named la by §58 (29): Ivaṇṇuvaṇṇā jhalā —

lemma	inflected	meaning
🚹③⨀(brahma)	brahmunā	by Brahmā
🚹③⨂(brahma)	brahmehi, brahmebhi	by the Brahmās

	brahma + nā (③⨀)	rule
→	brahm + (a→u) + nā	§198
→	brahmunā

124 (§117): Jhalato sassa no vā (`jha`, `la`: `sa` to `no`) apavada

Jhala saññehi ivaṇṇuvaṇṇehi parassa sa iccetassa vacanassa no iccādeso hoti vā. Brahmuno brahmassa, brahmānaṃ brahmūnaṃ vā, utta miti yogavibhāgena aññatthāpi uttaṃ.

After [stems in] the i-sounds and u-sounds named jha and la, the inflection sa is optionally replaced by no: brahmuno, brahmassa; brahmānaṃ or brahmūnaṃ — by splitting the rule [123] as uttaṃ, the u also [occurs] elsewhere.

Pañcamiyaṃ nābhāvātideso. Brahmunā, brahmehi brahmebhi, brahmuno brahmassa, brahmānaṃ brahmūnaṃ vā.

In the fifth form, the transfer that gives [smā] the nature of nā: brahmunā; brahmehi, brahmebhi; brahmuno, brahmassa; brahmānaṃ or brahmūnaṃ.

lemma	inflected	meaning
🚹④⨀(brahma)	brahmuno, brahmassa	to Brahmā
🚹④⨂(brahma)	brahmānaṃ, brahmūnaṃ	to the Brahmās
🚹⑤⨀(brahma)	brahmunā	from Brahmā
🚹⑥⨀(brahma)	brahmuno, brahmassa	Brahmā’s

	brahma + sa (④⨀)	rule
→	brahm + (a→u) + sa	§198
→	brahmu + (sa→no)	§117
→	brahmuno

	brahma + naṃ (④⨂)	rule
→	brahm + (a→u) + naṃ	§198 (split as `uttaṃ`)
→	brahm + (u→ū) + naṃ	§89
→	brahmūnaṃ

125 (§197): Brahmato tu smiṃ ni (but after `brahma`, `ni` for `smiṃ`) apavada

The seventh form of brahma, Kaccāyana’s §197, completes its paradigm. Kaccāyana’s tu marks the contrast with the e that sakha takes for smiṃ; Buddhappiya, whose sakha rule comes later, reads the tu only as Kaccāyana’s vutti also reads it, as extending ni to kamma, camma, muddha and the like — and adds kvaci: for those stems ni is one form among others (kammani beside kamme, kammasmiṃ, kammamhi, as he shows at 197 (§160): A kammantassa ca). Ruiz-Falqués (§2.2) lists this tu among the words that stand for kvaci in the Rūpasiddhi. After the paradigm Buddhappiya turns to atta (“self”), whose first and second forms are those of rāja and which differs only from the third form on; for its nā he borrows the ca of Kaccāyana’s kamma rule (§160 (197): A kammantassa ca): the final of atta may be replaced by an a — a replaced a, to which 79 (§103): Ato nena does not apply — so that nā stays and attanā results, or the replacement is not made and attena results. Kaccāyana’s vutti of §160 gives attanā the same way.

Brahma saddato smiṃ vacanassa ni hoti. Tu saddena kammacammamuddhā dito ca kvaci. Brahmani, brahmesu.

After the word brahma the inflection smiṃ becomes ni. By the word tu, also after kamma (“action”), camma (“hide”), muddha (“head”) and the like, in some places. brahmani, brahmesu.

The whole paradigm of brahma (“Brahmā”), from 113–125:

	⨀	⨂
①	brahmā	brahmāno
⓪	bho brahme	bhavanto brahmāno
②	brahmānaṃ, brahmaṃ	brahmāno
③	brahmunā	brahmehi, brahmebhi
④	brahmuno, brahmassa	brahmānaṃ, brahmūnaṃ
⑤	brahmunā	brahmehi, brahmebhi
⑥	brahmuno, brahmassa	brahmānaṃ, brahmūnaṃ
⑦	brahmani	brahmesu

Atta saddassa tatiyādīsveva viseso.

The word atta (“self”) differs only in the third form and the following.

Attā, attāno, bho atta bho attā, bhavanto attāno, attānaṃ attaṃ, attāno.

attā, attāno; bho atta, bho attā, bhavanto attāno; attānaṃ, attaṃ; attāno.

Nā mhi ‘‘akammantassa cā’’ti ettha ca saddena atta ntassa attaṃ vā. Attanā attena vā.

Before nā, by the word ca in §160 (197): A kammantassa ca, the final of atta optionally becomes a: attanā, or attena.

lemma	inflected	meaning
🚹⑦⨀(brahma)	brahmani	in Brahmā
🚹⑦⨂(brahma)	brahmesu	among the Brahmās
🚻⑦⨀(kamma)	kammani	in the action (by the `tu`, in some places)
🚹①⨀(atta)	attā	the self
🚹①⨂(atta)	attāno	the selves
🚹②⨀(atta)	attānaṃ, attaṃ	the self
🚹③⨀(atta)	attanā, attena	by the self

	brahma + smiṃ (⑦⨀)	rule
→	brahma + (smiṃ→ni)	§197
→	brahmani

	atta + nā (③⨀)	rule
→	att + (a→a) + nā	§160 (by its `ca`; `nā` is kept)
→	attanā

	atta + nā (③⨀)	rule
→	atta + (nā→ena)	§103
→	att + (a + ena)	§83
→	attena

126 (§211): Attanto hismimanattaṃ (`atta` final becomes `ana` before `hi`) apavada

Atta saddassa anto ana ttamāpajjate hi smiṃ pare. Attanehi attanebhi.

The final of the word atta becomes ana when hi follows: attanehi, attanebhi.

‘‘Tato, attato’’ti ca vattate.

tato (“after that”) and attato (“after atta”) continue.

lemma	inflected	meaning
🚹③⨂(atta)	attanehi, attanebhi	by the selves

	atta + hi (③⨂)	rule
→	att + (a→ana) + hi	§211
→	attan + (a→e) + hi	§101
→	attanehi

127 (§213): Sassa no (after `atta`, `sa` becomes `no`) apavada

Tato atta saddato sa ssa vibhattissa no hoti. Attano, attānaṃ.

After that word atta the inflection sa becomes no: attano; attānaṃ.

128 (§214): Smā nā (after `atta`, `smā` becomes `nā`) apavada

The fifth form of atta. Buddhappiya raises the objection the rule invites — 120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva already makes the smā of atta a nā, so the rule is redundant — and answers it as Kaccāyana’s vutti does, from the wording: the fact that this is a separate sutta, not joined into one rule (ekayoga) with the one that follows, conveys a further meaning (atthantaraviññāpana), namely that the t at the end of atta becomes r before ja “in some places” (kvaci): atrajo, “own son”, beside attajo. Kaccāyana’s vutti draws the same atraja from the repeated tato; Buddhappiya from the separateness of the rule. The kvaci marks an exception with a single word as its domain, attaja. He then gives the plural and the sixth form, and carries attato on. The Kaccāyana page cites the Vinaya’s abhayassa hi atrajo.

Tato atta saddato smā vacanassa nā hoti. Attanā apeti.

After that word atta the inflection smā becomes nā: attanā apeti (“he departs from himself”).

Nābhāvātideseneva siddhepi uttarasuttena ekayogamakatvā bhinnayogakaraṇaṃ atthantaraviññāpanatthaṃ, tena attantata kārassa ra kāro ja kāre kvaci. Atrajo attajo vā. Attanehi attanebhi, attano, attānaṃ.

Although [this form] is already established by the transfer that gives [smā] the nature of nā, the making of a separate rule, instead of one rule with the sutta that follows, is to convey a further meaning: thereby the letter t at the end of atta becomes r before ja in some places. atrajo, or attajo. attanehi, attanebhi; attano; attānaṃ.

‘‘Attato’’ti vattate.

attato (“after atta”) continues.

lemma	inflected	meaning
🚹⑤⨀(atta)	attanā apeti	he departs from himself
🚹⑤⨂(atta)	attanehi, attanebhi	from the selves
🚹⑥⨀(atta)	attano	one’s own
🚹⑥⨂(atta)	attānaṃ	of the selves
🚹①⨀(atraja)	atrajo, attajo	own son

	atta + smā (⑤⨀)	rule
→	atta + (smā→nā)	§214
→	att + (a→a) + nā	§160 (`nā` is kept)
→	attanā

	atta + ja + si (①⨀)	rule
→	at + (t→r) + a + ja + si	§214 (in some places)
→	atraja + (si→o)	§104
→	atraj + (a + o)	§83
→	atrajo

129 (§212): Tato smiṃ ni (after `atta`, `smiṃ` becomes `ni`) apavada

Tato atta saddato smiṃ vacanassa ni hoti. Attani, attesu.

After that word atta the inflection smiṃ becomes ni: attani; attesu.

The whole paradigm of atta (“self”), from 125–129:

	⨀	⨂
①	attā	attāno
⓪	bho atta, bho attā	bhavanto attāno
②	attānaṃ, attaṃ	attāno
③	attanā, attena	attanehi, attanebhi
④	attano	attānaṃ
⑤	attanā	attanehi, attanebhi
⑥	attano	attānaṃ
⑦	attani	attesu

Sakha saddassa bhedo. Sakhā, sakhāno.

The word sakha (“friend”) differs. sakhā, sakhāno.

‘‘Yona’’miti vattate.

yonaṃ (“of the yo inflections”) continues.

lemma	inflected	meaning
🚹⑦⨀(atta)	attani	in oneself
🚹⑦⨂(atta)	attesu	among the selves
🚹①⨀(sakha)	sakhā	a friend
🚹①⨂(sakha)	sakhāno	friends

	atta + smiṃ (⑦⨀)	rule
→	atta + (smiṃ→ni)	§212
→	attani

	atta + su (⑦⨂)	rule
→	att + (a→e) + su	§101
→	attesu

130 (§191): Sakhato cāyono (and after `sakha`, `āyo` and `no`) apavada

Buddhappiya is still in the Pulliṅga, among the irregular masculine stems in a that Rūp 112 announced — rāja, brahma, atta, sakha — and has just finished atta (129 (§212): Tato smiṃ ni). The lead-in there, “the special forms of the word sakha (friend): sakhā, sakhāno”, gives the two forms that sakha shares with the group — ①⨀ sakhā by §189 (113): Syā ca and ①⨂ sakhāno by §190 (114): Yonamāno — and announces that yonaṃ continues from §190. This rule then opens the forms that are sakha’s alone, Rūp 130–135, taken in the order of the paradigm: ① here, ⓪ at 132 (§113): Sakhato gasse vā, ② and ③ at 133 (§196): Sunamaṃsu vā and 134 (§195): Āro himhi vā, ⑦ at 135 (§192): Smime.

His gloss keeps the Kaccāyana vutti’s reading of ca: the two replacements āyo and no are added to the āno already available, so that sakhāno, sakhāyo and sakhino are all good Pāli — the ca here does the work of an option, joining forms rather than replacing them. He gives only sakhāyo under this rule and reserves sakhino for the next, 131 (§194): Sakhantassi nonānaṃsesu, where the i that the no requires is prescribed. There is no option marker.

Sakha saddato yo naṃ āyo no ādesā ca honti. Sakhāyo.

After the word sakha the yo inflections are also replaced by āyo and no. sakhāyo.

lemma	inflected	meaning
🚹①⨂(sakha)	sakhāyo	friends

	sakha + yo (①⨂)	rule
→	sakha + (yo → āyo)	§191
→	sakha + āyo	§83
→	sakhāyo

The final a is elided before the vowel of the replacement by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati.

131 (§194): Sakhantassi nonānaṃsesu (`i` for the final of `sakha` before `no`, `nā`, `naṃ`, `sa`) apavada

The rule follows 130 (§191): Sakhato cāyono at once because the no given there cannot be used until the final of the stem has become i: sakhino is the joint product of the two rules, and Buddhappiya derives it here. The other three environments the sutta names — nā, naṃ, sa — he leaves for the places where they fall in the paradigm, 133 (§196): Sunamaṃsu vā (sakhinā) and 134 (§195): Āro himhi vā (sakhino, sakhissa, sakhīnaṃ). Kaccāyana’s no is not one of the inflections of §55 (63): Si yo, aṃ yo, nā hi, sa naṃ, smā hi, sa naṃ, smiṃ su but a replacement, of yo by §191 and of sa by §117 (124): Jhalato sassano vā; Buddhappiya’s gloss simply lists the four as “these”, iccetesu. There is no option marker: before these four the i is invariable. The closing line, “in address, when [si] has been termed ga”, leads into the vocative of the next rule.

Sakha saddantassa i kārādeso hoti nonānaṃsa iccetesu paresu. Sakhino tiṭṭhanti.

The final of the word sakha is replaced by the letter i when no, nā, naṃ or sa follows. sakhino tiṭṭhanti (the friends stand).

Ālapane ga saññāyaṃ –

In address, when [si] has received the name ga [by §57 (71): Ālapane si ga sañño] —

lemma	inflected	meaning
🚹①⨂(sakha)	sakhino tiṭṭhanti	the friends stand

	sakha + yo (①⨂)	rule
→	sakha + (yo → no)	§191
→	sakh(a → i) + no	§194
→	sakhino

132 (§113): Sakhato gasse vā (Optionally, from `sakha` in `ga`) apavada

The vocative ⓪ of sakha comes third in the paradigm, so the rule comes third in Buddhappiya’s series, though in Kaccāyana it stands among the early rules on ga (§113–§115). His gloss adds two things the Kaccāyana vutti lacks. First, an analysis of the sutta’s single e: it is a compound of the five replacements a, ā, i, ī and e, each earlier vowel elided before the next by §12 (13): Sarā sare lopaṃ, so that the word e alone carries all five. Second, a reading of vā. The five vocatives themselves are not what the vā makes optional — bho sakha, bho sakhā, bho sakhi, bho sakhī, bho sakhe are simply all available; the vā instead lets the e reach other stems, “in some places” (aññasmāpi kvaci): bhaddante for bhadanta and ise for isi. In his terms this is neither a vikappa between forms nor a vavatthitavibhāsā with stated domains but an extension of the rule beyond its subject, confined by kvaci; Ruiz-Falqués (Boundaries and Domains §2.4) records that vā occasionally does work of this kind in the Rūpasiddhi, though this sutta is not among the anomalies he lists. The last block announces that sakhantassa (from §194) and āro continue — the āro by a frog’s leap from 134 (§195): Āro himhi vā, which Buddhappiya has placed after the rule that borrows it.

Sakha to ga ssa a kāra ā kāra i kāra īkārae kārādesā honti. Vā saddena aññasmāpi kvaci e kāro. Yathā – bhaddante ise iti.

After sakha the ga is replaced by the letters a, ā, i, ī and e. By the word vā there is e after other [stems] too, in some places; for example bhaddante (venerable sir) and ise (O seer).

A ca ā ca i ca ī ca e cātipi e, pubbassarānaṃ kamena lopo.

[The sutta’s] e is also “a and ā and i and ī and e” [compounded into one]: the earlier vowels are elided one after another [before the vowel that follows, by §12 (13): Sarā sare lopaṃ].

Bho sakha bho sakhā bho sakhi bho sakhī bho sakhe, bhavanto sakhāno sakhāyo sakhino.

bho sakha, bho sakhā, bho sakhi, bho sakhī, bho sakhe (O friend); bhavanto sakhāno, sakhāyo, sakhino (O friends).

‘‘Sakhantassa, āro cā’’ti ca vattate.

“sakhantassa” (of the final of sakha) and “āro” (āra) continue [from §194 (131): Sakhantassi no nā naṃ sesu and §195 (134): Āro himhi vā].

lemma	inflected	meaning
🚹⓪⨀(sakha)	bho sakha, bho sakhā, bho sakhi, bho sakhī, bho sakhe	O friend
🚹⓪⨂(sakha)	bhavanto sakhāno, sakhāyo, sakhino	O friends
🚹⓪⨀(bhadanta)	bhaddante	venerable sir
🚹⓪⨀(isi)	ise	O seer

	sakha + si (⓪⨀, `ga`)	rule
→	sakha + (ga → e)	§113
→	sakha + e	§83
→	sakhe

In the same way ga → a, ā, i, ī give sakha, sakhā, sakhi, sakhī. The vocative plural has the three forms of the first form, sakhāno (§190 (114): Yonamāno), sakhāyo and sakhino (§191 (130): Sakhato cāyo no).

133 (§196): Sunamaṃsu vā (optionally [`āra`] before `su`, `naṃ`, `aṃ`) apavada

Kaccāyana states the āra for hi first (§195) and then extends it to su, naṃ and aṃ (§196); Buddhappiya reverses the two because the second form ② comes before the third in the paradigm, and it is the aṃ of this rule that he needs next. Only the aṃ forms are derived here — sakhāraṃ, and beside it sakhānaṃ by §188 (115): Brahmatta sakha rājādito amānaṃ and the plain sakhaṃ; the naṃ and su forms (sakhārānaṃ, sakhāresu) appear where ④, ⑥ and ⑦ fall, under 134 (§195): Āro himhi vā and 135 (§192): Smime. He adds the second-form plural (the same three forms as ①⨂) and the ③⨀ sakhinā, whose i is that of §194. The option marker vā is an open option (vikappa, Boundaries and Domains §3.1): sakhāraṃ, sakhānaṃ and sakhaṃ are all good Pāli, and Buddhappiya lists them side by side without a vavatthitavibhāsā remark.

Sakha ntassa āro hoti⁶ vā sunaṃ aṃ iccetesu paresu. Sakhāraṃ sakhānaṃ sakhaṃ, sakhāno sakhāyo sakhino, sakhinā.

The final of sakha optionally becomes āra when su, naṃ or aṃ follows. sakhāraṃ, sakhānaṃ, sakhaṃ (②⨀); sakhāno, sakhāyo, sakhino (②⨂); sakhinā (③⨀).

‘‘Sakhantassā’’ti vattate.

“sakhantassa” (of the final of sakha) continues.

lemma	inflected	meaning
🚹②⨀(sakha)	sakhāraṃ, sakhānaṃ, sakhaṃ	the friend
🚹②⨂(sakha)	sakhāno, sakhāyo, sakhino	the friends
🚹③⨀(sakha)	sakhinā	by the friend

	sakha + aṃ (②⨀)	rule
→	sakh(a → āra) + aṃ	§196
→	sakhāra + aṃ	§83
→	sakhāraṃ

	sakha + aṃ (②⨀)	rule
→	sakha + (aṃ → ānaṃ)	§188
→	sakha + ānaṃ	§83
→	sakhānaṃ

	sakha + nā (③⨀)	rule
→	sakh(a → i) + nā	§194
→	sakhinā

Without either replacement the final a is elided before aṃ by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati: sakhaṃ.

134 (§195): Āro himhi vā (optionally `āra` before `hi`) apavada

The rule that Kaccāyana used to introduce the āra is reached here at ③⨂, and Buddhappiya runs the paradigm on from it through ④, ⑤ and ⑥, quoting the rules that give each form: for sa, no by §117 (124): Jhalato sassano vā once the final has become i (a stem in i is a jha word); for smā, the form of nā by §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva, which names sakha; for naṃ, the āra of §196 (133): Sunamaṃsu vā beside the i of §194 lengthened by §89 (87): Sunaṃhisu ca. The new stem sakhāra then inflects like a masculine in a — e before hi by §101 (80): Suhisvakāro e, bhi for hi by §99 (81): Smāhismiṃnaṃ mhābhimhi vā. The vā is again an open option: sakhārehi and sakhehi (and the bhi forms) are all good Pāli, as Kaccāyana’s own vutti lists them. The last block announces that sakhato continues into the seventh form.

Sakha ntassa āro hoti vā hi mhi vibhattimhi. Sakhārehi sakhārebhi, sakhehi sakhebhi.

The final of sakha optionally becomes āra before the inflection hi. sakhārehi, sakhārebhi, sakhehi, sakhebhi (③⨂).

I kārādese ‘‘jhalato sassa no vā’’ti no. Sakhino sakhissa, sakhārānaṃ sakhīnaṃ.

When the replacement by i has been made, no [for sa] by §117 (124): Jhalato sassano vā: sakhino, sakhissa (④⨀); sakhārānaṃ, sakhīnaṃ (④⨂).

Smā vacanassa nā bhāvo. Sakhinā, sakhārehi sakhārebhi sakhehi sakhebhi, sakhino sakhissa, sakhārānaṃ sakhīnaṃ.

The inflection smā has the form of nā [by §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva]: sakhinā (⑤⨀); sakhārehi, sakhārebhi, sakhehi, sakhebhi (⑤⨂); sakhino, sakhissa (⑥⨀); sakhārānaṃ, sakhīnaṃ (⑥⨂).

‘‘Sakhato’’ti ca vattate.

And “sakhato” (after sakha) continues.

lemma	inflected	meaning
🚹③⨂(sakha)	sakhārehi, sakhārebhi, sakhehi, sakhebhi	by the friends
🚹④⨀(sakha)	sakhino, sakhissa	to the friend
🚹④⨂(sakha)	sakhārānaṃ, sakhīnaṃ	to the friends
🚹⑤⨀(sakha)	sakhinā	from the friend
🚹⑥⨀(sakha)	sakhino, sakhissa	of the friend
🚹⑥⨂(sakha)	sakhārānaṃ, sakhīnaṃ	of the friends

	sakha + hi (③⨂)	rule
→	sakh(a → āra) + hi	§195
→	sakhār(a → e) + hi	§101
→	sakhārehi

	sakha + sa (④⨀)	rule
→	sakh(a → i) + sa	§194
→	sakhi + (sa → no)	§117
→	sakhino

	sakha + sa (④⨀)	rule
→	sakh(a → i) + sa	§194
→	sakhi + (s) + sa	§61
→	sakhissa

	sakha + naṃ (④⨂)	rule
→	sakh(a → āra) + naṃ	§196
→	sakhār(a → ā) + naṃ	§89
→	sakhārānaṃ

	sakha + naṃ (④⨂)	rule
→	sakh(a → i) + naṃ	§194
→	sakh(i → ī) + naṃ	§89
→	sakhīnaṃ

The s of sakhissa is the augment of §61 (86): Sāgamo se; sakhehi has the e of §101 (80): Suhisvakāro e without the āra.

135 (§192): Smime (`e` for `smiṃ`) apavada

The seventh form closes the sakha series. Buddhappiya’s gloss adds the reason for a rule that seems redundant — §108 (90): Smāsmiṃnaṃ vā already gives e for smiṃ after a stem in a — by saying it is “begun for the sake of nicca”: after sakha the e is invariable, so that sakhe alone is the ⑦⨀, without the sakhasmiṃ, sakhamhi that §108 and §99 (81): Smāhismiṃnaṃ mhābhimhi vā would allow. This is his usual account of a restated operation (compare Kaccāyana’s niccadīpanatthaṃ), an obligatory domain carved out of an optional rule. In the plural the āra of §196 is optional again: sakhāresu, sakhesu. He then disposes of ātuma (self), which shares the first- and second-form pattern of atta (113 (§189): Syā ca, 114 (§190): Yonamāno, 115 (§188): Brahmattasakharājādito amānaṃ) and is otherwise like purisa, and turns to puma, announcing that savibhattissa governs the rules that follow.

Sakha to smiṃ vacanassa e kāro hoti. Niccatthoyamārambho. Sakhe, sakhāresu sakhesu.

After sakha the inflection smiṃ becomes the letter e. This rule is begun in the sense of nicca (invariable). sakhe (⑦⨀); sakhāresu, sakhesu (⑦⨂).

Ātuma saddassa paṭhamādutiyāsu atta saddasseva rūpanayo. Ātumā, ātumāno, bho ātuma bho ātumā, bhavanto ātumāno, ātumānaṃ ātumaṃ, ātumāno, ātumena iccādi purisa samaṃ.

In the first and second forms the word ātuma (self) follows the pattern of the word atta: ātumā, ātumāno; bho ātuma, bho ātumā; bhavanto ātumāno; ātumānaṃ, ātumaṃ; ātumāno. ātumena and the rest are the same as purisa.

Puma saddassa bhedo. Puma si,

The special forms of the word puma (male). With puma and si:

‘‘Savibhattissā’’ti adhikāro.

“savibhattissa” (together with its inflection) governs [from §120 (243): Amhassa mamaṃ savibhattissa se].

lemma	inflected	meaning
🚹⑦⨀(sakha)	sakhe	in the friend
🚹⑦⨂(sakha)	sakhāresu, sakhesu	in the friends

	sakha + smiṃ (⑦⨀)	rule
→	sakha + (smiṃ → e)	§192
→	sakha + e	§83
→	sakhe

	sakha + su (⑦⨂)	rule
→	sakh(a → āra) + su	§196
→	sakhār(a → e) + su	§101
→	sakhāresu

The forms of sakha (friend), gathered from Rūp 130–135:

	⨀	⨂
①	sakhā	sakhāno, sakhāyo, sakhino
⓪	bho sakha, bho sakhā, bho sakhi, bho sakhī, bho sakhe	bhavanto sakhāno, sakhāyo, sakhino
②	sakhāraṃ, sakhānaṃ, sakhaṃ	sakhāno, sakhāyo, sakhino
③	sakhinā	sakhārehi, sakhārebhi, sakhehi, sakhebhi
④	sakhino, sakhissa	sakhārānaṃ, sakhīnaṃ
⑤	sakhinā	sakhārehi, sakhārebhi, sakhehi, sakhebhi
⑥	sakhino, sakhissa	sakhārānaṃ, sakhīnaṃ
⑦	sakhe	sakhāresu, sakhesu

The forms of ātuma (self) that he gives:

	⨀	⨂
①	ātumā	ātumāno
⓪	bho ātuma, bho ātumā	bhavanto ātumāno
②	ātumānaṃ, ātumaṃ	ātumāno
③	ātumena	(as `purisa`)

136 (§152): Pumantassā simhi (`ā` for the final of `puma` before `si`) apavada

Puma saddassa savibhattissa ā kārādeso hoti si mhi vibhattimhi. Anta ggahaṇena maghavayuvā dīnamantassa ca. Pumā.

[The final of] the word puma together with its inflection is replaced by the letter ā before the inflection si. By the mention of anta (final), [the same holds] for the final of maghava, yuva and the like. pumā.

‘‘Pumantassā’’ti adhikāro.

“pumantassa” (of the final of puma) governs [what follows].

lemma	inflected	meaning
🚹①⨀(puma)	pumā	the male
🚹①⨀(maghava)	maghavā	Maghavā
🚹①⨀(yuva)	yuvā	the youth

	puma + si (①⨀)	rule
→	pum + (a + si → ā)	§152
→	pumā

137 (§155): Yosvāno (`āno` before `yo`) apavada

Puma ntassa savibhattissa āno ādeso hoti yo su vibhattīsu. Pumāno.

The final of puma together with its inflection is replaced by āno before the yo inflections. pumāno.

138 (§153): Amālapanekavacane (`aṃ` in the vocative singular) apavada

Puma ntassa savibhattissa aṃ hoti ālapanekavacane pare. He pumaṃ, he pumāno, pumaṃ, pumāno.

The final of puma together with its inflection becomes aṃ when the vocative singular follows. he pumaṃ (⓪⨀), he pumāno (⓪⨂); pumaṃ (②⨀), pumāno (②⨂).

‘‘Ā, vā’’ti ca vattate.

And “ā” and “vā” continue [from §158 (143): Susmimā vā].

lemma	inflected	meaning
🚹⓪⨀(puma)	he pumaṃ	O male
🚹⓪⨂(puma)	he pumāno	O males
🚹②⨀(puma)	pumaṃ	the male
🚹②⨂(puma)	pumāno	the males

	puma + si (⓪⨀, `ga`)	rule
→	pum + (a + ga → aṃ)	§153
→	pumaṃ

	puma + aṃ (②⨀)	rule
→	puma + aṃ	§83
→	pumaṃ

139 (§159): U nāmhi ca (and `u` before `nā`) apavada

Puma ntassa āu ādesā honti vā nā mhi vibhattimhi. Ca saddena pumakammathāmantassa cu’kāro vā sasmā su. Pumānā pumunā pumena vā.

The final of puma is optionally replaced by ā or u before the inflection nā. By the word ca, the final of puma, kamma and thāma also optionally becomes u before sa, smā and su. pumānā, pumunā, or pumena.

‘‘Āne’’ti vattate.

“āne” continues [from §156 (142): Āne smiṃmhi vā].

lemma	inflected	meaning
🚹③⨀(puma)	pumānā, pumunā, pumena	by the male

	puma + nā (③⨀)	rule
→	pum(a → ā) + nā	§159
→	pumānā

	puma + nā (③⨀)	rule
→	pum(a → u) + nā	§159
→	pumunā

	puma + nā (③⨀)	rule
→	puma + (nā → ena)	§103
→	puma + ena	§83
→	pumena

140 (§157): Hivibhattimhi ca (and before the `hi` inflection) apavada

③⨂ and the fourth form. Buddhappiya explains the sutta’s vibhatti as the Kaccāyana vutti does — the repetition of the word cancels the savibhattissa carried since 136 (§152): Pumantassā simhi, so āne replaces the final a alone and the hi stays — and states the rule without an option: pumānehi (and pumānebhi by §99 (81): Smāhismiṃnaṃ mhābhimhi vā) is the only ③⨂. From ca he draws the same two extensions as the vutti, but marks the first with vā: āna for the final of yuva, maghava and the like optionally in every inflection (the double paradigm of 143 (§158): Susmimā vā rests on this), and, by the ca of 139 (§159): U nāmhi ca, u for the final of puma before sa, smā, su. With u the stem is a la word, so sa may become no by §117 (124): Jhalato sassano vā: pumuno beside pumassa. The closing block announces “smā” and “nā”, the words of §214 (128): Smā nā, for the fifth form.

Puma ntassa hi vibhattimhī ca āne ādeso hoti. Vibhatti ggahaṇaṃ savibhattiggahaṇanivattanatthaṃ. Pumānehi pumānebhi.

The final of puma is replaced by āne before the inflection hi as well. The mention of vibhatti (inflection) is for cancelling the mention of savibhattissa (together with its inflection). pumānehi, pumānebhi.

Ca saddena yuvamaghavā dīnamantassa vā ānā deso hoti sabbavibhattīsu. ‘‘U nāmhi cā’’ti ettha ca saddena pumantassukāro vā sasmā su vibhattīsu. ‘‘Jhalato sassa no vā’’ti no. Pumuno pumassa, pumānaṃ.

By the word ca, the final of yuva, maghava and the like is optionally replaced by āna in all the inflections. By the word ca in §159 (139): Unāmhi ca the final of puma optionally becomes u before the inflections sa, smā and su. no [for sa] by §117 (124): Jhalato sassano vā. pumuno, pumassa (④⨀); pumānaṃ (④⨂).

‘‘Smā, nā’’ti vattate.

“smā” and “nā” continue [from §214 (128): Smā nā].

lemma	inflected	meaning
🚹③⨂(puma)	pumānehi, pumānebhi	by the males
🚹④⨀(puma)	pumuno, pumassa	to the male
🚹④⨂(puma)	pumānaṃ	to the males

	puma + hi (③⨂)	rule
→	pum(a → āne) + hi	§157
→	pumānehi

	puma + sa (④⨀)	rule
→	pum(a → u) + sa	§159
→	pumu + (sa → no)	§117
→	pumuno

pumassa has the augment s of §61 (86): Sāgamo se; pumānaṃ the lengthening of §89 (87): Sunaṃhisu ca.

141 (§215): Jhalato ca (and after `jha`, `la`: `smā` becomes `nā`) apavada

A general rule brought in for one form: the ⑤⨀ pumunā. Once the final of puma has become u (the ca of 139 (§159): U nāmhi ca), the stem is a la word (§58 (29): Ivaṇṇuvaṇṇā jhalā), and smā after jha and la stems takes the form nā — Kaccāyana’s §215, which extends §214 (128): Smā nā from atta to these classes. The rule will be quoted again for every stem in i, ī, u, ū that follows (149 (§82): Aṃ mo niggahītaṃ jhalapehi, 153 (§224): Naṃ jhato katarassā). Buddhappiya’s gloss adds a reading of the ca: it is kvacinivattanattha, “for cancelling kvaci” — the nā is not a mere exception confined to some places but an open alternative that leaves smā and its mhā in use beside it, so that pumā, pumasmā, pumamhā stand next to pumunā and, at Rūp 149, aggismā, aggimhā next to agginā, “by option” (vikappena). Ruiz-Falqués counts this among the places where ca itself controls optionality (Boundaries and Domains §3.5). The remaining forms of ⑤ and ⑥ are listed here.

Jhala iccetehi smā vacanassa nā hoti. Ca ggahaṇaṃ kvaci nivattanatthaṃ. Pumānā pumunā pumā pumasmā pumamhā, pumānehi pumānebhi pumehi pumebhi, pumuno pumassa, pumānaṃ.

After the jha and la [stems] the inflection smā becomes nā. The mention of ca is for cancelling kvaci (in some places). pumānā, pumunā, pumā, pumasmā, pumamhā (⑤⨀); pumānehi, pumānebhi, pumehi, pumebhi (⑤⨂); pumuno, pumassa (⑥⨀); pumānaṃ (⑥⨂).

lemma	inflected	meaning
🚹⑤⨀(puma)	pumānā, pumunā, pumā, pumasmā, pumamhā	from the male
🚹⑤⨂(puma)	pumānehi, pumānebhi, pumehi, pumebhi	from the males
🚹⑥⨀(puma)	pumuno, pumassa	of the male
🚹⑥⨂(puma)	pumānaṃ	of the males

	puma + smā (⑤⨀)	rule
→	pum(a → u) + smā	§159
→	pumu + (smā → nā)	§215
→	pumunā

pumā, pumasmā and pumamhā are the forms of any stem in a by §108 (90): Smāsmiṃnaṃ vā and §99 (81): Smāhismiṃnaṃ mhābhimhi vā; pumehi, pumebhi have the e of §101 (80): Suhisvakāro e.

142 (§156): Āne smiṃmhi vā (optionally `āne` before `smiṃ`) apavada

Puma ntassa savibhattissa āne ādeso hoti vā smiṃmhi vibhattimhi. Pumāne pume pumasmiṃ pumamhi.

The final of puma together with its inflection is optionally replaced by āne before the inflection smiṃ. pumāne, pume, pumasmiṃ, pumamhi.

143 (§158): Susmimā vā (optionally `ā` before `su`) apavada

Puma ntassa su iccetasmiṃ pare ā ādeso hoti vā. Pumāsu pumesu.

The final of puma is optionally replaced by ā when su follows. pumāsu, pumesu.

Yuvādīsu ‘‘yuva si’’ itīdha –

Among yuva and the like, with yuva and si:

‘‘Pumantassā simhī’’ti ettha anta ggahaṇena ākāro, ‘‘hivibhattimhi cā’’ti sutte ca saddena ānā deso ca.

By the mention of anta in §152 (136): Pumantassā simhi there is ā, and by the word ca in the sutta §157 (140): Hivibhattimhi ca the replacement by āna as well.

Yuvā yuvāno, yuvānā yuvā, he yuva he yuvā he yuvāna he yuvānā, bhavanto yuvānā, yuvānaṃ yuvaṃ, yuvāne yuve.

yuvā (①⨀); yuvāno, yuvānā, yuvā (①⨂); he yuva, he yuvā, he yuvāna, he yuvānā (⓪⨀); bhavanto yuvānā (⓪⨂); yuvānaṃ, yuvaṃ (②⨀); yuvāne, yuve (②⨂).

‘‘Akammantassa cā’’ti ettha ca saddena yuvamaghavā dīnamantassa ā hoti vā nāsu iccetesūti ā ttaṃ.

By the word ca in §160 (197): A kammantassa ca the final of yuva, maghava and the like optionally becomes ā before nā and su; hence the ā.

Yuvānā yuvena yuvānena vā, yuvānehi yuvānebhi yuvehi yuvebhi, yuvānassa yuvassa, yuvānānaṃ yuvānaṃ, yuvānā yuvānasmā yuvānamhā, yuvānehi yuvānebhi yuvehi yuvebhi, yuvānassa yuvassa, yuvānānaṃ yuvānaṃ, yuvāne yuvānasmiṃ yuvānamhi yuve yuvamhi yuvasmiṃ, yuvānesu yuvāsu yuvesu.

The remaining forms of yuva (youth), 🚹(yuva):

	⨀	⨂
①	yuvā	yuvāno, yuvānā, yuvā
⓪	he yuva, he yuvā, he yuvāna, he yuvānā	bhavanto yuvānā
②	yuvānaṃ, yuvaṃ	yuvāne, yuve
③	yuvānā, yuvena, yuvānena	yuvānehi, yuvānebhi, yuvehi, yuvebhi
④	yuvānassa, yuvassa	yuvānānaṃ, yuvānaṃ
⑤	yuvānā, yuvānasmā, yuvānamhā	yuvānehi, yuvānebhi, yuvehi, yuvebhi
⑥	yuvānassa, yuvassa	yuvānānaṃ, yuvānaṃ
⑦	yuvāne, yuvānasmiṃ, yuvānamhi, yuve, yuvamhi, yuvasmiṃ	yuvānesu, yuvāsu, yuvesu

Evaṃ maghavā maghavāno, maghavānā iccādi yuva saddasamaṃ.

In the same way maghavā, maghavāno, maghavānā (Maghavā, a name of Sakka) and the rest are the same as the word yuva.

lemma	inflected	meaning
🚹⑦⨂(puma)	pumāsu, pumesu	among the males
🚹①⨀(yuva)	yuvā	the youth
🚹③⨀(yuva)	yuvānā, yuvena, yuvānena	by the youth
🚹⑦⨂(yuva)	yuvānesu, yuvāsu, yuvesu	among the youths
🚹①⨂(maghava)	maghavāno, maghavānā	(the) Maghavās

	puma + su (⑦⨂)	rule
→	pum(a → ā) + su	§158
→	pumāsu

	yuva + hi (③⨂)	rule
→	yuv(a → āna) + hi	§157 (`ca`)
→	yuvān(a → e) + hi	§101
→	yuvānehi

	yuva + su (⑦⨂)	rule
→	yuv(a → ā) + su	§160 (`ca`)
→	yuvāsu

The forms of puma (male) gathered from Rūp 136–143:

	⨀	⨂
①	pumā	pumāno
⓪	he pumaṃ	he pumāno
②	pumaṃ	pumāno
③	pumānā, pumunā, pumena	pumānehi, pumānebhi
④	pumuno, pumassa	pumānaṃ
⑤	pumānā, pumunā, pumā, pumasmā, pumamhā	pumānehi, pumānebhi, pumehi, pumebhi
⑥	pumuno, pumassa	pumānaṃ
⑦	pumāne, pume, pumasmiṃ, pumamhi	pumāsu, pumesu

Akārantaṃ.

Thus stems ending in a.

Ā kāranto pulliṅgo sā saddo.

A masculine ending in ā is the word sā (dog).

Sā si, si lopo, sā sunakho.

sā with si; si is elided [by §220 (74): Sesato lopaṃ gasipi]: sā sunakho (a dog).

Bahuvacane –

In the plural —

144 (§84): Agho rassamekavacanayosvapi ca (And not `gha` [vowels become] short in singular `yo` [inflections] also) apavada

With sā (dog) Buddhappiya leaves the stems in a and reaches the first long final; from here to the end of the Pulliṅga every stem — daṇḍī, abhibhū, sabbaññū, the feminine itthī and vadhū later — is shortened before the singular inflections and before yo, so he brings Kaccāyana’s general shortening rule in at the first form that needs it, the plural sā. His gloss spells out agho as “excepting the ā that has the name gha” (the feminine ā of §60 (177): Ā gho, which is never shortened: kaññaṃ, kaññāyo), and gives api the job Kaccāyana’s vutti gives it — the shortening does not reach si, so ①⨀ stays sā; the ca he passes over. The rest of the paradigm “is to be inferred”: after shortening, sa inflects like purisa, while before hi, naṃ and su the long ā stays (sāhi, sānaṃ, sāsu), since those inflections are neither singular nor yo. There is no option marker.

Gha saññakaā kāravajjito liṅgassanto saro rassamāpajjate ekavacanesu yo su ca paresūti rassattaṃ. Api ggahaṇaṃ si mhi nivattanatthaṃ. Sesaṃ neyyaṃ.

The final vowel of a stem, excepting the ā that bears the name gha, becomes short when a singular [inflection] or a yo follows — hence the shortening. The mention of api is for excluding [the shortening] before si. The rest is to be inferred.

Sā tiṭṭhanti, he sa he sā, he sā, saṃ, se, sena, sāhi sābhi, sassa sāya, sānaṃ, sā sasmā samhā, sāhi sābhi, sassa, sānaṃ, se sasmiṃ samhi, sāsu.

The paradigm of sā (dog), 🚹(sā):

	⨀	⨂
①	sā	sā (`sā tiṭṭhanti`, the dogs stand)
⓪	he sa, he sā	he sā
②	saṃ	se
③	sena	sāhi, sābhi
④	sassa, sāya	sānaṃ
⑤	sā, sasmā, samhā	sāhi, sābhi
⑥	sassa	sānaṃ
⑦	se, sasmiṃ, samhi	sāsu

Evaṃ paccakkhadhammā gāṇḍīvadhanvāpabhutayo.

In the same way paccakkhadhammā (one who has seen the Dhamma for himself), gāṇḍīvadhanvā (Gāṇḍīva-bowman, Arjuna) and the like.

lemma	inflected	meaning
🚹①⨂(sā)	sā tiṭṭhanti	the dogs stand
🚹②⨀(sā)	saṃ	the dog
🚹③⨂(sā)	sāhi, sābhi	by the dogs
🚹①⨀(paccakkhadhamma)	paccakkhadhammā	one who has seen the Dhamma for himself
🚹①⨀(gāṇḍīvadhanva)	gāṇḍīvadhanvā	the Gāṇḍīva-bowman

	sā + yo (①⨂)	rule
→	s(ā → a) + yo	§84
→	sa + (yo → ā)	§107
→	sa + ā	§83
→	sā

	sā + aṃ (②⨀)	rule
→	s(ā → a) + aṃ	§84
→	sa + aṃ	§83
→	saṃ

	sā + hi (③⨂)	rule
→	sā + hi	(no shortening: `hi` is neither singular nor `yo`)
→	sāhi

The ④⨀ sāya is the āya that §109 (304): Āya catutthekavacanassatu gives the fourth-form singular; the remaining forms are those of purisa.

Ākārantaṃ.

Thus stems ending in ā.

I kāranto pulliṅgo aggi saddo. Syā dyuppatti, aggi si,

A masculine ending in i is the word aggi (fire). The inflections si and the rest are added: aggi with si.

‘‘Anto, simhi, vā’’ti ca vattate.

“anto” (the final), “simhi” (before si) and “vā” continue.

145 (§95): Aggissini (`aggi` to `ini`) apavada

Aggi ssa anto ini hoti vā si mhi vibhattimhi. ‘‘Sesato lopaṃ gasipī’’ti si lopo. Aggini aggi.

The final of aggi optionally becomes ini before the inflection si. By §220 (74): Sesato lopaṃ gasipi si is elided. aggini, aggi.

Bahuvacane ‘‘ivaṇṇuvaṇṇā jhalā’’ti jhala saññāyaṃ –

In the plural, when [the final] has been named jha or la by §58 (29): Ivaṇṇuvaṇṇā jhalā —

‘‘Jhalato, vā’’ti ca vattate.

“jhalato” (after a jha or la [stem]) and “vā” continue.

lemma	inflected	meaning
🚹①⨀(aggi)	aggini, aggi	fire

	aggi + si (①⨀)	rule
→	agg(i → ini) + si	§95
→	aggini + si	§220
→	aggini

	aggi + si (①⨀)	rule
→	aggi + si	§220
→	aggi

146 (§118): Ghapato ca yonaṃ lopo (And `gha`, `pa`: elision of `yo`) apavada

The elision of yo is the first plural operation of every stem outside the a class, so the rule is quoted here at aggi and again for bhikkhu, kaññā, ratti, itthī (155 (§119): Lato vokāro ca, 177 (§60): Ā gho, 182 (§59): Te itthikhyā po). Buddhappiya’s gloss names the four classes the sutta and its ca cover — the feminine ā, i, ī, u, ū that are gha and pa, and the masculine and neuter jha and la — and adds one word to Kaccāyana’s vā: vavatthitavibhāsāyaṃ, “[this is] under a restricted option”. He does not state the domains, but his paradigms show them (Boundaries and Domains §2.3): the anicca domain is every stem he inflects, where the elided and the unelided yo stand side by side (aggī, aggayo; bhikkhū, bhikkhavo; kaññā, kaññāyo; rattī, rattiyo); the asanta domain is the la stems of the satthu group and go, whose yo is never dropped but becomes o (160 (§205): Tato yonamo tu, 169 (§74): Yosu ca). The lengthening that goes with the elision is the next rule.

Ghapa saññehi itthivācakehi ākārivaṇṇuvaṇṇehi, jhala saññehi ca paresaṃ yo vacanānaṃ lopo hoti vā. Vavatthitavibhāsāyaṃ.

After [stems ending in] ā, i, ī, u, ū that denote the feminine and bear the names gha and pa, and after those named jha and la, the yo inflections are optionally elided. [This is] a vavatthitavibhāsā (restricted option).

lemma	inflected	meaning
🚹①⨂(aggi)	aggī	fires

	aggi + yo (①⨂)	rule
→	aggi + yo	§118
→	agg(i → ī)	§88
→	aggī

The lengthening is given by the next rule, 147 (§88): Yosu katanikāralopesu dīghaṃ.

147 (§88): Yosu katanikāralopesu dīghaṃ (In `yo` [inflections] replaced with `ni` or elided, [end vowel] is lengthened) utsarga

Liṅgassantabhūtā sabbe rassasarā yo su katanikāralopesu dīghamāpajjante. Katā ni kāralopā yesaṃ te katanikāralopā. Aggī.

All short vowels that are the final of a stem become long before the yos whose replacement by ni or elision has been made. Those of which the replacement by the letter ni or the elision (lopa) has been made (kata) are katanikāralopa. aggī.

‘‘Pañcādīnamatta’’nti ito ‘‘atta’’miti vattate.

From §90 (252): Pañcādīnamattaṃ “attaṃ” (becoming a) continues.

148 (§96): Yosvakatarasso jho (For `yo`, `jha` non-short becomes `a`) apavada

The unelided plural, aggayo. The jha final that is short by nature — not “made short” by 144 (§84): Agho rassamekavacanayosvapi ca — becomes a before yo; the ī of daṇḍī, which is made short, takes no instead (151 (§225): Yonaṃ no), and Buddhappiya’s counter-example rattiyo shows a feminine i, which is pa and not jha, keeping its i. He states the rule without an option (the Kaccāyana page supplies a vā from the context; here aggayo simply stands beside the aggī of the elision). The vocative follows the same pattern, and the closing block leads into the second form: “when the elision of the preceding vowel would apply” — that is, when aggi + aṃ would lose its i by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, the next rule gives niggahīta instead.

Yo su paresu akatarasso jho a ttamāpajjate. Aggayo.

When the yos follow, a jha [final] that has not been made short becomes a. aggayo.

Jho ti kiṃ? Rattiyo.

Ālapanepevaṃ. He aggi, he aggī he aggayo.

In address it is the same: he aggi (⓪⨀); he aggī, he aggayo (⓪⨂).

Dutiyekavacane pubbassaralope sampatte –

In the second form singular, when the elision of the preceding vowel would apply —

lemma	inflected	meaning
🚹①⨂(aggi)	aggayo	fires
🚹⓪⨀(aggi)	he aggi	O fire
🚹⓪⨂(aggi)	he aggī, he aggayo	O fires

	aggi + yo (①⨂)	rule
→	agg(i → a) + yo	§96
→	aggayo

By saying jho (a jha [final]) the rule does not apply to the feminine i, which is named pa by §59 (182): Te itthikhyā po.

lemma	inflected	meaning
🚺①⨂(ratti)	rattiyo	nights

149 (§82): Aṃ mo niggahītaṃ jhalapehi (`aṃ`, `ma` become `ṃ` for `jha`, `la`, `pa`) utsarga

The rule for the second form singular of every stem in i, ī, u, ū, masculine or feminine: aṃ after them is a bare niggahīta, aggiṃ, and so is the m of a compound member (pulliṅgaṃ, puṅkokilo in Kaccāyana’s vutti, which Buddhappiya does not repeat). He places it at the ②⨀ of aggi, then runs the rest of the paradigm through in one sweep, quoting for each form the rule that produces it: the hi forms with and without lengthening — the ca of §89 (87): Sunaṃhisu ca allows aggihi beside aggīhi, “in some places”; no for sa by §117 (124): Jhalato sassano vā; and for the fifth form the nā of §215 (141): Jhalato ca “by option”, vikappena, beside aggismā, aggimhā — the open reading of that rule’s ca that he gave at 141 (§215): Jhalato ca. There is no option marker in this sutta itself. The verses that follow list the masculine nouns in i that inflect like aggi.

Jhalapa iccetehi parassa aṃ vacanassa, ma kārassa ca niggahītaṃ ādeso hoti. Aggiṃ.

After [stems] named jha, la and pa, the inflection aṃ, and the letter m, are replaced by niggahīta. aggiṃ.

Aggī aggayo, agginā, aggīhi aggībhi, ‘‘sunaṃhisu cā’’ti ettha ca ggahaṇena katthaci dīghābhāvo. Aggihi aggibhi.

aggī, aggayo (②⨂); agginā (③⨀); aggīhi, aggībhi (③⨂) — and by the mention of ca in §89 (87): Sunaṃhisu ca there is in some places no lengthening: aggihi, aggibhi.

‘‘Jhalato sassa no vā’’ti no. Aggino aggissa, aggīnaṃ.

no [for sa] by §117 (124): Jhalato sassano vā: aggino, aggissa (④⨀); aggīnaṃ (④⨂).

‘‘Smā nā’’ti vattamāne ‘‘jhalato cā’’ti vikappena nā. Agginā aggismā aggimhā, aggīhi aggībhi aggihi aggibhi, aggino aggissa, aggīnaṃ agginaṃ, aggimhi aggismiṃ, aggīsu aggisu.

With §214 (128): Smā nā continuing, nā [for smā] by option, by §215 (141): Jhalato ca: agginā, aggismā, aggimhā (⑤⨀); aggīhi, aggībhi, aggihi, aggibhi (⑤⨂); aggino, aggissa (⑥⨀); aggīnaṃ, agginaṃ (⑥⨂); aggimhi, aggismiṃ (⑦⨀); aggīsu, aggisu (⑦⨂).

Evamaññepi –

In the same way others too —

Joti pāṇi gaṇṭhi muṭṭhi, kucchi vatthi sāli vīhi;
Byādhi odhi bodhi sandhi, rāsi kesi sāti dīpi.

Isi muni maṇi dhani yati giri ravi kavi,
Kapi asi masi nidhi vidhi ahi kimi pati;
Hari ari timi kali bali jaladhi gahapati,
Urudhiti varamati nirupadhi adhipati.

Añjali sārathi atithi samādhi udadhippabhutayo.

The masculine nouns in i that inflect like aggi:

word	meaning	word	meaning
joti	light, fire	pāṇi	hand
gaṇṭhi	knot	muṭṭhi	fist
kucchi	belly	vatthi	bladder
sāli	rice	vīhi	paddy
byādhi	disease	odhi	limit
bodhi	awakening	sandhi	junction
rāsi	heap	kesi	Kesi (a name)
sāti	Sāti (a name)	dīpi	leopard
isi	seer	muni	sage
maṇi	jewel	dhani	rich man
yati	ascetic	giri	mountain
ravi	sun	kavi	poet
kapi	monkey	asi	sword
masi	soot	nidhi	treasure
vidhi	rule, method	ahi	snake
kimi	worm	pati	lord, husband
hari	Hari; lion	ari	enemy
timi	great fish	kali	strife, misfortune
bali	offering	jaladhi	ocean
gahapati	householder	urudhiti	one of great firmness
varamati	one of excellent understanding	nirupadhi	one free from attachments
adhipati	overlord	añjali	cupped hands
sārathi	charioteer	atithi	guest
samādhi	concentration	udadhi	ocean

— and the like.

lemma	inflected	meaning
🚹②⨀(aggi)	aggiṃ	the fire
🚹③⨀(aggi)	agginā	by the fire
🚹③⨂(aggi)	aggīhi, aggībhi, aggihi, aggibhi	by the fires
🚹④⨀(aggi)	aggino, aggissa	to the fire
🚹⑤⨀(aggi)	agginā, aggismā, aggimhā	from the fire
🚹⑦⨀(aggi)	aggimhi, aggismiṃ	in the fire

	aggi + aṃ (②⨀)	rule
→	aggi + (aṃ → ṃ)	§82
→	aggiṃ

	aggi + sa (④⨀)	rule
→	aggi + (sa → no)	§117
→	aggino

	aggi + smā (⑤⨀)	rule
→	aggi + (smā → nā)	§215
→	agginā

	aggi + hi (③⨂)	rule
→	agg(i → ī) + hi	§89
→	aggīhi

The paradigm of aggi (fire), 🚹(aggi), gathered from Rūp 145–149:

	⨀	⨂
①	aggini, aggi	aggī, aggayo
⓪	he aggi	he aggī, he aggayo
②	aggiṃ	aggī, aggayo
③	agginā	aggīhi, aggībhi, aggihi, aggibhi
④	aggino, aggissa	aggīnaṃ, agginaṃ
⑤	agginā, aggismā, aggimhā	aggīhi, aggībhi, aggihi, aggibhi
⑥	aggino, aggissa	aggīnaṃ, agginaṃ
⑦	aggimhi, aggismiṃ	aggīsu, aggisu

Ikārantaṃ.

Thus stems ending in i.

Ī kāranto pulliṅgo da ṇḍīsaddo.

A masculine ending in ī is the word daṇḍī (staff-bearer).

‘‘Daṇḍī si’’ itīdha –

Here, with daṇḍī and si —

‘‘Agho rassamekavacanayosvapi cā’’ti rassatte sampatte etthevāpi ggahaṇena si smiṃ tadabhāve siddhe niyamatthamāha.

when the shortening by §84 (144): Agho rassamekavacanayosvapi ca would apply, and its absence before si is already established by the mention of api in that very rule, he states [the following rule] as a restriction (niyama).

‘‘Rassa’’nti vattamāne –

With “rassaṃ” (short) continuing —

150 (§85): Na sismimanapuṃsakāni (No [shortening] for non-neuter words before `si`) apavada

The ī stems begin with daṇḍī, and the first question is why its ①⨀ is daṇḍī and not daṇḍi. Buddhappiya’s lead-in raises the point Kaccāyana’s commentators raise: the api of 144 (§84): Agho rassamekavacanayosvapi ca already keeps si out of the shortening, so this rule is not needed to permit daṇḍī — it is a niyama, a restriction: only non-neuter stems escape the shortening before si, and a neuter such as sukhakāri (in sukhakāri dānaṃ) is shortened. His gloss adds a verse on the word liṅga in the sense of gender: the masculine, feminine and neuter are called liṅga because they are the marks by which “male” and the rest are known — the distinct form, the indistinct form, and the usage free of both. The plural daṇḍī (①⨂) is by the elision of yo; “otherwise”, when the ī is made short before yo, the next rule applies, and he announces its governing words, jhato katarassā, from §224 (153): Naṃ jhato katarassā.

Si smiṃ napuṃsakavajjitāni liṅgāni na rassamāpajjanteti rassattābhāvo, si lopo. Daṇḍī tiṭṭhati.

Before si, stems other than neuters do not become short — hence there is no shortening; si is elided. daṇḍī tiṭṭhati (the staff-bearer stands).

Anapuṃsakānī ti kiṃ? Sukhakāri dānaṃ.

Ettha ca –

And on this —

Visadāvisadākāra-vohārobhayamuttakā;
Pumādijānane hetu-bhāvato liṅgamīritā.

[Words] of distinct form, of indistinct form, and in usage free of both
are called liṅga (gender), because they are the cause of knowing “male” and the rest.

Yo lope daṇḍī tiṭṭhanti.

When yo is elided, daṇḍī tiṭṭhanti (the staff-bearers stand).

Itaratra ‘‘agho rassa’’miccādinā rassatte kate –

Otherwise, when the shortening has been made by §84 (144): Agho rassamekavacanayosvapi ca —

‘‘Jhato, katarassā’’ti ca vattate.

“jhato” (after a jha) and “katarassā” (made short) continue [from §224 (153): Naṃ jhato katarassā].

lemma	inflected	meaning
🚹①⨀(daṇḍī)	daṇḍī tiṭṭhati	the staff-bearer stands
🚹①⨂(daṇḍī)	daṇḍī tiṭṭhanti	the staff-bearers stand

	daṇḍī + si (①⨀)	rule
→	daṇḍī + si	§85 (no shortening)
→	daṇḍī + si	§220
→	daṇḍī

	daṇḍī + yo (①⨂)	rule
→	daṇḍī + yo	§118
→	daṇḍī

By saying anapuṃsakāni (non-neuters) the rule does not stop the shortening of a neuter before si.

lemma	inflected	meaning
🚻①⨀(sukhakārī)	sukhakāri dānaṃ	a gift that brings happiness

151 (§225): Yonaṃ no (`yo` becomes `no` [after a shortened `jha`]) apavada

The unelided plural of daṇḍī: after a jha made short (daṇḍī → daṇḍi before yo, 144 (§84): Agho rassamekavacanayosvapi ca) all the yos — Buddhappiya adds sālapanānaṃ, “including the vocative” — become no. The counter-example aggayo marks the boundary with 148 (§96): Yosvakatarasso jho: a jha short by nature takes a, one made short takes no. His gloss then adds a verse of his own that stretches the rule by yogavibhāga: read yonaṃ no on its own, without the governing katarassā, and the no appears “in some places” (kvaci) even after a stem that has not been made short — the sāramatino of the Dhammapada, ①⨂ of sāramati, an i stem that would otherwise give sāramatayo. This is his usual device for saving an attested form: a split of the sutta, restricted by kvaci. There is no option marker in the rule itself. “ge” is then announced for the vocative from §243 (110): Bho ge tu.

Sabbesaṃ yo naṃ sālapanānaṃ jha to katarassā paresaṃ no iccādeso hoti. Daṇḍino tiṭṭhanti.

All the yos, including that of address, that follow a jha [final] made short are replaced by no. daṇḍino tiṭṭhanti (the staff-bearers stand).

Katarassā ti kiṃ? Aggayo.

Adhikāraṃ vinā ‘‘yonaṃ,
No’’ti yogavibhāgato;
Kvaci akatarassāpi,
No sāramatino yathā.

By splitting the rule to read “yonaṃ
no” without the governing word [katarassā],
in some places no [stands] even after [a stem] not made short,
as in sāramatino.

Ālapane ‘‘ge’’ti vattate.

In address, “ge” (before ga) continues [from §243 (110): Bho ge tu].

lemma	inflected	meaning
🚹①⨂(daṇḍī)	daṇḍino tiṭṭhanti	the staff-bearers stand
🚹①⨂(sāramati)	sāramatino	those who see the essential

	daṇḍī + yo (①⨂)	rule
→	daṇḍ(ī → i) + yo	§84
→	daṇḍi + (yo → no)	§225
→	daṇḍino

asāre sāramatino
(18Dh 1.8: Sāriputtattheravatthu)
🚻⑦⨀(asāra) 🚹①⨂(sāramati)
in the unessential | those who see the essential

By saying katarassā (made short) the rule does not apply to a jha that is short by nature; that takes a by §96 (148): Yosvakatarasso jho.

lemma	inflected	meaning
🚹①⨂(aggi)	aggayo	fires

152 (§245): Jhalapā rassaṃ (`jha`, `la`, `pa` [finals] are shortened [before `ga`]) apavada

The vocative singular bho daṇḍi. Kaccāyana’s §245 belongs to his cluster of ga rules (§243–§246); Buddhappiya calls it up at the first vocative that shortens a long final, and again for itthī and vadhū. As at 135 (§192): Smime he asks why an operation already covered by 144 (§84): Agho rassamekavacanayosvapi ca is restated — ga is a singular inflection — and answers that the restatement is a niyama: the shortening before ga holds for jha, la and pa finals only, so bho go (⓪⨀ of go) keeps its o. There is no option marker. The block that follows sets up the second form: after the shortening, “aṃ” continues, and — by a frog’s leap (maṇḍūkagati) from §216 (180): Ghapato smiṃ yaṃ vā, a rule that in his own order stands at Rūp 180 — so does “vā”. That borrowed vā is what makes the naṃ of the next rule optional.

Jhalapa iccete rassamāpajjante ge pare. Bho daṇḍi.

The finals named jha, la and pa become short when ga follows. bho daṇḍi.

‘‘Agho rassa’’ntiādināva siddhepi rassatte punārambho niyamattho, tena ‘‘bho go’’tiādīsu na bhavati. Daṇḍī daṇḍino.

Although the shortening is already established by §84 (144): Agho rassamekavacanayosvapi ca, the fresh statement is in the sense of a restriction (niyama); hence it does not take place in bho go and the like. daṇḍī, daṇḍino (⓪⨂).

Dutiyāyaṃ rassatte kate ‘‘a’’miti vattate, ‘‘ghapato smiṃ yaṃ vā’’ti ito maṇḍūkagatiyā ‘‘vā’’ti vattate.

In the second form, when the shortening has been made, “aṃ” continues, and by a frog’s leap from §216 (180): Ghapato smiṃ yaṃ vā “vā” continues.

lemma	inflected	meaning
🚹⓪⨀(daṇḍī)	bho daṇḍi	O staff-bearer
🚹⓪⨂(daṇḍī)	daṇḍī, daṇḍino	O staff-bearers

	daṇḍī + si (⓪⨀, `ga`)	rule
→	daṇḍ(ī → i) + ga	§245
→	daṇḍi + ga	§220
→	bho daṇḍi

153 (§224): Naṃ jhato katarassā (`aṃ` becomes `naṃ` after a shortened `jha`) apavada

Jha to katarassā parassa aṃ vacanassa naṃ hoti vā. Daṇḍinaṃ daṇḍiṃ, daṇḍī daṇḍino, daṇḍinā, daṇḍīhi daṇḍībhi, daṇḍino daṇḍissa, daṇḍīnaṃ.

After a jha [final] made short, the inflection aṃ optionally becomes naṃ. daṇḍinaṃ, daṇḍiṃ (②⨀); daṇḍī, daṇḍino (②⨂); daṇḍinā (③⨀); daṇḍīhi, daṇḍībhi (③⨂); daṇḍino, daṇḍissa (④⨀); daṇḍīnaṃ (④⨂).

‘‘Jhalato cā’’ti nā. Daṇḍinā daṇḍismā daṇḍimhā, daṇḍīhi daṇḍībhi, daṇḍino daṇḍissa, daṇḍīnaṃ.

nā [for smā] by §215 (141): Jhalato ca: daṇḍinā, daṇḍismā, daṇḍimhā (⑤⨀); daṇḍīhi, daṇḍībhi (⑤⨂); daṇḍino, daṇḍissa (⑥⨀); daṇḍīnaṃ (⑥⨂).

‘‘Jhato, katarassā’’ti ca vattate, pure viya ‘‘vā’’ti ca.

“jhato” and “katarassā” continue, and, as before, “vā”.

lemma	inflected	meaning
🚹②⨀(daṇḍī)	daṇḍinaṃ, daṇḍiṃ	the staff-bearer
🚹③⨀(daṇḍī)	daṇḍinā	by the staff-bearer
🚹④⨀(daṇḍī)	daṇḍino, daṇḍissa	to the staff-bearer
🚹⑤⨀(daṇḍī)	daṇḍinā, daṇḍismā, daṇḍimhā	from the staff-bearer

	daṇḍī + aṃ (②⨀)	rule
→	daṇḍ(ī → i) + aṃ	§84
→	daṇḍi + (aṃ → naṃ)	§224
→	daṇḍinaṃ

	daṇḍī + aṃ (②⨀)	rule
→	daṇḍ(ī → i) + aṃ	§84
→	daṇḍi + (aṃ → ṃ)	§82
→	daṇḍiṃ

154 (§226): Smiṃ ni (`smiṃ` becomes `ni` [after a shortened `jha`]) apavada

Jha to katarassā parassa smiṃ vacanassa ni iccādeso hoti vā. Daṇḍini daṇḍismiṃ daṇḍimhi, daṇḍīsu.

After a jha [final] made short, the inflection smiṃ is optionally replaced by ni. daṇḍini, daṇḍismiṃ, daṇḍimhi (⑦⨀); daṇḍīsu (⑦⨂).

Evamaññānipi –

In the same way others too —

Dhammī saṅghī ñāṇī hatthī, cakkī pakkhī dāṭhī raṭṭhī;
Chattī mālī vammī yogī, bhāgī bhogī kāmī sāmī.

Dhajī gaṇī sasī kuṭṭhī, jaṭī yānī sukhī sikhī;
Dantī mantī karī cāgī, kusalī musalī balī.

Pāpakārī sattughātī, mālyakārī dīghajīvī;
Dhammacārī sīghayāyī, sīhanādī bhūmisāyī –

Iccādīni ī kārantanāmāni.

The nouns in ī that inflect like daṇḍī:

word	meaning	word	meaning
dhammī	righteous one	saṅghī	one with a following
ñāṇī	one with knowledge	hatthī	elephant
cakkī	wheel-bearer	pakkhī	bird
dāṭhī	tusked one	raṭṭhī	one with a realm
chattī	one with a parasol	mālī	garlanded one
vammī	armoured one	yogī	yogin
bhāgī	sharer	bhogī	wealthy one; serpent
kāmī	lover	sāmī	owner, lord
dhajī	one with a banner	gaṇī	leader of a group
sasī	moon	kuṭṭhī	leper
jaṭī	one with matted hair	yānī	one with a vehicle
sukhī	happy one	sikhī	crested one; fire
dantī	tusker	mantī	counsellor
karī	elephant	cāgī	generous one
kusalī	skilful one	musalī	club-bearer
balī	strong one	pāpakārī	evil-doer
sattughātī	enemy-slayer	mālyakārī	garland-maker
dīghajīvī	long-lived one	dhammacārī	one who lives by the Dhamma
sīghayāyī	swift-goer	sīhanādī	lion-roarer
bhūmisāyī	one who sleeps on the ground

— these and the like are the nouns ending in ī.

Gāmaṇī saddassa tu sattamiyaṃ bhedo.

But the word gāmaṇī (village headman) differs in the seventh form.

Gāmaṇī, gāmaṇī gāmaṇino, bho gāmaṇi, bhonto gāmaṇī bhonto gāmaṇino, gāmaṇinaṃ gāmaṇiṃ, gāmaṇī gāmaṇino.

The forms of gāmaṇī (village headman), 🚹(gāmaṇī), that he gives:

	⨀	⨂
①	gāmaṇī	gāmaṇī, gāmaṇino
⓪	bho gāmaṇi	bhonto gāmaṇī, bhonto gāmaṇino
②	gāmaṇinaṃ, gāmaṇiṃ	gāmaṇī, gāmaṇino

Sesaṃ daṇḍī samaṃ. Ni ādesābhāvova viseso. Evaṃ senānī sudhī ppabhutayo.

The rest is the same as daṇḍī. The only difference is the absence of the replacement ni [in the seventh form]. In the same way senānī (general), sudhī (wise man) and the like.

lemma	inflected	meaning
🚹⑦⨀(daṇḍī)	daṇḍini, daṇḍismiṃ, daṇḍimhi	in the staff-bearer
🚹⑦⨂(daṇḍī)	daṇḍīsu	among the staff-bearers
🚹⑦⨀(gāmaṇī)	gāmaṇismiṃ, gāmaṇimhi	in the headman

	daṇḍī + smiṃ (⑦⨀)	rule
→	daṇḍ(ī → i) + smiṃ	§84
→	daṇḍi + (smiṃ → ni)	§226
→	daṇḍini

The paradigm of daṇḍī (staff-bearer), 🚹(daṇḍī), gathered from Rūp 150–154:

	⨀	⨂
①	daṇḍī	daṇḍī, daṇḍino
⓪	bho daṇḍi	daṇḍī, daṇḍino
②	daṇḍinaṃ, daṇḍiṃ	daṇḍī, daṇḍino
③	daṇḍinā	daṇḍīhi, daṇḍībhi
④	daṇḍino, daṇḍissa	daṇḍīnaṃ
⑤	daṇḍinā, daṇḍismā, daṇḍimhā	daṇḍīhi, daṇḍībhi
⑥	daṇḍino, daṇḍissa	daṇḍīnaṃ
⑦	daṇḍini, daṇḍismiṃ, daṇḍimhi	daṇḍīsu

Īkārantaṃ.

Thus stems ending in ī.

U kāranto pulliṅgo bhikkhu saddo.

A masculine ending in u is the word bhikkhu (monk).

Tatheva bhikkhu saddato si, si lopo. So bhikkhu.

In the same way, si after the word bhikkhu; si is elided: so bhikkhu (the monk).

Bahuvacane ‘‘ghapato ca yonaṃ lopo’’ti yo lopo, ‘‘yosu kata’’iccādinā dīgho. Te bhikkhū.

In the plural yo is elided by §118 (146): Ghapato ca yonaṃ lopo and [the final] lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ: te bhikkhū (the monks).

Lopābhāve ‘‘vā, yona’’nti ca vattate.

When the elision does not take place, “vā” and “yonaṃ” continue.

155 (§119): Lato vokāro ca (And from `la`: becomes `vo`) apavada

The u stems open with bhikkhu, whose ①⨀ and elided plural bhikkhū the lead-in has already formed; this rule gives the unelided plural, bhikkhavo. It is the sutta on which Ruiz-Falqués builds his account of how several markers can share one rule (Boundaries and Domains §3.5), and Buddhappiya’s gloss is unusually full. Three words are explained. kāra in vokāro lets yo become no as well as vo (jantuno). ca is katthacinivattanattha, “for cancelling katthaci” — it removes the exceptional character the rule would otherwise have, so that vo is not confined to a few words but an alternative alongside the elided yo; or else, he offers, the ca carries the no of §225 (151): Yonaṃ no into this rule, which is how jantu and sabbaññū come to have jantuno, sabbaññuno. And vā — carried in from §118 (146): Ghapato ca yonaṃ lopo, as the lead-in said — is a vavatthitavibhāsā, whose three domains the memory verse fixes: nicca for bhikkhu and its kind (when yo is not elided it must become vo: bhikkhavo, never bhikkhuyo); anicca (vibhāsā) for hetu and its kind (hetavo or hetuyo); asanta for the pronoun amu and its kind, which take neither vo nor no (amū). The verse is the one Ruiz-Falqués quotes (§3.5). The closing block announces “attaṃ” and “akatarasso” for the next rule.

La saññato paresaṃ yo vacanānaṃ vo kārādeso hoti vā. Kāra ggahaṇena yo naṃ no ca hoti. Ca saddaggahaṇaṃ katthaci nivattanatthaṃ. Atha vā ca ggahaṇaṃ noggahaṇānuvattanatthaṃ, tena jantusabbaññū ādito yonaṃ no ca hoti. Vā saddo vavatthitavibhāsattho. Tena –

The yo inflections that follow a [final] named la are optionally replaced by vo. By the mention of kāra the yos also become no. The mention of the word ca is for cancelling katthaci (in some places). Or else the mention of ca is for carrying on the mention of no [from §225 (151): Yonaṃ no]; by it the yos after jantu, sabbaññū and the like also become no. The word vā has the sense of a vavatthitavibhāsā (restricted option). Hence —

Bhikkhuppabhutito niccaṃ, vo yonaṃ hetuādito;
Vibhāsā na ca vo no ca, amuppabhutito bhave.

After bhikkhu and the like, vo for the yos is invariable; after hetu and the like
it is optional; and neither vo nor no occurs after amu and the like.

‘‘Attaṃ, akatarasso’’ti ca vattate.

“attaṃ” (becoming a) and “akatarasso” (not made short) continue [from §96 (148): Yosvakatarasso jho].

lemma	inflected	meaning
🚹①⨂(bhikkhu)	bhikkhū, bhikkhavo	monks
🚹①⨂(hetu)	hetū, hetavo, hetuyo	causes
🚹①⨂(jantu)	jantuno	creatures
🚹①⨂(sabbaññū)	sabbaññuno	omniscient ones
⚧️①⨂(amu)	amū	those

	bhikkhu + yo (①⨂)	rule
→	bhikkhu + (yo → vo)	§119
→	bhikkh(u → a) + vo	§97
→	bhikkhavo

	jantu + yo (①⨂)	rule
→	jantu + (yo → no)	§119 (`kāra`)
→	jantuno

The a before vo is the next rule’s.

156 (§97): Vevosu lo ca (In `ve`, `vo`, `la`-words too) apavada

Ve vo iccetesu ca paresu akatarasso lo attamāpajjate. Bhikkhavo, bho bhikkhu, bhavanto bhikkhū.

When ve or vo follows, a la [final] that has not been made short becomes a. bhikkhavo (①⨂); bho bhikkhu (⓪⨀); bhavanto bhikkhū (⓪⨂).

Lopābhāve –

When the elision does not take place —

lemma	inflected	meaning
🚹①⨂(bhikkhu)	bhikkhavo	monks
🚹⓪⨀(bhikkhu)	bho bhikkhu	O monk
🚹⓪⨂(bhikkhu)	bhavanto bhikkhū	O monks

	bhikkhu + yo (①⨂)	rule
→	bhikkhu + (yo → vo)	§119
→	bhikkh(u → a) + vo	§97
→	bhikkhavo

157 (§116): Akatarassā lato yvālapanassa vevo (From `la`-words not made short `yo` vocative inflections become `ve`, `vo`) apavada

Akatarassā la to parassa ālapane vihitassa yo iccetassa ve vo ādesā honti. A ttaṃ. Bhavanto bhikkhave bhikkhavo. ‘‘Aṃ mo niggahītaṃ jhalapehī’’ti niggahītaṃ.

The yo prescribed in address that follows a la [final] not made short is replaced by ve and vo. [The final] becomes a. bhavanto bhikkhave, bhikkhavo (O monks). Niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi.

Bhikkhuṃ, bhikkhū bhikkhavo, bhikkhunā, bhikkhūhi bhikkhūbhi bhikkhuhi bhikkhubhi, bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ, bhikkhunā bhikkhusmā bhikkhumhā, bhikkhūhi bhikkhūbhi bhikkhuhi bhikkhubhi, bhikkhuno bhikkhussa, bhikkhūnaṃ bhikkhunaṃ, bhikkhumhi bhikkhusmiṃ, bhikkhūsu bhikkhusu.

The paradigm of bhikkhu (monk), 🚹(bhikkhu):

	⨀	⨂
①	bhikkhu	bhikkhū, bhikkhavo
⓪	bho bhikkhu	bhavanto bhikkhū, bhikkhave, bhikkhavo
②	bhikkhuṃ	bhikkhū, bhikkhavo
③	bhikkhunā	bhikkhūhi, bhikkhūbhi, bhikkhuhi, bhikkhubhi
④	bhikkhuno, bhikkhussa	bhikkhūnaṃ, bhikkhunaṃ
⑤	bhikkhunā, bhikkhusmā, bhikkhumhā	bhikkhūhi, bhikkhūbhi, bhikkhuhi, bhikkhubhi
⑥	bhikkhuno, bhikkhussa	bhikkhūnaṃ, bhikkhunaṃ
⑦	bhikkhumhi, bhikkhusmiṃ	bhikkhūsu, bhikkhusu

Evaṃ setu ketu rāhu bhānu paṅgu ucchu veḷu maccu sindhu bandhu neru meru sattu kāru hetu jantu ruru paṭu iccādayo.

In the same way setu (bridge), ketu (banner), rāhu (Rāhu), bhānu (sun), paṅgu (cripple), ucchu (sugar-cane), veḷu (bamboo), maccu (death), sindhu (river, ocean), bandhu (kinsman), neru (Neru), meru (Meru), sattu (enemy), kāru (artisan), hetu (cause), jantu (creature), ruru (a deer), paṭu (clever one) and the like.

Hetujantu saddānaṃ paṭhamādutiyāsu viseso.

The words hetu and jantu differ in the first and second forms.

Hetu, hetū hetavo hetuyo, bho hetu, bhonto hetū hetave hetavo, hetuṃ, hetū hetavo hetuyo. Sesaṃ bhikkhu samaṃ.

The forms of hetu (cause), 🚹(hetu):

	⨀	⨂
①	hetu	hetū, hetavo, hetuyo
⓪	bho hetu	bhonto hetū, hetave, hetavo
②	hetuṃ	hetū, hetavo, hetuyo

The rest is the same as bhikkhu.

Jantu, jantū jantavo. Kāra ggahaṇena yonaṃ no ca hoti. Jantuno jantuyo, bho jantu, jantū jantave jantavo, jantuṃ, jantū jantavo jantuno jantuyo iccādi.

jantu (①⨀); jantū, jantavo — and by the mention of kāra [in §119] the yos also become no: jantuno, jantuyo (①⨂). The forms of jantu (creature), 🚹(jantu):

	⨀	⨂
①	jantu	jantū, jantavo, jantuno, jantuyo
⓪	bho jantu	jantū, jantave, jantavo
②	jantuṃ	jantū, jantavo, jantuno, jantuyo

— and so on.

Satthu saddassa bhedo. ‘‘Satthu si’’itīdha –

The special forms of the word satthu (teacher). Here, with satthu and si —

‘‘Anto’’ti vattate.

“anto” (the final) continues.

lemma	inflected	meaning
🚹⓪⨂(bhikkhu)	bhavanto bhikkhave, bhikkhavo	O monks
🚹②⨀(bhikkhu)	bhikkhuṃ	the monk
🚹④⨀(bhikkhu)	bhikkhuno, bhikkhussa	to the monk
🚹⑤⨀(bhikkhu)	bhikkhunā, bhikkhusmā, bhikkhumhā	from the monk
🚹①⨂(hetu)	hetū, hetavo, hetuyo	causes
🚹①⨂(jantu)	jantū, jantavo, jantuno, jantuyo	creatures

	bhikkhu + yo (⓪⨂)	rule
→	bhikkhu + (yo → ve)	§116
→	bhikkh(u → a) + ve	§97
→	bhikkhave

	bhikkhu + aṃ (②⨀)	rule
→	bhikkhu + (aṃ → ṃ)	§82
→	bhikkhuṃ

	bhikkhu + sa (④⨀)	rule
→	bhikkhu + (sa → no)	§117
→	bhikkhuno

158 (§199): Satthupitādīnamā sismiṃ silopo ca (`ā` for the final of `satthu`, `pitu` and the like before `si`, and `si` elided) apavada

Satthu pitu mātu bhātu dhītu kattu iccevamādīnamanto ā ttamāpajjate si smiṃ, si lopo ca hoti. Satthā.

The final of satthu (teacher), pitu (father), mātu (mother), bhātu (brother), dhītu (daughter), kattu (doer) and the like becomes ā before si, and si is elided. satthā.

‘‘Satthu pitādīna’’nti adhikāro.

“satthupitādīnaṃ” (of satthu, pitu and the like) governs [what follows].

159 (§200): Aññesvārattaṃ (`āra` in the other inflections) apavada

The general rule of the group: in every inflection but si the final becomes āra, and the new stem satthāra inflects as a masculine in a except where the following rules replace the inflection itself. Buddhappiya adds an observation the Kaccāyana vutti lacks and uses repeatedly afterwards: the sutta states the change in the abstract (ārattaṃ, “āra-ness”, a bhāvaniddesa), and this form of statement “shows that in some places it is not fixed” — that is, forms without āra are also allowed where usage has them: satthunā (161 (§207): Nā ā), satthussa (162 (§203): U sasmiṃ salopo ca), pitūhi, pitūnaṃ, kattūsu (166 (§208): Āro rassamikāre, 168 (§209): Pitādīnamasimhi). It is an aniyama read out of the wording rather than an option marker. “āra” then continues into the next rule.

Satthu pitā dīnamanto si vacanato aññesu vacanesu āra ttamāpajjate. Āratta mitibhāvaniddesena katthaci aniyamaṃ dasseti.

The final of satthu, pitu and the like becomes āra in the inflections other than the inflection si. By the statement in the abstract, “ārattaṃ” (āra-ness), he shows that in some places [the replacement] is not fixed.

Āra ggahaṇamanuvattate.

The mention of āra continues.

lemma	inflected	meaning
🚹②⨀(satthu)	satthāraṃ	the teacher
🚹③⨂(satthu)	satthārehi, satthārebhi	by the teachers

	satthu + aṃ (②⨀)	rule
→	satth(u → āra) + aṃ	§200
→	satthāra + aṃ	§83
→	satthāraṃ

160 (§205): Tato yonamo tu (after that, `o` for `yo`; and elsewhere too) apavada

Tato ārā desato sabbesaṃ yo naṃ o kārādeso hoti.

After that replacement āra, all the yos are replaced by the letter o.

Tu ggahaṇena aññehipi catuubhanadīgavā dīhi yo namo kāro hoti, saralopādi. Satthāro.

By the mention of tu, the yos become o after others too — catu (four), ubha (both), nadī (river), go (cow) and the like. Elision of the vowel and so on. satthāro.

Ālapane ‘‘akārapitādyantānamā’’ti āttaṃ. ‘‘Ge rassa’’nti adhikicca ‘‘ākāro vā’’ti vikappena rassattaṃ, ga lopo.⁷ Bho sattha bho satthā, bhavanto satthāro, satthāraṃ, satthāre satthāro.

In address, ā by §244 (72): Akārapitādyantānamā. With “ge rassaṃ” governing, the shortening by option by §246 (73): Ākāro vā, and the elision of ga. bho sattha, bho satthā (⓪⨀); bhavanto satthāro (⓪⨂); satthāraṃ (②⨀); satthāre, satthāro (②⨂).

‘‘Tato’’ti ca vattate.

And “tato” (after that) continues.

lemma	inflected	meaning
🚹①⨂(satthu)	satthāro	teachers
🚹⓪⨀(satthu)	bho sattha, bho satthā	O teacher
🚹⓪⨂(satthu)	bhavanto satthāro	O teachers
🚹②⨂(satthu)	satthāre, satthāro	the teachers

	satthu + yo (①⨂)	rule
→	satth(u → āra) + yo	§200
→	satthāra + (yo → o)	§205
→	satthāra + o	§83
→	satthāro

	satthu + si (⓪⨀, `ga`)	rule
→	satth(u → ā) + ga	§244
→	satth(ā → a) + ga	§246
→	sattha + ga	§220
→	bho sattha

satthāre is the e of §107 (69): Sabbayonīnamāe on the stem satthāra.

161 (§207): Nā ā (`ā` for `nā`) apavada

Tato ārā desato nā vacanassa ā kārādeso hoti. Satthārā, satthunāti āratta mitibhāvaniddesena siddhaṃ. Satthārehi satthārebhi.

After that replacement āra, the inflection nā is replaced by the letter ā. satthārā; satthunā is established by the statement in the abstract, “ārattaṃ”. satthārehi, satthārebhi (③⨂).

‘‘Vā naṃmhī’’ti ito ‘‘vā’’ti vattate.

From §201 (163): Vā naṃmhi “vā” continues.

lemma	inflected	meaning
🚹③⨀(satthu)	satthārā, satthunā	by the teacher
🚹③⨂(satthu)	satthārehi, satthārebhi	by the teachers

	satthu + nā (③⨀)	rule
→	satth(u → āra) + nā	§200
→	satthāra + (nā → ā)	§207
→	satthāra + ā	§83
→	satthārā

	satthu + hi (③⨂)	rule
→	satth(u → āra) + hi	§200
→	satthār(a → e) + hi	§101
→	satthārehi

162 (§203): U sasmiṃ salopo ca (`u` before `sa`, and `sa` elided) apavada

Satthu pitu iccevamādīnamantassa u ttaṃ hoti vā sa smiṃ, sa lopo ca hoti. Ārā desāpavādoyaṃ. Satthu, aññattha bhāvaniddesenārābhāvo. Satthussa satthuno.

The final of satthu, pitu and the like optionally becomes u before sa, and sa is elided. This is an exception to the replacement āra. satthu; elsewhere, by the statement in the abstract, there is no āra: satthussa, satthuno.

‘‘Āratta’’nti vattate.

“ārattaṃ” (āra-ness) continues.

lemma	inflected	meaning
🚹④⨀(satthu)	satthu, satthussa, satthuno	to the teacher

	satthu + sa (④⨀)	rule
→	satthu + sa	§203
→	satthu

	satthu + sa (④⨀)	rule
→	satthu + (s) + sa	§61
→	satthussa

	satthu + sa (④⨀)	rule
→	satthu + (sa → no)	§117
→	satthuno

163 (§201): Vā naṃmhi (optionally [`āra`] before `naṃ`) apavada

Satthu pitu ādīnamanto āra ttamāpajjate vā naṃ mhi vibhattimhi. Satthārānaṃ.

The final of satthu, pitu and the like optionally becomes āra before the inflection naṃ. satthārānaṃ.

Ārā bhāve ‘‘vā naṃmhī’’ti vattate.

When the āra is absent, “vā naṃmhi” (optionally, before naṃ) continues.

lemma	inflected	meaning
🚹④⨂(satthu)	satthārānaṃ	to the teachers

	satthu + naṃ (④⨂)	rule
→	satth(u → āra) + naṃ	§201
→	satthār(a → ā) + naṃ	§89
→	satthārānaṃ

164 (§202): Satthunattañca (and `a` for the final of `satthu` [before `naṃ`]) apavada

The second naṃ rule: the final becomes a, lengthened before naṃ by §89 (87): Sunaṃhisu ca — satthānaṃ. Buddhappiya reads the ca as the Kaccāyana vutti does, extending the rule from satthu to pitu and the rest, but he also asks why the sutta names satthu again when satthupitādīnaṃ is already governing, and answers: to make the a invariable (nicca) for satthu. The effect is a distinction of domains of the kind his vavatthitavibhāsā verses draw, though he does not use the term here: for satthu the naṃ forms are satthārānaṃ and satthānaṃ only, while pitu and the kinship terms keep a third, pitūnaṃ, with the bare stem lengthened (168 (§209): Pitādīnamasimhi). He then finishes the fifth and sixth forms with the smā that has the shape of nā by §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva, whose list names satthu and pitu, and announces “ārato” (after the āra) for the seventh form.

Satthu saddantassa, pitā dīnamantassa ca a ttaṃ hoti vā naṃ mhi vibhattimhi, puna satthu ggahaṇaṃ satthuno niccavidhānatthaṃ. Satthānaṃ.

The final of the word satthu, and the final of pitu and the like, optionally becomes a before the inflection naṃ; the renewed mention of satthu is for prescribing [the a] invariably for satthu. satthānaṃ.

‘‘Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāvā’’ti smā vacanassanā bhāvo. Satthārā, satthārehi satthārebhi, satthu satthuno satthussa, satthārānaṃ satthānaṃ.

By §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva the inflection smā has the form of nā. satthārā (⑤⨀); satthārehi, satthārebhi (⑤⨂); satthu, satthuno, satthussa (⑥⨀); satthārānaṃ, satthānaṃ (⑥⨂).

‘‘Ārato’’ti vattate.

“ārato” (after the āra) continues.

lemma	inflected	meaning
🚹④⨂(satthu)	satthānaṃ, satthārānaṃ	to the teachers
🚹⑤⨀(satthu)	satthārā	from the teacher
🚹⑥⨀(satthu)	satthu, satthuno, satthussa	of the teacher
🚹⑥⨂(satthu)	satthārānaṃ, satthānaṃ	of the teachers

	satthu + naṃ (④⨂)	rule
→	satth(u → a) + naṃ	§202
→	satth(a → ā) + naṃ	§89
→	satthānaṃ

	satthu + smā (⑤⨀)	rule
→	satthu + (smā, as nā)	§270
→	satth(u → āra) + nā	§200
→	satthāra + (nā → ā)	§207
→	satthāra + ā	§83
→	satthārā

165 (§206): Tato smimi (after that, `i` for `smiṃ`) apavada

Tato ārā desato smiṃ vacanassa i kārādeso hoti. Puna tato ggahaṇena aññasmāpi smiṃ vacanassa i kāro. Yathā – bhuvi, divi.

After that replacement āra, the inflection smiṃ is replaced by the letter i. By the renewed mention of tato, the inflection smiṃ becomes i after others too; for example bhuvi (on the earth), divi (in the sky).

lemma	inflected	meaning
🚹⑦⨀(satthu)	satthari	in the teacher
🚺⑦⨀(bhū)	bhuvi	on the earth
🚹⑦⨀(diva)	divi	in the sky

	satthu + smiṃ (⑦⨀)	rule
→	satth(u → āra) + smiṃ	§200
→	satthāra + (smiṃ → i)	§206
→	satth(āra → ara) + i	§208
→	satthara + i	§83
→	satthari

166 (§208): Āro rassamikāre (`āra` shortened before `i`) apavada

Ārā deso rassamāpajjate ikāre pare, satthari, satthāresu.

The replacement āra becomes short when the letter i follows: satthari (⑦⨀); satthāresu (⑦⨂).

Evaṃ kattā, kattāro, bho katta bho kattā, bhavanto kattāro, kattāraṃ, kattāre kattāro, kattārā, kattārehi kattārebhi. ‘‘U sasmiṃ salopo cā’’ti u ttaṃ, salopo ca. Kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ, kattārā, kattārehi kattārebhi, kattu kattuno kattussa, kattārānaṃ kattānaṃ kattūnaṃ kattunaṃ, kattari, kattāresu, ārā bhāve kattūsu kattusu.

In the same way the paradigm of kattu (doer), 🚹(kattu):

	⨀	⨂
①	kattā	kattāro
⓪	bho katta, bho kattā	bhavanto kattāro
②	kattāraṃ	kattāre, kattāro
③	kattārā	kattārehi, kattārebhi
④	kattu, kattuno, kattussa	kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ
⑤	kattārā	kattārehi, kattārebhi
⑥	kattu, kattuno, kattussa	kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ
⑦	kattari	kattāresu, kattūsu, kattusu

In the fourth form, u and the elision of sa are by §203 (162): Usasmiṃ salopo ca; kattūsu, kattusu are the forms when the āra is absent.

Evaṃ –

In the same way —

Bhattu vattu netu sotu, ñātu jetu chettu bhettu. Dātu dhātu nattu boddhu, viññāpetu ādayopi.

bhattu (husband, supporter), vattu (speaker), netu (leader), sotu (hearer), ñātu (knower), jetu (conqueror), chettu (cutter), bhettu (breaker), dātu (giver), dhātu (upholder), nattu (grandson), boddhu (knower), viññāpetu (instructor) and the like as well.

‘‘U sasmiṃ salopo cā’’ti vattate.

“u sasmiṃ salopo ca” continues.

lemma	inflected	meaning
🚹⑦⨀(satthu)	satthari	in the teacher
🚹⑦⨂(satthu)	satthāresu	among the teachers
🚹①⨀(kattu)	kattā	the doer
🚹④⨂(kattu)	kattārānaṃ, kattānaṃ, kattūnaṃ, kattunaṃ	to the doers
🚹⑦⨂(kattu)	kattāresu, kattūsu, kattusu	among the doers

	satthu + su (⑦⨂)	rule
→	satth(u → āra) + su	§200
→	satthār(a → e) + su	§101
→	satthāresu

	kattu + naṃ (④⨂)	rule
→	katt(u → ū) + naṃ	§89
→	kattūnaṃ

The paradigm of satthu (teacher), 🚹(satthu), gathered from Rūp 158–166:

	⨀	⨂
①	satthā	satthāro
⓪	bho sattha, bho satthā	bhavanto satthāro
②	satthāraṃ	satthāre, satthāro
③	satthārā, satthunā	satthārehi, satthārebhi
④	satthu, satthuno, satthussa	satthārānaṃ, satthānaṃ
⑤	satthārā	satthārehi, satthārebhi
⑥	satthu, satthuno, satthussa	satthārānaṃ, satthānaṃ
⑦	satthari	satthāresu

167 (§204): Sakamandhātādīnañca (and for `sakkamandhātu` and the like) apavada

Sakamandhātu iccevamādīnamanto ca u ttamāpajjate sa smiṃ, sa lopo ca, niccaṃ punabbidhānā. Sakamandhātu viya assa rājino vibhavo, sesaṃ samaṃ. Evaṃ mahāmandhātuppabhutayo.

The final of Sakamandhātu and the like also becomes u before sa, and sa is elided — invariably, because of the renewed prescription. Sakamandhātu viya assa rājino vibhavo (this king’s wealth is like Sakka-Mandhātā’s); the rest is the same. In the same way Mahāmandhātu and the like.

Pitu saddassa bhedo. Si mhi ā ttaṃ, si lopo, pitā.

The special forms of the word pitu (father). Before si, ā and the elision of si: pitā.

Yo mhi ‘‘āro, rassa’’nti ca vattate.

Before yo, “āro” (āra) and “rassaṃ” (short) continue.

lemma	inflected	meaning
🚹⑥⨀(sakamandhātu)	Sakamandhātu viya assa rājino vibhavo	this king’s wealth is like Sakka-Mandhātā’s
🚹①⨀(pitu)	pitā	the father

	sakamandhātu + sa (⑥⨀)	rule
→	sakamandhātu + sa	§204
→	sakamandhātu

	pitu + si (①⨀)	rule
→	pit(u → ā) + si	§199
→	pitā

168 (§209): Pitādīnamasimhi (for `pitu` and the like, before any inflection but `si`) apavada

The kinship terms differ from the agent nouns in one point: their āra is short everywhere, pitaro, pitaraṃ, pitarā, not only before i. Buddhappiya keeps the Kaccāyana vutti’s argument from the wording — asimhi (“before a non-si”) says more than aññesu would, and the surplus signals a second rule, the i for the final before the suffix to and its like (§248 (260): Kvaci to pañcamyatthe) — and extends the examples to the compounds pitipakkho, mātipakkho (the father’s side, the mother’s side). His paradigm of pitu then records the forms without āra that the abstract wording of 159 (§200): Aññesvārattaṃ leaves open (pitunā, pitūhi, pitūnaṃ, pitūsu) and, “when there is no lengthening”, pitunaṃ, pitusu too. No option marker in the sutta. bhātu (brother) goes with it; mātu and dhītu, being feminine, are inflected in the Itthiliṅga.

Pitā dīnamārā deso rassamāpajjate asi mhi vibhattimhi. Si smiṃ ārā desābhāvepi asimhī ti adhikavacanamatthantaraviññāpanatthaṃ, tena to ādimhi pitā dīnamikāro ca. Yathā – pitito, mātito, bhātito, dhītito, pitipakkho, mātipakkhoti.

The replacement āra of pitu and the like becomes short before an inflection that is not si. Although there is no replacement āra before si [in any case], the surplus wording “asimhi” is for making another point known: by it the final of pitu and the like also becomes i before to and the like; for example pitito (from the father), mātito (from the mother), bhātito (from the brother), dhītito (from the daughter), pitipakkho (the father’s side), mātipakkho (the mother’s side).

Pitaro, sesaṃ kattu samaṃ. Bho pita bho pitā, bhavanto pitaro, pitaraṃ, pitare pitaro, pitarā pitunā, pitarehi pitarebhi. Bhāvaniddesena ārā desābhāve pitūhi pitūbhi pituhi pitubhi, pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ, dīghābhāve pitunaṃ vā, pitarā, pitarehi pitarebhi pitūhi pitūbhi pituhi pitubhi, pitu pituno pitussa, pitarānaṃ pitānaṃ pitūnaṃ pitunaṃ, pitari, pitaresu pitūsu pitusu.

pitaro (①⨂); the rest is the same as kattu. The paradigm of pitu (father), 🚹(pitu):

	⨀	⨂
①	pitā	pitaro
⓪	bho pita, bho pitā	bhavanto pitaro
②	pitaraṃ	pitare, pitaro
③	pitarā, pitunā	pitarehi, pitarebhi, pitūhi, pitūbhi, pituhi, pitubhi
④	pitu, pituno, pitussa	pitarānaṃ, pitānaṃ, pitūnaṃ, pitunaṃ
⑤	pitarā	pitarehi, pitarebhi, pitūhi, pitūbhi, pituhi, pitubhi
⑥	pitu, pituno, pitussa	pitarānaṃ, pitānaṃ, pitūnaṃ, pitunaṃ
⑦	pitari	pitaresu, pitūsu, pitusu

When, by the statement in the abstract, the replacement āra is absent: pitūhi, pitūbhi, pituhi, pitubhi; and when there is no lengthening, pitunaṃ as well.

Evaṃ bhātā, bhātaro iccādi.

In the same way bhātā, bhātaro (brother) and so on.

lemma	inflected	meaning
🚹①⨂(pitu)	pitaro	fathers
🚹②⨀(pitu)	pitaraṃ	the father
🚹③⨀(pitu)	pitarā, pitunā	by the father
🚹⑤⨀(pitu)	pitito	from the father
🚹①⨀(pitipakkha)	pitipakkho	the father’s side

	pitu + yo (①⨂)	rule
→	pit(u → āra) + yo	§200
→	pit(āra → ara) + yo	§209
→	pitara + (yo → o)	§205
→	pitara + o	§83
→	pitaro

	pitu + to	rule
→	pit(u → i) + to	§209
→	pitito

Ukārantaṃ.

Thus stems ending in u.

Ū kāranto pulliṅgo abhibhū saddo.

A masculine ending in ū is the word abhibhū (conqueror).

Tatheva syā dyuppatti, si lopo. So abhibhū, yo lope kate te abhibhū.

In the same way the inflections si and the rest are added, and si is elided: so abhibhū (the conqueror). When yo has been elided, te abhibhū (the conquerors).

‘‘Agho rassa’’ntiādinā rassattaṃ, vo kāro. Katarassattā a ttābhāvo. Abhibhuvo, bho abhibhu, bhavanto abhibhū abhibhuvo.

[Otherwise] the shortening by §84 (144): Agho rassamekavacanayosvapi ca and vo [by §119 (155): Lato vokāro ca]. Because [the final] has been made short, there is no a [by §97 (156): Vevosu lo ca]: abhibhuvo (①⨂); bho abhibhu (⓪⨀); bhavanto abhibhū, abhibhuvo (⓪⨂).

	abhibhū + yo (①⨂)	rule
→	abhibh(ū → u) + yo	§84
→	abhibhu + (yo → vo)	§119
→	abhibhuvo

Katarassattā ve ādeso na hoti. Sesaṃ bhikkhu saddasamaṃ, rassattameva viseso. Abhibhuṃ, abhibhū abhibhuvo, abhibhunā, abhibhūhi abhibhūbhi, abhibhuno abhibhussa, abhibhūnaṃ iccādi.

Because [the final] has been made short, the replacement ve [of §116 (157): Akatarassā lato yvālapanassa vevo] does not take place. The rest is the same as the word bhikkhu; the shortening is the only difference. The forms of abhibhū (conqueror), 🚹(abhibhū), that he gives:

	⨀	⨂
①	abhibhū	abhibhū, abhibhuvo
⓪	bho abhibhu	bhavanto abhibhū, abhibhuvo
②	abhibhuṃ	abhibhū, abhibhuvo
③	abhibhunā	abhibhūhi, abhibhūbhi
④	abhibhuno, abhibhussa	abhibhūnaṃ

— and so on.

Evaṃ sayambhū, vessabhū, parābhibhū, sahabhūādayo. Sahabhū saddassa yo naṃ no ādesova viseso. Sahabhū, sahabhū sahabhuvo sahabhuno iccādi.

In the same way sayambhū (the Self-existent), vessabhū (Vessabhū), parābhibhū (conqueror of others), sahabhū (arising together) and the like. The word sahabhū differs only in the replacement of the yos by no: sahabhū (①⨀); sahabhū, sahabhuvo, sahabhuno (①⨂) and so on.

Tathā sabbaññū saddassa yo sveva viseso. So sabbaññū te sabbaññū, yo lopābhāve rassattaṃ, ‘‘lato vokāro cā’’ti ettha kāra ggahaṇena yo naṃ no ādeso. Vā dhikārassa vavatthitavibhāsattā na ca vo kāro. Sabbaññuno, bho sabbaññu, bhonto sabbaññū sabbaññuno, sabbaññuṃ, sabbaññū sabbaññuno iccādi.

Likewise the word sabbaññū (omniscient one) differs only before the yos. so sabbaññū (①⨀), te sabbaññū (①⨂); when yo is not elided, the shortening, and by the mention of kāra in §119 (155): Lato vokāro ca the replacement of the yos by no. Because the governing vā is a vavatthitavibhāsā (restricted option), there is no vo. sabbaññuno (①⨂); bho sabbaññu (⓪⨀); bhonto sabbaññū, sabbaññuno (⓪⨂); sabbaññuṃ (②⨀); sabbaññū, sabbaññuno (②⨂) and so on.

	sabbaññū + yo (①⨂)	rule
→	sabbaññ(ū → u) + yo	§84
→	sabbaññu + (yo → no)	§119 (`kāra`)
→	sabbaññuno

The forms of sabbaññū (omniscient one), 🚹(sabbaññū), that he gives:

	⨀	⨂
①	sabbaññū	sabbaññū, sabbaññuno
⓪	bho sabbaññu	bhonto sabbaññū, sabbaññuno
②	sabbaññuṃ	sabbaññū, sabbaññuno

Evaṃ maggaññū dhammaññū atthaññū kālaññū rattaññū mattaññū kataññū tathaññū viññū vidū vedagū pāragū iccādayo.

In the same way maggaññū (knower of the path), dhammaññū (knower of the Dhamma), atthaññū (knower of the meaning), kālaññū (knower of the right time), rattaññū (one of long standing), mattaññū (knower of moderation), kataññū (grateful one), tathaññū (knower of the truth), viññū (discerning one), vidū (wise one), vedagū (master of knowledge), pāragū (one gone beyond) and the like.

Ūkārantaṃ.

Thus stems ending in ū.

E kāranto appasiddho.

[A masculine] ending in e is hardly found.

O kāranto pulliṅgo go saddo.

A masculine ending in o is the word go (cow, ox).

Tato syā dyuppatti, si lopo, go gacchati.

After it the inflections si and the rest are added, and si is elided: go gacchati (the ox goes).

‘‘Gāva se’’ti ito ‘‘go’’ti adhikāro, ‘‘āvā’’ti ca vattate.

From §73 (174): Gāva se “go” governs, and “āva” continues.

169 (§74): Yosu ca (And in `yo` inflections) apavada

Go iccetassa o kārassa āvā deso hoti yo su. Ca saddena nā smā smiṃsu iccetesu ca. ‘‘Tato yonamo tū’’ti ettha tu ggahaṇena yonamokāro, saralopādi. Gāvo tiṭṭhanti.

The letter o of go is replaced by āva before the yos. By the word ca, also before nā, smā and smiṃ. By the mention of tu in §205 (160): Tato yonamo tu the yos become o; elision of the vowel and so on. gāvo tiṭṭhanti (the oxen stand).

lemma	inflected	meaning
🚹①⨂(go)	gāvo tiṭṭhanti	the oxen stand

	go + yo (①⨂)	rule
→	g(o → āva) + yo	§74
→	gāva + (yo → o)	§205 (`tu`)
→	gāva + o	§83
→	gāvo

170 (§75): Avaṃmhi ca (And for `aṃ` inflections) apavada

Go iccetassa o kārassa āva ava iccete ādesā honti aṃ mhi vibhattimhi. Ca saddena⁸ yo nā sa smāsmiṃsu iccetesu ca avā deso hoti. Gavo gacchanti, he go, he gāvo he gavo.

The letter o of go is replaced by āva and ava before the inflection aṃ. By the word ca the replacement ava also takes place before yo, nā, sa, smā and smiṃ. gavo gacchanti (the oxen go); he go (⓪⨀); he gāvo, he gavo (⓪⨂).

Dutiyāyaṃ ‘‘aṃmhī’’ ti vattate.

In the second form, “aṃmhi” (before aṃ) continues.

lemma	inflected	meaning
🚹①⨂(go)	gavo gacchanti	the oxen go
🚹⓪⨀(go)	he go	O ox
🚹⓪⨂(go)	he gāvo, he gavo	O oxen

	go + yo (①⨂)	rule
→	g(o → ava) + yo	§75 (`ca`)
→	gava + (yo → o)	§205 (`tu`)
→	gava + o	§83
→	gavo

171 (§76): Āvassu vā (Optionally, from `āva` to `u`) apavada

Āva iccetassa gāvā desassa antasarassa u kārādeso hoti vā aṃ mhi vibhattimhi. Āvassa a āva, tassa āva saddantassa. ‘‘Aṃmo’’tiādinā niggahītaṃ. Gāvuṃ gāvaṃ gavaṃ, gāvo gavo.

The final vowel of āva, the replacement of go, is optionally replaced by the letter u before the inflection aṃ. [In the sutta] “āvassa” [means] the a of āva is āva; of that, the final of the word āva. Niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi. gāvuṃ, gāvaṃ, gavaṃ (②⨀); gāvo, gavo (②⨂).

‘‘Goṇa, vā’’ti vattate.

“goṇa” and “vā” continue [from §80 (173): Goṇa naṃmhi vā].

lemma	inflected	meaning
🚹②⨀(go)	gāvuṃ, gāvaṃ, gavaṃ	the ox
🚹②⨂(go)	gāvo, gavo	the oxen

	go + aṃ (②⨀)	rule
→	g(o → āva) + aṃ	§75
→	gāv(a → u) + aṃ	§76
→	gāvu + (aṃ → ṃ)	§82
→	gāvuṃ

	go + aṃ (②⨀)	rule
→	g(o → āva) + aṃ	§75
→	gāva + aṃ	§83
→	gāvaṃ

172 (§81): Suhināsu ca (And in `su`, `hi`, `nā` [inflections]) apavada

Su hi nā iccetesu sabbassa go saddassa goṇā deso hoti vā. Ca saddena sesesu ca. Goṇo, goṇā, he goṇa he goṇā, goṇaṃ, goṇe, goṇena, goṇehi goṇebhi, goṇassa.

Before su, hi and nā the whole word go is optionally replaced by goṇa. By the word ca, in the remaining [inflections] as well. goṇo, goṇā (①); he goṇa, he goṇā (⓪); goṇaṃ, goṇe (②); goṇena (③⨀); goṇehi, goṇebhi (③⨂); goṇassa (④⨀).

lemma	inflected	meaning
🚹①⨀(go)	goṇo	the ox
🚹③⨀(go)	goṇena	by the ox
🚹③⨂(go)	goṇehi, goṇebhi	by the oxen
🚹④⨀(go)	goṇassa	to the ox

	go + nā (③⨀)	rule
→	(go → goṇa) + nā	§81
→	goṇa + (nā → ena)	§103
→	goṇa + ena	§83
→	goṇena

	go + hi (③⨂)	rule
→	(go → goṇa) + hi	§81
→	goṇ(a → e) + hi	§101
→	goṇehi

173 (§80): Goṇa naṃmhi vā (Optionally, `goṇa` before `naṃ` inflections) apavada

Sabbassa go saddassa goṇā deso hoti vā naṃ mhi vibhattimhi. Goṇānaṃ, goṇā goṇasmā goṇamhā, goṇehi goṇebhi, goṇassa, goṇānaṃ, goṇe goṇasmiṃ goṇamhi, goṇesu.

The whole word go is optionally replaced by goṇa before the inflection naṃ. goṇānaṃ (④⨂); goṇā, goṇasmā, goṇamhā (⑤⨀); goṇehi, goṇebhi (⑤⨂); goṇassa (⑥⨀); goṇānaṃ (⑥⨂); goṇe, goṇasmiṃ, goṇamhi (⑦⨀); goṇesu (⑦⨂).

Goṇā desābhāve gāvena gavena, gohi gobhi.

When the replacement goṇa is absent: gāvena, gavena (③⨀); gohi, gobhi (③⨂).

lemma	inflected	meaning
🚹④⨂(go)	goṇānaṃ	to the oxen
🚹⑤⨀(go)	goṇā, goṇasmā, goṇamhā	from the ox
🚹⑦⨂(go)	goṇesu	among the oxen
🚹③⨀(go)	gāvena, gavena	by the ox
🚹③⨂(go)	gohi, gobhi	by the oxen

	go + naṃ (④⨂)	rule
→	(go → goṇa) + naṃ	§80
→	goṇ(a → ā) + naṃ	§89
→	goṇānaṃ

	go + nā (③⨀)	rule
→	g(o → āva) + nā	§74 (`ca`)
→	gāva + (nā → ena)	§103
→	gāva + ena	§83
→	gāvena

The paradigm of goṇa is that of purisa.

174 (§73): Gāva se (`go` to `gāva` before `s`) apavada

‘‘Go āva se’’iti tipadamidaṃ. Gossa o go, go saddokārassa āvā deso hoti se vibhattimhi. Gāvassa gavassa.

This is three words: “go”, “āva”, “se”. “go” [means] the o of go: the letter o of the word go is replaced by āva before the inflection sa. gāvassa, gavassa.

Naṃ mhi ‘‘go, avā’’ti ca vattate.

Before naṃ, “go” and “ava” continue.

175 (§77): Tato namaṃ patimhālutte ca samāse (From that, `naṃ` becomes `aṃ` before `pati` when inflections are not elided in a compound) apavada

The last rule of the Pulliṅga gives the ④⨂ and ⑥⨂ of go without goṇa. Kaccāyana’s sutta is about the compound gavaṃpati (lord of cattle), in which the naṃ is kept as aṃ and the o becomes ava; Buddhappiya illustrates it with the name of the Elder Gavampati and uses the ca — as the vutti does — to obtain the same gavaṃ outside a compound as well. Two further plural forms he builds from other rules’ ca: gu for go before naṃ from the ca of §81 (172): Suhināsu ca (Kaccāyana’s gu replacement, which he had passed over there), and the augment n from the ca of §67 (229): No ca dvādito naṃmhi, a rule he places at 229 (§67): No ca dvādito naṃmhi among the numerals — giving gunnaṃ; gonaṃ is the bare stem. He closes with the remaining go forms in a single run, ⑤ to ⑦, and the memory verse that lists the ten model stems of the masculine. No option marker.

Tato go saddato parassa naṃ vacanassa aṃ ādeso hoti, go saddokārassa avā deso ca pati mhi pare alutte ca samāse. Ca saddena asamāsepi aṃ avā desā. Gavaṃpatissa therassa, gavaṃ.

After that word go, the inflection naṃ is replaced by aṃ, and the letter o of the word go by ava, when pati follows in a compound in which [the inflection] is not elided. By the word ca the replacements aṃ and ava take place outside a compound as well. Gavaṃpatissa therassa (of the Elder Gavampati); gavaṃ (of cows).

‘‘Suhināsu cā’’ti ettha ca saddena naṃmhi gu ādeso. ‘‘No ca dvādito naṃmhī’’ti sutte ca saddena na kārāgamo ca. Gunnaṃgonaṃ vā.

By the word ca in §81 (172): Suhināsu ca there is the replacement gu before naṃ, and by the word ca in the sutta §67 (229): No ca dvādito naṃmhi the augment n as well. gunnaṃ, or gonaṃ.

Gāvā gāvamhā gāvasmā gavā gavamhā gavasmā, gohi gobhi, gāvassa gavassa, gavaṃ gunnaṃ gonaṃ, gāve gāvamhi gāvasmiṃ gave gavamhi gavasmiṃ, gāvesu gavesu gosu.

The paradigm of go (cow, ox), 🚹(go), gathered from Rūp 169–175:

	⨀	⨂
①	go	gāvo, gavo
⓪	he go	he gāvo, he gavo
②	gāvuṃ, gāvaṃ, gavaṃ	gāvo, gavo
③	gāvena, gavena	gohi, gobhi
④	gāvassa, gavassa	gavaṃ, gunnaṃ, gonaṃ
⑤	gāvā, gāvamhā, gāvasmā, gavā, gavamhā, gavasmā	gohi, gobhi
⑥	gāvassa, gavassa	gavaṃ, gunnaṃ, gonaṃ
⑦	gāve, gāvamhi, gāvasmiṃ, gave, gavamhi, gavasmiṃ	gāvesu, gavesu, gosu

Beside these stand the forms of goṇa, inflected like purisa.

lemma	inflected	meaning
🚹⑥⨀(gavaṃpati)	Gavaṃpatissa therassa	of the Elder Gavampati
🚹④⨂(go)	gavaṃ, gunnaṃ, gonaṃ	to the cows
🚹⑤⨀(go)	gāvā, gāvamhā, gāvasmā, gavā, gavamhā, gavasmā	from the ox
🚹⑦⨂(go)	gāvesu, gavesu, gosu	among the oxen

	go + naṃ + pati (compound)	rule
→	g(o → ava) + (naṃ → aṃ) + pati	§77
→	gava + aṃ + pati	§83
→	gavaṃpati

	go + naṃ (④⨂)	rule
→	(go → gu) + naṃ	§81 (`ca`)
→	gu + (n) + naṃ	§67 (`ca`)
→	gunnaṃ

	go + smiṃ (⑦⨀)	rule
→	g(o → āva) + smiṃ	§74 (`ca`)
→	gāva + (smiṃ → e)	§108
→	gāva + e	§83
→	gāve

Okārantaṃ.

Thus stems ending in o.

Puriso guṇavā rājā, sā’ggi daṇḍī ca bhikkhu ca;
Satthā’bhibhū ca sabbaññū, goti pulliṅgasaṅgaho.

puriso, guṇavā, rājā, sā, aggi, daṇḍī and bhikkhu,
satthā, abhibhū and sabbaññū, go: this is the summary of the masculine.

Pulliṅgaṃ niṭṭhitaṃ.

The masculine gender is finished.

Itthiliṅga (Feminine nouns)

Atha itthiliṅgāni vuccante.

Now the feminine [stems] are stated.

A kāranto itthiliṅgasaddo appasiddho.

A feminine word ending in a is hardly found.

Ā kāranto itthiliṅgo kaññā saddo. ‘‘Kañña’’iti ṭhite –

A feminine ending in ā is the word kaññā (girl). When kañña stands [as the stem] —

176 (§237): Itthiyamato āppaccayo (In the feminine, the suffix `ā` after `a`) utsarga

The Itthiliṅga opens, as the Pulliṅga did, with the stem that has no special forms — but a feminine in ā is not a bare stem: it is made from a stem in a by the suffix ā, so Buddhappiya begins with the rule that forms kaññā from kañña, Kaccāyana’s first feminine-suffix rule (§237–§242 in his order). The gloss adds two things. A verse on what the feminine suffixes mean: like the inflections si and the rest, they only bring out the meaning of the base, whereas the taddhita suffixes ṇa and the rest carry a meaning of their own. And an argument for why a suffixed form can take inflections at all: a liṅga was defined at 61 (§53): Liṅgañca nipaccate as “a meaningful word without root, suffix or inflection”, so kaññā, which ends in a suffix, is not a liṅga; it becomes a noun (nāmabyapadesa) by the vā of §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca, which he treats in the Samāsakaṇḍa (334 (§601): Taddhitasamāsakitakā nāmaṃvā’tavetunādīsu ca). There is no option marker. The closing block fetches sañño from §57 (71): Ālapane si ga sañño and itthikhyā from §59 (182): Te itthikhyā po for the definition that follows.

Itthiyaṃ vattamānā a kārantato liṅgamhā paro ā ppaccayo hoti.

After a stem ending in a that is used in the feminine, the suffix ā is added.

Pakatyatthajotakā itthi-ppaccayā syādayo viya;
Ṇādayo paccayatthassa, sakatthassāpi vācakā.

The feminine suffixes, like si and the rest, [only] bring out the meaning of the base;
ṇa and the rest express the meaning of the base and a meaning of their own besides.

‘‘Saralopo’’tiādinā pubbassare lutte, paranayane ca kate ‘‘dhātuppaccayavibhattivajjitamatthavaṃ liṅga’’nti vuttattāva paccayantassāpi aliṅgattā vibhattuppattiyamasampattāyaṃ ‘‘taddhitasamāsakitakā nāmaṃ vā’tavetunādīsu cā’’ti ettha va ggahaṇena itthippaccayantassāpi nāmabyapadeso. Pure viya syā dyuppatti, ‘‘sesato lopaṃ gasipī’’ti si lopo. Sā kaññā.

When the preceding vowel has been elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati and the following [vowel] joined on [by §11 (14): Naye paraṃ yutte], the addition of an inflection would not apply, because a form ending in a suffix is not a liṅga — it was said [at 61 (§53): Liṅgañca nipaccate] that “a liṅga is a meaningful [word] without root, suffix or inflection”. So by the word vā in §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca a form ending in a feminine suffix is also treated as a noun. As before, the inflections si and the rest are added, and si is elided by §220 (74): Sesato lopaṃ gasipi. sā kaññā (the girl).

Bahuvacane ‘‘ālapane si gasañño’’ti ito ‘‘sañño’’, ‘‘te itthikhyā po’’ti ito ‘‘itthikhyā’’ti ca vattate.

In the plural, “sañño” (named) continues from §57 (71): Ālapane si ga sañño, and “itthikhyā” (designating the feminine) from §59 (182): Te itthikhyā po.

lemma	inflected	meaning
🚺①⨀(kañña + ā)	sā kaññā	the girl

	kañña + ā	rule
→	kañña + ā	§237, §83
→	kaññā (a noun)	§601
→	kaññā + si (①⨀)	§220
→	kaññā

177 (§60): Ā gho (`gha`: `a`-words) rūḷhī

Kaccāyana defines gha at the head of the Nāmakappa (§60, right after pa, §59); Buddhappiya postpones the definition to the first moment a feminine ā needs its name — the plural of kaññā, where the elision of yo by §118 (146): Ghapato ca yonaṃ lopo is stated for gha and pa stems. His gloss adds the condition yadā itthikhyo, “when it designates the feminine”, so that the ā of a masculine such as sā (144 (§84): Agho rassamekavacanayosvapi ca) is not gha. The elision he calls vikappena, by open option: kaññā and kaññāyo are both ①⨂ — the anicca domain of the vavatthitavibhāsā he named at 146 (§118): Ghapato ca yonaṃ lopo. The definition itself is a conventional label (rūḷhī). The closing block borrows “gassa” from §113 (132): Sakhato gasse vā for the vocative.

Liṅgassanto ā kāro yadā itthikhyo, tadā gha sañño hotīti gha saññāyaṃ ‘‘ghapato ca yonaṃ lopo’’ti vikappena yo lopo. Tā kaññā kaññāyo.

The final letter ā of a stem, when it designates the feminine, is named gha; when it has received the name gha, yo is elided by option by §118 (146): Ghapato ca yonaṃ lopo. tā kaññā, kaññāyo (the girls).

Ālapane ‘‘sakhato gasse vā’’ti ito ‘‘gassā’’ti vattate.

In address, “gassa” (of ga) continues from §113 (132): Sakhato gasse vā.

lemma	inflected	meaning
🚺①⨂(kaññā)	tā kaññā, kaññāyo	the girls

	kaññā + yo (①⨂)	rule
→	kaññā + yo	§118
→	kaññā

	kaññā + yo (①⨂)	rule
→	kaññā + yo	(no shortening: `gha` is exempt from §84)
→	kaññāyo

178 (§114): Ghate ca (And from `gha`) apavada

Gha to parassa ga ssa e kāro hoti, saralopādi. Bhoti kaññe, bhotiyo kaññā kaññāyo.

The ga that follows a gha [final] becomes the letter e; elision of the vowel and so on. bhoti kaññe (⓪⨀); bhotiyo kaññā, kaññāyo (⓪⨂).

Aṃmhi saralopapakatibhāvā kaññaṃ, kaññā kaññāyo.

Before aṃ, by the elision of the vowel and the unchanged state [of the following vowel]: kaññaṃ (②⨀); kaññā, kaññāyo (②⨂).

Tatiyādīsu ‘‘āya catutthekavacanassa tū’’ti ito ‘‘āyo, ekavacanāna’’nti ca vattate.

In the third form and the rest, “āyo” and “ekavacanānaṃ” (of the singular [inflections]) continue from §109 (304): Āya catutthekavacanassatu.

lemma	inflected	meaning
🚺⓪⨀(kaññā)	bhoti kaññe	O girl
🚺⓪⨂(kaññā)	bhotiyo kaññā, kaññāyo	O girls
🚺②⨀(kaññā)	kaññaṃ	the girl
🚺②⨂(kaññā)	kaññā, kaññāyo	the girls

	kaññā + si (⓪⨀, `ga`)	rule
→	kaññā + (ga → e)	§114
→	kaññā + e	§83
→	kaññe

	kaññā + aṃ (②⨀)	rule
→	kaññā + aṃ	§83
→	kaññaṃ

179 (§111): Ghato nādīnaṃ (From `gha` in `nā` etc.) apavada

Gha saññato liṅgassākārā paresaṃ nā dīnaṃ smiṃ pariyantānaṃ ekavacanānaṃ vibhattigaṇānaṃ āyā deso hoti. Saralopaparanayanāni. Kaññāya, kaññāhi kaññābhi, kaññāya, kaññānaṃ, kaññāya, kaññāhi kaññābhi, kaññāya, kaññānaṃ.

After the letter ā of a stem that is named gha, the group of singular inflections beginning with nā and ending with smiṃ is replaced by āya. Elision of the vowel and joining on of the following. kaññāya (③⨀); kaññāhi, kaññābhi (③⨂); kaññāya (④⨀); kaññānaṃ (④⨂); kaññāya (⑤⨀); kaññāhi, kaññābhi (⑤⨂); kaññāya (⑥⨀); kaññānaṃ (⑥⨂).

Smiṃ mhi –

Before smiṃ —

lemma	inflected	meaning
🚺③⨀(kaññā)	kaññāya	by the girl
🚺③⨂(kaññā)	kaññāhi, kaññābhi	by the girls
🚺④⨂(kaññā)	kaññānaṃ	to the girls

	kaññā + nā (③⨀)	rule
→	kaññā + (nā → āya)	§111
→	kaññā + āya	§83
→	kaññāya

The same steps with sa, smā and the second sa give the ④⨀, ⑤⨀ and ⑥⨀.

180 (§216): Ghapato smiṃ yaṃ vā (optionally, after `gha`, `pa`: `smiṃ` becomes `yaṃ`) apavada

Ghapa to parassa smiṃ vacanassa yaṃ hoti vā, aññatthāyādeso. Kaññāyaṃ kaññāya, kaññāsu.

After a gha or pa [final] the inflection smiṃ optionally becomes yaṃ; elsewhere, the replacement āya. kaññāyaṃ, kaññāya (⑦⨀); kaññāsu (⑦⨂).

Evamaññepi –

In the same way others too —

Saddhā medhā paññā vijjā, cintā mantā vīṇā taṇhā;
Icchā mucchā ejā māyā, mettā mattā sikkhā bhikkhā.

Jaṅghā gīvā jivhā vācā,
Chāyā āsā gaṅgā nāvā;
Gāthā senā lekhā sālā,
Mālā velā pūjā khiḍḍā.

Pipāsā vedanā saññā, cetanā tasiṇā pajā;
Devatā vaṭṭakā godhā, balākā parisā sabhā.

Ūkāsephālikā laṅkā, salākā vālikā sikhā;
Visākhā visikhā sākhā, vacā vañjhā jaṭā ghaṭā.

Jeṭṭhā soṇḍā vitaṇḍā ca, karuṇā vanitā latā;
Kathā niddā sudhā rādhā, vāsanā siṃsapā papā.

Pabhā sīmā khamā jāyā,
Khattiyā sakkharā surā;
Dolā tulā silā līlā,
Lāle’lā mekhalā kalā.

Vaḷavā’lambusā mūsā, mañjūsā sulasā disā;
Nāsā juṇhā guhā īhā, lasikā vasudhādayo.

The feminine nouns in ā that inflect like kaññā:

word	meaning	word	meaning
saddhā	faith	medhā	wisdom
paññā	understanding	vijjā	knowledge
cintā	thought	mantā	deliberation
vīṇā	lute	taṇhā	craving
icchā	wish	mucchā	fainting
ejā	lust, agitation	māyā	deceit
mettā	loving-kindness	mattā	measure
sikkhā	training	bhikkhā	alms
jaṅghā	calf	gīvā	neck
jivhā	tongue	vācā	speech
chāyā	shade	āsā	hope
gaṅgā	the Ganges	nāvā	boat
gāthā	verse	senā	army
lekhā	line, writing	sālā	hall
mālā	garland	velā	time; shore
pūjā	worship	khiḍḍā	play
pipāsā	thirst	vedanā	feeling
saññā	perception	cetanā	intention
tasiṇā	craving	pajā	people, offspring
devatā	deity	vaṭṭakā	quail
godhā	iguana	balākā	crane
parisā	assembly	sabhā	council hall
ūkā	louse	sephālikā	the sephālikā shrub
laṅkā	Laṅkā	salākā	ticket, stick
vālikā	sand	sikhā	crest
visākhā	Visākhā (an asterism)	visikhā	street
sākhā	branch	vacā	sweet flag
vañjhā	barren woman	jaṭā	matted hair
ghaṭā	cluster	jeṭṭhā	Jeṭṭhā (an asterism)
soṇḍā	elephant’s trunk	vitaṇḍā	sophistry
karuṇā	compassion	vanitā	woman
latā	creeper	kathā	talk
niddā	sleep	sudhā	nectar; plaster
rādhā	Rādhā (an asterism)	vāsanā	latent disposition
siṃsapā	the siṃsapā tree	papā	watering place
pabhā	radiance	sīmā	boundary
khamā	patience; earth	jāyā	wife
khattiyā	khattiya woman	sakkharā	sugar; gravel
surā	liquor	dolā	swing, palanquin
tulā	scales	silā	rock
līlā	grace	lālā	saliva
elā	cardamom	mekhalā	girdle
kalā	fraction; art	vaḷavā	mare
alambusā	Alambusā (a nymph)	mūsā	crucible
mañjūsā	casket	sulasā	Sulasā (a name)
disā	direction	nāsā	nose
juṇhā	moonlit night	guhā	cave
īhā	exertion	lasikā	synovial fluid
vasudhā	earth

— and the like.

Ammādīnaṃ ālapaneva rūpabhedo. Ammā, ammā ammāyo.

ammā (mother) and the like differ in form only in address. ammā (①⨀); ammā, ammāyo (①⨂).

Ga ssa ‘‘ghate cā’’ti e kāre sampatte –

When the e for ga by §114 (178): Ghate ca would apply —

lemma	inflected	meaning
🚺⑦⨀(kaññā)	kaññāyaṃ, kaññāya	in the girl
🚺⑦⨂(kaññā)	kaññāsu	among the girls

	kaññā + smiṃ (⑦⨀)	rule
→	kaññā + (smiṃ → yaṃ)	§216
→	kaññāyaṃ

	kaññā + smiṃ (⑦⨀)	rule
→	kaññā + (smiṃ → āya)	§111
→	kaññā + āya	§83
→	kaññāya

The paradigm of kaññā (girl), 🚺(kaññā), gathered from Rūp 176–180:

	⨀	⨂
①	kaññā	kaññā, kaññāyo
⓪	bhoti kaññe	bhotiyo kaññā, kaññāyo
②	kaññaṃ	kaññā, kaññāyo
③	kaññāya	kaññāhi, kaññābhi
④	kaññāya	kaññānaṃ
⑤	kaññāya	kaññāhi, kaññābhi
⑥	kaññāya	kaññānaṃ
⑦	kaññāyaṃ, kaññāya	kaññāsu

181 (§115): Na ammādito (Not for `amma` etc.) apavada

Ammā annā iccevamādito parassa gassa ālapanekavacanassa na ekārattaṃ hoti. ‘‘Ākāro vā’’ti rassattaṃ.

After ammā, annā and the like, the ga of the vocative singular does not become e. Shortening by §246 (73): Ākāro vā.

Bhoti amma bhoti ammā, bhotiyo ammā ammāyo. Evaṃ annā, annā annāyo, bhoti anna bhoti annā, bhotiyo annā annāyo. Ambā, ambā ambāyo, bhoti amba bhoti ambā, bhotiyo ambā ambāyo iccādi.

The forms of ammā, annā, ambā (mother), 🚺(ammā):

	⨀	⨂
①	ammā	ammā, ammāyo
⓪	bhoti amma, bhoti ammā	bhotiyo ammā, ammāyo
①	annā	annā, annāyo
⓪	bhoti anna, bhoti annā	bhotiyo annā, annāyo
①	ambā	ambā, ambāyo
⓪	bhoti amba, bhoti ambā	bhotiyo ambā, ambāyo

— and so on [like kaññā].

lemma	inflected	meaning
🚺⓪⨀(ammā)	bhoti amma, bhoti ammā	O mother
🚺⓪⨀(annā)	bhoti anna, bhoti annā	O mother
🚺⓪⨀(ambā)	bhoti amba, bhoti ambā	O mother

	ammā + si (⓪⨀, `ga`)	rule
→	ammā + ga	§115 (no `e`)
→	amm(ā → a) + ga	§246
→	amma + ga	§220
→	bhoti amma

Ākārantaṃ.

Thus stems ending in ā.

I kāranto itthiliṅgo ratti saddo;
Tatheva syā dyuppatti, si lopo, ratti.

A feminine ending in i is the word ratti (night);
in the same way the inflections si and the rest are added, and si is elided: ratti.

Bahuvacane ‘‘saññā, ivaṇṇuvaṇṇā’’ti ca vattate.

In the plural, “saññā” (named) and “ivaṇṇuvaṇṇā” (the vowels i and u) continue [from §58 (29): Ivaṇṇuvaṇṇā jhalā].

182 (§59): Te itthikhyā po (Those [sounds] are called `pa` for feminine words) rūḷhī

The second deferred definition: the i, ī, u, ū finals that designate the feminine are pa, as their masculine and neuter counterparts are jha and la (§58 (29): Ivaṇṇuvaṇṇā jhalā, whose words te, ivaṇṇuvaṇṇā are carried into this sutta). Buddhappiya glosses itthikhyā as itthiyā ākhyā, “the designation of the feminine”, and calls the name up where the first pa stem, ratti, needs it: for the elision of yo by §118 (146): Ghapato ca yonaṃ lopo with the lengthening of §88 (147): Yosu katanikāralopesu dīghaṃ, rattī; without it, rattiyo, or ratyo, in which the yo has become o by the tu of §205 (160): Tato yonamo tu and the i has become y before that vowel by §72 (185): Pasaññassa ca, as najjo will at 188 (§223): Aṃ yamīto pasaññato. The vocative needs no shortening (the i is short), and the second form takes the niggahīta of §82 (149): Aṃmo niggahitaṃ jhalapehi. A conventional label (rūḷhī); no option marker. The closing block carries ekavacanānaṃ and nādīnaṃ from §111 (179): Ghato nādīnaṃ into the third form.

Itthiyā ākhyā saññā itthikhyā, liṅgassantā te ivaṇṇuvaṇṇā yadā itthikhyā, tadā pa saññā hontīti pa saññāyaṃ ‘‘ghapato cā’’tiādinā yo lopo, ‘‘yosu kata’’iccādinā dīgho. Rattī rattiyo ratyo vā, he ratti, he rattī he rattiyo.

itthikhyā is the designation (ākhyā), the name, of the feminine (itthī): those vowels i and u that are the final of a stem, when they designate the feminine, are named pa. When [the final] has received the name pa, yo is elided by §118 (146): Ghapato ca yonaṃ lopo and [the final] lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ. rattī, rattiyo, or ratyo (①⨂); he ratti (⓪⨀); he rattī, he rattiyo (⓪⨂).

‘‘Aṃmo’’tiādinā niggahītaṃ, rattiṃ, rattī rattiyo;
Tatiyādīsu ‘‘ekavacanānaṃ, nādīna’’nti ca vattate.

Niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi: rattiṃ (②⨀); rattī, rattiyo (②⨂).
In the third form and the rest, “ekavacanānaṃ” and “nādīnaṃ” continue.

lemma	inflected	meaning
🚺①⨂(ratti)	rattī, rattiyo, ratyo	nights
🚺⓪⨀(ratti)	he ratti	O night
🚺②⨀(ratti)	rattiṃ	the night

	ratti + yo (①⨂)	rule
→	ratti + yo	§118
→	ratt(i → ī)	§88
→	rattī

	ratti + yo (①⨂)	rule
→	ratti + (yo → o)	§205 (`tu`)
→	ratt(i → y) + o	§72
→	ratyo

	ratti + aṃ (②⨀)	rule
→	ratti + (aṃ → ṃ)	§82
→	rattiṃ

183 (§112): Pato yā (From `pa` to `yā`) apavada

Pa saññato ivaṇṇuvaṇṇehi paresaṃ nā dīnamekavacanānaṃ vibhattigaṇānaṃ yā ādeso hoti. Rattiyā, rattīhi rattībhi rattihi rattibhi, rattiyā, rattīnaṃ rattinaṃ.

After the vowels i and u named pa, the group of singular inflections beginning with nā is replaced by yā. rattiyā (③⨀); rattīhi, rattībhi, rattihi, rattibhi (③⨂); rattiyā (④⨀); rattīnaṃ, rattinaṃ (④⨂).

Pañcamiyaṃ –

In the fifth form —

lemma	inflected	meaning
🚺③⨀(ratti)	rattiyā	by night
🚺③⨂(ratti)	rattīhi, rattībhi, rattihi, rattibhi	by nights
🚺④⨂(ratti)	rattīnaṃ, rattinaṃ	to the nights

	ratti + nā (③⨀)	rule
→	ratti + (nā → yā)	§112
→	rattiyā

184 (§68): Amā pato smiṃsmānaṃ vā (`aṃ`, `ā` from `smiṃ`, `smā` [inflections] of `pa` [words]) apavada

After a pa final smiṃ may become aṃ and smā may become ā — the source of the contracted forms ratyaṃ, ratyā, matyā, puthabyā of the verses. Kaccāyana leaves the vā unexplained; Buddhappiya declares it a vavatthitavibhāsā and states its domains at once (Boundaries and Domains §2.3, §3.2): after a stem in u the replacements do not occur at all — the asanta domain, so yāgu and dhenu have no such forms — and after a stem in i they occur “according to usage” (yathāpayogaṃ), the anicca domain, ratyā beside rattiyā. The closing block prepares the rule that turns the i into y before these replacements: sare and yakāro continue (from the preceding sandhi rules in Kaccāyana’s order, §70 (30): Jhalānamiyuvā sare vā and §71 (505): Yavakārā ca), and the words yo-inflection and singular inflection are supplied “by the lion’s glance and the frog’s leap” — one looking back, one forward.

Pa iccetasmā paresaṃ smiṃ smā iccetesaṃ yathākkamaṃ aṃ ā ādesā honti vā. Vavatthitavibhāsatthoyaṃ vā saddo, tena u vaṇṇantato na honti, i vaṇṇantatopi yathāpayogaṃ.

After a pa [final], smiṃ and smā are optionally replaced by aṃ and ā respectively. This word vā has the sense of a vavatthitavibhāsā (restricted option); hence [the replacements] do not occur after a final u, and after a final i too [only] according to usage.

‘‘Sare, yakāro’’ti ca vattate, sīhamaṇḍūkagatīhi yovacanekavacana ggahaṇañca.

“sare” (before a vowel) and “yakāro” (the letter y) continue, and by the lion’s glance and the frog’s leap the mention of the yo inflection and of the singular [inflections] as well.

lemma	inflected	meaning
🚺⑤⨀(ratti)	ratyā	from the night
🚺⑦⨀(ratti)	ratyaṃ	at night

	ratti + smā (⑤⨀)	rule
→	ratti + (smā → ā)	§68
→	ratt(i → y) + ā	§72
→	ratyā

The y is the next rule’s.

185 (§72): Pasaññassa ca (And for `pa`) apavada

The sandhi rule that finishes ratyā and ratyaṃ: the i named pa becomes y before the vowel of a replaced inflection. Buddhappiya’s gloss draws two limits from the wording. Because only y is the governing replacement (there is no v), the word pa here means the i vowel alone, not the u; and the ca is nivattanattha, keeping the rule away from ratto and its like, where the i is elided before the o of the seventh form (186 (§69): Ādito o ca) rather than turned into y. He then gives ⑤ and ⑥ in full and the two seventh-form singulars that the two preceding rules produce — ratyaṃ with the aṃ of 184 (§68): Amā pato smiṃsmānaṃ vā, rattiyaṃ with the yaṃ of §216 (180): Ghapato smiṃ yaṃ vā — before announcing “aṃ”, “smiṃ” and “vā” for the last rule of the stem.

Pa saññassa i vaṇṇassa yo vacanekavacanavibhattīnamādese sare pare ya kāro hoti. Ettha ca ya kārassevādhikārato pasañña ggahaṇena i vaṇṇova gayhati, ca ggahaṇaṃ ‘‘ratto’’tiādīsu nivattanatthaṃ. Ratyā rattiyā, rattīhi rattībhi rattihi rattibhi, rattiyā, rattīnaṃ rattinaṃ. Smiṃ vacane a mādesaya kārādesā, ratyaṃ. ‘‘Ghapato smiṃ yaṃ vā’’ti yaṃ ādeso, rattiyaṃ.

The vowel i named pa becomes the letter y before a vowel that is the replacement of the yo inflection or of a singular inflection. And here, since only the letter y is governing, by the mention of pa the vowel i alone is taken; the mention of ca is for excluding [the change] in ratto and the like. ratyā, rattiyā (⑤⨀); rattīhi, rattībhi, rattihi, rattibhi (⑤⨂); rattiyā (⑥⨀); rattīnaṃ, rattinaṃ (⑥⨂). Before the inflection smiṃ, the replacement aṃ and the replacement y: ratyaṃ. The replacement yaṃ by §216 (180): Ghapato smiṃ yaṃ vā: rattiyaṃ.

Aññattha ‘‘aṃ, smiṃ, vā’’ti ca vattate.

Elsewhere [in the next rule], “aṃ”, “smiṃ” and “vā” continue.

lemma	inflected	meaning
🚺⑤⨀(ratti)	ratyā, rattiyā	from the night
🚺⑥⨀(ratti)	rattiyā	of the night
🚺⑦⨀(ratti)	ratyaṃ, rattiyaṃ	at night

	ratti + smiṃ (⑦⨀)	rule
→	ratti + (smiṃ → aṃ)	§68
→	ratt(i → y) + aṃ	§72
→	ratyaṃ

	ratti + smiṃ (⑦⨀)	rule
→	ratti + (smiṃ → yaṃ)	§216
→	rattiyaṃ

186 (§69): Ādito o ca (And `o` from `ādi`) apavada

Ādi iccetasmā smiṃ vacanassa aṃ oādesā honti vā. Ca saddena aññasmāpi ā aṃ oādesā. Ratyā rattiṃ ratto rattiyā, rattīsu rattisu.

After ādi the inflection smiṃ is optionally replaced by aṃ and o. By the word ca, after others too there are the replacements ā, aṃ and o. ratyā, rattiṃ, ratto, rattiyā (⑦⨀); rattīsu, rattisu (⑦⨂).

Evamaññānipi –

In the same way others too —

Patti yutti vutti kitti, mutti titti khanti kanti;
Santi tanti siddhi suddhi, iddhi vuddhi buddhi bodhi.

Bhūmi jāti pīti sūti, nandi sandhi sāṇi koṭi;
Diṭṭhi vuḍḍhi tuṭṭhi yaṭṭhi, pāḷi āḷi nāḷi keḷi;
Sati mati gati cuti, dhiti yuvati vikati.

Rati ruci rasmi asani vasani osadhi aṅguli dhūli du ndubhi doṇi aṭavi chavi ādīni i kārantanāmāni.

The feminine nouns in i that inflect like ratti:

word	meaning	word	meaning
patti	attainment	yutti	fitness
vutti	livelihood, conduct	kitti	fame
mutti	release	titti	satisfaction
khanti	patience	kanti	loveliness
santi	peace	tanti	string; text
siddhi	success	suddhi	purity
iddhi	power	vuddhi	growth
buddhi	intelligence	bodhi	awakening
bhūmi	earth, ground	jāti	birth
pīti	joy	sūti	birth-giving
nandi	delight	sandhi	junction
sāṇi	screen	koṭi	end, point
diṭṭhi	view	vuḍḍhi	increase
tuṭṭhi	contentment	yaṭṭhi	staff
pāḷi	line; text	āḷi	dyke
nāḷi	tube; measure	keḷi	sport
sati	mindfulness	mati	thought
gati	going; destiny	cuti	passing away
dhiti	resolve	yuvati	young woman
vikati	variation	rati	delight
ruci	liking	rasmi	ray; rein
asani	thunderbolt	vasani	dwelling
osadhi	medicinal herb	aṅguli	finger
dhūli	dust	dundubhi	drum
doṇi	trough, boat	aṭavi	forest
chavi	skin, complexion

— these and the like are the nouns ending in i.

lemma	inflected	meaning
🚺⑦⨀(ratti)	ratyā, rattiṃ, ratto, rattiyā, ratyaṃ, rattiyaṃ	at night
🚺⑦⨂(ratti)	rattīsu, rattisu	in the nights
🚹⑦⨀(ādi)	ādiṃ, ādo	in the beginning

	ratti + smiṃ (⑦⨀)	rule
→	ratti + (smiṃ → o)	§69 (`ca`)
→	ratti + o	§83
→	ratto

	ratti + smiṃ (⑦⨀)	rule
→	ratti + (smiṃ → aṃ)	§69 (`ca`)
→	ratti + (aṃ → ṃ)	§82
→	rattiṃ

The paradigm of ratti (night), 🚺(ratti), gathered from Rūp 182–186:

	⨀	⨂
①	ratti	rattī, rattiyo, ratyo
⓪	he ratti	he rattī, he rattiyo
②	rattiṃ	rattī, rattiyo
③	rattiyā	rattīhi, rattībhi, rattihi, rattibhi
④	rattiyā	rattīnaṃ, rattinaṃ
⑤	ratyā, rattiyā	rattīhi, rattībhi, rattihi, rattibhi
⑥	rattiyā	rattīnaṃ, rattinaṃ
⑦	ratyaṃ, rattiyaṃ, ratyā, rattiṃ, ratto, rattiyā	rattīsu, rattisu

Ikārantaṃ.

Thus stems ending in i.

Ī kāranto itthiliṅgo itthī saddo;
‘‘Ittha’’itīdha ‘‘itthiyaṃ, paccayo’’ti ca vattate.

A feminine ending in ī is the word itthī (woman);
here, with ittha [as the stem], “itthiyaṃ” (in the feminine) and “paccayo” (suffix) continue [from §237 (176): Itthīyamato āpaccayo].

187 (§238): Nadādito vā ī (`ī` after `nadī` and the like, and optionally after others) apavada

The feminine suffix ī, taken up at the first stem in ī: itthī is ittha + ī. Buddhappiya’s gloss keeps the Kaccāyana vutti’s double reading, “after nadī and the like, or after [stems] not of that class”, and then says what the vā is for: it is sampiṇḍanattha, “for adding in” the second class, so that ī is available after puthu and go as well (puthavī, gāvī, both derived at 189 (§98): Mātulādīnamānattamīkāre). This is one of the anomalies Ruiz-Falqués records (Boundaries and Domains §2.4): vā = sampiṇḍana at Rūp 187, which the ṭīkā glosses as pakativikappana — a vā that joins rather than opens a choice. The derivation adds a sandhi point: when the a of ittha is elided before ī, §14 (16): Kvacāsavaṇṇaṃ lutte might change the ī to a dissimilar vowel, but it keeps its form (pakatibhāva); the form is then a noun (nāmabyapadesa, as at 176 (§237): Itthiyamato āppaccayo) and takes its inflections. For ①⨂ itthiyo the ī is shortened before yo by §84 (144): Agho rassamekavacanayosvapi ca, and for the vocative by §245 (152): Jhalapā rassaṃ. The closing block fetches “vā” once more from §216 (180): Ghapato smiṃ yaṃ vā for the second form.

Nadā dito vā anadā dito vā itthiyaṃ vattamānā liṅgamhā īppaccayo hoti. Vā ggahaṇamanadā disampiṇḍanatthaṃ, tena puthugavā dito ca ī.

After a stem used in the feminine, whether of the nadī class or not of the nadī class, the suffix ī is added. The mention of vā is for adding in [the stems] not of the nadī class; by it there is ī after puthu, go and the like as well.

Saralope ‘‘kvacāsavaṇṇaṃ lutte’’ti asavaṇṇe sampatte pakatibhāvo nāmabyapadeso, syā dyuppatti. Itthī, itthī ‘‘agho rassa’’ntiādinā rassattaṃ, itthiyo. Sambodhane ‘‘jhalapā rassa’’nti rassattaṃ. Bhoti itthi, bhotiyo itthī itthiyo.

When the vowel is elided and the change to a dissimilar vowel by §14 (16): Kvacāsavaṇṇaṃ lutte would apply, [the ī] keeps its form; [the word] is treated as a noun, and the inflections si and the rest are added. itthī (①⨀); itthī (①⨂), and with the shortening by §84 (144): Agho rassamekavacanayosvapi ca, itthiyo. In address, the shortening by §245 (152): Jhalapā rassaṃ: bhoti itthi (⓪⨀); bhotiyo itthī, itthiyo (⓪⨂).

Dutiyekavacane ‘‘ghapato smiṃ yaṃ vā’’ti ito ‘‘vā’’ti vattate.

In the second form singular, “vā” continues from §216 (180): Ghapato smiṃ yaṃ vā.

lemma	inflected	meaning
🚺①⨀(ittha + ī)	itthī	woman
🚺①⨂(itthī)	itthī, itthiyo	women
🚺⓪⨀(itthī)	bhoti itthi	O woman
🚺⓪⨂(itthī)	bhotiyo itthī, itthiyo	O women

	ittha + ī	rule
→	ittha + ī	§238, §83
→	itthī (a noun)	§601
→	itthī + si (①⨀)	§220
→	itthī

	itthī + yo (①⨂)	rule
→	itth(ī → i) + yo	§84
→	itthiyo

188 (§223): Aṃ yamīto pasaññato (`aṃ` becomes `yaṃ` after feminine `ī`) apavada

The second form of itthī and, in one run, the whole of the rest of its paradigm, which is that of ratti with the ī shortened before every singular inflection. The yaṃ for aṃ Buddhappiya states with vā, the vā he borrowed from §216 at the end of the previous rule: itthiyaṃ and itthiṃ (the niggahīta of §82 (149): Aṃmo niggahitaṃ jhalapehi) are an open option. Then nadī (river), whose interest is the forms najjo, najjā, najjaṃ. Kaccāyana’s vutti to §98 (189): Mātulādīnamānattamīkāre obtains them by an ad hoc replacement of dī by jjo, jjā; Buddhappiya derives them by rules already in use — o for yo by the tu of §205 (160): Tato yonamo tu, y for ī by §72 (185): Pasaññassa ca, j for dy by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ and doubling — and remarks that the vutti’s route is meant to show another way of forming the same words, as it did for atrajo (128 (§214): Smā nā) and sugato. For najjā in ③, ④, ⑥ he splits ā pato off from §68 (184): Amā pato smiṃsmānaṃ vā by yogavibhāga, so that nā and sa too may become ā “in some places” (kvaci) — the same split that yields the canonical jaccā (na jaccā vasalo hoti) and pathabyā (pathabyā ekarajjena). Two verses of nouns in ī that follow itthī close the rule.

Pa saññato ī kārato parassa aṃ vacanassa yaṃ hoti vā. Itthiyaṃ itthiṃ, itthī itthiyo, itthiyā, itthīhi itthībhi, itthiyā, itthīnaṃ, itthiyā, itthīhi itthībhi, itthiyā, itthīnaṃ, itthiyaṃ itthiyā, itthīsu.

After a letter ī named pa, the inflection aṃ optionally becomes yaṃ. The paradigm of itthī (woman), 🚺(itthī):

	⨀	⨂
①	itthī	itthī, itthiyo
⓪	bhoti itthi	bhotiyo itthī, itthiyo
②	itthiyaṃ, itthiṃ	itthī, itthiyo
③	itthiyā	itthīhi, itthībhi
④	itthiyā	itthīnaṃ
⑤	itthiyā	itthīhi, itthībhi
⑥	itthiyā	itthīnaṃ
⑦	itthiyaṃ, itthiyā	itthīsu

Evaṃ nadī, nadī. Yo lopābhāve ‘‘tato yonamo tū’’ti ettha tu saddena yonamokāro ca, ‘‘pasaññassa cā’’ti īkārassa ya kāro, ‘‘yavataṃ talana’’iccādinā dyassa ja kāro, dvittaṃ. Najjo sandanti, nadiyo.

In the same way nadī (river) (①⨀); nadī (①⨂). When yo is not elided, by the word tu in §205 (160): Tato yonamo tu the yos also become o; by §72 (185): Pasaññassa ca the letter ī becomes y; by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ dy becomes j; and doubling. najjo sandanti (the rivers flow); nadiyo.

Ettha cevaṃ sijjhantānaṃ najjo ādīnaṃ vuttiyaṃ ānattaggahaṇādinā nipphādanaṃ atraja sugatā dīnaṃ viya nipphādanūpāyantaradassanatthanti daṭṭhabbaṃ.

And here it should be understood that the formation, in the [Kaccāyana] vutti, of najjo and the rest — which are formed in this way — by means of the mention of ānatta [in §98 (189): Mātulādīnamānattamīkāre] and the like is meant to show another means of forming them, as with atrajo, sugato and the like.

He nadi, he nadī he najjo he nadiyo, nadiyaṃ nadiṃ, nadī najjo nadiyo.

he nadi (⓪⨀); he nadī, he najjo, he nadiyo (⓪⨂); nadiyaṃ, nadiṃ (②⨀); nadī, najjo, nadiyo (②⨂).

Amādisutte ā pato ti yogavibhāgena kvaci nāsānañcāttaṃ, tena na jaccā vasalo hoti, pathabyā ekarajjenāti ādi ca sijjhati, pure viya ya kāraja kārādesadvittāni.

By splitting off “ā pato” in the sutta §68 (184): Amā pato smiṃsmānaṃ vā, nā and sa also become ā in some places; by this na jaccā vasalo hoti (not by birth is one an outcast), pathabyā ekarajjena (than sole kingship over the earth) and the like are established. As before, the replacements y and j and the doubling.

Najjā kataṃ nadiyā, nadīhi nadībhi, najjā nadiyā, nadīnaṃ, najjā nadiyā, nadīhi nadībhi, najjā nadiyā, nadīnaṃ, najjaṃ nadiyaṃ nadiyā, nadīsu.

The paradigm of nadī (river), 🚺(nadī):

	⨀	⨂
①	nadī	nadī, najjo, nadiyo
⓪	he nadi	he nadī, he najjo, he nadiyo
②	nadiyaṃ, nadiṃ	nadī, najjo, nadiyo
③	najjā (`najjā kataṃ`, made by the river), nadiyā	nadīhi, nadībhi
④	najjā, nadiyā	nadīnaṃ
⑤	najjā, nadiyā	nadīhi, nadībhi
⑥	najjā, nadiyā	nadīnaṃ
⑦	najjaṃ, nadiyaṃ, nadiyā	nadīsu

Aññepi –

Others too —

Mahī vetaraṇī vāpī, pāṭalī kadalī ghaṭī;
Nārī kumārī taruṇī, vāruṇī brāhmaṇī sakhī.

Gandhabbī kinnarī nāgī, devī yakkhī ajī migī;
Vānarī sūkarī sīhī, haṃsī kākī ca kukkuṭī –

Iccādayo itthī saddasamā.

The feminine nouns in ī that inflect like itthī:

word	meaning	word	meaning
mahī	earth	vetaraṇī	the Vetaraṇī (a river)
vāpī	reservoir	pāṭalī	trumpet-flower tree
kadalī	plantain	ghaṭī	water-jar
nārī	woman	kumārī	girl
taruṇī	young woman	vāruṇī	liquor
brāhmaṇī	brahmin woman	sakhī	female friend
gandhabbī	female gandhabba	kinnarī	female kinnara
nāgī	female nāga	devī	queen; goddess
yakkhī	female yakkha	ajī	she-goat
migī	doe	vānarī	female monkey
sūkarī	sow	sīhī	lioness
haṃsī	female goose	kākī	female crow
kukkuṭī	hen

— these and the like are the same as the word itthī.

Tatheva mātula saddato īppaccaye kate –

In the same way, when the suffix ī has been added after the word mātula (maternal uncle) —

lemma	inflected	meaning
🚺②⨀(itthī)	itthiyaṃ, itthiṃ	the woman
🚺③⨀(itthī)	itthiyā	by the woman
🚺①⨂(nadī)	nadī, najjo, nadiyo	rivers
🚺③⨀(nadī)	najjā, nadiyā	by the river
🚺⑦⨀(nadī)	najjaṃ, nadiyaṃ, nadiyā	in the river

	itthī + aṃ (②⨀)	rule
→	itth(ī → i) + aṃ	§84
→	itthi + (aṃ → yaṃ)	§223
→	itthiyaṃ

	nadī + yo (①⨂)	rule
→	nadī + (yo → o)	§205 (`tu`)
→	nad(ī → y) + o	§72
→	na(dy → j) + o	§269
→	na(j → jj) + o	doubling
→	najjo

	nadī + nā (③⨀)	rule
→	nadī + (nā → ā)	§68 (`ā pato`, split)
→	nad(ī → y) + ā	§72
→	na(dy → jj) + ā	§269, doubling
→	najjā

	nadī + smiṃ (⑦⨀)	rule
→	nadī + (smiṃ → aṃ)	§68
→	nad(ī → y) + aṃ	§72
→	na(dy → jj) + aṃ	§269, doubling
→	najjaṃ

na najjo sandanti
(13S3 3.1.1: Vātasutta)
🔼(na) 🚺①⨂(nadī) ▶️🤟⨂(sandati)
not | rivers | flow

na jaccā vasalo hoti
(18Sn 1.7: Vasalasutta)
🔼(na) 🚺③⨀(jāti) 🚹①⨀(vasala) ▶️🤟⨀(hoti)
not | by birth | an outcast | is

pathabyā ekarajjena
(18Dh 13.11: Anāthapiṇḍikaputtakālavatthu)
🚺⑥⨀(pathavī) 🚻③⨀(ekarajja)
over the earth | than sole kingship

189 (§98): Mātulādīnamānattamīkāre (`mātula` etc. endings become `āna` before `ī`) apavada

The ī feminines of mātula (maternal uncle), ayyaka (grandfather) and varuṇa (Varuṇa) insert āna: mātulānī. Buddhappiya’s gloss notes that the sixth form mātulādīnaṃ refers to the final (antāpekkhāyaṃ chaṭṭhī), which the sutta’s ānattaṃ replaces, and says nothing of the vā the Kaccāyana page reads into the rule; nor does he repeat the vutti’s najjo derivation from ānatta, having given his own at 188 (§223): Aṃ yamīto pasaññato. He then finishes the two words the vā of 187 (§238): Nadādito vā ī admitted: puthavī (earth), whose u becomes ava before the suffix by the ca of §78 (31): O sare ca and whose ④–⑦ show the contracted puthabyā, puthabyaṃ; and gāvī (cow), whose o becomes āva either by a general provision (mahāvutti) or by splitting gāva off from §73 (174): Gāva se. The closing block sets “itthiyaṃ”, “vā” and “ī” governing for the taddhita stems of the next rule.

Mātula ayyakavaruṇa iccevamādīnamanto āna ttamāpajjate īkāre paccaye pare, antāpekkhāyaṃ chaṭṭhī, saralopādi. Mātulānī, evaṃ ayyakānī, varuṇānī, sesaṃ itthī saddasamaṃ.

The final of mātula, ayyaka, varuṇa and the like becomes āna when the suffix ī follows — the sixth form [of the sutta] is with reference to the final; elision of the vowel and so on. mātulānī (uncle’s wife), and likewise ayyakānī (grandmother), varuṇānī (Varuṇa’s wife); the rest is the same as the word itthī.

Anadā dīsu puthu saddato īppaccayo. ‘‘O sare cā’’ti ettha ca saddena u kārassa avā deso. Puthavī, puthaviyo. Sasmā smiṃ su puthabyā puthaviyā, puthabyā puthaviyā, puthabyaṃ puthaviyaṃ puthaviyā iccādi.

Among [stems] not of the nadī class, the suffix ī after the word puthu (broad). By the word ca in §78 (31): O sare ca the letter u is replaced by ava. puthavī (earth), puthaviyo. Before sa, smā and smiṃ: puthabyā, puthaviyā (④ and ⑥); puthabyā, puthaviyā (⑤); puthabyaṃ, puthaviyaṃ, puthaviyā (⑦) and so on.

Go saddato ‘‘nadādito vā ī’’ti īppaccayo. Mahāvuttinā vā ‘‘gāva se’’ti ettha gāva iti yogavibhāgena vā o kārassa āvā deso. Gāvī, gāvī gāviyo iccādi itthī saddasamaṃ.

After the word go the suffix ī by §238 (187): Nadādito vā ī. Either by the general provision (mahāvutti), or by splitting off “gāva” in §73 (174): Gāva se, the letter o is replaced by āva. gāvī (cow); gāvī, gāviyo, and so on, the same as the word itthī.

‘‘Mānava’’itīdha ‘‘itthiyaṃ, vā, ī’’ti ca vattate.

Here, with mānava (young man), “itthiyaṃ”, “vā” and “ī” continue.

lemma	inflected	meaning
🚺①⨀(mātula + ī)	mātulānī	uncle’s wife
🚺①⨀(ayyaka + ī)	ayyakānī	grandmother
🚺①⨀(varuṇa + ī)	varuṇānī	Varuṇa’s wife
🚺①⨀(puthu + ī)	puthavī	earth
🚺⑦⨀(puthavī)	puthabyaṃ, puthaviyaṃ, puthaviyā	on the earth
🚺①⨀(go + ī)	gāvī	cow

	mātula + ī	rule
→	mātul(a → āna) + ī	§98
→	mātulāna + ī	§83
→	mātulānī

	puthu + ī	rule
→	puth(u → ava) + ī	§78 (`ca`)
→	puthava + ī	§83
→	puthavī

	go + ī	rule
→	g(o → āva) + ī	§73 (`gāva`, split)
→	gāva + ī	§83
→	gāvī

190 (§239): Ṇava ṇika ṇeyya ṇantuhi (`ī` after `ṇava`, `ṇika`, `ṇeyya`, `ṇa` and `ntu`) apavada

Stems made with the taddhita suffixes ṇava, ṇika, ṇeyya, ṇa and the possessive ntu take ī, not the ā of 176 (§237): Itthiyamato āppaccayo: mānavī, nāvikī, venateyyī, gotamī. Kaccāyana’s vutti states this as a plain injunction, treating the vā of §238 as spent; Buddhappiya keeps the vā governing (vādhikāro) and gives it a task: it is katthacinivattanattho, “for cancelling katthaci” — it prevents the reading that the ī holds only “in some places”, so that for these stems the ī is invariable. Ruiz-Falqués singles this out (Boundaries and Domains §3.4, §2.4): a vā used not to open an option but to block one, vā = katthacivikappanattha. The suffixes themselves belong to the Taddhitakaṇḍa (§344 (361): Vāṇa’pacce, §346 (367): Ṇeyyo kattikādīhi, §348 (371): Ṇavo’ pakvādīhi, §350 (373): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko, §368 (402): Guṇādito vantu). The ntu stems are carried to the next rule with “vā”.

Ṇava ṇika ṇeyya ṇantu ppaccayantehi itthiyaṃ vattamānehi liṅgehi īppaccayo hoti. Vā dhikāro katthaci nivattanattho, saralopādi. Mānavī, evaṃ nāvikī, venateyyī, gotamī.

After stems ending in the suffixes ṇava, ṇika, ṇeyya, ṇa and ntu that are used in the feminine, the suffix ī is added. The governance of vā is for cancelling katthaci (in some places); elision of the vowel and so on. mānavī (young woman), and likewise nāvikī (boatwoman), venateyyī (female descendant of Vinatā), gotamī (woman of the Gotama clan).

‘‘Guṇavantu ī’’itīdha ‘‘vā’’ti vattate.

Here, with guṇavantu and ī, “vā” continues.

lemma	inflected	meaning
🚺①⨀(mānava + ī)	mānavī	young woman
🚺①⨀(nāvika + ī)	nāvikī	boatwoman
🚺①⨀(venateyya + ī)	venateyyī	female descendant of Vinatā
🚺①⨀(gotama + ī)	gotamī	woman of the Gotama clan

	mānava + ī	rule
→	mānava + ī	§239, §83
→	mānavī

191 (§241): Ntussa tamīkāre ([Optionally] `ta` for `ntu` before `ī`) apavada

Sabbasseva ntu ppaccayassa ta kāro hoti vā ī kārappaccaye pare, aññattha saralopādi. Guṇavatī, guṇavatī guṇavatiyo, guṇavantī, guṇavantī guṇavantiyo iccādi itthī saddasamaṃ.

The whole of the suffix ntu optionally becomes the letter ta when the suffix ī follows; elsewhere, elision of the vowel and so on. guṇavatī (①⨀); guṇavatī, guṇavatiyo (①⨂); guṇavantī; guṇavantī, guṇavantiyo, and so on, the same as the word itthī.

Evaṃ kulavatī, sīlavatī, yasavatī, rūpavatī, satimatī, gottamatī.

In the same way kulavatī (of good family), sīlavatī (virtuous), yasavatī (famed), rūpavatī (beautiful), satimatī (mindful), gottamatī (of good lineage).

Mahanta saddato ‘‘nadādito vā ī’’ti ī ppaccayo, ntu byapadeso vikappena ta kārādeso. Mahatī mahantī.

After the word mahanta the suffix ī by §238 (187): Nadādito vā ī; [its nta] is treated as ntu, and the replacement by ta is by option. mahatī, mahantī (great).

‘‘Bhavanta ī’’itīdha ‘‘īkāre’’ti vattate.

Here, with bhavanta and ī, “īkāre” (before the letter ī) continues.

lemma	inflected	meaning
🚺①⨀(guṇavantu + ī)	guṇavatī, guṇavantī	virtuous woman
🚺①⨂(guṇavatī)	guṇavatī, guṇavatiyo	virtuous women
🚺①⨀(mahanta + ī)	mahatī, mahantī	great

	guṇavantu + ī	rule
→	guṇava + (ntu → ta) + ī	§241
→	guṇavata + ī	§83
→	guṇavatī

	guṇavantu + ī	rule
→	guṇavantu + ī	§83
→	guṇavantī

192 (§242): Bhavato bhoto (`bhota` for `bhavanta` before the feminine `ī`) apavada

Sabbasseva bhavanta saddassa bhotā deso hoti īkāre itthigate pare. Sā bhotī, bhotī bhotiyo, he bhoti, he bhotī bhotiyo iccādi.

The whole of the word bhavanta is replaced by bhota when the letter ī belonging to the feminine follows. sā bhotī (①⨀); bhotī, bhotiyo (①⨂); he bhoti (⓪⨀); he bhotī, bhotiyo (⓪⨂), and so on.

‘‘Bhikkhu’’ itīdha ‘‘itthiya’’nti vattate ‘‘vā’’ti ca.

Here, with bhikkhu, “itthiyaṃ” (in the feminine) continues, and “vā” as well.

lemma	inflected	meaning
🚺①⨀(bhavanta + ī)	sā bhotī	the lady
🚺①⨂(bhotī)	bhotī, bhotiyo	the ladies
🚺⓪⨀(bhotī)	he bhoti	madam

	bhavanta + ī	rule
→	(bhavanta → bhota) + ī	§242
→	bhota + ī	§83
→	bhotī

193 (§240): Patibhikkhurājīkārantehi inī (`inī` after `pati`, `bhikkhu`, `rāja` and stems in `ī`) apavada

The third feminine suffix, inī. Buddhappiya takes bhikkhu first (bhikkhunī) and leaves pati, rāja and the ī stems to the next rule, where pati has a rule of its own. The point of his gloss is the sandhi: bhikkhu + inī meets two vowels, and the general rule §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati would elide the first; but the tu of that sutta, as he explained at 67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati, forbids that elision in some places, bhikkhunī among them, so the second vowel goes instead, by §13 (15): Vā paro asarūpā. The vā carried in from the previous block is not an option on this rule; its work is stated at the end of the next, where it gathers in stems the sutta does not name (vidū, yakkha). No option for the stems named: their feminine is inī.

Pati bhikkhu rāja iccetehi ī kārantehi ca itthiyaṃ vattamānehi liṅgehi inī ppaccayo hoti.

After the stems pati, bhikkhu, rāja, and after those ending in the letter ī, when used in the feminine, the suffix inī is added.

‘‘Saralopo’mādesa’’iccādisutte tu ggahaṇena kvaci pubbalopassa nisedhanato ‘‘vā paro asarūpā’’ti saralopo. Bhikkhunī, bhikkhunī bhikkhuniyo iccādi.

Because the mention of tu in the sutta §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati forbids the elision of the preceding [vowel] in some places, the [following] vowel is elided by §13 (15): Vā paro asarūpā. bhikkhunī (nun) (①⨀); bhikkhunī, bhikkhuniyo (①⨂), and so on.

Gahapati saddato inī, ‘‘atta’’miti vattate.

inī after the word gahapati (householder); “attaṃ” (becoming a) continues.

lemma	inflected	meaning
🚺①⨀(bhikkhu + inī)	bhikkhunī	nun
🚺①⨂(bhikkhunī)	bhikkhunī, bhikkhuniyo	nuns

	bhikkhu + inī	rule
→	bhikkhu + inī	§240
→	bhikkhu + inī	§13 (the `tu` of §83 blocks `~~u~~`)
→	bhikkhunī

194 (§91): Patissinīmhi (For `pati` with `inī`) utsarga

The last rule of the Itthiliṅga, and the rest of the inī words with it. pati + inī: the final i becomes a, the i of the suffix is elided after it by §13 (15): Vā paro asarūpā, and the a is lengthened by §16 (18): Pubbo ca — gahapatānī. rāja + inī and the ī stems + inī lose the stem vowel by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati with the suffix unchanged: rājinī, daṇḍinī, hatthinī. Buddhappiya then derives pokkharaṇī (lotus pond) from pokkhara + inī, the i and n of the suffix becoming a and ṇ by the blanket provision of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca (370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca), and its plural pokkharañño by the same path as najjo — o for yo by the tu of §205 (160): Tato yonamo tu, y for ī, ñ for ṇy by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ, doubling. Finally the vā that has governed since 192 (§242): Bhavato bhoto is explained: it is anuttasamuccayattha, “for gathering in what is not stated”, so that inī is added after vidū, yakkha, sīha too — paracittavidunī, yakkhinī, sīhinī. As at 187 (§238): Nadādito vā ī, this is a vā of addition (samuccaya, sampiṇḍana), not of choice, the reading Ruiz-Falqués lists among the departures from vikappa (Boundaries and Domains §2.4). No option marker in the sutta itself.

Pati saddassa anto a ttamāpajjate inī ppaccaye pare. Tatheva parasare lutte ‘‘pubbo cā’’ti dīgho, gahapatānī.

The final of the word pati becomes a when the suffix inī follows. In the same way [as before], when the following vowel has been elided, lengthening by §16 (18): Pubbo ca: gahapatānī (householder’s wife).

Tatheva rāja saddato inī, saralopapakatibhāvā, rājinī. Ī kārantesu daṇḍī saddato inī, saralopādi, daṇḍinī, daṇḍinī daṇḍiniyo, evaṃ hatthinī, medhāvinī, tapassinī, piyabhāṇinī iccādi.

In the same way inī after the word rāja; by the elision of the vowel and the unchanged state [of the suffix], rājinī (queen). Among the stems in ī, inī after the word daṇḍī; elision of the vowel and so on: daṇḍinī (staff-bearing woman); daṇḍinī, daṇḍiniyo; likewise hatthinī (she-elephant), medhāvinī (wise woman), tapassinī (female ascetic), piyabhāṇinī (woman of kindly speech) and so on.

‘‘Pokkharinī’’ itīdha ‘‘tesu vuddhī’’tiādinā i kārana kārānaṃ a kāraṇa kārādesā, pokkharaṇī, pokkharaṇī. ‘‘Tato yonamo tū’’ti sutte tu ggahaṇena yonamokāro ca, ī kārassa ya kāro, ‘‘yavata’’miccādisutte kāra ggahaṇena ṇya ssa ña kāro, dvittaṃ. Pokkharañño pokkharaṇiyo vā iccādi.

Here, in pokkharinī, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the letters i and n are replaced by a and ṇ: pokkharaṇī (lotus pond) (①⨀); pokkharaṇī (①⨂). By the mention of tu in the sutta §205 (160): Tato yonamo tu the yos also become o; the letter ī becomes y; by the mention of kāra in the sutta §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ ṇy becomes ñ; and doubling. pokkharañño, or pokkharaṇiyo, and so on.

Vā dhikāro anuttasamuccayattho, tena vidū yakkhā ditopi inī, paracittavidunī, saraloparassattāni, paracittavidunī paracittaviduniyo, yakkhinī yakkhiniyo, sīhinī sīhiniyo iccādi.

The governance of vā is for gathering in what is not stated; by it inī is added after vidū (knower), yakkha and the like as well: paracittavidunī (a woman who knows the minds of others), with the elision of the vowel and the shortening; paracittavidunī, paracittaviduniyo; yakkhinī, yakkhiniyo (female yakkha); sīhinī, sīhiniyo (lioness), and so on.

lemma	inflected	meaning
🚺①⨀(gahapati + inī)	gahapatānī	householder’s wife
🚺①⨀(rāja + inī)	rājinī	queen
🚺①⨀(daṇḍī + inī)	daṇḍinī	staff-bearing woman
🚺①⨂(pokkhara + inī)	pokkharaṇī, pokkharañño, pokkharaṇiyo	lotus ponds
🚺①⨀(paracittavidū + inī)	paracittavidunī	woman who knows others’ minds
🚺①⨀(yakkha + inī)	yakkhinī	female yakkha

	gahapati + inī	rule
→	gahapat(i → a) + inī	§91
→	gahapata + inī	§13
→	gahapat(a → ā) + nī	§16
→	gahapatānī

	rāja + inī	rule
→	rāja + inī	§83
→	rājinī

	pokkhara + inī	rule
→	pokkhara + inī	§83
→	pokkhar + (i → a)(n → ṇ)ī	§404
→	pokkharaṇī

	pokkharaṇī + yo (①⨂)	rule
→	pokkharaṇī + (yo → o)	§205 (`tu`)
→	pokkharaṇ(ī → y) + o	§72
→	pokkhara(ṇy → ñ) + o	§269
→	pokkhara(ñ → ññ) + o	doubling
→	pokkharañño

	paracittavidū + inī	rule
→	paracittavidū + inī	§13
→	paracittavid(ū → u) + nī	shortening
→	paracittavidunī

Īkārantaṃ.

Thus stems ending in ī.

U kāranto itthiliṅgo yāgu saddo.

A feminine ending in u is the word yāgu (rice gruel).

Tassa ratti saddasseva rūpanayo. Amādesādiabhāvova viseso.

Its pattern of forms is that of the word ratti. The only difference is the absence of the replacement aṃ [for smiṃ, 184 (§68): Amā pato smiṃsmānaṃ vā] and the rest — the asanta domain of that rule’s vavatthitavibhāsā.

Yāgu, yāgū yāguyo, he yāgu, he yāgū yāguyo, yāguṃ, yāgū yāguyo, yāguyā, yāgūhi yāgūbhi yāguhi yāgubhi, yāguyā, yāgūnaṃ yāgunaṃ, yāguyā, yāgūhi yāgūbhi yāguhi yāgubhi, yāguyā, yāgūnaṃ yāgunaṃ, yāguyaṃ yāguyā, yāgūsu yāgusu.

The paradigm of yāgu (rice gruel), 🚺(yāgu):

	⨀	⨂
①	yāgu	yāgū, yāguyo
⓪	he yāgu	he yāgū, yāguyo
②	yāguṃ	yāgū, yāguyo
③	yāguyā	yāgūhi, yāgūbhi, yāguhi, yāgubhi
④	yāguyā	yāgūnaṃ, yāgunaṃ
⑤	yāguyā	yāgūhi, yāgūbhi, yāguhi, yāgubhi
⑥	yāguyā	yāgūnaṃ, yāgunaṃ
⑦	yāguyaṃ, yāguyā	yāgūsu, yāgusu

Evaṃ dhātu dhenu kāsu daddu kacchu kaṇḍu rajju kareṇu piyaṅgu sassuādīni.

In the same way dhātu (element), dhenu (cow), kāsu (pit), daddu (ringworm), kacchu (scab), kaṇḍu (itch), rajju (rope), kareṇu (she-elephant), piyaṅgu (the piyaṅgu plant), sassu (mother-in-law) and the like.

Mātu saddassa bhedo. Tassa pitu saddasseva rūpanayo. ‘‘Āratta’’miti bhāvaniddesena ārā desābhāve ‘‘pato yā’’ti yā desova viseso.

The special forms of the word mātu (mother). Its pattern of forms is that of the word pitu (168 (§209): Pitādīnamasimhi). The only difference is the replacement yā by §112 (183): Pato yā when, by the statement in the abstract “ārattaṃ” [of §200 (159): Aññesvārattaṃ], the replacement āra is absent.

Mātā, mātaro, bhoti māta, bhoti mātā bhotiyo mātaro, mātaraṃ, mātare mātaro, mātarā mātuyā matyā, ‘‘tesu vuddhī’’tiādinā u kāralopo, rassattañca. Mātarehi mātarebhi mātūhi mātūbhi mātuhi mātubhi, mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ mātunaṃ, mātarā mātuyā, mātarehi mātarebhi mātūhi mātūbhi, mātu mātussa mātuyā, mātarānaṃ mātānaṃ mātūnaṃ mātunaṃ, mātari, mātaresu mātūsu mātusu.

The paradigm of mātu (mother), 🚺(mātu):

	⨀	⨂
①	mātā	mātaro
⓪	bhoti māta, bhoti mātā	bhotiyo mātaro
②	mātaraṃ	mātare, mātaro
③	mātarā, mātuyā, matyā	mātarehi, mātarebhi, mātūhi, mātūbhi, mātuhi, mātubhi
④	mātu, mātussa, mātuyā	mātarānaṃ, mātānaṃ, mātūnaṃ, mātunaṃ
⑤	mātarā, mātuyā	mātarehi, mātarebhi, mātūhi, mātūbhi
⑥	mātu, mātussa, mātuyā	mātarānaṃ, mātānaṃ, mātūnaṃ, mātunaṃ
⑦	mātari	mātaresu, mātūsu, mātusu

In matyā the letter u is elided and [the ā] shortened by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca.

	mātu + nā (③⨀)	rule
→	mātu + (nā → yā)	§112
→	mātu + yā	§404
→	m(ā → a)t + yā	§404
→	matyā

Evaṃ dhītā, dhītaro, duhitā, duhitaro iccādi.

In the same way dhītā, dhītaro (daughter), duhitā, duhitaro (daughter) and so on.

Ukārantaṃ.

Thus stems ending in u.

Ū kāranto itthiliṅgo jambū saddo.

A feminine ending in ū is the word jambū (rose-apple tree).

Jambū, jambū jambuyo, he jambu, he jambū jambuyo, jambuṃ, jambū jambuyo iccādi itthī saddasamaṃ.

The forms of jambū (rose-apple tree), 🚺(jambū):

	⨀	⨂
①	jambū	jambū, jambuyo
⓪	he jambu	he jambū, jambuyo
②	jambuṃ	jambū, jambuyo

— and so on, the same as the word itthī.

Evaṃ vadhū ca sarabhū, sarabū sutanū camū;
Vāmūrū nāganāsūrū, samāni khalu jambuyā.

Likewise vadhū (young wife) and sarabhū (the Sarabhū river), sarabū (lizard), sutanū (slender woman), camū (army),
vāmūrū (woman of shapely thighs), nāganāsūrū (woman with thighs like an elephant’s trunk) are indeed the same as jambū.

Ūkārantaṃ.

Thus stems ending in ū.

O kāranto itthiliṅgo go saddo.

A feminine ending in o is the word go (cow).

Tassa pulliṅgago saddasseva rūpanayo.

Its pattern of forms is that of the masculine word go (169 (§74): Yosu ca to 175 (§77): Tato namaṃ patimhālutte ca samāse).

Kaññā ratti nadī itthī, mātulānī ca bhikkhunī;
Daṇḍinī yāgu mātā ca, jambū gotitthisaṅgaho.

kaññā, ratti, nadī, itthī, mātulānī and bhikkhunī,
daṇḍinī, yāgu and mātā, jambū, go: this is the summary of the feminine.

Napuṃsakaliṅga (Neuter nouns)

Atha napuṃsakaliṅgāni vuccante.

Now the neuter stems are stated.

A kāranto napuṃsakaliṅgo citta saddo.

The neuter stem ending in a is the word citta (“mind”).

Pure viya syā dyuppatti, ‘‘citta si’’ itīdha –

As before, the inflections si and the rest are added; when we have citta + si —

‘‘Napuṃsakehi, ato nicca’’nti ca vattate.

“napuṃsakehi” (after neuters) [from 199 (§217): Yonaṃ ni napuṃsakehi] and “ato niccaṃ” (always, after a) [from 196 (§218): Ato niccaṃ] continue [into the next rule].

195 (§219): Siṃ (neuter `si` becomes `aṃ`) apavada

Buddhappiya opens the Napuṃsakaliṅga with the stem in a, citta, and — as he did with puriso at 66 (§104): So and kaññā at 176 (§237): Itthiyamato āppaccayo — derives its first form singular before anything else. In Kaccāyana the rule is the last of the three neuter rules of the fourth section (§217–§219) and takes akārantehi napuṃsakaliṅgehi and niccaṃ from the two before it; Buddhappiya reverses the order, taking Siṃ first (①⨀), Ato niccaṃ next (①⨂, ②⨂) and the general rule Yonaṃ ni napuṃsakehi only at the stem in i (199 (§217): Yonaṃ ni napuṃsakehi), where its option is real. He therefore has to declare the anuvutti himself — “napuṃsakehi and ato niccaṃ continue” — and he declares it from rules that in his book still lie ahead: the words recur as Kaccāyana ordered them, which is the device Ruiz-Falqués describes (Boundaries and Domains §1.4) for keeping Kaccāyana’s anuvutti alive in a rearranged grammar.

His gloss adds the analysis of the one-word sutta into two words, si and aṃ, and the sandhi that finishes the form (saralopapakatibhāvādi: the stem vowel elided and the aṃ left as it is, by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati). There is no option marker: niccaṃ (“always”) makes the rule nicca, mandatory, and shuts out the o that 66 (§104): So would give — cittaṃ, never citto. Ruiz-Falqués (§2.2) counts this niccaṃ (Rūp 195, 196) among the words that control optionality beside the four proper markers.

Si, aṃ iti dvipadamidaṃ. A kārantehi napuṃsakaliṅgehi parassa si vacanassa aṃ hoti niccaṃ. Saralopapakatibhāvādi, cittaṃ.

This [sutta] is two words, si and aṃ. After neuter stems ending in a, the inflection si (①⨀) always becomes aṃ. Elision of the [stem] vowel, the unchanged state [of the aṃ] and the rest [by §83]: cittaṃ.

	citta + si (🚻①⨀)	rule
→	citta + (si→aṃ)	§219
→	citt + (a + aṃ)	§83
→	cittaṃ

Bahuvacane ‘‘yonaṃ ni napuṃsakehī’’ti vattate.

In the plural, “Yonaṃ ni napuṃsakehi” (199 (§217): Yonaṃ ni napuṃsakehi) continues [into the next rule].

196 (§218): Ato niccaṃ (always, after neuter `a`) apavada

The second rule for citta gives its plural of the first and second forms. Buddhappiya borrows yonaṃ ni napuṃsakehi from 199 (§217): Yonaṃ ni napuṃsakehi, which he has not yet stated, and finishes the whole paradigm of citta here: the vocative with the ga elided by §220 (74): Sesato lopaṃ gasipi, the second form, and “the rest as purisa” (94 (§302): Okāse sattamī). Then come the three stanzas listing neuter stems in a, and the first forms of kamma, whose third form singular needs the next rule.

What his gloss adds is the reach of cittā and citte. Kaccāyana’s vutti gives only rūpāni; Buddhappiya lets the ni itself take the ā of §107 (69): Sabbayonīnamāe in the first form and its e in the second (ni ssa vā ā kāro, ni ssa vikappenekāro), so that cittā and citte stand beside cittāni, and he adds the lengthening of §88 (147): Yosu katanikāralopesu dīghaṃ for the forms that keep ni. The stanza that follows fixes the domain of this option: although, once yo is ni, the change to ā and e would follow “without distinction”, the very undertaking of a rule called Ato niccaṃ shows that for neuters the change is kvaci, occasional. This is the anicca domain that Buddhappiya assigned to the neuter when he read the vā of §107 as a vavatthitavibhāsā at 69 (§107): Sabbayonīnamāe — “niccameva ca pulliṅge, aniccañca napuṃsake” — as Ruiz-Falqués sets out (Boundaries and Domains §3.3): cittāni is the norm, cittā and citte the occasional alternatives. The rule’s own marker is niccaṃ, which makes the ni mandatory and cancels the vā that 199 carries for other neuters (Ruiz-Falqués §2.2).

A kārantehi napuṃsakaliṅgehi yo naṃ niccaṃ ni hoti. ‘‘Sabbayonīnamāe’’ti ni ssa vā ā kāro. Aññattha ‘‘yosu kata’’iccādinā dīgho. Cittā cittāni.

After neuter stems ending in a, the yo [inflections] (①⨂, ②⨂) always become ni. By §107 (69): Sabbayonīnamāe the ni optionally becomes ā. Otherwise [when the ni stays], the [stem vowel] is lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ and the rest: cittā, cittāni.

	citta + yo (🚻①⨂)	rule
→	citta + (yo→ni)	§218
→	citt + (a→ā) + ni	§88
→	cittāni

	citta + yo (🚻①⨂)	rule
→	citta + (yo→ni)	§218
→	citta + (ni→ā)	§107
→	citt + (a + ā)	§83
→	cittā

Yonaṃ nibhāve cāette, siddhepi avisesato;
‘‘Ato nicca’’nti ārambhā, āettaṃ kvacidevidha.

Although, once yo has become ni, the change to ā and e would follow without distinction,
because the rule Ato niccaṃ has been undertaken, the change to ā and e is here only in some places.

Ālapane ga lopo. He citta, he cittā cittāni, dutiyāyaṃ ni ssa vikappenekāro. Cittaṃ, citte cittāni. Sesaṃ purisa saddena samaṃ.

In address, the ga is elided [by §220]: he citta; he cittā, he cittāni. In the second form the ni optionally becomes e [by §107]: cittaṃ; citte, cittāni. The rest is the same as the word purisa.

The inflection of 🚻(citta); the rows from ③ onwards are those of purisa (94 (§302): Okāse sattamī):

	⨀	⨂
①	cittaṃ	cittā, cittāni
⓪	he citta	he cittā, he cittāni
②	cittaṃ	citte, cittāni
③	cittena	cittehi, cittebhi
④	cittassa	cittānaṃ
⑤	cittā, cittasmā, cittamhā	cittehi, cittebhi
⑥	cittassa	cittānaṃ
⑦	citte, cittasmiṃ, cittamhi	cittesu

lemma	inflected	meaning
🚻①⨂(citta)	cittāni	minds
🚻①⨂(citta)	cittā	minds (by §107, occasionally)
🚻⓪⨀(citta)	he citta	O mind
🚻②⨂(citta)	citte	minds (by §107, occasionally)
🚻②⨂(citta)	cittāni	minds

Evamaññānipi –

In the same way other [neuter stems in a] too —

Puñña pāpa phala rūpa sādhanaṃ,
Sota ghāna sukha dukkha kāraṇaṃ;
Dāna sīla dhana jhāna locanaṃ,
Mūla kūla bala jālamaṅgalaṃ.

puñña (merit), pāpa (evil), phala (fruit), rūpa (form), sādhana (means);
sota (ear), ghāna (nose), sukha (pleasure), dukkha (pain), kāraṇa (cause);
dāna (giving), sīla (virtue), dhana (wealth), jhāna (absorption), locana (eye);
mūla (root), kūla (bank), bala (strength), jāla (net), maṅgala (blessing).

Naḷina liṅga mukha’ṅga jala’mbujaṃ,
Pulina dhañña hirañña padā’mataṃ;
Paduma vaṇṇa susāna vanā’yudhaṃ,
Hadaya cīvara vattha kuli’ndriyaṃ.

naḷina (lotus), liṅga (mark), mukha (face), aṅga (limb), jala (water), ambuja (lotus);
pulina (sandbank), dhañña (grain), hirañña (gold), pada (foot; word), amata (the deathless);
paduma (lotus), vaṇṇa (colour), susāna (cemetery), vana (forest), āyudha (weapon);
hadaya (heart), cīvara (robe), vattha (cloth), kula (family), indriya (faculty).

Nayana vadana yāno’dāna sopāna pānaṃ,
Bhavana bhuvana lohā’lāta tuṇḍa’ṇḍa pīṭhaṃ;
Karaṇa maraṇa ñāṇā’rammaṇā’rañña tāṇaṃ,
Caraṇa nagara tīracchatta chiddo’dakāni –

nayana (eye), vadana (face), yāna (vehicle), udāna (utterance), sopāna (staircase), pāna (drink);
bhavana (dwelling), bhuvana (world), loha (metal), alāta (firebrand), tuṇḍa (beak), aṇḍa (egg), pīṭha (seat);
karaṇa (instrument), maraṇa (death), ñāṇa (knowledge), ārammaṇa (object), arañña (wilderness), tāṇa (shelter);
caraṇa (foot; conduct), nagara (city), tīra (shore), chatta (parasol), chidda (hole), udaka (water) —

Iccādīni.

and so on.

Kamma saddassa tatiyekavacanādīsu rūpabhedo.

The word kamma (“action”) differs in form from the third form singular onwards.

Kammaṃ, kammā kammāni, he kamma, he kammā kammāni, kammaṃ, kamme kammāni.

Its first three rows are those of citta; the rest follow at the next rule:

	⨀	⨂
①	kammaṃ	kammā, kammāni
⓪	he kamma	he kammā, he kammāni
②	kammaṃ	kamme, kammāni

‘‘Vā, u, nāmhi, cā’’ti ca vattate.

And “vā”, “u”, “nāmhi” and “ca” continue [from 139 (§159): U nāmhi ca].

197 (§160): A kammantassa ca (and `a` for the final of `kamma` [before `nā`]) apavada

Kaccāyana’s §160 stands among the rules for puma in the second section (§152–§160), as the ca-extension of §159 Unāmhi ca; Buddhappiya used §159 for pumunā at 139 (§159): U nāmhi ca and brings its extension here, to the neuter kamma, straight after citta, because kamma is the common neuter stem in a whose forms diverge — and only from the third form singular on. His gloss goes well beyond the sutta. The word anta (“final”) admits thāma and addhā to the u (thāmunā, addhunā). The word ca gives ā for the finals of yuva and maghava before nā and su, kvaci, as Kaccāyana’s vutti also says. The ca of §159 is then made to yield u before sa and smā as well, for puma, kamma and thāma — kammuno with the no of §117 (124): Jhalato sassano vā, kammunā (⑤⨀) with the nā for smā of §215 (141): Jhalato ca — and the tu of §197 (125): Brahmato tu smiṃ ni yields kammani, kvaci, as Buddhappiya had announced at 125 (§197): Brahmato tu smiṃ ni (kammacammamuddhādito ca kvaci).

The vā he carries from 139 is an open option, vikappa: kammunā, kammanā and kammena (the last by §103 (79): Ato nena) are all good Pāli, and Ruiz-Falqués cites this very rule (Rūp 197) as the case where a vikappa yields three forms rather than two (Boundaries and Domains §3.1). The two kvaci — for maghavānā, yuvānā, yuvāsu, and for kammani — mark exceptions (§4.2): the ā and the ni belong to these words alone and open nothing for other stems in a. The u before sa and smā is a further vā, again open: kammuno beside kammassa.

Kamma saddantassa u kāra a kārādesā honti vā nā mhi vibhattimhi. Anta ggahaṇena thāmaddhā dīnamantassapi u ttaṃ. Ca saddaggahaṇena yuva maghavā namantassa ā hoti kvaci nā su iccetesu. Kammunā kammanā kammena vā, kammehi kammebhi.

The final of the word kamma (“action”) is optionally replaced by u and by a when the inflection nā (③⨀) follows. By the mention of anta (“final”), the final of thāma (“strength”), addhā (“road; time”) and the like also becomes u. By the mention of the word ca, the final of yuva (“youth”) and maghava (“Maghavā”) becomes ā in some places (kvaci) before nā and su. kammunā, kammanā, or kammena [by §103]; kammehi, kammebhi.

	kamma + nā (🚻③⨀)	rule
→	kamm + (a→u) + nā	§160
→	kammunā

	kamma + nā (🚻③⨀)	rule
→	kamm + (a→a) + nā	§160
→	kammanā

	kamma + nā (🚻③⨀)	rule
→	kamma + (nā→ena)	§103
→	kamm + (a + ena)	§83
→	kammena

Sasmā su ‘‘u nāmhi cā’’ti ettha ca saddena puma kammathāma ntassa cukāro vā sasmā sūti u ttaṃ. Kammuno kammassa, kammānaṃ, kammunā kammā kammamhā kammasmā, kammehi kammebhi, kammuno kammassa, kammānaṃ.

Before sa and smā: by the word ca in §159 (139): Unāmhi ca — “the final of puma, kamma and thāma optionally becomes u before sa and smā too” — there is the change to u. kammuno, kammassa; kammānaṃ; kammunā, kammā, kammamhā, kammasmā; kammehi, kammebhi; kammuno, kammassa; kammānaṃ.

	kamma + sa (🚻④⨀)	rule
→	kamm + (a→u) + sa	§159
→	kammu + (sa→no)	§117
→	kammuno

	kamma + smā (🚻⑤⨀)	rule
→	kamm + (a→u) + smā	§159
→	kammu + (smā→nā)	§215
→	kammunā

Smiṃ vacane ‘‘brahmato tu smiṃnī’’ti ettha tu saddena kvaci ni hoti. Kammani kamme kammamhi kammasmiṃ, kammesu.

For the inflection smiṃ: by the word tu in §197 (125): Brahmato tu smiṃ ni, ni occurs in some places (kvaci). kammani, kamme, kammamhi, kammasmiṃ; kammesu.

	kamma + smiṃ (🚻⑦⨀)	rule
→	kamma + (smiṃ→ni)	§197
→	kammani

The inflection of 🚻(kamma):

	⨀	⨂
①	kammaṃ	kammā, kammāni
⓪	he kamma	he kammā, he kammāni
②	kammaṃ	kamme, kammāni
③	kammunā, kammanā, kammena	kammehi, kammebhi
④	kammuno, kammassa	kammānaṃ
⑤	kammunā, kammā, kammamhā, kammasmā	kammehi, kammebhi
⑥	kammuno, kammassa	kammānaṃ
⑦	kammani, kamme, kammamhi, kammasmiṃ	kammesu

Evaṃ thāmunā thāmena thāmasā vā, thāmuno thāmassa, thāmunā thāmā. Addhunā, addhuno iccādi purimasamaṃ.

In the same way thāmunā, thāmena, or thāmasā [thāma being of the mano-group, with the ā for nā of §181 (95): Manogaṇādito smiṃnānamiā and the s of §184 (96): Sa sare vāgamo]; thāmuno, thāmassa; thāmunā, thāmā. addhunā, addhuno and so on, the same as the preceding.

lemma	inflected	meaning
🚻③⨀(kamma)	kammunā	by action
🚻③⨀(kamma)	kammanā	by action
🚻③⨀(kamma)	kammena	by action (by §103)
🚻④⨀(kamma)	kammuno	of action (by the `ca` of §159 and §117)
🚻⑤⨀(kamma)	kammunā	from action (by the `ca` of §159 and §215)
🚻⑦⨀(kamma)	kammani	in action (by the `tu` of §197, `kvaci`)
🚹③⨀(thāma)	thāmunā, thāmena, thāmasā	by strength
🚹③⨀(addhā)	addhunā	by the road; by time
🚹④⨀(addhā)	addhuno	of the road; of time

Guṇavantu si, ‘‘savibhattissa, ntussa, simhī’’ti ca vattate.

guṇavantu + si: and “savibhattissa” (together with its inflection), “ntussa” (of the suffix ntu) and “simhi” (before si) continue [from 98 (§124): Ā simhi].

198 (§125): Aṃ napuṃsake (`aṃ` for `ntu` before `si` in the neuter) apavada

In Kaccāyana the rule opens the third section (§125), right after Ā simhi (§124), which gives the masculine guṇavā; Buddhappiya used §124 at 98 (§124): Ā simhi and now, having done citta and kamma, takes the neuter of the ntu stems and of the anta participles as the last neuter stems in a. His gloss makes napuṃsake explicit — napuṃsake vattamānassa liṅgassa sambandhino ntuppaccayassa, the suffix that belongs to a stem used in the neuter — and derives the plural from §92 (100): Ntussanto yosuca: the final u becomes a and, by the kvaci he read into that rule at 100 (§92): Ntussanto yosu ca, the yo becomes i (guṇavanti), or else ni by 196 (§218): Ato niccaṃ (guṇavantāni). For gacchanta he applies §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ, whose vā (stated at 107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ) keeps gacchantaṃ beside gacchaṃ. The rule itself carries no option marker: the neuter first form singular of a ntu stem is guṇavaṃ — though, as the Kaccāyana page notes, the vā of §94 (105): Simhi vā leaves guṇavantaṃ available too.

Napuṃsake vattamānassa liṅgassa sambandhino ntu ppaccayassa savibhattissa aṃ hoti si mhi vibhattimhi. Guṇavaṃ cittaṃ.

The suffix ntu belonging to a stem used in the neuter, together with its inflection, becomes aṃ when the inflection si (①⨀) follows: guṇavaṃ cittaṃ (“a virtuous mind”).

	guṇavantu + si (🚻①⨀)	rule
→	guṇava + (ntu + si → aṃ)	§125
→	guṇavaṃ

Yo mhi ‘‘ntussanto yosu cā’’ti a ttaṃ, i kāro ca. Guṇavanti, guṇavantāni, sesaṃ ñeyyaṃ.

Before yo, by §92 (100): Ntussanto yosuca there is the change to a, and [the change of yo] to i: guṇavanti, guṇavantāni; the rest is to be understood [from the masculine, 98 (§124): Ā simhi to 104 (§128): Naṃmhi taṃ vā].

	guṇavantu + yo (🚻①⨂)	rule
→	guṇavant + (u→a) + yo	§92
→	guṇavanta + (yo→i)	§92
→	guṇavant + (a + i)	§83
→	guṇavanti

	guṇavantu + yo (🚻①⨂)	rule
→	guṇavant + (u→a) + yo	§92
→	guṇavanta + (yo→ni)	§218
→	guṇavant + (a→ā) + ni	§88
→	guṇavantāni

Gacchanta si, ‘‘simhi gacchantādīnaṃ ntasaddo a’’miti aṃ. Gacchaṃ gacchantaṃ, gacchantā gacchantāni.

gacchanta + si: by §186 (107): Simhigacchantādīnaṃ ntasaddo aṃ there is aṃ: gacchaṃ, gacchantaṃ (“going”); gacchantā, gacchantāni.

	gacchanta + si (🚻①⨀)	rule
→	gaccha + (nta→aṃ) + si	§186
→	gacch + (a + aṃ) + si	§83
→	gacchaṃ + si	§220
→	gacchaṃ

	gacchanta + si (🚻①⨀)	rule
→	gacchanta + (si→aṃ)	§219
→	gacchant + (a + aṃ)	§83
→	gacchantaṃ

lemma	inflected	meaning
🚻①⨀(guṇavantu)	guṇavaṃ cittaṃ	a virtuous mind
🚻①⨂(guṇavantu)	guṇavanti	virtuous (things)
🚻①⨂(guṇavantu)	guṇavantāni	virtuous (things)
🚻①⨀(gacchanta)	gacchaṃ	going
🚻①⨀(gacchanta)	gacchantaṃ	going (when the `vā` of §186 is not taken)
🚻①⨂(gacchanta)	gacchantā, gacchantāni	going (things)

Akārantaṃ.

Thus stems ending in a.

Ā kāranto napuṃsakaliṅgo assaddhā saddo.

The neuter stem ending in ā is the word assaddhā (“faithless”, a + saddhā).

‘‘Assaddhā’’iti ṭhite –

When assaddhā stands [as the stem] —

‘‘Samāsassā’’ti adhikicca ‘‘saro rasso napuṃsake’’ti samāsantassa rassattaṃ, samāsattā nāmabyapadeso, syā dyuppatti. Sesaṃ citta samaṃ.

Taking “samāsassa” (“of a compound”) as the governing word, by §342 (337): Saro rasso napuṃsake the final of the compound is shortened; because it is a compound it is treated as a noun [by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca]; the inflections si and the rest are added. The rest is the same as citta.

	assaddhā + si (🚻①⨀)	rule
→	assaddh + (ā→a) + si	§342
→	assaddha + (si→aṃ)	§219
→	assaddh + (a + aṃ)	§83
→	assaddhaṃ

Assaddhaṃ kulaṃ, assaddhā assaddhāni kulāni iccādi.

assaddhaṃ kulaṃ (“a faithless family”); assaddhā, assaddhāni kulāni, and so on.

Tathā mukhanāsikā saddo. Tassa dvandekattā sabbatthekavacanameva. Mukhanāsikaṃ, he mukhanāsika, mukhanāsikaṃ, mukhanāsikena iccādi.

Likewise the word mukhanāsikā (“mouth and nose”). Because it is a dvanda [compound] taken as a unit, it is singular only throughout: mukhanāsikaṃ, he mukhanāsika, mukhanāsikaṃ, mukhanāsikena and so on.

Ākārantaṃ.

Thus stems ending in ā.

I kāranto napuṃsakaliṅgo aṭṭhi saddo.

The neuter stem ending in i is the word aṭṭhi (“bone”).

Syā dyuppatti, si lopo, aṭṭhi.

The inflections si and the rest are added; si is elided [by §220 (74): Sesato lopaṃ gasipi]: aṭṭhi.

‘‘Vā’’ti vattate.

“vā” continues [from 197 (§160): A kammantassa ca].

199 (§217): Yonaṃ ni napuṃsakehi (`yo` becomes `ni` after neuters) apavada

This is Kaccāyana’s general neuter rule (§217), the one that his §218–§219 presuppose; Buddhappiya, who borrowed its words for citta at 195 (§219): Siṃ and 196 (§218): Ato niccaṃ, states it only now, at the first neuter stem where the choice it opens is real — aṭṭhi: aṭṭhīni or aṭṭhī — and the same choice then serves āyu, gotrabhū and cittagu. His gloss adds sabbesaṃ, all the yo (first, second and vocative), and spells out the alternative: when ni is not taken, the yo is elided by §118 (146): Ghapato ca yonaṃ lopo and the vowel lengthened by §88 (147): Yosu katanikāralopesu dīghaṃ — aññattha niccaṃ yo lopo, dīgho ca, “otherwise the elision is invariable”. For a neuter in i or u there is thus no third form aṭṭhiyo: the vā of §118, which Buddhappiya read as a vavatthitavibhāsā at 146 (§118): Ghapato ca yonaṃ lopo, has these neuters in its nicca domain.

The option marker is the vā he carries into the vutti (hoti vā); the sutta has none. It is an open option, vikappa (Boundaries and Domains §2.3, §3.1): aṭṭhīni and aṭṭhī are equally good Pāli. For the stems in a the niccaṃ of 196 has already closed it.

Napuṃsakaliṅgehi paresaṃ sabbesaṃ yonaṃ ni hoti vā.

After neuter stems, all the yo [inflections] (①⨂, ②⨂ and the vocative) optionally become ni.

Aṭṭhīni, aññattha niccaṃ yo lopo, dīgho ca, aṭṭhī, tathā he aṭṭhi, he aṭṭhī aṭṭhīni, aṭṭhiṃ, aṭṭhī aṭṭhīni, aṭṭhinā iccādi aggi saddasamaṃ.

aṭṭhīni; otherwise the yo is always elided [by §118] and [the vowel] lengthened [by §88]: aṭṭhī. Likewise he aṭṭhi; he aṭṭhī, he aṭṭhīni; aṭṭhiṃ; aṭṭhī, aṭṭhīni; aṭṭhinā and so on, the same as the word aggi (145 (§95): Aggissini to 149 (§82): Aṃ mo niggahītaṃ jhalapehi).

	aṭṭhi + yo (🚻①⨂)	rule
→	aṭṭhi + (yo→ni)	§217
→	aṭṭh + (i→ī) + ni	§88
→	aṭṭhīni

	aṭṭhi + yo (🚻①⨂)	rule
→	aṭṭhi + yo	§118
→	aṭṭh + (i→ī)	§88
→	aṭṭhī

The inflection of 🚻(aṭṭhi); the rows from ③ onwards are those of aggi:

	⨀	⨂
①	aṭṭhi	aṭṭhī, aṭṭhīni
⓪	he aṭṭhi	he aṭṭhī, he aṭṭhīni
②	aṭṭhiṃ	aṭṭhī, aṭṭhīni
③	aṭṭhinā	aṭṭhīhi, aṭṭhībhi, aṭṭhihi, aṭṭhibhi
④	aṭṭhino, aṭṭhissa	aṭṭhīnaṃ, aṭṭhinaṃ
⑤	aṭṭhinā, aṭṭhismā, aṭṭhimhā	aṭṭhīhi, aṭṭhībhi, aṭṭhihi, aṭṭhibhi
⑥	aṭṭhino, aṭṭhissa	aṭṭhīnaṃ, aṭṭhinaṃ
⑦	aṭṭhimhi, aṭṭhismiṃ	aṭṭhīsu, aṭṭhisu

Evaṃ satthi dadhi vāri akkhi acchi acci iccādīni.

In the same way satthi (thigh), dadhi (curds), vāri (water), akkhi (eye), acchi (eye), acci (flame) and so on.

lemma	inflected	meaning
🚻①⨂(aṭṭhi)	aṭṭhīni	bones
🚻①⨂(aṭṭhi)	aṭṭhī	bones (by §118)
🚻⓪⨂(aṭṭhi)	he aṭṭhī, he aṭṭhīni	O bones
🚻②⨀(aṭṭhi)	aṭṭhiṃ	bone
🚻③⨀(aṭṭhi)	aṭṭhinā	by a bone

Ikārantaṃ.

Thus stems ending in i.

Ī kāranto napuṃsakaliṅgo sukhakārī saddo.

The neuter stem ending in ī is the word sukhakārī (“bringing happiness”).

‘‘Sukhakārī si’’⁹ itīdha anapuṃsakattābhāvā si smimpi ‘‘agho rassa’’miccādinā rassattaṃ, si lopo. Sukhakāri dānaṃ, sukhakārī sukhakārīni, he sukhakāri, he sukhakārī he sukhakārīni, sukhakārinaṃ sukhakāriṃ, sukhakārī sukhakārīni.

When we have sukhakārī + si: because it is not non-neuter [so that §85 (150): Na sismimanapuṃsakāni does not protect it], even before si the [final] is shortened by §84 (144): Agho rassamekavacanayosvapi ca and the rest, and si is elided: sukhakāri dānaṃ (“a gift that brings happiness”); sukhakārī, sukhakārīni; he sukhakāri; he sukhakārī, he sukhakārīni; sukhakārinaṃ, sukhakāriṃ; sukhakārī, sukhakārīni.

	sukhakārī + si (🚻①⨀)	rule
→	sukhakār + (ī→i) + si	§84
→	sukhakāri + si	§220
→	sukhakāri

	⨀	⨂
①	sukhakāri	sukhakārī, sukhakārīni
⓪	he sukhakāri	he sukhakārī, he sukhakārīni
②	sukhakārinaṃ, sukhakāriṃ	sukhakārī, sukhakārīni

Sesaṃ daṇḍī saddasamaṃ. Evaṃ sīghayāyī ādīni.

The rest is the same as the word daṇḍī (150 (§85): Na sismimanapuṃsakāni to 154 (§226): Smiṃ ni). In the same way sīghayāyī (“swift-going”) and the like.

Īkārantaṃ.

Thus stems ending in ī.

U kāranto napuṃsakaliṅgo āyu saddo. Tassa aṭṭhi saddasseva rūpanayo.

The neuter stem ending in u is the word āyu (“life”). The course of its forms is that of the word aṭṭhi.

Āyu, āyū āyūni, he āyu, he āyū he āyūni, āyuṃ, āyū āyūni, āyunā āyusāti manogaṇādittā siddhaṃ. Āyūhi āyūbhi, āyuno āyussa, āyūnamiccādi.

The inflection of 🚻(āyu):

	⨀	⨂
①	āyu	āyū, āyūni
⓪	he āyu	he āyū, he āyūni
②	āyuṃ	āyū, āyūni
③	āyunā, āyusā	āyūhi, āyūbhi
④	āyuno, āyussa	āyūnaṃ

and so on. āyusā is established because [āyu] belongs to the mano-group and the like — the ā for nā of §181 (95): Manogaṇādito smiṃnānamiā with the s of §184 (96): Sa sare vāgamo.

	āyu + nā (🚻③⨀)	rule
→	āyu + (nā→ā)	§181
→	āyu + (s) + ā	§184
→	āyusā

Evaṃ cakkhu vasu dhanu dāru tipu madhu hiṅgu siggu vatthu matthu jatu ambu assuādīni.

In the same way cakkhu (eye), vasu (wealth), dhanu (bow), dāru (wood), tipu (tin), madhu (honey), hiṅgu (asafoetida), siggu (horse-radish tree), vatthu (thing; site), matthu (whey), jatu (lac), ambu (water), assu (tear) and the like.

Ukārantaṃ.

Thus stems ending in u.

Ū kāranto na puṃsakaliṅgo gotrabhū saddo.

The neuter stem ending in ū is the word gotrabhū (“become of the lineage”, the change-of-lineage [mind]).

Gotrabhū si, napuṃsakattā rassattaṃ, si lopo. Gotrabhu cittaṃ, gotrabhū gotrabhūni, he gotrabhu, he gotrabhū he gotrabhūni, gotrabhuṃ, gotrabhū gotrabhūni, gotrabhunā iccādi pulliṅge abhibhū saddasamaṃ.

gotrabhū + si: because it is neuter, shortening [by §84]; si is elided: gotrabhu cittaṃ (“the change-of-lineage mind”); gotrabhū, gotrabhūni; he gotrabhu; he gotrabhū, he gotrabhūni; gotrabhuṃ; gotrabhū, gotrabhūni; gotrabhunā and so on, the same as the word abhibhū in the masculine (the stems in ū after 168 (§209): Pitādīnamasimhi).

	⨀	⨂
①	gotrabhu	gotrabhū, gotrabhūni
⓪	he gotrabhu	he gotrabhū, he gotrabhūni
②	gotrabhuṃ	gotrabhū, gotrabhūni
③	gotrabhunā	gotrabhūhi, gotrabhūbhi

Evaṃ abhibhū sayambhū dhammaññūādīni.

In the same way abhibhū (overlord), sayambhū (self-existent), dhammaññū (knower of the Dhamma) and the like.

Ūkārantaṃ.

Thus stems ending in ū.

O kāranto napuṃsakaliṅgo cittagosa ddo.

The neuter stem ending in o is the word cittagu (“having brindled cows”, from citta + go).

‘‘Cittā gāvo assa kulassā’’ti atthe bahubbīhisamāse kate ‘‘saro rasso napuṃsake’’ti okārassa ṭhānappayatanāsannattā rassattamukāro, syā dyuppatti, si lopo. Cittagu kulaṃ, cittagū cittagūni iccādi āyu saddasamaṃ.

When the bahubbīhi compound has been made in the sense “this family’s cows are brindled”, by §342 (337): Saro rasso napuṃsake the o is shortened, and its short [counterpart] is u, because u is the nearest to it in place and manner of articulation; the inflections si and the rest are added; si is elided: cittagu kulaṃ (“a family with brindled cows”); cittagū, cittagūni and so on, the same as the word āyu.

	cittago + si (🚻①⨀)	rule
→	cittag + (o→u) + si	§342
→	cittagu + si	§220
→	cittagu

Okārantaṃ.

Thus stems ending in o.

Cittaṃ kammañca assaddha-mathaṭṭhi sukhakāri ca;
Āyu gotrabhū dhammaññū, cittagūti napuṃsake.

citta and kamma, assaddha, then aṭṭhi and sukhakāri,
āyu, gotrabhū, dhammaññū, cittagu: [these are the models] in the neuter.

Napuṃsakaliṅgaṃ niṭṭhitaṃ.

The neuter gender is finished.

Sabbanāma (Pronouns)

Atha sabbanāmāni vuccante.

Now the pronouns (sabbanāma) are stated.

Sabba, katara, katama, ubhaya, itara, añña, aññatara, aññatama, pubba, para, apara, dakkhiṇa, uttara, adhara, ya, ta, eta, ima, amu, kiṃ, eka, ubha, dvi, ti, catu, tumha, amha iti sattavīsati sabbanāmāni, tāni sabbanāmattā tiliṅgāni.

sabba (all), katara (which of two), katama (which of many), ubhaya (both), itara (the other), añña (another), aññatara (a certain one), aññatama (one or other), pubba (former; east), para (other; further), apara (another; west), dakkhiṇa (southern; right), uttara (northern; upper), adhara (lower), ya (which), ta (that), eta (this), ima (this), amu (that yonder), kiṃ (what), eka (one), ubha (both), dvi (two), ti (three), catu (four), tumha (you) and amha (I): these twenty-seven are the pronouns; being pronouns, they are of three genders.

Tattha sabba saddo niravasesattho, so yadā pulliṅgavisiṭṭhatthābhidhāyī, tadā rūpanayo. Pure viya syā dyuppatti, ‘‘so’’ti si ssa o kāro, saralopaparanayanāni. Sabbo jano.

Among them the word sabba means “without remainder”. When it expresses a meaning qualified as masculine, the course of its forms is as follows. As before, the inflections si and the rest are added; by 66 (§104): So the si becomes o; elision of the vowel [by §83] and carrying over of what follows [by §11 (14): Naye paraṃ yutte]: sabbo jano (“all the people”).

Bahuvacane ‘‘sabba yo’’ itīdha ‘‘parasamaññā payoge’’ti sabbādīnaṃ sabbanāmasaññā.

In the plural, when we have sabba + yo, by §9 (11): Parasamaññā payoge sabba and the rest receive the technical name sabbanāma (“pronoun”) [a term of the other grammars].

‘‘Yo’’ti vattate.

“yo” continues.

200 (§164): Sabbanāmakārate paṭhamo (`e` for the first `yo` after a pronoun in `a`) apavada

The pronouns begin, as every stem does, with the first form: sabbo by 66 (§104): So is nothing new, and the first pronominal rule is wanted at ①⨂, where sabbe stands in place of the sabbā that 69 (§107): Sabbayonīnamāe would give. Kaccāyana has the rule in his third section among the pronoun rules §164–§168; Buddhappiya follows the forms of sabba instead — ①⨂ here, ④⨀ at 201 (§110): Tayo neva ca sabbanāmehi, ④⨂ at 202–203, the feminine at 204–207 — and takes the compound rules §165–§167 only when katara and pubba come up (208–210). His gloss adds what the term means: sabbesaṃ itthipumanapuṃsakānaṃ nāmāni sabbanāmāni, “names of all [things], feminine, masculine and neuter” — an anvattha account of sabbanāma, the ground of the introduction’s “being pronouns, they are of three genders” — and the introduction has just derived the name itself from §9 (11): Parasamaññā payoge, as a term taken over from the other grammars. There is no option marker: sabbe is the only masculine ①⨂. Of Kaccāyana’s three counter-examples Buddhappiya keeps the one for akārato, and then runs the paradigm down to the third form before the fourth form singular raises the next rule.

Sabbesaṃ itthipumanapuṃsakānaṃ nāmāni sabbanāmāni, tesaṃ sabbesaṃ sabbanāmasaññānaṃ liṅgānaṃ a kārato paro paṭhamo yo e ttamāpajjate. Sabbe purisā.

The names of all [things] — feminine, masculine and neuter — are sabbanāma (“names for all”, pronouns). After the final a of all those stems that bear the name sabbanāma, the first yo (①⨂) becomes e: sabbe purisā (“all men”).

	sabba + yo (🚹①⨂)	rule
→	sabba + (yo→e)	§164
→	sabb + (a + e)	§83
→	sabbe

Akārato ti kiṃ? Sabbā amū.

By saying akārato (after a) the rule does not reach a pronoun that ends in another vowel: sabbā amū (“all those [women] yonder”) — after the feminine sabbā and after amu the yo is elided by §118 (146): Ghapato ca yonaṃ lopo, with the lengthening of §88 (147): Yosu katanikāralopesu dīghaṃ in amū.

lemma	inflected	meaning
🚺①⨂(sabba)	sabbā	all (women)
🚺①⨂(amu)	amū	those yonder

He sabba sabbā, he sabbe, sabbaṃ, sabbe, sabbena, sabbehi sabbebhi.

he sabba, he sabbā; he sabbe; sabbaṃ; sabbe; sabbena; sabbehi, sabbebhi [the vocative, the second and the third forms, as for purisa].

Catutthekavacane āyā dese sampatte –

In the fourth form singular, when the replacement by āya [of §109 (304): Āya catutthekavacanassatu] would apply —

‘‘Ato, ā e, smāsmiṃnaṃ, āya catutthekavacanassā’’ti ca vattate.

“ato” (after a), “ā e” and “smāsmiṃnaṃ” [from 90 (§108): Smāsmiṃna vā] and “āya catutthekavacanassa” [from §109] continue [into the next rule].

201 (§110): Tayo neva ca sabbanāmehi (And not the 3 [replacements] with pronouns ending in `a`) apavada

In Kaccāyana §110 follows §108–§109, the rules that give ā and e for smā and smiṃ and āya for the fourth form singular, and forbids the three for pronouns. Buddhappiya places it where the prohibition first bites, at ④⨀ of sabba (sabbassa, never sabbāya), and lets it cover ⑤⨀ and ⑦⨀ in advance (sabbasmā, sabbasmiṃ at 203 (§168): Sabbato naṃ saṃsānaṃ); hence the lead-in āyādese sampatte, “when the replacement by āya would apply”. What his gloss adds is a reading of ca: Kaccāyana’s vutti has only caggahaṇamanukaḍḍhanatthaṃ (“to draw along” the earlier words); Buddhappiya makes it katthaci paṭisedhanivattanatthaṃ, “for cancelling the prohibition in some places” — after pubba and the like ā and e do stand for smā and smiṃ (pubbā, pubbe, derived at 208 (§165): Dvandaṭṭhā vā from §108 (90): Smāsmiṃnaṃ vā). Ruiz-Falqués lists this ca at Rūp 201 among the uses of ca as a blocker of a blocker (Boundaries and Domains §3.5). The rule itself has no option marker — neva, “not at all” — but its ca opens a katthaci domain inside the prohibition: pubbasmā and pubbā are both good, sabbā as a fifth form is not.

A kārantehi sabbanāmehi paresaṃ smā smiṃ iccetesaṃ, catutthekavacanassa ca ā e āya iccete ādesā neva hontīti āyā desābhāvo. Ca ggahaṇaṃ katthaci paṭisedhanivattanatthaṃ, tena pubbādīhi smā smiṃnaṃ ā e ca honti. Sabbassa.

After pronouns ending in a, the three replacements — ā and e for smā and smiṃ, and āya for the fourth form singular — do not occur at all; hence there is no replacement by āya. The mention of ca is for cancelling the prohibition in some places; hence after pubba and the like ā and e do occur for smā and smiṃ. sabbassa (“of all; to all”).

	sabba + sa (🚹④⨀)	rule
→	sabba + (s) + sa	§61
→	sabbassa

lemma	inflected	meaning
🚹④⨀(sabba)	sabbassa	to all (not `sabbāya`)
🚹⑤⨀(pubba)	pubbā	from the former (by the `ca`, §108)
🚹⑦⨀(pubba)	pubbe	in the former (by the `ca`, §108)

‘‘Akāro, e’’ti ca vattate.

And “akāro” (the a) and “e” continue [from 80 (§101): Suhisvakāro e].

202 (§102): Sabbanāmānaṃ naṃmhi ca (And pronouns in `naṃ`) apavada

Kaccāyana’s §102 extends §101 Suhisvakāro e to naṃ for pronouns and stands beside it in the first section; Buddhappiya brings it to ④⨂ of sabba, before the rule that replaces the naṃ itself, so that sabbesaṃ is derived in the order of its operations — e for a, then saṃ for naṃ. His gloss is the bare statement. Kaccāyana’s caggahaṇamanukaḍḍhanatthaṃ he replaces with the explicit anuvutti “akāro, e continue” from 80 (§101): Suhisvakāro e, so the ca needs no gloss of its own. There is no option marker: a pronoun’s a is always e before naṃ — sabbesaṃ, never sabbānaṃ — except where 209 (§166): Nāññaṃ sabbanāmikaṃ and 210 (§167): Bahubbīhimhi ca suspend the pronominal treatment in compounds (pubbāparānaṃ, piyapubbānaṃ).

Sabbesaṃ sabbanāmānaṃ a kāro e ttamāpajjate naṃ mhi vibhattimhi.

The final a of all pronouns becomes e when the inflection naṃ (④⨂, ⑥⨂) follows.

‘‘Sabbanāmato’’ti ca vattate.

And “sabbanāmato” (after a pronoun) continues [into the next rule].

203 (§168): Sabbato naṃ saṃsānaṃ (`saṃ`, `sānaṃ` for `naṃ` after any pronoun) apavada

Sabbato sabbanāmato parassa naṃ vacanassa saṃ sānaṃ iccete ādesā honti.

After every pronoun, the inflection naṃ (④⨂, ⑥⨂) is replaced by saṃ and sānaṃ.

	sabba + naṃ (🚹④⨂)	rule
→	sabb + (a→e) + naṃ	§102
→	sabbe + (naṃ→saṃ)	§168
→	sabbesaṃ

	sabba + naṃ (🚹④⨂)	rule
→	sabb + (a→e) + naṃ	§102
→	sabbe + (naṃ→sānaṃ)	§168
→	sabbesānaṃ

Sabbesaṃ sabbesānaṃ, sabbasmā sabbamhā, sabbehi sabbebhi, sabbassa, sabbesaṃ sabbesānaṃ, sabbasmiṃ sabbamhi, sabbesu.

The inflection of 🚹(sabba), with the forms given at 200–201:

	⨀	⨂
①	sabbo	sabbe
⓪	he sabba, he sabbā	he sabbe
②	sabbaṃ	sabbe
③	sabbena	sabbehi, sabbebhi
④	sabbassa	sabbesaṃ, sabbesānaṃ
⑤	sabbasmā, sabbamhā	sabbehi, sabbebhi
⑥	sabbassa	sabbesaṃ, sabbesānaṃ
⑦	sabbasmiṃ, sabbamhi	sabbesu

lemma	inflected	meaning
🚹④⨂(sabba)	sabbesaṃ, sabbesānaṃ	to all
🚹⑤⨀(sabba)	sabbasmā, sabbamhā	from all (no `sabbā`, by 201)
🚹⑦⨀(sabba)	sabbasmiṃ, sabbamhi	in all (no `sabbe`, by 201)
🚺①⨀(sabba)	sabbā pajā	all people

Itthiyaṃ ‘‘itthiyamato āppaccayo’’ti ā ppaccayo. Aññaṃ kaññā saddasamaṃ aññatra sa naṃ smiṃ vacanehi. Sabbā pajā, sabbā sabbāyo, he sabbe, he sabbā sabbāyo, sabbaṃ, sabbā sabbāyo, sabbāya, sabbāhi sabbābhi.

In the feminine, by §237 (176): Itthīyamato āpaccayo the suffix ā [is added]. Apart from the inflections sa, naṃ and smiṃ it is the same as the word kaññā (176 (§237): Itthiyamato āppaccayo to 180 (§216): Ghapato smiṃ yaṃ vā): sabbā pajā (“all people”); sabbā, sabbāyo; he sabbe; he sabbā, he sabbāyo; sabbaṃ; sabbā, sabbāyo; sabbāya; sabbāhi, sabbābhi.

Catutthekavacane ‘‘sabbanāmato vā’’, sabbato ko ti ito ‘‘sabbato’’ti ca vattate.

In the fourth form singular: “sabbanāmato” and “vā” continue, and from 224 (§178): Sabbato ko “sabbato” continues.

204 (§179): Ghapato smiṃsānaṃ saṃsā (`saṃ`, `sā` for `smiṃ`, `sa` after `gha`, `pa` pronouns) apavada

In Kaccāyana the rule follows §178 Sabbato ko and shares its sabbato sabbanāmato; Buddhappiya brings it to the feminine sabbā at ④⨀ and ⑦⨀ and leaves §178 for amu at 224 (§178): Sabbato ko, where the augment ka is at home — which is why he has just declared that sabbato continues from there. His gloss is Kaccāyana’s, with ghapasaññato — after a pronoun that is gha, a feminine stem in ā (§60 (177): Ā gho), or pa, a feminine stem in i, ī, u or ū (§59 (182): Te itthikhyā po) — and yathākkamaṃ, “respectively”. What completes the forms he gives in the two rules he interposes next, 205 (§66): Gho rassaṃ and 206 (§62): Saṃsāsvekavacanesu ca, so that sabbassā is derived operation by operation. The vā is an open option, vikappa (Boundaries and Domains §3.1): sabbassā beside sabbāya (§111 (179): Ghato nādīnaṃ), sabbassaṃ beside sabbāyaṃ (§216 (180): Ghapato smiṃ yaṃ vā); Buddhappiya states no domain for it.

Sabbato sabbanāmato ghapa saññato smiṃ sa iccetesaṃ yathākkamaṃ saṃsā ādesā honti vā.

After every pronoun that bears the name gha or pa, the inflections smiṃ (⑦⨀) and sa (④⨀, ⑥⨀) are optionally replaced by saṃ and sā, respectively.

lemma	inflected	meaning
🚺④⨀(sabba)	sabbassā	to all (women); completed at 206
🚺④⨀(sabba)	sabbāya	to all (women), by §111
🚺⑦⨀(sabba)	sabbassaṃ	in all (women); completed at 207
🚺⑦⨀(sabba)	sabbāyaṃ	in all (women), by §216

‘‘Saṃsāsvekavacanesu cā’’ti vattate.

“Saṃsāsvekavacanesu ca” (206 (§62): Saṃsāsvekavacanesu ca) continues [into the next rule].

205 (§66): Gho rassaṃ (`gha` becomes short) apavada

Gha sañño ā kāro rassamāpajjate saṃsā svekavacanesu vibhattādesesu paresu.

The ā that bears the name gha is shortened when the singular replacements of inflections saṃ and sā follow.

‘‘Sāgamo’’ti vattate.

“sāgamo” (the augment s) continues [from 86 (§61): Sāgamo se].

206 (§62): Saṃsāsvekavacanesu ca (And in `saṃ`, `sā` singular inflections) utsarga

Saṃ sā iccetesu ekavacanaṭṭhānasambhūtesu vibhattādesesu paresu liṅgamhā sa kārāgamo hoti.

When the replacements of inflections saṃ and sā, arisen in the place of a singular inflection, follow, the augment s is [inserted] after the stem.

Sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ, sabbāya, sabbāhi sabbābhi, sabbassā sabbāya, sabbāsaṃ sabbāsānaṃ.

sabbassā, sabbāya; sabbāsaṃ, sabbāsānaṃ; sabbāya; sabbāhi, sabbābhi; sabbassā, sabbāya; sabbāsaṃ, sabbāsānaṃ [the fourth, fifth and sixth forms].

	sabbā + sa (🚺④⨀)	rule
→	sabbā + (sa→sā)	§179
→	sabb + (ā→a) + sā	§66
→	sabba + (s) + sā	§62
→	sabbassā

	sabbā + naṃ (🚺④⨂)	rule
→	sabbā + (naṃ→saṃ)	§168
→	sabbāsaṃ

lemma	inflected	meaning
🚺④⨀(sabba)	sabbassā, sabbāya	to all (women)
🚺④⨂(sabba)	sabbāsaṃ, sabbāsānaṃ	to all (women)
🚺⑤⨀(sabba)	sabbāya	from all (women)
🚺⑤⨂(sabba)	sabbāhi, sabbābhi	from all (women)
🚺⑥⨀(sabba)	sabbassā, sabbāya	of all (women)
🚺⑥⨂(sabba)	sabbāsaṃ, sabbāsānaṃ	of all (women)

Smiṃ mhi ‘‘sabbanāmato, ghapato’’ti ca vattate.

For smiṃ: and “sabbanāmato” and “ghapato” continue [from 204].

207 (§180): Netāhi smimāyayā (No `āya`, `yā` for `smiṃ` after these) apavada

In Kaccāyana §180 follows §179 directly; Buddhappiya has interposed 205–206 and reaches it at ⑦⨀ of sabbā. It is a prohibition: after these pronouns smiṃ takes neither the āya that a noun in ā takes by §111 (179): Ghato nādīnaṃ nor the yā of §112 (183): Pato yā; only saṃ (204) and yaṃ (§216 (180): Ghapato smiṃ yaṃ vā) remain — sabbassaṃ, sabbāyaṃ. What his gloss adds is the sentence vādhikārato kvaci hoti dakkhiṇāya uttarāyāti ādi: by the governing vā (the one carried from 204) the forbidden āya does occur “in some places” — dakkhiṇāya, uttarāya, “in the south”, “in the north”. Here the vā does the work of kvaci: it does not open a free choice between sabbassaṃ and sabbāya, it admits the prohibited shape for a few words. This is one of the anomalies Ruiz-Falqués records (Boundaries and Domains §2.4 and n. 26): vā = kvaci, “probably”, at Rūp 207 — a restricted use that the main paraphrase of the sutta does not name a vavatthitavibhāsā. The rest of the sutta closes sabba — the neuter, whose sabbaṃ and sabbāni come from 195–196 — and introduces the seven pronouns from katara to aññatama that inflect like it, with a gloss of each.

Etehi sabbanāmehi ghapa saññehi parassa smiṃ vacanassa neva āya yā desā hontīti āyā bhāvo. Vā dhikārato kvaci hoti dakkhiṇāya uttarāyāti ādi.

After these pronouns that bear the names gha and pa, the inflection smiṃ (⑦⨀) is not at all replaced by āya or yā; hence there is no āya. By the governing vā, [the replacement] does occur in some places: dakkhiṇāya (“in the south”), uttarāya (“in the north”) and the like.

Saṃya mādesā, sabbassaṃ sabbāyaṃ, sabbāsu.

The replacements saṃ [204] and yaṃ [§216]: sabbassaṃ, sabbāyaṃ; sabbāsu.

	sabbā + smiṃ (🚺⑦⨀)	rule
→	sabbā + (smiṃ→saṃ)	§179
→	sabb + (ā→a) + saṃ	§66
→	sabba + (s) + saṃ	§62
→	sabbassaṃ

	sabbā + smiṃ (🚺⑦⨀)	rule
→	sabbā + (smiṃ→yaṃ)	§216
→	sabbāyaṃ

The inflection of 🚺(sabbā):

	⨀	⨂
①	sabbā	sabbā, sabbāyo
⓪	he sabbe	he sabbā, he sabbāyo
②	sabbaṃ	sabbā, sabbāyo
③	sabbāya	sabbāhi, sabbābhi
④	sabbassā, sabbāya	sabbāsaṃ, sabbāsānaṃ
⑤	sabbāya	sabbāhi, sabbābhi
⑥	sabbassā, sabbāya	sabbāsaṃ, sabbāsānaṃ
⑦	sabbassaṃ, sabbāyaṃ	sabbāsu

lemma	inflected	meaning
🚺⑦⨀(sabba)	sabbassaṃ	in all (women)
🚺⑦⨀(sabba)	sabbāyaṃ	in all (women), by §216
🚺⑦⨀(dakkhiṇa)	dakkhiṇāya	in the south (the `āya` admitted `kvaci`)
🚺⑦⨀(uttara)	uttarāya	in the north (the `āya` admitted `kvaci`)
🚺⑦⨂(sabba)	sabbāsu	in all (women)

Napuṃsake sabbaṃ cittaṃ, sabbāni, he sabba, he sabbāni, sabbaṃ, sabbāni. Sesaṃ pulliṅge viya ñeyyaṃ.

In the neuter: sabbaṃ cittaṃ (“every mind”); sabbāni; he sabba; he sabbāni; sabbaṃ; sabbāni. The rest is to be understood as in the masculine.

	⨀	⨂
①	sabbaṃ	sabbāni
⓪	he sabba	he sabbāni
②	sabbaṃ	sabbāni

Evaṃ katarā dīnaṃ aññatama saddapariyantānaṃ tīsupi liṅgesu rūpanayo.

In the same way runs the course of the forms of katara and the rest, down to the word aññatama, in all three genders.

Tattha katarakatama saddā pucchanatthā.

Among them, the words katara and katama have the sense of a question (“which of two?”, “which of many?”).

Ubhaya saddo dviavayavasamudāyavacano.

The word ubhaya denotes a whole made up of two parts (“both”).

Itara saddo vuttappaṭiyogavacano.

The word itara denotes the counterpart of what has been mentioned (“the other”).

Añña saddo adhikatāparavacano.

The word añña denotes what is other than the matter in hand (“another”).

Aññatara aññatama saddā aniyamatthā.

The words aññatara and aññatama have an indefinite sense (“a certain one”, “one or other”).

‘‘Yo, sabbanāmakārate paṭhamo’’ti ca vattate.

And “yo” and “Sabbanāmakārate paṭhamo” (200 (§164): Sabbanāmakārate paṭhamo) continue [into the next rule].

208 (§165): Dvandaṭṭhā vā (Optionally [`e`] after [a pronoun] standing in a `dvanda`) apavada

Kaccāyana’s §165 follows §164 at once; Buddhappiya defers it until sabba is done in all three genders and the pronouns that form compounds come up — katara and katama in a dvanda, then pubba and its group. His gloss is Kaccāyana’s, dvandasamāsaṭṭhā, “standing in a dvanda compound”, and the vā is an open option, vikappa (Boundaries and Domains §2.3): katarakatame and katarakatamā are both good Pāli. The second half of the sutta is the paradigm of pubba, whose first form plural has an option of its own that no sutta states. Buddhappiya finds it in the wording of §432 (362): Dhātuliṅgehi parā paccayā, where the grammar itself writes parā — the ①⨂ of the pronoun para with the nominal ā of §107 (69): Sabbayonīnamāe — and not pare: the sutta’s own usage is a niddesa that licenses pubbā beside pubbe for the whole group of direction words (pubbādayo disādivavatthānavacanā). Their fifth and seventh forms likewise take the ā and e of §108 (90): Smāsmiṃnaṃ vā vikappena — the katthaci domain that the ca of 201 (§110): Tayo neva ca sabbanāmehi opened inside the prohibition: pubbā, pubbe beside pubbasmā, pubbasmiṃ. The Bālāvatāra reaches the same pubbe by nipātana (¶151).

Dvandasamāsaṭṭhā sabbanāmakārato paro paṭhamo yo e ttamāpajjate vā. Kataro ca katamo cāti katarakatame, katarakatamā vā iccādi.

After the final a of a pronoun standing in a dvanda compound, the first yo (①⨂) optionally becomes e. “Which of two and which of many?” — katarakatame, or katarakatamā, and so on.

	katarakatama + yo (🚹①⨂)	rule
→	katarakatama + (yo→e)	§165
→	katarakatam + (a + e)	§83
→	katarakatame

	katarakatama + yo (🚹①⨂)	rule
→	katarakatama + (yo→ā)	§107
→	katarakatam + (a + ā)	§83
→	katarakatamā

Pubbā dayo disādivavatthānavacanā.

pubba and the rest [down to adhara] denote the fixing of direction and the like [east and west, before and after, upper and lower].

Pubbo kālo. Bahuvacane ‘‘dhātuliṅgehi parā paccayā’’ti ettha parā ti niddesato pubbādīhi yo vacanassa vikappenekāro.

pubbo kālo (“the former time”). In the plural, because of the wording parā in §432 (362): Dhātuliṅgehi parā paccayā, the inflection yo after pubba and the rest becomes e only optionally.

Pubbe pubbā, he pubba, he pubbe he pubbā, pubbaṃ, pubbe, pubbena, pubbehi pubbebhi, pubbassa, pubbesaṃ pubbesānaṃ. ‘‘Smāsmiṃnaṃ vā’’ti vikappenākārekārā. Pubbā pubbasmā pubbamhā, pubbehi pubbebhi, pubbassa, pubbesaṃ pubbesānaṃ, pubbe pubbasmiṃ pubbamhi, pubbesu.

The inflection of 🚹(pubba):

	⨀	⨂
①	pubbo	pubbe, pubbā
⓪	he pubba	he pubbe, he pubbā
②	pubbaṃ	pubbe
③	pubbena	pubbehi, pubbebhi
④	pubbassa	pubbesaṃ, pubbesānaṃ
⑤	pubbā, pubbasmā, pubbamhā	pubbehi, pubbebhi
⑥	pubbassa	pubbesaṃ, pubbesānaṃ
⑦	pubbe, pubbasmiṃ, pubbamhi	pubbesu

By §108 (90): Smāsmiṃnaṃ vā there are optionally ā and e [for smā and smiṃ].

	pubba + smā (🚹⑤⨀)	rule
→	pubba + (smā→ā)	§108
→	pubb + (a + ā)	§83
→	pubbā

	pubba + smiṃ (🚹⑦⨀)	rule
→	pubba + (smiṃ→e)	§108
→	pubb + (a + e)	§83
→	pubbe

lemma	inflected	meaning
🚹①⨂(katara + katama)	katarakatame	which of two and which of many?
🚹①⨂(katara + katama)	katarakatamā	which of two and which of many? (by §107)
🚹①⨀(pubba)	pubbo kālo	the former time
🚹①⨂(pubba)	pubbe, pubbā	the former (ones)
🚹⑤⨀(pubba)	pubbā, pubbasmā, pubbamhā	from the former
🚹⑦⨀(pubba)	pubbe, pubbasmiṃ, pubbamhi	in the former

Itthiyaṃ pubbā disā, pubbā pubbāyo iccādi sabbā saddasamaṃ.

In the feminine: pubbā disā (“the eastern direction”); pubbā, pubbāyo, and so on, the same as the word sabbā.

Napuṃsake pubbaṃ ṭhānaṃ, pubbāni, he pubba, he pubbāni, pubbaṃ, pubbāni, sesaṃ pulliṅgasamaṃ. Evaṃ parāparadakkhiṇuttarādhara saddā.

In the neuter: pubbaṃ ṭhānaṃ (“the former place”); pubbāni; he pubba; he pubbāni; pubbaṃ; pubbāni; the rest is the same as the masculine. In the same way the words para, apara, dakkhiṇa, uttara and adhara.

‘‘Sabbanāmato, dvandaṭṭhā’’ti ca vattate.

And “sabbanāmato” and “dvandaṭṭhā” continue [into the next rule].

209 (§166): Nāññaṃ sabbanāmikaṃ (No other pronominal operation [in a `dvanda`]) apavada

Dvandaṭṭhā sabbanāmato parassa yo vacanassa ṭhapetvā e ttaṃ aññaṃ sabbanāmikaṃ kāriyaṃ na hotīti saṃsāna mādesābhāvo. Pubbāparānaṃ, pubbuttarānaṃ adharuttarānaṃ, ‘‘nāññaṃ sabbanāmika’’nti vinādhikārena yogena tatiyāsamāsepi. Māsapubbāya, māsapubbānaṃ.

After a pronoun standing in a dvanda, apart from the change of the inflection yo to e, no other pronominal operation takes place; hence there is no replacement by saṃ and sānaṃ: pubbāparānaṃ (“of the former and the latter”), pubbuttarānaṃ (“of the east and the north”), adharuttarānaṃ (“of the lower and the upper”). By applying “Nāññaṃ sabbanāmikaṃ” without its governing word [dvandaṭṭhā], [the same holds] in a compound of the third form too: māsapubbāya (“of the one a month senior”), māsapubbānaṃ.

	pubbāpara + naṃ (🚹⑥⨂)	rule
→	pubbāpar + (a→ā) + naṃ	§89
→	pubbāparānaṃ

	māsapubbā + sa (🚺⑥⨀)	rule
→	māsapubbā + (sa→āya)	§111
→	māsapubb + (ā + āya)	§83
→	māsapubbāya

lemma	inflected	meaning
🚹⑥⨂(pubba + apara)	pubbāparānaṃ	of the former and the latter
🚹⑥⨂(pubba + uttara)	pubbuttarānaṃ	of the east and the north
🚹⑥⨂(adhara + uttara)	adharuttarānaṃ	of the lower and the upper
🚺⑥⨀(māsa + pubba)	māsapubbāya	of the woman a month senior
🚺⑥⨂(māsa + pubba)	māsapubbānaṃ	of the women a month senior

‘‘Nāññaṃ sabbanāmika’’nti ca vattate.

And “Nāññaṃ sabbanāmikaṃ” continues [into the next rule].

210 (§167): Bahubbīhimhi ca (And in a `bahubbīhi`) apavada

The ca extends 209 to the bahubbīhi: piyapubbāya, piyapubbānaṃ, piyapubbe inflect as nouns. Buddhappiya then gives the ca the second job that Kaccāyana’s vutti reaches through its Ceti kimatthaṃ?: for pronouns with the sense of a direction the pronominal treatment does take place in a bahubbīhi — dakkhiṇapubbassaṃ, uttarapubbassā, the compass points between two directions — so the ca here cancels the prohibition in some places, as it did at 201 (§110): Tayo neva ca sabbanāmehi and will at 226 (§229): Sesesu ca (katthacinivattanattha, Boundaries and Domains §3.5). There is no option marker beyond that ca. The sutta then turns to the next pronouns: ya, ta, eta and those that follow have no vocative — yo, so, eso address no one — and each is glossed by its sense: ya indefinite (the relative), ta for what is out of sight, eta for what is near, ima for what is nearest, amu for what is far, kiṃ for the question. ya is sabba throughout; ta needs rules of its own, for which Buddhappiya declares the anuvutti of anapuṃsakassa … simhi from 218 (§172): Anapuṃsakassāyaṃ simhi and of saṃ from 223 (§173): Amussa mo saṃ, both still ahead in his order.

Bahubbīhimhi ca samāse sabbanāmikavidhānaṃ nāññaṃ hoti. Piyapubbāya, piyapubbānaṃ, piyapubbe.

And in a bahubbīhi compound too, no other pronominal treatment takes place: piyapubbāya (“of the woman whose former [husband] was dear”), piyapubbānaṃ, piyapubbe.

Ca saddaggahaṇena disatthasabbanāmānaṃ bahubbīhimhi sabbanāmikavidhānaṃva hoti.

By the mention of the word ca, for pronouns with the sense of a direction the pronominal treatment does take place in a bahubbīhi.

Dakkhiṇassā ca pubbassā ca yadantarāḷanti atthe bahubbīhi, dakkhiṇapubbassaṃ, dakkhiṇapubbassā, evaṃ uttarapubbassaṃ, uttarapubbassā iccādi.

A bahubbīhi in the sense “the [direction] that lies between the south and the east”: dakkhiṇapubbassaṃ (“in the south-east”), dakkhiṇapubbassā (“of the south-east”); in the same way uttarapubbassaṃ, uttarapubbassā (“north-east”) and so on.

	dakkhiṇapubbā + smiṃ (🚺⑦⨀)	rule
→	dakkhiṇapubbā + (smiṃ→saṃ)	§179
→	dakkhiṇapubb + (ā→a) + saṃ	§66
→	dakkhiṇapubba + (s) + saṃ	§62
→	dakkhiṇapubbassaṃ

lemma	inflected	meaning
🚺⑥⨀(piya + pubba)	piyapubbāya	of the woman whose former [husband] was dear
🚺⑥⨂(piya + pubba)	piyapubbānaṃ	of the women whose former [husbands] were dear
🚹⑦⨀(piya + pubba)	piyapubbe	in the man whose former [wife] was dear
🚺⑦⨀(dakkhiṇa + pubba)	dakkhiṇapubbassaṃ	in the south-east
🚺⑥⨀(dakkhiṇa + pubba)	dakkhiṇapubbassā	of the south-east
🚺⑦⨀(uttara + pubba)	uttarapubbassaṃ	in the north-east
🚺⑥⨀(uttara + pubba)	uttarapubbassā	of the north-east

Yateta saddādīnamālapane rūpaṃ na sambhavati. Ya saddo aniyamattho.

For the words ya, ta, eta and the following [ima, amu, kiṃ] no form occurs in address. The word ya has an indefinite sense (“who”, “which”, “whatever”).

Yo puriso, ye purisā, yaṃ, ye. Yā kaññā, yā yāyo, yaṃ, yā yāyo. Yaṃ cittaṃ, yāni, yaṃ, yāni. Sesaṃ sabbattha sabba saddasamaṃ.

The first and second forms of ya in the three genders; the rest is everywhere the same as the word sabba:

	🚹 ⨀	🚹 ⨂	🚺 ⨀	🚺 ⨂	🚻 ⨀	🚻 ⨂
①	yo puriso	ye purisā	yā kaññā	yā, yāyo	yaṃ cittaṃ	yāni
②	yaṃ	ye	yaṃ	yā, yāyo	yaṃ	yāni

Ta eta ima amu kiṃ iccete parammukha samīpa accantasamīpadūra pucchanatthavacanā.

ta, eta, ima, amu and kiṃ denote, respectively, what is out of sight (“that”), what is near (“this”), what is very near (“this here”), what is far (“that yonder”) and a question (“who?”, “what?”).

Ta saddassa bhedo. ‘‘Ta si’’ itīdha –

The word ta differs. When we have ta + si —

‘‘Anapuṃsakassāyaṃ simhīti, sa’’miti ca vattate.

“Anapuṃsakassāyaṃ simhi” (218 (§172): Anapuṃsakassāyaṃ simhi) — [its anapuṃsakassa and simhi] — and “saṃ” [from 223 (§173): Amussa mo saṃ] continue [into the next rule].

211 (§174): Etatesaṃ to (`s` for the `t` of `eta`, `ta` [before `si`]) apavada

Eta ta iccetesaṃ anapuṃsakānaṃ ta kāro sa kāramāpajjate si mhi vibhattimhi. So puriso.

The t of eta and ta, when they are not neuter, becomes s when the inflection si (①⨀) follows: so puriso (“that man”).

	ta + si (🚹①⨀)	rule
→	(t→s) + a + si	§174
→	sa + (si→o)	§104
→	s + (a + o)	§83
→	so

Sabbanāma ggahaṇañca, ito ta ggahaṇañca vattate.

The mention of sabbanāma [from 200–203] and, from here on, the mention of ta continue.

212 (§175): Tassa vā nattaṃ sabbattha (Optionally `n` for the `t` of `ta` everywhere) apavada

Ta iccetassa sabbanāmassa ta kārassa na ttaṃ hoti vā sabbattha liṅgesu. Ne te, naṃ taṃ, ne te, nena tena, nehi nebhi tehi tebhi.

The t of the pronoun ta optionally becomes n, everywhere — in all genders: ne, te; naṃ, taṃ; ne, te; nena, tena; nehi, nebhi, tehi, tebhi.

	ta + yo (🚹①⨂)	rule
→	(t→n) + a + yo	§175
→	na + (yo→e)	§164
→	n + (a + e)	§83
→	ne

lemma	inflected	meaning
🚹①⨂(ta)	ne, te	they
🚹②⨀(ta)	naṃ, taṃ	him
🚹②⨂(ta)	ne, te	them
🚹③⨀(ta)	nena, tena	by him
🚹③⨂(ta)	nehi, nebhi, tehi, tebhi	by them

‘‘Sabbassa, tassa vā sabbatthā’’ti ca vattate.

And “sabbassa” [from 220 (§170): Sabbassimasse vā] and “tassa vā sabbattha” continue [into the next rule].

213 (§176): Sasmāsmiṃsaṃsāsvattaṃ (`a` [for `ta`] before `sa`, `smā`, `smiṃ`, `saṃ`, `sā`) apavada

Ta iccetassa sabbanāmassa sabbasseva a ttaṃ hoti vā sa smā smiṃ saṃ sā iccetesu vacanesu sabbattha liṅgesu. Assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ.

The whole of the pronoun ta optionally becomes a before the inflections sa, smā, smiṃ and [the replacements] saṃ, sā, in all genders: assa, nassa, tassa; nesaṃ, tesaṃ, nesānaṃ, tesānaṃ.

	ta + sa (🚹④⨀)	rule
→	(ta→a) + sa	§176
→	a + (s) + sa	§61
→	assa

	ta + naṃ (🚹④⨂)	rule
→	t + (a→e) + naṃ	§102
→	te + (naṃ→saṃ)	§168
→	tesaṃ

‘‘Smāhismiṃnaṃ mhābhimhi vā’’ti ito ‘‘smāsmiṃnaṃ, mhāmhī’’ti ca vattate.

From §99 (81): Smāhismiṃnaṃ mhābhimhi vā “smāsmiṃnaṃ” and “mhāmhi” continue [into the next rule].

214 (§100): Na timehi katākārehi (Not for `ta`, `ima` that have become `a`) apavada

Kaccāyana’s §100 follows §99, the rule that gives mhā, bhi, mhi, as its exception and stands in the first section; Buddhappiya brings it to ta, straight after the rule that produces the a-forms, so that asmā and asmiṃ — and later asmā, asmiṃ for ima (221 (§177): Imasaddassa ca) — are stated without amhā, amhi. His gloss is Kaccāyana’s without the examples; the rule is a prohibition and has no option marker. The masculine paradigm of ta is then completed and the feminine begun: tā + si gives sā by 211 with the si elided by §220 (74): Sesato lopaṃ gasipi, and the n of 212 runs through the feminine too (nā, nāyo, nāya). The long vattate that closes the sutta is a piece of grammar in its own right: the mentions of etā and imā in 217 (§63): Etimāsami and of tā in 216 (§64): Tassā vā are to continue “in the form of a fifth-form ending” — that is, as tāto, etāto, imāto, “after tā, etā, imā” — which is how Buddhappiya reads the tato of the next sutta; and vā continues with them.

Ta ima iccetehi katākārehi paresaṃ smāsmiṃ naṃ mhā mhi iccete ādesā na honti.

After ta and ima that have become a, the replacements mhā and mhi for smā and smiṃ do not occur.

	ta + smā (🚹⑤⨀)	rule
→	(ta→a) + smā	§176
→	a + smā (no `mhā`)	§100
→	asmā

Asmā nasmā tasmā namhā tamhā, nehi nebhi tehi tebhi, assa nassa tassa, nesaṃ tesaṃ nesānaṃ tesānaṃ, asmiṃ nasmiṃ tasmiṃ namhi tamhi, nesu tesu.

The inflection of 🚹(ta), with the forms given at 211–213; the pronoun has no vocative:

	⨀	⨂
①	so	ne, te
②	naṃ, taṃ	ne, te
③	nena, tena	nehi, nebhi, tehi, tebhi
④	assa, nassa, tassa	nesaṃ, tesaṃ, nesānaṃ, tesānaṃ
⑤	asmā, nasmā, tasmā, namhā, tamhā	nehi, nebhi, tehi, tebhi
⑥	assa, nassa, tassa	nesaṃ, tesaṃ, nesānaṃ, tesānaṃ
⑦	asmiṃ, nasmiṃ, tasmiṃ, namhi, tamhi	nesu, tesu

lemma	inflected	meaning
🚹⑤⨀(ta)	asmā	from that (no `amhā`)
🚹⑤⨀(ta)	nasmā, tasmā, namhā, tamhā	from that
🚹⑦⨀(ta)	asmiṃ	in that (no `amhi`)
🚹⑦⨀(ta)	nasmiṃ, tasmiṃ, namhi, tamhi	in that
🚹⑦⨂(ta)	nesu, tesu	in them

Itthiyaṃ ‘‘tā si’’ itīdha sā desasi lopā. Sā kaññā, nattaṃ. Nā tā nāyo tāyo, naṃ taṃ, nā tā nāyo tāyo, nāya tāya, nāhi tāhi nābhi tābhi.

In the feminine, when we have tā + si, there is the replacement by sā [211] and the elision of si [§220]: sā kaññā (“that girl”); the change to n [212]: nā, tā, nāyo, tāyo; naṃ, taṃ; nā, tā, nāyo, tāyo; nāya, tāya; nāhi, tāhi, nābhi, tābhi.

	tā + si (🚺①⨀)	rule
→	(t→s) + ā + si	§174
→	sā + si	§220
→	sā

‘‘Etimāsamī’’ti ito etimā ggahaṇañca ‘‘tassā vā’’ti ito ta ggahaṇañca pañcamiyantavasena vattate ‘‘vā’’ti ca.

From 217 (§63): Etimāsami the mention of etā and imā, and from 216 (§64): Tassā vā the mention of tā, continue in the form of a fifth-form ending [“after tā, etā, imā”], and “vā” as well.

215 (§65): Tato sassa ssāya (From those, of `sa` inflections there is `ssāya`) apavada

Kaccāyana’s §65 belongs with §62–§66 in his first section; Buddhappiya brings it to the feminine tā at ④⨀, reading its tato through the anuvutti he has just declared — “after tā, etā, imā” — so that the vutti’s tā etā imā to names the three feminine stems and nothing else. The vā is an open option, vikappa (Boundaries and Domains §2.3): tissāya beside tissā and tassā, all three good Pāli, as Kaccāyana’s Vāti kimatthaṃ? also shows. The ssāya replaces the whole sa; it is not the sā of 204 (§179): Ghapato smiṃsānaṃ saṃsā with something added, but at 217 (§63): Etimāsami Buddhappiya will say that it “goes the way of sā”, so that the i of 216–217 applies before it too (tissāya, etissāya, imissāya). The vattate brings Saṃsāsvekavacanesu ca (206 (§62): Saṃsāsvekavacanesu ca) and the i of 217 into the next rule.

Tato tā etā imā to parassa sa ssa vibhattissa ssāyā deso hoti vā.

After those — tā, etā, imā — the inflection sa (④⨀, ⑥⨀) is optionally replaced by ssāya.

lemma	inflected	meaning
🚺④⨀(ta)	tissāya	to her (derived at 216)
🚺④⨀(eta)	etissāya	to this (woman) (derived at 217)
🚺④⨀(ima)	imissāya	to this (woman) (derived at 221)

‘‘Saṃsāsvekavacanesu ca, i’’iti ca vattate.

“Saṃsāsvekavacanesu ca” (206 (§62): Saṃsāsvekavacanesu ca) and “i” [from 217 (§63): Etimāsami] continue [into the next rule].

216 (§64): Tassā vā (Optionally, for `tā`) apavada

Kaccāyana’s §64 stands next to §65 in the first section; Buddhappiya takes it after 215 and completes the feminine of ta with it. The gloss states what the sutta leaves to anuvutti: itthiyaṃ vattamānassa antassa ikāro — the final of tā, used in the feminine, becomes i — saṃsāsvekavacanesu vibhattādesesu, before the singular replacements saṃ and sā, and, since 215’s ssāya “goes the way of sā”, before ssāya too. The vā is an open option (Boundaries and Domains §2.3): tissā beside tassā, tissaṃ beside tassaṃ; and with the a of 213 (§176): Sasmāsmiṃsaṃsāsvattaṃ (assā, nassā, assāya, nassāya) and the n of 212 (§175): Tassa vā nattaṃ sabbattha (nāya, nāsaṃ) the fourth form singular of the feminine tā has no fewer than ten shapes, all of them listed. The neuter is dealt with in a sentence — no sā before si, since 211 is for the non-neuter, so taṃ, naṃ — and eta is then run through in the masculine and in the feminine as far as etāhi, with Saṃsāsvekavacanesu ca declared to continue for the forms that follow.

Tā iccetassa itthiyaṃ vattamānassa antassa i kāro hoti vā saṃ sā svekavacanesu vibhattādesesu. Tissāya tassāya assāya nassāya assā nassā tissā tassā nāya tāya, nāsaṃ tāsaṃ.

The final of tā, used in the feminine, optionally becomes i before the singular replacements of inflections saṃ and sā: tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya; nāsaṃ, tāsaṃ.

	tā + sa (🚺④⨀)	rule
→	t + (ā→i) + sa	§64
→	ti + (sa→ssāya)	§65
→	tissāya

	tā + sa (🚺④⨀)	rule
→	tā + (sa→sā)	§179
→	t + (ā→i) + sā	§64
→	ti + (s) + sā	§62
→	tissā

	tā + sa (🚺④⨀)	rule
→	tā + (sa→sā)	§179
→	t + (ā→a) + sā	§66
→	ta + (s) + sā	§62
→	tassā

	tā + sa (🚺④⨀)	rule
→	tā + (sa→sā)	§179
→	t + (ā→a) + sā	§66
→	ta + (s) + sā	§62
→	(ta→a) + ssā	§176
→	assā

	tā + sa (🚺④⨀)	rule
→	(t→n) + ā + sa	§175
→	nā + (sa→āya)	§111
→	n + (ā + āya)	§83
→	nāya

Pañcamīchaṭṭhīsu tatiyācatutthīsamaṃ. Sattamiyaṃ assaṃ nassaṃ tissaṃ tassaṃ nāyaṃ tāyaṃ, nāsu tāsu.

In the fifth and sixth forms, the same as the third and fourth. In the seventh: assaṃ, nassaṃ, tissaṃ, tassaṃ, nāyaṃ, tāyaṃ; nāsu, tāsu.

	tā + smiṃ (🚺⑦⨀)	rule
→	tā + (smiṃ→saṃ)	§179
→	t + (ā→i) + saṃ	§64
→	ti + (s) + saṃ	§62
→	tissaṃ

The inflection of 🚺(tā), with the forms given at 214; there is no vocative:

	⨀	⨂
①	sā	nā, tā, nāyo, tāyo
②	naṃ, taṃ	nā, tā, nāyo, tāyo
③	nāya, tāya	nāhi, tāhi, nābhi, tābhi
④	tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya	nāsaṃ, tāsaṃ
⑤	nāya, tāya	nāhi, tāhi, nābhi, tābhi
⑥	tissāya, tassāya, assāya, nassāya, assā, nassā, tissā, tassā, nāya, tāya	nāsaṃ, tāsaṃ
⑦	assaṃ, nassaṃ, tissaṃ, tassaṃ, nāyaṃ, tāyaṃ	nāsu, tāsu

lemma	inflected	meaning
🚺④⨀(ta)	tissāya, tissā	to her (with `i`)
🚺④⨀(ta)	tassāya, tassā	to her (with `a`)
🚺④⨀(ta)	assāya, nassāya, assā, nassā	to her (by §176, §175)
🚺④⨀(ta)	nāya, tāya	to her (by §111)
🚺⑦⨀(ta)	tissaṃ, tassaṃ, assaṃ, nassaṃ	in her
🚺⑦⨀(ta)	nāyaṃ, tāyaṃ	in her (by §216)

Napuṃsake si mhisā desābhāvā nattaṃ. Naṃ taṃ, nāni tāni, naṃ taṃ, nāni tāni, nena tena iccādi pulliṅgasamaṃ.

In the neuter, because there is no replacement by sā before si [211 being for the non-neuter], the change to n [applies there too]: naṃ, taṃ; nāni, tāni; naṃ, taṃ; nāni, tāni; nena, tena and so on, the same as the masculine.

	⨀	⨂
①	naṃ, taṃ	nāni, tāni
②	naṃ, taṃ	nāni, tāni

Eta si, ‘‘etatesaṃ to’’ti sa kārādeso. Eso puriso, ete, etaṃ, ete iccādi sabba saddasamaṃ.

eta + si: by 211 (§174): Etatesaṃ to the replacement by s: eso puriso (“this man”); ete; etaṃ; ete, and so on, the same as the word sabba.

Itthiyaṃ etā si, sā deso. Esā kaññā, etā etāyo, etaṃ, etā etāyo, etāya, etāhi etābhi.

In the feminine, etā + si: the replacement by sā: esā kaññā (“this girl”); etā, etāyo; etaṃ; etā, etāyo; etāya; etāhi, etābhi.

Sa smiṃ su pana ‘‘saṃsāsvekavacanesu cā’’ti vattate.

But for sa and smiṃ, “Saṃsāsvekavacanesu ca” (206 (§62): Saṃsāsvekavacanesu ca) continues [into the next rule].

217 (§63): Etimāsami (`etī`, `imā` endings become `i`) utsarga

Kaccāyana’s §63 stands with §62 and §64 in the first section; Buddhappiya takes it for etā at ④⨀. His gloss is fuller than Kaccāyana’s on three points. Antāpekkhāyaṃ chaṭṭhī: the sixth form etimāsaṃ (“of etā, imā”) is said with reference to their final, so that only the final vowel becomes i. Sādesagatikattā ssāyādesepi: because the replacement ssāya of 215 (§65): Tato sassa ssāya “goes the way of sā” — stands where a sā would — the i appears before it too, etissāya. And casaddādhikārato aññekāsaddādīnamantassa ca: by the governing ca of 206 (§62): Saṃsāsvekavacanesu ca the same i reaches aññā, ekā and itarā — aññissā, ekissā, itarissā — forms no sutta gives and which Buddhappiya secures by treating that ca as an adhikāra. There is no option marker: before the singular saṃ and sā the i is mandatory (etissā, never etassā; the etāya of the paradigm is the āya of §111 (179): Ghato nādīnaṃ for sa, not a sā form), whereas for tā 216 left it optional. The neuter takes a line; then ima begins, with sabbassa imassa declared to continue from 220 (§170): Sabbassimasse vā, Kaccāyana’s §170, the first of his ima rules.

Antāpekkhāyaṃ chaṭṭhī, etā imā iccetesamanto saro i kāro hoti saṃsā svekavacanesu vibhattādesesu. Sā desagatikattā ssāyā desepi. Ca saddādhikārato aññekā saddādīnamantassa ca.

The sixth form [etimāsaṃ, “of etā, imā”] is said with reference to the final: the final vowel of etā and imā becomes i when the singular replacements of inflections saṃ and sā follow. Because the replacement ssāya [of 215] goes the way of sā, [the i appears] before the replacement ssāya too. By the governing word ca [of 206], also for the final of aññā, ekā and the like.

	etā + sa (🚺④⨀)	rule
→	et + (ā→i) + sa	§63
→	eti + (sa→ssāya)	§65
→	etissāya

	etā + sa (🚺④⨀)	rule
→	etā + (sa→sā)	§179
→	et + (ā→i) + sā	§63
→	eti + (s) + sā	§62
→	etissā

	etā + smiṃ (🚺⑦⨀)	rule
→	etā + (smiṃ→saṃ)	§179
→	et + (ā→i) + saṃ	§63
→	eti + (s) + saṃ	§62
→	etissaṃ

Etissāya etissā etāya, etāsaṃ etāsānaṃ, etāya, etāhi etābhi, etissāya etissā etāya, etāsaṃ etāsānaṃ, etissaṃ etāyaṃ, etāsu.

The inflection of 🚺(etā), with the forms given at 216; there is no vocative:

	⨀	⨂
①	esā	etā, etāyo
②	etaṃ	etā, etāyo
③	etāya	etāhi, etābhi
④	etissāya, etissā, etāya	etāsaṃ, etāsānaṃ
⑤	etāya	etāhi, etābhi
⑥	etissāya, etissā, etāya	etāsaṃ, etāsānaṃ
⑦	etissaṃ, etāyaṃ	etāsu

Ca saddato aññissā aññāya, aññissaṃ aññāyaṃ. Ekissā ekāya, ekissaṃ ekāyaṃ. Itarissā itarāya, itarissaṃ itarāyaṃ iccādi.

By the word ca: aññissā, aññāya; aññissaṃ, aññāyaṃ (“another”). ekissā, ekāya; ekissaṃ, ekāyaṃ (“one”). itarissā, itarāya; itarissaṃ, itarāyaṃ (“the other”), and so on.

lemma	inflected	meaning
🚺④⨀(eta)	etissāya, etissā	to this (woman)
🚺④⨀(eta)	etāya	to this (woman), by §111
🚺⑦⨀(eta)	etissaṃ	in this (woman)
🚺⑦⨀(eta)	etāyaṃ	in this (woman), by §216
🚺⑥⨀(añña)	aññissā, aññāya	of another (woman)
🚺⑦⨀(añña)	aññissaṃ, aññāyaṃ	in another (woman)
🚺⑥⨀(eka)	ekissā, ekāya	of one (woman)
🚺⑦⨀(eka)	ekissaṃ, ekāyaṃ	in one (woman)
🚺⑥⨀(itara)	itarissā, itarāya	of the other (woman)
🚺⑦⨀(itara)	itarissaṃ, itarāyaṃ	in the other (woman)

Napuṃsake etaṃ, etāni, etaṃ, etāni, sesaṃ ñeyyaṃ.

In the neuter: etaṃ, etāni; etaṃ, etāni; the rest is to be understood [as in the masculine].

Ima saddassa bhedo. Ima si –

The word ima differs. ima + si —

‘‘Sabbassimassā’’ti vattate.

“sabbassa imassa” (“of the whole of ima”) continues [from 220 (§170): Sabbassimasse vā].

218 (§172): Anapuṃsakassāyaṃ simhi (`ayaṃ` for the non-neuter [`ima`] before `si`) apavada

Ima saddassa sabbasseva anapuṃsakassa ayaṃ ādeso hoti si mhi vibhattimhi, si lopo. Ayaṃ puriso, ime, imaṃ, ime.

The whole of the word ima, when not neuter, is replaced by ayaṃ when the inflection si (①⨀) follows; the si is elided: ayaṃ puriso (“this man”); ime; imaṃ; ime.

	ima + si (🚹①⨀)	rule
→	(ima→ayaṃ) + si	§172
→	ayaṃ + si	§220
→	ayaṃ

219 (§171): Animi nāmhi ca (`ana`, `imi` for `ima` before `nā`) apavada

Ima saddassa sabbasseva ana imi ādesā honti nā mhi vibhattimhi. Anitthiliṅgassevetaṃ gahaṇaṃ. Anena iminā.

The whole of the word ima is replaced by ana and imi when the inflection nā (③⨀) follows. This applies only to the non-feminine: anena, iminā (“by this”).

	ima + nā (🚹③⨀)	rule
→	(ima→ana) + nā	§171
→	ana + (nā→ena)	§103
→	an + (a + ena)	§83
→	anena

	ima + nā (🚹③⨀)	rule
→	(ima→imi) + nā	§171
→	iminā

‘‘Sunaṃhisū’’ti vattate.

“sunaṃhisu” (before su, naṃ, hi) continues [from 117 (§169): Rājassa rāju sunaṃhisu ca].

220 (§170): Sabbassimasse vā (Optionally `e` for the whole of `ima` [before `su`, `naṃ`, `hi`]) apavada

Kaccāyana’s §170 opens his ima rules; Buddhappiya reaches it at the plural before su, naṃ and hi. The vā is an open option, vikappa (Boundaries and Domains §2.3): ehi beside imehi (§101 (80): Suhisvakāro e), esaṃ beside imesaṃ, esu beside imesu. What his gloss adds is the stanza that fixes the rule’s gender: because the sutta names ima, a stem in a, and not one ending in the feminine suffix ā (āppaccayantāniddesā), and because it does not say sabbattha (“in all genders”) as 213 (§176): Sasmāsmiṃsaṃsāsvattaṃ does, ima is here taken in the non-feminine only — imāhi, imāsaṃ, imāsu have no ehi, esaṃ, esu beside them. The vattate gathers sabbassa and vā from this rule, sabbattha from 212 (§175): Tassa vā nattaṃ sabbattha and sasmāsmiṃsaṃsāsvattaṃ from 213 for the rule that follows.

Sabbassa ima saddassa e kāro hoti vā su naṃ hi iccetesu vacanesu.

The whole of the word ima optionally becomes e when the inflections su, naṃ and hi follow.

Āppaccayantāniddesā, sabbatthāti avuttato;
Anitthiliṅgassevettha, gahaṇañhi imassiti.

Because no [stem] ending in the suffix ā is indicated, and because sabbattha is not said,
here too the word ima is taken only in the non-feminine.

Ehi ebhi imehi imebhi.

ehi, ebhi, imehi, imebhi (“by these”).

	ima + hi (🚹③⨂)	rule
→	(ima→e) + hi	§170
→	ehi

	ima + hi (🚹③⨂)	rule
→	im + (a→e) + hi	§101
→	imehi

	ima + hi (🚹③⨂)	rule
→	(ima→e) + hi	§170
→	e + (hi→bhi)	§99
→	ebhi

‘‘Sabbassa, vā, sabbattha, sasmāsmiṃsaṃsāsvatta’’nti ca vattate.

And “sabbassa”, “vā”, “sabbattha” [from 212] and “sasmāsmiṃsaṃsāsvattaṃ” [from 213] continue [into the next rule].

221 (§177): Imasaddassa ca (And for the word `ima`) apavada

Kaccāyana’s order is kept (§177 after §176). The ca extends 213 (§176): Sasmāsmiṃsaṃsāsvattaṃ to ima with everything that rule carried — the whole word, vā, the five inflections, all genders — and the vā is an open option: assa beside imassa, asmiṃ beside imasmiṃ, assā beside imissā. Buddhappiya sets out the masculine, then the feminine, whose ④⨀ combines the a of this rule with the i of 217 (§63): Etimāsami and the ssāya of 215 (§65): Tato sassa ssāya (assāya, imissāya, assā, imissā, imāya). At ⑦⨀ he adds a form no sutta gives, imissā for imissaṃ, and derives it from the catch-all rule of the Taddhita chapter, §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca: smiṃ optionally replaced by sā. The mhā and mhi are kept out of the a-forms by 214 (§100): Na timehi katākārehi. For the neuter he declares savibhattissa and vā to continue from 104 (§128): Naṃmhi taṃ vā, Kaccāyana’s §128, which his §129 follows.

Ima saddassa ca sabbasseva a ttaṃ hoti vā sa smā smiṃsaṃ sā iccetesu vacanesu sabbattha liṅgesu.

And the whole of the word ima optionally becomes a before the inflections sa, smā, smiṃ and [the replacements] saṃ, sā, in all genders.

	ima + sa (🚹④⨀)	rule
→	(ima→a) + sa	§177
→	a + (s) + sa	§61
→	assa

	ima + naṃ (🚹④⨂)	rule
→	(ima→e) + naṃ	§170
→	e + (naṃ→saṃ)	§168
→	esaṃ

	ima + naṃ (🚹④⨂)	rule
→	im + (a→e) + naṃ	§102
→	ime + (naṃ→saṃ)	§168
→	imesaṃ

Assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ, asmā imasmā imamhā, ehi ebhi imehi imebhi, assa imassa, esaṃ esānaṃ imesaṃ imesānaṃ, asmiṃ imasmiṃ imamhi, esu imesu.

The inflection of 🚹(ima), with the forms given at 218–220; there is no vocative:

	⨀	⨂
①	ayaṃ	ime
②	imaṃ	ime
③	anena, iminā	ehi, ebhi, imehi, imebhi
④	assa, imassa	esaṃ, esānaṃ, imesaṃ, imesānaṃ
⑤	asmā, imasmā, imamhā	ehi, ebhi, imehi, imebhi
⑥	assa, imassa	esaṃ, esānaṃ, imesaṃ, imesānaṃ
⑦	asmiṃ, imasmiṃ, imamhi	esu, imesu

Itthiyaṃ imā si, aya mādesasilopā.

In the feminine, imā + si: the replacement by ayaṃ [218] and the elision of si.

Ayaṃ kaññā, imā imāyo, imaṃ, imā imāyo, imāya, imāhi imābhi. Catutthiyaṃ a ttaṃ, i kāra- ssāyā desā ca, assāya imissāya assā imissā imāya, imāsaṃ imāsānaṃ. Sattamiyaṃ assaṃ imissaṃ imissā vā, ‘‘tesu vuddhilopā’’dinā smiṃ vacanassa vā sā deso. Imāyaṃ, imāsu. Sesaṃ ñeyyaṃ.

ayaṃ kaññā (“this girl”); imā, imāyo; imaṃ; imā, imāyo; imāya; imāhi, imābhi. In the fourth form, the change to a [221], and the changes to i [217] and to ssāya [215]: assāya, imissāya, assā, imissā, imāya; imāsaṃ, imāsānaṃ. In the seventh form: assaṃ, imissaṃ, or imissā — by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the inflection smiṃ is optionally replaced by sā; imāyaṃ; imāsu. The rest is to be understood.

The inflection of 🚺(imā); there is no vocative:

	⨀	⨂
①	ayaṃ	imā, imāyo
②	imaṃ	imā, imāyo
③	imāya	imāhi, imābhi
④	assāya, imissāya, assā, imissā, imāya	imāsaṃ, imāsānaṃ
⑤	imāya	imāhi, imābhi
⑥	assāya, imissāya, assā, imissā, imāya	imāsaṃ, imāsānaṃ
⑦	assaṃ, imissaṃ, imissā, imāyaṃ	imāsu

	imā + sa (🚺④⨀)	rule
→	im + (ā→i) + sa	§63
→	imi + (sa→ssāya)	§65
→	imissāya

	imā + smiṃ (🚺⑦⨀)	rule
→	imā + (smiṃ→saṃ)	§179
→	im + (ā→i) + saṃ	§63
→	imi + (s) + saṃ	§62
→	imissaṃ

	imā + smiṃ (🚺⑦⨀)	rule
→	imā + (smiṃ→saṃ)	§179
→	im + (ā→a) + saṃ	§66
→	ima + (s) + saṃ	§62
→	(ima→a) + ssaṃ	§177
→	assaṃ

	imā + smiṃ (🚺⑦⨀)	rule
→	imā + (smiṃ→sā)	§404
→	im + (ā→i) + sā	§63
→	imi + (s) + sā	§62
→	imissā

lemma	inflected	meaning
🚹④⨀(ima)	assa, imassa	to this
🚹④⨂(ima)	esaṃ, esānaṃ, imesaṃ, imesānaṃ	to these
🚹⑤⨀(ima)	asmā, imasmā, imamhā	from this (no `amhā`, by 214)
🚹⑦⨀(ima)	asmiṃ, imasmiṃ, imamhi	in this (no `amhi`, by 214)
🚺①⨀(ima)	ayaṃ kaññā	this girl
🚺④⨀(ima)	assāya, imissāya, assā, imissā, imāya	to this (woman)
🚺⑦⨀(ima)	assaṃ, imissaṃ, imissā, imāyaṃ	in this (woman)

Napuṃsake ima si, ‘‘savibhattissa, vā’’ti ca vattate.

In the neuter, ima + si: and “savibhattissa” (together with its inflection) and “vā” continue [from 104 (§128): Naṃmhi taṃ vā].

222 (§129): Imassidamaṃsisu na puṃsake (`idaṃ` for neuter `ima` before `aṃ`, `si`) apavada

Kaccāyana’s §129 stands among the ntu rules of his third section (§124–§130), sharing their savibhattissa; Buddhappiya brings it to the neuter of ima, after the masculine and the feminine, and declares savibhattissa and vā to continue from 104 (§128): Naṃmhi taṃ vā. The vā is an open option (Boundaries and Domains §2.3): idaṃ beside imaṃ, the latter by 195 (§219): Siṃ for si and by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati for aṃ. His gloss is Kaccāyana’s; the examples put the two forms in sentences and then send the rest to the masculine. Then amu begins, with vā from 220 (§170): Sabbassimasse vā and anapuṃsakassa, simhi from 218 (§172): Anapuṃsakassāyaṃ simhi declared to continue — the anuvutti that Kaccāyana’s §173 takes from §170–§172.

Napuṃsake vattamānassa sabbasseva ima saddassa savibhattissa idaṃ hoti vā aṃ si su paresu.

The whole of the word ima used in the neuter, together with its inflection, optionally becomes idaṃ when aṃ (②⨀) and si (①⨀) follow.

	ima + si (🚻①⨀)	rule
→	(ima + si → idaṃ)	§129
→	idaṃ

	ima + si (🚻①⨀)	rule
→	ima + (si→aṃ)	§219
→	im + (a + aṃ)	§83
→	imaṃ

Idaṃ cittaṃ virocati, imaṃ, imāni, idaṃ pupphaṃ passasi, imaṃ, imāni, anena iminā, ehi ebhi imehi imebhi iccādi pulliṅge viya ñeyyaṃ.

idaṃ cittaṃ virocati (“this mind shines”), imaṃ; imāni; idaṃ pupphaṃ passasi (“you see this flower”), imaṃ; imāni; anena, iminā; ehi, ebhi, imehi, imebhi, and so on, to be understood as in the masculine.

	⨀	⨂
①	idaṃ, imaṃ	imāni
②	idaṃ, imaṃ	imāni
③	anena, iminā	ehi, ebhi, imehi, imebhi

lemma	inflected	meaning
🚻①⨀(ima)	idaṃ cittaṃ virocati	this mind shines
🚻①⨀(ima)	imaṃ	this
🚻②⨀(ima)	idaṃ pupphaṃ passasi	you see this flower
🚻②⨀(ima)	imaṃ	this
🚻①⨂(ima)	imāni	these

Amu saddassa bhedo. Amu si –

The word amu differs. amu + si —

‘‘Vā, anapuṃsakassa, simhī’’ti ca vattate.

And “vā” [from 220], “anapuṃsakassa” and “simhi” [from 218] continue [into the next rule].

223 (§173): Amussa mo saṃ (`s` for the `m` of `amu` [before `si`]) apavada

Anapuṃsakassa amu saddassa ma kāro sa kāramāpajjate vā si mhi pare. Asu rājā.

The m of the word amu (“that yonder”), when not neuter, optionally becomes s when si (①⨀) follows: asu rājā (“that king yonder”).

	amu + si (🚹①⨀)	rule
→	a + (m→s) + u + si	§173
→	asu + si	§220
→	asu

‘‘Sabbanāmato, vā’’ti ca vattate.

And “sabbanāmato” and “vā” continue [into the next rule].

224 (§178): Sabbato ko (Optionally `ka` after any pronoun [before `si`]) apavada

Kaccāyana’s §178 precedes §179 and lends it sabbato sabbanāmato; Buddhappiya used §179 at 204 (§179): Ghapato smiṃsānaṃ saṃsā and brings §178 here, to amu, where the augment ka is the usual shape of the word (asuko, amuko), and he reads the rule without Kaccāyana’s simhi: paro ka iccayamāgamo hoti vā, the augment ka comes after any pronoun, optionally. His gloss adds three things. The repeated sabbato admits ka after words that are not pronouns (hīnako), as Kaccāyana’s vutti also says. Amussa mo saṃ applied vinādhikārena, without its simhi, puts the s before the k as well: asuko. And in the plural the vo that §119 (155): Lato vokāro ca gives a stem in u does not occur, because of the vā carried into that sutta: at 155 (§119): Lato vokāro ca Buddhappiya read that vā as a vavatthitavibhāsā and put amu into its asanta domain — “na ca vo no ca amuppabhutito bhave”, the stanza Ruiz-Falqués quotes (Boundaries and Domains §3.5) — so that yo is always elided and the vowel lengthened: amū, never amuvo. It is the one vavatthitavibhāsā invoked in the pronoun section, and it is invoked to block a form. The vā of this rule itself is an open option: asuko, amuko, asu and amu are all first forms. The paradigms follow, with adussa from 225 (§130): Amussāduṃ taken vinādhikārena — adu for amu before sa outside the neuter — and amusaṃ, amuhi beside amūsaṃ, amūhi by the ca of §89 (87): Sunaṃhisu ca, which Buddhappiya read at 87 (§89): Sunaṃhisu ca as cancelling the lengthening kvaci.

Sabbato sabbanāmato paro ka iccayamāgamo hoti vā. Puna sabbato ggahaṇena hīnā ditopi ko. ‘‘Amussa mo sa’’nti vinādhikārena yogena ka kārepi sā deso.

After every pronoun the augment ka is optionally [inserted]. By the repeated mention of sabbato (“after all”), ka also comes after hīna (“low”) and the like [hīnako]. By applying “Amussa mo saṃ” [223] without its governing word [simhi], the replacement by s occurs before the k too.

Asuko, asukā, asukaṃ. Sā desābhāve amuko, amukā, amukaṃ iccādi.

asuko, asukā, asukaṃ (“that one yonder” — masculine, feminine, neuter). Without the replacement by s: amuko, amukā, amukaṃ, and so on.

	amu + si (🚹①⨀)	rule
→	amu + (ka) + si	§178
→	a + (m→s) + uka + si	§173
→	asuka + (si→o)	§104
→	asuk + (a + o)	§83
→	asuko

	amu + si (🚹①⨀)	rule
→	amu + (ka) + si	§178
→	amuka + (si→o)	§104
→	amuk + (a + o)	§83
→	amuko

Bahuvacane ‘‘lato vokāro cā’’ti sutte anuvattamānavā ggahaṇena vo kāro na hoti, niccaṃ yo lopo, dīgho ca.

In the plural, by the vā that continues into the sutta §119 (155): Lato vokāro ca, the change [of yo] to vo does not take place; the yo is always elided [by §118] and [the vowel] lengthened [by §88].

	amu + yo (🚹①⨂)	rule
→	amu + yo	§118
→	am + (u→ū)	§88
→	amū

Amū purisā, amuṃ, amū, amunā, amūhi amūbhi amuhi amubhi, amussa. ‘‘Amussādu’’nti vinādhikārena yogena aduṃ ādeso, adussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ, amusmā amumhā, amūhi amūbhi amuhi amubhi, amussa adussa, amūsaṃ amūsānaṃ amusaṃ amusānaṃ, amusmiṃ amumhi, amūsu amusu.

The inflection of 🚹(amu); there is no vocative:

	⨀	⨂
①	asu, asuko, amuko	amū purisā
②	amuṃ	amū
③	amunā	amūhi, amūbhi, amuhi, amubhi
④	amussa, adussa	amūsaṃ, amūsānaṃ, amusaṃ, amusānaṃ
⑤	amusmā, amumhā	amūhi, amūbhi, amuhi, amubhi
⑥	amussa, adussa	amūsaṃ, amūsānaṃ, amusaṃ, amusānaṃ
⑦	amusmiṃ, amumhi	amūsu, amusu

adussa: by applying “Amussāduṃ” (225 (§130): Amussāduṃ) without its governing words [aṃsisu napuṃsake], the replacement adu [for amu]. amusaṃ, amuhi: without the lengthening, by the ca of §89 (87): Sunaṃhisu ca.

	amu + sa (🚹④⨀)	rule
→	(amu→adu) + sa	§130
→	adu + (s) + sa	§61
→	adussa

Itthiyaṃ si mhi sā desādi.

In the feminine, before si the replacement by s and the rest.

Asu kaññā asukā amukā vā, amū amuyo, amuṃ, amū amuyo, amuyā, amūhi amūbhi, amussā amuyā, amūsaṃ amūsānaṃ, amuyā, amūhi amūbhi, amussā amuyā, amūsaṃ amūsānaṃ, amussaṃ amuyaṃ amuyā, amūsu.

The inflection of 🚺(amu); there is no vocative:

	⨀	⨂
①	asu kaññā, asukā, amukā	amū, amuyo
②	amuṃ	amū, amuyo
③	amuyā	amūhi, amūbhi
④	amussā, amuyā	amūsaṃ, amūsānaṃ
⑤	amuyā	amūhi, amūbhi
⑥	amussā, amuyā	amūsaṃ, amūsānaṃ
⑦	amussaṃ, amuyaṃ, amuyā	amūsu

	amu + sa (🚺④⨀)	rule
→	amu + (sa→sā)	§179
→	amu + (s) + sā	§62
→	amussā

	amu + smiṃ (🚺⑦⨀)	rule
→	amu + (smiṃ→saṃ)	§179
→	amu + (s) + saṃ	§62
→	amussaṃ

	amu + sa (🚺④⨀)	rule
→	amu + (sa→yā)	§112
→	amuyā

lemma	inflected	meaning
🚹①⨀(amu)	asuko, amuko	that one yonder
🚺①⨀(amu)	asukā, amukā	that (woman) yonder
🚻①⨀(amu)	asukaṃ, amukaṃ	that (thing) yonder
🚹①⨀(hīna)	hīnako	a low one (by the repeated `sabbato`)
🚹①⨂(amu)	amū purisā	those men yonder
🚹④⨀(amu)	amussa, adussa	to that one yonder
🚹④⨂(amu)	amūsaṃ, amūsānaṃ, amusaṃ, amusānaṃ	to those yonder
🚺④⨀(amu)	amussā, amuyā	to that (woman) yonder
🚺⑦⨀(amu)	amussaṃ, amuyaṃ, amuyā	in that (woman) yonder

Napuṃsake amusi. ‘‘Savibhattissa’’, imassida miccādito ‘‘aṃsisu napuṃsake’’ti ca vattate.

In the neuter, amu + si: “savibhattissa” and, from 222 (§129): Imassidamaṃsisu na puṃsake, “aṃsisu napuṃsake” (before aṃ and si, in the neuter) continue [into the next rule].

225 (§130): Amussāduṃ (`aduṃ` for neuter `amu` before `aṃ`, `si`) apavada

Kaccāyana’s §130 follows §129 and closes the run of savibhattissa rules in his third section; Buddhappiya takes it for the neuter of amu and, as the Kaccāyana page observes, drops the vā: his gloss says hoti, not hoti vā, and the vā that he carried into 223–224 is not declared for this rule. aduṃ is therefore the only neuter form before aṃ and si — the option that 222 (§129): Imassidamaṃsisu na puṃsake left open between idaṃ and imaṃ has no counterpart here — and the rule is nicca. The paradigm sends the rest to the masculine. Then kiṃ begins, with kissa and ka declared to continue from 270 (§227): Kissa ka ve ca, Kaccāyana’s §227, two rules before §229 in his order and forty-four suttas after it in Buddhappiya’s — the longest anuvutti leap in the section.

Napuṃsake vattamānassa sabbasseva amu saddassa savibhattissa aduṃ hoti aṃsi su paresu. Aduṃ pupphaṃ, amū amūni, aduṃ, amū amūni, amunā iccādi pulliṅgasamaṃ.

The whole of the word amu used in the neuter, together with its inflection, becomes aduṃ when aṃ (②⨀) and si (①⨀) follow: aduṃ pupphaṃ (“that flower yonder”); amū, amūni; aduṃ; amū, amūni; amunā, and so on, the same as the masculine.

	amu + si (🚻①⨀)	rule
→	(amu + si → aduṃ)	§130
→	aduṃ

	⨀	⨂
①	aduṃ	amū, amūni
②	aduṃ	amū, amūni
③	amunā	amūhi, amūbhi, amuhi, amubhi

Kiṃ saddassa bhedo. ‘‘Kiṃ si’’ itīdha –

The word kiṃ (“what?”, “who?”) differs. When we have kiṃ + si —

‘‘Kissa ka ve cā’’ti ito ‘‘kissa, ka’’iti ca vattate.

From §227 (270): Kissa ka ve ca (270 (§227): Kissa ka ve ca) “kissa” (of kiṃ) and “ka” continue [into the next rule].

226 (§229): Sesesu ca (and `ka` before the remaining [inflections and suffixes]) apavada

Kaccāyana’s §229 stands in his fourth section after §227 Kissa ka ve ca and §228 Ku hiṃhaṃsu ca, among the rules for the suffixes to, tra, dā and the like; Buddhappiya brings it forward to the pronoun kiṃ and leaves §227–§228 for the section on those suffixes (270 (§227): Kissa ka ve ca, 272 (§228): Ku hiṃhaṃsu ca). His gloss is a careful piece of interpretation. sesesu is confined to the inflections: since the ca of §227 already covers the suffixes other than va — tha, ma and the rest (kathaṃ, kadā) — “the remaining” here can only mean the remaining inflections, not, as Kaccāyana’s vutti has it, “inflections and suffixes”. The ca of this sutta is katthaci nivattanatthaṃ, “for cancelling in some places”: beside kassa, kasmiṃ the stem kiṃ survives in kissa, kismiṃ, kimhi — the reading of ca that Ruiz-Falqués records for Rūp 226 (Boundaries and Domains §3.5), a katthaci domain inside an otherwise general replacement. Three further points concern the neuter. In kiṃ + si the elision rule is the stronger (lopavidhissa balavatarattā): si goes first by §220 (74): Sesato lopaṃ gasipi, and with no inflection left to follow there is no ka — or, Buddhappiya adds, there is none by the paribhāsā §56 (64): Tadanuparodhena, because kaṃ is not what the Buddha’s usage has for the neuter: kiṃ etaṃ. In ②⨀ the niggahīta of kiṃ is elided by §38 (53): Kvaci lopaṃ and the aṃ becomes a niggahīta after the jha ki by §82 (149): Aṃmo niggahitaṃ jhalapehi: kiṃ again. The sutta ends with eka (its senses and its number) and ubha, for whose ubho the tu of §205 (160): Tato yonamo tu gives o for yo kvaci, and whose ubhohi has o for e kvaci by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca — the tu read as kvaci that Ruiz-Falqués notes for Rūp 226 (§2.2).

Ki miccetassa ka saddo ādeso hoti va ppaccayato sesesu vibhattibhedesu. Ettha ca ‘‘kissa ka ve cā’’ti sutte ca saddena va ppaccayāvasiṭṭha tha mādippaccayānaṃ gahitattā sesa ggahaṇena vibhattiyova gayhante. Ca ggahaṇaṃ katthaci nivattanatthaṃ, tena ‘‘kissa, kismi’’ntiādi ca sijjhati. ‘‘So’’ti si ssa o, saralopādi.

The word ka is the replacement of kiṃ in the remaining kinds of inflection, other than the suffix va. And here, since by the word ca in the sutta §227 (270): Kissa ka ve ca the suffixes other than va — tha, ma and the rest — are [already] taken, by the mention of sesa (“the remaining”) only the inflections are taken. The mention of ca is for cancelling in some places; hence kissa, kismiṃ and the like are also established. By 66 (§104): So the si becomes o; elision of the vowel and the rest.

	kiṃ + si (🚹①⨀)	rule
→	(kiṃ→ka) + si	§229
→	ka + (si→o)	§104
→	k + (a + o)	§83
→	ko

	kiṃ + sa (🚹④⨀)	rule
→	(kiṃ→ka) + sa	§229
→	ka + (s) + sa	§61
→	kassa

	kiṃ + sa (🚹④⨀)	rule
→	kiṃ + sa (no `ka`)	§229 (`ca`)
→	ki + ṃ + sa	§38
→	ki + (s) + sa	§61
→	kissa

Ko eso, ke, kaṃ, ke, kena, kehi kebhi, kassa kissa, niggahītalopādi, kesaṃ kesānaṃ, kasmā kamhā, kehi kebhi, kassa kissa, kesaṃ kesānaṃ, kasmiṃ kismiṃ kamhi kimhi, kesu.

The inflection of 🚹(kiṃ); there is no vocative. In kissa the niggahīta is elided [by §38] and the rest:

	⨀	⨂
①	ko eso	ke
②	kaṃ	ke
③	kena	kehi, kebhi
④	kassa, kissa	kesaṃ, kesānaṃ
⑤	kasmā, kamhā	kehi, kebhi
⑥	kassa, kissa	kesaṃ, kesānaṃ
⑦	kasmiṃ, kismiṃ, kamhi, kimhi	kesu

Itthiyaṃ ‘‘kiṃ si’’itīdha ‘‘sesesu cā’’ti vibhattiyaṃ parāyaṃ kā dese kate ‘‘itthiyamato āppaccayo’’ti majjhe ā ppaccayo, si lopo.

In the feminine, when we have kiṃ + si: once the replacement ka has been made by “Sesesu ca” with the inflection following, the suffix ā [is added] in the middle by §237 (176): Itthīyamato āpaccayo; si is elided.

	kiṃ + si (🚺①⨀)	rule
→	(kiṃ→ka) + si	§229
→	ka + (ā) + si	§237
→	k + (a + ā) + si	§83
→	kā + si	§220
→	kā

Kā esā kaññā, kā kāyo, kaṃ, kā kāyo iccādi sabbā saddasamaṃ.

kā esā kaññā (“who is this girl?”); kā, kāyo; kaṃ; kā, kāyo, and so on, the same as the word sabbā.

Napuṃsake kiṃ si, lopavidhissa balavatarattā paṭhamaṃ si lope kate puna vibhattiparattābhāvā, ‘‘tadanuparodhenā’’ti paribhāsato vā kā desābhāvo. Kiṃ etaṃ, kāni.

In the neuter, kiṃ + si: because the rule of elision is the stronger, the si is elided first, and then, as no inflection follows, there is no replacement by ka — or there is none by the paribhāsā §56 (64): Tadanuparodhena: kiṃ etaṃ (“what is this?”); kāni.

Dutiyekavacane ‘‘kvaci lopa’’nti niggahītalope kate ‘‘aṃmo niggahītaṃ jhalapehī’’ti niggahītaṃ. Kiṃ, kāni iccādi pulliṅgasamaṃ.

In the second form singular, once the niggahīta [of kiṃ] has been elided by §38 (53): Kvaci lopaṃ, the niggahīta [for aṃ] by §82 (149): Aṃmo niggahitaṃ jhalapehi: kiṃ; kāni, and so on, the same as the masculine.

	kiṃ + aṃ (🚻②⨀)	rule
→	ki + ṃ + aṃ	§38
→	ki + (aṃ→ṃ)	§82
→	kiṃ

lemma	inflected	meaning
🚹①⨀(kiṃ)	ko eso	who is this?
🚹④⨀(kiṃ)	kassa, kissa	whose?
🚹⑦⨀(kiṃ)	kasmiṃ, kismiṃ, kamhi, kimhi	in what?
🚺①⨀(kiṃ)	kā esā kaññā	who is this girl?
🚻①⨀(kiṃ)	kiṃ etaṃ	what is this?
🚻②⨀(kiṃ)	kiṃ	what?
🚻①⨂(kiṃ)	kāni	which (things)?

Eka saddo saṅkhyātulyāsahāyaññavacano. Yadā saṅkhyāvacano, tadā sabbatthekavacanantova, aññattha bahuvacanantopi. Eko, ekā, ekaṃ iccādi sabbattha sabba saddasamaṃ. Saṃsā sveva viseso.

The word eka denotes a number (“one”), sameness (“the same”), one without a companion (“alone”) and another (“some”). When it denotes a number it ends in singular inflections only, throughout; otherwise it ends in plural inflections too. eko, ekā, ekaṃ, and so on, everywhere the same as the word sabba. The only difference is in saṃ and sā [ekissā, ekissaṃ, by 217].

Ubha saddo dvi saddapariyāyo, sadā bahuvacanantova.

The word ubha (“both”) is a synonym of the word dvi; it always ends in plural inflections only.

‘‘Ubha yo’’ itīdha ‘‘tato yonamo tū’’ti ettha tu ggahaṇena kvaci yo namokāro. Ubho purisāubhe vā, ubho purise ubhe. Su hi su ‘‘tesu vuddhī’’tiādinā kvaci ekārassokāro. Ubhohi ubhobhi ubhehi ubhebhi.

When we have ubha + yo, by the mention of tu in §205 (160): Tato yonamo tu the yo becomes o in some places (kvaci): ubho purisā (“both men”), or ubhe; ubho purise, ubhe. Before su and hi, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest the e becomes o in some places: ubhohi, ubhobhi, ubhehi, ubhebhi.

	ubha + yo (🚹①⨂)	rule
→	ubha + (yo→o)	§205
→	ubh + (a + o)	§83
→	ubho

	ubha + hi (🚹③⨂)	rule
→	ubh + (a→e) + hi	§101
→	ubh + (e→o) + hi	§404
→	ubhohi

227 (§86): Ubhādito naminnaṃ (`ubha` etc.: `naṃ` become `innaṃ`) apavada

Ubha iccevamādito naṃvacanassa innaṃ hoti.

After ubha and the like, the inflection naṃ (④⨂, ⑥⨂) becomes innaṃ.

	ubha + naṃ (🚹④⨂)	rule
→	ubha + (naṃ→innaṃ)	§86
→	ubh + (a + innaṃ)	§83
→	ubhinnaṃ

Ubhinnaṃ, ubhohi ubhobhi ubhehi ubhebhi, ubhinnaṃ, ubhosu ubhesu.

The inflection of ⚧️(ubha), plural only:

	⨂
①	ubho, ubhe
②	ubho, ubhe
③	ubhohi, ubhobhi, ubhehi, ubhebhi
④	ubhinnaṃ
⑤	ubhohi, ubhobhi, ubhehi, ubhebhi
⑥	ubhinnaṃ
⑦	ubhosu, ubhesu

Dvi ādayo saṅkhyāsaṅkhyeyyavacanā, bahūnaṃ vācitattā sadā bahuvacanantāva.

dvi (“two”) and the rest denote both the number and what is numbered; because they express many, they always end in plural inflections only.

‘‘Dvi yo’’itīdha ‘‘savibhattissa, itthipumanapuṃsakasaṅkhya’’nti ca adhikāro.

When we have dvi + yo, “savibhattissa” (together with its inflection) and “Itthipumanapuṃsakasaṅkhyaṃ” (§131 (0): Itthipumanapuṃsakasaṅkhyaṃ, “a numeral in the feminine, masculine and neuter”) govern.

228 (§132): Yosu dvinnaṃ dve ca (`dve` for `dvi` before `yo`; and `duve`, `dvaya`, `ubha`, `ubhaya`, `duvi`) apavada

Dvi iccetassa saṅkhyāsaddassa itthipumanapuṃsake vattamānassa savibhattissa dve iccādeso hoti yo su paresu. Ca saddena duve ca, kvaci duvi ca naṃ mhi. Bahuvacanu ccāraṇaṃ dvi saddato bahuvacanameva hotīti ñāpanatthaṃ. Dve dhammā, dve itthiyo, dve rūpāni, duve vā, evaṃ dutiyāyampi, dvīhi dvībhi.

The whole of the numeral dvi (“two”), used in the feminine, masculine and neuter, together with its inflection, is replaced by dve when the yo inflections follow. By the word ca, duve too; and in some places duvi before naṃ. The plural wording is to make known that after the word dvi there is the plural only. dve dhammā (“two things”), dve itthiyo (“two women”), dve rūpāni (“two forms”), or duve; likewise in the second form too; dvīhi, dvībhi.

	dvi + yo (⚧️①⨂)	rule
→	(dvi + yo → dve)	§132
→	dve

	dvi + hi (⚧️③⨂)	rule
→	dv + (i→ī) + hi	§89
→	dvīhi

lemma	inflected	meaning
⚧️①⨂(dvi)	dve dhammā	two things
⚧️①⨂(dvi)	dve itthiyo	two women
⚧️①⨂(dvi)	dve rūpāni	two forms
⚧️①⨂(dvi)	duve	two (by the `ca`)
⚧️③⨂(dvi)	dvīhi, dvībhi	by two

Naṃmhi dīghe sampatte –

Before naṃ, when the lengthening [of §89] would apply —

229 (§67): No ca dvādito naṃmhi (And for [numbers] such as `dvi` (2) etc. there can be `n` before `naṃ` inflections) apavada

Dvi iccevamādito saṅkhyāto na kārāgamo hoti naṃ mhi vibhattimhi. Ca saddaggahaṇena itthiyaṃ ti ca tu saddato ssa ñcāgamo naṃ mhi vibhattimhi. Dvinnaṃ duvinnaṃ vā, dvīhi dvībhi, dvinnaṃ duvinnaṃ, dvīsu.

After the numerals dvi and the rest, the augment n [is inserted] when the inflection naṃ follows. By the mention of the word ca, in the feminine the augment ssa too [is inserted] after the words ti and catu when the inflection naṃ follows. dvinnaṃ, or duvinnaṃ; dvīhi, dvībhi; dvinnaṃ, duvinnaṃ; dvīsu.

	dvi + naṃ (⚧️④⨂)	rule
→	dvi + (n) + naṃ	§67
→	dvinnaṃ

	dvi + naṃ (⚧️④⨂)	rule
→	(dvi→duvi) + naṃ	§132 (`ca`, `kvaci`)
→	duvi + (n) + naṃ	§67
→	duvinnaṃ

The inflection of ⚧️(dvi), plural only:

	⨂
①	dve, duve
②	dve, duve
③	dvīhi, dvībhi
④	dvinnaṃ, duvinnaṃ
⑤	dvīhi, dvībhi
⑥	dvinnaṃ, duvinnaṃ
⑦	dvīsu

Ti saddassa bhedo. ‘‘Ti yo’’itīdha

The word ti (“three”) differs. When we have ti + yo —

Yo lope sampatte

when the elision of yo [by §118] would apply —

‘‘Yosū’’ti vattate.

“yosu” continues [from 228].

230 (§133): Ti catunnaṃ tisso catasso tayocattārotīṇi cattāri (forms of `ti`, `catu` before `yo`, by gender) apavada

Ti catu nnaṃ saṅkhyānaṃ itthipumanapuṃsake vattamānānaṃ savibhattīnaṃ yathākkamaṃ tisso catasso tayo cattārotīṇi cattāri iccete ādesā honti yo su paresu. Tayo purisā, tayo purise passa, tīhi tībhi.

The whole of the numerals ti (“three”) and catu (“four”), used in the feminine, masculine and neuter, together with their inflection, is replaced respectively by tisso, catasso [feminine], tayo, cattāro [masculine], tīṇi, cattāri [neuter] when the yo inflections follow: tayo purisā (“three men”), tayo purise passa (“see the three men”); tīhi, tībhi.

	ti + yo (🚹①⨂)	rule
→	(ti + yo → tayo)	§133
→	tayo

‘‘Na’’miti vattate.

“naṃ” continues [from 229].

231 (§87): Iṇṇamiṇṇannaṃ tīhi saṅkhyāhi (From the number `ti` (3) there are `iṇṇaṃ` and `iṇṇannaṃ` [replacements]) apavada

Kaccāyana’s §87 follows §86 in his first section; Buddhappiya brings it to ④⨂ of ti. His gloss adds saralopādi — the i of ti is elided before the i of iṇṇaṃ: tiṇṇaṃ — and two arguments. In the feminine tissannaṃ the ssa of 229 (§67): No ca dvādito naṃmhi intervenes between ti and naṃ, so that iṇṇaṃ cannot apply (ssaṃbyavadhānato iṇṇābhāvo): the augment is placed first and blocks the replacement. For catu, the tu of §205 (160): Tato yonamo tu gives o for yo in some places — caturo beside cattāro — and in catassannaṃ the u is turned into a by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca before the ssa. There is no option marker in the rule: tiṇṇaṃ and tiṇṇannaṃ are both always available, caturo is kvaci. The catubbhi he lists beside catūhi, catūbhi, and the r of caturo, he leaves unexplained. The section on the three genders then closes with two stanzas: the first names the classes of word that take the gender of what they qualify (vāccaliṅgika) — adjectives of quality, bahubbīhi compounds, taddhita derivatives and kita derivatives of general or past sense — and the second defines the three genders by usage: a noun is feminine, masculine or neuter according as the world refers to its meaning with esā, eso or etaṃ.

Ti iccetasmā saṅkhyāsaddā parassa naṃ vacanassa iṇṇaṃ iṇṇannaṃ iccete ādesā honti, saralopādi. Tiṇṇaṃ tiṇṇannaṃ, tīhi tībhi, tiṇṇaṃ tiṇṇannaṃ, tīsu.

After the numeral ti, the inflection naṃ is replaced by iṇṇaṃ and iṇṇannaṃ; elision of the vowel and the rest: tiṇṇaṃ, tiṇṇannaṃ; tīhi, tībhi; tiṇṇaṃ, tiṇṇannaṃ; tīsu.

	ti + naṃ (🚹④⨂)	rule
→	ti + (naṃ→iṇṇaṃ)	§87
→	t + (i + iṇṇaṃ)	§83
→	tiṇṇaṃ

Itthiyaṃ tisso itthiyo, tisso, tīhi tībhi, naṃ mhi ssa ñcāgamo, tissannaṃ, ssaṃ byavadhānato iṇṇā bhāvo, sesaṃ samaṃ.

In the feminine: tisso itthiyo (“three women”); tisso; tīhi, tībhi; before naṃ the augment ssa too [by the ca of 229]: tissannaṃ — because of the intervening ssa there is no iṇṇaṃ; the rest is the same.

	ti + naṃ (🚺④⨂)	rule
→	ti + (ssa) + naṃ	§67 (`ca`)
→	tissa + (n) + naṃ	§67
→	tissannaṃ

Napuṃsake tīṇi, tīṇi. Sesaṃ pulliṅgasamaṃ.

In the neuter: tīṇi; tīṇi. The rest is the same as the masculine.

The inflection of ti in the three genders, plural only:

	🚹	🚺	🚻
①	tayo	tisso	tīṇi
②	tayo	tisso	tīṇi
③	tīhi, tībhi	tīhi, tībhi	tīhi, tībhi
④	tiṇṇaṃ, tiṇṇannaṃ	tissannaṃ	tiṇṇaṃ, tiṇṇannaṃ
⑤	tīhi, tībhi	tīhi, tībhi	tīhi, tībhi
⑥	tiṇṇaṃ, tiṇṇannaṃ	tissannaṃ	tiṇṇaṃ, tiṇṇannaṃ
⑦	tīsu	tīsu	tīsu

Tathā catu saddassapi yosu ‘‘ticatunna’’ntiādinā yathāvuttādeso, ‘‘tato yonamo tū’’ti ettha tu saddena kvaci o kāro ca. Cattāro caturo vā, cattāro caturo, catūhi catūbhi catubbhi, catunnaṃ, na kārāgamo. Catūhi catūbhi catubbhi, catunnaṃ, catūsu.

Likewise for the word catu too, before yo the replacement as stated by 230 (§133): Ti catunnaṃ tisso catasso tayocattārotīṇi cattāri and the rest; and by the word tu in §205 (160): Tato yonamo tu, o in some places (kvaci): cattāro, or caturo; cattāro, caturo; catūhi, catūbhi, catubbhi; catunnaṃ — the augment n; catūhi, catūbhi, catubbhi; catunnaṃ; catūsu.

	catu + yo (🚹①⨂)	rule
→	catu + (yo→o)	§205
→	catu + (r) + o	(the `r` is not accounted for)
→	caturo

	catu + naṃ (🚹④⨂)	rule
→	catu + (n) + naṃ	§67
→	catunnaṃ

Itthiyaṃ catasso, catasso, naṃ mhi ssa ñcāgamo, ‘‘tesu vuddhī’’tiādinā caturukārassa a kāro. Catassannaṃ. Sesaṃ samaṃ.

In the feminine: catasso; catasso; before naṃ the augment ssa too, and by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest the u of catu becomes a: catassannaṃ. The rest is the same.

	catu + naṃ (🚺④⨂)	rule
→	catu + (ssa) + naṃ	§67 (`ca`)
→	catussa + (n) + naṃ	§67
→	cat + (u→a) + ssannaṃ	§404
→	catassannaṃ

Napuṃsake cattāri, cattāri. Sesaṃ pulliṅgasamaṃ.

In the neuter: cattāri; cattāri. The rest is the same as the masculine.

The inflection of catu in the three genders, plural only:

	🚹	🚺	🚻
①	cattāro, caturo	catasso	cattāri
②	cattāro, caturo	catasso	cattāri
③	catūhi, catūbhi, catubbhi	catūhi, catūbhi, catubbhi	catūhi, catūbhi, catubbhi
④	catunnaṃ	catassannaṃ	catunnaṃ
⑤	catūhi, catūbhi, catubbhi	catūhi, catūbhi, catubbhi	catūhi, catūbhi, catubbhi
⑥	catunnaṃ	catassannaṃ	catunnaṃ
⑦	catūsu	catūsu	catūsu

lemma	inflected	meaning
🚹④⨂(ti)	tiṇṇaṃ, tiṇṇannaṃ	to three
🚺①⨂(ti)	tisso itthiyo	three women
🚺④⨂(ti)	tissannaṃ	to three (women)
🚻①⨂(ti)	tīṇi	three (things)
🚹①⨂(catu)	cattāro, caturo	four
🚹④⨂(catu)	catunnaṃ	to four
🚺①⨂(catu)	catasso	four (women)
🚺④⨂(catu)	catassannaṃ	to four (women)
🚻①⨂(catu)	cattāri	four (things)

Tathā –

Likewise —

Nīlādiguṇanāmañca, bahubbīhi ca taddhitaṃ;
Sāmaññavutyatītādi-kitantaṃ vāccaliṅgikaṃ.

an adjective of quality such as nīla (“blue”), a bahubbīhi and a taddhita [derivative],
and a kita [derivative] of general or past sense and the like take the gender of what they qualify (vāccaliṅgika).

Etthedaṃ vuccate –

On this the following is said —

Ese’so etamiti ca,
Pasiddhi atthesu yesu lokassa;
Thīpunnapuṃsakāniti,
Vuccante tāni nāmāni.

as “esā”, “eso” or “etaṃ” [she, he, it] —
in whichever meanings the world’s usage so stands,
feminine, masculine and neuter:
so are those nouns called.

Tiliṅgaṃ niṭṭhitaṃ.

The [nouns of] three genders are finished.

Aliṅganāma (Nouns without gender: numerals)

Athāliṅgesu nāmesu tumhamha saddā vuccante.

Now, among the nouns without gender (aliṅga), the words tumha (“you”) and amha (“I”) are treated.

Tesaṃ panāliṅgattā tīsu liṅgesu samānarūpaṃ. ‘‘Tumhamha’’ iti ṭhite syā dyuppatti.

Because they have no gender, their form is the same in all three genders. With tumha and amha in place, the inflections si and the rest are added.

‘‘Savibhattīnaṃ, tumhamhāka’’nti adhikāro.

savibhattīnaṃ (“together with their inflection”) and tumhamhākaṃ (“of tumha and amha”) are the governing words (adhikāra) for the rules that follow; they are the words of 245 (§139): Tumhamhākaṃ tayi mayi, which Buddhappiya states here in advance.

232 (§140): Tvamahaṃ simhi ca (`tvaṃ`, `ahaṃ` for `tumha`, `amha` before `si`; and `tuvaṃ`) apavada

Buddhappiya opens the Aliṅganāma, the nouns without gender, with the two personal pronouns and runs through their paradigm in the order of the inflections: si here, the first yo at 233 (§121): Mayaṃ yomhi paṭhame, aṃ at 234–236, the second yo at 237, nā at 238–239, sa at 240–243, naṃ at 244 and smiṃ at 245, before the enclitic forms of 246–250 and the numerals from pañca onwards. Kaccāyana had begun the same run with the smiṃ rule, §139 (245): Tumhamhākaṃ tayi mayi, whose first word supplies the subject of all the others; Buddhappiya, who needs that subject before his first rule, has stated it as an adhikāra in the introduction (savibhattīnaṃ, tumhamhākaṃ) and moves the rule itself to the end of the paradigm.

His gloss keeps the vutti’s reading of ca — the word adds tuvaṃ as a second form of tumha + si — and adds two things. The examples tvaṃ pumā, tvaṃ itthī, tvaṃ napuṃsakaṃ set the pronoun beside a masculine, a feminine and a neuter predicate, which is the point of the section: aliṅga means one form for all three genders. And he derives the plural at once, tumhe, amhe, by §164 (200): Sabbanāmakārate paṭhamo — tumha and amha are among his twenty-seven sabbanāma (the list opens the Sabbanāma section), so the first yo after their final a becomes e — before the next rule replaces amha + yo by mayaṃ. amhe (①⨂), which the Vimānavatthu verse he quotes attests, therefore stands in his account beside mayaṃ. There is no option marker; the ca is sampiṇḍana, the adding of a further form, not an option.

Sabbesaṃ tumhaamha saddānaṃ savibhattīnaṃ yathākkamaṃ tvaṃahaṃ iccete ādesā honti si mhi vibhattimhi. Ca saddena tumha ssa tuva ñca hoti. Tvaṃ pumā, tvaṃ itthī, tvaṃ napuṃsakaṃ, tuvaṃ satthā vā. Ahaṃ pumā, ahaṃ itthī, ahaṃ napuṃsakaṃ.

The whole of the words tumha (“you”) and amha (“I”), together with their inflection, is replaced by tvaṃ and ahaṃ respectively when the inflection si (①⨀) follows. By the word ca, tumha also becomes tuvaṃ. tvaṃ pumā (“you are a man”), tvaṃ itthī (“you are a woman”), tvaṃ napuṃsakaṃ (“you are a neuter thing”), or tuvaṃ satthā (“you are the teacher”); ahaṃ pumā (“I am a man”), ahaṃ itthī (“I am a woman”), ahaṃ napuṃsakaṃ (“I am a neuter thing”).

Bahuvacane ‘‘sabbanāmakārate paṭhamo’’ti e kāro. Tumhe tiṭṭhatha, bhiyyo amhe mahemase.

In the plural the letter e [replaces yo] by §164 (200): Sabbanāmakārate paṭhamo: tumhe tiṭṭhatha (“you stand”), bhiyyo amhe mahemase (“let us honour [him] still more”).

lemma	inflected	meaning
⚧️①⨀(tumha)	tvaṃ pumā	you are a man
⚧️①⨀(tumha)	tvaṃ itthī	you are a woman
⚧️①⨀(tumha)	tvaṃ napuṃsakaṃ	you are a neuter thing
⚧️①⨀(tumha)	tuvaṃ satthā	you are the teacher
⚧️①⨀(amha)	ahaṃ pumā	I am a man
⚧️①⨀(amha)	ahaṃ itthī	I am a woman
⚧️①⨀(amha)	ahaṃ napuṃsakaṃ	I am a neuter thing
⚧️①⨂(tumha)	tumhe tiṭṭhatha	you stand
⚧️①⨂(amha)	bhiyyo amhe mahemase	let us honour [him] still more

	tumha + si (①⨀)	rule
→	(tumha + si → tvaṃ)	§140
→	tvaṃ

	amha + si (①⨀)	rule
→	(amha + si → ahaṃ)	§140
→	ahaṃ

	tumha + yo (①⨂)	rule
→	tumha + (yo → e)	§164
→	tumh + (a + e)	§83
→	tumhe

The final a of the stem is elided before the replacement by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati.

tvameva asi sambuddho, tuvaṃ satthā anuttaro
(7D 8.2.5: Somanassapaṭilābhakathā)
⚧️①⨀(tumha) 🔼(eva) ▶️🤘⨀(atthi) 🚹①⨀(sambuddha) ⚧️①⨀(tumha) 🚹①⨀(satthu) 🚹①⨀(anuttara)
you | indeed | are | the Fully Awakened One | you | the teacher | unsurpassed

ehi mātali amhepi, bhiyyo bhiyyo mahemase
(19Vv 1.4.9: Pītavimānavatthu)
▶️🤘⨀(eti) 🚹⓪⨀(mātali) ⚧️①⨂(amha) 🔼(api) 🔼(bhiyyo) 🔼(bhiyyo) ▶️👆⨂(maheti)
come | Mātali | we | too | more | and more | let us honour

‘‘Amhassā’’ti vattate.

amhassa (“of amha”) continues [into the next rule; the word is that of 243 (§120): Amhassa mamaṃ savibhattissa se, which Kaccāyana places immediately before §121].

233 (§121): Mayaṃ yomhi paṭhame (`mayaṃ` before `yo` of the first form) apavada

The first yo is the next slot of the paradigm. In the Nāmakappa §121 follows §120 (243): Amhassa mamaṃ savibhattissa se and takes its amhassa from it; Buddhappiya has that rule far below, at 243 (§120), so he carries amhassa across by the ‘‘Amhassā’’ti vattate that closes 232 — an anuvutti which in his order looks forward rather than back, as several in this section do.

His gloss adds a remark the vutti does not have: even of a single person the plural is used, by superimposing plurality out of respect and esteem (gāravabahumānena bahuttasamāropā) — the plural of kings and teachers speaking of themselves. There is no option marker, and Kaccāyana’s mayaṃ is the only first-form plural of amha in the Bālāvatāra’s table; Buddhappiya, however, has already produced amhe by §164 under 232, so his paradigm carries both.

Sabbassa amha saddassa savibhattissa mayaṃ ādeso hoti yo mhi paṭhame. Mayaṃ gacchāma.

The whole of the word amha, together with its inflection, is replaced by mayaṃ when the yo of the first form (①⨂) follows. mayaṃ gacchāma (“we go”).

Ettha ca ekasmimpi gāravabahumānena bahuttasamāropā bahuvacanaṃ hoti.

And here the plural is used even of one person, plurality being superimposed out of respect and esteem.

‘‘Aṃmhī’’ti vattate.

aṃmhi (“before aṃ”) continues [into the next rule; it is the word of 235 (§143): Taṃ mamaṃmhi].

234 (§144): Tavaṃ mamañca navā (`tavaṃ`, `mamaṃ` too, in some places) apavada

Buddhappiya gives the second-form singular in three rules, 234–236, and puts Kaccāyana’s navā rule first, before the plain taṃ, maṃ of §143 — the reverse of Kaccāyana’s order, in which §144 follows §143 and its ca draws aṃmhi along from it. Here the ca has nothing before it to draw, and the gloss supplies aṃ mhi vibhattimhi from the rule that follows, as the vattate of 233 announced. Otherwise the gloss is the vutti’s, without the vutti’s closing remark on the ca.

The option marker is navā. At Rūp 21 Buddhappiya glosses navā as a synonym of kvaci (navāsaddo kvacisaddapariyāyo): it marks an exception, a restricted form, not an open choice (Boundaries and Domains, §2.3 and §4.5). That reading is the point of his ordering: tavaṃ and mamaṃ are forms met in some places — in verse, as the citation shows — and the general forms for aṃ are the taṃ, maṃ of the next rule. Ruiz-Falqués (§4.6) observes that this sutta opens the only string in which the recurrence of navā can be followed: Buddhappiya carries it as an adhikāra (stated at the end of 245) with “a frog’s leap” over the intervening rules to 246 (§147): Padato dutiyācatutthīchaṭṭhīsu vo no and 247 (§148): Temekavacanesu ca, where a verse of his shows the marker delimiting an asanta domain — places in which the forms do not occur at all — against Vimalabuddhi, who had glossed the navā of Kacc §144 as vikappena.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ tavaṃ mamaṃ iccete ādesā honti navā yathākkamaṃ aṃ mhi vibhattimhi. Tavaṃ, mamaṃ passa.

The whole of the words tumha and amha, together with their inflection, is replaced by tavaṃ and mamaṃ respectively, in some places (navā), when the inflection aṃ (②⨀) follows. tavaṃ passa (“look at you”), mamaṃ passa (“look at me”).

lemma	inflected	meaning
⚧️②⨀(tumha)	tavaṃ passa	look at you
⚧️②⨀(amha)	mamaṃ passa	look at me

	tumha + aṃ (②⨀)	rule
→	(tumha + aṃ → tavaṃ)	§144
→	tavaṃ

caturaṅginiṃ senaṃ sannayhitvā mamaṃ abbhuyyāto
(3V 10.2: Dīghāvuvatthu)
🚺②⨀(caturaṅginī) 🚺②⨀(senā) 🔽(sannayhitvā) ⚧️②⨀(amha) 🚹①⨀(abbhuyyāta)
fourfold | army | having arrayed | against me | marched out

235 (§143): Taṃ mamaṃmhi (`taṃ`, `maṃ` before `aṃ`) apavada

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ taṃ maṃ iccete ādesā honti yathākkamaṃ aṃ mhi vibhattimhi. Taṃ, maṃ.

The whole of the words tumha and amha, together with their inflection, is replaced by taṃ and maṃ respectively when the inflection aṃ (②⨀) follows. taṃ (“you”), maṃ (“me”).

lemma	inflected	meaning
⚧️②⨀(tumha)	taṃ	you
⚧️②⨀(amha)	maṃ	me

	tumha + aṃ (②⨀)	rule
→	(tumha + aṃ → taṃ)	§143
→	taṃ

	amha + aṃ (②⨀)	rule
→	(amha + aṃ → maṃ)	§143
→	maṃ

236 (§146): Tumhassa tuvaṃ tvamaṃmhi (`tuvaṃ`, `tvaṃ` for `tumha` before `aṃ`) apavada

The third rule for aṃ, and the only one that names tumha alone: the shapes of the first form, tuvaṃ and tvaṃ (232), also serve as the object, so that tumha + aṃ has four forms in all — taṃ, tavaṃ, tuvaṃ, tvaṃ — while amha has maṃ and mamaṃ. Buddhappiya’s gloss is the vutti’s rule statement; he drops the vutti’s two example sentences (kaliṅgarassa tuvaṃ maññe, kaṭṭhassa tvaṃ maññe) and gives the forms bare. There is no option marker; the choice among the four forms lies in the plurality of rules.

The closing vattate turns to the plural: tumhamhehi (“after tumha, amha”) and ākaṃ are the words of 244 (§161): Tumhamhehi namākaṃ, from which Kaccāyana’s §162 takes them; in Buddhappiya’s order that rule comes later, so he supplies the words here for 237 (§162): Vā yvappaṭhamo.

Sabbassa tumha saddassa savibhattissa tuvaṃtvaṃ iccete ādesā honti aṃ mhi vibhattimhi. Tuvaṃ tvaṃ.

The whole of the word tumha, together with its inflection, is replaced by tuvaṃ and tvaṃ when the inflection aṃ (②⨀) follows. tuvaṃ, tvaṃ (“you”).

Bahuvacane ‘‘tumhamhehi, āka’’nti ca vattate.

In the plural, tumhamhehi (“after tumha and amha”) and ākaṃ continue [into the next rule, from 244 (§161): Tumhamhehi namākaṃ].

237 (§162): Vā yvappaṭhamo (Optionally `ākaṃ` for the `yo` that is not first) apavada

The second yo (②⨂) follows the second-form singular in the paradigm. In the Nāmakappa §162 comes straight after §161 and takes tumhamhehi and ākaṃ from it; Buddhappiya keeps the two rules apart — 244 is his naṃ rule — and supplies the words by the vattate of 236. His gloss is the vutti’s rule statement with its four example sentences.

The option marker vā is an open option (vikappa, Boundaries and Domains §3.1): tumhākaṃ passāmi and tumhe passāmi are equally good Pāli, the second by §107 (69): Sabbayonīnamāe, which turns the second yo into e. Buddhappiya does not take over the vutti’s stretching of this vā to further replacements of the same yo (Vātivikappanatthena yonaṃ aṃ ānaṃ honti: tumhaṃ, tumhānaṃ); his tumhaṃ, amhaṃ arise instead at 244, as fourth- and sixth-form plurals, by the aṃ he carries there from 240 (§163): Sassaṃ.

Tumhamhe hi paro appaṭhamo yo ākaṃ hoti vā. Tumhākaṃ passāmi, tumhe passāmi, amhākaṃ passasi, amhe passasi.

After tumha and amha, the yo that is not the first — the yo of the second form (②⨂) — optionally becomes ākaṃ. tumhākaṃ passāmi or tumhe passāmi (“I see you”), amhākaṃ passasi or amhe passasi (“you see us”).

lemma	inflected	meaning
⚧️②⨂(tumha)	tumhākaṃ passāmi	I see you
⚧️②⨂(tumha)	tumhe passāmi	I see you (the option not taken)
⚧️②⨂(amha)	amhākaṃ passasi	you see us
⚧️②⨂(amha)	amhe passasi	you see us (the option not taken)

	tumha + yo (②⨂)	rule
→	tumha + (yo → ākaṃ)	§162
→	tumh + (a + ākaṃ)	§83
→	tumhākaṃ

	tumha + yo (②⨂)	rule
→	tumha + (yo → e)	§107
→	tumh + (a + e)	§83
→	tumhe

238 (§145): Nāmhi tayā mayā (`tayā`, `mayā` before `nā`) apavada

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ tayā mayā iccete ādesā honti yathākkamaṃ nā mhi vibhattimhi.

The whole of the words tumha and amha, together with their inflection, is replaced by tayā and mayā respectively when the inflection nā (③⨀) follows.

The forms are listed under the next rule.

lemma	inflected	meaning
⚧️③⨀(tumha)	tayā	by you
⚧️③⨀(amha)	mayā	by me

	tumha + nā (③⨀)	rule
→	(tumha + nā → tayā)	§145
→	tayā

	amha + nā (③⨀)	rule
→	(amha + nā → mayā)	§145
→	mayā

239 (§210): Tayātayīnaṃ takāro tvattaṃ vā (optionally `tv` for the `t` of `tayā`, `tayi`) apavada

In the Nāmakappa §210 closes the third section as an afterthought to the pronoun rules; Buddhappiya brings it forward to stand immediately after the nā rule, so that tvayā is derived beside tayā, and invokes it again at 245 (§139): Tumhamhākaṃ tayi mayi for tvayi (takārassa tvattaṃ). His gloss is the vutti’s rule statement, followed by the complete third form of both pronouns: the plural tumhehi, amhehi with the e of §101 (80): Suhisvakāro e, and tumhebhi, amhebhi with the bhi of §99 (81): Smāhismiṃnaṃ mhābhimhi vā.

The option marker vā is an open option (vikappa, Boundaries and Domains §3.1): tvayā and tayā are both correct derivations, whatever the Tipiṭaka’s preference for tayā — option markers, as Ruiz-Falqués stresses (§2.1), concern correctness, not frequency. The vattate that closes the rule carries vā on to 240 (§163): Sassaṃ, together with the environment sasmiṃ (“before sa”) of the four rules that follow.

Tayā tayi iccetesaṃ ta kāro tva ttamāpajjate vā. Tvayā tayā, mayā, tumhehi tumhebhi, amhehi amhebhi.

The letter t of tayā and tayi optionally becomes tv. tvayā or tayā (“by you”), mayā (“by me”); tumhehi or tumhebhi (“by you”, plural), amhehi or amhebhi (“by us”).

lemma	inflected	meaning
⚧️③⨀(tumha)	tvayā	by you
⚧️③⨀(tumha)	tayā	by you (the option not taken)
⚧️③⨀(amha)	mayā	by me
⚧️③⨂(tumha)	tumhehi, tumhebhi	by you (plural)
⚧️③⨂(amha)	amhehi, amhebhi	by us

	tumha + nā (③⨀)	rule
→	(tumha + nā → tayā)	§145
→	(t → tv) + ayā	§210
→	tvayā

	tumha + hi (③⨂)	rule
→	tumh + (a → e) + hi	§101
→	tumhehi
→	tumhe + (hi → bhi)	§99
→	tumhebhi

sace tayā kataṃ
(1V 1.2.8: Duṭṭhadosasikkhāpada)
🔼(sace) ⚧️③⨀(tumha) 🚻①⨀(kata)
if | by you | done

‘‘Sasmiṃ, vā’’ti vattate.

sasmiṃ (“before sa”) and vā continue [into the next rule].

240 (§163): Sassaṃ (`aṃ` for `sa` [after `tumha`, `amha`]) apavada

Tumhamhe hi sa ssa vibhattissa amā deso hoti vā. Tumhaṃ, amhaṃ dīyate.

After tumha and amha, the inflection sa (④⨀, ⑥⨀) is optionally replaced by aṃ. tumhaṃ dīyate (“it is given to you”), amhaṃ dīyate (“it is given to me”).

lemma	inflected	meaning
⚧️④⨀(tumha)	tumhaṃ dīyate	it is given to you
⚧️④⨀(amha)	amhaṃ dīyate	it is given to me

	tumha + sa (④⨀)	rule
→	tumha + (sa → aṃ)	§163
→	tumh + (a + aṃ)	§83
→	tumhaṃ

tumhaṃ yevassa tena antarāyo
(6D 1.1: Paribbājakakathā)
⚧️④⨀(tumha) 🔼(eva) ⏯🤟⨀(atthi) ⚧️③⨀(ta) 🚹①⨀(antarāya)
for you | just | would be | by that | an obstacle

241 (§141): Tava mama se (`tava`, `mama` for `tumha`, `amha` before `sa`) apavada

The second rule for sa, the first that replaces the pronoun. Buddhappiya’s gloss adds a clause the vutti does not have: vikappenāyaṃ vijjhantarassa vijjamānattā, “this [replacement] is optional, because another prescription exists” — his statement of the principle that a rule without a marker is nonetheless an option when other rules prescribe other forms for the same environment, here 240 (§163): Sassaṃ, 242 (§142): Tuyhaṃ mayhañca and 243 (§120): Amhassa mamaṃ savibhattissa se. vikappena is one of the words by which he controls optionality outside the four proper markers (Boundaries and Domains §2.2), and the option so declared is open: tava, tuyhaṃ and tumhaṃ are all correct for tumha + sa, the choice lying, as the Kaccāyana page puts it, in the plurality of rules rather than in a marker. The closing vattate carries se on to the next rule.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ yathākkamaṃ tavamama iccete ādesā honti se vibhattimhi, vikappenāyaṃ vijjhantarassa vijjamānattā.

The whole of the words tumha and amha, together with their inflection, is replaced by tava and mama respectively when the inflection sa (④⨀, ⑥⨀) follows. This [replacement] is optional (vikappena), because another prescription exists [for the same sa].

lemma	inflected	meaning
⚧️⑥⨀(tumha)	tava	your, of you
⚧️⑥⨀(amha)	mama	my, of me

	tumha + sa (④⨀, ⑥⨀)	rule
→	(tumha + sa → tava)	§141
→	tava

	amha + sa (④⨀, ⑥⨀)	rule
→	(amha + sa → mama)	§141
→	mama

brahmacariyaṃ carissāma, bhagavā tava santike
(10M 5.2: Selasutta)
🚻②⨀(brahmacariya) ⏯👆⨂(carati) 🚹⓪⨀(bhagavantu) ⚧️⑥⨀(tumha) 🚻⑦⨀(santika)
the holy life | we will live | O Blessed One | your | in the presence

idha, aggivessana, mama sāvako
(9M 4.5: Cūḷasaccakasutta)
🔼(idha) 🚹⓪⨀(aggivessana) ⚧️⑥⨀(amha) 🚹①⨀(sāvaka)
here | Aggivessana | my | disciple

‘‘Se’’ti vattate.

se (“before sa”) continues [into the next rule].

242 (§142): Tuyhaṃ mayhañca (And `tuyhaṃ`, `mayhaṃ` for `tumha`, `amha` before `sa`) apavada

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ yathākkamaṃ tuyhaṃmayhaṃ iccete ādesā ca honti se vibhattimhi. Tava, mama tuyhaṃ, mayhaṃ vā dīyate.

The whole of the words tumha and amha, together with their inflection, is also replaced by tuyhaṃ and mayhaṃ respectively when the inflection sa follows. tava dīyate or tuyhaṃ dīyate (“it is given to you”), mama dīyate or mayhaṃ dīyate (“it is given to me”).

lemma	inflected	meaning
⚧️④⨀(tumha)	tuyhaṃ dīyate	it is given to you
⚧️④⨀(tumha)	tava dīyate	it is given to you (by §141)
⚧️④⨀(amha)	mayhaṃ dīyate	it is given to me
⚧️④⨀(amha)	mama dīyate	it is given to me (by §141)

	tumha + sa (④⨀, ⑥⨀)	rule
→	(tumha + sa → tuyhaṃ)	§142
→	tuyhaṃ

natthi tuyhaṃ sugati
(2V 1.5.1.2: Omasavādasikkhāpada)
🔼(na) ▶️🤟⨀(atthi) ⚧️④⨀(tumha) 🚺①⨀(sugati)
not | there is | for you | a good destination

āma, mayhaṃ kammaṃ
(1V 1.1.1.5: Vinītavatthu)
🔼(āma) ⚧️⑥⨀(amha) 🚻①⨀(kamma)
yes | my | deed

243 (§120): Amhassa mamaṃ savibhattissa se (For `amha` to `mamaṃ` in `sa` inflections) utsarga

In the Nāmakappa §120 opens the second section and is the source of the savibhattissa that every pronoun rule inherits, which is why the Kaccāyana page classes it as a general rule (utsarga). Buddhappiya, who has stated savibhattīnaṃ as an adhikāra at the head of the section, needs it only for its content, and makes it the last of his four rules for sa — the amha-only supplement, mamaṃ, to the pairs of 240–242. His gloss adds eva to the vutti’s sabbassa: the whole word is replaced.

The vattate that closes the rule is one of his lion’s glances (sīhagati, the look backward): from 240 (§163): Sassaṃ he brings the replacement aṃ forward into the next rule, where it will give tumhaṃ, amhaṃ for the plural naṃ beside tumhākaṃ, amhākaṃ — forms Kaccāyana’s §161 does not have. There is no option marker; with 240–242 the fourth and sixth form singular of amha has four shapes, amhaṃ, mama, mayhaṃ, mamaṃ.

Sabbasseva amha saddassa savibhattissa mamaṃ ādeso hoti se vibhattimhi. Mamaṃ dīyate.

The whole of the word amha, together with its inflection, is replaced by mamaṃ when the inflection sa (④⨀, ⑥⨀) follows. mamaṃ dīyate (“it is given to me”).

‘‘Sassa’’nti ito sīhagatiyā ‘‘a’’miti vattate.

From 240 (§163): Sassaṃ, by a lion’s glance (sīhagati, the look backward), aṃ continues [into the next rule].

244 (§161): Tumhamhehi namākaṃ (`ākaṃ` for `naṃ` after `tumha`, `amha`) apavada

The plural naṃ of the fourth and sixth forms (④⨂, ⑥⨂). Buddhappiya’s gloss goes well beyond the vutti’s tumhākaṃ, amhākaṃ. First, the aṃ he carried from 240 by sīhagati gives a second replacement of naṃ, aṃ ca: tumhaṃ, amhaṃ as plurals beside tumhākaṃ, amhākaṃ — the vutti of Kaccāyana had reached tumhaṃ only as a second-form plural, through the vā of §162. Second, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca — the catch-all rule for changes the grammar does not otherwise provide, quoted by its opening words — amha becomes asma in some places, giving the Jātaka’s asmākaṃ; the kvaci is the exception marker of Boundaries and Domains §4.2, confining asma to particular words. Third, he completes the paradigm: the fifth form, whose smā is treated as nā after these pronouns by §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva — an atidesa, a transfer of one inflection’s treatment to another, of which Rūp 120 distinguished six kinds — and the sixth, whose forms are those of the fourth, listed with pariggaho (“possession”) and dhammatā (“nature”). The rule itself has no option marker. The vattate carries smiṃmhi from 121 (§138): Smiṃmhi raññe rājini into the last rule of the paradigm.

Tumhamhe hi parassa naṃ vacanassa āka miccādeso hoti, a ñca. ‘‘Tesu vuddhī’’tiādinā amha ssa kvaci asmā deso. Tumhaṃ tumhākaṃ, amhaṃ amhākaṃ asmākaṃ vā.

After tumha and amha, the inflection naṃ (④⨂, ⑥⨂) is replaced by ākaṃ, and by aṃ [carried from 240]. By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, amha in some places (kvaci) becomes asma. tumhaṃ or tumhākaṃ (“to you”, “your”, plural); amhaṃ, amhākaṃ or asmākaṃ (“to us”, “our”).

Pañcamiyaṃ ‘‘amhatumhanturāja’’iccādinā smā vacanassa nā bhāvātideso. Tayā, mayā apeti, tumhehi, amhehi tumhebhi amhebhi, tumhaṃ amhaṃ tava mama, tuyhaṃ, mayhaṃ mamaṃ pariggaho, tumhaṃ tumhākaṃ, amhaṃ amhākaṃ asmākaṃ dhammatā.

In the fifth form, by §270 (120): Amha tumha ntu rāja brahmatta sakha satthu pitādīhi smā nāva and the rest, the inflection smā is treated as nā (an atidesa, a transfer of treatment): tayā apeti, mayā apeti (“he goes away from you”, “from me”), tumhehi, amhehi, tumhebhi, amhebhi (“from you”, “from us”). [In the sixth form:] tumhaṃ, amhaṃ, tava, mama, tuyhaṃ, mayhaṃ, mamaṃ pariggaho (“your possession”, “my possession”); tumhaṃ, tumhākaṃ, amhaṃ, amhākaṃ, asmākaṃ dhammatā (“your nature”, “our nature”).

lemma	inflected	meaning
⚧️④⨂(tumha)	tumhaṃ, tumhākaṃ	to you (plural); your
⚧️④⨂(amha)	amhaṃ, amhākaṃ, asmākaṃ	to us; our
⚧️⑤⨀(tumha)	tayā apeti	he goes away from you
⚧️⑤⨀(amha)	mayā apeti	he goes away from me
⚧️⑤⨂(tumha)	tumhehi, tumhebhi	from you (plural)
⚧️⑤⨂(amha)	amhehi, amhebhi	from us
⚧️⑥⨀(tumha)	tumhaṃ, tava, tuyhaṃ pariggaho	your possession
⚧️⑥⨀(amha)	amhaṃ, mama, mayhaṃ, mamaṃ pariggaho	my possession
⚧️⑥⨂(tumha)	tumhaṃ, tumhākaṃ dhammatā	your nature (plural)
⚧️⑥⨂(amha)	amhaṃ, amhākaṃ, asmākaṃ dhammatā	our nature

	tumha + naṃ (④⨂, ⑥⨂)	rule
→	tumha + (naṃ → ākaṃ)	§161
→	tumh + (a + ākaṃ)	§83
→	tumhākaṃ

	tumha + naṃ (④⨂, ⑥⨂)	rule
→	tumha + (naṃ → aṃ)	§163
→	tumh + (a + aṃ)	§83
→	tumhaṃ

	amha + naṃ (④⨂, ⑥⨂)	rule
→	(amha → asma) + naṃ	§404
→	asma + (naṃ → ākaṃ)	§161
→	asm + (a + ākaṃ)	§83
→	asmākaṃ

	tumha + smā (⑤⨀)	rule
→	tumha + (smā → nā)	§270
→	(tumha + nā → tayā)	§145
→	tayā

yo amhākaṃ satthā
(9M 2.1: Cūḷasīhanādasutta)
⚧️①⨀(ya) ⚧️⑥⨂(amha) 🚹①⨀(satthu)
who | our | teacher

adassanena asmākaṃ, dukkhaṃ bahūsu pakkhisu
(23J 21.1.1: Cūḷahaṃsajātaka)
🚻③⨀(adassana) ⚧️⑥⨂(amha) 🚻①⨀(dukkha) 🚹⑦⨂(bahu) 🚹⑦⨂(pakkhī)
through not seeing | us | grief | among many | birds

‘‘Smiṃmhī’’ti vattate.

smiṃmhi (“before smiṃ”) continues [into the next rule, from 121 (§138): Smiṃmhi raññe rājini].

245 (§139): Tumhamhākaṃ tayi mayi (`tayi`, `mayi` for `tumha`, `amha` before `smiṃ`) apavada

Kaccāyana’s first pronoun rule, whose opening word tumhamhākaṃ supplies the subject of §140–§151, is Buddhappiya’s last: the seventh form closes the paradigm, and he had already stated the rule’s governing words in the introduction to the section. His gloss adds takārassa tvattaṃ, the tv of 239 (§210): Tayātayīnaṃ takāro tvattaṃ vā, so that tvayi is derived beside tayi, and the plural tumhesu, amhesu with the e of §101 (80): Suhisvakāro e. There is no option marker in the rule.

The two sentences that follow the forms turn the section from the paradigm to the enclitics of 246–250: for these same words, after a word (padato), there is in some places (kvaci) a different form, prescribed by other replacements; and navā is the adhikāra. That navā is the marker of 234 (§144): Tavaṃ mamañca navā, carried over the ten intervening rules — the “frog’s leap” (maṇḍūkapluti) that Ruiz-Falqués follows in Boundaries and Domains §4.6, the one place in the Rūpasiddhi where the recurrence of navā can be studied. Buddhappiya announces it here so that 246 and 247 may state it in their glosses; the Bālāvatāra does the same with Navātveva (¶170).

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ tayi mayi iccete ādesā honti yathākkamaṃ smiṃ mhi vibhattimhi. Ta kārassa tva ttaṃ. Tvayi tayi mayi, tumhesu amhesu.

The whole of the words tumha and amha, together with their inflection, is replaced by tayi and mayi respectively when the inflection smiṃ (⑦⨀) follows. The letter t [of tayi] becomes tv [by 239]. tvayi or tayi (“in you”), mayi (“in me”); tumhesu (“in you”, plural), amhesu (“in us”).

lemma	inflected	meaning
⚧️⑦⨀(tumha)	tvayi, tayi	in you
⚧️⑦⨀(amha)	mayi	in me
⚧️⑦⨂(tumha)	tumhesu	in you (plural)
⚧️⑦⨂(amha)	amhesu	in us

	tumha + smiṃ (⑦⨀)	rule
→	(tumha + smiṃ → tayi)	§139
→	tayi
→	(t → tv) + ayi	§210
→	tvayi

	amha + su (⑦⨂)	rule
→	amh + (a → e) + su	§101
→	amhesu

tayi gedhitacittosmi
(7D 8.1: Pañcasikhagītagāthā)
⚧️⑦⨀(tumha) 🚹①⨀(gedhitacitta) ▶️👆⨀(atthi)
on you | with heart enamoured | I am

atthi ca ete dhammā mayi
(1V 1.1.4: Catutthapārājikasikkhāpada)
▶️🤟⨀(atthi) 🔼(ca) 🚹①⨂(eta) 🚹①⨂(dhamma) ⚧️⑦⨀(amha)
there are | and | these | qualities | in me

The paradigm Buddhappiya has built from 232 to 245, gathered in the Bālāvatāra’s form; the forms in the fourth and sixth rows are those he lists under 244:

	`tumha` ⨀	`tumha` ⨂	`amha` ⨀	`amha` ⨂
①	tvaṃ, tuvaṃ	tumhe	ahaṃ	mayaṃ, amhe
②	taṃ, tavaṃ, tuvaṃ, tvaṃ	tumhākaṃ, tumhe	maṃ, mamaṃ	amhākaṃ, amhe
③	tvayā, tayā	tumhehi, tumhebhi	mayā	amhehi, amhebhi
④	tumhaṃ, tava, tuyhaṃ	tumhaṃ, tumhākaṃ	amhaṃ, mama, mayhaṃ, mamaṃ	amhaṃ, amhākaṃ, asmākaṃ
⑤	tvayā, tayā	tumhehi, tumhebhi	mayā	amhehi, amhebhi
⑥	tumhaṃ, tava, tuyhaṃ	tumhaṃ, tumhākaṃ	amhaṃ, mama, mayhaṃ, mamaṃ	amhaṃ, amhākaṃ, asmākaṃ
⑦	tvayi, tayi	tumhesu	mayi	amhesu

Tesaṃ eva tumha amha saddānaṃ padato paresaṃ kvaci ādesantaravidhāne rūpabhedo.

For these same words tumha and amha, when they stand after a word (padato), there is in some places (kvaci) a difference of form, through the prescription of other replacements [the enclitics of the rules that follow].

‘‘Navā’’ti adhikāro.

navā is the governing word [for the rules that follow, carried from 234 (§144): Tavaṃ mamañca navā].

246 (§147): Padato dutiyācatutthīchaṭṭhīsu vo no (after a word, `vo`, `no` in the plural of ②, ④, ⑥) apavada

After the paradigm Buddhappiya gives the enclitic forms of the two pronouns, 246–250, in Kaccāyana’s own order (§147–§151). His gloss states navā — the adhikāra announced at the end of 245 — and adds an argument the vutti did not need to make: the sutta says nothing of number, and bahuvacanesu (“in the plurals”) is obtained because the next rule is about to say ekavacanesu (“in the singulars”), so that this one must be its plural counterpart. He then gives the vutti’s six sentences, two for each form, without the bhikkhave the vutti inserts into two of them and with desissāmi where the Majjhima reads desessāmi.

The navā is, as at Rūp 21, a synonym of kvaci: it marks an exception, and Boundaries and Domains §4.6 takes this rule and the next as the case in which Buddhappiya shows what kind. It is not blocking an earlier marker, and Vimalabuddhi had read the navā of the source rule as a plain vikappena; Buddhappiya’s verse under 247 (navādhikārato cettha …) instead names the places where vo, no, te, me do not occur at all — the head of a verse-line, and before ca, vā, eva — so that the marker delimits an asanta domain, in which the enclitic is forbidden and the full form obligatory. The counter-examples to navā show the full form standing after a word where the enclitic’s conditions hold.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ padasmā paresaṃ vo no ādesā honti yathākkamaṃ dutiyācatutthīchaṭṭhīsu bahuvacanesu navā. Ettha ca ‘‘ekavacanesū’’ti vakkhamānattā ‘‘bahuvacanesū’’ti laddhaṃ. Pahāya vo gamissāmi, mā no ajja vikantiṃsu, dhammaṃ vo bhikkhave desissāmi, saṃvibhajetha no rajjena, tuṭṭhosmi vo pakatiyā, satthā no bhagavā anuppatto.

The whole of the words tumha and amha, together with their inflection, when they stand after a word (padasmā), is replaced by vo and no respectively in the plurals of the second, fourth and sixth forms (②⨂, ④⨂, ⑥⨂), in some places (navā). And here “in the plurals” is obtained [though the sutta does not say it] because “in the singulars” is about to be said [in the next rule]. pahāya vo gamissāmi (“leaving you, I shall go”), mā no ajja vikantiṃsu (“let them not cut us up today”); dhammaṃ vo bhikkhave desissāmi (“I shall teach you the Dhamma, bhikkhus”), saṃvibhajetha no rajjena (“may you share the kingdom with us”); tuṭṭhosmi vo pakatiyā (“I am pleased with your nature”), satthā no bhagavā anuppatto (“our teacher, the Blessed One, has arrived”).

lemma	inflected	meaning
⚧️②⨂(tumha)	pahāya vo gamissāmi	leaving you, I shall go
⚧️②⨂(amha)	mā no ajja vikantiṃsu	let them not cut us up today
⚧️④⨂(tumha)	dhammaṃ vo bhikkhave desissāmi	I shall teach you the Dhamma, bhikkhus
⚧️④⨂(amha)	saṃvibhajetha no rajjena	may you share the kingdom with us
⚧️⑥⨂(tumha)	tuṭṭhosmi vo pakatiyā	I am pleased with your nature
⚧️⑥⨂(amha)	satthā no bhagavā anuppatto	our teacher, the Blessed One, has arrived

	tumha + yo (②⨂), after a word	rule
→	(tumha + yo → vo)	§147
→	vo

pahāya vo gamissāmi
(7D 3.20: Ānandayācanakathā)
🔽(pahāya) ⚧️②⨂(tumha) ⏯👆⨀(gacchati)
having left | you | I shall go

mā no ajja vikantiṃsu, rañño sūdā mahānase
(23J 21.1.2: Mahāhaṃsajātaka)
🔼(mā) ⚧️②⨂(amha) 🔼(ajja) ⏮🤟⨂(vikantati) 🚹⑥⨀(rāja) 🚹①⨂(sūda) 🚻⑦⨀(mahānasa)
not | us | today | let them cut up | the king’s | cooks | in the kitchen

dhammaṃ vo, bhikkhave, desessāmi
(11M 5.6: Chachakkasutta)
🚹②⨀(dhamma) ⚧️④⨂(tumha) 🚹⓪⨂(bhikkhu) ⏯👆⨀(deseti)
the teaching | to you | bhikkhus | I shall teach

saṃvibhajetha no rajjena
(7D 6.6.1: Rajjasaṃvibhajana)
⏯🤟⨀(saṃvibhajati) ⚧️④⨂(amha) 🚻③⨀(rajja)
may (he) share | with us | the kingdom

tuṭṭhosmi vo pakatiyā
(23J 21.1.1: Cūḷahaṃsajātaka)
🚹①⨀(tuṭṭha) ▶️👆⨀(atthi) ⚧️⑥⨂(tumha) 🚺③⨀(pakati)
pleased | I am | with your | nature

satthā no bhagavā anuppatto
(3V 10.4: Pācīnavaṃsadāyagamanakathā)
🚹①⨀(satthu) ⚧️⑥⨂(amha) 🚹①⨀(bhagavantu) 🚹①⨀(anuppatta)
the teacher | our | the Blessed One | has arrived

Navā ti kiṃ? Bhayaṃ tumhāka no siyā, eso amhākaṃ satthā.

By saying navā (in some places) the replacement is not made wherever its conditions hold: after a word, in the plural of the sixth form, the full form stands. In bhayaṃ tumhāka no siyā (“may there be no fear for you”) tumhāka is tumhākaṃ with its niggahīta dropped before no by §38 (53): Kvaci lopaṃ, as the Saṃyutta verse has it; eso amhākaṃ satthā is “this is our teacher”.

lemma	inflected	meaning
⚧️⑥⨂(tumha)	bhayaṃ tumhāka no siyā	may there be no fear for you
⚧️⑥⨂(amha)	eso amhākaṃ satthā	this is our teacher

anussaretha sambuddhaṃ, bhayaṃ tumhāka no siyā
(12S1 11.1.3: Dhajaggasutta)
⏯🤘⨂(anussarati) 🚹②⨀(sambuddha) 🚻①⨀(bhaya) ⚧️⑥⨂(tumha) 🔼(no) ⏯🤟⨀(atthi)
you should recollect | the Fully Awakened One | fear | for you | not | would be

‘‘Padato, catutthīchaṭṭhīsū’’ti vattate.

padato (“after a word”) and catutthīchaṭṭhīsu (“in the fourth and sixth”) continue [into the next rule].

247 (§148): Temekavacanesu ca (and `te`, `me` in the singular [of ④ and ⑥]) apavada

By saying ca the rule extends 246 (§147): Padato dutiyācatutthīchaṭṭhīsu vo no — its padato and its fourth and sixth forms, carried down by the vattate — to the singular, with te, me in place of vo, no. Buddhappiya’s gloss differs from Kaccāyana’s vutti in one word: it carries navā (ekavacanesu navā), where the vutti stated the singular replacement without a marker. Everything that follows the four examples is his own. The Navā ti kiṃ? counter-examples show tuyhaṃ and mama unreplaced after a word — in the Vinaya’s formula for assigning a robe and at the close of a verse-line. The verse then fixes the domain the marker excludes: by the governance of navā, vo, no, te and me do not occur at the beginning of a pāda nor in construction with ca, vā, eva and the like; and the Yathā examples illustrate each — tava opening the second line of a Petavatthu verse, tuyhañcāpi and mayhañca before ca in a Jātaka verse, mamañceva tumhākañca before ca and eva in the Buddha’s prose. This is the passage on which Ruiz-Falqués (Boundaries and Domains §4.6) rests his reading of this navā: the words na honti te, “these do not occur”, show it marking an asanta domain, so that in this string of rules navā is not vikappa, as Vimalabuddhi had it at Kacc §144, but kvaci, a restriction — the enclitics are forbidden in the contexts the verse names and permitted elsewhere. The Kaccāyana page had noted that the canon is looser than the letter of the vutti; Buddhappiya’s verse is the traditional statement of exactly how loose. The second …ti kiṃ? question, on padato, is the vutti’s.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ padasmā paresaṃ te me ādesā honti yathākkamaṃ catutthīchaṭṭhīsu ekavacanesu navā. Dadāmi te gāmavarāni pañca, dadāhi me gāmavaraṃ, idaṃ te raṭṭhaṃ, ayaṃ me putto.

The whole of the words tumha and amha, together with their inflection, when they stand after a word, is replaced by te and me respectively in the singulars of the fourth and sixth forms (④⨀, ⑥⨀), in some places (navā). dadāmi te gāmavarāni pañca (“I give you five choice villages”), dadāhi me gāmavaraṃ (“give me a choice village”); idaṃ te raṭṭhaṃ (“this kingdom is yours”), ayaṃ me putto (“this is my son”).

lemma	inflected	meaning
⚧️④⨀(tumha)	dadāmi te gāmavarāni pañca	I give you five choice villages
⚧️④⨀(amha)	dadāhi me gāmavaraṃ	give me a choice village
⚧️⑥⨀(tumha)	idaṃ te raṭṭhaṃ	this kingdom is yours
⚧️⑥⨀(amha)	ayaṃ me putto	this is my son

	tumha + sa (④⨀), after a word	rule
→	(tumha + sa → te)	§148
→	te

dadāmi te gāmavarāni pañca
(22J 11.1.2: Juṇhajātaka)
▶️👆⨀(dadāti) ⚧️④⨀(tumha) 🚻②⨂(gāmavara) ⚧️②⨂(pañca)
I give | to you | choice villages | five

idaṃ te raṭṭhaṃ sadhanaṃ sayoggaṃ
(23J 20.1.1: Kusajātaka)
⚧️①⨀(ima) ⚧️⑥⨀(tumha) 🚻①⨀(raṭṭha) 🚻①⨀(sadhana) 🚻①⨀(sayogga)
this | your | kingdom | with its wealth | with its equipage

Navā ti kiṃ? Idaṃ cīvaraṃ tuyhaṃ vikappanatthāya dammi, suṇātha vacanaṃ mama.

By saying navā (in some places) the full forms remain good after a word where te, me were possible: idaṃ cīvaraṃ tuyhaṃ vikappanatthāya dammi (“I give this robe to you for the purpose of assignment”), the Vinaya’s formula for assigning a robe, keeps tuyhaṃ; suṇātha vacanaṃ mama (“hear my words”) keeps mama at the close of a verse-line.

lemma	inflected	meaning
⚧️④⨀(tumha)	idaṃ cīvaraṃ tuyhaṃ vikappanatthāya dammi	I give this robe to you for the purpose of assignment
⚧️⑥⨀(amha)	suṇātha vacanaṃ mama	hear my words

etha māṇavā akkhissaṃ, suṇātha vacanaṃ mama
(18Sn Vatthugatha: Vatthugāthā)
▶️🤘⨂(eti) 🚹⓪⨂(māṇava) ⏯👆⨀(akkhāti) ▶️🤘⨂(suṇāti) 🚻②⨀(vacana) ⚧️⑥⨀(amha)
come | young men | I shall tell | hear | word | my

Navā dhikārato cettha,
Vo no te meti ye ime;
Pādādo ca ca vā evā-
Diyoge ca na honti te.

And here, by the governance of navā,
these [forms], namely vo, no, te and me,
do not occur at the beginning of a verse-line (pāda),
nor in construction with ca, vā, eva and the like.

Yathā –

For example:

Na socāmi na rodāmi, tava sutvāna māṇava;
Tuyhañcāpi mahārāja, mayhañca raṭṭhavaḍḍhana.

“I do not grieve, I do not weep, having heard you, young man”;
“both for you, great king, and for me, increaser of the realm”.

Evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañcāti.

“Thus this long stretch of time has been run through and wandered through, by me and by you alike.”

In the first verse tava opens the second line and is not te; in the second, tuyhaṃ and mayhaṃ stand before ca and are not te, me; in the prose, mama before ca eva and tumhākaṃ before ca are not me, vo.

lemma	inflected	meaning
⚧️⑥⨀(tumha)	tava sutvāna māṇava	having heard you, young man
⚧️④⨀(tumha)	tuyhañcāpi mahārāja	and for you too, great king
⚧️④⨀(amha)	mayhañca raṭṭhavaḍḍhana	and for me, increaser of the realm
⚧️⑥⨀(amha)	mamañceva	by me indeed
⚧️⑥⨂(tumha)	tumhākañca	and by you

na socāmi na rodāmi, tava sutvāna māṇava
(19Pv 1.8: Goṇapetavatthu)
🔼(na) ▶️👆⨀(socati) 🔼(na) ▶️👆⨀(rodati) ⚧️⑥⨀(tumha) 🔽(sutvāna) 🚹⓪⨀(māṇava)
not | I grieve | not | I weep | you | having heard | young man

tuyhañcāpi mahārāja, mayhañca raṭṭhavaḍḍhana
(22J 13.1.3: Javanahaṃsajātaka)
⚧️④⨀(tumha) 🔼(ca) 🔼(api) 🚹⓪⨀(mahārāja) ⚧️④⨀(amha) 🔼(ca) 🚹⓪⨀(raṭṭhavaḍḍhana)
for you | and | too | great king | for me | and | increaser of the realm

evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ mamañceva tumhākañca
(3V 6.16: Koṭigāmesaccakathā)
🔼(evaṃ) 🚻①⨀(ima) 🚻②⨀(dīgha) 🚻②⨀(addhāna) 🚻①⨀(sandhāvita) 🚻①⨀(saṃsarita) ⚧️⑥⨀(amha) 🔼(ca) 🔼(eva) ⚧️⑥⨂(tumha) 🔼(ca)
thus | this | long | stretch of time | run through | wandered through | by me | and | indeed | by you | and

Padato ti kiṃ? Tava ñāti, mama ñāti.

By saying padato (after a word) a pronoun that opens its phrase is not replaced; it takes the full forms of 241 (§141): Tava mama se.

lemma	inflected	meaning
⚧️⑥⨀(tumha)	tava ñāti	your kinsman
⚧️⑥⨀(amha)	mama ñāti	my kinsman

‘‘Te me’’ti vattate.

te me continues [into the next rule].

248 (§149): Na aṃmhi (not before `aṃ`) apavada

te me and padato continue from 247, and na negates them: before the aṃ of the second form (②⨀) the enclitics are not used even after a word, and the pronoun keeps the taṃ, maṃ of 235 (§143): Taṃ mamaṃmhi. The rule is needed because 246 named the second form among those that take enclitics and 247 then extended the enclitics to the singular. Buddhappiya’s gloss is the vutti’s, and his two examples are the vutti’s two, with two differences of wording: ārogyaṃ where the vutti and the Jātaka read arogaṃ, and so mamabravīti — so maṃ abravī, “he spoke to me”, the niggahīta of maṃ becoming m before the vowel by §34 (52): Madā sare — where the vutti has so maṃ bravīti. Being a negation, the rule has no option marker; it is absolute. The vattate carries temekavacane — te me and the singular — into the next rule.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ padasmā paresaṃ te me ādesā na honti aṃ mhi vibhattimhi. Passeyya taṃ vassasataṃ ārogyaṃ. So mamabravīti.

The whole of the words tumha and amha, together with their inflection, when they stand after a word, is not replaced by te and me when the inflection aṃ (②⨀) follows. passeyya taṃ vassasataṃ ārogyaṃ (“may he see you in health for a hundred years”), so mamabravī ti — that is, so maṃ abravī (“he spoke to me”).

lemma	inflected	meaning
⚧️②⨀(tumha)	passeyya taṃ vassasataṃ ārogyaṃ	may he see you in health for a hundred years
⚧️②⨀(amha)	so mamabravī	he spoke to me

	maṃ + abravī	rule
→	ma + (ṃ → m) + abravī	§34
→	mamabravī

passeyya taṃ vassasataṃ arogaṃ
(23J 21.1.5: Mahāsutasomajātaka)
⏯🤟⨀(passati) ⚧️②⨀(tumha) 🚻②⨀(vassasata) 🚹②⨀(aroga)
may he see | you | for a hundred years | healthy

‘‘Temekavacane’’ti vattate.

temekavacane (“te, me in the singular”) continues [into the next rule].

249 (§150): Vā tatiye ca (and optionally in the third [singular]) apavada

By saying ca the rule extends the te, me of 247 — not the na of 248, which belonged to aṃmhi alone — to a further form, the singular of the third (③⨀). Buddhappiya’s gloss is the vutti’s rule statement with its four examples, pāpaṃ in the first pair and puññaṃ in the second where the vutti has pāpaṃ in all four.

The vā is an open option (vikappa, Boundaries and Domains §3.1): after a word kataṃ te pāpaṃ and kataṃ tayā pāpaṃ, with the tayā of 238 (§145): Nāmhi tayā mayā, are equally good, and the gloss sets them side by side. The closing vattate carries both vā and tatiye into the next rule, so that in Buddhappiya’s reading the plural vo, no of the third form are optional too — where Kaccāyana’s vutti to §151 states them without a marker.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ padasmā paresaṃ te me ādesā honti vā yathākkamaṃ tatiyekavacane pare. Kataṃ te pāpaṃ, kataṃ tayā pāpaṃ, kataṃ me puññaṃ, kataṃ mayā puññaṃ.

The whole of the words tumha and amha, together with their inflection, when they stand after a word, is optionally replaced by te and me respectively when the singular of the third form (③⨀) follows. kataṃ te pāpaṃ or kataṃ tayā pāpaṃ (“evil has been done by you”), kataṃ me puññaṃ or kataṃ mayā puññaṃ (“merit has been made by me”).

lemma	inflected	meaning
⚧️③⨀(tumha)	kataṃ te pāpaṃ	evil has been done by you
⚧️③⨀(tumha)	kataṃ tayā pāpaṃ	evil has been done by you (the option not taken)
⚧️③⨀(amha)	kataṃ me puññaṃ	merit has been made by me
⚧️③⨀(amha)	kataṃ mayā puññaṃ	merit has been made by me (the option not taken)

	amha + nā (③⨀), after a word	rule
→	(amha + nā → me)	§150
→	me

kataṃ me saraṇamattano
(7D 3.20: Ānandayācanakathā)
🚻①⨀(kata) ⚧️③⨀(amha) 🚻①⨀(saraṇa) 🚹⑥⨀(atta)
made | by me | a refuge | of myself

‘‘Vā, tatiye’’ti ca vattate.

vā and tatiye (“in the third”) continue [into the next rule].

250 (§151): Bahuvacanesu vo no (`vo`, `no` in the plural [of the third]) apavada

The last enclitic rule: after a word the plural hi of the third form (③⨂) becomes vo, no. Buddhappiya’s gloss carries the vā of 249 (honti vā), which Kaccāyana’s vutti does not, so that kataṃ vo kammaṃ and kataṃ tumhehi kammaṃ are for him an open option (vikappa, Boundaries and Domains §3.1). He then takes over the vutti’s second reading of the sutta — because it says “in the plurals” and not “in the plural of the third”, vo, no also stand for the yo of the first form after a word, the case that 246 had left out — and adds to it the marker the vutti lacked: kvaci. That is the exception marker of §4.2: gāmaṃ vo gaccheyyātha is a form found in some places, not a general alternative to gāmaṃ tumhe gaccheyyātha.

The two sentences that follow turn to the numerals. Kaccāyana treats all the numerals together under the heading §131 (0): Itthipumanapuṃsakasaṅkhyaṃ, “a numeral in the three genders”; Buddhappiya has already taken dvi, ti and catu, which change their form with the gender, among the pronouns of three genders (227–231), and puts here, among the nouns without gender, those that do not: pañca to aṭṭhārasa and kati. Their lack of gender, he adds, is why they take no feminine suffix — pañca never becomes pañcā as sabba becomes sabbā. The vattate then fetches yosu from 228 (§132): Yosu dvinnaṃ dve ca and the heading itthipumanapuṃsakasaṅkhyaṃ for the first numeral rule.

Sabbesaṃ tumha amha saddānaṃ savibhattīnaṃ padasmā paresaṃ vo no ādesā honti vā yathākkamaṃ tatiyābahuvacane pare. Kataṃ vo kammaṃ, kataṃ no kammaṃ.

The whole of the words tumha and amha, together with their inflection, when they stand after a word, is optionally replaced by vo and no respectively when the plural of the third form (③⨂) follows. kataṃ vo kammaṃ (“the work was done by you”), kataṃ no kammaṃ (“the work was done by us”).

Bahuvacana niddesena kvaci yo mhi paṭhame ca vo no honti. Gāmaṃ vo gaccheyyātha, gāmaṃ no gaccheyyāma.

By the mention of “plurals” [rather than “the plural of the third”], vo and no also occur, in some places (kvaci), before the yo of the first form (①⨂). gāmaṃ vo gaccheyyātha (“you should go to the village”), gāmaṃ no gaccheyyāma (“we should go to the village”).

lemma	inflected	meaning
⚧️③⨂(tumha)	kataṃ vo kammaṃ	the work was done by you
⚧️③⨂(amha)	kataṃ no kammaṃ	the work was done by us
⚧️①⨂(tumha)	gāmaṃ vo gaccheyyātha	you should go to the village
⚧️①⨂(amha)	gāmaṃ no gaccheyyāma	we should go to the village

	tumha + hi (③⨂), after a word	rule
→	(tumha + hi → vo)	§151
→	vo

	amha + yo (①⨂), after a word	rule
→	(amha + yo → no)	§151
→	no

Tathā pañcā dīnamaṭṭhārasa ntānaṃ, kati saddassa cāliṅgattā tiliṅgepi samānarūpaṃ, aliṅgattā eva pañcā dito itthippaccayābhāvo.

Likewise, because the numerals from pañca (“five”) to aṭṭhārasa (“eighteen”), and the word kati (“how many”), have no gender, their form is the same in the three genders; and it is because they have no gender that pañca and the rest take no feminine suffix.

‘‘Pañca yo’’itīdha –

With pañca + yo, here —

‘‘Yosu dvinnaṃ dve cā’’ti ito ‘‘yosū’’ti vattate, ‘‘itthipumanapuṃsakasaṅkhya’’nti ca.

from 228 (§132): Yosu dvinnaṃ dve ca, yosu (“before the yo inflections”) continues, and so does itthipumanapuṃsakasaṅkhyaṃ (“a numeral in the feminine, masculine and neuter”, the heading §131 (0): Itthipumanapuṃsakasaṅkhyaṃ).

251 (§134): Pañcādīnamakāro (final of `pañca` etc. with `yo` becomes `a`) apavada

The first rule for the numerals without gender. In the Nāmakappa §134 follows the rules for dvi, ti and catu (§132–§133) under the heading §131; Buddhappiya has taken those three, which change with the gender, among the pronouns of three genders (227–231), and treats here the numerals that do not — pañca to aṭṭhārasa, then kati — fetching yosu and the heading by the vattate of 250.

His gloss opens with a remark on the wording: antāpekkhāyaṃ chaṭṭhī, the sixth form pañcādīnaṃ is used with reference to the final — what is replaced is the final vowel together with its inflection, as the vutti also supplies (antassa sarassa). He then names the rule an apavāda, an exception, to the ā and e that §107 (69): Sabbayonīnamāe gives the two yo: pañca, not pañcā, pañce. His three examples set the numeral beside a masculine, a feminine and a neuter noun — the sense of the heading’s itthipumanapuṃsake — where the vutti listed the numerals bare; and evaṃ dutiyāyañca covers the second yo. There is no option marker.

Antāpekkhāyaṃ chaṭṭhī, pañcā dīnaṃ aṭṭhārasa ntānaṃ saṅkhyānaṃ itthipumanapuṃsake vattamānānamantassa savibhattissa a kāro hoti yo su paresu. Ā e ādesāpavādoyaṃ, pañcakkhandhā, pañca gatiyo, pañca indriyāni. Evaṃ dutiyāyañca.

The sixth form [pañcādīnaṃ, “of pañca and the rest”] refers to the final: for the numerals from pañca (“five”) to aṭṭhārasa (“eighteen”), used in the feminine, masculine and neuter, the final [vowel] together with its inflection becomes a when the yo inflections follow. This is an exception (apavāda) to the replacements ā and e [of §107]. pañcakkhandhā (“the five aggregates”), pañca gatiyo (“the five destinations”), pañca indriyāni (“the five faculties”). Likewise in the second form.

lemma	inflected	meaning
⚧️①⨂(pañca)	pañcakkhandhā	the five aggregates (with a masculine noun)
⚧️①⨂(pañca)	pañca gatiyo	the five destinations (with a feminine noun)
⚧️①⨂(pañca)	pañca indriyāni	the five faculties (with a neuter noun)

	pañca + yo (①⨂, ②⨂)	rule
→	pañc + (a + yo → a)	§134
→	pañca

pañcakkhandhā, dvādasāyatanāni, aṭṭhārasa dhātuyo
(26Ps 1.1.36: Samasīsaṭṭhañāṇaniddesa)
🚹①⨂(pañca + khandha) 🚻①⨂(dvi + dasa + āyatana) ⚧️①⨂(aṭṭha + dasa) 🚺①⨂(dhātu)
the five aggregates | the twelve sense bases | eighteen | elements

pañca gatiyo
(8D 10.5: Pañcaka)
⚧️①⨂(pañca) 🚺①⨂(gati)
five | destinations

‘‘Sunaṃhisū’’ti vattate.

sunaṃhisu (“before su, naṃ, hi”) continues [into the next rule, from 87 (§89): Sunaṃhisu ca].

252 (§90): Pañcādīnamattaṃ (5 etc. becomes `a`) apavada

The companion of the previous rule, which completes the paradigm: before su, naṃ and hi the final of these numerals stays a. In the Nāmakappa §90 stands among the rules for stems in a, directly after §89 (87): Sunaṃhisu ca, whose sunaṃhisu it inherits; Buddhappiya, who has that rule at 87, fetches the word by the vattate of 251 and sets the two pañca rules side by side. His gloss names what the rule overrides, ettadīghāpavādoyaṃ: the change of a to e before su and hi by §101 (80): Suhisvakāro e, and the lengthening before su, naṃ, hi by §89 — so pañcasu, pañcahi, pañcannaṃ, with the n of §67 (229): No ca dvādito naṃmhi, and not pañcesu, pañcāsu, pañcānaṃ. He gives the paradigm in full and extends it to cha, satta, aṭṭha, nava, dasa. There is no option marker.

The last two sentences begin the compound numerals eleven to eighteen, which Kaccāyana treats in the Taddhitakappa (§376–§383, §390) and Buddhappiya brings into this section as further aliṅga numerals: ekadasa is formed as a dvanda (“one and ten”) or a tappurisa (“ten exceeded by one”), and saṅkhyāne (“in a numeral”), the word of 254 (§381): Ekādito dassa ra saṅkhyāne, is carried to the rule that changes its vowel.

Pañcā dīnamaṭṭhārasa ntānaṃ saṅkhyānamanto a ttamāpajjate su naṃ hi iccetesu paresu. E ttadīghāpavādoyaṃ. Pañcahi pañcabhi, pañcannaṃ, pañcahi pañcabhi, pañcannaṃ, pañcasu. Evaṃ cha sa tta aṭṭhanava dasa saddā.

The final of the numerals from pañca to aṭṭhārasa becomes a when su, naṃ or hi follows. This is an exception to the change to e [before su, hi] and to lengthening [before su, naṃ, hi]. pañcahi, pañcabhi (③⨂), pañcannaṃ (④⨂), pañcahi, pañcabhi (⑤⨂), pañcannaṃ (⑥⨂), pañcasu (⑦⨂). Likewise the words cha (“six”), satta (“seven”), aṭṭha (“eight”), nava (“nine”) and dasa (“ten”).

The numerals from five to eighteen have no singular; the first and second forms are those of 251.

	⨀	⨂
①	—	pañca
②	—	pañca
③	—	pañcahi, pañcabhi
④	—	pañcannaṃ
⑤	—	pañcahi, pañcabhi
⑥	—	pañcannaṃ
⑦	—	pañcasu

lemma	inflected	meaning
⚧️③⨂(pañca)	pañcahi, pañcabhi	by five
⚧️④⨂(pañca)	pañcannaṃ	to five
⚧️⑦⨂(pañca)	pañcasu	in five

	pañca + naṃ (④⨂, ⑥⨂)	rule
→	pañca + (n) + naṃ	§67
→	pañcannaṃ

	pañca + su (⑦⨂)	rule
→	pañca + su	§90
→	pañcasu

The final keeps its a by §90 at each step: the e of §101 and the lengthening of §89 are shut out.

‘‘Ekañca dasa cā’’ti atthe dvandasamāse, ‘‘ekena adhikā dasā’’ti atthe tappurise vā kate

When a dvanda compound has been made in the sense “one and ten”, or a tappurisa in the sense “ten exceeded by one” [giving ekadasa] —

‘‘Saṅkhyāne’’ti vattate.

saṅkhyāne (“in a numeral”) continues [into the next rule; it is the word of 254 (§381): Ekādito dassa ra saṅkhyāne].

253 (§383): Dvekaṭṭhānamākāro vā (Optionally `ā` for the final of `dvi`, `eka`, `aṭṭha` in a numeral) apavada

The first of the Taddhitakappa’s numeral rules that Buddhappiya brings into the Nāmakaṇḍa (253–259), placed in the order of the numbers they build: the ā of ekādasa first, then the r of ekārasa (254), bā and te for twelve and thirteen (255), catu in fourteen (256), cha in sixteen (257), the l of soḷasa (258) and aṭṭha in eighteen (259). Kaccāyana has the same rule last of its group (§383), after the r rules whose saṅkhyāne it inherits; Buddhappiya fetches the word by the vattate of 252 and adds uttarapade pare, “when [a numeral] follows as second member”, making the compound setting explicit.

The one-word gloss Vavatthitavibhāsāyaṃ declares the vā a restricted option — the abbreviated form of the formula vavatthitavibhāsatthoyaṃ vāsaddo (Boundaries and Domains §3.2). Its three domains Buddhappiya states in a verse of the Taddhitakaṇḍa, under 411 (§387): Tesamaḍḍhūpapadena aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaḍḍhatiyā: Dvekaṭṭhānaṃ dase niccaṃ, dvissā'navutiyā navā; itaresa'masantañca, āttaṃ dīpeti vā suti — the ā is constant (nicca) before dasa (ekādasa, dvādasa, aṭṭhārasa, never ekadasa), optional (navā) for dvi before navuti (dvānavuti beside dvenavuti), and absent (asanta) elsewhere (ekavīsati, aṭṭhavīsati). The counter-example marks the outer boundary: saṅkhyāne keeps the change out of compounds that describe a thing.

Dviekaaṭṭha iccetesamanto ā kāro hoti vā saṅkhyāne uttarapade pare. Vavatthitavibhāsāyaṃ. E kādasa, dvādasa, aṭṭhārasa.

The final of dvi (“two”), eka (“one”) and aṭṭha (“eight”) optionally becomes ā when a numeral follows as the second member [of the compound]. [The vā is used] in [the sense of] a restricted option (vavatthitavibhāsā). ekādasa (“eleven”), dvādasa (“twelve”), aṭṭhārasa (“eighteen”).

lemma	inflected	meaning
⚧️①⨂(eka + dasa)	ekādasa	eleven
⚧️①⨂(dvi + dasa)	dvādasa	twelve
⚧️①⨂(aṭṭha + dasa)	aṭṭhārasa	eighteen (with the `r` of 259)

	eka + dasa	rule
→	ek + (a → ā) + dasa	§383
→	ekādasa + yo (①⨂)
→	ekādas + (a + yo → a)	§134
→	ekādasa

	dvi + dasa	rule
→	dv + (i → ā) + dasa	§383
→	dvādasa + yo (①⨂)
→	dvādas + (a + yo → a)	§134
→	dvādasa

kukkuṭiyā aṇḍāni aṭṭha vā dasa vā dvādasa vā
(1V Veranjakanda: Verañjakaṇḍa)
🚺⑥⨀(kukkuṭī) 🚻①⨂(aṇḍa) ⚧️①⨂(aṭṭha) 🔼(vā) ⚧️①⨂(dasa) 🔼(vā) ⚧️①⨂(dvi + dasa) 🔼(vā)
of a hen | eggs | eight | or | ten | or | twelve | or

Saṅkhyāne ti kimatthaṃ? Ekadanto, dvidanto, aṭṭhatthambho.

By saying saṅkhyāne (in a numeral) the change is confined to counting words: when eka, dvi or aṭṭha is the first member of a compound that describes a thing, its final stays short.

lemma	inflected	meaning
🚹①⨀(eka + danta)	ekadanto	one-tusked
🚹①⨀(dvi + danta)	dvidanto	two-tusked
🚹①⨀(aṭṭha + thambha)	aṭṭhatthambho	having eight pillars

‘‘Vā’’ti vattate.

vā continues [into the next rule].

254 (§381): Ekādito dassa ra saṅkhyāne (Optionally `r` for the `d` of `dasa` after `eka` and the like, in a numeral) apavada

Ekā dito saṅkhyāto parassa dasassa ādissa da ssa ra kāro hoti vā saṅkhyāne. Sesaṃ samaṃ. Ekārasa, ekādasa.

After a numeral eka (“one”) and the like, the initial d of dasa optionally becomes r, in a numeral. The rest [of the inflection] is the same [as for pañca]. ekārasa or ekādasa (“eleven”).

lemma	inflected	meaning
⚧️①⨂(eka + dasa)	ekārasa	eleven, with `r`
⚧️①⨂(eka + dasa)	ekādasa	eleven, without it

	eka + dasa	rule
→	ek + (a → ā) + dasa	§383
→	ekā + (d → r)asa	§381
→	ekārasa + yo (①⨂)
→	ekāras + (a + yo → a)	§134
→	ekārasa

Dve ca dasa ca, dvīhi vā adhikā dasāti dvidasa itīdha –

“Two and ten”, or “ten exceeded by two”: with dvidasa, here —

‘‘Vā’’ti vattate.

vā continues [into the next rule].

255 (§380): Vīsatidasesu bā dvissa tu (`bā` for `dvi` before `vīsati`, `dasa`; and `du`, `di`, `do`) apavada

Twelve and thirteen. Buddhappiya’s gloss parts from the Kaccāyana vutti at two points. The sutta has no vā, and the vutti gives bā as the form before vīsati and dasa; Buddhappiya carries the vā of 253–254 (bā hoti vā), so that bārasa and dvādasa, bāvīsati and dvāvīsati are an open option (vikappa, Boundaries and Domains §3.1) — dvādasa by the ā of 253, as his rakāro, āttañca says. And he reads the tu as extending bā to tiṃsā (“thirty”: bāttiṃsa), where the vutti made it add du, di and do (durattaṃ, dirattaṃ, diguṇaṃ, dohaḷinī), which Kaccāyana states again at §386 (410): Tiye dutāpi ca; the Kaccāyana heading keeps the vutti’s reading.

Thirteen needs no rule of its own: ti becomes te by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, the catch-all for changes without a rule, and Buddhappiya notes that the te holds ānavutiyā, “up to ninety” — tevīsati, tettiṃsa, … tenavuti. The d of terasa is the r of 254. Fourteen is then introduced, and the vattate fetches gaṇane (“in counting”) and dasassa from §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti for the catu rule.

Vīsati dasa iccetesu paresu dvi saddassa bā hoti vā. Tu saddena tiṃsā yampi. Ra kāro, ā ttañca. Bārasa, dvādasa.

When vīsati (“twenty”) or dasa (“ten”) follows, the word dvi optionally becomes bā. By the word tu, also before tiṃsā (“thirty”). [Then] the r [of 254], and the change to ā [of 253]: bārasa or dvādasa (“twelve”).

Tayo ca dasa ca, tīhi vā adhikā dasāti terasa. Ettha ‘‘tesu vuddhī’’tiādinā ti saddassa te ādeso ānavutiyā.

“Three and ten”, or “ten exceeded by three”: terasa (“thirteen”). Here, by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, the word ti is replaced by te, [in the numerals] up to ninety.

lemma	inflected	meaning
⚧️①⨂(dvi + dasa)	bārasa	twelve, with `bā`
⚧️①⨂(dvi + dasa)	dvādasa	twelve, with `ā`
⚧️①⨀(dvi + vīsati)	bāvīsati	twenty-two
⚧️①⨂(ti + dasa)	terasa	thirteen

	dvi + dasa	rule
→	(dvi → bā) + dasa	§380
→	bā + (d → r)asa	§381
→	bārasa + yo (①⨂)
→	bāras + (a + yo → a)	§134
→	bārasa

	ti + dasa	rule
→	(ti → te) + dasa	§404
→	te + (d → r)asa	§381
→	terasa + yo (①⨂)
→	teras + (a + yo → a)	§134
→	terasa

terasa saṃghādisesā dhammā
(1V 1.2.1: Sukkavissaṭṭhisikkhāpada)
⚧️①⨂(ti + dasa) 🚹①⨂(saṃghādisesa) 🚹①⨂(dhamma)
thirteen | saṃghādisesa | rules

bāvīsatindriyāni
(30Vbh 18.1: Sabbasaṅgāhikavāra)
🚻①⨂(dvi + vīsati + indriya)
the twenty-two faculties

Cattāro ca dasa ca, catūhi vā adhikā dasāti catuddasa iccatra –

“Four and ten”, or “ten exceeded by four”: with catuddasa, here —

‘‘Gaṇane, dasassā’’ti ca vattate.

gaṇane (“in counting”) and dasassa (“of dasa”) continue [into the next rule, from §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti].

256 (§390): Catūpapadassa lopo tuttarapadādi cassa cu copi navā (`tu` of `catu` elided and its `ca` becomes `cu`, `co`, in some places) apavada

Fourteen and forty, then fifteen. Kaccāyana’s §390 is the last rule of his numeral group; Buddhappiya places it in sequence and glosses it as the vutti does, in two stages — the tu of catu is elided before dasa, and the ca that is left is replaced by cu or co — and reads api as the vutti does, extending the treatment to a ca that is not a preceding member, the ca of cattālīsaṃ (“forty”, built by §389): tālīsaṃ, cuttālīsaṃ, cottālīsaṃ.

This sutta is the last of Ruiz-Falqués’ case studies of navā (Boundaries and Domains §4.7), and he translates Buddhappiya’s gloss: the elision of tu is mandatory, the replacement of the remaining ca by cu or co exceptional (navā), so that catuddasa stands beside cuddasa, coddasa — navā marks “a special case within a general state of affairs”, as kvaci does, not an open choice. The same marker is at work in the api clause, where cattālīsaṃ remains beside its three variants.

Fifteen follows without a rule of Kaccāyana’s: pañca becomes panna or paṇṇa before dasa and vīsati by the catch-all §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, with the r of 254 — pannarasa, paṇṇarasa — and the kvaci he attaches to it is the exception marker of §4.2: the replacement holds for these words alone, and pañcadasa is not excluded. Kaccāyana’s vutti, by contrast, keeps pañcadasa as a counter-example to §382. The vattate then fetches chassa (“of cha”) from §374 (408): Sa chassavā for sixteen.

Gaṇane dasa ssādimhi ṭhitassa catu iccetassa upapadassa tu saddo lopo hoti, uttarapadādimhi ṭhitassa catū papadassa ca kārassa cu co ādesā honti navā. Cuddasa, coddasa, catuddasa.

In counting, when the word catu (“four”) stands as the preceding member (upapada) before dasa and the like, its tu is elided; and the ca of that preceding member catu, which then stands at the head of the following member, is replaced by cu or co, in some places (navā). cuddasa, coddasa, catuddasa (“fourteen”).

Api ggahaṇena anupapadassāpi gaṇane padādica kārassa lopo, cu co honti navā. Yathā – tālīsaṃ, cuttālīsaṃ, cottālīsaṃ, cattālīsaṃ.

By the mention of api (“too”), in counting the ca at the head of a word is elided even when it is not a preceding member, and becomes cu or co, in some places. For example, tālīsaṃ, cuttālīsaṃ, cottālīsaṃ, cattālīsaṃ (“forty”).

Pañca ca dasa ca, pañcahi vā adhikā dasāti atthe pañcadasa. ‘‘Tesu vuddhī’’tiādinā pañca saddassa dasa vīsatīsu kvaci pannapaṇṇa ādesā. Pannarasa, paṇṇarasa.

“Five and ten”, or “ten exceeded by five”: in that sense, pañcadasa (“fifteen”). By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, the word pañca before dasa and vīsati is in some places (kvaci) replaced by panna or paṇṇa: pannarasa, paṇṇarasa.

lemma	inflected	meaning
⚧️①⨂(catu + dasa)	cuddasa	fourteen
⚧️①⨂(catu + dasa)	coddasa	fourteen
⚧️①⨂(catu + dasa)	catuddasa	fourteen (the rule not applied)
⚧️①⨀(catu + dasa)	tālīsaṃ	forty
⚧️①⨀(catu + dasa)	cuttālīsaṃ	forty
⚧️①⨀(catu + dasa)	cottālīsaṃ	forty
⚧️①⨀(catu + dasa)	cattālīsaṃ	forty (the rule not applied)
⚧️①⨂(pañca + dasa)	pannarasa, paṇṇarasa	fifteen

	catu + dasa	rule
→	ca + tu + dasa	§390
→	(ca → cu) + dasa	§390
→	cu + (dasa → ddasa)	§28
→	cuddasa

	cattālīsaṃ (§389)	rule
→	(ca → co)ttālīsaṃ	§390
→	cottālīsaṃ

	pañca + dasa	rule
→	(pañca → panna) + dasa	§404
→	panna + (d → r)asa	§381
→	pannarasa

The d of dasa is doubled after cu, co by §28 (40): Para dvebhāvo ṭhāne.

imamhi khandhake vatthū ekūnavīsati, vattā cuddasa
(4V 8.14: Antevāsikavattakathā)
🚹⑦⨀(ima) 🚹⑦⨀(khandhaka) 🚻①⨂(vatthu) ⚧️①⨀(ekūna + vīsati) 🚻①⨂(vatta) ⚧️①⨂(catu + dasa)
in this | chapter | the cases | nineteen | the duties | fourteen

dānūpakārā ca tālīsaṃ
(13S3 8.1.21–50: Jalābujādidānūpakārasuttattiṃsaka)
🚹①⨂(dāna + upakāra) 🔼(ca) ⚧️①⨀(catu + dasa)
the aids to giving | and | forty

Cha ca dasa ca, chahi vā adhikā dasāti atthe chadasa itīdha –

“Six and ten”, or “ten exceeded by six”: in that sense, with chadasa, here —

‘‘Chassā’’ti vattate.

chassa (“of cha”) continues [into the next rule, from §374 (408): Sa chassavā].

257 (§376): Dase so niccañca (Always `so` for `cha` before `dasa`: `soḷasa`) apavada

Cha iccetassa saṅkhyāsaddassa niccaṃ so hoti dase pare.

The numeral cha (“six”) always becomes so when dasa follows [: soḷasa].

lemma	inflected	meaning
⚧️①⨂(cha + dasa)	soḷasa	sixteen

	cha + dasa	rule
→	(cha → so) + dasa	§376
→	so + (d → ḷ)asa	§379
→	soḷasa + yo (①⨂)
→	soḷas + (a + yo → a)	§134
→	soḷasa

tasmiṃ magge soḷasa purise ṭhapesi
(4V 7.2.3: Abhimārapesana)
⚧️⑦⨀(ta) 🚹⑦⨀(magga) ⚧️②⨂(cha + dasa) 🚹②⨂(purisa) ⏮🤟⨀(ṭhapeti)
on that | road | sixteen | men | he posted

‘‘Saṅkhyānaṃ, vā’’ti ca vattate.

saṅkhyānaṃ (“of the numerals”) and vā continue [into the next rule].

258 (§379): La darānaṃ (`l` for the `d` and `r` of numerals: `soḷasa`, `cattālīsaṃ`) apavada

The l of soḷasa and cattālīsaṃ. Kaccāyana’s vutti states the change flatly and gives those two words; Buddhappiya carries the vā down from 257 (hoti vā) and adds three things. Laḷānamaviseso: l and ḷ are not distinguished for the purpose of the rule, which is why the sutta says la and the form has ḷ (the Bālāvatāra quotes the sutta as Ḷa darānaṃ). Then the full formula, vavatthitavibhāsatthoyaṃ vāsaddo, with the three domains of a restricted option named in the gloss itself (Boundaries and Domains §2.3, §3.2): the replacement is constant (nicca) in soḷasa; open (vibhāsā, the anicca domain) in teḷasa beside terasa and cattālīsaṃ beside cattārīsaṃ; and absent (asanta, na ca hoti) in dasa, pannarasa and the like, whose d and r never become l. This is one of the forty-two places where Buddhappiya says so in the gloss (§2.3, n. 26). Lastly he completes seventeen, sattarasa or sattadasa with the r of 254, and introduces eighteen, aṭṭhadasa with the ā of 253 already made, carrying vā, dassa, ra and saṅkhyāne to the last numeral rule.

Saṅkhyānaṃ da kārara kārānaṃ la kārādeso hoti vā.

The letters d and r of the numerals are optionally replaced by the letter l.

Laḷā namaviseso. Vavatthitavibhāsatthoyaṃ vā saddo, tena ‘‘soḷasa’’ iti niccaṃ, ‘‘teḷasa, terasa, cattālīsaṃ, cattārīsa’’miti vibhāsā, dasa pannarasādīsu na ca hoti.

l and ḷ are not distinguished. This word vā has the sense of a restricted option (vavatthitavibhāsā); therefore [the replacement] is constant (niccaṃ) in soḷasa (“sixteen”), optional (vibhāsā) in teḷasa or terasa (“thirteen”) and cattālīsaṃ or cattārīsaṃ (“forty”), and does not occur in dasa (“ten”), pannarasa (“fifteen”) and the like.

Satta ca dasa ca, sattahi vā adhikā dasāti atthe sattarasa, sattadasa.

“Seven and ten”, or “ten exceeded by seven”: in that sense, sattarasa or sattadasa (“seventeen”).

lemma	inflected	meaning
⚧️①⨂(cha + dasa)	soḷasa	sixteen — `l` constant
⚧️①⨂(ti + dasa)	teḷasa, terasa	thirteen — `l` optional
⚧️①⨀(catu + dasa)	cattālīsaṃ, cattārīsaṃ	forty — `l` optional
⚧️①⨂(dasa)	dasa	ten — `l` never
⚧️①⨂(pañca + dasa)	pannarasa	fifteen — `l` never
⚧️①⨂(satta + dasa)	sattarasa, sattadasa	seventeen

	ti + dasa	rule
→	(ti → te) + dasa	§404
→	te + (d → r)asa	§381
→	terasa
→	te + (r → ḷ)asa	§379
→	teḷasa

	cattārīsaṃ (§389)	rule
→	cattā + (r → l)īsaṃ	§379
→	cattālīsaṃ

atha kho te soḷasa purisā
(4V 7.2.3: Abhimārapesana)
🔼(atha kho) ⚧️①⨂(ta) ⚧️①⨂(cha + dasa) 🚹①⨂(purisa)
then | those | sixteen | men

vīsati niruttiyo, cattālīsaṃ ñāṇāni
(26Ps 2.6.4: Sattabodhisattavāra)
⚧️①⨀(dvi + dasa) 🚺①⨂(nirutti) ⚧️①⨀(catu + dasa) 🚻①⨂(ñāṇa)
twenty | expressions | forty | knowledges

Aṭṭha ca dasa ca, aṭṭhahi vā adhikā dasāti atthe aṭṭhadasa itīdha ā tte kate –

“Eight and ten”, or “ten exceeded by eight”: in that sense, with aṭṭhadasa, here, when the change to ā [of 253] has been made —

‘‘Vā, dassa, ra, saṅkhyāne’’ti ca vattate.

vā, dassa (“of d”), ra and saṅkhyāne (“in a numeral”) continue [into the next rule].

259 (§382): Aṭṭhādito ca (And after `aṭṭha` and the like: `aṭṭhārasa`) apavada

Eighteen, and the last of the numerals without gender, kati. By saying ca the rule extends 254 (§381): Ekādito dassa ra saṅkhyāne, whose vā, dassa, ra and saṅkhyāne the vattate of 258 carried down, to a second group of units, aṭṭha and the like; Buddhappiya’s alternative is aṭṭhādasa, with the ā of 253, where the vutti has aṭṭhadasa. His aṭṭhādi is wider than Kaccāyana’s: the vutti’s counter-examples to aṭṭhādito are pañcadasa and soḷasa, but Buddhappiya has derived pannarasa with r under 256 and sattarasa under 258, so his only counter-example is catuddasa — catu alone is outside both groups. The vā carried into the rule he does not qualify; Ruiz-Falqués (Boundaries and Domains §2.3, n. 26) notes 259 as a case where the gloss suggests a vavatthitavibhāsā — the Tipiṭaka has only aṭṭhārasa — without stating it, and leaves it out of his count.

kati (“how many?”) closes the section: a plural-only word whose yo is always elided — the vā of §118 (146): Ghapato ca yonaṃ lopo has no vo, no alternative here — and whose final stays short, without the lengthening of §88 (147): Yosu katanikāralopesu dīghaṃ: kati, not katī, and katinaṃ, katisu. The Bālāvatāra (¶181–¶182) passes from aṭṭhārasa straight to vīsati.

Aṭṭhā dito ca dasa saddassa da kārassa ra kāro hoti vā saṅkhyāne. Aṭṭhārasa, aṭṭhādasa.

And after aṭṭha (“eight”) and the like, the d of the word dasa optionally becomes r, in a numeral. aṭṭhārasa or aṭṭhādasa (“eighteen”).

lemma	inflected	meaning
⚧️①⨂(aṭṭha + dasa)	aṭṭhārasa	eighteen, with `r`
⚧️①⨂(aṭṭha + dasa)	aṭṭhādasa	eighteen, without it

	aṭṭha + dasa	rule
→	aṭṭh + (a → ā) + dasa	§383
→	aṭṭhā + (d → r)asa	§382
→	aṭṭhārasa + yo (①⨂)
→	aṭṭhāras + (a + yo → a)	§134
→	aṭṭhārasa

nissaggiyāni aṭṭhārasa
(5V 10.4: Asādhāraṇādi)
🚻①⨂(nissaggiya) ⚧️①⨂(aṭṭha + dasa)
[rules] entailing forfeiture | eighteen

Aṭṭhādito ti kiṃ? Catuddasa.

By saying aṭṭhādito (after aṭṭha and the like) the change does not reach catu: in catuddasa the d stays.

lemma	inflected	meaning
⚧️①⨂(catu + dasa)	catuddasa	fourteen

Kati saddo bahuvacanantova, ‘‘kati yo’’ itīdha

The word kati (“how many?”) ends only in the plural; with kati + yo, here

Niccaṃ yo lopādi, rassattaṃ, kati tiṭṭhanti, kati passasi, katihi katibhi, katinaṃ, katihi katibhi, katinaṃ, katisu.

the yo is always elided, and the rest [follows], and [the final] is short: kati tiṭṭhanti (“how many stand?”), kati passasi (“how many do you see?”), katihi, katibhi (③⨂), katinaṃ (④⨂), katihi, katibhi (⑤⨂), katinaṃ (⑥⨂), katisu (⑦⨂).

Aliṅganāmaṃ niṭṭhitaṃ.

The nouns without gender are finished.

Vibhattippaccayavidhāna (Suffixes with the sense of an inflection)

Atha vibhattippaccayantā vuccante.

Now the words ending in the suffixes that stand for inflections (vibhattippaccaya) are treated.

Tesaṃ panāliṅgattā, nipātattā ca tiliṅge, vacanadvaye ca samānaṃ rūpaṃ.

Because they have no gender and are particles (nipāta), their form is the same in the three genders and in both numbers.

Purisasmā, purisehi vāti atthe –

In the sense of purisasmā (“from the man”) or purisehi (“from the men”) —

260 (§248): Kvaci to pañcamyatthe (Sometimes `to` in the sense of the fifth form) apavada

The Vibhattippaccayavidhāna is a section of Buddhappiya’s own making. It gathers the suffix rules of Kaccāyana’s fifth section (§247–§260) with the stem-changing rules of his fourth (§227–§236), so that each adverb is derived where its suffix is stated — kuto under to, kutra under tra, kadā under dā — and it opens with the suffix rule itself, naming the suffixes vibhatti only afterwards, at 261 (§247): Tvādayo vibhattisaññā, the reverse of Kaccāyana’s order. The gloss widens the rule: to is added “after every stem, whether a plain noun (suddhanāma) or a pronoun (sabbanāma)”, where the Kaccāyana vutti’s six examples were all pronouns; Buddhappiya’s own list, under 261, begins with purisato.

The option marker is kvaci, and this rule is one of Ruiz-Falqués’ test cases (Boundaries and Domains §4.1): of the fifty-six kvaci rules of the Rūpasiddhi, forty-five mark an exception plainly, and seven — 43, 45, 109, 111, 260, 350, 588 — “could be called exceptions too, but the role of kvaci is not entirely transparent”. Here to does not displace the inflection (Kaccāyana’s counter-examples are sabbasmā, imasmā), nor is it confined to particular stems, since Buddhappiya opens it to every noun; what kvaci restricts is the standing of the suffix beside the inflection — an occasional substitute for smā, not a rule for expressing the fifth form. Buddhappiya then makes the marker do more: at 265 (§234): Imassi thaṃdānihatodhesu ca he splits the sutta (yogavibhāga) into Kvaci to on its own, so that to may also express the seventh and the third form in some places (ādito, aniccato).

Sabbasmā suddhanāmato, sabbanāmato ca liṅgamhā kvaci to paccayo hoti pañcamyatthe.

After every stem, whether a plain noun (suddhanāma) or a pronoun (sabbanāma), the suffix to is used in some places (kvaci) in the sense of the fifth form ⑤.

lemma	inflected	meaning
🚹⑤⨀(purisa + to)	purisato	from the man, from the men

	purisa + to	rule
→	purisa + to	§248
→	purisato

The suffix takes the place of smā or hi; the stem keeps its final a, and the word, serving both numbers, takes no further inflection (261). When the suffix is not used the fifth form is purisā, purisamhā, purisasmā (⑤⨀) and purisehi, purisebhi (⑤⨂), as at 90 (§108): Smāsmiṃna vā.

261 (§247): Tvādayo vibhattisaññā (`to` and the rest are named `vibhatti`) rūḷhī

Kaccāyana’s §247 opens the fifth section by giving the name before any suffix has been stated; Buddhappiya states to first and names it second, so that the definition has something to define. His sutta reads vibhattisaññā for Kaccāyana’s vibhattisaññāyo. His gloss fixes both ends of the list — to the first, dāni the last, the suffix of 279 (§259): Imasmā rahidhunādāni ca — and draws the consequence the vutti left unsaid: tena tadantānampi vibhatyantapadattaṃ siddhaṃ hoti, a word ending in one of these suffixes has the standing of a word ending in an inflection, and so is a finished word (pada) that takes no smā after its to (the Bālāvatāra ¶184 makes the same point). The name is a convention, hence rūḷhī; there is no option marker.

The examples are then his own: sixteen nouns of every stem class — purisato, rājato, aggito, hatthito, hetuto, sabbaññuto, kaññato, yuttito, itthito, bhikkhunito, yāguto, jambuto, cittato, āyuto — with the shortening of the long finals ī, ū before to by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca (itthito, bhikkhunito, jambuto), and fifteen pronouns, three of the Kaccāyana vutti’s six (sabbato, yato, tato) among them; its other three, kuto, ato and ito, follow under 262–265. The vattate fetches kissa and ku from 270 (§227): Kissa ka ve ca and 272 (§228): Ku hiṃhaṃsu ca, rules that in his order still lie ahead, for the derivation of kuto.

To ādi yesaṃ dāni pariyantānaṃ paccayānaṃ te honti paccayā tvādayo, te paccayā vibhattisaññā honti. Tena tadantānampi vibhatyantapadattaṃ siddhaṃ hoti.

Those suffixes of which to is the first and dāni the last are the suffixes “to and the rest” (tvādayo); these suffixes receive the name vibhatti (inflection). Thereby it is established that words ending in them too have the standing of words ending in an inflection [and are finished words, pada].

Purisato, evaṃ rājato vā, corato vā, aggito vā, gahapatito vā, hatthito, hetuto, sabbaññuto, kaññato, yuttito, itthito, bhikkhunito, ettha ca ‘‘kvacādimajjhuttarānaṃ dīgharassāpaccayesu cā’’ti to paccaye rassattaṃ. Yāguto, jambuto, cittato, āyuto iccādi.

purisato (“from the man”); likewise rājato vā (“from the king”), corato vā (“from a thief”), aggito vā (“from fire”), gahapatito vā (“from a householder”), hatthito (“from the elephant”), hetuto (“from the cause”), sabbaññuto (“from the Omniscient One”), kaññato (“from the girl”), yuttito (“from fitness”), itthito (“from the woman”), bhikkhunito (“from the nun”) — here, by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca, there is shortening before the suffix to; yāguto (“from the gruel”), jambuto (“from the rose-apple”), cittato (“from the mind”), āyuto (“from life”), and so on.

Sabbanāmato sabbasmā, sabbehīti vā atthe sabbato, evaṃ yato, tato, katarato, katamato, itarato, aññato, ekato, ubhayato, pubbato, parato, aparato, dakkhiṇato, uttarato, amuto.

After a pronoun: in the sense of sabbasmā or sabbehi, sabbato (“from all”); likewise yato (“from which”), tato (“from that”), katarato (“from which of the two”), katamato (“from which of the many”), itarato (“from the other”), aññato (“from another”), ekato (“from one”), ubhayato (“from both”), pubbato (“from the east”, “from the former”), parato (“from the other”), aparato (“from the west”, “from the later”), dakkhiṇato (“from the south”), uttarato (“from the north”), amuto (“from that yonder”).

Each word serves for both numbers of the fifth form.

lemma	inflected	meaning
🚹⑤⨀(purisa + to)	purisato	from the man
🚹⑤⨀(rāja + to)	rājato	from the king
🚹⑤⨀(cora + to)	corato	from a thief
🚹⑤⨀(aggi + to)	aggito	from fire
🚹⑤⨀(gahapati + to)	gahapatito	from a householder
🚹⑤⨀(hatthī + to)	hatthito	from the elephant
🚹⑤⨀(hetu + to)	hetuto	from the cause
🚹⑤⨀(sabbaññū + to)	sabbaññuto	from the Omniscient One
🚺⑤⨀(kaññā + to)	kaññato	from the girl
🚺⑤⨀(yutti + to)	yuttito	from fitness
🚺⑤⨀(itthī + to)	itthito	from the woman (`ī` shortened, §403)
🚺⑤⨀(bhikkhunī + to)	bhikkhunito	from the nun (`ī` shortened, §403)
🚺⑤⨀(yāgu + to)	yāguto	from the gruel
🚺⑤⨀(jambū + to)	jambuto	from the rose-apple (`ū` shortened, §403)
🚻⑤⨀(citta + to)	cittato	from the mind
🚻⑤⨀(āyu + to)	āyuto	from life

	bhikkhunī + to	rule
→	bhikkhun + (ī → i) + to	§403
→	bhikkhunito

lemma	inflected	meaning
⚧️⑤⨀(sabba + to)	sabbato	from all, on every side
⚧️⑤⨀(ya + to)	yato	from which, whence
⚧️⑤⨀(ta + to)	tato	from that, thence
⚧️⑤⨀(katara + to)	katarato	from which of the two
⚧️⑤⨀(katama + to)	katamato	from which of the many
⚧️⑤⨀(itara + to)	itarato	from the other
⚧️⑤⨀(añña + to)	aññato	from another
⚧️⑤⨀(eka + to)	ekato	from one, on one side
⚧️⑤⨀(ubhaya + to)	ubhayato	from both, on both sides
⚧️⑤⨀(pubba + to)	pubbato	from the east, from the former
⚧️⑤⨀(para + to)	parato	from the other, from beyond
⚧️⑤⨀(apara + to)	aparato	from the west, from the later
⚧️⑤⨀(dakkhiṇa + to)	dakkhiṇato	from the south, from the right
⚧️⑤⨀(uttara + to)	uttarato	from the north
⚧️⑤⨀(amu + to)	amuto	from that yonder

aggito vā udakato vā rājato vā corato vā
(15A4 2.2.1: Pattakammasutta)
🚹⑤⨀(aggi + to) 🔼(vā) 🚻⑤⨀(udaka + to) 🔼(vā) 🚹⑤⨀(rāja + to) 🔼(vā) 🚹⑤⨀(cora + to) 🔼(vā)
from fire | or | from water | or | from the king | or | from thieves | or

viññāṇaṃ anidassanaṃ anantaṃ sabbato pabhaṃ
(9M 5.9: Brahmanimantanikasutta)
🚻①⨀(viññāṇa) 🚻①⨀(anidassana) 🚻①⨀(ananta) ⚧️⑤⨀(sabba + to) 🚻①⨀(pabha)
consciousness | non-manifesting | boundless | on every side | radiant

‘‘Kissa, ku’’iti ca vattate.

kissa (“of kiṃ”) and ku continue [into the next rule; they are the words of 270 (§227): Kissa ka ve ca and 272 (§228): Ku hiṃhaṃsu ca].

262 (§230): Tratothesu ca (And [`ku`] before `tra`, `to`, `tha`) apavada

Ki miccetassa ku hoti trato tha iccetesu ca paresu. Kasmā, kehīti vā kuto.

kiṃ becomes ku when tra, to or tha follows. In the sense of kasmā or kehi (“from what?”, “from which?”): kuto (“from where?”).

lemma	inflected	meaning
⚧️⑤⨀(kiṃ + to)	kuto	from where? whence?

	kiṃ + to	rule
→	(kiṃ → ku) + to	§230
→	kuto

kuto imesaṃ sāmaññaṃ
(1V 1.1.2: Dutiyapārājikasikkhāpada)
⚧️⑤⨀(kiṃ + to) ⚧️⑥⨂(ima) 🚻①⨀(sāmañña)
whence | of these | asceticism

‘‘Tothesū’’ti vattate.

tothesu (“before to, tha”) continues [into the next rule].

263 (§231): Sabbassetassākāro vā (Optionally the whole of `eta` becomes `a`) apavada

Sabbassa eta saddassa a kāro hoti vā totha iccetesu. Etasmā, etehīti vā ato.

The whole of the word eta optionally becomes the letter a before to and tha. In the sense of etasmā or etehi (“from this”, “from these”): ato (“from this”).

lemma	inflected	meaning
⚧️⑤⨀(eta + to)	ato	from this, hence

	eta + to	rule
→	(eta → a) + to	§231
→	ato

ato kho te, kaccāna, bahū hi bahutarā devā
(10M 3.10: Vekhanasasutta)
⚧️⑤⨀(eta + to) 🔼(kho) ⚧️①⨂(ta) 🚹⓪⨀(kaccāna) 🚹①⨂(bahu) 🔼(hi) 🚹①⨂(bahutara) 🚹①⨂(deva)
than this | indeed | those | Kaccāna | many | indeed | far more | gods

‘‘Sabbassetassā’’ti ca vattate.

sabbassetassa (“of the whole of eta”) continues [into the next rule].

264 (§233): E tothesu ca (And [optionally] `e` before `to`, `tha`) apavada

Sabbassa eta saddassa e kāro hoti vā totha iccetesu. Dvittaṃ, etto.

The whole of the word eta optionally becomes the letter e before to and tha. Doubling [of the t]: etto (“from this”).

‘‘Sabbassā’’ti vattate.

sabbassa (“of the whole”) continues [into the next rule].

265 (§234): Imassi thaṃdānihatodhesu ca (`i` for `ima` before `thaṃ`, `dāni`, `ha`, `to`, `dha`) apavada

The ima rule, placed under to for ito; sabbasseva, “the whole”, comes down from 264. Buddhappiya gives ito and then turns the section’s opening rule to new uses by a yogavibhāga, the splitting of a sutta into two: Kvaci to pañcamyatthe is read again as Kvaci to alone, a rule without pañcamyatthe, and licenses to in the sense of the seventh form after ādi and the like (ādito, “in the beginning”, and the long list of majjhato, purato, pacchato …) and in the sense of the third after anicca and the like (aniccato sammasati, “he contemplates [them] as impermanent”, the formula of the Majjhima). The Bālāvatāra (¶184) states the same split. Ruiz-Falqués counts 260 among the rules whose kvaci is not a transparent exception marker (Boundaries and Domains §4.1); the split shows what work Buddhappiya gives it — under Kvaci to the seventh- and third-form uses are the exceptional ones, admitted for particular words only, and the vattate that closes the rule carries atthe and kvaci on to the tra, tha rule. The rule itself has no option marker.

Ima saddassa sabbasseva i kāro hoti thaṃdānihatodha iccetesu ca. Imasmāti ito.

The whole of the word ima becomes the letter i before thaṃ, dāni, ha, to and dha. In the sense of imasmā (“from this”): ito (“from here”).

‘‘Kvaci to’’ti yogavibhāgena ādi ppabhutīhi to sattamiyatthe. Aniccādī hi tatiyatthe ca. Yathā – ādimhīti¹⁰ atthe ādito. Evaṃ majjhato, ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato, parato iccādayo.

By splitting the rule [260] into Kvaci to [on its own], to is used after ādi and the like in the sense of the seventh form, and after anicca and the like in the sense of the third. For example, in the sense of ādimhi (“in the beginning”): ādito. Likewise majjhato (“in the middle”), ekato (“on one side”), purato (“in front”), pacchato (“behind”), passato (“at the side”), piṭṭhito (“at the back”), pādato (“at the foot”), sīsato (“at the head”), aggato (“at the top”), mūlato (“at the root”), parato (“beyond”), and so on.

Tatiyatthe aniccenāti aniccato, aniccato sammasati. Evaṃ dukkhato, rogato, gaṇḍato iccādayo.

In the sense of the third form: in the sense of aniccena (“as impermanent”), aniccato — aniccato sammasati (“he contemplates [them] as impermanent”). Likewise dukkhato (“as suffering”), rogato (“as a disease”), gaṇḍato (“as a boil”), and so on.

lemma	inflected	meaning
⚧️⑤⨀(ima + to)	ito	from here, hence
⚧️⑦⨀(ādi + to)	ādito	in the beginning
⚧️⑦⨀(majjha + to)	majjhato	in the middle
⚧️⑦⨀(pura + to)	purato	in front
⚧️⑦⨀(pacchā + to)	pacchato	behind
⚧️⑦⨀(sīsa + to)	sīsato	at the head
⚧️⑦⨀(mūla + to)	mūlato	at the root
⚧️③⨀(anicca + to)	aniccato sammasati	he contemplates [them] as impermanent
⚧️③⨀(dukkha + to)	dukkhato	as suffering
⚧️③⨀(roga + to)	rogato	as a disease
⚧️③⨀(gaṇḍa + to)	gaṇḍato	as a boil

	ima + to	rule
→	(ima → i) + to	§234
→	ito

ito gaṇhanto pārājiko bhavissāmi
(1V 1.1.2.2: Vinītavatthu)
⚧️⑤⨀(ima + to) 🚹①⨀(gaṇhanta) 🚹①⨀(pārājika) ⏯👆⨀(bhavati)
from here | taking | defeated | I shall be

te dhamme aniccato dukkhato rogato gaṇḍato … samanupassati
(10M 2.4: Mahāmālukyasutta)
🚹②⨂(ta) 🚹②⨂(dhamma) ⚧️③⨀(anicca + to) ⚧️③⨀(dukkha + to) ⚧️③⨀(roga + to) ⚧️③⨀(gaṇḍa + to) ▶️🤟⨀(samanupassati)
those | phenomena | as impermanent | as suffering | as a disease | as a boil | he regards

‘‘Atthe, kvacī’’ti ca vattate.

atthe (“in the sense of”) and kvaci continue [into the next rule].

266 (§249): Tratha sattamiyā sabbanāmehi (`tra`, `tha` after pronouns in the sense of the seventh form) apavada

The second pair of suffixes, in the sense of the seventh form. Buddhappiya’s gloss differs from Kaccāyana’s vutti in adding kvaci, carried from 260 by the vattate of 265; the vutti stated the two suffixes without a marker. This is one of the three rules — 39, 266, 502 — in which Ruiz-Falqués finds kvaci “seem[ing] to mark vikappa” rather than an exception (Boundaries and Domains §4.1): sabbatra, sabbattha stand beside sabbasmiṃ, sabbesu as plain alternatives, with no domain from which the suffixes are shut out. He then gives eight pairs where the vutti gave three, and derives the two interrogatives: kutra, kuttha with the ku of 262 (§230): Tratothesu ca, and kattha with the ka that the ca of 270 (§227): Kissa ka ve ca allows before other suffixes — so kuttha and kattha are both his, as they are the Bālāvatāra’s (¶185). The doubling of tha after a vowel is by §28 (40): Para dvebhāvo ṭhāne. The vattate carries sabbassetassākāro to the tra rule for eta.

Sabbanāmehi parā tra tha iccete paccayā honti kvaci sattamyatthe. Sabbasmiṃ, sabbesu cāti sabbatra sabbattha. Evaṃ yatra yattha, tatra tattha, itaratra itarattha, aññatra aññattha, ubhayatra ubhayattha, paratra parattha, kutra kuttha, ‘‘tratothesu cā’’ti ku ttaṃ. ‘‘Kissa ka ve cā’’ti sutte ca saddena kā deso. Kattha, amutra amuttha.

After pronouns the suffixes tra and tha are used, in some places (kvaci), in the sense of the seventh form ⑦. In the sense of sabbasmiṃ and sabbesu (“in all”): sabbatra, sabbattha (“everywhere”). Likewise yatra, yattha (“where”), tatra, tattha (“there”), itaratra, itarattha (“in the other”), aññatra, aññattha (“elsewhere”), ubhayatra, ubhayattha (“in both”), paratra, parattha (“in the other”, “hereafter”), kutra, kuttha (“where?”) — the change to ku by §230 (262): Tra to thesu ca; by the word ca in the rule §227 (270): Kissa ka ve ca, the replacement ka: kattha (“where?”); amutra, amuttha (“yonder”).

lemma	inflected	meaning
⚧️⑦⨀(sabba + tra)	sabbatra	everywhere
⚧️⑦⨀(sabba + tha)	sabbattha	everywhere
⚧️⑦⨀(ya + tra)	yatra	where
⚧️⑦⨀(ya + tha)	yattha	where
⚧️⑦⨀(ta + tra)	tatra	there
⚧️⑦⨀(ta + tha)	tattha	there
⚧️⑦⨀(itara + tra)	itaratra	in the other
⚧️⑦⨀(itara + tha)	itarattha	in the other
⚧️⑦⨀(añña + tra)	aññatra	elsewhere
⚧️⑦⨀(añña + tha)	aññattha	elsewhere
⚧️⑦⨀(ubhaya + tra)	ubhayatra	in both
⚧️⑦⨀(ubhaya + tha)	ubhayattha	in both
⚧️⑦⨀(para + tra)	paratra	in the other, hereafter
⚧️⑦⨀(para + tha)	parattha	in the other, hereafter
⚧️⑦⨀(kiṃ + tra)	kutra	where?
⚧️⑦⨀(kiṃ + tha)	kuttha	where?
⚧️⑦⨀(kiṃ + tha)	kattha	where?
⚧️⑦⨀(amu + tra)	amutra	yonder
⚧️⑦⨀(amu + tha)	amuttha	yonder

	sabba + tha	rule
→	sabba + (t) + tha	§28
→	sabbattha

	kiṃ + tha	rule
→	(kiṃ → ka) + tha	§227
→	ka + (t) + tha	§28
→	kattha

tatra sudaṃ āyasmā sudinno vesāliyaṃ viharati
(1V 1.1.1.1: Sudinnabhāṇavāra)
⚧️⑦⨀(ta + tra) 🔼(sudaṃ) 🚹①⨀(āyasmantu) 🚹①⨀(sudinna) 🚺⑦⨀(vesālī) ▶️🤟⨀(viharati)
there | indeed | the venerable | Sudinna | in Vesālī | dwells

‘‘Sabbassetassākāro’’ti vattate.

sabbassetassākāro (“the whole of eta becomes a”) continues [into the next rule].

267 (§232): Tre niccaṃ (Always before `tra`) apavada

Sabbasseva eta saddassa a kāro hoti niccaṃ tre pare. Atra. ‘‘Sabbassetassākāro vā’’ti a ttaṃ, ‘‘e tothesu cā’’ti e kāro, attha, ettha.

The whole of the word eta always becomes the letter a when tra follows: atra (“here”). By §231 (263): Sabbassetassākāro vā the change to a, and by §233 (264): E tothesu ca the letter e: attha, ettha (“here”).

lemma	inflected	meaning
⚧️⑦⨀(eta + tra)	atra	here
⚧️⑦⨀(eta + tha)	attha	here
⚧️⑦⨀(eta + tha)	ettha	here

	eta + tra	rule
→	(eta → a) + tra	§232
→	atra

	eta + tha	rule
→	(eta → e) + tha	§233
→	e + (t) + tha	§28
→	ettha

atra paviṭṭhassa suṅkaṃ gaṇhantu
(1V 1.1.2: Dutiyapārājikasikkhāpada)
⚧️⑦⨀(eta + tra) 🚹⑥⨀(paviṭṭha) 🚹②⨀(suṅka) ▶️🤟⨂(gaṇhāti)
here | of one who has entered | the toll | let them take

ādīnavo ettha bhiyyo
(2V 1.5.7.10: Kaṇṭakasikkhāpada)
🚹①⨀(ādīnava) ⚧️⑦⨀(eta + tha) 🔼(bhiyyo)
the danger | here | is greater

‘‘Kvaci, atthe, sattamiyā’’ti ca adhikāro, sabbasminti atthe –

kvaci, atthe (“in the sense of”) and sattamiyā (“of the seventh”) are the governing words; in the sense of sabbasmiṃ (“in all”) —

268 (§250): Sabbato dhi (`dhi` after `sabba`, sometimes) apavada

Sabba iccetasmā dhi ppaccayo hoti kvaci sattamyatthe. Sabbadhi.

After sabba the suffix dhi is used, in some places (kvaci), in the sense of the seventh form ⑦: sabbadhi (“everywhere”).

lemma	inflected	meaning
⚧️⑦⨀(sabba + dhi)	sabbadhi	everywhere, in every respect

sucetaso sabbadhi vippamutto
(12S1 1.1.9: Mānakāmasutta)
🚹①⨀(sucetasa) ⚧️⑦⨀(sabba + dhi) 🚹①⨀(vippamutta)
of good mind | in every respect | released

269 (§251): Kismā vo (`va` after `kiṃ`) apavada

Ki miccetasmā va ppaccayo hoti kvaci sattamyatthe.

After kiṃ the suffix va is used, in some places, in the sense of the seventh form ⑦ [: kva, “where?”, derived under the next rule].

270 (§227): Kissa ka ve ca (`kiṃ` becomes `ka` before `va`, and elsewhere) apavada

The stem rule for kva, placed straight after its suffix; in the Nāmakappa §227 opens the run on kiṃ in the fourth section. Buddhappiya’s gloss reads the ca as the vutti does — ka also before suffixes other than va, tha and haṃ among them (kattha, kahaṃ; the vutti’s own examples were ko, kathaṃ) — and adds the step that makes kva a monosyllable: the a of ka is elided before va by the catch-all §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, where the Kaccāyana page invokes §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati. The example sentence is the vutti’s, addressed to King Devānaṃpiyatissa and so not from the Tipiṭaka, though the word is. There is no option marker. The vattate carries kismā (“after kiṃ”) to the next rule.

Ki miccetassa ka saddo ādeso hoti va ppaccayepare. Ca ggahaṇena thaha mādiavappaccayepi. ‘‘Tesu vuddhī’’tiādinā ka kāre a kārassa lopo ca va mhi. Kva gatosi tvaṃ.

kiṃ is replaced by the word ka when the suffix va follows. By the mention of ca, also before suffixes other than va, such as tha and haṃ [: kattha, kahaṃ]. By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, the a of ka is elided before va: kva gatosi tvaṃ (“where have you gone?”).

lemma	inflected	meaning
⚧️⑦⨀(kiṃ + va)	kva gatosi tvaṃ	where have you gone?
⚧️⑦⨀(kiṃ + tha)	kattha	where?
⚧️⑦⨀(kiṃ + haṃ)	kahaṃ	where?

	kiṃ + va	rule
→	(kiṃ → ka) + va	§227
→	k + (a + va)	§404
→	kva

tvaṃ pana, bhante, kva ahosi
(7D 3.25: Pukkusamallaputtavatthu)
⚧️①⨀(tumha) 🔼(pana) 🚹⓪⨀(bhavanta) ⚧️⑦⨀(kiṃ + va) ⏮🤘⨀(hoti)
you | but | venerable sir | where | were

‘‘Kismā’’ti vattate.

kismā (“after kiṃ”) continues [into the next rule].

271 (§252): Hiṃhaṃhiñcanaṃ (`hiṃ`, `haṃ`, `hiñcanaṃ` after `kiṃ`) apavada

Ki miccetasmā hiṃ haṃ hiñcanaṃ iccete paccayā honti kvaci sattamyatthe.

After kiṃ the suffixes hiṃ, haṃ and hiñcanaṃ are used, in some places, in the sense of the seventh form ⑦.

lemma	inflected	meaning
⚧️⑦⨀(kiṃ + hiṃ)	kuhiṃ	where?
⚧️⑦⨀(kiṃ + haṃ)	kuhaṃ	where?
⚧️⑦⨀(kiṃ + hiñcanaṃ)	kuhiñcanaṃ	anywhere

The forms are derived under 272 (§228): Ku hiṃhaṃsu ca.

‘‘Kissā’’ti vattate.

kissa (“of kiṃ”) continues [into the next rule].

272 (§228): Ku hiṃhaṃsu ca (`kiṃ` becomes `ku` before `hiṃ`, `haṃ`) apavada

Ki miccetassa ku hoti hiṃ haṃ iccetesu. Ca ggahaṇena hiñcanaṃdācana miccādīsupi. Kisminti kuhiṃ, kuhaṃ, kuhiñcanaṃ, kahaṃ kā deso.

kiṃ becomes ku before hiṃ and haṃ. By the mention of ca, also before hiñcanaṃ, dācanaṃ and the like. In the sense of kismiṃ (“in what?”): kuhiṃ, kuhaṃ (“where?”), kuhiñcanaṃ (“anywhere”); kahaṃ (“where?”) with the replacement ka [by the ca of 270].

lemma	inflected	meaning
⚧️⑦⨀(kiṃ + hiṃ)	kuhiṃ	where?
⚧️⑦⨀(kiṃ + haṃ)	kuhaṃ	where?
⚧️⑦⨀(kiṃ + hiñcanaṃ)	kuhiñcanaṃ	anywhere
⚧️⑦⨀(kiṃ + haṃ)	kahaṃ	where?

	kiṃ + hiṃ	rule
→	(kiṃ → ku) + hiṃ	§228
→	kuhiṃ

	kiṃ + haṃ	rule
→	(kiṃ → ka) + haṃ	§227
→	kahaṃ

rattiṃ kuhiṃ gacchasi kissa hetu
(19Pv 2.8: Cūḷaseṭṭhipetavatthu)
🚺②⨀(ratti) ⚧️⑦⨀(kiṃ + hiṃ) ▶️🤘⨀(gacchati) ⚧️⑥⨀(kiṃ) 🚹①⨀(hetu)
at night | where | do you go | of what | for the sake

‘‘Hiṃ ha’’nti vattate.

hiṃ haṃ continue [into the next rule].

273 (§253): Tamhā ca (And after `ta`: `hiṃ`, `haṃ`) apavada

Ta iccetasmā ca sabbanāmato hiṃhaṃ paccayā honti kvaci sattamyatthe. Tasminti tahiṃ, tahaṃ.

And after the pronoun ta the suffixes hiṃ and haṃ are used, in some places, in the sense of the seventh form ⑦. In the sense of tasmiṃ (“in that”): tahiṃ, tahaṃ (“there”).

lemma	inflected	meaning
⚧️⑦⨀(ta + hiṃ)	tahiṃ	there
⚧️⑦⨀(ta + haṃ)	tahaṃ	there

santhatāni tahaṃ tahaṃ ujjhitāni
(1V 1.4.2.5: Nisīdanasanthatasikkhāpada)
🚻①⨂(santhata) ⚧️⑦⨀(ta + haṃ) ⚧️⑦⨀(ta + haṃ) 🚻①⨂(ujjhita)
rugs | here | and there | thrown away

274 (§254): Imasmā hadhā ca (And after `ima`: `ha`, `dha`) apavada

Ima saddato hadha ppaccayā honti kvaci sattamyatthe. ‘‘Imassi tha’’ntiādinā i kāro. Imasminti iha, idha.

After the word ima the suffixes ha and dha are used, in some places, in the sense of the seventh form ⑦. By §234 (265): Imassi thaṃ dāni ha to dhesu ca and the rest, the letter i [for ima]. In the sense of imasmiṃ (“in this”): iha, idha (“here”).

lemma	inflected	meaning
⚧️⑦⨀(ima + ha)	iha	here
⚧️⑦⨀(ima + dha)	idha	here

	ima + dha	rule
→	(ima → i) + dha	§234
→	idha

idha, bhikkhave, ekacco puggalo acelako hoti
(10M 1.1: Kandarakasutta)
⚧️⑦⨀(ima + dha) 🚹⓪⨂(bhikkhu) 🚹①⨀(ekacca) 🚹①⨀(puggala) 🚹①⨀(acelaka) ▶️🤟⨀(hoti)
here | bhikkhus | a certain | person | a naked ascetic | is

275 (§255): Yato hiṃ (`hiṃ` after `ya`) apavada

Ya iccetasmā sabbanāmato hiṃ paccayo hoti kvaci sattamyatthe. Yasminti yahiṃ.

After the pronoun ya the suffix hiṃ is used, in some places, in the sense of the seventh form ⑦. In the sense of yasmiṃ (“in which”): yahiṃ (“where”).

lemma	inflected	meaning
⚧️⑦⨀(ya + hiṃ)	yahiṃ	where, wherever

yattha vā brahmā yena vā brahmā yahiṃ vā brahmā
(6D 11.4: Bhūtanirodhesakabhikkhuvatthu)
⚧️⑦⨀(ya + tha) 🔼(vā) 🚹①⨀(brahma) ⚧️③⨀(ya) 🔼(vā) 🚹①⨀(brahma) ⚧️⑦⨀(ya + hiṃ) 🔼(vā) 🚹①⨀(brahma)
where | or | Brahmā | by what way | or | Brahmā | wherever | or | Brahmā

‘‘Kāle’’ti adhikāroyaṃ.

kāle (“in [the sense of] time”) is a governing word here [for the rules that follow].

Kasmiṃ kāleti atthe

In the sense of kasmiṃ kāle (“at what time?”) —

276 (§257): Kiṃsabbaññekayakuhi dā dācanaṃ (`dā`, `dācanaṃ` after `kiṃ`, `sabba`, `añña`, `eka`, `ya`, `ku`) apavada

Kiṃ sabbaaññaekaya iccetehi sabbanāmehi dā paccayo hoti. Ku iccetasmā dācana ñca kāle kvaci sattamyatthe.

After the pronouns kiṃ, sabba, añña, eka and ya the suffix dā is used, and after ku the suffix dācanaṃ, in some places, in the sense of the seventh form ⑦, of time.

‘‘Kissa ka ve cā’’ti sutte ca saddena kādeso, kadā.

By the word ca in the rule §227 (270): Kissa ka ve ca, the replacement ka: kadā (“when?”).

lemma	inflected	meaning
⚧️⑦⨀(kiṃ + dā)	kadā	when?

	kiṃ + dā	rule
→	(kiṃ → ka) + dā	§227
→	kadā

kadā te adhigataṃ
(1V 1.1.4: Catutthapārājikasikkhāpada)
⚧️⑦⨀(kiṃ + dā) ⚧️③⨀(tumha) 🚻①⨀(adhigata)
when | by you | attained

277 (§260): Sabbassa so dāmhi vā (Optionally `sa` for `sabba` before `dā`) apavada

Sabba iccetassa saddassa sa saddādeso hoti vā dā paccaye pare. Sabbasmiṃ kāleti sadā, sabbadā.

The word sabba is optionally replaced by the word sa when the suffix dā follows. In the sense of sabbasmiṃ kāle (“at all times”): sadā, sabbadā (“always”).

Evaṃ aññadā, ekadā, yadā, kasmiṃ kāleti kudācanaṃ, ‘‘ku hiṃhaṃsu cā’’ti sutte ca saddena ku ttaṃ, ‘‘ku’’ iti nipātanena vā.

Likewise aññadā (“at another time”), ekadā (“once”), yadā (“when”); in the sense of kasmiṃ kāle, kudācanaṃ (“ever”, “at any time”) — the change to ku by the word ca in the rule §228 (272): Ku hiṃhaṃsu ca, or by the direct statement (nipātana) of ku [in the sutta].

lemma	inflected	meaning
⚧️⑦⨀(sabba + dā)	sadā	always
⚧️⑦⨀(sabba + dā)	sabbadā	always (the option not taken)
⚧️⑦⨀(añña + dā)	aññadā	at another time
⚧️⑦⨀(eka + dā)	ekadā	once, at one time
⚧️⑦⨀(ya + dā)	yadā	when
⚧️⑦⨀(kiṃ + dācanaṃ)	kudācanaṃ	ever, at any time

	sabba + dā	rule
→	(sabba → sa) + dā	§260
→	sadā

	kiṃ + dācanaṃ	rule
→	(kiṃ → ku) + dācanaṃ	§228
→	kudācanaṃ

upasantassa sadā satīmato
(2V 1.5.3.2: Atthaṅgatasikkhāpada)
🚹⑥⨀(upasanta) ⚧️⑦⨀(sabba + dā) 🚹⑥⨀(satimantu)
of the calmed one | always | mindful

manāpameva bhāseyya, nāmanāpaṃ kudācanaṃ
(2V 1.5.1.2: Omasavādasikkhāpada)
🚻②⨀(manāpa) 🔼(eva) ⏯🤟⨀(bhāsati) 🔼(na) 🚻②⨀(amanāpa) ⚧️⑦⨀(kiṃ + dācanaṃ)
the agreeable | only | one should speak | not | the disagreeable | ever

‘‘Dā’’ti vattate.

dā continues [into the next rule].

278 (§258): Tamhā dāni ca (And after `ta`: `dāni`, `dā`) apavada

Ta iccetasmā sabbanāmato dānidā paccayā honti kāle kvaci sattamyatthe. Tasmiṃ kāleti tadāni, tadā.

After the pronoun ta the suffixes dāni and dā are used, in some places, in the sense of the seventh form ⑦, of time. In the sense of tasmiṃ kāle (“at that time”): tadāni, tadā (“then”).

lemma	inflected	meaning
⚧️⑦⨀(ta + dāni)	tadāni	then, at that time
⚧️⑦⨀(ta + dā)	tadā	then

yadā sakkosi tadā
(1V 1.1.2: Dutiyapārājikasikkhāpada)
⚧️⑦⨀(ya + dā) ▶️🤘⨀(sakkoti) ⚧️⑦⨀(ta + dā)
when | you are able | then

279 (§259): Imasmā rahidhunādāni ca (And after `ima`: `rahi`, `dhunā`, `dāni`) apavada

Ima saddato rahi dhunā dāni iccete paccayā honti kāle kvaci sattamyatthe.

After the word ima the suffixes rahi, dhunā and dāni are used, in some places, in the sense of the seventh form ⑦, of time.

lemma	inflected	meaning
⚧️⑦⨀(ima + rahi)	etarahi	now, at present (280)
⚧️⑦⨀(ima + dhunā)	adhunā	now, just now (281)
⚧️⑦⨀(ima + dāni)	idāni	now (281, by 265)

‘‘Sabbassa, imassā’’ti ca vattate.

sabbassa (“of the whole”) and imassa (“of ima”) continue [into the next rule].

280 (§236): Eta rahimhi (`eta` [for `ima`] before `rahi`) apavada

Sabbassa ima saddassa etā deso hoti rahi mhi paccaye pare. Imasmiṃ kāleti etarahi.

The whole of the word ima is replaced by eta when the suffix rahi follows. In the sense of imasmiṃ kāle (“at this time”): etarahi (“now”).

lemma	inflected	meaning
⚧️⑦⨀(ima + rahi)	etarahi	now, at present

	ima + rahi	rule
→	(ima → eta) + rahi	§236
→	etarahi

etarahi kho vajjī dubbhikkhā
(1V 1.1.1.1: Sudinnabhāṇavāra)
⚧️⑦⨀(ima + rahi) 🔼(kho) 🚹①⨂(vajjī) 🚹①⨂(dubbhikkha)
now | indeed | the Vajjians | short of food

281 (§235): A dhunāmhi ca (`a` [for `ima`] before `dhunā`) apavada

Sabbasseva ima saddassa a kāro hoti dhunā paccaye pare. Adhunā, ima saddassa i kāro. Imasmiṃ kāleti idāni.

The whole of the word ima becomes the letter a when the suffix dhunā follows: adhunā (“just now”). [Before dāni] the word ima becomes the letter i [by 265]: in the sense of imasmiṃ kāle (“at this time”), idāni (“now”).

lemma	inflected	meaning
⚧️⑦⨀(ima + dhunā)	adhunā	now, just now
⚧️⑦⨀(ima + dāni)	idāni	now

	ima + dhunā	rule
→	(ima → a) + dhunā	§235
→	adhunā

	ima + dāni	rule
→	(ima → i) + dāni	§234
→	idāni

adhunā kālaṅkato
(4V 7.1.2: Devadattavatthu)
⚧️⑦⨀(ima + dhunā) 🚹①⨀(kālaṅkata)
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Vibhattippaccayavidhānaṃ niṭṭhitaṃ.

The treatment of the suffixes that stand for inflections is finished.

Opasaggikapada (Prefixes)

Athāliṅgasaṅkhyāvibhattibhedā upasagganipātā vuccante.

Now the prefixes (upasagga) and particles (nipāta), which have no distinctions of gender, number or inflection, are treated.

Pa parā ni nī u du saṃ vi ava anu pari adhi abhi pati su ā ati api apa upa iti vīsati¹¹ upasaggā.

pa, parā, ni, nī, u, du, saṃ, vi, ava, anu, pari, adhi, abhi, pati, su, ā, ati, api, apa, upa: these are the twenty prefixes.

Tattha pa saddo pakārā’dikamma padhāni’ssariya’ntobhāvaviyoga tappara bhusattha sambhavatitti anāvila patthanādīsu. Pa iti ayamupasaggo etesu pakārādīsu atthesu vattati, yathā – pakāre paññā, ādikamme vippakataṃ, padhāne paṇītaṃ, padhānaṃ padhānattaṃ, issariye pabhū ayaṃ desassa, antobhāve pakkhittaṃ, viyoge pavāsī, tappare pācariyo, bhusatthe pavuddhakāyo, sambhave himavatā gaṅgā pabhavati, tittiyaṃ pahūtamannaṃ, anāvile pasannamudakaṃ, patthane paṇihitaṃ.

Among them the word pa is used in the senses of kind, beginning of an action, pre-eminence, lordship, being inside, separation, being beyond, intensity, origin, satiety, clarity, aspiration and the like. This prefix pa is used in these senses, kind and the rest, as follows:

sense	example	meaning
`pakāra` (kind, mode)	paññā	wisdom, knowing in many modes
`ādikamma` (beginning of an action)	vippakataṃ	begun [and left unfinished]
`padhāna` (pre-eminence)	paṇītaṃ, padhānaṃ	excellent; chief (`padhānattaṃ`, being chief)
`issariya` (lordship)	pabhū ayaṃ desassa	this one is lord of the region
`antobhāva` (being inside)	pakkhittaṃ	thrown in
`viyoga` (separation)	pavāsī	one living away from home
`tappara` (being beyond that)	pācariyo	the teacher’s teacher
`bhusattha` (intensity)	pavuddhakāyo	of greatly grown body
`sambhava` (origin)	himavatā gaṅgā pabhavati	the Ganges springs from the Himavā
`titti` (satiety)	pahūtamannaṃ	abundant food
`anāvila` (clarity)	pasannamudakaṃ	clear water
`patthanā` (aspiration)	paṇihitaṃ	directed, aspired to

Parā iti parihāni parājaya gativikkamā’masanādīsu. Yathā – parihāniyaṃ parābhavo, parājaye parājito, gatiyaṃ parāyanaṃ. Vikkame parakkamati, āmasane aṅgassa parāmasanaṃ.

parā is used in the senses of decline, defeat, going, exertion, touching and the like:

sense	example	meaning
`parihāni` (decline)	parābhavo	ruin
`parājaya` (defeat)	parājito	defeated
`gati` (going)	parāyanaṃ	going towards, refuge
`vikkama` (exertion)	parakkamati	strives
`āmasana` (touching)	aṅgassa parāmasanaṃ	the stroking of a limb

Ni iti nissesa niggata nīharaṇa’ntopavesanā’bhāvanisedha nikkhanta pātubhāvā’vadhāraṇa vibhajana upamū’padhāraṇā’vasānachekādīsu. Nissese nirutti, niravasesaṃ deti, niggate nikkileso, niyyāti, nīharaṇe niddhāraṇaṃ, antopavesane nikhāto, abhāve nimmakkhikaṃ, nisedhe nivāreti, nikkhante nibbāno, nibbānaṃ, pātubhāve nimmitaṃ, avadhāraṇe nicchayo, vibhajane niddeso, upamāyaṃ nidassanaṃ, upadhāraṇe nisāmanaṃ, avasāne niṭṭhitaṃ, cheke nipuṇo.

ni is used in the senses of completeness, going out, extraction, entering within, absence, prohibition, departure, manifestation, fixing, analysis, comparison, attention, end, skill and the like:

sense	example	meaning
`nissesa` (without remainder)	nirutti; niravasesaṃ deti	exhaustive explanation; gives without remainder
`niggata` (gone out)	nikkileso; niyyāti	free of defilement; goes out
`nīharaṇa` (extraction)	niddhāraṇaṃ	singling out
`antopavesana` (entering within)	nikhāto	dug in
`abhāva` (absence)	nimmakkhikaṃ	free of flies
`nisedha` (prohibition)	nivāreti	prevents
`nikkhanta` (departed)	nibbāno, nibbānaṃ	one who has departed [from craving]; nibbāna
`pātubhāva` (manifestation)	nimmitaṃ	created
`avadhāraṇa` (fixing)	nicchayo	certainty
`vibhajana` (analysis)	niddeso	exposition
`upamā` (comparison)	nidassanaṃ	illustration
`upadhāraṇa` (attention)	nisāmanaṃ	listening attentively
`avasāna` (end)	niṭṭhitaṃ	finished
`cheka` (skill)	nipuṇo	skilful

Nī iti nīharaṇā’varaṇādīsu. Nīharaṇe nīharati, āvaraṇe nīvaraṇaṃ.

nī is used in the senses of extraction, obstruction and the like:

sense	example	meaning
`nīharaṇa` (extraction)	nīharati	takes out
`āvaraṇa` (obstruction)	nīvaraṇaṃ	hindrance

U iti uggatu’ddhakamma padhāna viyoga sambhava atthalābhasatti sarūpakathanādīsu. Uggate uggacchati, uddhakamme āsanā uṭṭhito, ukkhepo, padhāne uttamo, lokuttaro, viyoge ubbāsito, sambhave ubbhūto, atthalābhe uppannaṃ ñāṇaṃ, sattiyaṃ ussahati gantuṃ, sarūpakathane uddisati suttaṃ.

u is used in the senses of rising, upward action, pre-eminence, separation, arising, attainment, ability, reciting as it stands and the like:

sense	example	meaning
`uggata` (risen)	uggacchati	rises
`uddhakamma` (upward action)	āsanā uṭṭhito; ukkhepo	risen from the seat; lifting up
`padhāna` (pre-eminence)	uttamo; lokuttaro	highest; beyond the world
`viyoga` (separation)	ubbāsito	driven out
`sambhava` (arising)	ubbhūto	arisen
`atthalābha` (attainment)	uppannaṃ ñāṇaṃ	knowledge has arisen
`satti` (ability)	ussahati gantuṃ	is able to go
`sarūpakathana` (reciting as it stands)	uddisati suttaṃ	recites the sutta

Du iti asobhanā’bhāvakucchitā’samiddhi kiccha virūpatādīsu. Asobhane duggandho, abhāve dubbhikkhaṃ, kucchite dukkaṭaṃ, asamiddhiyaṃ dussassaṃ, kicche dukkaraṃ, virūpatāyaṃ dubbaṇṇo, dummukho.

du is used in the senses of unpleasantness, absence, contemptibility, failure, difficulty, deformity and the like:

sense	example	meaning
`asobhana` (unpleasantness)	duggandho	foul smell
`abhāva` (absence)	dubbhikkhaṃ	famine, lack of alms
`kucchita` (contemptible)	dukkaṭaṃ	wrong-doing
`asamiddhi` (failure)	dussassaṃ	bad harvest
`kiccha` (difficulty)	dukkaraṃ	hard to do
`virūpatā` (deformity)	dubbaṇṇo, dummukho	ugly; ugly-faced

Saṃ iti samodhāna sammāsama samantabhāvasaṅgata saṅkhepabhusattha sahattha appattha pabhavā’bhimukhabhāva saṅgaha pidhāna punappunakaraṇa samiddhādīsu. Samodhāne sandhi, sammāsamesu samādhi, sampayutto, samantabhāve saṃkiṇṇā samullapanā, saṅgate saṅgamo, saṅkhepe samāso, bhusatthe sāratto, sahatthe saṃvāso, appatthe samaggho. Pabhave sambhavo, abhimukhabhāve sammukhaṃ, saṅgahe saṅgaṇhāti, pidhāne saṃvutaṃ, punappunakaraṇe sandhāvati, samiddhiyaṃ sampanno.

saṃ is used in the senses of junction, rightness and evenness, being all around, coming together, abridgement, intensity, togetherness, smallness, origin, facing, gathering, covering, repetition, success and the like:

sense	example	meaning
`samodhāna` (junction)	sandhi	junction
`sammā`, `sama` (rightly, evenly)	samādhi; sampayutto	concentration; conjoined
`samantabhāva` (being all around)	saṃkiṇṇā samullapanā	crowded [gatherings], chatting on every side
`saṅgata` (coming together)	saṅgamo	meeting
`saṅkhepa` (abridgement)	samāso	compound
`bhusattha` (intensity)	sāratto	deeply attached
`sahattha` (togetherness)	saṃvāso	living together
`appattha` (smallness)	samaggho	cheap
`pabhava` (origin)	sambhavo	origin
`abhimukhabhāva` (facing)	sammukhaṃ	face to face
`saṅgaha` (gathering)	saṅgaṇhāti	gathers, comprehends
`pidhāna` (covering)	saṃvutaṃ	closed
`punappunakaraṇa` (repetition)	sandhāvati	runs on and on
`samiddhi` (success)	sampanno	accomplished

Vi iti visesa vividha viruddha vigata viyoga virūpatādīsu. Visese vimutti visiṭṭho, vividhe vimati vicitraṃ, viruddhe vivādo, vigate vimalaṃ, viyoge vippayutto, virūpatāyaṃ virūpo.

vi is used in the senses of distinction, variety, opposition, absence, separation, deformity and the like:

sense	example	meaning
`visesa` (distinction)	vimutti; visiṭṭho	release; distinguished
`vividha` (variety)	vimati; vicitraṃ	perplexity; variegated
`viruddha` (opposition)	vivādo	dispute
`vigata` (gone)	vimalaṃ	stainless
`viyoga` (separation)	vippayutto	disjoined
`virūpatā` (deformity)	virūpo	deformed

Ava iti adhobhāga viyoga paribhava jānana suddhi nicchayadesa theyyādīsu. Adhobhāge avakkhittacakkhu, viyoge omukkaupāhano avakokilaṃ vanaṃ, paribhave avajānanaṃ avamaññati, jānane avagacchati, suddhiyaṃ vodānaṃ, nicchaye avadhāraṇaṃ, dese avakāso, theyye avahāro.

ava is used in the senses of the lower part, separation, contempt, knowing, purification, determination, place, theft and the like:

sense	example	meaning
`adhobhāga` (the lower part)	avakkhittacakkhu	with downcast eyes
`viyoga` (separation)	omukkaupāhano; avakokilaṃ vanaṃ	with sandals taken off; a forest without cuckoos
`paribhava` (contempt)	avajānanaṃ; avamaññati	despising; despises
`jānana` (knowing)	avagacchati	understands
`suddhi` (purification)	vodānaṃ	cleansing
`nicchaya` (determination)	avadhāraṇaṃ	ascertainment
`desa` (place)	avakāso	room, opportunity
`theyya` (theft)	avahāro	taking away, theft

Anu iti anugatā’nupacchinna pacchattha bhusattha sādissa hīnatatiyattha lakkhaṇi’tthambhūtakkhāna bhāga vicchādīsu. Anugate anveti, anupacchinne anusayo, pacchāsaddatthe anurathaṃ, bhusatthe anuratto, sādisse anurūpaṃ. Hīne anusāriputtaṃ paññavanto, tatiyatthe nadimanvavasitā senā, lakkhaṇe rukkhaṃ anu vijjotate vijju, itthambhūtakkhāne sādhu devadatto mātaraṃ anu, bhāge yadettha maṃ anusiyā taṃ dīyatu, vicchāyaṃ rukkhaṃ rukkhaṃ anu vijjotate cando.

anu is used in the senses of following, being uninterrupted, being after, intensity, likeness, inferiority, the sense of the third form, a mark, the statement of a state, a share, distribution and the like:

sense	example	meaning
`anugata` (following)	anveti	follows
`anupacchinna` (uninterrupted)	anusayo	latent tendency
`pacchattha` (the sense of “after”)	anurathaṃ	behind the chariot
`bhusattha` (intensity)	anuratto	deeply attached
`sādissa` (likeness)	anurūpaṃ	conforming, fitting
`hīna` (inferiority)	anusāriputtaṃ paññavanto	the wise are second to Sāriputta
`tatiyattha` (the sense of ③)	nadimanvavasitā senā	the army encamped along the river
`lakkhaṇa` (a mark)	rukkhaṃ anu vijjotate vijju	the lightning flashes along the tree
`itthambhūtakkhāna` (statement of a state)	sādhu devadatto mātaraṃ anu	Devadatta is good towards his mother
`bhāga` (a share)	yadettha maṃ anusiyā taṃ dīyatu	let what here falls to my share be given
`vicchā` (distribution)	rukkhaṃ rukkhaṃ anu vijjotate cando	the moon shines on tree after tree

Pari iti samantatobhāva pariccheda vajjanā’liṅgana nivāsanapūjābhojanā’vajānana dosakkhāna lakkhaṇādīsu. Samantatobhāve parivuto, paricchede pariññeyyaṃ, vajjane pariharati, āliṅgane parissajati, nivāsane vatthaṃ paridhassati, pūjāyaṃ pāricariyā, bhojane bhikkhuṃ parivisati. Avajānane paribhavati, dosakkhāne paribhāsati, lakkhaṇādīsu rukkhaṃ pari vijjotate vijjuiccādi.

pari is used in the senses of being all around, delimitation, avoidance, embracing, dressing, honour, feeding, contempt, reproach, a mark and the like:

sense	example	meaning
`samantatobhāva` (all around)	parivuto	surrounded
`pariccheda` (delimitation)	pariññeyyaṃ	to be fully understood
`vajjana` (avoidance)	pariharati	avoids
`āliṅgana` (embracing)	parissajati	embraces
`nivāsana` (dressing)	vatthaṃ paridhassati	he will put on a garment
`pūjā` (honour)	pāricariyā	attendance
`bhojana` (feeding)	bhikkhuṃ parivisati	serves food to a monk
`avajānana` (contempt)	paribhavati	despises
`dosakkhāna` (reproach)	paribhāsati	reviles
`lakkhaṇa` and the rest	rukkhaṃ pari vijjotate vijju	the lightning flashes around the tree

Adhi iti adhiki’ssa’rūparibhāvā’dhibhavanajjhāyanā’dhiṭṭhānanicchayapāpuṇanādīsu. Adhike adhisīlaṃ, issare adhipati, adhi brahmadatte pañcālā, uparibhāve adhirohati, pathaviṃ adhisessati, adhibhavane adhibhavati, ajjhāyane byākaraṇamadhīte, adhiṭṭhāne bhūmikampādiṃ adhiṭṭhāti, nicchaye adhimokkho, pāpuṇane bhogakkhandhaṃ adhigacchati.

adhi is used in the senses of excess, lordship, being above, overpowering, study, resolve, decision, attainment and the like:

sense	example	meaning
`adhika` (excess)	adhisīlaṃ	higher virtue
`issara` (lordship)	adhipati; adhi brahmadatte pañcālā	overlord; the Pañcālas are under Brahmadatta
`uparibhāva` (being above)	adhirohati; pathaviṃ adhisessati	climbs upon; will lie upon the earth
`adhibhavana` (overpowering)	adhibhavati	overpowers
`ajjhāyana` (study)	byākaraṇamadhīte	studies grammar
`adhiṭṭhāna` (resolve)	bhūmikampādiṃ adhiṭṭhāti	resolves upon an earthquake and the like
`nicchaya` (decision)	adhimokkho	decision
`pāpuṇana` (attainment)	bhogakkhandhaṃ adhigacchati	acquires a mass of wealth

Abhi iti abhimukhabhāva visiṭṭhā’dhi ku’ddhakamma kula sāruppavandana lakkhaṇi’tthambhūtakkhāna vicchādīsu. Abhimukhabhāve abhimukho abhikkamati, visiṭṭhe abhidhammo, adhike abhivassati, uddhakamme abhiruhati, kule abhijāto, sāruppe abhirūpo, vandane abhivādeti, lakkhaṇādīsu purimasamaṃ.

abhi is used in the senses of facing, distinction, excess, upward action, lineage, fitness, salutation, a mark, the statement of a state, distribution and the like:

sense	example	meaning
`abhimukhabhāva` (facing)	abhimukho abhikkamati	facing [it], he goes forward
`visiṭṭha` (distinction)	abhidhammo	the higher Dhamma
`adhika` (excess)	abhivassati	rains down heavily
`uddhakamma` (upward action)	abhiruhati	climbs up
`kula` (lineage)	abhijāto	well-born
`sārupya` (fitness)	abhirūpo	handsome
`vandana` (salutation)	abhivādeti	salutes
`lakkhaṇa` and the rest	as under `anu`

Pati iti patigata paṭilomapatinidhi patidāna nisedhanivattana sādissa patikaraṇā’dāna patibodha paṭicca lakkhaṇi’tthambhūtakkhāna bhāgavicchādīsu. Patigate paccakkhaṃ, paṭilome patisotaṃ, patinidhimhi ācariyato pati sisso, patidāne telatthikassa ghataṃ pati dadāti, nisedhe paṭisedhanaṃ, nivattane paṭikkamati, sādisse patirūpakaṃ, patikaraṇe patikāro, ādāne patiggaṇhāti, patibodhe paṭivedho, paṭicce paccayo, lakkhaṇādīsu purimasamaṃ.

pati is used in the senses of going towards, going against the grain, substitution, giving in exchange, prohibition, turning back, likeness, remedy, receiving, penetration, dependence, a mark, the statement of a state, a share, distribution and the like:

sense	example	meaning
`patigata` (gone towards)	paccakkhaṃ	evident, before the eyes
`paṭiloma` (against the grain)	patisotaṃ	against the stream
`patinidhi` (substitution)	ācariyato pati sisso	the pupil in place of the teacher
`patidāna` (giving in exchange)	telatthikassa ghataṃ pati dadāti	he gives ghee in exchange to one who wants oil
`nisedha` (prohibition)	paṭisedhanaṃ	prohibiting
`nivattana` (turning back)	paṭikkamati	goes back
`sādissa` (likeness)	patirūpakaṃ	counterfeit
`patikaraṇa` (remedy)	patikāro	remedy
`ādāna` (receiving)	patiggaṇhāti	receives
`patibodha` (penetration)	paṭivedho	penetration
`paṭicca` (dependence)	paccayo	condition
`lakkhaṇa` and the rest	as under `anu`

Su iti sobhana suṭṭhusammā samiddhi sukhatthādīsu. Sobhane sugandho, suṭṭhusammādatthesu suṭṭhu gato sugato, sammā gatotipi sugato, samiddhiyaṃ subhikkhaṃ, sukhatthe sukaro.

su is used in the senses of beauty, “well”, “rightly”, prosperity, ease and the like:

sense	example	meaning
`sobhana` (beauty)	sugandho	fragrant
`suṭṭhu`, `sammā` (well, rightly)	suṭṭhu gato sugato; sammā gato sugato	“well gone” or “rightly gone”: the Sugata
`samiddhi` (prosperity)	subhikkhaṃ	plenty of alms
`sukhattha` (ease)	sukaro	easy to do

Ā iti abhimukhabhāvu’ddhakamma mariyādā’bhividhi patti’cchāparissajana ādikammaggahaṇa nivāsa samīpa’vhānādīsu. Abhimukhabhāve āgacchati, uddhakamme ārohati, mariyādāyaṃ āpabbatā khettaṃ, abhividhimhi ākumāraṃ yaso kaccāyanassa, pattiyaṃ āpattimāpanno, icchāyaṃ ākaṅkhā, parissajane āliṅganaṃ, ādikamme ārambho, gahaṇe ādīyati ālambati, nivāse āvasatho, samīpe āsannaṃ, avhāne āmantesi.

ā is used in the senses of facing, upward action, an exclusive limit, an inclusive limit, attainment, wish, embracing, beginning of an action, taking, dwelling, nearness, calling and the like:

sense	example	meaning
`abhimukhabhāva` (towards)	āgacchati	comes
`uddhakamma` (upward action)	ārohati	climbs
`mariyādā` (exclusive limit)	āpabbatā khettaṃ	the field as far as the mountain
`abhividhi` (inclusive limit)	ākumāraṃ yaso kaccāyanassa	Kaccāyana’s fame reaches even the children
`patti` (attainment)	āpattimāpanno	fallen into an offence
`icchā` (wish)	ākaṅkhā	wish
`parissajana` (embracing)	āliṅganaṃ	embrace
`ādikamma` (beginning)	ārambho	undertaking
`gahaṇa` (taking)	ādīyati; ālambati	takes; holds on to
`nivāsa` (dwelling)	āvasatho	dwelling
`samīpa` (nearness)	āsannaṃ	near
`avhāna` (calling)	āmantesi	addressed

Ati iti abhikkamanā’tikkantā’tisaya bhusatthādīsu. Atikkamane atirocati amhehi, atīto, atikkante accantaṃ, atisaye atikusalo, bhusatthe atikkodho ativuddhi.

ati is used in the senses of surpassing, having passed beyond, excellence, intensity and the like:

sense	example	meaning
`atikkamana` (surpassing)	atirocati amhehi; atīto	outshines us; past
`atikkanta` (passed beyond)	accantaṃ	beyond the limit, exceedingly
`atisaya` (excellence)	atikusalo	very skilful
`bhusattha` (intensity)	atikkodho; ativuddhi	excessive anger; excessive growth

Api iti sambhāvanā’pekkhā samuccaya garaha pañhādīsu. Sambhāvanāyaṃ api dibbesu kāmesu, merumpi vinivijjhitvā gaccheyya, apekkhāyaṃ ayampi dhammo aniyato, samuccaye itipi arahaṃ, antampi antaguṇampi ādāya, garahe api amhākaṃ paṇḍitaka, pañhe api bhante bhikkhaṃ labhittha.

api is used in the senses of supposition, reference, aggregation, censure, question and the like:

sense	example	meaning
`sambhāvanā` (supposition)	api dibbesu kāmesu; merumpi vinivijjhitvā gaccheyya	even in heavenly pleasures; he would go even piercing through Meru
`apekkhā` (reference)	ayampi dhammo aniyato	this rule too is indefinite
`samuccaya` (aggregation)	itipi arahaṃ; antampi antaguṇampi ādāya	thus too “arahant”; taking the bowels and the mesentery too
`garahā` (censure)	api amhākaṃ paṇḍitaka	what, our little pundit!
`pañha` (question)	api bhante bhikkhaṃ labhittha	did you receive alms, venerable sir?

Apa iti apagata garaha vajjana pūjā padussanādīsu. Apagate apamāno apeto, garahe apagabbho, vajjane apasālāya āyanti vāṇijā, pūjāyaṃ vuddhāpacāyī, padussane aparajjhati.

apa is used in the senses of going away, censure, avoidance, honour, offending and the like:

sense	example	meaning
`apagata` (gone away)	apamāno; apeto	disregard; departed
`garahā` (censure)	apagabbho	a term of reproach
`vajjana` (avoidance)	apasālāya āyanti vāṇijā	the merchants come keeping clear of the hall
`pūjā` (honour)	vuddhāpacāyī	one who honours the elders
`padussana` (offending)	aparajjhati	offends

Upa iti upagamana samīpū’papatti sādissā’dhikū’paribhāvā’nasana dosakkhāna saññā pubbakamma pūjā gayhākāra bhusatthādīsu. Upagamane nisinnaṃ vā upanisīdeyya, samīpe upanagaraṃ, upapattiyaṃ saggaṃ lokaṃ upapajjati, atha vā upapatti yutti, yathā – upapattito ikkhatīti upekkhā, sādisse upamānaṃ upamā, adhike upa khāriyaṃ doṇo, uparibhāve upasampanno, anasane upavāso, dosakkhāne paraṃ upavadati¹², saññāyaṃ upadhā upasaggo, pubbakamme upakkamo upakāro, pūjāyaṃ buddhupaṭṭhāko, mātupaṭṭhānaṃ, gayhākāre soceyyapaccupaṭṭhānaṃ, bhusatthe upādānaṃ, upāyāso, upanissayoti. Iti anekatthā hi upasaggā.

upa is used in the senses of approaching, nearness, arising, likeness, excess, being above, fasting, reproach, a technical name, prior action, honour, the mode of apprehension, intensity and the like:

sense	example	meaning
`upagamana` (approaching)	nisinnaṃ vā upanisīdeyya	or he would sit down near one seated
`samīpa` (nearness)	upanagaraṃ	near the city
`upapatti` (arising; or fitness)	saggaṃ lokaṃ upapajjati; upapattito ikkhatīti upekkhā	he arises in the heavenly world; “it looks on with fitness”, hence `upekkhā` (equanimity)
`sādissa` (likeness)	upamānaṃ, upamā	comparison; simile
`adhika` (excess)	upa khāriyaṃ doṇo	a `doṇa` over and above the `khārī`
`uparibhāva` (being above)	upasampanno	fully admitted
`anasana` (fasting)	upavāso	fast
`dosakkhāna` (reproach)	paraṃ upavadati	he reproaches another
`saññā` (technical name)	upadhā; upasaggo	the penultimate letter; the prefix
`pubbakamma` (prior action)	upakkamo; upakāro	undertaking; assistance
`pūjā` (honour)	buddhupaṭṭhāko; mātupaṭṭhānaṃ	the Buddha’s attendant; attending on one’s mother
`gayhākāra` (the mode of apprehension)	soceyyapaccupaṭṭhānaṃ	the manifestation of purity
`bhusattha` (intensity)	upādānaṃ; upāyāso; upanissayo	grasping; despair; strong support

Thus the prefixes have many meanings.

Vuttañca –

And it is said:

‘‘Upasagga nipātā ca, paccayā ca ime tayo;
Nekenekatthavisayā, iti neruttikābravu’’nti.

“Prefixes, particles and suffixes, these three,
range over many meanings, not one alone” — so the etymologists (neruttika) have said.

Tattha upasaggānaṃ nāmākhyātavisesakattā liṅgasaññāyaṃ aniyamena syādimhi sampatte tesaṃ saṅkhyākammādibhedābhāvā tehi paṭhamekavacanameva bhavati.

Among these, since the prefixes qualify nouns and verbs, they receive the name liṅga (stem); and when the inflections si and the rest would be added to them without restriction, then, because they have no distinctions of number or of object and the other relations, only the first form singular is used after them.

‘‘Lopa’’nti vattamāne

While lopaṃ (“elision”) continues [from 74 (§220): Sesato lopaṃ gasipi] —

282 (§221): Sabbāsamāvusopasagganipātādīhi ca (all [inflections elided] after `āvuso`, prefixes, particles) apavada

In the Nāmakappa §221 is one of the elision rules of the fourth section, following §220 (74): Sesato lopaṃ gasipi, whose lopaṃ it inherits; Buddhappiya makes it the single sutta of a section of its own, the Opasaggikapada, and hangs on it his whole treatment of the prefixes. The introduction that precedes the rule lists the twenty upasagga with their senses and an example of each — Kaccāyana’s vutti had only the list and the twenty hāra compounds — and then explains why a prefix shows no inflection at all: it is a liṅga, so the first form singular is added to it, as 283 (§284): Liṅgatthe paṭhamā will say of every bare stem, and this rule elides it. The lopaṃ is fetched from 74 by ‘‘Lopa’’nti vattamāne.

His gloss adds two remarks. The ādi of the sutta covers, in some places (kvaci), words quoted from a text (suttapada) and the like, which likewise stand uninflected; and āvuso is named separately because, unlike a particle, it has number — it addresses one or many — and the separate mention shows that its inflections, singular and plural, are what is elided. The vutti’s caggahaṇamavadhāraṇatthaṃ he does not repeat; there is no option marker, and the kvaci belongs only to the extension through ādi. Two verses frame the examples: the first gives the etymologies of the two class names — upasagga from upecca sajjanti, “they attach themselves to a meaning by approaching it”, nipāta from nipatanti, “they fall” at the beginning, middle or end — and the second states the famous threefold working of a prefix on the meaning of its root: it may override it, follow it, or particularise it. Between them stand the twenty prefixes before hāra, as in the vutti, with nivāso in place of the vutti’s nihāro, and five verbs to be construed in the same way.

Āvuso saddato, upasagganipātehi ca sabbāsaṃ parāsaṃ vibhattīnaṃ lopo hoti. Ādi saddena kvaci suttapadā dīhi ca. Ettha ca āvuso timassa visuṃ gahaṇaṃ sasaṅkhyattadīpanatthanti daṭṭhabbaṃ.

After the word āvuso (“friend”), and after prefixes and particles, all the inflections that follow are elided. By the word ādi (“and the like”), [they are elided] in some places (kvaci) also after words quoted from a text (suttapada) and the like. And here the separate mention of āvuso is to be understood as showing that it has number [singular and plural, unlike a particle].

lemma	inflected	meaning
🔼(āvuso)	tvaṃ panāvuso	but you, friend
🔼(āvuso)	tumhe panāvuso	but you, friends

	āvuso + si (①⨀)	rule
→	āvuso + si	§221
→	āvuso

tvaṃ panāvuso gotama
(10M 1.6: Upālisutta)
⚧️①⨀(tumha) 🔼(pana) 🔼(āvuso) 🚹⓪⨀(gotama)
you | but | friend | Gotama

Upeccatthaṃ sajjantīti, upasaggā hi pādayo;
Cādī padādimajjhante, nipātā nipatantiti.

Because they attach themselves (sajjanti) to a meaning by approaching it (upecca), pa and the rest are upasagga (prefixes);
because ca and the rest fall (nipatanti) at the beginning, middle or end of a word, they are nipāta (particles).

Paharaṇaṃ pahāro, evaṃ parābhavo, nivāso, nīhāro, uhāro, duhāro, saṃhāro, vihāro, avahāro, anuhāro, parihāro, adhihāro, abhihāro, patihāro, suhāro, āhāro, atihāro, apihāro, apahāro, upahāro. Paharati, parābhavati, nivasati, nīharati, uddharati iccādi yojetabbaṃ.

paharaṇaṃ pahāro (“striking: a blow”); likewise parābhavo, nivāso, nīhāro, uhāro, duhāro, saṃhāro, vihāro, avahāro, anuhāro, parihāro, adhihāro, abhihāro, patihāro, suhāro, āhāro, atihāro, apihāro, apahāro, upahāro. paharati (“strikes”), parābhavati (“perishes”), nivasati (“dwells”), nīharati (“takes out”), uddharati (“lifts up”) and so on are to be construed [in the same way].

The twenty prefixes, each before a noun or a verb from a root, the first form singular elided:

lemma	inflected	meaning
🚹①⨀(pa + hāra)	pahāro	a blow (`pa` “forth”)
🚹①⨀(parā + bhava)	parābhavo	ruin (`parā` “away”)
🚹①⨀(ni + vāsa)	nivāso	dwelling (`ni` “down”)
🚹①⨀(nī + hāra)	nīhāro	taking out (`nī` “out”)
🚹①⨀(u + hāra)	uhāro	carrying up (`u` “up”)
🚹①⨀(du + hāra)	duhāro	carrying badly (`du` “ill”)
🚹①⨀(saṃ + hāra)	saṃhāro	gathering together (`saṃ` “together”)
🚹①⨀(vi + hāra)	vihāro	dwelling (`vi` “apart”)
🚹①⨀(ava + hāra)	avahāro	taking away, theft (`ava` “off”)
🚹①⨀(anu + hāra)	anuhāro	carrying along (`anu` “along”)
🚹①⨀(pari + hāra)	parihāro	carrying around, care (`pari` “around”)
🚹①⨀(adhi + hāra)	adhihāro	carrying over (`adhi` “over”)
🚹①⨀(abhi + hāra)	abhihāro	bringing towards, an offering (`abhi` “towards”)
🚹①⨀(pati + hāra)	patihāro	carrying back (`pati` “back”)
🚹①⨀(su + hāra)	suhāro	carrying well (`su` “well”)
🚹①⨀(ā + hāra)	āhāro	food, what is brought in (`ā` “to”)
🚹①⨀(ati + hāra)	atihāro	carrying beyond (`ati` “beyond”)
🚹①⨀(api + hāra)	apihāro	carrying over (`api` “over”)
🚹①⨀(apa + hāra)	apahāro	taking away (`apa` “away”)
🚹①⨀(upa + hāra)	upahāro	bringing near, a gift (`upa` “near”)
▶️🤟⨀(paharati)	paharati	strikes
▶️🤟⨀(parābhavati)	parābhavati	perishes
▶️🤟⨀(nivasati)	nivasati	dwells
▶️🤟⨀(nīharati)	nīharati	takes out
▶️🤟⨀(uddharati)	uddharati	lifts up

Examples of the prefixes in the Tipiṭaka, from the introduction’s lists:

api dibbesu kāmesu, ratiṃ so nādhigacchati
(18Dh 14.5: Anabhiratabhikkhuvatthu)
🔼(api) 🚹⑦⨂(dibba) 🚹⑦⨂(kāma) 🚺②⨀(rati) ⚧️①⨀(ta) 🔼(na) ▶️🤟⨀(adhigacchati)
even | in heavenly | pleasures | delight | he | not | finds

aciraṃ vatayaṃ kāyo, pathaviṃ adhisessati
(18Dh 3.7: Pūtigattatissattheravatthu)
🔼(aciraṃ) 🔼(vata) 🚹①⨀(ima) 🚹①⨀(kāya) 🚺②⨀(pathavī) ⏯🤟⨀(adhiseti)
before long | alas | this | body | upon the earth | will lie

atirocati amhehi, cando tāragaṇe yathā
(19Pv 2.9: Aṅkurapetavatthu)
▶️🤟⨀(atirocati) ⚧️③⨂(amha) 🚹①⨀(canda) 🚹⑦⨀(tāragaṇa) 🔼(yathā)
outshines | us | the moon | among the host of stars | as

nisinnaṃ vā upanisīdeyya
(8D 9.1: Paṭhamabhāṇavāra)
🚹②⨀(nisinna) 🔼(vā) ⏯🤟⨀(upanisīdati)
one seated | or | he would sit down near

mahantaṃ bhogakkhandhaṃ adhigacchati
(3V 6.14: Pāṭaligāmavatthu)
🚹②⨀(mahanta) 🚹②⨀(bhogakkhandha) ▶️🤟⨀(adhigacchati)
a great | mass of wealth | he acquires

ayampi dhammo aniyato
(1V 1.3.2: Dutiyaaniyatasikkhāpada)
🚹①⨀(ima) 🔼(api) 🚹①⨀(dhamma) 🚹①⨀(aniyata)
this | too | rule | indefinite

antampi antaguṇampi ādāya
(11M 3.10: Devadūtasutta)
🚻②⨀(anta) 🔼(api) 🚻②⨀(antaguṇa) 🔼(api) 🔽(ādāya)
the bowels | too | the mesentery | too | taking

Dhātvatthaṃ bādhate koci, koci tamanuvattate;
Tamevañño viseseti, upasaggagatī tidhā.

Some [prefix] overrides the meaning of the root, some follows it,
and another particularises that same [meaning]: the working of prefixes is threefold.

Opasaggikapadaṃ niṭṭhitaṃ.

The words with prefixes are finished.

Nepātikapada (Particles)

Samuccayavikappanapaṭisedhapūraṇādiatthaṃ asatvavācakaṃ nepātikaṃ padaṃ.

A particle-word (nepātika pada) is one that has the senses of conjunction (samuccaya), alternative (vikappana), negation (paṭisedha), filling (pūraṇa) and the like, and does not denote a substance (asatvavācaka).

Tatra ca iti samuccayā’nvācaye’tarītarayogasamāhārā’vadhāraṇādīsu.

Among them, ca (“and”) is used in the senses of conjunction (samuccaya), subordinate addition (anvācaya), reciprocal connection (itarītarayoga), aggregation (samāhāra), emphasis (avadhāraṇa) and the like.

Vā iti vikappanū’pamāna samuccaya vavatthitavibhāsāsu.

vā (“or”) is used in the senses of alternative (vikappana), comparison (upamāna), conjunction (samuccaya) and restricted option (vavatthitavibhāsā).

Na no mā a alaṃ halaṃ iccete paṭisedhanatthe.

na, no, mā, a, alaṃ, halaṃ: in the sense of negation (paṭisedhana).

Alaṃ pariyatti bhūsanesu ca.

alaṃ also in [the senses of] sufficiency (pariyatti) and adornment (bhūsana).

Pūraṇatthaṃ duvidhaṃ atthapūraṇaṃ padapūraṇañca.

The sense of filling (pūraṇa) is twofold: filling out the meaning (atthapūraṇa) and filling out the wording (padapūraṇa).

Tattha atha khalu vata vatha atho assu yagghe hi carahi naṃ taṃ vā ca tuva vo pana have kīva ha tato yathā sudaṃ kho ve haṃ enaṃ seyyathidaṃ iccevamādīni padapūraṇāni.

Among them, atha, khalu, vata, vatha, atho, assu, yagghe, hi, carahi, naṃ, taṃ, vā, ca, tuva, vo, pana, have, kīva, ha, tato, yathā, sudaṃ, kho, ve, haṃ, enaṃ, seyyathidaṃ, and others of the kind, fill out the wording [as expletives].

Tattha – atha iti pañhā’nantariyā’dhikārādīsu ca.

Among them, atha also [has the senses of] question (pañha), succession (ānantariya), a new topic (adhikāra) and the like.

Khalu iti paṭisedhā’vadhāraṇa pasiddhīsu ca.

khalu also in negation, emphasis and what is well known (pasiddhi).

Vata iti ekaṃsa khedā’nukampasaṅkappesu ca.

vata also in certainty (ekaṃsa), weariness (kheda), compassion (anukampā) and intention (saṅkappa).

Atho iti anvādese ca.

atho also in re-mention (anvādesa).

Hi iti hetu avadhāraṇesu ca.

hi also in cause (hetu) and emphasis (avadhāraṇa).

Tu iti visesa hetu nivattanādīsu ca.

tu also in distinction (visesa), cause (hetu), exclusion (nivattana) and the like.

Pana iti visesepi.

pana also in distinction.

Have, ve iccete e kaṃsatthepi.

have and ve also in the sense of certainty (ekaṃsa).

Haṃ iti visāda sambhamesupi.

haṃ also in despair (visāda) and agitation (sambhama).

Seyyathida nti taṃ katamanti atthepi.

seyyathidaṃ also in the sense of “which is that?” (taṃ katamaṃ).

Atthapūraṇaṃ duvidhaṃ vibhattiyuttaṃ, avibhattiyuttañca.

Filling out the meaning is twofold: joined with [the sense of] an inflection (vibhattiyutta) and not so joined.

Atthi sakkā labbhā iccete paṭhamāyaṃ.

atthi (“there is”), sakkā (“it is possible”), labbhā (“it is allowable”): in [the sense of] the first form ①.

Āvuso ambho hambho re are hare je iccete āmantane.

āvuso, ambho, hambho, re, are, hare, je: in address ⓪.

Divā bhiyyo namo iccete paṭhamāyaṃ, dutiyāyañca.

divā (“by day”), bhiyyo (“more”), namo (“homage”): in the first form and in the second ②.

Sayaṃ sāmaṃ saṃ sammā kinti iccete tatiyatthe, soto dhā paccayantā ca. Suttaso padaso aniccato dukkhato ekadhā dvidhā iccādi.

sayaṃ, sāmaṃ (“oneself”), saṃ (“one’s own”), sammā (“rightly”), kinti (“how?”): in the sense of the third form ③; and words ending in the suffixes so, to and dhā: suttaso (“sutta by sutta”), padaso (“word by word”), aniccato (“as impermanent”), dukkhato (“as suffering”), ekadhā (“in one way”), dvidhā (“in two ways”) and so on.

Tave tuṃ paccayantā catutthiyā, kātave dātave kātuṃ kāretuṃ dātuṃ dāpetuṃ iccādi.

Words ending in the suffixes tave and tuṃ, in [the sense of] the fourth form ④: kātave, dātave, kātuṃ (“to do”), kāretuṃ (“to have done”), dātuṃ (“to give”), dāpetuṃ (“to have given”) and so on.

So to paccayantā pañcamiyatthe, dīghaso oraso rājato vā corato vā iccādi.

Words ending in the suffixes so and to, in the sense of the fifth form ⑤: dīghaso (“in length”), oraso (“from this side”), rājato vā corato vā (“from a king or from a thief”) and so on.

To sattamyatthepi, trathā dipaccayantā ca. Ekato purato pacchato passato piṭṭhito pādato sīsato aggato mūlato yatra yattha yahiṃ tatra tattha tahiṃ tahaṃ iccādi.

to also in the sense of the seventh form ⑦, and words ending in tra, tha and the like: ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato, yatra, yattha, yahiṃ, tatra, tattha, tahiṃ, tahaṃ and so on.

Samantā sāmantā parito abhito samantato ekajjhaṃ ekamantaṃ heṭṭhā upari uddhaṃ adho tiriyaṃ sammukhā parammukhā āvi raho tiro uccaṃ nīcaṃ anto antarā ajjhattaṃ bahiddhā bāhirā bāhiraṃ bahi oraṃ pāraṃ ārā ārakā pacchā pure huraṃ pecca iccete sattamiyā.

These are in [the sense of] the seventh form ⑦, of place:

particle	meaning
samantā, samantato	all around, on every side
sāmantā	in the neighbourhood
parito	round about
abhito	on both sides, near
ekajjhaṃ	together, in one place
ekamantaṃ	to one side
heṭṭhā	below
upari	above
uddhaṃ	upwards
adho	downwards
tiriyaṃ	across
sammukhā	face to face
parammukhā	behind one’s back
āvi	openly
raho	in secret
tiro	across, beyond
uccaṃ	high
nīcaṃ	low
anto	inside
antarā	between
ajjhattaṃ	inwardly
bahiddhā, bāhirā, bāhiraṃ, bahi	outside
oraṃ	on this side
pāraṃ	beyond
ārā, ārakā	far off
pacchā	behind, afterwards
pure	before, in front
huraṃ	yonder, in the other world
pecca	hereafter, after death

Sampati āyati ajja aparajju parajja suve sve parasuve hiyyo pare sajju sāyaṃ pāto kālaṃ kallaṃ divā nattaṃ niccaṃ satataṃ abhiṇhaṃ abhikkhaṇaṃ muhuṃ muhuttaṃ bhūtapubbaṃ purā yadā tadā kadā iccādayo kālasattamiyā. Iti vibhattiyuttāni.

These and the like are in [the sense of] the seventh form of time:

particle	meaning
sampati	just now
āyati	in the future
ajja	today
aparajju, parajja	on the following day
suve, sve	tomorrow
parasuve	the day after tomorrow
hiyyo	yesterday
pare	later, the day after
sajju	at once
sāyaṃ	in the evening
pāto	in the morning
kālaṃ	at the [proper] time
kallaṃ	at dawn, in due time
divā	by day
nattaṃ	by night
niccaṃ	always
satataṃ	continually
abhiṇhaṃ	constantly
abhikkhaṇaṃ	repeatedly
muhuṃ	often
muhuttaṃ	for a moment
bhūtapubbaṃ	formerly
purā	in former times
yadā	when
tadā	then
kadā	when?

These are the ones joined with [the sense of] an inflection.

Avibhattiyuttesu ca appeva appevanāma nu iccete saṃsayatthe.

Among those not joined with an inflection, appeva, appevanāma (“perhaps”) and nu: in the sense of doubt (saṃsaya).

Addhā aññadatthu taggha jātu kāmaṃ sasakkaṃ iccete ekaṃsatthe.

addhā, aññadatthu, taggha, jātu, kāmaṃ, sasakkaṃ: in the sense of certainty (ekaṃsa).

Eva iti avadhāraṇe.

eva: in emphasis (avadhāraṇa).

Kaccinu’kinnunanukathaṃ kiṃsu kiṃ iccete pucchanatthe.

kacci, nu, kinnu, nanu, kathaṃ, kiṃsu, kiṃ: in the sense of a question (pucchana).

Evaṃ iti itthaṃ iccete nidassane.

evaṃ, itthaṃ (“thus”): in illustration (nidassana).

Iti hetu vākyaparisamattīsu ca.

iti also in [the senses of] cause (hetu) and the completion of a statement (vākyaparisamatti).

Yāva tāva yāvatā tāvatā kittāvatā ettāvatā kīva iccete paricchedanatthe.

yāva, tāva, yāvatā, tāvatā, kittāvatā, ettāvatā, kīva: in the sense of delimitation (pariccheda).

Evaṃ sāhu lahu opāyikaṃ patirūpaṃ āma sādhu iti sampaṭicchanatthe.

evaṃ, sāhu, lahu, opāyikaṃ, patirūpaṃ, āma, sādhu: in the sense of assent (sampaṭicchana).

Yathā tathā yatheva tatheva evaṃ evameva evamevaṃ evampi yathāpi seyyathāpi seyyathāpināma viya iva yathariva tathariva yathānāma tathānāma yathāhi tathāhi yathācatathāca iccete paṭibhāgatthe.

yathā, tathā, yatheva, tatheva, evaṃ, evameva, evamevaṃ, evampi, yathāpi, seyyathāpi, seyyathāpi nāma, viya, iva, yathariva, tathariva, yathānāma, tathānāma, yathāhi, tathāhi, yathā ca tathā ca: in the sense of comparison (paṭibhāga).

Yathā iti yoggatā vicchā padatthānativattanidassanesu ca.

yathā also in fitness (yoggatā), distribution (vicchā), not exceeding the meaning of a word (padatthānativatti) and illustration.

Evaṃ iti upadesa pañhādīsu ca.

evaṃ also in instruction (upadesa), question and the like.

Kiñcāpi iti anuggahatthe.

kiñcāpi (“although”): in the sense of concession (anuggaha).

Aho iti garaha pasaṃsana patthanesu ca.

aho: in censure (garahā), praise (pasaṃsana) and longing (patthanā).

Nāma iti garaha pasaṃsana saññā pañhesu ca.

nāma: in censure, praise, naming (saññā) and question.

Sādhu iti pasaṃsana yācanesu ca.

sādhu: in praise and entreaty (yācana).

Iṅgha handa iccete codanatthe.

iṅgha, handa: in the sense of urging (codanā).

Sādhu suṭṭhu evameta nti anumodane.

sādhu, suṭṭhu, evametaṃ: in approval (anumodana).

Kira iti anussavaṇa assaddheyyesu.

kira: in hearsay (anussavaṇa) and disbelief (assaddheyya).

Nūna iti anumānā’nussaraṇa parivitakkanesu.

nūna: in inference (anumāna), recollection (anussaraṇa) and reflection (parivitakkana).

Kasmā iti kāraṇapucchane.

kasmā (“why?”): in asking the reason (kāraṇapucchana).

Yasmā tasmā tathāhi tena iccete kāraṇacchedanatthe.

yasmā, tasmā, tathāhi, tena: in the sense of stating the reason (kāraṇacchedana).

Saha saddhiṃ samaṃ amā iti samakriyāyaṃ.

saha, saddhiṃ, samaṃ, amā: in [the sense of] joint action (samakriyā).

Vinā rite iti vippayoge.

vinā, rite: in separation (vippayoga).

Nānā puthu bahuppakāre.

nānā, puthu: in [the sense of] many kinds (bahuppakāra).

Puthu visuṃ asaṅghāte ca.

puthu, visuṃ also in separateness (asaṅghāta).

Duṭṭhu ku jigucchāyaṃ.

duṭṭhu, ku: in disgust (jigucchā).

Puna appaṭhame.

puna (“again”): in [the sense of] not being the first (appaṭhama).

Kathañci kicchatthe ca.

kathañci (“somehow”) also in the sense of difficulty (kiccha).

Dhā kkhattuṃ sakiñca saṅkhyāvibhāge.

dhā, kkhattuṃ and sakiṃ: in numerical division (saṅkhyāvibhāga).

Īsakaṃ appatthe.

īsakaṃ: in the sense of a little (appa).

Saṇikaṃ mandatthe.

saṇikaṃ: in the sense of slowness (manda).

Khippaṃ araṃ lahu ā suṃ tuṇṇaṃ aciraṃ sīghatthe.

khippaṃ, araṃ, lahu, āsuṃ, tuṇṇaṃ, aciraṃ: in the sense of quickness (sīgha).

Ciraṃ cirassaṃ dīghakāle.

ciraṃ, cirassaṃ: in [the sense of] a long time (dīghakāla).

Ce yadi saṅkāvaṭṭhāne.

ce, yadi (“if”): in setting out a supposition (saṅkāvaṭṭhāna).

Dhuvaṃ thirāvadhāraṇesu.

dhuvaṃ: in firmness (thira) and emphasis.

Hā visāde.

hā: in despair (visāda).

Tuṇhī abhāsane.

tuṇhī: in silence (abhāsana).

Sacchi paccakkhe.

sacchi: in direct perception (paccakkha).

Musā micchā alikaṃ asacce.

musā, micchā, alikaṃ: in untruth (asacca).

Suvatthi āsīsatthe iccādi.

suvatthi: in the sense of a blessing (āsīsa); and so on.

Tuna tvāna tvā paccayantā ussukkanatthe bhavanti.

Words ending in the suffixes tuna, tvāna and tvā are used in the sense of setting about [an action] (ussukkana).

Yathā – passituna passiya passitvāna passitvā disvā disvānadassetvā dātuna datvāna datvā upādāya dāpetvā viññāpetvā viceyya vineyya nihacca samecca apecca upecca ārabbha āgamma iccādi.

For example, passituna, passiya, passitvāna, passitvā, disvā, disvāna (“having seen”), dassetvā (“having shown”), dātuna, datvāna, datvā (“having given”), upādāya (“having taken up”), dāpetvā (“having caused to give”), viññāpetvā (“having informed”), viceyya (“having examined”), vineyya (“having removed”), nihacca (“having struck down”), samecca (“having come to”), apecca (“having gone away”), upecca (“having approached”), ārabbha (“with reference to”), āgamma (“owing to”) and so on.

Evaṃ nāmākhyātopasaggavinimuttaṃ yadabyayalakkhaṇaṃ, taṃ sabbaṃ nipātapadanti veditabbaṃ.

Thus whatever is free of noun, verb and prefix and has the mark of the invariable (abyaya), all that is to be known as a particle-word (nipātapada).

Vuttañca –

And it is said:

‘‘Muttaṃ padattayā yasmā, tasmā nipatatyantarā;
Nepātikanti taṃ vuttaṃ, yaṃ abyaya salakkhaṇa’’nti.

“Because it is free of the three [kinds of] word, it falls (nipatati) in between them;
that which has the invariable as its own mark is called nepātika.”

Nepātikapadaṃ niṭṭhitaṃ.

The particle-words are finished.

Pulliṅgaṃ itthiliṅgañca, napuṃsakamathāparaṃ;
Tiliṅgañca aliṅgañca, nāmikaṃ pañcadhā ṭhitaṃ.

Masculine and feminine, and then neuter,
of three genders and without gender: the nominal stands fivefold.

Iti padarūpasiddhiyaṃ nāmakaṇḍo dutiyo.

Thus ends the second section of the Padarūpasiddhi, the Nāmakaṇḍa.

CST4 prints vavatthitapibhāsattho. ↩
CST4 prints va iti vacanameva; the argument turns on the sutta naming ga beside si, and ga is read here. ↩
CST4 prints ‘‘va,’’ti vattate; the word carried over is the vā of 69, which the gloss of 75 reads as yaṃ vā karoti. ↩
CST4 prints guṇavantamhī. ↩
CST4 prints gacchantamhī. ↩
CST4 prints bhoti for hoti. ↩
CST4 prints va lopo for ga lopo, the elision of the vocative ga (as at Rūp 110, ga lopo, bho bhante). ↩
CST4 prints Seddena for Ca saddena; Kaccāyana’s vutti has caggahaṇena at the same place. ↩
CST4 prints Sukhabhārī si; the stem under derivation is sukhakārī, as the forms that follow show. ↩
CST4 prints ādimhībhi; the parallel aniccenāti aniccato in the next sentence shows that the inflected form is quoted with ti: ādimhīti. ↩
CST4 prints pīsati; the count is of the twenty prefixes (vīsati), as Kaccāyana’s vutti to §221 has it (evaṃ vīsati upasaggehi). ↩
CST4 prints upapadati; the sense named, dosakkhāna (reproach), is that of upavadati (“he blames”). ↩

lemma	inflected	meaning
🚹⑥⨀(purisa)	purisassa etaṃ dhanaṃ	this wealth is the man’s
🚹⑥⨂(purisa)	purisānaṃ	of the men

lemma	inflected	meaning
🚹④⨀(atta)	attano	to oneself
🚹④⨂(atta)	attānaṃ	to the selves

	satthu + si (①⨀)	rule
→	satth(u → ā) + si	§199
→	satthā + si	§199
→	satthā

	go + sa (④⨀)	rule
→	g(o → āva) + sa	§73
→	gāva + (s) + sa	§61
→	gāvassa

lemma	inflected	meaning
🚹④⨂(sabba)	sabbesaṃ	to all (with the `saṃ` of the next rule)
🚹④⨂(sabba)	sabbesānaṃ	to all (with the `sānaṃ` of the next rule)

lemma	inflected	meaning
🚺⑥⨀(sabba)	sabbassā	of all (women): `sabbā` shortened before `sā`
🚺⑦⨀(sabba)	sabbassaṃ	in all (women): `sabbā` shortened before `saṃ`

lemma	inflected	meaning
🚹④⨀(ta)	assa, nassa, tassa	to him
🚹④⨂(ta)	nesaṃ, tesaṃ, nesānaṃ, tesānaṃ	to them

lemma	inflected	meaning
🚹①⨀(ima)	ayaṃ puriso	this man
🚹①⨂(ima)	ime	these
🚹②⨀(ima)	imaṃ	this
🚹②⨂(ima)	ime	these

lemma	inflected	meaning
🚹③⨂(ima)	ehi, ebhi	by these
🚹③⨂(ima)	imehi, imebhi	by these (by §101)

lemma	inflected	meaning
🚻①⨀(amu)	aduṃ pupphaṃ	that flower yonder
🚻①⨂(amu)	amū, amūni	those (things) yonder
🚻②⨀(amu)	aduṃ	that (thing) yonder

lemma	inflected	meaning
⚧️④⨂(ubha)	ubhinnaṃ	to both
⚧️⑦⨂(ubha)	ubhosu, ubhesu	in both

lemma	inflected	meaning
⚧️④⨂(dvi)	dvinnaṃ, duvinnaṃ	to two
⚧️⑦⨂(dvi)	dvīsu	in two

lemma	inflected	meaning
🚹①⨂(ti)	tayo purisā	three men
🚹②⨂(ti)	tayo purise passa	see the three men
⚧️③⨂(ti)	tīhi, tībhi	by three

	⨀	⨂
①	—	kati
②	—	kati
③	—	katihi, katibhi
④	—	katinaṃ
⑤	—	katihi, katibhi
⑥	—	katinaṃ
⑦	—	katisu

lemma	inflected	meaning
⚧️①⨂(kati)	kati tiṭṭhanti	how many stand?
⚧️②⨂(kati)	kati passasi	how many do you see?

2. Nāmakaṇḍa (Noun section)

Pulliṅga (Masculine nouns)

60 (§52): Jinavacanayuttañhi (Suitable for the teachings of the Conqueror) sīhagatika

61 (§53): Liṅgañca nipaccate (And lemmas are derived) sīhagatika

62 (§54): Tato ca vibhattiyo (And their inflections) sīhagatika

63 (§55): Siyo, aṃyo, nāhi, sanaṃ, smāhi, sanaṃ, smiṃsu (inflection forms) rūḷhī

64 (§56): Tadanuparodhena (those word endings) sīhagatika

65 (§284): Liṅgatthe paṭhamā (the first form ① for the bare meaning of the stem) utsarga

66 (§104): So (si to o) apavada

67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati (in vowel elision in aṃ [inflections], replacements, suffixes etc., that elided vowel can be restored) utsarga

68 (§388): Sarūpānamekasesvasakiṃ (of like forms occurring more than once, one alone remains) utsarga

69 (§107): Sabbayonīnamāe (For both yo: ā, e) utsarga

70 (§285): Ālapane ca (and in address ⓪) utsarga

71 (§57): Ālapane si gasañño (for vocatives si is called ga) rūḷhī

72 (§244): Akārapitādyantānamā (ā for a final a and for the final of pitu and the like [before ga]) apavada

73 (§246): Ākāro vā (Optionally, ā [is shortened before ga]) apavada

74 (§220): Sesato lopaṃ gasipi (after the rest, ga and si too are elided) utsarga

75 (§280): Yaṃ karoti taṃ kammaṃ (what one does: kamma) anvattha

76 (§297): Kammatthe dutiyā (② for the kamma [object]) utsarga

77 (§281): Yo karoti sa kattā (the one who does: kattā) anvattha

78 (§288): Kattari ca (and for the agent) utsarga

79 (§103): Ato nena (From a, nā becomes ena) apavada

80 (§101): Suhisvakāro e (In su, hi, a becomes e) apavada

81 (§99): Smāhismiṃnaṃ mhābhimhi vā (Optionally, smā, hi, smiṃ become mhā, bhi, mhi) apavada

82 (§279): Yena vā kayirate taṃ karaṇaṃ (that by which [the action] is done: karaṇa) anvattha

83 (§286): Karaṇe tatiyā (the third form ③ for the instrument) utsarga

84 (§276): Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ (the one to whom one wishes to give, who is pleased, or to whom one owes: sampadāna) anvattha

85 (§293): Sampadāne catutthī (④ for the sampadāna [recipient]) utsarga

86 (§61): Sāgamo se (Before sa inflections: insert s) utsarga

87 (§89): Sunaṃhisu ca (And in su, naṃ, hi) apavada

88 (§271): Yasmā dapeti bhayamādatte vā tadapādānaṃ (that from which one departs, fears or takes: apādāna) anvattha

89 (§295): Apādāne pañcamī (⑤ for the apādāna [point of departure]) utsarga

90 (§108): Smāsmiṃna vā (Optionally, for smā, smiṃ) apavada

91 (§283): Yassa vā pariggaho taṃ sāmi (the one whose possession [a thing] is: sāmī) anvattha

92 (§301): Sāmismiṃ chaṭṭhī (⑥ for the sāmī [owner]) utsarga

93 (§278): Yodhāro tamokāsaṃ (the support of the action: okāsa) anvattha

94 (§302): Okāse sattamī (⑦ for the okāsa [location]) utsarga

95 (§181): Manogaṇādito smiṃnānamiā (i, ā for smiṃ, nā after the mano-group) apavada

96 (§184): Sa sare vāgamo (Optionally s inserted before a vowel) apavada

97 (§182): Sassa co (o for sa [after the mano-group]) apavada

98 (§124): Ā simhi (ā for ntu before si) apavada

99 (§122): Ntussa nto (ntu becomes nto before yo of the first form) apavada

100 (§92): Ntussanto yosu ca (And ntu ending in yo) apavada

101 (§126): Avaṇṇā ca ge (aṃ, a, ā for ntu before ga) apavada

102 (§127): Totitā sasmiṃnāsu (to, ti, tā for ntu before sa, smiṃ, nā) apavada

103 (§123): Ntassa se vā (Optionally ntassa for ntu before sa) apavada

104 (§128): Naṃmhi taṃ vā (Optionally taṃ for ntu before naṃ) apavada

105 (§94): Simhī vā (Optionally in si) apavada

106 (§93): Sabbassa vā aṃsesu (Optionally for all in aṃ, sa) apavada

107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ (nta of gacchanta and the like becomes aṃ before si) apavada

108 (§187): Sesesu ntuva (in the remaining [inflections], like ntu) vidhyaṅga

109 (§0): Obhāvo kvaci yosu vakārassa (o for the va [of bhavanta] before yo, in some places) apavada

110 (§243): Bho ge tu (bho [for bhavanta] before ga; and further forms) apavada

111 (§0): Bhadantassa bhaddanta bhante (bhaddanta, bhante for bhadanta [before ga and yo, in some places]) apavada

112 (§185): Santasaddassa so bhe bo cante (sa for santa before bh, with b inserted) apavada

113 (§189): Syā ca (and ā for si) apavada

114 (§190): Yonamāno (āno for yo) apavada

115 (§188): Brahmattasakharājādito amānaṃ (ānaṃ for aṃ after brahma, atta, sakha, rāja and the like) apavada

116 (§137): Nāmhi raññā vā (Optionally raññā for rāja before nā) apavada

117 (§169): Rājassa rāju sunaṃhisu ca (rāju for rāja before su, naṃ, hi) apavada

118 (§135): Rājassa raññorājino se (rañño, rājino for rāja before sa) apavada

119 (§136): Raññaṃ naṃ mhī vā (Optionally raññaṃ for rāja before naṃ) apavada

120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva (After amha, tumha, ntu, rāja, brahma, atta, sakha, satthu, pitu etc., smā has the form of nā) apavada

121 (§138): Smiṃmhi raññe rājini (raññe, rājini for rāja before smiṃ) apavada

122 (§193): Brahmato gassa ca (and e for ga after brahma) apavada

123 (§198): Uttaṃ sanāsu (u before sa, nā) apavada

124 (§117): Jhalato sassa no vā (jha, la: sa to no) apavada

125 (§197): Brahmato tu smiṃ ni (but after brahma, ni for smiṃ) apavada

126 (§211): Attanto hismimanattaṃ (atta final becomes ana before hi) apavada

127 (§213): Sassa no (after atta, sa becomes no) apavada

128 (§214): Smā nā (after atta, smā becomes nā) apavada

129 (§212): Tato smiṃ ni (after atta, smiṃ becomes ni) apavada

130 (§191): Sakhato cāyono (and after sakha, āyo and no) apavada

131 (§194): Sakhantassi nonānaṃsesu (i for the final of sakha before no, nā, naṃ, sa) apavada

132 (§113): Sakhato gasse vā (Optionally, from sakha in ga) apavada

133 (§196): Sunamaṃsu vā (optionally [āra] before su, naṃ, aṃ) apavada

134 (§195): Āro himhi vā (optionally āra before hi) apavada

135 (§192): Smime (e for smiṃ) apavada

136 (§152): Pumantassā simhi (ā for the final of puma before si) apavada

137 (§155): Yosvāno (āno before yo) apavada

66 (§104): So (`si` to `o`) apavada

67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati (in vowel elision in `aṃ` [inflections], replacements, suffixes etc., that elided vowel can be restored) utsarga

69 (§107): Sabbayonīnamāe (For both `yo`: `ā`, `e`) utsarga

71 (§57): Ālapane si gasañño (for vocatives `si` is called `ga`) rūḷhī

72 (§244): Akārapitādyantānamā (`ā` for a final `a` and for the final of `pitu` and the like [before `ga`]) apavada

73 (§246): Ākāro vā (Optionally, `ā` [is shortened before `ga`]) apavada

74 (§220): Sesato lopaṃ gasipi (after the rest, `ga` and `si` too are elided) utsarga

75 (§280): Yaṃ karoti taṃ kammaṃ (what one does: `kamma`) anvattha

76 (§297): Kammatthe dutiyā (② for the `kamma` [object]) utsarga

77 (§281): Yo karoti sa kattā (the one who does: `kattā`) anvattha

79 (§103): Ato nena (From `a`, `nā` becomes `ena`) apavada

80 (§101): Suhisvakāro e (In `su`, `hi`, `a` becomes `e`) apavada

81 (§99): Smāhismiṃnaṃ mhābhimhi vā (Optionally, `smā`, `hi`, `smiṃ` become `mhā`, `bhi`, `mhi`) apavada

82 (§279): Yena vā kayirate taṃ karaṇaṃ (that by which [the action] is done: `karaṇa`) anvattha

84 (§276): Yassa dātukāmo rocate dhārayate vā taṃ sampadānaṃ (the one to whom one wishes to give, who is pleased, or to whom one owes: `sampadāna`) anvattha

85 (§293): Sampadāne catutthī (④ for the `sampadāna` [recipient]) utsarga

86 (§61): Sāgamo se (Before `sa` inflections: insert `s`) utsarga

87 (§89): Sunaṃhisu ca (And in `su`, `naṃ`, `hi`) apavada

88 (§271): Yasmā dapeti bhayamādatte vā tadapādānaṃ (that from which one departs, fears or takes: `apādāna`) anvattha

89 (§295): Apādāne pañcamī (⑤ for the `apādāna` [point of departure]) utsarga

90 (§108): Smāsmiṃna vā (Optionally, for `smā`, `smiṃ`) apavada

91 (§283): Yassa vā pariggaho taṃ sāmi (the one whose possession [a thing] is: `sāmī`) anvattha

92 (§301): Sāmismiṃ chaṭṭhī (⑥ for the `sāmī` [owner]) utsarga

93 (§278): Yodhāro tamokāsaṃ (the support of the action: `okāsa`) anvattha

94 (§302): Okāse sattamī (⑦ for the `okāsa` [location]) utsarga

95 (§181): Manogaṇādito smiṃnānamiā (`i`, `ā` for `smiṃ`, `nā` after the `mano`-group) apavada

96 (§184): Sa sare vāgamo (Optionally `s` inserted before a vowel) apavada

97 (§182): Sassa co (`o` for `sa` [after the `mano`-group]) apavada

98 (§124): Ā simhi (`ā` for `ntu` before `si`) apavada

99 (§122): Ntussa nto (`ntu` becomes `nto` before `yo` of the first form) apavada

100 (§92): Ntussanto yosu ca (And `ntu` ending in `yo`) apavada

101 (§126): Avaṇṇā ca ge (`aṃ`, `a`, `ā` for `ntu` before `ga`) apavada

102 (§127): Totitā sasmiṃnāsu (`to`, `ti`, `tā` for `ntu` before `sa`, `smiṃ`, `nā`) apavada

103 (§123): Ntassa se vā (Optionally `ntassa` for `ntu` before `sa`) apavada

104 (§128): Naṃmhi taṃ vā (Optionally `taṃ` for `ntu` before `naṃ`) apavada

105 (§94): Simhī vā (Optionally in `si`) apavada

106 (§93): Sabbassa vā aṃsesu (Optionally for all in `aṃ`, `sa`) apavada

107 (§186): Simhi gacchantādīnaṃ ntasaddo aṃ (`nta` of `gacchanta` and the like becomes `aṃ` before `si`) apavada

108 (§187): Sesesu ntuva (in the remaining [inflections], like `ntu`) vidhyaṅga

109 (§0): Obhāvo kvaci yosu vakārassa (`o` for the `va` [of `bhavanta`] before `yo`, in some places) apavada

110 (§243): Bho ge tu (`bho` [for `bhavanta`] before `ga`; and further forms) apavada

111 (§0): Bhadantassa bhaddanta bhante (`bhaddanta`, `bhante` for `bhadanta` [before `ga` and `yo`, in some places]) apavada

112 (§185): Santasaddassa so bhe bo cante (`sa` for `santa` before `bh`, with `b` inserted) apavada

113 (§189): Syā ca (and `ā` for `si`) apavada

114 (§190): Yonamāno (`āno` for `yo`) apavada

115 (§188): Brahmattasakharājādito amānaṃ (`ānaṃ` for `aṃ` after `brahma`, `atta`, `sakha`, `rāja` and the like) apavada

116 (§137): Nāmhi raññā vā (Optionally `raññā` for `rāja` before `nā`) apavada

117 (§169): Rājassa rāju sunaṃhisu ca (`rāju` for `rāja` before `su`, `naṃ`, `hi`) apavada

118 (§135): Rājassa raññorājino se (`rañño`, `rājino` for `rāja` before `sa`) apavada

119 (§136): Raññaṃ naṃ mhī vā (Optionally `raññaṃ` for `rāja` before `naṃ`) apavada

120 (§270): Amhatumhanturājabrahmattasakhasatthupitādīhi smā nāva (After `amha`, `tumha`, `ntu`, `rāja`, `brahma`, `atta`, `sakha`, `satthu`, `pitu` etc., `smā` has the form of `nā`) apavada

121 (§138): Smiṃmhi raññe rājini (`raññe`, `rājini` for `rāja` before `smiṃ`) apavada

122 (§193): Brahmato gassa ca (and `e` for `ga` after `brahma`) apavada

123 (§198): Uttaṃ sanāsu (`u` before `sa`, `nā`) apavada

124 (§117): Jhalato sassa no vā (`jha`, `la`: `sa` to `no`) apavada

125 (§197): Brahmato tu smiṃ ni (but after `brahma`, `ni` for `smiṃ`) apavada

126 (§211): Attanto hismimanattaṃ (`atta` final becomes `ana` before `hi`) apavada

127 (§213): Sassa no (after `atta`, `sa` becomes `no`) apavada

128 (§214): Smā nā (after `atta`, `smā` becomes `nā`) apavada

129 (§212): Tato smiṃ ni (after `atta`, `smiṃ` becomes `ni`) apavada

130 (§191): Sakhato cāyono (and after `sakha`, `āyo` and `no`) apavada

131 (§194): Sakhantassi nonānaṃsesu (`i` for the final of `sakha` before `no`, `nā`, `naṃ`, `sa`) apavada

132 (§113): Sakhato gasse vā (Optionally, from `sakha` in `ga`) apavada

133 (§196): Sunamaṃsu vā (optionally [`āra`] before `su`, `naṃ`, `aṃ`) apavada

134 (§195): Āro himhi vā (optionally `āra` before `hi`) apavada

135 (§192): Smime (`e` for `smiṃ`) apavada

136 (§152): Pumantassā simhi (`ā` for the final of `puma` before `si`) apavada

137 (§155): Yosvāno (`āno` before `yo`) apavada

138 (§153): Amālapanekavacane (`aṃ` in the vocative singular) apavada

139 (§159): U nāmhi ca (and `u` before `nā`) apavada

140 (§157): Hivibhattimhi ca (and before the `hi` inflection) apavada

141 (§215): Jhalato ca (and after `jha`, `la`: `smā` becomes `nā`) apavada

142 (§156): Āne smiṃmhi vā (optionally `āne` before `smiṃ`) apavada

143 (§158): Susmimā vā (optionally `ā` before `su`) apavada

144 (§84): Agho rassamekavacanayosvapi ca (And not `gha` [vowels become] short in singular `yo` [inflections] also) apavada

145 (§95): Aggissini (`aggi` to `ini`) apavada

146 (§118): Ghapato ca yonaṃ lopo (And `gha`, `pa`: elision of `yo`) apavada

147 (§88): Yosu katanikāralopesu dīghaṃ (In `yo` [inflections] replaced with `ni` or elided, [end vowel] is lengthened) utsarga

148 (§96): Yosvakatarasso jho (For `yo`, `jha` non-short becomes `a`) apavada

149 (§82): Aṃ mo niggahītaṃ jhalapehi (`aṃ`, `ma` become `ṃ` for `jha`, `la`, `pa`) utsarga