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Kaccāyana

2. Nāmakaṇḍa (Noun section): Napuṃsakaliṅga (Neuter nouns) (195–199)

Napuṃsakaliṅga (Neuter nouns)

Section titled “Napuṃsakaliṅga (Neuter nouns)”

Atha napuṃsakaliṅgāni vuccante.

Now the neuter lemmas are stated.

A kāranto napuṃsakaliṅgo citta saddo.

The neuter lemma 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; here, with citta + si —

‘‘Napuṃsakehi, ato nicca’’nti ca vattate.

“napuṃsakehi” (after neuters) and “ato niccaṃ” (always, after a) continue.

195 (§219): Siṃ (neuter si becomes aṃ) apavada

Section titled “195 (§219): Siṃ (neuter si becomes aṃ) apavada ”

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 lemmas ending in a, the inflection si (①⨀) always becomes aṃ. Elision of the vowel, the unchanged state and the rest: cittaṃ.

Bahuvacane ‘‘yonaṃ ni napuṃsakehī’’ti vattate.

In the plural, “Yonaṃ ni napuṃsakehi” (199 (§217): Yonaṃ ni napuṃsakehi) continues.

196 (§218): Ato niccaṃ (always, after neuter a) apavada

Section titled “196 (§218): Ato niccaṃ (always, after neuter a) apavada ”

A kārantehi napuṃsakaliṅgehi yo naṃ niccaṃ ni hoti. ‘‘Sabbayonīnamāe’’ti ni ssa vā ā kāro. Aññattha ‘‘yosu kata’’iccādinā dīgho. Cittā cittāni.

After neuter lemmas ending in a, the yo [inflections] (①⨂, ②⨂) always become ni. By §107 (69): Sabbayonīnamāe the ni optionally becomes ā. Elsewhere, lengthening by §88 (147): Yosu katanikāralopesu dīghaṃ and the rest: cittā, cittāni.

Yonaṃ nibhāve cāette, siddhepi avisesato;
‘‘Ato nicca’’nti ārambhā, āettaṃ kvacidevidha.

Although, once yo has become ni, the change to ā and e too would follow without distinction,
because the rule Ato niccaṃ has been undertaken, the change to ā and e is here only in some places.1

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: he citta; he cittā, he cittāni. In the second form the ni optionally becomes e: 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:

⨀ ⨂
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

Evamaññānipi –

In the same way other [neuter lemmas 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 (accomplishing);
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)2;
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.

The forms of 🚻(kamma):

⨀ ⨂
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.

197 (§160): A kammantassa ca (and a for the final of kamma [before nā]) apavada

Section titled “197 (§160): A kammantassa ca (and a for the final of kamma [before nā]) apavada ”

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; kammehi, kammebhi.

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.

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.

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; thāmuno, thāmassa; thāmunā, thāmā. addhunā, addhuno and so on, the same as the preceding.

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.

198 (§125): Aṃ napuṃsake (aṃ for ntu before si in the neuter) apavada

Section titled “198 (§125): Aṃ napuṃsake (aṃ for ntu before si in the neuter) apavada ”

Napuṃsake vattamānassa liṅgassa sambandhino ntu ppaccayassa savibhattissa aṃ hoti si mhi vibhattimhi. Guṇavaṃ cittaṃ.

The suffix ntu belonging to a lemma used in the neuter, together with its inflection, becomes aṃ when the inflection si (①⨀) follows: guṇavaṃ cittaṃ (“a virtuous mind”).

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 letter i: guṇavanti, guṇavantāni; the rest is to be understood.

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.

Akārantaṃ.

Thus lemmas ending in a.

Ā kāranto napuṃsakaliṅgo assaddhā saddo.

The neuter lemma ending in ā is the word assaddhā (“faithless”).

‘‘Assaddhā’’iti ṭhite –

When assaddhā stands [as the lemma] —

‘‘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; 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 lemmas ending in ā.

I kāranto napuṃsakaliṅgo aṭṭhi saddo.

The neuter lemma ending in i is the word aṭṭhi (“bone”).

Syā dyuppatti, si lopo, aṭṭhi.

The inflections si and the rest are added; si is elided: aṭṭhi.

‘‘Vā’’ti vattate.

“vā” continues.

199 (§217): Yonaṃ ni napuṃsakehi (yo becomes ni after neuters) apavada

Section titled “199 (§217): Yonaṃ ni napuṃsakehi (yo becomes ni after neuters) apavada ”

Napuṃsakaliṅgehi paresaṃ sabbesaṃ yonaṃ ni hoti vā.

After neuter lemmas, all the yo [inflections] optionally become ni.3

Aṭṭhīni, aññattha niccaṃ yo lopo, dīgho ca, aṭṭhī, tathā he aṭṭhi, he aṭṭhī aṭṭhīni, aṭṭhiṃ, aṭṭhī aṭṭhīni, aṭṭhinā iccādi aggi saddasamaṃ.

aṭṭhīni; elsewhere the yo is always elided, and lengthening: aṭṭhī. Likewise he aṭṭhi; he aṭṭhī, he aṭṭhīni; aṭṭhiṃ; aṭṭhī, aṭṭhīni; aṭṭhinā and so on, the same as the word aggi.

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.

Ikārantaṃ.

Thus lemmas ending in i.

Ī kāranto napuṃsakaliṅgo sukhakārī saddo.

The neuter lemma ending in ī is the word sukhakārī (“bringing happiness”).

‘‘Sukhakārī si’’4 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, even before si and smiṃ there is shortening 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. In the same way sīghayāyī (“swift-going”) and the like.

Īkārantaṃ.

Thus lemmas ending in ī.

U kāranto napuṃsakaliṅgo āyu saddo. Tassa aṭṭhi saddasseva rūpanayo.

The neuter lemma ending in u is the word āyu (“life”). The course of its forms is just 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.

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), siggu5 (horse-radish tree), vatthu (thing; site), matthu (whey), jatu (lac), ambu (water), assu (tear) and the like.

Ukārantaṃ.

Thus lemmas ending in u.

Ū kāranto na puṃsakaliṅgo gotrabhū saddo.

The neuter lemma ending in ū is the word gotrabhū (“become of the lineage”).

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; 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.

⨀ ⨂
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 lemmas ending in ū.

O kāranto napuṃsakaliṅgo cittagosa ddo.

The neuter lemma ending in o is the word cittago (“having brindled cows”).

‘‘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 lemmas 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.

Footnotes

Section titled “Footnotes”

  1. Rachiwong (1995) takes the stanza’s nibhāve cāette as two coordinated changes of yo, to ni and to ā, e; here ā and e replace the ni. ↩

  2. The text printed by Rachiwong (1995) has puṇṇa for vaṇṇa, āvudha for āyudha and ālāta for alāta in these stanzas; the CST’s readings are kept. ↩

  3. Rachiwong (1995) renders sabbesaṃ as “entire”; it is “of all [the yos]”. ↩

  4. CST4 prints Sukhabhārī si; the lemma is sukhakārī, as the forms that follow show, so the Thai edition read by Rachiwong (1995). ↩

  5. The text printed by Rachiwong (1995) has siṅgu for the CST’s siggu; the CST is kept. ↩