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Kaccāyana

2. Nāmakaṇḍa (Noun section): Vibhattippaccayavidhāna (Suffixes with the sense of an inflection) (260–281)

Vibhattippaccayavidhāna (Suffixes with the sense of an inflection)

Section titled “Vibhattippaccayavidhāna (Suffixes with the sense of an inflection)”

Atha vibhattippaccayantā vuccante.

Now the words ending in the suffixes that stand for inflections (vibhattippaccaya) are stated.

Tesaṃ panāliṅgattā, nipātattā ca tiliṅge, vacanadvaye ca samānaṃ rūpaṃ.

But 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

Section titled “260 (§248): Kvaci to pañcamyatthe (Sometimes to in the sense of the fifth form) apavada ”

Sabbasmā suddhanāmato, sabbanāmato ca liṅgamhā kvaci to paccayo hoti pañcamyatthe.

After every lemma, 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.

261 (§247): Tvādayo vibhattisaññā (to and the rest are named vibhatti) rūḷhī

Section titled “261 (§247): Tvādayo vibhattisaññā (to and the rest are named vibhatti) rūḷhī ”

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.

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”) — and here, by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca, there is shortening before the suffix to; yāguto (“from the gruel”), jambuto (“from the rose-apple”), cittato1 (“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”).

‘‘Kissa, ku’’iti ca vattate.

kissa (“of kiṃ”) and ku continue.

262 (§230): Tratothesu ca (And [ku] before tra, to, tha) apavada

Section titled “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 also when tra, to or tha follows. In the sense of kasmā or kehi (“from what?”, “from which?”): kuto (“from where?”).

‘‘Tothesū’’ti vattate.

tothesu (“before to, tha”) continues.

263 (§231): Sabbassetassākāro vā (Optionally the whole of eta becomes a) apavada

Section titled “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”).

‘‘Sabbassetassā’’ti ca vattate.

sabbassetassa (“of the whole of eta”) continues.

264 (§233): E tothesu ca (And [optionally] e before to, tha) apavada

Section titled “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.

265 (§234): Imassi thaṃdānihatodhesu ca (i for ima before thaṃ, dāni, ha, to, dha) apavada

Section titled “265 (§234): Imassi thaṃdānihatodhesu ca (i for ima before thaṃ, dāni, ha, to, dha) apavada ”

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”): ito2 (“from here”).

‘‘Kvaci to’’ti yogavibhāgena ādi ppabhutīhi to sattamiyatthe. Aniccādī hi tatiyatthe ca. Yathā – ādimhīti3 atthe ādito. Evaṃ majjhato, ekato, purato, pacchato, passato, piṭṭhito, pādato, sīsato, aggato, mūlato, parato iccādayo.

By the splitting of the rule (yogavibhāga) Kvaci to, 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 majjhato4 (“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 comprehends [them] as impermanent”). Likewise dukkhato (“as suffering”), rogato (“as a disease”), gaṇḍato (“as a boil”), and so on.

‘‘Atthe, kvacī’’ti ca vattate.

atthe (“in the sense of”) and kvaci continue.

266 (§249): Tratha sattamiyā sabbanāmehi (tra, tha after pronouns in the sense of the seventh form) apavada

Section titled “266 (§249): Tratha sattamiyā sabbanāmehi (tra, tha after pronouns in the sense of the seventh form) apavada ”

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”).

‘‘Sabbassetassākāro’’ti vattate.

sabbassetassākāro (“the whole of eta becomes a”) continues.

267 (§232): Tre niccaṃ (Always before tra) apavada

Section titled “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”).

‘‘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

Section titled “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”).

269 (§251): Kismā vo (va after kiṃ) apavada

Section titled “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.

270 (§227): Kissa ka ve ca (kiṃ becomes ka before va, and elsewhere) apavada

Section titled “270 (§227): Kissa ka ve ca (kiṃ becomes ka before va, and elsewhere) apavada ”

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. By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest, the a of ka is also elided before va: kva gatosi tvaṃ (“where have you gone?”).

‘‘Kismā’’ti vattate.

kismā (“after kiṃ”) continues.

271 (§252): Hiṃhaṃhiñcanaṃ (hiṃ, haṃ, hiñcanaṃ after kiṃ) apavada

Section titled “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.

‘‘Kissā’’ti vattate.

kissa (“of kiṃ”) continues.

272 (§228): Ku hiṃhaṃsu ca (kiṃ becomes ku before hiṃ, haṃ) apavada

Section titled “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.

‘‘Hiṃ ha’’nti vattate.

hiṃ haṃ continue.

273 (§253): Tamhā ca (And after ta: hiṃ, haṃ) apavada

Section titled “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”).

274 (§254): Imasmā hadhā ca (And after ima: ha, dha) apavada

Section titled “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”).

275 (§255): Yato hiṃ (hiṃ after ya) apavada

Section titled “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”).

‘‘Kāle’’ti adhikāroyaṃ.

kāle (“in [the sense of] time”): this is a governing rule (adhikāra).

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

Section titled “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?”).

277 (§260): Sabbassa so dāmhi vā (Optionally sa for sabba before dā) apavada

Section titled “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.

‘‘Dā’’ti vattate.

dā continues.

278 (§258): Tamhā dāni ca (And after ta: dāni, dā) apavada

Section titled “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”).

279 (§259): Imasmā rahidhunādāni ca (And after ima: rahi, dhunā, dāni) apavada

Section titled “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.

‘‘Sabbassa, imassā’’ti ca vattate.

sabbassa (“of the whole”) and imassa (“of ima”) continue.

280 (§236): Eta rahimhi (eta [for ima] before rahi) apavada

Section titled “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.5 In the sense of imasmiṃ kāle (“at this time”): etarahi (“now”).

281 (§235): A dhunāmhi ca (a [for ima] before dhunā) apavada

Section titled “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”). The word ima becomes the letter i: in the sense of imasmiṃ kāle (“at this time”), idāni (“now”).

Vibhattippaccayavidhānaṃ niṭṭhitaṃ.

The treatment of the suffixes that stand for inflections is finished.

Footnotes

Section titled “Footnotes”

  1. The Thai edition read by Rachiwong (1995) has vittato (“from wealth”) for the CST’s cittato here, and ubhato (“on both sides”) for ubhayato in the pronoun list; the CST’s readings are kept. ↩

  2. Rachiwong (1995) gives the form as ato; the CST has ito. ↩

  3. CST4 prints ādimhībhi; read ādimhīti, as the parallel aniccenāti aniccato in the next sentence shows. ↩

  4. The Thai edition read by Rachiwong (1995) has majjhimato for the CST’s majjhato; the CST is kept. ↩

  5. Rachiwong (1995) prints the sutta as Eta rahimhi ca; the CST Rūpasiddhi and Kaccāyana’s §236 (280): Eta rahimhi have Eta rahimhi. ↩