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Kaccāyana

2. Nāmakaṇḍa (Noun section): Opasaggikapada and Nepātikapada (Prefixes and particles) (282–282)

Opasaggikapada (Prefixes)

Section titled “Opasaggikapada (Prefixes)”

Athāliṅgasaṅkhyāvibhattibhedā upasagganipātā vuccante.

Now the prefixes (upasagga) and particles (nipāta), which have no distinctions of gender, number or inflection, are stated.

Pa parā ni nī u du saṃ vi ava anu pari adhi abhi pati su ā ati api apa upa iti vīsati1 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.2 This prefix pa is used in these senses, kind and the rest, as follows:

sense example meaning
pakāra (kind, mode) paññā wisdom
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, attainment3, 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, resolve4, 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
sāruppa (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, awakening, 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 (awakening) 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 surpassing5, 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 upavadati6, 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 name7, 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 indeed 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 (lemma); and when the inflections si and the rest would be added to them without restriction8, then, because they have no distinctions of number or of object and the rest, only the first form singular is used after them.

‘‘Lopa’’nti vattamāne

While lopaṃ (“elision”) continues —

282 (§221): Sabbāsamāvusopasagganipātādīhi ca (all [inflections elided] after āvuso, prefixes, particles) apavada

Section titled “282 (§221): Sabbāsamāvusopasagganipātādīhi ca (all [inflections elided] after āvuso, prefixes, particles) apavada ”

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 the words of a sutta (suttapada)9 and the like. And here the separate mention of āvuso is to be understood as showing that it has number.

Upeccatthaṃ sajjantīti, upasaggā hi pādayo;
Cādī padādimajjhante, nipātā nipatantiti.

Because they adorn (sajjanti) a meaning by approaching it (upecca), pa and the rest are indeed 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, uhāro10, 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].

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)

Section titled “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, tu, va11, vo, pana, have, kīva, ha, tato, yathā, sudaṃ, kho, ve, haṃ, enaṃ, seyyathidaṃ, and others of the kind, fill out the wording.

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), distress (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)12.

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 possible”): 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”), kinti13 (“how?”): in the sense of the third form ③; and words ending in the suffixes so, to and dhā: suttaso (“according to the 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 cause to do”), dātuṃ (“to give”), dāpetuṃ (“to cause to give”) 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 the suffixes 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:

particle meaning
samantā, samantato all around, on every side
sāmantā in the neighbourhood
parito round about
abhito near, in the presence of
ekajjhaṃ together, in one place
ekamantaṃ to one side
heṭṭhā below
upari above
uddhaṃ upwards
adho downwards
tiriyaṃ across
sammukhā face to face
parammukhā in one’s absence
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 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.

And 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, iti, 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 also in censure (garahā), praise (pasaṃsana) and longing (patthanā).

Nāma iti garaha pasaṃsana saññā pañhesu ca.

nāma also in censure, praise, naming (saññā) and question.

Sādhu iti pasaṃsana yācanesu ca.

sādhu also 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)14 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 determining 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 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 together”), 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.

Footnotes

Section titled “Footnotes”

  1. CST4 prints pīsati; the count of the prefixes is vīsati, twenty. ↩

  2. In the lists from pa to pari the Thai edition read by Rachiwong (1995) has pahūtaṃ annapānaṃ for pahūtamannaṃ, issariyaṃ tasmiṃ for issariye, adhobhāva for adhobhāga, puññavanto for paññavanto, paridahessati for paridhassati, paricariyā for pāricariyā and bhikkhaṃ parivisati for bhikkhuṃ parivisati, and under saṃ lacks saṅkhepe samāso and adds an example before saṅgaṇhāti; the CST’s readings are kept. ↩

  3. The Thai edition read by Rachiwong (1995) has attalābha (“coming into existence”) for the CST’s atthalābha; the CST is kept. ↩

  4. In the adhi, pati and ā lists the Thai edition read by Rachiwong (1995) has bhūmikammādiṃ for bhūmikampādiṃ, ācariyo pati sisso for ācariyato pati sisso, paṭisedhati for paṭisedhanaṃ and āvasattho, āvāso for āvasatho, and lacks patibodhe paṭivedho; the CST’s readings are kept. ↩

  5. CST4 prints abhikkamanā- at the head of the list; read atikkamana, with the example atikkamane, as the Thai edition read by Rachiwong (1995) has it. She construes amhehi atīto together, “gone over from us”; here the example is atirocati amhehi and atīto stands alone. ↩

  6. CST4 prints upapadati; the sense named, dosakkhāna (reproach), is that of upavadati. ↩

  7. Under saññā the Thai edition read by Rachiwong (1995) has upaddavo, upasaggo for the CST’s upadhā upasaggo; the CST is kept. She renders saññā “feeling” and upa khāriyaṃ doṇo “Doṇa is more than khārī”; here saññā is the technical name and the doṇa the excess over the khārī. ↩

  8. Rachiwong (1995) renders the clause “They have no specific genders”, attaching aniyamena to liṅgasaññāyaṃ; here aniyamena goes with syādimhi sampatte and liṅgasaññā is the name “lemma”. ↩

  9. Rachiwong (1995) renders suttapadādīhi “after sutta, pada etc.”; here suttapada is one word, “the words of a sutta”. ↩

  10. The Thai edition read by Rachiwong (1995) has uddhāro for the CST’s uhāro; the CST is kept. ↩

  11. CST4 prints tuva as one word; the two particles are tu, glossed separately below, and va, as Rachiwong (1995) prints them. ↩

  12. Rachiwong (1995) renders the word as “sambhava (possibility)”; the CST has sambhama, agitation. ↩

  13. The Thai edition read by Rachiwong (1995) has kiṃ for kinti here, antaraṃ added after antarā in the list of place, aparajja alone for aparajju parajja, sajja for sajju and rattaṃ for nattaṃ in the list of time, and sakiñci for sakiñca under numerical division; the CST’s readings are kept. ↩

  14. Rachiwong (1995) renders the word as “anusaraṇa (following)”; the CST has anussaraṇa, recollection. ↩