Now the different meanings of the inflections (vibhatti) are stated.
Tattha ekampi atthaṃ kammādivasena, ekattādivasena ca vibhajantīti vibhattiyo, syādayo. Tā pana paṭhamādibhedena sattavidhā.
Here “inflections” (vibhatti) means si and the rest, because they divide (vibhajanti) even a single meaning according to its being an object (kamma) and so on, and according to its being one or many. They are of seven kinds, the first form ① and the rest.
Tattha kasmiṃ atthe paṭhamā?
Among these, in what sense is the first form ① used?
283 (§284): Liṅgatthe paṭhamā (the first form ① for the bare meaning of the stem) utsarga
liṅgattha is the meaning (attha) of the stem (liṅga). Here a liṅga is “a hidden limb” (līnaṃ aṅgaṃ), an unmanifest component: for nominal words such as puriso, which are produced by positing a division into stem, suffix and the rest and which are the counterparts of [complete] words, the stem form (pakatirūpa) that has to be set up first is called liṅga because it is unmanifest and because it is a component. Or else, liṅga is so called because a meaning is made known (gamanato) or indicated (liṅganato) that is hidden — whether a meaning accompanied by one of the three genders, which are the conventional terms for the clear, the unclear and the neither, or the meaning of prefixes and the like, which is free of them — so that the name says what it means (anvattha); or else by the terminology of the other [grammar], from the statement “a liṅga is what has meaning apart from root, suffix and inflection”. Either way, it should be understood that liṅga here means only the stem form of a word ending in the inflections si and the rest — what is otherwise named pāṭipadika (a nominal base).
The meaning of a stem is of two kinds. It is the conventional meaning of words such as “pot” and “cloth” — what is called a derived concept (upādāpaññatti): a group, a continuum and the like, made known in dependence on material form and so on occurring in the shape of a particular series, and not to be described as either identical with or different from them. And it is the common character of hardness, touching and the like — what is called a concept of the corresponding kind (tajjāpaññatti): common to things of the same class and excluding things of another class, established by imposition according to convention, among the real phenomena (sabhāvadhamma) such as the earth element and contact, which differ by time, place and so on.
So pana kammādisaṃsaṭṭho, suddho cāti duvidho. Tattha kammādīsu dutiyādīnaṃ vidhīyamānattā kammādisaṃsaggarahito liṅgasaṅkhyāparimāṇayutto, tabbinimuttupasaggādipadatthabhūto ca suddho saddattho idha liṅgattho nāma.
That meaning is again of two kinds: mixed with [the relations] kamma and the rest, and bare (suddha). Since the second form and the rest are prescribed for kamma and the rest, the liṅgattha meant here is the bare meaning of the word — the meaning free of any connection with kamma and the rest and possessing gender, number and measure, and also the meaning of a word such as a prefix, which is free even of those.
Yo pana ākhyātakitakataddhitasamāsehi vutto kammādisaṃsaṭṭho attho, sopi dutiyādīnaṃ puna attanā vattabbassa atthavisesassābhāvena avisayattā, liṅgatthamattassa sambhavato ca paṭhamāyeva visayo.
A meaning mixed with kamma and the rest that has already been expressed (vutta) by a verb, a kita suffix, a taddhita suffix or a compound is likewise the province of the first form alone: it is not the province of the second form and the rest, because there is no further particular of meaning left for them to express, and only the bare meaning of the stem remains.
Hoti cettha –
And on this there is [the verse]:
Paṭhamāvupasaggatthe, kesañcatthe nipātasaddānaṃ;
Liṅgādike ca suddhe-bhihite kammādiatthepi.
The first form [stands] in the sense of a prefix and in the sense of some particle words;
in the bare [meaning] of gender and the rest, and in a kamma sense and the like that is already expressed.
Taking Liṅgatthe paṭhamā as the governing rule, by §285 (70): Ālapane ca the first form ① is used in the sense of address (ālapana) as well. ālapana is speaking (lapana) after turning [someone] to face one (abhimukhaṃ katvā): the meaning is calling to, summoning.
Here calling to (āmantana) is the turning towards oneself, by means of a word, of someone who has already acquired his own identity; once turned, he is joined to an action by [a verb] such as “go”. Therefore, since at the moment of address there is no connection with an action, this [addressed person] does not receive the designation kāraka.
“Turning an existing thing towards oneself by means of a word
is address; where [the thing] is still to be brought about, as in ‘may there be a king’, there is none.”
This [rule applies] only when [the object] is not already expressed (anabhihite); and the statement §626 (634): Kammani dutiyāya tto1 is here the sign (ñāpaka) of that.
Kiṃ kammaṃ?
What is the object (kamma)?
‘‘Yena vā kayirate taṃ karaṇa’’nti ito ‘‘vā’’ti vattate.
Here gender, tense and number are not the point [of the wording yaṃ karoti]. kamma is “what is done” (karīyati). And kāraka means the accomplisher (sādhaka), the cause of the bringing about of an action. That kāraka is of six kinds: kamma (object), kattā (agent), karaṇa (instrument), sampadāna (recipient), apādāna (point of departure) and okāsa (location). Since the action exists only when the object and the rest are present, whether in fact or in thought, the designation kāraka is established for all six of them, the object and the rest.
“By the division into production, alteration and attainment it is held to be threefold:
that which the agent’s action reaches — pleasure, charcoal, a dwelling.”
Ettha ca icchitānicchitakathitākathitādibhedamanapekkhitvā sabbasaṅgāhakavasena ‘‘yaṃ karoti taṃ kamma’’nti vuttattā, atthantaravikappanavādhikārato ca sabbattha imināva kammasaññā hoti.
And here, because the rule was stated in the all-inclusive form “what one does is the object”, without regard to the divisions into wished and unwished, stated and unstated and so on, and because of the governance of the vā that opens the option of other senses (atthantaravikappana), it is by this rule alone that the term kamma is given in every case.
An unstated object (akathitakamma) is, for example, yaññadattaṃ kambalaṃ yācate brāhmaṇo, “the brahmin begs Yaññadatta for a blanket”. Here kambalaṃ is the stated object (kathitakamma), because of the two objects of the action of begging it is the one more desired to be obtained; yaññadattaṃ, being subordinate, is the unstated object. Likewise in the following:
Gamu sappa gatimhi, budha bodhane, budha avagamane vā, bhuja pālanabyavaharaṇesu, paṭha byattiyaṃ vācāyaṃ, hara haraṇe, kara karaṇe, si saye iccevamādīnaṃ dhātūnaṃ payoge kārite sati payojjakakattubhūte kammani liṅgamhā dutiyāvibhatti hoti vā. Niccasampatte vikappatthoyaṃ, tena tassa pakkhe tatiyā hoti.
When there is a causative (kārita) in the use of the roots gamu and sappa in the sense of going, budha in the sense of awakening or budha in the sense of understanding, bhuja in the senses of protecting and eating, paṭha in the sense of distinct speech, hara in the sense of carrying, kara in the sense of doing, si in the sense of lying down, and others like them, the second inflection form ② is optionally used after the stem for the object that is the agent set to work (payojjakattā). This [vā] has the sense of an option (vikappa) where [the third form] would be obligatory; therefore in the other branch the third form ③ is used.
Unbroken connection (accantasaṃyoga) is connection that is accanta, without interruption. When there is unbroken connection of time or of distance with a thing, a quality or an action, the second inflection form ② is used after those stems that express time or distance.
Kammappavacanīyehi nipātopasaggehi yutte yoge sati liṅgamhā dutiyāvibhatti hoti.
When there is a construction joined with particles or prefixes that are kammappavacanīya, the second inflection form ② is used after the stem.
Kammaṃ pavacanīyaṃ yesaṃ te kammappavacanīyā, parasamaññāvasena vā anvādayo kammappavacanīyā.
kammappavacanīya are those by which an action (kamma) is to be expressed (pavacanīya); or, by the terminology of the other [grammar], anu and the rest are the kammappavacanīya.
Tattha anu saddassa lakkhaṇe, sahatthe, hīne ca kammappavacanīyasaññā vuttā. Yathā – pabbajitamanu pabbajiṃsu, nadimanvavasitā bārāṇasī, nadiyā saha avabaddhāti attho, anu sāriputtaṃ paññavā.
Among them, the term kammappavacanīya is stated for the word anu in the sense of a mark (lakkhaṇa), in the sense of “together with” (sahattha) and in the sense of inferiority (hīna).
Lakkhaṇādīsu ‘‘lakkhaṇi’tthambhūtakkhānabhāga vicchāsu pati pari anavo’’ti pati pari anūnaṃ kammappavacanīyasaññā vuttā.
In the senses of a mark and the rest, by the rule “pati, pari and anu in the senses of a mark, of the statement of someone’s condition, of a share and of distribution”, the term kammappavacanīya is stated for pati, pari and anu.
Lakkhaṇe sūriyuggamanaṃ pati dibbā bhakkhā pātubhaveyyuṃ, rukkhaṃ pati vijjotate cando, rukkhaṃ pari, rukkhaṃ anu.
By the rule “abhi, except in the sense of a share”, the term kammappavacanīya is stated for abhi in the senses of a mark and the rest, the sense of a share excepted.
Nipāte dhi brāhmaṇassa hantāra miccevamādi.
With a particle (nipāta):
289 (§306): Kvaci dutiyā chaṭṭhīnamatthe (sometimes ② in the sense of the sixth) apavada
Chaṭṭhīnaṃ atthe kvaci dutiyāvibhatti hoti. Antarāabhito parito pati paṭibhātiyoge ayaṃ. Antarā ca rājagahaṃ antarā ca nāḷandaṃ addhānamaggappaṭipanno, rājagahassa ca nāḷandāya ca majjheti attho. Abhito gāmaṃ vasati, parito gāmaṃ vasati, nadiṃ nerañjaraṃ pati, nerañjarāya nadiyā samīpeti attho. Paṭibhantu taṃ cunda bojjhaṅgā, upamā maṃ paṭibhāti, upamā mayhaṃ upaṭṭhahatīti attho.
In the sense of the sixth [inflections], the second inflection form ② is used in some places. This [applies] in construction with antarā, abhito, parito, pati and paṭibhāti.
‘‘Kvaci dutiyā, atthe’’ti ca vattate.
kvaci, dutiyā and atthe continue [into the next rule].
290 (§307): Tatiyāsattamīnañca (and [sometimes ②] in the sense of the third and seventh) apavada
Sattamiyatthe – kāle, upānvajjhāvasassa payoge, adhisiṭṭhāvasānaṃ payoge, tappānacāre ca dutiyā.
In the sense of the seventh, the second form is used for a time; in construction with the root vasa preceded by upa, anu, adhi or ā; in construction with si, ṭhā and vasa preceded by adhi; and for drinking or roaming in a place.
That thing serving as an aid by which the agent does the action without anything intervening, or by which he alters, or by which he reaches — that kāraka is termed karaṇa (the instrument).
karaṇa is “that by which [the action] is done” (karīyate anena). And here, although all the kāraka accomplish the action, the specifying statement “that by which it is done” is meant to take in, among the kāraka that serve as the agent’s aids, only the most effective (sādhakatama).
Kattari ca kārake liṅgamhā tatiyāvibhatti hoti. Caggahaṇena itthambhūtalakkhaṇe, kriyāpavagge, pubbasadisasamūnattha kalaha nipuṇa missaka sakhilatthādiyoge, kāladdhānesu, paccattakammatthapañcamiyatthādīsu ca tatiyā.
For the kattā (agent) kāraka too, the third inflection form ③ is used after the stem. By the word ca, the third form is used also for the mark of someone’s condition (itthambhūtalakkhaṇa), for the completion of an action (kriyāpavagga), in construction with pubba (earlier), sadisa (like), sama (equal), ūna (less), attha (need), kalaha (quarrel), nipuṇa (skilled), missaka (mixed), sakhila (kindly) and the like, for time and distance, and in the senses of the first form, of the object, of the fifth form and so on.
Ko ca kattā?
And what is the agent (kattā)?
294 (§281): Yo karoti sa kattā (the one who does: kattā) anvattha
Yo kriyaṃ attappadhāno hutvā karoti, so kattusañño hoti.
The one who, being himself the principal (attappadhāna, independent), does the action is termed kattā (the agent).
So tividho suddhakattā hetukattā kammakattāti. Tattha yo sayameva kriyaṃ karoti, so suddhakattā. Yo aññaṃ kātuṃ samatthaṃ akarontaṃ kammaṃ niyojeti, so hetukattā, yathā – gantuṃ samattho devadatto, tamañño payojeti ‘‘gamayati devadatta’’nti.
He is of three kinds: the plain agent (suddhakattā), the causal agent (hetukattā) and the object-agent (kammakattā). Among these, the one who does the action by himself is the plain agent. The one who sets to a task another who is able to do it but is not doing it is the causal agent; for example, Devadatta is able to go, and another sets him to it: gamayati devadattaṃ, “he makes Devadatta go”.
As for the illustration of the causative sense given here and there — “Devadatta goes; another sets him to it: gamayati devadattaṃ” — it too should be taken as stated by way of showing his ability [to go]. Otherwise, if he is already going by himself, what would there be for the instigator’s activity to do? And “he forcibly makes one act who is not acting”, “he makes the stone rise” and the like could not be accounted for.
Ettha pana
Here, moreover,
‘‘Kattā’’ti vattate.
kattā continues [into the next rule].
295 (§282): Yo kāreti sa hetu (the one who makes [the agent] act: hetu) anvattha
But that which, though it is an object depending on another’s action, is as if accomplished by itself because it is easily done, is called the object-agent (kammakattā); for example:
Vuttañca
And it is said:
‘‘Attappadhāno kiriyaṃ, yo nibbatteti kārako;
Appayutto payutto vā, sa kattāti pavuccati.
“The kāraka which, being itself the principal, brings the action about,
whether not set to it or set to it [by another], is called the agent.
Hetukattāti kathito,
Kattuno yo payojako;
Kammakattāti sukaro,
Kammabhūto kathīyate’’ti.
The one who sets the agent to work
is called the causal agent;
what is an object [yet] easily done
is called the object-agent.”
Nanu ca ‘‘saṃyogo jāyate’’tiādīsu kathaṃ pure asato jananakriyāya kattubhāvosiyāti? Vuccate – lokasaṅketasiddho hi saddappayogo, avijjamānampi hi loko saddābhidheyyatāya vijjamānaṃ viya gahetvā voharati, vikappabuddhigahitākāroyeva hi saddenābhidhīyate, na tu vatthusabhāvo, aññathā sutamayañāṇenapi paccakkhena viya vatthusabhāvasacchikaraṇappasaṅgo ca musāvāda kudiṭṭhivādādīnamabhāvappasaṅgo ca siyā, tasmā buddhiparikappitapaññattivasenapi saddappavatti hotīti asato saṃyogādissapi hoteva jananakriyāya kattukārakatāti.
But, [one may object,] in “a contact arises” (saṃyogo jāyate) and the like, how can what did not exist before be the agent of the action of arising? The answer: the use of words is established by worldly convention. Even of what does not exist the world speaks, taking it as if it existed, because it can be denoted by a word; for what a word denotes is only the form grasped by a conceptualizing mind (vikappabuddhi), not the real nature of the thing. Otherwise it would follow that the real nature of a thing could be realized by knowledge born of hearing as if by direct perception, and it would follow that false speech, wrong views and the like could not exist. Therefore, since words function also by way of concepts constructed by the mind, a contact and the like, though non-existent, is indeed the agent-kāraka of the action of arising.
“A word has convention as its province; it does not always bear on what is ultimately real;
the meaning constructed by the mind is what is called its meaning.
Saha saddhiṃ samaṃ nānā vinā alaṃ ki miccevamādīhi yoge liṅgamhā tatiyāvibhatti hoti, ca saddena sahatthepi.
In construction with saha, saddhiṃ, samaṃ, nānā, vinā, alaṃ, kiṃ and the like, the third inflection form ③ is used after the stem; by the word ca, also in the sense of saha [without the word].
Tattha saha saddena yogo kriyā guṇa dabba samavāye sambhavati. Yathā – vitakkena saha vattati, puttena saha thūlo, antevāsikasaddhivihārikehi saha ācariyupajjhāyānaṃ lābho, nisīdi bhagavā saddhiṃ bhikkhusaṅghena, sahassena samaṃ mitā, sabbehi me piyehi manāpehi nānābhāvo vinābhāvo, saṅgho vināpi gaggena uposathaṃ kareyya, alaṃ te idha vāsena, kiṃ me ekena tiṇṇena, purisena thāmadassinā, kiṃ te jaṭāhi dummedha, kiṃ te ajinasāṭiyā.
Here construction with the word saha is possible in the association (samavāya) of an action, of a quality or of a thing.
Yoga ggahaṇamihānuvattate, hetvatthe, hetvatthappayoge ca liṅgamhā tatiyāvibhatti hoti.
The word yoga (construction) continues here [from the last rule]: in the sense of cause (hetu), and in construction with a word meaning cause, the third inflection form ③ is used after the stem.
When by a diseased limb the defect of the one that has the limb is marked, the third inflection form ③ is used for that [limb]. Here “that which has a limb” (aṅgaṃ assa atthi) is the aṅgī, the body.
300 (§292): Visesane ca (and for the distinguishing attribute) apavada
Visesīyati visesitabbaṃ anenāti visesanaṃ, gottādi. Tasmiṃ gottanāmajātisippavayoguṇasaṅkhāte visesanatthe tatiyāvibhatti hoti, ca saddena pakati ādīhi ca. Gottena gotamo nātho.
A visesana (distinguishing attribute) is that by which what is to be distinguished is distinguished — the clan and the like. In that sense of a distinguishing attribute, namely clan, name, birth, craft, age or quality, the third inflection form ③ is used; and by the word ca, also after pakati and the like.
For the sampadāna (recipient) kāraka, the fourth inflection form ④ is used after the stem.
Kiñca sampadānaṃ?
And what is the recipient (sampadāna)?
302 (§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
The one to whom [one] wishes to give, or the one to whom [something] is pleasing, or the one to whom [one] owes — that kāraka is termed sampadāna (the recipient). It is called sampadāna because [something] is duly handed over (sammā padīyate) to it: the receiver.
Catuppadamidaṃ. Silāgha katthane, hanu apanayane, ṭhā gatinivattimhi, sapa akkose, dhara dhāraṇe, piha icchāyaṃ iccetesaṃ dhātūnaṃ payoge, kudha kope, duha jighaṃsāyaṃ, issa issāyaṃ, usūya dosāvikaraṇe iccetesaṃ tadatthavācīnañca dhātūnaṃ payoge ca rādha hiṃsāsaṃrādhesu, ikkha dassanaṅkesūti imesaṃ payoge ca pati ā pubbassa su savaṇeti imassa ca anupati pubbassa ge saddeti imassa ca pubbakattā ca ārocanatthappayoge, tadatthe, tumatthe, alamatthappayoge ca maññatippayoge anādare appāṇini ca gatyatthānaṃ kammani ca āsisatthappayoge ca sammuti bhiyyappayogesu ca sattamyatthe cāti taṃ kammādikārakaṃ sampadānasaññaṃ hoti, ca saddaggahaṇena pahiṇatikappati pahoti upamāñjalikaraṇa phāsu atthaseyyappabhutiyoge ca pure viya catutthī.
This [sutta] has four words. In construction with the roots silāgha in the sense of praising, hanu in the sense of denying, ṭhā in the sense of stopping a movement, sapa in the sense of cursing, dhara in the sense of holding and piha in the sense of wishing; and in construction with the roots kudha in the sense of anger, duha in the sense of wishing to harm, issa in the sense of jealousy and usūya in the sense of showing fault, and with roots expressing those senses; and in construction with rādha in the senses of harming and satisfying and ikkha in the senses of seeing and marking; and with su in the sense of hearing preceded by pati and ā, and with ge in the sense of sounding preceded by anu and pati, [for] the prior agent (pubbakattā); and in construction with words meaning announcing; in the sense of purpose (tadattha); in the sense of an infinitive (tumattha); in construction with alaṃ; in construction with maññati in contempt, regarding an inanimate thing; for the object of roots meaning “to go”; in construction with words of wishing well; in construction with sammuti and bhiyya; and in the sense of the seventh — that kāraka, [otherwise] the object or another, is termed sampadāna. And by the word ca, in construction with pahiṇati, kappati, pahoti, upamā, añjalikaraṇa, phāsu, attha, seyya and so on, the fourth form ④ [is used] as before.
In construction with rādha and ikkha, the one about whom there is enquiry (vipucchana), for the sake of making the action known, [is the sampadāna]; and by the governance of vā, the second form ② too.
And the prior agent of paccāsuṇa and anupatigiṇa: when the root su is construed with pati and ā [that is, paṭissuṇāti, “assents”], and when ge is construed with anu and pati [anugiṇāti, patigiṇāti, “approves”], the agent of the prior action is termed sampadāna. Thus in bhagavā bhikkhū etadavoca, “the Blessed One said this to the monks”, bhikkhū is the unstated object and etaṃ the stated object, and the agent of the prior act of speaking is the Blessed One:
Yo vadeti sa kattāti, vuttaṃ kammanti vuccati;
Yo paṭiggāhako tassa, sampadānaṃ vijāniyāti.
The one who speaks is the agent; what is spoken is called the object;
the one who receives it — know him as the recipient.
Ārocanatthappayoge yassa āroceti, taṃ sampadānaṃ. Ārocayāmi vo bhikkhave, paṭivedayāmi vo bhikkhave, āmantayāmi te mahārāja, āmanta kho taṃ gacchāmāti vā. Ettha ca ārocana saddassa kathanappakāratthattā desanatthādippayogepi catutthī. Dhammaṃ vo desessāmi, desetu bhante bhagavā dhammaṃ bhikkhūnaṃ, yathā no bhagavā byākareyya, niruttiṃ te pavakkhāmi iccādi.
In construction with words meaning announcing, the one to whom one announces is the sampadāna. And since the word ārocana (announcing) means any kind of telling, the fourth form is used also in construction with words meaning teaching and the like:
Tadatthe sampadānasaññā, catutthī ca.
In the sense of purpose (tadattha), [the meaning that something is for] is termed sampadāna, and [takes] the fourth form.
‘‘Ato, vā’’ti ca vattate.
ato (after [a stem in] a) and vā continue [into the next rule].
304 (§109): Āya catutthekavacanassa tu (āya for ④⨀ inflections) apavada
A kārantato liṅgamhā parassa catutthekavacanassa āyā deso hoti vā, saralopādi.
After a stem ending in a, the singular inflection of the fourth form ④⨀ that follows is optionally replaced by āya; the elision of the [stem’s final] vowel and the rest [follow].
Namo saddayoge, sotthisvāgatādī hi ca yoge liṅgamhā catutthīvibhatti hoti. Namo te buddha vīratthu, namo karohi nāgassa, namatthu buddhānaṃ, namatthu bodhiyā, sotthi pajānaṃ, svāgataṃ te mahārāja, atho te adurāgataṃ.
In construction with the word namo, and in construction with sotthi, svāgata and the like, the fourth inflection form ④ is used after the stem.
‘‘Kāle, bhavissatī’’ti ca vattate.
kāle (in the time) and bhavissati (future) continue [into the next rule].
306 (§653): Bhāvavācimhi catutthī (the fourth form ④ with a word of action, for the purpose) apavada
With a word that expresses an action (bhāva), the fourth inflection form ④ is used in the sense of future time. bhāva is the happening [of the action].
Kasmiṃ atthe pañcamī?
In what sense is the fifth form ⑤ used?
307 (§295): Apādāne pañcamī (⑤ for the apādāna [point of departure]) utsarga
That limit from which [something] departs, or that cause of fear from which fear arises, or that teacher from whom one takes knowledge — that kāraka is termed apādāna (the point of departure). It is apādāna because one takes [something] away from it (apanetvā ito ādadāti).
It is of three kinds by the difference of its province: one whose province is stated (niddiṭṭhavisaya), one whose province is implied (upāttavisaya) and one whose province is inferred (anumeyyavisaya).
Because the particular action that is the province of the term apādāna is stated, it is “of stated province”:
Ettha ca ‘‘pāpā cittaṃ nivāraye, pāpā nivārentī’’tiādīsu yadipi kāyasaṃyogapubbakāpagamanaṃ natthi, tathāpi cittasaṃyogapubbakassa apagamanassa sambhavato iminā ca apādānasaññā.
And here, in “one should restrain the mind from evil”, “they keep [him] from evil” and the like, although there is no departure preceded by bodily contact, still, since a departure preceded by mental contact is possible, the term apādāna is given by this rule as well.
Dhātavo ca nāmāni ca dhātunāmāni, tesaṃ avihitalakkhaṇānaṃ dhātunāmānaṃ payoge, upasaggayoge ca ādi saddena nipātayoge ca taṃyuttaṃ kārakaṃ apādānasaññaṃ hoti.
dhātunāmāni are roots and nouns. In construction with those roots and nouns for which no mark has been laid down, in construction with prefixes, and, by the word ādi, in construction with particles, the kāraka joined with them is termed apādāna.
First, in construction with roots: with parā + ji [parājeti, “is defeated by”], the one who cannot be withstood; with pa + bhū [pabhavati, “originates”], the source; and with jana [jāyati, “is born”], the origin of what is born.
Nāmappayoge aññatthitarā dīhi yutte – nāññatra dukkhā sambhoti, nāññaṃ dukkhā nirujjhati, tato aññena kammena, tato itaraṃ, ubhato sujāto putto iccādi.
In construction with nouns, when joined with aññatra, itara and the like:
Upasaggayuttesu apaparī hi vajjanatthehi yoge, mariyādābhividhiatthe āyoge pati nā patinidhipatidānatthena yoge ca. Yathā – apasālāya āyanti vāṇijā, sālaṃ vajjetvāti attho. Tathā paripabbatā devo vassati, pabbataṃ vajjetvāti attho. Mariyādāyaṃ – āpabbatā khettaṃ. Abhividhimhi – ābrahmalokā saddo abbhuggacchati, brahmalokaṃ abhibyāpetvāti attho. Patinidhimhi – buddhasmā pati sāriputto dhammadesanāya ālapati temāsaṃ. Patidāne – ghatamassa telasmā pati dadāti, kanakamassa hiraññasmā pati dadāti.
Among constructions with prefixes: in construction with apa and pari in the sense of excluding, with ā in the sense of a limit (mariyādā) or of inclusion (abhividhi), and with pati in the sense of a substitute (patinidhi) or of an exchange (patidāna).
By the word api, the fifth form ⑤ is used also for [words of] time and distance in the middle of the kāraka relation between object and point of departure:
Ca saddaggahaṇena pabhutyā diatthe, tadatthappayoge ca – yatohaṃ bhagini ariyāya jātiyā jāto, yato sarāmi attānaṃ, yato pattosmi viññutaṃ, yatvādhikaraṇamenaṃ, yato pabhuti, yato paṭṭhāya, tato paṭṭhāya iccādi.
By the word ca, [the fifth form is used] in the sense of pabhuti (“starting from”) and the like, and in construction with words of that sense:
310 (§273): Rakkhaṇatthānamicchitaṃ (with verbs of guarding, the thing one wants kept safe) anvattha
In construction with roots that mean guarding, the thing that is wished [kept safe] — that kāraka is termed apādāna; and, by the governance of the word ca [carried from 309], the thing not wished as well. Guarding here is both warding off (nivāraṇa) and protecting (tāyana). kāke rakkhanti taṇḍulā, “they keep the crows off the rice”; yavā paṭisedhenti gāvo, “they ward the cattle off the barley”.
The thing not wished, for example: pāpā cittaṃ nivāraye, “one should restrain the mind from evil”; pāpā nivārenti, “they restrain [him] from evil”; rājato vā corato vā aggito vā udakato vā nānābhayato vā nānārogato vā nānāupaddavato vā ārakkhaṃ gaṇhantu, “let them take protection against the king, against thieves, against fire, against water, against the various dangers, the various diseases and the various calamities”.
‘‘Icchita’’miti vattate.
icchitaṃ (wished) continues [into the next rule].
311 (§274): Yena vā’dassanaṃ (optionally, the one from whose sight one hides) anvattha
The one by whom not being seen is wished, by [a person] who is vanishing — that kāraka is optionally termed apādāna; and this [rule holds] only with [the verb of] disappearing (antaradhāna). upajjhāyā antaradhāyati sisso, “the pupil disappears from the preceptor” — the meaning is nilīyati, “he hides himself”. mātāpitūhi antaradhāyati putto, “the son disappears from his mother and father”.
Vā ti kiṃ? Jetavane antarahito. Yenā ti kiṃ? Yakkho tattheva antaradhāyati.
312 (§275): Dūrantikaddhakālanimmānatvālopadisāyogavibhattārappayoga suddhappamocana hetu vivittappamāṇa pubbayoga bandhana guṇavacana pañha kathanathokākattūsu ca (and in twenty further senses, from distance to non-agency) anvattha
In the sense of distance, in the sense of nearness, in a measure of distance, in a measure of time, where [an absolutive in] tvā is elided, in construction with a direction, in distinction, in construction with [a word of] abstaining, in construction with [a word] meaning purity, in construction with [a word] meaning release, in the sense of cause, in construction with [a word] meaning seclusion, in the sense of measure, in construction with pubba, in construction with [a word] meaning bondage, in the statement of a quality, in a question, in an answer, in the sense of “a little”, and for a non-agent — whatever is the boundary (avadhi), and whatever is the cause, the object and the like — that kāraka is termed apādāna; and by the word ca the second, the third and the sixth forms [are used] as fits.
E ttha ca dūrantikañca dūrantikatthañcāti dūrantika nti sarūpekasesaṃ katvā vuttanti daṭṭhabbaṃ, tena dūrantikatthappayoge, tadatthe ca apādānasañño hoti.
And here it should be understood that the sutta says dūrantika having made a sarūpekasesa — one of two like forms left standing — of dūrantika [the words “far” and “near”] and dūrantikattha [their senses]; therefore the apādāna term applies both in construction with words meaning far and near and in those senses themselves.
Dūratthappayoge tāva – kīvadūro ito naḷakāragāmo, tato have dūrataraṃ vadanti, gāmato nātidūre. Ārakā te moghapurisā imasmā dhammavinayā, ārakā tehi bhagavā. Dūratthe – dūratova namassanti, addasa dūratova āgacchantaṃ.
First, in construction with a word meaning far: kīvadūro ito naḷakāragāmo, “how far from here is Naḷakāragāma?”; tato have dūrataraṃ vadanti, “farther than that, they say”; gāmato nātidūre, “not too far from the village”; ārakā te moghapurisā imasmā dhammavinayā, “far are those foolish men from this Dhamma and discipline”; ārakā tehi bhagavā, “far from them is the Blessed One”. In the sense of far [itself]: dūratova namassanti, “from afar they pay homage”; addasa dūratova āgacchantaṃ, “he saw [him] coming from afar”.
In construction with a word meaning near: antikaṃ gāmā, āsannaṃ gāmā, samīpaṃ gāmā, “near the village” — the meaning is gāmassa samīpaṃ, “the vicinity of the village”.
And the second and the third: dūraṃ gāmaṃ āgato, dūrena gāmena āgato, “come from the far village” — the meaning is dūrato gāmā āgato, “come from the village far away”. Or dūraṃ gāmena, “far from the village”. antikaṃ gāmaṃ āgato, “come from near the village”, or antikaṃ gāmena; āsannaṃ gāmaṃ, or āsannaṃ gāmena; and so on.
In a measure of distance or of time — nimmāna means measure (parimāṇa) — when that is understood: ito mathurāya catūsu yojanesu saṅkassaṃ, “four leagues from here, from Mathurā, is Saṅkassa”; rājagahato pañcacattālīsayojanamatthake sāvatthi, “Sāvatthī lies at forty-five leagues from Rājagaha”.
Kālanimmāne – ito ekanavutikappamatthake vipassī bhagavā loke udapādi, ito vassasahassaccayena buddho loke uppajjissati.
In a measure of time: ito ekanavutikappamatthake vipassī bhagavā loke udapādi, “ninety-one aeons from now the Blessed One Vipassī arose in the world”; ito vassasahassaccayena buddho loke uppajjissati, “a thousand years from now a Buddha will arise in the world”.
The elision of [a word] ending in the suffix tvā means that [the absolutive] does not appear although its sense is present. In that elision of tvā, [the fifth stands] for [what would be] its object or its locus: pāsādā saṅkameyya, “he may step across from the palace” — the meaning is pāsādaṃ abhiruhitvā saṅkameyya, “having climbed the palace, he may step across”. Likewise hatthikkhandhā saṅkameyya, “he may step across from the elephant’s back”; abhidhammā pucchanti, “they ask from the Abhidhamma” — or abhidhammaṃ sutvā, “having heard the Abhidhamma”; abhidhammā kathayanti, “they speak from the Abhidhamma” — or abhidhammaṃ paṭhitvā, “having recited the Abhidhamma”; āsanā vuṭṭhaheyya, “he may rise from the seat” — or āsane nisīditvā, “having sat on the seat”.
Disatthavācīhi yoge, disatthe ca – ito sā purimā disā, ito sā dakkhiṇā disā, ito sā pacchimā disā, ito sā uttarā disā, avīcito uparibhavaggā, uddhaṃ pādatalā, adho kesamatthakā iccādi. Disatthe – puratthimato dakkhiṇatotiādi. Ettha pana sattamiyatthe to paccayopi bhavissati.
In construction with words that express a direction, and in the sense of direction: ito sā purimā disā, “from here, that is the eastern quarter”; ito sā dakkhiṇā disā, “from here, that is the southern quarter”; ito sā pacchimā disā, “… the western quarter”; ito sā uttarā disā, “… the northern quarter”; avīcito uparibhavaggā, “from Avīci up to the peak of existence”; uddhaṃ pādatalā, “upward from the soles of the feet”; adho kesamatthakā, “downward from the tips of the hair”; and so on. In the sense of direction: puratthimato, dakkhiṇato, “from the east”, “from the south”, and the like. Here, however, the suffix to may also be [taken] in the sense of the seventh form.
Distinction (vibhatta) means the setting apart, by a quality, of a thing that is itself already distinct from another. In that distinction: yato paṇītataro vā visiṭṭhataro vā natthi, “than which there is nothing more excellent or more distinguished”; attadanto tato varaṃ, “one who has tamed himself is better than those”; kiñcāpi dānato sīlameva varaṃ, “although virtue is better than giving”; tato mayā sutā assutameva bahutaraṃ, “compared with what I have heard, what I have not heard is far more”; sīlameva sutā seyyo, “virtue is better than learning”. And the sixth: channavutīnaṃ pāsaṇḍānaṃ pavaraṃ yadidaṃ sugatavinayo, “of the ninety-six sectarian doctrines the foremost is this, the discipline of the Sugata”.
Construction with [a word of] abstaining means construction with a word meaning to desist. There: asaddhammā ārati, “abstaining from wrong practice”; virati pāpā, “refraining from evil”; pāṇātipātā veramaṇī, “abstention from killing living beings”; adinnādānā paṭivirato, “refraining from taking what is not given”; appaṭivirato musāvādā, “not refraining from false speech”.
Suddhatthappayoge – lobhanīyehi dhammehi suddho asaṃsaṭṭho, mātito ca pitito ca suddho anupakkuṭṭho agarahito.
In construction with a word meaning pure: lobhanīyehi dhammehi suddho asaṃsaṭṭho, “pure of, unmixed with, things that provoke greed”; mātito ca pitito ca suddho anupakkuṭṭho agarahito, “pure on the mother’s side and the father’s, unreproached, unblamed”.
Pamocanatthappayoge – parimutto dukkhasmāti vadāmi, mutto mārabandhanā, na te muccanti maccunā, muttohaṃ sabbapāsehi.
In construction with a word meaning release: parimutto dukkhasmāti vadāmi, “he is released from suffering, I say”; mutto mārabandhanā, “freed from Māra’s bond”; na te muccanti maccunā, “they are not freed from death”; muttohaṃ sabbapāsehi, “I am freed from all snares”.
In the sense of cause and — since a sarūpekasesa is taken [here too] — in construction with a word meaning cause, [the fifth is used] after a pronoun: kasmā nu tumhaṃ daharā na mīyare, “why then do your young ones not die?”; kasmā idheva maraṇaṃ bhavissati, “why will death come right here?”; kasmā hetunā, “for what reason?”; yasmā ca kammāni karonti, “and because they do deeds”; yasmā tiha bhikkhave, “since, monks, …”; tasmā tiha bhikkhave evaṃ sikkhitabbaṃ, “therefore, monks, you should train thus”; tasmā buddhosmi brāhmaṇa, “therefore, brahmin, I am a Buddha”; yasmā kāraṇā, tasmā kāraṇā, kiṃ kāraṇā, “for which reason”, “for that reason”, “for what reason”. And the second and the sixth: kiṃ kāraṇaṃ, “for what reason?”; taṃ kissa hetu, “for what reason is that?”; kissa tumhe kilamatha, “why do you weary yourselves?”.
Kena hetunā, kena kāraṇena, yena midhekacce sattā, tena nimittena, tena vuttamiccādīsu ‘‘hetvatthe cā’’ti tatiyā.
In kena hetunā, “by what reason?”, kena kāraṇena, “by what cause?”, yena midhekacce sattā, “by reason of which some beings here …”, tena nimittena, “on that account”, tena vuttaṃ, “therefore it is said”, and the like, the third form is by §289 (297): Hetvatthe ca.
Seclusion (vivitta) means separation (vivecana); in construction with a word of that sense: vivitto pāpakā dhammā, “secluded from evil states”; vivicceva kāmehi, “quite secluded from sense pleasures”; vivicca akusalehi dhammehi, “secluded from unwholesome states”.
Pamāṇatthe tatiyā ca, āyāmato ca vitthārato ca yojanaṃ, gambhīrato ca puthulato ca yojanaṃ candabhāgāya parimāṇaṃ, parikkhepato navayojanasataparimāṇo majjhimapadeso.
In the sense of measure, and the third [as well]: āyāmato ca vitthārato ca yojanaṃ, “a league in length and in breadth”; gambhīrato ca puthulato ca yojanaṃ candabhāgāya parimāṇaṃ, “a league in depth and in width is the measure of the Candabhāgā”; parikkhepato navayojanasataparimāṇo majjhimapadeso, “in circumference the Middle Country measures nine hundred leagues”.
Dīghaso nava vidatthiyo sugatavidatthiyā pamāṇikā kāretabbā.
dīghaso nava vidatthiyo sugatavidatthiyā pamāṇikā kāretabbā, “in length nine spans by the Sugata’s span — [robes] of that measure are to be made”.
Ettha ca ‘‘smāhismiṃna’’miccādito ‘‘smā’’ti ca ‘‘so, vā’’ti ca vattamāne
dīghaso, or dīghamhā, “in length”; [oraso, or oramhā, “from this side”]. And the third [in the sense of measure]: yojanaṃ āyāmena, yojanaṃ vitthārena, yojanaṃ ubbedhena sāsaparāsi, “a heap of mustard seed a league in length, a league in breadth, a league in height”.
Paṭhamatthavācakena pubba saddena yogo pubbayogo, ettha ca pubba ggahaṇaṃ adisatthavuttino pubbā diggahaṇassupalakkhaṇanti daṭṭhabbaṃ, tena parā diyogepi. Yathā – pubbeva me bhikkhave sambodhā, ito pubbenāhosi, tato paraṃ paccantimā janapadā, dhātuliṅgehi parā paccayā, tato aparena samayena, tato uttarimpi iccādi.
Construction with pubba (pubbayoga) is construction with the word pubba expressing the sense of “first” [that is, “before”]; and here it should be understood that the mention of pubba is an indication (upalakkhaṇa) of the mention of pubba and the like when they are not used in the sense of a direction; hence [the fifth is used] also in construction with para (“after”) and the like. For example: pubbeva me bhikkhave sambodhā, “even before my awakening, monks”; ito pubbenāhosi, “before this it was not [so]”; tato paraṃ paccantimā janapadā, “beyond that are the border countries”; dhātuliṅgehi parā paccayā, “suffixes come after roots and stems”; tato aparena samayena, “at a time later than that”; tato uttarimpi, “even beyond that”; and so on.
In construction with a word meaning bondage, the fifth — and the third — is used for the debt that is the cause of the binding: satasmā baddho naro raññā, “the man was bound by the king for a hundred”; or satena baddho naro, “the man was bound for a hundred”.
The statement of a quality (guṇavacana) is the statement of a quality that is the cause producing a result; in that statement of a quality the fifth, and the third, [are used]: issariyā janaṃ rakkhati rājā, “by his lordship the king protects the people”, or issariyena; sīlato naṃ pasaṃsanti, “they praise him for his virtue”, or sīlena; paññāya vimuttimano, “by wisdom, a mind released”; and so on.
In a question and in an answer: kutosi tvaṃ, “where are you from?”; kuto bhavaṃ, “where is your honour from?”; pāṭaliputtato, “from Pāṭaliputta”. And here kathana (telling) means answering (vissajjana).
In the sense of “a little”, when the means expressed is not a substance (asatvavacane karaṇe), the third [is used] as well: thokā muccati, “he escapes by a little”, or thokena muccati; appamattakā muccati, “he escapes by a trifle”, or appamattakena; kicchā muccati, “he escapes with difficulty”, or kicchena.
For a non-agent — a sign-cause (ñāpakahetu) that is not a kāraka: kammassa katattā upacitattā ussannattā vipulattā uppannaṃ hoti cakkhuviññāṇaṃ, “because the deed has been done, accumulated, heaped up and made abundant, eye-consciousness has arisen”; na tāvidaṃ nāmarūpaṃ ahetukaṃ sabbattha sabbadā sabbesañca ekasadisabhāvāpattito, “this mind-and-matter is not without a cause, because [if it were] it would turn out alike everywhere, always and for all”.
[Things are] impermanent, from ceasing to be after having been; from the oppression of rise and fall
[they are] painful; not-self, from not submitting to one’s will — such are the three characteristics.
‘‘Pañcamī’’ti vattate.
pañcamī (the fifth) continues [into the next rule].
314 (§296): Kāraṇatthe ca (and ⑤ in the sense of cause) apavada
A cause (kāraṇa) is what produces its own result — the productive cause (kārakahetu) [the generating cause]. In that sense of cause too the fifth inflection form ⑤ is used; and this is by open option (vikappa), because the third form has also been prescribed in the sense of cause. ananubodhā appaṭivedhā catunnaṃ ariyasaccānaṃ yathābhūtaṃ adassanā evamidaṃ dīghamaddhānaṃ sandhāvitaṃ saṃsaritaṃ, “through not understanding, through not penetrating, through not seeing the four noble truths as they really are, this long course has been run and wandered”; avijjāpaccayā saṅkhārā, “with ignorance as condition, formations”; saṅkhārapaccayā viññāṇaṃ, “with formations as condition, consciousness”; avijjāya tveva asesavirāganirodhā saṅkhāranirodho, “but with the utter fading away and cessation of ignorance, the cessation of formations”; saṅkhāranirodhā viññāṇanirodho, “with the cessation of formations, the cessation of consciousness”; viññāṇanirodhā …, “with the cessation of consciousness …”; and so on.
Kasmiṃ atthe chaṭṭhī?
In what sense [is] the sixth form ⑥ [used]?
315 (§301): Sāmismiṃ chaṭṭhī (⑥ for the sāmī [owner]) utsarga
Pariggayhatīti pariggaho, yo yassa pariggaho āyatto sambandhī, taṃ pati so attho sāmisañño hoti. Vā ggahaṇena sāmitabba rujādiyogepi.
A possession (pariggaho) is what is taken as one’s own. Whatever is the possession of someone — dependent on him, related to him — with respect to that [possession], that meaning [the someone] is termed sāmī (the owner). By the mention of vā, [the term applies] also in construction with [the word] sāmī, with [a participle in] tabba, with ruja (“to pain”) and the like.
Ettha ca kriyābhisambandhābhāvā na kārakatā sambhavati. Sāmibhāvo hi kriyākārakabhāvassa phalabhāvena gahito, tathā hi ‘‘rañño puriso’’ti vutte yasmā rājā dadāti, puriso ca patiggaṇhāti, tasmā ‘‘rājapuriso’’ti viññāyati. Evaṃ yo yassa āyatto sevakādibhāvena vā bhaṇḍabhāvena vā samīpa samūhāvayavavikāra kāriyaavatthā jāti guṇa kriyādivasena vā, tassa sabbassāpi so sambandhādhārabhūto visesanaṭṭhānī āgamīvasena tividhopi attho sāmī nāmāti gahetabbo.
And here, since there is no direct connection with an action, no kāraka-hood is possible. For the state of being an owner is taken as the fruit of a relation between an action and its kārakas: thus when one says rañño puriso, “the king’s man”, it is because the king gives and the man receives that he is understood to be “the king’s man”. So whatever is dependent on someone — by being his servant and the like, or by being his property, or by way of proximity, group, part, product, effect, state, kind, quality, action and the like — for all of that, the meaning that is the bearer of the relation, threefold as qualifier (visesana), substituend (ṭhānī) and receiver of an augment (āgamī), is to be taken as what is called sāmī.
Vuttañca
And it is said:
‘‘Kriyākārakasañjāto,
Assedaṃ bhāvahetuko;
Sambandho nāma so attho,
Tattha chaṭṭhī vidhīyate.
Born of an action and its kārakas,
grounded in the notion “this is his”,
that meaning is called relation (sambandha);
for it the sixth form is prescribed.
Pāratantyañhi sambandho,
Tattha chaṭṭhī bhavetito;
Upādhiṭṭhānā gamito,
Na visesyādito tito’’ti.
For relation is dependence (pāratantya);
there the sixth arises, from the three:
from the qualifier, the substituend and the receiver of an augment,
not from the qualified and the rest — [only] from those three.
First, from the qualifier: rañño puriso, “the king’s man”. Here the king distinguishes the man — sets him apart — from [men who have] other masters, and so is the qualifier (visesana); the man is distinguished by him, and so is the thing qualified (visesitabba). Thus everywhere, in construction with a thing qualified, the sixth is [used] from the qualifier alone.
In the relation through property: pahūtaṃ me dhanaṃ sakka, “abundant is my wealth, Sakka”; etassa paṭivīso, “his share”; bhikkhussa pattacīvaraṃ, “the bhikkhu’s bowl and robe”.
In the relation of an effect [to its cause]: yavassa aṅkuro, “the sprout of the barley”; meghassa saddo, “the sound of the cloud”; puttāpi tassa bahavo, “many too are his sons”; kammānaṃ phalaṃ vipāko, “the fruit, the result, of deeds”.
In the relation of a state [to what is in it]: khandhānaṃ pātubhāvo, “the manifestation of the aggregates”; khandhānaṃ jarā, “the ageing of the aggregates”; khandhānaṃ bhedo, “the breaking up of the aggregates”.
In the relation of a kind [to its members]: manussassa bhāvo, “the state of a human being”; manussānaṃ jāti, “the kind [that is the birth] of human beings”.
In the relation of a quality [to its bearer]: suvaṇṇassa vaṇṇo, “the colour of gold”; vaṇṇo na khīyetha tathāgatassa, “the praise of the Tathāgata could not be exhausted”; buddhassa guṇaghoso, “the renown of the Buddha’s virtues”; pupphānaṃ gandho, “the scent of flowers”; phalānaṃ raso, “the taste of fruits”; cittassa phusanā, “the touch of the mind”; sippikānaṃ sataṃ natthi, “there is not a hundred cowries”; tilānaṃ muṭṭhi, “a handful of sesame”; tesaṃ samāyogo, “their combination”; sandhino vimokkho, “the loosening of the joint”; tathāgatassa paññāpāramiṃ ārabbha, “concerning the Tathāgata’s perfection of wisdom”, pubbacariyaṃ vā, “or his former conduct”; sukhaṃ te, “happiness is yours”; dukkhaṃ te, “suffering is yours”; cetaso parivitakko udapādi, “a reflection arose in [his] mind”; paññāya paṭubhāvo, “the skill of wisdom”; rūpassa lahutā, “the lightness of matter”; rūpassa mudutā, “the malleability of matter”; rūpassa upacayo, “the growth of matter”.
In the relation of an action [to its agent]: pādassa ukkhipanaṃ, “the lifting of the foot”, or pādassa avakkhepanaṃ, “the putting down of the foot”; hatthassa samiñjanaṃ, “the bending of the arm”; pādānaṃ pasāraṇaṃ, “the stretching of the legs”; dhātūnaṃ gamanaṃ, “the going of the elements”; dhātūnaṃyeva ṭhānaṃ, nisajjā, sayanaṃ vā, “the standing, sitting or lying of the elements themselves”. Likewise tassa nāmagottādi, “his name, clan and so on”; tassa kāraṇaṃ, “the cause of it”; tassa mātāpitaro, “his mother and father”; tassa purato pāturahosi, “he appeared in front of him”; tassa pacchato, “behind him”; nagarassa dakkhiṇato, “to the south of the city”; vassānaṃ tatiye māse, “in the third month of the rains”; na tassa upamā, “there is no simile for it”; kuverassa bali, “the offering to Kuvera”; and so on.
Ṭhānito – yamedantassādeso, o avassa.
From the substituend (ṭhānī): yamedantassādeso, “y is the replacement of a final e”; o avassa, “o for ava”.
Āgamito – puthassāgamo iccādi.
From the receiver of an augment (āgamī): puthassāgamo, “the augment of putha”; and so on.
Sāmiyoge – devānamindo, migānaṃ rājā.
In construction with [a word for] master: devānamindo, “lord of the gods”; migānaṃ rājā, “king of the beasts”.
In construction with tabba, ruja and the like: mahāsenāpatīnaṃ ujjhāpetabbaṃ vikanditabbaṃ viravitabbaṃ, “complaint should be made to the great generals, one should cry out and call out [to them]”; devadattassa rujati, “Devadatta is in pain”; tassa rogo uppajjati, “a disease arises in him”; rajakassa vatthaṃ dadāti, “he gives the cloth to the washerman”; musāvādassa ottappaṃ, “shame at false speech”; and so on.
‘‘Kvaci, tatiyāsattamīna’’nti ca vattate.
kvaci (in some places) and tatiyāsattamīnaṃ (of the third and the seventh) continue [from 289 and 290 into the next rule].
317 (§308): Chaṭṭhī ca (and [sometimes] ⑥ in the sense of the third and seventh) apavada
For the instrument of yaja (“to worship, to offer”): pupphassa buddhaṃ yajati, “he worships the Buddha with a flower” — or pupphena; ghatassa aggiṃ juhoti, “he makes offering to the fire with ghee”.
In construction with a word meaning satiety [and fulness]: pattaṃ odanassa pūretvā, “having filled the bowl with rice” — the meaning is odanena; imameva kāyaṃ pūraṃ nānappakārassa asucino paccavekkhati, “he reviews this very body, full of impurity of many kinds”; pūraṃ hiraññasuvaṇṇassa, “full of gold and bullion”; pūrati bālo pāpassa, “the fool fills up with evil”.
Tulyatthakimalamādiyoge – pitussa tulyo, pitarā vā tulyo, mātu sadiso, mātarā sadiso vā, kiṃ tassa ca tuṭṭhassa, kiṃ tena tuṭṭhenāti attho. Alaṃ tassa ca tuṭṭhassa.
In construction with words meaning “equal” and with kiṃ, alaṃ and the like: pitussa tulyo, “equal to his father”, or pitarā tulyo; mātu sadiso, “like his mother”, or mātarā sadiso; kiṃ tassa ca tuṭṭhassa, “and what [use] is he, satisfied?” — the meaning is kiṃ tena tuṭṭhena, “what [use] is there in his being satisfied?”; alaṃ tassa ca tuṭṭhassa, “and enough of his being satisfied”.
For the agent, in construction with a kita suffix: sobhanā kaccāyanassa kati, “beautiful is Kaccāyana’s work”, or kaccāyanena; rañño sammato, “esteemed by the king”, or raññā; so too rañño pūjito, “honoured by the king”; rañño sakkato, “revered by the king”; rañño apacito, “respected by the king”; rañño mānito, “held in esteem by the king”; amataṃ tesaṃ bhikkhave aparibhuttaṃ, yesaṃ kāyagatāsati aparibhuttā, “the deathless is not enjoyed by those, monks, by whom mindfulness of the body is not enjoyed”; and so on.
In the sense of the seventh, in construction with kusala (“skilled”) and the like: kusalā naccagītassa sikkhitā cāturitthiyo, “clever women, trained, skilled in dance and song”; kusalo tvaṃ rathassa aṅgapaccaṅgānaṃ, “you are skilled in the parts and fittings of a chariot”; kusalo maggassa, “skilled in the path”; kusalo amaggassa, “skilled in what is not the path”; santi hi bhante uḷārā yakkhā bhagavato pasannā, “there are, venerable sir, eminent yakkhas who have confidence in the Blessed One”; divasassa tikkhattuṃ, “three times a day”, or divase tikkhattuṃ; māsassa dvikkhattuṃ, “twice a month”; and so on.
‘‘Kvaci, chaṭṭhī’’ti ca vattate.
kvaci (in some places) and chaṭṭhī (the sixth) continue [into the next rule].
318 (§309): Dutiyāpañcamīnañca (and [sometimes ⑥] in the sense of the second and fifth) apavada
In the sense of the second, for the object in construction with a kita formation: tassa bhavanti vattāro, “there are those who speak of him”; sahasā kammassa kattāro, “doers of a deed in haste”; amatassa dātā, “giver of the deathless”; bhinnānaṃ sandhātā, “reconciler of the divided”; sahitānaṃ anuppadātā, “promoter of the united”; bodhetā pajāya, “awakener of the people”; kammassa kārako natthi, “there is no doer of the deed”; vipākassa ca vedako, “nor an experiencer of the result”; avisaṃvādako lokassa, “one who does not deceive the world”; pāpānaṃ akaraṇaṃ sukhaṃ, “the not doing of evil is happiness”; catunnaṃ mahābhūtānaṃ upādāya pasādo, “the sensitivity derived from the four great elements”; acchariyo arajakena vatthānaṃ rāgo, “a marvel — the dyeing of cloths by one who is no dyer”; acchariyo agopālakena gāvīnaṃ doho, “a marvel — the milking of cows by one who is no cowherd”.
Likewise for the object of sara (“to remember”), icchā (“to wish”) and the like: mātu sarati, “he remembers his mother”, [or] mātaraṃ sarati; na tesaṃ koci sarati, sattānaṃ kammappaccayā, “no one remembers those beings, because of their deeds”; puttassa icchati, “he wishes for a son”, [or] puttamicchati.
And for karoti in the sense of counter-measure (patiyatana) — patiyatana is preparation (abhisaṅkhāra): udakassa patikurute, “he takes measures against the water”, [or] udakaṃ patikurute; kaṇḍassa patikurute, “he takes measures against the arrow”, [or] kaṇḍaṃ patikurute.
In the sense of the fifth, in construction with words of falling away and of fear: assavanatā dhammassa parihāyanti, “through not hearing, they fall away from the Dhamma”; kiṃ nu kho ahaṃ tassa sukhassa bhāyāmi, “why then should I fear that happiness?”; sabbe tasanti daṇḍassa, “all tremble at the rod”; sabbe bhāyanti maccuno, “all fear death”; bhīto catunnaṃ āsivisānaṃ, “frightened of the four snakes”; and so on.
Likewise not with the past participle (niṭṭhā) and the rest: sukhakāmī vihāraṃ kato, “one desiring comfort who has built a dwelling”; rathaṃ katavanto, rathaṃ katāvī, “one who has made a chariot”; kaṭaṃ katvā, “having made a mat”; kaṭaṃ karonto, kaṭaṃ karāno, kaṭaṃ kurumāno, “making a mat”; and so on.
Kasmiṃ atthe sattamī?
In what sense [is] the seventh form ⑦ [used]?
319 (§302): Okāse sattamī (⑦ for the okāsa [location]) utsarga
A support (ādhāra) is that in which [something] is held — the adhikaraṇa [of other grammarians]. That which is the support, in the sense of a footing, of actions such as sitting and cooking that inhere in the agent and the object — that kāraka is termed okāsa (the location).
kaṭe nisīdati devadatto, “Devadatta sits on the mat”; thāliyaṃ odanaṃ pacati, “he cooks rice in the pot”. For here, by holding the agent and the object — Devadatta and the rice grains — [the mat and the pot] are said to hold the action that inheres in them, the sitting and the cooking.
So panāyamokāso catubbidho byāpiko opasilesiko sāmīpiko vesayikoti.
And this okāsa is fourfold: pervading (byāpika), by contact (opasilesika), by proximity (sāmīpika) and by domain (vesayika).
Among these, the pervading is where the whole of the thing that is the support is spread through by the thing supported, and in which the thing supported stands pervading it: as tilesu telaṃ atthi, “there is oil in sesame seeds”; khīresu jalaṃ, “water in milk”; dadhimhi sappi, “ghee in curds”.
The [support] by contact is where things that exist each on their own come together by contact, and in which the thing supported touches, stands clinging: as āsane nisinno saṅgho, “the Saṅgha seated on the seat”; thāliyaṃ odanaṃ pacati, “he cooks rice in the pot”; ghaṭesu udakaṃ atthi, “there is water in the pots”; dūre ṭhito, “standing far off”; samīpe ṭhito, “standing near”.
The [support] by proximity is where, by speaking of what is near as if it were the thing itself, the state of being a support is figured in order to show that [the thing] depends on it: as gaṅgāyaṃ ghoso vasati, “the cowherds’ village lies on the Ganges” — the meaning is gaṅgāya samīpe vajo vasati, “the cattle pen lies near the Ganges”; bhagavā sāvatthiyaṃ viharati jetavane, “the Blessed One dwells at Sāvatthī in Jeta’s Grove” — the meaning is sāvatthiyā samīpe, “near Sāvatthī”.
The [support] by domain is where the state of being a support is assumed from [the thing’s] absence elsewhere, or from the exclusion of other places: as ākāse sakuṇā pakkhandanti, “birds fly in the sky”; bhūmīsu manussā caranti, “men walk on the earth”; jalesu macchā, “fish in the waters”; pādesu patito, “fallen at [his] feet”; pāpasmiṃ ramatī mano, “the mind delights in evil”; pasanno buddhasāsane, “confident in the Buddha’s teaching”; paññāya sādhu, “good in wisdom”; vinaye nipuṇo, “skilled in the Vinaya”; mātari sādhu, “good towards his mother”; pitari nipuṇo, “attentive towards his father”; and so on.
And it should be understood that all this support, whether in the primary way or by supposition, is a footing for the action, and so is called simply okāsa.
Vuttañcetaṃ
And this has been said:
‘‘Kiriyā kattukammānaṃ,
Yattha hoti patiṭṭhitā;
‘Okāso’ti pavutto so,
Catudhā byāpikādito.
Where the action of agent and object
stands established,
that is called okāsa;
it is fourfold, beginning with the pervading.
Byāpiko tilakhīrādi,
Kaṭo opasilesiko;
Sāmīpiko tu gaṅgādi,
Ākāso visayo mato’’ti.
Pervading: sesame, milk and the like;
the mat: by contact;
by proximity: the Ganges and the like;
the sky is held to be a domain.
‘‘Chaṭṭhī, sattamī’’ti ca adhikāro.
chaṭṭhī (the sixth) and sattamī (the seventh) both govern [the rules that follow].
321 (§303): Sāmissarādhipatidāyādasakkhīpatibhūpasūtakusalehi ca (⑥, and ⑦, with owner, lord, chief, heir, witness, surety, intent, skilled) apavada
In construction with sāmī (owner), issara (lord), adhipati (chief), dāyāda (heir), sakkhi (witness), patibhū (surety), pasūta (intent on) and kusala (skilled), the sixth inflection form ⑥ is used, and the seventh ⑦ too. The statement is for both.
gavaṃ sāmi, “owner of the cattle”, gosu sāmi, “owner over the cattle”; gavaṃ issaro, gosu issaro, “lord of, over the cattle”; gavaṃ adhipati, gosu adhipati, “chief of, over the cattle”; gavaṃ dāyādo, gosu dāyādo, “heir to the cattle”; gavaṃ sakkhi, gosu sakkhi, “witness to the cattle”; gavaṃ patibhū, gosu patibhū, “surety for the cattle”; gavaṃ pasūto, gosu pasūto, “intent on the cattle”; gavaṃ kusalo, gosu kusalo, “skilled in cattle”.
322 (§304): Niddhāraṇe ca (and ⑥, ⑦ for the group one is singled out from) apavada
Nīharitvā dhāraṇaṃ niddhāraṇaṃ, jāti guṇa kriyā nāmehi samudāyato ekadesassa puthakkaraṇaṃ, tasmiṃ niddhāraṇatthe gamyamāne tato samudāyavāciliṅgamhā chaṭṭhīvibhatti hoti, sattamī ca.
Singling out (niddhāraṇa) is taking out and holding apart — the separating of one part from a collection by kind, quality, action or name. When that sense of singling out is understood, the sixth inflection form ⑥ is used after the stem that expresses the collection, and the seventh ⑦ too.
manussānaṃ khattiyo sūratamo, “of men the khattiya is the bravest”, manussesu khattiyo sūratamo, “among men the khattiya is the bravest”; kaṇhā gāvīnaṃ sampannakhīratamā, “of the cows the black one is richest in milk”, kaṇhā gāvīsu sampannakhīratamā, “among the cows …”; addhikānaṃ dhāvanto sīghatamo, “of travellers the one running is the swiftest”, addhikesu dhāvanto sīghatamo, “among travellers …”; āyasmā ānando arahataṃ aññataro ahosi, “the venerable Ānanda became one of the arahants”, or arahantesu; and so on.
323 (§305): Anādare ca (and ⑥, ⑦ for what is disregarded) apavada
When disregard is understood, the sixth inflection form ⑥ is used after the stem [naming] the one who has the state, and the seventh ⑦ too. akāmakānaṃ mātāpitūnaṃ rudantānaṃ pabbaji, “though his unwilling mother and father wept, he went forth”; mātāpitūsu rudantesu pabbaji, “while his mother and father wept, he went forth”.
Ākoṭayanto so neti,
Sivirājassa pekkhato;
Maccu gacchati ādāya,
Pekkhamāne mahājane.
Beating [them], he leads [them] away
while the king of the Sivis looks on;
Death goes off, taking [its prey],
while the great crowd looks on.
324 (§310): Kammakaraṇanimittatthesu sattamī (⑦ in the senses of object, instrument and motive) apavada
In the sense of the object: bhikkhūsu abhivādenti, “they salute the bhikkhus”; muddhani cumbitvā, “having kissed [him] on the head”; purisassa bāhāsu gahetvā, “having taken the man by the arms”.
In the sense of the instrument: hatthesu piṇḍāya caranti, “they go for alms with their hands”; pattesu piṇḍāya caranti, “they go for alms with bowls”; pathesu gacchanti, “they go by the roads”; sopi maṃ anusāseyya, sampaṭicchāmi matthake, “should even he instruct me, I accept it on my head”.
In the sense of the motive: dīpi cammesu haññate, “the leopard is killed for its hide”; kuñjaro dantesu haññate, “the elephant is killed for its tusks”; aṇumattesu vajjesu bhayadassāvī, “seeing danger in the slightest faults”; sampajānamusāvāde pācittiyaṃ, “for a deliberate lie there is a pācittiya [offence]” — the meaning is musāvādanimittaṃ, musāvādappaccayā, “on account of the lie, by reason of the lie”.
‘‘Sattamī’’ti adhikāro.
sattamī (the seventh) is the governing word [for the rules that follow].
325 (§311): Sampadāne ca (and ⑦ for the sampadāna [recipient]) apavada
Sampadānatthe ca liṅgamhā sattamīvibhatti hoti. Saṅghe dinnaṃ mahapphalaṃ, saṅghe gotami dehi, saṅghe te dinne ahañceva pūjito bhavissāmi.
And in the sense of the sampadāna (the recipient) the seventh inflection form ⑦ is used after the stem. saṅghe dinnaṃ mahapphalaṃ, “what is given to the Saṅgha is of great fruit”; saṅghe gotami dehi, “give to the Saṅgha, Gotamī”; saṅghe te dinne ahañceva pūjito bhavissāmi, “when you have given to the Saṅgha, I too shall be honoured”.
Pañcamyatthe ca liṅgamhā sattamīvibhatti hoti. Kadalīsu gaje rakkhanti.
And in the sense of the fifth the seventh inflection form ⑦ is used after the stem. kadalīsu gaje rakkhanti, “they keep the elephants off the plantains”.
327 (§313): Kālabhāvesu ca (and ⑦ for the time, and the attendant circumstance, of an action) apavada
Time (kāla) is the blink, the moment, the instant, the hour, the forenoon and so on; state (bhāva) is an action, and here the action meant is only one that serves to mark another action. In that sense of time, and in the sense of a state that marks [another] state, the seventh inflection form ⑦ is used after the stem.
In [the sense of] time: pubbaṇhasamaye gato, “he went in the forenoon”; sāyanhasamaye āgato, “he came back in the evening”; akāle vassati tassa, kāle tassa na vassati, “for him it rains out of season; in season it does not rain for him”; phussamāsamhā tīsu māsesu vesākhamāso, “three months on from the month of Phussa is the month of Vesākha”; ito satasahassamhi, kappe uppajji cakkhumā, “a hundred thousand aeons from now the Seeing One arose”.
In [the sense of] a state marking a state: bhikkhusaṅghesu bhojīyamānesu gato, “while the communities of bhikkhus were being fed, he went”; bhuttesu āgato, “when they had eaten, he came back”; gosu duyhamānāsu gato, “while the cows were being milked, he went”; duddhāsu āgato, “when they had been milked, he came back”; jāyamāne kho sāriputta bodhisatte ayaṃ dasasahassilokadhātu saṃkampi sampakampi sampavedhi, “when the Bodhisatta was being born, Sāriputta, this ten-thousandfold world system shook, quaked and trembled”.
This [sutta] is two words. In construction with upa and adhi used in the sense of exceeding (adhika) and of lordship (issara), when the expression of exceeding or of lordship is understood, the seventh inflection form ⑦ is used after the stem.
In the expression of exceeding: upa khāriyaṃ doṇo, “a doṇa over a khārī” — the meaning is khāriyā doṇo adhiko, “a doṇa in excess of a khārī”. Likewise upa nikkhe kahāpaṇaṃ, “a kahāpaṇa over a nikkha”; adhi devesu buddho, “the Buddha is above the gods” — the meaning is that the all-knowing Buddha alone exceeds all three kinds of gods, the gods by convention, the gods by birth and the gods by purity.
In the expression of lordship: adhi brahmadatte pañcālā, “the Pañcālas are under Brahmadatta” — the meaning is brahmadattissarā pañcālā, “the Pañcālas have Brahmadatta as their lord”.
329 (§315): Maṇḍitussukkesu tatiyā ca (③, and ⑦, in the senses of maṇḍita and ussukka) apavada
In the senses of maṇḍita and ussukka, when they are understood, the third inflection form ③ is used after the stem, and the seventh ⑦ too. Here the word maṇḍita expresses the sense of gladdened (pasanna), and the word ussukka has the sense of striving (sa-īha). ñāṇena pasanno, “gladdened through knowledge”, ñāṇasmiṃ pasanno, “gladdened in knowledge”; ñāṇena ussukko, “zealous through knowledge”, ñāṇasmiṃ ussukko sappuriso, “a good man zealous in knowledge”.
CST4 prints aṅgaṃ. The definition aṅgamassa atthi (“it has a limb”) is of the possessor of the limb, the vutti’s aṅgino, which is what the gloss sarīraṃ (“the body”) explains; read aṅgī. ↩
CST4 prints cakkhuviññāṇa, without the niggahīta; the subject of uppannaṃ hoti is cakkhuviññāṇaṃ, as the Dhammasaṅgaṇī and the Kaccāyana vutti of §275 read. ↩
CST4 prints niccā; the sense (“impermanent”) and the metre require aniccā with its initial a elided after abhāvato by §12 (13): Sarā sare lopaṃ, as written here. ↩
CST4 prints khīlesu, “in the stakes”; the pervading support is milk, khīresu, as the verse below (tilakhīrādi) and the Kaccāyana vutti of §278 (jalesu khīraṃ) show. ↩
CST4 prints pakkhanti; the Kaccāyana vutti of §278, whose example this is, reads pakkhandanti, “leap forward, fly”, and no root pakkh exists. ↩
