5. Taddhitakaṇḍa (Secondary derivation section)

Buddhappiya groups the secondary suffixes by sense, in Kaccāyana’s order, and brings the operations they share forward to the first derivation that needs them. The ranges are Rūpasiddhi numbers.

flowchart LR
  T(["Taddhitakaṇḍa 361–423"]) --> A["Apaccataddhita 361–372<br/>descent: ṇa, ṇāyana, ṇāna, ṇeyya, ṇi, ṇava, ṇera"]
  T --> R["Saṃsaṭṭhādianekatthataddhita 373–386<br/>relation and other senses: ṇika, ṇa, ima, iya, kaṇ, tā, la, ālu"]
  T --> Bh["Bhāvataddhita 387–389<br/>the abstract: ṇya, tta, tā, ṇa, kaṇ"]
  T --> V["Visesataddhita 390–397<br/>comparison: tara, tama, isika, iya, iṭṭha"]
  T --> P["Assatthitaddhita 398–405<br/>possession: vī, sī, ika, ī, ra, vantu, mantu, ṇa; maya"]
  T --> N["Saṅkhyātaddhita 406–418<br/>ordinals and the higher numbers"]
  T --> Ab["Abyayataddhita 419–423<br/>adverbs: dhā, thā, thaṃ; the general operations"]

Apaccataddhita (Suffixes of descent)

Atha nāmato eva vibhatyantā apaccādiatthavisese taddhituppattīti nāmato paraṃ taddhitavidhānamārabhīyate.

Now, because a taddhita (secondary derivative) arises only from a noun — from a stem that carries an inflection — in a particular sense such as “offspring”, the treatment of the taddhita is begun after that of the noun [and its compounds].

Tattha tasmā tividhaliṅgato paraṃ hutvā hitā sahitāti taddhitā, ṇā dipaccayānametaṃ adhivacanaṃ, tesaṃ vā nāmikānaṃ hitā upakārā taddhitāti anvatthabhūtaparasamaññāvasenāpi ṇā dippaccayāva taddhitā nāma.

Here taddhita means “placed (hita), that is, joined on, after (paraṃ hutvā) that (tasmā) stem of three genders”; it is a name for the suffixes ṇa and the rest. Or else they are taddhita because they are of service (hitā), helpful, to those (tesaṃ) nominal stems. So even by way of the terminology of the other grammars, which is admitted by §9 (11): Parasamaññā payoge and here says what it means (anvattha), it is precisely the suffixes ṇa and the rest that are called taddhita.

‘‘Vasiṭṭhassa apacca’’nti viggahe –

In the analysis (viggaha, the phrase the derivative stands for) “Vasiṭṭha’s offspring” —

‘‘Liṅgañca nipaccate’’ti ito liṅga ggahaṇamanuvattate.

the word liṅga (stem) continues [into the rule] from 61 (§53): Liṅgañca nipaccate, Kaccāyana’s §53 (61): Liṅgañca nippajjate.

361 (§344): Vā ṇa’pacce (Optionally `ṇa` in the sense of offspring) apavada

Buddhappiya opens the Taddhitakaṇḍa, his fifth section, with the same sutta that opens Kaccāyana’s Taddhitakappa, and his own preface (above) has already said why the section comes here — a taddhita is built on an inflected noun, so it follows the noun, the kāraka and the compound — and what the word taddhita means. The section is the first of his seven kinds of derivative, the Apaccataddhita or suffixes of descent, 361–372; but he does not go straight on to the second suffix of descent as Kaccāyana does. Having stated the rule and begun the analysis vasiṭṭhassa apaccaṃ, he interrupts the derivation of vāsiṭṭho four times to bring in the rules it needs — 362 (§432): Dhātuliṅgehi parā paccayā on where the suffix stands, 363 (§396): Tesaṃ ṇo lopaṃ on the marker ṇ, 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca and 365 (§405): Ayuvaṇṇānañcāyo vuddhī on the strengthening of the first vowel — and only under 365 does the word reach its finished form. Kaccāyana had left all four of these where his topics put them: §396–§405 at the end of the chapter, §432 in the Ākhyātakappa.

His gloss adds two things to the Kaccāyana vutti. The base is named: chaṭṭhiyantato liṅgamhā, “after a stem ending in the sixth form ⑥” — the tassa of tassa apaccaṃ (“his offspring”) is in ⑥, and so is vasiṭṭhassa in the analysis; Kaccāyana’s vutti has only tassāpacca and leaves the form of the base to be inferred. And the vā is glossed at once: vikappena, “by option”. In Ruiz-Falqués’ terms (Boundaries and Domains, §3.1) this is the plain vikappa, the open option, whose two branches are both good Pāli. But the two branches are not two derived forms. Buddhappiya says under 365 what the option is between: tena sabbattha vākyavuttiyo bhavanti, “hence everywhere both the phrase (vākya) and the derivative (vutti) occur” — vāsiṭṭho or vasiṭṭhassa putto, as his examples there put it. He also says there how far the vā reaches: taddhitavidhāne sabbattha vattate, “it continues everywhere in the treatment of the taddhita” — the vā is an adhikāra over the whole section, which is why his vutti can repeat hoti vā in 366 (§345): Ṇāyana ṇāna vacchādito and the rules after it, and why a rule whose Kaccāyana vutti has no vā at all, 378 (§353): Jātādīnamimiyā ca, still receives one from him. Twice he puts the carried vā to a second use, puna vāggahaṇena, to admit a further suffix or a further sense — under 368 (§347): Ato ṇi vā and 373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko, the two suttas in which Kaccāyana writes vā again although it is already in force.

Chaṭṭhiyantato liṅgamhā ṇa ppaccayo hoti vikappena ‘‘tassa apacca’’miccetasmiṃ atthe.

After a stem ending in the sixth form ⑥, the suffix ṇa is added by option (vikappena) in the sense “his offspring” (tassa apaccaṃ).

So ca –

And that [suffix] —

The analysis vasiṭṭhassa apaccaṃ (“Vasiṭṭha’s offspring”) is the phrase from which the derivative is built; the suffix is added to vasiṭṭhassa, the stem vasiṭṭha with the inflection sa of ⑥⨀.

lemma	inflected	meaning
🚹①⨀(vasiṭṭha + ṇa)	vasiṭṭhassa apaccaṃ → vāsiṭṭho	a descendant of Vasiṭṭha — or the phrase `vasiṭṭhassa apaccaṃ`

	vasiṭṭha + sa (⑥⨀) + ṇa	rule
→	vasiṭṭhassa + ṇa	§344

The rules that follow take the derivation on, one step each, to vāsiṭṭho under 365 (§405): Ayuvaṇṇānañcāyo vuddhī.

362 (§432): Dhātuliṅgehi parā paccayā (suffixes come after roots and stems: a governing statement) sīhagatika

In Kaccāyana this sutta stands at the head of the verbal suffixes in the Ākhyātakappa (§432), and its vutti reaches back to vāsiṭṭho as its one nominal example. Buddhappiya moves it to the first place in his grammar where a suffix is added to a stem: so ca, “and that suffix”, at the end of 361, is completed by this rule — it stands after the stem. He calls it a paribhāsā, an interpretive rule that governs the reading of other rules rather than prescribing an operation of its own, which is what the Kaccāyana page’s sīhagatika badge marks: its glance falls back over the taddhita suffixes and forward over every verbal and kita suffix to come. His gloss adds three things: a double etymology of paccaya, “suffix” — that from which, depending on it (paṭicca), the meaning comes, or that by which meanings are understood (patīyanti); the maxim vuttatthānamappayogo, “what has been expressed is not used [again]”, a paribhāsā of the tradition (not a Kaccāyana sutta) that he also uses in the Samāsakaṇḍa, and which here removes the word apacca from the analysis once ṇa has taken over its sense; and the elision of the inflection of the base by 332 (§317): Tesaṃ vibhattiyo lopā ca, whose tesaṃ he had already stretched, in that section, to cover derivatives as well as compounds. There is no option marker.

Dhātūhi, liṅgehi ca paccayā parāva hontīti paribhāsato apaccatthasambandhiliṅgato chaṭṭhiyantāyeva paro hoti. Paṭicca etasmā attho etīti paccayo, patīyanti anena atthāti vā paccayo, ‘‘vuttatthānamappayogo’’ti apacca saddassa appayogo, ‘‘tesaṃ vibhattiyo lopā ce’’ti vibhattilopo ca.

By the interpretive rule (paribhāsā) “the suffixes come only after roots (dhātu) and after stems (liṅga)”, [the suffix ṇa] comes after the stem ending in the sixth form ⑥ which is connected with the sense of offspring. It is called a paccaya (suffix) because from it, depending on it (paṭicca), the meaning comes (eti); or because meanings are understood (patīyanti) by means of it. By [the maxim] “what has been expressed is not used [again]” (vuttatthānaṃ appayogo), the word apacca is not used [beside the derivative, since ṇa now expresses its sense]; and by §317 (332): Tesaṃ vibhattiyo lopā ca the inflection [of the base] is elided.

lemma	inflected	meaning
🚹①⨀(vasiṭṭha + ṇa)	vasiṭṭha + ṇa	the stem with its suffix, the inflection `sa` and the word `apacca` removed

	vasiṭṭha + sa (⑥⨀) + ṇa	rule
→	vasiṭṭha + sa + ṇa	§317

363 (§396): Tesaṃ ṇo lopaṃ (the `ṇ` of these suffixes is elided) utsarga

Kaccāyana states this rule near the end of his chapter, among the operations common to all the suffixes (§396–§405), after every ṇ suffix has been taught. Buddhappiya brings it to the first derivation, the moment ṇa has been added to vasiṭṭha, because nothing further can be done until the marker is out of the way. His gloss names what the ṇ is: the suffixes are ṇānubandhā, “carrying ṇ as an anubandha” — a marker letter attached to the name of a suffix to signal an operation, not a sound of the word. The operation it signals is the strengthening of the first vowel, stated in the next rule; that signalled, the ṇ goes, and ṇa adds only a. The rule has no condition and no option marker, and every ṇ derivation in the section cites it; the Ākhyāta section has the same device for the causative suffixes (526 (§523): Kāritānaṃ ṇo lopaṃ).

Tesaṃ taddhitappaccayānaṃ ṇā nubandhānaṃ ṇa kāro lopamāpajjate.

Of these taddhita suffixes that carry the marker ṇ (ṇānubandha), the letter ṇ is elided.

364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca (optionally `vuddhi` of the first vowel not before a conjunct, before a `ṇ` suffix) apavada

This is the operation the marker ṇ announces, and Buddhappiya brings it forward from Kaccāyana’s §400, five suttas from the end of the chapter, to the point where the first ṇ derivation needs it; the definition of vuddhi itself, Kaccāyana’s very last sutta, follows as 365 (§405): Ayuvaṇṇānañcāyo vuddhī. His gloss reads the sutta twice. On the first reading the vā is “or”, as in Kaccāyana’s vutti: the strengthening falls on the initial vowel (alasa, ālasyaṃ) or on the vowel of the initial consonant (vasiṭṭha, vāsiṭṭho) — ādisarassa vā ādibyañjanassa vā — and he defines saṃyoganta, “ending in a conjunct”, as a vowel followed by a double consonant, so that asaṃyoganta excludes bhaggu, vaccha, kattikā and the like from the rule. On the second reading (atha vā) the vā is an option marker, and a restricted one: vavatthitavibhāsatthoyaṃ vāsaddo, the standard formula that Ruiz-Falqués examines (Boundaries and Domains, §3.2–§3.3). A vavatthitavibhāsā is not a free choice between two forms but an option whose outcome is fixed word by word, and his verse states its three domains: the strengthening is nicca, invariable, in vāsiṭṭha and its kind (only vāsiṭṭho, never vasiṭṭho); anicca, variable, in oḷumpika and its kind (oḷumpiko and uḷumpiko both occur, as he shows under 373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko); and asanta, absent, in the colour words nīla, pīta and the like, where the dyed cloth is nīlaṃ, not nelaṃ — the exception Kaccāyana had to state in a verse of his own under §352. The ca, which Kaccāyana’s vutti used to bring in “the vowel of the initial consonant”, Buddhappiya takes as avadhāraṇa, delimitation: strengthening happens before a ṇ suffix and there only. He then announces the next rule as a paribhāsā that fixes what vuddhi means, since the term would otherwise be indeterminate.

Ādisarassa vā ādibyañjanassa vā asaṃyogantassa vuddhi hoti saṇa kārappaccaye pare. Saṃyogo anto assāti saṃyoganto, tadañño asaṃyoganto. Atha vā vavatthitavibhāsatthoyaṃ vā saddo, tadā ca pakatibhūte liṅge sarānamādisarassa asaṃyogantassa vuddhi hoti saṇa kāre taddhitappaccaye pareti attho.

Of the initial vowel, or of [the vowel of] the initial consonant, when it is not followed by a conjunct, there is vuddhi (strengthening) when a suffix with the letter ṇ follows. That which has a conjunct (saṃyoga) after it is saṃyoganta, “ending in a conjunct”; what is other than that is asaṃyoganta. Or else this word vā has the sense of a restricted option (vavatthitavibhāsā, an option whose outcome is fixed case by case); and then the meaning is: among the vowels of the stem that is the base, the initial vowel not followed by a conjunct takes vuddhi when a taddhita suffix with ṇ follows.

Tena –

Hence —

Vāsiṭṭhādīsu niccāyaṃ, aniccoḷumpikādisu;
Na vuddhi nīlapītādo, vavatthitavibhāsato.

In vāsiṭṭha and the like this [strengthening] is invariable (nicca); in oḷumpika and the like it is not invariable (anicca);
in nīla, pīta and the like there is no strengthening — by the restricted option.

Ca saddaggahaṇamavadhāraṇatthaṃ.

The word ca is taken in the sense of delimitation (avadhāraṇa: before a ṇ suffix, and only there).

Tassā vuddhiyā aniyamappasaṅge niyamatthaṃ paribhāsamāha.

Since [without a definition] that vuddhi would be left indeterminate, he states an interpretive rule (paribhāsā) to fix it.

The three domains of the restricted option, in the words the verse names:

lemma	inflected	meaning
🚹①⨀(vasiṭṭha + ṇa)	vāsiṭṭho	a descendant of Vasiṭṭha — `nicca`: the strengthening is invariable
🚹①⨀(uḷumpa + ṇika)	oḷumpiko, uḷumpiko	one who crosses by raft — `anicca`: with or without the strengthening
🚻①⨀(nīla + ṇa)	nīlaṃ	dyed blue — `asanta`: no strengthening in the colour words
🚻①⨀(pīta + ṇa)	pītaṃ	dyed yellow

	vasiṭṭha + (ṇa)	rule
→	v + (a→ā) + siṭṭha + a	§400

The strengthened vowel is ā by the next rule, which defines vuddhi; bhaggavo (bhaggu + ṇava) and kaccāyano (kacca + ṇāyana) keep their vowel, because a conjunct follows it (asaṃyogantassa).

365 (§405): Ayuvaṇṇānañcāyo vuddhī (the `vuddhi` of `a`, `i`, `u` is `ā`, `e`, `o`) anvattha

Kaccāyana closes his Taddhitakappa with this definition; Buddhappiya makes it the fifth sutta of his Taddhitakaṇḍa, the paribhāsā he promised at the end of 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca, because the first derivation cannot proceed until vuddhi has a value. He takes the sutta apart word by word — yu is i and u, yuvaṇṇa the i- and u-sounds, ayuvaṇṇa a together with them, āyo the three vowels ā, e, o — and gives two readings of its ca: it includes (sampiṇḍana) the case of no strengthening, which is how the Bālāvatāra (¶232) takes it, or it delimits, “these and no others”. The second vuddhi of the sutta (puna vuddhiggahaṇaṃ) he explains as Kaccāyana’s vutti does, as licensing the strengthening of a later member of a compound (negamajānapadā); and the naming of the domain, ayuvaṇṇānaṃ, as blocking any strengthening of ā, e, o themselves — his verse: a vowel already strengthened is not strengthened again, and ā, e, o are strengthened by nature. That is why gotamo and bhāradvājo keep their vowels, below.

He then finishes the derivation begun at 361, quoting each rule that fires: elision of the final a of the base before the a of the suffix by 67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati, carrying the consonant over to the following vowel by 14 (§11): Naye paraṃ yutte, the designation of the derivative as a noun by 334 (§601): Taddhitasamāsakitakā nāmaṃvā’tavetunādīsu ca and the addition of the inflections. Three remarks are his own. The name passes to the grandson and great-grandson by extension (upacāra), and in a clan derivative the suffix is always added to the first base — to vasiṭṭha, never to vāsiṭṭha. The feminine vāsiṭṭhī takes ī by 190 (§239): Ṇava ṇika ṇeyya ṇantuhi because the word ends in a ṇa suffix, and is a noun by the ca of 334, which extends that rule to words ending in a feminine suffix. And the derivative has all three genders (tiliṅgatā), agreeing with the person or with apacca — a point he asks the reader to carry through the whole section. His examples differ from Kaccāyana’s in one respect: Kaccāyana derives bhāradvājo and vesāmitto from bharadvāja and visāmitta with strengthening, Buddhappiya from bhāradvāja and vesāmitta, so that for him these names, like gotamo, show no strengthening at all. The last block states the reach of the vā of 361 (§344): Vā ṇa’pacce — everywhere in the section, giving phrase and derivative side by side — and of apacce, which continues down to 373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko, where saṃsaṭṭha replaces it.

Tesaṃ a kārai vaṇṇu vaṇṇānameva yathākkamaṃ ā eo iccete vuddhiyo honti. Ca saddaggahaṇamavuddhisampiṇḍanatthaṃ, avadhāraṇatthaṃ vā. I ca u ca yu, yu eva vaṇṇā yuvaṇṇā, a ca yuvaṇṇā ca ayuvaṇṇā. Ā ca e ca o ca āyo. Puna vuddhi ggahaṇaṃ ‘‘negamajānapadā’’tiādīsu uttarapadavuddhibhāvatthaṃ, ettha ca ‘‘ayuvaṇṇāna’’nti ṭhānaniyamavacanaṃ āyonaṃ vuddhibhāvappasaṅganivattanatthaṃ.

Of those — the letter a, the i-sound and the u-sound — and of those alone, ā, e and o respectively are the vuddhi. The word ca is taken either to include (sampiṇḍana) the absence of strengthening [in some words], or for delimitation. i and u are yu; the sounds that are just yu are yuvaṇṇā; a together with the yuvaṇṇā are ayuvaṇṇā. ā and e and o are āyo. The second mention of vuddhi is so that there may be strengthening of the later member [of a compound] in negamajānapadā (“born in towns and provinces”) and the like; and here the statement ayuvaṇṇānaṃ, which fixes the locus, is to ward off any thought that ā, e, o might themselves be strengthened.

Yathā hi katavuddhīnaṃ, puna vuddhi na hotiha;
Tathā sabhāvavuddhīnaṃ, āyonaṃ puna vuddhi na.

For just as vowels whose strengthening has been made receive no second strengthening here,
so ā, e and o, strengthened by nature, receive no further strengthening.

Tato a kārassa ā kāro vuddhi, ‘‘saralopomādesappaccayādimhi saralope tu pakatī’’ti saralopapakatibhāvā, ‘‘naye paraṃ yutte’’ti paranayanaṃ katvā taddhitattā ‘‘taddhitasamāsa’’iccādinā nāmabyapadese kate pure viya syā dyuppatti.

Then the a [of vasiṭṭha] takes ā as its strengthening; by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati the [final] vowel [of the base] is elided and [the vowel of the suffix] keeps its original form; the [consonant] is carried over to the following [vowel] by §11 (14): Naye paraṃ yutte; and since it is a taddhita, once it has been designated a noun by §601 (334): Taddhitasamāsakitakā nāmaṃ vā’ tave tunādīsu ca, the inflections si and the rest are added as before.

Vāsiṭṭho, vasiṭṭhassa putto vā, vāsiṭṭhā iccādi purisa saddasamaṃ. Tassa nattupanattādayopi tadupacārato vāsiṭṭhāyeva. Evaṃ sabbattha gottataddhite paṭhamappakatitoyeva paccayo hoti.

vāsiṭṭho, or [the phrase] vasiṭṭhassa putto (“Vasiṭṭha’s son”); vāsiṭṭhā and so on, like the word purisa. His grandsons, great-grandsons and the rest are also vāsiṭṭhā, by extension (upacāra) of that name. Thus everywhere, in a clan derivative (gottataddhita), the suffix is added only to the first base [the ancestor’s name].

Itthiyaṃ ṇappaccayantattā ‘‘ṇava ṇika ṇeyya ṇa ntūhī’’ti vāsiṭṭha saddato īpaccayo. Saralopādiṃ katvā itthippaccayantattā ‘‘taddhitasamāsa’’iccādisutte ca ggahaṇena nāmabyapadese kate syā dyuppatti, vāsiṭṭhī kaññā, vāsiṭṭhī, vāsiṭṭhiyo iccādi itthi saddasamaṃ.

In the feminine, because [the word] ends in the suffix ṇa, the suffix ī is added to the word vāsiṭṭha by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi. After vowel elision and the rest, since [the word] now ends in a feminine suffix, it is designated a noun by the word ca in the sutta [§601] Taddhitasamāsa…, and the inflections si and the rest are added: vāsiṭṭhī kaññā (“a girl of Vasiṭṭha’s line”); vāsiṭṭhī, vāsiṭṭhiyo and so on, like the word itthī.

Napuṃsake vāsiṭṭhaṃ apaccaṃ, vāsiṭṭhāni apaccāni iccādi citta saddasamaṃ. Evaṃ uparipi taddhitantassa tiliṅgatā veditabbā.

In the neuter, vāsiṭṭhaṃ apaccaṃ (“Vasiṭṭha’s offspring”), vāsiṭṭhāni apaccāni and so on, like the word citta. In the same way, further on too, a word ending in a taddhita suffix is to be understood as having all three genders.

Bhāradvājassa putto bhāradvājo, vesāmittassa putto vesāmitto, gotamassa putto gotamo. Ettha ca ayuvaṇṇattābhāvā ā kārādīnaṃ na vuddhi hoti. Vasudevassa apaccaṃ vāsudevo, bāladevo¹. ‘‘Cittako’’tiādīsu pana saṃyogantattā vuddhi na bhavati.

Bhāradvāja’s son is bhāradvājo, Vesāmitta’s son vesāmitto, Gotama’s son gotamo; here ā and the other [first vowels] are not strengthened, because they are not a, i or u. Vasudeva’s offspring is vāsudevo; [Baladeva’s] bāladevo. In cittako and the like, on the other hand, there is no strengthening because [the first vowel] is followed by a conjunct.

‘‘Vacchassa apacca’’nti viggahe ṇa mhi sampatte ‘‘vā ṇa’pacce’’ti ito vā ti taddhitavidhāne sabbattha vattate, tena sabbattha vākyavuttiyo bhavanti. ‘‘Apacce’’ti padaṃ yāva saṃsaṭṭha ggahaṇāva vattate.

In the analysis “Vaccha’s offspring”, when ṇa would apply [by 361, the next rule intervenes]. The vā from 361 (§344): Vā ṇa’pacce continues everywhere in the treatment of the taddhita; hence everywhere both the phrase (vākya) and the derivative (vutti) occur. The word apacce continues as far as the mention of saṃsaṭṭha [in 373].

lemma	inflected	meaning
🚹①⨀(vasiṭṭha + ṇa)	vāsiṭṭho	a descendant of Vasiṭṭha — or `vasiṭṭhassa putto`
🚹①⨂(vasiṭṭha + ṇa)	vāsiṭṭhā	descendants of Vasiṭṭha; also his grandsons and great-grandsons, by extension
🚺①⨀(vasiṭṭha + ṇa + ī)	vāsiṭṭhī kaññā	a girl of Vasiṭṭha’s line
🚺①⨂(vasiṭṭha + ṇa + ī)	vāsiṭṭhī, vāsiṭṭhiyo	women of Vasiṭṭha’s line
🚻①⨀(vasiṭṭha + ṇa)	vāsiṭṭhaṃ apaccaṃ	Vasiṭṭha’s offspring, agreeing with `apacca`
🚻①⨂(vasiṭṭha + ṇa)	vāsiṭṭhāni apaccāni	Vasiṭṭha’s offspring (plural)
🚹①⨀(bhāradvāja + ṇa)	bhāradvājo	Bhāradvāja’s son — no strengthening, the first vowel being already `ā`
🚹①⨀(vesāmitta + ṇa)	vesāmitto	Vesāmitta’s son — the first vowel already `e`
🚹①⨀(gotama + ṇa)	gotamo	Gotama’s son — the first vowel already `o`
🚹①⨀(vasudeva + ṇa)	vāsudevo	Vasudeva’s offspring — `a` to `ā`
🚹①⨀(baladeva + ṇa)	bāladevo	Baladeva’s offspring — `a` to `ā`
🚹①⨀(cittaka + ṇa)	cittako	Cittaka’s offspring — no strengthening before the conjunct `tt`

The derivation begun at 361, complete:

	vasiṭṭha + sa (⑥⨀) + ṇa	rule
→	vasiṭṭha + sa + ṇa	§317
→	vasiṭṭha + (ṇa)	§396
→	v + (a→ā) + siṭṭha + a	§400, §405
→	vāsiṭṭh + (a + a)	§83
→	vāsiṭṭha	§11
→	vāsiṭṭha + si (a noun)	§601
→	vāsiṭṭha + (si→o)	§104
→	vāsiṭṭho

The first form ⨀ o is that of §104 (66): So; the plural vāsiṭṭhā and the rest follow the paradigm of purisa. The feminine and the neuter:

	vāsiṭṭha (🚺) + ī + si	rule
→	vāsiṭṭh + (a + ī) + si	§239, §83
→	vāsiṭṭhī + si (a noun)	§601
→	vāsiṭṭhī + si	§220
→	vāsiṭṭhī

	vāsiṭṭha (🚻) + si	rule
→	vāsiṭṭha + (si→aṃ)	§219
→	vāsiṭṭhaṃ

The feminine si is elided by §220 (74): Sesato lopaṃ gasipi, the neuter si becomes aṃ by §219 (195): Siṃ; vāsiṭṭhiyo and vāsiṭṭhāni follow the paradigms of itthī and citta.

366 (§345): Ṇāyana ṇāna vacchādito (`ṇāyana`, `ṇāna` after `vaccha` and the like) apavada

With the apparatus of 362–365 in hand, Buddhappiya now follows Kaccāyana’s order through the suffixes of descent, and this is Kaccāyana’s second sutta as it is his sixth. His gloss adds chaṭṭhiyantato to Kaccāyana’s gottagaṇato — the base is a clan name in ⑥ — and a remark that dispenses with any further explanation of the marker: sabbattha ṇakārānubandho vuddhattho, “everywhere the marker ṇ is for the purpose of strengthening”; the rest is as in 361–365, and the one thing to notice about vacchāyano is that there is no strengthening, the a of vaccha being followed by the conjunct cch (364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca). Where Kaccāyana’s vutti runs through seventeen clan names in all three genders, Buddhappiya gives eight and calls the group an ākatigaṇa, a group defined by the form of its members rather than by an exhaustive list — any clan name of this shape belongs to it. The vā is the carried option of 361 (§344): Vā ṇa’pacce: vacchāyano, vacchāno or the phrase vacchassa putto, all three of which he sets side by side.

Vaccha kacca iccevamādito chaṭṭhiyantato gottagaṇato ṇāyana ṇāna iccete² paccayā honti vā ‘‘tassāpacca’’miccetasmiṃ atthe. Sabbattha ṇa kārānubandho vuddhattho, sesaṃ pubbasamaṃ, saṃyogantattā vuddhiabhāvova viseso.

After vaccha, kacca and the like, the group of clan names (gottagaṇa), ending in the sixth form ⑥, the suffixes ṇāyana and ṇāna are optionally added in the sense “his offspring”. Everywhere the marker ṇ is for the purpose of strengthening; the rest is as before; the only difference [here] is the absence of strengthening, because [the first vowel] is followed by a conjunct.

Vacchāyano vacchāno vacchassa putto vā. Evaṃ kaccassa putto kaccāyano kaccāno, moggallassa putto moggallāyano moggallāno. Evaṃ aggivessāyano aggivessāno, kaṇhāyano kaṇhāno, sākaṭāyano sākaṭāno, muñcāyano muñcāno, kuñjāyano kuñjāno iccādi. Ākatigaṇo’yaṃ.

vacchāyano, vacchāno, or [the phrase] vacchassa putto (“Vaccha’s son”). Likewise Kacca’s son is kaccāyano, kaccāno; Moggalla’s son moggallāyano, moggallāno; likewise aggivessāyano, aggivessāno; kaṇhāyano, kaṇhāno; sākaṭāyano, sākaṭāno; muñcāyano, muñcāno; kuñjāyano, kuñjāno, and so on. This is a group defined by form (ākatigaṇa).

lemma	inflected	meaning
🚹①⨀(vaccha + ṇāyana)	vacchāyano	a descendant of Vaccha — or `vacchassa putto`
🚹①⨀(vaccha + ṇāna)	vacchāno	a descendant of Vaccha, with `ṇāna`
🚹①⨀(kacca + ṇāyana)	kaccāyano	a descendant of Kacca — the name the grammar’s author bears
🚹①⨀(kacca + ṇāna)	kaccāno	a descendant of Kacca, with `ṇāna`
🚹①⨀(moggalla + ṇāyana)	moggallāyano	a descendant of Moggalla
🚹①⨀(moggalla + ṇāna)	moggallāno	a descendant of Moggalla — the elder’s name
🚹①⨀(aggivessa + ṇāyana)	aggivessāyano	a descendant of Aggivessa
🚹①⨀(aggivessa + ṇāna)	aggivessāno	a descendant of Aggivessa
🚹①⨀(kaṇha + ṇāyana)	kaṇhāyano	a descendant of Kaṇha
🚹①⨀(kaṇha + ṇāna)	kaṇhāno	a descendant of Kaṇha
🚹①⨀(sakaṭa + ṇāyana)	sākaṭāyano	a descendant of Sakaṭa — the one name of the list that takes the strengthening
🚹①⨀(sakaṭa + ṇāna)	sākaṭāno	a descendant of Sakaṭa
🚹①⨀(muñca + ṇāyana)	muñcāyano	a descendant of Muñca
🚹①⨀(muñca + ṇāna)	muñcāno	a descendant of Muñca
🚹①⨀(kuñja + ṇāyana)	kuñjāyano	a descendant of Kuñja
🚹①⨀(kuñja + ṇāna)	kuñjāno	a descendant of Kuñja

Without strengthening (vaccha) and with it (sakaṭa):

	vaccha + sa (⑥⨀) + ṇāyana	rule
→	vaccha + sa + ṇāyana	§317
→	vaccha + (ṇāyana)	§396
→	vacch + (a + āyana)	§83
→	vacchāyana + (si→o)	§104
→	vacchāyano

	sakaṭa + sa (⑥⨀) + ṇāna	rule
→	sakaṭa + sa + ṇāna	§317
→	sakaṭa + (ṇāna)	§396
→	s + (a→ā) + kaṭa + āna	§400, §405
→	sākaṭ + (a + āna)	§83
→	sākaṭāna + (si→o)	§104
→	sākaṭāno

‘‘Kattikāya apacca’’nti viggahe –

In the analysis “Kattikā’s offspring” —

367 (§346): Ṇeyyo kattikādīhi (`ṇeyya` after `kattikā` and the like) apavada

The third suffix of descent, in Kaccāyana’s order. Buddhappiya’s gloss makes the group precise in a way Kaccāyana’s gottagaṇehi does not: ādi is here used pakāre, “in the sense of a kind”, so kattikādīhi means “after stems of the kind of kattikā”, and the kind is stated — itthiyaṃ vattamānehi liṅgehi, stems used in the feminine. The descent is reckoned through the mother — kattikā, vinatā, rohiṇī, gaṅgā, bhaginī, nadī, suci, bālā — and to Kaccāyana’s list he adds bhāgineyyo, the sister’s son, while keeping āheyyo and kāmeyyo, whose bases are not feminine. Two points of derivation are made explicit. When the inflection āya of kattikāya is elided, the stem returns to its original shape kattikā by 333 (§318): Pakati cassa sarantassa — the rule that in the Samāsakaṇḍa restores a member’s final vowel — before the ā is elided in turn before the e of the suffix. And the strengthening is noted vowel by vowel: i to e in venateyyo, u to o in soceyyo, while kattikā, gaṅgā, rohiṇī, bālā show none, before a conjunct or because the vowel is already long (364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca). The vā is the carried option of 361 (§344): Vā ṇa’pacce, kattikeyyo or kattikāya putto; the Bālāvatāra (¶234) adds the form without strengthening, vinateyyo, which for Buddhappiya would fall in the anicca domain of 364.

Ādi saddoyaṃ pakāre vattate. Kattikā vinatārohiṇī iccevamādīhi itthiyaṃ vattamānehi liṅgehi ṇeyya ppaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe.

This word ādi is used in the sense of “kind” (pakāra). After stems used in the feminine, of the kind of kattikā, vinatā, rohiṇī, the suffix ṇeyya is optionally added in the sense “his offspring”.

Vibhattilope ‘‘pakati cassa sarantassā’’ti pakatibhāvo. Kattikeyyo, kattikāya putto vā. Evaṃ vinatāya apaccaṃ venateyyo, i kārasse kāro vuddhi, rohiṇiyā putto rohiṇeyyo, gaṅgāya apaccaṃ gaṅgeyyo, bhaginiyā putto bhāgineyyo, nadiyāputto nādeyyo. Evaṃ anteyyo, āheyyo, kāmeyyo. Suciyā apaccaṃ soceyyo, ettha u kārasso kāro vuddhi, bālāya apaccaṃ bāleyyo iccādi.

When the inflection is elided, [the stem] returns to its original form by §318 (333): Pakati cassa sarantassa. kattikeyyo, or [the phrase] kattikāya putto (“Kattikā’s son”). Likewise Vinatā’s offspring is venateyyo — the e is the strengthening of the i; Rohiṇī’s son rohiṇeyyo; Gaṅgā’s offspring gaṅgeyyo; the sister’s (bhaginī) son bhāgineyyo; the river’s (nadī) son nādeyyo. Likewise anteyyo, āheyyo, kāmeyyo. Suci’s offspring is soceyyo — here the o is the strengthening of the u; Bālā’s offspring bāleyyo, and so on.

lemma	inflected	meaning
🚹①⨀(kattikā + ṇeyya)	kattikeyyo	a descendant of Kattikā — or `kattikāya putto`; no strengthening before `tt`
🚹①⨀(vinatā + ṇeyya)	venateyyo	Vinatā’s offspring, the `garuḷa` — `i` to `e`
🚹①⨀(rohiṇī + ṇeyya)	rohiṇeyyo	Rohiṇī’s son — the `o` already strong
🚹①⨀(gaṅgā + ṇeyya)	gaṅgeyyo	a child of Gaṅgā, of the Ganges — no strengthening before `ṅg`
🚹①⨀(bhaginī + ṇeyya)	bhāgineyyo	a sister’s son, a nephew — `a` to `ā`
🚹①⨀(nadī + ṇeyya)	nādeyyo	a river’s child — `a` to `ā`
🚹①⨀(antā + ṇeyya)	anteyyo	Antā’s offspring (the base is known only from this list)
🚹①⨀(ahi + ṇeyya)	āheyyo	a snake’s (`ahi`) offspring
🚹①⨀(kāma + ṇeyya)	kāmeyyo	Kāma’s offspring
🚹①⨀(suci + ṇeyya)	soceyyo	Suci’s offspring — `u` to `o`
🚹①⨀(bālā + ṇeyya)	bāleyyo	Bālā’s offspring — the `ā` already long

The return to the original form, then the strengthening of i and of u:

	kattikā + āya (⑥⨀) + ṇeyya	rule
→	kattikā + ~~āya~~ + ṇeyya	§317
→	kattikā + ṇeyya	§318
→	kattikā + (ṇeyya)	§396
→	kattik + (ā + eyya)	§83
→	kattikeyya + (si→o)	§104
→	kattikeyyo

	vinatā + āya (⑥⨀) + ṇeyya	rule
→	vinatā + ~~āya~~ + ṇeyya	§317, §318
→	vinatā + (ṇeyya)	§396
→	v + (i→e) + natā + eyya	§400, §405
→	venat + (ā + eyya)	§83
→	venateyya + (si→o)	§104
→	venateyyo

	suci + yā (⑥⨀) + ṇeyya	rule
→	suci + yā + ṇeyya	§317, §318
→	suci + (ṇeyya)	§396
→	s + (u→o) + ci + eyya	§400, §405
→	soc + (i + eyya)	§83
→	soceyya + (si→o)	§104
→	soceyyo

‘‘Dakkhassāpacca’’nti viggahe ṇamhi sampatte –

In the analysis “Dakkha’s offspring”, when ṇa would apply [by 361] —

368 (§347): Ato ṇi vā (Optionally `ṇi` after a stem in `a`) apavada

The fourth suffix of descent, in Kaccāyana’s order; Buddhappiya’s gloss adds liṅgamhā, “after a stem”, to akārantato. The derivative is a stem in i, and he gives its first three forms — dakkhi, dakkhī, dakkhayo — on the pattern of aggi. Where Kaccāyana derives doṇi from duṇa with strengthening, Buddhappiya writes doṇassa apaccaṃ doṇi, a base that needs none; the strengthening is seen instead in vāruṇi, dāsarathi, jenadatti (a to ā, i to e), and its absence before a conjunct in sakyaputti, kaṇḍi, suddhodani. The sutta writes vā although the vā of 361 (§344): Vā ṇa’pacce is already in force, and Buddhappiya reads the repetition as Kaccāyana’s vutti does (Vāti vikappanatthena): puna vāggahaṇena, “by the renewed mention of vā”, two further suffixes are admitted in the sense of offspring — ṇika (sakyaputtiko) and, after aditi and the like, ṇya (ādicco, derived under 369 (§261): Avaṇṇo ye lopañca). This is the use of vā that Ruiz-Falqués notes at Boundaries and Domains §3.4, where a vā that is not needed for its ordinary work is given another: here it widens the choice of suffix, not the choice between derivative and phrase, and the option remains a vikappa, every branch being good Pāli. One derivation is Buddhappiya’s own: the canonical sakyaputtiyo he obtains from sakyaputtiko by turning k into y under 370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca, where Kaccāyana’s vutti under §353 forms it with iya.

A kārantato liṅgamhā ṇi paccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe. Dakkhi, dakkhī, dakkhayo, doṇassa apaccaṃ doṇi. Evaṃ vāsavi, sakyaputti, nāṭaputti, dāsaputti, dāsarathi. Vāruṇi, kaṇḍi, bāladevi, pāvaki, jinadattassa apaccaṃ jenadatti, suddhodani, anuruddhi iccādi.

After a stem ending in a, the suffix ṇi is optionally added in the sense “his offspring”. dakkhi; [in the plural] dakkhī, dakkhayo; Doṇa’s offspring is doṇi. Likewise vāsavi, sakyaputti, nāṭaputti, dāsaputti, dāsarathi; vāruṇi, kaṇḍi, bāladevi, pāvaki; Jinadatta’s offspring is jenadatti; suddhodani, anuruddhi, and so on.

Puna vā ggahaṇena apaccatthe ṇika ppaccayo, aditi ādito ṇya ppaccayo ca. Yathā – sakyaputtassa putto sakyaputtiko, ‘‘tesu vuddhī’’tiādinā ka kārassa ya kāro, sakyaputtiyo. Evaṃ nāṭaputtiko, jenadattiko, vimātuyā putto vemātiko.

By the renewed mention of vā [in this sutta], the suffix ṇika [also occurs] in the sense of offspring, and the suffix ṇya after aditi and the like. Thus: the Sakyan’s son is sakyaputtiko; by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the k becomes y: sakyaputtiyo. Likewise nāṭaputtiko, jenadattiko; a step-mother’s (vimātu) son is vemātiko.

‘‘Aditiyā putto’’ti atthe ṇya ppaccayo, vuddhi ca.

In the sense “Aditi’s son” the suffix ṇya [is added], and the strengthening [of a to ā] —

lemma	inflected	meaning
🚹①⨀(dakkha + ṇi)	dakkhi	a descendant of Dakkha — or `dakkhassa apaccaṃ`
🚹①⨂(dakkha + ṇi)	dakkhī, dakkhayo	descendants of Dakkha — the plural of an `i` stem, like `aggī`, `aggayo`
🚹①⨀(doṇa + ṇi)	doṇi	a descendant of Doṇa — the `o` already strong
🚹①⨀(vāsava + ṇi)	vāsavi	a descendant of Vāsava (Sakka)
🚹①⨀(sakyaputta + ṇi)	sakyaputti	a descendant of the Sakyan’s son — no strengthening before `ky`
🚹①⨀(nāṭaputta + ṇi)	nāṭaputti	a descendant of Nāṭaputta
🚹①⨀(dāsaputta + ṇi)	dāsaputti	a descendant of Dāsaputta
🚹①⨀(dasaratha + ṇi)	dāsarathi	a descendant of Dasaratha — `a` to `ā`
🚹①⨀(varuṇa + ṇi)	vāruṇi	a descendant of Varuṇa — `a` to `ā`
🚹①⨀(kaṇḍa + ṇi)	kaṇḍi	a descendant of Kaṇḍa — no strengthening before `ṇḍ`
🚹①⨀(baladeva + ṇi)	bāladevi	a descendant of Baladeva
🚹①⨀(pāvaka + ṇi)	pāvaki	a descendant of Pāvaka
🚹①⨀(jinadatta + ṇi)	jenadatti	a descendant of Jinadatta — `i` to `e`
🚹①⨀(suddhodana + ṇi)	suddhodani	a descendant of Suddhodana — no strengthening before `ddh`
🚹①⨀(anuruddha + ṇi)	anuruddhi	a descendant of Anuruddha — left without the strengthening its `a` would allow

	dakkha + sa (⑥⨀) + ṇi	rule
→	dakkha + sa + ṇi	§317
→	dakkha + (ṇi)	§396
→	dakkh + (a + i)	§83
→	dakkhi + si	§220
→	dakkhi

	jinadatta + sa (⑥⨀) + ṇi	rule
→	jinadatta + sa + ṇi	§317
→	jinadatta + (ṇi)	§396
→	j + (i→e) + nadatta + i	§400, §405
→	jenadatt + (a + i)	§83
→	jenadatti + si	§220
→	jenadatti

The si of an i stem is elided by §220 (74): Sesato lopaṃ gasipi. By the renewed vā, ṇika in the same sense:

lemma	inflected	meaning
🚹①⨀(sakyaputta + ṇika)	sakyaputtiko	the Sakyan’s son — `sakyaputtassa putto`
🚹①⨀(sakyaputta + ṇika)	sakyaputtiyo	the same, with `y` for `k` — the Tipiṭaka’s form
🚹①⨀(nāṭaputta + ṇika)	nāṭaputtiko	a descendant of Nāṭaputta
🚹①⨀(jinadatta + ṇika)	jenadattiko	a descendant of Jinadatta
🚹①⨀(vimātu + ṇika)	vemātiko	a step-mother’s son, a half-brother — `i` to `e`

	sakyaputta + sa (⑥⨀) + ṇika	rule
→	sakyaputta + sa + ṇika	§317
→	sakyaputta + (ṇika)	§396
→	sakyaputt + (a + ika)	§83
→	sakyaputtika + (si→o)	§104
→	sakyaputtiko
→	sakyaputti + (k→y) + o	§404
→	sakyaputtiyo

	vimātu + yā (⑥⨀) + ṇika	rule
→	vimātu + yā + ṇika	§317, §318
→	vimātu + (ṇika)	§396
→	v + (i→e) + mātu + ika	§400, §405
→	vemāt + (u + ika)	§83
→	vemātika + (si→o)	§104
→	vemātiko

369 (§261): Avaṇṇo ye lopañca (`a`/`ā` elided before the suffix `ya`) apavada

Kaccāyana states this rule in the Nāmakappa (§261), among the sound changes gathered at the end of that chapter, with the abstract nouns paṇḍiccaṃ, kosallaṃ as examples. Buddhappiya brings it to the first word in which the suffix ṇya appears — ādicco, “the sun”, Aditi’s son, which the renewed vā of 368 (§347): Ato ṇi vā has just admitted — and will draw on it again at length in the Bhāvataddhita (387 (§360): Ṇyattatā bhāve tu). His gloss adds taddhitabhūte, “when the ya is a taddhita suffix”, and reads the ca, which Kaccāyana’s vutti passes over, as extending the elision to the i-vowel: ivaṇṇopi. That is what the example needs, since aditi ends in i; the Bālāvatāra (¶263) follows him. The rest of the derivation he quotes rule by rule: with the i gone, t stands before y, and the conjunct ty becomes c by 41 (§269): Yavataṃ talanadakārānaṃ byañjanāni calañajakārattaṃ, which is then doubled by 40 (§28): Paradvebhāvo ṭhāne. The strengthening of the first a to ā was announced at the end of 368. There is no option marker: the elision is obligatory. The block that follows the examples opens the next derivation, koṇḍañño, and says which words are in force for it: Kvaci ādimajjhuttaresu — the kvaci and the “first, middle and last” of 354 (§403): Kvacādimajjhuttarānaṃ dīgharassāpaccayesu ca — carried into 370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca, whose tesu refers to them.

A vaṇṇo taddhitabhūte ya ppaccaye pare lopamāpajjate. Ca saddena ivaṇṇopīti i kāralopo, ‘‘yavataṃ talanadakārānaṃ byañjanāni ca la ña jakāratta’’nti tya kārasaṃyogassa ca kāro, ‘‘paradvebhāvo ṭhāne’’ti dvittaṃ, ādicco. Evaṃ ditiyā putto decco.

The a-vowel (a or ā) is elided when the taddhita suffix ya follows. By the word ca, the i-vowel too: so the i [of āditi] is elided; by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ the conjunct ty becomes c; by §28 (40): Para dvebhāvo ṭhāne it is doubled: ādicco. Likewise Diti’s son is decco.

lemma	inflected	meaning
🚹①⨀(aditi + ṇya)	ādicco	Aditi’s son — the sun
🚹①⨀(diti + ṇya)	decco	Diti’s son — a `daitya`, a demon

	aditi + yā (⑥⨀) + ṇya	rule
→	aditi + yā + ṇya	§317, §318
→	aditi + (ṇya)	§396
→	(a→ā) + diti + ya	§400, §405
→	ādit + (i + ya)	§261
→	ādi + (ty→c) + a	§269
→	ādi + (c→cc) + a	§28
→	ādicca + (si→o)	§104
→	ādicco

	diti + yā (⑥⨀) + ṇya	rule
→	diti + yā + ṇya	§317, §318
→	diti + (ṇya)	§396
→	d + (i→e) + ti + ya	§400, §405
→	det + (i + ya)	§261
→	de + (ty→cc) + a	§269, §28
→	decca + (si→o)	§104
→	decco

‘‘Kuṇḍaniyā putto’’ti atthe ṇya ppaccaye kate –

When, in the sense “Kuṇḍanī’s son”, the suffix ṇya has been added —

‘‘Kvacādimajjhuttaresū’’ti vattate.

“kvaci, in the first, middle and last [positions]” continues into the next rule from §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca.

370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca (and in these, `vuddhi`, elision, augment, change, reversal, replacement) apavada

This is the second of Kaccāyana’s three mahāsuttas, the great catch-all rules, and in Kaccāyana it stands next to last in the chapter, after its companion §403 on lengthening and shortening. Buddhappiya has already placed §403 in the Samāsakaṇḍa (354 (§403): Kvacādimajjhuttarānaṃ dīgharassāpaccayesu ca) and now brings §404 to the first derivatives of descent that no specific rule can produce: koṇḍañño, korabyo, bhātabyo. His gloss supplies tesu with its referent from 354 — ādimajjhuttaresu, the first, middle and last positions of a word — and adds a condition Kaccāyana’s vutti does not state, avihitalakkhaṇesu, “where no rule has been laid down”: the six operations are a licence for what the specific rules cannot reach, not a second route to what they can. The standard is Kaccāyana’s own, jinavacanānuparodhena, “so far as it does not conflict with the word of the Conqueror”. Three of the six operations are then used at once: a strengthening (vuddhi) of u to o in kuṇḍanī although a conjunct follows it, which 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca would refuse; a replacement (ādesa) of ny by ñ in koṇḍañño, which 41 (§269): Yavataṃ talanadakārānaṃ byañjanāni calañajakārattaṃ does not cover, since that rule has ṇ and not n; and the replacement of the u of kuru and bhātu by ava before ya, koravya, bhātavya, with b for v. The Bālāvatāra (¶263) derives koṇḍañño instead from the vā of §400; for Buddhappiya that vā is a vavatthitavibhāsā with a fixed domain, so the irregular strengthening has to come from here.

The kvaci is the carried kvaci of 354, and Buddhappiya repeats it in his gloss. It works as Ruiz-Falqués describes the marker (Boundaries and Domains §4.1–§4.3): it isolates exceptions from the general run of the grammar — the operations occur “in some places”, in the words where the canon has them, and cannot be applied at will. It is not an option between two forms of one word: koṇḍañño has no alternative kuṇḍañño.

Tesu ādimajjhuttaresu avihitalakkhaṇesu jinavacanānuparodhena kvaci vuddhi lopa āgama vikāra viparītaādesā hontīti saṃyogantattepi ādivuddhi, i kāralope nya ssañā deso, koṇḍañño, kuruno putto korabyo, etthāpi teneva u kārassa avā deso, bhātuno putto bhātabyo.

In these — the first, middle and last [positions of a word] — where no [specific] rule has been laid down, in conformity with the word of the Conqueror, there is sometimes (kvaci) strengthening (vuddhi), elision (lopa), augment (āgama), change (vikāra), reversal (viparīta) or replacement (ādesa). Hence, even though [the first vowel] is followed by a conjunct, the initial [vowel] is strengthened, and when the i is elided ny is replaced by ñ: koṇḍañño. Kuru’s son is korabyo — here too, by the same rule, the u is replaced by ava; Bhātu’s son is bhātabyo.

lemma	inflected	meaning
🚹①⨀(kuṇḍanī + ṇya)	koṇḍañño	Kuṇḍanī’s son — Koṇḍañña, the first of the five monks
🚹①⨀(kuru + ṇya)	korabyo	Kuru’s son — a Koravya, a prince of the Kurus
🚹①⨀(bhātu + ṇya)	bhātabyo	a brother’s (`bhātu`) son — a nephew

	kuṇḍanī + yā (⑥⨀) + ṇya	rule
→	kuṇḍanī + yā + ṇya	§317, §318
→	kuṇḍanī + (ṇya)	§396
→	k + (u→o) + ṇḍanī + ya	§404
→	koṇḍan + (ī + ya)	§261
→	koṇḍa + (ny→ñ) + a	§404
→	koṇḍa + (ñ→ññ) + a	§28
→	koṇḍañña + (si→o)	§104
→	koṇḍañño

	kuru + no (⑥⨀) + ṇya	rule
→	kuru + no + ṇya	§317
→	kuru + (ṇya)	§396
→	k + (u→o) + ru + ya	§400, §405
→	kor + (u→ava) + ya	§404
→	kora + (v→b) + ya	§404
→	korabya + (si→o)	§104
→	korabyo

	bhātu + no (⑥⨀) + ṇya	rule
→	bhātu + no + ṇya	§317
→	bhātu + (ṇya)	§396
→	bhāt + (u→ava) + ya	§404
→	bhāta + (v→b) + ya	§404
→	bhātabya + (si→o)	§104
→	bhātabyo

The strengthening of kuru is regular, its u standing before a single consonant; that of kuṇḍanī is the irregular one this rule allows.

‘‘Upagussa apacca’’nti viggahe –

In the analysis “Upagu’s offspring” —

371 (§348): Ṇavopagvādīhi (`ṇava` after `upaku` and the like) apavada

The fifth suffix of descent, in Kaccāyana’s order. The sutta is ṇavo upagu-ādīhi, with the u of upagu lost after ṇavo and its final u turned to v before ādīhi — the Rūpasiddhi reads the name as upagu, the CST’s Kaccāyana as upaku, and the two readings stand in the two headings above. Buddhappiya’s gloss adds the class of the group, ukārantehi gottagaṇehi, “clan names ending in u”, and again reads ādi as pakāra, “of this kind”, so that the rule reaches any u stem of the kind and none other: ukārantatoyevāyaṃ. To Kaccāyana’s opagavo, mānavo, bhaggavo, paṇḍavo he adds opavindavo and a doublet: mānuso, “a human being”, is Manu’s offspring formed with ṇa instead of ṇava, with the augment s — the s that 96 (§184): Sa sare vāgamo inserts before a vowel, which he uses again for mānasikaṃ under 375 (§401): Māyūnamāgamo ṭhāne. The three genders are shown once more (opagavo, opagavī, opagavaṃ), the feminine by 190 (§239): Ṇava ṇika ṇeyya ṇantuhi, which names ṇava. The vā is the carried option of 361 (§344): Vā ṇa’pacce.

Upagu manu iccevamādīhi u kārantehi gottagaṇehi ṇava ppaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe. Ādi saddassa cettha pakāravācakattā u kārantatoyevāyaṃ. Opagavo, opagavī, opagavaṃ, manuno apaccaṃ mānavo, ‘‘mānuso’’ti ṇa ppaccaye, sā game ca kate rūpaṃ, bhagguno apaccaṃ bhaggavo, paṇḍuno apaccaṃ paṇḍavo, upavindussa apaccaṃ opavindavo iccādi.

After clan names ending in u, of the kind of upagu and manu, the suffix ṇava is optionally added in the sense “his offspring”. And since the word ādi here expresses “kind”, this [suffix] comes only after stems ending in u. opagavo, opagavī, opagavaṃ; Manu’s offspring is mānavo — mānuso is the form when the suffix ṇa is added and the augment s made; Bhaggu’s offspring is bhaggavo, Paṇḍu’s offspring paṇḍavo, Upavindu’s offspring opavindavo, and so on.

lemma	inflected	meaning
🚹①⨀(upagu + ṇava)	opagavo	a descendant of Upagu — `u` to `o`
🚺①⨀(upagu + ṇava + ī)	opagavī	a woman of Upagu’s line
🚻①⨀(upagu + ṇava)	opagavaṃ	Upagu’s offspring (neuter)
🚹①⨀(manu + ṇava)	mānavo	Manu’s offspring — a young man; `a` to `ā`
🚹①⨀(manu + ṇa)	mānuso	Manu’s offspring — a human being; with `ṇa` and the augment `s`
🚹①⨀(bhaggu + ṇava)	bhaggavo	a descendant of Bhaggu — no strengthening before `gg`
🚹①⨀(paṇḍu + ṇava)	paṇḍavo	a descendant of Paṇḍu — no strengthening before `ṇḍ`
🚹①⨀(upavindu + ṇava)	opavindavo	a descendant of Upavindu — `u` to `o`

	upagu + ssa (⑥⨀) + ṇava	rule
→	upagu + ~~ssa~~ + ṇava	§317
→	upagu + (ṇava)	§396
→	(u→o) + pagu + ava	§400, §405
→	opag + (u + ava)	§83
→	opagava + (si→o)	§104
→	opagavo

	manu + no (⑥⨀) + ṇa	rule
→	manu + no + ṇa	§317
→	manu + (ṇa)	§396
→	m + (a→ā) + nu + a	§400, §405
→	mānu + (s) + a	§184
→	mānusa + (si→o)	§104
→	mānuso

In mānuso the final u is kept, the augment s standing between it and the a of the suffix (§184 (96): Sa sare vāgamo); in mānavo it is elided before the a of ava.

‘‘Vidhavāya apacca’’nti atthe –

In the sense “a widow’s offspring” —

372 (§349): Ṇera vidhavādito (`ṇera` after `vidhavā` and the like) apavada

The last of the six suffixes of descent, and the last sutta of Buddhappiya’s Apaccataddhita; the apacce carried since 361 (§344): Vā ṇa’pacce lapses with it, as he said under 365 it would, and the next section begins with saṃsaṭṭha. His gloss is a set of etymologies. vidhavā, “widow”, is she whose husband (dhava, glossed pati) is gone (vigata). bandhukī is glossed abhisāriṇī, a woman who goes out to her lovers, so that bandhukero is her son. And sāmaṇero, the novice, is “the ascetic’s offspring” in the sense that he is the son of the ascetic who is his preceptor (upajjhāya), because he stands in the place of a son (puttaṭṭhāniyattā) — a justification Kaccāyana’s vutti does not offer. The strengthening is regular: i to e in vedhavero, a to ā in sāmaṇero, none before the conjunct of bandhukero. The vā is the carried option, vedhavero or vidhavāya apaccaṃ.

Vidhavā dito ṇera ppaccayo hoti vā apaccatthe. Vigato dhavo pati etissāti vidhavā, vedhavero, bandhukiyā abhisāriṇiyā putto bandhukero, samaṇassa upajjhāyassa putto puttaṭṭhāniyattāti sāmaṇero, nāḷikero iccādi.

After vidhavā and the like, the suffix ṇera is optionally added in the sense of offspring. vidhavā (widow) is she whose husband (dhava), her lord, is gone: [her son is] vedhavero. The son of a bandhukī, a woman who goes out to her lovers (abhisāriṇī), is bandhukero. The son of an ascetic — of the preceptor — because he stands in the place of a son, is sāmaṇero (a novice); nāḷikero, and so on.

lemma	inflected	meaning
🚹①⨀(vidhavā + ṇera)	vedhavero	a widow’s son — `i` to `e`
🚹①⨀(bandhukī + ṇera)	bandhukero	the son of a woman of loose life — no strengthening before `ndh`
🚹①⨀(samaṇa + ṇera)	sāmaṇero	the ascetic’s offspring — a novice; `a` to `ā`
🚹①⨀(nāḷika + ṇera)	nāḷikero	Nāḷikera (a name; the same word is the coconut palm)

	vidhavā + āya (⑥⨀) + ṇera	rule
→	vidhavā + ~~āya~~ + ṇera	§317, §318
→	vidhavā + (ṇera)	§396
→	v + (i→e) + dhavā + era	§400, §405
→	vedhav + (ā + era)	§83
→	vedhavera + (si→o)	§104
→	vedhavero

	samaṇa + ssa (⑥⨀) + ṇera	rule
→	samaṇa + ~~ssa~~ + ṇera	§317
→	samaṇa + (ṇera)	§396
→	s + (a→ā) + maṇa + era	§400, §405
→	sāmaṇ + (a + era)	§83
→	sāmaṇera + (si→o)	§104
→	sāmaṇero

Apaccataddhitaṃ.

[Here end] the suffixes of descent.

Saṃsaṭṭhādianekatthataddhita (Suffixes of relation and other senses)

‘‘Tilena saṃsaṭṭha’’nti viggahe –

In the analysis “mixed with sesame” —

373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko (`ṇika` for “mixed with”, “crosses by”, “goes by”, “carries by” that) apavada

The second of Buddhappiya’s seven kinds of derivative opens here, the Saṃsaṭṭhādianekatthataddhita: the suffixes of “mixed with” and the many other senses, 373–386. In Kaccāyana the same sutta follows the suffixes of descent without a break, and the section is the Bālāvatāra’s division as well (¶238–¶243). Buddhappiya’s gloss names the base, tatiyantato liṅgamhā, “after a stem ending in the third form ③” — the yena, “by which”, of the sutta is an instrument — and glosses saṃsaṭṭha as abhisaṅkhata, “prepared with”. Three vās are at work in his vutti, and he keeps them apart. The vā of the sutta he distributes over the four senses as “or”: mixed with which, or crosses by which, and so on. The vā that closes his statement (ṇikappaccayo hoti vā) is the carried option of 361 (§344): Vā ṇa’pacce, derivative or phrase. And the sutta’s vā, being already in force from 361, is read a second time — puna vāggahaṇena, as under 368 (§347): Ato ṇi vā — to admit ṇika in other senses too, “goes to another’s wife” (pāradāriko) and “goes on the road” (pathiko), which Kaccāyana’s vutti illustrates instead with “dwells in Rājagaha”. A fourth appeal to vā concerns the strengthening: oḷumpiko beside uḷumpiko is vuddhiabhāvapakkhe, “on the alternative without strengthening”, and sīsiko keeps its ī vāggahaṇena, by the vā of 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca — the anicca and asanta domains of that rule’s vavatthitavibhāsā, whose verse named oḷumpika as the type of the variable case. The feminine telikī takes ī by 190 (§239): Ṇava ṇika ṇeyya ṇantuhi, which names ṇika. The two blocks that close the sutta open the next: the analyses vinayaṃ adhīte, “he studies the Vinaya”, or avecca adhīte, “he studies thoroughly”, and the notice that ṇiko continues into 374 (§351): Tamadhīte tenakatādisannidhānaniyogasippabhaṇḍajīvikatthesu ca.

Yena vā saṃsaṭṭhaṃ, yena vā tarati, yena vā carati, yena vā vahati, tato tatiyantato liṅgamhā tesu saṃsaṭṭhādīsvatthesu ṇika ppaccayo hoti vā. Telikaṃ bhojanaṃ, tilena abhisaṅkhatanti attho. Telikī yāgu. Guḷena saṃsaṭṭhaṃ goḷikaṃ³. Evaṃ ghātikaṃ, dādhikaṃ, māricikaṃ, loṇikaṃ.

“Mixed with which”, or “crosses by which”, or “goes by which”, or “carries by which” — after that stem, ending in the third form ③, the suffix ṇika is optionally added in those senses, “mixed with” and the rest. telikaṃ bhojanaṃ, food mixed with sesame — that is, prepared (abhisaṅkhata) with sesame; telikī yāgu, gruel with sesame. Mixed with molasses (guḷa): goḷikaṃ. Likewise ghātikaṃ (with ghee), dādhikaṃ (with curds), māricikaṃ (with pepper), loṇikaṃ (with salt).

Nāvāya taratīti nāviko, uḷumpena taratīti oḷumpiko, vuddhiabhāvapakkhe uḷumpiko. Evaṃ kulliko, gopucchiko. Sakaṭena caratīti sākaṭiko. Evaṃ pādiko, daṇḍiko, dhammena carati pavattatīti dhammiko. Sīsena vahatīti sīsiko, vā ggahaṇena ī kārassa vuddhi na hoti. Evaṃ aṃsiko, khandhiko, hatthiko, aṅguliko.

One who crosses by boat (nāvā) is nāviko; one who crosses by raft (uḷumpa) is oḷumpiko, or, on the alternative without strengthening, uḷumpiko. Likewise kulliko (by a float), gopucchiko (by a cow’s tail). One who travels by cart (sakaṭa) is sākaṭiko. Likewise pādiko (on foot), daṇḍiko (with a staff); one who goes, that is, proceeds, by the Dhamma is dhammiko. One who carries on the head (sīsa) is sīsiko — by the mention of vā [in 364] the ī is not strengthened. Likewise aṃsiko (on the shoulder), khandhiko (on the back), hatthiko (in the hand), aṅguliko (with the fingers).

Puna vā ggahaṇena aññatthesupi ṇika ppaccayo, paradāraṃ gacchatīti pāradāriko, pathaṃ gacchatīti pathiko.

By the renewed mention of vā [in the sutta], the suffix ṇika occurs in other senses as well: one who goes to another’s wife (paradāra) is pāradāriko; one who goes on the road (patha) is pathiko.

lemma	inflected	meaning
🚻①⨀(tila + ṇika)	telikaṃ bhojanaṃ	food prepared with sesame — `i` to `e`
🚺①⨀(tila + ṇika + ī)	telikī yāgu	gruel with sesame
🚻①⨀(guḷa + ṇika)	goḷikaṃ	mixed with molasses — `u` to `o`
🚻①⨀(ghata + ṇika)	ghātikaṃ	mixed with ghee — `a` to `ā`
🚻①⨀(dadhi + ṇika)	dādhikaṃ	mixed with curds
🚻①⨀(marica + ṇika)	māricikaṃ	mixed with pepper
🚻①⨀(loṇa + ṇika)	loṇikaṃ	mixed with salt — the `o` already strong
🚹①⨀(nāvā + ṇika)	nāviko	one who crosses by boat — a boatman
🚹①⨀(uḷumpa + ṇika)	oḷumpiko, uḷumpiko	one who crosses by raft — with or without the strengthening
🚹①⨀(kulla + ṇika)	kulliko	one who crosses by a float
🚹①⨀(gopuccha + ṇika)	gopucchiko	one who crosses holding a cow’s tail
🚹①⨀(sakaṭa + ṇika)	sākaṭiko	one who travels by cart — a carter
🚹①⨀(pāda + ṇika)	pādiko	one who goes on foot
🚹①⨀(daṇḍa + ṇika)	daṇḍiko	one who goes with a staff
🚹①⨀(dhamma + ṇika)	dhammiko	one who proceeds by the Dhamma — righteous
🚹①⨀(sīsa + ṇika)	sīsiko	one who carries on the head — the `ī` not strengthened
🚹①⨀(aṃsa + ṇika)	aṃsiko	one who carries on the shoulder
🚹①⨀(khandha + ṇika)	khandhiko	one who carries on the back
🚹①⨀(hattha + ṇika)	hatthiko	one who carries in the hand
🚹①⨀(aṅguli + ṇika)	aṅguliko	one who carries with the fingers
🚹①⨀(paradāra + ṇika)	pāradāriko	one who goes to another’s wife — an adulterer
🚹①⨀(patha + ṇika)	pathiko	one who goes on the road — a traveller; no strengthening

	tila + nā (③⨀) + ṇika	rule
→	tila + nā + ṇika	§317
→	tila + (ṇika)	§396
→	t + (i→e) + la + ika	§400, §405
→	tel + (a + ika)	§83
→	telika + (si→aṃ)	§219
→	telikaṃ

	telika (🚺) + ī + si	rule
→	telik + (a + ī) + si	§239, §83
→	telikī + si	§220
→	telikī

	uḷumpa + nā (③⨀) + ṇika	rule
→	uḷumpa + nā + ṇika	§317
→	uḷumpa + (ṇika)	§396
→	(u→o) + ḷumpa + ika	§400, §405
→	oḷump + (a + ika)	§83
→	oḷumpika + (si→o)	§104
→	oḷumpiko

On the alternative without strengthening the third step is omitted and the result is uḷumpiko; sīsiko and pathiko likewise omit it, nāviko and pādiko have nothing to strengthen.

‘‘Vinayamadhīte, aveccādhīte’’ti vā viggahe –

In the analysis “he studies the Vinaya”, or “he studies [it] thoroughly (avecca)” —

‘‘Ṇiko’’ti vattate.

ṇiko continues [from this rule into the next].

374 (§351): Tamadhīte tenakatādisannidhānaniyogasippabhaṇḍajīvikatthesu ca (And `ṇika` for “studies that”, “made by that” and the like, location, appointment, craft, goods, livelihood) apavada

Kaccāyana’s second ṇika rule follows his first here as there. Buddhappiya begins by counting the sutta’s words — catuppadamidaṃ, “this is a sutta of four words”: taṃ, adhīte, the long compound in ⑦⨂ that ends in atthesu, and ca — so that tamadhīte is read as a phrase, “he studies that”, and not as one more member of the compound. His gloss then names the base for each sense, which Kaccāyana’s vutti does only by example: dutiyādivibhatyantehi liṅgehi, “after stems ending in the second and the other forms” — ② for the object studied (vinayaṃ), ③ for the maker (kāyena), ⑦ for the place and the post (sarīre, dvāre), ⑥ for the craft, the goods and the livelihood (tamassa sippaṃ). ṇiko continues from 373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko, as his last block there announced, and the vā of his statement is the carried option of 361 (§344): Vā ṇa’pacce; the ca he does not gloss, and it extends 373 to these further senses, as the Kaccāyana page says. What is distinctive is the arrangement. He gives three examples of the first sense and stops: veyyākaraṇiko, “one who studies grammar”, cannot be derived until the treatment of an initial i or u that has become y or v is in hand, so he brings that rule forward from Kaccāyana’s §401 as 375 (§401): Māyūnamāgamo ṭhāne, and the whole run of this sutta’s senses — location, appointment, craft, goods, livelihood, and the dozen and more senses covered by the ādi of tenakatādi — is set out under 375. The lead-in block, vuddhādisarassa … ti vattamāne, “while [364] is in force”, says what 375 qualifies.

Catuppadamidaṃ. Tamadhīteti atthe, tena katādīsvatthesu ca tamhi sannidhāno, tattha niyutto, tamassa sippaṃ, tamassa bhaṇḍaṃ, tamassa jīvikā iccetesvatthesu ca dutiyādivibhatyantehi liṅgehi ṇika ppaccayo hoti vā. Venayiko. Evaṃ suttantiko, ābhidhammiko.

This is a sutta of four words. In the sense “he studies that”, in the senses “made by that” and the like, and in the senses “located in that”, “appointed to that”, “that is his craft”, “that is his merchandise”, “that is his livelihood”, after stems ending in the second ② and the other inflection forms, the suffix ṇika is optionally added. venayiko (one who studies the Vinaya); likewise suttantiko, ābhidhammiko.

lemma	inflected	meaning
🚹①⨀(vinaya + ṇika)	venayiko	one who studies the Vinaya — `vinayaṃ adhīte`; `i` to `e`
🚹①⨀(suttanta + ṇika)	suttantiko	one who studies the Suttas — no strengthening before `tt`
🚹①⨀(abhidhamma + ṇika)	ābhidhammiko	one who studies the Abhidhamma — `a` to `ā`

	vinaya + aṃ (②⨀) + ṇika	rule
→	vinaya + aṃ + ṇika	§317
→	vinaya + (ṇika)	§396
→	v + (i→e) + naya + ika	§400, §405
→	venay + (a + ika)	§83
→	venayika + (si→o)	§104
→	venayiko

The remaining senses of the sutta are illustrated under 375 (§401): Māyūnamāgamo ṭhāne, once veyyākaraṇiko can be formed.

‘‘Byākaraṇamadhīte’’ti atthe ṇika ppaccayādimhi kate –

When, in the sense “he studies grammar” (byākaraṇa), the suffix ṇika and the rest have been applied —

‘‘Vuddhādisarassa vāsaṃyogantassa saṇe cā’’ti vattamāne –

while 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca is in force —

375 (§401): Māyūnamāgamo ṭhāne (no `vuddhi` of initial `i`, `u`; the augment `e`, `o` in its place) apavada

In Kaccāyana this rule stands with the other general operations near the end of the chapter (§401), qualifying §400; Buddhappiya brings it to the first word that needs it, veyyākaraṇiko, and derives the bulk of the ṇika vocabulary of 374 (§351): Tamadhīte tenakatādisannidhānaniyogasippabhaṇḍajīvikatthesu ca under it. His gloss restates the rule in the terms of 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca, which is “in force” over it: an initial i or u not followed by a conjunct takes no strengthening before a ṇ suffix (mā vuddhi), and in its place the strengthened vowel e or o comes as an augment (vuddhāgamo). His verse fixes the force of ṭhāne: the augments come only before the y and v that stand for i and u — in byākaraṇa (vi + ākaraṇa) and dvāra (du + āra) the initial vowel has already become a semivowel, so it cannot be strengthened, and the strengthened vowel is inserted before it instead; the y is then doubled by 40 (§28): Paradvebhāvo ṭhāne. mā is a prohibition, not an option marker, and ṭhāne a restriction: where the rule applies there is one form.

Two option markers from other rules are then invoked, and both are vās read in Buddhappiya’s restricted sense. mānasikaṃ and vācasikaṃ take the augment s of 96 (§184): Sa sare vāgamo before the suffix, although that rule speaks of a following vowel: its vā, he says, is a vavatthitavibhāsā — under 96 he had placed mānasikaṃ and cetasikaṃ in its nicca domain — and the strengthening of the first vowel follows. And therikā, pañcasatikā, sattasatikā — the recension made by the elders, and the councils of the five hundred and of the seven hundred — are feminines in ā, not ī, because the vā that continues into 190 (§239): Ṇava ṇika ṇeyya ṇantuhi withholds the ī in some words (vādhikāro katthaci nivattanattho, he says there); this is the blocking use of vā that Ruiz-Falqués discusses at Boundaries and Domains §3.4. The rest of the sutta is the vocabulary of 374, sense by sense — location, appointment, craft, goods, livelihood, then the senses the ādi of tenakatādi admits, from “killed with” to “whose purpose”, then habit, birth, “known in”, origin, and finally the suffix in the word’s own sense (sakattha), where nāmikaṃ means no more than nāma. Two derivations in the lists call on other rules: māgaviko has the augment v of 370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca, and dovāriko is a second instance of this sutta.

I u iccetesaṃ⁴ ādisarānaṃ asaṃyogantānaṃ mā vuddhi hoti saṇe, tatreva vuddhi āgamo hoti ca ṭhāneti ekāravuddhāgamo.

Of i and u as initial vowels not followed by a conjunct, let there be no strengthening (mā vuddhi) before a ṇ [suffix]; and there, in its place (ṭhāne), the strengthened vowel comes as an augment (āgama). So [in veyyākaraṇiko] the augment is e, a strengthened vowel.

‘‘Ṭhāne’’ti vacanā cettha, yū namādesabhūtato;
Yave hi pubbeva eo-vuddhiyo honti āgamā.

And here, because of the word ṭhāne, only before the y and v
that stand as replacements of i and u do the strengthened vowels e and o come as augments.

Ya kārassa dvibhāvo.

The y is doubled [by §28 (40): Para dvebhāvo ṭhāne].

Veyyākaraṇiko, nyāyamadhīteti neyyāyiko. Evaṃ takkiko, vediko, nemittiko, kāyena kato payogo kāyiko, kāyena kataṃ kammaṃ kāyikaṃ, vacasā kataṃ kammaṃ vācasikaṃ. Evaṃ mānasikaṃ, ettha ca ‘‘sasare vāgamo’’ti sutte vavatthitavā saddena paccaye parepi sā gamo, therehi katā saṅgīti therikā. Evaṃ pañcasatikā, sattasatikā, ettha ‘‘ṇavaṇikā’’disutte anuvattitavā ggahaṇena īpaccayo na hoti.

veyyākaraṇiko (one who studies grammar); one who studies logic (nyāya) is neyyāyiko. Likewise takkiko (reasoning), vediko (the Veda), nemittiko (omens). An act (payoga) done by the body is kāyiko; a deed done by the body is kāyikaṃ [kammaṃ]; a deed done by speech (vacasā) is vācasikaṃ; likewise mānasikaṃ (by the mind) — here, by the word vā of §184 (96): Sa sare vāgamo, read as a restricted option (vavatthitavibhāsā), the augment s comes even before a suffix. The recension (saṅgīti) made by the elders (thera) is therikā; likewise pañcasatikā (that of the five hundred), sattasatikā (that of the seven hundred) — here, by the vā continued into §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi, the suffix ī is not added.

lemma	inflected	meaning
🚹①⨀(byākaraṇa + ṇika)	veyyākaraṇiko	one who studies grammar — the augment `e` before the `y` of `byākaraṇa`, which is doubled
🚹①⨀(nyāya + ṇika)	neyyāyiko	one who studies logic — the augment `e` before the `y` of `nyāya`
🚹①⨀(takka + ṇika)	takkiko	one who studies reasoning — a logician; no strengthening before `kk`
🚹①⨀(veda + ṇika)	vediko	one who studies the Veda
🚹①⨀(nimitta + ṇika)	nemittiko	one who studies omens — a soothsayer; `i` to `e`
🚹①⨀(kāya + ṇika)	kāyiko payogo	an act done by the body
🚻①⨀(kāya + ṇika)	kāyikaṃ kammaṃ	a deed done by the body
🚻①⨀(vaca + ṇika)	vācasikaṃ kammaṃ	a deed done by speech — with the augment `s`
🚻①⨀(mana + ṇika)	mānasikaṃ	a deed done by the mind — with the augment `s`
🚺①⨀(thera + ṇika + ā)	therikā saṅgīti	the recension made by the elders — feminine in `ā`, the `ī` withheld
🚺①⨀(pañcasata + ṇika + ā)	pañcasatikā	the recension of the five hundred — the first council
🚺①⨀(sattasata + ṇika + ā)	sattasatikā	the recension of the seven hundred — the second council

	byākaraṇa + aṃ (②⨀) + ṇika	rule
→	byākaraṇa + aṃ + ṇika	§317
→	byākaraṇa + (ṇika)	§396
→	b + (e) + yākaraṇa + ika	§401
→	be + (y→yy) + ākaraṇa + ika	§28
→	veyyākaraṇ + (a + ika)	§83
→	veyyākaraṇika + (si→o)	§104
→	veyyākaraṇiko

	vaca + sā (③⨀) + ṇika	rule
→	vaca + sā + ṇika	§317
→	vaca + (ṇika)	§396
→	v + (a→ā) + ca + ika	§400, §405
→	vāca + (s) + ika	§184
→	vācasika + (si→aṃ)	§219
→	vācasikaṃ

	thera + hi (③⨂) + ṇika	rule
→	thera + hi + ṇika	§317
→	thera + (ṇika)	§396
→	ther + (a + ika)	§83
→	therik + (a + ā) + si	§237, §83
→	therikā + si	§220
→	therikā

b and v interchange in byākaraṇa, veyyākaraṇiko; the feminine ā of therikā is that of §237 (176): Itthīyamato āpaccayo, the ī of §239 being withheld.

Sannidhānatthe sarīre sannidhānā vedanā sārīrikā, sārīrikaṃ dukkhaṃ. Evaṃ mānasikā, mānasikaṃ.

In the sense of location (sannidhāna): a feeling located in the body (sarīra) is sārīrikā; sārīrikaṃ dukkhaṃ, bodily pain. Likewise mānasikā, mānasikaṃ (mental).

Niyuttatthe dvāre niyutto dovāriko, ettha ‘‘māyūnamāgamo ṭhāne’’ti va kārato pubbeo kārāgamo. Evaṃ bhaṇḍāgāriko, nāgariko, navakammiko, vanakammiko, ādikammiko, odariko, rathiko, pathiko, upāye niyutto opāyiko, cetasi niyuttā cetasikā.

In the sense of appointment (niyoga): one appointed to the door (dvāra) is dovāriko — here, by this rule Māyūnamāgamo ṭhāne, the augment o comes before the v. Likewise bhaṇḍāgāriko, nāgariko, navakammiko, vanakammiko, ādikammiko, odariko, rathiko, pathiko; one engaged in a means (upāya) is opāyiko; [states] engaged in the mind (cetasi) are cetasikā.

Sippatthe vīṇāvādanaṃ vīṇā, vīṇā assa sippaṃ veṇiko. E vaṃ pāṇaviko, modiṅgiko, vaṃsiko.

In the sense of a craft (sippa): vīṇā [here] means lute-playing; one whose craft is the lute is veṇiko. Likewise pāṇaviko, modiṅgiko, vaṃsiko.

Bhaṇḍatthe gandho assa bhaṇḍanti gandhiko. Evaṃ teliko, goḷiko, pūviko, paṇṇiko, tambūliko, loṇiko.

In the sense of merchandise (bhaṇḍa): one whose merchandise is perfume (gandha) is gandhiko. Likewise teliko, goḷiko, pūviko, paṇṇiko, tambūliko, loṇiko.

Jīvikatthe urabbhaṃ hantvā jīvati, urabbhamassa jīvikāti vā orabbhiko. Evaṃ māgaviko, ettha va kārāgamo. Sūkariko, sākuṇiko, macchiko iccādi.

In the sense of a livelihood (jīvikā): one who lives by killing sheep (urabbha), or whose livelihood is sheep, is orabbhiko. Likewise māgaviko (deer, maga) — here there is the augment v; sūkariko, sākuṇiko, macchiko, and so on.

lemma	inflected	meaning
🚺①⨀(sarīra + ṇika + ā)	sārīrikā vedanā	a feeling located in the body — bodily
🚻①⨀(sarīra + ṇika)	sārīrikaṃ dukkhaṃ	bodily pain
🚺①⨀(mana + ṇika + ā)	mānasikā	located in the mind — mental (feeling)
🚻①⨀(mana + ṇika)	mānasikaṃ	mental (pain)
🚹①⨀(dvāra + ṇika)	dovāriko	one appointed to the door — a doorkeeper; the augment `o` before the `v`
🚹①⨀(bhaṇḍāgāra + ṇika)	bhaṇḍāgāriko	appointed to the storehouse — a storekeeper
🚹①⨀(nagara + ṇika)	nāgariko	appointed over the city — a city officer
🚹①⨀(navakamma + ṇika)	navakammiko	appointed to building work — a superintendent of works
🚹①⨀(vanakamma + ṇika)	vanakammiko	appointed to forest work — a forester
🚹①⨀(ādikamma + ṇika)	ādikammiko	engaged in the first stage of the work — a beginner
🚹①⨀(udara + ṇika)	odariko	devoted to his belly (`udara`) — a glutton; `u` to `o`
🚹①⨀(ratha + ṇika)	rathiko	appointed to a chariot — a charioteer
🚹①⨀(patha + ṇika)	pathiko	set on the road — a wayfarer
🚹①⨀(upāya + ṇika)	opāyiko	engaged in a means — expedient, fitting
🚹①⨂(ceta + ṇika)	cetasikā	engaged in the mind — the mental factors; with the augment `s`
🚹①⨀(vīṇā + ṇika)	veṇiko	whose craft is the lute — a lute-player; `ī` to `e`
🚹①⨀(pāṇava + ṇika)	pāṇaviko	a player of the small drum (`pāṇava`)
🚹①⨀(mudiṅga + ṇika)	modiṅgiko	a player of the `mudiṅga` drum — `u` to `o`
🚹①⨀(vaṃsa + ṇika)	vaṃsiko	a player of the bamboo flute
🚹①⨀(gandha + ṇika)	gandhiko	whose merchandise is perfume — a perfumer
🚹①⨀(tela + ṇika)	teliko	an oil-merchant
🚹①⨀(goḷa + ṇika)	goḷiko	a seller of molasses
🚹①⨀(pūva + ṇika)	pūviko	a seller of cakes
🚹①⨀(paṇṇa + ṇika)	paṇṇiko	a seller of greens (`paṇṇa`)
🚹①⨀(tambūla + ṇika)	tambūliko	a seller of betel
🚹①⨀(loṇa + ṇika)	loṇiko	a seller of salt
🚹①⨀(urabbha + ṇika)	orabbhiko	one who lives by killing sheep — a sheep-butcher; `u` to `o`
🚹①⨀(maga + ṇika)	māgaviko	one who lives by killing deer — a hunter; with the augment `v`
🚹①⨀(sūkara + ṇika)	sūkariko	a pig-butcher — the `ū` not strengthened
🚹①⨀(sakuṇa + ṇika)	sākuṇiko	a fowler — `a` to `ā`
🚹①⨀(maccha + ṇika)	macchiko	a fisherman

	dvāra + smiṃ (⑦⨀) + ṇika	rule
→	dvāra + ~~smiṃ~~ + ṇika	§317
→	dvāra + (ṇika)	§396
→	d + (o) + vāra + ika	§401
→	dovār + (a + ika)	§83
→	dovārika + (si→o)	§104
→	dovāriko

	maga + aṃ (②⨀) + ṇika	rule
→	maga + aṃ + ṇika	§317
→	maga + (ṇika)	§396
→	m + (a→ā) + ga + ika	§400, §405
→	māga + (v) + ika	§404
→	māgavika + (si→o)	§104
→	māgaviko

‘‘Tena katādī’’ti ettha ādi ggahaṇena tena hataṃ, tena baddhaṃ, tena kītaṃ, tena dibbati, so assa āvudho, so assa ābādho, tattha pasanno, tassa santakaṃ, tamassa parimāṇaṃ, tassa rāsi, taṃ arahati, tamassa sīlaṃ, tattha jāto, tattha vasati, tatra vidito, tadatthāya saṃvattati, tato āgato, tato sambhūto, tadassa payojananti evamādiatthe ca ṇika ppaccayo hoti. Yathā – jālena hato, hanatīti vā jāliko. Evaṃ bāḷisiko, vākariko, suttena baddho suttiko, varattāya baddho vārattiko nāgo.

By the word ādi in tena katādi (“made by that, and the like”), the suffix ṇika occurs also in senses such as these: killed by that, bound with that, bought with that, plays with that, that is his weapon, that is his ailment, devoted to that, the property of that, that is its measure, a heap of that, deserves that, that is his habit, born there, dwells there, known there, conduces to that, come from there, arisen from there, that is its purpose. Thus: killed with a net (jāla), or kills with one — jāliko. Likewise bāḷisiko, vākariko; bound with a thread (sutta), suttiko; an elephant bound with a leather strap (varattā), vārattiko nāgo.

Vatthena kītaṃ bhaṇḍaṃ vatthikaṃ. Evaṃ kumbhikaṃ, phālikaṃ, sovaṇṇikaṃ, sātikaṃ. Akkhena dibbatīti akkhiko. Evaṃ sālākiko, tindukiko, ambaphaliko. Cāpo assa āvudhoti cāpiko. Evaṃ tomariko, muggariko, mosaliko.

Goods bought with cloth (vattha) are vatthikaṃ. Likewise kumbhikaṃ, phālikaṃ, sovaṇṇikaṃ, sātikaṃ. One who plays with dice (akkha) is akkhiko. Likewise sālākiko, tindukiko, ambaphaliko. One whose weapon is the bow (cāpa) is cāpiko. Likewise tomariko, muggariko, mosaliko.

Vāto assa ābādhoti vātiko. Evaṃ semhiko, pittiko.

One whose ailment is wind (vāta) is vātiko. Likewise semhiko, pittiko.

Buddhe pasanno buddhiko. Evaṃ dhammiko, saṅghiko. Buddhassa santako buddhiko. Evaṃ dhammiko, saṅghiko vihāro, saṅghikā bhūmi, saṅghikaṃ cīvaraṃ, puggalikaṃ.

One devoted to the Buddha is buddhiko; likewise dhammiko, saṅghiko. The Buddha’s property is buddhiko; likewise dhammiko; saṅghiko vihāro, a monastery belonging to the Saṅgha; saṅghikā bhūmi, saṅghikaṃ cīvaraṃ; puggalikaṃ, belonging to an individual.

Kumbho assa parimāṇanti kumbhikaṃ. Evaṃ khārikaṃ, doṇikaṃ. Kumbhassa rāsi kumbhiko. Kumbhaṃ arahatīti kumbhiko. Evaṃ doṇiko, aṭṭhamāsiko, kahāpaṇiko, āsītikā gāthā, nāvutikā, sātikaṃ, sāhassikaṃ. Sandiṭṭhamarahatīti sandiṭṭhiko, ‘‘ehi passā’’ti imaṃ vidhiṃ arahatīti ehipassiko.

That whose measure is a pot (kumbha) is kumbhikaṃ; likewise khārikaṃ, doṇikaṃ. A heap of pots is kumbhiko. What deserves a pot [as its price] is kumbhiko; likewise doṇiko, aṭṭhamāsiko, kahāpaṇiko; āsītikā gāthā, a verse of eighty [syllables], nāvutikā, of ninety; sātikaṃ, sāhassikaṃ. What deserves to be seen for oneself (sandiṭṭha) is sandiṭṭhiko; what deserves the invitation “come and see” (ehi passa) is ehipassiko.

Sīlatthe paṃsukūladhāraṇaṃ paṃsukūlaṃ, taṃ sīlamassāti paṃsukūliko. Evaṃ tecīvariko, ekāsane bhojanasīlo ekāsaniko, rukkhamūle vasanasīlo rukkhamūliko, tathā āraññiko, sosāniko.

In the sense of a habit (sīla): paṃsukūla [here] means the wearing of rag-robes; one whose habit that is, is paṃsukūliko. Likewise tecīvariko; one whose habit is eating at a single sitting is ekāsaniko; one whose habit is dwelling at the root of a tree is rukkhamūliko; so too āraññiko, sosāniko.

Jātatthe apāye jāto āpāyiko. Evaṃ nerayiko, sāmuddiko maccho, vassesu jāto vassiko, vassikā, vassikaṃ pupphaṃ, sāradiko, hemantiko, vāsantiko, cātuddasiko, rājagahe jāto, rājagahe vasatīti vā rājagahiko jano, magadhesu jāto, vasatīti vā māgadhiko, māgadhikā, māgadhikaṃ, sāvatthiyaṃ jāto, vasatīti vā sāvatthiko, kāpilavatthiko, vesāliko.

In the sense of birth (jāta): one born in a state of loss (apāya) is āpāyiko. Likewise nerayiko; sāmuddiko maccho, a sea fish; born in the rains (vassa), vassiko, vassikā, vassikaṃ pupphaṃ; sāradiko, hemantiko, vāsantiko, cātuddasiko; a person born, or dwelling, in Rājagaha is rājagahiko jano; born, or dwelling, among the Magadhans, māgadhiko, māgadhikā, māgadhikaṃ; born, or dwelling, in Sāvatthī, sāvatthiko; kāpilavatthiko, vesāliko.

Loke vidito lokiko, lokāya saṃvattatītipi lokiko. Tathā mātito āgataṃ mātikaṃ, pitito āgataṃ pettikaṃ nāmaṃ.

What is known in the world (loka) is lokiko; what conduces to the world is also lokiko. Likewise a name come from the mother (mātito) is mātikaṃ, one come from the father pettikaṃ nāmaṃ.

Sambhūtatthe mātito sambhūtaṃ mattikaṃ. Evaṃ pettikaṃ. Upadhitassa payojanaṃ opadhikaṃ.

In the sense of origin (sambhūta): what has arisen from the mother is mattikaṃ; likewise pettikaṃ. That whose purpose is upadhi [the substrate of renewed existence] is opadhikaṃ.

Sakatthepi asaṅkhāroyeva asaṅkhārikaṃ. Evaṃ sasaṅkhārikaṃ, nāmameva nāmikaṃ. Evaṃ ākhyātikaṃ, opasaggikaṃ, nepātikaṃ, catumahārāje bhatti etesanti cātumahārājikā. Evaṃ aññatthepi yojetabbaṃ.

Also in the word’s own sense (sakattha): asaṅkhārikaṃ is just asaṅkhāro (unprompted); likewise sasaṅkhārikaṃ; nāmikaṃ is just nāma (a noun); likewise ākhyātikaṃ, opasaggikaṃ, nepātikaṃ; those whose devotion (bhatti) is to the Four Great Kings are cātumahārājikā. It is to be applied in the same way in other senses too.

The senses admitted by ādi, in Buddhappiya’s order; each word is an adjective and takes the gender of what it qualifies.

lemma	inflected	meaning
🚹①⨀(jāla + ṇika)	jāliko	killed with a net, or one who kills with one — a netter
🚹①⨀(baḷisa + ṇika)	bāḷisiko	one who fishes with a hook (`baḷisa`) — an angler; `a` to `ā`
🚹①⨀(vākarā + ṇika)	vākariko	one who hunts with a snare (`vākarā`)
🚹①⨀(sutta + ṇika)	suttiko	bound with a thread
🚹①⨀(varattā + ṇika)	vārattiko nāgo	an elephant bound with a leather strap
🚻①⨀(vattha + ṇika)	vatthikaṃ bhaṇḍaṃ	goods bought with cloth
🚻①⨀(kumbha + ṇika)	kumbhikaṃ	bought with a pot
🚻①⨀(phāla + ṇika)	phālikaṃ	bought with a ploughshare
🚻①⨀(suvaṇṇa + ṇika)	sovaṇṇikaṃ	bought with gold — `u` to `o`
🚻①⨀(sata + ṇika)	sātikaṃ	bought with a hundred
🚹①⨀(akkha + ṇika)	akkhiko	one who plays with dice — a gambler
🚹①⨀(salākā + ṇika)	sālākiko	one who plays with sticks
🚹①⨀(tinduka + ṇika)	tindukiko	one who plays with `tinduka` fruits
🚹①⨀(ambaphala + ṇika)	ambaphaliko	one who plays with mangoes
🚹①⨀(cāpa + ṇika)	cāpiko	whose weapon is the bow — an archer
🚹①⨀(tomara + ṇika)	tomariko	armed with a lance
🚹①⨀(muggara + ṇika)	muggariko	armed with a club
🚹①⨀(musala + ṇika)	mosaliko	armed with a pestle — `u` to `o`
🚹①⨀(vāta + ṇika)	vātiko	whose ailment is wind — of windy humour
🚹①⨀(semha + ṇika)	semhiko	phlegmatic
🚹①⨀(pitta + ṇika)	pittiko	bilious
🚹①⨀(buddha + ṇika)	buddhiko	devoted to the Buddha; also the Buddha’s property
🚹①⨀(dhamma + ṇika)	dhammiko	devoted to the Dhamma; the Dhamma’s property
🚹①⨀(saṅgha + ṇika)	saṅghiko vihāro	a monastery belonging to the Saṅgha
🚺①⨀(saṅgha + ṇika + ā)	saṅghikā bhūmi	land belonging to the Saṅgha
🚻①⨀(saṅgha + ṇika)	saṅghikaṃ cīvaraṃ	a robe belonging to the Saṅgha
🚻①⨀(puggala + ṇika)	puggalikaṃ	belonging to an individual
🚻①⨀(kumbha + ṇika)	kumbhikaṃ	measuring a pot
🚻①⨀(khārī + ṇika)	khārikaṃ	measuring a `khārī`
🚻①⨀(doṇa + ṇika)	doṇikaṃ	measuring a `doṇa`
🚹①⨀(kumbha + ṇika)	kumbhiko	a heap of pots; also what is worth a pot
🚹①⨀(doṇa + ṇika)	doṇiko	worth a `doṇa`
🚹①⨀(aṭṭhamāsa + ṇika)	aṭṭhamāsiko	worth eight `māsaka`s
🚹①⨀(kahāpaṇa + ṇika)	kahāpaṇiko	worth a `kahāpaṇa`
🚺①⨀(asīti + ṇika + ā)	āsītikā gāthā	a verse of eighty — `a` to `ā`
🚺①⨀(navuti + ṇika + ā)	nāvutikā	of ninety
🚻①⨀(sata + ṇika)	sātikaṃ	worth a hundred
🚻①⨀(sahassa + ṇika)	sāhassikaṃ	worth a thousand
🚹①⨀(sandiṭṭha + ṇika)	sandiṭṭhiko	deserving to be seen for oneself — visible here and now
🚹①⨀(ehipassa + ṇika)	ehipassiko	deserving the invitation “come and see”
🚹①⨀(paṃsukūla + ṇika)	paṃsukūliko	whose habit is the rag-robe
🚹①⨀(ticīvara + ṇika)	tecīvariko	whose habit is the three robes — `i` to `e`
🚹①⨀(ekāsana + ṇika)	ekāsaniko	whose habit is one sitting for a meal
🚹①⨀(rukkhamūla + ṇika)	rukkhamūliko	whose habit is dwelling under a tree
🚹①⨀(arañña + ṇika)	āraññiko	a forest-dweller
🚹①⨀(susāna + ṇika)	sosāniko	a dweller in charnel grounds — `u` to `o`
🚹①⨀(apāya + ṇika)	āpāyiko	born in a state of loss — bound for it
🚹①⨀(niraya + ṇika)	nerayiko	born in hell — `i` to `e`
🚹①⨀(samudda + ṇika)	sāmuddiko maccho	a sea fish
🚹①⨀(vassa + ṇika)	vassiko	born in the rains
🚺①⨀(vassa + ṇika + ā)	vassikā	of the rains (feminine)
🚻①⨀(vassa + ṇika)	vassikaṃ pupphaṃ	the flower of the rains — jasmine
🚹①⨀(sarada + ṇika)	sāradiko	of autumn
🚹①⨀(hemanta + ṇika)	hemantiko	of winter
🚹①⨀(vasanta + ṇika)	vāsantiko	of spring
🚹①⨀(cātuddasa + ṇika)	cātuddasiko	of the fourteenth day
🚹①⨀(rājagaha + ṇika)	rājagahiko jano	a person born or dwelling in Rājagaha
🚹①⨀(magadha + ṇika)	māgadhiko	born or dwelling in Magadha — `a` to `ā`
🚺①⨀(magadha + ṇika + ā)	māgadhikā	a woman of Magadha
🚻①⨀(magadha + ṇika)	māgadhikaṃ	of Magadha (neuter)
🚹①⨀(sāvatthī + ṇika)	sāvatthiko	of Sāvatthī
🚹①⨀(kapilavatthu + ṇika)	kāpilavatthiko	of Kapilavatthu
🚹①⨀(vesālī + ṇika)	vesāliko	of Vesālī
🚹①⨀(loka + ṇika)	lokiko	known in the world, or conducive to the world — worldly
🚻①⨀(mātu + ṇika)	mātikaṃ nāmaṃ	a name come from the mother
🚻①⨀(pitu + ṇika)	pettikaṃ nāmaṃ	a name come from the father — `i` to `e`
🚻①⨀(mātu + ṇika)	mattikaṃ	arisen from the mother — maternal
🚻①⨀(pitu + ṇika)	pettikaṃ	arisen from the father — paternal
🚻①⨀(upadhi + ṇika)	opadhikaṃ	having `upadhi` as its purpose — merit that bears on rebirth; `u` to `o`
🚻①⨀(asaṅkhāra + ṇika)	asaṅkhārikaṃ	unprompted — the same as `asaṅkhāro`
🚻①⨀(sasaṅkhāra + ṇika)	sasaṅkhārikaṃ	prompted
🚻①⨀(nāma + ṇika)	nāmikaṃ	nominal — the same as `nāma`
🚻①⨀(ākhyāta + ṇika)	ākhyātikaṃ	verbal
🚻①⨀(upasagga + ṇika)	opasaggikaṃ	belonging to a prefix — `u` to `o`
🚻①⨀(nipāta + ṇika)	nepātikaṃ	belonging to a particle — `i` to `e`
🚹①⨂(catumahārāja + ṇika)	cātumahārājikā	those whose devotion is to the Four Great Kings — the gods of that heaven

The Dhamma-recollection formula has the two words Buddhappiya derives from arahati:

svākkhāto bhagavatā dhammo sandiṭṭhiko akāliko ehipassiko opaneyyiko
(7D 3.10: Dhammādāsadhammapariyāya)
🚹①⨀(svākkhāta) 🚹③⨀(bhagavantu) 🚹①⨀(dhamma) 🚹①⨀(sandiṭṭha + ṇika) 🚹①⨀(akālika) 🚹①⨀(ehipassa + ṇika) 🚹①⨀(upaneyya + ṇika)
well proclaimed | by the Blessed One | the Dhamma | visible here and now | timeless | inviting one to come and see | leading onward

‘‘Kasāvena ratta’’nti viggahe –

In the analysis “dyed with the astringent dye” (kasāva) —

376 (§352): Ṇa rāgā tenarattaṃ tassedamaññatthesu ca (`ṇa` after a dye for “dyed with that”; and for “this is his” and other senses) apavada

Kaccāyana’s general ṇa of relation, in Kaccāyana’s order. The Rūpasiddhi’s text of the sutta has tena rattaṃ, “dyed with that”, where the CST’s Kaccāyana heading omits it and its vutti supplies it; the two headings above show the difference. Buddhappiya’s gloss names the base of the first sense, rāgatthavācakā liṅgamhā, “after a stem expressing a dye or colour”, and that of the second, chaṭṭhiyantato, “after a stem in the sixth form ⑥” — the tassa of tassa idaṃ, “this is his”. The vā is the carried option of 361 (§344): Vā ṇa’pacce, kāsāvaṃ or kasāvena rattaṃ vatthaṃ; the ca adds the “other senses” (aññatthesu), which he treats not here but under 377 (§402): Āttañca, because the first of them that he takes up, isissa idaṃ, needs that rule for its ā. Two of his examples show the vavatthitavibhāsā of 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca at work. nīlaṃ and pītaṃ are the asanta domain the verse there named. And sūkarassa idaṃ sūkaraṃ, “the pig’s — pork”, is left without the strengthening that Kaccāyana’s vutti gives it (sokaraṃ): for Buddhappiya the outcome is fixed word by word, and in this word usage has the ū. A third example names the book: kaccāyanassa idaṃ kaccāyanaṃ byākaraṇaṃ, “Kaccāyana’s — the Kaccāyana grammar”, the title itself a derivative of this rule; sogataṃ sāsanaṃ, the Sugata’s dispensation, is another.

Rāgatthavācakā liṅgamhā ‘‘tena ratta’’miccetasmiṃ atthe, ‘‘tasse’’ti chaṭṭhiyantato ‘‘ida’’miccetasmiṃ atthe ca aññatthesu ca ṇa ppaccayo hoti vā.

After a stem expressing a dye (rāga), in the sense “dyed with that”; after a stem in the sixth form ⑥ — the tassa (“his”) [of the sutta] — in the sense “this is [his]”; and in other senses, the suffix ṇa is optionally added.

Kāsāvaṃ vatthaṃ. Evaṃ kāsāyaṃ, kusumbhena rattaṃ kosumbhaṃ, haliddiyā rattaṃ hāliddaṃ, pattaṅgaṃ, mañjiṭṭhaṃ, kuṅkumaṃ, nīlena rattaṃ nīlaṃ. Evaṃ pītaṃ.

kāsāvaṃ vatthaṃ, cloth dyed with the astringent dye. Likewise kāsāyaṃ; dyed with safflower (kusumbha), kosumbhaṃ; dyed with turmeric (haliddī), hāliddaṃ; pattaṅgaṃ, mañjiṭṭhaṃ, kuṅkumaṃ; dyed with blue (nīla), nīlaṃ; likewise pītaṃ.

Idamatthe mahiṃsassa idaṃ māhiṃsaṃ maṃsaṃ, dadhi sappi cammādikaṃ vā, sūkarassa idaṃ sūkaraṃ, kaccāyanassa idaṃ kaccāyanaṃ byākaraṇaṃ. Evaṃ sogataṃ sāsanaṃ.

In the sense “this is his”: the buffalo’s (mahiṃsa) is māhiṃsaṃ — meat, or curds, ghee, hide and the like; the pig’s (sūkara) is sūkaraṃ; Kaccāyana’s is kaccāyanaṃ byākaraṇaṃ, the Kaccāyana grammar. Likewise sogataṃ sāsanaṃ, the Sugata’s dispensation.

lemma	inflected	meaning
🚻①⨀(kasāva + ṇa)	kāsāvaṃ vatthaṃ	cloth dyed with the brown astringent dye — the ochre robe; `a` to `ā`
🚻①⨀(kasāya + ṇa)	kāsāyaṃ	the same, from `kasāya`
🚻①⨀(kusumbha + ṇa)	kosumbhaṃ	dyed with safflower — `u` to `o`
🚻①⨀(haliddī + ṇa)	hāliddaṃ	dyed with turmeric — `a` to `ā`
🚻①⨀(pattaṅga + ṇa)	pattaṅgaṃ	dyed with red sandal — no strengthening before `tt`
🚻①⨀(mañjiṭṭhā + ṇa)	mañjiṭṭhaṃ	dyed with madder — crimson
🚻①⨀(kuṅkuma + ṇa)	kuṅkumaṃ	dyed with saffron
🚻①⨀(nīla + ṇa)	nīlaṃ	dyed blue — no strengthening in the colour words
🚻①⨀(pīta + ṇa)	pītaṃ	dyed yellow
🚻①⨀(mahiṃsa + ṇa)	māhiṃsaṃ maṃsaṃ	the buffalo’s — buffalo meat, curds, ghee or hide
🚻①⨀(sūkara + ṇa)	sūkaraṃ	the pig’s — pork; the `ū` not strengthened
🚻①⨀(kaccāyana + ṇa)	kaccāyanaṃ byākaraṇaṃ	Kaccāyana’s grammar
🚻①⨀(sugata + ṇa)	sogataṃ sāsanaṃ	the Sugata’s dispensation — `u` to `o`

	kasāva + nā (③⨀) + ṇa	rule
→	kasāva + nā + ṇa	§317
→	kasāva + (ṇa)	§396
→	k + (a→ā) + sāva + a	§400, §405
→	kāsāv + (a + a)	§83
→	kāsāva + (si→aṃ)	§219
→	kāsāvaṃ

	sugata + ssa (⑥⨀) + ṇa	rule
→	sugata + ~~ssa~~ + ṇa	§317
→	sugata + (ṇa)	§396
→	s + (u→o) + gata + a	§400, §405
→	sogat + (a + a)	§83
→	sogata + (si→aṃ)	§219
→	sogataṃ

In nīlaṃ, pītaṃ, kuṅkumaṃ and sūkaraṃ the derivative coincides in shape with the base, and the sense alone tells them apart.

‘‘Isissa ida’’nti atthe ṇa ppaccaye kate vuddhimhi sampatte –

When, in the sense “this is the sage’s” (isissa idaṃ), the suffix ṇa has been added and the strengthening would apply —

‘‘Saṇe, yūnamāgamo ṭhāne’’ti ca vattate.

saṇe [from 364] and yūnaṃ āgamo ṭhāne [from 375] continue [into the next rule].

377 (§402): Āttañca (and `ā` [for initial `i`, `u`], with the augment `ri`) apavada

Kaccāyana’s §402 follows §401 among the general operations at the end of his chapter, with abstract nouns (isissa bhāvo ārisyaṃ) as its examples. Buddhappiya brings it to the first word of relation that needs it, isissa idaṃ ārisyaṃ, “the sage’s”, formed with the ṇa of 376 (§352): Ṇa rāgā tenarattaṃ tassedamaññatthesu ca, and the two carried words he named at the end of 376 govern it: saṇe from 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca, and yūnaṃ … ṭhāne from 375 (§401): Māyūnamāgamo ṭhāne. His gloss reads the sutta’s ca twice — an initial i or u also becomes ā (a third treatment beside the e/o of 364 and the augment of 375), and the augment ri is added — and his verse fixes the reach of each by the governance of ṭhāne: the ā belongs to isi, usabha, uju and the like, the ri to isi alone, immediately after the ā. In ārisyaṃ the final i of the base becomes y before the a of the suffix (21 (§21): Ivaṇṇo yaṃ navā). There is no option marker in the sutta; ṭhāne restricts it to the words usage fixes.

The rest of the sutta belongs to 376. Its “other senses” (aññatthesu) are now unfolded — near to, existing in, born in, come from, dwelling, lord, the month joined with a constellation, the tutelary deity, studied thoroughly, the region of a people, where a thing grows, produced by, worth, a transformation of, measured by — with a long run of place names in which the ṇa derivative and the base often coincide (rājagaho, kosalo). Three remarks are Buddhappiya’s own. The ka that may follow such a derivative (māthurako, rājagahako) comes from the renewed sabbato of 224 (§178): Sabbato ko, and comes kvaci, “in some places”: the marker isolates the sporadic form from the rule, as Ruiz-Falqués describes it (Boundaries and Domains §4.2). In the names of countries the base is always plural — aṅgesu jāto, “born among the Aṅgas” — because a country is named from its people. And the ca of 376 admits ṇeyya in four of these senses (gaṅgeyyo, pātheyyaṃ, dakkhiṇeyyo), a use of ṇeyya that the Bālāvatāra (¶234) reaches by splitting 367 (§346): Ṇeyyo kattikādīhi. The month names and oraso also receive the etymologies that Kaccāyana’s vutti leaves out.

I u iccetesaṃ ādisarānaṃ ā ttañca hoti saṇa kārappaccaye pare, ca saddena ri kārāgamo ca ṭhāneti i kārassa ā ttaṃ.

Of i and u as initial vowels there is also the change to ā when a suffix with the letter ṇ follows; and by the word ca there is also the augment ri, in its place (ṭhāne). So [in isi] the i becomes ā.

Ṭhānādhikārato āttaṃ, isūsabhaujādinaṃ;
Isissa tu rikārāga-mo cāttānantare bhave.

By the governance of ṭhāne, the change to ā is for isi, usabha, uju and the like;
but for isi the augment ri comes as well, immediately after the ā.

Ārisyaṃ, usabhassa idaṃ āsabhaṃ ṭhānaṃ, āsabhī vācā.

ārisyaṃ (the sage’s); the bull’s (usabha) is āsabhaṃ ṭhānaṃ, the place of the leader; āsabhī vācā, lordly speech.

lemma	inflected	meaning
🚻①⨀(isi + ṇa)	ārisyaṃ	the sage’s — `i` to `ā`, with the augment `ri`
🚻①⨀(usabha + ṇa)	āsabhaṃ ṭhānaṃ	the bull’s place — the position of the leader; `u` to `ā`
🚺①⨀(usabha + ṇa + ī)	āsabhī vācā	lordly, bull-like speech

	isi + ssa (⑥⨀) + ṇa	rule
→	isi + ~~ssa~~ + ṇa	§317
→	isi + (ṇa)	§396
→	(i→ā) + si + a	§402
→	ā + (ri) + si + a	§402
→	āris + (i→y) + a	§21
→	ārisya + (si→aṃ)	§219
→	ārisyaṃ

	usabha + ssa (⑥⨀) + ṇa	rule
→	usabha + ~~ssa~~ + ṇa	§317
→	usabha + (ṇa)	§396
→	(u→ā) + sabha + a	§402
→	āsabh + (a + a)	§83
→	āsabha + (si→aṃ)	§219
→	āsabhaṃ

The final i of isi becomes y before the vowel of the suffix by §21 (21): Ivaṇṇo yaṃ navā.

Aññattha ggahaṇena pana avidūrabhavo, tatra bhavo, tatra jāto, tato āgato, so assa nivāso, tassa issaro, kattikādīhi niyutto māso, sāssa devatā, tamaveccādhīte, tassa visayo deso, tasmiṃ dese atthi, tena nibbattaṃ, taṃ arahati, tassa vikāro, tamassa parimāṇanti iccevamādīsvatthesu ca ṇa ppaccayo. Yathā – vidisāya avidūre bhavo vediso gāmo, udumbarassa avidūre bhavaṃ odumbaraṃ vimānaṃ.

By the word aññattha (“in other senses”) [in 376], the suffix ṇa occurs also in senses such as these: existing not far from that, existing there, born there, come from there, that is his dwelling, lord of that, the month joined with the Kattikā stars and the rest, that is his deity, studies that thoroughly, the region of those [people], [such things] exist in that region, produced by that, deserves that, a transformation of that, that is its measure. Thus: a village existing not far from Vidisā is vediso gāmo; a palace standing not far from a fig tree (udumbara) is odumbaraṃ vimānaṃ.

Bhavatthe manasi bhavaṃ mānasaṃ sukhaṃ, sāgamo. Sare bhavo sāraso sakuṇo, sārasā sakuṇī, sārasaṃ pupphaṃ, urasi bhavo oraso putto, urasi saṃvaḍḍhitattā, mitte bhavā mettā, mettī vā, pure bhavā porī vācā.

In the sense “existing in”: happiness existing in the mind (manasi) is mānasaṃ sukhaṃ, with the augment s. A bird living on a lake (sara) is sāraso sakuṇo; sārasā sakuṇī, sārasaṃ pupphaṃ (a lake flower); a son “on the breast” (urasi) is oraso putto, one’s own son, because he is reared at the breast; what exists in a friend (mitta) is mettā, friendliness, or mettī; speech that belongs in the city (pura) is porī vācā, urbane speech.

Jātādīsu pāvuse jāto pāvuso megho, pāvusā ratti, pāvusaṃ abbhaṃ, sarade jāto sārado māso, sāradā ratti, sāradaṃ pupphaṃ. Evaṃ sisiro, hemanto, vasanto, gimho⁵, mathurāyaṃ jāto māthuro jano, māthurā gaṇikā, māthuraṃ vatthaṃ. Mathurāya āgato māthuro, mathurā assa nivāsoti māthuro, mathurāya issaro māthuro rājā. ‘‘Sabbato ko’’ti ettha puna sabbato ggahaṇena taddhitatopi kvaci sasaraka kārāgamo, māthurako vā, rājagahe jāto, rājagahā āgato, rājagaho assa nivāsoti vā, rājagahassa issaroti vā rājagaho, rājagahako vā. Evaṃ sāgalo, sāgalako vā, pāṭaliputto, pāṭaliputtako vā, vesāliyaṃ jātotiādiatthe vesālo, vesālako vā, kusināre jāto kosināro, kosinārako vā. Evaṃ sāketo, sāketako vā, kosambo, kosambako vā, indapatto, indapattako vā, kapillo, kapillako vā, bhārukaccho, bhārukacchako vā, nagare jāto, nagarā āgato, nagare vasatīti vā nāgaro, nāgarako vā. Evaṃ jānapado.

In the senses “born in” and the rest: a cloud born in the rainy season (pāvusa) is pāvuso megho; pāvusā ratti, a night of the rains; pāvusaṃ abbhaṃ, a rain cloud; a month born in autumn (sarada) is sārado māso; sāradā ratti, sāradaṃ pupphaṃ. Likewise sisiro (of the cool season), hemanto (of winter), vasanto (of spring), gimho (of summer). A person born in Mathurā is māthuro jano; māthurā gaṇikā, a courtesan of Mathurā; māthuraṃ vatthaṃ, cloth of Mathurā. One come from Mathurā is māthuro; one whose dwelling is Mathurā is māthuro; the lord of Mathurā is māthuro rājā. By the renewed mention of sabbato in §178 (224): Sabbato ko, the augment ka with its vowel comes in some places (kvaci) even after a taddhita: māthurako as well. One born in Rājagaha, come from Rājagaha, whose dwelling is Rājagaha, or the lord of Rājagaha, is rājagaho, or rājagahako. Likewise sāgalo or sāgalako, pāṭaliputto or pāṭaliputtako; in the senses “born in Vesālī” and the rest, vesālo or vesālako; born in Kusinārā, kosināro or kosinārako. Likewise sāketo or sāketako, kosambo or kosambako, indapatto or indapattako, kapillo or kapillako, bhārukaccho or bhārukacchako; one born in a city (nagara), come from a city, or dwelling in a city, is nāgaro or nāgarako. Likewise jānapado (of the country).

Janapadanāmesu pana sabbattha bahuvacanameva bhavati. Yathā – aṅgesu jāto, aṅgehi āgato, aṅgā assa nivāso, aṅgānaṃ issaro vā aṅgo, aṅgako vā, māgadho, māgadhako vā, kosalo, kosalako vā, vedeho, vedehako vā, kambojo, kambojako vā, gandhāro, gandhārako vā, sovīro, sovīrako vā, sindhavo, sindhavako vā, assako, kāliṅgo, pañcālo, sakko, tathā suraṭṭhe jāto, suraṭṭhassa issaro vā soraṭṭho, soraṭṭhako vā. Evaṃ mahāraṭṭho, mahāraṭṭhako vā iccādi.

In the names of countries, however, [the base] is everywhere plural. Thus: born among the Aṅgas, come from the Aṅgas, whose dwelling is the Aṅgas, or lord of the Aṅgas — aṅgo, or aṅgako; māgadho or māgadhako, kosalo or kosalako, vedeho or vedehako, kambojo or kambojako, gandhāro or gandhārako, sovīro or sovīrako, sindhavo or sindhavako, assako, kāliṅgo, pañcālo, sakko; so too one born in Suraṭṭha, or the lord of Suraṭṭha, is soraṭṭho or soraṭṭhako. Likewise mahāraṭṭho or mahāraṭṭhako, and so on.

lemma	inflected	meaning
🚹①⨀(vidisā + ṇa)	vediso gāmo	a village near Vidisā — `i` to `e`
🚻①⨀(udumbara + ṇa)	odumbaraṃ vimānaṃ	a palace near a fig tree — `u` to `o`
🚻①⨀(mana + ṇa)	mānasaṃ sukhaṃ	happiness in the mind — mental; with the augment `s`
🚹①⨀(sara + ṇa)	sāraso sakuṇo	a bird of the lake — the crane
🚺①⨀(sara + ṇa + ā)	sārasā sakuṇī	a female crane
🚻①⨀(sara + ṇa)	sārasaṃ pupphaṃ	a lake flower — the lotus
🚹①⨀(ura + ṇa)	oraso putto	a son of the breast — one’s own son; `u` to `o`
🚺①⨀(mitta + ṇa + ā)	mettā	what is in a friend — friendliness; `i` to `e`
🚺①⨀(mitta + ṇa + ī)	mettī	friendliness, with `ī`
🚺①⨀(pura + ṇa + ī)	porī vācā	speech of the city — urbane, polished speech; `u` to `o`
🚹①⨀(pāvusa + ṇa)	pāvuso megho	a cloud of the rainy season
🚺①⨀(pāvusa + ṇa + ā)	pāvusā ratti	a night of the rains
🚻①⨀(pāvusa + ṇa)	pāvusaṃ abbhaṃ	a rain cloud
🚹①⨀(sarada + ṇa)	sārado māso	an autumn month — `a` to `ā`
🚺①⨀(sarada + ṇa + ā)	sāradā ratti	an autumn night
🚻①⨀(sarada + ṇa)	sāradaṃ pupphaṃ	an autumn flower
🚹①⨀(sisira + ṇa)	sisiro	of the cool season
🚹①⨀(hemanta + ṇa)	hemanto	of winter
🚹①⨀(vasanta + ṇa)	vasanto	of spring
🚹①⨀(gimha + ṇa)	gimho	of summer
🚹①⨀(mathurā + ṇa)	māthuro jano	a man born in Mathurā; also one come from it, dwelling in it, or its lord
🚺①⨀(mathurā + ṇa + ā)	māthurā gaṇikā	a courtesan of Mathurā
🚻①⨀(mathurā + ṇa)	māthuraṃ vatthaṃ	cloth of Mathurā
🚹①⨀(mathurā + ṇa + ka)	māthurako	of Mathurā, with the augment `ka`
🚹①⨀(rājagaha + ṇa)	rājagaho, rājagahako	of Rājagaha — born, come from, dwelling, or lord; the derivative has the shape of the base
🚹①⨀(sāgala + ṇa)	sāgalo, sāgalako	of Sāgala
🚹①⨀(pāṭaliputta + ṇa)	pāṭaliputto, pāṭaliputtako	of Pāṭaliputta
🚹①⨀(vesālī + ṇa)	vesālo, vesālako	of Vesālī
🚹①⨀(kusinārā + ṇa)	kosināro, kosinārako	of Kusinārā — `u` to `o`
🚹①⨀(sāketa + ṇa)	sāketo, sāketako	of Sāketa
🚹①⨀(kosambī + ṇa)	kosambo, kosambako	of Kosambī
🚹①⨀(indapatta + ṇa)	indapatto, indapattako	of Indapatta
🚹①⨀(kapilla + ṇa)	kapillo, kapillako	of Kapilla
🚹①⨀(bhārukaccha + ṇa)	bhārukaccho, bhārukacchako	of Bhārukaccha
🚹①⨀(nagara + ṇa)	nāgaro, nāgarako	of the city — a townsman; `a` to `ā`
🚹①⨀(janapada + ṇa)	jānapado	of the country — a countryman
🚹①⨀(aṅga + ṇa)	aṅgo, aṅgako	of the Aṅgas — born among them, come from them, dwelling among them, or their lord
🚹①⨀(magadha + ṇa)	māgadho, māgadhako	of the Magadhans
🚹①⨀(kosala + ṇa)	kosalo, kosalako	of the Kosalans
🚹①⨀(videha + ṇa)	vedeho, vedehako	of the Videhans — `i` to `e`
🚹①⨀(kamboja + ṇa)	kambojo, kambojako	of the Kambojans
🚹①⨀(gandhāra + ṇa)	gandhāro, gandhārako	of the Gandhārans
🚹①⨀(suvīra + ṇa)	sovīro, sovīrako	of the Suvīras — `u` to `o`
🚹①⨀(sindhu + ṇa)	sindhavo, sindhavako	of Sindh — `u` to `ava`
🚹①⨀(assaka + ṇa)	assako	of the Assakas
🚹①⨀(kaliṅga + ṇa)	kāliṅgo	of the Kaliṅgas — `a` to `ā`
🚹①⨀(pañcāla + ṇa)	pañcālo	of the Pañcālas
🚹①⨀(sakka + ṇa)	sakko	of the Sakyans
🚹①⨀(suraṭṭha + ṇa)	soraṭṭho, soraṭṭhako	of Suraṭṭha — `u` to `o`
🚹①⨀(mahāraṭṭha + ṇa)	mahāraṭṭho, mahāraṭṭhako	of Mahāraṭṭha

	mathurā + yaṃ (⑦⨀) + ṇa	rule
→	mathurā + ~~yaṃ~~ + ṇa	§317, §318
→	mathurā + (ṇa)	§396
→	m + (a→ā) + thurā + a	§400, §405
→	māthur + (ā + a)	§83
→	māthura + (si→o)	§104
→	māthuro
→	māthura + (ka) + (si→o)	§178
→	māthurako

	mana + smiṃ (⑦⨀) + ṇa	rule
→	mana + ~~smiṃ~~ + ṇa	§317
→	mana + (ṇa)	§396
→	m + (a→ā) + na + a	§400, §405
→	māna + (s) + a	§184
→	mānasa + (si→aṃ)	§219
→	mānasaṃ

Nakkhattayoge kattikāya puṇṇacandayuttāya yutto māso kattiko, magasirena candayuttena nakkhattena yutto māso māgasiro. Evaṃ phussena yutto māso phusso, maghāya yutto māso māgho, phagguniyā yutto māso phagguno, cittāya yutto māso citto, visākhāya yutto māso vesākho, jeṭṭhāya yutto māso jeṭṭho, uttarāsāḷhāya yutto māso āsāḷho, āsāḷhī vā, savaṇena yutto māso sāvaṇo, sāvaṇī. Bhaddena yutto māso bhaddo, assayujena yutto māso assayujo, buddho assa devatāti buddho. Evaṃ sogato, māhindo, yāmo, somo.

In the sense of conjunction with a constellation (nakkhatta): the month joined with the Kattikā stars when the moon is full in them is kattiko; the month joined with the constellation Magasira when the moon is in it is māgasiro. Likewise the month joined with Phussa is phusso, with Maghā māgho, with Phaggunī phagguno, with Cittā citto, with Visākhā vesākho, with Jeṭṭhā jeṭṭho, with Uttarāsāḷhā āsāḷho, or āsāḷhī [the full-moon night]; with Savaṇa sāvaṇo, sāvaṇī; with Bhadda bhaddo; with Assayuja assayujo. One whose deity is the Buddha is buddho; likewise sogato, māhindo, yāmo, somo.

Byākaraṇaṃ aveccādhīte veyyākaraṇo. Evaṃ mohutto, nemitto, aṅgavijjo, vatthuvijjo. Vasātīnaṃ visayo deso vāsāto, udumbarā asmiṃ padese santīti odumbaro deso.

One who studies grammar thoroughly (avecca) is veyyākaraṇo. Likewise mohutto, nemitto, aṅgavijjo, vatthuvijjo. The region of the Vasātī people is vāsāto; a region in which fig trees grow is odumbaro deso.

Sahassena nibbattā sāhassī parikhā, payasā nibbattaṃ pāyāsaṃ, sahassaṃ arahatīti sāhassī gāthā, ayaso vikāro āyaso. Evaṃ sovaṇṇo, puriso parimāṇamassāti porisaṃ udakaṃ.

A moat made with a thousand [coins] is sāhassī parikhā; what is made from milk (payas) is pāyāsaṃ, milk-rice; a verse worth a thousand is sāhassī gāthā; a transformation of iron (ayas) is āyaso; likewise sovaṇṇo (of gold); water whose measure is a man (purisa) is porisaṃ udakaṃ, water of a man’s depth.

lemma	inflected	meaning
🚹①⨀(kattikā + ṇa)	kattiko	the month of the Kattikā full moon, October–November — no strengthening before `tt`
🚹①⨀(magasira + ṇa)	māgasiro	the month of Magasira, November–December — `a` to `ā`
🚹①⨀(phussa + ṇa)	phusso	the month of Phussa, December–January
🚹①⨀(maghā + ṇa)	māgho	the month of Maghā, January–February
🚹①⨀(phaggunī + ṇa)	phagguno	the month of Phaggunī, February–March
🚹①⨀(cittā + ṇa)	citto	the month of Cittā, March–April
🚹①⨀(visākhā + ṇa)	vesākho	the month of Visākhā, April–May — `i` to `e`
🚹①⨀(jeṭṭhā + ṇa)	jeṭṭho	the month of Jeṭṭhā, May–June
🚹①⨀(āsāḷhā + ṇa)	āsāḷho	the month of Uttarāsāḷhā, June–July
🚺①⨀(āsāḷhā + ṇa + ī)	āsāḷhī	the full-moon night of Āsāḷha
🚹①⨀(savaṇa + ṇa)	sāvaṇo	the month of Savaṇa, July–August — `a` to `ā`
🚺①⨀(savaṇa + ṇa + ī)	sāvaṇī	the full-moon night of Sāvaṇa
🚹①⨀(bhadda + ṇa)	bhaddo	the month of Bhadda, August–September
🚹①⨀(assayuja + ṇa)	assayujo	the month of Assayuja, September–October
🚹①⨀(buddha + ṇa)	buddho	one whose deity is the Buddha
🚹①⨀(sugata + ṇa)	sogato	one whose deity is the Sugata — `u` to `o`
🚹①⨀(mahinda + ṇa)	māhindo	one whose deity is Mahinda (Inda)
🚹①⨀(yama + ṇa)	yāmo	one whose deity is Yama
🚹①⨀(soma + ṇa)	somo	one whose deity is Soma
🚹①⨀(byākaraṇa + ṇa)	veyyākaraṇo	one who has studied grammar thoroughly — a grammarian; the augment `e` and the doubled `y` of 375
🚹①⨀(muhutta + ṇa)	mohutto	one who studies the hours — an astrologer; `u` to `o`
🚹①⨀(nimitta + ṇa)	nemitto	one who studies omens — a soothsayer; `i` to `e`
🚹①⨀(aṅgavijjā + ṇa)	aṅgavijjo	one who studies the lore of bodily marks
🚹①⨀(vatthuvijjā + ṇa)	vatthuvijjo	one who studies the lore of sites
🚹①⨀(vasātī + ṇa)	vāsāto	the country of the Vasātīs — `a` to `ā`
🚹①⨀(udumbara + ṇa)	odumbaro deso	a region where fig trees grow
🚺①⨀(sahassa + ṇa + ī)	sāhassī parikhā	a moat made with a thousand
🚻①⨀(payas + ṇa)	pāyāsaṃ	made from milk — milk-rice
🚺①⨀(sahassa + ṇa + ī)	sāhassī gāthā	a verse worth a thousand
🚹①⨀(ayas + ṇa)	āyaso	a thing of iron — made of iron
🚹①⨀(suvaṇṇa + ṇa)	sovaṇṇo	made of gold — `u` to `o`
🚻①⨀(purisa + ṇa)	porisaṃ udakaṃ	water of a man’s depth — `u` to `o`

	visākhā + āya (③⨀) + ṇa	rule
→	visākhā + ~~āya~~ + ṇa	§317, §318
→	visākhā + (ṇa)	§396
→	v + (i→e) + sākhā + a	§400, §405
→	vesākh + (ā + a)	§83
→	vesākha + (si→o)	§104
→	vesākho

In kattiko, phusso, jeṭṭho, bhaddo, buddho, somo the month or the devotee has the shape of the constellation or the deity.

Ca ggahaṇena tattha jāto, tattha vasati, tassa hitaṃ, taṃ arahatītiādīsu ṇeyya ppaccayo. Bārāṇasiyaṃ jāto, vasatīti vā bārāṇaseyyako, pure viya ka kārāgamo. Evaṃ campeyyako, sāgaleyyako, mithileyyako jano, gaṅgeyyo maccho, silāya jātaṃ seleyyakaṃ, kule jāto koleyyako sunakho, vane jātaṃ vāneyyaṃ pupphaṃ. Evaṃ pabbateyyo mānuso, pabbateyyā nadī, pabbateyyaṃ osadhaṃ, pathassa hitaṃ pātheyyaṃ, sapatissa hitaṃ sāpateyyaṃ dhanaṃ, padīpeyyaṃ telaṃ, mātu hitaṃ matteyyaṃ. Evaṃ petteyyaṃ. Dakkhiṇamarahatīti dakkhiṇeyyo iccādi.

By the word ca [in 376], the suffix ṇeyya occurs in the senses “born there”, “dwells there”, “good for that”, “deserves that” and the like. One born, or dwelling, in Bārāṇasī is bārāṇaseyyako — with the augment ka, as before. Likewise campeyyako, sāgaleyyako, mithileyyako jano; gaṅgeyyo maccho, a fish of the Ganges; what grows on rock (silā) is seleyyakaṃ; a dog born of a good family (kula) is koleyyako sunakho; a flower grown in the forest (vana) is vāneyyaṃ pupphaṃ. Likewise pabbateyyo mānuso, a man of the mountains; pabbateyyā nadī, a mountain river; pabbateyyaṃ osadhaṃ, a mountain herb; what is good for the road (patha) is pātheyyaṃ, provisions; wealth that is good for its owner (sapati) is sāpateyyaṃ dhanaṃ; padīpeyyaṃ telaṃ, oil for the lamp; what is good for the mother (mātu) is matteyyaṃ; likewise petteyyaṃ. One who deserves an offering (dakkhiṇā) is dakkhiṇeyyo, and so on.

lemma	inflected	meaning
🚹①⨀(bārāṇasī + ṇeyya + ka)	bārāṇaseyyako	born or dwelling in Bārāṇasī — with the augment `ka`
🚹①⨀(campā + ṇeyya + ka)	campeyyako	of Campā
🚹①⨀(sāgala + ṇeyya + ka)	sāgaleyyako	of Sāgala
🚹①⨀(mithilā + ṇeyya + ka)	mithileyyako jano	a man of Mithilā
🚹①⨀(gaṅgā + ṇeyya)	gaṅgeyyo maccho	a fish of the Ganges
🚻①⨀(silā + ṇeyya + ka)	seleyyakaṃ	what grows on rock — lichen; `i` to `e`
🚹①⨀(kula + ṇeyya + ka)	koleyyako sunakho	a dog of good breed — `u` to `o`
🚻①⨀(vana + ṇeyya)	vāneyyaṃ pupphaṃ	a forest flower — `a` to `ā`
🚹①⨀(pabbata + ṇeyya)	pabbateyyo mānuso	a man of the mountains
🚺①⨀(pabbata + ṇeyya + ā)	pabbateyyā nadī	a mountain river
🚻①⨀(pabbata + ṇeyya)	pabbateyyaṃ osadhaṃ	a mountain herb
🚻①⨀(patha + ṇeyya)	pātheyyaṃ	good for the road — provisions for a journey
🚻①⨀(sapati + ṇeyya)	sāpateyyaṃ dhanaṃ	wealth good for its owner — one’s own property
🚻①⨀(padīpa + ṇeyya)	padīpeyyaṃ telaṃ	oil for the lamp
🚻①⨀(mātu + ṇeyya)	matteyyaṃ	good for the mother — filial respect
🚻①⨀(pitu + ṇeyya)	petteyyaṃ	good for the father
🚹①⨀(dakkhiṇā + ṇeyya)	dakkhiṇeyyo	deserving an offering — worthy of gifts

	gaṅgā + yaṃ (⑦⨀) + ṇeyya	rule
→	gaṅgā + ~~yaṃ~~ + ṇeyya	§317, §318
→	gaṅgā + (ṇeyya)	§396
→	gaṅg + (ā + eyya)	§83
→	gaṅgeyya + (si→o)	§104
→	gaṅgeyyo

	bārāṇasī + yaṃ (⑦⨀) + ṇeyya	rule
→	bārāṇasī + ~~yaṃ~~ + ṇeyya	§317, §318
→	bārāṇasī + (ṇeyya)	§396
→	bārāṇas + (ī + eyya)	§83
→	bārāṇaseyya + (ka) + (si→o)	§178, §104
→	bārāṇaseyyako

378 (§353): Jātādīnamimiyā ca (And `ima`, `iya` in the sense “born” and the like) utsarga

Kaccāyana’s order again. His vutti for this rule has no vā — the Kaccāyana page notes that the chain of options ends with §352 — but Buddhappiya’s has: paccayā honti vā. That is the adhikāra he announced under 365 (§405): Ayuvaṇṇānañcāyo vuddhī, taddhitavidhāne sabbattha vattate: the vā of 361 (§344): Vā ṇa’pacce runs through the whole section for him, so that pacchimo and pacchā jāto stand as alternatives like vāsiṭṭho and vasiṭṭhassa putto. Neither suffix carries ṇ, so there is no strengthening; the base loses its final vowel before the i (67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati), and the derivative takes the gender of what it qualifies (pacchimo, pacchimā janatā, pacchimaṃ cittaṃ).

Most of the sutta is what Buddhappiya draws from its two small words. ādi extends the senses to “appointed to that”, “he has that” and “existing in that”, and the suffixes to ika — as Kaccāyana’s vutti also does — with attaniyaṃ receiving an augment n. ca then admits three more suffixes where Kaccāyana’s vutti admits one (kiya): kiya (jātikiyo, sakiyo), ya and ṇya. For ya he sets out four senses that Kaccāyana never names — “good at” (sādhu), “good for” (hita), “existing in” (bhava) and “born of” (jāta), the senses the Sanskrit grammarians give their ya suffixes — with a dozen words whose consonant groups are handled by 41 (§269): Yavataṃ talanadakārānaṃ byañjanāni calañajakārattaṃ: t, d, dh, th, n with y give cc, jj, jjh, cch, ññ (pajjaṃ, mejjhaṃ, racchā, thaññaṃ), and by the word kāra of that rule, as he explains under 387 (§360): Ṇyattatā bhāve tu, other consonants absorb the y and double (sabbhaṃ, gammo). gabyaṃ from go needs the ca of 31 (§78): O sare ca, which turns o into ava before ya as well as before a vowel; kabyaṃ, dibyaṃ then show b for v. ṇya gives pārisajjo with an augment d, sāmaññā, brāhmaññā and āruppā, forms he will meet again as abstract nouns under 387, where the ṇya of “the state of” is treated. The Bālāvatāra (¶241) keeps only kiya of all this. Two readings of the CST are corrected below.

Jāta iccevamādīnaṃ saddānaṃ atthe ima iya iccete paccayā honti vā.

In the sense of the words jāta (“born”) and the like, the suffixes ima and iya are optionally added.

Pacchā jāto pacchimo, pacchimā janatā, pacchimaṃ cittaṃ, ante jāto antimo, antimā, antimaṃ. Evaṃ majjhimo, purimo, uparimo, heṭṭhimo, paccantimo, gopphimo, ganthimo.

Born after (pacchā), pacchimo; pacchimā janatā, later generations; pacchimaṃ cittaṃ, the last thought. Born at the end (anta), antimo, antimā, antimaṃ. Likewise majjhimo, purimo, uparimo, heṭṭhimo, paccantimo, gopphimo, ganthimo.

Tathā iya ppaccaye manussajātiyā jāto manussajātiyo, manussajātiyā, manussajātiyaṃ. Evaṃ assajātiyo, hatthijātiyo, bodhisattajātiyo, dabba jātiyo, samānajātiyo, lokiyo iccādi.

Likewise with the suffix iya: born of human kind (manussajāti), manussajātiyo, manussajātiyā, manussajātiyaṃ. Likewise assajātiyo, hatthijātiyo, bodhisattajātiyo, dabbajātiyo, samānajātiyo, lokiyo, and so on.

lemma	inflected	meaning
🚹①⨀(pacchā + ima)	pacchimo	born after — last, hindmost; western
🚺①⨀(pacchā + ima + ā)	pacchimā janatā	later generations
🚻①⨀(pacchā + ima)	pacchimaṃ cittaṃ	the last thought
🚹①⨀(anta + ima)	antimo	born at the end — final
🚺①⨀(anta + ima + ā)	antimā	final (feminine)
🚻①⨀(anta + ima)	antimaṃ	final (neuter)
🚹①⨀(majjha + ima)	majjhimo	of the middle — middling
🚹①⨀(pura + ima)	purimo	former, foremost; eastern
🚹①⨀(upari + ima)	uparimo	upper
🚹①⨀(heṭṭhā + ima)	heṭṭhimo	lower
🚹①⨀(paccanta + ima)	paccantimo	of the border — outlying
🚹①⨀(goppha + ima)	gopphimo	at the ankle (`goppha`) — reaching to the ankle
🚹①⨀(gantha + ima)	ganthimo	knotted, tied (`gantha`)
🚹①⨀(manussajāti + iya)	manussajātiyo	born of human kind
🚺①⨀(manussajāti + iya + ā)	manussajātiyā	of human kind (feminine)
🚻①⨀(manussajāti + iya)	manussajātiyaṃ	of human kind (neuter)
🚹①⨀(assajāti + iya)	assajātiyo	of the horse kind
🚹①⨀(hatthijāti + iya)	hatthijātiyo	of the elephant kind
🚹①⨀(bodhisattajāti + iya)	bodhisattajātiyo	born of the Bodhisatta’s kind
🚹①⨀(dabbajāti + iya)	dabbajātiyo	of the kind of a substance (`dabba`)
🚹①⨀(samānajāti + iya)	samānajātiyo	of the same kind
🚹①⨀(loka + iya)	lokiyo	worldly

	pacchā + ima	rule
→	pacch + (ā + ima)	§83
→	pacchima + (si→o)	§104
→	pacchimo

	manussajāti + yā (⑥⨀) + iya	rule
→	manussajāti + yā + iya	§317, §318
→	manussajāt + (i + iya)	§83
→	manussajātiya + (si→o)	§104
→	manussajātiyo

Ādi ggahaṇena tattha niyutto, tadassa atthi, tattha bhavotiādīsvapi ima iya ppaccayā honti, ca saddena ika ppaccayo ca. Ante niyutto antimo, antiyo, antiko, putto assa atthi, tasmiṃ vā vijjatīti puttimo, puttiyo, puttiko⁶, kappo assa atthīti kappiyo, jaṭā assa atthīti jaṭiyo, hānabhāgo assa atthīti hānabhāgiyo. Evaṃ ṭhitibhāgiyo, bodhissa pakkhe bhavā bodhipakkhiyā, pañcavagge bhavā pañcavaggiyā. Evaṃ chabbaggiyā, udariyaṃ, attano idanti attaniyaṃ, nakārāgamo.

By the word ādi, the suffixes ima and iya occur also in the senses “appointed to that”, “he has that”, “existing in that” and the like; and by the word ca, the suffix ika as well. Set at the end (anta), antimo, antiyo, antiko; one who has a son (putta), or in whom a son is found, puttimo, puttiyo, puttiko; that which has fitness (kappa), kappiyo; one who has matted hair (jaṭā), jaṭiyo; what has a share in decline (hānabhāga), hānabhāgiyo. Likewise ṭhitibhāgiyo; [states] existing on the side of awakening (bodhipakkha), bodhipakkhiyā; those belonging to the group of five (pañcavagga), pañcavaggiyā; likewise chabbaggiyā; udariyaṃ (what is in the stomach); what is one’s own (attano idaṃ), attaniyaṃ, with the augment n.

Ca saddaggahaṇena kiya yaṇya ppaccayā ca. Jātiyā niyutto jātikiyo. Evaṃ andhakiyo, jaccandhe niyutto jaccandhakiyo. Sassa ayanti sakiyo. Evaṃ parakiyo.

By the word ca, the suffixes kiya, ya and ṇya as well. One assigned to a birth-class (jāti) is jātikiyo. Likewise andhakiyo; one assigned to the blind from birth (jaccandha) is jaccandhakiyo. What belongs to oneself (sa) is sakiyo; likewise parakiyo (another’s).

lemma	inflected	meaning
🚹①⨀(anta + ima)	antimo	set at the end — final
🚹①⨀(anta + iya)	antiyo	set at the end
🚹①⨀(anta + ika)	antiko	set at the end — near
🚹①⨀(putta + ima)	puttimo	one who has a son
🚹①⨀(putta + iya)	puttiyo	one who has a son
🚹①⨀(putta + ika)	puttiko	one who has a son
🚹①⨀(kappa + iya)	kappiyo	that has fitness — allowable
🚹①⨀(jaṭā + iya)	jaṭiyo	one who has matted hair — an ascetic
🚹①⨀(hānabhāga + iya)	hānabhāgiyo	sharing in decline — conducive to decline
🚹①⨀(ṭhitibhāga + iya)	ṭhitibhāgiyo	sharing in stability — conducive to stability
🚹①⨂(bodhipakkha + iya)	bodhipakkhiyā	on the side of awakening — the factors of awakening
🚹①⨂(pañcavagga + iya)	pañcavaggiyā	of the group of five — the five monks
🚹①⨂(chabbagga + iya)	chabbaggiyā	of the group of six — the six troublesome monks
🚻①⨀(udara + iya)	udariyaṃ	what is in the stomach (`udara`) — its contents
🚻①⨀(atta + iya)	attaniyaṃ	one’s own — with the augment `n`
🚹①⨀(jāti + kiya)	jātikiyo	assigned to a birth-class
🚹①⨀(andha + kiya)	andhakiyo	assigned to Andha — an Andhaka
🚹①⨀(jaccandha + kiya)	jaccandhakiyo	assigned to those blind from birth
🚹①⨀(sa + kiya)	sakiyo	one’s own
🚹①⨀(para + kiya)	parakiyo	another’s

	atta + no (⑥⨀) + iya	rule
→	atta + no + iya	§317
→	atta + (n) + iya	§404
→	attaniya + (si→aṃ)	§219
→	attaniyaṃ

The augment n is one of the augments 370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca allows.

Ya ppaccayo sādhuhitabhavajātā diatthesu. Yathā – kammani sādhu kammaññaṃ. Sabhāyaṃ sādhu sabbhaṃ, ‘‘yavataṃ talanā’’dinā u kārādi⁷. Evaṃ medhāya hitaṃ mejjhaṃ ghaṭaṃ. Pādānaṃ hitaṃ pajjaṃ telaṃ, rathassa hitā racchā, gāme bhavo gammo, gave bhavaṃ gabyaṃ, ‘‘osare cā’’ti sutte ca saddena ya ppaccaye parepi avā deso. Kavimhi bhavaṃ kabyaṃ, divi bhavā dibyā, tha nato jātaṃ thaññaṃ, dhanāya saṃvattatīti dhaññaṃ.

The suffix ya [occurs] in the senses “good at”, “good for”, “existing in”, “born of” and the like. Thus: good at work (kamma), kammaññaṃ, workable; good in an assembly (sabhā), sabbhaṃ, courteous — by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ and the rest [the bh absorbs the y and is doubled]. Likewise good for the intellect (medhā), mejjhaṃ ghaṭaṃ, a wholesome jar [of medicine]. Good for the feet (pāda), pajjaṃ telaṃ, foot-oil; good for a chariot (ratha), racchā, a carriage road; existing in a village (gāma), gammo, rustic; existing in a cow (go), gabyaṃ — by the word ca in the sutta §78 (31): O sare ca the replacement of o by ava takes place before the suffix ya too. Existing in a poet (kavi), kabyaṃ, poetry; existing in the sky (diva), dibyā, divine; born of the breast (thana), thaññaṃ, mother’s milk; what conduces to wealth (dhana), dhaññaṃ, grain.

Ṇya ppaccayo parisāyaṃ sādhu pārisajjo, da kārāgamo, samaṇānaṃ hitā sāmaññā janā, brāhmaṇānaṃ hitā brāhmaññā, arūpe bhavā āruppā iccādi.

The suffix ṇya: good in an assembly (parisā), pārisajjo, a member of the assembly — with the augment d; people good for ascetics (samaṇa), sāmaññā janā; good for brahmins, brāhmaññā; existing in the formless (arūpa), āruppā, and so on.

lemma	inflected	meaning
🚻①⨀(kamma + ya)	kammaññaṃ	good at work — workable, fit for work; `n` + `y` to `ññ`
🚻①⨀(sabhā + ya)	sabbhaṃ	good in an assembly — courteous; `bh` + `y` to `bbh`
🚻①⨀(medhā + ya)	mejjhaṃ ghaṭaṃ	good for the intellect — a wholesome jar; `dh` + `y` to `jjh`
🚻①⨀(pāda + ya)	pajjaṃ telaṃ	good for the feet — foot-oil; `d` + `y` to `jj`, the `ā` shortened
🚺①⨀(ratha + yā)	racchā	good for a chariot — a carriage road; `th` + `y` to `cch`
🚹①⨀(gāma + ya)	gammo	of the village — rustic, vulgar; `m` + `y` to `mm`, the `ā` shortened
🚻①⨀(go + ya)	gabyaṃ	of the cow — bovine; `o` to `ava`, `v` to `b`
🚻①⨀(kavi + ya)	kabyaṃ	of a poet — poetry
🚺①⨀(diva + yā)	dibyā	of the sky — divine
🚻①⨀(thana + ya)	thaññaṃ	born of the breast — mother’s milk
🚻①⨀(dhana + ya)	dhaññaṃ	conducive to wealth — grain
🚹①⨀(parisā + ṇya)	pārisajjo	good in an assembly — a councillor; with the augment `d`
🚹①⨂(samaṇa + ṇya)	sāmaññā janā	people good for ascetics
🚹①⨂(brāhmaṇa + ṇya)	brāhmaññā	good for brahmins
🚹①⨂(arūpa + ṇya)	āruppā	existing in the formless — the formless states

	pāda + naṃ (⑥⨂) + ya	rule
→	pāda + ~~naṃ~~ + ya	§317
→	pād + (a + ya)	§261
→	pā + (dy→jj) + a	§269, §28
→	p + (ā→a) + jja	§403
→	pajja + (si→aṃ)	§219
→	pajjaṃ

	go + smiṃ (⑦⨀) + ya	rule
→	go + ~~smiṃ~~ + ya	§317
→	g + (o→ava) + ya	§78
→	ga + (v→b) + ya	§404
→	gabya + (si→aṃ)	§219
→	gabyaṃ

	parisā + yaṃ (⑦⨀) + ṇya	rule
→	parisā + ~~yaṃ~~ + ṇya	§317, §318
→	parisā + (ṇya)	§396
→	p + (a→ā) + risā + ya	§400, §405
→	pāris + (ā + ya)	§261
→	pārisa + (d) + ya	§404
→	pārisa + (dy→jj) + a	§269, §28
→	pārisajja + (si→o)	§104
→	pārisajjo

The shortening of ā in pajjaṃ and gammo is that of §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca; the augment d of pārisajjo and the b of gabyaṃ come from §404.

‘‘Rājaputtānaṃ samūho’’ti viggahe –

In the analysis “a body of princes” —

379 (§354): Samūhatthe kaṇaṇā (`kaṇ`, `ṇa` in the sense of a collection) utsarga

Kaccāyana’s order. Buddhappiya’s gloss names the base, chaṭṭhiyantato, the plural in ⑥ of the analysis rājaputtānaṃ samūho, “a body of princes”, and his statement has no vā — the sutta has none, and though the adhikāra of 361 (§344): Vā ṇa’pacce still leaves the phrase available, he does not say so here. What he adds is a neuter alternative for the kaṇ form, rājaputtakaṃ vā — collectives being mostly neuter, as the Bālāvatāra’s verse (¶232) observes — and a long list in which each base is given with both suffixes: mānussako, mānusso; porisako, poriso; māyūrako, māyūro. The ṇa form coincides with the strengthened base, so that rājaputto is at once “a prince” and “a body of princes”, and the sense alone decides. māthurako, māthuro are best taken as built on the māthura of 377 (§402): Āttañca, a derivative that is itself the base of a derivative; the kaṇ is ka with the marker ṇ, which brings the strengthening and then goes (363 (§396): Tesaṃ ṇo lopaṃ), and since ka begins with a consonant the base keeps its final vowel. The last two words, dvayaṃ and tayaṃ, a pair and a triad, are dvi and ti with ṇa, their i becoming aya by the vikāra of 370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca; the Bālāvatāra (¶260) takes the same forms from the vā of the rule Jhalānamiyuvā sare vā instead. The closing block carries samūhatthe into the next sutta.

Chaṭṭhiyantato ‘‘tesaṃ samūho’’ti atthe kaṇaṇa iccete paccayā honti. Rājaputtako, rājaputtakaṃ vā, rājaputto. Evaṃ mānussako, mānusso, māthurako, māthuro, porisako, poriso, vuddhānaṃ samūho vuddhako, vuddho. Evaṃ māyūrako, māyūro, kāpoto, kokilo, māhiṃsako, māhiṃso, oṭṭhako, orabbhako, aṭṭhannaṃ samūho aṭṭhako, rājānaṃ samūho rājako, bhikkhānaṃ samūho bhikkho, sikkhānaṃ samūho sikkho, dvinnaṃ samūho dvayaṃ, ‘‘tesu vuddhī’’tiādinā i kārassa ayā deso. Evaṃ tiṇṇaṃ samūho tayaṃ iccādi.

After a stem ending in the sixth form ⑥, in the sense “a collection of them”, the suffixes kaṇ and ṇa are added. rājaputtako, or rājaputtakaṃ; rājaputto. Likewise mānussako, mānusso; māthurako, māthuro; porisako, poriso; a body of elders (vuddha) is vuddhako, vuddho. Likewise māyūrako, māyūro; kāpoto; kokilo; māhiṃsako, māhiṃso; oṭṭhako; orabbhako; a collection of eight is aṭṭhako; a body of kings is rājako; a collection of alms (bhikkhā) is bhikkho; a body of trainings (sikkhā) is sikkho; a collection of two is dvayaṃ — by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the i is replaced by aya. Likewise a collection of three is tayaṃ, and so on.

lemma	inflected	meaning
🚹①⨀(rājaputta + kaṇ)	rājaputtako	a body of princes — `rājaputtānaṃ samūho`
🚻①⨀(rājaputta + kaṇ)	rājaputtakaṃ	a body of princes (neuter)
🚹①⨀(rājaputta + ṇa)	rājaputto	a body of princes — the same shape as “a prince”
🚹①⨀(manussa + kaṇ)	mānussako	a body of men — `a` to `ā`
🚹①⨀(manussa + ṇa)	mānusso	a body of men
🚹①⨀(māthura + kaṇ)	māthurako	a body of Mathurā men
🚹①⨀(māthura + ṇa)	māthuro	a body of Mathurā men
🚹①⨀(purisa + kaṇ)	porisako	a body of men — `u` to `o`
🚹①⨀(purisa + ṇa)	poriso	a body of men
🚹①⨀(vuddha + kaṇ)	vuddhako	a body of elders — no strengthening before `ddh`
🚹①⨀(vuddha + ṇa)	vuddho	a body of elders
🚹①⨀(mayūra + kaṇ)	māyūrako	a flock of peacocks
🚹①⨀(mayūra + ṇa)	māyūro	a flock of peacocks
🚹①⨀(kapota + ṇa)	kāpoto	a flock of pigeons
🚹①⨀(kokila + ṇa)	kokilo	a flock of cuckoos — the `o` already strong
🚹①⨀(mahiṃsa + kaṇ)	māhiṃsako	a herd of buffaloes
🚹①⨀(mahiṃsa + ṇa)	māhiṃso	a herd of buffaloes
🚹①⨀(oṭṭha + kaṇ)	oṭṭhako	a herd of camels
🚹①⨀(urabbha + kaṇ)	orabbhako	a flock of sheep — `u` to `o`
🚹①⨀(aṭṭha + kaṇ)	aṭṭhako	a collection of eight — an octad
🚹①⨀(rāja + kaṇ)	rājako	a body of kings
🚹①⨀(bhikkhā + ṇa)	bhikkho	a collection of alms
🚹①⨀(sikkhā + ṇa)	sikkho	a body of trainings
🚻①⨀(dvi + ṇa)	dvayaṃ	a pair — `i` to `aya`
🚻①⨀(ti + ṇa)	tayaṃ	a triad

	manussa + naṃ (⑥⨂) + kaṇ	rule
→	manussa + ~~naṃ~~ + kaṇ	§317
→	manussa + (kaṇ)	§396
→	m + (a→ā) + nussa + ka	§400, §405
→	mānussaka + (si→o)	§104
→	mānussako

	purisa + naṃ (⑥⨂) + ṇa	rule
→	purisa + ~~naṃ~~ + ṇa	§317
→	purisa + (ṇa)	§396
→	p + (u→o) + risa + a	§400, §405
→	poris + (a + a)	§83
→	porisa + (si→o)	§104
→	poriso

	dvi + nnaṃ (⑥⨂) + ṇa	rule
→	dvi + ~~nnaṃ~~ + ṇa	§317
→	dvi + (ṇa)	§396
→	dv + (i→aya) + a	§404
→	dvay + (a + a)	§83
→	dvaya + (si→aṃ)	§219
→	dvayaṃ

‘‘Samūhatthe’’ti vattate.

samūhatthe (“in the sense of a collection”) continues [into the next rule].

380 (§355): Gāmajanabandhusahāyādīhi tā (`tā` after `gāma`, `jana`, `bandhu`, `sahāya` and the like [for a collection]) apavada

Kaccāyana’s order; samūhatthe is carried from 379 (§354): Samūhatthe kaṇaṇā, as the last block there said. Buddhappiya’s five examples are Kaccāyana’s, and one of them, nāgaratā, has a strengthened first vowel although tā carries no ṇ — a form the Kaccāyana page found puzzling in the Bālāvatāra, and best explained if its base is not nagara, “town”, but nāgara, “townsman”, itself a ṇa derivative of 377 (§402): Āttañca: a body of townsmen. Two remarks are his own. By yogavibhāga, reading tā as a rule on its own, the suffix also occurs in the word’s own sense (sakattha), adding nothing: devatā is just devo, a deity — the same device he uses for mayo under 386 (§183): Etesamo lope. And a word ending in tā is always feminine (niccaṃ itthiliṅgatā), which the Bālāvatāra’s verse (¶232) also records; its si is elided by 74 (§220): Sesato lopaṃ gasipi. There is no option marker.

Gāmajanabandhusahāya iccevamādīhi tā paccayo hoti samūhatthe. Gāmānaṃ samūho gāmatā. Evaṃ janatā, bandhutā, sahāyatā, nāgaratā. ‘‘Tā’’ti yogavibhāgena sakatthepi devoyeva devatā, tā paccayantassa niccamitthiliṅgatā.

After gāma, jana, bandhu, sahāya and the like, the suffix tā is added in the sense of a collection. A group of villages (gāma) is gāmatā. Likewise janatā, bandhutā, sahāyatā, nāgaratā. By splitting the rule (yogavibhāga) so that tā stands alone, [the suffix occurs] also in the word’s own sense: devatā is just devo, a deity. A word ending in the suffix tā is always feminine.

lemma	inflected	meaning
🚺①⨀(gāma + tā)	gāmatā	a group of villages — `gāmānaṃ samūho`
🚺①⨀(jana + tā)	janatā	a body of people — the people
🚺①⨀(bandhu + tā)	bandhutā	a body of kinsmen
🚺①⨀(sahāya + tā)	sahāyatā	a company of friends — companionship
🚺①⨀(nāgara + tā)	nāgaratā	a body of townsmen (`nāgara`, itself a derivative of `nagara`)
🚺①⨀(deva + tā)	devatā	a deity — `tā` in the word’s own sense

	gāma + naṃ (⑥⨂) + tā	rule
→	gāma + ~~naṃ~~ + tā	§317
→	gāmatā + si	§220
→	gāmatā

The base keeps its final vowel before the consonant of the suffix, and the feminine si is elided by §220 (74): Sesato lopaṃ gasipi.

381 (§356): Tadassa ṭhānamiyo ca (And `iya` in the sense “that is the occasion of it”) utsarga

Kaccāyana’s order. Buddhappiya’s gloss names the base, chaṭṭhiyantato — the tad of tad assa ṭhānaṃ, “that is its occasion”, stands in ⑥ in the analysis madanassa ṭhānaṃ, “an occasion of intoxication” — and gives the first example in all three genders, madaniyo, madaniyā, madaniyaṃ, since the word is an adjective. Two of his examples are the Abhidhamma’s: upādāniyaṃ, an occasion of grasping, and pasādaniyaṃ, an occasion of confidence. The ca, which Kaccāyana’s vutti passes over, he glosses as extending the sense to “good for” and the like — upādānānaṃ hitā upādāniyā, “good for graspings” — which is how the Bālāvatāra (¶242) takes it too. iya carries no ṇ: there is no strengthening, and the final a of the action noun is elided before the i (67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati). There is no option marker. The Tipiṭaka spells these words with ī, madanīyaṃ; for the lengthening the Kaccāyana page points to §403.

‘‘Tadassa ṭhāna’’miccetasmiṃ atthe chaṭṭhiyantato iya ppaccayo hoti. Madanassa ṭhānaṃ madaniyo, madaniyā, madaniyaṃ, bandhanassa ṭhānaṃ bandhaniyaṃ. Evaṃ mucchaniyaṃ. Rajaniyaṃ, gamaniyaṃ, dassaniyaṃ, upādāniyaṃ, pasādaniyaṃ. Ca saddena hitā diatthepi upādānānaṃ hitā upādāniyā iccādi.

In the sense “that is the occasion (ṭhāna) of it”, after a stem ending in the sixth form ⑥, the suffix iya is added. An occasion of intoxication (madana) is madaniyo, madaniyā, madaniyaṃ; an occasion of bondage (bandhana) is bandhaniyaṃ. Likewise mucchaniyaṃ, rajaniyaṃ, gamaniyaṃ, dassaniyaṃ, upādāniyaṃ, pasādaniyaṃ. By the word ca, [the suffix occurs] also in the sense “good for” and the like: [states] good for graspings (upādāna) are upādāniyā, and so on.

lemma	inflected	meaning
🚹①⨀(madana + iya)	madaniyo	an occasion of intoxication — intoxicating
🚺①⨀(madana + iya + ā)	madaniyā	intoxicating (feminine)
🚻①⨀(madana + iya)	madaniyaṃ	intoxicating (neuter)
🚻①⨀(bandhana + iya)	bandhaniyaṃ	an occasion of bondage — captivating
🚻①⨀(mucchana + iya)	mucchaniyaṃ	an occasion of infatuation
🚻①⨀(rajana + iya)	rajaniyaṃ	an occasion of passion — enticing
🚻①⨀(gamana + iya)	gamaniyaṃ	an occasion of going — to be gone to
🚻①⨀(dassana + iya)	dassaniyaṃ	an occasion of seeing — worth seeing
🚻①⨀(upādāna + iya)	upādāniyaṃ	an occasion of grasping
🚻①⨀(pasādana + iya)	pasādaniyaṃ	an occasion of confidence — inspiring
🚹①⨂(upādāna + iya)	upādāniyā	good for graspings — by `ca`

	madana + ssa (⑥⨀) + iya	rule
→	madana + ~~ssa~~ + iya	§317
→	madan + (a + iya)	§83
→	madaniya + (si→o)	§104
→	madaniyo

382 (§357): Upamatthāyitattaṃ (`āyitatta` in the sense of comparison) utsarga

Upamatthe upamāvāciliṅgato āyitatta ppaccayo hoti. Dhūmo viya dissatīti dhūmāyitattaṃ. Evaṃ timirāyitattaṃ.

In the sense of comparison (upamā), after the stem that expresses the standard of comparison, the suffix āyitatta is added. “It appears like smoke (dhūma)”: dhūmāyitattaṃ, a smokiness. Likewise timirāyitattaṃ, a gloom.

lemma	inflected	meaning
🚻①⨀(dhūma + āyitatta)	dhūmāyitattaṃ	a smoke-like state — `dhūmo viya dissati`
🚻①⨀(timira + āyitatta)	timirāyitattaṃ	a darkness-like state — a gloom

	dhūma + āyitatta	rule
→	dhūm + (a + āyitatta)	§83
→	dhūmāyitatta + (si→aṃ)	§219
→	dhūmāyitattaṃ

‘‘Tadassa ṭhāna’’nti vattate.

tadassa ṭhāna (“that is the occasion of it”) continues [from 381 into the next rule].

383 (§358): Tannissitatthe lo (`la` in the sense “resting on that” [and “the occasion of that”]) utsarga

Kaccāyana’s order. Kaccāyana’s vutti adds the sense tadassa ṭhāna to this rule with a ca; Buddhappiya gets it by anuvutti instead, the notice at the end of 382 carrying it over āyitatta to la, so that duṭṭhullaṃ is “resting on what is bad” or “an occasion of what is bad”, both analyses being given (duṭṭhu nissitaṃ, duṭṭhu ṭhānaṃ vā). His one remark on the form is lassa dvibhāvo, the doubling of the l, which the Kaccāyana page refers to the augments of 370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca and Kaccāyana’s own vutti to §404 lists as vedallaṃ. The suffix carries no ṇ, there is no strengthening, and since la begins with a consonant the base keeps its final vowel; there is no option marker. The last block gives the analysis for the next rule in the two ways Kaccāyana’s vutti glosses tabbahula: “covetousness is his nature”, or “covetousness abounds in him”.

‘‘Tannissita’’nti atthe, ‘‘tadassaṭhāna’’nti atthe ca la ppaccayo hoti. Duṭṭhu nissitaṃ, duṭṭhu ṭhānaṃ vā duṭṭhullaṃ, duṭṭhullā vācā, la ssa dvibhāvo. Evaṃ vedallaṃ.

In the sense “resting on that”, and in the sense “that is the occasion of it”, the suffix la is added. Resting on what is bad (duṭṭhu), or an occasion of what is bad: duṭṭhullaṃ; duṭṭhullā vācā, gross speech — the l is doubled. Likewise vedallaṃ.

lemma	inflected	meaning
🚻①⨀(duṭṭhu + la)	duṭṭhullaṃ	resting on what is bad — gross, lewd
🚺①⨀(duṭṭhu + la + ā)	duṭṭhullā vācā	gross speech
🚻①⨀(veda + la)	vedallaṃ	resting on knowledge (`veda`) — the catechetical discourse, one of the nine kinds of teaching

	duṭṭhu + la	rule
→	duṭṭhu + (l) + la	§404
→	duṭṭhulla + (si→aṃ)	§219
→	duṭṭhullaṃ

‘‘Abhijjhā assa pakati, abhijjhā assa bahulā’’ti vā viggahe –

In the analysis “covetousness is his nature”, or “covetousness abounds in him” —

384 (§359): Ālu tabbahule (`ālu` in the sense “abounding in that”) utsarga

Kaccāyana’s order, and the last of the suffixes of many senses that Kaccāyana and Buddhappiya share; Buddhappiya’s section goes on to two rules that Kaccāyana has elsewhere. His gloss names the base, paṭhamāvibhatyantato, “after a stem ending in the first form ①” — the abhijjhā of abhijjhā assa pakati is in ① — and gives the plural of the derivative, an u stem: abhijjhālū, abhijjhālavo, like bhikkhū, bhikkhavo. Three additions follow, none of them in Kaccāyana’s vutti. First, the augment ka of the renewed sabbato of 224 (§178): Sabbato ko, which he used under 377 (§402): Āttañca for māthurako, gives abhijjhāluko in three genders, and the same ka in the word’s own sense gives hīnako from hīno, potako, kumārako, appamattakaṃ. Second, by 423 (§391): Yadanupapannā nipātanā sijjhanti, the licence for forms no rule reaches, ka is added in four further senses that Sanskrit grammar assigns to its ka — resemblance (hatthikā, toy elephants), contempt (samaṇako, a wretched ascetic), a proper name (katako) and endearment (puttako, dear little son). Third, after the pronominal stems kiṃ, ya, ta, eta the suffixes ttaka and vantu express measure — kittakaṃ, “how much”, yattakaṃ, tattakaṃ, ettakaṃ; yāvā, yāvanto, “as much as”, with the a of the stem lengthened to ā before vantu (āttañca, in the manner of 377), and inflected like guṇavantu (402 (§368): Guṇāditovantu). There is no option marker in the sutta.

Paṭhamāvibhatyantato ālu ppaccayo hoti ‘‘tadassa bahula’’miccetasmiṃ atthe. Abhijjhālu, abhijjhālū, abhijjhālavo. Evaṃ sītālu, dhajālu, dayālu. ‘‘Sabbato ko’’ti ettha puna sabbato ggahaṇena ka kārāgamo, abhijjhāluko, abhijjhālukā, abhijjhālukaṃ. Evaṃ sītāluko, dayāluko, tathā hīnova hīnako. Evaṃ potako, kumārako, māṇavako, muduko, ujuko, appamattakaṃ, oramattakaṃ, sīlamattakaṃ iccādi.

After a stem ending in the first form ①, the suffix ālu is added in the sense “that abounds in him”. abhijjhālu; [in the plural] abhijjhālū, abhijjhālavo. Likewise sītālu, dhajālu, dayālu. By the renewed mention of sabbato in §178 (224): Sabbato ko, the augment ka: abhijjhāluko, abhijjhālukā, abhijjhālukaṃ. Likewise sītāluko, dayāluko; so too hīnako is just hīno. Likewise potako, kumārako, māṇavako, muduko, ujuko, appamattakaṃ, oramattakaṃ, sīlamattakaṃ, and so on.

‘‘Yadanupapannā nipātanā sijjhantī’’ti iminā paṭibhāgakucchitasaññānukampādiatthesu ka ppaccayo. Paṭibhāgatthe hatthino iva hatthikā. Evaṃ assakā. Kucchitatthe kucchito samaṇo samaṇako. Evaṃ brāhmaṇako, muṇḍako, paṇḍitako, veyyākaraṇako. Saññāyaṃ katako, bhaṭako. Anukampāyaṃ puttako.

By §391 (423): Yadanupapannā nipātanā sijjhanti, the suffix ka [occurs] in the senses of resemblance (paṭibhāga), contempt (kucchita), a name (saññā), endearment (anukampā) and the like. In the sense of resemblance: like elephants, hatthikā [toy elephants]; likewise assakā. In the sense of contempt: a contemptible ascetic, samaṇako; likewise brāhmaṇako, muṇḍako, paṇḍitako, veyyākaraṇako. As a name: katako, bhaṭako. In endearment: puttako.

Tathā kiṃyateta to parimāṇatthe ttakavantu ppaccayā. Kiṃ parimāṇamassāti kittakaṃ. Evaṃ yattakaṃ, tattakaṃ, ettakaṃ. Vantumhi ā ttañca, yaṃ parimāṇamassāti yāvā, yāvanto, guṇavantusamaṃ. Evaṃ tāvā, tāvanto. Etāvā, etāvanto iccādi.

Likewise after kiṃ, ya, ta and eta, in the sense of measure, the suffixes ttaka and vantu. “What is its measure?”: kittakaṃ, how much. Likewise yattakaṃ, tattakaṃ, ettakaṃ. Before vantu there is also the change to ā: “its measure is that which”, yāvā, yāvanto, as much as — [inflected] like guṇavantu. Likewise tāvā, tāvanto; etāvā, etāvanto, and so on.

lemma	inflected	meaning
🚹①⨀(abhijjhā + ālu)	abhijjhālu	covetous — covetousness is his nature, or abounds in him
🚹①⨂(abhijjhā + ālu)	abhijjhālū, abhijjhālavo	covetous (plural), like `bhikkhū`, `bhikkhavo`
🚹①⨀(sīta + ālu)	sītālu	sensitive to cold
🚹①⨀(dhaja + ālu)	dhajālu	full of banners
🚹①⨀(dayā + ālu)	dayālu	full of compassion
🚹①⨀(abhijjhā + ālu + ka)	abhijjhāluko	covetous — with the augment `ka`
🚺①⨀(abhijjhā + ālu + ka + ā)	abhijjhālukā	covetous (feminine)
🚻①⨀(abhijjhā + ālu + ka)	abhijjhālukaṃ	covetous (neuter)
🚹①⨀(sīta + ālu + ka)	sītāluko	sensitive to cold
🚹①⨀(dayā + ālu + ka)	dayāluko	compassionate
🚹①⨀(hīna + ka)	hīnako	low — `ka` adding nothing to `hīno`
🚹①⨀(pota + ka)	potako	a young one
🚹①⨀(kumāra + ka)	kumārako	a boy
🚹①⨀(māṇava + ka)	māṇavako	a youth
🚹①⨀(mudu + ka)	muduko	soft
🚹①⨀(uju + ka)	ujuko	straight
🚻①⨀(appamatta + ka)	appamattakaṃ	a little, a trifle
🚻①⨀(oramatta + ka)	oramattakaṃ	a trifle, insignificant
🚻①⨀(sīlamatta + ka)	sīlamattakaṃ	mere virtue
🚹①⨂(hatthī + ka)	hatthikā	things like elephants — toy elephants
🚹①⨂(assa + ka)	assakā	toy horses
🚹①⨀(samaṇa + ka)	samaṇako	a wretched ascetic
🚹①⨀(brāhmaṇa + ka)	brāhmaṇako	a wretched brahmin
🚹①⨀(muṇḍa + ka)	muṇḍako	a shaveling
🚹①⨀(paṇḍita + ka)	paṇḍitako	a would-be scholar
🚹①⨀(veyyākaraṇa + ka)	veyyākaraṇako	a so-called grammarian
🚹①⨀(kata + ka)	katako	Kataka (a name)
🚹①⨀(bhaṭa + ka)	bhaṭako	Bhaṭaka (a name)
🚹①⨀(putta + ka)	puttako	dear little son
🚻①⨀(kiṃ + ttaka)	kittakaṃ	how much
🚻①⨀(ya + ttaka)	yattakaṃ	as much as
🚻①⨀(ta + ttaka)	tattakaṃ	so much
🚻①⨀(eta + ttaka)	ettakaṃ	this much
🚹①⨀(ya + vantu)	yāvā, yāvanto	as much as — `a` to `ā` before `vantu`; like `guṇavā`, `guṇavanto`
🚹①⨀(ta + vantu)	tāvā, tāvanto	so much
🚹①⨀(eta + vantu)	etāvā, etāvanto	this much

	abhijjhā + si (①⨀) + ālu	rule
→	abhijjhā + si + ālu	§317
→	abhijjh + (ā + ālu)	§83
→	abhijjhālu + si	§220
→	abhijjhālu
→	abhijjhālu + (ka) + (si→o)	§178, §104
→	abhijjhāluko

	kiṃ + ttaka	rule
→	ki + ṃ + ttaka	§391
→	kittaka + (si→aṃ)	§219
→	kittakaṃ

The si of the u stem abhijjhālu is elided by §220 (74): Sesato lopaṃ gasipi; ya + vantu is yāvantu, whose forms are those of guṇavantu under §368 (402): Guṇādito vantu.

‘‘Suvaṇṇena pakata’’nti viggahe –

In the analysis “made of gold” —

385 (§372): Tappakativacane mayo (`maya` in the sense “made of that”) utsarga

Here Buddhappiya leaves Kaccāyana’s order. In Kaccāyana the rule for maya comes after the possessive suffixes (§364–§371), which Buddhappiya reserves for his fifth kind of derivative, the Assatthitaddhita (398–405); “made of that” is a relation like the others of this section, so the rule closes the Saṃsaṭṭhādianekatthataddhita instead, with 386 (§183): Etesamo lope brought in for ayomayaṃ. His gloss takes the compound of the sutta apart, defining pakati as “that from which [a thing] is made” (pakarīyati) — the material — and tappakativacana as the statement of that material; and it gives the derivative in three genders, suvaṇṇamayo ratho, suvaṇṇamayā bhājanavikati, suvaṇṇamayaṃ bhājanaṃ. maya carries no ṇ, so the base stands unchanged before it; the form sovaṇṇamayo that Kaccāyana’s vutti gives, with a strengthened first vowel, Buddhappiya admits as an alternative (sovaṇṇamayo vā), the Bālāvatāra (¶252) referring the strengthening to 423 (§391): Yadanupapannā nipātanā sijjhanti. The sutta has no option marker; the vā of his example is not an option marker of the rule but a note that both shapes occur. iddhimayaṃ and manomayā widen the sense from material to source — “produced by psychic power”, “produced from mind” — and manomayā, ayomayaṃ show the mano-group ending in o, for which he calls up manogaṇādīnaṃ from 95 (§181): Manogaṇādito smiṃnānamiā and states the next rule.

Tappakativacanatthe maya ppaccayo hoti, pakarīyatīti pakati, tena pakati tappakati, tappakatiyā vacanaṃ kathanaṃ tappakativacanaṃ. Suvaṇṇamayo ratho, sovaṇṇamayo vā, suvaṇṇamayā bhājanavikati, suvaṇṇamayaṃ bhājanaṃ. Evaṃ rūpiyamayaṃ, rajatamayaṃ, jatumayaṃ, dārumayaṃ, mattikāmayaṃ, iddhiyā nibbattaṃ iddhimayaṃ.

In the sense of stating that as the material, the suffix maya is added. pakati is that from which [a thing] is made (pakarīyati); tappakati is “that as its material”; tappakativacana is the statement, the expression, of that material. suvaṇṇamayo ratho, a chariot made of gold, or sovaṇṇamayo; suvaṇṇamayā bhājanavikati, a piece of gold plate; suvaṇṇamayaṃ bhājanaṃ, a golden vessel. Likewise rūpiyamayaṃ, rajatamayaṃ, jatumayaṃ, dārumayaṃ, mattikāmayaṃ; produced by psychic power (iddhi), iddhimayaṃ.

Manato nipphannā manomayā, ayasāpakataṃ ayomayaṃ. Ettha ca ‘‘manogaṇādīna’’nti vattamāne –

Produced from mind (mana), manomayā; made of iron (aya), ayomayaṃ. And here, while manogaṇādīnaṃ (“of the mano-group and the like”) is in force from §181 (95): Manogaṇādito smiṃnānamiā —

lemma	inflected	meaning
🚹①⨀(suvaṇṇa + maya)	suvaṇṇamayo ratho	a chariot made of gold
🚹①⨀(suvaṇṇa + maya)	sovaṇṇamayo	the same, with the first vowel strengthened
🚺①⨀(suvaṇṇa + maya + ā)	suvaṇṇamayā bhājanavikati	a piece of gold plate
🚻①⨀(suvaṇṇa + maya)	suvaṇṇamayaṃ bhājanaṃ	a golden vessel
🚻①⨀(rūpiya + maya)	rūpiyamayaṃ	made of silver
🚻①⨀(rajata + maya)	rajatamayaṃ	made of silver
🚻①⨀(jatu + maya)	jatumayaṃ	made of lac
🚻①⨀(dāru + maya)	dārumayaṃ	made of wood
🚻①⨀(mattikā + maya)	mattikāmayaṃ	made of clay
🚻①⨀(iddhi + maya)	iddhimayaṃ	produced by psychic power
🚹①⨂(mana + maya)	manomayā	produced from mind — mind-made
🚻①⨀(aya + maya)	ayomayaṃ	made of iron

	suvaṇṇa + nā (③⨀) + maya	rule
→	suvaṇṇa + nā + maya	§317
→	suvaṇṇamaya + (si→o)	§104
→	suvaṇṇamayo
→	s + (u→o) + vaṇṇamayo	§391
→	sovaṇṇamayo

The o of manomayā and ayomayaṃ is the work of the next rule.

386 (§183): Etesamo lope (`o` for the final of these when the inflection is elided) apavada

This is the one sutta of the range that Buddhappiya states twice. He has already used it in the Sandhikaṇḍa, as 48 (§183): Etesamo lope, for manomayaṃ, ayomayaṃ, tapodhano and the other compounds of the mano-group, and the Kaccāyana page cites that number; here it returns for the derivatives in maya, whose base of the mano-group must end in o — mano, ayo, go — once its inflection has gone. etesaṃ (“of these”) is supplied, as at 48, from the manogaṇādīnaṃ of 95 (§181): Manogaṇādito smiṃnānamiā, which the last block of 385 declared in force; vibhattilope is the elision of the base’s inflection by 332 (§317): Tesaṃ vibhattiyo lopā ca. His gloss adds nothing to the Kaccāyana vutti beyond the placement, but his examples do: gomayaṃ, cow-dung, is analysed two ways, “made by a cow” (gavena pakataṃ, ③) and “produced from a cow” (goto nibbattaṃ, ⑤), and mayo, read as a rule on its own (yogavibhāga), adds nothing to its base — dānamayaṃ is just dāna, sīlamayaṃ just sīla, the first two of the three grounds of merit. There is no option marker. The section then closes.

Etesaṃ manogaṇādīnaṃ anto o ttamāpajjate vibhattilope kateti o kāro.

The final [vowel] of these — the mano-group and the like — becomes o when the inflection has been elided; hence the o [of manomayā, ayomayaṃ].

Gavena pakataṃ karīsaṃ, goto nibbattanti vā gomayaṃ. ‘‘Mayo’’tiyogavibhāgena sakatthepi dānameva dānamayaṃ, sīlamayaṃ iccādi.

Dung (karīsa) made by a cow (go), or produced from a cow: gomayaṃ. By splitting the rule (yogavibhāga) so that mayo stands alone, [the suffix occurs] also in the word’s own sense: dānamayaṃ is just dāna (giving); sīlamayaṃ (virtue), and so on.

lemma	inflected	meaning
🚹①⨂(mana + maya)	manomayā	mind-made — `mano` before the suffix
🚻①⨀(aya + maya)	ayomayaṃ	made of iron — `ayo` before the suffix
🚻①⨀(go + maya)	gomayaṃ	cow-dung — made by, or produced from, a cow
🚻①⨀(dāna + maya)	dānamayaṃ	consisting in giving — `maya` in the word’s own sense
🚻①⨀(sīla + maya)	sīlamayaṃ	consisting in virtue

	mana + smā (⑤⨀) + maya	rule
→	mana + ~~smā~~ + maya	§317
→	man + (a→o) + maya	§183
→	manomaya + (yo→ā)	§107
→	manomayā

	aya + sā (③⨀) + maya	rule
→	aya + sā + maya	§317
→	ay + (a→o) + maya	§183
→	ayomaya + (si→aṃ)	§219
→	ayomayaṃ

	go + nā (③⨀) + maya	rule
→	go + nā + maya	§317
→	gomaya + (si→aṃ)	§219
→	gomayaṃ

The inflection of the base is elided by §317 (332): Tesaṃ vibhattiyo lopā ca; go already ends in o, so the rule has nothing to do for it.

Saṃsaṭṭhādianekatthataddhitaṃ.

[Here end] the suffixes of “mixed with” and the many other senses.

Bhāvataddhita (Abstract suffixes)

‘‘Alasassa bhāvo’’ti viggahe –

In the analysis alasassa bhāvo, “the state of a lazy man” [that is, laziness] —

387 (§360): Ṇyattatā bhāve tu (`ṇya`, `tta`, `tā` in the sense of the abstract state; and `ttana`) utsarga

Buddhappiya opens the third of his seven kinds of taddhita, the bhāvataddhita — the suffixes that make an abstract noun, “the state of being that” — having closed the suffixes of many senses with maya (385 (§372): Tappakativacane mayo) and the o of the mano-group (386 (§183): Etesamo lope). The three abstract rules keep Kaccāyana’s order (§360–§362), and the suffixes of comparison follow them, as in Kaccāyana; the lead-in ‘‘Alasassa bhāvo’’ti viggahe gives the analytic phrase whose meaning the suffix is to express, as every section of the kaṇḍa opens.

His gloss adds a great deal to the one-line vutti. The base is a word in the sixth form ⑥ (chaṭṭhiyantato: alasassa). The tu supplies not only ttana, as Kaccāyana’s vutti says, but ṇeyya “and others”. bhāva is defined as saddappavattinimitta, the ground on which a word applies to a thing, with the grammarians’ verse yassa guṇassa hi bhāvā … (the tradition of Pāṇini’s tva and tal), and the grounds are named beside the tta/tā examples — kind (manussatā jāti), quality (nīlatā guṇo), action (yācakatā kriyā) and substance (daṇḍitā dabbaṃ) — where the Bālāvatāra (¶262) counts five. The gender of the derivatives is fixed: ṇya, tta and ttana make neuters, tā a feminine. ṇya is confined to words of quality and to brāhmaṇa and the like. Every sound change of the ṇya forms is then referred to its rule: the elision of a/ā by §261 (369): Avaṇṇo ye lopañca (and of i by its ca), the vuddhi of the first vowel (364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca, 365 (§405): Ayuvaṇṇānañcāyo vuddhī), the augment i of veyyattiyaṃ and the vowel changes of bāhussaccaṃ and kosajjaṃ by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, the assimilation of ty, ly, ṇy, dy to cc, ll, ññ, jj by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ — whose word kāra he stretches to sy and to the stops of the k, c, ṭ and p classes (porisaṃ, nepakkaṃ, sāruppaṃ) and to thy, dhy, ṇy giving cch, jjh, ññ (tacchaṃ, dummejjhaṃ, sāmaññaṃ) — the shortening before a conjunct by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca, the augment s of somanassaṃ, and the loss of n in theyyaṃ by the mahāvutti, the “great rule” §404. Finally, by splitting the sutta (yogavibhāga), Ṇyattatā on its own gives the suffixes in the sense of the action (kamma: vīriyaṃ, bhesajjaṃ, veyyāvaccaṃ) and in the word’s own sense (sakattha: kāruññaṃ, pattakallaṃ, ākāsānañcaṃ), as the Bālāvatāra (¶261) also says.

The sutta has no option marker. tu, which elsewhere in the Rūpasiddhi restricts (Ruiz-Falqués, Boundaries and Domains §2.2, counts it as kvaci at Rūp 125 and 226), here gathers in further suffixes. The only vā in the commentary (vīrānaṃ bhāvo, kammaṃ vā) is the “or” of a paraphrase, not a rule marker. The vuddhi of the ṇya forms is itself under the restricted option of 364: ālasyaṃ, kosallaṃ and sohajjaṃ take it, macchariyaṃ and vāṇijjaṃ do not, and paṇḍiccaṃ, dubbalyaṃ and muṇḍiyaṃ, whose first vowel stands before a conjunct, are outside the rule altogether.

Chaṭṭhiyantato ṇyattatā iccete paccayā honti ‘‘tassa bhāvo’’ iccetasmiṃ atthe, tu saddaggahaṇena ttanaṇeyyā dippaccayā ca. Bhavanti etasmā buddhisaddā iti bhāvo, saddappavattinimittaṃ vuccati, vuttañca – ‘‘yassa guṇassa hi bhāvā dabbe saddaniveso tadabhidhāneṇyattatādayo’’ti. Ṇyattattana ntānaṃ niccaṃ napuṃsakattaṃ, tā paccayantassa sabhāvato niccamitthiliṅgatā. Ṇya ppaccayoyaṃ guṇavacane brāhmaṇā dīhi, tattha ‘‘avaṇṇo ye lopañcā’’ti avaṇṇa lopo, ādivuddhi.

After a word in the sixth form ⑥ the suffixes ṇya, tta and tā are added in the sense “the state of that” (tassa bhāvo); and by the mention of the word tu, the suffixes ttana, ṇeyya and others as well. bhāva (the abstract state) is that from which the idea and the word arise (bhavanti etasmā buddhisaddā): it is called the ground for the application of a word (saddappavattinimitta). And it is said: “It is through the presence (bhāva) of a quality in a thing that a word is applied to the thing; ṇya, tta, tā and the rest express that [quality].” A word ending in ṇya, tta or ttana is always neuter; a word ending in the suffix tā is by its nature always feminine. This suffix ṇya comes after words expressing a quality and after brāhmaṇa and the like. There the a or ā [of the base] is elided by §261 (369): Avaṇṇo ye lopañca, and the first vowel takes vuddhi.

Ālasyaṃ. Evaṃ ārogyaṃ, udaggassa bhāvo odagyaṃ, sakhino bhāvo sakhyaṃ, aṇaṇassa bhāvo āṇaṇyaṃ, vidhavāya bhāvo vedhabyaṃ, dubbalassa bhāvo dubbalyaṃ, capalassa bhāvo cāpalyaṃ.

ālasyaṃ (“laziness”). In the same way ārogyaṃ; udaggassa bhāvo, “the state of one who is elated”, odagyaṃ; sakhino bhāvo, “the state of a friend”, sakhyaṃ; aṇaṇassa bhāvo, “the state of one without debt”, āṇaṇyaṃ; vidhavāya bhāvo, “the state of a widow”, vedhabyaṃ; dubbalassa bhāvo, “the state of a weak man”, dubbalyaṃ; capalassa bhāvo, “the state of a fickle man”, cāpalyaṃ.

lemma	inflected	meaning
🚻①⨀(alasa + ṇya)	ālasyaṃ	laziness
🚻①⨀(aroga + ṇya)	ārogyaṃ	health
🚻①⨀(udagga + ṇya)	odagyaṃ	elation
🚻①⨀(sakhi + ṇya)	sakhyaṃ	friendship
🚻①⨀(aṇaṇa + ṇya)	āṇaṇyaṃ	freedom from debt
🚻①⨀(vidhavā + ṇya)	vedhabyaṃ	widowhood
🚻①⨀(dubbala + ṇya)	dubbalyaṃ	weakness
🚻①⨀(capala + ṇya)	cāpalyaṃ	fickleness

	alasa + sa (⑥⨀) + ṇya	rule
→	alasa + sa + ṇya	§317
→	alasa + (ṇ)ya	§396
→	(a→ā)lasa + ya	§400, §405
→	ālas + (a + ya)	§261
→	ālasya + (si→aṃ)	§219
→	ālasyaṃ

	udagga + sa (⑥⨀) + ṇya	rule
→	udagga + sa + ṇya	§317
→	udagga + (ṇ)ya	§396
→	(u→o)dagga + ya	§400, §405
→	odagg + (a + ya)	§261
→	odagya + (si→aṃ)	§219
→	odagyaṃ

	sakhi + sa (⑥⨀) + ṇya	rule
→	sakhi + sa + ṇya	§317
→	sakhi + (ṇ)ya	§396
→	sakh + (i + ya)	§261
→	sakhya + (si→aṃ)	§219
→	sakhyaṃ

The base’s inflection is elided by §317 (332): Tesaṃ vibhattiyo lopā ca, the marker ṇ by §396 (363): Tesaṃ ṇo lopaṃ; the derivative is neuter and takes aṃ for si by §219 (195): Siṃ. In sakhyaṃ the i of sakhi goes by the ca of §261; in vedhabyaṃ the v of vidhavā becomes b before the y — a change (vikāra) of the kind §404 allows.

Viyattassa bhāvo veyyattiyaṃ, maccharassa bhāvo macchariyaṃ. Evaṃ issariyaṃ, ālasiyaṃ, muṇḍiyaṃ, mūḷhiyaṃ. Ettha ‘‘veyyattiya’’ntiādīsu ‘‘tesu vuddhī’’tiādinā ya mhi i kārāgamo.

viyattassa bhāvo, “the state of one who is accomplished”, veyyattiyaṃ; maccharassa bhāvo, “the state of a selfish man”, macchariyaṃ. In the same way issariyaṃ, ālasiyaṃ, muṇḍiyaṃ, mūḷhiyaṃ. Here, in veyyattiyaṃ and the rest, the augment i comes before the ya by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and its companions.

lemma	inflected	meaning
🚻①⨀(viyatta + ṇya)	veyyattiyaṃ	accomplishment, distinction
🚻①⨀(macchara + ṇya)	macchariyaṃ	selfishness
🚻①⨀(issara + ṇya)	issariyaṃ	lordship
🚻①⨀(alasa + ṇya)	ālasiyaṃ	laziness
🚻①⨀(muṇḍa + ṇya)	muṇḍiyaṃ	the shaven state
🚻①⨀(mūḷha + ṇya)	mūḷhiyaṃ	bewilderment

	viyatta + sa (⑥⨀) + ṇya	rule
→	viyatta + sa + ṇya	§317
→	viyatta + (ṇ)ya	§396
→	v(i→e)yatta + ya	§400, §405
→	ve + (y)yatta + ya	§28
→	veyyatt + (a + ya)	§261
→	veyyatt + (i) + ya	§404
→	veyyattiya + (si→aṃ)	§219
→	veyyattiyaṃ

The y of viyatta is doubled after the new e by §28 (40): Para dvebhāvo ṭhāne. ālasiyaṃ stands beside ālasyaṃ, with and without the augment.

‘‘Paṇḍitassa bhāvo paṇḍitya’’ntiādīsu ‘‘yavataṃ talanadakārānaṃ byañjanāni calañajakāratta’’nti tya kārasaṃyogādīnaṃ calañaja kārādesā, dvittaṃ. Paṇḍiccaṃ, bahussutassa bhāvo bāhussaccaṃ, ‘‘tesu vuddhī’’tiādinā u kārassa a kāro, evaṃ porohiccaṃ, adhipatissa bhāvo ādhipaccaṃ, muṭṭhassatissa bhāvo muṭṭhassaccaṃ, ivaṇṇa lopo. Kusalassa bhāvo kosallaṃ. Evaṃ vepullaṃ, samānānaṃ bhāvo sāmaññaṃ, gilānassa bhāvo gelaññaṃ, ‘‘kvacādimajjhuttarā’’disuttena saṃyoge pare rassattaṃ.

In paṇḍitassa bhāvo, “the state of a learned man”, paṇḍitya, and the like, the conjuncts ty and the rest are replaced by c, l, ñ, j by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ, and there is doubling: paṇḍiccaṃ. bahussutassa bhāvo, “the state of one who has heard much”, bāhussaccaṃ — the u becomes a by §404 and its companions; in the same way porohiccaṃ; adhipatissa bhāvo, “the state of a lord”, ādhipaccaṃ; muṭṭhassatissa bhāvo, “the state of one whose mindfulness is lost”, muṭṭhassaccaṃ — with elision of the i. kusalassa bhāvo, “the state of one who is skilled”, kosallaṃ. In the same way vepullaṃ; samānānaṃ bhāvo, “the state of equals”, sāmaññaṃ; gilānassa bhāvo, “the state of a sick man”, gelaññaṃ — with shortening before the conjunct by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca.

lemma	inflected	meaning
🚻①⨀(paṇḍita + ṇya)	paṇḍiccaṃ	learning
🚻①⨀(bahussuta + ṇya)	bāhussaccaṃ	great learning
🚻①⨀(purohita + ṇya)	porohiccaṃ	the office of chaplain
🚻①⨀(adhipati + ṇya)	ādhipaccaṃ	lordship
🚻①⨀(muṭṭhassati + ṇya)	muṭṭhassaccaṃ	loss of mindfulness
🚻①⨀(kusala + ṇya)	kosallaṃ	skill
🚻①⨀(vipula + ṇya)	vepullaṃ	abundance
🚻①⨀(samāna + ṇya)	sāmaññaṃ	equality, generality
🚻①⨀(gilāna + ṇya)	gelaññaṃ	sickness

	paṇḍita + sa (⑥⨀) + ṇya	rule
→	paṇḍita + sa + ṇya	§317
→	paṇḍita + (ṇ)ya	§396
→	paṇḍit + (a + ya)	§261
→	paṇḍi + (ty→cc) + a	§269
→	paṇḍicca + (si→aṃ)	§219
→	paṇḍiccaṃ

	bahussuta + sa (⑥⨀) + ṇya	rule
→	bahussuta + sa + ṇya	§317
→	bahussuta + (ṇ)ya	§396
→	b(a→ā)hussuta + ya	§400, §405
→	bāhuss(u→a)ta + ya	§404
→	bāhussat + (a + ya)	§261
→	bāhussa + (ty→cc) + a	§269
→	bāhussacca + (si→aṃ)	§219
→	bāhussaccaṃ

	kusala + sa (⑥⨀) + ṇya	rule
→	kusala + sa + ṇya	§317
→	kusala + (ṇ)ya	§396
→	k(u→o)sala + ya	§400, §405
→	kosal + (a + ya)	§261
→	kosa + (ly→ll) + a	§269
→	kosalla + (si→aṃ)	§219
→	kosallaṃ

	samāna + naṃ (⑥⨂) + ṇya	rule
→	samāna + ~~naṃ~~ + ṇya	§317
→	samāna + (ṇ)ya	§396
→	s(a→ā)māna + ya	§400, §405
→	sāmān + (a + ya)	§261
→	sāmā + (ny→ññ) + a	§269
→	sām(ā→a)ñña	§403
→	sāmañña + (si→aṃ)	§219
→	sāmaññaṃ

paṇḍiccaṃ takes no vuddhi, since its first vowel stands before the conjunct ṇḍ (364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca); in ādhipaccaṃ and muṭṭhassaccaṃ the i of pati, sati goes by the ca of §261 and the ty then becomes cc.

Suhadassa bhāvosohajjaṃ. Evaṃ vesārajjaṃ, kusīdassabhāvokosajjaṃ, ‘‘tesu vuddhī’’tiādinā īkārassa a kāro. Tathā ‘‘purisassa bhāvo porisa’’ntiādīsu ‘‘yavataṃ talanā’’disutte kāra ggahaṇena yavataṃ sa kārakacaṭapa vaggānaṃ sa kārakacaṭapa vaggādesā. Sumanassa bhāvo somanassaṃ. Evaṃ domanassaṃ, sovacassaṃ, dovacassaṃ, ettha sa kārāgamo. Tathā nipakassa bhāvo nepakkaṃ, dvittaṃ. Evaṃ ādhikkaṃ, dubhagassa bhāvo dobhaggaṃ, vāṇijassa bhāvo vāṇijjaṃ, rājino bhāvo rajjaṃ, ‘‘kvacā’’dinā rassattaṃ. Sarūpassa bhāvo sāruppaṃ. Evaṃ opammaṃ, sokhummaṃ.

suhadassa bhāvo, “the state of a good-hearted man”, sohajjaṃ. In the same way vesārajjaṃ; kusīdassa bhāvo, “the state of an idle man”, kosajjaṃ — the ī becomes a by §404 and its companions. Likewise in purisassa bhāvo, “the state of a man”, porisaṃ, and the like, by the mention of the word kāra in the rule §269 an s or a stop of the k, c, ṭ or p class that carries a y is replaced by that s or by a stop of the same class. sumanassa bhāvo, “the state of one of good mind”, somanassaṃ. In the same way domanassaṃ, sovacassaṃ, dovacassaṃ — here there is the augment s. Likewise nipakassa bhāvo, “the state of a prudent man”, nepakkaṃ, with doubling. In the same way ādhikkaṃ; dubhagassa bhāvo, “the state of an unfortunate man”, dobhaggaṃ; vāṇijassa bhāvo, “the state of a merchant”, vāṇijjaṃ; rājino bhāvo, “the state of a king”, rajjaṃ — with shortening by §403 and its companions. sarūpassa bhāvo, “the state of what is of like form”, sāruppaṃ. In the same way opammaṃ, sokhummaṃ.

lemma	inflected	meaning
🚻①⨀(suhada + ṇya)	sohajjaṃ	friendship
🚻①⨀(visārada + ṇya)	vesārajjaṃ	confidence
🚻①⨀(kusīda + ṇya)	kosajjaṃ	idleness
🚻①⨀(purisa + ṇya)	porisaṃ	manhood; a man’s height
🚻①⨀(sumana + ṇya)	somanassaṃ	gladness
🚻①⨀(dumana + ṇya)	domanassaṃ	dejection
🚻①⨀(suvaca + ṇya)	sovacassaṃ	compliance
🚻①⨀(duvaca + ṇya)	dovacassaṃ	obstinacy
🚻①⨀(nipaka + ṇya)	nepakkaṃ	prudence
🚻①⨀(adhika + ṇya)	ādhikkaṃ	excess
🚻①⨀(dubhaga + ṇya)	dobhaggaṃ	misfortune
🚻①⨀(vāṇija + ṇya)	vāṇijjaṃ	trade
🚻①⨀(rāja + ṇya)	rajjaṃ	kingship
🚻①⨀(sarūpa + ṇya)	sāruppaṃ	suitability
🚻①⨀(upamā + ṇya)	opammaṃ	comparison
🚻①⨀(sukhuma + ṇya)	sokhummaṃ	subtlety

	suhada + sa (⑥⨀) + ṇya	rule
→	suhada + sa + ṇya	§317
→	suhada + (ṇ)ya	§396
→	s(u→o)hada + ya	§400, §405
→	sohad + (a + ya)	§261
→	soha + (dy→jj) + a	§269
→	sohajja + (si→aṃ)	§219
→	sohajjaṃ

	kusīda + sa (⑥⨀) + ṇya	rule
→	kusīda + sa + ṇya	§317
→	kusīda + (ṇ)ya	§396
→	k(u→o)sīda + ya	§400, §405
→	kos(ī→a)da + ya	§404
→	kosad + (a + ya)	§261
→	kosa + (dy→jj) + a	§269
→	kosajja + (si→aṃ)	§219
→	kosajjaṃ

	purisa + sa (⑥⨀) + ṇya	rule
→	purisa + sa + ṇya	§317
→	purisa + (ṇ)ya	§396
→	p(u→o)risa + ya	§400, §405
→	poris + (a + ya)	§261
→	pori + (sy→s) + a	§269
→	porisa + (si→aṃ)	§219
→	porisaṃ

	sumana + sa (⑥⨀) + ṇya	rule
→	sumana + sa + ṇya	§317
→	sumana + (ṇ)ya	§396
→	s(u→o)mana + ya	§400, §405
→	somana + (s) + ya	§404
→	somana + (sy→ss) + a	§269
→	somanassa + (si→aṃ)	§219
→	somanassaṃ

	nipaka + sa (⑥⨀) + ṇya	rule
→	nipaka + sa + ṇya	§317
→	nipaka + (ṇ)ya	§396
→	n(i→e)paka + ya	§400, §405
→	nepak + (a + ya)	§261
→	nepa + (ky→kk) + a	§269
→	nepakka + (si→aṃ)	§219
→	nepakkaṃ

	rāja + sa (⑥⨀) + ṇya	rule
→	rāja + sa + ṇya	§317
→	rāja + (ṇ)ya	§396
→	rāj + (a + ya)	§261
→	rā + (jy→jj) + a	§269
→	r(ā→a)jja	§403
→	rajja + (si→aṃ)	§219
→	rajjaṃ

The s inserted in somanassaṃ and its three companions recalls the old stem manas; porisaṃ keeps the single s (the Bālāvatāra ¶263 writes porissaṃ), while nepakkaṃ, dobhaggaṃ, sāruppaṃ and opammaṃ show the doubling Buddhappiya notes. In sāruppaṃ the ū of sarūpa is shortened before the conjunct as in rajjaṃ.

Tathassa bhāvo tacchaṃ, dummedhassa bhāvo dummejjhaṃ, samaṇassa bhāvo sāmaññaṃ. Evaṃ brāhmaññaṃ, nipuṇassa bhāvo nepuññaṃ. ‘‘Taccha’’ntiādīsupi kāra ggahaṇeneva yavataṃ thadhaṇa kārānaṃ chajhaña kārādesā.

tathassa bhāvo, “the state of what is so”, tacchaṃ; dummedhassa bhāvo, “the state of a dull-witted man”, dummejjhaṃ; samaṇassa bhāvo, “the state of an ascetic”, sāmaññaṃ. In the same way brāhmaññaṃ; nipuṇassa bhāvo, “the state of a skilful man”, nepuññaṃ. In tacchaṃ and the rest too it is by the mention of the word kāra alone that th, dh and ṇ carrying a y are replaced by ch, jh and ñ.

lemma	inflected	meaning
🚻①⨀(tatha + ṇya)	tacchaṃ	truth, what is real
🚻①⨀(dummedha + ṇya)	dummejjhaṃ	dull-wittedness
🚻①⨀(samaṇa + ṇya)	sāmaññaṃ	the ascetic state
🚻①⨀(brāhmaṇa + ṇya)	brāhmaññaṃ	the brahmin state
🚻①⨀(nipuṇa + ṇya)	nepuññaṃ	skilfulness

	tatha + sa (⑥⨀) + ṇya	rule
→	tatha + sa + ṇya	§317
→	tatha + (ṇ)ya	§396
→	tath + (a + ya)	§261
→	ta + (thy→cch) + a	§269
→	taccha + (si→aṃ)	§219
→	tacchaṃ

	samaṇa + sa (⑥⨀) + ṇya	rule
→	samaṇa + sa + ṇya	§317
→	samaṇa + (ṇ)ya	§396
→	s(a→ā)maṇa + ya	§400, §405
→	sāmaṇ + (a + ya)	§261
→	sāma + (ṇy→ññ) + a	§269
→	sāmañña + (si→aṃ)	§219
→	sāmaññaṃ

sāmaññaṃ from samaṇa (“the ascetic state”) and sāmaññaṃ from samāna (“generality”, above) coincide in form.

Ttatā paccayesu – paṃsukūlikassa bhāvo paṃsukūlikattaṃ, paṃsukūlikatā. Evaṃ tecīvarikattaṃ, tecīvarikatā, odarikattaṃ, odarikatā, manussattaṃ, manussatā jāti, nīlattaṃ, nīlatā guṇo, yācakattaṃ, yācakatā kriyā, daṇḍittaṃ, daṇḍitā dabbaṃ, saccavāditā, pāramitā, kataññutā, sabbaññutā, ‘‘kvacā’’dinā tā paccaye rassattaṃ, appicchatā, asaṃsaggatā, bhassārāmatā, niddārāmatā, lahutā iccādi.

With the suffixes tta and tā: paṃsukūlikassa bhāvo, “the state of a wearer of rag robes”, paṃsukūlikattaṃ, paṃsukūlikatā. In the same way tecīvarikattaṃ, tecīvarikatā; odarikattaṃ, odarikatā; manussattaṃ, manussatā — a kind (jāti); nīlattaṃ, nīlatā — a quality (guṇa); yācakattaṃ, yācakatā — an action (kriyā); daṇḍittaṃ, daṇḍitā — a substance (dabba); saccavāditā, pāramitā, kataññutā, sabbaññutā — with shortening before the suffix tā by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and its companions; appicchatā, asaṃsaggatā, bhassārāmatā, niddārāmatā, lahutā, and so on.

lemma	inflected	meaning
🚻①⨀(paṃsukūlika + tta)	paṃsukūlikattaṃ	the state of a wearer of rag robes
🚺①⨀(paṃsukūlika + tā)	paṃsukūlikatā	the state of a wearer of rag robes
🚻①⨀(tecīvarika + tta)	tecīvarikattaṃ	the state of a wearer of the three robes
🚺①⨀(tecīvarika + tā)	tecīvarikatā	the state of a wearer of the three robes
🚻①⨀(odarika + tta)	odarikattaṃ	gluttony
🚺①⨀(odarika + tā)	odarikatā	gluttony
🚻①⨀(manussa + tta)	manussattaṃ	humanity — the ground is a kind
🚺①⨀(manussa + tā)	manussatā	humanity
🚻①⨀(nīla + tta)	nīlattaṃ	blueness — the ground is a quality
🚺①⨀(nīla + tā)	nīlatā	blueness
🚻①⨀(yācaka + tta)	yācakattaṃ	the state of a beggar — the ground is an action
🚺①⨀(yācaka + tā)	yācakatā	the state of a beggar
🚻①⨀(daṇḍī + tta)	daṇḍittaṃ	the state of a staff-bearer — the ground is a substance
🚺①⨀(daṇḍī + tā)	daṇḍitā	the state of a staff-bearer
🚺①⨀(saccavādī + tā)	saccavāditā	truthfulness
🚺①⨀(pāramī + tā)	pāramitā	perfection
🚺①⨀(kataññū + tā)	kataññutā	gratitude
🚺①⨀(sabbaññū + tā)	sabbaññutā	omniscience
🚺①⨀(appiccha + tā)	appicchatā	fewness of wishes
🚺①⨀(asaṃsagga + tā)	asaṃsaggatā	aloofness
🚺①⨀(bhassārāma + tā)	bhassārāmatā	delight in talk
🚺①⨀(niddārāma + tā)	niddārāmatā	delight in sleep
🚺①⨀(lahu + tā)	lahutā	lightness

	paṃsukūlika + sa (⑥⨀) + tta	rule
→	paṃsukūlika + sa + tta	§317
→	paṃsukūlikatta + (si→aṃ)	§219
→	paṃsukūlikattaṃ

	manussa + sa (⑥⨀) + tā	rule
→	manussa + sa + tā	§317
→	manussatā + si	§220
→	manussatā

	daṇḍī + sa (⑥⨀) + tā	rule
→	daṇḍī + sa + tā	§317
→	daṇḍ(ī→i)tā	§403
→	daṇḍitā + si	§220
→	daṇḍitā

	kataññū + sa (⑥⨀) + tā	rule
→	kataññū + sa + tā	§317
→	katañ(ñū→ñu)tā	§403
→	kataññutā + si	§220
→	kataññutā

tta and tā begin with a consonant and carry no marker, so the base is untouched except for the shortening of a final ī or ū; the feminine tā derivative loses its si by §220 (74): Sesato lopaṃ gasipi. The four labels jāti, guṇa, kriyā, dabba are the grounds of the verse quoted above: the word manussa applies to a man by his kind, nīla to a thing by its quality, yācaka by an action, daṇḍī by a substance he carries.

kammārāmatā, bhassārāmatā, niddārāmatā, saṅgaṇikārāmatā
(16A5 2.4.9: Paṭhamasekhasutta)
🚺①⨀(kammārāma + tā) 🚺①⨀(bhassārāma + tā) 🚺①⨀(niddārāma + tā) 🚺①⨀(saṅgaṇikārāma + tā)
delight in work | delight in talk | delight in sleep | delight in company

appicchatā, santuṭṭhitā, sallekhatā
(5V 7.3: Tikavāra)
🚺①⨀(appiccha + tā) 🚺①⨀(santuṭṭhi + tā) 🚺①⨀(sallekha + tā)
fewness of wishes | contentment | austerity

Ttana paccaye – puthujjanassa bhāvo puthujjanattanaṃ, vedanattanaṃ, jāyattanaṃ.

With the suffix ttana: puthujjanassa bhāvo, “the state of an ordinary person”, puthujjanattanaṃ; vedanattanaṃ; jāyattanaṃ.

lemma	inflected	meaning
🚻①⨀(puthujjana + ttana)	puthujjanattanaṃ	the state of an ordinary person
🚻①⨀(vedanā + ttana)	vedanattanaṃ	the state of feeling
🚻①⨀(jāyā + ttana)	jāyattanaṃ	wifehood

	puthujjana + sa (⑥⨀) + ttana	rule
→	puthujjana + sa + ttana	§317
→	puthujjanattana + (si→aṃ)	§219
→	puthujjanattanaṃ

In vedanattanaṃ and jāyattanaṃ the final ā of vedanā, jāyā is shortened before the conjunct by §403.

Ṇeyye – sucissa bhāvo soceyyaṃ. Evaṃ ādhipateyyaṃ⁸, kavissa bhāvokāveyyaṃ, thenassa bhāvo theyyaṃ, mahāvuttinā na kārassa lopo.

With ṇeyya: sucissa bhāvo, “the state of one who is pure”, soceyyaṃ. In the same way ādhipateyyaṃ; kavissa bhāvo, “the state of a poet”, kāveyyaṃ; thenassa bhāvo, “the state of a thief”, theyyaṃ — with elision of the n by the great rule (mahāvutti, §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca).

lemma	inflected	meaning
🚻①⨀(suci + ṇeyya)	soceyyaṃ	purity
🚻①⨀(adhipati + ṇeyya)	ādhipateyyaṃ	supremacy, authority
🚻①⨀(kavi + ṇeyya)	kāveyyaṃ	poetry
🚻①⨀(thena + ṇeyya)	theyyaṃ	theft

	suci + sa (⑥⨀) + ṇeyya	rule
→	suci + sa + ṇeyya	§317
→	suci + (ṇ)eyya	§396
→	s(u→o)ci + eyya	§400, §405
→	soc + (i + eyya)	§83
→	soceyya + (si→aṃ)	§219
→	soceyyaṃ

	thena + sa (⑥⨀) + ṇeyya	rule
→	thena + sa + ṇeyya	§317
→	thena + (ṇ)eyya	§396
→	then + (a + eyya)	§83
→	the + (n) + eyya	§404
→	theyya + (si→aṃ)	§219
→	theyyaṃ

Before a suffix beginning with a vowel the base’s final is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati. ṇeyya is the suffix of descent of 367 (§346): Ṇeyyo kattikādīhi, which the tu of this sutta brings into the abstract sense; soceyyaṃ thus stands beside the socaṃ of the next rule.

‘‘Ṇyattatā’’ti yogavibhāgena kammani, sakatthe ca ṇyā dayo, vīrānaṃ bhāvo, kammaṃ vā vīriyaṃ, paribhaṭassa kammaṃ pāribhaṭyaṃ, pāribhaṭyassa bhāvo pāribhaṭyatā. Evaṃ sovacassatā, bhisaggassa kammaṃ bhesajjaṃ, byāvaṭassa kammaṃ veyyāvaccaṃ, saṭhassa bhāvo, kammaṃ vā sāṭheyyaṃ.

By splitting the rule (yogavibhāga) — taking Ṇyattatā on its own — ṇya and the rest occur also in the sense of the action (kamma) and in the word’s own sense (sakattha): vīrānaṃ bhāvo, kammaṃ vā, “the state, or the action, of heroes”, vīriyaṃ; paribhaṭassa kammaṃ, “the work of a nurse”, pāribhaṭyaṃ; pāribhaṭyassa bhāvo, “the state of nursing”, pāribhaṭyatā. In the same way sovacassatā; bhisaggassa kammaṃ, “the work of a physician”, bhesajjaṃ; byāvaṭassa kammaṃ, “the work of one who is busy”, veyyāvaccaṃ; saṭhassa bhāvo, kammaṃ vā, “the state, or the act, of a cheat”, sāṭheyyaṃ.

lemma	inflected	meaning
🚻①⨀(vīra + ṇya)	vīriyaṃ	energy — the state or action of heroes
🚻①⨀(paribhaṭa + ṇya)	pāribhaṭyaṃ	nursing, petting
🚺①⨀(pāribhaṭya + tā)	pāribhaṭyatā	the state of nursing
🚺①⨀(sovacassa + tā)	sovacassatā	compliance
🚻①⨀(bhisagga + ṇya)	bhesajjaṃ	medicine — a physician’s work
🚻①⨀(byāvaṭa + ṇya)	veyyāvaccaṃ	service
🚻①⨀(saṭha + ṇeyya)	sāṭheyyaṃ	fraud

	vīra + naṃ (⑥⨂) + ṇya	rule
→	vīra + ~~naṃ~~ + ṇya	§317
→	vīra + (ṇ)ya	§396
→	vīr + (a + ya)	§261
→	vīr + (i) + ya	§404
→	vīriya + (si→aṃ)	§219
→	vīriyaṃ

	bhisagga + sa (⑥⨀) + ṇya	rule
→	bhisagga + sa + ṇya	§317
→	bhisagga + (ṇ)ya	§396
→	bh(i→e)sagga + ya	§400, §405
→	bhesa(gg→j) + (a + ya)	§261, §404
→	bhesa + (jy→jj) + a	§269
→	bhesajja + (si→aṃ)	§219
→	bhesajjaṃ

vīriyaṃ takes the augment i like veyyattiyaṃ; in veyyāvaccaṃ the vi of byāvaṭa (vi + āvaṭa) receives the augment e before its y by §401 (375): Māyūnamāgamo ṭhāne, and the ṭy becomes cc as ty does.

Sakatthe pana – yathābhūtameva yathābhuccaṃ, karuṇāyeva kāruññaṃ, pattakālameva pattakallaṃ, ākāsānantameva ākāsānañcaṃ, kāyapāguññameva kāyapāguññatā iccādi.

In the word’s own sense: yathābhūtaṃ itself is yathābhuccaṃ, “as it really is”; karuṇā itself is kāruññaṃ, “compassion”; pattakālaṃ itself is pattakallaṃ, “the fitting time”; ākāsānantaṃ itself is ākāsānañcaṃ, “the infinity of space”; kāyapāguññaṃ itself is kāyapāguññatā, “proficiency of the mental body”; and so on.

lemma	inflected	meaning
🚻①⨀(yathābhūta + ṇya)	yathābhuccaṃ	as it really is
🚻①⨀(karuṇā + ṇya)	kāruññaṃ	compassion
🚻①⨀(pattakāla + ṇya)	pattakallaṃ	the fitting time
🚻①⨀(ākāsānanta + ṇya)	ākāsānañcaṃ	the infinity of space
🚺①⨀(kāyapāguñña + tā)	kāyapāguññatā	proficiency of the mental body

	karuṇā + sa (⑥⨀) + ṇya	rule
→	karuṇā + sa + ṇya	§317
→	karuṇā + (ṇ)ya	§396
→	k(a→ā)ruṇā + ya	§400, §405
→	kāruṇ + (ā + ya)	§261
→	kāru + (ṇy→ññ) + a	§269
→	kāruñña + (si→aṃ)	§219
→	kāruññaṃ

In yathābhuccaṃ the ū of bhūta is shortened before the new conjunct (§403) and the ty becomes cc; in ākāsānañcaṃ the ty of ananta + ya gives cc and the preceding n becomes ñ before it by §31 (49): Vaggantaṃ vā vagge. These derivatives add nothing to the meaning of their base — sakattha, “in its own sense” — so that kāruññaṃ is simply karuṇā in another shape.

‘‘Visamassa bhāvo’’ti viggahe –

In the analysis visamassa bhāvo, “the state of what is uneven” —

‘‘Ttatā, bhāve’’ti ca vattate.

And ttatā and bhāve continue [into the next rule].

388 (§361): Ṇa visamādīhi (`ṇa` after `visama` and the like [for the abstract state]) apavada

The second abstract rule, in Kaccāyana’s place: the ṇa that a list of stems takes instead of the ṇya of 387 (§360): Ṇyattatā bhāve tu, introduced by the lead-in ‘‘Visamassa bhāvo’’ti viggahe and the note that ttatā and bhāve continue. That continuation is what his gloss adds first: with ṇa the general tta and tā remain available (tta tā ca), so vesamaṃ stands beside visamattaṃ and visamatā, socaṃ beside sucittaṃ and sucitā — where Kaccāyana’s vutti gives the ṇa forms alone. He then calls the list an ākatigaṇa, a group known by the shape of its members rather than by enumeration, so that garu, paṭu, uju, mudu, isi, usabha, kumāra, yuva, parama and samagga may all be drawn in; and he derives every sound change: the vuddhi of the first vowel (gāravo, pāṭavaṃ, komāraṃ), the ava for the final u of garu by the ca of §78 (31): O sare ca, the ā for the initial i and u of uju, mudu, isi, usabha by 377 (§402): Āttañca with the doubling and the shortening of that ā before the new conjunct (ajjavaṃ, maddavaṃ), the augment n of yobbanaṃ by the great rule (370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca), and the feminine ī of pāramī and sāmaggī by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi, which gives ī to a word ending in ṇa. pāramī he glosses in both the senses of the split rule, “the state, or the action, of the supreme ones — giving and the rest”.

There is no option marker; the ca of his gloss (tta tā ca) is his own, carrying the two suffixes down from 387. The choice between ṇa and tta/tā for these stems is therefore not an option in the rule but a plurality of forms, each derived by its own rule.

Visama iccevamādīhi chaṭṭhiyantehi ṇa ppaccayo hoti, tta tā ca ‘‘tassa bhāvo’’ iccetasmiṃ atthe. Ākatigaṇoyaṃ. Vesamaṃ, visamattaṃ, visamatā. Sucissa bhāvo socaṃ, sucittaṃ, sucitā, garuno bhāvo gāravo, ādivuddhi, ‘‘o sare cā’’ti sutte ca saddaggahaṇena u kārassa ca avā deso. Paṭuno bhāvo pāṭavaṃ, paṭuttaṃ, paṭutā.

After visama and the like, in the sixth form ⑥, the suffix ṇa is added — and tta and tā — in the sense “the state of that”. This is an ākatigaṇa, a group known by the form of its members. vesamaṃ, visamattaṃ, visamatā (“unevenness”). sucissa bhāvo, “the state of one who is pure”: socaṃ, sucittaṃ, sucitā. garuno bhāvo, “the state of a teacher”: gāravo, with vuddhi of the first vowel, and with the replacement of the u by ava through the mention of the word ca in the rule §78 (31): O sare ca. paṭuno bhāvo, “the state of a clever man”: pāṭavaṃ, paṭuttaṃ, paṭutā.

lemma	inflected	meaning
🚻①⨀(visama + ṇa)	vesamaṃ	unevenness, disparity
🚻①⨀(visama + tta)	visamattaṃ	unevenness
🚺①⨀(visama + tā)	visamatā	unevenness
🚻①⨀(suci + ṇa)	socaṃ	purity
🚻①⨀(suci + tta)	sucittaṃ	purity
🚺①⨀(suci + tā)	sucitā	purity
🚹①⨀(garu + ṇa)	gāravo	respect — the state of [one towards] a teacher
🚻①⨀(paṭu + ṇa)	pāṭavaṃ	cleverness
🚻①⨀(paṭu + tta)	paṭuttaṃ	cleverness
🚺①⨀(paṭu + tā)	paṭutā	cleverness

	visama + sa (⑥⨀) + ṇa	rule
→	visama + sa + ṇa	§317
→	visama + (ṇ)a	§396
→	v(i→e)sama + a	§400, §405
→	vesam + (a + a)	§83
→	vesama + (si→aṃ)	§219
→	vesamaṃ

	suci + sa (⑥⨀) + ṇa	rule
→	suci + sa + ṇa	§317
→	suci + (ṇ)a	§396
→	s(u→o)ci + a	§400, §405
→	soc + (i + a)	§83
→	soca + (si→aṃ)	§219
→	socaṃ

	garu + sa (⑥⨀) + ṇa	rule
→	garu + sa + ṇa	§317
→	garu + (ṇ)a	§396
→	g(a→ā)ru + a	§400, §405
→	gār(u→ava) + a	§78
→	gārava + (si→o)	§104
→	gāravo

vesamaṃ and socaṃ are neuter and take aṃ for si by §219 (195): Siṃ; gāravo is masculine, with the o of §104 (66): So. In gāravo and pāṭavaṃ the final u is not elided before the a of the suffix but becomes ava, the ca of §78 extending that rule’s o → ava to u.

Ujuno bhāvo ajjavaṃ, muduno bhāvo maddavaṃ iccatra ‘‘āttañcā’’ti ṇa mhi i kārukārānaṃ ā ttaṃ, dvi bhāvo, saṃyoge ādirassattañca. Ujutā, mudutā. Evaṃ isissa bhāvo ārisyaṃ, āsabhaṃ, kumārassa bhāvokomāraṃ, yuvassa bhāvo yobbanaṃ, mahāvuttinā na kārāgamo, paramānaṃ bhāvo, kammaṃ vā pāramī dānādikriyā, ‘‘ṇavaṇikā’’disuttena ī paccayo, samaggānaṃ bhāvo sāmaggī.

In ujuno bhāvo, “the state of what is straight”, ajjavaṃ, and muduno bhāvo, “the state of what is soft”, maddavaṃ, the initial i or u becomes ā before ṇa by §402 (377): Āttañca; there is doubling, and the shortening of the initial before the conjunct. ujutā, mudutā. In the same way isissa bhāvo, “the state of a sage”, ārisyaṃ; āsabhaṃ; kumārassa bhāvo, “the state of a boy”, komāraṃ; yuvassa bhāvo, “the state of a young man”, yobbanaṃ, with the augment n by the great rule (§404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca); paramānaṃ bhāvo, kammaṃ vā, “the state, or the action, of the supreme ones” — giving and the other [perfections] — pāramī, with the suffix ī by the rule §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi; samaggānaṃ bhāvo, “the state of those in concord”, sāmaggī.

lemma	inflected	meaning
🚻①⨀(uju + ṇa)	ajjavaṃ	straightness, uprightness
🚻①⨀(mudu + ṇa)	maddavaṃ	softness, gentleness
🚺①⨀(uju + tā)	ujutā	straightness
🚺①⨀(mudu + tā)	mudutā	softness
🚻①⨀(isi + ṇya)	ārisyaṃ	the state of a sage
🚻①⨀(usabha + ṇa)	āsabhaṃ	the state of a bull; eminence
🚻①⨀(kumāra + ṇa)	komāraṃ	boyhood
🚻①⨀(yuva + ṇa)	yobbanaṃ	youth
🚺①⨀(parama + ṇa + ī)	pāramī	perfection — the state or the action of the supreme
🚺①⨀(samagga + ṇa + ī)	sāmaggī	concord

	uju + sa (⑥⨀) + ṇa	rule
→	uju + sa + ṇa	§317
→	uju + (ṇ)a	§396
→	(u→ā)ju + a	§402
→	āj(u→ava) + a	§78
→	ā + (j)java	§28
→	(ā→a)jjava	§403
→	ajjava + (si→aṃ)	§219
→	ajjavaṃ

	yuva + sa (⑥⨀) + ṇa	rule
→	yuva + sa + ṇa	§317
→	yuva + (ṇ)a	§396
→	y(u→o)va + a	§400, §405
→	yova + (n) + a	§404
→	yo(va→bba)na	§404
→	yobbana + (si→aṃ)	§219
→	yobbanaṃ

	parama + naṃ (⑥⨂) + ṇa	rule
→	parama + ~~naṃ~~ + ṇa	§317
→	parama + (ṇ)a	§396
→	p(a→ā)rama + a	§400, §405
→	pāram + (a + a)	§83
→	pārama + ī	§239
→	pāram + (a + ī)	§83
→	pāramī + si	§220
→	pāramī

The ā that §402 gives to uju and mudu is shortened again before the doubled consonant, so that ajjavaṃ and maddavaṃ begin short; ārisyaṃ keeps its ā, with the augment ri of the same rule, and takes ṇya rather than ṇa. pāramī and sāmaggī are feminine ī stems, and the ī of §239 follows a stem in ṇa here as it follows vāsiṭṭha in 365 (§405): Ayuvaṇṇānañcāyo vuddhī.

389 (§362): Ramaṇīyādito kaṇa (`kaṇ` after `ramaṇīya` and the like [for the abstract state]) apavada

The third and last abstract rule, again in Kaccāyana’s place, closing the bhāvataddhita: kaṇ — ka with the marker ṇ — for a second list of stems. As at 388 (§361): Ṇa visamādīhi, the gloss carries tta and tā down (tta tā ca bhāvatthe), so that each stem shows three forms, rāmaṇīyakaṃ, ramaṇīyattaṃ, ramaṇīyatā; Kaccāyana’s vutti gives only the kaṇ form. The list is extended from Kaccāyana’s two words to piyarūpa, kalyāṇa, cora and aḍḍha, and the ṇ calls for the vuddhi of the first vowel where the restricted option of 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca allows it: rāmaṇīyakaṃ, mānuññakaṃ take it, kalyāṇakaṃ and aḍḍhakaṃ cannot (the first vowel stands before a conjunct), and piyarūpakaṃ, corakaṃ do not. Beside corakaṃ he gives corikā vā, “or corikā”, the feminine in ikā that means “theft” — a vā of the paraphrase recording a second form, not a marker in the rule, which has none.

Ramaṇīya iccevamādito kaṇa paccayo hoti, tta tā ca bhāvatthe. Ramaṇīyassa bhāvo rāmaṇīyakaṃ, ramaṇīyattaṃ, ramaṇīyatā. Evaṃ mānuññakaṃ, manuññattaṃ, manuññatā, piyarūpakaṃ, piyarūpattaṃ, piyarūpatā, kalyāṇakaṃ, kalyāṇattaṃ, kalyāṇatā, corakaṃ, corikā vā, corattaṃ, coratā, aḍḍhakaṃ, aḍḍhattaṃ, aḍḍhatā iccādi.

After ramaṇīya and the like the suffix kaṇ is added — and tta and tā — in the sense of the abstract state. ramaṇīyassa bhāvo, “the state of what is delightful”: rāmaṇīyakaṃ, ramaṇīyattaṃ, ramaṇīyatā. In the same way mānuññakaṃ, manuññattaṃ, manuññatā; piyarūpakaṃ, piyarūpattaṃ, piyarūpatā; kalyāṇakaṃ, kalyāṇattaṃ, kalyāṇatā; corakaṃ — or corikā — corattaṃ, coratā; aḍḍhakaṃ, aḍḍhattaṃ, aḍḍhatā; and so on.

lemma	inflected	meaning
🚻①⨀(ramaṇīya + kaṇ)	rāmaṇīyakaṃ	delightfulness
🚻①⨀(ramaṇīya + tta)	ramaṇīyattaṃ	delightfulness
🚺①⨀(ramaṇīya + tā)	ramaṇīyatā	delightfulness
🚻①⨀(manuñña + kaṇ)	mānuññakaṃ	pleasantness
🚻①⨀(manuñña + tta)	manuññattaṃ	pleasantness
🚺①⨀(manuñña + tā)	manuññatā	pleasantness
🚻①⨀(piyarūpa + kaṇ)	piyarūpakaṃ	agreeableness
🚻①⨀(piyarūpa + tta)	piyarūpattaṃ	agreeableness
🚺①⨀(piyarūpa + tā)	piyarūpatā	agreeableness
🚻①⨀(kalyāṇa + kaṇ)	kalyāṇakaṃ	goodness
🚻①⨀(kalyāṇa + tta)	kalyāṇattaṃ	goodness
🚺①⨀(kalyāṇa + tā)	kalyāṇatā	goodness
🚻①⨀(cora + kaṇ)	corakaṃ	thievery
🚺①⨀(cora + ikā)	corikā	theft
🚻①⨀(cora + tta)	corattaṃ	the state of a thief
🚺①⨀(cora + tā)	coratā	the state of a thief
🚻①⨀(aḍḍha + kaṇ)	aḍḍhakaṃ	wealthiness
🚻①⨀(aḍḍha + tta)	aḍḍhattaṃ	wealthiness
🚺①⨀(aḍḍha + tā)	aḍḍhatā	wealthiness

	ramaṇīya + sa (⑥⨀) + kaṇ	rule
→	ramaṇīya + sa + kaṇ	§317
→	ramaṇīya + ka(ṇ)	§396
→	r(a→ā)maṇīya + ka	§400, §405
→	rāmaṇīyaka + (si→aṃ)	§219
→	rāmaṇīyakaṃ

	manuñña + sa (⑥⨀) + kaṇ	rule
→	manuñña + sa + kaṇ	§317
→	manuñña + ka(ṇ)	§396
→	m(a→ā)nuñña + ka	§400, §405
→	mānuññaka + (si→aṃ)	§219
→	mānuññakaṃ

	ramaṇīya + sa (⑥⨀) + tā	rule
→	ramaṇīya + sa + tā	§317
→	ramaṇīyatā + si	§220
→	ramaṇīyatā

ka begins with a consonant, so the base keeps its final a; the marker ṇ is dropped by §396 (363): Tesaṃ ṇo lopaṃ after licensing the vuddhi. Neither rāmaṇīyakaṃ nor mānuññakaṃ is attested in the Tipiṭaka, as the Kaccāyana page notes; the tta and tā forms are the living ones.

Bhāvataddhitaṃ.

[Thus ends] the bhāvataddhita, the abstract suffixes.

Visesataddhita (Suffixes of comparison)

‘‘Sabbe ime pāpā ayamimesaṃ visesena pāpo’’ti viggahe –

In the analysis sabbe ime pāpā, ayaṃ imesaṃ visesena pāpo, “all these are bad; this one among them is bad by distinction” —

390 (§363): Visese taratamisikiyiṭṭhā (`tara`, `tama`, `isika`, `iya`, `iṭṭha` in the sense of distinction) utsarga

The fourth kind, the visesataddhita — the suffixes of comparison — opens with Kaccāyana’s one rule for them, in the place Kaccāyana gives it, after the abstract suffixes. What Buddhappiya changes is what follows: where Kaccāyana goes straight on to the possessive vī (§364), Buddhappiya brings in from the Nāmakappa the seven rules on the irregular bases that iya and iṭṭha take, §262 (391): Vuḍḍhassa jo iyiṭṭhesu to §268 (397): Vantu mantu vīnañca lopo, as 391–397, so that jeyyo, seyyo, kaniṭṭho are learned together with the suffixes that form them. The lead-in ‘‘Sabbe ime pāpā …’’ti viggahe is Kaccāyana’s own analytic sentence.

His gloss adds the grading that the vutti leaves to usage: pāpataro is “worse” and tatopi adhiko pāpatamo, “worse than that one still” — the highest degree; atisayena pāpiṭṭho, “bad in the extreme”, and even the double suffix pāpiṭṭhataro; and sabbesaṃ atisayena varo varataro, “the most excellent of all”. Each derivative is given in the three genders (pāpataro, pāpatarā, pāpataraṃ), and the pattern is repeated for paṭu (“clever”), vara (“excellent”) and paṇīta (“fine”). He reads the third suffix as isika, as the CST’s Kaccāyana does; the Bālāvatāra (¶244) has issika. There is no option marker: the five suffixes are assigned to one sense for any stem, and the rule is a general one.

Visesatthe tara tama isika iya iṭṭha iccete paccayā honti. Pāpataro, pāpatarā, pāpataraṃ. Tatopi adhiko pāpatamo, pāpatamā, pāpatamaṃ. Pāpisiko, pāpisikā, pāpisikaṃ. Pāpiyo, pāpiyā, pāpiyaṃ. Pāpiṭṭho, pāpiṭṭhā, pāpiṭṭhaṃ. Atisayena pāpiṭṭho, pāpiṭṭhataro. Evaṃ paṭutaro, paṭutamo, paṭisiko, paṭiyo, paṭiṭṭho. Sabbesaṃ atisayena varo varataro, varatamo, varisiko, variyo, variṭṭho. Evaṃ paṇītataro, paṇītatamo.

In the sense of distinction (visesa) the suffixes tara, tama, isika, iya and iṭṭha are added. pāpataro, pāpatarā, pāpataraṃ (“worse”). Worse than that one still: pāpatamo, pāpatamā, pāpatamaṃ (“worst”). pāpisiko, pāpisikā, pāpisikaṃ. pāpiyo, pāpiyā, pāpiyaṃ. pāpiṭṭho, pāpiṭṭhā, pāpiṭṭhaṃ. Bad in the extreme: pāpiṭṭho, pāpiṭṭhataro. In the same way paṭutaro, paṭutamo, paṭisiko, paṭiyo, paṭiṭṭho (“cleverer”, “cleverest”). Excellent in the extreme among all: varataro, varatamo, varisiko, variyo, variṭṭho (“more excellent”, “most excellent”). In the same way paṇītataro, paṇītatamo (“finer”, “finest”).

lemma	inflected	meaning
🚹①⨀(pāpa + tara)	pāpataro	worse
🚺①⨀(pāpa + tara)	pāpatarā	worse
🚻①⨀(pāpa + tara)	pāpataraṃ	worse
🚹①⨀(pāpa + tama)	pāpatamo	worst
🚺①⨀(pāpa + tama)	pāpatamā	worst
🚻①⨀(pāpa + tama)	pāpatamaṃ	worst
🚹①⨀(pāpa + isika)	pāpisiko	worse
🚺①⨀(pāpa + isika)	pāpisikā	worse
🚻①⨀(pāpa + isika)	pāpisikaṃ	worse
🚹①⨀(pāpa + iya)	pāpiyo	worse
🚺①⨀(pāpa + iya)	pāpiyā	worse
🚻①⨀(pāpa + iya)	pāpiyaṃ	worse
🚹①⨀(pāpa + iṭṭha)	pāpiṭṭho	worst
🚺①⨀(pāpa + iṭṭha)	pāpiṭṭhā	worst
🚻①⨀(pāpa + iṭṭha)	pāpiṭṭhaṃ	worst
🚹①⨀(pāpa + iṭṭha + tara)	pāpiṭṭhataro	worst by far
🚹①⨀(paṭu + tara)	paṭutaro	cleverer
🚹①⨀(paṭu + tama)	paṭutamo	cleverest
🚹①⨀(paṭu + isika)	paṭisiko	cleverer
🚹①⨀(paṭu + iya)	paṭiyo	cleverer
🚹①⨀(paṭu + iṭṭha)	paṭiṭṭho	cleverest
🚹①⨀(vara + tara)	varataro	more excellent
🚹①⨀(vara + tama)	varatamo	most excellent
🚹①⨀(vara + isika)	varisiko	more excellent
🚹①⨀(vara + iya)	variyo	more excellent
🚹①⨀(vara + iṭṭha)	variṭṭho	most excellent
🚹①⨀(paṇīta + tara)	paṇītataro	finer
🚹①⨀(paṇīta + tama)	paṇītatamo	finest

	pāpa + si (①⨀) + tara	rule
→	pāpa + si + tara	§317
→	pāpatara + (si→o)	§104
→	pāpataro

	pāpa + si (①⨀) + iya	rule
→	pāpa + si + iya	§317
→	pāp + (a + iya)	§83
→	pāpiya + (si→o)	§104
→	pāpiyo

	pāpa + si (①⨀) + iṭṭha	rule
→	pāpa + si + iṭṭha	§317
→	pāp + (a + iṭṭha)	§83
→	pāpiṭṭha + (si→o)	§104
→	pāpiṭṭho

	pāpatara + ā (🚺)	rule
→	pāpatar + (a + ā)	§237, §83
→	pāpatarā + si	§220
→	pāpatarā

The base is the first form ① of the analytic sentence (pāpo), whose inflection is elided by §317 (332): Tesaṃ vibhattiyo lopā ca. tara and tama begin with a consonant and leave the base untouched; before isika, iya and iṭṭha the base’s final vowel is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati (paṭu → paṭiyo). The derivative is an adjective: masculine with the o of §104 (66): So, feminine with the ā of §237 (176): Itthīyamato āpaccayo, neuter with the aṃ of §219 (195): Siṃ.

‘‘Sabbe ime vuḍḍhā ayamimesaṃ visesena vuḍḍho’’ti atthe iyaiṭṭha ppaccayā honti.

In the sense sabbe ime vuḍḍhā, ayaṃ imesaṃ visesena vuḍḍho, “all these are old; this one among them is old by distinction”, the suffixes iya and iṭṭha are added [to vuḍḍha; and then —]

391 (§262): Vuḍḍhassa jo iyiṭṭhesu (`ja` for `vuḍḍha` before `iya`, `iṭṭha`) apavada

The first of the seven Nāmakappa rules Buddhappiya transplants into the Taddhitakaṇḍa. Kaccāyana states them in the fifth section of the Nāmakappa, among the replacements a stem undergoes before a suffix; Buddhappiya sets them where the suffixes iya and iṭṭha have just been taught, so that the irregular comparatives come with the regular ones, and he leads into each with the analytic sentence of the sense (sabbe ime vuḍḍhā …).

His gloss adds the derivation of the e. Kaccāyana’s vutti gives only the forms; Buddhappiya explains that, on account of the word tu in §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati — whose clause “the elided vowel is restored” that tu marks as holding only in some places — the elision with restoration is not performed here; the a of ja is elided by the general sandhi rule §12 (13): Sarā sare lopaṃ, and the i of the suffix then becomes the dissimilar vowel e by §14 (16): Kvacāsavaṇṇaṃ lutte. The Bālāvatāra (¶244) reasons the same way. The doubling of the y in jeyyo he leaves to §28 (40): Para dvebhāvo ṭhāne. He then marks iyiṭṭhesu as the governing word (adhikāra) of the rules down to 397 and carries jo into the next. There is no option marker in the rule; the kvaci he meets belongs to §14, the sandhi rule he invokes, and explains why nediyo and kaṇiyo below keep their i.

Sabbasseva vuḍḍha saddassa jo hoti iya iṭṭha iccetesu paccayesu. Jeyyo, jeṭṭho, ettha ca ‘‘saralopādi’’sutte tu ggahaṇena lopamakatvā ‘‘sarā sare lopa’’nti pubbasare lutte ‘‘kvacāsavaṇṇaṃ lutte’’ti e kāro.

The whole of the word vuḍḍha (“old”, “senior”) becomes ja before the suffixes iya and iṭṭha. jeyyo, jeṭṭho. And here, not performing the elision [with restoration] because of the mention of tu in the rule §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, when the preceding vowel has been elided by §12 (13): Sarā sare lopaṃ there is e by §14 (16): Kvacāsavaṇṇaṃ lutte.

lemma	inflected	meaning
🚹①⨀(vuḍḍha + iya)	jeyyo	older, elder
🚹①⨀(vuḍḍha + iṭṭha)	jeṭṭho	oldest, eldest

	vuḍḍha + si (①⨀) + iya	rule
→	vuḍḍha + si + iya	§317
→	(vuḍḍha→ja) + iya	§262
→	j + (a + iya)	§12
→	j + (i→e) + ya	§14
→	je + (y)ya	§28
→	jeyya + (si→o)	§104
→	jeyyo

	vuḍḍha + si (①⨀) + iṭṭha	rule
→	vuḍḍha + si + iṭṭha	§317
→	(vuḍḍha→ja) + iṭṭha	§262
→	j + (a + iṭṭha)	§12
→	j + (i→e) + ṭṭha	§14
→	jeṭṭha + (si→o)	§104
→	jeṭṭho

Had §83 applied with its pakati clause, the i would have stood unchanged and given jiyo, jiṭṭho; Buddhappiya’s route through the sandhi rules is what produces the attested jeyyo, jeṭṭho.

‘‘Iyiṭṭhesū’’ti adhikāro, ‘‘jo’’ti ca vattate.

iyiṭṭhesu is a governing heading [for the rules that follow], and jo continues [into the next rule].

392 (§263): Pasatthassa so ca (`sa`, and `ja`, for `pasattha`) apavada

The second transplanted rule, following its Kaccāyana neighbour directly. Buddhappiya’s gloss reads the ca as the vutti does — it draws the jo of 391 (§262): Vuḍḍhassa jo iyiṭṭhesu down to pasattha as well, which is why he said at the end of 391 that jo continues — and adds the full analytic sentence, ayañca pasattho ayañca pasattho, sabbe ime pasatthā, ayaṃ imesaṃ visesena pasattho, “this one is praised and this one is praised; all these are praised; this one among them is praised by distinction”, which shows the comparison built up from the repeated word. The e of seyyo, seṭṭho arises as at 391. There is no option marker; ca here adds a second replacement, so that jeyyo and jeṭṭho mean “better”, “best” as well as “elder”, “eldest”.

Sabbasseva pasattha saddassa sā deso hoti, jo ca iyiṭṭhesu. Ayañca pasattho ayañca pasattho sabbe ime pasatthā ayamimesaṃ visesena pasatthoti seyyo, seṭṭho, jeyyo, jeṭṭho.

The whole of the word pasattha (“praised”, “excellent”) is replaced by sa, and by ja, before iya and iṭṭha. “This one is praised and this one is praised; all these are praised; this one among them is praised by distinction”: seyyo, seṭṭho, jeyyo, jeṭṭho.

lemma	inflected	meaning
🚹①⨀(pasattha + iya)	seyyo	better
🚹①⨀(pasattha + iṭṭha)	seṭṭho	best
🚹①⨀(pasattha + iya)	jeyyo	better
🚹①⨀(pasattha + iṭṭha)	jeṭṭho	best

	pasattha + si (①⨀) + iya	rule
→	pasattha + si + iya	§317
→	(pasattha→sa) + iya	§263
→	s + (a + iya)	§12
→	s + (i→e) + ya	§14
→	se + (y)ya	§28
→	seyya + (si→o)	§104
→	seyyo

	pasattha + si (①⨀) + iṭṭha	rule
→	pasattha + si + iṭṭha	§317
→	(pasattha→sa) + iṭṭha	§263
→	s + (a + iṭṭha)	§12
→	s + (i→e) + ṭṭha	§14
→	seṭṭha + (si→o)	§104
→	seṭṭho

393 (§264): Antikassa nedo (`neda` for `antika`) apavada

Sabbasseva antika saddassa nedā deso hoti iyiṭṭhesu. Visesena antikoti nediyo, nediṭṭho.

The whole of the word antika (“near”) is replaced by neda before iya and iṭṭha. “Near by distinction”: nediyo, nediṭṭho.

lemma	inflected	meaning
🚹①⨀(antika + iya)	nediyo	nearer
🚹①⨀(antika + iṭṭha)	nediṭṭho	nearest

	antika + si (①⨀) + iya	rule
→	antika + si + iya	§317
→	(antika→neda) + iya	§264
→	ned + (a + iya)	§83
→	nediya + (si→o)	§104
→	nediyo

394 (§265): Bāḷhassa sādho (`sādha` for `bāḷha`) apavada

Sabbasseva bā ḷhasaddassa sādhā deso hoti iyiṭṭhesu. Visesena bāḷhoti sādhiyo, sādhiṭṭho.

The whole of the word bāḷha (“strong”, “intense”) is replaced by sādha before iya and iṭṭha. “Strong by distinction”: sādhiyo, sādhiṭṭho.

lemma	inflected	meaning
🚹①⨀(bāḷha + iya)	sādhiyo	stronger
🚹①⨀(bāḷha + iṭṭha)	sādhiṭṭho	strongest

	bāḷha + si (①⨀) + iṭṭha	rule
→	bāḷha + si + iṭṭha	§317
→	(bāḷha→sādha) + iṭṭha	§265
→	sādh + (a + iṭṭha)	§83
→	sādhiṭṭha + (si→o)	§104
→	sādhiṭṭho

395 (§266): Appassa kaṇa (`kaṇa` for `appa`) apavada

Sabbassa appa saddassa kaṇa hoti iyiṭṭhesu. Visesena appoti kaṇiyo, kaṇiṭṭho.

The whole of the word appa (“little”, “few”) becomes kaṇa before iya and iṭṭha. “Little by distinction”: kaṇiyo, kaṇiṭṭho.

lemma	inflected	meaning
🚹①⨀(appa + iya)	kaṇiyo	less, smaller
🚹①⨀(appa + iṭṭha)	kaṇiṭṭho	least, smallest

	appa + si (①⨀) + iya	rule
→	appa + si + iya	§317
→	(appa→kaṇa) + iya	§266
→	kaṇ + (a + iya)	§83
→	kaṇiya + (si→o)	§104
→	kaṇiyo

‘‘Visesena yuvā’’ti atthe ‘‘kaṇa’’iti vattate.

In the sense visesena yuvā, “young by distinction”, kaṇa continues [into the next rule].

396 (§267): Yuvānañca (And [`kaṇa`] for `yuva`) apavada

Sabbassa yuva saddassa kaṇa hoti iyiṭṭhesu. ‘‘Tesu vuddhī’’tiādinā ṇa kārassa na kāro. Kaniyo, kaniṭṭho.

The whole of the word yuva (“young”) becomes kaṇa before iya and iṭṭha. By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and its companions the ṇ becomes n. kaniyo, kaniṭṭho.

lemma	inflected	meaning
🚹①⨀(yuva + iya)	kaniyo	younger
🚹①⨀(yuva + iṭṭha)	kaniṭṭho	youngest

	yuva + si (①⨀) + iṭṭha	rule
→	yuva + si + iṭṭha	§317
→	(yuva→kaṇa) + iṭṭha	§267
→	ka(ṇ→n)a + iṭṭha	§404
→	kan + (a + iṭṭha)	§83
→	kaniṭṭha + (si→o)	§104
→	kaniṭṭho

397 (§268): Vantu mantu vīnañca lopo (`vantu`, `mantu`, `vī` elided before `iya`, `iṭṭha`) apavada

The last of the transplanted rules and the close of the visesataddhita: the possessive suffixes drop before iya and iṭṭha. Placed here, the rule uses suffixes Buddhappiya has not yet taught — vantu, mantu and vī are the subject of the next section, 398 (§364): Tadassatthīti vī ca to 403 (§369): Satyādīhi mantu — and his gloss makes up for it by giving each example its full analytic sentence with the possessive word in place: sabbe ime guṇavanto, ayaṃ imesaṃ visesena guṇavā, “all these are virtuous; this one among them is virtuous by distinction”, guṇiyo; visesena satimā, satiyo; visesena medhāvī, medhiyo. After the suffix has gone, the base’s final vowel is elided before iya, iṭṭha by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati — the ā of medhā as much as the a of guṇa. There is no option marker; the ca of the sutta, as the Kaccāyana page explains, keeps the governing iyiṭṭhesu while changing the operation from replacement to elision.

Vantumantuvī iccetesaṃ paccayānaṃ lopo hoti iyiṭṭhesu. Sabbe ime guṇavanto ayamimesaṃ visesena guṇavāti guṇiyo, guṇiṭṭho, visesena satimāti satiyo, satiṭṭho, visesena medhāvīti medhiyo, medhiṭṭho iccādi.

The suffixes vantu, mantu and vī are elided before iya and iṭṭha. “All these are virtuous; this one among them is virtuous by distinction”: guṇiyo, guṇiṭṭho. “Mindful by distinction”: satiyo, satiṭṭho. “Wise by distinction”: medhiyo, medhiṭṭho; and so on.

lemma	inflected	meaning
🚹①⨀(guṇavantu + iya)	guṇiyo	more virtuous
🚹①⨀(guṇavantu + iṭṭha)	guṇiṭṭho	most virtuous
🚹①⨀(satimantu + iya)	satiyo	more mindful
🚹①⨀(satimantu + iṭṭha)	satiṭṭho	most mindful
🚹①⨀(medhāvī + iya)	medhiyo	wiser
🚹①⨀(medhāvī + iṭṭha)	medhiṭṭho	wisest

	guṇavantu + si (①⨀) + iya	rule
→	guṇavantu + si + iya	§317
→	guṇa + (~~vantu~~) + iya	§268
→	guṇ + (a + iya)	§83
→	guṇiya + (si→o)	§104
→	guṇiyo

	satimantu + si (①⨀) + iṭṭha	rule
→	satimantu + si + iṭṭha	§317
→	sati + (~~mantu~~) + iṭṭha	§268
→	sat + (i + iṭṭha)	§83
→	satiṭṭha + (si→o)	§104
→	satiṭṭho

	medhāvī + si (①⨀) + iya	rule
→	medhāvī + si + iya	§317
→	medhā + (vī) + iya	§268
→	medh + (ā + iya)	§83
→	medhiya + (si→o)	§104
→	medhiyo

Visesataddhitaṃ.

[Thus ends] the visesataddhita, the suffixes of comparison.

Assatthitaddhita (Possessive suffixes)

‘‘Medhā yassa atthi, tasmiṃ vā vijjatī’’ti viggahe –

In the analysis medhā yassa atthi, tasmiṃ vā vijjati, “he who has wisdom, or in whom wisdom is found” —

398 (§364): Tadassatthīti vī ca (And `vī` in the sense “he has that”) utsarga

The fifth kind, the assatthitaddhita — the possessive suffixes, “he has that” — opens with the rule Kaccāyana also opens it with, and the eight rules that follow are Kaccāyana’s §364–§371 with one transposition: Buddhappiya sets the āyasmā rule (404 (§371): Āyussukārāsamantumhi) directly after mantu, whose form it modifies, and lets ṇa (405 (§370): Saddhādito ṇa) close the section. The lead-in ‘‘Medhā yassa atthi, tasmiṃ vā vijjatī’’ti viggahe is Kaccāyana’s double paraphrase of the sense: “that is his” or “that is found in him”.

His gloss adds, first, the base: a word in the first form ① (paṭhamāvibhatyantā, medhā), where the abstract suffixes took a word in ⑥. Second, a restriction Kaccāyana leaves to the examples: vī comes after the words medhā and māyā only (medhāmāyāsaddehi cāyaṃ); the general possessive suffixes are the vantu and mantu of 402 (§368): Guṇāditovantu and 403 (§369): Satyādīhi mantu. Third, the inflection of the derivative in the three genders: masculine medhāvī, medhāvino as a stem in ī; feminine medhāvinī, medhāviniyo with the inī of §240 (193): Pati bhikkhurājīkārantehi inī, which he cites because the stem ends in ī; neuter medhāvi kulaṃ with the shortened final. Fourth, the ca: Kaccāyana’s vutti draws one suffix from it, sa (sumedhaso); Buddhappiya draws sa, ila, va, āla “and others”, with examples for each, and notes the shortening of sumedhā before sa (§403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca). He closes by marking tadassatthi as the governing heading (adhikāra) of the section, so that each following rule need only name its stems and suffix.

There is no option marker. The vā of the paraphrase tasmiṃ vā vijjati is the “or” of two equivalent glosses, and the ca gathers in further suffixes rather than opening a choice.

Paṭhamāvibhatyantā ‘‘tadassa atthi, tasmiṃ vā vijjati’’ iccetesvatthesu vī paccayo hoti. Medhāmāyā saddehi cāyaṃ. Medhāvī, medhāvino. Itthiyaṃ ī kārantattā ‘‘patibhikkhurājīkārantehi inī’’ti inī, medhāvinī, medhāviniyo. Napuṃsake medhāvi kulaṃ. Evaṃ māyāvī, māyāvinī, māyāvi cittaṃ.

After a word in the first form ① the suffix vī is added in the senses “he has that” (tadassa atthi) and “it is found in him” (tasmiṃ vā vijjati). And this [suffix comes] after the words medhā and māyā. medhāvī, medhāvino. In the feminine, since the stem ends in ī, there is inī by §240 (193): Pati bhikkhurājīkārantehi inī: medhāvinī, medhāviniyo. In the neuter, medhāvi kulaṃ. In the same way māyāvī, māyāvinī, māyāvi cittaṃ.

lemma	inflected	meaning
🚹①⨀(medhā + vī)	medhāvī	wise — he who has wisdom
🚹①⨂(medhā + vī)	medhāvino	wise men
🚺①⨀(medhā + vī + inī)	medhāvinī	a wise woman
🚺①⨂(medhā + vī + inī)	medhāviniyo	wise women
🚻①⨀(medhā + vī)	medhāvi kulaṃ	a wise family
🚹①⨀(māyā + vī)	māyāvī	deceitful — he who has deceit
🚺①⨀(māyā + vī + inī)	māyāvinī	a deceitful woman
🚻①⨀(māyā + vī)	māyāvi cittaṃ	a deceitful mind

	medhā + si (①⨀) + vī	rule
→	medhā + si + vī	§317
→	medhāvī + si (🚹①⨀)	§220
→	medhāvī

	medhāvī + yo (🚹①⨂)	rule
→	medhāv(ī→i) + yo	§84
→	medhāvi + (yo→no)	§225
→	medhāvino

	medhāvī + inī (🚺)	rule
→	medhāv + (ī + inī)	§240, §83
→	medhāvinī + si	§220
→	medhāvinī

	medhāvī + si (🚻①⨀)	rule
→	medhāv(ī→i) + si	§84
→	medhāvi + si	§220
→	medhāvi

vī begins with a consonant and has no marker, so medhā is untouched; the derivative is a stem in ī and inflects like daṇḍī: si is elided by §220 (74): Sesato lopaṃ gasipi, the ī is shortened before yo and, in the neuter, before si by §84 (144): Agho rassamekavacanayosvapi ca, and yo becomes no by §225 (151): Yonaṃ no. The Nāmakaṇḍa gives the whole paradigm under 74 (§220): Sesato lopaṃ gasipi.

Ca ggahaṇena so i lava ālā dippaccayā ca. Yathā – sumedhā yassa atthi, tasmiṃ vā vijjatīti sumedhaso, rassattaṃ. Evaṃ lomaso. Picchaṃ assa atthi, tasmiṃ vā vijjatīti picchilo. Evaṃ phenilo, tuṇḍilo, jaṭilo. Kesā assa atthīti kesavo, vācālo iccādi.

By the mention of ca, the suffixes sa, ila, va, āla and others as well. For example: sumedhā yassa atthi, tasmiṃ vā vijjati, “he who has great wisdom, or in whom it is found”, sumedhaso, with shortening. In the same way lomaso. picchaṃ assa atthi, tasmiṃ vā vijjati, “it has slime, or slime is found in it”, picchilo. In the same way phenilo, tuṇḍilo, jaṭilo. kesā assa atthi, “he has hair”, kesavo; vācālo; and so on.

lemma	inflected	meaning
🚹①⨀(sumedhā + sa)	sumedhaso	very wise
🚹①⨀(loma + sa)	lomaso	hairy
🚹①⨀(piccha + ila)	picchilo	slimy, slippery
🚹①⨀(phena + ila)	phenilo	frothy
🚹①⨀(tuṇḍa + ila)	tuṇḍilo	having a beak or snout
🚹①⨀(jaṭā + ila)	jaṭilo	wearing matted hair — an ascetic
🚹①⨀(kesa + va)	kesavo	having [fine] hair — Kesava
🚹①⨀(vācā + āla)	vācālo	talkative

	sumedhā + si (①⨀) + sa	rule
→	sumedhā + si + sa	§317
→	sumedh(ā→a)sa	§403
→	sumedhasa + (si→o)	§104
→	sumedhaso

	piccha + si (①⨀) + ila	rule
→	piccha + si + ila	§317
→	picch + (a + ila)	§83
→	picchila + (si→o)	§104
→	picchilo

	vācā + si (①⨀) + āla	rule
→	vācā + si + āla	§317
→	vāc + (ā + āla)	§83
→	vācāla + (si→o)	§104
→	vācālo

‘‘Tapo assa atthi, tasmiṃ vā vijjatī’’ti viggahe –

In the analysis tapo assa atthi, tasmiṃ vā vijjati, “he has austerity, or austerity is found in him” —

‘‘Tadassatthī’’ti adhikāro.

tadassatthi is a governing heading [for the rules that follow].

399 (§365): Tapādito sī (`sī` after `tapa` and the like: “having austerity”) apavada

Tapa iccevamādito sī paccayo hoti ‘‘tadassatthi’’ iccetasmiṃ atthe. Sassa dvibhāvo. Tapassī, tapassino, tapassinī, tapassi. Evaṃ tejassī, yasassī, manassī, payassī.

After tapa and the like the suffix sī is added in the sense “he has that”. The s is doubled. tapassī, tapassino, tapassinī, tapassi. In the same way tejassī, yasassī, manassī, payassī.

lemma	inflected	meaning
🚹①⨀(tapa + sī)	tapassī	an ascetic — he who has austerity
🚹①⨂(tapa + sī)	tapassino	ascetics
🚺①⨀(tapa + sī + inī)	tapassinī	a female ascetic
🚻①⨀(tapa + sī)	tapassi	ascetic (of a neuter thing)
🚹①⨀(teja + sī)	tejassī	splendid — having splendour
🚹①⨀(yasa + sī)	yasassī	famous — having fame
🚹①⨀(mana + sī)	manassī	intelligent — having mind
🚹①⨀(paya + sī)	payassī	rich in milk — having milk

	tapa + si (①⨀) + sī	rule
→	tapa + si + sī	§317
→	tapa + (s)sī	§28
→	tapassī + si	§220
→	tapassī

	tapassī + inī (🚺)	rule
→	tapass + (ī + inī)	§240, §83
→	tapassinī + si	§220
→	tapassinī

The base’s inflection is the o of the mano-group (tapo), elided like any other by §317 (332): Tesaṃ vibhattiyo lopā ca.

‘‘Daṇḍo assa atthi, tasmiṃ vā vijjatī’’ti viggahe –

In the analysis daṇḍo assa atthi, tasmiṃ vā vijjati, “he has a staff, or a staff is found on him” —

400 (§366): Daṇḍādito ikaī (`ika`, `ī` after `daṇḍa` and the like: “having a staff”) apavada

The second exception, in Kaccāyana’s place: two suffixes, ika and ī, for daṇḍa and the like. Buddhappiya’s gloss fixes what “and the like” means: ādisaddoyaṃ pakārattho, “the word ādi here has the sense of kind”, and the kind is stems ending in a or ā (avaṇṇantā) — the same division by final vowel that he will use to separate vantu from mantu. The list grows from Kaccāyana’s daṇḍa, mālā to chatta, rūpa, kesa, saṅgha, ñāṇa, hattha (hatthī, “the elephant”, he who has a hand — the trunk), and the forms daṇḍino, daṇḍinī show the ī derivative inflecting as at 398 (§364): Tadassatthīti vī ca. There is no option marker; that the same stem takes either suffix (daṇḍiko, daṇḍī) is a plurality stated by the rule, not an option.

Ādi saddoyaṃ pakārattho, daṇḍa iccevamādito avaṇṇantā ika ī iccete paccayā honti ‘‘tadassatthi’’ iccetasmiṃ atthe. Daṇḍiko, daṇḍī, daṇḍino, daṇḍinī. Evaṃ māliko, mālī, mālinī, chattiko, chattī, rūpiko, rūpī, kesiko, kesī, saṅghī, ñāṇī, hatthī iccādi.

The word ādi here has the sense of kind: after daṇḍa and stems of that kind, ending in a or ā, the suffixes ika and ī are added in the sense “he has that”. daṇḍiko, daṇḍī, daṇḍino, daṇḍinī. In the same way māliko, mālī, mālinī; chattiko, chattī; rūpiko, rūpī; kesiko, kesī; saṅghī; ñāṇī; hatthī; and so on.

lemma	inflected	meaning
🚹①⨀(daṇḍa + ika)	daṇḍiko	a staff-bearer
🚹①⨀(daṇḍa + ī)	daṇḍī	a staff-bearer
🚹①⨂(daṇḍa + ī)	daṇḍino	staff-bearers
🚺①⨀(daṇḍa + ī + inī)	daṇḍinī	a woman with a staff
🚹①⨀(mālā + ika)	māliko	garlanded
🚹①⨀(mālā + ī)	mālī	garlanded
🚺①⨀(mālā + ī + inī)	mālinī	a garlanded woman
🚹①⨀(chatta + ika)	chattiko	carrying a parasol
🚹①⨀(chatta + ī)	chattī	carrying a parasol
🚹①⨀(rūpa + ika)	rūpiko	having form, handsome
🚹①⨀(rūpa + ī)	rūpī	having form
🚹①⨀(kesa + ika)	kesiko	having hair
🚹①⨀(kesa + ī)	kesī	having hair
🚹①⨀(saṅgha + ī)	saṅghī	having a following
🚹①⨀(ñāṇa + ī)	ñāṇī	having knowledge
🚹①⨀(hattha + ī)	hatthī	an elephant — having a “hand”

	daṇḍa + si (①⨀) + ika	rule
→	daṇḍa + si + ika	§317
→	daṇḍ + (a + ika)	§83
→	daṇḍika + (si→o)	§104
→	daṇḍiko

	daṇḍa + si (①⨀) + ī	rule
→	daṇḍa + si + ī	§317
→	daṇḍ + (a + ī)	§83
→	daṇḍī + si	§220
→	daṇḍī

	mālā + si (①⨀) + ī	rule
→	mālā + si + ī	§317
→	māl + (ā + ī)	§83
→	mālī + si	§220
→	mālī

Both suffixes begin with a vowel, before which the base’s a or ā is elided by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati. daṇḍī is the Nāmakaṇḍa’s model stem in ī (74 (§220): Sesato lopaṃ gasipi).

401 (§367): Madhvādito ro (`ra` after `madhu` and the like: “having sweetness”) apavada

Madhu ādito ra ppaccayo hoti ‘‘tadassatthī’’ti atthe. Madhu assa atthi, tasmiṃ vā vijjatīti madhuro guḷo, madhurā sakkharā, madhuraṃ khīraṃ, kuñjā hanū etassa santīti kuñjaro, sabbasmiṃ vattabbe mukhamassa atthīti mukharo, susi assa atthīti susiro. Evaṃ ruciro, nagaro.

After madhu and the like the suffix ra is added in the sense “he has that”. madhu assa atthi, tasmiṃ vā vijjati, “it has sweetness, or sweetness is found in it”: madhuro guḷo, “sweet molasses”; madhurā sakkharā, “sweet sugar”; madhuraṃ khīraṃ, “sweet milk”. “Its jaws are kuñjā”: kuñjaro, the elephant. “He has a mouth for everything that can be said”: mukharo, the chatterbox. “It has a hollow (susi)”: susiro. In the same way ruciro, nagaro.

lemma	inflected	meaning
🚹①⨀(madhu + ra)	madhuro guḷo	sweet molasses
🚺①⨀(madhu + ra)	madhurā sakkharā	sweet sugar
🚻①⨀(madhu + ra)	madhuraṃ khīraṃ	sweet milk
🚹①⨀(kuñjā + ra)	kuñjaro	an elephant — having `kuñjā` jaws
🚹①⨀(mukha + ra)	mukharo	talkative — having a mouth
🚹①⨀(susi + ra)	susiro	hollow — having a cavity
🚹①⨀(ruci + ra)	ruciro	beautiful — having radiance
🚹①⨀(naga + ra)	nagaro	a town (from `naga`)

	madhu + si (①⨀) + ra	rule
→	madhu + si + ra	§317
→	madhura + (si→o)	§104
→	madhuro

	madhura + ā (🚺)	rule
→	madhur + (a + ā)	§237, §83
→	madhurā + si	§220
→	madhurā

	kuñjā + si (①⨀) + ra	rule
→	kuñjā + si + ra	§317
→	kuñj(ā→a)ra	§403
→	kuñjara + (si→o)	§104
→	kuñjaro

ra begins with a consonant: madhu keeps its u, and the derivative is an adjective in a that agrees with its noun. In kuñjaro the ā of kuñjā is shortened before the suffix by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca.

‘‘Guṇo assa atthi, tasmiṃ vā vijjatī’’ti viggahe –

In the analysis guṇo assa atthi, tasmiṃ vā vijjati, “he has virtue, or virtue is found in him” —

402 (§368): Guṇāditovantu (`vantu` after `guṇa` and the like: “having virtue”) apavada

The fourth exception and the chief possessive suffix, in Kaccāyana’s place. Kaccāyana’s vutti lists six words in -vā; Buddhappiya’s gloss derives the first of them and points to the paradigm. He spells out the two steps every taddhita takes for granted — the base’s inflection is elided (vibhattilope), the derivative is treated as a noun (nāmabyapadese) and the inflections si and the rest are added afresh (syādyuppatti) — and then derives guṇavā by §124 (98): Ā simhi with the words savibhattissa and ntussa governing from §120 (243): Amhassa mamaṃ savibhattissa se and §122 (99): Ntussa nto: ntu together with its si becomes ā. “The rest is to be known” (sesaṃ ñeyyaṃ) from the paradigm of guṇavantu in the Nāmakaṇḍa (98 (§124): Ā simhi and the rules that follow it). The feminine is derived by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi, which gives ī to a stem in ntu, and §241 (191): Ntussa tamīkāre, which turns ntu into ta before that ī; the neuter by §125 (198): Aṃ napuṃsake, ntu with si becoming aṃ.

The rule itself has no option marker. One appears in the derivation of the feminine: ‘‘vā’’ti vattamāne, “with vā continuing” — the vā of §238 (187): Nadādito vā ī, carried through §239 into §241 — makes the ta for ntu optional, and Buddhappiya gives both results, guṇavatī and guṇavantī. This is a vikappa, an open option in Ruiz-Falqués’ sense (Boundaries and Domains §3.1): both forms are good Pāli and the Tipiṭaka has both.

Guṇa iccevamādito vantu ppaccayo hoti ‘‘tadassa atthī’’ti atthe. Vibhattilope, nāmabyapadese ca kate syā dyuppatti. Guṇavantu si, ‘‘savibhattissa, ntussā’’ti adhikicca ‘‘ā simhī’’ti ā ttaṃ, guṇavā puriso, sesaṃ ñeyyaṃ. Evaṃ gaṇavā, kulavā iccādayo. Itthiyaṃ ‘‘ṇava ṇika ṇeyyaṇantūhī’’ti īpaccayo, ‘‘vā’’ti vattamāne ‘‘ntussa tamīkāre’’ti ta kāro, guṇavatī, guṇavantī iccādi. Napuṃsake ‘‘aṃ napuṃsake’’ti savibhattissa ntussa a mādeso, guṇavaṃ iccādi.

After guṇa and the like the suffix vantu is added in the sense “he has that”. When the inflection has been elided and [the derivative] treated as a noun, the inflections si and the rest are added. guṇavantu + si: with savibhattissa and ntussa governing [from §120 (243): Amhassa mamaṃ savibhattissa se and §122 (99): Ntussa nto], there is the change to ā by §124 (98): Ā simhi: guṇavā puriso, “a virtuous man”; the rest is to be known [from the paradigm]. In the same way gaṇavā, kulavā, and so on. In the feminine there is the suffix ī by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi, and, with vā continuing, ta [for ntu] by §241 (191): Ntussa tamīkāre: guṇavatī, guṇavantī, and so on. In the neuter, by §125 (198): Aṃ napuṃsake ntu together with its inflection is replaced by aṃ: guṇavaṃ, and so on.

lemma	inflected	meaning
🚹①⨀(guṇavantu)	guṇavā puriso	a virtuous man
🚹①⨀(gaṇavantu)	gaṇavā	having a following
🚹①⨀(kulavantu)	kulavā	of good family
🚺①⨀(guṇavantu + ī)	guṇavatī	a virtuous woman
🚺①⨀(guṇavantu + ī)	guṇavantī	a virtuous woman
🚻①⨀(guṇavantu)	guṇavaṃ	virtuous (of a neuter thing)

	guṇa + si (①⨀) + vantu	rule
→	guṇa + si + vantu	§317
→	guṇavantu + si (🚹①⨀)
→	guṇava + (ntu + si → ā)	§124
→	guṇavā

	guṇavantu + ī (🚺)	rule
→	guṇava + (ntu→ta) + ī	§239, §241
→	guṇavatī + si	§220
→	guṇavatī

	guṇavantu + ī (🚺)	rule
→	guṇavant + (u + ī)	§239, §83
→	guṇavantī + si	§220
→	guṇavantī

	guṇavantu + si (🚻①⨀)	rule
→	guṇava + (ntu + si → aṃ)	§125
→	guṇavaṃ

The plural guṇavanto (§122 (99): Ntussa nto), guṇavantassa and guṇavato (§123 (103): Ntassa se vā, §127 (102): To titā sasmiṃnāsu) and the rest follow the Nāmakaṇḍa’s paradigm.

‘‘Sati assa atthi, tasmiṃ vā vijjatī’’ti viggahe –

In the analysis sati assa atthi, tasmiṃ vā vijjati, “he has mindfulness, or mindfulness is found in him” —

‘‘Tadassatthī’’ti vattate.

tadassatthi continues.

403 (§369): Satyādīhi mantu (`mantu` after `sati` and the like: “having mindfulness”) apavada

The fifth exception, in Kaccāyana’s place. Buddhappiya’s gloss states the division that Kaccāyana leaves to the two lists: mantu comes after stems in the first form that do not end in a or ā (avaṇṇantarahitehi) — sati, dhiti, gati, and the u stem āyu of the next rule and the o stem go — while the vantu of 402 (§368): Guṇāditovantu serves the stems in a and ā. “The rest is the same as for guṇavantu” (sesaṃ guṇavantusamaṃ): the suffix is the same ntu, so satimā, feminine satimatī and satimantī, neuter satimaṃ arise by the rules cited there. There is no option marker in the rule; the feminine pair again shows the vikappa of §241 (191): Ntussa tamīkāre. The lead-in āyu assa atthīti āyu mantu carries straight into the āyasmā rule, which Buddhappiya has moved up to follow this one.

Sati iccevamādīhi avaṇṇantarahitehi paṭhamāvibhatyantehi liṅgehi mantu ppaccayo hoti ‘‘tadassatthī’’ti atthe. Sesaṃ guṇava ntusamaṃ. Satimā, satimatī, satimantī, satimaṃ. Evaṃ dhitimā, gatimā iccādayo.

After sati and the like — stems in the first form ① that do not end in a or ā — the suffix mantu is added in the sense “he has that”. The rest is the same as for guṇavantu. satimā, satimatī, satimantī, satimaṃ. In the same way dhitimā, gatimā, and so on.

lemma	inflected	meaning
🚹①⨀(satimantu)	satimā	mindful
🚺①⨀(satimantu + ī)	satimatī	a mindful woman
🚺①⨀(satimantu + ī)	satimantī	a mindful woman
🚻①⨀(satimantu)	satimaṃ	mindful (of a neuter thing)
🚹①⨀(dhitimantu)	dhitimā	resolute — having firmness
🚹①⨀(gatimantu)	gatimā	having a good destiny; intelligent

	sati + si (①⨀) + mantu	rule
→	sati + si + mantu	§317
→	satimantu + si (🚹①⨀)
→	satima + (ntu + si → ā)	§124
→	satimā

	satimantu + ī (🚺)	rule
→	satima + (ntu→ta) + ī	§239, §241
→	satimatī + si	§220
→	satimatī

Tathā ‘‘āyu assa atthīti āyu mantu’’ iccatra –

Likewise in āyu assa atthi, “he has long life”, giving āyu + mantu, here —

404 (§371): Āyussukārāsamantumhi (`asa` for the `u` of `āyu` before `mantu`: `āyasmā`) apavada

Here Buddhappiya departs from Kaccāyana’s order: Kaccāyana states ṇa after saddhā (§370) before the āyu rule (§371); Buddhappiya takes the āyu rule first, immediately after mantu, because it does nothing but adjust one mantu derivative, and the lead-in of 403 (§369): Satyādīhi mantu hands over the very word (āyu mantu). His gloss adds the term for the operation, asādeso, “a replacement by asa”, the remark that the rest is the same (sesaṃ samaṃ) — āyasmantu inflects like satimantu — and a further mantu derivative from an o stem, go: gāvo assa santi, “he has cattle”, gomā, with its plural gomanto, feminine gomatī, gomantī and neuter gomaṃ kulaṃ. There is no option marker; the vikappa of the feminine is that of §241 (191): Ntussa tamīkāre again.

Āyussa ukāro asa hoti mantu mhīti asādeso. Āyasmā, sesaṃ samaṃ. Gāvo assa santīti gomā, gomanto, gomatī, gomantī, gomaṃ kulaṃ iccādi.

The u of āyu becomes asa before mantu — a replacement by asa. āyasmā; the rest is the same. gāvo assa santi, “he has cattle”: gomā, gomanto, gomatī, gomantī, gomaṃ kulaṃ, and so on.

lemma	inflected	meaning
🚹①⨀(āyasmantu)	āyasmā	venerable — he who has long life
🚹①⨀(gomantu)	gomā	an owner of cattle
🚹①⨂(gomantu)	gomanto	owners of cattle
🚺①⨀(gomantu + ī)	gomatī	a woman who owns cattle
🚺①⨀(gomantu + ī)	gomantī	a woman who owns cattle
🚻①⨀(gomantu)	gomaṃ kulaṃ	a cattle-owning family

	āyu + si (①⨀) + mantu	rule
→	āyu + si + mantu	§317
→	āy(u→asa) + mantu	§371
→	āyasmantu + si (🚹①⨀)
→	āyasma + (ntu + si → ā)	§124
→	āyasmā

	go + yo (①⨂) + mantu	rule
→	go + yo + mantu	§317
→	gomantu + si (🚹①⨀)
→	goma + (ntu + si → ā)	§124
→	gomā

	gomantu + yo (🚹①⨂)	rule
→	goma + (ntu + yo → nto)	§122
→	gomanto

The base of gomā is the plural gāvo of the analytic sentence, whose yo is elided like any other inflection; go ends neither in a nor in ā and so takes mantu under 403.

‘‘Saddhā assa atthī’’ti viggahe –

In the analysis saddhā assa atthi, “he has faith” —

405 (§370): Saddhādito ṇa (`ṇa` after `saddhā` and the like: “having faith”) apavada

The last possessive rule, moved by Buddhappiya from Kaccāyana’s place before the āyu rule to the close of the section: a ṇ-suffix, of a different kind from vantu and mantu, which fits better after the ntu rules than between them. The gloss names paññā beside saddhā in the rule statement and adds buddhi to the examples (buddho, “he who has understanding”), keeping Kaccāyana’s pañño and amaccharo. The ṇ is dropped by §396 (363): Tesaṃ ṇo lopaṃ, and the a that remains takes the place of the stem’s final by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, so that saddho differs from saddhā only in gender; the derivative is an adjective of three genders, saddho puriso, saddhā kaññā, saddhaṃ kulaṃ. No vuddhi appears: in saddhā, paññā and buddhi the first vowel stands before a conjunct and is outside 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca, and in amacchara, where it could occur, the restricted option of that rule leaves it out. There is no option marker.

Saddhā paññā iccevamādito ṇa ppaccayo hoti ‘‘tadassatthi’’iccetasmiṃ atthe. Saddho puriso, saddhā kaññā, saddhaṃ kulaṃ. Evaṃ pañño, amaccharo, tathā buddhaṃ, buddhi assa atthīti buddho iccādi.

After saddhā, paññā and the like the suffix ṇa is added in the sense “he has that”. saddho puriso, “a faithful man”; saddhā kaññā, “a faithful girl”; saddhaṃ kulaṃ, “a faithful family”. In the same way pañño, amaccharo; so too buddhaṃ, and buddhi assa atthi, “he has understanding”, buddho; and so on.

lemma	inflected	meaning
🚹①⨀(saddhā + ṇa)	saddho puriso	a faithful man
🚺①⨀(saddhā + ṇa)	saddhā kaññā	a faithful girl
🚻①⨀(saddhā + ṇa)	saddhaṃ kulaṃ	a faithful family
🚹①⨀(paññā + ṇa)	pañño	wise — having wisdom
🚹①⨀(amacchara + ṇa)	amaccharo	unselfish — free of selfishness
🚻①⨀(buddhi + ṇa)	buddhaṃ	having understanding (of a neuter thing)
🚹①⨀(buddhi + ṇa)	buddho	having understanding — the Awakened One

	saddhā + si (①⨀) + ṇa	rule
→	saddhā + si + ṇa	§317
→	saddhā + (ṇ)a	§396
→	saddh + (ā + a)	§83
→	saddha + (si→o)	§104
→	saddho

	buddhi + si (①⨀) + ṇa	rule
→	buddhi + si + ṇa	§317
→	buddhi + (ṇ)a	§396
→	buddh + (i + a)	§83
→	buddha + (si→o)	§104
→	buddho

The feminine saddhā is saddha + ā (§237 (176): Itthīyamato āpaccayo), the neuter saddhaṃ takes aṃ for si (§219 (195): Siṃ).

Assatthitaddhitaṃ.

[Thus ends] the assatthitaddhita, the possessive suffixes.

Saṅkhyātaddhita (Numeral suffixes)

‘‘Pañcannaṃ pūraṇo’’ti viggahe –

In the analysis pañcannaṃ pūraṇo, “the completer of five” [the fifth] —

406 (§373): Saṅkhyāpūraṇe mo (`ma` in the sense of completing a number: the ordinal) utsarga

The sixth kind, the saṅkhyātaddhita — the numeral suffixes — opens, as in Kaccāyana, with the general rule for the ordinal. What follows is Buddhappiya’s own order. Kaccāyana runs from §373 to §395 mixing ordinals, the compound numerals and the tens; Buddhappiya takes the ordinals first — this rule, then its exceptions for four and six (407 (§384): Catucchehi thaṭhā, 408 (§374): Sa chassa vā), for two and three (409 (§385): Dvitīhi tiyo, 410 (§386): Tiye dutāpi ca) and the aḍḍha forms (411 (§387): Tesamaḍḍhūpapadena aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaḍḍhatiyā) — then derives the numerals from eleven to nineteen under 412 (§375): Ekādito dasassī, quoting the Nāmakappa rules on dasa as he goes, then the tens (413 (§389): Gaṇane dasassa dviti catu pañca cha satta aṭṭhanavakānaṃ vīti cattāra paññā cha sattāsa navā yosu yonañcī samāsaṃ ṭhiri tītuti, 414 (§378): Ti ca), the hundreds and beyond (415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi to 417 (§395): Sakanāmehi) and the group suffix ka (418 (§392): Dvādito konekatthe ca); Kaccāyana’s §391 he keeps for the end of the kaṇḍa.

His gloss adds the etymology of the term — pūrayati saṅkhyā anenā ti pūraṇo, “the number is completed by it, so it is a completer”, and saṅkhyāya pūraṇo saṅkhyāpūraṇo — the base in the sixth form ⑥ (pañcannaṃ), and the derivation of the three genders with their rules: masculine pañcamo; feminine pañcamī by the vā of §238 (187): Nadādito vā ī, which lets a stem in a take ī, and pañcamā by §237 (176): Itthīyamato āpaccayo; neuter pañcamaṃ jhānaṃ. The words are then run from the seventh to the tenth (the sixth, fourth, third and second have their own rules), and saṅkhyāpūraṇe is marked as the governing heading (adhikāra) of the rules that follow.

The rule has no option marker. The vā Buddhappiya invokes for pañcamī belongs to §238 and is a vikappa: the feminine ordinal may be pañcamī or pañcamā, and the Tipiṭaka uses both (pañcamī for the day of the fortnight, pañcamā with a feminine noun such as pāramī).

Pūrayati saṅkhyā anenāti pūraṇo, saṅkhyāya pūraṇo saṅkhyāpūraṇo, tasmiṃ saṅkhyāpūraṇatthe chaṭṭhiyantato ma ppaccayo hoti. Pañcamo, pañcannaṃ pūraṇī pañcamī, ‘‘nadādito vā ī’’ti īpaccayo. ‘‘Itthiyamato āpaccayo’’ti ā paccayo, pañcamā vīriyapāramī, pañcamaṃ jhānaṃ. Evaṃ sattamo, sattamī, sattamā, sattamaṃ, aṭṭhamo, aṭṭhamī, aṭṭhamā, aṭṭhamaṃ, navamo, navamī, navamā, navamaṃ, dasamo, dasamī, dasamā, dasamaṃ iccādi.

“The number (saṅkhyā) is completed (pūrayati) by it”: a completer (pūraṇa); the completer of a number is a saṅkhyāpūraṇa. In that sense of completing a number, after a word in the sixth form ⑥ the suffix ma is added. pañcamo (“the fifth”); pañcannaṃ pūraṇī, “the completer (feminine) of five”, pañcamī, with the suffix ī by §238 (187): Nadādito vā ī; with the suffix ā by §237 (176): Itthīyamato āpaccayo, pañcamā vīriyapāramī, “the fifth perfection, energy”; pañcamaṃ jhānaṃ, “the fifth jhāna”. In the same way sattamo, sattamī, sattamā, sattamaṃ; aṭṭhamo, aṭṭhamī, aṭṭhamā, aṭṭhamaṃ; navamo, navamī, navamā, navamaṃ; dasamo, dasamī, dasamā, dasamaṃ; and so on.

lemma	inflected	meaning
🚹①⨀(pañca + ma)	pañcamo	the fifth
🚺①⨀(pañca + ma + ī)	pañcamī	the fifth (feminine)
🚺①⨀(pañca + ma + ā)	pañcamā vīriyapāramī	the fifth perfection, energy
🚻①⨀(pañca + ma)	pañcamaṃ jhānaṃ	the fifth jhāna
🚹①⨀(satta + ma)	sattamo	the seventh
🚺①⨀(satta + ma + ī)	sattamī	the seventh (feminine)
🚺①⨀(satta + ma + ā)	sattamā	the seventh (feminine)
🚻①⨀(satta + ma)	sattamaṃ	the seventh (neuter)
🚹①⨀(aṭṭha + ma)	aṭṭhamo	the eighth
🚺①⨀(aṭṭha + ma + ī)	aṭṭhamī	the eighth (feminine)
🚺①⨀(aṭṭha + ma + ā)	aṭṭhamā	the eighth (feminine)
🚻①⨀(aṭṭha + ma)	aṭṭhamaṃ	the eighth (neuter)
🚹①⨀(nava + ma)	navamo	the ninth
🚺①⨀(nava + ma + ī)	navamī	the ninth (feminine)
🚺①⨀(nava + ma + ā)	navamā	the ninth (feminine)
🚻①⨀(nava + ma)	navamaṃ	the ninth (neuter)
🚹①⨀(dasa + ma)	dasamo	the tenth
🚺①⨀(dasa + ma + ī)	dasamī	the tenth (feminine)
🚺①⨀(dasa + ma + ā)	dasamā	the tenth (feminine)
🚻①⨀(dasa + ma)	dasamaṃ	the tenth (neuter)

	pañca + naṃ (⑥⨂) + ma	rule
→	pañca + ~~naṃ~~ + ma	§317
→	pañcama + (si→o)	§104
→	pañcamo

	pañcama + ī (🚺)	rule
→	pañcam + (a + ī)	§238, §83
→	pañcamī + si	§220
→	pañcamī

	pañcama + ā (🚺)	rule
→	pañcam + (a + ā)	§237, §83
→	pañcamā + si	§220
→	pañcamā

	pañcama + si (🚻①⨀)	rule
→	pañcama + (si→aṃ)	§219
→	pañcamaṃ

The numeral’s inflection (naṃ, with the nn of §67 (229): No ca dvādito naṃmhi) is elided by §317 (332): Tesaṃ vibhattiyo lopā ca; ma begins with a consonant and leaves the numeral untouched.

‘‘Saṅkhyāpūraṇe’’ti adhikāro.

saṅkhyāpūraṇe is a governing heading [for the rules that follow].

407 (§384): Catucchehi thaṭhā (`tha`, `ṭha` after `catu`, `cha`: `catuttho`, `chaṭṭho`) apavada

Buddhappiya brings this rule forward from its place among Kaccāyana’s compound-numeral rules to stand directly after the general ma of 406 (§373): Saṅkhyāpūraṇe mo, as its first exception: the fourth and the sixth take tha and ṭha instead. His gloss adds dvittaṃ, the doubling of the suffix’s consonant after the stem’s vowel (catuttho, chaṭṭho, by §28 (40): Para dvebhāvo ṭhāne), the feminine and neuter of each (catutthī, catutthā, catutthaṃ; chaṭṭhī, chaṭṭhā, chaṭṭhaṃ), and the form chaṭṭhamo, which he explains as chaṭṭho eva, “simply chaṭṭho” — the general ma added, in the word’s own sense, to an ordinal already complete. There is no option marker. The lead-in Chāhaṃ, chaḷāyatanaṃ iccatra turns to cha in numerals that are not ordinals, which the next rule treats.

Catucha iccetehi thaṭha iccete paccayā honti saṅkhyāpūraṇatthe. Catunnaṃ pūraṇo catuttho, dvittaṃ, catutthī, catutthā, catutthaṃ, channaṃ pūraṇo chaṭṭho, chaṭṭhī, chaṭṭhā, chaṭṭhaṃ, chaṭṭho eva chaṭṭhamo.

After catu and cha the suffixes tha and ṭha are added in the sense of completing a number. catunnaṃ pūraṇo, “the completer of four”, catuttho, with doubling; catutthī, catutthā, catutthaṃ. channaṃ pūraṇo, “the completer of six”, chaṭṭho; chaṭṭhī, chaṭṭhā, chaṭṭhaṃ. chaṭṭhamo is simply chaṭṭho.

lemma	inflected	meaning
🚹①⨀(catu + tha)	catuttho	the fourth
🚺①⨀(catu + tha + ī)	catutthī	the fourth (feminine)
🚺①⨀(catu + tha + ā)	catutthā	the fourth (feminine)
🚻①⨀(catu + tha)	catutthaṃ	the fourth (neuter)
🚹①⨀(cha + ṭha)	chaṭṭho	the sixth
🚺①⨀(cha + ṭha + ī)	chaṭṭhī	the sixth (feminine)
🚺①⨀(cha + ṭha + ā)	chaṭṭhā	the sixth (feminine)
🚻①⨀(cha + ṭha)	chaṭṭhaṃ	the sixth (neuter)
🚹①⨀(cha + ṭha + ma)	chaṭṭhamo	the sixth

	catu + naṃ (⑥⨂) + tha	rule
→	catu + ~~naṃ~~ + tha	§317
→	catu + (t)tha	§28
→	catuttha + (si→o)	§104
→	catuttho

	cha + naṃ (⑥⨂) + ṭha	rule
→	cha + ~~naṃ~~ + ṭha	§317
→	cha + (ṭ)ṭha	§28
→	chaṭṭha + (si→o)	§104
→	chaṭṭho

	chaṭṭha + ma	rule
→	chaṭṭhama + (si→o)	§104
→	chaṭṭhamo

The doubling gives the unaspirated stop before the aspirate (tth, ṭṭh) by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā. The feminines take ī or ā as at 406.

Chāhaṃ, chaḷāyatanaṃ iccatra –

In chāhaṃ (“six days”) and chaḷāyatanaṃ (“the six sense bases”), here —

408 (§374): Sa chassa vā (Optionally `sa` for `cha` [in the ordinal]: `saṭṭho`) apavada

The rule follows 407 (§384): Catucchehi thaṭhā here as in Kaccāyana it follows the general ma, but Buddhappiya reads its scope differently. Kaccāyana’s vutti keeps the governing saṅkhyāpūraṇatthe and gives saṭṭho beside chaṭṭho; Buddhappiya glosses the rule with saṅkhyāne, “in a numeral”, and gives no saṭṭho at all — his examples are sāhaṃ beside chāhaṃ (“six days”) and saḷāyatanaṃ beside the chaḷāyatanaṃ of the lead-in, and at 414 (§378): Ti ca he derives saṭṭhi, “sixty”, by this rule. He thus makes the rule account for the s forms the Tipiṭaka actually has, and drops the ordinal saṭṭho, which it does not. The word saṅkhyāne he then carries on (‘‘saṅkhyāne’’ti vattamāne at 411, ‘‘saṅkhyānaṃ, vā’’ti ca vattate at 412).

The option marker vā he states in the gloss (hoti vā) and illustrates as an open option (vikappa, Boundaries and Domains §3.1): sāhaṃ, chāhaṃ vā, both good Pāli, and likewise saḷāyatanaṃ and chaḷāyatanaṃ. He does not call it a vavatthitavibhāsā, though his own examples show its domains: in saṭṭhi the replacement is invariable, and in the ordinal chaṭṭho he never applies it.

Cha ssa sa kārādeso hoti vā saṅkhyāne. Chāhamassa jīvitaṃ sāhaṃ, chāhaṃ vā, saḷāyatanaṃ.

Optionally, cha is replaced by the syllable sa in a numeral. chāhaṃ assa jīvitaṃ, “his life is six days”: sāhaṃ, or chāhaṃ; saḷāyatanaṃ.

lemma	inflected	meaning
🚻①⨀(cha + aha)	sāhaṃ	six days
🚻①⨀(cha + aha)	chāhaṃ	six days
🚻①⨀(cha + āyatana)	saḷāyatanaṃ	the six sense bases

	cha + aha	rule
→	ch + (a + a)ha	§12
→	ch + (a→ā)ha	§15
→	(cha→sa) + āha	§374
→	sāha + (si→aṃ)	§219
→	sāhaṃ \| chāhaṃ

	cha + āyatana	rule
→	cha + (ḷ) + āyatana	§35
→	(cha→sa) + ḷāyatana	§374
→	saḷāyatana + (si→aṃ)	§219
→	saḷāyatanaṃ \| chaḷāyatanaṃ

Both words are digu compounds (§325 (348): Saṅkhyāpubbo digu), neuter and singular (§321 (349): Digussekattaṃ); chāhaṃ joins its vowels by §12 (13): Sarā sare lopaṃ and §15 (17): Dīghaṃ, and chaḷāyatanaṃ inserts ḷ by §35 (34): Ya va ma da na ta ra lā cāgamā.

nāmarūpapaccayā saḷāyatanaṃ, saḷāyatanapaccayā phasso
(3V 1.1: Bodhikathā)
🚻⑤⨀(nāmarūpa + paccaya) 🚻①⨀(cha + āyatana) 🚻⑤⨀(saḷāyatana + paccaya) 🚹①⨀(phassa)
with name-and-form as condition | the six sense bases | with the six sense bases as condition | contact

‘‘Dvinnaṃ pūraṇo’’ti viggahe –

In the analysis dvinnaṃ pūraṇo, “the completer of two” —

409 (§385): Dvitīhi tiyo (`tiya` after `dvi`, `ti`: `dutiyo`, `tatiyo`) apavada

The next exception to the general ma, for two and three, brought forward like 407 (§384): Catucchehi thaṭhā to follow the ordinals; Kaccāyana has it after the compound numerals. The gloss gives no forms — they belong to the next rule, without which dvi + tiya would yield dvitiyo — and instead prepares that rule: vipariṇāmena ‘‘dvitiṇṇa’’nti vattamāne, “with dvi ti continuing in a changed inflection, as dvitiṇṇaṃ” — the sutta’s dvitīhi (fifth form ⑤⨂, “after dvi and ti”) is carried into 410 (§386): Tiye dutāpi ca as a sixth form ⑥⨂ (dvitiṇṇaṃ, “of dvi and ti”, with the ṇṇ of §87 (231): Iṇṇamiṇṇannaṃ tīhi saṅkhyāhi), since that rule needs the two numerals as the things replaced, not as the words after which a suffix comes. This vipariṇāma, the change of a carried word’s inflection to suit the rule that receives it, is a device of the commentators’ anuvutti. There is no option marker.

Dviti iccetehi tiya ppaccayo hoti saṅkhyāpūraṇatthe. Vipariṇāmena ‘‘dvi tiṇṇa’’nti vattamāne –

After dvi and ti the suffix tiya is added in the sense of completing a number. With [dvitīhi] continuing in a changed inflection, as dvitiṇṇaṃ (“of dvi and ti”) —

lemma	inflected	meaning
🚹①⨀(dvi + tiya)	dutiyo	the second (formed at 410)
🚹①⨀(ti + tiya)	tatiyo	the third (formed at 410)

	dvi + naṃ (⑥⨂) + tiya	rule
→	dvi + ~~naṃ~~ + tiya	§317
→	dvitiya	§385
→	(dvi→du) + tiya, see 410	§386

The suffix alone gives dvitiya, titiya; the stems are changed to du and ta by the next rule, which is why Buddhappiya defers the forms.

410 (§386): Tiye dutāpi ca (`du`, `ta` for `dvi`, `ti` before `tiya`; `du`, `di` elsewhere too) apavada

Dviti iccetesaṃ duta iccādesā honti tiya ppaccaye pare. Dutiyo puriso, dutiyā, dutiyaṃ. Evaṃ tiṇṇaṃ pūraṇo tatiyo, tatiyā, tatiyaṃ. Api ggahaṇena aññatthāpi dvi saddassa du ādeso hoti, ca saddena di ca. Dve rattiyo durattaṃ, duvidhaṃ, duvaṅgaṃ, dirattaṃ, diguṇaṃ, digu.

dvi and ti are replaced by du and ta when the suffix tiya follows. dutiyo puriso, “the second man”; dutiyā, dutiyaṃ. In the same way tiṇṇaṃ pūraṇo, “the completer of three”, tatiyo, tatiyā, tatiyaṃ. By the mention of api, the word dvi is replaced by du elsewhere too; by the word ca, by di as well. dve rattiyo, “two nights”: durattaṃ; duvidhaṃ, duvaṅgaṃ; dirattaṃ, diguṇaṃ, digu.

lemma	inflected	meaning
🚹①⨀(dvi + tiya)	dutiyo puriso	the second man
🚺①⨀(dvi + tiya)	dutiyā	the second (feminine)
🚻①⨀(dvi + tiya)	dutiyaṃ	the second (neuter)
🚹①⨀(ti + tiya)	tatiyo	the third
🚺①⨀(ti + tiya)	tatiyā	the third (feminine)
🚻①⨀(ti + tiya)	tatiyaṃ	the third (neuter)
🚻①⨀(dvi + ratti)	durattaṃ	two nights
🚻①⨀(dvi + vidha)	duvidhaṃ	twofold
🚻①⨀(dvi + aṅga)	duvaṅgaṃ	two-membered
🚻①⨀(dvi + ratti)	dirattaṃ	two nights
🚻①⨀(dvi + guṇa)	diguṇaṃ	double
🚹①⨀(dvi + go)	digu	the numerical compound (“two cows”)

	dvi + naṃ (⑥⨂) + tiya	rule
→	dvi + ~~naṃ~~ + tiya	§317
→	(dvi→du) + tiya	§386
→	dutiya + (si→o)	§104
→	dutiyo

	ti + naṃ (⑥⨂) + tiya	rule
→	ti + ~~naṃ~~ + tiya	§317
→	(ti→ta) + tiya	§386
→	tatiya + (si→o)	§104
→	tatiyo

	dvi + ratti (digu)	rule
→	(dvi→du) + ratti	§386
→	duratt + (i + a)	§337, §83
→	duratta + (si→aṃ)	§219
→	durattaṃ \| dirattaṃ

durattaṃ and dirattaṃ are digu compounds whose final is made a by §337 (350): Kvaci samāsantagatānamakāranto; in duvaṅgaṃ a v is inserted between du and aṅga by §35 (34): Ya va ma da na ta ra lā cāgamā.

411 (§387): Tesamaḍḍhūpapadena aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaḍḍhatiyā (with `aḍḍha` before them: `aḍḍhuḍḍha`, `divaḍḍha`, `diyaḍḍha`, `aḍḍhatiya`) apavada

The aḍḍha rule follows the ordinals it modifies, as in Kaccāyana, and closes Buddhappiya’s treatment of the ordinal; the second half of the article then begins the compound numerals, which occupy him through 414. His gloss on the rule itself adds a verse justifying tesaṃ, “of these”: the sutta names no ordinal, yet catuttha, dutiya and tatiya are understood, because the mention of the aḍḍha upapada (a word standing before another and construed with it) can only refer to ordinals that have aḍḍha before them. Then the four words, each with its analytic phrase — aḍḍhena catuttho, “the fourth [is reckoned] by a half”, three and a half.

The rest of the article derives ekādasa, “eleven”, quoting four Nāmakappa rules, and here Buddhappiya reads two option markers. The compound may be a dvanda (eko ca dasa ca) or a tappurisa (ekena adhikā dasa, “ten exceeded by one”); with saṅkhyāne continuing from 408 (§374): Sa chassa vā, the final of eka becomes ā by §383 (253): Dvekaṭṭhānamākāro vā, and that rule’s vā “has the sense of a vavatthitavibhāsā”, a restricted option (Boundaries and Domains §3.2), whose domains the verse Dvekaṭṭhānaṃ dase niccaṃ … fixes in the manner Ruiz-Falqués describes at §3.3: the ā is nicca, constant, for dvi, eka and aṭṭha before dasa (dvādasa, ekādasa, aṭṭhārasa, never ekadasa); navā — here the word for the anicca domain, optional — for dvi before the tens “as far as navuti” (ā navutiyā: dvāvīsati beside dvevīsati, dvāsaṭṭhi beside dvisaṭṭhi, dvānavuti beside dvenavuti, as 414 will list them); and asanta, absent, for the others, eka and aṭṭha before the tens (ekavīsati, aṭṭhavīsati, never ekāvīsati). Note that the verse uses navā for the optional domain, where the prose of Rūp 21 makes navā a synonym of kvaci (Boundaries and Domains §4.5). Next, the r of ekārasa by §381 (254): Ekādito dassa ra saṅkhyāne, whose vā Buddhappiya invokes with ‘‘Vā’’ti vattate at the end, and which he treats as an open option — ekārasa, ekādasa are both given; a second verse explains why the sutta’s dasassa ra, “r for dasa”, replaces one letter only: a replacement that is a single letter (vaṇṇamatta) falls on a single letter, and on the one nearest to what conditions it, the initial d after eka. Finally the plural yo is added and made a together with the stem’s final by §134 (251): Pañcādīnamakāro, and the form serves all three genders. The rule itself has no option marker.

Tesaṃ catutthadutiyatatiyānaṃ aḍḍhūpapadānaṃ aḍḍhūpapadena saha aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaaḍḍhatiyā desā honti.

Of these — catuttha, dutiya and tatiya when they have aḍḍha (“half”) before them — together with the preceding aḍḍha, the replacements are aḍḍhuḍḍha, divaḍḍha, diyaḍḍha and aḍḍhatiya.

Ettha ca –

And on this [there is the verse]:

Aḍḍhūpapadapādāna-sāmatthā aḍḍhapubbakā;
Tesaṃ saddena gayhante, catutthadutiyādayo.

By the force of the mention of the preceding word aḍḍha,
the word tesaṃ takes in catuttha, dutiya and the rest with aḍḍha before them.

Aḍḍhena catuttho aḍḍhuḍḍho, aḍḍhena dutiyo divaḍḍho, diyaḍḍho, aḍḍhena tatiyo aḍḍhatiyo.

“The fourth [reckoned] by a half”: aḍḍhuḍḍho, three and a half. “The second by a half”: divaḍḍho, diyaḍḍho, one and a half. “The third by a half”: aḍḍhatiyo, two and a half.

lemma	inflected	meaning
⚧️①⨀(aḍḍha + catuttha)	aḍḍhuḍḍho	three and a half — “the fourth is a half”
⚧️①⨀(aḍḍha + dutiya)	divaḍḍho	one and a half — “the second is a half”
⚧️①⨀(aḍḍha + dutiya)	diyaḍḍho	one and a half
⚧️①⨀(aḍḍha + tatiya)	aḍḍhatiyo	two and a half — “the third is a half”

	aḍḍha + catuttha	rule
→	(aḍḍha catuttha → aḍḍhuḍḍha)	§387
→	aḍḍhuḍḍha + (si→o)	§104
→	aḍḍhuḍḍho

	aḍḍha + dutiya	rule
→	(aḍḍha dutiya → divaḍḍha)	§387
→	divaḍḍha + (si→o)	§104
→	divaḍḍho \| diyaḍḍho

	aḍḍha + tatiya	rule
→	(aḍḍha tatiya → aḍḍhatiya)	§387
→	aḍḍhatiya + (si→o)	§104
→	aḍḍhatiyo

The replacement takes the ordinal and its aḍḍha together (aḍḍhūpapadena saha), so no analysis of the new words into stem and suffix is offered; divaḍḍha and diyaḍḍha are two forms of one word, and the Tipiṭaka has aḍḍhateyya beside aḍḍhatiya.

‘‘Ekañca dasa cā’’ti atthe dvandasamāse, ‘‘ekena adhikā dasā’’ti atthe tappurisasamāse vā kate ‘‘saṅkhyāne’’ti vattamāne ‘‘dvekaṭṭhānamākāro vā’’ti ā ttaṃ. Vavatthitavibhāsatthoyaṃ vā saddo.

When a dvanda compound has been made in the sense ekaṃ ca dasa ca, “one and ten”, or a tappurisa compound in the sense ekena adhikā dasa, “ten exceeded by one”, then, with saṅkhyāne (“in a numeral”) continuing, there is the change to ā by §383 (253): Dvekaṭṭhānamākāro vā. This word vā has the sense of a vavatthitavibhāsā, a restricted option.

Tena cettha –

And therefore on this [there is the verse]:

Dvekaṭṭhānaṃ dase niccaṃ, dvissā’navutiyā navā;
Itaresa’masantañca, āttaṃ dīpeti vā suti.

Constant for dvi, eka and aṭṭha before dasa; optional (navā) for dvi [before the tens] as far as navuti;
and absent for the others — so the word vā shows the change to ā.

‘‘Ekādito dasara saṅkhyāne’’ti rattaṃ.

There is the change to r by §381 (254): Ekādito dassa ra saṅkhyāne.

Rā deso vaṇṇamattattā, vaṇṇamattappasaṅgipi;
Siyā dasassa dasseva, nimittāsannabhāvato.

Though the replacement ra, being a mere letter, might fall on any mere letter [of dasa],
it falls on the d of dasa alone, because that is the letter nearest to the conditioning word.

Tato bahuvacanaṃ yo, ‘‘pañcādīnamakāro’’ti savibhattissa antassa a ttaṃ. Ekārasa, ekādasa, liṅgattayepi samānaṃ.

Then the plural yo; and by §134 (251): Pañcādīnamakāro the final together with its inflection becomes a. ekārasa, ekādasa (“eleven”); the same in all three genders.

lemma	inflected	meaning
⚧️①⨂(eka + dasa)	ekārasa	eleven
⚧️①⨂(eka + dasa)	ekādasa	eleven

	eka + dasa (dvanda)	rule
→	eka + si + dasa + yo	§317
→	ek(a→ā) + dasa	§383
→	ekā + (d→r)asa	§381
→	ekārasa + yo (①⨂)
→	ekāras(a + yo → a)	§134
→	ekārasa \| ekādasa

The compound is made by §329 (357): Nāmānaṃ samuccayo dvando or §327 (351): Amādayo parapadebhi, the members’ inflections going by §317 (332): Tesaṃ vibhattiyo lopā ca. The ā is fixed here (the nicca domain), the r optional: ekādasa is the form without it.

‘‘Vā’’ti vattate.

vā continues [into the next rule].

412 (§375): Ekādito dasassī (Optionally `ī` after `dasa` preceded by `eka` and the like: the feminine ordinal) apavada

The rule for the feminine ordinal of eleven and its like stands here, as in Kaccāyana, after the ma rules; but Buddhappiya makes it the frame for the whole run of compound numerals from eleven to nineteen, which Kaccāyana had scattered over §375–§383 and §390. Each numeral is derived from its analytic phrase — a dvanda, “two and ten”, or a tappurisa, “ten exceeded by two” — with the Nāmakappa rules quoted as they fire: bā for dvi by §380 (255): Vīsati dasesu bā dvissa tu, ā by §383 (253): Dvekaṭṭhānamākāro vā, r by §381 (254): Ekādito dassa ra saṅkhyāne and §382 (259): Aṭṭhādito ca, te for ti and panna, paṇṇa for pañca by the great rule §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, the elision of tu and the cu, co of catu by §390 (256): Catūpapadassa lopo tuttarapadādicassa cucopi navā, so for cha by §376 (257): Dase so niccañca and ḷ for d by §379 (258): La darānaṃ; and each is given its ordinal in ma and, where the Tipiṭaka has it, in ī. The article ends with ekūnavīsati, “nineteen”, and a note on how the numerals from nineteen upward behave, before the lead-in to the tens.

On the rule itself, the gloss adds parassa, “[of dasa] following [eka and the rest]”, and a verse on the two words that make the rule work: ante is not in the sutta but is “obtained from the sense”, since a suffix cannot be inserted into the middle of dasa; and a word ending in ī is by its nature feminine, so the derivative “arises only in the feminine”. This governs his reading of the option. Kaccāyana’s vutti supplies a vā, and Buddhappiya announced it at the end of 411 (§387): Tesamaḍḍhūpapadena aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaḍḍhatiyā (‘‘Vā’’ti vattate); he does not treat it as a free choice between ekādasī and ekādasamī but resolves it by gender — ekādasī in the feminine, “elsewhere (aññatra) ekādasamo, ekādasamaṃ” with the ma of 406 (§373): Saṅkhyāpūraṇe mo — so that the ī and the ma ordinals divide the field between them. The other markers he meets in the article are read in the same spirit. The vā carried into bārasa opens bārasa beside dvādasa (a vikappa); the navā of §390 gives cuddasa, coddasa beside catuddasa — the rule Ruiz-Falqués analyses at Boundaries and Domains §4.7 as navā marking an exception within a general state of affairs; the vā that reaches ḷ for d “has the sense of a vavatthitavibhāsā”, and the verse Ḷo niccaṃ soḷase dassa … sets its domains — nicca in soḷasa, anicca in cattālīsaṃ/cattārīsaṃ and teḷasa/terasa, asanta elsewhere (dasa, pannarasa, aṭṭhārasa keep their d and r) — with the further remark that l and ḷ are sometimes not distinguished (laḷānamaviseso kvaci); and the vā of §382 leaves aṭṭhārasa and aṭṭhādasa, sattarasa and sattadasa both standing. The vutti’s one kimatthaṃ question becomes his counter-example: by aṭṭhādito, catuddasa takes no r.

E kādito parassa dasa ssa ante īpaccayo hoti vā pūraṇatthe.

Optionally, at the end of dasa following eka and the like, the suffix ī is added in the sense of completing a number.

Dasassa paccayāyogā, laddhamanteti atthato;
Tadantassa sabhāvena, itthiyaṃyeva sambhavo.

Since a suffix cannot be joined [to the middle] of dasa, the word ante (“at the end”) is obtained from the sense;
and by the nature of a word ending in that [ī], it arises only in the feminine.

Ekādasannaṃ pūraṇī e kādasī, aññatra ekādasamo, ekādasamaṃ.

ekādasannaṃ pūraṇī, “the completer (feminine) of eleven”: ekādasī; elsewhere ekādasamo, ekādasamaṃ.

lemma	inflected	meaning
🚺①⨀(eka + dasa + ī)	ekādasī	the eleventh (feminine)
🚹①⨀(eka + dasa + ma)	ekādasamo	the eleventh
🚻①⨀(eka + dasa + ma)	ekādasamaṃ	the eleventh (neuter)

	ekādasa + naṃ (⑥⨂) + ī	rule
→	ekādasa + ~~naṃ~~ + ī	§317
→	ekādas + (a + ī)	§375, §83
→	ekādasī + si	§220
→	ekādasī

	ekādasa + naṃ (⑥⨂) + ma	rule
→	ekādasa + ~~naṃ~~ + ma	§317
→	ekādasama + (si→o)	§104
→	ekādasamo

Dve ca dasa ca, dvīhi vā adhikā dasāti ‘‘dvi dasa’’iccatra ‘‘vā’’ti vattate.

dve ca dasa ca, “two and ten”, or dvīhi adhikā dasa, “ten exceeded by two”: here, in dvi + dasa, vā continues.

‘‘Vīsati dasesu bā dvissa tū’’ti bā deso, da ssa rā deso. Bārasa, aññatra ā ttaṃ, dvādasa. Dvādasannaṃ pūraṇo bārasamo, dvādasamo, dvādasī.

By §380 (255): Vīsati dasesu bā dvissa tu there is the replacement bā, and the replacement of the d by r: bārasa; otherwise the change to ā: dvādasa (“twelve”). dvādasannaṃ pūraṇo, “the completer of twelve”: bārasamo, dvādasamo; dvādasī.

lemma	inflected	meaning
⚧️①⨂(dvi + dasa)	bārasa	twelve
⚧️①⨂(dvi + dasa)	dvādasa	twelve
🚹①⨀(dvi + dasa + ma)	bārasamo	the twelfth
🚹①⨀(dvi + dasa + ma)	dvādasamo	the twelfth
🚺①⨀(dvi + dasa + ī)	dvādasī	the twelfth (feminine)

	dvi + dasa (dvanda)	rule
→	dvi + yo + dasa + yo	§317
→	(dvi→bā) + dasa	§380
→	bā + (d→r)asa	§381
→	bāras(a + yo → a)	§134
→	bārasa

	dvi + dasa (dvanda)	rule
→	dvi + yo + dasa + yo	§317
→	dv(i→ā) + dasa	§383
→	dvādas(a + yo → a)	§134
→	dvādasa

The vā carried from 408 (§374): Sa chassa vā makes the bā of §380 optional: where it is not taken, the ā of §383 — nicca before dasa by the verse at 411 — gives dvādasa. The Tipiṭaka has both, dvādasa far the more often.

Tayo ca dasa ca, tīhi vā adhikā dasāti terasa, ‘‘tesu vuddhi lopā’’dinā ti ssa te ādeso⁹ ānavutiyā, terasamo, terasī.

tayo ca dasa ca, “three and ten”, or tīhi adhikā dasa, “ten exceeded by three”: terasa (“thirteen”); by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and its companions ti is replaced by te — [in the compound numerals] as far as navuti. terasamo, terasī.

lemma	inflected	meaning
⚧️①⨂(ti + dasa)	terasa	thirteen
🚹①⨀(ti + dasa + ma)	terasamo	the thirteenth
🚺①⨀(ti + dasa + ī)	terasī	the thirteenth (feminine)

	ti + dasa (dvanda)	rule
→	ti + yo + dasa + yo	§317
→	(ti→te) + dasa	§404
→	te + (d→r)asa	§381
→	teras(a + yo → a)	§134
→	terasa

ā navutiyā, “as far as ninety”: the te for ti recurs in tevīsati, tettiṃsaṃ, tecattālīsaṃ, tesaṭṭhi, tesattati, teasīti and tenavuti at 414 (§378): Ti ca, each beside the form with ti.

Cattāro ca dasa ca, catūhi vā adhikā dasāti catuddasa iccatra ‘‘gaṇane dasassā’’ti ca vattamāne ‘‘catūpapadassa lopo tuttarapadādi cassa cucopi navā’’ti tu lopo, cuco ca. Cuddasa, coddasa, catuddasa. Cuddasamo, catuddasamo, catuddasī¹⁰, cātuddasī vā.

cattāro ca dasa ca, “four and ten”, or catūhi adhikā dasa, “ten exceeded by four”: catuddasa. Here, with gaṇane dasassa (“of dasa in counting”, from §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti) also continuing, by §390 (256): Catūpapadassa lopo tuttarapadādicassa cucopi navā the tu is elided and there is cu or co: cuddasa, coddasa, catuddasa (“fourteen”). cuddasamo, catuddasamo; catuddasī, or cātuddasī.

lemma	inflected	meaning
⚧️①⨂(catu + dasa)	cuddasa	fourteen
⚧️①⨂(catu + dasa)	coddasa	fourteen
⚧️①⨂(catu + dasa)	catuddasa	fourteen
🚹①⨀(catu + dasa + ma)	cuddasamo	the fourteenth
🚹①⨀(catu + dasa + ma)	catuddasamo	the fourteenth
🚺①⨀(catu + dasa + ī)	catuddasī	the fourteenth (feminine)
🚺①⨀(catu + dasa + ī)	cātuddasī	the fourteenth (feminine)

	catu + dasa (dvanda)	rule
→	catu + yo + dasa + yo	§317
→	ca + (tu) + dasa	§390
→	(ca→cu) + dasa	§390
→	cu + (d)dasa	§28
→	cuddas(a + yo → a)	§134
→	cuddasa \| coddasa \| catuddasa

	catuddasa + naṃ (⑥⨂) + ī	rule
→	catuddasa + ~~naṃ~~ + ī	§317
→	catuddas + (a + ī)	§375, §83
→	c(a→ā)tuddasī	§403
→	cātuddasī + si	§220
→	cātuddasī \| catuddasī

The navā of §390 marks the elision and the cu, co as an exception standing beside the unchanged catuddasa (Ruiz-Falqués, Boundaries and Domains §4.7); the d is doubled after cu, co by §28 (40): Para dvebhāvo ṭhāne, and in cātuddasī the first vowel is lengthened by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca.

Pañca ca dasa ca, pañcahi vā adhikā dasāti pañcadasa, ‘‘tesu vuddhi lopā’’dinā pañcasaddassa dasa vīsesu pannapaṇṇa ādesāpi, ‘‘aṭṭhādito cā’’ti rattaṃ. Pannarasa, pañcadasa. Pannarasamo, pañcadasamo, pannarasī, pañcadasī.

pañca ca dasa ca, “five and ten”, or pañcahi adhikā dasa, “ten exceeded by five”: pañcadasa. By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and its companions the word pañca is also replaced by panna and paṇṇa before dasa and vīsa, and there is the change to r by §382 (259): Aṭṭhādito ca: pannarasa, pañcadasa (“fifteen”). pannarasamo, pañcadasamo; pannarasī, pañcadasī.

lemma	inflected	meaning
⚧️①⨂(pañca + dasa)	pannarasa	fifteen
⚧️①⨂(pañca + dasa)	pañcadasa	fifteen
🚹①⨀(pañca + dasa + ma)	pannarasamo	the fifteenth
🚹①⨀(pañca + dasa + ma)	pañcadasamo	the fifteenth
🚺①⨀(pañca + dasa + ī)	pannarasī	the fifteenth (feminine)
🚺①⨀(pañca + dasa + ī)	pañcadasī	the fifteenth (feminine)

	pañca + dasa (dvanda)	rule
→	pañca + yo + dasa + yo	§317
→	(pañca→panna) + dasa	§404
→	panna + (d→r)asa	§382
→	pannaras(a + yo → a)	§134
→	pannarasa \| pañcadasa

Buddhappiya counts pañca among the aṭṭha “and the like” of §382, where Kaccāyana’s vutti keeps pañcadasa as that rule’s counter-example; the Tipiṭaka has pannarasa and, for the day, pañcadasī. paṇṇa is the shape before vīsa: paṇṇavīsati at 414.

‘‘Cha ca dasa ca, chahi vā adhikā dasā’’ti samāse kate ‘‘chassā’’ti vattamāne ‘‘dase so niccañcā’’ti so, ‘‘saṅkhyānaṃ, vā’’ti ca vattate, ‘‘la darāna’’nti lattaṃ, vavatthitavibhāsatthoyaṃ vā saddo.

When the compound has been made in the sense cha ca dasa ca, “six and ten”, or chahi adhikā dasa, “ten exceeded by six”, then, with chassa (“of cha”) continuing, there is so by §376 (257): Dase so niccañca; and saṅkhyānaṃ and vā also continue, and there is the change to l by §379 (258): La darānaṃ. This word vā has the sense of a vavatthitavibhāsā, a restricted option.

Ḷo niccaṃ soḷase dassa, cattālīse ca terase;
Aññatra na ca hotāyaṃ, vavatthitavibhāsato.

ḷ for the d is constant in soḷasa, [optional] in cattālīsa and terasa;
elsewhere it does not occur — by the restricted option.

Laḷānamaviseso kvaci, soḷasa. Teḷasa, cattālīsaṃ, cattārīsaṃ. Soḷasamo, soḷasī.

Sometimes there is no distinction between l and ḷ. soḷasa (“sixteen”). teḷasa; cattālīsaṃ, cattārīsaṃ. soḷasamo, soḷasī.

lemma	inflected	meaning
⚧️①⨂(cha + dasa)	soḷasa	sixteen
⚧️①⨂(ti + dasa)	teḷasa	thirteen
⚧️①⨀(catu + dasa)	cattālīsaṃ	forty
⚧️①⨀(catu + dasa)	cattārīsaṃ	forty
🚹①⨀(cha + dasa + ma)	soḷasamo	the sixteenth
🚺①⨀(cha + dasa + ī)	soḷasī	the sixteenth (feminine)

	cha + dasa (dvanda)	rule
→	cha + yo + dasa + yo	§317
→	(cha→so) + dasa	§376
→	so + (d→ḷ)asa	§379
→	soḷas(a + yo → a)	§134
→	soḷasa

The so of §376 is marked niccaṃ and is never absent; the ḷ of §379 belongs to the restricted option whose three domains the verse gives — soḷasa always (nicca), cattālīsaṃ or cattārīsaṃ, teḷasa or terasa at choice (anicca), and no ḷ anywhere else (asanta: dasa, pannarasa, aṭṭhārasa). The sa of 408 (§374): Sa chassa vā does not enter here: before dasa the replacement is the so of §376.

‘‘Vā, dasara saṅkhyāne’’ti adhikicca ‘‘aṭṭhādito cā’’ti rattaṃ. Aṭṭhārasa, aṭṭhādasa, ā ttaṃ. Aṭṭhārasannaṃ pūraṇo aṭṭhārasamo, aṭṭhādasamo. Evaṃ sattarasa, sattadasa. Sattarasamo, sattadasamo.

With vā and dasa ra saṅkhyāne [from §381 (254): Ekādito dassa ra saṅkhyāne] governing, there is the change to r by §382 (259): Aṭṭhādito ca: aṭṭhārasa, aṭṭhādasa (“eighteen”) — with the change to ā. aṭṭhārasannaṃ pūraṇo, “the completer of eighteen”: aṭṭhārasamo, aṭṭhādasamo. In the same way sattarasa, sattadasa (“seventeen”); sattarasamo, sattadasamo.

lemma	inflected	meaning
⚧️①⨂(aṭṭha + dasa)	aṭṭhārasa	eighteen
⚧️①⨂(aṭṭha + dasa)	aṭṭhādasa	eighteen
🚹①⨀(aṭṭha + dasa + ma)	aṭṭhārasamo	the eighteenth
🚹①⨀(aṭṭha + dasa + ma)	aṭṭhādasamo	the eighteenth
⚧️①⨂(satta + dasa)	sattarasa	seventeen
⚧️①⨂(satta + dasa)	sattadasa	seventeen
🚹①⨀(satta + dasa + ma)	sattarasamo	the seventeenth
🚹①⨀(satta + dasa + ma)	sattadasamo	the seventeenth

	aṭṭha + dasa (dvanda)	rule
→	aṭṭha + yo + dasa + yo	§317
→	aṭṭh(a→ā) + dasa	§383
→	aṭṭhā + (d→r)asa	§382
→	aṭṭhāras(a + yo → a)	§134
→	aṭṭhārasa \| aṭṭhādasa

	satta + dasa (dvanda)	rule
→	satta + yo + dasa + yo	§317
→	satta + (d→r)asa	§382
→	sattaras(a + yo → a)	§134
→	sattarasa \| sattadasa

The vā keeps the r optional (aṭṭhādasa, sattadasa stand without it); the ā of aṭṭhārasa is again the constant ā of §383 before dasa. Only aṭṭhārasa and sattarasa occur in the Tipiṭaka.

Aṭṭhādito ti kimatthaṃ? Catuddasa.

By saying aṭṭhādito (after aṭṭha and the like) the r of §382 does not reach catu: fourteen is catuddasa, never caturasa.

lemma	inflected	meaning
⚧️①⨂(catu + dasa)	catuddasa	fourteen

Ekena ūnā vīsatīti tappuriso, ekūnavīsati. Ekūnavīsatādayo ānavutiyā e kavacanantā, itthiliṅgā ca daṭṭhabbā, te ca saṅkhyāne, saṅkhyeyye ca vattante, yadā saṅkhyāne vattante, tadā bhikkhūnamekūnavīsati tiṭṭhati, bhoti bhikkhūnamekūnavīsati tiṭṭhatu, bhikkhūnamekūnavīsatiṃ passa, bhikkhūnamekūnavīsatiyā kataṃ iccādi.

ekena ūnā vīsati, “twenty less by one”, a tappurisa: ekūnavīsati (“nineteen”). ekūnavīsati and the numerals after it, as far as navuti, are to be understood as singular and feminine; and they are used both of the number (saṅkhyāna) and of the thing counted (saṅkhyeyya). When they are used of the number: bhikkhūnaṃ ekūnavīsati tiṭṭhati, “a nineteen of monks stands”; bhoti bhikkhūnaṃ ekūnavīsati tiṭṭhatu, “O nineteen of monks, stand!”; bhikkhūnaṃ ekūnavīsatiṃ passa, “see the nineteen of monks”; bhikkhūnaṃ ekūnavīsatiyā kataṃ, “done by the nineteen of monks”; and so on.

Saṅkhyeyye pana ekūnavīsati bhikkhavo tiṭṭhanti, bhonto ekūnavīsati bhikkhavo tiṭṭhatha, ekūnavīsatiṃ bhikkhū passa, ekūnavīsatiyā bhikkhūhi kataṃ iccādi. Evaṃ vīsatādīsupi yojetabbaṃ, ekūnavīsatiyā pūraṇo ekūnavīsatimo.

But of the thing counted: ekūnavīsati bhikkhavo tiṭṭhanti, “nineteen monks stand”; bhonto ekūnavīsati bhikkhavo tiṭṭhatha, “O nineteen monks, stand!”; ekūnavīsatiṃ bhikkhū passa, “see nineteen monks”; ekūnavīsatiyā bhikkhūhi kataṃ, “done by nineteen monks”; and so on. The same is to be applied to vīsati and the rest. ekūnavīsatiyā pūraṇo, “the completer of nineteen”: ekūnavīsatimo.

lemma	inflected	meaning
⚧️①⨀(eka + ūna + vīsati)	ekūnavīsati	nineteen
🚹①⨀(ekūnavīsati + ma)	ekūnavīsatimo	the nineteenth

	eka + ūna + vīsati (tappurisa)	rule
→	eka + nā + ūna + vīsati + si	§317
→	ek + (a + ū)na + vīsati	§12
→	ekūnavīsati + si	§220
→	ekūnavīsati

The numeral is a feminine noun in i and inflects in the singular whichever way it is construed; what changes is the construction of the thing counted — in the sixth form ⑥⨂ when the numeral names a number (“a nineteen of monks”), in agreement with the numeral when it counts (“nineteen monks”). In the first use the verb is singular (tiṭṭhati), in the second plural (tiṭṭhanti).

	`saṅkhyāna` — of the number	`saṅkhyeyya` — of the thing counted
①	bhikkhūnaṃ ekūnavīsati tiṭṭhati	ekūnavīsati bhikkhavo tiṭṭhanti
⓪	bhoti bhikkhūnaṃ ekūnavīsati tiṭṭhatu	bhonto ekūnavīsati bhikkhavo tiṭṭhatha
②	bhikkhūnaṃ ekūnavīsatiṃ passa	ekūnavīsatiṃ bhikkhū passa
③	bhikkhūnaṃ ekūnavīsatiyā kataṃ	ekūnavīsatiyā bhikkhūhi kataṃ

Dasa ca dasa cāti atthe dvandasamāsaṃ katvā ‘‘dasadasā’’ti vattabbe ‘‘sarūpānamekasesvasaki’’nti ekasese kate dasa saddato paṭhamābahuvacanaṃ yo. ‘‘Dasa yo’’itīdha –

Having made a dvanda compound in the sense dasa ca dasa ca, “ten and ten”, when dasadasa would have to be said, one [dasa] alone is left by §388 (68): Sarūpānamekasesvasakiṃ, and after the word dasa comes the plural yo of the first form ①⨂. Here, in dasa + yo —

413 (§389): Gaṇane dasassa dviti catu pañca cha satta aṭṭhanavakānaṃ vīti cattāra paññā cha sattāsa navā yosu yonañcī samāsaṃ ṭhiri tītuti (the tens: `vī`…`nava` for repeated `dasa`, `īsaṃ`…`uti` for its `yo`) apavada

The longest sutta of the kaṇḍa, which derives the tens from twenty to ninety, follows the compound numerals here as it follows the ekasesa rule in Kaccāyana; Buddhappiya has just quoted that rule, §388 (68): Sarūpānamekasesvasakiṃ, in his lead-in, since a ten repeated and reduced to one word is what the sutta operates on. His gloss adds the terms the sutta compresses — sambandhīnaṃ, “belonging to” counting, katekasesānaṃ, “of which one alone has been left”, yathākkamaṃ, “in order” — pairs each replacement of dasa with its replacement of yo, and then applies the rule to one word only, vīsaṃ, “twenty”: dasa meaning two tens becomes vī, its yo becomes īsaṃ, and the ī of vī goes before the ī of īsaṃ by ordinary sandhi (saralopādi, §12 (13): Sarā sare lopaṃ). The other tens he defers to 414 (§378): Ti ca, where the augment ti that turns vīsaṃ into vīsati is taught, so that each ten can be given with both of its shapes. There is no option marker in the rule; the closing note that saṅkhyānaṃ, vā and ante continue carries the vā of 408 (§374): Sa chassa vā and the ante of 412 (§375): Ekādito dasassī into the ti rule, where the vā will be read as a vavatthitavibhāsā.

Gaṇane dasassa sambandhīnaṃ dvika tika catukka pañcaka chakkasattaka aṭṭhaka navakānaṃ katekasesānaṃ yathākkamaṃ vīti cattāra paññā cha satta asa nava iccādesā honti yo su paresu, yonañca īsaṃ āsaṃ ṭhi riti īti uti iccete ādesā hontīti dvidasatthavācakassa dasa ssa vī ādeso hoti, yo vacanassa īsa ñca, saralopādi.

In counting, dasa belonging to a set of two, three, four, five, six, seven, eight or nine [tens], of which one alone has been left, is replaced in order by vī, ti, cattāra, paññā, cha, satta, asa and nava when yo follows, and the yo is replaced by īsaṃ, āsaṃ, ṭhi, ri, ti, īti and uti. Accordingly, the dasa that expresses two tens is replaced by vī, and its yo by īsaṃ; then the elision of the vowel and the rest.

lemma	inflected	meaning
⚧️①⨀(dvi + dasa)	vīsaṃ	twenty

	dasa + dasa + yo (①⨂)	rule
→	(dasa dasa → dasa) + yo	§388
→	(dasa→vī) + yo	§389
→	vī + (yo→īsaṃ)	§389
→	v + (ī + īsaṃ)	§12
→	vīsaṃ

The pairs the sutta sets up, each worked out at 414: vī + īsaṃ (vīsaṃ), ti + īsaṃ (tiṃsaṃ), cattāra + īsaṃ (cattālīsaṃ), paññā + āsaṃ (paññāsaṃ), cha + ṭhi (saṭṭhi), satta + ri or ti (sattari, sattati), asa + īti (asīti), nava + uti (navuti).

‘‘Saṅkhyānaṃ, vā, ante’’ti ca vattate.

And saṅkhyānaṃ, vā and ante continue [into the next rule].

414 (§378): Ti ca (And `ti` at the end: `vīsati`, `tiṃsati`) apavada

In Kaccāyana Ti ca is the third of three short rules on the end of a numeral (§376 so for cha, §377 the niggahīta of pañcadasiṃ, §378 ti), and its ca extends the niggahīta rule. Buddhappiya has no counterpart to §377 — the niggahīta forms he leaves to usage — and sets Ti ca directly after the tens rule, 413 (§389): Gaṇane dasassa dviti catu pañca cha satta aṭṭhanavakānaṃ vīti cattāra paññā cha sattāsa navā yosu yonañcī samāsaṃ ṭhiri tītuti, as the rule that turns vīsaṃ into vīsati; and under it he derives every ten from twenty to ninety, with the units compounded to each (ekavīsati … ekūnatiṃsati, ekatiṃsati …, dvāsaṭṭhi …, channavuti), quoting as they fire the te for ti and paṇṇa for pañca of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, the shortening and lengthening of §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca, the l of §379 (258): La darānaṃ and the sa for cha of 408 (§374): Sa chassa vā. His gloss adds tāsaṃ saṅkhyānaṃ ante, “at the end of those numerals”, the elision of the niggahīta before the new ti by §39 (54): Byañjane ca, and the remark that the derivative, being a taddhita, is treated as a noun afresh and inflected — which is how vīsati becomes a feminine noun in i with vīsatiyā, tiṃsāya beside it.

The sutta has no marker, but Buddhappiya reads into it the vā he has carried from 408 (hoti vā) and declares it a vavatthitavibhāsā, a restricted option, fixing its domains in the verse Vibhāsā vīsa tiṃsāna-mante …: for vīsa and tiṃsa the augment is vibhāsā, optional — vīsati or vīsaṃ, tiṃsati or tiṃsaṃ, and every compound of theirs shows both — and elsewhere it does not occur at all (asanta): cattālīsaṃ, paññāsaṃ, saṭṭhi, sattati, asīti, navuti never take a further ti. This is the two-domain form of the device Ruiz-Falqués describes at Boundaries and Domains §3.2–§3.3, with no nicca domain. The other markers in the article are those of the rules quoted: the kvaci of §403 (the short i of tiṃsaṃ, the long ā of caturāsīti) and of §404 (paṇṇāsaṃ beside paññāsaṃ), and the vā he attaches to tālīsaṃ, which records the form that the api … navā of §390 (256): Catūpapadassa lopo tuttarapadādicassa cucopi navā allows beside cattālīsaṃ.

Tāsaṃ saṅkhyānamante ti kārāgamo hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo.

Optionally, at the end of those numerals there is the augment ti. This word vā has the sense of a vavatthitavibhāsā, a restricted option.

Vibhāsā vīsa tiṃsāna-mante hoti tiāgamo;
Aññattha na ca hoteva, vavatthitavibhāsato.

The augment ti comes optionally (vibhāsā) at the end of vīsa and tiṃsa;
elsewhere it does not occur at all — by the restricted option.

‘‘Byañjane cā’’ti niggahītalopo, puna taddhitattā nāmabyapadese syā dyuppatti. Bhikkhūnaṃ vīsati, vīsaṃ vā, vīsati bhikkhū, vīsaṃ vā iccādi. Vīsatimo. Tathā ekavīsati kusalacittāni, ekavīsaṃ vā. Ekavīsatimo. Bāvīsati, bāvīsaṃ vā. Bāvīsatimo. Dvāvīsati, dvāvīsaṃ vā. Dvāvīsatimo. Tevīsati, tevīsaṃ vā. Tevīsatimo. Catuvīsati, catuvīsaṃ vā. Catuvīsatimo. Paṇṇavīsati, paṇṇavīsaṃ vā. Paṇṇavīsatimo. Pañcavīsati, pañcavīsaṃ vā. Pañcavīsatimo. Chabbīsati, chabbīsaṃ vā. Chabbīsatimo. Sattavīsati, sattavīsaṃ vā. Sattavīsatimo. Aṭṭhavīsati, aṭṭhavīsaṃ vā. Aṭṭhavīsatimo. Ekūnatiṃsati, ekūnatiṃsaṃvā. Ekūnatiṃsatimo.

The niggahīta is elided by §39 (54): Byañjane ca; then, since it is a taddhita, [the word] is treated as a noun again and the inflections si and the rest are added. bhikkhūnaṃ vīsati, “a twenty of monks”, or vīsaṃ; vīsati bhikkhū, “twenty monks”, or vīsaṃ; and so on. vīsatimo (“the twentieth”). Likewise ekavīsati kusalacittāni, “the twenty-one wholesome consciousnesses”, or ekavīsaṃ; ekavīsatimo. And so on through the twenties, each with its -ti form, its -ṃ form and its ordinal:

number	with `ti`	with `ṃ`	ordinal
20	vīsati	vīsaṃ	vīsatimo
21	ekavīsati	ekavīsaṃ	ekavīsatimo
22	bāvīsati	bāvīsaṃ	bāvīsatimo
22	dvāvīsati	dvāvīsaṃ	dvāvīsatimo
23	tevīsati	tevīsaṃ	tevīsatimo
24	catuvīsati	catuvīsaṃ	catuvīsatimo
25	paṇṇavīsati	paṇṇavīsaṃ	paṇṇavīsatimo
25	pañcavīsati	pañcavīsaṃ	pañcavīsatimo
26	chabbīsati	chabbīsaṃ	chabbīsatimo
27	sattavīsati	sattavīsaṃ	sattavīsatimo
28	aṭṭhavīsati	aṭṭhavīsaṃ	aṭṭhavīsatimo
29	ekūnatiṃsati	ekūnatiṃsaṃ	ekūnatiṃsatimo

lemma	inflected	meaning
⚧️①⨀(dvi + dasa)	bhikkhūnaṃ vīsati, vīsaṃ	a twenty of monks
⚧️①⨀(dvi + dasa)	vīsati bhikkhū, vīsaṃ	twenty monks
🚹①⨀(vīsati + ma)	vīsatimo	the twentieth
⚧️①⨀(eka + vīsati)	ekavīsati kusalacittāni	the twenty-one wholesome consciousnesses
⚧️①⨀(dvi + vīsati)	bāvīsati, dvāvīsati	twenty-two
⚧️①⨀(ti + vīsati)	tevīsati	twenty-three
⚧️①⨀(pañca + vīsati)	paṇṇavīsati, pañcavīsati	twenty-five
⚧️①⨀(cha + vīsati)	chabbīsati	twenty-six
⚧️①⨀(eka + ūna + tiṃsati)	ekūnatiṃsati	twenty-nine

	vīsaṃ	rule
→	vīsaṃ + (ti)	§378
→	vīsa + ṃ + ti	§39
→	vīsati + si	§220
→	vīsati \| vīsaṃ

	dvi + vīsati	rule
→	(dvi→bā) + vīsati	§380
→	bāvīsati \| dvāvīsati

	cha + vīsati	rule
→	cha + (v→b)īsati	§404
→	cha + (b)bīsati	§28
→	chabbīsati

bāvīsati has the bā of §380 (255): Vīsati dasesu bā dvissa tu, dvāvīsati the ā of §383 (253): Dvekaṭṭhānamākāro vā in the domain the verse at 411 left optional for dvi; tevīsati the te of §404, paṇṇavīsati its paṇṇa; in chabbīsati the v becomes b and is doubled after cha. ekūnatiṃsati is formed like ekūnavīsati at 412.

Dasa ca dasa ca dasa cāti ‘‘dasa dasa dasā’’ti vattabbe ekasese kate ‘‘gaṇane dasassā’’tiādinā tiīsa mādesā, ‘‘kvacā’’dinā rassattaṃ, niggahītāgamo ca, sesaṃ vīsatisamaṃ. Tiṃsati, tiṃsaṃ, tiṃsa vassāni, niggahītalopo, tiṃsaṃ, tiṃsāya iccādi. Ekatiṃsati, ekatiṃsaṃ vā, bāttiṃsaṃ, dvattiṃsaṃ, tettiṃsaṃ iccādi.

dasa ca dasa ca dasa ca, “ten and ten and ten”: when dasa dasa dasa would have to be said, one alone being left, there are the replacements ti and īsaṃ by §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti and its companions; shortening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and its companions, and the augment of a niggahīta; the rest is the same as for vīsati. tiṃsati, tiṃsaṃ (“thirty”); tiṃsa vassāni, “thirty years”, with elision of the niggahīta; tiṃsaṃ, tiṃsāya, and so on. ekatiṃsati, or ekatiṃsaṃ; bāttiṃsaṃ, dvattiṃsaṃ, tettiṃsaṃ; and so on.

lemma	inflected	meaning
⚧️①⨀(ti + dasa)	tiṃsati, tiṃsaṃ	thirty
⚧️①⨂(ti + dasa)	tiṃsa vassāni	thirty years
⚧️③⨀(ti + dasa)	tiṃsāya	by thirty
⚧️①⨀(eka + tiṃsati)	ekatiṃsati, ekatiṃsaṃ	thirty-one
⚧️①⨀(dvi + tiṃsa)	bāttiṃsaṃ, dvattiṃsaṃ	thirty-two
⚧️①⨀(ti + tiṃsa)	tettiṃsaṃ	thirty-three

	dasa + dasa + dasa + yo (①⨂)	rule
→	(dasa dasa dasa → dasa) + yo	§388
→	(dasa→ti) + yo	§389
→	ti + (yo→īsaṃ)	§389
→	t + (i + īsaṃ)	§12
→	t(ī→i)saṃ	§403
→	ti + (ṃ) + saṃ	§37
→	tiṃsaṃ

	tiṃsaṃ	rule
→	tiṃsaṃ + (ti)	§378
→	tiṃsa + ṃ + ti	§39
→	tiṃsati

The niggahīta inserted after the shortened i is that of §37 (57): Niggahitañca. Before a following word the final niggahīta of tiṃsaṃ may drop, whence tiṃsa vassāni; tiṃsāya is the third form ③⨀ of a feminine tiṃsā. In bāttiṃsaṃ, tettiṃsaṃ the t is doubled after bā, te.

tiṃsa vassāni tiṭṭhati
(32Kv 1.2.7: Cittaṭṭhitikathā)
⚧️①⨂(ti + dasa) 🚻①⨂(vassa) ▶️🤟⨀(tiṭṭhati)
thirty | years | it lasts

Catudasatthavācakassa katekasesassa da sassa cattāra, yo vacanassa īsaṃ, cattālīsaṃ, ‘‘la darāna’’nti rassa la ttaṃ, tālīsaṃ vā. Cattālīsatimo. Ekacattālīsaṃ, dvācattālīsaṃ, dvicattālīsaṃ, tecattālīsaṃ, ticattālīsaṃ iccādi.

For the dasa expressing four tens, of which one alone has been left, cattāra; for the inflection yo, īsaṃ: cattālīsaṃ (“forty”), with the change of r to l by §379 (258): La darānaṃ; or tālīsaṃ. cattālīsatimo. ekacattālīsaṃ; dvācattālīsaṃ, dvicattālīsaṃ; tecattālīsaṃ, ticattālīsaṃ; and so on.

lemma	inflected	meaning
⚧️①⨀(catu + dasa)	cattālīsaṃ	forty
⚧️①⨀(catu + dasa)	tālīsaṃ	forty
🚹①⨀(cattālīsa + ma)	cattālīsatimo	the fortieth
⚧️①⨀(eka + cattālīsa)	ekacattālīsaṃ	forty-one
⚧️①⨀(dvi + cattālīsa)	dvācattālīsaṃ, dvicattālīsaṃ	forty-two
⚧️①⨀(ti + cattālīsa)	tecattālīsaṃ, ticattālīsaṃ	forty-three

	dasa ×4 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa→cattāra) + yo	§389
→	cattāra + (yo→īsaṃ)	§389
→	cattār + (a + īsaṃ)	§12
→	cattā + (r→l)īsaṃ	§379
→	cattālīsaṃ \| cattārīsaṃ

	cattālīsaṃ	rule
→	(~~cat~~)tālīsaṃ	§390
→	tālīsaṃ

tālīsaṃ loses its first syllable by the api of §390 (256): Catūpapadassa lopo tuttarapadādicassa cucopi navā, which reaches a ca that is not an upapada; the ordinal cattālīsatimo adds ti and ma to cattālīsa on the model of vīsatimo.

Pañcadasatthavācakassa dasa ssa paññā, yo vacanassa āsa ñca. Paññāsaṃ, ‘‘tesu vuddhi lopā’’dinā paṇṇā deso, paṇṇāsaṃ vā. Ekapaññāsaṃ, dvepaññāsaṃ, dvipaññāsaṃ.

For the dasa expressing five tens, paññā, and for the inflection yo, āsaṃ: paññāsaṃ (“fifty”); by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and its companions the replacement paṇṇā: or paṇṇāsaṃ. ekapaññāsaṃ; dvepaññāsaṃ, dvipaññāsaṃ.

lemma	inflected	meaning
⚧️①⨀(pañca + dasa)	paññāsaṃ	fifty
⚧️①⨀(pañca + dasa)	paṇṇāsaṃ	fifty
⚧️①⨀(eka + paññāsa)	ekapaññāsaṃ	fifty-one
⚧️①⨀(dvi + paññāsa)	dvepaññāsaṃ, dvipaññāsaṃ	fifty-two

	dasa ×5 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa→paññā) + yo	§389
→	paññā + (yo→āsaṃ)	§389
→	paññ + (ā + āsaṃ)	§12
→	paññāsaṃ \| paṇṇāsaṃ

Chadasatthavācakassa dasa ssa cha, yo vacanassa ṭhi ādeso, ‘‘sa chassa vā’’ti sa kārādeso, saṭṭhi, dvāsaṭṭhi, dvesaṭṭhi, dvisaṭṭhi, tesaṭṭhi, tisaṭṭhi.

For the dasa expressing six tens, cha, and for the inflection yo the replacement ṭhi; by 408 (§374): Sa chassa vā the replacement of cha by the syllable sa: saṭṭhi (“sixty”); dvāsaṭṭhi, dvesaṭṭhi, dvisaṭṭhi; tesaṭṭhi, tisaṭṭhi.

lemma	inflected	meaning
⚧️①⨀(cha + dasa)	saṭṭhi	sixty
⚧️①⨀(dvi + saṭṭhi)	dvāsaṭṭhi, dvesaṭṭhi, dvisaṭṭhi	sixty-two
⚧️①⨀(ti + saṭṭhi)	tesaṭṭhi, tisaṭṭhi	sixty-three

	dasa ×6 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa→cha) + yo	§389
→	cha + (yo→ṭhi)	§389
→	(cha→sa) + ṭhi	§374
→	sa + (ṭ)ṭhi	§28
→	saṭṭhi + si	§220
→	saṭṭhi

Here the sa of 408 is never absent — there is no chaṭṭhi — so the vā of that rule, open in sāhaṃ/chāhaṃ, is fixed in the tens; saṭṭhi is the one form the rule is needed for in the Tipiṭaka.

Sattadasatthavācakassa dasa ssa satta, yo vacanassa ri, ti ca. Sattari, sattati, dvāsattari, dvāsattati, dvisattari, disattati, tesattati, tisattati iccādi.

For the dasa expressing seven tens, satta, and for the inflection yo, ri and ti: sattari, sattati (“seventy”); dvāsattari, dvāsattati, dvisattari, disattati; tesattati, tisattati; and so on.

lemma	inflected	meaning
⚧️①⨀(satta + dasa)	sattari	seventy
⚧️①⨀(satta + dasa)	sattati	seventy
⚧️①⨀(dvi + sattati)	dvāsattari, dvāsattati, dvisattari, disattati	seventy-two
⚧️①⨀(ti + sattati)	tesattati, tisattati	seventy-three

	dasa ×7 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa→satta) + yo	§389
→	satta + (yo→ri) \| satta + (yo→ti)	§389
→	sattari \| sattati

disattati shows the di for dvi that the ca of 410 (§386): Tiye dutāpi ca allows, beside dvi- and dvā-.

Aṭṭhadasatthavācakassa dasa ssa asa, yo vacanassa īti ādeso ca. Asīti, ekāsīti, dveasīti, teasīti, caturāsīti, ‘‘kvacā’’dinā dīgho.

For the dasa expressing eight tens, asa, and for the inflection yo the replacement īti: asīti (“eighty”); ekāsīti, dveasīti, teasīti, caturāsīti — with lengthening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and its companions.

lemma	inflected	meaning
⚧️①⨀(aṭṭha + dasa)	asīti	eighty
⚧️①⨀(eka + asīti)	ekāsīti	eighty-one
⚧️①⨀(dvi + asīti)	dveasīti	eighty-two
⚧️①⨀(ti + asīti)	teasīti	eighty-three
⚧️①⨀(catu + asīti)	caturāsīti	eighty-four

	dasa ×8 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa→asa) + yo	§389
→	asa + (yo→īti)	§389
→	as + (a + īti)	§12
→	asīti

	catu + asīti	rule
→	catu + (r) + asīti	§35
→	catur + (a→ā)sīti	§403
→	caturāsīti

ekāsīti joins eka and asīti by §12 (13): Sarā sare lopaṃ and §15 (17): Dīghaṃ; dveasīti and teasīti leave the vowels in contact; caturāsīti inserts r by §35 (34): Ya va ma da na ta ra lā cāgamā and lengthens the a by the kvaci of §403.

Navadasatthavācakassa dasa ssa nava, yo vacanassa uti ca, navuti, dvānavuti, dvenavuti, dvinavuti, tenavuti, tinavuti, catunavuti, channavutiyā, channavutīnaṃ pāsaṇḍānaṃ.

For the dasa expressing nine tens, nava, and for the inflection yo, uti: navuti (“ninety”); dvānavuti, dvenavuti, dvinavuti; tenavuti, tinavuti; catunavuti; channavutiyā, “by ninety-six”; channavutīnaṃ pāsaṇḍānaṃ, “of the ninety-six sects”.

lemma	inflected	meaning
⚧️①⨀(nava + dasa)	navuti	ninety
⚧️①⨀(dvi + navuti)	dvānavuti, dvenavuti, dvinavuti	ninety-two
⚧️①⨀(ti + navuti)	tenavuti, tinavuti	ninety-three
⚧️①⨀(catu + navuti)	catunavuti	ninety-four
⚧️③⨀(cha + navuti)	channavutiyā	by ninety-six
⚧️⑥⨂(cha + navuti)	channavutīnaṃ pāsaṇḍānaṃ	of the ninety-six sects

	dasa ×9 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa→nava) + yo	§389
→	nava + (yo→uti)	§389
→	nav + (a + uti)	§12
→	navuti

	cha + navuti	rule
→	cha + (n)navuti	§28
→	channavuti

dvānavuti is the one place where the verse at 411 leaves the ā of dvi optional and all three shapes are given. channavutīnaṃ pāsaṇḍānaṃ, “of the ninety-six sects”, is a phrase of the commentaries (the “ninety-six heresies”), not of the Tipiṭaka, and shows the numeral construed as a plural adjective in the sixth form, the saṅkhyeyya use of 412.

‘‘Gaṇane, dasassā’’ti ca vattate.

And gaṇane and dasassa continue [into the next rule].

415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi (ten tens is `sataṃ`, a hundred tens `sahassaṃ`, before `yo`) apavada

The hundred and the thousand follow the tens, as in Kaccāyana, with gaṇane and dasassa carried down from the tens rule. Buddhappiya’s gloss adds pariyāpannassa, “included [in counting]”, and reads the rule’s ready-made words as a nipātana, a direct statement of the finished form (423 (§391): Yadanupapannā nipātanā sijjhanti): “by this nipātana the yo is elided”, the word is treated as a noun afresh, the niggahīta with which the sutta cites sataṃ and sahassaṃ is dropped, and the neuter aṃ for si of §219 (195): Siṃ restores it — yojanānaṃ sataṃ, “a hundred of leagues”. He then states the grammar of the two words: neuter and singular, but plural “when groups are distinguished” (vaggabhede), dve satāni, bahūni satāni, dve sahassāni, and likewise for the tens, dve vīsatiyo, “two twenties”. Kaccāyana’s vutti ends with the compounds dvisataṃ … dasasataṃ, and Buddhappiya derives them: satassa dvikaṃ, “a pair of hundreds”, a sixth-form tappurisa that should give sataṃ dvikaṃ, is, on the authority of that very sentence of the vutti (‘‘dvikādīnaṃ taduttarapadānañca nipaccante’’ti vuttiyaṃ vacanato), made dvisataṃ by nipātana — the later member is placed first (pubbanipāta) and the ka dropped — or else (atha vā) it is a digu, dve satāni dvisataṃ (§325 (348): Saṅkhyāpubbo digu). The two accounts are alternative analyses of one form, not an option between forms; the rule has no option marker.

Gaṇane pariyāpannassa dasadasakatthavācakassa dasa saddassa sataṃ hoti, satadasakatthavācakassa dasa ssa sahassaṃ hoti yo mhi. Iminā nipātanena yo lopo, taddhitattā puna nāmabyapadese syā dyuppatti, niggahītassa lopo, ‘‘si’’nti a mādeso, yojanānaṃ sataṃ, sahassaṃ. Sataṃ napuṃsakamekavacanantañca, tathā sahassaṃ, vaggabhede sabbattha bahuvacanampi bhavati. Dve vīsatiyo. Evaṃ tiṃsādīsupi, dve satāni, bahūni satāni, dve sahassāni, bahūni sahassāni.

The word dasa, included in counting and expressing ten tens, becomes sataṃ; the dasa expressing a hundred tens becomes sahassaṃ, before yo. By this nipātana the yo is elided; since [the word] is a taddhita, it is treated as a noun again and the inflections si and the rest are added; the niggahīta is elided, and by §219 (195): Siṃ si is replaced by aṃ: yojanānaṃ sataṃ, “a hundred of leagues”; sahassaṃ, “a thousand”. sataṃ is neuter and singular, and so is sahassaṃ; when groups are distinguished, the plural too occurs everywhere: dve vīsatiyo, “two twenties” — and so with tiṃsati and the rest — dve satāni, “two hundreds”, bahūni satāni, “many hundreds”, dve sahassāni, bahūni sahassāni.

lemma	inflected	meaning
🚻①⨀(dasa ×10)	yojanānaṃ sataṃ	a hundred leagues
🚻①⨀(dasa ×100)	sahassaṃ	a thousand
⚧️①⨂(dvi + dasa)	dve vīsatiyo	two twenties
🚻①⨂(sata)	dve satāni	two hundreds
🚻①⨂(sata)	bahūni satāni	many hundreds
🚻①⨂(sahassa)	dve sahassāni	two thousands
🚻①⨂(sahassa)	bahūni sahassāni	many thousands

	dasa ×10 + yo (①⨂)	rule
→	(dasa … dasa → dasa) + yo	§388
→	(dasa + yo → sataṃ)	§393
→	sata + ṃ + si (🚻①⨀)
→	sata + (si→aṃ)	§219
→	sataṃ

	sata + yo (🚻①⨂)	rule
→	sata + (yo→ni)	§217
→	sat(a→ā)ni	§88
→	satāni

The plural takes ni for yo by §217 (199): Yonaṃ ni napuṃsakehi with the lengthening of §88 (147): Yosu katanikāralopesu dīghaṃ.

yojanānaṃ sataṃ pañca
(19Pv 4.3: Nandakapetavatthu)
🚻⑥⨂(yojana) 🚻①⨀(dasa ×10) ⚧️①⨂(pañca)
of leagues | hundred | five

Satassa dvikanti atthe chaṭṭhītappurisaṃ katvā ‘‘sataṃ dvika’’nti vattabbe ‘‘dvikādīnaṃ taduttarapadānañca nipaccante’’ti vuttiyaṃ vacanato iminā nipātanena uttarapadassa pubbanipāto, ka kāralopo ca hoti. Dvisataṃ. Evaṃ satassa tikaṃ tisataṃ, tathā catusataṃ, pañcasataṃ, chasataṃ, sattasataṃ, aṭṭhasataṃ, navasataṃ, dasasataṃ sahassaṃ hoti. Atha vā dve satāni dvisatanti digusamāso. Evaṃ tisataṃ, catusataṃ iccādi.

Having made a sixth-form tappurisa in the sense satassa dvikaṃ, “a pair of hundreds”, when sataṃ dvikaṃ would have to be said, then on the strength of the words in the vutti [of §393 (415): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi], “dvika and the rest together with the words that follow them are laid down [ready-made]”, by this nipātana the later member is placed first and the ka is elided. dvisataṃ (“two hundred”). In the same way satassa tikaṃ, tisataṃ; likewise catusataṃ, pañcasataṃ, chasataṃ, sattasataṃ, aṭṭhasataṃ, navasataṃ; and dasasataṃ is sahassaṃ. Or else dve satāni, “two hundreds”, dvisataṃ, a digu compound. In the same way tisataṃ, catusataṃ, and so on.

lemma	inflected	meaning
🚻①⨀(dvi + sata)	dvisataṃ	two hundred
🚻①⨀(ti + sata)	tisataṃ	three hundred
🚻①⨀(catu + sata)	catusataṃ	four hundred
🚻①⨀(pañca + sata)	pañcasataṃ	five hundred
🚻①⨀(cha + sata)	chasataṃ	six hundred
🚻①⨀(satta + sata)	sattasataṃ	seven hundred
🚻①⨀(aṭṭha + sata)	aṭṭhasataṃ	eight hundred
🚻①⨀(nava + sata)	navasataṃ	nine hundred
🚻①⨀(dasa + sata)	dasasataṃ	ten hundred — a thousand

	sata + sa (⑥⨀) + dvika (tappurisa)	rule
→	sata + sa + dvika + si	§317
→	(sata dvika → dvi sata)	§393
→	dvi + sata + (ka)	§393
→	dvisata + (si→aṃ)	§219
→	dvisataṃ

	dvi + sata (digu)	rule
→	dvi + yo + sata + yo	§317
→	dvisata + (si→aṃ)	§321, §219
→	dvisataṃ

On the digu analysis the compound is singular and neuter by §321 (349): Digussekattaṃ. dvika, tika are the group words of 418 (§392): Dvādito konekatthe ca, which Kaccāyana states before this rule and Buddhappiya after it.

416 (§394): Yāva taduttari dasaguṇitañca (and beyond these, each next number by multiplying by ten) vidhyaṅga

The instruction that carries the series on beyond a thousand, in Kaccāyana’s place. Buddhappiya’s gloss adds the grammar of the sutta — the d of taduttari (taṃ uttari, “beyond that”) “is born of sandhi”, the augment of §35 (34): Ya va ma da na ta ra lā cāgamā — and works the series only as far as a million, dasasatasahassaṃ, adding two everyday names that Kaccāyana’s vutti lacks: ten thousand is also called nahutaṃ and a hundred thousand lakkhaṃ. Where Kaccāyana’s vutti explains the ca as a qualification (visesanatthaṃ, the factor is not always ten) and runs on to koṭi and pakoṭi, Buddhappiya takes ca as plain “and” (dasaguṇitañca kātabbaṃ) and leaves the numbers from koṭi upward to the next rule, into which he carries the words yadanupapannā nipātanā sijjhanti of 423 (§391): Yadanupapannā nipātanā sijjhanti: those numbers are not multiplied out but laid down by name. There is no option marker; the rule is a procedure, not an operation on a word.

Yāva tāsaṃ saṅkhyānamuttari, tāva dasaguṇitañca kātabbaṃ, ettha da kāro sandhijo. Yathā – dasassa gaṇanassa dasaguṇitaṃ sataṃ hoti, satassa dasaguṇitaṃ sahassaṃ, sahassassa dasaguṇitaṃ dasasahassaṃ, idaṃ nahuta ntipi vuccati, dasasahassassa dasaguṇitaṃ satasahassaṃ, taṃ lakkha ntipi vuccati, satasahassassa dasaguṇitaṃ dasasatasahassaṃ.

As far as [the numbers] beyond those numerals go, so far is each to be made by multiplying by ten; here the d [of taduttari] is born of sandhi. Thus: ten multiplied by ten is a hundred; a hundred multiplied by ten is a thousand; a thousand multiplied by ten is ten thousand — this is also called nahutaṃ; ten thousand multiplied by ten is a hundred thousand — that is also called lakkhaṃ; a hundred thousand multiplied by ten is a million (dasasatasahassaṃ).

lemma	inflected	meaning
🚻①⨀(dasa ×10)	sataṃ	a hundred (100)
🚻①⨀(sata ×10)	sahassaṃ	a thousand (1,000)
🚻①⨀(dasa + sahassa)	dasasahassaṃ	ten thousand (10,000)
🚻①⨀(nahuta)	nahutaṃ	ten thousand — the everyday name
🚻①⨀(sata + sahassa)	satasahassaṃ	a hundred thousand (100,000)
🚻①⨀(lakkha)	lakkhaṃ	a hundred thousand — the everyday name
🚻①⨀(dasa + sata + sahassa)	dasasatasahassaṃ	a million (1,000,000)

	taṃ + uttari	rule
→	ta + ṃ + uttari	§38
→	ta + (d) + uttari	§35
→	taduttari

The compounds dasasahassaṃ, satasahassaṃ, dasasatasahassaṃ are digu compounds like the dvisataṃ of 415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi, neuter and singular.

‘‘Yadanupapannā nipātanā sijjhantī’’ti vattate.

[The rule] “[forms] not accounted for are established by direct statement” (423 (§391): Yadanupapannā nipātanā sijjhanti) continues [into the next rule].

417 (§395): Sakanāmehi ([the higher numbers are formed] by their own names) vidhyaṅga

The one-word rule for the great numbers, in Kaccāyana’s place, read with the nipātanā sijjhanti of 423 (§391): Yadanupapannā nipātanā sijjhanti carried into it: the numbers whose names no rule has stated are simply laid down by their own names. Buddhappiya’s gloss adds their grammar — koṭi is feminine and singular, plural when groups are distinguished (vaggabhede), as sataṃ was at 415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi — and the rule of the series, which Kaccāyana’s vutti states for the first three steps only: each name is a hundred hundred-thousands of the one before (satasahassānaṃ sataṃ koṭi, “a hundred of hundred-thousands is a koṭi”), which his verse puts as “from place to place a hundred lakkha times”, for the twenty numbers from koṭi to asaṅkhyeyya. His list agrees with Kaccāyana’s in order and count (it has nahutaṃ, ninnahutaṃ, akkhobhinī where Kaccāyana’s vutti has nahutaṃ, ninnahutaṃ, akkhobhiṇī, and puṇḍarīkaṃ before padumaṃ where Kaccāyana has the reverse). The nahutaṃ of this series is not the everyday ten thousand of 416 (§394): Yāva taduttari dasaguṇitañca. There is no option marker; like 416 the rule is a procedure, and the lead-in ‘‘Dve parimāṇāni etassā’’ti viggahe turns to the last numeral suffix.

Yāsaṃ pana saṅkhyānaṃ aniddiṭṭhanāmadheyyānaṃ yāni rūpāni, tāni sakehi nāmehi nipaccante. Satasahassānaṃ sataṃ koṭi, itthiliṅgā, ekavacanantā ca, vaggabhede bahuvacanañca bhavati, koṭisatasahassānaṃ sataṃ pakoṭi, pakoṭisatasahassānaṃ sataṃ koṭippakoṭi. Evaṃ nahutaṃ, ninnahutaṃ, akkhobhinī, bindu, abbudaṃ, nirabbudaṃ, ahahaṃ, ababaṃ, aṭaṭaṃ, sogandhikaṃ, uppalaṃ, kumudaṃ, puṇḍarīkaṃ, padumaṃ, kathānaṃ, mahākathānaṃ, asaṅkhyeyyanti.

But the forms of those numbers whose names have not been stated [by any rule] are laid down by their own names. A hundred of hundred-thousands is a koṭi — feminine and singular, and plural when groups are distinguished; a hundred of hundred-thousand koṭi is a pakoṭi; a hundred of hundred-thousand pakoṭi is a koṭippakoṭi. In the same way nahutaṃ, ninnahutaṃ, akkhobhinī, bindu, abbudaṃ, nirabbudaṃ, ahahaṃ, ababaṃ, aṭaṭaṃ, sogandhikaṃ, uppalaṃ, kumudaṃ, puṇḍarīkaṃ, padumaṃ, kathānaṃ, mahākathānaṃ, asaṅkhyeyyaṃ.

Each name is 10⁷ times the one before it, from koṭi (10⁷) to asaṅkhyeyya (10¹⁴⁰).

lemma	inflected	meaning
🚺①⨀(koṭi)	koṭi	ten million, 10⁷
🚺①⨀(pakoṭi)	pakoṭi	10¹⁴
🚺①⨀(koṭippakoṭi)	koṭippakoṭi	10²¹
🚻①⨀(nahuta)	nahutaṃ	10²⁸
🚻①⨀(ninnahuta)	ninnahutaṃ	10³⁵
🚺①⨀(akkhobhinī)	akkhobhinī	10⁴²
🚻①⨀(bindu)	bindu	10⁴⁹
🚻①⨀(abbuda)	abbudaṃ	10⁵⁶
🚻①⨀(nirabbuda)	nirabbudaṃ	10⁶³
🚻①⨀(ahaha)	ahahaṃ	10⁷⁰
🚻①⨀(ababa)	ababaṃ	10⁷⁷
🚻①⨀(aṭaṭa)	aṭaṭaṃ	10⁸⁴
🚻①⨀(sogandhika)	sogandhikaṃ	10⁹¹
🚻①⨀(uppala)	uppalaṃ	10⁹⁸
🚻①⨀(kumuda)	kumudaṃ	10¹⁰⁵
🚻①⨀(puṇḍarīka)	puṇḍarīkaṃ	10¹¹²
🚻①⨀(paduma)	padumaṃ	10¹¹⁹
🚻①⨀(kathāna)	kathānaṃ	10¹²⁶
🚻①⨀(mahākathāna)	mahākathānaṃ	10¹³³
🚻①⨀(asaṅkhyeyya)	asaṅkhyeyyaṃ	the incalculable, 10¹⁴⁰

No derivation is offered: the names are laid down whole (nipaccante), and only their gender and number are stated. From abbuda to paduma the names are also those of the cold hells of the Kokālikasutta, whose lifespans stand in a like series.

Iccevaṃ ṭhānato ṭhānaṃ, satalakkhaguṇaṃ mataṃ;
Koṭippabhutinaṃ vīsa-saṅkhyānañca yathākkamaṃ.

Thus from place to place the twenty numbers beginning with koṭi
are held to go, in order, each a hundred lakkha times [the last].

‘‘Dve parimāṇāni etassā’’ti viggahe –

In the analysis dve parimāṇāni etassa, “its measure is two” —

418 (§392): Dvādito konekatthe ca (`ka` after `dvi` etc. in the sense of a group; and by `nipātana`) apavada

The last numeral rule in Buddhappiya’s order — Kaccāyana states it before the hundreds, because his vutti needs dvikaṃ for dvisataṃ; Buddhappiya, who has derived dvisataṃ at 415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi with the ka already dropped, can leave the group suffix to the end. His gloss adds gaṇanato, “after a numeral”, the analytic phrase of the lead-in (dve parimāṇāni etassa, “its measure is two”) and the sentence dviko rāsi, “a heap that is a pair”, beside the neuter dvikaṃ; and he extends the list through dasakaṃ to paṇṇāsakaṃ, satakaṃ, sahassakaṃ — the last two the satakaṃ, sahassakaṃ of the canon’s “a hundred-fold”, “a thousand-fold”. He passes over the ca, which Kaccāyana’s vutti reads as drawing in nipātanā sijjhanti for the hundreds; that work is done at 415. There is no option marker. anekattha he leaves as the sutta has it: the sense of aneka, “not one”, a group of that many.

Dvi iccevamādito gaṇanato ka ppaccayo hoti anekatthe. Dviko rāsi dvikaṃ. Evaṃ tikaṃ, catukkaṃ, pañcakaṃ, chakkaṃ, sattakaṃ, aṭṭhakaṃ, navakaṃ, dasakaṃ, paṇṇāsakaṃ, satakaṃ, sahassakaṃ iccādi.

After the numerals dvi and the rest the suffix ka is added in the sense of a group (aneka, “not one”). dviko rāsi, “a heap that is a pair”; dvikaṃ, “a pair”. In the same way tikaṃ, catukkaṃ, pañcakaṃ, chakkaṃ, sattakaṃ, aṭṭhakaṃ, navakaṃ, dasakaṃ, paṇṇāsakaṃ, satakaṃ, sahassakaṃ, and so on.

lemma	inflected	meaning
🚹①⨀(dvi + ka)	dviko rāsi	a heap of two
🚻①⨀(dvi + ka)	dvikaṃ	a pair
🚻①⨀(ti + ka)	tikaṃ	a triad
🚻①⨀(catu + ka)	catukkaṃ	a tetrad
🚻①⨀(pañca + ka)	pañcakaṃ	a pentad
🚻①⨀(cha + ka)	chakkaṃ	a hexad
🚻①⨀(satta + ka)	sattakaṃ	a group of seven
🚻①⨀(aṭṭha + ka)	aṭṭhakaṃ	a group of eight
🚻①⨀(nava + ka)	navakaṃ	a group of nine
🚻①⨀(dasa + ka)	dasakaṃ	a decad
🚻①⨀(paṇṇāsa + ka)	paṇṇāsakaṃ	a group of fifty
🚻①⨀(sata + ka)	satakaṃ	a group of a hundred
🚻①⨀(sahassa + ka)	sahassakaṃ	a group of a thousand

	dvi + yo (①⨂) + ka	rule
→	dvi + yo + ka	§317
→	dvika + (si→aṃ)	§219
→	dvikaṃ \| dviko

	catu + yo (①⨂) + ka	rule
→	catu + yo + ka	§317
→	catu + (k)ka	§28
→	catukka + (si→aṃ)	§219
→	catukkaṃ

ka begins with a consonant and leaves the numeral untouched; after catu and cha it is doubled by §28 (40): Para dvebhāvo ṭhāne. The base is the plural of the analytic sentence (dve), its yo elided like any inflection.

Saṅkhyātaddhitaṃ.

[Thus ends] the saṅkhyātaddhita, the numeral suffixes.

Abyayataddhita (Adverbial suffixes)

‘‘Ekasmiṃ vāre bhuñjati, dvivāre bhuñjatī’’ti viggahe –

In the analysis ekasmiṃ vāre bhuñjati, “he eats on one occasion”, dvivāre bhuñjati, “he eats on two occasions” —

419 (§646): Ekādito sakissa kkhattuṃ (`kkhattuṃ` for `sakiṃ` after `eka` and the other numerals: “once”, “twice”) apavada

The seventh and last kind, the abyayataddhita — the derivatives that do not inflect, adverbs made with a suffix — opens with a rule Kaccāyana keeps for the miscellany at the end of his grammar, the Uṇādikappa (§646): a numeral with kkhattuṃ in place of sakiṃ, “once”, is a taddhita and an indeclinable, so Buddhappiya brings it to stand with the three adverbial rules of the Taddhitakappa, 420 (§397): Vibhāge dhā ca to 422 (§399): Kimimehi thaṃ, before the kaṇḍa closes with the general licence of 423 (§391): Yadanupapannā nipātanā sijjhanti. The lead-in gives the sense, ekasmiṃ vāre bhuñjati, “he eats on one occasion”.

His gloss adds gaṇanato, “after a numeral”, the sense vāratthe, “in the sense of occasions (vāra)”, the elision of the derivative’s si by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca — the mark of an uninflected word, which every abyayataddhita will share, as he says at 422 — and a list running from ekakkhattuṃ to sahassakkhattuṃ, bahukkhattuṃ (“many times”) and katikkhattuṃ (“how many times?”), which shows that “numeral” includes the indefinite bahu and the interrogative kati. There is no option marker. His closing remark, that “the mention of the numeral continues by a frog’s leap” (maṇḍūkagatiyā), supplies the next rule with a word it lacks: Vibhāge dhā ca names no base, and the numeral is carried to it not from this rule’s ekādito alone but from the saṅkhyā of 406 (§373): Saṅkhyāpūraṇe mo and 408 (§374): Sa chassa vā, leaping over the rules between — the device Ruiz-Falqués notes at Boundaries and Domains §4.6 (maṇḍūkapluti).

Ekadviti iccevamādito gaṇanato sakissa ṭhāne vāratthe kkhattuṃ paccayo hoti. Ekakkhattuṃ, dvikkhattuṃ bhuñjati, ‘‘sabbāsamāvuso’’tiādinā si lopo. Evaṃ tikkhattuṃ, catukkhattuṃ, pañcakkhattuṃ, chakkhattuṃ, sattakkhattuṃ, aṭṭhakkhattuṃ, navakkhattuṃ, dasakkhattuṃ, satakkhattuṃ, sahassakkhattuṃ, bahukkhattuṃ, katikkhattuṃ.

After the numerals eka, dvi, ti and the rest, in place of sakiṃ (“once”), the suffix kkhattuṃ is added in the sense of occasions. ekakkhattuṃ bhuñjati, “he eats once”; dvikkhattuṃ bhuñjati, “he eats twice” — the si is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca and its companions. In the same way tikkhattuṃ, catukkhattuṃ, pañcakkhattuṃ, chakkhattuṃ, sattakkhattuṃ, aṭṭhakkhattuṃ, navakkhattuṃ, dasakkhattuṃ, satakkhattuṃ, sahassakkhattuṃ, bahukkhattuṃ, katikkhattuṃ.

lemma	inflected	meaning
🔼(eka + kkhattuṃ)	ekakkhattuṃ bhuñjati	he eats once
🔼(dvi + kkhattuṃ)	dvikkhattuṃ bhuñjati	he eats twice
🔼(ti + kkhattuṃ)	tikkhattuṃ	three times
🔼(catu + kkhattuṃ)	catukkhattuṃ	four times
🔼(pañca + kkhattuṃ)	pañcakkhattuṃ	five times
🔼(cha + kkhattuṃ)	chakkhattuṃ	six times
🔼(satta + kkhattuṃ)	sattakkhattuṃ	seven times
🔼(aṭṭha + kkhattuṃ)	aṭṭhakkhattuṃ	eight times
🔼(nava + kkhattuṃ)	navakkhattuṃ	nine times
🔼(dasa + kkhattuṃ)	dasakkhattuṃ	ten times
🔼(sata + kkhattuṃ)	satakkhattuṃ	a hundred times
🔼(sahassa + kkhattuṃ)	sahassakkhattuṃ	a thousand times
🔼(bahu + kkhattuṃ)	bahukkhattuṃ	many times
🔼(kati + kkhattuṃ)	katikkhattuṃ	how many times?

	eka + smiṃ (⑦⨀) + kkhattuṃ	rule
→	eka + ~~smiṃ~~ + kkhattuṃ	§317
→	ekakkhattuṃ + si	§221
→	ekakkhattuṃ

	dvi + smiṃ (⑦⨀) + kkhattuṃ	rule
→	dvi + ~~smiṃ~~ + kkhattuṃ	§317
→	dvikkhattuṃ + si	§221
→	dvikkhattuṃ

The base is the numeral of the analytic phrase (ekasmiṃ vāre), whose inflection is elided; the suffix is cited with its doubled kkh and brings its own final ṃ, so that the derivative, treated as a noun and given si, loses it again as a particle.

sahassakkhattuṃ attānaṃ abhinimminitvā
(12S1 6.1.6: Brahmalokasutta)
🔼(sahassa + kkhattuṃ) 🚹②⨀(atta) 🔽(abhinimminitvā)
a thousand times | himself | having multiplied

‘‘Ekena vibhāgenā’’ti viggahe –

In the analysis ekena vibhāgena, “by one division” —

Maṇḍūkagatiyā saṅkhyā ggahaṇamanuvattate.

By a frog’s leap the mention of the numeral continues [into the next rule].

420 (§397): Vibhāge dhā ca (`dhā` in the sense of division; and `so`) apavada

The first of Kaccāyana’s three adverbial rules, in its order. Buddhappiya’s gloss supplies the base — ekādisaṅkhyāto, “after the numerals from eka”, the word brought by the frog’s leap of 419 (§646): Ekādito sakissa kkhattuṃ — and reads the ca more widely than Kaccāyana’s vutti, which draws one suffix from it, so: by ca there are jjha after eka and dvi (ekajjhaṃ, dvejjhaṃ) and so after sutta and the like — after nouns, that is, not numerals (suttaso, padaso, atthaso, yoniso). For dhā he gives the alternative shapes of the stem: dvidhā, dudhā, dvedhā, tidhā, tedhā, the du being the api of 410 (§386): Tiye dutāpi ca and the e of dvedhā, tedhā the i → e of §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, which he cites. The rule has no option marker; the vā of dudhā vā, tedhā vā records the shapes a stem may take before the suffix, each by its own rule (the kvaci of §404), not a choice the rule opens. The derivatives are particles, and their si goes by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca, as the Bālāvatāra (¶266) says of ekadhā.

Vibhāgatthe ekādisaṅkhyāto dhā paccayo hoti. Ca saddena eka dvito jjha ca, suttā dito so ca. Ekadhā. Dvīhi vibhāgehi dvidhā, dudhā vā, dvedhā. Tīhi vibhāgehi tidhā, tedhā vā, ‘‘tesu vuddhī’’tiādinā ikārassekāro. Evaṃ catudhā, pañcadhā, chadhā, sattadhā, aṭṭhadhā, navadhā, dasadhā, satadhā, sahassadhā, katidhā, bahudhā.

In the sense of division (vibhāga), after the numerals eka and the rest the suffix dhā is added. By the word ca, jjha too after eka and dvi, and so after sutta and the like. ekadhā (“in one way”). dvīhi vibhāgehi, “by two divisions”: dvidhā, or dudhā, dvedhā (“in two ways”). tīhi vibhāgehi, “by three divisions”: tidhā, or tedhā — the i becoming e by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and its companions. In the same way catudhā, pañcadhā, chadhā, sattadhā, aṭṭhadhā, navadhā, dasadhā, satadhā, sahassadhā, katidhā, bahudhā.

lemma	inflected	meaning
🔼(eka + dhā)	ekadhā	in one way
🔼(dvi + dhā)	dvidhā, dudhā, dvedhā	in two ways
🔼(ti + dhā)	tidhā, tedhā	in three ways
🔼(catu + dhā)	catudhā	in four ways
🔼(pañca + dhā)	pañcadhā	in five ways
🔼(cha + dhā)	chadhā	in six ways
🔼(satta + dhā)	sattadhā	in seven ways
🔼(aṭṭha + dhā)	aṭṭhadhā	in eight ways
🔼(nava + dhā)	navadhā	in nine ways
🔼(dasa + dhā)	dasadhā	in ten ways
🔼(sata + dhā)	satadhā	in a hundred ways
🔼(sahassa + dhā)	sahassadhā	in a thousand ways
🔼(kati + dhā)	katidhā	in how many ways?
🔼(bahu + dhā)	bahudhā	in many ways

	eka + nā (③⨀) + dhā	rule
→	eka + nā + dhā	§317
→	ekadhā + si	§221
→	ekadhā

	dvi + hi (③⨂) + dhā	rule
→	dvi + hi + dhā	§317
→	dvidhā + si	§221
→	dvidhā \| dudhā \| dvedhā

	ti + hi (③⨂) + dhā	rule
→	ti + hi + dhā	§317
→	t(i→e)dhā	§404
→	tedhā + si	§221
→	tedhā \| tidhā

The base is the numeral of the analytic phrase in the third form (ekena, dvīhi); dhā begins with a consonant and leaves it untouched, except where §404 turns dvi, ti into dve, te, and dudhā has the du of 410 (§386): Tiye dutāpi ca.

Jjhappaccaye ekadhā karotīti ekajjhaṃ. Evaṃ dvejjhaṃ.

With the suffix jjha: ekadhā karoti, “he makes into one”, ekajjhaṃ (“together”). In the same way dvejjhaṃ (“in two”, “divided”).

So paccaye suttena vibhāgena suttaso. Evaṃ byañjanaso, padaso, atthaso, bahuso, sabbākārena sabbaso, upāyaso, hetuso, ṭhānaso, yoniso.

With the suffix so: suttena vibhāgena, “by division into suttas”, suttaso (“sutta by sutta”). In the same way byañjanaso, padaso, atthaso, bahuso; sabbākārena, “in every way”, sabbaso; upāyaso, hetuso, ṭhānaso, yoniso.

lemma	inflected	meaning
🔼(eka + jjha)	ekajjhaṃ	together, in one
🔼(dvi + jjha)	dvejjhaṃ	in two, divided
🔼(sutta + so)	suttaso	sutta by sutta
🔼(byañjana + so)	byañjanaso	syllable by syllable
🔼(pada + so)	padaso	word by word
🔼(attha + so)	atthaso	according to the sense
🔼(bahu + so)	bahuso	in many ways
🔼(sabba + so)	sabbaso	in every way, wholly
🔼(upāya + so)	upāyaso	by way of means
🔼(hetu + so)	hetuso	by way of cause
🔼(ṭhāna + so)	ṭhānaso	by way of occasion
🔼(yoni + so)	yoniso	by way of origin — thoroughly, wisely

	eka + jjha	rule
→	ekajjha + (si→aṃ)	§219
→	ekajjhaṃ

	sutta + nā (③⨀) + so	rule
→	sutta + nā + so	§317
→	suttaso + si	§221
→	suttaso

ekajjhaṃ and dvejjhaṃ keep a neuter aṃ, as adverbs in the second form do; dvejjhaṃ has the dve of §404. The so derivatives are the canon’s padaso dhammaṃ vāceti, suttaso anubyañjanaso, yoniso manasikāro.

421 (§398): Sabbanāmehi pakāravacane tu thā (`thā` after pronouns in the sense of manner; and `thattā`) apavada

The second adverbial rule, in Kaccāyana’s order. Buddhappiya’s gloss reads tu as Kaccāyana’s vutti does, as adding the suffix thattā, and adds a definition of pakāra: “the particular that distinguishes [one instance of] a general kind” — sāmaññassa bhedako viseso — so that tathā, “in that manner”, picks out one way among the ways a thing can be. Where the vutti runs the paraphrase through all seven inflection forms, he gives three (so pakāro, taṃ pakāraṃ, tena pakārena tathā), adds the relative yena pakārena yathā, and extends the list with ubhayathā, “in both ways”. thattā he reads with the Bālāvatāra (¶267) as the CST’s Kaccāyana does not (it prints thatthā): tathattā, yathattā, aññathattā. There is no option marker; tu gathers in a second suffix, as at 387 (§360): Ṇyattatā bhāve tu. The derivatives are particles whose si is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca.

Sabbanāmehi pakāravacanatthe thā paccayo hoti, tu saddena thattā paccayo ca. Sāmaññassa bhedako viseso pakāro, tassābhidhāneti attho, so pakāro tathā, taṃ pakāraṃ tathā, tena pakārena tathā, yena pakārena yathā. Evaṃ sabbathā, aññathā, itarathā, ubhayathā, thattā paccaye tena pakārena tathattā. Evaṃ yathattā, aññathattā.

After pronouns the suffix thā is added in the sense of the expression of manner (pakāravacana); and by the word tu, the suffix thattā too. A pakāra is the particular that distinguishes [an instance of] a general kind; the meaning is “in expressing that”. so pakāro, “that manner”, tathā (“thus”); taṃ pakāraṃ, “[in] that manner”, tathā; tena pakārena, “by that manner”, tathā; yena pakārena, “by which manner”, yathā (“as”). In the same way sabbathā, aññathā, itarathā, ubhayathā. With the suffix thattā: tena pakārena, tathattā. In the same way yathattā, aññathattā.

lemma	inflected	meaning
🔼(ta + thā)	tathā	thus, in that manner
🔼(ya + thā)	yathā	as, in which manner
🔼(sabba + thā)	sabbathā	in every way
🔼(añña + thā)	aññathā	otherwise
🔼(itara + thā)	itarathā	otherwise
🔼(ubhaya + thā)	ubhayathā	in both ways
🔼(ta + thattā)	tathattā	in that manner
🔼(ya + thattā)	yathattā	in which manner
🔼(añña + thattā)	aññathattā	otherwise

	ta + si (①⨀) + thā	rule
→	ta + si + thā	§317
→	tathā + si	§221
→	tathā

	ta + nā (③⨀) + thattā	rule
→	ta + nā + thattā	§317
→	tathattā + si	§221
→	tathattā

The one uninflected word answers to the pronoun in any inflection form, which is what the threefold paraphrase (so, taṃ, tena pakārena) shows; the pronoun’s own inflection is elided and the stem is untouched by the consonant-initial suffix.

Ko pakāroti atthe –

In the sense ko pakāro, “what manner?” —

422 (§399): Kimimehi thaṃ (`thaṃ` after `kiṃ` and `ima` in the sense of manner) apavada

The third adverbial rule, in Kaccāyana’s order, and the last operating rule of the kaṇḍa. Buddhappiya’s gloss names the rules that shape the two stems: kiṃ becomes ka by the ca of §227 (270): Kissa ka ve ca (the Kaccāyana page reaches the same ka through §229 (226): Sesesu ca), and ima becomes i by §234 (265): Imassi thaṃ dāni ha to dhesu ca, whose thaṃ is this suffix, with the doubling of the th after it. The paraphrases are cut to three forms each (ko pakāro, kaṃ pakāraṃ, kena pakārena kathaṃ; ayaṃ, imaṃ, anena pakārena itthaṃ). The article ends with a note on the whole section: the words ending in the suffixes from kkhattuṃ to thaṃ are abyayataddhita, so that after they have been treated as nouns and given an inflection, the inflection is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca; and the words ending in to and the other suffixes that stand for an inflection — the to, tra, tha, dhi, hiṃ, dā, dāni, rahi and the rest of §248 (260): Kvaci to pañcamyatthe and the rules after it, which the Nāmakaṇḍa treats under 260 (§248): Kvaci to pañcamyatthe — “are included here too, among the uninflected derivatives”. This is Buddhappiya’s own classification, binding his Nāmakaṇḍa’s vibhattippaccaya section to this one. There is no option marker.

Kiṃima iccetehi thaṃ paccayo hoti pakāravacanatthe. ‘‘Kissa ka ve cā’’ti ettha ca saddena ki ssa kā deso. Kathaṃ, kaṃ pakāraṃ kathaṃ, kena pakārena kathaṃ, ayaṃ pakāro itthaṃ, imaṃ pakāraṃ itthaṃ. Anena pakārena itthaṃ, ‘‘imassi thaṃ dāniha to dhesu cā’’ti ima saddassa i kāro, dvittaṃ. Ettha hi kkhattuṃ ādithaṃ pariyosānappaccayantānaṃ abyayataddhitattā nāmabyapadesaṃ katvā vibhattimhi kate ‘‘sabbāsamāvuso’’tiādinā vibhattilopo, ‘‘kvaci to pañcamyatthe’’tiādinā vuttato ādippaccayantā ca idheva a byayataddhite saṅgayhanti.

After kiṃ and ima the suffix thaṃ is added in the sense of the expression of manner. By the word ca in §227 (270): Kissa ka ve ca, kiṃ is replaced by ka: kathaṃ (“how?”); kaṃ pakāraṃ, “[in] what manner”, kathaṃ; kena pakārena, “by what manner”, kathaṃ. ayaṃ pakāro, “this manner”, itthaṃ (“thus”); imaṃ pakāraṃ, itthaṃ; anena pakārena, “by this manner”, itthaṃ — by §234 (265): Imassi thaṃ dāni ha to dhesu ca the word ima becomes i, and there is doubling. Here, for the words ending in the suffixes from kkhattuṃ to thaṃ, since they are abyayataddhita, once they have been treated as nouns and an inflection has been added, the inflection is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca and its companions; and the words ending in to and the other suffixes taught by §248 (260): Kvaci to pañcamyatthe and the rules that follow are included right here, among the uninflected derivatives.

lemma	inflected	meaning
🔼(kiṃ + thaṃ)	kathaṃ	how? in what manner?
🔼(ima + thaṃ)	itthaṃ	thus, in this manner

	kiṃ + si (①⨀) + thaṃ	rule
→	kiṃ + si + thaṃ	§317
→	(kiṃ→ka) + thaṃ	§227
→	kathaṃ + si	§221
→	kathaṃ

	ima + si (①⨀) + thaṃ	rule
→	ima + si + thaṃ	§317
→	(ima→i) + thaṃ	§234
→	i + (t)thaṃ	§28, §29
→	itthaṃ + si	§221
→	itthaṃ

The doubled th takes the unaspirated t first by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā; the suffix brings its own final ṃ, and the si the derivative takes as a noun is elided as in every word of the section.

423 (§391): Yadanupapannā nipātanā sijjhanti (forms not reached by a rule are established by direct statement) vidhyaṅga

Kaccāyana states this rule about the rules among the numerals, before the group suffix ka; Buddhappiya moves it to the very end of the kaṇḍa, where it stands as the general licence for every form he has referred to it along the way — the ka of hatthikā, samaṇako, puttako at 384 (§359): Ālu tabbahule, the sataṃ and sahassaṃ of 415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi, the great numbers of 416 (§394): Yāva taduttari dasaguṇitañca and 417 (§395): Sakanāmehi — and as the bridge to the sections that follow, for which it will be invoked again. His gloss condenses Kaccāyana’s long enumeration of domains to three heads: words not accounted for by any rule “from the side of the letters and the rest, from that of nouns, prefixes and particles, or from that of compounds, taddhita and the rest” are established by direct statement (nipātana). “From the taddhita side, first” (taddhitato tāva), he lays down in a verse the time adverbs ajja (“today”), sajju (“at once”, “the same day”) and aparajju (“the next day”), with a for ima and sa for samāna, and then the suffix tana after such particles in the sense “belonging to [that time]”: ajjatanaṃ, svātanaṃ, purātanaṃ, hiyyattanaṃ, with the feminines ajjatanī and hiyyattanī — the very names of two tenses of the Ākhyātakaṇḍa. None of these forms is derived by a rule; the verse’s siyā, “let there be”, states them. The rule is a vidhyaṅga, a procedural rule, and carries no option marker; nipātana is the grammar’s way of admitting what usage has and the rules do not reach.

Ye saddā lakkhaṇena anupapannā a niddiṭṭhalakkhaṇā akkharādito, nāmopasagganipātato vā samāsataddhitādito vā, te nipātanā sijjhanti.

Those words which are not accounted for by a rule — for which no rule has been stated — whether from the side of the letters and the rest, from that of nouns, prefixes and particles, or from that of compounds, taddhita and the rest, are established by direct statement (nipātana).

Taddhitato tāva –

From the taddhita side, first:

Imasmā jja siyā kāle, samānāparato jju ca;
Imasaddassa’kāro ca, samānassa ca so siyā.

After ima, in the sense of time, let there be jja, and jju after samāna and apara;
and let a stand for the word ima, and sa for samāna.

Imasmiṃ kāle, imasmiṃ divase vā ajja, samāne kāle sajju, aparasmiṃdivase aparajju. Nipātehi bhavatthe tana ppaccayo. Ajja bhavaṃ ajjatanaṃ, ajja bhavā ajjatanī, sve bhavaṃ svātanaṃ. Evaṃ purātanaṃ, hiyyo bhavaṃ hiyyattanaṃ, hiyyo bhavā hiyyattanī iccādi.

imasmiṃ kāle, “at this time”, or imasmiṃ divase, “on this day”: ajja (“today”). samāne kāle, “at the same time”: sajju (“at once”). aparasmiṃ divase, “on the following day”: aparajju. After particles, in the sense “being [at that time]”, the suffix tana. ajja bhavaṃ, “being today”, ajjatanaṃ (“of today”); ajja bhavā, ajjatanī; sve bhavaṃ, “being tomorrow”, svātanaṃ. In the same way purātanaṃ (“of old”); hiyyo bhavaṃ, “being yesterday”, hiyyattanaṃ; hiyyo bhavā, hiyyattanī; and so on.

lemma	inflected	meaning
🔼(ima + jja)	ajja	today
🔼(samāna + jju)	sajju	at once, the same day
🔼(apara + jju)	aparajju	the next day
🚻①⨀(ajja + tana)	ajjatanaṃ	of today
🚺①⨀(ajja + tana + ī)	ajjatanī	of today — the aorist tense
🚻①⨀(sve + tana)	svātanaṃ	of tomorrow
🚻①⨀(purā + tana)	purātanaṃ	of old
🚻①⨀(hiyyo + tana)	hiyyattanaṃ	of yesterday
🚺①⨀(hiyyo + tana + ī)	hiyyattanī	of yesterday — the imperfect tense

	ima + smiṃ (⑦⨀) + jja	rule
→	ima + ~~smiṃ~~ + jja	§317
→	(ima→a) + jja	§391
→	ajja + si	§221
→	ajja

	samāna + smiṃ (⑦⨀) + jju	rule
→	samāna + ~~smiṃ~~ + jju	§317
→	(samāna→sa) + jju	§391
→	sajju + si	§221
→	sajju

	ajja + tana	rule
→	ajjatana + (si→aṃ)	§219
→	ajjatanaṃ

	ajjatana + ī (🚺)	rule
→	ajjatan + (a + ī)	§238, §83
→	ajjatanī + si	§220
→	ajjatanī

	hiyyo + tana	rule
→	hiyy(o→a) + (t)tana	§404, §28
→	hiyyattana + (si→aṃ)	§219
→	hiyyattanaṃ

ajja, sajju and aparajju are particles and lose their si by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca; the tana derivatives are adjectives, with the feminine ī of §238 (187): Nadādito vā ī. In svātanaṃ the e of sve becomes ā, in hiyyattanaṃ the o of hiyyo becomes a and the t is doubled — changes of the kind §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca admits. ajjatanī and hiyyattanī, “[the tense] of today” and “[the tense] of yesterday”, are the names of the aorist and the imperfect in the Ākhyātakaṇḍa.

Abyayataddhitaṃ.

[Thus ends] the abyayataddhita, the uninflected derivatives.

Sāmaññavuttibhāvatthā-byayato taddhitaṃ tidhā;
Tatrādi catudhāpaccā-nekatthassatthisaṅkhyāto.

The taddhita is threefold: of general application, in the abstract sense, and uninflected;
the first of these is fourfold: of descent, of many senses, of possession and of number.

The closing verse counts the kaṇḍa’s sections as three kinds and four sub-kinds: the sāmaññavutti suffixes, whose derivatives are ordinary nouns and adjectives of three genders — descent (361–372), the many senses (373–386), possession (398–405) and number (406–418) — then the abstract suffixes (387–389) and the uninflected derivatives (419–423). The suffixes of comparison (390–397) are not named separately.

Iti padarūpasiddhiyaṃ taddhitakaṇḍo pañcamo.

Thus ends the fifth section of the Padarūpasiddhi, the Taddhitakaṇḍa, on secondary derivation.

CST4 prints baladevo; the word stands among the examples of strengthening, and Kaccāyana’s vutti under §344 and Buddhappiya’s own bāladevi under 368 have the ā. ↩
CST4 prints iccate; the form Buddhappiya uses everywhere else is iccete. ↩
CST4 prints egāḷikaṃ, which is no word; goḷikaṃ is the form guḷa + ṇika yields and the one Kaccāyana’s vutti has. ↩
CST4 prints iccebhesaṃ; Buddhappiya’s word is iccetesaṃ, as in the next sutta. ↩
CST4 prints vimho, which is no word; gimho, from gimha, the hot season, completes the list of seasons sisiro, hemanto, vasanto. ↩
CST4 prints vuttiko; the series puttimo, puttiyo, puttiko and Kaccāyana’s vutti under §353 require puttiko. ↩
CST4 prints ukārādi, which yields no sense. The operation meant is the one Buddhappiya refers, under 387, to the word kāra of §269 — a consonant other than t, l, ṇ, d absorbs the following y and is doubled, so that bhy becomes bbh — and the reading may be kārādi or bhakārādi; the Pāli is left as printed. ↩
CST4 prints ādhipabheyyaṃ; the word is ādhipateyyaṃ, from adhipati with ṇeyya, as ādhipaccaṃ above is from the same stem with ṇya. ↩
CST4 prints teādaso; the word is ādeso, “replacement”, as in every parallel phrase of the commentary (bādeso, rādeso in the sentence before). ↩
CST4 prints cakuddasī, which is no word; the form is catuddasī, the feminine ordinal without the lengthening, beside cātuddasī with it, as cuddasamo stands beside catuddasamo in the same sentence. Kaccāyana’s vutti (§375) gives cātuddasī. ↩

5. Taddhitakaṇḍa (Secondary derivation section)

Apaccataddhita (Suffixes of descent)

361 (§344): Vā ṇa’pacce (Optionally ṇa in the sense of offspring) apavada

362 (§432): Dhātuliṅgehi parā paccayā (suffixes come after roots and stems: a governing statement) sīhagatika

363 (§396): Tesaṃ ṇo lopaṃ (the ṇ of these suffixes is elided) utsarga

364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca (optionally vuddhi of the first vowel not before a conjunct, before a ṇ suffix) apavada

365 (§405): Ayuvaṇṇānañcāyo vuddhī (the vuddhi of a, i, u is ā, e, o) anvattha

366 (§345): Ṇāyana ṇāna vacchādito (ṇāyana, ṇāna after vaccha and the like) apavada

367 (§346): Ṇeyyo kattikādīhi (ṇeyya after kattikā and the like) apavada

368 (§347): Ato ṇi vā (Optionally ṇi after a stem in a) apavada

369 (§261): Avaṇṇo ye lopañca (a/ā elided before the suffix ya) apavada

370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca (and in these, vuddhi, elision, augment, change, reversal, replacement) apavada

371 (§348): Ṇavopagvādīhi (ṇava after upaku and the like) apavada

372 (§349): Ṇera vidhavādito (ṇera after vidhavā and the like) apavada

Saṃsaṭṭhādianekatthataddhita (Suffixes of relation and other senses)

373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko (ṇika for “mixed with”, “crosses by”, “goes by”, “carries by” that) apavada

374 (§351): Tamadhīte tenakatādisannidhānaniyogasippabhaṇḍajīvikatthesu ca (And ṇika for “studies that”, “made by that” and the like, location, appointment, craft, goods, livelihood) apavada

375 (§401): Māyūnamāgamo ṭhāne (no vuddhi of initial i, u; the augment e, o in its place) apavada

376 (§352): Ṇa rāgā tenarattaṃ tassedamaññatthesu ca (ṇa after a dye for “dyed with that”; and for “this is his” and other senses) apavada

377 (§402): Āttañca (and ā [for initial i, u], with the augment ri) apavada

378 (§353): Jātādīnamimiyā ca (And ima, iya in the sense “born” and the like) utsarga

379 (§354): Samūhatthe kaṇaṇā (kaṇ, ṇa in the sense of a collection) utsarga

380 (§355): Gāmajanabandhusahāyādīhi tā (tā after gāma, jana, bandhu, sahāya and the like [for a collection]) apavada

381 (§356): Tadassa ṭhānamiyo ca (And iya in the sense “that is the occasion of it”) utsarga

382 (§357): Upamatthāyitattaṃ (āyitatta in the sense of comparison) utsarga

383 (§358): Tannissitatthe lo (la in the sense “resting on that” [and “the occasion of that”]) utsarga

384 (§359): Ālu tabbahule (ālu in the sense “abounding in that”) utsarga

385 (§372): Tappakativacane mayo (maya in the sense “made of that”) utsarga

386 (§183): Etesamo lope (o for the final of these when the inflection is elided) apavada

Bhāvataddhita (Abstract suffixes)

387 (§360): Ṇyattatā bhāve tu (ṇya, tta, tā in the sense of the abstract state; and ttana) utsarga

388 (§361): Ṇa visamādīhi (ṇa after visama and the like [for the abstract state]) apavada

389 (§362): Ramaṇīyādito kaṇa (kaṇ after ramaṇīya and the like [for the abstract state]) apavada

Visesataddhita (Suffixes of comparison)

390 (§363): Visese taratamisikiyiṭṭhā (tara, tama, isika, iya, iṭṭha in the sense of distinction) utsarga

391 (§262): Vuḍḍhassa jo iyiṭṭhesu (ja for vuḍḍha before iya, iṭṭha) apavada

392 (§263): Pasatthassa so ca (sa, and ja, for pasattha) apavada

393 (§264): Antikassa nedo (neda for antika) apavada

394 (§265): Bāḷhassa sādho (sādha for bāḷha) apavada

395 (§266): Appassa kaṇa (kaṇa for appa) apavada

396 (§267): Yuvānañca (And [kaṇa] for yuva) apavada

397 (§268): Vantu mantu vīnañca lopo (vantu, mantu, vī elided before iya, iṭṭha) apavada