5. Taddhitakaṇḍa (Secondary derivation section)
Buddhappiya's Taddhitakaṇḍa: the secondary suffixes grouped by sense — descent, relation, abstraction, comparison, possession, number, adverbs — with every derivation.
Apaccataddhita (Suffixes of descent)
Section titled “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 lemma 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) lemma 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 lemmas. So even by way of the terminology of the other grammars, which 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) “Vasiṭṭha’s offspring” —
‘‘Liṅgañca nipaccate’’ti ito liṅga ggahaṇamanuvattate.
the word liṅga (lemma) 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
Section titled “361 (§344): Vā ṇa’pacce (Optionally ṇa in the sense of offspring) apavada ”Chaṭṭhiyantato liṅgamhā ṇa ppaccayo hoti vikappena ‘‘tassa apacca’’miccetasmiṃ atthe.
After a lemma ending in the sixth form ⑥, the suffix ṇa is used optionally (vikappena) in the sense “his offspring” (tassa apaccaṃ).
So ca –
And that [suffix] —
362 (§432): Dhātuliṅgehi parā paccayā (suffixes come after roots and lemmas: a governing statement) sīhagatika
Section titled “362 (§432): Dhātuliṅgehi parā paccayā (suffixes come after roots and lemmas: a governing statement) sīhagatika ”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 metarule (paribhāsā) “suffixes come only after roots (dhātu) and after lemmas (liṅga)”, the suffix comes only after the lemma that is connected with the sense of offspring and ends in the sixth form ⑥. It is called a suffix (paccaya) because the meaning comes (eti) from it, depending on it (paṭicca), or because meanings are understood (patīyanti) by means of it. The word apacca is not used, by [the maxim] “what has already been expressed is not used” (vuttatthānaṃ appayogo), and the inflection is elided by §317 (332): Tesaṃ vibhattiyo lopā ca.
363 (§396): Tesaṃ ṇo lopaṃ (the ṇ of these suffixes is elided) utsarga
Section titled “363 (§396): Tesaṃ ṇo lopaṃ (the ṇ of these suffixes is elided) utsarga ”Tesaṃ taddhitappaccayānaṃ ṇā nubandhānaṃ ṇa kāro lopamāpajjate.
The letter ṇ of these taddhita suffixes that carry the marker ṇ (ṇānubandha) is elided.
364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca (optionally vuddhi of the first vowel not before a conjunct, before a ṇ suffix) apavada
Section titled “364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca (optionally vuddhi of the first vowel not before a conjunct, before a ṇ suffix) apavada ”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.
When a suffix with the letter ṇ follows, the initial vowel, or [the vowel of] the initial consonant, is strengthened (vuddhi), provided it is not followed by a conjunct: what has a conjunct (saṃyoga) after it is saṃyoganta, “ending in a conjunct”, and what is other than that is asaṃyoganta. Or else this word vā has the sense of a restricted option (vavatthitavibhāsā), and then the meaning is that, among the vowels of the lemma that is the base (pakati), the initial vowel not followed by a conjunct is strengthened when a taddhita suffix with the letter ṇ follows.
Tena –
Hence —
Vāsiṭṭhādīsu niccāyaṃ, aniccoḷumpikādisu;
Na vuddhi nīlapītādo, vavatthitavibhāsato.
In vāsiṭṭha (“Vasiṭṭha’s offspring”) and the like this [strengthening] is invariable (nicca); in oḷumpika (“one who crosses by raft”) and the like it is optional (anicca);
in nīla (“dyed blue”), pīta (“dyed yellow”) and the like there is no strengthening — by the restricted option.
Ca saddaggahaṇamavadhāraṇatthaṃ.
The mention of the word ca is for restriction (avadhāraṇa).
Tassā vuddhiyā aniyamappasaṅge niyamatthaṃ paribhāsamāha.
Since that strengthening would otherwise apply without restriction, a metarule (paribhāsā) is stated to restrict it:
365 (§405): Ayuvaṇṇānañcāyo vuddhī (the vuddhi of a, i, u is ā, e, o) anvattha
Section titled “365 (§405): Ayuvaṇṇānañcāyo vuddhī (the vuddhi of a, i, u is ā, e, o) anvattha ”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.
The strengthened forms (vuddhi) of those — of the letter a, the i-sound and the u-sound, and of those alone — are ā, e and o respectively. The mention of the word ca is either to include (sampiṇḍana) the absence of strengthening or for delimitation. i and u are yu; the sounds that are just yu are the yuvaṇṇā; a together with the yuvaṇṇā are the ayuvaṇṇā; and ā, e and o are āyo. vuddhi is mentioned again so that the last member (uttarapada) is strengthened in negamajānapadā (“townspeople and country people”) and the like; and here ayuvaṇṇānaṃ, the statement that restricts the locus (ṭhānaniyama), is there to stop (nivattana) ā, e and o from being liable to strengthening.
Yathā hi katavuddhīnaṃ, puna vuddhi na hotiha;
Tathā sabhāvavuddhīnaṃ, āyonaṃ puna vuddhi na.
For just as vowels already strengthened receive no second strengthening here,
so ā, e and o, which are 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 letter ā is the strengthening of the letter a; the vowel is elided and [the following vowel] keeps its natural form by §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati; the [consonant] is joined on to what follows by §11 (14): Naye paraṃ yutte; and since the word 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 arise as before.
Vāsiṭṭho, vasiṭṭhassa putto vā, vāsiṭṭhā iccādi purisa saddasamaṃ. Tassa nattupanattādayopi tadupacārato vāsiṭṭhāyeva. Evaṃ sabbattha gottataddhite paṭhamappakatitoyeva paccayo hoti.
vāsiṭṭho (“Vasiṭṭha’s offspring”), or vasiṭṭhassa putto (“Vasiṭṭha’s son”); vāsiṭṭhā and so on, the same as the word purisa. His grandsons, great-grandsons and the rest are also just vāsiṭṭhā, by figurative use (upacāra) of that [name]. So in a clan derivative (gottataddhita) the suffix is everywhere used after the first base only.
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 used after the word vāsiṭṭha by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi. After the vowel elision and the rest, since the word ends in a feminine suffix, it is designated a noun by the mention of ca in the sutta beginning “Taddhitasamāsa” [§601], and the inflections si and the rest arise: vāsiṭṭhī kaññā (“a girl of Vasiṭṭha’s line”); vāsiṭṭhī, vāsiṭṭhiyo and so on, the same as 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, the same as the word citta. In the same way, further on too, a word ending in a taddhita suffix should be understood to have all three genders (tiliṅgatā).
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 and Gotama’s son gotamo; here ā and the rest are not strengthened, because they are not a, i or u. Vasudeva’s offspring is vāsudevo; bāladevo (“Baladeva’s offspring”). In cittako (“Cittaka’s offspring”) and the like, however, 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, “vā” continues from 361 (§344): Vā ṇa’pacce everywhere in the treatment of the taddhita; hence everywhere both the phrase (vākya) and the derivative (vutti) occur. The word apacce continues only as far as the mention of saṃsaṭṭha.
366 (§345): Ṇāyana ṇāna vacchādito (ṇāyana, ṇāna after vaccha and the like) apavada
Section titled “366 (§345): Ṇāyana ṇāna vacchādito (ṇāyana, ṇāna after vaccha and the like) apavada ”Vaccha kacca iccevamādito chaṭṭhiyantato gottagaṇato ṇāyana ṇāna iccete2 paccayā honti vā ‘‘tassāpacca’’miccetasmiṃ atthe. Sabbattha ṇa kārānubandho vuddhattho, sesaṃ pubbasamaṃ, saṃyogantattā vuddhiabhāvova viseso.
After the group of clan names (gottagaṇa) vaccha, kacca and the like, ending in the sixth form ⑥, the suffixes ṇāyana and ṇāna are optionally used in the sense “his offspring”. Everywhere the marker ṇ is there for the strengthening; the rest is the same as before, and the only difference is that there is no 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 (“Vaccha’s offspring”), or vacchassa putto (“Vaccha’s son”). Likewise Kacca’s son is kaccāyano, kaccāno, and Moggalla’s son moggallāyano, moggallāno; likewise aggivessāyano, aggivessāno (“Aggivessa’s son”); kaṇhāyano, kaṇhāno (“Kaṇha’s son”); sākaṭāyano, sākaṭāno (“Sakaṭa’s son”); muñcāyano, muñcāno (“Muñca’s son”); kuñjāyano, kuñjāno (“Kuñja’s son”), and so on. This is a group defined by form (ākatigaṇa).
‘‘Kattikāya apacca’’nti viggahe –
In the analysis “Kattikā’s offspring” —
367 (§346): Ṇeyyo kattikādīhi (ṇeyya after kattikā and the like) apavada
Section titled “367 (§346): Ṇeyyo kattikādīhi (ṇeyya after kattikā and the like) apavada ”Ādi saddoyaṃ pakāre vattate. Kattikā vinatārohiṇī iccevamādīhi itthiyaṃ vattamānehi liṅgehi ṇeyya ppaccayo hoti vā ‘‘tassāpacca’’miccetasmiṃ atthe.
This word ādi occurs in the sense of “kind” (pakāra). After lemmas occurring in the feminine, of the kind of kattikā, vinatā and rohiṇī, the suffix ṇeyya is optionally used 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 lemma keeps its natural form (pakatibhāva) by §318 (333): Pakati cassa sarantassa: kattikeyyo (“Kattikā’s offspring”), or kattikāya putto (“Kattikā’s son”). Likewise Vinatā’s offspring is venateyyo, where the letter e is the strengthening of the letter i; Rohiṇī’s son is rohiṇeyyo, Gaṅgā’s offspring gaṅgeyyo, a sister’s (bhaginī) son bhāgineyyo and a river’s (nadī) son nādeyyo; likewise anteyyo, āheyyo, kāmeyyo. Suci’s offspring is soceyyo, where the letter o is the strengthening of the letter u; Bālā’s offspring is bāleyyo, and so on.
‘‘Dakkhassāpacca’’nti viggahe ṇamhi sampatte –
In the analysis “Dakkha’s offspring”, when ṇa would apply —
368 (§347): Ato ṇi vā (Optionally ṇi after a lemma in a) apavada
Section titled “368 (§347): Ato ṇi vā (Optionally ṇi after a lemma in a) apavada ”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 lemma ending in the letter a, the suffix ṇi is optionally used in the sense “his offspring”: dakkhi (“Dakkha’s offspring”), dakkhī, dakkhayo; Doṇa’s offspring is doṇi. Likewise vāsavi (“Vāsava’s offspring”), sakyaputti (“Sakyaputta’s offspring”), nāṭaputti (“Nāṭaputta’s offspring”), dāsaputti (“Dāsaputta’s offspring”), dāsarathi (“Dasaratha’s offspring”); vāruṇi (“Varuṇa’s offspring”), kaṇḍi (“Kaṇḍa’s offspring”), bāladevi (“Baladeva’s offspring”), pāvaki (“Pāvaka’s offspring”); Jinadatta’s offspring is jenadatti; suddhodani (“Suddhodana’s offspring”), anuruddhi (“Anuruddha’s offspring”), 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 repeated mention of vā, the suffix ṇika is used in the sense of offspring, and the suffix ṇya after aditi and the like. For instance, Sakyaputta’s son is sakyaputtiko, and with the letter k replaced by the letter y by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, sakyaputtiyo; likewise nāṭaputtiko (“Nāṭaputta’s son”), jenadattiko (“Jinadatta’s son”); 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 used], and the strengthening —
369 (§261): Avaṇṇo ye lopañca (a/ā elided before the suffix ya) apavada
Section titled “369 (§261): Avaṇṇo ye lopañca (a/ā elided before the suffix ya) apavada ”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 is elided when the taddhita suffix ya follows, and by the word ca the i-vowel too. Hence the letter i is elided, the conjunct ty becomes the letter c by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ, and it is doubled (dvitta) by §28 (40): Para dvebhāvo ṭhāne: ādicco (“Aditi’s son”). Likewise Diti’s son is decco.
‘‘Kuṇḍaniyā putto’’ti atthe ṇya ppaccaye kate –
When the suffix ṇya has been added in the sense “Kuṇḍanī’s son” —
‘‘Kvacādimajjhuttaresū’’ti vattate.
“Kvacādimajjhuttaresu” (“in some places, in the first, middle and last [positions]”) continues from §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca.
370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca (and in these, vuddhi, elision, insertion, modification, metathesis, replacement) apavada
Section titled “370 (§404): Tesu vuddhilopāgamavikāraviparītādesā ca (and in these, vuddhi, elision, insertion, modification, metathesis, replacement) apavada ”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] — where no rule has been laid down, strengthening (vuddhi), elision (lopa), insertion (āgama), modification (vikāra), metathesis (viparīta) and replacement (ādesa) take place in some places (kvaci), without conflicting with the word of the Conqueror. Hence the initial vowel is strengthened even though it is followed by a conjunct, and when the letter i is elided ny is replaced by ñ: koṇḍañño (“Kuṇḍanī’s son”). Kuru’s son is korabyo, and here too, by the same rule, the letter u is replaced by ava; a brother’s (bhātu) son is bhātabyo.
‘‘Upagussa apacca’’nti viggahe –
In the analysis “Upagu’s offspring” —
371 (§348): Ṇavopagvādīhi (ṇava after upaku and the like) apavada
Section titled “371 (§348): Ṇavopagvādīhi (ṇava after upaku and the like) apavada ”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 (gottagaṇa) ending in the letter u, of the kind of upagu and manu, the suffix ṇava is optionally used in the sense “his offspring”; and since the word ādi here expresses “kind”, this suffix comes only after [lemmas] ending in the letter u. opagavo (“Upagu’s offspring”), opagavī, opagavaṃ; Manu’s offspring is mānavo, while mānuso is the form when the suffix ṇa is used and the insertion (āgama) of s is made; Bhaggu’s offspring is bhaggavo, Paṇḍu’s offspring paṇḍavo, Upavindu’s offspring opavindavo, and so on.
‘‘Vidhavāya apacca’’nti atthe –
In the sense “a widow’s offspring” —
372 (§349): Ṇera vidhavādito (ṇera after vidhavā and the like) apavada
Section titled “372 (§349): Ṇera vidhavādito (ṇera after vidhavā and the like) apavada ”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 used in the sense of offspring. A vidhavā (widow) is a woman whose husband (dhava), her lord, is gone; [her son is] vedhavero (“a widow’s son”). The son of a bandhukī, a woman who goes out to her lovers (abhisāriṇī), is bandhukero; the son of an ascetic (samaṇa), that is, of a preceptor, is sāmaṇero (“a novice”), because he stands in the place of a son; nāḷikero, and so on.
Apaccataddhitaṃ.
[Here end] the suffixes of descent.
Saṃsaṭṭhādianekatthataddhita (Suffixes of relation and other senses)
Section titled “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
Section titled “373 (§350): Yena vā saṃsaṭṭhaṃ tarati carati vahati ṇiko (ṇika for “mixed with”, “crosses by”, “goes by”, “carries by” that) apavada ”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.
After a lemma ending in the third form ③ — that with which something is mixed, by which one crosses, by which one goes or by which one carries — the suffix ṇika is optionally used in those senses, “mixed with” and the rest: telikaṃ bhojanaṃ (“food mixed with sesame”), meaning prepared (abhisaṅkhata) with sesame; telikī yāgu (“gruel mixed with sesame”); mixed with molasses (guḷa), goḷikaṃ; likewise ghātikaṃ (“mixed 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 uḷumpiko on the alternative without strengthening; likewise kulliko (“one who crosses by a kulla raft”), gopucchiko (“by a cow’s tail”). One who goes by cart (sakaṭa) is sākaṭiko; likewise pādiko (“one who goes on foot”), daṇḍiko (“with a staff”); one who goes, that is, proceeds (pavattati), by the Dhamma is dhammiko. One who carries on the head (sīsa) is sīsiko, and by the mention of vā the letter ī is not strengthened; likewise aṃsiko (“one who carries 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 repeated mention of vā, the suffix ṇika is used in other senses as well: one who goes to another’s wife (paradāra) is pāradāriko, and one who goes along the road (patha) is pathiko.
‘‘Vinayamadhīte, aveccādhīte’’ti vā viggahe –
In the analysis “he studies the Vinaya”, or “he studies [it] thoroughly (avecca)” —
‘‘Ṇiko’’ti vattate.
“ṇiko” continues.
374 (§351): Tamadhīte tenakatādisannidhānaniyogasippabhaṇḍajīvikatthesu ca (And ṇika for “studies that”, “made by that” and the like, location, appointment, craft, goods, livelihood) apavada
Section titled “374 (§351): Tamadhīte tenakatādisannidhānaniyogasippabhaṇḍajīvikatthesu ca (And ṇika for “studies that”, “made by that” and the like, location, appointment, craft, goods, livelihood) apavada ”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 sutta has four words. After lemmas ending in the second ② and the other inflection forms, the suffix ṇika is optionally used 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” and “that is his livelihood”: venayiko (“one who studies the Vinaya”); likewise suttantiko (“one who studies the Suttanta”), ābhidhammiko (“one who studies the Abhidhamma”).
‘‘Byākaraṇamadhīte’’ti atthe ṇika ppaccayādimhi kate –
When the suffix ṇika and the rest have been applied in the sense “he studies grammar” (byākaraṇa) —
‘‘Vuddhādisarassa vāsaṃyogantassa saṇe cā’’ti vattamāne –
while 364 (§400): Vuddhādisarassa vāsaṃyogantassa saṇe ca continues —
375 (§401): Māyūnamāgamo ṭhāne (no vuddhi of initial i, u; the insertion of e, o in its place) apavada
Section titled “375 (§401): Māyūnamāgamo ṭhāne (no vuddhi of initial i, u; the insertion of e, o in its place) apavada ”I u iccetesaṃ4 ādisarānaṃ asaṃyogantānaṃ mā vuddhi hoti saṇe, tatreva vuddhi āgamo hoti ca ṭhāneti ekāravuddhāgamo.
The initial vowels i and u, when not followed by a conjunct, are not strengthened (mā vuddhi) before a ṇ [suffix]; instead, right there in its place (ṭhāne), the strengthened vowel comes as an insertion (āgama). Hence the insertion of the strengthened vowel e.
‘‘Ṭhāne’’ti vacanā cettha, yū namādesabhūtato;
Yave hi pubbeva eo-vuddhiyo honti āgamā.
And here, because of the word ṭhāne, it is before what stands as the replacement of i and u,
that is, only before y and v, that the strengthened vowels e and o come as insertions.
Ya kārassa dvibhāvo.
The letter y is doubled.
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 (“one who studies reasoning”), vediko (“the Veda”), nemittiko (“omens”). An act (payoga) done by the body is kāyiko, a deed (kamma) done by the body kāyikaṃ, and a deed done by speech (vacasā) vācasikaṃ; likewise mānasikaṃ (“done by the mind”), and here the insertion of s comes even when a suffix follows, by the restricted (vavatthita) word vā in the sutta §184 (96): Sa sare vāgamo. The recitation (saṅgīti) made by the elders (thera) is therikā; likewise pañcasatikā (“made by the five hundred”), sattasatikā (“made by the seven hundred”), and here the suffix ī is not used, by the mention of vā that continues into the sutta §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi.
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, and sārīrikaṃ dukkhaṃ (“bodily pain”); likewise mānasikā (“located in the mind”), mānasikaṃ.
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 (niyutta): one appointed to the door (dvāra) is dovāriko, and here the insertion of the letter o comes before the letter v by “Māyūnamāgamo ṭhāne”; likewise bhaṇḍāgāriko (“appointed to the storehouse”), nāgariko (“to the city”), navakammiko (“to building work”), vanakammiko (“to forest work”), ādikammiko (“engaged in the first deed”), odariko (“devoted to the belly”), rathiko (“appointed to a chariot”), pathiko (“to the road”); one engaged in a means (upāya) is opāyiko, and [states] engaged in the mind (cetas) are cetasikā.
Sippatthe vīṇāvādanaṃ vīṇā, vīṇā assa sippaṃ veṇiko. E vaṃ pāṇaviko, modiṅgiko, vaṃsiko.
In the sense of a craft (sippa): vīṇā means lute-playing (vīṇāvādana), and one whose craft is the lute is veṇiko; likewise pāṇaviko (“whose craft is the small drum”), modiṅgiko (“the mudiṅga drum”), vaṃsiko (“the bamboo pole”).
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 (“whose merchandise is oil”), goḷiko (“molasses”), pūviko (“cakes”), paṇṇiko (“greens”), tambūliko (“betel”), loṇiko (“salt”).
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 (“one who lives by killing deer”), where the letter v is inserted; sūkariko (“pigs”), sākuṇiko (“birds”), macchiko (“fish”), and so on.
‘‘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 mention of ādi in “tena katādi” (“made by that, and the like”), the suffix ṇika is used also in such senses 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. For instance, one killed with a net (jāla), or who kills with one, is jāliko; likewise bāḷisiko (“one who fishes with a hook”), vākariko (“one who hunts with a snare”); one bound with a thread (sutta) is suttiko, and an elephant bound with a leather strap (varattā) is 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 (“bought with a pot”), phālikaṃ (“with a ploughshare”), sovaṇṇikaṃ (“with gold”), sātikaṃ (“with a hundred”). One who plays with dice (akkha) is akkhiko; likewise sālākiko (“one who plays with sticks”), tindukiko (“with tinduka fruits”), ambaphaliko (“with mangoes”). One whose weapon is the bow (cāpa) is cāpiko; likewise tomariko (“whose weapon is the goad”), muggariko (“the club”), mosaliko (“the pestle”).
Vāto assa ābādhoti vātiko. Evaṃ semhiko, pittiko.
One whose ailment is wind (vāta) is vātiko; likewise semhiko (“whose ailment is phlegm”), pittiko (“bile”).
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 (“devoted to the Dhamma”), saṅghiko (“to the Saṅgha”). What is the Buddha’s property is buddhiko; likewise dhammiko (“the Dhamma’s”), saṅghiko vihāro (“a monastery belonging to the Saṅgha”), saṅghikā bhūmi (“land belonging to the Saṅgha”), saṅghikaṃ cīvaraṃ (“a robe belonging to the Saṅgha”), 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 (“measuring a khārī”), doṇikaṃ (“measuring a doṇa”). A heap of a pot is kumbhiko. What deserves a pot is kumbhiko; likewise doṇiko (“worth a doṇa”), aṭṭhamāsiko (“worth eight māsakas”), kahāpaṇiko (“worth a kahāpaṇa”), āsītikā gāthā (“a verse worth eighty”), nāvutikā (“worth ninety”), sātikaṃ (“worth a hundred”), sāhassikaṃ (“worth a thousand”). What deserves to be seen for oneself (sandiṭṭha) is sandiṭṭhiko, and what deserves this procedure (vidhi), “come, 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 means the wearing of rag-robes, and one who has that as his habit is paṃsukūliko; likewise tecīvariko (“whose habit is the three robes”); one whose habit is eating at a single sitting is ekāsaniko, and one whose habit is dwelling at the root of a tree rukkhamūliko; so too āraññiko (“whose habit is dwelling in the forest”), sosāniko (“in a charnel ground”).
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 (“born in hell”), sāmuddiko maccho (“a fish born in the sea”); born in the rains (vassa), vassiko, vassikā, vassikaṃ pupphaṃ (“a flower born in the rains”); sāradiko (“born in autumn”), hemantiko (“in winter”), vāsantiko (“in spring”), cātuddasiko (“on the fourteenth day”); a person born in Rājagaha, or who dwells in Rājagaha, is rājagahiko jano; born, or dwelling, among the Magadhans, māgadhiko, māgadhikā, māgadhikaṃ; born, or dwelling, in Sāvatthī, sāvatthiko; kāpilavatthiko (“of Kapilavatthu”), vesāliko (“of Vesālī”).
Loke vidito lokiko, lokāya saṃvattatītipi lokiko. Tathā mātito āgataṃ mātikaṃ, pitito āgataṃ pettikaṃ nāmaṃ.
What is known in the world (loka) is lokiko, and what conduces to the world is also lokiko. So too, what has come from the mother (mātito) is mātikaṃ, and a name that has come from the father is 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 (“arisen from the father”). That whose purpose is acquisition (upadhi) 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 (“prompted”); nāmikaṃ is just nāma (“a noun”); likewise ākhyātikaṃ (“a verb”), opasaggikaṃ (“a prefix”), nepātikaṃ (“a particle”); those whose devotion (bhatti) is to the Four Great Kings are cātumahārājikā. It should be applied in the same way in other senses too.
‘‘Kasāvena ratta’’nti viggahe –
In the analysis “dyed with the brown 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
Section titled “376 (§352): Ṇa rāgā tenarattaṃ tassedamaññatthesu ca (ṇa after a dye for “dyed with that”; and for “this is his” and other senses) apavada ”Rāgatthavācakā liṅgamhā ‘‘tena ratta’’miccetasmiṃ atthe, ‘‘tasse’’ti chaṭṭhiyantato ‘‘ida’’miccetasmiṃ atthe ca aññatthesu ca ṇa ppaccayo hoti vā.
The suffix ṇa is optionally used after a lemma that expresses a dye (rāga) in the sense “dyed with that”, after a lemma ending in the sixth form ⑥ — tassa (“his”) — in the sense “this [is his]”, and in other senses too.
Kāsāvaṃ vatthaṃ. Evaṃ kāsāyaṃ, kusumbhena rattaṃ kosumbhaṃ, haliddiyā rattaṃ hāliddaṃ, pattaṅgaṃ, mañjiṭṭhaṃ, kuṅkumaṃ, nīlena rattaṃ nīlaṃ. Evaṃ pītaṃ.
kāsāvaṃ vatthaṃ (“cloth dyed with the brown dye”); likewise kāsāyaṃ; dyed with safflower (kusumbha), kosumbhaṃ; dyed with turmeric (haliddī), hāliddaṃ; pattaṅgaṃ (“dyed with red sandal”), mañjiṭṭhaṃ (“with madder”), kuṅkumaṃ (“with saffron”); dyed with blue (nīla), nīlaṃ; likewise pītaṃ (“dyed yellow”).
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]”: what is the buffalo’s (mahiṃsa) is māhiṃsaṃ maṃsaṃ (“buffalo meat”), or its curds, ghee, hide and the like; what is the pig’s (sūkara) is sūkaraṃ; what is Kaccāyana’s is kaccāyanaṃ byākaraṇaṃ (“the Kaccāyana grammar”); likewise sogataṃ sāsanaṃ (“the Sugata’s dispensation”).
‘‘Isissa ida’’nti atthe ṇa ppaccaye kate vuddhimhi sampatte –
When the suffix ṇa has been added in the sense “this is the sage’s” (isissa idaṃ) and the strengthening would apply —
‘‘Saṇe, yūnamāgamo ṭhāne’’ti ca vattate.
And “saṇe” and “yūnamāgamo ṭhāne” continue.
377 (§402): Āttañca (and ā [for initial i, u], with the insertion of ri) apavada
Section titled “377 (§402): Āttañca (and ā [for initial i, u], with the insertion of ri) apavada ”I u iccetesaṃ ādisarānaṃ ā ttañca hoti saṇa kārappaccaye pare, ca saddena ri kārāgamo ca ṭhāneti i kārassa ā ttaṃ.
The initial vowels i and u also become ā when a suffix with the letter ṇ follows, and by the word ca there is also the insertion (āgama) of the letter ri, in its place (ṭhāne). Hence the letter i becomes ā.
Ṭhānādhikārato āttaṃ, isūsabhaujādinaṃ;
Isissa tu rikārāga-mo cāttānantare bhave.
By the governing rule (adhikāra) ṭhāne, isi, usabha, uju and the like take ā;
but for isi the letter ri is inserted as well, immediately after the ā.
Ārisyaṃ, usabhassa idaṃ āsabhaṃ ṭhānaṃ, āsabhī vācā.
ārisyaṃ (“the sage’s”); this belongs to the bull (usabhassa idaṃ): āsabhaṃ ṭhānaṃ (“the bull’s place, the position of a leader”), āsabhī vācā (“bull-like, lordly speech”).
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 mention of aññattha (“in other senses”), however, the suffix ṇa is used 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 Kattikā and the rest, that is his deity, studies that thoroughly, the region that is the domain of that [people], [something] exists in that region, produced by that, deserves that, a modification of that, that is its measure. For example, a village that exists not far from Vidisā is vediso gāmo, and a palace that exists 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 that exists in the mind (manasi) is mānasaṃ sukhaṃ, with the insertion of s. A bird that exists on a lake (sare) is sāraso sakuṇo (“a water bird”); so too sārasā sakuṇī (“a female water bird”) and sārasaṃ pupphaṃ (“a lake flower”). A son who exists at the breast (urasi) is oraso putto (“one’s own son”), because he is reared at the breast. What exists in a friend (mitte) is mettā (“friendliness”), or mettī; and speech that exists in the city (pure) 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 (pāvuse) is pāvuso megho; so too pāvusā ratti (“a night of the rains”) and pāvusaṃ abbhaṃ (“a rain cloud”); a month born in autumn (sarade) is sārado māso, and so sāradā ratti (“an autumn night”) and sāradaṃ pupphaṃ (“an autumn flower”). Likewise sisiro (“of the cool season”), hemanto (“of winter”), vasanto (“of spring”) and gimho (“of the hot season”). A person born in Mathurā is māthuro jano; so too māthurā gaṇikā (“a courtesan of Mathurā”) and 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. Because sabbato is mentioned again in §178 (224): Sabbato ko, the letter ka with its vowel is inserted in some places (kvaci) even after a taddhita [suffix]: 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 (“of Sāgala”), pāṭaliputto or pāṭaliputtako (“of Pāṭaliputta”); in the senses “born in Vesālī” and the rest, vesālo or vesālako; one born in Kusinārā is kosināro or kosinārako. Likewise sāketo or sāketako (“of Sāketa”), kosambo or kosambako (“of Kosambī”), indapatto or indapattako (“of Indapatta”), kapillo or kapillako (“of Kapilla”), bhārukaccho or bhārukacchako (“of Bhārukaccha”); one born in a city (nagare), 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, it is in every case only the plural that is used: one born among the Aṅgas (aṅgesu), come from the Aṅgas (aṅgehi), whose dwelling is the Aṅgas (aṅgā), or lord of the Aṅgas (aṅgānaṃ), is aṅgo or aṅgako; likewise māgadho or māgadhako (“of the Magadhans”), kosalo or kosalako (“of the Kosalans”), vedeho or vedehako (“of the Videhans”), kambojo or kambojako (“of the Kambojans”), gandhāro or gandhārako (“of the Gandhārans”), sovīro or sovīrako (“of the Sovīras”), sindhavo or sindhavako (“of the Sindhus”), assako (“of the Assakas”), kāliṅgo (“of the Kaliṅgas”), pañcālo (“of the Pañcālas”), sakko (“of the Sakyans”); so too one born in Suraṭṭha, or the lord of Suraṭṭha, is soraṭṭho or soraṭṭhako. Likewise mahāraṭṭho or mahāraṭṭhako (“of Mahāraṭṭha”), and so on.
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 (nakkhattayoga): the month joined with Kattikā when she is joined with the full moon is kattiko; the month joined with the constellation Magasira when it is joined with the moon 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, with Savaṇa sāvaṇo, sāvaṇī, with Bhadda bhaddo, and with Assayuja assayujo. One whose deity is the Buddha is buddho; likewise sogato (“whose deity is the Sugata”), māhindo (“whose deity is Mahinda”), yāmo (“whose deity is Yama”) and somo (“whose deity is Soma”).
Byākaraṇaṃ aveccādhīte veyyākaraṇo. Evaṃ mohutto, nemitto, aṅgavijjo, vatthuvijjo. Vasātīnaṃ visayo deso vāsāto, udumbarā asmiṃ padese santīti odumbaro deso.
One who studies grammar (byākaraṇaṃ) thoroughly (avecca) is veyyākaraṇo (“a grammarian”); likewise mohutto (“one who studies the hours, an astrologer”), nemitto (“one who studies omens, a diviner”), aṅgavijjo (“one who studies the lore of bodily marks”) and vatthuvijjo (“one who studies the lore of sites”). The region that is the domain of the Vasātīs is vāsāto, and a region in which there are fig trees (udumbarā) 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 produced with a thousand (sahassena) is sāhassī parikhā; what is produced from milk (payasā) is pāyāsaṃ (“milk-rice”); a verse that deserves a thousand is sāhassī gāthā; a modification of iron (ayaso) is āyaso (“made of iron”), and likewise sovaṇṇo (“made of gold”); water whose measure is a man (puriso) is porisaṃ udakaṃ.
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 mention of ca, the suffix ṇeyya is used 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 letter ka inserted as before; likewise campeyyako (“of Campā”), sāgaleyyako (“of Sāgala”), mithileyyako jano (“a man of Mithilā”) and gaṅgeyyo maccho (“a fish of the Ganges”). What is born on rock (silāya) is seleyyakaṃ (“lichen”); a dog born in a [good] family (kule) is koleyyako sunakho (“a dog of good breed”); a flower born in the forest (vane) is vāneyyaṃ pupphaṃ. Likewise pabbateyyo mānuso (“a man of the mountains”), pabbateyyā nadī (“a mountain river”) and pabbateyyaṃ osadhaṃ (“a mountain herb”). What is good for the road (pathassa) is pātheyyaṃ (“provisions for a journey”); wealth that is good for its owner (sapatissa) is sāpateyyaṃ dhanaṃ (“one’s own property”); padīpeyyaṃ telaṃ (“oil for the lamp”); what is good for one’s mother (mātu) is matteyyaṃ, and likewise petteyyaṃ (“good for one’s father”). One who deserves an offering (dakkhiṇaṃ) is dakkhiṇeyyo, and so on.
378 (§353): Jātādīnamimiyā ca (And ima, iya in the sense “born” and the like) utsarga
Section titled “378 (§353): Jātādīnamimiyā ca (And ima, iya in the sense “born” and the like) utsarga ”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 used.
Pacchā jāto pacchimo, pacchimā janatā, pacchimaṃ cittaṃ, ante jāto antimo, antimā, antimaṃ. Evaṃ majjhimo, purimo, uparimo, heṭṭhimo, paccantimo, gopphimo, ganthimo.
One born after (pacchā) is pacchimo (“last”); so too pacchimā janatā (“later people”) and pacchimaṃ cittaṃ (“the last thought”); one born at the end (ante) is antimo (“final”), antimā, antimaṃ. Likewise majjhimo (“middle”), purimo (“former”), uparimo (“upper”), heṭṭhimo (“lower”), paccantimo (“of the border”), gopphimo (“at the ankle”) and ganthimo (“tied”).
Tathā iya ppaccaye manussajātiyā jāto manussajātiyo, manussajātiyā, manussajātiyaṃ. Evaṃ assajātiyo, hatthijātiyo, bodhisattajātiyo, dabba jātiyo, samānajātiyo, lokiyo iccādi.
So too with the suffix iya: one born of the human kind (manussajātiyā) is manussajātiyo, manussajātiyā, manussajātiyaṃ. Likewise assajātiyo (“of the horse kind”), hatthijātiyo (“of the elephant kind”), bodhisattajātiyo (“of the Bodhisatta’s kind”), dabbajātiyo (“of the kind of a substance”), samānajātiyo (“of the same kind”) and lokiyo (“worldly”), and so on.
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 mention of ādi (“and the like”), the suffixes ima and iya are used also in the senses “assigned to that”, “he has that”, “existing in that” and the like, and by the word ca the suffix ika as well. One assigned to the end (ante) is antimo, antiyo, antiko; one who has a son (putto), or in whom a son is found, is puttimo, puttiyo, puttiko; what has fitness (kappo) is kappiyo (“allowable”); one who has matted hair (jaṭā) is jaṭiyo; what has a share in decline (hānabhāgo) is hānabhāgiyo, and likewise ṭhitibhāgiyo (“sharing in stability”); [states] existing on the side of awakening (bodhissa pakkhe) are bodhipakkhiyā; those existing in the group of five (pañcavagge) are pañcavaggiyā, and likewise chabbaggiyā (“of the group of six”) and udariyaṃ (“what is in the stomach”); what is one’s own (attano idaṃ) is attaniyaṃ, with the insertion (āgama) of the letter n.
Ca saddaggahaṇena kiya yaṇya ppaccayā ca. Jātiyā niyutto jātikiyo. Evaṃ andhakiyo, jaccandhe niyutto jaccandhakiyo. Sassa ayanti sakiyo. Evaṃ parakiyo.
By the mention of the word ca, the suffixes kiya, ya and ṇya as well. One assigned to a class (jātiyā) is jātikiyo; likewise andhakiyo (“assigned to the blind”); one assigned to those blind from birth (jaccandhe) is jaccandhakiyo. What belongs to oneself (sassa ayaṃ) is sakiyo, and likewise parakiyo (“another’s”).
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 is used in the senses “good at”, “good for”, “existing in”, “born of” and the like. For example, what is good at work (kammani) is kammaññaṃ (“fit for work”); what is good in an assembly (sabhāyaṃ) is sabbhaṃ, by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ and the rest. Likewise what is good for the intellect (medhāya) is mejjhaṃ ghaṭaṃ; what is good for the feet (pādānaṃ) is pajjaṃ telaṃ (“foot-oil”); what is good for a chariot (rathassa) is racchā (“a carriage road”); what exists in a village (gāme) is gammo (“rustic”); what exists in a cow (gave) is gabyaṃ (“bovine”), since by the word ca in the rule §78 (31): O sare ca the replacement by ava takes place before the suffix ya as well; what exists in a poet (kavimhi) is kabyaṃ (“poetry”); what exists in the sky (divi) is dibyā (“divine”); what is born of the breast (thanato) is thaññaṃ (“mother’s milk”); what conduces to wealth (dhanāya) is dhaññaṃ (“grain”).
Ṇya ppaccayo parisāyaṃ sādhu pārisajjo, da kārāgamo, samaṇānaṃ hitā sāmaññā janā, brāhmaṇānaṃ hitā brāhmaññā, arūpe bhavā āruppā iccādi.
With the suffix ṇya: one good in an assembly (parisāyaṃ) is pārisajjo (“a councillor”), with the insertion of the letter d; people good for ascetics (samaṇānaṃ) are sāmaññā janā; those good for brahmins (brāhmaṇānaṃ) are brāhmaññā; [states] existing in the formless (arūpe) are āruppā, and so on.
‘‘Rājaputtānaṃ samūho’’ti viggahe –
In the analysis rājaputtānaṃ samūho (“a collection of princes”) —
379 (§354): Samūhatthe kaṇaṇā (kaṇ, ṇa in the sense of a collection) utsarga
Section titled “379 (§354): Samūhatthe kaṇaṇā (kaṇ, ṇa in the sense of a collection) utsarga ”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 word ending in the sixth form ⑥, the suffixes kaṇ and ṇa are used in the sense “a collection of them” (tesaṃ samūho): rājaputtako, or rājaputtakaṃ, and rājaputto. Likewise mānussako and mānusso (“a collection of men”), māthurako and māthuro (“a collection of Mathurā men”), porisako and poriso (“a collection of men”); a collection of elders (vuddhānaṃ) is vuddhako or vuddho. Likewise māyūrako and māyūro (“a flock of peacocks”), kāpoto (“a flock of pigeons”), kokilo (“a flock of cuckoos”), māhiṃsako and māhiṃso (“a herd of buffaloes”), oṭṭhako (“a herd of camels”), orabbhako (“a flock of sheep”); a collection of eight (aṭṭhannaṃ) is aṭṭhako; a collection of kings (rājānaṃ) is rājako; a collection of alms (bhikkhānaṃ) is bhikkho; a collection of trainings (sikkhānaṃ) is sikkho; a collection of two (dvinnaṃ) is dvayaṃ, where the letter i is replaced by aya by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest; likewise a collection of three (tiṇṇaṃ) is tayaṃ, and so on.
‘‘Samūhatthe’’ti vattate.
“samūhatthe” (“in the sense of a collection”) continues.
380 (§355): Gāmajanabandhusahāyādīhi tā (tā after gāma, jana, bandhu, sahāya and the like [for a collection]) apavada
Section titled “380 (§355): Gāmajanabandhusahāyādīhi tā (tā after gāma, jana, bandhu, sahāya and the like [for a collection]) apavada ”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 used in the sense of a collection: a collection of villages (gāmānaṃ) is gāmatā; likewise janatā (“a body of people”), bandhutā (“a body of kinsmen”), sahāyatā (“a company of friends”) and nāgaratā (“a body of townsmen”). By splitting the rule (yogavibhāga) at tā, [the suffix is used] also in the word’s own sense (sakattha): devatā is simply devo (“a deity”). A word ending in the suffix tā is always feminine.
381 (§356): Tadassa ṭhānamiyo ca (And iya in the sense “that is the occasion of it”) utsarga
Section titled “381 (§356): Tadassa ṭhānamiyo ca (And iya in the sense “that is the occasion of it”) utsarga ”‘‘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.
After a word ending in the sixth form ⑥, the suffix iya is used in the sense “that is the occasion (ṭhāna) of it” (tadassa ṭhānaṃ): an occasion of intoxication (madanassa) is madaniyo (“intoxicating”), madaniyā, madaniyaṃ; an occasion of bondage (bandhanassa) is bandhaniyaṃ (“captivating”). Likewise mucchaniyaṃ (“an occasion of infatuation”), rajaniyaṃ (“an occasion of passion”), gamaniyaṃ (“an occasion of going”), dassaniyaṃ (“an occasion of seeing”), upādāniyaṃ (“an occasion of grasping”) and pasādaniyaṃ (“an occasion of confidence”). By the word ca, [the suffix is used] also in the sense “good for” and the like: [states] good for the graspings (upādānānaṃ) are upādāniyā, and so on.
382 (§357): Upamatthāyitattaṃ (āyitatta in the sense of comparison) utsarga
Section titled “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 a lemma expressing the comparison, the suffix āyitatta is used: “it appears like smoke” (dhūmo viya dissati), dhūmāyitattaṃ (“a smoke-like state”); likewise timirāyitattaṃ (“a darkness-like state”).
‘‘Tadassa ṭhāna’’nti vattate.
“tadassa ṭhāna” (“that is the occasion of it”) continues.
383 (§358): Tannissitatthe lo (la in the sense “resting on that” [and “the occasion of that”]) utsarga
Section titled “383 (§358): Tannissitatthe lo (la in the sense “resting on that” [and “the occasion of that”]) utsarga ”‘‘Tannissita’’nti atthe, ‘‘tadassaṭhāna’’nti atthe ca la ppaccayo hoti. Duṭṭhu nissitaṃ, duṭṭhu ṭhānaṃ vā duṭṭhullaṃ, duṭṭhullā vācā, la ssa dvibhāvo. Evaṃ vedallaṃ.
The suffix la is used in the sense “resting on that” (tannissita) and in the sense “that is the occasion of it” (tadassa ṭhāna): what rests on what is bad (duṭṭhu), or is an occasion of what is bad, is duṭṭhullaṃ (“coarse”); duṭṭhullā vācā (“coarse speech”), with the doubling of the l. Likewise vedallaṃ (“the catechism”).
‘‘Abhijjhā assa pakati, abhijjhā assa bahulā’’ti vā viggahe –
In the analysis abhijjhā assa pakati (“covetousness is his nature”), or abhijjhā assa bahulā (“covetousness abounds in him”) —
384 (§359): Ālu tabbahule (ālu in the sense “abounding in that”) utsarga
Section titled “384 (§359): Ālu tabbahule (ālu in the sense “abounding in that”) utsarga ”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 word ending in the first inflection ①, the suffix ālu is used in the sense “that abounds in him” (tadassa bahulaṃ): abhijjhālu (“covetous”), abhijjhālū, abhijjhālavo; likewise sītālu (“sensitive to cold”), dhajālu (“full of banners”) and dayālu (“compassionate”). Because sabbato is mentioned again in §178 (224): Sabbato ko, the insertion (āgama) of the letter ka takes place: abhijjhāluko, abhijjhālukā, abhijjhālukaṃ; likewise sītāluko and dayāluko, and so too hīnako is simply hīno (“low”). Likewise potako (“a young one”), kumārako (“a boy”), māṇavako (“a youth”), muduko (“soft”), ujuko (“straight”), appamattakaṃ (“a trifle”), oramattakaṃ (“a trifle”), sīlamattakaṃ (“mere virtue”), 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 [is used] in the senses of resemblance (paṭibhāga), contempt (kucchita), a name (saññā), compassion (anukampā) and the like. In the sense of resemblance, [things] like elephants (hatthino iva) are hatthikā (“toy elephants”); likewise assakā (“toy horses”). In the sense of contempt, a despicable ascetic (kucchito samaṇo) is samaṇako; likewise brāhmaṇako (“a wretched brahmin”), muṇḍako (“a shaveling”), paṇḍitako (“a would-be scholar”) and veyyākaraṇako (“a would-be grammarian”). As a name: katako, bhaṭako. In compassion: puttako (“little son”).
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.
So too, after kiṃ, ya, ta and eta, the suffixes ttaka and vantu [are used] in the sense of measure (parimāṇa): “what is its measure?” (kiṃ parimāṇaṃ assa), kittakaṃ (“how much”); likewise yattakaṃ (“as much as”), tattakaṃ (“so much”) and ettakaṃ (“this much”). Before vantu there is also the change to ā: “its measure is that which” (yaṃ parimāṇaṃ assa), yāvā, yāvanto (“as much as”), like guṇavantu; likewise tāvā, tāvanto (“so much”), etāvā, etāvanto (“this much”), and so on.
‘‘Suvaṇṇena pakata’’nti viggahe –
In the analysis suvaṇṇena pakataṃ (“made of gold”) —
385 (§372): Tappakativacane mayo (maya in the sense “made of that”) utsarga
Section titled “385 (§372): Tappakativacane mayo (maya in the sense “made of that”) utsarga ”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.
The suffix maya is used in the sense of stating that as the material (tappakativacana): the material (pakati) is so called because it is made (pakarīyati); the material [consisting] of that (tena pakati) is tappakati; and the statement (vacana), that is, the telling (kathana), of tappakati is tappakativacana. A chariot made of gold is suvaṇṇamayo ratho, or sovaṇṇamayo; suvaṇṇamayā bhājanavikati (“a worked vessel of gold”); suvaṇṇamayaṃ bhājanaṃ (“a golden vessel”). Likewise rūpiyamayaṃ (“made of silver”), rajatamayaṃ (“made of silver”), jatumayaṃ (“made of lac”), dārumayaṃ (“made of wood”) and mattikāmayaṃ (“made of clay”); what is produced by psychic power (iddhiyā) is iddhimayaṃ.
Manato nipphannā manomayā, ayasāpakataṃ ayomayaṃ. Ettha ca ‘‘manogaṇādīna’’nti vattamāne –
[Things] produced from mind (manato) are manomayā (“mind-made”); what is made of iron (ayasā) is ayomayaṃ. And here, while “manogaṇādīnaṃ” (“of the mano-group and the like”) continues from §181 (95): Manogaṇādito smiṃnānamiā —
386 (§183): Etesamo lope (o for the final of these when the inflection is elided) apavada
Section titled “386 (§183): Etesamo lope (o for the final of these when the inflection is elided) apavada ”Etesaṃ manogaṇādīnaṃ anto o ttamāpajjate vibhattilope kateti o kāro.
The final of these, the mano-group and the like, becomes o once the inflection has been elided; hence the letter o.
Gavena pakataṃ karīsaṃ, goto nibbattanti vā gomayaṃ. ‘‘Mayo’’tiyogavibhāgena sakatthepi dānameva dānamayaṃ, sīlamayaṃ iccādi.
Dung (karīsaṃ) made by a cow (gavena), or produced from a cow (goto), is gomayaṃ. By splitting the rule (yogavibhāga) at mayo, [the suffix is used] also in the word’s own sense (sakattha): dānamayaṃ is simply dānaṃ (“giving”); so too sīlamayaṃ (“virtue”), and so on.
Saṃsaṭṭhādianekatthataddhitaṃ.
[Here ends] the taddhita [section] of “mixed with” and the rest, and of the many senses.
Bhāvataddhita (Abstract suffixes)
Section titled “Bhāvataddhita (Abstract suffixes)”‘‘Alasassa bhāvo’’ti viggahe –
In the analysis alasassa bhāvo (“the state of a lazy man”) —
387 (§360): Ṇyattatā bhāve tu (ṇya, tta, tā in the sense of the abstract state; and ttana) utsarga
Section titled “387 (§360): Ṇyattatā bhāve tu (ṇya, tta, tā in the sense of the abstract state; and ttana) utsarga ”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 ending in the sixth form ⑥, the suffixes ṇya, tta and tā are used in the sense “the state of that” (tassa bhāvo), and by the mention of the word tu the suffixes ttana, ṇeyya and the rest as well. The abstract state (bhāva) 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 because of 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, while 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-vowel 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”). Likewise ārogyaṃ (“health”); the state of one who is elated (udaggassa bhāvo) is odagyaṃ; the state of a friend (sakhino bhāvo) is sakhyaṃ; the state of one free of debt (aṇaṇassa bhāvo) is āṇaṇyaṃ; the state of a widow (vidhavāya bhāvo) is vedhabyaṃ; the state of a weak man (dubbalassa bhāvo) is dubbalyaṃ; the state of a fickle man (capalassa bhāvo) is cāpalyaṃ.
Viyattassa bhāvo veyyattiyaṃ, maccharassa bhāvo macchariyaṃ. Evaṃ issariyaṃ, ālasiyaṃ, muṇḍiyaṃ, mūḷhiyaṃ. Ettha ‘‘veyyattiya’’ntiādīsu ‘‘tesu vuddhī’’tiādinā ya mhi i kārāgamo.
The state of one who is accomplished (viyattassa bhāvo) is veyyattiyaṃ; the state of a selfish man (maccharassa bhāvo) is macchariyaṃ. Likewise issariyaṃ (“lordship”), ālasiyaṃ (“laziness”), muṇḍiyaṃ (“the shaven state”) and mūḷhiyaṃ (“bewilderment”). Here, in veyyattiyaṃ and the rest, the insertion (āgama) of the letter i before the ya comes by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest.
‘‘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 paṇḍitya (“the state of a learned man”) and the like, the conjunct ty and the rest are replaced by the letters c, l, ñ and j by §269 (41): Yavataṃ ta la ṇa dakārānaṃ byañjanāni ca la ña jakārattaṃ, and there is doubling: paṇḍiccaṃ (“learning”). The state of one who has heard much (bahussutassa bhāvo) is bāhussaccaṃ, where the letter u becomes a by §404 and the rest; likewise porohiccaṃ (“the office of chaplain”); the state of a lord (adhipatissa bhāvo) is ādhipaccaṃ; the state of one whose mindfulness is lost (muṭṭhassatissa bhāvo) is muṭṭhassaccaṃ, with elision of the i-vowel. The state of one who is skilled (kusalassa bhāvo) is kosallaṃ; likewise vepullaṃ (“abundance”); the state of equals (samānānaṃ bhāvo) is sāmaññaṃ; the state of a sick man (gilānassa bhāvo) is gelaññaṃ, with shortening before the conjunct by the rule §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest.
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.
The state of a good-hearted man (suhadassa bhāvo) is sohajjaṃ; likewise vesārajjaṃ (“confidence”); the state of an idle man (kusīdassa bhāvo) is kosajjaṃ, where the letter ī becomes a by §404 and the rest. So too, in purisassa bhāvo porisaṃ (“the state of a man”) and the like, by the mention of the word kāra in the rule §269, an s or a consonant of the k, c, ṭ or p class that carries a y is replaced by that s or by a consonant of the same class. The state of one of good mind (sumanassa bhāvo) is somanassaṃ; likewise domanassaṃ (“dejection”), sovacassaṃ (“compliance”) and dovacassaṃ (“obstinacy”), where the letter s is inserted. So too the state of a prudent man (nipakassa bhāvo) is nepakkaṃ, with doubling; likewise ādhikkaṃ (“excess”); the state of an unfortunate man (dubhagassa bhāvo) is dobhaggaṃ; the state of a merchant (vāṇijassa bhāvo) is vāṇijjaṃ; the state of a king (rājino bhāvo) is rajjaṃ, with shortening by §403 and the rest. The state of what is of like form (sarūpassa bhāvo) is sāruppaṃ; likewise opammaṃ (“comparison”) and sokhummaṃ (“subtlety”).
Tathassa bhāvo tacchaṃ, dummedhassa bhāvo dummejjhaṃ, samaṇassa bhāvo sāmaññaṃ. Evaṃ brāhmaññaṃ, nipuṇassa bhāvo nepuññaṃ. ‘‘Taccha’’ntiādīsupi kāra ggahaṇeneva yavataṃ thadhaṇa kārānaṃ chajhaña kārādesā.
The state of what is so (tathassa bhāvo) is tacchaṃ; the state of a dull-witted man (dummedhassa bhāvo) is dummejjhaṃ; the state of an ascetic (samaṇassa bhāvo) is sāmaññaṃ; likewise brāhmaññaṃ (“the brahmin state”); the state of a skilful man (nipuṇassa bhāvo) is nepuññaṃ. In tacchaṃ and the rest too, it is only by the mention of the word kāra that the letters th, dh and ṇ carrying a y are replaced by the letters ch, jh and ñ.
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: the state of a wearer of rag robes (paṃsukūlikassa bhāvo) is paṃsukūlikattaṃ, paṃsukūlikatā. Likewise tecīvarikattaṃ, tecīvarikatā (“the state of a wearer of the three robes”); odarikattaṃ, odarikatā (“gluttony”); manussattaṃ, manussatā (“humanity”) — a kind (jāti); nīlattaṃ, nīlatā (“blueness”) — a quality (guṇa); yācakattaṃ, yācakatā (“the state of a beggar”) — an action (kriyā); daṇḍittaṃ, daṇḍitā (“the state of a staff-bearer”) — a substance (dabba); saccavāditā (“truthfulness”), pāramitā (“perfection”), kataññutā (“gratitude”), sabbaññutā (“omniscience”), with shortening before the suffix tā by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca and the rest; appicchatā (“fewness of wishes”), asaṃsaggatā (“aloofness”), bhassārāmatā (“delight in talk”), niddārāmatā (“delight in sleep”), lahutā (“lightness”), and so on.
Ttana paccaye – puthujjanassa bhāvo puthujjanattanaṃ, vedanattanaṃ, jāyattanaṃ.
With the suffix ttana: the state of an ordinary person (puthujjanassa bhāvo) is puthujjanattanaṃ; vedanattanaṃ (“the state of feeling”); jāyattanaṃ (“wifehood”).
Ṇeyye – sucissa bhāvo soceyyaṃ. Evaṃ ādhipateyyaṃ8, kavissa bhāvokāveyyaṃ, thenassa bhāvo theyyaṃ, mahāvuttinā na kārassa lopo.
With ṇeyya: the state of one who is pure (sucissa bhāvo) is soceyyaṃ; likewise ādhipateyyaṃ (“supremacy”); the state of a poet (kavissa bhāvo) is kāveyyaṃ; the state of a thief (thenassa bhāvo) is theyyaṃ, with elision of the letter n by the great rule (mahāvutti).
‘‘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) at Ṇyattatā, ṇya and the rest [are used] also in the sense of the action (kamma) and in the word’s own sense (sakattha): the state, or the action, of heroes (vīrānaṃ bhāvo, kammaṃ vā) is vīriyaṃ (“energy”); the work of one who is nursed (paribhaṭassa kammaṃ) is pāribhaṭyaṃ (“nursing”); the state of nursing (pāribhaṭyassa bhāvo) is pāribhaṭyatā; likewise sovacassatā (“compliance”); the work of a physician (bhisaggassa kammaṃ) is bhesajjaṃ (“medicine”); the work of one who is busy (byāvaṭassa kammaṃ) is veyyāvaccaṃ (“service”); the state, or the act, of a cheat (saṭhassa bhāvo, kammaṃ vā) is sāṭheyyaṃ (“fraud”).
Sakatthe pana – yathābhūtameva yathābhuccaṃ, karuṇāyeva kāruññaṃ, pattakālameva pattakallaṃ, ākāsānantameva ākāsānañcaṃ, kāyapāguññameva kāyapāguññatā iccādi.
In the word’s own sense, however: yathābhuccaṃ is simply yathābhūtaṃ (“as it really is”); kāruññaṃ is simply karuṇā (“compassion”); pattakallaṃ is simply pattakālaṃ (“the fitting time”); ākāsānañcaṃ is simply ākāsānantaṃ (“the infinity of space”); kāyapāguññatā is simply kāyapāguññaṃ (“proficiency of the body”), and so on.
‘‘Visamassa bhāvo’’ti viggahe –
In the analysis visamassa bhāvo (“the state of what is uneven”) —
‘‘Ttatā, bhāve’’ti ca vattate.
“ttatā” and “bhāve” also continue.
388 (§361): Ṇa visamādīhi (ṇa after visama and the like [for the abstract state]) apavada
Section titled “388 (§361): Ṇa visamādīhi (ṇa after visama and the like [for the abstract state]) apavada ”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 (“uneven”) and the like, in the sixth form ⑥, the suffix ṇa is used in the sense “the state of that” (tassa bhāvo), and so are tta and tā. This is a group defined by its form (ākatigaṇa). vesamaṃ, visamattaṃ, visamatā (“unevenness”). sucissa bhāvo (“the state of one who is pure”): socaṃ, sucittaṃ, sucitā (“purity”); garuno bhāvo (“the state of a teacher”): gāravo (“respect”), with vuddhi of the first vowel, and with the u replaced by ava through the mention of the word ca in the rule §78 (31): O sare ca; paṭuno bhāvo (“the state of one who is clever”): pāṭavaṃ, paṭuttaṃ, paṭutā (“cleverness”).
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 ajjavaṃ (“straightness”), from ujuno bhāvo (“the state of what is straight”), and maddavaṃ (“softness”), from muduno bhāvo (“the state of what is soft”), the letters i and u become ā before ṇa by §402 (377): Āttañca; there is doubling, and the initial vowel is shortened before the conjunct. ujutā (“straightness”), mudutā (“softness”). In the same way isissa bhāvo (“the state of a sage”): ārisyaṃ; āsabhaṃ (“the state of a bull”); kumārassa bhāvo (“the state of a boy”): komāraṃ (“boyhood”); yuvassa bhāvo (“the state of a young man”): yobbanaṃ (“youth”), with the insertion (āgama) of the letter n by the great rule (mahāvutti); paramānaṃ bhāvo, kammaṃ vā (“the state, or the action, of the supreme ones”): pāramī (“perfection”), the action of giving and the rest, with the suffix ī by the sutta §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi; samaggānaṃ bhāvo (“the state of those in concord”): sāmaggī (“concord”).
389 (§362): Ramaṇīyādito kaṇa (kaṇ after ramaṇīya and the like [for the abstract state]) apavada
Section titled “389 (§362): Ramaṇīyādito kaṇa (kaṇ after ramaṇīya and the like [for the abstract state]) apavada ”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 (“delightful”) and the like the suffix kaṇ is used in the sense of the abstract state (bhāva), and so are tta and tā. ramaṇīyassa bhāvo (“the state of what is delightful”): rāmaṇīyakaṃ, ramaṇīyattaṃ, ramaṇīyatā (“delightfulness”). In the same way mānuññakaṃ, manuññattaṃ, manuññatā (“pleasantness”); piyarūpakaṃ, piyarūpattaṃ, piyarūpatā (“agreeableness”); kalyāṇakaṃ, kalyāṇattaṃ, kalyāṇatā (“goodness”); corakaṃ (“thievery”), or corikā (“theft”), corattaṃ, coratā (“the state of a thief”); aḍḍhakaṃ, aḍḍhattaṃ, aḍḍhatā (“wealthiness”); and so on.
Bhāvataddhitaṃ.
[Thus ends] the bhāvataddhita, the abstract suffixes.
Visesataddhita (Suffixes of comparison)
Section titled “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
Section titled “390 (§363): Visese taratamisikiyiṭṭhā (tara, tama, isika, iya, iṭṭha in the sense of distinction) utsarga ”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 used. pāpataro, pāpatarā, pāpataraṃ (“worse”); one who exceeds even that one: pāpatamo, pāpatamā, pāpatamaṃ (“worst”); pāpisiko, pāpisikā, pāpisikaṃ, and pāpiyo, pāpiyā, pāpiyaṃ (“worse”); pāpiṭṭho, pāpiṭṭhā, pāpiṭṭhaṃ (“worst”); exceedingly bad: pāpiṭṭho, and pāpiṭṭhataro (“worse than the worst”). In the same way paṭutaro, paṭutamo, paṭisiko, paṭiyo, paṭiṭṭho (“cleverer”, “cleverest”); exceedingly excellent among all: varataro, varatamo, varisiko, variyo, variṭṭho (“more excellent”, “most excellent”); and in the same way paṇītataro, paṇītatamo (“finer”, “finest”).
‘‘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 used.
391 (§262): Vuḍḍhassa jo iyiṭṭhesu (ja for vuḍḍha before iya, iṭṭha) apavada
Section titled “391 (§262): Vuḍḍhassa jo iyiṭṭhesu (ja for vuḍḍha before iya, iṭṭha) apavada ”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 entire word vuḍḍha (“old”) becomes ja before the suffixes iya and iṭṭha: jeyyo (“older”), jeṭṭho (“oldest”). And here, because of the mention of tu in the rule §83 (67): Saralopo’ mādesa paccayādimhi saralope tu pakati, that elision is not made; instead, once the preceding vowel has been elided by §12 (13): Sarā sare lopaṃ, the letter e is used by §14 (16): Kvacāsavaṇṇaṃ lutte.
‘‘Iyiṭṭhesū’’ti adhikāro, ‘‘jo’’ti ca vattate.
“iyiṭṭhesu” (“before iya and iṭṭha”) is a governing rule (adhikāra), and “jo” (“becomes ja”) also continues.
392 (§263): Pasatthassa so ca (sa, and ja, for pasattha) apavada
Section titled “392 (§263): Pasatthassa so ca (sa, and ja, for pasattha) apavada ”Sabbasseva pasattha saddassa sā deso hoti, jo ca iyiṭṭhesu. Ayañca pasattho ayañca pasattho sabbe ime pasatthā ayamimesaṃ visesena pasatthoti seyyo, seṭṭho, jeyyo, jeṭṭho.
The entire word pasattha (“praised”) is replaced by sa, and also by ja, before iya and iṭṭha. 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”): seyyo (“better”), seṭṭho (“best”), jeyyo (“better”), jeṭṭho (“best”).
393 (§264): Antikassa nedo (neda for antika) apavada
Section titled “393 (§264): Antikassa nedo (neda for antika) apavada ”Sabbasseva antika saddassa nedā deso hoti iyiṭṭhesu. Visesena antikoti nediyo, nediṭṭho.
The entire word antika (“near”) is replaced by neda before iya and iṭṭha. visesena antiko (“near by distinction”): nediyo (“nearer”), nediṭṭho (“nearest”).
394 (§265): Bāḷhassa sādho (sādha for bāḷha) apavada
Section titled “394 (§265): Bāḷhassa sādho (sādha for bāḷha) apavada ”Sabbasseva bā ḷhasaddassa sādhā deso hoti iyiṭṭhesu. Visesena bāḷhoti sādhiyo, sādhiṭṭho.
The entire word bāḷha (“strong”) is replaced by sādha before iya and iṭṭha. visesena bāḷho (“strong by distinction”): sādhiyo (“stronger”), sādhiṭṭho (“strongest”).
395 (§266): Appassa kaṇa (kaṇa for appa) apavada
Section titled “395 (§266): Appassa kaṇa (kaṇa for appa) apavada ”Sabbassa appa saddassa kaṇa hoti iyiṭṭhesu. Visesena appoti kaṇiyo, kaṇiṭṭho.
The entire word appa (“little”) becomes kaṇa before iya and iṭṭha. visesena appo (“little by distinction”): kaṇiyo (“less”), kaṇiṭṭho (“least”).
‘‘Visesena yuvā’’ti atthe ‘‘kaṇa’’iti vattate.
In the sense visesena yuvā (“young by distinction”), “kaṇa” continues.
396 (§267): Yuvānañca (And [kaṇa] for yuva) apavada
Section titled “396 (§267): Yuvānañca (And [kaṇa] for yuva) apavada ”Sabbassa yuva saddassa kaṇa hoti iyiṭṭhesu. ‘‘Tesu vuddhī’’tiādinā ṇa kārassa na kāro. Kaniyo, kaniṭṭho.
The entire word yuva (“young”) becomes kaṇa before iya and iṭṭha, and by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca and the rest the letter ṇ becomes the letter n: kaniyo (“younger”), kaniṭṭho (“youngest”).
397 (§268): Vantu mantu vīnañca lopo (vantu, mantu, vī elided before iya, iṭṭha) apavada
Section titled “397 (§268): Vantu mantu vīnañca lopo (vantu, mantu, vī elided before iya, iṭṭha) apavada ”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. sabbe ime guṇavanto, ayaṃ imesaṃ visesena guṇavā (“all these are virtuous; this one among them is virtuous by distinction”): guṇiyo (“more virtuous”), guṇiṭṭho (“most virtuous”); visesena satimā (“mindful by distinction”): satiyo (“more mindful”), satiṭṭho (“most mindful”); visesena medhāvī (“wise by distinction”): medhiyo (“wiser”), medhiṭṭho (“wisest”); and so on.
Visesataddhitaṃ.
[Thus ends] the visesataddhita, the suffixes of comparison.
Assatthitaddhita (Possessive suffixes)
Section titled “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 it is found”) —
398 (§364): Tadassatthīti vī ca (And vī in the sense “he has that”) utsarga
Section titled “398 (§364): Tadassatthīti vī ca (And vī in the sense “he has that”) utsarga ”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 used 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 (“wisdom”) and māyā (“deceit”). medhāvī (“wise”), medhāvino (“wise men”). In the feminine, because the word ends in ī, inī is used by §240 (193): Pati bhikkhurājīkārantehi inī: medhāvinī (“a wise woman”), medhāviniyo (“wise women”). In the neuter, medhāvi kulaṃ (“a wise family”). In the same way māyāvī (“deceitful”), māyāvinī (“a deceitful woman”), māyāvi cittaṃ (“a deceitful mind”).
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 the rest are used as well. For example, sumedhā yassa atthi, tasmiṃ vā vijjati (“he who has great wisdom, or in whom it is found”): sumedhaso (“very wise”), with shortening; in the same way lomaso (“hairy”). picchaṃ assa atthi, tasmiṃ vā vijjati (“it has gum, or gum is found in it”): picchilo (“slimy”); in the same way phenilo (“having foam”), tuṇḍilo (“having a beak”), jaṭilo (“wearing matted hair”). kesā assa atthi (“he has hair”): kesavo (“having hair”); vācālo (“talkative”); and so on.
‘‘Tapo assa atthi, tasmiṃ vā vijjatī’’ti viggahe –
In the analysis tapo assa atthi, tasmiṃ vā vijjati (“he has austerity, or it is found in him”) —
‘‘Tadassatthī’’ti adhikāro.
“tadassatthi” (“he has that”) is a governing rule (adhikāra).
399 (§365): Tapādito sī (sī after tapa and the like: “having austerity”) apavada
Section titled “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 (“austerity”) and the like the suffix sī is used in the sense “he has that”, and the s is doubled: tapassī (“an ascetic”), tapassino (“ascetics”), tapassinī (“a female ascetic”), tapassi (“ascetic”, neuter). In the same way tejassī (“splendid”), yasassī (“famous”), manassī (“intelligent”), payassī (“rich in milk”).
‘‘Daṇḍo assa atthi, tasmiṃ vā vijjatī’’ti viggahe –
In the analysis daṇḍo assa atthi, tasmiṃ vā vijjati (“he has a staff, or it is found on him”) —
400 (§366): Daṇḍādito ikaī (ika, ī after daṇḍa and the like: “having a staff”) apavada
Section titled “400 (§366): Daṇḍādito ikaī (ika, ī after daṇḍa and the like: “having a staff”) apavada ”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.
Here the word ādi (“and the like”) has the sense of “kind” (pakāra): after daṇḍa (“a staff”) and words of that kind, ending in a or ā, the suffixes ika and ī are used in the sense “he has that”. daṇḍiko, daṇḍī (“a staff-bearer”), daṇḍino (“staff-bearers”), daṇḍinī (“a woman with a staff”). In the same way māliko, mālī (“garlanded”), mālinī (“a garlanded woman”); chattiko, chattī (“carrying a parasol”); rūpiko, rūpī (“having form”); kesiko, kesī (“having hair”); saṅghī (“having a following”); ñāṇī (“having knowledge”); hatthī (“an elephant”); and so on.
401 (§367): Madhvādito ro (ra after madhu and the like: “having sweetness”) apavada
Section titled “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 (“honey”) and the like the suffix ra is used in the sense “he has that”. madhu assa atthi, tasmiṃ vā vijjati (“it has honey, or honey is found in it”): madhuro guḷo (“sweet molasses”), madhurā sakkharā (“sweet sugar”), madhuraṃ khīraṃ (“sweet milk”); kuñjā hanū etassa santi (“its jaws are kuñjā”): kuñjaro (“an elephant”); sabbasmiṃ vattabbe mukhaṃ assa atthi (“he has a mouth for everything that can be said”): mukharo (“talkative”); susi assa atthi (“it has a hollow”): susiro (“hollow”). In the same way ruciro (“beautiful”), nagaro (“a town”).
‘‘Guṇo assa atthi, tasmiṃ vā vijjatī’’ti viggahe –
In the analysis guṇo assa atthi, tasmiṃ vā vijjati (“he has virtue, or it is found in him”) —
402 (§368): Guṇāditovantu (vantu after guṇa and the like: “having virtue”) apavada
Section titled “402 (§368): Guṇāditovantu (vantu after guṇa and the like: “having virtue”) apavada ”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 (“virtue”) and the like the suffix vantu is used in the sense “he has that”. Once the inflection has been elided and the word designated a noun, si and the rest arise. In guṇavantu + si, with “savibhattissa” (§120 (243): Amhassa mamaṃ savibhattissa se) and “ntussa” (§122 (99): Ntussa nto) governing, the change to ā is made by §124 (98): Ā simhi: guṇavā puriso (“a virtuous man”); the rest should be understood. In the same way gaṇavā (“having a following”), kulavā (“of good family”), and so on. In the feminine, the suffix ī is used by §239 (190): Ṇava ṇika ṇeyya ṇa ntuhi, and, while “vā” continues, the letter ta by §241 (191): Ntussa tamīkāre: guṇavatī, guṇavantī (“a virtuous woman”), and so on. In the neuter, by §125 (198): Aṃ napuṃsake ntu together with its inflection is replaced by aṃ: guṇavaṃ, and so on.
‘‘Sati assa atthi, tasmiṃ vā vijjatī’’ti viggahe –
In the analysis sati assa atthi, tasmiṃ vā vijjati (“he has mindfulness, or it is found in him”) —
‘‘Tadassatthī’’ti vattate.
“tadassatthi” (“he has that”) continues.
403 (§369): Satyādīhi mantu (mantu after sati and the like: “having mindfulness”) apavada
Section titled “403 (§369): Satyādīhi mantu (mantu after sati and the like: “having mindfulness”) apavada ”Sati iccevamādīhi avaṇṇantarahitehi paṭhamāvibhatyantehi liṅgehi mantu ppaccayo hoti ‘‘tadassatthī’’ti atthe. Sesaṃ guṇava ntusamaṃ. Satimā, satimatī, satimantī, satimaṃ. Evaṃ dhitimā, gatimā iccādayo.
After sati (“mindfulness”) and the like, lemmas in the first form ① that do not end in a or ā, the suffix mantu is used in the sense “he has that”; the rest is the same as for guṇavantu. satimā (“mindful”), satimatī, satimantī (“a mindful woman”), satimaṃ (“mindful”, neuter). In the same way dhitimā (“resolute”), gatimā (“retentive”), and so on.
Tathā ‘‘āyu assa atthīti āyu mantu’’ iccatra –
Likewise, in āyu assa atthi (“he has life”), āyu + mantu, here —
404 (§371): Āyussukārāsamantumhi (asa for the u of āyu before mantu: āyasmā) apavada
Section titled “404 (§371): Āyussukārāsamantumhi (asa for the u of āyu before mantu: āyasmā) apavada ”Āyussa ukāro asa hoti mantu mhīti asādeso. Āyasmā, sesaṃ samaṃ. Gāvo assa santīti gomā, gomanto, gomatī, gomantī, gomaṃ kulaṃ iccādi.
The letter u of āyu (“life”) becomes asa before mantu: hence the replacement asa. āyasmā (“venerable”); the rest is the same. gāvo assa santi (“he has cattle”): gomā (“an owner of cattle”), gomanto (“owners of cattle”), gomatī, gomantī (“a woman who owns cattle”), gomaṃ kulaṃ (“a cattle-owning family”), and so on.
‘‘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
Section titled “405 (§370): Saddhādito ṇa (ṇa after saddhā and the like: “having faith”) apavada ”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 (“faith”), paññā (“wisdom”) and the like the suffix ṇa is used 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 (“wise”), amaccharo (“unselfish”); so too buddhaṃ (“having understanding”, neuter), and buddhi assa atthi (“he has understanding”): buddho (“having understanding”); and so on.
Assatthitaddhitaṃ.
[Thus ends] the assatthitaddhita, the possessive suffixes.
Saṅkhyātaddhita (Numeral suffixes)
Section titled “Saṅkhyātaddhita (Numeral suffixes)”‘‘Pañcannaṃ pūraṇo’’ti viggahe –
In the analysis pañcannaṃ pūraṇo (“the completer of five”) —
406 (§373): Saṅkhyāpūraṇe mo (ma in the sense of completing a number: the ordinal) utsarga
Section titled “406 (§373): Saṅkhyāpūraṇe mo (ma in the sense of completing a number: the ordinal) utsarga ”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.
A number (saṅkhyā) is completed (pūrayati) by it: hence a completer (pūraṇa); and the completer of a number is a saṅkhyāpūraṇa (an ordinal). In that sense of completing a number, after a word in the sixth form ⑥ the suffix ma is used: pañcamo (“the fifth”); pañcannaṃ pūraṇī (“the completer of five”, feminine): 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 (“the seventh”); aṭṭhamo, aṭṭhamī, aṭṭhamā, aṭṭhamaṃ (“the eighth”); navamo, navamī, navamā, navamaṃ (“the ninth”); dasamo, dasamī, dasamā, dasamaṃ (“the tenth”); and so on.
‘‘Saṅkhyāpūraṇe’’ti adhikāro.
“saṅkhyāpūraṇe” (“in the sense of completing a number”) is a governing rule (adhikāra).
407 (§384): Catucchehi thaṭhā (tha, ṭha after catu, cha: catuttho, chaṭṭho) apavada
Section titled “407 (§384): Catucchehi thaṭhā (tha, ṭha after catu, cha: catuttho, chaṭṭho) apavada ”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 (“four”) and cha (“six”) the suffixes tha and ṭha are used in the sense of completing a number. catunnaṃ pūraṇo (“the completer of four”): catuttho (“the fourth”), with doubling; catutthī, catutthā, catutthaṃ. channaṃ pūraṇo (“the completer of six”): chaṭṭho (“the sixth”); chaṭṭhī, chaṭṭhā, chaṭṭhaṃ. chaṭṭhamo is simply chaṭṭho.
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
Section titled “408 (§374): Sa chassa vā (Optionally sa for cha [in the ordinal]: saṭṭho) apavada ”Cha ssa sa kārādeso hoti vā saṅkhyāne. Chāhamassa jīvitaṃ sāhaṃ, chāhaṃ vā, saḷāyatanaṃ.
In a numeral, cha is optionally replaced by the letter sa. chāhaṃ assa jīvitaṃ (“his life is six days”): sāhaṃ, or chāhaṃ (“six days”); saḷāyatanaṃ (“the six sense bases”).
‘‘Dvinnaṃ pūraṇo’’ti viggahe –
In the analysis dvinnaṃ pūraṇo (“the completer of two”) —
409 (§385): Dvitīhi tiyo (tiya after dvi, ti: dutiyo, tatiyo) apavada
Section titled “409 (§385): Dvitīhi tiyo (tiya after dvi, ti: dutiyo, tatiyo) apavada ”Dviti iccetehi tiya ppaccayo hoti saṅkhyāpūraṇatthe. Vipariṇāmena ‘‘dvi tiṇṇa’’nti vattamāne –
After dvi (“two”) and ti (“three”) the suffix tiya is used in the sense of completing a number. While “dvitiṇṇaṃ” (“of dvi and ti”) continues, by a change of inflection (vipariṇāma) —
410 (§386): Tiye dutāpi ca (du, ta for dvi, ti before tiya; du, di elsewhere too) apavada
Section titled “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 (“the third”), tatiyā, tatiyaṃ. By the mention of api, the word dvi is replaced by du elsewhere too, and by the word ca, by di as well: dve rattiyo (“two nights”): durattaṃ; duvidhaṃ (“twofold”), duvaṅgaṃ (“two-membered”); dirattaṃ (“two nights”), diguṇaṃ (“double”), digu (“two cows”, the numerical compound).
411 (§387): Tesamaḍḍhūpapadena aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaḍḍhatiyā (with aḍḍha before them: aḍḍhuḍḍha, divaḍḍha, diyaḍḍha, aḍḍhatiya) apavada
Section titled “411 (§387): Tesamaḍḍhūpapadena aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaḍḍhatiyā (with aḍḍha before them: aḍḍhuḍḍha, divaḍḍha, diyaḍḍha, aḍḍhatiya) apavada ”Tesaṃ catutthadutiyatatiyānaṃ aḍḍhūpapadānaṃ aḍḍhūpapadena saha aḍḍhuḍḍhadivaḍḍhadiyaḍḍhaaḍḍhatiyā desā honti.
Of these, catuttha (“fourth”), dutiya (“second”) and tatiya (“third”), when aḍḍha (“half”) is their accompanying word (upapada), are replaced, together with that preceding word aḍḍha, by aḍḍhuḍḍha, divaḍḍha, diyaḍḍha and aḍḍhatiya.
Ettha ca –
And here —
Aḍḍhūpapadapādāna-sāmatthā aḍḍhapubbakā;
Tesaṃ saddena gayhante, catutthadutiyādayo.
By the force of the mention of the preceding word aḍḍha,
catuttha, dutiya and the rest, with aḍḍha before them, are taken in by the word tesaṃ.
Aḍḍhena catuttho aḍḍhuḍḍho, aḍḍhena dutiyo divaḍḍho, diyaḍḍho, aḍḍhena tatiyo aḍḍhatiyo.
aḍḍhena catuttho (“the fourth by a half”): aḍḍhuḍḍho (“three and a half”); aḍḍhena dutiyo (“the second by a half”): divaḍḍho, diyaḍḍho (“one and a half”); aḍḍhena tatiyo (“the third by a half”): aḍḍhatiyo (“two and a half”).
‘‘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, while “saṅkhyāne” (“in a numeral”) continues, the change to ā is made by §383 (253): Dvekaṭṭhānamākāro vā. This word vā has the sense of a restricted option (vavatthitavibhāsā).
Tena cettha –
And therefore here —
Dvekaṭṭhānaṃ dase niccaṃ, dvissā’navutiyā navā;
Itaresa’masantañca, āttaṃ dīpeti vā suti.
Constant for dvi, eka and aṭṭha before dasa, in some places (navā) for dvi as far as navuti,
and absent for the rest: such is the change to ā that the word vā shows.
‘‘Ekādito dasara saṅkhyāne’’ti rattaṃ.
The change to r is made by §381 (254): Ekādito dassa ra saṅkhyāne.
Rā deso vaṇṇamattattā, vaṇṇamattappasaṅgipi;
Siyā dasassa dasseva, nimittāsannabhāvato.
Though the replacement ra, being a mere letter, could apply to any mere letter,
let it be of the d of dasa alone, because of the nearness of the condition (nimitta).
Tato bahuvacanaṃ yo, ‘‘pañcādīnamakāro’’ti savibhattissa antassa a ttaṃ. Ekārasa, ekādasa, liṅgattayepi samānaṃ.
Then comes 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 too.
‘‘Vā’’ti vattate.
“vā” continues.
412 (§375): Ekādito dasassī (Optionally ī after dasa preceded by eka and the like: the feminine ordinal) apavada
Section titled “412 (§375): Ekādito dasassī (Optionally ī after dasa preceded by eka and the like: the feminine ordinal) apavada ”E kādito parassa dasa ssa ante īpaccayo hoti vā pūraṇatthe.
After dasa preceded by eka and the like, the suffix ī is optionally added at the end, in the sense of completing a number.
Dasassa paccayāyogā, laddhamanteti atthato;
Tadantassa sabhāvena, itthiyaṃyeva sambhavo.
Since a suffix cannot be joined to dasa, the word ante (“at the end”) is obtained from the sense;
and by the nature of what ends in that ī, it occurs in the feminine alone.
Ekādasannaṃ pūraṇī e kādasī, aññatra ekādasamo, ekādasamaṃ.
ekādasannaṃ pūraṇī (“the completer of eleven”): ekādasī (“the eleventh”); elsewhere ekādasamo, ekādasamaṃ (“the eleventh”, masculine and neuter).
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 bā is the replacement, and the d is replaced by r: bārasa (“twelve”); otherwise, with the change to ā, dvādasa. dvādasannaṃ pūraṇo (“the completer of twelve”): bārasamo, dvādasamo (“the twelfth”); dvādasī.
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 ti is replaced by te, as far as navuti; terasamo, terasī (“the thirteenth”).
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 (“fourteen”). Here, while “gaṇane dasassa” (§389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti) also continues, by §390 (256): Catūpapadassa lopo tuttarapadādicassa cucopi navā the tu is elided, and cu and co come in as well: cuddasa, coddasa, catuddasa. cuddasamo, catuddasamo (“the fourteenth”); catuddasī, or cātuddasī.
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 (“fifteen”). By §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca the word pañca is also replaced by panna and paṇṇa before dasa and vīsa, and the change to r is made by §382 (259): Aṭṭhādito ca: pannarasa, pañcadasa. pannarasamo, pañcadasamo (“the fifteenth”); pannarasī, pañcadasī.
‘‘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, while “chassa” (“of cha”) continues, it is replaced by so by §376 (257): Dase so niccañca; “saṅkhyānaṃ” and “vā” also continue, and the change to l is made by §379 (258): La darānaṃ. This word vā has the sense of a restricted option (vavatthitavibhāsā).
Ḷo niccaṃ soḷase dassa, cattālīse ca terase;
Aññatra na ca hotāyaṃ, vavatthitavibhāsato.
ḷ for the d is constant in soḷasa, and occurs in cattālīsa and terasa;
elsewhere it does not occur at all, by the restricted option.
Laḷānamaviseso kvaci, soḷasa. Teḷasa, cattālīsaṃ, cattārīsaṃ. Soḷasamo, soḷasī.
In some places there is no distinction between l and ḷ: soḷasa (“sixteen”); teḷasa (“thirteen”); cattālīsaṃ, cattārīsaṃ (“forty”). soḷasamo, soḷasī (“the sixteenth”).
‘‘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 “dasara saṅkhyāne” (§381 (254): Ekādito dassa ra saṅkhyāne) governing, the change to r is made by §382 (259): Aṭṭhādito ca: aṭṭhārasa, aṭṭhādasa (“eighteen”), with the change to ā. aṭṭhārasannaṃ pūraṇo (“the completer of eighteen”): aṭṭhārasamo, aṭṭhādasamo (“the eighteenth”). In the same way sattarasa, sattadasa (“seventeen”); sattarasamo, sattadasamo (“the seventeenth”).
Aṭṭhādito ti kimatthaṃ? Catuddasa.
By saying aṭṭhādito (“after aṭṭha and the like”) we exclude the change to r after the other numerals: 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 rest, as far as navuti, should be understood as singular and feminine, and they occur both in the sense of the number (saṅkhyāna) and in that of the thing counted (saṅkhyeyya). When they occur in the sense of the number: bhikkhūnaṃ ekūnavīsati tiṭṭhati (“a nineteen of monks stands”), bhoti bhikkhūnaṃ ekūnavīsati tiṭṭhatu (“O nineteen of monks, let it 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 in the sense 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 should be applied to vīsati and the rest too. ekūnavīsatiyā pūraṇo (“the completer of nineteen”): ekūnavīsatimo (“the nineteenth”).
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 alone is left (ekasesa) 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
Section titled “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 ”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, when dasa belongs to a set of two, three, four, five, six, seven, eight or nine and one alone has been left, it 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. So the dasa that expresses two tens is replaced by vī, and the inflection yo by īsaṃ; then the elision of the vowel and the rest.
‘‘Saṅkhyānaṃ, vā, ante’’ti ca vattate.
“saṅkhyānaṃ”, “vā” and “ante” also continue.
414 (§378): Ti ca (And ti at the end: vīsati, tiṃsati) apavada
Section titled “414 (§378): Ti ca (And ti at the end: vīsati, tiṃsati) apavada ”Tāsaṃ saṅkhyānamante ti kārāgamo hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo.
At the end of those numerals, ti is optionally added as an insertion (āgama). This word vā has the sense of a restricted option (vavatthitavibhāsā).
Vibhāsā vīsa tiṃsāna-mante hoti tiāgamo;
Aññattha na ca hoteva, vavatthitavibhāsato.
The insertion of ti is optional (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 the word is a taddhita, it is treated as a noun again and the inflections si and the rest arise: 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 (“the twenty-first”). bāvīsati (“twenty-two”), or bāvīsaṃ; bāvīsatimo. dvāvīsati, or dvāvīsaṃ; dvāvīsatimo. tevīsati (“twenty-three”), or tevīsaṃ; tevīsatimo. catuvīsati (“twenty-four”), or catuvīsaṃ; catuvīsatimo. paṇṇavīsati (“twenty-five”), or paṇṇavīsaṃ; paṇṇavīsatimo. pañcavīsati, or pañcavīsaṃ; pañcavīsatimo. chabbīsati (“twenty-six”), or chabbīsaṃ; chabbīsatimo. sattavīsati (“twenty-seven”), or sattavīsaṃ; sattavīsatimo. aṭṭhavīsati (“twenty-eight”), or aṭṭhavīsaṃ; aṭṭhavīsatimo. ekūnatiṃsati (“twenty-nine”), or ekūnatiṃsaṃ; ekūnatiṃsatimo.
| 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 |
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 is left, and the replacements ti and īsaṃ are made by §389 (413): Gaṇane dasassa dviticatupañcachasattaaṭṭhanavakānaṃ vī ti cattāra paññā cha sattāsanavā yosu, yonañcīsamāsaṃ ṭhi ri tī tuti, the shortening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca, and a niggahīta is inserted; the rest is the same as for vīsati: tiṃsati, tiṃsaṃ (“thirty”); tiṃsa vassāni (“thirty years”), with the niggahīta elided; tiṃsaṃ, tiṃsāya (“by thirty”), and so on. ekatiṃsati, or ekatiṃsaṃ (“thirty-one”); bāttiṃsaṃ, dvattiṃsaṃ (“thirty-two”), tettiṃsaṃ (“thirty-three”), and so on.
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 that expresses four tens, of which one alone has been left, cattāra, and for the inflection yo, īsaṃ: cattālīsaṃ (“forty”), with the r changed to l by §379 (258): La darānaṃ; or tālīsaṃ. cattālīsatimo (“the fortieth”). ekacattālīsaṃ (“forty-one”); dvācattālīsaṃ, dvicattālīsaṃ (“forty-two”); tecattālīsaṃ, ticattālīsaṃ (“forty-three”); and so on.
Pañcadasatthavācakassa dasa ssa paññā, yo vacanassa āsa ñca. Paññāsaṃ, ‘‘tesu vuddhi lopā’’dinā paṇṇā deso, paṇṇāsaṃ vā. Ekapaññāsaṃ, dvepaññāsaṃ, dvipaññāsaṃ.
For the dasa that expresses five tens, paññā, and for the inflection yo, āsaṃ: paññāsaṃ (“fifty”); by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca paṇṇā is the replacement: or paṇṇāsaṃ. ekapaññāsaṃ (“fifty-one”); dvepaññāsaṃ, dvipaññāsaṃ (“fifty-two”).
Chadasatthavācakassa dasa ssa cha, yo vacanassa ṭhi ādeso, ‘‘sa chassa vā’’ti sa kārādeso, saṭṭhi, dvāsaṭṭhi, dvesaṭṭhi, dvisaṭṭhi, tesaṭṭhi, tisaṭṭhi.
For the dasa that expresses six tens, cha, and for the inflection yo the replacement ṭhi; by 408 (§374): Sa chassa vā cha is replaced by the letter sa: saṭṭhi (“sixty”); dvāsaṭṭhi, dvesaṭṭhi, dvisaṭṭhi (“sixty-two”); tesaṭṭhi, tisaṭṭhi (“sixty-three”).
Sattadasatthavācakassa dasa ssa satta, yo vacanassa ri, ti ca. Sattari, sattati, dvāsattari, dvāsattati, dvisattari, disattati, tesattati, tisattati iccādi.
For the dasa that expresses seven tens, satta, and for the inflection yo, ri and ti: sattari, sattati (“seventy”); dvāsattari, dvāsattati, dvisattari, disattati (“seventy-two”); tesattati, tisattati (“seventy-three”); and so on.
Aṭṭhadasatthavācakassa dasa ssa asa, yo vacanassa īti ādeso ca. Asīti, ekāsīti, dveasīti, teasīti, caturāsīti, ‘‘kvacā’’dinā dīgho.
For the dasa that expresses eight tens, asa, and for the inflection yo the replacement īti: asīti (“eighty”); ekāsīti (“eighty-one”), dveasīti (“eighty-two”), teasīti (“eighty-three”), caturāsīti (“eighty-four”), with lengthening by §403 (354): Kvacādimajjhuttarānaṃ dīgharassā paccayesu ca.
Navadasatthavācakassa dasa ssa nava, yo vacanassa uti ca, navuti, dvānavuti, dvenavuti, dvinavuti, tenavuti, tinavuti, catunavuti, channavutiyā, channavutīnaṃ pāsaṇḍānaṃ.
For the dasa that expresses nine tens, nava, and for the inflection yo, uti: navuti (“ninety”); dvānavuti, dvenavuti, dvinavuti (“ninety-two”); tenavuti, tinavuti (“ninety-three”); catunavuti (“ninety-four”); channavutiyā (“by ninety-six”); channavutīnaṃ pāsaṇḍānaṃ (“of the ninety-six sects”).
‘‘Gaṇane, dasassā’’ti ca vattate.
“gaṇane” and “dasassa” also continue.
415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi (ten tens is sataṃ, a hundred tens sahassaṃ, before yo) apavada
Section titled “415 (§393): Dasadasakaṃ sataṃ dasakānaṃ sataṃ sahassañca yomhi (ten tens is sataṃ, a hundred tens sahassaṃ, before yo) apavada ”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 that is included in counting and expresses ten tens becomes sataṃ, and the dasa that expresses a hundred tens becomes sahassaṃ, when yo follows. By this direct statement (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 arise; the niggahīta is elided, and si is replaced by aṃ by §219 (195): Siṃ: yojanānaṃ sataṃ (“a hundred leagues”), sahassaṃ (“a thousand”). sataṃ is neuter and singular, and so is sahassaṃ; when groups are distinguished, the plural occurs everywhere too: dve vīsatiyo (“two twenties”). In the same way with tiṃsa and the rest too: dve satāni (“two hundreds”), bahūni satāni (“many hundreds”), dve sahassāni (“two thousands”), bahūni sahassāni (“many thousands”).
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 tappurisa of the sixth form ⑥ in the sense satassa dvikaṃ (“a pair of hundred”), when sataṃ dvikaṃ would have to be said, then, because the vutti says “dvika and the rest, together with the words that follow them, are laid down”, by this direct statement (nipātana) the later member is placed first and the ka is elided: dvisataṃ (“two hundred”). In the same way satassa tikaṃ (“a triad of hundred”), tisataṃ (“three hundred”); likewise catusataṃ (“four hundred”), pañcasataṃ (“five hundred”), chasataṃ (“six hundred”), sattasataṃ (“seven hundred”), aṭṭhasataṃ (“eight hundred”), navasataṃ (“nine hundred”), and dasasataṃ (“ten hundred”) is sahassaṃ (“a thousand”). Or else dve satāni (“two hundreds”), dvisataṃ, a digu compound; in the same way tisataṃ, catusataṃ, and so on.
416 (§394): Yāva taduttari dasaguṇitañca (and beyond these, each next number by multiplying by ten) vidhyaṅga
Section titled “416 (§394): Yāva taduttari dasaguṇitañca (and beyond these, each next number by multiplying by ten) vidhyaṅga ”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 go beyond those numerals, so far is each also to be made by multiplying by ten; here the letter d is born of sandhi. For example: the number ten multiplied by ten is a hundred (sataṃ); a hundred multiplied by ten is a thousand (sahassaṃ); a thousand multiplied by ten is ten thousand (dasasahassaṃ), which is also called nahutaṃ; ten thousand multiplied by ten is a hundred thousand (satasahassaṃ), which is also called lakkhaṃ; a hundred thousand multiplied by ten is ten hundred thousand (dasasatasahassaṃ).
‘‘Yadanupapannā nipātanā sijjhantī’’ti vattate.
423 (§391): Yadanupapannā nipātanā sijjhanti continues.
417 (§395): Sakanāmehi ([the higher numbers are formed] by their own names) vidhyaṅga
Section titled “417 (§395): Sakanāmehi ([the higher numbers are formed] by their own names) vidhyaṅga ”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 are laid down by their own names. A hundred hundred-thousands is a koṭi (“ten million”, 10⁷), feminine and singular, and plural when groups are distinguished; a hundred hundred-thousand koṭi is a pakoṭi (10¹⁴); a hundred hundred-thousand pakoṭi is a koṭippakoṭi (10²¹). In the same way nahutaṃ (10²⁸), ninnahutaṃ (10³⁵), akkhobhinī (10⁴²), bindu (10⁴⁹), abbudaṃ (10⁵⁶), nirabbudaṃ (10⁶³), ahahaṃ (10⁷⁰), ababaṃ (10⁷⁷), aṭaṭaṃ (10⁸⁴), sogandhikaṃ (10⁹¹), uppalaṃ (10⁹⁸), kumudaṃ (10¹⁰⁵), puṇḍarīkaṃ (10¹¹²), padumaṃ (10¹¹⁹), kathānaṃ (10¹²⁶), mahākathānaṃ (10¹³³) and asaṅkhyeyyaṃ (“the incalculable”, 10¹⁴⁰).
Iccevaṃ ṭhānato ṭhānaṃ, satalakkhaguṇaṃ mataṃ;
Koṭippabhutinaṃ vīsa-saṅkhyānañca yathākkamaṃ.
Thus, from place to place, each is held to be a hundred lakkha times the one before,
for the twenty numbers beginning with koṭi, in their order.
‘‘Dve parimāṇāni etassā’’ti viggahe –
In the analysis dve parimāṇāni etassa (“its measures are two”) —
418 (§392): Dvādito konekatthe ca (ka after dvi etc. in the sense of a group; and by nipātana) apavada
Section titled “418 (§392): Dvādito konekatthe ca (ka after dvi etc. in the sense of a group; and by nipātana) apavada ”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 used in the sense of more than one (anekattha): dviko rāsi (“a heap of two”), dvikaṃ (“a pair”). In the same way tikaṃ (“a group of three”), catukkaṃ (“of four”), pañcakaṃ (“of five”), chakkaṃ (“of six”), sattakaṃ (“of seven”), aṭṭhakaṃ (“of eight”), navakaṃ (“of nine”), dasakaṃ (“of ten”), paṇṇāsakaṃ (“of fifty”), satakaṃ (“of a hundred”), sahassakaṃ (“of a thousand”), and so on.
Saṅkhyātaddhitaṃ.
[Thus ends] the saṅkhyātaddhita, the numeral suffixes.
Abyayataddhita (Adverbial suffixes)
Section titled “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
Section titled “419 (§646): Ekādito sakissa kkhattuṃ (kkhattuṃ for sakiṃ after eka and the other numerals: “once”, “twice”) apavada ”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 used in the sense of occasions: ekakkhattuṃ (“once”), dvikkhattuṃ bhuñjati (“he eats twice”); the si is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca. In the same way tikkhattuṃ (“three times”), catukkhattuṃ (“four times”), pañcakkhattuṃ (“five times”), chakkhattuṃ (“six times”), sattakkhattuṃ (“seven times”), aṭṭhakkhattuṃ (“eight times”), navakkhattuṃ (“nine times”), dasakkhattuṃ (“ten times”), satakkhattuṃ (“a hundred times”), sahassakkhattuṃ (“a thousand times”), bahukkhattuṃ (“many times”), katikkhattuṃ (“how many times?”).
‘‘Ekena vibhāgenā’’ti viggahe –
In the analysis ekena vibhāgena (“by one division”) —
Maṇḍūkagatiyā saṅkhyā ggahaṇamanuvattate.
The mention of the numeral (saṅkhyā) continues selectively (maṇḍūkagati).
420 (§397): Vibhāge dhā ca (dhā in the sense of division; and so) apavada
Section titled “420 (§397): Vibhāge dhā ca (dhā in the sense of division; and so) apavada ”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), the suffix dhā is used after the numerals eka and the rest; 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 (“in three ways”), the i becoming e by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca. In the same way catudhā (“in four ways”), pañcadhā (“in five”), chadhā (“in six”), sattadhā (“in seven”), aṭṭhadhā (“in eight”), navadhā (“in nine”), dasadhā (“in ten”), satadhā (“in a hundred”), sahassadhā (“in a thousand ways”), katidhā (“in how many ways?”), bahudhā (“in many ways”).
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”).
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 (“letter by letter”), padaso (“word by word”), atthaso (“according to the sense”), bahuso (“frequently”); sabbākārena (“in every way”), sabbaso; upāyaso (“by way of means”), hetuso (“by cause”), ṭhānaso (“on the spot”), yoniso (“thoroughly”).
421 (§398): Sabbanāmehi pakāravacane tu thā (thā after pronouns in the sense of manner; and thattā) apavada
Section titled “421 (§398): Sabbanāmehi pakāravacane tu thā (thā after pronouns in the sense of manner; and thattā) apavada ”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 used in the sense of the expression of manner (pakāravacana), and by the word tu the suffix thattā as well. The manner (pakāra) is the particular that distinguishes the general; the meaning is “in the expression of that”. so pakāro (“that manner”), tathā (“thus”); taṃ pakāraṃ (“that manner”, ②), tathā; tena pakārena (“by that manner”), tathā; yena pakārena (“by which manner”), yathā (“as”). In the same way sabbathā (“in every way”), aññathā (“otherwise”), itarathā (“in another way”), ubhayathā (“in both ways”). With the suffix thattā: tena pakārena, tathattā (“in that manner”). In the same way yathattā (“in which manner”), aññathattā (“otherwise”).
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
Section titled “422 (§399): Kimimehi thaṃ (thaṃ after kiṃ and ima in the sense of manner) apavada ”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 used 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 (“what manner?”, ②), 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 the letter i, and there is doubling. Here, indeed, the words ending in the suffixes from kkhattuṃ to thaṃ are uninflected derivatives (abyayataddhita), so once they have been treated as nouns and an inflection has been added, that inflection is elided by §221 (282): Sabbāsamāvuso pasagganipātādīhi ca; and the words ending in to and the other suffixes taught from §248 (260): Kvaci to pañcamyatthe onward are also included right here, among the uninflected derivatives.
423 (§391): Yadanupapannā nipātanā sijjhanti (forms not reached by a rule are established by direct statement) vidhyaṅga
Section titled “423 (§391): Yadanupapannā nipātanā sijjhanti (forms not reached by a rule are established by direct statement) vidhyaṅga ”Ye saddā lakkhaṇena anupapannā a niddiṭṭhalakkhaṇā akkharādito, nāmopasagganipātato vā samāsataddhitādito vā, te nipātanā sijjhanti.
Those words which are not accounted for by a rule (lakkhaṇa), for which no rule has been stated — whether from the letters and the rest, from nouns, prefixes and particles, or from compounds, taddhita and the rest — are established by direct statement (nipātana).
Taddhitato tāva –
From the taddhita 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 the word ima become the letter a, and samāna become sa.
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 (“the next day”). After particles, the suffix tana is used in the sense of being (bhava): ajja bhavaṃ (“being today”), ajjatanaṃ (“of today”); ajja bhavā, ajjatanī (“of today”: the aorist tense); sve bhavaṃ (“being tomorrow”), svātanaṃ (“of tomorrow”). In the same way purātanaṃ (“of old”); hiyyo bhavaṃ (“being yesterday”), hiyyattanaṃ (“of yesterday”); hiyyo bhavā, hiyyattanī (“of yesterday”: the imperfect tense); and so on.
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.
Iti padarūpasiddhiyaṃ taddhitakaṇḍo pañcamo.
Thus ends the fifth section of the Padarūpasiddhi, the Taddhitakaṇḍa.
Footnotes
Section titled “Footnotes”-
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baladevo;bāladevois read with Kaccāyana’s vutti under §344. ↩ -
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iccate; the form Buddhappiya uses everywhere else isiccete. ↩ -
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egāḷikaṃ;goḷikaṃis read with Kaccāyana’s vutti under §350. ↩ -
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iccebhesaṃ; Buddhappiya’s word isiccetesaṃ, as in the next sutta. ↩ -
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vimho;gimho, fromgimha, the hot season, is read. ↩ -
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vuttiko;puttikois read with Kaccāyana’s vutti under §353. ↩ -
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ukārādi, which yields no sense; the Pāḷi is left as printed. ↩ -
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ādhipabheyyaṃ;ādhipateyyaṃis read. ↩ -
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teādaso; the word isādeso, as in thebādesoandrādesoof the sentence before. ↩ -
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cakuddasī; the form iscatuddasī, the feminine ordinal besidecātuddasīwith the lengthening. ↩