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Kaccāyana

6. Ākhyātakaṇḍa (Verb section)

Bhūvādigaṇa (The bhū class)

Section titled “Bhūvādigaṇa (The bhū class)”

Vibhattividhāna (The endings)

Section titled “Vibhattividhāna (The endings)”

Atha ākhyātavibhattiyo kriyāvācīhi dhātūhi parā vuccante.

Now the verbal inflections (ākhyātavibhatti), which come after the roots that express action, are taught.

Tattha kriyaṃ ācikkhatīti ākhyātaṃ, kriyāpadaṃ. Vuttañhi ‘‘kālakārakapurisaparidīpakaṃ kriyālakkhaṇamākhyātika’’nti. Tattha kālo ti atītādayo, kāraka miti kammakattubhāvā, purisā ti paṭhamamajjhimuttamā, kriyā ti gamanapacanādiko dhātvattho, kriyālakkhaṇaṃ saññāṇaṃ etassāti kriyālakkhaṇaṃ, atiliṅgañca.

Here the ākhyāta (verb) is so called because it declares (ācikkhati) an action: it is the action-word (kriyāpada). For it is said: “The verbal word is that which has action as its mark and which brings to light time, kāraka and person.” There “time” means the past and the rest; “kāraka” means the object, the agent and the bare action (kamma, kattā, bhāva); “persons” means the first, the middle and the highest; “action” means the meaning of a root, such as going or cooking; “having action as its mark” means that action is its distinguishing sign (saññāṇa); and it is beyond gender (atiliṅga).

Vuttampi cetaṃ –

And this too has been said:

‘‘Yaṃ tikālaṃ tipurisaṃ, kriyāvāci tikārakaṃ;
Atiliṅgaṃ dvivacanaṃ, tadākhyātanti vuccatī’’ti.

That which has three times and three persons, expresses action and has three kāraka;
which is beyond gender and has two numbers — that is called ākhyāta.

Kālādivasena dhātvatthaṃ vibhajantīti vibhattiyo, tyādayo, tā pana vattamānā pañcamī sattamī parokkhāhiyyattanī ajjatanī bhavissantī kālātipatti cāti aṭṭhavidhā bhavanti.

They are called vibhatti (inflections) because they divide up (vibhajanti) the meaning of the root according to time and the rest: ti and the others. They are of eight kinds: vattamānā, pañcamī, sattamī, parokkhā, hiyyattanī, ajjatanī, bhavissantī and kālātipatti.

Kriyaṃ dhārentīti dhātavo, bhūvādayo, khādidhātuppaccayantā ca, te pana atthavasā dvidhā bhavanti sakammakā, akammakā cāti. Tatra sakammakā ye dhātavokammāpekkhaṃ kriyaṃ vadanti, yathā – kaṭaṃ karoti, gāmaṃ gacchati, odanaṃ pacatītiādayo, akammakā ye kammanirapekkhaṃ kriyaṃ vadanti, yathā – acchati, seti, tiṭṭhatītiādayo.

They are called dhātu (roots) because they bear (dhārenti) an action: bhū and the rest, and also the stems that end in the root-suffixes kha and the like. By their meaning they are of two kinds: transitive (sakammaka, “having an object”) and intransitive (akammaka). Of these the transitive are the roots that express an action which looks to an object, as kaṭaṃ karoti (he makes a mat), gāmaṃ gacchati (he goes to the village), odanaṃ pacati (he cooks rice) and the like; the intransitive are those that express an action independent of an object, as acchati (he sits), seti (he lies), tiṭṭhati (he stands) and the like.

Te pana sattavidhā bhavanti vikaraṇappaccayabhedena, kathaṃ? A vikaraṇā bhūvādayo. Niggahītapubbakaa vikaraṇā rudhādayo, ya vikaraṇā divādayo, ṇuṇā uṇā vikaraṇā svādayo, nāppaṇhā vikaraṇā kiyādayo, oyira vikaraṇā tanādayo, sakatthe ṇe ṇaya ntā curādayoti.

They are further of seven kinds, by the difference of their class suffix (vikaraṇapaccaya). How? bhū and the rest have the class suffix a; rudha and the rest have a preceded by a niggahīta; divu and the rest have ya; su and the rest have ṇu, ṇā and uṇā; kī and the rest have nā, ppa and ṇhā; tanu and the rest have o and yira; cura and the rest end in ṇe and ṇaya in the root’s own sense.

class class suffix rule
bhūvādi a 433 (§445): Bhūvādito a
rudhādi a, with a niggahīta before the root’s final 509 (§446): Rudhādito niggahītapubbañca
divādi ya 510 (§447): Divādito yo
svādi ṇu, ṇā, uṇā 512 (§448): Svādito ṇuṇāuṇā ca
kiyādi nā, ppa, ṇhā 513 (§449): Kiyādito nā, 517 (§450): Gahāditoppaṇhā
tanādi o, yira 520 (§451): Tanādito oyirā
curādi ṇe, ṇaya 525 (§452): Curādito ṇeṇayā

Kaccāyana counts eight classes (§445 (433): Bhūvādito a to §452 (525): Curādito, ṇe ṇayā); Buddhappiya folds the gaha class, whose suffixes are ppa and ṇhā, into the kī class, and so has seven. The order of his chapter follows this list: the endings and the whole conjugation on the bhū class first (424–508), then each of the other classes with its model root.

Tattha paṭhamaṃ a vikaraṇesu bhūvādīsu dhātūsu paṭhamabhūtā akammakā bhū iccetasmā dhātuto tyā dayo parā yojīyante.

Among these, first, the inflections ti and the rest are added after the intransitive root bhū, which stands first among the roots of the bhū class, whose class suffix is a.

Bhū sattāyaṃ, ‘‘bhū’’iccayaṃ dhātu sattāyamatthe vattate, kriyāsāmaññabhūte bhavane vattateti attho.

“bhū in the sense of being” [says the root-list]: the root bhū is used in the sense of being (sattā), that is, it is used for being (bhavana), which is action in its most general form.

‘‘Bhū’’iti ṭhite –

When bhū stands [ready for derivation] —

424 (§457): Bhūvādayo dhātavo (bhū and the rest are dhātu, roots) anvattha

Section titled “424 (§457): Bhūvādayo dhātavo (bhū and the rest are dhātu, roots) anvattha ”

Bhū iccevamādayo ye kriyāvācino saddagaṇā, te dhātu saññā honti. Bhū ādi yesaṃ te bhūvādayo, atha vā bhūvā ādī pakārā yesaṃ te bhūvādayo.

Those groups of words that express action and begin with bhū receive the name dhātu (root). bhūvādayo means those of which bhū is the first; or else those whose types (pakāra) are bhū and vā and the like.

Bhūvādīsu vakāroyaṃ, ñeyyo āgamasandhijo;
Bhūvāppakārā vā dhātū, sakammākammakatthato.

In bhūvādi this v is to be known as born of sandhi by augment;
or else the roots are of the types bhū and vā, by their intransitive and transitive sense.

The augment v between bhū and ādi is that of §35 (34): Ya va ma da na ta ra lā cāgamā; on the second reading bhū, “to be”, stands for every intransitive root and vā for every transitive one.

‘‘Kvaci dhātū’’tiādito ‘‘kvacī’’ti vattate.

From 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the word kvaci (sometimes) continues [into the next rule].

425 (§521): Dhātussanto loponekassarassa (the final of a polysyllabic root is elided) apavada

Section titled “425 (§521): Dhātussanto loponekassarassa (the final of a polysyllabic root is elided) apavada ”

Anekassarassa dhātussa anto kvaci lopo hoti.

The final of a root that has more than one vowel is sometimes (kvaci) elided.

Kvaci ggahaṇaṃ ‘‘mahīyati samatho’’tiādīsu nivattanatthaṃ, iti anekassarattābhāvā idha dhātvantalopo na hoti.

The word kvaci is there to exclude [the elision] in such cases as mahīyati samatho (“calm is honoured”). And so, because bhū does not have more than one vowel, the elision of the root’s final does not take place here.

Tato dhātvādhikāravihitānekappaccayappasaṅge ‘‘vatticchānupubbikā saddappaṭipattī’’ti katvā vattamānavacanicchāyaṃ –

Then, since the many suffixes prescribed under the heading dhātu all present themselves [as candidates], taking the maxim “the formation of a word follows the speaker’s intention (vattu-icchā)”, when one wishes to express the present —

426 (§423): Vattamānā tianti, sitha, mima, teante, sevhe, emhe (vattamānā: the twelve endings of the present) anvattha

Section titled “426 (§423): Vattamānā tianti, sitha, mima, teante, sevhe, emhe (vattamānā: the twelve endings of the present) anvattha ”

Tyā dayo dvādasa vattamānāsaññā hontīti tyādīnaṃ vattamānatthavisayattā vattamānā saññā.

The twelve [endings] ti and the rest receive the name vattamānā; because their domain is the sense of the present (vattamāna), ti and the rest are named vattamānā.

427 (§413): Kāle (kāle, “in [the sense of] time”: a governing heading) sīhagatika

Section titled “427 (§413): Kāle (kāle, “in [the sense of] time”: a governing heading) sīhagatika ”

Ayamadhikāro.

This is a governing heading (adhikāra).

Ito paraṃ tyā divibhattividhāne sabbattha vattate.

From here on it applies throughout the prescription of the inflections ti and the rest.

428 (§414): Vattamānā paccuppanne (The vattamānā in the present) utsarga

Section titled “428 (§414): Vattamānā paccuppanne (The vattamānā in the present) utsarga ”

Paccuppanne kāle gamyamāne vattamānāvibhatti hoti, kālo ti cettha kriyā, karaṇaṃ kāro, ra kārassa la kāro, kālo.

When present time is understood, the vattamānā inflection is used. Here kāla (time) means action: kāra is the doing, and with r become l it is kāla.

Tasmā –

Therefore:

Kriyāya gamyamānāya, vibhattīnaṃ vidhānato;
Dhātūheva bhavantīti, siddhaṃ tyādivibhattiyo.

Because the inflections are prescribed when an action is understood,
it is established that the inflections ti and the rest arise from roots alone.

Idha pana kālassa atītānāgatapaccuppannāṇattiparikappakālātipattivasena1 chadhā bhinnattā ‘‘paccuppanne’’ti viseseti. Taṃ taṃ kāraṇaṃ paṭicca uppanno paccuppanno, paṭiladdhasabhāvo, na tāva atītoti attho.

Here, since time is divided sixfold — past, future, present, command, supposition and lapse of time — he specifies “in the present”. paccuppanna (present) is what has arisen (uppanna) in dependence on (paṭicca) this or that cause: what has gained its own nature and is not yet past.

Paccuppannasamīpepi, tabbohārūpacārato;
Vattamānā atītepi, taṃkālavacanicchayāti.

For what is near the present too, by a figurative extension of that usage,
and for the past too, the vattamānā [is used], when one wishes to speak of it as of that time.

Tasmiṃ paccuppanne vattamānāvibhattiṃ katvā, tassā ṭhānāniyame ‘‘dhātuliṅgehi parā paccayā’’ti paribhāsato dhātuto paraṃ vattamānappaccaye katvā, tesamaniyamappasaṅgesati ‘‘vatticchānupubbikā saddappaṭipattī’’ti parassapadavacanicchāyaṃ –

Having applied the vattamānā inflection in that present sense; since its position is not fixed, having placed the vattamānā suffix after the root by the interpretive rule 362 (§432): Dhātuliṅgehi parā paccayā (“suffixes come after roots and stems”); and since [the twelve] present themselves without restriction, taking the maxim “the formation of a word follows the speaker’s intention”, when one wishes to express the parassapada —

429 (§406): Atha pubbāni vibhattīnaṃ cha parassapadāni (Now, the first six of the inflections are parassapada) rūḷhī

Section titled “429 (§406): Atha pubbāni vibhattīnaṃ cha parassapadāni (Now, the first six of the inflections are parassapada) rūḷhī ”

Atha taddhitānantaraṃ vuccamānānaṃ sabbāsaṃ vattamānādīnaṃ aṭṭhavidhānaṃ vibhattīnaṃ yāni yāni pubbakāni cha padāni, tāni tāni atthato aṭṭhacattālīsamattāni parassapada saññāni hontītiādimhi channaṃ parassapadasaññā, parassatthāni padāni parassapadāni, tabbāhullato tabbohāro.

Now (atha), of all the eight kinds of inflection, vattamānā and the rest, which are taught immediately after the taddhita, whichever six words come first [in each set] — forty-eight in all — receive the name parassapada; so in the first [set] the six [ti to ma] are named parassapada. parassapada are “words whose sense is for another” (parassa atthāni padāni); the usage is named from what predominates.

‘‘Dhātūhi ṇe ṇaya’’iccādito ‘‘dhātūhī’’ti vattamāne –

While dhātūhi (“after roots”) continues from 540 (§438): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe —

430 (§456): Kattari parassapadaṃ (the parassapada endings in the active) utsarga

Section titled “430 (§456): Kattari parassapadaṃ (the parassapada endings in the active) utsarga ”

Kattari kārake abhidheyye sabbadhātūhi parassapadaṃ hotīti parassapadaṃ katvā, tassāpyaniyamappasaṅge vatticchāvasā –

When the kāraka to be expressed is the agent (kattā), after all roots the parassapada [endings] are used. Having thus applied the parassapada, and since these too present themselves without restriction, according to the speaker’s intention —

Vipariṇāmena ‘‘parassapadānaṃ, attanopadāna’’nti ca vattate.

With a change of inflection form, parassapadānaṃ and attanopadānaṃ (“of the parassapada”, “of the attanopada”) also continue [into the next rule].

431 (§408): Dve dve paṭhamamajjhimuttamapurisā (Two by two: first, middle and highest person) anvattha

Section titled “431 (§408): Dve dve paṭhamamajjhimuttamapurisā (Two by two: first, middle and highest person) anvattha ”

Tāsaṃ vibhattīnaṃ parassapadāna’mattanopadānañca dve dve vacanāni yathākkamaṃ paṭhamamajjhimuttamapurisa saññāni honti. Taṃ yathā? Ti anti iti paṭhamapurisā, si tha iti majjhimapurisā, mi ma iti uttamapurisā. Attanopadesupi te ante iti paṭhamapurisā, se vhe iti majjhimapurisā, e mhe iti uttamapurisā. Evaṃ sesāsu sattasu vibhattīsupi yojetabbanti. Evaṃ aṭṭhavibhattivasena channavutividhe ākhyātapade dvattiṃsa dvattiṃsa paṭhamamajjhimauttamapurisā hontīti vattamānaparassapadādimhi dvinnaṃ paṭhamapurisasaññā.

Of those inflections, both parassapada and attanopada, the words two by two receive in order the names first person (paṭhamapurisa), middle person (majjhimapurisa) and highest person (uttamapurisa). How so? ti, anti are the first person; si, tha the middle person; mi, ma the highest person. Among the attanopada too, te, ante are the first person, se, vhe the middle person, e, mhe the highest person. The same is to be applied in the remaining seven inflections. Thus in the verbal word, which is of ninety-six kinds by way of the eight inflections, there are thirty-two first persons, thirty-two middle persons and thirty-two highest persons. Hence in the vattamānā parassapada, to begin with, the two [ti, anti] are named first person.

432 (§410): Nāmamhi payujjamānepitulyādhikaraṇe paṭhamo (With a co-referent noun, expressed or not: the first person) utsarga

Section titled “432 (§410): Nāmamhi payujjamānepitulyādhikaraṇe paṭhamo (With a co-referent noun, expressed or not: the first person) utsarga ”

Tumhāmha saddavajjite tulyādhikaraṇabhūte sādhakavācake nāmamhi payujjamānepi appayujjamānepi dhātūhi paṭhamapuriso hotīti paṭhamapurisaṃ katvā, tassāpyaniyamappasaṅge kriyāsādhakassa kattuno ekatte vattumicchite ‘‘ekamhi vattabbe ekavacana’’nti vattamānaparassapadapaṭhamapurisekavacanaṃ ti.

When a noun other than the words tumha and amha, of the same reference [as the verb] and expressing the accomplisher of the action, is used or is not used, the first person is used after roots. Having thus applied the first person, and since it too presents itself without restriction [as to number], when one wishes to speak of the agent, the accomplisher of the action, as one, by [the maxim] “when one is to be expressed, the singular” [the ending is] ti, the vattamānā parassapada first person singular.

‘‘Paro, paccayo, dhātū’’ti ca adhikāro, ‘‘tathā2 kattari cā’’ti ito ‘‘kattarī’’ti vikaraṇappaccayavidhāne sabbattha vattate.

paro, paccayo and dhātu (“after”, “suffix”, “root”) are also governing terms [from 362 (§432): Dhātuliṅgehi parā paccayā]; and from 511 (§444): Tathā kattari ca the word kattari (“in the active”) applies throughout the prescription of the class suffixes.

433 (§445): Bhūvādito a (a after the bhū class [in the active]) apavada

Section titled “433 (§445): Bhūvādito a (a after the bhū class [in the active]) apavada ”

Bhū iccevamādito dhātugaṇato paro a paccayo hoti kattari vihitesu vibhattippaccayesu paresu. Sabbadhātukamhiyevāyamissate.

After the root-group beginning with bhū, the suffix a is added when the inflection-suffixes prescribed in the active follow. This [suffix] is wanted only before a sabbadhātuka [inflection].

‘‘Asaṃyogantassa, vuddhī’’ti ca vattate.

asaṃyogantassa and vuddhi (“of [a root] not ending in a conjunct”, “strengthening”) also continue [from 527 (§483): Asaṃyogantassa vuddhi kārite].

434 (§485): Aññesu ca (and before the other suffixes) utsarga

Section titled “434 (§485): Aññesu ca (and before the other suffixes) utsarga ”

Kāritato aññesu paccayesu asaṃyogantānaṃ dhātūnaṃ vuddhi hoti. Ca ggahaṇena ṇu ppaccayassāpi vuddhi hoti. Ettha ca ‘‘ghaṭādīnaṃ vā’’ti ito vā saddo anuvattetabbo, so ca vavatthitavibhāsattho. Tena –

Before suffixes other than the causative (kārita), roots that do not end in a conjunct consonant take vuddhi (strengthening). By the word ca, the suffix ṇu too takes vuddhi. And here the word vā is to be carried over from 542 (§484): Ghaṭādīnaṃ vā, and it has the sense of a vavatthitavibhāsā (restricted option). Hence:

Ivaṇṇuvaṇṇantānañca, lahūpantāna dhātunaṃ;
Ivaṇṇuvaṇṇānameva, vuddhi hoti parassa na.

For roots ending in an i- or u-vowel, and for roots whose penult is light,
vuddhi is of the i- and u-vowels only, not of any other [vowel].

Yuvaṇṇānampi ya ṇu ṇā-nāniṭṭhādīsu vuddhi na;
Tudādissāvikaraṇe, na chetvādīsu vā siyā.

Even of the i- and u-vowels there is no vuddhi before ya, ṇu, ṇā, nā, the niṭṭhā [suffixes] and the like,
nor of the tuda group before the class suffix a; and in chetvā and the like it may or may not be.

Tassāpyaniyamappasaṅge – ‘‘ayuvaṇṇānañcāyo vuddhī’’ti paribhāsato ū kārasso kāro vuddhi.

And since this [strengthening] too presents itself without specification, by the interpretive rule 365 (§405): Ayuvaṇṇānañcāyo vuddhī the vuddhi of ū is o.

Vipariṇāmena ‘‘dhātūna’’nti vattate.

With a change of inflection form, dhātūnaṃ (“of roots”) continues [as dhātvantassa into the next rule].

435 (§513): O ava sare (a root-final o becomes ava before a vowel) utsarga

Section titled “435 (§513): O ava sare (a root-final o becomes ava before a vowel) utsarga ”

O kārassa dhātvantassa sare pare avā deso hoti. ‘‘Saralopo mādesa’’iccādinā saralopādimhi kate ‘‘naye paraṃ yutte’’ti paranayanaṃ kātabbaṃ.

The root-final o is replaced by ava when a vowel follows. When the elision of the vowel and the rest has been carried out by 67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati and the like, the joining with the following [letter] is to be done by 14 (§11): Naye paraṃ yutte.

bhū + ti (vattamānā 🤟⨀) rule
→ bhū + (a) + ti §445
→ bh(ū→o) + a + ti §485
→ bh(o→ava) + a + ti §513
→ bhav + (a + a) + ti §83
→ bhavati §11

So puriso sādhu bhavati, sā kaññā sādhu bhavati, taṃ cittaṃ sādhu bhavati.

so puriso sādhu bhavati (that man is good), sā kaññā sādhu bhavati (that girl is good), taṃ cittaṃ sādhu bhavati (that mind is good).

Ettha hi –

For here:

Kattunobhihitattāva, ākhyātena na kattari;
Tatiyā paṭhamā hoti, liṅgatthaṃ panapekkhiya.

Since the agent is already expressed by the verb, the third form ③ is not used for the agent;
the first form ① is used, with regard to the bare meaning of the stem.

The third form for the agent is 293 (§288): Kattari ca; the first form for the bare meaning of the stem is 283 (§284): Liṅgatthe paṭhamā.

Satipi kriyāyekatte kattūnaṃ bahuttā ‘‘bahumhi vattabbe bahuvacana’’nti vattamānaparassapadapaṭhamapurisabahuvacanaṃ anti, pure viya appaccayavuddhiavādesā, saralopādi. Te purisā bhavanti, appayujjamānepi bhavati, bhavanti.

Although the action is one, because the agents are many, by [the maxim] “when many are to be expressed, the plural” [the ending is] anti, the vattamānā parassapada first person plural; the suffix a, vuddhi and the replacement ava are as before, then the elision of the vowel and the rest: te purisā bhavanti (those men are). And when [the noun] is not expressed: bhavati, bhavanti.

bhū + anti (vattamānā 🤟⨂) rule
→ bhū + (a) + anti §445
→ bh(ū→o) + a + anti §485
→ bh(o→ava) + a + anti §513
→ bhav + (a + a) + anti §83
→ bhav + (a + anti) §12
→ bhavanti §11

The second elision, of the suffix a before the initial vowel of the ending, is 13 (§12): Sarā sare lopaṃ.

‘‘Payujjamānepi, tulyādhikaraṇe’’ti ca vattate.

payujjamānepi and tulyādhikaraṇe (“even when [the noun] is used”, “of the same reference”) also continue [into the next rule].

436 (§411): Tumhe majjhimo (With tumha: the middle person) apavada

Section titled “436 (§411): Tumhe majjhimo (With tumha: the middle person) apavada ”

Tulyādhikaraṇabhūte tumha sadde payujjamānepi appayujjamānepi dhātūhi majjhima puriso hotīti vattamānaparassapadamajjhimapurisekavacanaṃsi, sesaṃ purimasamaṃ. Tvaṃ bhavasi, tumhe bhavatha, appayujjamānepi bhavasi, bhavatha.

When the word tumha, of the same reference [as the verb], is used or is not used, the middle person is used after roots; so [the ending is] si, the vattamānā parassapada middle person singular, and the rest is as before: tvaṃ bhavasi (you are), tumhe bhavatha (you [all] are); and when [the pronoun] is not expressed, bhavasi, bhavatha.

Tulyādhikaraṇe ti kimatthaṃ? Tayā paccate odano.

Tasmiṃyevādhikāre –

Under that same heading —

437 (§412): Amhe uttamo (With amha: the highest person) apavada

Section titled “437 (§412): Amhe uttamo (With amha: the highest person) apavada ”

Tulyādhikaraṇabhūte amha sadde payujjamānepi appayujjamānepi dhātūhi uttama puriso hotīti vattamānaparassapadauttamapurisekavacanaṃ mi, a ppaccayavuddhiavā desā.

When the word amha, of the same reference [as the verb], is used or is not used, the highest person is used after roots; so [the ending is] mi, the vattamānā parassapada highest person singular; the suffix a, vuddhi and the replacement ava [are as before].

438 (§478): Akāro dīghaṃ himimesu (a is lengthened before hi, mi, ma) utsarga

Section titled “438 (§478): Akāro dīghaṃ himimesu (a is lengthened before hi, mi, ma) utsarga ”

A kāro dīgha māpajjate himima iccetāsu vibhattīsu. Ahaṃ bhavāmi, mayaṃ bhavāma. Bhavāmi, bhavāma.

The a is lengthened before the inflections hi, mi and ma: ahaṃ bhavāmi (I am), mayaṃ bhavāma (we are); [without the pronoun] bhavāmi, bhavāma.

bhav + a + mi (vattamānā 👆⨀) rule
→ bhav + (a→ā) + mi §478
→ bhavāmi

‘‘Vibhattīnaṃ, chā’’ti ca vattate.

vibhattīnaṃ and cha (“of the inflections”, “six”) also continue [into the next rule].

439 (§407): Parāṇyattanopadāni (The latter [six] are attanopada) rūḷhī

Section titled “439 (§407): Parāṇyattanopadāni (The latter [six] are attanopada) rūḷhī ”

Sabbāsaṃ vattamānānaṃ aṭṭhavidhānaṃ vibhattīnaṃ yāni yāni parāni cha padāni, tāni tāni attanopada saññāni hontīti te ādīnaṃ attanopadasaññā.

Of all the eight kinds of inflection, vattamānā and the rest, whichever six words come last [in each set], those receive the name attanopada; so te and the rest are named attanopada.

‘‘Dhātūhi, attanopadānī’’ti ca vattate.

dhātūhi and attanopadāni (“after roots”, “the attanopada”) also continue [into the next rule].

440 (§454): Kattari ca (and [the attanopada endings] in the active) utsarga

Section titled “440 (§454): Kattari ca (and [the attanopada endings] in the active) utsarga ”

Kattari ca kārake abhidheyye dhātūhi attanopadāni honti. Ca ggahaṇaṃ katthaci nivattanatthaṃ, sesaṃ parassapade vuttanayeneva veditabbaṃ. Bhavate, bhavante, bhavase, bhavavhe, bhave, bhavāmhe.

When the kāraka to be expressed is the agent too, the attanopada endings are used after roots. The word ca is there to exclude [them] in some places (katthaci nivattanatthaṃ); the rest is to be understood just as was said for the parassapada: bhavate, bhavante, bhavase, bhavavhe, bhave, bhavāmhe.

attanopada ⨀ ⨂
🤟 bhavate bhavante
🤘 bhavase bhavavhe
👆 bhave bhavāmhe
bhū + te (vattamānā 🤟⨀) rule
→ bhū + (a) + te §445
→ bh(ū→o) + a + te §485
→ bh(o→ava) + a + te §513
→ bhav + (a + a) + te §83
→ bhavate §11
bhav + a + e (vattamānā 👆⨀) rule
→ bhav + (a + e) §12
→ bhave

Before ante and e the suffix a is elided by 13 (§12): Sarā sare lopaṃ; before mhe it is lengthened as before mi and ma (438 (§478): Akāro dīghaṃ himimesu, whose Kaccāyana vutti gives gacchāmhe).

Paca pāke, dhātusaññāyaṃ dhātvantalopo, vuttanayeneva tyā dyuppatti, ivaṇṇuvaṇṇānamabhāvā vuddhiabhāvovettha viseso. So devadatto odanaṃ pacati, pacanti, pacasi, pacatha, pacāmi, pacāma, so odanaṃ pacate, te pacante, tvaṃ pacase, tumhe pacavhe, ahaṃ pace, mayaṃ pacāmhe.

“paca in the sense of cooking” [says the root-list]. On being named a root, the root’s final is elided [by 425 (§521): Dhātussanto loponekassarassa]; the inflections ti and the rest are added in the way described; the only difference here is that, there being no i- or u-vowel, there is no vuddhi: so devadatto odanaṃ pacati (Devadatta cooks the rice), pacanti, pacasi, pacatha, pacāmi, pacāma; so odanaṃ pacate (he cooks the rice), te pacante, tvaṃ pacase, tumhe pacavhe, ahaṃ pace, mayaṃ pacāmhe.

parassapada ⨀ ⨂
🤟 pacati pacanti
🤘 pacasi pacatha
👆 pacāmi pacāma
attanopada ⨀ ⨂
🤟 pacate pacante
🤘 pacase pacavhe
👆 pace pacāmhe
paca + ti (vattamānā 🤟⨀) rule
→ pac + a + ti §521
→ pac + (a) + ti §445
→ pacati

Paṭhamapurisādīnamekajjhappavattippasaṅge paribhāsamāha –

When the first person and the rest would occur together [in one verb], he states an interpretive rule —

441 (§409): Sabbesamekābhidhāne paro puriso (When all [persons] are expressed together, the later person) vidhyaṅga

Section titled “441 (§409): Sabbesamekābhidhāne paro puriso (When all [persons] are expressed together, the later person) vidhyaṅga ”

Sabbesaṃ paṭhamamajjhimānaṃ, paṭhamuttamānaṃ, majjhimuttamānaṃ tiṇṇaṃ vā purisānaṃ ekatobhidhāne kātabbe paro puriso yojetabbo. Ekakālānamevābhidhāne cāyaṃ. So ca pacati, tvañca pacasīti pariyāyappasaṅge tumhe pacathā ti bhavati. Evaṃ so ca pacati, ahañca pacāmīti mayaṃ pacāma, tathā tvañca pacasi, ahañca pacāmi, mayaṃ pacāma, so ca pacati, tvañca pacasi, ahañca pacāmi, mayaṃ pacāma. Evaṃ sabbattha yojetabbaṃ.

When all [the persons] — first and middle, first and highest, middle and highest, or all three — are to be expressed together in one [verb], the later person is to be used. And this [holds] only when [the actions] are of one time. Where the succession so ca pacati, tvañca pacasi (“he cooks and you cook”) would arise, it becomes tumhe pacatha (“you [two] cook”). Likewise so ca pacati, ahañca pacāmi (“he cooks and I cook”) becomes mayaṃ pacāma (“we cook”); so too tvañca pacasi, ahañca pacāmi (“you cook and I cook”) — mayaṃ pacāma; and so ca pacati, tvañca pacasi, ahañca pacāmi (“he cooks, you cook and I cook”) — mayaṃ pacāma. It is to be applied so everywhere.

Ekābhidhāne ti kimatthaṃ? ‘‘So ca pacati, tvañca pacissasi, ahaṃ paciṃ’’ ettha bhinnakālattā ‘‘mayaṃ pacimhā’’ti na bhavati.

Gamu sappa gatimhi, pure viya dhātusaññāyaṃ dhātvantalopo.

“gamu and sappa in the sense of going” [says the root-list]. As before, on being named a root, the root’s final is elided.

Kattari tyā dyuppatti.

In the active, the inflections ti and the rest are added.

442 (§476): Gamissanto ccho vā sabbāsu (Optionally ccha for the final of gamu in all [suffixes and inflections]) apavada

Section titled “442 (§476): Gamissanto ccho vā sabbāsu (Optionally ccha for the final of gamu in all [suffixes and inflections]) apavada ”

Gamu iccetassa dhātussanto ma kāro ccho hoti vā sabbāsu vibhattīsu, sabba ggahaṇena mānanta ya kāritappaccayesu ca. Vavatthitavibhāsatthoyaṃ vā saddo. Tenāyaṃ –

The final of the root gamu, its m, optionally becomes ccha before all the inflections; by the word sabba (“all”), also before the suffixes māna and anta, ya and the causatives. This word vā has the sense of a vavatthitavibhāsā (restricted option). Hence this [verse]:

Vidhiṃ niccañca vāsaddo, māna’ntesu tu kattari;
Dīpetāniccamaññattha, parokkhāyamasantakaṃ.

The word vā shows the operation as obligatory before māna and anta in the active,
as not obligatory elsewhere, and as absent in the parokkhā.

Appaccayaparanayanāni, so puriso gāmaṃ gacchati, te gacchanti, ‘‘kvaci dhātū’’tiādinā garupubbarassato parassa paṭhamapurisabahuvacanassa re vā hoti, gacchare. Tvaṃ gacchasi, tumhe gacchatha. Ahaṃ gacchāmi, mayaṃ gacchāma.

[Then] the suffix a and the joining of the letters: so puriso gāmaṃ gacchati (that man goes to the village), te gacchanti (they go); by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the first person plural [ending], after a short [vowel] preceded by a heavy [syllable], optionally becomes re: gacchare. tvaṃ gacchasi (you go), tumhe gacchatha. ahaṃ gacchāmi (I go), mayaṃ gacchāma.

gamu + ti (vattamānā 🤟⨀) rule
→ gam + u + ti §521
→ ga(m→ccha) + ti §476
→ gaccha + (a) + ti §445
→ gacch + (a + a) + ti §83
→ gacchati §11
parassapada ⨀ ⨂
🤟 gacchati gacchanti, gacchare
🤘 gacchasi gacchatha
👆 gacchāmi gacchāma

Cchā desābhāve ‘‘lopañcettamakāro’’ti a ppaccayassa e kāro. Gameti, gamenti, saralopo. Gamesi, gametha. Gamemi, gamema.

When the replacement ccha is not made, the suffix a becomes e by 487 (§510): Lopañcettamakāro: gameti; gamenti, with elision of the vowel [of the ending]; gamesi, gametha; gamemi, gamema.

parassapada ⨀ ⨂
🤟 gameti gamenti
🤘 gamesi gametha
👆 gamemi gamema
gamu + ti (vattamānā 🤟⨀) rule
→ gam + u + ti §521
→ gam + (a) + ti §445
→ gam + (a→e) + ti §510
→ gameti

In gamenti the initial a of anti is elided after e (13 (§12): Sarā sare lopaṃ).

Attanopadepi so gāmaṃ gacchate, gacchante, gacchare. Gacchase, gacchavhe. Gacche, gacchāmhe.

In the attanopada too: so gāmaṃ gacchate (he goes to the village), gacchante, gacchare; gacchase, gacchavhe; gacche, gacchāmhe.

attanopada ⨀ ⨂
🤟 gacchate gacchante, gacchare
🤘 gacchase gacchavhe
👆 gacche gacchāmhe

‘‘Kuto nu tvaṃ āgacchasi, rājagahato āgacchāmī’’tiādīsu pana paccuppannasamīpe vattamānavacanaṃ.

But in such passages as “Where are you coming from?” — “I am coming from Rājagaha”, the vattamānā is used for what borders on the present.

handa kuto nu tvaṃ, tapassi, āgacchasi divā divassā
(10M 1.6: Upālisutta)
🔼(handa) 🔼(kuto) 🔼(nu) ⚧️①⨀(tumha) 🚹⓪⨀(tapassī) ▶️🤘⨀(ā + √gamu + a + si) 🔼(divā) 🚹⑥⨀(diva)
well now | from where | indeed | you | ascetic | are coming | by day | of the day

The canonical sentence has the question in this shape; Buddhappiya abridges it and supplies the answer.

‘‘Vā’’ti vattate.

vā continues [into the next rule].

443 (§501): Gamissa ghammaṃ (optionally ghamma for the whole root gamu) apavada

Section titled “443 (§501): Gamissa ghammaṃ (optionally ghamma for the whole root gamu) apavada ”

Gamu iccetassa dhātussa sabbassa ghammā deso hoti vā. Ghammati, ghammanti iccādi.

The whole of the root gamu is optionally replaced by ghamma: ghammati, ghammanti and so on.

Bhāvakammesu pana –

But in the impersonal and the passive —

444 (§453): Attanopadāni bhāve ca kammani (the attanopada endings in the impersonal and the passive) utsarga

Section titled “444 (§453): Attanopadāni bhāve ca kammani (the attanopada endings in the impersonal and the passive) utsarga ”

Bhāve ca kammani ca kārake abhidheyye attanopadāni honti, ca saddena kammakattaripi. Bhavanaṃ bhāvo, so ca kārakantarena asaṃsaṭṭho kevalo bhavanalavanādiko dhātvattho. Karīyatīti kammaṃ. Akammakāpi dhātavo sopasaggā sakammakāpi bhavanti, tasmā kammani anupubbā bhūdhātuto vattamānattanopadapaṭhamapurisekavacanaṃ te.

When the kāraka to be expressed is the bare action (bhāva) or the object (kamma), the attanopada endings are used; by the word ca, also for the object-as-agent (kammakattā). bhāva is being (bhavana): the bare meaning of the root — being, cutting and the like — unmixed with any other kāraka. kamma is what is done (karīyati). Even intransitive roots become transitive when they have a prefix; therefore, in the passive, after the root bhū preceded by anu, [the ending is] te, the vattamānā attanopada first person singular.

‘‘Dhātūhi ṇe ṇaya’’iccādito ‘‘dhātūhī’’ti vattamāne –

While dhātūhi (“after roots”) continues from 540 (§438): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe —

445 (§440): Bhāvakammesu yo (ya [after all roots] in the impersonal and the passive) utsarga

Section titled “445 (§440): Bhāvakammesu yo (ya [after all roots] in the impersonal and the passive) utsarga ”

Sabbadhātūhi paro bhāvakammesu ya ppaccayo hoti. Attanopadavisayevāyamissate, ‘‘aññesu cā’’ti sutte anuvattitavā ggahaṇena ya ppaccaye vuddhi na bhavati, anubhūyate sukhaṃ devadattena.

After all roots, in the impersonal and the passive, the suffix ya is added. This [suffix] is wanted only within the domain of the attanopada. By the word vā carried into the rule 434 (§485): Aññesu ca, there is no vuddhi before the suffix ya: anubhūyate sukhaṃ devadattena (happiness is experienced by Devadatta).

anu + bhū + te (vattamānā 🤟⨀, passive) rule
→ anubhū + (ya) + te §440
→ anubhūyate

No vuddhi intervenes: the ū of bhū stays before ya by the asanta domain of 434.

Ākhyātena avuttattā, tatiyā hoti kattari;
Kammassābhihitattā na, dutiyā paṭhamāvidha.

Because it is not expressed by the verb, the third form ③ is used for the agent;
because the object is [already] expressed, not the second form ② but the first ① [is used] here.

The third form for the agent is 293 (§288): Kattari ca; the second for the object, which does not apply here, is 284 (§297): Kammatthe dutiyā; the first for the bare meaning of the stem is 283 (§284): Liṅgatthe paṭhamā.

Anubhūyante sampattiyo tayā. Anubhūyase tvaṃ devadattena, anubhūyavhe tumhe. Ahaṃ anubhūye tayā, mayaṃ anubhūyāmhe.

anubhūyante sampattiyo tayā (riches are enjoyed by you). anubhūyase tvaṃ devadattena (you are experienced by Devadatta), anubhūyavhe tumhe. ahaṃ anubhūye tayā (I am experienced by you), mayaṃ anubhūyāmhe.

attanopada (passive) ⨀ ⨂
🤟 anubhūyate anubhūyante
🤘 anubhūyase anubhūyavhe
👆 anubhūye anubhūyāmhe

‘‘Kvaci dhātu’’iccādito ‘‘kvacī’’ti vattamāne –

While kvaci (“sometimes”) continues from 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca —

446 (§518): Attanopadāni parassapadattaṃ (attanopada endings become parassapada) apavada

Section titled “446 (§518): Attanopadāni parassapadattaṃ (attanopada endings become parassapada) apavada ”

Attanopadāni kvaci parassapadattamāpajjante, akattariyevetaṃ. Ya kārassa dvittaṃ, anubhūyyati mayā sukhaṃ, anubhūyyate vā, anubhūyyanti. Anubhūyyasi, anubhūyyatha. Anubhūyyāmi, anubhūyyāma. Dvittābhāve – anubhūyati, anubhūyanti.

The attanopada endings sometimes (kvaci) become parassapada; this [happens] only outside the active. [With] doubling of the y: anubhūyyati mayā sukhaṃ (happiness is experienced by me), or anubhūyyate; anubhūyyanti. anubhūyyasi, anubhūyyatha. anubhūyyāmi, anubhūyyāma. Without the doubling: anubhūyati, anubhūyanti.

parassapada (passive) ⨀ ⨂
🤟 anubhūyyati, anubhūyati anubhūyyanti, anubhūyanti
🤘 anubhūyyasi, anubhūyasi anubhūyyatha, anubhūyatha
👆 anubhūyyāmi, anubhūyāmi anubhūyyāma, anubhūyāma
anubhū + ya + te (vattamānā 🤟⨀, passive) rule
→ anubhūya + (te→ti) §518
→ anubhū(y→yy)ati §517
→ anubhūyyati, without the doubling anubhūyati

Kvacī ti kiṃ? Anubhūyate.

Bhāve adabbavuttino bhāvassekattā e kavacanameva, tañca paṭhamapurisasseva, bhūyate devadattena, devadattena sampati bhavananti attho.

In the impersonal, since the bare action, which is not a substance (adabbavutti), is one, only the singular is used, and that only of the first person: bhūyate devadattena, meaning “there is now being on Devadatta’s part”.

Pacadhātuto kammani attanopade yappaccaye ca kate –

When, after the root paca, in the passive, the attanopada [ending] and the suffix ya have been added —

Vipariṇāmena ‘‘yassā’’ti vattamāne –

While yassa (“of ya”), with a change of inflection form, continues —

447 (§441): Tassa cavaggayakāravakārattaṃ sadhātvantassa (that ya, with the root’s final, becomes a c-group letter, y or v) apavada

Section titled “447 (§441): Tassa cavaggayakāravakārattaṃ sadhātvantassa (that ya, with the root’s final, becomes a c-group letter, y or v) apavada ”

Tassa bhāvakammavisayassa ya ppaccayassa ca vaggaya kārava kārattaṃ hoti dhātvantena saha yathāsambhavaṃ. Ettha ca ‘‘ivaṇṇāgamo vā’’ti ito sīhagatiyā vā saddo anuvattetabbo, so ca vavatthitavibhāsattho. Tena –

That suffix ya of the impersonal and passive domain, together with the root’s final, becomes a letter of the c group, or y, or v, as the case allows. And here the word vā is to be carried over from 448 (§442): Ivaṇṇāgamo vā by the lion’s glance (sīhagatiyā, looking back), and it has the sense of a vavatthitavibhāsā (restricted option). Hence:

Cavaggo ca ta vaggānaṃ, dhātvantānaṃ yavattanaṃ;
Ravānañca sayappacca-yānaṃ hoti yathākkamanti.

For root-finals of the c group and the t group [together with ya] there is [a letter of] the c group;
for r and v together with the suffix ya there is y and v respectively.

Dhātvantassa cavaggādittā ca kāre kate ‘‘paradvebhāvo ṭhāne’’ti ca kārassa dvittaṃ. Paccate odano devadattena, ‘‘kvaci dhātū’’tiādinā garupubbarassato parassa paṭhamapurisabahuvacanassa kvaci re hoti. Paccare, paccante. Paccase, paccavhe. Pacce, paccāmhe.

Since the root’s final belongs to the c group, c is made [of c + ya], and the c is doubled by 40 (§28): Paradvebhāvo ṭhāne: paccate odano devadattena (the rice is cooked by Devadatta). By 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the first person plural [ending], after a short [vowel] preceded by a heavy [syllable], sometimes becomes re: paccare, paccante. paccase, paccavhe. pacce, paccāmhe.

paca + ya + te (vattamānā 🤟⨀, passive) rule
→ pac + a + ya + te §521
→ pa(c + y→c) + a + te §441
→ pa(c→cc) + a + te §28
→ paccate
attanopada (passive) ⨀ ⨂
🤟 paccate paccante, paccare
🤘 paccase paccavhe
👆 pacce paccāmhe

Parassapadādese paccati, paccanti. Paccasi, paccatha. Paccāmi, paccāma. Tathā kammakattari paccate odano sayameva, paccante. Paccati, paccanti vā iccādi.

When the endings are replaced by the parassapada: paccati, paccanti; paccasi, paccatha; paccāmi, paccāma. Likewise for the object-as-agent (kammakattā): paccate odano sayameva (the rice cooks by itself), paccante; or paccati, paccanti, and so on.

parassapada (passive) ⨀ ⨂
🤟 paccati paccanti
🤘 paccasi paccatha
👆 paccāmi paccāma

Gamito kammani attanopade, ya ppaccaye ca kate –

When, after gamu, in the passive, the attanopada [ending] and the suffix ya have been added —

‘‘Dhātūhi, tasmiṃ, ye’’ti ca vattate.

dhātūhi, tasmiṃ and ye (“after roots”, “in that”, “before ya”) also continue [into the next rule].

448 (§442): Ivaṇṇāgamo vā (optionally an i-vowel is inserted [before ya]) apavada

Section titled “448 (§442): Ivaṇṇāgamo vā (optionally an i-vowel is inserted [before ya]) apavada ”

Sabbehi dhātūhi tasmiṃ bhāvakammavisaye ya ppaccaye pare ivaṇṇāgamo hoti vāti īkārāgamo. Vavatthitavibhāsatthoyaṃ vā saddo. Cchā deso, gacchīyate gāmo devadattena, gacchīyante. Gacchīyase, gacchīyavhe. Gacchīye, gacchīyāmhe.

After all roots, before that suffix ya of the impersonal and passive domain, an i-vowel is optionally inserted — [here] the augment ī. This word vā has the sense of a vavatthitavibhāsā (restricted option). [With] the replacement ccha: gacchīyate gāmo devadattena (the village is gone to by Devadatta), gacchīyante; gacchīyase, gacchīyavhe; gacchīye, gacchīyāmhe.

gamu + ya + te (vattamānā 🤟⨀, passive) rule
→ gam + u + ya + te §521
→ ga(m→ccha) + ya + te §476
→ gacch + a + ya + te §83
→ gacch + (ī) + ya + te §442
→ gacchīyate
attanopada (passive) ⨀ ⨂
🤟 gacchīyate gacchīyante
🤘 gacchīyase gacchīyavhe
👆 gacchīye gacchīyāmhe

Cchā desābhāve –

When the replacement ccha is not made —

‘‘Dhātūhi, yo, vā’’ti ca vattate.

dhātūhi, yo and vā (“after roots”, “ya”, “optionally”) also continue [into the next rule].

449 (§443): Pubbarūpañca (and [ya] takes the form of the preceding [consonant]) apavada

Section titled “449 (§443): Pubbarūpañca (and [ya] takes the form of the preceding [consonant]) apavada ”

Heṭṭhānuttehi parassevedaṃ, tena kaṭapa vaggaya kāralasa nteheva dhātūhi paro ya ppaccayo pubbarūpamāpajjate vāti ma kārā parassa ya kārassa ma kāro. Gammate, gamīyate, gammante, gamīyante. Gammase, gamīyase, gammavhe, gamīyavhe. Gamme, gamīye, gammāmhe, gamīyāmhe.

This [rule] is only for [ya] after [root-finals] not mentioned above; so it is only after roots ending in a letter of the k, ṭ or p group, or in y, l or s, that the following suffix ya optionally takes the form of the preceding [consonant]. Thus the y after m becomes m: gammate, gamīyate; gammante, gamīyante. gammase, gamīyase; gammavhe, gamīyavhe. gamme, gamīye; gammāmhe, gamīyāmhe.

gamu + ya + te (vattamānā 🤟⨀, passive) rule
→ gam + u + ya + te §521
→ ga(m + y→mm) + a + te §443
→ gammate
attanopada (passive) ⨀ ⨂
🤟 gammate, gamīyate gammante, gamīyante
🤘 gammase, gamīyase gammavhe, gamīyavhe
👆 gamme, gamīye gammāmhe, gamīyāmhe

Parassapadatte – gacchīyyati, gacchīyyanti. Gacchīyati, gacchīyanti vā. Gammati, gammanti. Gamīyati, gamīyanti. I kārāgame gamiyyati, gamiyyanti. Tathā ghammīyati, ghammīyanti iccādi.

When [the endings] become parassapada: gacchīyyati, gacchīyyanti; or gacchīyati, gacchīyanti. gammati, gammanti. gamīyati, gamīyanti. With the augment i: gamiyyati, gamiyyanti. Likewise ghammīyati, ghammīyanti, and so on.

parassapada (passive) 🤟 ⨀ ⨂
gaccha + ī + ya gacchīyyati, gacchīyati gacchīyyanti, gacchīyanti
gam + ya → mm gammati gammanti
gam + ī + ya gamīyati gamīyanti
gam + i + ya gamiyyati gamiyyanti
ghamma + ī + ya ghammīyati ghammīyanti

Vattamānāvibhatti.

[Thus] the vattamānā inflection.

450 (§424): Pañcamī tu antu, hi tha, mi ma, taṃ antaṃ, ssuvho, e āmase (pañcamī: the twelve endings of command and blessing) rūḷhī

Section titled “450 (§424): Pañcamī tu antu, hi tha, mi ma, taṃ antaṃ, ssuvho, e āmase (pañcamī: the twelve endings of command and blessing) rūḷhī ”

Tvādayo dvādasa pañcamī saññā honti.

The twelve [endings] tu and the rest receive the name pañcamī.

451 (§415): Āṇatyāsiṭṭhenuttakāle pañcamī (In command and blessing, time unstated: the pañcamī) utsarga

Section titled “451 (§415): Āṇatyāsiṭṭhenuttakāle pañcamī (In command and blessing, time unstated: the pañcamī) utsarga ”

Āṇatyatthe ca āsīsatthe anuttakāle pañcamī vibhatti hoti.

In the sense of command and in the sense of wish, when no time is stated, the pañcamī inflection is used.

Satipi kālādhikāre puna kāla ggahaṇena vidhinimantanājjhesanānumatipatthanāpattakālā dīsu ca pañcamī. Āṇāpanamāṇatti, āsīsanamāsiṭṭho, so ca iṭṭhassa asampattassa atthassa patthanaṃ, tasmiṃ āṇatyāsiṭṭhe. Anu samīpe uttakālo anuttakālo, paccuppannakāloti attho, na uttakāloti vā anuttakālo, tasmiṃ anuttakāle, kālamanāmasitvā hotīti attho.

Although the heading kāle is in force, by the repeated mention of kāla the pañcamī is used also in injunction (vidhi), invitation (nimantana), entreaty (ajjhesana), permission (anumati), prayer (patthanā), the time having come (pattakāla), and the like. āṇatti is commanding; āsiṭṭha is wishing, that is, the longing for a desired thing not yet attained; [the rule applies] in these, command and wish. anuttakāla: anu means “near” — the time near to (anu) the one spoken of (utta), that is, the present time; or else anuttakāla is “time not (na) stated (utta)”; in that unstated time — the meaning is that [the pañcamī] is used without reference to a time.

Tattha āsīsanatthe bhūdhātuto pañcamīparassapadapaṭhamapurisekavacanaṃ tu, a ppaccayavuddhiavā desā. So sukhī bhavatu, te sukhitā bhavantu.

Of these, in the sense of a wish, after the root bhū [the ending is] tu, the pañcamī parassapada first person singular; the suffix a, vuddhi and the replacement ava [are as before]: so sukhī bhavatu (may he be happy), te sukhitā bhavantu (may they be happy).

bhū + tu (pañcamī 🤟⨀) rule
→ bhū + (a) + tu §445
→ bh(ū→o) + a + tu §485
→ bh(o→ava) + a + tu §513
→ bhav + (a + a) + tu §83
→ bhavatu §11

Vipariṇāmena ‘‘akārato’’ti vattate.

With a change of inflection form, akārato (“after a”) continues [into the next rule].

452 (§479): Hilopaṃ vā (Optionally hi is elided) apavada

Section titled “452 (§479): Hilopaṃ vā (Optionally hi is elided) apavada ”

A kārato paro hi vibhatti lopa māpajjate vā. Tvaṃ sukhī bhava, bhavāhi vā, himhi dīgho. Tumhe sukhitā bhavatha. Ahaṃ sukhī bhavāmi, mayaṃ sukhino bhavāma.

The inflection hi following an a is optionally elided: tvaṃ sukhī bhava (be happy), or bhavāhi, with lengthening before hi. tumhe sukhitā bhavatha (may you be happy). ahaṃ sukhī bhavāmi (may I be happy), mayaṃ sukhino bhavāma (may we be happy).

bhav + a + hi (pañcamī 🤘⨀) rule
→ bhava + hi §479
→ bhava
bhav + a + hi (pañcamī 🤘⨀) rule
→ bhav + (a→ā) + hi §478
→ bhavāhi
parassapada ⨀ ⨂
🤟 bhavatu bhavantu
🤘 bhava, bhavāhi bhavatha
👆 bhavāmi bhavāma

Attanopade so sukhī bhavataṃ, te sukhitā bhavantaṃ. Tvaṃ sukhī bhavassu, tumhe sukhitā bhavavho. Ahaṃ sukhī bhave, mayaṃ sukhitā bhavāmase.

In the attanopada: so sukhī bhavataṃ (may he be happy), te sukhitā bhavantaṃ; tvaṃ sukhī bhavassu, tumhe sukhitā bhavavho; ahaṃ sukhī bhave, mayaṃ sukhitā bhavāmase.

attanopada ⨀ ⨂
🤟 bhavataṃ bhavantaṃ
🤘 bhavassu bhavavho
👆 bhave bhavāmase

Kammani anubhūyataṃ tayā, anubhūyantaṃ. Anubhūyassu, anubhūyavho. Anubhūye, anubhūyāmase. Parassapadatte anubhūyyatu, anubhūyyantu. Anubhūyatu, anubhūyantu vā, anubhūyyāhi iccādi. Bhāve bhūyataṃ.

In the passive: anubhūyataṃ tayā (let it be experienced by you), anubhūyantaṃ; anubhūyassu, anubhūyavho; anubhūye, anubhūyāmase. When [the endings] become parassapada: anubhūyyatu, anubhūyyantu, or anubhūyatu, anubhūyantu; anubhūyyāhi, and so on. In the impersonal: bhūyataṃ.

attanopada (passive) ⨀ ⨂
🤟 anubhūyataṃ anubhūyantaṃ
🤘 anubhūyassu anubhūyavho
👆 anubhūye anubhūyāmase
parassapada (passive) ⨀ ⨂
🤟 anubhūyyatu, anubhūyatu anubhūyyantu, anubhūyantu
🤘 anubhūyyāhi anubhūyyatha
👆 anubhūyyāmi anubhūyyāma

The impersonal has the one form bhūyataṃ (🤟⨀), as 446 explained.

Āṇattiyaṃ kattari devadatto dāni odanaṃ pacatu, pacantu. Paca, pacāhi, pacatha. Pacāmi, pacāma. Pacataṃ, pacantaṃ. Pacassu, pacavho. Pace, pacāmase.

In command, in the active: devadatto dāni odanaṃ pacatu (let Devadatta cook the rice now), pacantu; paca, pacāhi, pacatha; pacāmi, pacāma. pacataṃ, pacantaṃ; pacassu, pacavho; pace, pacāmase.

parassapada ⨀ ⨂
🤟 pacatu pacantu
🤘 paca, pacāhi pacatha
👆 pacāmi pacāma
attanopada ⨀ ⨂
🤟 pacataṃ pacantaṃ
🤘 pacassu pacavho
👆 pace pacāmase

Kammani ya ppaccayacavaggādi, paccataṃ odano devadattena, paccantaṃ. Paccassu, paccavho. Pacce, paccāmase. Parassapadatte paccatu, paccantu. Pacca, paccāhi, paccatha. Paccāmi, paccāma.

In the passive, [with] the suffix ya, the c-group letter and the rest: paccataṃ odano devadattena (let the rice be cooked by Devadatta), paccantaṃ; paccassu, paccavho; pacce, paccāmase. When [the endings] become parassapada: paccatu, paccantu; pacca, paccāhi, paccatha; paccāmi, paccāma.

attanopada (passive) ⨀ ⨂
🤟 paccataṃ paccantaṃ
🤘 paccassu paccavho
👆 pacce paccāmase
parassapada (passive) ⨀ ⨂
🤟 paccatu paccantu
🤘 pacca, paccāhi paccatha
👆 paccāmi paccāma

Tathā so gāmaṃ gacchatu, gacchantu. Gaccha, gacchāhi, gacchatha. Gacchāmi, gacchāma. Gametu, gamentu. Gama, gamāhi, gametha. Gamemi, gamema. Gacchataṃ, gacchantaṃ. Gacchassu, gacchavho. Gacche, gacchāmase. Ghammā dese ghammatu, ghammantu iccādi.

Likewise so gāmaṃ gacchatu (let him go to the village), gacchantu; gaccha, gacchāhi, gacchatha; gacchāmi, gacchāma. gametu, gamentu; gama, gamāhi, gametha; gamemi, gamema. gacchataṃ, gacchantaṃ; gacchassu, gacchavho; gacche, gacchāmase. With the replacement ghamma: ghammatu, ghammantu, and so on.

parassapada ⨀ ⨂
🤟 gacchatu, gametu gacchantu, gamentu
🤘 gaccha, gacchāhi, gama, gamāhi gacchatha, gametha
👆 gacchāmi, gamemi gacchāma, gamema
attanopada ⨀ ⨂
🤟 gacchataṃ gacchantaṃ
🤘 gacchassu gacchavho
👆 gacche gacchāmase

Kammani gacchīyataṃ, gacchīyatu, gamīyataṃ, gamīyatu, gammataṃ, gammatu iccādi.

In the passive: gacchīyataṃ, gacchīyatu; gamīyataṃ, gamīyatu; gammataṃ, gammatu, and so on.

passive 🤟⨀ attanopada parassapada
gaccha + ī + ya gacchīyataṃ gacchīyatu
gam + ī + ya gamīyataṃ gamīyatu
gam + ya → mm gammataṃ gammatu

Vidhimhi idha pabbato hotu, ayaṃ pāsādo suvaṇṇamayo hotūtiādi.

In injunction: idha pabbato hotu (let there be a mountain here), ayaṃ pāsādo suvaṇṇamayo hotu (let this palace be of gold), and so on.

Nimantane adhivāsetu me bhante bhagavā bhojanaṃ, idha nisīdatu bhavaṃ.

In invitation: adhivāsetu me bhante bhagavā bhojanaṃ (may the Blessed One, venerable sir, accept a meal from me), idha nisīdatu bhavaṃ (may the gentleman sit here).

Ajjhesane desetu bhante bhagavā dhammaṃ.

In entreaty: desetu bhante bhagavā dhammaṃ (may the Blessed One, venerable sir, teach the Dhamma).

Anumatiyaṃ pucchatu bhavaṃ pañhaṃ, pavisatu bhavaṃ, ettha nisīdatu.

In permission: pucchatu bhavaṃ pañhaṃ (let the gentleman ask his question), pavisatu bhavaṃ (let the gentleman enter), ettha nisīdatu (let him sit here).

Patthanā yācanā, dadāhi me gāmavarāni pañca, ekaṃ me nayanaṃ dehi.

Prayer is asking: dadāhi me gāmavarāni pañca (give me five choice villages), ekaṃ me nayanaṃ dehi (give me one eye).

Pattakāle sampatto te kālo kaṭakaraṇe, kaṭaṃ karotu bhavaṃ iccādi.

When the time has come: sampatto te kālo kaṭakaraṇe, kaṭaṃ karotu bhavaṃ (your time for mat-making has come; let the gentleman make the mat), and so on.

Pañcamīvibhatti.

[Thus] the pañcamī inflection.

453 (§425): Sattamī eyya eyyuṃ, eyyāsi eyyātha, eyyāmieyyāma, etha eraṃ, etho eyyāvho, eyyaṃeyyāmhe (sattamī: the twelve endings of permission and supposition) rūḷhī

Section titled “453 (§425): Sattamī eyya eyyuṃ, eyyāsi eyyātha, eyyāmieyyāma, etha eraṃ, etho eyyāvho, eyyaṃeyyāmhe (sattamī: the twelve endings of permission and supposition) rūḷhī ”

Eyyādayo dvādasa sattamī saññā honti.

The twelve [endings] eyya and the rest receive the name sattamī.

‘‘Anuttakāle’’ti vattate.

anuttakāle (“when no time is stated”) continues [into the next rule].

454 (§416): Anumatiparikappatthesu sattamī (In the senses of permission and supposition: the sattamī) utsarga

Section titled “454 (§416): Anumatiparikappatthesu sattamī (In the senses of permission and supposition: the sattamī) utsarga ”

Anumatyatthe ca parikappatthe ca anuttakāle sattamī vibhatti hoti.

In the sense of permission and in the sense of supposition, when no time is stated, the sattamī inflection is used.

Attha ggahaṇena vidhinimantanā dīsu ca sattamī. Kattumicchato parassa anujānanaṃ anumati, parikappanaṃ parikappo, ‘‘yadi nāma bhaveyyā’’ti sallakkhaṇaṃ nirūpanaṃ, hetukriyāya sambhave phalakriyāya sambhavaparikappo ca.

By the word attha (“sense”) the sattamī is used also in injunction, invitation and the rest. anumati (permission) is consenting to another who wishes to act; parikappa (supposition) is supposing — the considering, the framing of “if only it were so” — and also the supposition that, given the cause-action, the result-action follows.

Tattha parikappe sattamīparassapadapaṭhamapurisekavacanaṃ eyya, appaccayavuddhādi purimasamaṃ, ‘‘kvaci dhātu vibhattī’’tiādinā eyya eyyāsi eyyāmi eyyaṃiccetesaṃ vikappena ekārādeso. So dāni kiṃ nu kho bhave, yadi so paṭhamavaye pabbajeyya, arahā bhaveyya, sace saṅkhārā niccā bhaveyyuṃ, na nirujjheyyuṃ. Yadi tvaṃ bhaveyyāsi, tumhe bhaveyyātha. Kathamahaṃ devo bhaveyyāmi, kiṃ nu kho mayaṃ bhaveyyāma. Tathā bhavetha, bhaveraṃ. Bhavetho, bhaveyyāvho.

Of these, in supposition, [the ending is] eyya, the sattamī parassapada first person singular; the suffix a, vuddhi and the rest are as before; by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca eyya, eyyāsi, eyyāmi and eyyaṃ are optionally (vikappena) replaced by e. so dāni kiṃ nu kho bhave (what might he be now?), yadi so paṭhamavaye pabbajeyya, arahā bhaveyya (if he were to go forth in the first stage of life, he would become an arahant), sace saṅkhārā niccā bhaveyyuṃ, na nirujjheyyuṃ (if formations were permanent, they would not cease). yadi tvaṃ bhaveyyāsi (if you were), tumhe bhaveyyātha. kathamahaṃ devo bhaveyyāmi (how might I become a god?), kiṃ nu kho mayaṃ bhaveyyāma (what might we become?). Likewise bhavetha, bhaveraṃ; bhavetho, bhaveyyāvho.

bhū + eyya (sattamī 🤟⨀) rule
→ bhū + (a) + eyya §445
→ bh(ū→o) + a + eyya §485
→ bh(o→ava) + a + eyya §513
→ bhav + (a + a) + eyya §83
→ bhav + (a + eyya) §12
→ bhaveyya, or bhav + (eyya→e) bhave §517
parassapada ⨀ ⨂
🤟 bhave, bhaveyya bhaveyyuṃ
🤘 bhave, bhaveyyāsi bhaveyyātha
👆 bhave, bhaveyyāmi bhaveyyāma

Patthane tu ahaṃ sukhī bhave, buddho bhaveyyaṃ, bhaveyyāmhe.

But in prayer: ahaṃ sukhī bhave (may I be happy), buddho bhaveyyaṃ (may I become a Buddha), bhaveyyāmhe.

attanopada ⨀ ⨂
🤟 bhavetha bhaveraṃ
🤘 bhavetho bhaveyyāvho
👆 bhave, bhaveyyaṃ bhaveyyāmhe

Kammani sukhaṃ tayā anubhūyetha, anubhūyeraṃ. Anubhūyetho, anubhūyeyyāvho. Anubhūye, anubhūyeyyaṃ, anubhūyeyyāmhe. Parassapadatte anubhūyeyya, anubhūyeyyuṃ. Anubhūyeyyāsi iccādi. Bhāve bhūyetha.

In the passive: sukhaṃ tayā anubhūyetha (happiness might be experienced by you), anubhūyeraṃ; anubhūyetho, anubhūyeyyāvho; anubhūye, anubhūyeyyaṃ, anubhūyeyyāmhe. When [the endings] become parassapada: anubhūyeyya, anubhūyeyyuṃ; anubhūyeyyāsi, and so on. In the impersonal: bhūyetha.

attanopada (passive) ⨀ ⨂
🤟 anubhūyetha anubhūyeraṃ
🤘 anubhūyetho anubhūyeyyāvho
👆 anubhūye, anubhūyeyyaṃ anubhūyeyyāmhe
parassapada (passive) ⨀ ⨂
🤟 anubhūyeyya anubhūyeyyuṃ
🤘 anubhūyeyyāsi anubhūyeyyātha
👆 anubhūyeyyāmi anubhūyeyyāma

Vidhimhi so odanaṃ pace, paceyya, paceyyuṃ. Tvaṃ pace, paceyyāsi, tumhe paceyyātha. Ahaṃ pace, paceyyāmi, mayaṃ paceyyāma. Pacetha, paceraṃ. Pacetho, paceyyāvho. Pace, paceyyaṃ, paceyyāmhe.

In injunction: so odanaṃ pace, paceyya (he should cook the rice), paceyyuṃ; tvaṃ pace, paceyyāsi, tumhe paceyyātha; ahaṃ pace, paceyyāmi, mayaṃ paceyyāma. pacetha, paceraṃ; pacetho, paceyyāvho; pace, paceyyaṃ, paceyyāmhe.

parassapada ⨀ ⨂
🤟 pace, paceyya paceyyuṃ
🤘 pace, paceyyāsi paceyyātha
👆 pace, paceyyāmi paceyyāma
attanopada ⨀ ⨂
🤟 pacetha paceraṃ
🤘 pacetho paceyyāvho
👆 pace, paceyyaṃ paceyyāmhe

Kammani paccetha, pacceraṃ. Paccetho, pacceyyāvho. Pacce, pacceyyaṃ, pacceyyāmhe. Parassapadatte pacce, pacceyya, pacceyyuṃ. Pacceyyāsi iccādi.

In the passive: paccetha, pacceraṃ; paccetho, pacceyyāvho; pacce, pacceyyaṃ, pacceyyāmhe. When [the endings] become parassapada: pacce, pacceyya, pacceyyuṃ; pacceyyāsi, and so on.

attanopada (passive) ⨀ ⨂
🤟 paccetha pacceraṃ
🤘 paccetho pacceyyāvho
👆 pacce, pacceyyaṃ pacceyyāmhe
parassapada (passive) ⨀ ⨂
🤟 pacce, pacceyya pacceyyuṃ
🤘 pacce, pacceyyāsi pacceyyātha
👆 pacce, pacceyyāmi pacceyyāma

Anumatiyaṃ so gāmaṃ gacche, gaccheyya, ‘‘kvaci dhātū’’tiādinā eyyu ssa uṃ vā, gacchuṃ, gaccheyyuṃ. Tvaṃ gacche, gaccheyyāsi, gaccheyyātha. Gacche, gaccheyyāmi, gaccheyyāma. Game, gameyya, gamuṃ, gameyyuṃ. Game, gameyyāsi, gameyyātha. Game, gameyyāmi, gameyyāma. Gacchetha, gaccheraṃ. Gacchetho, gaccheyyāvho. Gacche, gaccheyyaṃ, gaccheyyāmhe. Gametha, gameraṃ iccādi.

In permission: so gāmaṃ gacche, gaccheyya (he may go to the village); by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca eyyuṃ optionally becomes uṃ: gacchuṃ, gaccheyyuṃ. tvaṃ gacche, gaccheyyāsi, gaccheyyātha. gacche, gaccheyyāmi, gaccheyyāma. game, gameyya, gamuṃ, gameyyuṃ; game, gameyyāsi, gameyyātha; game, gameyyāmi, gameyyāma. gacchetha, gaccheraṃ; gacchetho, gaccheyyāvho; gacche, gaccheyyaṃ, gaccheyyāmhe. gametha, gameraṃ, and so on.

parassapada ⨀ ⨂
🤟 gacche, gaccheyya; game, gameyya gacchuṃ, gaccheyyuṃ; gamuṃ, gameyyuṃ
🤘 gacche, gaccheyyāsi; game, gameyyāsi gaccheyyātha; gameyyātha
👆 gacche, gaccheyyāmi; game, gameyyāmi gaccheyyāma; gameyyāma
attanopada ⨀ ⨂
🤟 gacchetha; gametha gaccheraṃ; gameraṃ
🤘 gacchetho gaccheyyāvho
👆 gacche, gaccheyyaṃ gaccheyyāmhe

Kammani gacchīyetha, gamīyetha, gacchīyeraṃ, gamīyeraṃ iccādi. Parassapadatte gacchīyeyya, gamīyeyya, gammeyya, gammeyyuṃ iccādi. Tathā ghamme, ghammeyya, ghammeyyuṃ iccādi.

In the passive: gacchīyetha, gamīyetha; gacchīyeraṃ, gamīyeraṃ, and so on. When [the endings] become parassapada: gacchīyeyya, gamīyeyya, gammeyya; gammeyyuṃ, and so on. Likewise ghamme, ghammeyya, ghammeyyuṃ, and so on.

passive 🤟 ⨀ ⨂
attanopada gacchīyetha, gamīyetha gacchīyeraṃ, gamīyeraṃ
parassapada gacchīyeyya, gamīyeyya, gammeyya gammeyyuṃ

Sattamīvibhatti.

[Thus] the sattamī inflection.

Paccuppannāṇattiparikappakālikavibhattinayo.

[Here ends] the method of the inflections of present time, command and supposition.

455 (§427): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, sevhaṃ, iṃmhase (hiyyattanī: the twelve endings of the past before today) anvattha

Section titled “455 (§427): Hiyyattanī āū, ottha, aṃmhā, tthatthuṃ, sevhaṃ, iṃmhase (hiyyattanī: the twelve endings of the past before today) anvattha ”

Ā ādayo dvādasa hiyyattanī saññā honti.

The twelve [endings] ā and the rest receive the name hiyyattanī.

‘‘Appaccakkhe, atīte’’ti ca vattate.

appaccakkhe and atīte (“in the unwitnessed”, “in the past”) also continue [from 460 (§417): Apaccakkhe parokkhātīte, into the next rule].

456 (§418): Hiyyopabhuti paccakkhe hiyyattanī (From yesterday back, [witnessed or not]: the hiyyattanī) utsarga

Section titled “456 (§418): Hiyyopabhuti paccakkhe hiyyattanī (From yesterday back, [witnessed or not]: the hiyyattanī) utsarga ”

Hiyyopabhuti atīte kāle paccakkhe vā appaccakkhe vā hiyyattanī vibhatti hotīti hiyyattanīparassapadapaṭhamapurisekavacanaṃ ā.

From yesterday onwards, in past time, whether witnessed or unwitnessed, the hiyyattanī inflection is used; so [the ending is] ā, the hiyyattanī parassapada first person singular.

‘‘Kvaci dhātu’’iccādito ‘‘kvaci, dhātūna’’nti ca vattate.

kvaci and dhātūnaṃ (“sometimes”, “of roots”) also continue from 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca [into the next rule].

457 (§519): Akārāgamo hiyyattanī ajjatanīkālātipattīsu (the augment a in the hiyyattanī, ajjatanī and kālātipatti) apavada

Section titled “457 (§519): Akārāgamo hiyyattanī ajjatanīkālātipattīsu (the augment a in the hiyyattanī, ajjatanī and kālātipatti) apavada ”

Kvaci dhātūnamādimhi a kārāgamo hoti hiyyattanīajjatanīkālātipatti iccetāsu tīsu vibhattīsu. Kathamayamakārāgamo dhātvādimhīti ce?

Sometimes (kvaci) the augment a is added at the beginning of roots before these three inflections, the hiyyattanī, the ajjatanī and the kālātipatti. If it is asked, “How [is it known that] this augment a is at the beginning of the root?” —

Satissarepi dhātvante, punakārāgamassidha;
Niratthattā payogānu rodhā dhātvādito ayaṃ.

Because, though a vowel is already present at the end of the root, a further augment a there
would be pointless, and in conformity with usage, this [augment] is at the beginning of the root.

A ppaccayavuddhiavādesasaralopādi vuttanayameva.

The suffix a, vuddhi, the replacement ava, the elision of the vowel and the rest are as already described.

bhav + ā (hiyyattanī 🤟⨀) rule
→ (a) + bhavā §519
→ abhavā

Abhavā, abhavū. Abhavo, ‘‘kvaci dhātū’’tiādinā o kārassa a ādeso vā, abhava, abhavattha. Abhavaṃ, abhavamhā. Abhavattha, abhavatthuṃ. Abhavase, abhavavhaṃ. Abhaviṃ, abhavamhase.

abhavā (he was), abhavū. abhavo; by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the o is optionally replaced by a: abhava; abhavattha. abhavaṃ, abhavamhā. abhavattha, abhavatthuṃ. abhavase, abhavavhaṃ. abhaviṃ, abhavamhase.

parassapada ⨀ ⨂
🤟 abhavā abhavū
🤘 abhavo, abhava abhavattha
👆 abhavaṃ abhavamhā
attanopada ⨀ ⨂
🤟 abhavattha abhavatthuṃ
🤘 abhavase abhavavhaṃ
👆 abhaviṃ abhavamhase

Kammani ya ppaccayo, tayā sukhamanvabhūyattha, a kārāgamābhāve anubhūyattha, ‘‘kvaci dhātū’’tiādinā ttha ssa thā deso, anvabhūyatha, anubhūyatha, anvabhūyatthuṃ, anubhūyatthuṃ. Anvabhūyase, anubhūyase, anvabhūyavhaṃ, anubhūyavhaṃ. Anvabhūyiṃ, anubhūyiṃ, anvabhūyamhase, anubhūyamhase. Parassapadatte anvabhūyā, anubhūyā iccādi. Bhāve anvabhūyattha.

In the passive, [with] the suffix ya: tayā sukhaṃ anvabhūyattha (happiness was experienced by you); without the augment a, anubhūyattha; by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca ttha is replaced by tha: anvabhūyatha, anubhūyatha; anvabhūyatthuṃ, anubhūyatthuṃ. anvabhūyase, anubhūyase; anvabhūyavhaṃ, anubhūyavhaṃ. anvabhūyiṃ, anubhūyiṃ; anvabhūyamhase, anubhūyamhase. When [the endings] become parassapada: anvabhūyā, anubhūyā, and so on. In the impersonal: anvabhūyattha.

anu + bhū + ya + ttha (hiyyattanī 🤟⨀, passive) rule
→ anu + (a) + bhūyattha §519
→ an(u→v) + abhūyattha §18
→ anvabhūyattha

The augment stands between the prefix and the root, and the u of anu becomes v before it by 20 (§18): Vamodudantānaṃ.

attanopada (passive) ⨀ ⨂
🤟 anvabhūyattha, anubhūyattha; anvabhūyatha, anubhūyatha anvabhūyatthuṃ, anubhūyatthuṃ
🤘 anvabhūyase, anubhūyase anvabhūyavhaṃ, anubhūyavhaṃ
👆 anvabhūyiṃ, anubhūyiṃ anvabhūyamhase, anubhūyamhase

The parassapada passive runs anvabhūyā, anubhūyā and so on; the impersonal is anvabhūyattha.

Tathā so odanaṃ apacā, pacā, apacū, pacū. Apaco, paco, apacattha, pacattha. Apacaṃ, pacaṃ, apacamhā, pacamhā. Apacattha, pacattha, apacatthuṃ3, pacatthuṃ. Apacase, pacase, apacavhaṃ, pacavhaṃ. Apaciṃ, paciṃ, apacamhase, pacamhase.

Likewise so odanaṃ apacā, pacā (he cooked the rice), apacū, pacū. apaco, paco; apacattha, pacattha. apacaṃ, pacaṃ; apacamhā, pacamhā. apacattha, pacattha; apacatthuṃ, pacatthuṃ. apacase, pacase; apacavhaṃ, pacavhaṃ. apaciṃ, paciṃ; apacamhase, pacamhase.

parassapada ⨀ ⨂
🤟 apacā, pacā apacū, pacū
🤘 apaco, paco apacattha, pacattha
👆 apacaṃ, pacaṃ apacamhā, pacamhā
attanopada ⨀ ⨂
🤟 apacattha, pacattha apacatthuṃ, pacatthuṃ
🤘 apacase, pacase apacavhaṃ, pacavhaṃ
👆 apaciṃ, paciṃ apacamhase, pacamhase

Kammani apaccatha, apaccattha, apaccatthuṃ. Apaccase, apaccavhaṃ. Apacciṃ, apaccamhase. Apaccā, apaccū iccādi.

In the passive: apaccatha, apaccattha; apaccatthuṃ. apaccase, apaccavhaṃ. apacciṃ, apaccamhase. [With the parassapada:] apaccā, apaccū, and so on.

attanopada (passive) ⨀ ⨂
🤟 apaccatha, apaccattha apaccatthuṃ
🤘 apaccase apaccavhaṃ
👆 apacciṃ apaccamhase

Tathā agacchā, agacchū. Agaccho, agaccha, agacchattha. Agacchaṃ, agacchamhā. Agacchattha, agacchatthuṃ. Agacchase, agacchavhaṃ. Agacchiṃ, agacchamhase. Agamā, agamū. Agamo, agama, agamattha. Agamaṃ, agamamhā. Agamattha, agamatthuṃ. Agamase, agamavhaṃ. Agamiṃ, agamamhase.

Likewise agacchā (he went), agacchū. agaccho, agaccha; agacchattha. agacchaṃ, agacchamhā. agacchattha, agacchatthuṃ. agacchase, agacchavhaṃ. agacchiṃ, agacchamhase. agamā, agamū. agamo, agama; agamattha. agamaṃ, agamamhā. agamattha, agamatthuṃ. agamase, agamavhaṃ. agamiṃ, agamamhase.

parassapada ⨀ ⨂
🤟 agacchā; agamā agacchū; agamū
🤘 agaccho, agaccha; agamo, agama agacchattha; agamattha
👆 agacchaṃ; agamaṃ agacchamhā; agamamhā
attanopada ⨀ ⨂
🤟 agacchattha; agamattha agacchatthuṃ; agamatthuṃ
🤘 agacchase; agamase agacchavhaṃ; agamavhaṃ
👆 agacchiṃ; agamiṃ agacchamhase; agamamhase

Kammani agacchīyattha, gacchīyattha, agamīyattha, gamīyattha, agacchīyatthuṃ, gacchīyatthuṃ, agamīyatthuṃ, gamīyatthuṃ iccādi. Tathā aghammā, aghammū iccādi.

In the passive: agacchīyattha, gacchīyattha, agamīyattha, gamīyattha; agacchīyatthuṃ, gacchīyatthuṃ, agamīyatthuṃ, gamīyatthuṃ, and so on. Likewise aghammā, aghammū, and so on.

passive 🤟 ⨀ ⨂
attanopada agacchīyattha, gacchīyattha, agamīyattha, gamīyattha agacchīyatthuṃ, gacchīyatthuṃ, agamīyatthuṃ, gamīyatthuṃ

Hiyyattanīvibhatti.

[Thus] the hiyyattanī inflection.

458 (§431): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ (hiyyattanī, sattamī, pañcamī and vattamānā are sabbadhātuka) rūḷhī

Section titled “458 (§431): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ (hiyyattanī, sattamī, pañcamī and vattamānā are sabbadhātuka) rūḷhī ”

Hiyyattanā dayo catasso vibhattiyo sabbadhātuka saññā hontīti hiyyattanādīnaṃ sabbadhātukasaññattā ‘‘ikārāgamo asabbadhātukamhī’’ti vutto i kārāgamo na bhavati.

The four inflections hiyyattanī and the rest receive the name sabbadhātuka; because the hiyyattanī and the rest are named sabbadhātuka, the augment i taught by 466 (§516): Ikārāgamo asabbadhātukamhi does not occur [before them].

Sabbadhātukaṃ.

[These are] the sabbadhātuka [inflections].

459 (§426): Parokkhā a u, e ttha, aṃ mha, ttha re, tho vho, iṃmhe (parokkhā: the twelve endings of the unwitnessed past) anvattha

Section titled “459 (§426): Parokkhā a u, e ttha, aṃ mha, ttha re, tho vho, iṃmhe (parokkhā: the twelve endings of the unwitnessed past) anvattha ”

A ādayo dvādasa parokkhā saññā honti. Akkhānaṃ indriyānaṃ paraṃ parokkhā, taddīpakattā ayaṃ vibhatti parokkhā ti vuccati.

The twelve [endings] a and the rest receive the name parokkhā. parokkhā is what is beyond (para) the eyes (akkha), the senses; because it expresses that, this inflection is called parokkhā.

460 (§417): Apaccakkhe parokkhātīte (In the unwitnessed past: the parokkhā) utsarga

Section titled “460 (§417): Apaccakkhe parokkhātīte (In the unwitnessed past: the parokkhā) utsarga ”

Apaccakkhe vattuno indriyāvisayabhūte atīte kāle parokkhā vibhatti hoti. Atikkamma itoti atīto, hutvā atikkantoti attho.

In past time that is unwitnessed — not within the range of the speaker’s senses — the parokkhā inflection is used. atīta (past) is what has gone (ita) beyond (atikkamma): what has been and passed away.

Heṭṭhā vuttanayena parokkhāparassapadapaṭhamapurisekavacanaṃ a. ‘‘Bhū a’’itīdha –

In the way described above, [the ending is] a, the parokkhā parassapada first person singular. Here, when bhū + a stands —

Vipariṇāmena ‘‘dhātūna’’nti vattate.

With a change of inflection form, dhātūnaṃ (“of roots”) continues [into the next rule].

461 (§458): Kvacādivaṇṇānamekassarānaṃ dvebhāvo (Sometimes the root’s first syllable is doubled) apavada

Section titled “461 (§458): Kvacādivaṇṇānamekassarānaṃ dvebhāvo (Sometimes the root’s first syllable is doubled) apavada ”

Dhātūnamādibhūtānaṃ vaṇṇānamekassarānaṃ kvaci dvebhāvo hoti. Vavatthitavibhāsatthoyaṃ kvaci saddo, tena –

The initial letters of roots that have a single vowel — the first syllable — are sometimes (kvaci) doubled. This word kvaci has the sense of a vavatthitavibhāsā (restricted option); hence:

Kha cha sesu parokkhāyaṃ, dvebhāvo sabbadhātunaṃ;
Appaccaye juhotyādi-ssapi kiccādike kvaci.

Before kha, cha and sa, and in the parokkhā, there is doubling of all roots;
with the suffix a, of juhoti and the like as well; in kicca forms and the like, here and there.

‘‘Bhū bhū a’’itīdha –

Here, when bhū bhū a stands —

462 (§459): Pubbobbhāso (The first [of the two] is called abbhāsa) rūḷhī

Section titled “462 (§459): Pubbobbhāso (The first [of the two] is called abbhāsa) rūḷhī ”

Dvebhūtassa dhātussa yo pubbo avayavo, so abbhāsa sañño hotīti abbhāsasaññā.

Of a root that has become two [by doubling], the part that stands first has the name abbhāsa; so [the first bhū] is named abbhāsa.

Abbhāsa ggahaṇamanuvattate.

The word abbhāsa continues [into the following rules].

463 (§465): Antassivaṇṇākāro vā (The final [vowel of the abbhāsa] becomes an i-vowel, or optionally a) apavada

Section titled “463 (§465): Antassivaṇṇākāro vā (The final [vowel of the abbhāsa] becomes an i-vowel, or optionally a) apavada ”

Abbhāsassa antassa ivaṇṇo hoti vā, a kāro ca. Vavatthitavibhāsatthoyaṃ vā saddo. Tena –

The final of the abbhāsa optionally becomes an i-vowel, and a. This word vā has the sense of a vavatthitavibhāsā (restricted option). Hence:

Kha cha sesu avaṇṇassa,
Ikāro sagupussa ī;
Vāssa bhūssa parokkhāyaṃ,
Akāro nāparassimeti.

Before kha, cha and sa, of an a-vowel [in the abbhāsa]
there is an i; [of gupa an i, and of māna before sa] an ī;
or, of bhū in the parokkhā,
there is an a; these are not for any other.

Ū kārassa a kāro.

[Here] the ū becomes a.

bhū + bhū + a (parokkhā 🤟⨀) rule
→ bh(ū→a) + bhū + a §465
→ … babhūva (464–465)

464 (§461): Dutiyacatutthānaṃ paṭhamatatiyā (Second and fourth [letters in the abbhāsa] become first and third) apavada

Section titled “464 (§461): Dutiyacatutthānaṃ paṭhamatatiyā (Second and fourth [letters in the abbhāsa] become first and third) apavada ”

Abbhāsagatānaṃ dutiyacatutthānaṃ vaggabyañjanānaṃ yathākkamaṃ paṭhamatatiyā hontīti bha kārassa ba kāro.

The second and fourth group consonants standing in the abbhāsa become the first and third respectively; so the bh becomes b.

bha + bhū + a (parokkhā 🤟⨀) rule
→ (bh→b)a + bhū + a §461
→ … babhūva (465)

465 (§475): Brūbhūnamāhabhūvā parokkhāyaṃ (āha, bhūva for brū, bhū in the parokkhā) apavada

Section titled “465 (§475): Brūbhūnamāhabhūvā parokkhāyaṃ (āha, bhūva for brū, bhū in the parokkhā) apavada ”

Brūbhū iccetesaṃ dhātūnaṃ āhabhūva iccete ādesā honti parokkhāvibhattiyanti bhū saddassa bhūva ādeso, ‘‘saralopo mādesappaccayādimhī’’tiādinā saralopādi, so kira rājā babhūva, te kira babhūvu. Tvaṃ kira babhūve.

The roots brū and bhū are replaced by āha and bhūva [respectively] before a parokkhā inflection; so the word bhū is replaced by bhūva, and by 67 (§83): Saralopo’mādesappaccayādimhi saralope tu pakati and the like there is elision of the vowel and the rest: so kira rājā babhūva (that king, they say, was), te kira babhūvu (they, they say, were). tvaṃ kira babhūve (you, they say, were).

bhū + a (parokkhā 🤟⨀) rule
→ (bhū) + bhū + a §458
→ bh(ū→a) + bhū + a §465
→ (bh→b)a + bhū + a §461
→ ba + (bhū→bhūva) + a §475
→ babhūv + (a + a) §83
→ babhūva

‘‘Dhātūhī’’ti vattate, sīhagatiyā kvaci ggahaṇañca.

dhātūhi (“after roots”) continues, and, by the lion’s glance, the word kvaci too [from 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca].

466 (§516): Ikārāgamo asabbadhātukamhi (the augment i in the asabbadhātuka) utsarga

Section titled “466 (§516): Ikārāgamo asabbadhātukamhi (the augment i in the asabbadhātuka) utsarga ”

Sabbasmiṃ asabbadhātukamhi pare kvaci dhātūhi paro i kārāgamo hoti.

Before every asabbadhātuka [ending], the augment i is sometimes (kvaci) added after roots.

Asabbadhātuke byañja-nādimhe vāyamāgamo;
Kvacādhikārato byañja-nādopi kvaci no siyā.

Before an asabbadhātuka [ending] beginning with a consonant only is this augment [added];
by the governance of kvaci, even before one beginning with a consonant it sometimes is not.

Ettha ca ‘‘na sabbadhātukaṃ asabbadhātuka’’miti katvā ‘‘hiyyattanī sattamī pañcamī vattamānā sabbadhātuka’’nti hiyyattanīādīnaṃ sabbadhātukasaññāya vuttattā tadaññā catasso vibhattiyo asabbadhātukanti vuccati.

And here, taking asabbadhātuka as “not sabbadhātuka”, since the hiyyattanī and the rest have been named sabbadhātuka by 458 (§431): Hiyyattanī sattamī pañcamī vattamānā sabbadhātukaṃ, the other four inflections are called asabbadhātuka.

Tumhe kira babhūvittha. Ahaṃ kira babhūvaṃ, mayaṃ kira babhūvimha. Attanopade so babhūvittha, babhūvire. Babhūvittho, babhūvivho. Babhūviṃ, babhūvimhe.

tumhe kira babhūvittha (you, they say, were). ahaṃ kira babhūvaṃ (I, they say, was), mayaṃ kira babhūvimha. In the attanopada: so babhūvittha, babhūvire; babhūvittho, babhūvivho; babhūviṃ, babhūvimhe.

babhūva + ttha (parokkhā 🤘⨂) rule
→ babhūv + a + ttha §83
→ babhūv + (i) + ttha §516
→ babhūvittha
parassapada ⨀ ⨂
🤟 babhūva babhūvu
🤘 babhūve babhūvittha
👆 babhūvaṃ babhūvimha
attanopada ⨀ ⨂
🤟 babhūvittha babhūvire
🤘 babhūvittho babhūvivho
👆 babhūviṃ babhūvimhe

Kammani attanopade ī kārāgamaya ppaccayi kārāgamā, anubabhūvīyittha, ya ppaccayassa asabbadhātukamhi ‘‘kvaci dhātū’’tiādinā lope kate ivaṇṇāgamo na bhavati, tayā kira anubabhūvittha, anubabhūvire iccādi. Bhāve babhūvīyittha, babhūvittha vā.

In the passive, in the attanopada, [with] the augment ī, the suffix ya and the augment i: anubabhūvīyittha; when the suffix ya has been elided before an asabbadhātuka [ending] by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, the i-vowel augment [of 448] does not occur: tayā kira anubabhūvittha (it was, they say, experienced by you), anubabhūvire, and so on. In the impersonal: babhūvīyittha, or babhūvittha.

attanopada (passive) ⨀ ⨂
🤟 anubabhūvīyittha, anubabhūvittha anubabhūvire

The impersonal is babhūvīyittha or babhūvittha.

Tathā papaca, papacū. Papace, papacittha. Papacaṃ, papacimha. Papacittha, papacire. Papacittho, papacivho. Papaciṃ, papacimhe.

Likewise papaca (he cooked, they say), papacū; papace, papacittha; papacaṃ, papacimha. papacittha, papacire; papacittho, papacivho; papaciṃ, papacimhe.

parassapada ⨀ ⨂
🤟 papaca papacū
🤘 papace papacittha
👆 papacaṃ papacimha
attanopada ⨀ ⨂
🤟 papacittha papacire
🤘 papacittho papacivho
👆 papaciṃ papacimhe
paca + a (parokkhā 🤟⨀) rule
→ pac + a + a §521
→ (pa) + pac + a §458
→ papaca

Kammani papaccittha, papaccire iccādi. Tathā papacca4, papaccū iccādi.

In the passive: papaccittha, papaccire, and so on. Likewise [with the parassapada] papacca, papaccū, and so on.

Gamimhi ‘‘kvacādivaṇṇāna’’ntiādinā dvebhāvo, ‘‘pubbobbhāso’’ti abbhāsasaññā.

For gamu: doubling by 461 (§458): Kvacādivaṇṇānamekassarānaṃ dvebhāvo, and the name abbhāsa by 462 (§459): Pubbobbhāso.

‘‘Abbhāse’’ti vattate.

abbhāse (“in the abbhāsa”) continues [into the next rule].

467 (§462): Kavaggassa cavaggo (k group [in the abbhāsa] becomes c group) apavada

Section titled “467 (§462): Kavaggassa cavaggo (k group [in the abbhāsa] becomes c group) apavada ”

Abbhāse vattamānassa ka vaggassa ca vaggo hotīti ga5 kārassa ja kāro, ‘‘kvaci dhātū’’tiādinā anabbhāsassa paṭhamapurisekavacanamhi dīgho. So gāmaṃ jagāma kira, jagama vā, jagamu. Jagame, jagamittha. Jagamaṃ, jagamimha. Jagamittha, jagamire. Jagamittho, jagamivho. Jagamiṃ, jagamimhe.

A letter of the k group standing in the abbhāsa becomes [the corresponding letter of] the c group; so the g becomes j. By 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca [the vowel of] the non-abbhāsa [syllable] is lengthened in the first person singular: so gāmaṃ jagāma kira (he, they say, went to the village), or jagama; jagamu. jagame, jagamittha. jagamaṃ, jagamimha. jagamittha, jagamire. jagamittho, jagamivho. jagamiṃ, jagamimhe.

gamu + a (parokkhā 🤟⨀) rule
→ gam + u + a §521
→ (ga) + gam + a §458
→ (g→j)a + gam + a §462
→ ja + g(a→ā)m + a §517
→ jagāma, without the lengthening jagama
parassapada ⨀ ⨂
🤟 jagāma, jagama jagamu
🤘 jagame jagamittha
👆 jagamaṃ jagamimha
attanopada ⨀ ⨂
🤟 jagamittha jagamire
🤘 jagamittho jagamivho
👆 jagamiṃ jagamimhe

Kammani jagamīyittha, jagamittha vā iccādi.

In the passive: jagamīyittha, or jagamittha, and so on.

Parokkhāvibhatti.

[Thus] the parokkhā inflection.

468 (§428): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, amhe (ajjatanī: the twelve endings of the near past) anvattha

Section titled “468 (§428): Ajjatanī ī uṃ, o ttha, iṃ mhā, ā ū, se vhaṃ, amhe (ajjatanī: the twelve endings of the near past) anvattha ”

Ī ādayo dvādasa ajjatanī saññā honti. Ajja bhavo ajjatano, taddīpakattā ayaṃ vibhatti ajjatanī ti vuccati.

The twelve [endings] ī and the rest receive the name ajjatanī. ajjatana is what belongs to today (ajja); because it expresses that, this inflection is called ajjatanī.

‘‘Apaccakkhe, atīte, paccakkhe’’ti ca vattate.

apaccakkhe, atīte and paccakkhe (“in the unwitnessed”, “in the past”, “in the witnessed”) also continue [into the next rule].

469 (§419): Samīpejjatanī (In the near [past]: the ajjatanī) utsarga

Section titled “469 (§419): Samīpejjatanī (In the near [past]: the ajjatanī) utsarga ”

Samīpe samīpato paṭṭhāya ajjappabhuti atīte kāle paccakkhe ca apaccakkhe ca ajjatanī vibhatti hotīti ajjatanīparassapadapaṭhamapurisekavacanaṃ ī.

In the near [past] — in past time beginning from near, that is, from today onwards, whether witnessed or unwitnessed — the ajjatanī inflection is used; so [the ending is] ī, the ajjatanī parassapada first person singular.

Pure viya a kārāgamo, vuddhādi ca, ‘‘kvaci dhātuvibhattī’’tiādinā īmhā divibhattīnaṃ kvaci rassattaṃ, oāa vacanānaṃ itthaa mādesā ca, saralopādi, so abhavi, abhavī vā, a kārāgamābhāve bhavi.

As before, the augment a, the vuddhi and the rest; by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the inflections ī, mhā and the like are sometimes shortened, and the endings o, ā and a are replaced by i, ttha and aṃ respectively; then elision of the vowel and the rest: so abhavi (he was), or abhavī; without the augment a, bhavi.

bhū + ī (ajjatanī 🤟⨀) rule
→ bh(ū→o) + ī §485
→ bh(o→ava) + ī §513
→ bhav + (a + ī) §12
→ (a) + bhavī §519
→ abhav(ī→i) §517
→ abhavi, without the shortening abhavī, without the augment bhavi

Maṇḍūkagatiyā ‘‘vā’’ti vattate.

By the frog’s leap (maṇḍūkagati), vā continues [from 463 (§465): Antassivaṇṇākāro vā into the next rule].

470 (§504): Sabbato uṃ iṃ su (after all roots, uṃ becomes iṃsu) utsarga

Section titled “470 (§504): Sabbato uṃ iṃ su (after all roots, uṃ becomes iṃsu) utsarga ”

Sabbehi dhātūhi uṃvibhattissa iṃsvā deso hoti vā.

After all roots the inflection uṃ is optionally replaced by iṃsu.

Te abhaviṃsu, bhaviṃsu vā, abhavuṃ, bhavuṃ vā. Tvaṃ abhavi, bhavi vā, abhavo, bhavo vā, tumhe abhavittha, bhavittha vā, i kārāgamo. Ahaṃ abhaviṃ, bhaviṃ vā, mayaṃ abhavimha, bhavimha vā, abhavimhā, bhavimhā vā. So abhavittha, bhavittha vā, abhavā, bhavā vā, abhavū, bhavū vā. Abhavise, bhavise vā, abhavivhaṃ, bhavivhaṃ vā. Abhavaṃ, bhavaṃ vā, abhava, bhava vā, abhavimhe, bhavimhe vā.

te abhaviṃsu (they were), or bhaviṃsu; abhavuṃ, or bhavuṃ. tvaṃ abhavi, or bhavi; abhavo, or bhavo; tumhe abhavittha, or bhavittha, with the augment i. ahaṃ abhaviṃ, or bhaviṃ; mayaṃ abhavimha, or bhavimha; abhavimhā, or bhavimhā. so abhavittha, or bhavittha; abhavā, or bhavā; abhavū, or bhavū. abhavise, or bhavise; abhavivhaṃ, or bhavivhaṃ. abhavaṃ, or bhavaṃ; abhava, or bhava; abhavimhe, or bhavimhe.

bhū + uṃ (ajjatanī 🤟⨂) rule
→ bhū + (uṃ→iṃsu) §504
→ bh(ū→o) + iṃsu §485
→ bh(o→ava) + iṃsu §513
→ bhav + (a + iṃsu) §12
→ (a) + bhaviṃsu §519
→ abhaviṃsu
parassapada ⨀ ⨂
🤟 abhavi, abhavī abhaviṃsu, abhavuṃ
🤘 abhavi, abhavo abhavittha
👆 abhaviṃ abhavimha, abhavimhā
attanopada ⨀ ⨂
🤟 abhavittha, abhavā abhavū
🤘 abhavise abhavivhaṃ
👆 abhavaṃ, abhava abhavimhe

Every form stands also without the augment a: bhavi, bhaviṃsu, bhavittha and so on.

Kammani ya ppaccayalope vuddhiavādesādi, sukhaṃ tayā anubhavittha, anvabhūyittha, anubhūyittha vā iccādi. Parassapadatte tayā anvabhūyi, anubhūyi, anvabhūyī, anubhūyī vā, anvabhūyiṃsu, anubhūyiṃsu, anvabhūyuṃ, anubhūyuṃ. Tvaṃ anvabhūyi, anubhūyi, tumhe anvabhūyittha, anubhūyittha. Ahaṃ anvabhūyiṃ, anubhūyiṃ, mayaṃ anvabhūyimha, anubhūyimha, anvabhūyimhā, anubhūyimhā vā. Bhāve abhavittha, abhūyittha tayā.

In the passive, when the suffix ya is elided, [there is] vuddhi, the replacement ava and the rest: sukhaṃ tayā anubhavittha (happiness was experienced by you); or anvabhūyittha, anubhūyittha, and so on. When [the endings] become parassapada: tayā anvabhūyi, anubhūyi, or anvabhūyī, anubhūyī; anvabhūyiṃsu, anubhūyiṃsu, anvabhūyuṃ, anubhūyuṃ. tvaṃ anvabhūyi, anubhūyi; tumhe anvabhūyittha, anubhūyittha. ahaṃ anvabhūyiṃ, anubhūyiṃ; mayaṃ anvabhūyimha, anubhūyimha, or anvabhūyimhā, anubhūyimhā. In the impersonal: abhavittha, abhūyittha tayā.

attanopada (passive) 🤟⨀ ya elided ya kept
with the augment anubhavittha anvabhūyittha
without — anubhūyittha
parassapada (passive) ⨀ ⨂
🤟 anvabhūyi, anubhūyi, anvabhūyī, anubhūyī anvabhūyiṃsu, anubhūyiṃsu, anvabhūyuṃ, anubhūyuṃ
🤘 anvabhūyi, anubhūyi anvabhūyittha, anubhūyittha
👆 anvabhūyiṃ, anubhūyiṃ anvabhūyimha, anubhūyimha, anvabhūyimhā, anubhūyimhā

The impersonal is abhavittha or abhūyittha.

So apaci, paci, apacī, pacī vā, te apaciṃsu, paciṃsu, apacuṃ, pacuṃ. Tvaṃ apaci, paci, apaco, paco vā, tumhe apacittha, pacittha. Ahaṃ apaciṃ, paciṃ, mayaṃ apacimha, pacimha, apacimhā, pacimhā vā. So apacittha, pacittha, apacā, pacā vā, apacū, pacū. Apacise, apacivhaṃ. Apacaṃ, pacaṃ, apaca, paca vā, apacimhe, pacimhe.

so apaci, paci (he cooked), or apacī, pacī; te apaciṃsu, paciṃsu, apacuṃ, pacuṃ. tvaṃ apaci, paci, or apaco, paco; tumhe apacittha, pacittha. ahaṃ apaciṃ, paciṃ; mayaṃ apacimha, pacimha, or apacimhā, pacimhā. so apacittha, pacittha, or apacā, pacā; apacū, pacū. apacise, apacivhaṃ. apacaṃ, pacaṃ, or apaca, paca; apacimhe, pacimhe.

parassapada ⨀ ⨂
🤟 apaci, apacī apaciṃsu, apacuṃ
🤘 apaci, apaco apacittha
👆 apaciṃ apacimha, apacimhā
attanopada ⨀ ⨂
🤟 apacittha, apacā apacū
🤘 apacise apacivhaṃ
👆 apacaṃ, apaca apacimhe

Kammani apaccittha, paccittha iccādi. Parassapadatte apacci, pacci, apaccī, paccī vā, apacciṃsu, pacciṃsu, apaccuṃ, paccuṃ. Apacci, pacci, apacco, pacco vā, apaccittha, paccittha. Apacciṃ, pacciṃ, apaccimha, paccimha, apaccimhā, paccimhā vā.

In the passive: apaccittha, paccittha, and so on. When [the endings] become parassapada: apacci, pacci, or apaccī, paccī; apacciṃsu, pacciṃsu, apaccuṃ, paccuṃ. apacci, pacci, or apacco, pacco; apaccittha, paccittha. apacciṃ, pacciṃ; apaccimha, paccimha, or apaccimhā, paccimhā.

parassapada (passive) ⨀ ⨂
🤟 apacci, apaccī apacciṃsu, apaccuṃ
🤘 apacci, apacco apaccittha
👆 apacciṃ apaccimha, apaccimhā

So gāmaṃ agacchī, gacchī, agacchi, gacchi vā, te agacchiṃsu, gacchiṃsu, agacchuṃ, gacchuṃ. Tvaṃ agacchi, gacchi, agaccho, gaccho vā, tumhe agacchittha, gacchittha. Ahaṃ agacchiṃ, gacchiṃ, mayaṃ agacchimha, gacchimha, agacchimhā, gacchimhā vā.

so gāmaṃ agacchī, gacchī (he went to the village), or agacchi, gacchi; te agacchiṃsu, gacchiṃsu, agacchuṃ, gacchuṃ. tvaṃ agacchi, gacchi, or agaccho, gaccho; tumhe agacchittha, gacchittha. ahaṃ agacchiṃ, gacchiṃ; mayaṃ agacchimha, gacchimha, or agacchimhā, gacchimhā.

parassapada ⨀ ⨂
🤟 agacchī, agacchi agacchiṃsu, agacchuṃ
🤘 agacchi, agaccho agacchittha
👆 agacchiṃ agacchimha, agacchimhā

‘‘Kvaci dhātū’’tiādinā ajjatanimhi gamissa ccha ssa kvaci ñchā deso, agañchi, gañchi, agañchī, gañchī vā, te agañchiṃsu, gañchiṃsu, agañchuṃ, gañchuṃ. Tvaṃ agañchi, gañchi, agañcho, gañcho vā, tumhe agañchittha, gañchittha. Ahaṃ agañchiṃ, gañchiṃ, mayaṃ agañchimha, gañchimha, agañchimhā, gañchimhā vā.

By 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the ccha of gamu is sometimes replaced by ñcha in the ajjatanī: agañchi, gañchi, or agañchī, gañchī; te agañchiṃsu, gañchiṃsu, agañchuṃ, gañchuṃ. tvaṃ agañchi, gañchi, or agañcho, gañcho; tumhe agañchittha, gañchittha. ahaṃ agañchiṃ, gañchiṃ; mayaṃ agañchimha, gañchimha, or agañchimhā, gañchimhā.

parassapada ⨀ ⨂
🤟 agañchi, agañchī agañchiṃsu, agañchuṃ
🤘 agañchi, agañcho agañchittha
👆 agañchiṃ agañchimha, agañchimhā

Cchā desābhāve so agami, gami, agamī, gamī vā, ‘‘karassa kāsattamajjatanimhī’’ti ettha bhāva niddesena, ‘‘sattamajjatanimhī’’ti yogavibhāgena vā sā game ‘‘kvaci dhātū’’tiādinā byañjanato ā kārāgamo, agamāsi, uṃvacanassa kvaci aṃsvā deso, u cāgamo tthamhe su kvaci, agamiṃsu, gamiṃsu, agamaṃsu, gamaṃsu, agamuṃ, gamuṃ, tvaṃ agami, gami, agamo, gamo vā, agamittha, gamittha, agamuttha, gamuttha. Ahaṃ agamiṃ, gamiṃ, agamimha, gamimha, agamumha, gamumha, agamimhā, gamimhā vā.

When the replacement ccha is not made: so agami, gami, or agamī, gamī. When the augment s [is added] — either by the general statement of the operation (bhāvaniddesa) in 523 (§491): Karassa kāsattamajjatanimhi, or by splitting that rule (yogavibhāga) into sattaṃ ajjatanimhi (“s in the ajjatanī”) — the augment ā is added after the consonant by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca: agamāsi. The ending uṃ is sometimes replaced by aṃsu, and there is sometimes an augment u before ttha and mha: agamiṃsu, gamiṃsu, agamaṃsu, gamaṃsu, agamuṃ, gamuṃ; tvaṃ agami, gami, or agamo, gamo; agamittha, gamittha, agamuttha, gamuttha. ahaṃ agamiṃ, gamiṃ; agamimha, gamimha, agamumha, gamumha, or agamimhā, gamimhā.

gamu + ī (ajjatanī 🤟⨀) rule
→ gam + u + ī §521
→ gam + (s) + ī §491
→ gam + (ā) + s + ī §517
→ (a) + gamāsī §519
→ agamās(ī→i) §517
→ agamāsi
parassapada ⨀ ⨂
🤟 agami, agamī, agamāsi agamiṃsu, agamaṃsu, agamuṃ
🤘 agami, agamo agamittha, agamuttha
👆 agamiṃ agamimha, agamumha, agamimhā

‘‘Kvaci dhātū’’tiādinā gamissa ajjatanimhi gā deso ca, so ajjhagā, paralopo, te ajjhaguṃ. Tvaṃ ajjhago, tumhe ajjhaguttha. Ahaṃ ajjhagiṃ, mayaṃ ajjhagumha.

By 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca gamu is also replaced by gā in the ajjatanī: so ajjhagā (he attained), with elision of the following [vowel]; te ajjhaguṃ. tvaṃ ajjhago, tumhe ajjhaguttha. ahaṃ ajjhagiṃ, mayaṃ ajjhagumha.

adhi + gamu + ī (ajjatanī 🤟⨀) rule
→ adhi + (gamu→gā) + ī §517
→ adhi + (a) + gā + ī §519
→ (adhi→ajjh) + agā + ī §45
→ ajjhagā + ī §517
→ ajjhagā

The augment stands between the prefix and the root, and adhi becomes ajjh before it by 25 (§45): Ajjho adhi.

parassapada ⨀ ⨂
🤟 ajjhagā ajjhaguṃ
🤘 ajjhago ajjhaguttha
👆 ajjhagiṃ ajjhagumha

Attanopade so agacchittha, gacchittha, agañchittha, gañchittha iccādi. Cchā desābhāve so agamittha, gamittha, agamā, gamā, te agamū, gamū, ajjhagū, agū. Tvaṃ agamise, gamise, agamivhaṃ, gamivhaṃ. Ahaṃ agamaṃ, gamaṃ, agama, gama, ajjhagaṃ vā, agamimhe, gamimhe.

In the attanopada: so agacchittha, gacchittha, agañchittha, gañchittha, and so on. When the replacement ccha is not made: so agamittha, gamittha, agamā, gamā; te agamū, gamū, ajjhagū, agū. tvaṃ agamise, gamise; agamivhaṃ, gamivhaṃ. ahaṃ agamaṃ, gamaṃ, agama, gama, or ajjhagaṃ; agamimhe, gamimhe.

attanopada ⨀ ⨂
🤟 agacchittha, agañchittha; agamittha, agamā agamū, ajjhagū, agū
🤘 agamise agamivhaṃ
👆 agamaṃ, agama, ajjhagaṃ agamimhe

Kamme gāmo agacchīyittha tena, gacchīyittha, agañchiyittha, gañchiyittha, agamīyittha, gamīyittha, agamittha, gamittha iccādi. Parassapadatte agacchīyi, gacchīyi vā, agamīyi, gamīyi vā, agacchīyuṃ, agamīyuṃ vā. Tathā aghammīyi, aghammīyiṃsu iccādi.

In the passive: gāmo agacchīyittha tena (the village was gone to by him), gacchīyittha, agañchiyittha, gañchiyittha, agamīyittha, gamīyittha, agamittha, gamittha, and so on. When [the endings] become parassapada: agacchīyi, or gacchīyi; agamīyi, or gamīyi; agacchīyuṃ, or agamīyuṃ. Likewise aghammīyi, aghammīyiṃsu, and so on.

passive 🤟 ⨀ ⨂
attanopada agacchīyittha, agañchiyittha, agamīyittha, agamittha —
parassapada agacchīyi, agamīyi, aghammīyi agacchīyuṃ, agamīyuṃ, aghammīyiṃsu

‘‘Hiyyattanī, ajjatanī’’ti ca vattate.

hiyyattanī and ajjatanī also continue [into the next rule].

471 (§420): Māyoge sabbakāle ca (And with mā, in every time) apavada

Section titled “471 (§420): Māyoge sabbakāle ca (And with mā, in every time) apavada ”

Yadāmā yogo, tadā hiyyattanajjatanī vibhattiyo sabbakālepi honti, ca saddena pañcamī ca. Mā bhavati, mā bhavā, mā bhavissatīti vā atthe hiyyattanajjatanīpañcamī vibhattiyo, sesaṃ neyyaṃ, so mā bhavā, mā bhavī, mā te bhavantvantarāyā. Mā pacā, mā pacī, mā pacatu. Mā gacchā, mā gacchī, mā gacchatu. Mā kañci pāpamāgamā, mā agami, mā gamā, mā gamī, mā gametu. Tvaṃ mā gaccho, mā gacchi, mā gacchāhi iccādi.

When there is construction with mā, the hiyyattanī and ajjatanī inflections are used in every time as well; by the word ca, the pañcamī too. In the sense of mā bhavati (let him not be), mā bhavā (let him not have been) or mā bhavissati (let him not be [in future]), the hiyyattanī, ajjatanī and pañcamī inflections [are used]; the rest is to be inferred: so mā bhavā, mā bhavī; mā te bhavantvantarāyā (may there be no obstacles for you). mā pacā, mā pacī, mā pacatu. mā gacchā, mā gacchī, mā gacchatu. mā kañci pāpamāgamā (may evil come to no one), mā agami, mā gamā, mā gamī, mā gametu. tvaṃ mā gaccho, mā gacchi, mā gacchāhi, and so on.

Atītakālikavibhatti.

[Thus] the inflections of past time.

472 (§429): Bhavissantī ssati ssanti, ssasi ssatha, ssāmissāma, ssate ssante, ssase ssavhe, ssaṃssāmhe (bhavissantī: the twelve endings of the future) anvattha

Section titled “472 (§429): Bhavissantī ssati ssanti, ssasi ssatha, ssāmissāma, ssate ssante, ssase ssavhe, ssaṃssāmhe (bhavissantī: the twelve endings of the future) anvattha ”

Ssatyādīnaṃ dvādasannaṃ vacanānaṃ bhavissantī saññā hoti. Bhavissatīti bhavissanto, taṃkāladīpakattā ayaṃ vibhatti bhavissantī ti vuccati.

The twelve words ssati and the rest receive the name bhavissantī. bhavissanta is “that which will be” (bhavissati); because it expresses that time, this inflection is called bhavissantī.

473 (§421): Anāgate bhavissantī (In the future: the bhavissantī) utsarga

Section titled “473 (§421): Anāgate bhavissantī (In the future: the bhavissantī) utsarga ”

Anāgate kāle bhavissantī vibhatti hoti.

In future time the bhavissantī inflection is used.

Atītepi bhavissantī, taṃkālavacanicchayā;
‘‘Anekajātisaṃsāraṃ, sandhāvissa’’ntiādisu.

The bhavissantī [is used] for the past too, when one wishes to speak [of it] as of that time,
as in “Through the round of many births I ran …” and the like.

anekajātisaṃsāraṃ, sandhāvissaṃ anibbisaṃ
(18Dh 11.8: Udānavatthu)
🚹②⨀(anekajātisaṃsāra) ⏯👆⨀(saṃ + √dhāva + ssaṃ) 🚹①⨀(anibbisanta)
through the round of many births | I ran | finding nothing

sandhāvissaṃ is the bhavissantī attanopada highest person singular (ssaṃ), used of the Buddha’s past wandering.

Na āgato anāgato, paccayasāmaggiyaṃ sati āyatiṃ uppajjanārahoti attho, i kārāgamo, vuddhiavā desā, saralopādi ca.

anāgata (future) is what has not (na) come (āgata): what is fit to arise in time to come when its conditions are complete. [Then] the augment i, vuddhi, the replacement ava, the elision of the vowel and the rest.

bhū + ssati (bhavissantī 🤟⨀) rule
→ bhū + (i) + ssati §516
→ bh(ū→o) + i + ssati §485
→ bh(o→ava) + i + ssati §513
→ bhav + (a + i) + ssati §12
→ bhavissati

Bhavissati, bhavissanti. Bhavissasi, bhavissatha. Bhavissāmi, bhavissāma. Bhavissate, bhavissante. Bhavissase, bhavissavhe. Bhavissaṃ, bhavissāmhe.

bhavissati (he will be), bhavissanti; bhavissasi, bhavissatha; bhavissāmi, bhavissāma. bhavissate, bhavissante; bhavissase, bhavissavhe; bhavissaṃ, bhavissāmhe.

parassapada ⨀ ⨂
🤟 bhavissati bhavissanti
🤘 bhavissasi bhavissatha
👆 bhavissāmi bhavissāma
attanopada ⨀ ⨂
🤟 bhavissate bhavissante
🤘 bhavissase bhavissavhe
👆 bhavissaṃ bhavissāmhe

Kamme ya ppaccayalopo, sukhaṃ tayā anubhavissate, anubhavissante. Anubhavissase, anubhavissavhe. Anubhavissaṃ, anubhavissāmhe. Parassapadatte anubhavissati devadattena, anubhavissanti iccādi. Bhāve bhavissate tena, ya ppaccayalopābhāve anubhūyissate, anubhūyissante iccādi. Bhāve bhūyissate.

In the passive, [with] elision of the suffix ya: sukhaṃ tayā anubhavissate (happiness will be experienced by you), anubhavissante; anubhavissase, anubhavissavhe; anubhavissaṃ, anubhavissāmhe. When [the endings] become parassapada: anubhavissati devadattena, anubhavissanti, and so on. In the impersonal: bhavissate tena. When the suffix ya is not elided: anubhūyissate, anubhūyissante, and so on. In the impersonal: bhūyissate.

attanopada (passive) ⨀ ⨂
🤟 anubhavissate, anubhūyissate anubhavissante, anubhūyissante
🤘 anubhavissase anubhavissavhe
👆 anubhavissaṃ anubhavissāmhe

The parassapada passive runs anubhavissati, anubhavissanti and so on; the impersonal is bhavissate or bhūyissate.

Tathā pacissati, pacissanti. Pacissasi, pacissatha. Pacissāmi, pacissāma. Pacissate, pacissante. Pacissase, pacissavhe. Pacissaṃ, pacissāmhe.

Likewise pacissati (he will cook), pacissanti; pacissasi, pacissatha; pacissāmi, pacissāma. pacissate, pacissante; pacissase, pacissavhe; pacissaṃ, pacissāmhe.

parassapada ⨀ ⨂
🤟 pacissati pacissanti
🤘 pacissasi pacissatha
👆 pacissāmi pacissāma
attanopada ⨀ ⨂
🤟 pacissate pacissante
🤘 pacissase pacissavhe
👆 pacissaṃ pacissāmhe

Kamme paccissate odano devadattena, paccissante iccādi. Parassapadatte paccissati, paccissanti. Paccissasi, paccissatha. Paccissāmi, paccissāma.

In the passive: paccissate odano devadattena (the rice will be cooked by Devadatta), paccissante, and so on. When [the endings] become parassapada: paccissati, paccissanti; paccissasi, paccissatha; paccissāmi, paccissāma.

parassapada (passive) ⨀ ⨂
🤟 paccissati paccissanti
🤘 paccissasi paccissatha
👆 paccissāmi paccissāma

Gacchissati, gacchissanti. Gacchissasi, gacchissatha. Gacchissāmi, gacchissāma. Gacchissate, gacchissante. Gacchissase, gacchissavhe. Gacchissaṃ, gacchissāmhe. So saggaṃ gamissati, gamissanti. Gamissasi, gamissatha. Gamissāmi, gamissāma iccādi.

gacchissati (he will go), gacchissanti; gacchissasi, gacchissatha; gacchissāmi, gacchissāma. gacchissate, gacchissante; gacchissase, gacchissavhe; gacchissaṃ, gacchissāmhe. so saggaṃ gamissati (he will go to heaven), gamissanti; gamissasi, gamissatha; gamissāmi, gamissāma, and so on.

parassapada ⨀ ⨂
🤟 gacchissati, gamissati gacchissanti, gamissanti
🤘 gacchissasi, gamissasi gacchissatha, gamissatha
👆 gacchissāmi, gamissāmi gacchissāma, gamissāma
attanopada ⨀ ⨂
🤟 gacchissate gacchissante
🤘 gacchissase gacchissavhe
👆 gacchissaṃ gacchissāmhe

Kamme gacchīyissate, gacchīyissante. Gacchīyissati, gacchīyissanti vā, gamīyissate, gamīyissante. Gamīyissati, gamīyissanti vā iccādi. Ya ppaccayalope gamissate, gamissante. Gamissati, gamissanti vā. Tathā ghammissati, ghammissanti iccādi.

In the passive: gacchīyissate, gacchīyissante; or gacchīyissati, gacchīyissanti; gamīyissate, gamīyissante; or gamīyissati, gamīyissanti, and so on. When the suffix ya is elided: gamissate, gamissante; or gamissati, gamissanti. Likewise ghammissati, ghammissanti, and so on.

passive 🤟 ⨀ ⨂
attanopada gacchīyissate, gamīyissate, gamissate gacchīyissante, gamīyissante, gamissante
parassapada gacchīyissati, gamīyissati, gamissati gacchīyissanti, gamīyissanti, gamissanti

Bhavissantīvibhatti.

[Thus] the bhavissantī inflection.

474 (§430): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃssāmhā, ssatha ssisu, ssase ssavhe, ssiṃssāmhase (kālātipatti: the twelve endings of the unrealised) anvattha

Section titled “474 (§430): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃssāmhā, ssatha ssisu, ssase ssavhe, ssiṃssāmhase (kālātipatti: the twelve endings of the unrealised) anvattha ”

Ssā dīnaṃ dvādasannaṃ kālātipatti saññā hoti. Kālassa atipatanaṃ kālātipatti, sā pana viruddhapaccayūpanipātato, kāraṇavekallato vā kriyāya anabhinibbatti, taddīpakattā ayaṃ vibhatti kālātipattī ti vuccati.

The twelve [endings] ssā and the rest receive the name kālātipatti. kālātipatti is the lapsing (atipatana) of the time; it is the non-occurrence of the action, because an opposing condition has intervened or because the cause was deficient; because it expresses that, this inflection is called kālātipatti.

475 (§422): Kriyātipannetīte kālātipatti (In the past, when the action has lapsed: the kālātipatti) utsarga

Section titled “475 (§422): Kriyātipannetīte kālātipatti (In the past, when the action has lapsed: the kālātipatti) utsarga ”

Kriyātipannamatte atīte kāle kālātipatti vibhatti hoti. Kriyāya atipatanaṃ kriyātipannaṃ, taṃ pana sādhakasattivirahena kriyāya accantānuppatti. Ettha ca kiñcāpi na kriyā atītasaddena voharitabbā, tathāpi takkiriyuppattippaṭibandhakarakriyāya kālabhedena atītavohāro labbhatevāti daṭṭhabbaṃ.

In past time, merely because the action has lapsed, the kālātipatti inflection is used. kriyātipanna is “the lapsing of the action” (kriyāya atipatanaṃ), and that is the utter non-arising of the action through the absence of the power that would have accomplished it. Here, although an action [that never arose] cannot strictly be spoken of with the word “past”, nevertheless the designation “past” is obtained by the difference of time of the action which obstructed the arising of that action — so it should be understood.

Kālātipattiparassapadapaṭhamapurisekavacanaṃ ssā, a kārikārāgamā, vuddhiavā desā ca, ‘‘kvaci dhātū’’tiādinā ssā ssāmhā vibhattīnaṃ kvaci rassattaṃ, sse vacanassa ca a ttaṃ.

The kālātipatti parassapada third-person singular ending is ssā; the augments a and i are inserted (§519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu, §516 (466): Ikārāgamo asabbadhātukamhi); vuddhi and the replacement by ava follow (§485 (434): Aññesu ca, §513 (435): O ava sare); and by the rule beginning Kvaci dhātu [§517] the endings ssā and ssāmhā are sometimes shortened, and the ending sse takes a [for its e].

So ce paṭhamavaye pabbajjaṃ alabhissa, arahā abhavissa, bhavissa, abhavissā, bhavissāvā, te ce taṃ alabhissaṃsu, arahanto abhavissaṃsu, bhavissaṃsu. Evaṃ tvaṃ abhavissa, bhavissa, abhavisse vā, tumhe abhavissatha, bhavissatha. Ahaṃ abhavissaṃ, bhavissaṃ, mayaṃ abhavissamha, bhavissamha, abhavissāmhā, bhavissāmhā vā. So abhavissatha, abhavissisu. Abhavissase, abhavissavhe. Abhavissiṃ, abhavissāmhase.

so ce paṭhamavaye pabbajjaṃ alabhissa, arahā abhavissa — “if he had obtained the going forth in his first age, he would have become an arahant” — or bhavissa, abhavissā, bhavissā; te ce taṃ alabhissaṃsu, arahanto abhavissaṃsu — “if they had obtained it, they would have become arahants” — or bhavissaṃsu. So too in the other persons, with and without the augment a, with the long and the short ending.

Kamme anvabhavissatha, anvabhavissisu. Anvabhūyissatha vā iccādi. Parassapadatte anvabhavissa, anvabhavissaṃsu. Anvabhūyissa vā iccādi. Bhāve abhavissatha devadattena, abhūyissatha.

In the passive [of anu + bhū, with the suffix ya elided]: anvabhavissatha, anvabhavissisu; or, with the ya kept, anvabhūyissatha, and so on. With the parassapada endings §518 (446): Attanopadāni parassapadattaṃ: anvabhavissa, anvabhavissaṃsu; or anvabhūyissa, and so on. In the impersonal: abhavissatha devadattena, abhūyissatha (“there would have been [being] by Devadatta”).

Tathā so ce taṃ dhanaṃ alabhissa, odanaṃ apacissa, pacissa, apacissā, pacissā vā, apacissaṃsu, pacissaṃsu. Apacissa, pacissa, apacisse, pacisse vā, apacissatha, pacissatha. Apacissaṃ, pacissaṃ, apacissamha, pacissamha, apacissāmhā, pacissāmhā vā. Apacissatha, pacissatha, apacissisu, pacissisu. Apacissase, pacissase, apacissavhe, pacissavhe. Apacissiṃ, pacissiṃ, apacissāmhase, pacissāmhase.

Likewise so ce taṃ dhanaṃ alabhissa, odanaṃ apacissa — “if he had obtained that money, he would have cooked rice” — and the rest of the paradigm of paca.

Kamme apacissatha odano devadattena, apacissisu. Ya ppaccayalopābhāve apacīyissatha iccādi. Parassapadatte apaccissa tena, paccissa, apaccissā, paccissā vā, apaccissaṃsu, paccissaṃsu iccādi.

In the passive: apacissatha odano devadattena (“the rice would have been cooked by Devadatta”), apacissisu; when the suffix ya is not elided, apacīyissatha, and so on. With the parassapada endings: apaccissa tena, paccissa, apaccissā, paccissā, apaccissaṃsu, paccissaṃsu, and so on — the cc being the c and the ya fused by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa.

So agacchissa, gacchissa, agacchissā, gacchissāvā, agacchissaṃsu, gacchissaṃsu. Tvaṃ agacchissa, gacchissa, agacchisse, gacchisse vā, agacchissatha, gacchissatha. Agacchissaṃ, gacchissaṃ, agacchissamha, gacchissamha, agacchissāmhā, gacchissāmhā vā. Agamissa, gamissa, agamissā, gamissā vā, agamissaṃsu, gamissaṃsu. Agamissa, gamissa, agamisse vā, agamissatha, gamissatha. Agamissaṃ, gamissaṃ, agamissamha, gamissamha, agamissāmhā, gamissāmhā vā. Agacchissatha, gacchissatha vā iccādi.

The kālātipatti of gamu, with the ccha of §476 (442): Gamissanto ccho vā sabbāsu and without it.

Kamme agacchīyissatha, agamīyissatha, agacchīyissa, agamīyissaiccādi. Tathā aghammissā, aghammissaṃsu iccādi.

In the passive: agacchīyissatha, agamīyissatha; [with the parassapada endings] agacchīyissa, agamīyissa, and so on. Likewise [with the ghamma of §501 (443): Gamissa ghammaṃ] aghammissā, aghammissaṃsu, and so on.

Kālātipattivibhatti.

The kālātipatti inflection [is finished].

Pañcamī sattamī vatta-mānā sampatināgate;
Bhavissantī parokkhādī, catassotītakālikā.

The pañcamī, the sattamī and the vattamānā [are used] in the present and the future;
the bhavissantī [in the future]; the parokkhā and the rest are the four that belong to past time.

Chakālikavibhattividhānaṃ.

The prescription of the inflections of the six times [is finished].

Vikaraṇavidhāna (The class suffixes)

Section titled “Vikaraṇavidhāna (The class suffixes)”

Isu icchākantīsu, pure viya dhātvantalopo, tyā dyuppatti, a ppaccayo ca.

isu is [the root] in the senses of wishing and desiring. As before, the root’s final [vowel] is elided (§521 (425): Dhātussanto lopo’nekasarassa), the endings ti and the rest are added, and the suffix a [of §445 (433): Bhūvādito a].

‘‘Dhātūna’’nti vattamāne –

While dhātūnaṃ (“of the roots”) continues [from that rule, its number changed] —

476 (§522): Isuyamūnamanto ccho vā (optionally ccha for the final of isu, yamu) apavada

Section titled “476 (§522): Isuyamūnamanto ccho vā (optionally ccha for the final of isu, yamu) apavada ”

Isuyamu iccetesaṃ dhātūnaṃ anto ccho hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo, ‘‘anto ccho vā’’ti yogavibhāgena āsa ssapi. So saggaṃ icchati, icchanti. Icchasi, icchatha. Icchāmi, icchāma. Cchā desābhāve asaṃyogantattā ‘‘aññesu cā’’ti vuddhi, esati, esanti iccādi.

The final of the roots isu and yamu optionally becomes ccha. This word vā has the sense of a vavatthitavibhāsā (a restricted option); by splitting the rule as anto ccho vā [“the final optionally becomes ccha”] it applies to āsa as well. so saggaṃ icchati (“he wishes for heaven”), icchanti; icchasi, icchatha; icchāmi, icchāma. When the replacement by ccha is not made, since the root does not end in a conjunct, there is vuddhi by §485 (434): Aññesu ca: esati, esanti, and so on.

Kamme attanopadassa yebhuyyena parassapadattameva payojīyati, tena cettha attanopade rūpāni saṅkhipissāma. So icchīyati, esīyati, issate, issati, ya kārassa pubbarūpattaṃ. Tathā icchatu, esatu. Iccheyya, eseyya. Parokkhāhiyyattanīsu pana rūpāni sabbattha payogamanugamma payojetabbāni, icchi, esi. Icchissati, esissati. Icchissā, esissā iccādi6.

In the passive the attanopada is for the most part used only in its parassapada shape [by §518 (446): Attanopadāni parassapadattaṃ]; therefore from here on we shall abridge the attanopada forms. so icchīyati (“it is wished by him”), esīyati; issate, issati — with the ya taking the form of the preceding letter (§443 (449): Pubbarūpañca). Likewise [in the pañcamī] icchatu, esatu; [in the sattamī] iccheyya, eseyya. In the parokkhā and the hiyyattanī, however, the forms are everywhere to be employed as usage warrants [and are not set out here]; [in the ajjatanī] icchi, esi; [in the bhavissantī] icchissati, esissati; [in the kālātipatti] icchissā, esissā, and so on.

Yamu uparame, ni pubbo, cchā deso ca. Niyacchati, niyacchanti. Niyamati, niyamanti. Saṃ pubbo ‘‘saye cā’’ti ña ttaṃ, dvittañca. Saññamati, saññamanti.

yamu is in the sense of restraining. With the prefix ni and the replacement by ccha: niyacchati, niyacchanti; [without it] niyamati, niyamanti. With the prefix saṃ, by §33 (51): Sa ye ca the niggahīta becomes ñ, and it is doubled: saññamati, saññamanti.

Kamme niyacchīyati, niyamīyati, niyammati, saññamīyati vā. Tathā niyacchatu, saññamatu. Niyaccheyya, saññameyya. Niyacchī, saññamī. Niyacchissati, saññamissati. Niyacchissa, saññamissa iccādi.

In the passive: niyacchīyati, niyamīyati, niyammati [the m and the ya fused by §443], or saññamīyati. Likewise niyacchatu, saññamatu; niyaccheyya, saññameyya; niyacchī, saññamī; niyacchissati, saññamissati; niyacchissa, saññamissa, and so on.

Āsa upavesane, yogavibhāgena cchā deso, rassattaṃ. Acchati, acchanti. Acchasi, acchatha. Acchāmi, acchāma. Aññatra upa pubbo upāsati, upāsanti. Acchīyati, upāsīyati. Acchatu, upāsatu. Accheyya, upāseyya. Acchī, upāsī. Acchissati, upāsissati. Acchissa, upāsissa iccādi.

āsa is in the sense of sitting down. By the split rule the replacement by ccha, and shortening [of the ā, by §517]: acchati, acchanti; acchasi, acchatha; acchāmi, acchāma. Elsewhere [that is, without the replacement], with the prefix upa: upāsati, upāsanti (“attends upon”). [Passive] acchīyati, upāsīyati; [pañcamī] acchatu, upāsatu; [sattamī] accheyya, upāseyya; [ajjatanī] acchī, upāsī; [bhavissantī] acchissati, upāsissati; [kālātipatti] acchissa, upāsissa, and so on.

Labha lābhe, labhati, labhanti. Labhasi, labhatha. Labhāmi, labhāma. Labhate, labhante. Labhase, labhavhe. Labhe, labhāmhe.

labha is in the sense of getting.

Kamme ya kārassa pubbarūpatte kate ‘‘kvaci dhātū’’tiādinā purimabha kārassa ba kāro, labbhate, labbhante. Labbhati, labbhanti. Labbhataṃ, labbhatu. Labbhe, labbheyya.

In the passive, when the ya has taken the form of the preceding letter [§443], the first bh becomes b by the rule beginning Kvaci dhātu [§517]: labbhate, labbhante; labbhati, labbhanti; [pañcamī] labbhataṃ, labbhatu; [sattamī] labbhe, labbheyya.

Ajjatanimhi ‘‘vā, antalopo’’ti ca vattamāne –

In the ajjatanī, while vā and antalopo (“elision of the final”) continue —

477 (§497): Labhasmā ī iṃnaṃ tthatthaṃ (after labha, ttha, tthaṃ for the ajjatanī ī, iṃ) apavada

Section titled “477 (§497): Labhasmā ī iṃnaṃ tthatthaṃ (after labha, ttha, tthaṃ for the ajjatanī ī, iṃ) apavada ”

Labha iccetasmā dhātuto paresaṃ īiṃnaṃ vibhattīnaṃ ttha tthaṃ iccete ādesā honti vā, dhātvantassa lopo ca. Alattha, alabhi, labhi, alabhiṃsu, labhiṃsu. Alabho, labho, alabhi, labhi, alabhittha, labhittha. Alatthaṃ, alabhiṃ, labhiṃ, alabhimha, labhimha iccādi.

After the root labha, the endings ī and iṃ are optionally replaced by ttha and tthaṃ [respectively], and the final of the root is elided. alattha, alabhi, labhi; alabhiṃsu, labhiṃsu. alabho, labho, alabhi, labhi; alabhittha, labhittha. alatthaṃ, alabhiṃ, labhiṃ; alabhimha, labhimha, and so on.

Bhavissantimhi ‘‘karassa sappaccayassa kāho’’ti ettha sappaccaya ggahaṇena vaca muca bhujā dito ssa ssakhā deso, vasa chida labhā dito chā deso ca vā hotīti ssa ssa chā deso, ‘‘byañjanantassa co chappaccayesu cā’’ti dhātvantassa ca kāro, lacchati, lacchanti. Lacchasi, lacchatha. Lacchāmi, lacchāma. Chā desābhāve labhissati, labhissanti. Labhissasi, labhissatha. Labhissāmi, labhissāma iccādi. Alabhissa, alabhissaṃsu iccādi.

In the bhavissantī, by the mention of sappaccaya (“together with the suffix sa”) in §481 (524): Karassa sappaccayassa kāho, ssa is optionally replaced by khā after vaca, muca and bhuja, and by chā after vasa, chida and labha; so here ssa is replaced by chā, and by §472 (531): Byañjanantassa co chappaccayesu ca the final of the root becomes c: lacchati, lacchanti; lacchasi, lacchatha; lacchāmi, lacchāma. When chā is not substituted: labhissati, labhissanti; labhissasi, labhissatha; labhissāmi, labhissāma, and so on. [In the kālātipatti] alabhissa, alabhissaṃsu, and so on.

Vaca viyattiyaṃ vācāyaṃ, vacati, vacanti. Vacasi, vacatha. Vacāmi, vacāma.

vaca is in the sense of distinct speech: vacati, vacanti; vacasi, vacatha; vacāmi, vacāma.

Kamme attanopade, ya ppaccaye ca kate –

In the passive, when the attanopada [ending] and the suffix ya have been added —

478 (§487): Vaca vasa vahādīnamukāro vassa ye (u for the va of vaca, vasa, vaha etc. before ya) apavada

Section titled “478 (§487): Vaca vasa vahādīnamukāro vassa ye (u for the va of vaca, vasa, vaha etc. before ya) apavada ”

Vaca vasa vaha iccevamādīnaṃ dhātūnaṃ va kārassa u kāro hoti ya ppaccaye pare, ādi saddena vaḍḍha ssa ca. ‘‘Vassa a va’’iti samāsena dutiyañcettha va ggahaṇaṃ icchitabbaṃ, tena a kārassapi u kāro hoti, purimapakkhe paralopo. ‘‘Tassa cavagga’’iccādinā sadhātvantassa ya kārassa ca kāro, dvittaṃ. Uccate, uccante. Vuccate, vuccante. Vuccati, vuccanti vā iccādi. Tathā vacatu, vuccatu. Vaceyya, vucceyya. Avacā, avaccā, avacū, avaccū. Avaca, avaco, avacuttha. Avaca, avacaṃ, avacamhā. Avacuttha iccādi.

The va of the roots vaca, vasa, vaha and the like becomes u when the suffix ya follows; by the word ādi, [the va] of vaḍḍha too. Taking [the sutta’s vassa] as the compound va + a [“of va and of a”], a second mention of va is to be understood here, so that the a too becomes u; on the former alternative [u for the v alone] the following [vowel] is elided. By the rule beginning Tassa cavagga [§441] the ya, together with the root’s final, becomes c, and there is doubling: uccate, uccante; vuccate, vuccante; or [with the parassapada endings] vuccati, vuccanti, and so on. Likewise [in the pañcamī] vacatu, vuccatu; [in the sattamī] vaceyya, vucceyya; [in the hiyyattanī] avacā, avaccā, avacū, avaccū; avaca, avaco, avacuttha; avaca, avacaṃ, avacamhā; [attanopada] avacuttha, and so on.

479 (§477): Vacassajjatanimhi makāro o (The a of vaca becomes o in the ajjatanī) apavada

Section titled “479 (§477): Vacassajjatanimhi makāro o (The a of vaca becomes o in the ajjatanī) apavada ”

Vaca iccetassa dhātussa a kāro o ttamāpajjate ajjatanimhi vibhattimhi. Avoci, avocuṃ. Avoco, avocuttha. Avociṃ, avocumha, u kārāgamo. Avoca, rassattaṃ, avocu iccādi. Avuccittha.

The a of the root vaca becomes o when an ajjatanī inflection follows. avoci, avocuṃ; avoco, avocuttha; avociṃ, avocumha — [in avocuttha and avocumha] with the augment u. [attanopada] avoca, with shortening [of ā], and avocu [with ū shortened], and so on. [Passive] avuccittha.

Bhavissantimhi sappaccaya ggahaṇena ssa ssa khā deso, ‘‘byañjanantassā’’ti vattamāne ‘‘ko khe cā’’ti dhātvantassa kā deso, vakkhati, vakkhanti. Vakkhasi, vakkhatha. Vakkhāmi, vakkhāma iccādi.

In the bhavissantī, by the mention of sappaccaya [in §481] ssa is replaced by khā; and, while byañjanantassa (“of a root ending in a consonant”) continues [from §472 (531): Byañjanantassa co chappaccayesu ca], by §473 (529): Ko khe ca the final of the root is replaced by k: vakkhati, vakkhanti; vakkhasi, vakkhatha; vakkhāmi, vakkhāma, and so on.

Vasa nivāse, vasati, vasanti.

vasa is in the sense of dwelling: vasati, vasanti.

Kamme u ttaṃ, pubbarūpattañca vussati, vussanti iccādi. Vasatu. Vaseyya. Avasi, vasi.

In the passive, the u [of 478] and the assimilation of the ya to the preceding letter (§443 (449): Pubbarūpañca): vussati, vussanti, and so on. [pañcamī] vasatu; [sattamī] vaseyya; [ajjatanī] avasi, vasi.

Bhavissantiyaṃ ssa ssa chā deso, dhātvantassa ca kāro ca, vacchati, vacchanti. Vacchasi, vacchatha. Vacchāmi, vacchāma. Vasissati, vasissanti. Avasissa, avasissaṃsu.

In the bhavissantī, ssa is replaced by chā and the final of the root becomes c: vacchati, vacchanti; vacchasi, vacchatha; vacchāmi, vacchāma; [or] vasissati, vasissanti. [kālātipatti] avasissa, avasissaṃsu.

Tathā ruda assuvimocane, rodati, rucchati. Rodissati iccādi.

Likewise ruda in the sense of shedding tears: rodati [with vuddhi of the u]; [in the bhavissantī] rucchati, [or] rodissati, and so on.

Kusa akkose, ā pubbo dvittarassattāni, a ppaccayavuddhiyo ca. Akkosati. Akkosatu. Akkoseyya.

kusa is in the sense of abusing. With the prefix ā, doubling [of the k, §28 (40): Para dvebhāvo ṭhāne] and shortening [of the ā, §26 (38): Rassaṃ], the suffix a and vuddhi [of the u, §485]: akkosati; akkosatu; akkoseyya.

‘‘Antalopo’’ti vattate, maṇḍūkagatiyā ‘‘vā’’ti ca.

antalopo continues, and, by a frog’s leap (maṇḍūkagati), vā as well.

480 (§498): Kusasmā dī cchi (after kusa, cchi for the ajjatanī ī) apavada

Section titled “480 (§498): Kusasmā dī cchi (after kusa, cchi for the ajjatanī ī) apavada ”

Kusa iccetasmā dhātuto īvibhattissa cchi ādeso hoti, dhātvantassa lopo ca. Akkocchi maṃ, akkosi vā. Akkosissati. Akkosissa iccādi.

After the root kusa, the ending ī is replaced by cchi, and the final of the root is elided: akkocchi maṃ (“he abused me”), or akkosi. [bhavissantī] akkosissati; [kālātipatti] akkosissa, and so on.

Vaha pāpuṇane, vahati, vahanti.

vaha is in the sense of conveying: vahati, vahanti.

Kamme attanopade, ya ppaccaye ca kate –

In the passive, when the attanopada [ending] and the suffix ya have been added —

‘‘Ye’’ti vattate.

ye (“before ya”) continues [from 478].

481 (§488): Ha vipariyayo lo vā (h transposed before ya; optionally l for ya) apavada

Section titled “481 (§488): Ha vipariyayo lo vā (h transposed before ya; optionally l for ya) apavada ”

Ha kārassa vipariyayo hoti ya ppaccaye pare, ya ppaccayassa ca la kāro hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo, tena ‘‘gayhatī’’tiādīsu la ttaṃ na hoti, nimittabhūtassa ya kārassevetaṃ la ttaṃ, ‘‘vacavasa’’iccādinā uttaṃ. Vuyhati, vulhati, vu yhanti. Vahatu, vuyhatu. Vaheyya, vuyheyya. Avahī, avuyhittha, avahittha. Vahissati7, vuyhissati. Avahissa, avuyhissa iccādi.

The letter h is transposed when the suffix ya follows, and optionally the suffix ya becomes l. This word vā has the sense of a vavatthitavibhāsā (a restricted option); hence in gayhati and the like there is no change to l, and it is only the suffix ya, the occasion [of the transposition], that becomes l. The u is by the rule beginning Vaca vasa [478 (§487)]. vuyhati, vulhati, vuyhanti. [pañcamī] vahatu, vuyhatu; [sattamī] vaheyya, vuyheyya; [ajjatanī] avahī, avuyhittha, avahittha; [bhavissantī] vahissati, vuyhissati; [kālātipatti] avahissa, avuyhissa, and so on.

Jara vayohānimhi.

jara is in the sense of the loss of youth [growing old] —

482 (§505): Jaramarānaṃ jīrajīyyamīyyā vā (optionally jīra, jīyya for jara and mīyya for mara) apavada

Section titled “482 (§505): Jaramarānaṃ jīrajīyyamīyyā vā (optionally jīra, jīyya for jara and mīyya for mara) apavada ”

Jaramara iccetesaṃ dhātūnaṃ jīrajīyyamīyyā desā honti vā, saralopādi. Jīrati, jīranti. Jīyyati, jīyyanti. ‘‘Kvacā’’disuttena ekayakārassa kvaci lopo hoti. Jīyati, jīyanti.

The roots jara and mara are optionally replaced by jīra, jīyya and mīyya [respectively]; elision of the vowel [the root’s final a before the suffix a] and the rest. jīrati, jīranti; jīyyati, jīyyanti. By the rule beginning Kvaci [§517] one y is sometimes elided: jīyati, jīyanti.

Kamme jīrīyati, jīrīyanti. Jīyiyyati, jīyiyyanti. Jīratu, jīyyatu. Jīreyya, jīyyeyya. Ajīrī, jīrī, jīyyī. Jīrissati, jīyyissati. Ajīrissa, ajīyyissa.

In the passive: jīrīyati, jīrīyanti; jīyiyyati, jīyiyyanti. [pañcamī] jīratu, jīyyatu; [sattamī] jīreyya, jīyyeyya; [ajjatanī] ajīrī, jīrī, jīyyī; [bhavissantī] jīrissati, jīyyissati; [kālātipatti] ajīrissa, ajīyyissa.

Mara pāṇacāge, mīyyā deso, mīyyati, mīyyanti. Mīyati, mīyanti vā. Marati, maranti iccādi.

mara is in the sense of giving up life. With the replacement by mīyya: mīyyati, mīyyanti; or [with one y elided] mīyati, mīyanti; [without the replacement] marati, maranti, and so on.

Disa pekkhaṇe.

disa is in the sense of seeing —

483 (§471): Disassa passa dissa dakkhā vā (Optionally passa, dissa, dakkha for disa) apavada

Section titled “483 (§471): Disassa passa dissa dakkhā vā (Optionally passa, dissa, dakkha for disa) apavada ”

Disa iccetassa dhātussa passa dissa dakkha iccete ādesā honti vā. Vavatthitavibhāsatthoyaṃ vā saddo, tena dissā deso kammani sabbadhātuke eva. Passati, passanti. Dakkhati, dakkhanti.

The root disa is optionally replaced by passa, dissa and dakkha. This word vā has the sense of a vavatthitavibhāsā (a restricted option); hence the replacement by dissa is only in the passive, in the sabbadhātuka [sets]. passati, passanti; dakkhati, dakkhanti.

Kammani ya kāralopo, dissate, dissante. Dissati, dissanti. Vipassīyati, dakkhīyati. Passatu, dakkhatu, dissatu. Passeyya, dakkheyya, disseyya.

In the passive the ya is elided [§517]: dissate, dissante; dissati, dissanti; [with the ya kept and the augment ī] vipassīyati, dakkhīyati. [pañcamī] passatu, dakkhatu, dissatu; [sattamī] passeyya, dakkheyya, disseyya.

Hiyyattaniyaṃ ‘‘kvaci dhātū’’tiādinā dhātuikārassa a ttaṃ, addasā, addasa. Kammani adissa.

In the hiyyattanī, by the rule beginning Kvaci dhātu [§517] the i of the root becomes a: addasā, addasa. In the passive adissa.

Tathā apassi, passi, apassiṃsu, passiṃsu. Apassi, passi, apassittha, passittha. Apassiṃ, passiṃ, apassimha, passimha. Addasi, dasi, addasaṃsu, dasaṃsu. Kammani adissaṃsu. Addakkhi, addakkhiṃsu.

Likewise [in the ajjatanī] apassi, passi, apassiṃsu, passiṃsu; apassi, passi, apassittha, passittha; apassiṃ, passiṃ, apassimha, passimha. addasi, dasi, addasaṃsu, dasaṃsu; in the passive adissaṃsu. addakkhi, addakkhiṃsu.

Passissati, passissanti. ‘‘Bhavissantimhi ssassa cā’’ti yogavibhāgena ssa ssa lopo, i kārāgamo ca, dakkhiti, dakkhinti. Lopābhāve dakkhissati, dakkhissanti. Apassissa, adakkhissa iccādi.

[bhavissantī] passissati, passissanti. By splitting [§480] as bhavissantimhi ssassa ca [“and in the bhavissantī, of ssa”] the ssa is elided, and the augment i [is inserted]: dakkhiti, dakkhinti. Without the elision, dakkhissati, dakkhissanti. [kālātipatti] apassissa, adakkhissa, and so on.

Sada visaraṇagatyāvasānesu.

sada is in the senses of dispersing, going and ceasing —

‘‘Sabbatthā’’ti vattate, maṇḍūkagatiyā ‘‘kvacī’’ti ca.

sabbattha (“everywhere”) continues, and, by a frog’s leap, kvaci as well.

484 (§609): Sadassa sīdattaṃ (sīda for the root sada everywhere) apavada

Section titled “484 (§609): Sadassa sīdattaṃ (sīda for the root sada everywhere) apavada ”

Sada iccetassa dhātussa sīdā deso hoti sabbattha vibhattippaccayesu kvaci. Sesaṃ neyyaṃ. Nisīdati, nisīdanti. Bhāve nisajjate, idha kvacādhikārena sīdā-deso na bhavati. Nisīdatu. Nisīde. Nisīdi. Nisīdissati. Nisīdissa iccādi.

The root sada is in some places replaced by sīda everywhere — before the endings and the suffixes. The rest is to be inferred. nisīdati, nisīdanti. In the impersonal, nisajjate: here, by the governance of kvaci, the replacement by sīda does not occur. [pañcamī] nisīdatu; [sattamī] nisīde; [ajjatanī] nisīdi; [bhavissantī] nisīdissati; [kālātipatti] nisīdissa, and so on.

Yaja devapūjāsaṅgatikaraṇadānesu. Yajati, yajanti.

yaja is in the senses of worshipping the gods, joining together and giving: yajati, yajanti.

Kammani ‘‘yamhī’’ti vattate.

In the passive, yamhi (“before ya”) continues [from §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī].

485 (§503): Yajassādissi (i for the initial of yaja before ya) apavada

Section titled “485 (§503): Yajassādissi (i for the initial of yaja before ya) apavada ”

Yaja iccetassa dhātussa ādissa ya kārassa i kārādeso hoti ya ppaccaye pare, saralopo. Ijjate mayā buddho. Tathā yajatu, ijjataṃ. Yaje, ijjetha. Yaji, ijjittha. Yajissati, ijjissate. Yajissa, ijjissatha iccādi.

The initial letter y of the root yaja is replaced by i when the suffix ya follows; [then] elision of the vowel. ijjate mayā buddho (“the Buddha is worshipped by me”). Likewise [pañcamī] yajatu, ijjataṃ; [sattamī] yaje, ijjetha; [ajjatanī] yaji, ijjittha; [bhavissantī] yajissati, ijjissate; [kālātipatti] yajissa, ijjissatha, and so on.

Vada viyattiyaṃ vācāyaṃ, tyā dyuppatti, a ppaccayo ca.

vada is in the sense of distinct speech; the endings ti and the rest are added, and the suffix a.

‘‘Vā’’ti vattate.

vā continues.

486 (§500): Vadassa vajjaṃ (optionally vajja for the whole root vada) apavada

Section titled “486 (§500): Vadassa vajjaṃ (optionally vajja for the whole root vada) apavada ”

Vada iccetassa dhātussa sabbassa vajjā deso hoti vā sabbāsu vibhattīsu. Vibhatyādhikārattā cettha sabbāsūti atthato siddhaṃ.

The whole of the root vada is optionally replaced by vajja before all the inflections. Since the governing heading vibhatti [is in force] here, “before all [the inflections]” is established by implication.

‘‘Vā’’ti vattate.

vā continues.

487 (§510): Lopañcettamakāro (the suffix a is elided, or becomes e) apavada

Section titled “487 (§510): Lopañcettamakāro (the suffix a is elided, or becomes e) apavada ”

Bhūvā dito paro a ppaccayo etta māpajjate, lopañca vā. Vikaraṇakāriyavidhippakaraṇato cettha a kāroti a ppaccayo gayhati.

The suffix a that follows the bhū class becomes e, and optionally is elided. Since this is the section that prescribes the operations on the class suffixes (vikaraṇa), “the letter a” is here taken to mean the suffix a.

Bhūvādito juhotyādi-to ca a ppaccayo paro;
Lopamāpajjate nāñño, vavatthitavibhāsatoti.

The suffix a that follows the bhū class and the hu class
undergoes elision — no other [suffix does] — by the restricted option.

A ppaccayassa e kāro, saralopādi, vajjeti, vadeti, vadati, anti mhi –

The suffix a becomes e; elision of the vowel [the root’s final] and the rest: vajjeti, vadeti, [or, with the a unchanged,] vadati. Before anti —

488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (sometimes lengthening, change, replacement, elision and augment of roots, endings and suffixes) vidhyaṅga

Section titled “488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca (sometimes lengthening, change, replacement, elision and augment of roots, endings and suffixes) vidhyaṅga ”

Idha dhātvādhikāre ākhyāte, kitake ca avihitalakkhaṇesu payogesu kvaci dhātūnaṃ, tyādivibhattīnaṃ, dhātuvihitappaccayānañca dīghatabbiparītaādesalopāgamaiccetāni kāriyāni jinavacanānurūpato bhavanti. Tattha –

Here, under the governing heading dhātu, in the verb section and in the kita, for usages whose formation has not been prescribed, these operations — lengthening, its reverse [shortening], replacement, elision and augment — sometimes occur for the roots, for the endings ti and the rest, and for the suffixes prescribed after roots, in conformity with the word of the Jina. On this —

Nāmhi rasso kiyādīnaṃ, saṃyoge caññadhātunaṃ;
Āyūnaṃ vā vibhattīnaṃ, mhā, ssāntassa ca rassatā.

Before nā, shortening for the kī class, and before a conjunct for other roots;
optionally [shortening] of the endings ā and ū, and shortening of the final of mhā and ssā.

Gamito cchassa ñcho vāssa, gamissajjatanimhi gā;
Ucāgamo vā tthamhesu, dhātūnaṃ yamhi dīghatā.

After gamu, optionally ñcha for its ccha, and gā for gamu in the ajjatanī;
optionally the augment u before ttha and mha; lengthening of roots before ya.

Eyyeyyāseyyāmettañca, vā ssessettañca pāpuṇe;
Okārā attamittañca, ātthā papponti vā tthathe.

Optionally eyya, eyyāsi and eyyāmi take e, and the ssa [of the bhavissantī] takes e;
the o [ending] takes a and i; and before ttha and tha [the forms] optionally attain ā and tthā.

Tathā brūtoti antīnaṃ, au vāha ca dhātuyā;
Parokkhāya vibhattimhi, anabbhāsassa dīghatā.

Likewise after brū, optionally a and u for ti and anti, and āha for the root;
in a parokkhā ending, lengthening of the unreduplicated [syllable].

Saṃyoganto akārettha, vibhattippaccayādi tu;
Lopa māpajjate nicca-mekārokārato paroti.

Here, after [a root] ending in a conjunct, the [suffix] a [stands]; but the initial [vowel] of an ending or suffix
always undergoes elision after e or o.

E kārato parassa antia kārassa lopo, vajjenti, vadenti, vadanti. Vajjesi, vadesi, vadasi, vajjetha, vadetha, vadatha. Vajjemi, vajjāmi, vademi, vadāmi, vajjema, vadema, vajjāma, vadāma.

After e, the a of the following anti is elided: vajjenti, vadenti, [or] vadanti. vajjesi, vadesi, vadasi; vajjetha, vadetha, vadatha. vajjemi, vajjāmi, vademi, vadāmi; vajjema, vadema, vajjāma, vadāma.

Kammani vajjīyati, vajjīyanti. Vajjati, vajjanti. Vadīyati vā. Vajjetu, vadetu, vadatu. Vajje, vajjeyya, vade, vadeyya, vajjeyyuṃ, vadeyyuṃ. Vajjeyyāsi, vajjesi, vadeyyāsi. Avadi, vadi, vadiṃsu. Vadissati, vadissanti. Avadissa iccādi.

In the passive: vajjīyati, vajjīyanti; vajjati, vajjanti [the d and the ya fused by §441]; or vadīyati. [pañcamī] vajjetu, vadetu, vadatu. [sattamī] vajje, vajjeyya, vade, vadeyya; vajjeyyuṃ, vadeyyuṃ; vajjeyyāsi, vajjesi, vadeyyāsi. [ajjatanī] avadi, vadi, vadiṃsu. [bhavissantī] vadissati, vadissanti. [kālātipatti] avadissa, and so on.

Kamu padavikkhepe, a ppaccaye kate ‘‘kvacādivaṇṇānamekassarānaṃ dvebhāvo’’ti dvittaṃ, ka vaggassa ca vaggo.

kamu is in the sense of stepping. When the suffix a has been added, there is doubling by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo, and the k group [of the doubled syllable] becomes the c group (§462 (467): Kavaggassa cavaggo).

Abbhāsa ggahaṇamantaggahaṇaṃ, vā ggahaṇañca vattate.

The mention of abbhāsa, the mention of anta and the mention of vā continue [from §465 (463): Antassivaṇṇākāro vā].

489 (§466): Niggahītañca (And [optionally] a niggahīta [at the end of the abbhāsa]) apavada

Section titled “489 (§466): Niggahītañca (And [optionally] a niggahīta [at the end of the abbhāsa]) apavada ”

Abbhāsante niggahīta ñcāgamo hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo, tena kamā dīnamevetaṃ. Caṅkamati, caṅkamanti iccādi. Kamati, kamanti iccādi.

And at the end of the abbhāsa the augment niggahīta optionally arises. This word vā has the sense of a vavatthitavibhāsā (a restricted option); hence this [augment] is only for kamu and the like. caṅkamati, caṅkamanti, and so on; [without the doubling] kamati, kamanti, and so on.

Cala kampane, cañcalati, calati.

cala is in the sense of trembling: cañcalati, calati.

Dala8 dalane, daddallati.

dala is in the sense of bursting: daddallati (“blazes forth”) — with the doubling but without the niggahīta.

Jhe cintāyaṃ, a ppaccaye ‘‘o, sare, e’’ti ca adhikicca ‘‘te āvāyā’’ti yogavibhāgena akāritepi e kārassa āyā deso, jhāyati, jhāyanti iccādi, visesavidhānaṃ.

jhe is in the sense of thinking. When the suffix a [follows], taking o, sare and e as governing [from §513 (435): O ava sare and §514 (491): E aya] and splitting [§515] as te āvāyā [“those become āva, āya”], the e is replaced by āya even outside the causative: jhāyati, jhāyanti, and so on. This is a special provision.

Avuddhikabhūvādinayo.

The method of the bhū-class roots without vuddhi [is finished].

Tuda byathane, tyā dyuppatti a ppaccayo, ‘‘aññesu cā’’ti e tthānuvattita vā ggahaṇena tudā dīnaṃ vuddhiabhāvova viseso, tudati, tudanti. Tudasi, tudatha. Tudāmi, tudāma.

tuda is in the sense of piercing. The endings ti and the rest are added, and the suffix a; the only peculiarity is that tuda and its class take no vuddhi, by the mention of vā carried into §485 (434): Aññesu ca — the vā of §484 (542): Ghaṭādīnaṃ vā, whose restricted option Buddhappiya set out in a verse at 434 (§485): Aññesu ca, “for the tuda class, none before the class suffix”: tudati, tudanti; tudasi, tudatha; tudāmi, tudāma.

⨀ ⨂
🤟 tudati tudanti
🤘 tudasi tudatha
👆 tudāmi tudāma

Kamme ‘‘tassa cavagga’’iccādinā sadakārassa ya ppaccayassa ja kāro dvittaṃ, tujjate, tujjante. Tujjati, tujjanti, tujjare vā. Tathā tudatu, tudantu. Tude, tudeyya, tudeyyuṃ. Atudi, tudiṃsu. Atudi, atudittha. Atudiṃ, atudimha. Atujjittha, atujji. Tudissati. Atudissa iccādi.

In the passive, by the rule beginning Tassa cavagga [§441] the suffix ya together with the d becomes j, [and there is] doubling: tujjate, tujjante; tujjati, tujjanti, or tujjare. Likewise [pañcamī] tudatu, tudantu; [sattamī] tude, tudeyya, tudeyyuṃ; [ajjatanī] atudi, tudiṃsu; atudi, atudittha; atudiṃ, atudimha; [passive] atujjittha, atujji; [bhavissantī] tudissati; [kālātipatti] atudissa, and so on.

tuda + ya + te (passive 🤟⨀) rule
→ tud + a + ya + te §521
→ tu + (d + ya → jj) + a + te §441
→ tujjate; tujja + (te→ti): tujjati §518
lemma inflected vibhatti meaning
🔵▶️🤟⨀(√tuda + ya + te) tujjate, tujjati vattamānā he is pierced
🔵▶️🤟⨂(√tuda + ya + ante) tujjante, tujjanti, tujjare vattamānā they are pierced
⏯🤟⨀(√tuda + a + tu) tudatu pañcamī let him pierce
⏯🤟⨀(√tuda + a + eyya) tude, tudeyya sattamī he would pierce
⏮🤟⨀(√tuda + a + ī) atudi ajjatanī he pierced
⏮🤟⨂(√tuda + a + uṃ) tudiṃsu ajjatanī they pierced
⏮🤘⨂(√tuda + a + ttha) atudittha ajjatanī you pierced
⏮👆⨀(√tuda + a + iṃ) atudiṃ ajjatanī I pierced
⏮👆⨂(√tuda + a + mhā) atudimha ajjatanī we pierced
🔵⏮🤟⨀(√tuda + ya + ttha) atujjittha, atujji ajjatanī he was pierced
⏯🤟⨀(√tuda + ssati) tudissati bhavissantī he will pierce
⏮🤟⨀(√tuda + ssā) atudissa kālātipatti he would have pierced

Visa pavesane pa pubbo, so gāmaṃ pavisati, pavisanti. Pavisasi, pavisatha. Pavisāmi, pavisāma.

visa is in the sense of entering; with the prefix pa: so gāmaṃ pavisati (“he enters the village”), pavisanti; pavisasi, pavisatha; pavisāmi, pavisāma.

⨀ ⨂
🤟 pavisati pavisanti
🤘 pavisasi pavisatha
👆 pavisāmi pavisāma

Kamme pavisiyyate, pavisiyyante. Pavisiyyati, pavisiyyanti. Pavissate vā. Tathā pavisatu, pavisantu. Paviseyya. Pāvisi, pavisi, pāvekkhi pathaviṃ, ‘‘kvaci dhātū’’tiādinā ajjatanimhi visa ssa vekkhādeso ca. Pāvisiṃsu, pavisiṃsu.

In the passive: pavisiyyate, pavisiyyante; pavisiyyati, pavisiyyanti; or pavissate [the s and the ya fused]. Likewise [pañcamī] pavisatu, pavisantu; [sattamī] paviseyya; [ajjatanī] pāvisi, pavisi, and pāvekkhi pathaviṃ (“he entered the earth”) — by the rule beginning Kvaci dhātu [§517], in the ajjatanī visa is also replaced by vekkha; pāvisiṃsu, pavisiṃsu.

pāvekkhi pathaviṃ cecco
(22J 8.1.6: Cetiyajātaka)
⏮🤟⨀(pavisati) 🚺②⨀(pathavī) 🚹①⨀(cecca)
entered | the earth | Cecca

lemma inflected vibhatti meaning
🔵▶️🤟⨀(pa + √visa + ya + te) pavisiyyate, pavisiyyati, pavissate vattamānā it is entered
⏯🤟⨀(pa + √visa + a + tu) pavisatu pañcamī let him enter
⏯🤟⨀(pa + √visa + a + eyya) paviseyya sattamī he would enter
⏮🤟⨀(pa + √visa + a + ī) pāvisi, pavisi, pāvekkhi ajjatanī he entered
⏮🤟⨂(pa + √visa + a + uṃ) pāvisiṃsu, pavisiṃsu ajjatanī they entered

The long ā of pāvisi is the augment a of §519 merged with the a of the prefix.

Kamme pāvisīyittha, pavisīyittha, pāvisīyi, pavisīyi. Pavisissati, pavisissanti. Pavisīyissate, pavisissate. Pāvisissa. Pāvisīyissa iccādi.

In the passive [ajjatanī]: pāvisīyittha, pavisīyittha, pāvisīyi, pavisīyi. [bhavissantī] pavisissati, pavisissanti; [passive] pavisīyissate, pavisissate. [kālātipatti] pāvisissa; [passive] pāvisīyissa, and so on.

Nuda khepe, nudati, nudanti.

nuda is in the sense of driving off: nudati, nudanti.

Disa a tisajjane, uddisati, uddisanti.

disa is in the sense of expounding [a second root disa]: uddisati, uddisanti (“he points out, recites”).

Likha lekhane, likhati, likhanti.

likha is in the sense of writing: likhati, likhanti.

Phusa samphasse, phusati, phusanti iccādi.

phusa is in the sense of touching: phusati, phusanti, and so on.

lemma inflected vibhatti meaning
▶️🤟⨀(√nuda + a + ti) nudati vattamānā he drives off, removes
▶️🤟⨀(u + √disa + a + ti) uddisati vattamānā he points out, expounds
▶️🤟⨀(√likha + a + ti) likhati vattamānā he writes
▶️🤟⨀(√phusa + a + ti) phusati vattamānā he touches

None of the four takes vuddhi before the suffix a (tudati, not todati; phusati, not phosati): that is what sets the tuda class apart.

Tudādinayo.

The method of tuda and its class [is finished].

Hū, bhū sattāyaṃ, tyā dyuppatti ‘‘bhūvādito a’’iti a ppaccayo, ‘‘vā’’ti adhikicca ‘‘lopañcettamakāro’’ti bhūvādito parassa appaccayassa lopo, ‘‘aññesu cā’’ti vuddhi. So hoti, te honti, ‘‘kvaci dhātū’’tiādinā parasarassa lopo. Hosi, hotha. Homi, homa. Bhāve hūyate.

hū [and] bhū are in the sense of being. The endings ti and the rest are added; the suffix a by §445 (433): Bhūvādito a; taking vā as governing, the suffix a following the bhū class is elided by §510 (487): Lopañcettamakāro; vuddhi by §485 (434): Aññesu ca. so hoti (“he is”), te honti — by the rule beginning Kvaci dhātu [§517] the following vowel [the a of anti] is elided. hosi, hotha; homi, homa. In the impersonal, hūyate.

hū + a + ti rule
→ hū + a + ti §510
→ h(ū→o) + ti §485
→ hoti
hū + a + anti rule
→ hū + a + anti §510
→ h(ū→o) + anti §485
→ ho + anti §517
→ honti

The vattamānā of hū, parassapada:

⨀ ⨂
🤟 hoti honti
🤘 hosi hotha
👆 homi homa

Impersonal 🤟⨀: hūyate.

Tathā hotu, hontu. Hohi, anakāraparattā hi lopo na bhavati, hotha. Homi, homa. Bhāve hūyataṃ.

Likewise [in the pañcamī] hotu, hontu. hohi — since it does not follow an a, the hi is not elided, for §479 (452): Hi lopaṃ vā applies only after a — hotha; homi, homa. In the impersonal, hūyataṃ.

⨀ ⨂
🤟 hotu hontu
🤘 hohi hotha
👆 homi homa

Sattamiyaṃ saralopādi, heyya, heyyuṃ. Heyyāsi, heyyātha. Heyyāmi, heyyāma. Heyyaṃ vā. Bhāve hūyetha.

In the sattamī, elision of the vowel [the o before eyya] and the rest: heyya, heyyuṃ; heyyāsi, heyyātha; heyyāmi, heyyāma; or heyyaṃ [for the first person, with the attanopada ending]. In the impersonal, hūyetha.

⨀ ⨂
🤟 heyya heyyuṃ
🤘 heyyāsi heyyātha
👆 heyyāmi, heyyaṃ heyyāma

Hiyyattaniyaṃ a ppaccayalope ‘‘kvaci dhātū’’tiādinā hū dhātussa ū kārassa uvā deso. Ahuvā, ahuvu, ahuvū. Ahuva, ahuvo, ahuvattha. Ahuvaṃ, ahuvamha. Ahuvattha, ahuvatthuṃ. Ahuvase, ahuvavhaṃ. Ahuviṃ, ahuvamhase. Bhāve ahūyattha.

In the hiyyattanī, when the suffix a has been elided, by the rule beginning Kvaci dhātu [§517] the ū of the root hū is replaced by uva.

The hiyyattanī of hū, parassapada and attanopada:

⨀ ⨂ ⨀ ⨂
🤟 ahuvā ahuvu, ahuvū 🤟 ahuvattha ahuvatthuṃ
🤘 ahuva, ahuvo ahuvattha 🤘 ahuvase ahuvavhaṃ
👆 ahuvaṃ ahuvamha 👆 ahuviṃ ahuvamhase

Impersonal 🤟⨀: ahūyattha.

Ajjatanimhi ‘‘kvaci dhātū’’tiādinā hū to īvibhattissa lopo rassattaṃ, so ahu, lopābhāve ‘‘karassa kāsattamajjatanimhī’’ti ettha ‘‘sattamajjatanimhī’’ti yogavibhāgena sā gamo, vuddhi, ahosi, ahesuṃ, ‘‘kvaci dhātū’’tiādinā o kārasse kāro. Ahavuṃ vā. Ahosi, ahosittha. Ahosiṃ, ahuṃ, parasarassa lopo, rassattañca, ahosimha, ahumha, rassattaṃ. Bhāve ahūyittha.

In the ajjatanī, by the rule beginning Kvaci dhātu [§517] the ending ī is elided after hū, and [the ū] is shortened: so ahu (“he was”). When there is no elision, the augment s [is inserted] by splitting §491 (523): Karassa kāsattamajjatanimhi so as to take sattamajjatanimhi [“s-ness in the ajjatanī”] on its own, and vuddhi: ahosi; ahesuṃ, with the o becoming e by the rule beginning Kvaci dhātu; or ahavuṃ. ahosi, ahosittha. ahosiṃ; ahuṃ, with elision of the following vowel and shortening; ahosimha; ahumha, with shortening. In the impersonal, ahūyittha.

hū + ī (ajjatanī 🤟⨀) rule
→ hū + a + ī §510
→ (a) + hū + ī §519
→ ahū + (s) + ī §491 (split)
→ ah(ū→o) + s + ī §485
→ ahos + (ī→i) §517
→ ahosi
hū + uṃ (ajjatanī 🤟⨂) rule
→ (a) + hū + (s) + uṃ §519, §491
→ ah(ū→o)suṃ §485
→ ah(o→e)suṃ §517
→ ahesuṃ

The ajjatanī of hū, parassapada:

⨀ ⨂
🤟 ahu, ahosi ahesuṃ, ahavuṃ
🤘 ahosi ahosittha
👆 ahosiṃ, ahuṃ ahosimha, ahumha

Impersonal 🤟⨀: ahūyittha.

‘‘Hi lopaṃ vā’’ti ito ‘‘lopo, vā’’ti ca vattate.

From 452 (§479): Hilopaṃ vā, lopo (“elision”) and vā continue.

490 (§480): Hotissare’hohe bhavissantimhi ssassa ca (eha, oha, e for the vowel of hū in the bhavissantī; ssa elided) apavada

Section titled “490 (§480): Hotissare’hohe bhavissantimhi ssassa ca (eha, oha, e for the vowel of hū in the bhavissantī; ssa elided) apavada ”

Hū iccetassa dhātussa saro eha oha etta māpajjate bhavissantimhi vibhattimhi, ssa ssa ca lopo hoti vā. I kārāgamo, saralopādi.

The vowel of the root hū becomes eha, oha or e when a bhavissantī inflection follows, and the ssa [of that inflection] is optionally elided. The augment i [§516], elision of the vowel and the rest.

Hehiti, hehinti. Hehisi, hehitha. Hehāmi, hehāma. Lopābhāve – hehissati, hehissanti. Hehissasi, hehissatha. Hehissāmi, hehissāma. Ohādese – hohiti, hohinti. Hohisi, hohitha. Hohāmi, hohāma. Tathā hohissati, hohissanti. Hohissasi, hohissatha. Hohissāmi, hohissāma. Ekārādese – heti, henti. Hesi, hetha. Hemi, hema. Hessati, hessanti. Hessasi, hessatha. Hessāmi, hessāma. Bhāve hūyissate.

hehiti, hehinti … ; when [the ssa] is not elided, hehissati, hehissanti … ; with the replacement by oha, hohiti, hohinti … and likewise hohissati, hohissanti … ; with the replacement by e, heti, henti … , hessati, hessanti … . In the impersonal, hūyissate.

Kālātipattiyaṃ ahavissa, ahavissaṃsu. Ahuyissatha iccādi.

In the kālātipatti: ahavissa, ahavissaṃsu; [impersonal] ahuyissatha, and so on.

Hū, bhū sattāyaṃ, bhū itīdha anu pubbo, tyā dyuppatti a ppaccayassa lopavuddhiyo, anubhoti, anubhonti. Anubhosi, anubhotha. Anubhomi, anubhoma.

Of hū and bhū, “in the sense of being”, bhū is taken here with the prefix anu: the endings are added; elision of the suffix a and vuddhi: anubhoti, anubhonti; anubhosi, anubhotha; anubhomi, anubhoma.

Kamme anubhūyati, anubhūyanti. Tathā anubhotu, anubhontu. Anubhohi, anubhotha. Anubhomi, anubhoma. Anubhūyatu, anubhūyantu. Anubhave, anubhaveyya. Anubhūyeyya. Anubhosi, anubhavi. Anubhossati, anubhossanti. Anubhossasi, anubhossatha. Anubhossāmi, anubhossāma. Anubhavissati vā. Anubhossa, anubhavissa vā iccādi.

In the passive: anubhūyati, anubhūyanti. Likewise [pañcamī] anubhotu, anubhontu; anubhohi, anubhotha; anubhomi, anubhoma; [passive] anubhūyatu, anubhūyantu. [sattamī] anubhave, anubhaveyya; [passive] anubhūyeyya. [ajjatanī] anubhosi, anubhavi. [bhavissantī] anubhossati, anubhossanti; anubhossasi, anubhossatha; anubhossāmi, anubhossāma; or anubhavissati. [kālātipatti] anubhossa, or anubhavissa, and so on.

Sī saye a ppaccayalopo, vuddhi ca, seti, senti. Sesi, setha. Semi, sema. Sete, sente iccādi.

sī is in the sense of lying down. Elision of the suffix a and vuddhi: seti, senti; sesi, setha; semi, sema; [attanopada] sete, sente, and so on.

A ppaccayalopābhāve –

When the suffix a is not elided —

‘‘Sare’’ti vattate, dhātu ggahaṇañca.

sare (“before a vowel”) continues [from 435 (§513): O ava sare], and the mention of dhātu [in dhātvantassa, “of the root’s final”].

491 (§514): E aya (a root-final e becomes aya [before a vowel]) utsarga

Section titled “491 (§514): E aya (a root-final e becomes aya [before a vowel]) utsarga ”

E kārassa dhātvantassa sare pare ayā deso hoti, saralopādi. Sayati, sayanti. Sayasi, sayatha. Sayāmi, sayāma.

A root-final e is replaced by aya when a vowel follows; elision of the vowel and the rest. sayati, sayanti; sayasi, sayatha; sayāmi, sayāma.

Kamme ati pubbo, ‘‘kvaci dhātvā’’dinā yamhi rassasarassa dhātvantassa dīgho, atisīyate, atisīyante. Atisīyati, atisīyanti. Bhāve sīyate.

In the passive, with the prefix ati: by the rule beginning Kvaci dhātu [§517] the root’s short final vowel is lengthened before ya: atisīyate, atisīyante; atisīyati, atisīyanti. In the impersonal, sīyate.

Tathā setu, sentu. Sehi, setha. Semi, sema. Sayatu, sayantu. Saya, sayāhi, sayatha. Sayāmi, sayāma. Sayataṃ, sayantaṃ. Sayassu, sayavho. Saye, sayāmase. Atisīyataṃ, atisīyantaṃ. Atisīyatu, atisīyantu. Bhāve sīyataṃ.

Likewise [in the pañcamī] setu, sentu; sehi, setha; semi, sema; [with the suffix kept] sayatu, sayantu; saya, sayāhi, sayatha; sayāmi, sayāma; [attanopada] sayataṃ, sayantaṃ; sayassu, sayavho; saye, sayāmase; [passive] atisīyataṃ, atisīyantaṃ; atisīyatu, atisīyantu. In the impersonal, sīyataṃ.

Saye, sayeyya, sayeyyuṃ. Atisīyeyya. Bhāve sīyetha.

[sattamī] saye, sayeyya, sayeyyuṃ; [passive] atisīyeyya; in the impersonal, sīyetha.

Asayi, sayi, asayiṃsu, sayiṃsu, asayuṃ. Sāgame atisesi, atisesuṃ. Kamme accasīyittha, accasīyi, atisīyi. Bhāve sīyittha.

[ajjatanī] asayi, sayi; asayiṃsu, sayiṃsu, asayuṃ. With the augment s, atisesi, atisesuṃ. In the passive, accasīyittha, accasīyi, atisīyi. In the impersonal, sīyittha.

Sayissati, sayissanti. I kārāgamābhāve sessati, sessanti. Kamme atisīyissatha, atisīyissati. Bhāve sīyissate.

[bhavissantī] sayissati, sayissanti; without the augment i, sessati, sessanti. In the passive, atisīyissatha, atisīyissati. In the impersonal, sīyissate.

Asayissā, asayissaṃsu. Kamme accasīyissatha iccādi.

[kālātipatti] asayissā, asayissaṃsu; in the passive, accasīyissatha, and so on.

Nī pāpuṇane, dvikammako yaṃ, ajaṃ gāmaṃ neti, nenti. Nesi, netha. Nemi, nema. Lopābhāve nayati, nayanti iccādi. Kamme nīyate gāmaṃ ajo devadattena, nīyare, nīyante. Nīyati, nīyanti.

nī is in the sense of leading; this [root] takes two objects: ajaṃ gāmaṃ neti (“he leads the goat to the village”), nenti; nesi, netha; nemi, nema. When [the suffix] is not elided, nayati, nayanti, and so on. In the passive, nīyate gāmaṃ ajo devadattena (“the goat is led to the village by Devadatta”), nīyare, nīyante; nīyati, nīyanti.

Tathā netu, nayatu. Nīyataṃ, nīyantaṃ. Naye, nayeyya. Nīyetha, nīyeyya. Anayi, nayi, anayiṃsu, nayiṃsu. Vinesi, vinesuṃ. Anīyittha, nīyittha. Nayissati, nessati. Nayissate, nīyissate, nīyissati. Anayissa, anīyissa iccādi.

Likewise [pañcamī] netu, nayatu; [passive] nīyataṃ, nīyantaṃ. [sattamī] naye, nayeyya; [passive] nīyetha, nīyeyya. [ajjatanī] anayi, nayi, anayiṃsu, nayiṃsu; [with the augment s] vinesi, vinesuṃ; [passive] anīyittha, nīyittha. [bhavissantī] nayissati, nessati; [attanopada and passive] nayissate, nīyissate, nīyissati. [kālātipatti] anayissa, anīyissa, and so on.

Ṭhā gatinivattimhi, ‘‘vā’’ti vattate.

ṭhā is in the sense of the cessation of motion; vā continues.

492 (§468): Ṭhā tiṭṭho ([Optionally] tiṭṭha for ṭhā) apavada

Section titled “492 (§468): Ṭhā tiṭṭho ([Optionally] tiṭṭha for ṭhā) apavada ”

Ṭhā iccetassa dhātussa tiṭṭhā deso hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo, a ppaccayalopo. Tiṭṭhati, tiṭṭhanti. Ṭhāti, ṭhanti. Lopābhāve ‘‘kvaci dhātū’’tiādinā ṭhā to ha kārāgamo ca rassattaṃ, saṃ pubbo saṇṭhahati, saṇṭhahanti. E tte adhiṭṭheti, adhiṭṭhenti.

The root ṭhā is optionally replaced by tiṭṭha. This word vā has the sense of a vavatthitavibhāsā (a restricted option). The suffix a is elided [§510]: tiṭṭhati, tiṭṭhanti; [without the replacement] ṭhāti, ṭhanti. When [the suffix] is not elided, by the rule beginning Kvaci dhātu [§517] the augment h [is inserted] after ṭhā, and [the ā is] shortened: with the prefix saṃ, saṇṭhahati, saṇṭhahanti. With the change to e: adhiṭṭheti, adhiṭṭhenti.

Kamme –

In the passive —

493 (§502): Yamhi dādhā mā ṭhā hā pā maha mathādīnamī (before ya, ī for the final of dā, dhā, mā, ṭhā, hā, pā, maha, matha etc.) apavada

Section titled “493 (§502): Yamhi dādhā mā ṭhā hā pā maha mathādīnamī (before ya, ī for the final of dā, dhā, mā, ṭhā, hā, pā, maha, matha etc.) apavada ”

Bhāvakammavisaye ya mhi paccaye pare dā dhā mā ṭhā hāpā maha matha iccevamādīnaṃ dhātūnaṃ anto īkāramāpajjate, niccatthoyamārambho. Upaṭṭhīyati, upaṭṭhīyanti. Ha kārāgame rassattaṃ, īkārāgamo ca, patiṭṭhahīyati, patiṭṭhahīyanti. Bhāve ṭhīyate.

When the suffix ya of the impersonal and the passive follows, the final of the roots dā, dhā, mā, ṭhā, hā, pā, maha, matha and the like becomes ī; this rule is begun with obligatory sense. upaṭṭhīyati, upaṭṭhīyanti. When the augment h [has been inserted], shortening [of the ā] and the augment ī: patiṭṭhahīyati, patiṭṭhahīyanti. In the impersonal, ṭhīyate.

Tathā tiṭṭhatu, tiṭṭhantu. Ṭhātu, ṭhantu. Saṇṭhahatu, saṇṭhahantu. Tiṭṭhe, tiṭṭheyya. Saṇṭhe, saṇṭheyya, saṇṭheyyuṃ. Saṇṭhahe, saṇṭhaheyyuṃ. Aṭṭhāsi, aṭṭhaṃsu. Saṇṭhahi, saṇṭhahiṃsu. Patiṭṭhissati9, patiṭṭhissanti. Ṭhassati, ṭhassanti. Patiṭṭhahissati, patiṭṭhahissanti. Patiṭṭhissa, patiṭṭhissaṃsu. Patiṭṭhahissa, patiṭṭhahissaṃsu iccādi.

Likewise [in the pañcamī] tiṭṭhatu, tiṭṭhantu; ṭhātu, ṭhantu; saṇṭhahatu, saṇṭhahantu. [sattamī] tiṭṭhe, tiṭṭheyya; saṇṭhe, saṇṭheyya, saṇṭheyyuṃ; saṇṭhahe, saṇṭhaheyyuṃ. [ajjatanī] aṭṭhāsi, aṭṭhaṃsu; saṇṭhahi, saṇṭhahiṃsu. [bhavissantī] patiṭṭhissati, patiṭṭhissanti; ṭhassati, ṭhassanti; patiṭṭhahissati, patiṭṭhahissanti. [kālātipatti] patiṭṭhissa, patiṭṭhissaṃsu; patiṭṭhahissa, patiṭṭhahissaṃsu, and so on.

Pā pāne, ‘‘vā’’ti vattate.

pā is in the sense of drinking; vā continues.

494 (§469): Pā pibo ([Optionally] piva for pā) apavada

Section titled “494 (§469): Pā pibo ([Optionally] piva for pā) apavada ”

Pā iccetassa dhātussa pibā deso hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo.

The root pā is optionally replaced by piba. This word vā has the sense of a vavatthitavibhāsā (a restricted option).

Pibati. Pibatu. Pibeyya. ‘‘Kvaci dhātvā’’dinā ba kārassa va kāro, pivati, pivanti. Pāti, pānti, panti vā. Pīyate, pīyante. Pīyati, pīyanti. Pivatu. Piveyya. Apāyi, pivi. Pivissati. Apivissa iccādi.

pibati; [pañcamī] pibatu; [sattamī] pibeyya. By the rule beginning Kvaci dhātu [§517] the b becomes v: pivati, pivanti. [Without the replacement] pāti, pānti, or panti. [Passive] pīyate, pīyante; pīyati, pīyanti. [pañcamī] pivatu; [sattamī] piveyya; [ajjatanī] apāyi, pivi; [bhavissantī] pivissati; [kālātipatti] apivissa, and so on.

Asa bhuvi, vibhattuppatti, a ppaccayalopo, asa itīdha –

asa is in the sense of being. The endings arise, the suffix a is elided; when it stands as asa here —

‘‘Asasmā, antalopo’’ti ca vattate.

asasmā (“after asa”) and antalopo (“elision of the final”) continue.

495 (§494): Tissa tthittaṃ (tthi for ti after asa) apavada

Section titled “495 (§494): Tissa tthittaṃ (tthi for ti after asa) apavada ”

Asa iccetasmā dhātumhā parassa ti ssa vibhattissa tthi ttaṃ hoti, dhātvantassa lopo ca. Atthi.

After the root asa, the ending ti becomes tthi, and the final of the root is elided: atthi.

‘‘Vā’’ti vattate.

vā continues.

496 (§506): Sabbatthāsassādi lopo ca (and the initial of asa is elided everywhere) apavada

Section titled “496 (§506): Sabbatthāsassādi lopo ca (and the initial of asa is elided everywhere) apavada ”

Sabbattha vibhattippaccayesu ca asa iccetāya dhātuyā ādissa lopo hoti vā, vavatthitavibhāsatthoyaṃ vā saddo. Santi.

Everywhere — before the endings and the suffixes too — the initial of the root asa is optionally elided; this word vā has the sense of a vavatthitavibhāsā (a restricted option). santi.

‘‘Asasmā, antalopo’’ti ca adhikāro.

asasmā and antalopo are a governing heading [for the rules that follow].

497 (§496): Simhi ca (and before si [the final of asa is elided]) apavada

Section titled “497 (§496): Simhi ca (and before si [the final of asa is elided]) apavada ”

Asa dhātussa antalopo hoti simhi vibhattimhi ca. Tvaṃ asi.

And before the ending si the final of the root asa is elided: tvaṃ asi (“you are”).

498 (§493): Thassa tthattaṃ (ttha for tha after asa) apavada

Section titled “498 (§493): Thassa tthattaṃ (ttha for tha after asa) apavada ”

Asa iccetāya dhātuyā parassa tha ssa vibhattissa ttha ttaṃ hoti, dhātvantassa lopo ca. Tumhe attha.

After the root asa, the ending tha becomes ttha, and the final of the root is elided: tumhe attha (“you are”).

‘‘Vā’’ti vattate.

vā continues.

499 (§492): Asasmā mimānaṃ mhimhāntalopo ca (after asa, mhi, mha for mi, ma, and elision of the final) apavada

Section titled “499 (§492): Asasmā mimānaṃ mhimhāntalopo ca (after asa, mhi, mha for mi, ma, and elision of the final) apavada ”

Asa iccetāya dhātuyā parāsaṃ mi ma iccetāsaṃ vibhattīnaṃ mhimha iccete ādesā honti vā, dhātvantassa lopo ca. Amhi, amha. Asmi, asma.

After the root asa, the endings mi and ma are optionally replaced by mhi and mha, and the final of the root is elided: amhi, amha; [without them] asmi, asma.

500 (§495): Tussa tthuttaṃ (tthu for tu after asa) apavada

Section titled “500 (§495): Tussa tthuttaṃ (tthu for tu after asa) apavada ”

Asa iccetāya dhātuyā parassa tu ssa vibhattissa tthu ttaṃ hoti, dhātvantassa lopo ca. Atthu. Asa ssādilopo ca, santu. Āhi, attha. Asmi, asma.

After the root asa, the ending tu becomes tthu, and the final of the root is elided: atthu. With the elision of the initial of asa [496], santu. āhi, attha; asmi, asma.

Sattamiyaṃ asa ssādilopo, ‘‘kvaci dhātū’’tiādinā asa to eyyaeyyuṃ vibhattīnaṃ iyāiyu ñca honti. Siyā, siyuṃ.

In the sattamī, the initial of asa is elided, and by the rule beginning Kvaci dhātu [§517] the endings eyya and eyyuṃ after asa become iyā and iyuṃ: siyā, siyuṃ.

Lopābhāve ‘‘kvaci dhātvā’’dinā asa to eyyā dīnaṃ sadhātvantānaṃ ssa ssu ssa ssatha ssaṃ ssāma ādesā honti.

When [the initial] is not elided, by the rule beginning Kvaci dhātu the endings eyya and the rest, together with the root’s final, are replaced after asa by ssa, ssu, ssa, ssatha, ssaṃ, ssāma.

E vamassa vacanīyo, assu. Assa, assatha. Assaṃ, assāma.

evamassa vacanīyo (“he should be addressed thus”), assu; assa, assatha; assaṃ, assāma.

Ajjataniyaṃ a kārāgamo, dīgho ca, āsi, āsiṃsu, āsuṃ. Āsi, āsittha. Āsiṃ, āsimha.

In the ajjatanī, the augment a and lengthening: āsi, āsiṃsu, āsuṃ; āsi, āsittha; āsiṃ, āsimha.

‘‘Vā, asassā’’ti ca vattate.

vā and asassa (“of asa”) continue.

501 (§507): Asabbadhātuke bhū (bhū for asa in the asabbadhātuka) apavada

Section titled “501 (§507): Asabbadhātuke bhū (bhū for asa in the asabbadhātuka) apavada ”

Asa sseva dhātussa bhū ādeso hoti vā asabbadhātuke. Bhavissati, bhavissanti. Abhavissa, abhavissaṃsu.

The whole root asa is optionally replaced by bhū before an asabbadhātuka [ending]: [bhavissantī] bhavissati, bhavissanti; [kālātipatti] abhavissa, abhavissaṃsu.

Vā ti kimatthaṃ? Āsuṃ.

Brū viyattiyaṃ vācāyaṃ, tyā dyuppatti, a ppaccayalopo ca.

brū is in the sense of distinct speech; the endings ti and the rest are added, and the suffix a is elided.

‘‘Kvacī’’ti vattate.

kvaci continues [from 488 (§517)].

502 (§520): Brūto ī timhi (the augment ī after brū before ti) apavada

Section titled “502 (§520): Brūto ī timhi (the augment ī after brū before ti) apavada ”

Brū iccetāya dhātuyā paro īkārāgamo hoti ti mhi vibhattimhi kvaci, vuddhiavā desā, saralopādi. Bravīti, brūti, ‘‘aññesu cā’’ti suttānuvattitavāggahaṇena brū dhātussa byañjane vuddhi na hoti, bahuvacane ‘‘jhalānamiyuvā sare vā’’ti ūkārassa sare uvā deso, bruvanti. ‘‘Kvaci dhātvā’’dinā brū to tiantīnaṃ vā a u ādesā brū ssa āhā deso ca.

After the root brū the augment ī sometimes arises when the ending ti follows; vuddhi and the replacement by ava [§485, §513], elision of the vowel and the rest: bravīti; [or] brūti — by the mention of vā carried into the rule §485 (434): Aññesu ca, the root brū takes no vuddhi before a consonant. In the plural, by §70 (30): Jhalānamiyuvā sare vā the ū is replaced by uva before a vowel: bruvanti. By the rule beginning Kvaci dhātu [§517], after brū the endings ti and anti are optionally replaced by a and u, and brū by āha —

Āha, āhu. Brūsi, brūtha. Brūmi, brūma. Brūte, bruvante. Brūse, bruvavhe. Bruve, brūmhe. Brūtu, bruvantu. Brūhi, brūtha. Brūmi, brūma. Brūtaṃ, bruvantaṃ. Bruve, bruveyya, bruveyyuṃ. Bruveyyāsi, bruveyyātha. Bruveyyāmi, bruveyyāma. Bruvetha, bruveraṃ. Abruvā, abruvū.

āha, āhu. brūsi, brūtha; brūmi, brūma; [attanopada] brūte, bruvante; brūse, bruvavhe; bruve, brūmhe. [pañcamī] brūtu, bruvantu; brūhi, brūtha; brūmi, brūma; brūtaṃ, bruvantaṃ. [sattamī] bruve, bruveyya, bruveyyuṃ; bruveyyāsi, bruveyyātha; bruveyyāmi, bruveyyāma; bruvetha, bruveraṃ. [hiyyattanī] abruvā, abruvū.

Parokkhāyaṃ ‘‘brūbhūnamāhabhūvā parokkhāya’’nti brū dhātussa āha ādeso, saralopādi, supine kira māha, tenāhu porāṇā, āhaṃsu vā iccādi.

In the parokkhā, by §475 (465): Brūbhūnamāhabhūvā parokkhāyaṃ the root brū is replaced by āha; elision of the vowel and the rest: supine kira māha (“in a dream, they say, he said” — with the augment m between kira and āha), tenāhu porāṇā (“therefore the ancients said”), or āhaṃsu, and so on.

Ajjataniyaṃ abravi, abruvi, abravuṃ. Bravissati. Abravissa iccādi.

In the ajjatanī, abravi, abruvi, abravuṃ. [bhavissantī] bravissati. [kālātipatti] abravissa, and so on.

Hana hiṃsāgatīsu, ti mhi kvaci a ppaccayalopo, hanti, hanati, hananti. Hanasi, hanatha. Hanāmi, hanāma.

hana is in the senses of injuring and going. Before ti the suffix a is sometimes elided: hanti, [or] hanati; hananti; hanasi, hanatha; hanāmi, hanāma.

Kamme ‘‘tassa cavagga’’iccādinā ña ttaṃ, dvittañca, haññate, haññante, haññare. Haññati, haññanti. Hanatu, hanantu. Haneyya.

In the passive, by the rule beginning Tassa cavagga [§441] [the n with the ya] becomes ñ, and there is doubling: haññate, haññante, haññare; haññati, haññanti. [pañcamī] hanatu, hanantu; [sattamī] haneyya.

‘‘Hanassā’’ti vattate.

hanassa (“of hana”) continues [from §591 (544): Hanassa ghāto].

503 (§592): Vadho vā sabbattha (Optionally vadha for hana everywhere) apavada

Section titled “503 (§592): Vadho vā sabbattha (Optionally vadha for hana everywhere) apavada ”

Hana iccetassa dhātussa vadhā deso hoti vā sabbattha vibhattippaccayesu, vavatthitavibhāsatthoyaṃ vā saddo. Vadheti. Vadhīyati. Vadhetu. Vadhīyatu. Vadheyya. Avadhi, avadhiṃsu. Ahani, ahaniṃsu. Vadhissati, hanissati. Khā dese paṭihaṅkhāmi, paṭihanissāmi. Avadhissa, ahanissa iccādi.

The root hana is optionally replaced by vadha everywhere — before the endings and the suffixes; this word vā has the sense of a vavatthitavibhāsā (a restricted option). vadheti; [passive] vadhīyati; [pañcamī] vadhetu, vadhīyatu; [sattamī] vadheyya; [ajjatanī] avadhi, avadhiṃsu, [or] ahani, ahaniṃsu; [bhavissantī] vadhissati, hanissati; with the replacement by khā, paṭihaṅkhāmi, [or] paṭihanissāmi; [kālātipatti] avadhissa, ahanissa, and so on.

Hūvādinayo.

The method of hū and its class [is finished].

Hu dānādanahabyappadānesu, tyā dyuppatti, a ppaccayo ca, ‘‘kvacādivaṇṇānamekassarānaṃ dvebhāvo’’ti dvittaṃ, ‘‘pubbobbhāso’’ti abbhāsasaññā.

hu is in the senses of giving, eating and offering oblations. The endings ti and the rest are added, and the suffix a; there is doubling by §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo, and by §459 (462): Pubbo’bbhāso the name abbhāsa [for the first of the two syllables].

‘‘Abbhāse’’ti vattate.

abbhāse (“in the abbhāsa”) continues.

504 (§464): Hassa jo (h [in the abbhāsa] becomes j) apavada

Section titled “504 (§464): Hassa jo (h [in the abbhāsa] becomes j) apavada ”

Ha kārassa abbhāse vattamānassa jo hoti. ‘‘Lopañcetta makāro’’ti a ppaccayalopo, vuddhi. Juhoti.

The letter h standing in the abbhāsa becomes j. By §510 (487): Lopañcettamakāro the suffix a is elided; vuddhi: juhoti.

Lopābhāve ‘‘jhalānaṃ, sare’’ti ca vattamāne –

When there is no elision [of the suffix], while jhalānaṃ and sare continue —

505 (§71): Yavakārā ca (And y to v) apavada

Section titled “505 (§71): Yavakārā ca (And y to v) apavada ”

Jhala saññānaṃ ivaṇṇuvaṇṇānaṃ ya kāravakārādesā honti sare pareti apadantassa u kārassa va kāro.

The i-vowels and u-vowels that bear the names jha and la are replaced by y and v when a vowel follows; hence the u that is not at the end of a word [the u of the root] becomes v.

Juhvati, juhoti, juhvanti, juhonti. Juhvasi, juhosi, juhvatha, juhotha. Juhvāmi, juhomi, juhvāma, juhoma.

juhvati, juhoti; juhvanti, juhonti; juhvasi, juhosi; juhvatha, juhotha; juhvāmi, juhomi; juhvāma, juhoma.

Kamme ‘‘kvaci dhātū’’tiādinā dīgho, hūyate, hūyante. Hūyati, hūyanti.

In the passive, lengthening by the rule beginning Kvaci dhātu [§517]: hūyate, hūyante; hūyati, hūyanti.

Tathā juhotu, juhontu, juhvantu vā. Juhe, juheyya, juheyyuṃ. Ajuhavi, ajuhavuṃ. Ajuhosi, ajuhosuṃ. Ahūyittha aggi. Juhissati, juhissanti. Juhossati, juhossanti vā. Ajuhissa, ajuhissaṃsu iccādi.

Likewise [pañcamī] juhotu, juhontu, or juhvantu; [sattamī] juhe, juheyya, juheyyuṃ; [ajjatanī] ajuhavi, ajuhavuṃ; ajuhosi, ajuhosuṃ; [passive] ahūyittha aggi (“the fire was fed”); [bhavissantī] juhissati, juhissanti, or juhossati, juhossanti; [kālātipatti] ajuhissa, ajuhissaṃsu, and so on.

Hā cāge, pure viya dve bhāvajā desa a ppaccayalopā.

hā is in the sense of giving up. As before: doubling, the replacement by j and elision of the suffix a.

‘‘Abbhāse’’ti vattate.

abbhāse (“in the abbhāsa”) continues.

506 (§460): Rasso ([The vowel of the abbhāsa is] short) apavada

Section titled “506 (§460): Rasso ([The vowel of the abbhāsa is] short) apavada ”

Abbhāse vattamānassa sarassa rasso hoti.

The vowel standing in the abbhāsa is short.

Jahāti, jahanti. Jahāsi, jahātha. Jahāmi, jahāma.

jahāti, jahanti; jahāsi, jahātha; jahāmi, jahāma.

Kamme ‘‘yamhi dādhāmāṭhāhāpāmahamathādīnamī’’ti dhātvantassa ī kāro. Hīyate, hīyante, hīyare. Hīyati, hīyanti.

In the passive, by 493 (§502): Yamhi dādhā mā ṭhā hā pā maha mathādīnamī the final of the root becomes ī: hīyate, hīyante, hīyare; hīyati, hīyanti.

Tathā jahātu, jahantu. Jahe, jaheyya, jaheyyuṃ. Hīyetha, hīyeyya. Ajahāsi, ajahiṃsu, ajahāsuṃ. Pajahi, pajahiṃsu, pajahaṃsu, pajahuṃ. Kamme pajahīyittha, pajahīyi. Pajahissati, pajahissanti. Hīyissati, hīyissanti. Pajahissa, pajahissaṃsu iccādi.

Likewise [pañcamī] jahātu, jahantu; [sattamī] jahe, jaheyya, jaheyyuṃ; [passive] hīyetha, hīyeyya; [ajjatanī] ajahāsi, ajahiṃsu, ajahāsuṃ; pajahi, pajahiṃsu, pajahaṃsu, pajahuṃ; in the passive pajahīyittha, pajahīyi; [bhavissantī] pajahissati, pajahissanti; hīyissati, hīyissanti; [kālātipatti] pajahissa, pajahissaṃsu, and so on.

Dā dāne, tyā dyuppatti, dvebhāvarassattāni, a ppaccayassa lopo, dadāti, dadanti. Dadāsi, dadātha. Dadāmi, dadāma.

dā is in the sense of giving. The endings ti and the rest are added; doubling and shortening; elision of the suffix a: dadāti, dadanti; dadāsi, dadātha; dadāmi, dadāma.

Dvittābhāve maṇḍūkagatiyā ‘‘vā’’ti vattate.

When there is no doubling, vā continues by a frog’s leap (maṇḍūkagati).

507 (§499): Dādhātussa dajjaṃ (optionally dajja for the whole root dā) apavada

Section titled “507 (§499): Dādhātussa dajjaṃ (optionally dajja for the whole root dā) apavada ”

Dā iccetassa dhātussa sabbassa dajjā deso hoti vā, vavatthitavibhāsatthoyaṃ vā saddo, a ppaccayalopo. Dajjati, dajjanti. Dajjasi, dajjatha. Dajjāmi, dajjāma. Dajjā desābhāve ‘‘lopañcettamakāro’’ti a ppaccayassa e kāro, dānaṃ deti, denti. Desi, detha.

The whole of the root dā is optionally replaced by dajja; this word vā has the sense of a vavatthitavibhāsā (a restricted option). The suffix a is elided [§510]: dajjati, dajjanti; dajjasi, dajjatha; dajjāmi, dajjāma. When the replacement by dajja is not made, by §510 (487): Lopañcettamakāro the suffix a becomes e: dānaṃ deti (“he gives a gift”), denti; desi, detha.

‘‘Vā’’ti vattate.

vā continues.

508 (§482): Dādantassaṃ mimesu (the final of dā becomes aṃ before mi, ma) apavada

Section titled “508 (§482): Dādantassaṃ mimesu (the final of dā becomes aṃ before mi, ma) apavada ”

Dā iccetassa dhātussa antassa aṃ hoti vā mima iccetesu paresu, niggahītassa vaggantattaṃ. Dammi, damma. Demi, dema.

Optionally, the final of the root dā (“to give”) becomes aṃ when mi and ma follow; the niggahīta becomes the nasal of the group [of the following letter, by §31]. dammi, damma. [Without aṃ, with the suffix a become e:] demi, dema.

dā + a + mi (vattamānā 👆⨀) rule
→ dā + a + mi §510
→ d + (ā→aṃ) + mi §482
→ da + (ṃ→m) + mi §31
→ dammi
dā + a + mi (vattamānā 👆⨀) rule
→ dā + (a→e) + mi §510
→ d + (ā + e) + mi §12
→ demi

damma and dema run the same way with ma; with the doubled dadāmi, dadāma of 506 and the dajjāmi, dajjāma of 507 the first person has four shapes.

Kamme ‘‘yamhi dādhā’’iccādinā ī kāro, dīyate, dīyante. Dīyati, dīyanti. Dīyyate, dīyyante. Dīyyati, dīyyanti vā iccādi.

In the passive, by §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī the final becomes ī: dīyate, dīyante; [with the parassapada of §518 (446): Attanopadāni parassapadattaṃ] dīyati, dīyanti; or, with the y doubled, dīyyate, dīyyante, dīyyati, dīyyanti, and so on.

dā + ya + te (vattamānā 🤟⨀, passive) rule
→ d + (ā→ī) + ya + te §502
→ dīyate
→ dī + (y→yy) + a + te §28
→ dīyyate
passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada dīyate, dīyyate dīyante, dīyyante
🤟 parassapada dīyati, dīyyati dīyanti, dīyyanti

Dadātu, dadantu. Dadāhi, dadātha. Dadāmi, dadāma. Dadataṃ, dadantaṃ. Dadassu, dadavho. Dade, dadāmase. Dajjatu, dajjantu iccādi. Detu, dentu. Dehi, detha. Demi, dema. Kamme dīyataṃ, dīyantaṃ. Dīyatu, dīyantu.

In the pañcamī (imperative) the doubled stem gives:

parassapada ⨀ ⨂
🤟 dadātu dadantu
🤘 dadāhi dadātha
👆 dadāmi dadāma
attanopada ⨀ ⨂
🤟 dadataṃ dadantaṃ
🤘 dadassu dadavho
👆 dade dadāmase

With the replacement dajja: dajjatu, dajjantu, and so on. With the e of the suffix: detu, dentu; dehi, detha; demi, dema. In the passive: dīyataṃ, dīyantaṃ; dīyatu, dīyantu.

Sattamiyaṃ dade, dadeyya, dadeyyuṃ. Dadeyyāsi, dadeyyātha. Dadeyyāmi, dadeyyāma. Dadetha, daderaṃ. Dadetho, dadeyyāvho. Dadeyyaṃ, dadeyyāmhe. Dajje, dajjeyya.

In the sattamī (optative):

parassapada ⨀ ⨂
🤟 dade, dadeyya dadeyyuṃ
🤘 dadeyyāsi dadeyyātha
👆 dadeyyāmi dadeyyāma
attanopada ⨀ ⨂
🤟 dadetha daderaṃ
🤘 dadetho dadeyyāvho
👆 dadeyyaṃ dadeyyāmhe

With dajja: dajje, dajjeyya.

‘‘Kvaci dhātū’’tiādinā eyyassāttañca, dajjā, dajjuṃ, dajjeyyuṃ. Dajjeyyāsi, dajjeyyātha. Dajjaṃ, eyyāmissa amādeso ca, dajjeyyāmi, dajjeyyāma. Dvittābhāve deyya, deyyuṃ. Deyyāsi, deyyātha. Dīyetha, dīyeyya.

And by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca eyya becomes ā: dajjā; [eyyuṃ becomes uṃ:] dajjuṃ, or dajjeyyuṃ. dajjeyyāsi, dajjeyyātha. dajjaṃ — eyyāmi being replaced by aṃ [by the same rule] — or dajjeyyāmi; dajjeyyāma. Without the doubling [of the root, §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo]: deyya, deyyuṃ; deyyāsi, deyyātha. [In the passive:] dīyetha, dīyeyya.

parassapada, with dajja ⨀ ⨂
🤟 dajje, dajjeyya, dajjā dajjuṃ, dajjeyyuṃ
🤘 dajjeyyāsi dajjeyyātha
👆 dajjaṃ, dajjeyyāmi dajjeyyāma
parassapada, with e ⨀ ⨂
🤟 deyya deyyuṃ
🤘 deyyāsi deyyātha
dā + a + eyya (sattamī 🤟⨀) rule
→ (dā→dajja) + a + eyya §499
→ dajj + a + a + eyya §521, §510
→ dajj + (eyya→ā) §517
→ dajjā

Hiyyattaniyaṃ adadā, adadū. Adado, adadattha. Adadaṃ, adadamha. Adadattha, adadamhase. Kamme adīyittha.

In the hiyyattanī, with the augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu:

parassapada ⨀ ⨂
🤟 adadā adadū
🤘 adado adadattha
👆 adadaṃ adadamha
attanopada ⨀ ⨂
🤟 adadattha
👆 adadamhase

In the passive: adīyittha.

Ajjatanimhi adadi, adadiṃsu, adaduṃ. Adajji, adajjiṃsu. Adāsi, adaṃsu. Adāsi, ado, adittha. Adāsiṃ, adāsimha, adamha. Adādānaṃ purindado. Kamme adīyittha, adīyyi.

In the ajjatanī the doubled stem gives adadi, adadiṃsu, adaduṃ; the stem dajja gives adajji, adajjiṃsu; and the plain root, with the augment s that §491 (523): Karassa kāsattamajjatanimhi extends to other roots, gives adāsi, adaṃsu:

parassapada ⨀ ⨂
🤟 adadi, adajji, adāsi adadiṃsu, adaduṃ, adajjiṃsu, adaṃsu
🤘 adāsi, ado adittha
👆 adāsiṃ adāsimha, adamha
attanopada ⨀ ⨂
🤟 adā

adā dānaṃ purindado, “Purindada gave a gift”, illustrates the attanopada third person in ā; the name is Sakka’s, explained in the Sakkanāmasutta as pure dānaṃ adāsi, tasmā purindadoti vuccati ((12S1 11.2.2: Sakkanāmasutta)), “he gave gifts in former times, therefore he is called Purindada”. adaṃsu has the aṃsu that §517 lets replace uṃ (as agamaṃsu at 470 (§504): Sabbato uṃ iṃ su). In the passive: adīyittha, adīyyi.

dā + ī (ajjatanī 🤟⨀) rule
→ (a) + dā + ī §519
→ adā + (s) + ī §491
→ adās + (ī→i) §517
→ adāsi

Bhavissantiyaṃ ikārāgamo, saralopādi, dadissati, dadissanti. Dajjissati, dajjissanti. Rassattaṃ, dassati, dassanti. Dassasi, dassatha. Dassāmi, dassāma. Dassate. Dīyissate, dīyissati.

In the bhavissantī there is the augment i of §516 (466): Ikārāgamo asabbadhātukamhi, the elision of the vowel [before it] and the rest: dadissati, dadissanti; dajjissati, dajjissanti. With shortening [of the ā by §517, and no doubling]: dassati, dassanti; dassasi, dassatha; dassāmi, dassāma; [attanopada] dassate. [In the passive:] dīyissate, dīyissati.

parassapada ⨀ ⨂
🤟 dadissati, dajjissati, dassati dadissanti, dajjissanti, dassanti
🤘 dassasi dassatha
👆 dassāmi dassāma
dā + ssati (bhavissantī 🤟⨀) rule
→ d + (ā→a) + ssati §517
→ dassati

Kālātipattiyaṃ adadissa, adajjissa, adajjissā, adassa, adassā, adassaṃsu. Adīyissatha, adīyissa iccādi.

In the kālātipatti: adadissa; adajjissa, adajjissā; adassa, adassā, adassaṃsu. [In the passive:] adīyissatha, adīyissa, and so on.

parassapada ⨀ ⨂
🤟 adadissa, adajjissa, adajjissā, adassa, adassā adassaṃsu

Dhā dhāraṇe, pure viya vibhattuppatti, dvittarassattāni, appaccayalopo ca, ‘‘dutiyacatutthānaṃ paṭhamatatiyā’’ti dha kārassa da kāro, dadhāti, dadhanti. Apipubbo tassa ‘‘tesu vuddhī’’tiādinā akāralopo, ‘‘kvaci dhātū’’tiādinā dha kārassa ha kāro, rassattañca, dvāraṃ pidahati, pidahanti. Dvebhāvābhāve nidhiṃ nidheti, nidhenti.

dhā in the sense of holding (dhāraṇa). As before, the endings are added, there are the doubling and the shortening [of the abbhāsa, §458 and §460 (506): Rasso] and the elision of the suffix a; by §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā the [doubled] dh becomes d: dadhāti, dadhanti. With the prefix api its a is elided by §404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca, by §517 the dh becomes h and [the ā] is shortened: dvāraṃ pidahati, “he shuts the door”, pidahanti. Without the doubling: nidhiṃ nidheti, “he lays down a treasure”, nidhenti.

dhā + a + ti (vattamānā 🤟⨀) rule
→ (dhā) + dhā + a + ti §458
→ dh(ā→a) + dhā + a + ti §460
→ (dh→d)a + dhā + a + ti §461
→ dadhā + a + ti §510
→ dadhāti
api + dhā + a + ti (vattamānā 🤟⨀) rule
→ api + dadhā + ti §404
→ pi + da + (dh→h)ā + ti §517
→ pi + da + h(ā→a) + ti §517
→ pidahati
ni + dhā + a + ti (vattamānā 🤟⨀) rule
→ ni + dhā + (a→e) + ti §510
→ ni + dh + (ā + e) + ti §12
→ nidheti

Kamme dhīyate, dhīyati, pidhīyate, pidhīyati.

In the passive, with the ī of §502: dhīyate, dhīyati; pidhīyate, pidhīyati.

Tathā dadhātu, pidahatu, nidhetu, nidhentu. Dadhe, dadheyya, pidahe, pidaheyya, nidhe, nidheyya. Dadhāsi, pidahi. Dhassati, pidahissati, paridahessati. Adhassa, pidahissa iccādi.

Likewise through the other tense sets, in the third person singular (and plural where he gives it):

doubled dadhā pidaha nidhe
⏯ pañcamī dadhātu pidahatu nidhetu, nidhentu
⏯ sattamī dadhe, dadheyya pidahe, pidaheyya nidhe, nidheyya
⏮ ajjatanī dadhāsi pidahi
⏯ bhavissantī dhassati pidahissati paridahessati
⏮ kālātipatti adhassa pidahissa

dadhāsi keeps the doubling and takes the s of §491 without the augment a; dhassati and adhassa, like dassati above, shorten the ā and drop the doubling; paridahessati has the e that §517 gives the augment i (as gahessati at 518 (§490): Halopo ṇhāmhi).

Juhotyādinayo.

Thus the method of juhoti and the like [the reduplicating roots].

Avuddhikā tudādī ca, hūvādi ca tathāparo;
Juhotyādi catuddhevaṃ, ñeyyā bhūvādayo idha.

The [roots] without vuddhi, the tuda group,
the hū group likewise coming next,
and the juhoti group: thus fourfold
are the bhū class to be known here.

The verse names the four sub-groups Buddhappiya has run through since 433 (§445): Bhūvādito a: the roots whose vowel takes no vuddhi (Avuddhikabhūvādinayo, after 489), the tuda group (tudati, pavisati), the hū group (hoti, seti, neti, tiṭṭhati, pibati, atthi, brūti, hanti) and the reduplicating juhoti group (juhoti, jahāti, dadāti, dadhāti).

Bhūvādigaṇo.

The bhū class [is finished].

Rudhādigaṇa (The rudha class)

Section titled “Rudhādigaṇa (The rudha class)”

Rudha āvaraṇe, pure viya dhātusaññādimhi kate vibhattuppatti.

rudha in the sense of obstructing (āvaraṇa). As before, once the naming as a root [by §457 (424): Bhūvādayo dhātavo] and the rest have been done, the endings are added.

‘‘A’’iti vattate.

“a” continues [from 433 (§445): Bhūvādito a].

509 (§446): Rudhādito niggahītapubbañca ([a] after the rudha class, with a niggahīta before [the root’s final]; and i, ī, e, o) apavada

Section titled “509 (§446): Rudhādito niggahītapubbañca ([a] after the rudha class, with a niggahīta before [the root’s final]; and i, ī, e, o) apavada ”

Catuppadamidaṃ. Rudha iccevamādito dhātugaṇato a ppaccayo hoti kattari vibhattippaccayesu, niggahītañca tato pubbaṃ hutvā āgamo hoti, tañca niggahītaṃ pakatiyā sarānugatattā dhātussarato paraṃ hoti. Ca saddena iīeo paccayā ca, niggahītassa vaggantattaṃ. Idha saṃyogantattā na vuddhi hoti, tadāgamassa taggahaṇena gahaṇato.

This [sutta] is four words. After the root-group beginning with rudha the suffix a comes in the active, before the endings; and a niggahīta comes as an augment standing before it; and that niggahīta, since by its nature it follows a vowel, stands after the vowel of the root. By the word ca the suffixes i, ī, e and o [come] too. The niggahīta becomes the nasal of the group [of the following letter, §31]. Here there is no vuddhi, because [the root] ends in a conjunct — an augment to a thing being included under the mention of that thing.

rudha + a + ti (vattamānā 🤟⨀) rule
→ rudh + a + a + ti §521
→ ru + (ṃ) + dh + a + ti §446
→ ru + (ṃ→n) + dh + a + ti §31
→ rundhati

So maggaṃ rundhati, rundhanti. Rundhasi, rundhatha. Rundhāmi, rundhāma. Rundhate, rundhante iccādi, i kārādippaccayesu pana rundhiti, rundhīti, rundheti, rundhotītipi hoti.

so maggaṃ rundhati, “he blocks the road”:

parassapada ⨀ ⨂
🤟 rundhati rundhanti
🤘 rundhasi rundhatha
👆 rundhāmi rundhāma
attanopada ⨀ ⨂
🤟 rundhate rundhante

and so on. With the suffixes i and the rest, however, there are also rundhiti, rundhīti, rundheti, rundhoti.

Kamme nipubbo yappaccayassa ‘‘tassa cavagga’’iccādinā sadhātvantassa jhakāre kate ‘‘vagge ghosā’’tiādinā dvittaṃ, maggo nirujjhate tena, nirujjhante. Parassapadatte nirujjhati, nirujjhanti. Nirujjhasi, nirujjhatha. Nirujjhāmi, nirujjhāma.

In the passive, with the prefix ni, once the suffix ya together with the root’s final has been made jh by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa, there is the doubling by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā and the rest: maggo nirujjhate tena, “the road is blocked by him”, nirujjhante. With the parassapada [§518]:

ni + rudha + ya + te (vattamānā 🤟⨀, passive) rule
→ ni + rudh + a + ya + te §521
→ ni + ru + (dh + ya → jh) + te §441
→ ni + ru + (jh→jjh) + te §29
→ nirujjhate
passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada nirujjhate nirujjhante
🤟 parassapada nirujjhati nirujjhanti
🤘 nirujjhasi nirujjhatha
👆 nirujjhāmi nirujjhāma

The class suffix and its niggahīta belong to the active alone; in the passive the root meets ya directly, so that rundh- and rujjh- are the two stems of one root.

Rundhatu, rundhantu. Rundhāhi, rundhatha. Rundhāmi, rundhāma. Rundhataṃ, rundhantaṃ. Rundhassu, rundhavho. Rundhe, rundhāmase. Nirujjhataṃ, nirujjhantaṃ. Nirujjhatu, nirujjhantu. Rundhe, rundheyya, rundheyyuṃ. Rundhetha, rundheraṃ. Nirujjhetha, nirujjheyya iccādi. Rundhi, rundhiṃsu. Arundhi, nirujjhittha. Nirujjhi, nirujjhiṃsu. Rundhissati, rundhissanti. Nirujjhissate, nirujjhissante. Nirujjhissati, nirujjhissanti. Arundhissa, arundhissaṃsu. Nirujjhissatha, nirujjhissa iccādi.

In the pañcamī:

parassapada ⨀ ⨂
🤟 rundhatu rundhantu
🤘 rundhāhi rundhatha
👆 rundhāmi rundhāma
attanopada ⨀ ⨂
🤟 rundhataṃ rundhantaṃ
🤘 rundhassu rundhavho
👆 rundhe rundhāmase

In the passive: nirujjhataṃ, nirujjhantaṃ; nirujjhatu, nirujjhantu. And through the remaining tense sets (third person):

active, parassapada active, attanopada passive
⏯ sattamī rundhe, rundheyya; rundheyyuṃ rundhetha; rundheraṃ nirujjhetha, nirujjheyya
⏮ ajjatanī rundhi, arundhi; rundhiṃsu nirujjhittha; nirujjhi, nirujjhiṃsu
⏯ bhavissantī rundhissati; rundhissanti nirujjhissate, nirujjhissati; nirujjhissante, nirujjhissanti
⏮ kālātipatti arundhissa; arundhissaṃsu nirujjhissatha, nirujjhissa

and so on.

Chidi dvidhākaraṇe, chindati, chindanti. Kamme chijjate, chijjante. Chijjati, chijjanti. Tathā chindatu, chindantu. Chijjatu, chijjantu. Chinde, chindeyya. Chijjeyya. Achindi, chindi, chindiṃsu. Achijjittha, chijji. Chindissati, chindissanti. Ssassa chādese – checchati, checchanti. Checchiti vā. Kamme chijjissate, chijjissante. Chijjissati, chijjissanti. Achindissa. Achijjissa iccādi.

chidi in the sense of making in two: chindati, chindanti; in the passive, [d + ya → jj by §441,] chijjate, chijjante, chijjati, chijjanti. Likewise through the tense sets; in the bhavissantī, when ssa is replaced by cha [by the mention of the suffix sa in §481 (524): Karassa sappaccayassa kāho], checchati, checchanti, or checchiti [with the augment i]:

active, parassapada passive
▶️ vattamānā chindati; chindanti chijjate, chijjati; chijjante, chijjanti
⏯ pañcamī chindatu; chindantu chijjatu; chijjantu
⏯ sattamī chinde, chindeyya chijjeyya
⏮ ajjatanī achindi, chindi; chindiṃsu achijjittha, chijji
⏯ bhavissantī chindissati, checchati, checchiti; chindissanti, checchanti chijjissate, chijjissati; chijjissante, chijjissanti
⏮ kālātipatti achindissa achijjissa
chida + ssati (bhavissantī 🤟⨀) rule
→ chid + a + ssati §521
→ chid + (ssa→cha) + ti §481
→ chi + (d→c) + chati §472
→ ch + (i→e) + cchati §485
→ checchati

The root’s final becomes c before cha by §472 (531): Byañjanantassa co chappaccayesu ca, and its i, no longer before a conjunct, takes the vuddhi of §485.

Bhidi vidāraṇe, bhindati, bhindanti iccādi.

bhidi in the sense of splitting: bhindati, bhindanti, and so on.

Yuja yoge, yuñjati, yuñjanti. Yujjate, yujjante. Yujjati, yujjanti. Yuñjatu. Yujjataṃ. Yuñje. Yujjetha. Ayuñji, ayuñjiṃsu. Ayujjittha, ayujji. Yuñjissati, yuñjissanti. Yujjissate, yujjissante. Yujjissati, yujjissanti. Ayuñjissa. Ayujjissatha, ayujjissa iccādi.

yuja in the sense of joining; the niggahīta becomes ñ before j [§31]:

active, parassapada passive
▶️ vattamānā yuñjati; yuñjanti yujjate, yujjati; yujjante, yujjanti
⏯ pañcamī yuñjatu yujjataṃ
⏯ sattamī yuñje yujjetha
⏮ ajjatanī ayuñji; ayuñjiṃsu ayujjittha, ayujji
⏯ bhavissantī yuñjissati; yuñjissanti yujjissate, yujjissati; yujjissante, yujjissanti
⏮ kālātipatti ayuñjissa ayujjissatha, ayujjissa

and so on.

Bhuja pālanabyavaharaṇesu, bhuñjati, bhuñjanti iccādi.

bhuja in the senses of protecting and of using [eating, enjoying]: bhuñjati, bhuñjanti, and so on.

Bhavissantiyaṃ ‘‘karassa sappaccayassa kāho’’ti sutte sappaccaya ggahaṇena bhujato ssassa khādeso, ‘‘ko khe cā’’ti dhātvantassa kakāro, vuddhi, bhokkhati, bhokkhanti. Bhokkhasi, bhokkhatha. Bhokkhāmi, bhokkhāma. Khādesābhāve bhuñjissati, bhuñjissanti iccādi.

In the bhavissantī, by the mention of the suffix sa in the sutta §481 (524): Karassa sappaccayassa kāho, after bhuja the ssa is replaced by kha; by §473 (529): Ko khe ca the root’s final becomes k; [and there is] vuddhi: bhokkhati, bhokkhanti; bhokkhasi, bhokkhatha; bhokkhāmi, bhokkhāma. Without the replacement khā: bhuñjissati, bhuñjissanti, and so on.

bhuja + ssati (bhavissantī 🤟⨀) rule
→ bhuj + a + ssati §521
→ bhuj + (ssa→kha) + ti §481
→ bhu + (j→k) + khati §473
→ bh + (u→o) + kkhati §485
→ bhokkhati
parassapada, ⏯ bhavissantī ⨀ ⨂
🤟 bhokkhati, bhuñjissati bhokkhanti, bhuñjissanti
🤘 bhokkhasi bhokkhatha
👆 bhokkhāmi bhokkhāma

Muca mocane, muñcati, muñcanti. Muccate, muccante. Muñcatu, muñcantu. Muccataṃ, muccantaṃ. Muñce, muñceyya, muñceyyuṃ. Muccetha, mucceraṃ. Amuñci, amuñciṃsu. Amuccittha. Mokkhati, mokkhanti. Muñcissati, muñcissanti. Muccissate, muccissante. Amuñcissa, amuccissatha iccādi.

muca in the sense of releasing:

active, parassapada active, attanopada passive
▶️ vattamānā muñcati; muñcanti muccate; muccante
⏯ pañcamī muñcatu; muñcantu muccataṃ; muccantaṃ
⏯ sattamī muñce, muñceyya; muñceyyuṃ muccetha; mucceraṃ
⏮ ajjatanī amuñci; amuñciṃsu amuccittha
⏯ bhavissantī mokkhati, muñcissati; mokkhanti, muñcissanti muccissate; muccissante
⏮ kālātipatti amuñcissa amuccissatha

and so on. mokkhati is made like bhokkhati, with the kha of §481 and the k of §473.

Rudhādigaṇo.

The rudha class [is finished].

Divādigaṇa (The diva class)

Section titled “Divādigaṇa (The diva class)”

Divu kīḷāvijigīsābyavahārajutithutikantigatīsu. Pure viya dhātvantalopavibhattuppattiyo.

divu in the senses of playing, wishing to conquer, dealing, shining, praising, desiring and going. As before, the elision of the root’s final [§521] and the adding of the endings.

510 (§447): Divādito yo (ya after the divu class [in the active]) apavada

Section titled “510 (§447): Divādito yo (ya after the divu class [in the active]) apavada ”

Divā dito dhātugaṇato ya ppaccayo hoti kattari vihitesu vibhattippaccayesu.

After the root-group beginning with divu (to play; to shine) the suffix ya comes before the endings prescribed in the active.

‘‘Ya ggahaṇaṃ, cavagga yakāra vakārattaṃ sadhātvantassa, pubbarūpa’’nti ca vattate.

The mention of ya [from §440 (445): Bhāvakammesu yo], “cavaggayakāravakārattaṃ sadhātvantassa” [§441] and “pubbarūpaṃ” [§443] continue [into the next rule].

511 (§444): Tathā kattari ca (likewise in the active too [ya is so replaced]) apavada

Section titled “511 (§444): Tathā kattari ca (likewise in the active too [ya is so replaced]) apavada ”

Yathā bhāvakammesu yappaccayassādeso hoti, tathā kattaripi ya ppaccayassa sadhātvantassa ca vagga ya kārava kārādeso, pubbarūpañca kātabbānīti dhātvantassa va kārattā saha tena ya kārassa va kāre kate dvibhāvo, ‘‘do dhassa cā’’ti ettha ca ggahaṇena ‘‘bo vassā’’ti vuttattā va kāradvayassa ba kāradvayaṃ, dibbati, dibbanti. Dibbasi, dibbatha. Dibbāmi, dibbāma.

Just as in the impersonal and the passive the suffix ya is replaced, so in the active too the replacement of the suffix ya, together with the root’s final, by a c-group letter, y or v, and its taking the form of the preceding [consonant], are to be carried out. Accordingly, since the root’s final is v, once the ya together with it has been made v there is doubling, and — because by the word ca in [§20] Do dhassa ca it is stated that b [comes] for v — the pair of v becomes a pair of b: dibbati, dibbanti; dibbasi, dibbatha; dibbāmi, dibbāma.

divu + ya + ti (vattamānā 🤟⨀) rule
→ div + u + ya + ti §521
→ di + (v + ya → v) + ti §444, §441
→ di + (v→vv) + ti §28
→ di + (vv→bb) + ti §20
→ dibbati
parassapada, ▶️ vattamānā ⨀ ⨂
🤟 dibbati dibbanti
🤘 dibbasi dibbatha
👆 dibbāmi dibbāma

Kamme dibbate, dibbante. Dibbati, dibbanti. Dibbatu. Dibbataṃ. Dibbe. Dibbetha. Adibbi. Adibbittha. Dibbissati. Dibbissate. Adibbissa iccādi.

In the passive the stem is the same, dibb-, with the attanopada or the parassapada; through the tense sets (third person singular):

active, parassapada passive
▶️ vattamānā dibbati dibbate, dibbati; dibbante, dibbanti
⏯ pañcamī dibbatu dibbataṃ
⏯ sattamī dibbe dibbetha
⏮ ajjatanī adibbi adibbittha
⏯ bhavissantī dibbissati dibbissate
⏮ kālātipatti adibbissa

and so on.

Sivu tantasantāne, sibbati, sibbanti. Sibbatu. Sibbeyya. Asibbi, sibbi. Sibbissati. Asibbissa iccādi.

sivu in the sense of stretching thread [sewing]: sibbati, sibbanti; sibbatu; sibbeyya; asibbi, sibbi; sibbissati; asibbissa, and so on.

Pada gatimhi, u pubbo dvittaṃ, ‘‘tathā kattari cā’’ti sadhātvantassa ya kārassa ja kāro, dvittañca.

pada in the sense of going. With the prefix u there is doubling [of the p, by §28 (40): Para dvebhāvo ṭhāne]; by [§444] Tathā kattari ca the ya together with the root’s final becomes j, and there is doubling [of the j].

u + pada + ya + ti (vattamānā 🤟⨀) rule
→ u + pad + a + ya + ti §521
→ u + (p→pp) + ad + ya + ti §28
→ uppa + (d + ya → j) + ti §444, §441
→ uppa + (j→jj) + ti §28
→ uppajjati

Uppajjati, uppajjanti. Uppajjate, uppajjante, uppajjare.

▶️ vattamānā ⨀ ⨂
🤟 parassapada uppajjati uppajjanti
🤟 attanopada uppajjate uppajjante, uppajjare

Kamme paṭipajjate, paṭipajjante. Paṭipajjati, paṭipajjanti. Bhāve uppajjate tayā.

In the passive [with the prefix paṭi]: paṭipajjate, paṭipajjante; paṭipajjati, paṭipajjanti. In the impersonal: uppajjate tayā, “there is arising on your part”.

Tathā uppajjatu. Uppajjeyya. Udapajjā. Udapajjatha. Udapādi, uppajjī. Uppajjittha. Uppajjissati. Uppajjissa, uppajjissā iccādi.

Likewise through the tense sets (third person singular):

parassapada attanopada
⏯ pañcamī uppajjatu
⏯ sattamī uppajjeyya
⏮ hiyyattanī udapajjā udapajjatha
⏮ ajjatanī udapādi, uppajjī uppajjittha
⏯ bhavissantī uppajjissati
⏮ kālātipatti uppajjissa, uppajjissā

and so on. In udapajjā and udapādi the augment a of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu stands between the prefix and the root, with d inserted by §35 (34): Ya va ma da na ta ra lā cāgamā; udapādi has besides lost its ya and lengthened the root vowel under §517.

Budha avagamane, yappaccayaparattā na vuddhi, jhakārādesova viseso, dhammaṃ bujjhati, bujjhanti. Bujjhate, bujjhante, bujjhare vā.

budha in the sense of understanding. Because the suffix ya follows there is no vuddhi [the vā of 434]; the only peculiarity is the replacement by jh: dhammaṃ bujjhati, “he understands the Dhamma”, bujjhanti; bujjhate, bujjhante or bujjhare.

budha + ya + ti (vattamānā 🤟⨀) rule
→ budh + a + ya + ti §521
→ bu + (dh + ya → jh) + ti §444, §441
→ bu + (jh→jjh) + ti §29
→ bujjhati

Kamme bujjhate mayā dhammo, bujjhante. Bujjhati, bujjhanti. Bujjhatu. Bujjheyya. Abujjhi. Abujjhittha. Bujjhissati. Abujjhissa.

In the passive: bujjhate mayā dhammo, “the Dhamma is understood by me”, bujjhante; bujjhati, bujjhanti. Active and passive coincide in every tense set:

active, parassapada passive
▶️ vattamānā bujjhati bujjhate, bujjhati
⏯ pañcamī bujjhatu
⏯ sattamī bujjheyya
⏮ ajjatanī abujjhi abujjhittha
⏯ bhavissantī bujjhissati
⏮ kālātipatti abujjhissa

Yudha sampahāre, yujjhati, yujjhanti.

yudha in the sense of fighting: yujjhati, yujjhanti.

Kudha kope, kujjhati, kujjhanti.

kudha in the sense of anger: kujjhati, kujjhanti.

Vidha tāḷane, vijjhati, vijjhanti iccādi.

vidha in the sense of striking: vijjhati, vijjhanti, and so on.

Naha bandhane, ‘‘ha vipariyayo’’ti yogavibhāgena vipariyayo. Sannayhati, sannayhanti iccādi.

naha in the sense of binding. By splitting the rule §488 (481): Ha vipariyayo lo vā [to read ha vipariyayo alone] there is transposition [of the h with the ya]: sannayhati, sannayhanti, and so on.

saṃ + naha + ya + ti (vattamānā 🤟⨀) rule
→ saṃ + nah + a + ya + ti §521
→ saṃ + na + (h + y → yh) + a + ti §488
→ sa + (ṃ→n) + nayhati §31
→ sannayhati

Mana ñāṇe, ñādesova viseso, maññati, maññanti iccādi.

mana in the sense of knowing. The only peculiarity is the replacement by ñ [n + ya → ññ, §441]: maññati, maññanti, and so on.

Dā ādāne, saṃā pubbo ‘‘kvaci dhātū’’tiādinā ya mhi dhātvantassa i kāro, sīlaṃ samādiyati, samādiyanti iccādi.

dā in the sense of taking. With the prefixes saṃ and ā, by [§517] Kvaci dhātu… the root’s final becomes i before ya: sīlaṃ samādiyati, “he takes the precepts upon himself”, samādiyanti, and so on.

saṃ + ā + dā + ya + ti (vattamānā 🤟⨀) rule
→ sa + (ṃ→m) + ā + dā + ya + ti §34
→ samā + d + (ā→i) + ya + ti §517
→ samādiyati

The niggahīta of saṃ becomes m before the vowel by §34 (52): Madā sare; the short i is Buddhappiya’s own derivation, not the ī that §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī gives the passive dīyati.

Tusa pītimhi, yappaccayassa pubbarūpattaṃ, tussati, tussanti iccādi.

tusa in the sense of satisfaction. The suffix ya takes the form of the preceding [consonant, §443]: tussati, tussanti, and so on.

Tathā samu upasame, sammati, sammanti.

Likewise samu in the sense of calming: sammati, sammanti.

Kupa kope, kuppati, kuppanti.

kupa in the sense of anger: kuppati, kuppanti.

Jana janane, ‘‘janādīnamā timhi cā’’ti ettha ‘‘janādīnamā’’ti yogavibhāgena ya mhi dhātvantassa ā kāro. Jāyati, jāyanti. Jāyate, jāyante.

jana in the sense of producing [being born]. By splitting the rule §585 (619): Janādīnamā timhi ca to read janādīnaṃ ā alone, the root’s final becomes ā before ya: jāyati, jāyanti; jāyate, jāyante.

jana + ya + ti (vattamānā 🤟⨀) rule
→ jan + a + ya + ti §521
→ ja + (n→ā) + ya + ti §585
→ j + (a + ā) + yati §12
→ jāyati

Kamme janīyati, janīyanti. Jāyatu. Jāyeyya. Ajāyi, ajani. Jāyissati, janissati. Ajāyissa, ajanissa iccādi.

In the passive the root keeps its n and takes the ī of §442 (448): Ivaṇṇāgamo vā: janīyati, janīyanti. Through the tense sets (third person singular):

with jā with jan passive
▶️ vattamānā jāyati janīyati
⏯ pañcamī jāyatu
⏯ sattamī jāyeyya
⏮ ajjatanī ajāyi ajani
⏯ bhavissantī jāyissati janissati
⏮ kālātipatti ajāyissa ajanissa

and so on.

Divādigaṇo.

The diva class [is finished].

Svādigaṇa (The su class)

Section titled “Svādigaṇa (The su class)”

Su savaṇe, pure viya vibhattuppatti.

su in the sense of hearing. As before, the endings are added.

512 (§448): Svādito ṇuṇāuṇā ca (ṇu, ṇā and uṇā after the su class [in the active]) apavada

Section titled “512 (§448): Svādito ṇuṇāuṇā ca (ṇu, ṇā and uṇā after the su class [in the active]) apavada ”

Su iccevamādito dhātugaṇato ṇu ṇāuṇā iccete paccayā honti kattari vihitesu vibhattippaccayesu. ‘‘Aññesu cā’’ti ettha ca ggahaṇena ṇu ppaccayassa vuddhi. Tatthevānuvattitavā ggahaṇena svādīnaṃ ṇuṇādīsu na vuddhi.

After the root-group beginning with su (to hear) the suffixes ṇu, ṇā and uṇā come before the endings prescribed in the active. By the word ca in [§485] Aññesu ca the suffix ṇu takes vuddhi. By the mention of vā that continues into that same rule, the su roots take no vuddhi before ṇu, ṇā and the rest.

Dhammaṃ suṇoti, saralopādi, suṇanti. Suṇosi, suṇotha. Suṇomi, suṇoma. Ṇā paccaye suṇāti, suṇanti. Suṇāsi, ‘‘kvaci dhātū’’tiādinā rassattaṃ, suṇasi, suṇātha, suṇatha. Suṇāmi, suṇāma.

dhammaṃ suṇoti, “he hears the Dhamma”; with the elision of the vowel [o before anti, §12] and the rest, suṇanti; suṇosi, suṇotha; suṇomi, suṇoma. With the suffix ṇā: suṇāti, suṇanti; suṇāsi — or, with the shortening of [§517] Kvaci dhātu…, suṇasi — suṇātha, suṇatha; suṇāmi, suṇāma.

su + ṇu + ti (vattamānā 🤟⨀) rule
→ su + ṇ + (u→o) + ti §485
→ suṇoti
su + ṇu + anti (vattamānā 🤟⨂) rule
→ su + ṇ + (u→o) + anti §485
→ suṇ + (o + anti) §12
→ suṇanti
parassapada, with ṇu ⨀ ⨂
🤟 suṇoti suṇanti
🤘 suṇosi suṇotha
👆 suṇomi suṇoma
parassapada, with ṇā ⨀ ⨂
🤟 suṇāti suṇanti
🤘 suṇāsi, suṇasi suṇātha, suṇatha
👆 suṇāmi suṇāma

Kamme yappaccaye ‘‘kvaci dhātū’’tiādinā dīgho, sūyate, sūyante. Sūyati, sūyanti. Dvitte rassattaṃ, suyyati, suyyanti. Sūyyati, sūyyanti vā.

In the passive, before the suffix ya, there is lengthening by [§517] Kvaci dhātu…: sūyate, sūyante; sūyati, sūyanti. When [the y is] doubled there is shortening: suyyati, suyyanti; or sūyyati, sūyyanti.

passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada sūyate sūyante
🤟 parassapada sūyati, suyyati, sūyyati sūyanti, suyyanti, sūyyanti

Suṇotu, suṇantu. Suṇohi, suṇotha. Suṇomi, suṇoma. Suṇātu, suṇantu. Suṇa, suṇāhi, suṇātha. Suṇāmi, suṇāma. Suṇataṃ, suṇantaṃ. Suṇassu, suṇavho. Suṇe, suṇāmase. Kamme sūyataṃ, sūyantaṃ. Sūyatu, sūyantu.

In the pañcamī:

parassapada, with ṇu ⨀ ⨂
🤟 suṇotu suṇantu
🤘 suṇohi suṇotha
👆 suṇomi suṇoma
parassapada, with ṇā ⨀ ⨂
🤟 suṇātu suṇantu
🤘 suṇa, suṇāhi suṇātha
👆 suṇāmi suṇāma
attanopada ⨀ ⨂
🤟 suṇataṃ suṇantaṃ
🤘 suṇassu suṇavho
👆 suṇe suṇāmase

In suṇa the ā is shortened and the hi then elided after a by §479 (452): Hi lopaṃ vā. In the passive: sūyataṃ, sūyantaṃ; sūyatu, sūyantu.

Suṇe, suṇeyya, suṇeyyuṃ. Suṇeyyāsi, suṇeyyātha. Suṇeyyāmi, suṇeyyāma. Suṇetha, suṇeraṃ. Suṇetho, suṇeyyāvho. Suṇeyyaṃ, suṇeyyāmhe. Sūyetha, sūyeyya.

In the sattamī, the class suffix dropping before the vowel of the ending:

parassapada ⨀ ⨂
🤟 suṇe, suṇeyya suṇeyyuṃ
🤘 suṇeyyāsi suṇeyyātha
👆 suṇeyyāmi suṇeyyāma
attanopada ⨀ ⨂
🤟 suṇetha suṇeraṃ
🤘 suṇetho suṇeyyāvho
👆 suṇeyyaṃ suṇeyyāmhe

In the passive: sūyetha, sūyeyya.

Asuṇi, suṇi, asuṇiṃsu, suṇiṃsu. Asuṇi, asuṇittha. Asuṇiṃ, suṇiṃ, asuṇimha, suṇimha. Asuṇittha, suṇittha. Ṇāpaccayalopo, vuddhi, sassa dvibhāvo, sāgamo, assosi, assosiṃsu, paccassosuṃ. Assosi, assosittha. Assosiṃ, assosimha, assosimhā vā, assosittha. Asūyittha, assūyi.

In the ajjatanī, with the class suffix kept:

parassapada ⨀ ⨂
🤟 asuṇi, suṇi asuṇiṃsu, suṇiṃsu
🤘 asuṇi asuṇittha
👆 asuṇiṃ, suṇiṃ asuṇimha, suṇimha
attanopada ⨀ ⨂
🤟 asuṇittha, suṇittha

With elision of the suffix ṇā, vuddhi, doubling of the s and the augment s: assosi, assosiṃsu, paccassosuṃ; assosi, assosittha; assosiṃ, assosimha or assosimhā; [attanopada] assosittha. [In the passive:] asūyittha, assūyi.

su + ṇā + ī (ajjatanī 🤟⨀) rule
→ (a) + su + ṇā + ī §519, §517
→ a + s + (u→o) + ī §485
→ a + (s→ss) + o + ī §28
→ asso + (s) + ī §491
→ assos + (ī→i) §517
→ assosi
parassapada, with the s ⨀ ⨂
🤟 assosi assosiṃsu, paccassosuṃ
🤘 assosi assosittha
👆 assosiṃ assosimha, assosimhā
attanopada ⨀ ⨂
🤟 assosittha

paccassosuṃ is paṭi + assosuṃ, with the uṃ that §504 (470): Sabbato uṃ iṃsu leaves unreplaced; it is the canon’s regular word for “they assented”. The doubling of the s after the augment recurs in assūyi, the passive beside asūyittha.

Saralopādi, suṇissati, suṇissanti. Suṇissasi, suṇissatha. Suṇissāmi, suṇissāma. Suṇissate, suṇissante. Suṇissase, suṇissavhe. Suṇissaṃ, suṇissāmhe. Ṇāpaccayalopo, vuddhi, sossati, sossanti. Sossasi, sossatha. Sossāmi, sossāma. Sossate. Sūyissate, sūyissati. Asuṇissa. Asūyissa iccādi.

[In the bhavissantī,] with the elision of the vowel [of ṇā before the augment i] and the rest:

parassapada ⨀ ⨂
🤟 suṇissati suṇissanti
🤘 suṇissasi suṇissatha
👆 suṇissāmi suṇissāma
attanopada ⨀ ⨂
🤟 suṇissate suṇissante
🤘 suṇissase suṇissavhe
👆 suṇissaṃ suṇissāmhe

With elision of the suffix ṇā and vuddhi: sossati, sossanti; sossasi, sossatha; sossāmi, sossāma; [attanopada] sossate. [In the passive:] sūyissate, sūyissati. [In the kālātipatti:] asuṇissa; [passive] asūyissa, and so on.

su + ṇā + ssati (bhavissantī 🤟⨀) rule
→ su + ṇā + ssati §517
→ s + (u→o) + ssati §485
→ sossati

Hi gatimhi, pa pubbo ṇāpaccayo, pahiṇāti, pahiṇati vā, pahiṇanti. Pahiṇātu, pahiṇantu. Pahiṇeyya. Pahiṇi, dūtaṃ pāhesi. Pahiṇissati. Pahiṇissa iccādi.

hi in the sense of going [sending]; with the prefix pa and the suffix ṇā: pahiṇāti, or pahiṇati, pahiṇanti. pahiṇātu, pahiṇantu. pahiṇeyya. pahiṇi; dūtaṃ pāhesi, “he sent a messenger”. pahiṇissati. pahiṇissa, and so on.

with ṇā without ṇā
▶️ vattamānā pahiṇāti, pahiṇati; pahiṇanti
⏯ pañcamī pahiṇātu; pahiṇantu
⏯ sattamī pahiṇeyya
⏮ ajjatanī pahiṇi pāhesi
⏯ bhavissantī pahiṇissati
⏮ kālātipatti pahiṇissa

pāhesi is made like assosi: the suffix elided, the root’s i strengthened to e (§485), the s of §491 added, and the a of the prefix lengthened under §517.

Vu saṃvaraṇe, āvuṇāti, āvuṇanti iccādi.

vu in the sense of covering [restraining]: āvuṇāti, āvuṇanti, and so on.

Mi pakkhepe, ‘‘kvaci dhātū’’tiādinā ṇa ssa na ttaṃ, minoti, minanti iccādi.

mi in the sense of throwing [putting]; by [§517] Kvaci dhātu… the ṇ becomes n: minoti, minanti, and so on.

Apa pāpuṇane, pa pubbo saralope ‘‘dīgha’’nti dīgho, uṇāpaccayo, sampattiṃ pāpuṇāti, pāpuṇanti. Pāpuṇāsi, pāpuṇātha. Pāpuṇāmi, pāpuṇāma.

apa in the sense of attaining. With the prefix pa, when the vowel has been elided [§12] there is lengthening by §15 (17): Dīghaṃ; the suffix is uṇā: sampattiṃ pāpuṇāti, “he attains success”, pāpuṇanti; pāpuṇāsi, pāpuṇātha; pāpuṇāmi, pāpuṇāma.

pa + apa + uṇā + ti (vattamānā 🤟⨀) rule
→ p + (a + a) + pa + uṇā + ti §12
→ p + (a→ā) + pa + uṇā + ti §15
→ pāp + a + uṇā + ti §521
→ pāpuṇāti
parassapada, ▶️ vattamānā ⨀ ⨂
🤟 pāpuṇāti pāpuṇanti
🤘 pāpuṇāsi pāpuṇātha
👆 pāpuṇāmi pāpuṇāma

Kamme pāpīyati, pāpīyanti. Tathā pāpuṇātu. Pāpīyatu. Pāpuṇe, pāpuṇeyya. Pāpīyeyya. Pāpuṇi, pāpuṇiṃsu. Pāpīyi. Pāpuṇissati. Pāpīyissati. Pāpuṇissa. Pāpīyissa iccādi.

In the passive, [with the ī of §442 (448): Ivaṇṇāgamo vā and no class suffix,] pāpīyati, pāpīyanti. Likewise through the tense sets (third person):

active passive
⏯ pañcamī pāpuṇātu pāpīyatu
⏯ sattamī pāpuṇe, pāpuṇeyya pāpīyeyya
⏮ ajjatanī pāpuṇi; pāpuṇiṃsu pāpīyi
⏯ bhavissantī pāpuṇissati pāpīyissati
⏮ kālātipatti pāpuṇissa pāpīyissa

and so on.

Saka sattimhi, dvibhāvo, sakkuṇāti, sakkuṇanti. Bhāve ‘‘pubbarūpañcā’’ti pubbarūpattaṃ, sakkate tayā, sakkati vā, sakkuṇātu. Sakkuṇeyya. ‘‘Kvaci dhātū’’tiādinā sakantassa khādeso ajjatanādimhi, asakkhi, sakkhi, asakkhiṃsu, sakkhiṃsu. Sakkhissati, sakkhissanti. Asakkhissa, asakkhissaṃsu iccādi.

saka in the sense of ability. There is doubling [of the k]: sakkuṇāti, sakkuṇanti. In the impersonal, by §443 (449): Pubbarūpañca [the ya] takes the form of the preceding [consonant]: sakkate tayā, “it is possible for you”, or sakkati. sakkuṇātu. sakkuṇeyya. By [§517] Kvaci dhātu… the final of saka is replaced by kha in the ajjatanī and the rest: asakkhi, sakkhi, asakkhiṃsu, sakkhiṃsu. sakkhissati, sakkhissanti. asakkhissa, asakkhissaṃsu, and so on.

saka + ī (ajjatanī 🤟⨀) rule
→ (a) + sak + a + ī §519, §521
→ a + sa + (k→kh) + ī §517
→ a + sa + (kh→kkh) + ī §29
→ asakkh + (ī→i) §517
→ asakkhi
active impersonal
▶️ vattamānā sakkuṇāti; sakkuṇanti sakkate, sakkati
⏯ pañcamī sakkuṇātu
⏯ sattamī sakkuṇeyya
⏮ ajjatanī asakkhi, sakkhi; asakkhiṃsu, sakkhiṃsu
⏯ bhavissantī sakkhissati; sakkhissanti
⏮ kālātipatti asakkhissa; asakkhissaṃsu

The class suffix uṇā gives way to kha in the tense sets that are not sabbadhātuka; the canon has both sakkuṇāti and sakkoti (the latter with the o of the tanādi, see 524 (§481): Karassa sappaccayassa kāho), and asakkhi, sakkhissati as its past and future.

Svādigaṇo.

The su class [is finished].

Kiyādigaṇa (The kī class)

Section titled “Kiyādigaṇa (The kī class)”

Kī dabbavinimaye, vi pubbo dvittaṃ, pure viya vibhattuppatti.

kī in the sense of exchanging goods. With the prefix vi there is doubling [of the k, §28]; as before, the endings are added.

513 (§449): Kiyādito nā (nā after the kī class [in the active]) apavada

Section titled “513 (§449): Kiyādito nā (nā after the kī class [in the active]) apavada ”

Kī icceva mādito dhātugaṇato nā paccayo hoti kattari. Nā parattā na vuddhi, ‘‘kvaci dhātū’’tiādinā kiyādīnaṃ nā mhi rassattaṃ, kīto nā paccayana kārassa ṇa ttañca.

After the root-group beginning with kī (to buy) the suffix nā comes in the active. Because nā follows there is no vuddhi; by [§517] Kvaci dhātu… the kī roots are shortened before nā, and after kī the n of the suffix nā becomes ṇ.

vi + kī + nā + ti (vattamānā 🤟⨀) rule
→ vi + (k→kk) + ī + nā + ti §28
→ vikk + (ī→i) + nā + ti §517
→ vikki + (n→ṇ) + ā + ti §517
→ vikkiṇāti

Bhaṇḍaṃ vikkiṇāti, vikkiṇanti. Vikkīyati, vikkīyanti. Vikkiṇātu, vikkiṇantu. Vikkīyatu, vikkīyantu. Vikkiṇe, vikkiṇeyya. Vikkīyeyya, vikkīyeyyuṃ. Avikkiṇi, vikkiṇi. Vikkīyittha, vikkīyi. Vikkiṇissati, vikkiṇissanti. Vikkīyissati, vikkīyissanti. Avikkiṇissa, avikkiṇissaṃsu. Vikkīyissa, vikkīyissaṃsu iccādi.

bhaṇḍaṃ vikkiṇāti, “he sells goods”; in the passive the root keeps its ī before ya, vikkīyati:

active, parassapada passive
▶️ vattamānā vikkiṇāti; vikkiṇanti vikkīyati; vikkīyanti
⏯ pañcamī vikkiṇātu; vikkiṇantu vikkīyatu; vikkīyantu
⏯ sattamī vikkiṇe, vikkiṇeyya vikkīyeyya; vikkīyeyyuṃ
⏮ ajjatanī avikkiṇi, vikkiṇi vikkīyittha, vikkīyi
⏯ bhavissantī vikkiṇissati; vikkiṇissanti vikkīyissati; vikkīyissanti
⏮ kālātipatti avikkiṇissa; avikkiṇissaṃsu vikkīyissa; vikkīyissaṃsu

and so on.

Ji jaye, kilese jināti, jinanti. Jīyati, jīyanti. Evaṃ jinātu. Jīyatu. Jineyya. Jīyeyya. Ajini, jini, ajiniṃsu, jiniṃsu. Ajesi, ajesuṃ. Ajinittha. Ajīyittha, ajīyi. Jinissati, jinissanti. Vijessati, vijessanti. Jīyissati, jīyissanti. Ajinissa. Ajīyissa iccādi.

ji in the sense of conquering: kilese jināti, “he conquers the defilements”, jinanti; [in the passive, with lengthening by §517,] jīyati, jīyanti. In the same way:

active, parassapada active, attanopada passive
⏯ pañcamī jinātu jīyatu
⏯ sattamī jineyya jīyeyya
⏮ ajjatanī ajini, jini, ajesi; ajiniṃsu, jiniṃsu, ajesuṃ ajinittha ajīyittha, ajīyi
⏯ bhavissantī jinissati, vijessati; jinissanti, vijessanti jīyissati; jīyissanti
⏮ kālātipatti ajinissa ajīyissa

and so on. In ajesi, ajesuṃ and vijessati the suffix nā is dropped and the root’s i takes the vuddhi of §485 that nā had blocked; ajesi has besides the s of §491 (523): Karassa kāsattamajjatanimhi.

ji + nā + ī (ajjatanī 🤟⨀) rule
→ (a) + ji + nā + ī §519, §517
→ a + j + (i→e) + ī §485
→ aje + (s) + ī §491
→ ajes + (ī→i) §517
→ ajesi

Tathā ci caye, cināti, cinanti iccādi.

Likewise ci in the sense of heaping up: cināti, cinanti, and so on.

Ñā avabodhane nāpaccayo.

ñā in the sense of understanding; the suffix nā.

‘‘Vā’’ti vattate.

“vā” continues [by the frog’s leap over the class rules, from 508 (§482): Dādantassaṃ mimesu, where it was last carried].

514 (§470): Ñāssa jā jaṃ nā ([Optionally] jā, jaṃ, nā for ñā) apavada

Section titled “514 (§470): Ñāssa jā jaṃ nā ([Optionally] jā, jaṃ, nā for ñā) apavada ”

Ñā iccetassa dhātussa jā jaṃ nāiccete ādesā honti vā.

Optionally, the root ñā (“to know”) is replaced by jā, jaṃ and nā.

Jādeso nāmhi jaṃ ñāmhi, nābhāvo timhi evidha;
Vavatthitavibhāsattha-vāsaddassānuvattanā;
Dhammaṃ vijānāti, vināyati vā, vijānanti.

The replacement jā [comes] before nā, jaṃ before ñā, and the state of nā before ti — thus here,
by the continuance of the word vā in the sense of a restricted option.

dhammaṃ vijānāti, “he understands the Dhamma”, or vināyati; vijānanti.

vi + ñā + nā + ti (vattamānā 🤟⨀) rule
→ vi + (ñā→jā) + nā + ti §470
→ vijānāti
vi + ñā + nā + ti (vattamānā 🤟⨀) rule
→ vi + (ñā→nā) + nā + ti §470
→ vinā + (nā→ya) + ti §509
→ vināyati

Kamme viññāyati, viññāyanti. Ivaṇṇāgame pubbalopo, ‘‘kvaci dhātū’’tiādinā ekāro, dvittañca, ñeyyati, ñeyyanti. Vijānātu, vijānantu, rassattaṃ. Vijāna, vijānāhi, vijānātha. Vijānāmi, vijānāma. Vijānataṃ, vijānantaṃ. Vijānassu. Viññāyatu, viññāyantu.

In the passive, [the ñ doubled after the prefix,] viññāyati, viññāyanti. When the i-vowel is inserted [§442], the preceding [ā] is elided, by [§517] Kvaci dhātu… [the ī] becomes e, and [the y] is doubled: ñeyyati, ñeyyanti. [In the pañcamī:] vijānātu, vijānantu; with shortening, vijāna, [or] vijānāhi; vijānātha; vijānāmi, vijānāma; vijānataṃ, vijānantaṃ; vijānassu; [passive] viññāyatu, viññāyantu.

ñā + ya + ti (vattamānā 🤟⨀, passive) rule
→ ñā + (ī) + ya + ti §442
→ ñ + (ā + ī) + ya + ti §12
→ ñ + (ī→e) + ya + ti §517
→ ñe + (y→yy) + ati §28
→ ñeyyati
parassapada, ⏯ pañcamī ⨀ ⨂
🤟 vijānātu vijānantu
🤘 vijāna, vijānāhi vijānātha
👆 vijānāmi vijānāma
attanopada, ⏯ pañcamī ⨀ ⨂
🤟 vijānataṃ vijānantaṃ
🤘 vijānassu

In the passive: viññāyatu, viññāyantu. The sattamī and the past and future tenses follow at 516, after the two rules they need.

515 (§508): Eyyassa ñāto iyā ñā vā (iyā, ñā for eyya after ñā) apavada

Section titled “515 (§508): Eyyassa ñāto iyā ñā vā (iyā, ñā for eyya after ñā) apavada ”

Eyya ssa vibhattissa ñā iccetāya dhātuyā parassa iyā ñā iccete ādesā honti vā, saralopādi. Vijāniyā.

Optionally, the ending eyya standing after the root ñā is replaced by iyā and by ñā; there is the elision of the vowel [of nā before iyā] and the rest: vijāniyā.

vi + ñā + nā + eyya (sattamī 🤟⨀) rule
→ vi + (ñā→jā) + nā + eyya §470
→ vijā + nā + (eyya→iyā) §508
→ vijān + (ā + iyā) §12
→ vijāniyā

Ñā dese ñā ssa jaṃ ādeso.

When ñā [replaces the ending], the root ñā is replaced by jaṃ [by 514].

‘‘Ñāto, vā’’ti ca vattate.

“ñāto” and “vā” continue [into the next rule].

516 (§509): Nāssa lopo yakārattaṃ (the nā after ñā is elided, or becomes ya) apavada

Section titled “516 (§509): Nāssa lopo yakārattaṃ (the nā after ñā is elided, or becomes ya) apavada ”

Ñā iccetāya dhātuyā parassa nā paccayassa lopo hoti vā, ya kārattañca, vavatthitavibhāsatthoyaṃ vā saddo. Tena –

Optionally, the suffix nā standing after the root ñā is elided, and it becomes the letter ya. This word vā has the sense of a vavatthitavibhāsā (restricted option). Hence —

Ñāmhi niccañca nālopo,
Vibhāsājjatanādisu;
Aññattha na ca hotāyaṃ,
Nāto timhi yakāratā.

Before ñā the elision of nā is constant,
optional in the ajjatanī and the like;
elsewhere it does not occur; and
the change of nā into ya is before ti.

Niggahītassa vaggantattaṃ, vijaññā, vijāneyya, vijāneyyuṃ. Vijāneyyāsi, vijāneyyātha. Vijāneyyāmi, vijāneyyāma, vijānemu vā. Vijānetha. Viññāyeyya, viññāyeyyuṃ.

The niggahīta [of jaṃ] becomes the nasal of the group [§31]: vijaññā; [or, the option not taken,] vijāneyya; vijāneyyuṃ. vijāneyyāsi, vijāneyyātha. vijāneyyāmi, vijāneyyāma or vijānemu. [attanopada] vijānetha. [Passive] viññāyeyya, viññāyeyyuṃ.

vi + ñā + nā + eyya (sattamī 🤟⨀) rule
→ vi + (ñā→jaṃ) + nā + eyya §470
→ vijaṃ + nā + eyya §509
→ vijaṃ + (eyya→ñā) §508
→ vija + (ṃ→ñ) + ñā §31
→ vijaññā
parassapada, ⏯ sattamī ⨀ ⨂
🤟 vijaññā, vijāniyā, vijāneyya vijāneyyuṃ
🤘 vijāneyyāsi vijāneyyātha
👆 vijāneyyāmi vijāneyyāma, vijānemu
attanopada, ⏯ sattamī ⨀ ⨂
🤟 vijānetha

In the passive: viññāyeyya, viññāyeyyuṃ.

Samajāni, sañjāni, sañjāniṃsu. Nā lope aññāsi, aññāsuṃ. Vijānittha. Viññāyittha. Paññāyi, paññāyiṃsu. Vijānissati, vijānissanti. Ñassati, ñassanti. Viññāyissate, viññāyissante. Paññāyissati, paññāyissanti. ‘‘Kvaci dhātū’’tiādinā ssa ssa hi ca, paññāyihiti, paññāyihinti. Ajānissa. Ajānissatha. Aññāyissatha, aññāyissa iccādi.

[In the ajjatanī:] samajāni, sañjāni, sañjāniṃsu; when nā is elided, aññāsi, aññāsuṃ; [attanopada] vijānittha; [passive] viññāyittha; paññāyi, paññāyiṃsu. [In the bhavissantī:] vijānissati, vijānissanti; ñassati, ñassanti; [passive] viññāyissate, viññāyissante; paññāyissati, paññāyissanti; and by [§517] Kvaci dhātu… hi for ssa: paññāyihiti, paññāyihinti. [In the kālātipatti:] ajānissa; ajānissatha; [passive] aññāyissatha, aññāyissa, and so on.

active, nā kept active, nā elided passive
⏮ ajjatanī samajāni, sañjāni; sañjāniṃsu; vijānittha aññāsi; aññāsuṃ viññāyittha; paññāyi, paññāyiṃsu
⏯ bhavissantī vijānissati; vijānissanti ñassati; ñassanti viññāyissate, paññāyissati, paññāyihiti; viññāyissante, paññāyissanti, paññāyihinti
⏮ kālātipatti ajānissa; ajānissatha aññāyissatha, aññāyissa
ñā + nā + ī (ajjatanī 🤟⨀) rule
→ (a) + ñā + nā + ī §519, §509
→ a + (ñ→ññ) + ā + ī §28
→ aññā + (s) + ī §491
→ aññās + (ī→i) §517
→ aññāsi

samajāni has the augment a between the prefix and the root, the niggahīta of saṃ becoming m before it by §34 (52): Madā sare; sañjāni is the same word without the augment. ñassati drops nā and shortens the ā under §517.

Mā māne, ‘‘kvaci dhātū’’tiādinā mā ntassa i kāro, mināti, minanti. Kamme mīyati, mīyanti iccādi.

mā in the sense of measuring. By [§517] Kvaci dhātu… the final of mā becomes i: mināti, minanti. In the passive, [with the ī of §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī,] mīyati, mīyanti, and so on.

Lū chedane, nāmhi rassattaṃ, lunāti, lunanti. Lūyati, lūyanti iccādi.

lū in the sense of cutting. Before nā there is shortening: lunāti, lunanti. [Passive] lūyati, lūyanti, and so on.

Dhū kampane, dhunāti, dhunanti. Dhūyati, dhūyanti iccādi.

dhū in the sense of shaking: dhunāti, dhunanti. [Passive] dhūyati, dhūyanti, and so on.

Gaha upādāne, nā mhi sampatte –

gaha in the sense of grasping: when nā has presented itself [as due by 513] —

517 (§450): Gahāditoppaṇhā (ppa and ṇhā after the gaha class [in the active]) apavada

Section titled “517 (§450): Gahāditoppaṇhā (ppa and ṇhā after the gaha class [in the active]) apavada ”

Gaha iccevamādito dhātuto ppa ṇhā iccete paccayā honti kattari. Ādi saddoyaṃ pakāro.

After the root gaha (to take) and its like the suffixes ppa and ṇhā come in the active. This word ādi means “of this kind”.

‘‘Gahassā’’ti vattate.

“gahassa” (“of gaha”) continues [into the next rule].

518 (§490): Halopo ṇhāmhi (elision of h before ṇhā) apavada

Section titled “518 (§490): Halopo ṇhāmhi (elision of h before ṇhā) apavada ”

Gaha iccetassa dhātussa ha kārassa lopo hoti ṇhā mhi paccaye pare. Sīlaṃ gaṇhāti, rassatte gaṇhati vā, gaṇhanti. Gaṇhāsi, gaṇhātha. Gaṇhāmi, gaṇhāma.

The letter h of the root gaha is elided when the suffix ṇhā follows. sīlaṃ gaṇhāti, “he takes up the precepts”, or, with shortening, gaṇhati; gaṇhanti; gaṇhāsi, gaṇhātha; gaṇhāmi, gaṇhāma.

gaha + ṇhā + ti (vattamānā 🤟⨀) rule
→ gah + a + ṇhā + ti §521
→ ga + h + ṇhā + ti §490
→ gaṇhāti
parassapada, ▶️ vattamānā ⨀ ⨂
🤟 gaṇhāti, gaṇhati gaṇhanti
🤘 gaṇhāsi gaṇhātha
👆 gaṇhāmi gaṇhāma

Kamme ‘‘ye’’ti vattamāne ‘‘havipariyayo lo vā’’ti ha kārassa ya kārena vipariyayo hoti. Gayhati, gayhanti.

In the passive, with “ye” (“before ya”, [§487]) understood, by [§488] Ha vipariyayo lo vā the h is transposed with the y: gayhati, gayhanti.

gaha + ya + ti (vattamānā 🤟⨀, passive) rule
→ gah + a + ya + ti §521
→ ga + (h + y → yh) + a + ti §488
→ gayhati

Gaṇhātu, gaṇhantu. Gaṇha, gaṇhāhi, gaṇhātha. Gaṇhāmi, gaṇhāma. Gaṇhataṃ, gaṇhantaṃ. Gayhataṃ, gayhantaṃ. Gayhatu, gayhantu. Gaṇhe, gaṇheyya, gaṇheyyuṃ. Gayheyya, gayheyyuṃ. Aggaṇhi, gaṇhi, aggaṇhiṃsu, gaṇhiṃsu.

In the pañcamī:

parassapada ⨀ ⨂
🤟 gaṇhātu gaṇhantu
🤘 gaṇha, gaṇhāhi gaṇhātha
👆 gaṇhāmi gaṇhāma
attanopada ⨀ ⨂
🤟 gaṇhataṃ gaṇhantaṃ

In the passive: gayhataṃ, gayhantaṃ; gayhatu, gayhantu. In the sattamī: gaṇhe, gaṇheyya, gaṇheyyuṃ; [passive] gayheyya, gayheyyuṃ. In the ajjatanī, with the suffix kept: aggaṇhi, gaṇhi, aggaṇhiṃsu, gaṇhiṃsu.

Yadā ‘‘kvaci dhātū’’tiādinā asabbadhātuke vikaraṇapaccayassa lopo, ikārāgamassa ekāro ca, tadā sāgamo.

When, by [§517] Kvaci dhātu…, in the asabbadhātuka [tense sets] the class suffix is elided and the augment i becomes e, then the augment s comes.

gaha + ṇhā + ī (ajjatanī 🤟⨀) rule
→ (a) + gah + a + ṇhā + ī §519, §521, §517
→ a + gah + (i) + ī §516
→ a + gah + (i→e) + ī §517
→ a + (g→gg) + ahe + (s) + ī §28, §491
→ aggahes + (ī→i) §517
→ aggahesi

Aggahesi, aggahesuṃ. Aggahi, aggahiṃsu, aggahuṃ. Aggayhittha, aggayhi. Gaṇhissati, gaṇhissanti. Gahessati, gahessanti. Gahīyissate, gahīyissante. Gayhissati, gayhissanti. Aggaṇhissa, aggahissa. Aggaṇhissatha, aggahissatha. Aggayhissatha, aggayhissa iccādi.

active, suffix kept active, suffix dropped passive
⏮ ajjatanī aggaṇhi, gaṇhi; aggaṇhiṃsu, gaṇhiṃsu aggahesi, aggahi; aggahesuṃ, aggahiṃsu, aggahuṃ aggayhittha, aggayhi
⏯ bhavissantī gaṇhissati; gaṇhissanti gahessati; gahessanti gahīyissate, gayhissati; gahīyissante, gayhissanti
⏮ kālātipatti aggaṇhissa; aggaṇhissatha aggahissa; aggahissatha aggayhissatha, aggayhissa

and so on. The passive future has two stems: gahīyissate with the inserted ī of §442 (448): Ivaṇṇāgamo vā, gayhissati with the transposition of §488.

Ppa ppaccaye –

With the suffix ppa —

519 (§489): Gahassa ghe ppe (ghe for the whole of gaha before ppa) apavada

Section titled “519 (§489): Gahassa ghe ppe (ghe for the whole of gaha before ppa) apavada ”

Gaha iccetassa dhātussa sabbassa ghe ādeso hoti ppa ppaccaye pare. Gheppati iccādi.

The whole of the root gaha is replaced by ghe when the suffix ppa follows: gheppati, and so on.

gaha + ppa + ti (vattamānā 🤟⨀) rule
→ (gaha→ghe) + ppa + ti §489
→ gheppati

Kiyādigaṇo.

The kī class [is finished].

Tanādigaṇa (The tanu class)

Section titled “Tanādigaṇa (The tanu class)”

Tanu vitthāre, pure viya dhātvantalopavibhattuppattiyo.

tanu in the sense of extending. As before, the elision of the root’s final and the adding of the endings.

520 (§451): Tanādito oyirā (o and yira after the tanu class [in the active]) apavada

Section titled “520 (§451): Tanādito oyirā (o and yira after the tanu class [in the active]) apavada ”

Tanu iccevamādito dhātugaṇato oyira iccete paccayā honti kattari. Karatovāyaṃ yira ppaccayo.

After the root-group beginning with tanu (to stretch, extend) the suffixes o and yira come in the active. This suffix yira is after kara alone.

Dhammaṃ tanoti, tanonti. Tanosi, tanotha. Tanomi, tanoma.

dhammaṃ tanoti, “he spreads the Dhamma”:

tanu + o + ti (vattamānā 🤟⨀) rule
→ tan + u + o + ti §521
→ tanoti
parassapada, ▶️ vattamānā ⨀ ⨂
🤟 tanoti tanonti
🤘 tanosi tanotha
👆 tanomi tanoma

‘‘Vā’’ti vattate.

“vā” continues [from 516].

521 (§511): Uttamokāro (the suffix o becomes u) apavada

Section titled “521 (§511): Uttamokāro (the suffix o becomes u) apavada ”

Tanā dito o kārappaccayo u ttamāpajjate vā. Vavatthitavibhāsatthoyaṃ vā saddo. Ettha ca vikaraṇakāriyavidhippakaraṇato ‘‘okāro’’ti o vikaraṇaṃ gayhati. Tanute, bahuvacane ‘‘yavakārā cā’’ti va ttaṃ, tanvante. Tanuse, tanuvhe. Tanve, tanumhe.

Optionally, the suffix o after the tanu class becomes u. This word vā has the sense of a vavatthitavibhāsā (restricted option). And here, because this is the section that prescribes operations on the class suffixes, “the letter o” is taken as the class suffix o. tanute; in the plural, by [§71] Yavakārā ca [the u] becomes v: tanvante. tanuse, tanuvhe. tanve, tanumhe.

tanu + o + te (vattamānā 🤟⨀) rule
→ tan + u + o + te §521
→ tan + (o→u) + te §511
→ tanute
tanu + o + ante (vattamānā 🤟⨂) rule
→ tan + u + o + ante §521
→ tan + (o→u) + ante §511
→ tan + (u→v) + ante §71
→ tanvante
attanopada, ▶️ vattamānā ⨀ ⨂
🤟 tanute tanvante
🤘 tanuse tanuvhe
👆 tanve tanumhe

Kamme ‘‘kvaci dhātū’’tiādinā tanu dhātvantassa ya mhi ā kāro, patāyate, patāyante. Patāyati, patāyanti. Ākārābhāve pataññati, pataññanti. Tanotu, tanontu. Taneyya, taneyyuṃ. Atani, ataniṃsu. Atāyittha, patāyi. Tanissati, tanissanti. Patāyissati, patāyissanti. Atanissa. Patāyissa iccādi.

In the passive, by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the final of the root tanu becomes ā before ya: patāyate, patāyante; patāyati, patāyanti. Without the ā, [n + ya → ññ by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa,] pataññati, pataññanti. Then through the tense sets:

pa + tanu + ya + te (vattamānā 🤟⨀, passive) rule
→ pa + tan + u + ya + te §521
→ pa + ta + (n→ā) + ya + te §517
→ pat + (a + ā) + yate §12
→ patāyate
active, parassapada passive
▶️ vattamānā tanoti; tanonti patāyate, patāyati, pataññati; patāyante, patāyanti, pataññanti
⏯ pañcamī tanotu; tanontu
⏯ sattamī taneyya; taneyyuṃ
⏮ ajjatanī atani; ataniṃsu atāyittha, patāyi
⏯ bhavissantī tanissati; tanissanti patāyissati; patāyissanti
⏮ kālātipatti atanissa patāyissa

and so on.

Kara karaṇe, puññaṃ karoti.

kara in the sense of doing: puññaṃ karoti, “he does [a deed of] merit”.

kara + o + ti (vattamānā 🤟⨀) rule
→ kar + a + o + ti §521
→ karoti

Bahuvacane ‘‘vā’’ti vattamāne, ‘‘uttamokāro’’ti utte kate –

In the plural, with “vā” continuing, when u has been made [for o] by [§511] Uttamokāro —

‘‘Vā, utta’’nti ca vattate.

“vā” and “uttaṃ” continue [into the next rule].

522 (§512): Karassākāro ca (and the a of kara [becomes u]) apavada

Section titled “522 (§512): Karassākāro ca (and the a of kara [becomes u]) apavada ”

Kara iccetassa dhātussa a kāro u ttamāpajjate vā. Vavatthitavibhāsatthoyaṃ vā saddo, ‘‘yavakārā cā’’ti apadantassa parau kārassa va kāro, ‘‘kvaci dhātū’’tiādinā dhātura kārassa va kārasmiṃ lopo, va kārassa dvi tte tassa ‘‘bbo vvassā’’ti ba kāradvayaṃ, kubbanti, karonti. Karosi, karotha. Karomi, karoma. Tathā kurute, kubbante. Kuruse, kuruvhe. Kubbe, kurumhe. Yira ppaccaye ra kāralopo, kayirati, kayiranti iccādi.

Optionally, the a of the root kara (“to do, to make”) becomes u. This word vā has the sense of a vavatthitavibhāsā. By [§71] Yavakārā ca the following u, not being final in the word, becomes v; by [§517] Kvaci dhātu… the r of the root is elided before the v; when the v is doubled, by “bbo vvassa” [in the vutti of §20] the pair becomes a pair of b: kubbanti, [or] karonti. karosi, karotha. karomi, karoma. Likewise kurute, kubbante; kuruse, kuruvhe; kubbe, kurumhe. With the suffix yira the r is elided: kayirati, kayiranti, and so on.

kara + o + anti (vattamānā 🤟⨂) rule
→ kar + a + o + anti §521
→ kar + (o→u) + anti §511
→ k + (a→u) + r + u + anti §512
→ kur + (u→v) + anti §71
→ ku + r + v + anti §517
→ ku + (v→vv) + anti §28
→ ku + (vv→bb) + anti §20
→ kubbanti
kara + o + te (vattamānā 🤟⨀) rule
→ kar + a + o + te §521
→ kar + (o→u) + te §511
→ k + (a→u) + r + u + te §512
→ kurute
parassapada, ▶️ vattamānā ⨀ ⨂
🤟 karoti kubbanti, karonti
🤘 karosi karotha
👆 karomi karoma
attanopada, ▶️ vattamānā ⨀ ⨂
🤟 kurute kubbante
🤘 kuruse kuruvhe
👆 kubbe kurumhe

With yira: kayirati, kayiranti (the r of the root elided, as at 520).

Kamme ya ppaccaye ‘‘ivaṇṇāgamo vā’’ti īkārāgamo, ya kārassa dvittaṃ, karīyyate kaṭo tena, karīyyati, karīyyanti. Karīyati, karīyanti vā. Ī kārābhāve ‘‘tassa cavagga’’iccādinā sadhātvantassa ya kārattaṃ, dvittañca. Kayyati, kayyanti. I kārāgame ‘‘kvaci dhātu’’iccādisutte ca ggahaṇena rayānaṃ vipariyayo, kayirati kaṭo tena, kayiranti iccādi.

In the passive, before the suffix ya, by [§442] Ivaṇṇāgamo vā there is the augment ī, and the y is doubled: karīyyate kaṭo tena, “the mat is made by him”, karīyyati, karīyyanti; or karīyati, karīyanti. Without the ī, by [§441] Tassa cavagga… the ya together with the root’s final becomes y, with doubling: kayyati, kayyanti. With the augment i, by the word ca in the sutta [§517] Kvaci dhātu… the r and the y are transposed: kayirati kaṭo tena, “the mat is being made by him”, kayiranti, and so on.

kara + ya + te (vattamānā 🤟⨀, passive) rule
→ kar + a + ya + te §521
→ kar + (ī) + ya + te §442
→ karī + (y→yy) + ate §28
→ karīyyate
kara + ya + ti (vattamānā 🤟⨀, passive) rule
→ kar + a + ya + ti §521
→ ka + (r + ya → yy) + ti §441
→ kayyati
kara + ya + ti (vattamānā 🤟⨀, passive) rule
→ kar + a + ya + ti §521
→ kar + (i) + ya + ti §442
→ ka + (r + i + y → y + i + r) + a + ti §517
→ kayirati
passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada karīyyate
🤟 parassapada karīyyati, karīyati, kayyati, kayirati karīyyanti, karīyanti, kayyanti, kayiranti

Tathā kusalaṃ karotu, kurutu vā, kubbantu, karontu. Karohi, karotha. Karomi, karoma. Kurutaṃ, kubbantaṃ. Kurussu, kurassu vā, kuruvho. Kubbe, kubbāmase.

Likewise [in the pañcamī] kusalaṃ karotu, “let him do good”, or kurutu; kubbantu, karontu. karohi, karotha. karomi, karoma. kurutaṃ, kubbantaṃ. kurussu, or kurassu, kuruvho. kubbe, kubbāmase.

parassapada, ⏯ pañcamī ⨀ ⨂
🤟 karotu, kurutu kubbantu, karontu
🤘 karohi karotha
👆 karomi karoma
attanopada, ⏯ pañcamī ⨀ ⨂
🤟 kurutaṃ kubbantaṃ
🤘 kurussu, kurassu kuruvho
👆 kubbe kubbāmase

Kamme karīyatu, karīyantu, kayyataṃ, kayirataṃ, kayiratu.

In the passive: karīyatu, karīyantu; kayyataṃ; kayirataṃ, kayiratu.

Sattamiyaṃ kare, kareyya, kareyyuṃ. Kareyyāsi, kareyyātha. Kareyyāmi, kareyyāma. U tte kubbe, kubbeyya.

In the sattamī [the suffix o is dropped before the vowel of the ending, §517]:

parassapada, ⏯ sattamī ⨀ ⨂
🤟 kare, kareyya kareyyuṃ
🤘 kareyyāsi kareyyātha
👆 kareyyāmi kareyyāma

With the change to u: kubbe, kubbeyya.

Yira ppaccaye –

With the suffix yira —

Yirato āttameyyassa, ethādisseyyumādisu;
Eyyasaddassa lopo ca, ‘‘kvaci dhātū’’tiādinā.

After yira, eyya becomes ā, and so does [the e of] etha and the rest;
and in eyyuṃ and the rest the sound eyya is elided — by [§517] Kvaci dhātu….

Saralopādi, kayirā, kayiruṃ. Kayirāsi, kayirātha. Kayirāmi, kayirāma. Attanopade kayirātha dhīro, kubbetha, karetha vā, ‘‘kvaci dhātū’’tiādinā kussa kru ca, krubbetha, krubberaṃ. Krubbetho, krubbeyyāvho. Krubbeyyaṃ, krubbeyyāmhe. Kamme karīyeyya, karīyeyyuṃ.

With the elision of the vowel [of yira before the ending] and the rest: kayirā, kayiruṃ; kayirāsi, kayirātha; kayirāmi, kayirāma. In the attanopada: kayirātha dhīro, “the wise man should make”, [or] kubbetha, or karetha; and by [§517] Kvaci dhātu… kru for ku: krubbetha, krubberaṃ; krubbetho, krubbeyyāvho; krubbeyyaṃ, krubbeyyāmhe. In the passive: karīyeyya, karīyeyyuṃ.

kara + yira + eyya (sattamī 🤟⨀) rule
→ kar + a + yira + eyya §521
→ ka + r + yira + eyya §517
→ kayir + (a + eyya) §12
→ kayir + (eyya→ā) §517
→ kayirā
parassapada, ⏯ sattamī with yira ⨀ ⨂
🤟 kayirā kayiruṃ
🤘 kayirāsi kayirātha
👆 kayirāmi kayirāma
attanopada, ⏯ sattamī ⨀ ⨂
🤟 kayirātha, kubbetha, karetha, krubbetha krubberaṃ
🤘 krubbetho krubbeyyāvho
👆 krubbeyyaṃ krubbeyyāmhe

Hiyyattaniyaṃ ‘‘karassa kā’’ti yogavibhāgena kā hoti, saralopādi.

In the hiyyattanī, by splitting §491 (523): Karassa kāsattamajjatanimhi to read karassa kā alone, [kara] becomes kā; the elision of the vowel and the rest.

Akā, akarā, akarū. Akaro, akattha, akarottha. Akaṃ, akaraṃ, akamha, akaramha. Akattha. Akariṃ, akaramhase.

parassapada, ⏮ hiyyattanī ⨀ ⨂
🤟 akā, akarā akarū
🤘 akaro akattha, akarottha
👆 akaṃ, akaraṃ akamha, akaramha
attanopada, ⏮ hiyyattanī ⨀ ⨂
🤟 akattha
👆 akariṃ akaramhase
kara + ā (hiyyattanī 🤟⨀) rule
→ (a) + kara + ā §519
→ a + (kara→kā) + ā §491
→ ak + (ā + ā) §12
→ akā

In akā, akattha, akaṃ, akamha the root is kā, its ā merging with or shortened before the ending; in akarā, akarottha, akaraṃ, akaramha it is kara with the suffix o dropped or, in akarottha, kept.

‘‘Vā’’ti vattate.

“vā” continues [into the next rule].

523 (§491): Karassa kāsattamajjatanimhi (optionally kāsa for kara in the ajjatanī) apavada

Section titled “523 (§491): Karassa kāsattamajjatanimhi (optionally kāsa for kara in the ajjatanī) apavada ”

Kara iccetassa dhātussa sabbasseva kāsa ttaṃ hoti vā ajjatanimhi vibhattimhi pare. ‘‘Kāsatta’’miti bhāvaniddesena aññasmāpi dhātuto sā gamo. Atha vā yadā kara ssa kā hoti, sa ttañcāgamo ajjatanimhi vāti attho, tadā ‘‘sattamajjatanimhī’’ti yogavibhāgena aññasmāpi dhātuto sā gamopi sijjhati, ‘‘yogavibhāgato iṭṭhappasiddhī’’ti yebhuyyena dīghatova hoti, ‘‘karassa kā’’ti yogavibhāgena kā bhāvo ca hiyyattaniyaṃ siddho hoti.

Optionally, the whole of the root kara becomes kāsa when an ending of the ajjatanī follows. Because of the statement in the abstract, “kāsa-ness”, the augment s [comes] after other roots too. Or else, [the sutta may be read:] “when kara becomes kā, s too is an augment, optionally, in the ajjatanī” — and then, by splitting the rule as “sattam ajjatanimhi”, the augment s after other roots too is established, [on the maxim] “by splitting a rule the desired form is established”; for the most part it comes only after a long vowel. And by splitting the rule as “karassa kā”, the becoming kā in the hiyyattanī is established.

kara + ī (ajjatanī 🤟⨀) rule
→ (a) + kara + ī §519
→ a + (kara→kāsa) + ī §491
→ akās + (a + ī) §12
→ akās + (ī→i) §517
→ akāsi

Akāsi, akāsuṃ. Akāsi, akāsittha. Akāsiṃ, akāsimha. Akāsittha. Kāsa ttābhāve akari, kari, akariṃsu, kariṃsu, akaṃsu, akaruṃ. Akari, akarittha. Akariṃ, kariṃ, akarimha, karimha. Akarittha. Akarīyittha, akarīyi vā.

parassapada, with kāsa ⨀ ⨂
🤟 akāsi akāsuṃ
🤘 akāsi akāsittha
👆 akāsiṃ akāsimha
attanopada ⨀ ⨂
🤟 akāsittha

Without the change to kāsa:

parassapada ⨀ ⨂
🤟 akari, kari akariṃsu, kariṃsu, akaṃsu, akaruṃ
🤘 akari akarittha
👆 akariṃ, kariṃ akarimha, karimha
attanopada ⨀ ⨂
🤟 akarittha

In the passive: akarīyittha, or akarīyi.

kara + uṃ (ajjatanī 🤟⨂) rule
→ (a) + kar + a + uṃ §519, §521
→ aka + r + uṃ §517
→ aka + (uṃ→aṃsu) §517
→ ak + (a + aṃsu) §12
→ akaṃsu

‘‘Vā, lopo, bhavissantimhi ssassa cā’’ti ca vattate.

“vā”, “lopo” and “bhavissantimhi ssassa ca” continue [from 490 (§480): Hotissare’hohe bhavissantimhi ssassa ca, into the next rule].

524 (§481): Karassa sappaccayassa kāho ([Optionally] kāha for kara with its sa [in the bhavissantī]) apavada

Section titled “524 (§481): Karassa sappaccayassa kāho ([Optionally] kāha for kara with its sa [in the bhavissantī]) apavada ”

Kara iccetassa dhātussa sappaccayassa kāhā deso hoti vā bhavissantimhi, ssassa ca lopo hoti. Adhikabhūtasappaccaya ggahaṇena vacamucabhujā dito ssa ssa khā deso, vasa chidi labhā dito chā deso ca hoti.

Optionally, the root kara together with its suffix sa is replaced by kāha in the bhavissantī, and the ssa is elided. By the superfluous mention of the suffix sa, after vaca, muca and bhuja the ssa is replaced by khā, and after vasa, chidi and labha by chā.

kara + ssati (bhavissantī 🤟⨀) rule
→ (kara + ssa → kāha) + ti §481
→ kāhati
kara + ssāmi (bhavissantī 👆⨀) rule
→ (kara + ssā → kāha) + mi §481
→ kāh + (a→ā) + mi §478
→ kāhāmi

Kāhati, kāhanti. Kāhasi, kāhatha. Kāhāmi, kāhāma. Ikārāgame kāhiti, kāhinti iccādi. Kāhā bhāve karissati, karissanti. Karissasi, karissatha. Karissāmi, karissāma. Karissate, karissante. Karissase, karissavhe. Karissaṃ, karissāmhe. Karīyissati, karīyissanti. Akarissa. Akarīyissā iccādi.

parassapada, with kāha ⨀ ⨂
🤟 kāhati, kāhiti kāhanti, kāhinti
🤘 kāhasi kāhatha
👆 kāhāmi kāhāma

With the augment i: kāhiti, kāhinti, and so on. Without the change to kāha:

parassapada ⨀ ⨂
🤟 karissati karissanti
🤘 karissasi karissatha
👆 karissāmi karissāma
attanopada ⨀ ⨂
🤟 karissate karissante
🤘 karissase karissavhe
👆 karissaṃ karissāmhe

In the passive: karīyissati, karīyissanti. In the kālātipatti: akarissa; [passive] akarīyissā, and so on.

Yadā saṃ pubbo, tadā ‘‘purasamupaparīhi karotissa kha kharā vā’’ti yogavibhāgena tyādivibhattīsupi saṃ pubbakaroti ssa kharā deso.

When the prefix is saṃ, then by splitting §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca [so as to leave tappaccayesu aside], karoti after saṃ is replaced by khara before the ti endings as well.

abhi + saṃ + kara + o + ti (vattamānā 🤟⨀) rule
→ abhi + saṃ + (kar→khar) + a + o + ti §594, §521
→ abhi + sa + (ṃ→ṅ) + kharoti §31
→ abhisaṅkharoti

Abhisaṅkharoti, abhisaṅkharonti. Abhisaṅkharīyati, abhisaṅkharīyanti. Abhisaṅkharotu. Abhisaṅkhareyya. Abhisaṅkhari, khā dese abhisaṅkhāsi vā. Abhisaṅkharissati. Abhisaṅkharissa iccādi.

active passive
▶️ vattamānā abhisaṅkharoti; abhisaṅkharonti abhisaṅkharīyati; abhisaṅkharīyanti
⏯ pañcamī abhisaṅkharotu
⏯ sattamī abhisaṅkhareyya
⏮ ajjatanī abhisaṅkhari; with the replacement khā, abhisaṅkhāsi
⏯ bhavissantī abhisaṅkharissati
⏮ kālātipatti abhisaṅkharissa

and so on.

Saka sattimhi, o paccayo, sakkoti, sakkonti. Sakkosi, sakkotha. Sakkomi, sakkoma iccādi.

saka in the sense of ability, with the suffix o [beside the uṇā of 512]: sakkoti, sakkonti; sakkosi, sakkotha; sakkomi, sakkoma, and so on.

Apa pāpuṇane, pa pubbo, pappoti, papponti. Papposi, pappotha. Pappomi, pappoma. Pappotu, pappontu iccādi.

apa in the sense of attaining, with the prefix pa: pappoti, papponti; papposi, pappotha; pappomi, pappoma. pappotu, pappontu, and so on.

pa + apa + o + ti (vattamānā 🤟⨀) rule
→ p + (a + a) + pa + o + ti §12
→ pap + a + o + ti §521
→ pa + (p→pp) + oti §28
→ pappoti

Here the vowel elided between the prefix and the root is not lengthened, as it was in pāpuṇāti at 512, but the p is doubled instead: both are kvaci operations of §517 recorded from usage.

Tanādigaṇo.

The tanu class [is finished].

Curādigaṇa (The cura class)

Section titled “Curādigaṇa (The cura class)”

Cura10 theyye, pure viya dhātvantalopo, vibhattuppatti.

cura in the sense of stealing (theyya). As before, the elision of the root’s final and the adding of the endings.

‘‘Tathā kattari cā’’ti ito ‘‘kattarī’’ti ca sīhavilokanena bhāvakamma ggahaṇāni ca vattante, maṇḍūkagatiyā kārita ggahaṇañca.

From 511 (§444): Tathā kattari ca “kattari” continues, and, by the lion’s glance (sīhavilokana), the mentions of bhāva and kamma [from §440 (445): Bhāvakammesu yo] as well; and by the frog’s leap (maṇḍūkagati) the mention of kārita [from §438 (540): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe].

525 (§452): Curādito ṇeṇayā (ṇe and ṇaya after the cura class [in the active], named kārita) apavada

Section titled “525 (§452): Curādito ṇeṇayā (ṇe and ṇaya after the cura class [in the active], named kārita) apavada ”

Cura iccevamādito dhātugaṇato ṇe ṇaya iccete paccayā honti kattari, bhāve ca kammani, vibhattippaccayesu. ‘‘Kāritaṃ viya ṇānubandho’’ti ṇe ṇayānaṃ kāritabyapadeso.

After the root-group beginning with cura (to steal) the suffixes ṇe and ṇaya come before the endings, in the active and in the impersonal and the passive. By [§621] Kāritaṃ viya ṇānubandho the suffixes ṇe and ṇaya receive the designation kārita.

526 (§523): Kāritānaṃ ṇo lopaṃ (the ṇ of the causative suffixes is elided) utsarga

Section titled “526 (§523): Kāritānaṃ ṇo lopaṃ (the ṇ of the causative suffixes is elided) utsarga ”

Kāritappaccayānaṃ ṇa kāro lopamāpajjate.

The letter ṇ of the kārita (causative) suffixes undergoes elision.

cura + ṇe + ti (vattamānā 🤟⨀) rule
→ cur + a + ṇe + ti §521
→ cur + ṇ + e + ti §523
→ c + (u→o) + reti §483
→ coreti

527 (§483): Asaṃyogantassa vuddhi kārite (vuddhi of a root not ending in a conjunct, before the causative) apavada

Section titled “527 (§483): Asaṃyogantassa vuddhi kārite (vuddhi of a root not ending in a conjunct, before the causative) apavada ”

Asaṃyogantassa dhātussa kārite pare vuddhi hotīti ukārassokāro vuddhi.

When a kārita suffix follows, [the vowel of] a root that does not end in a conjunct consonant takes vuddhi; so the u [of cura] becomes o — that is the vuddhi.

Dhanaṃ coreti, corenti. Coresi, coretha. Coremi, corema. Ṇaya ppaccaye – corayati, corayanti. Corayasi, corayatha. Corayāmi, corayāma. Corayate, corayante. Corayase, corayavhe. Coraye, corayāmhe.

Dhanaṃ coreti, “he steals wealth”. The vattamānā (present) forms, with the class suffix ṇe and, “with the suffix ṇaya”, corayati and the rest:

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 coreti corenti corayati corayanti
🤘 coresi coretha corayasi corayatha
👆 coremi corema corayāmi corayāma
attanopada ⨀ ṇaya ⨂ ṇaya
🤟 corayate corayante
🤘 corayase corayavhe
👆 coraye corayāmhe

Before anti the a of the ending is elided after the e of ṇe, one of the changes §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca allows and Buddhappiya’s verse at 488 (§517) makes constant (“after e or o the initial a of an ending is always elided”); before mi and ma the a of ṇaya is lengthened by §478 (438): Akāro dīghaṃ hi mi mesu.

Kamme ya ppaccaye ī kārāgamo, saralopādi ca, corīyate devadattena, corīyati, corīyanti iccādi.

In the passive (kamme), with the suffix ya [§440 (445): Bhāvakammesu yo] the augment ī is inserted [§442 (448): Ivaṇṇāgamo vā], and the elision of the vowel and the rest [follow]: corīyate devadattena, “it is stolen by Devadatta”; corīyati, corīyanti [with the parassapada endings, §518 (446): Attanopadāni parassapadattaṃ], and so on.

passive ⨀ ⨂
🤟 attanopada corīyate —
🤟 parassapada corīyati corīyanti

Coretu, corentu. Corehi. Corayatu, corayantu. Coraya, corayāhi.

The pañcamī (imperative) forms:

pañcamī ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 coretu corentu corayatu corayantu
🤘 corehi — coraya, corayāhi —

After the e of ṇe the ending hi is not elided — §479 (452): Hi lopaṃ vā elides it only after a — so corehi stands beside coraya, where the option has been taken, and corayāhi, where it has not and the a is lengthened.

Coreyya, coreyyuṃ. Coraye, corayeyyuṃ. Acoresi, coresi, acoresuṃ, coresuṃ. Acorayi, corayi, acorayiṃsu, corayiṃsu, acorayuṃ, corayuṃ. Acoresi, acoresittha. Tvaṃ acorayi, acorayittha. Acoresiṃ, acoresimha. Acorayiṃ, acorayimha. Acorayittha. Acorīyittha, acorīyi.

The sattamī (optative) forms, and then the ajjatanī (aorist), with and without the augment a:

sattamī ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 coreyya coreyyuṃ coraye corayeyyuṃ
ajjatanī, parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 acoresi, coresi acoresuṃ, coresuṃ acorayi, corayi acorayiṃsu, corayiṃsu, acorayuṃ, corayuṃ
🤘 acoresi acoresittha tvaṃ acorayi acorayittha
👆 acoresiṃ acoresimha acorayiṃ acorayimha
ajjatanī, attanopada and passive ⨀ ⨂
🤟 attanopada acorayittha —
🤟 passive acorīyittha, acorīyi —

Coraye has the e that §517 (488) allows for eyya, as Buddhappiya notes at 454. In acoresi the s between the causative stem and the ending is the augment of §491 (523): Karassa kāsattamajjatanimhi, which he extends to every stem ending in a long vowel at 541; the a in front is the augment of §519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu, and the ī of the ending is shortened by §517. Acorayiṃsu has the iṃsu of §504 (470): Sabbato uṃ iṃsu, acorayuṃ the uṃ left as it is.

Corissati, corissanti. Corayissati, corayissanti. Corīyissate, corīyissante. Corīyissati, corīyissanti. Acorissa, acorayissa. Acorīyissatha, acorīyissa iccādi.

The bhavissantī (future) and the kālātipatti (conditional) forms, active and passive:

bhavissantī ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 corissati corissanti corayissati corayissanti
🤟 passive, attanopada corīyissate corīyissante — —
🤟 passive, parassapada corīyissati corīyissanti — —
kālātipatti ⨀ ṇe ⨀ ṇaya
🤟 acorissa acorayissa
🤟 passive acorīyissatha, acorīyissa —

Before the augment i of §516 (466): Ikārāgamo asabbadhātukamhi the e of ṇe is dropped, so the ṇe stem gives corissati, the ṇaya stem corayissati.

Tathā cinta cintāyaṃ, saṃyogantattā vuddhiabhāvova viseso.

Likewise cinta in the sense of thinking (cintā): the only difference is the absence of vuddhi, because the root ends in a conjunct consonant [nt].

Cinteti, cintayati, cintenti, cintayanti. Cintetu, cintayatu. Cinteyya, cintayeyya. Acintesi, cintesi, acintayi, cintayi. Cintessati, cintayissati. Acintissa, acintayissa iccādi.

The third-person forms of cinta, “he thinks”, tense set by tense set:

🤟 ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
vattamānā cinteti cintenti cintayati cintayanti
pañcamī cintetu — cintayatu —
sattamī cinteyya — cintayeyya —
ajjatanī acintesi, cintesi — acintayi, cintayi —
bhavissantī cintessati — cintayissati —
kālātipatti acintissa — acintayissa —

Here the ṇe stem keeps its e before ssati (cintessati) where cura dropped it (corissati); both treatments recur in the causative paradigm at 541 (bhāvessati, bhāvissatha).

Manta guttabhāsane, manteti, mantayati i ccādi purimasamaṃ.

Manta in the sense of speaking in secret (guttabhāsana, taking counsel): manteti, mantayati and so on, the same as the preceding [cinta].

Pāla rakkhaṇe, dhammaṃ pāleti, pālayati. Pālīyati. Pāletu, pālayatu iccādi.

Pāla in the sense of protecting: dhammaṃ pāleti, pālayati, “he protects the Dhamma”; [passive] pālīyati; pāletu, pālayatu and so on. [The ā of the root is already the vuddhi grade of a, so the rule changes nothing here.]

Ghaṭa ghaṭane, ghāṭeti, ghāṭayati, ghaṭeti, ghaṭayati, ghaṭādittā vikappena vuddhi.

Ghaṭa in the sense of joining together (ghaṭana): ghāṭeti, ghāṭayati, ghaṭeti, ghaṭayati — the vuddhi is optional (vikappena) because the root belongs to the ghaṭādi group [542 (§484): Ghaṭādīnaṃ vā].

Vida ñāṇe, vedeti, vedayati.

Vida in the sense of knowing: vedeti, vedayati [the i strengthened to e].

Gaṇa saṅkhyāne, ‘‘ghaṭādīnaṃ vā’’ti na vuddhi, gaṇeti, gaṇayati iccādi, sabbattha subodhaṃ.

Gaṇa in the sense of counting: by §484 (542): Ghaṭādīnaṃ vā there is no vuddhi: gaṇeti, gaṇayati, and so on. Everywhere [else the forms are] easily understood.

lemma inflected vibhatti meaning
▶️🤟⨀(√cinta + ṇe + ti) cinteti ti (vattamānā) he thinks — no vuddhi: the root ends in nt
▶️🤟⨀(√manta + ṇe + ti) manteti ti (vattamānā) he takes counsel — no vuddhi: the root ends in nt
▶️🤟⨀(√pāla + ṇe + ti) dhammaṃ pāleti ti (vattamānā) he protects the Dhamma
▶️🤟⨀(√ghaṭa + ṇe + ti) ghāṭeti, ghaṭeti ti (vattamānā) he joins together — vuddhi optional (ghaṭādi)
▶️🤟⨀(√vida + ṇe + ti) vedeti ti (vattamānā) he knows, makes known
▶️🤟⨀(√gaṇa + ṇe + ti) gaṇeti ti (vattamānā) he counts — no vuddhi (ghaṭādi)

Curādigaṇo.

The cura class [is finished].

Bhūvādī ca rudhādī ca, divādī svādayo gaṇā;
Kiyādī ca tanādī ca, curādī cidha sattadhā.

The bhū class, the rudha class, the diva class and the su class,
the kī class, the tanu class and the cura class: thus the classes here are sevenfold.

Vikaraṇavidhānaṃ samattaṃ.

The treatment of the class suffixes (vikaraṇa) is complete.

Dhātuppaccayantanaya (Roots with derivative suffixes)

Section titled “Dhātuppaccayantanaya (Roots with derivative suffixes)”

Atha dhātuppaccayantā vuccante.

Now the [verbs] that end in a root-suffix (dhātuppaccayanta) are stated.

Tattha dhātvatthe niddiṭṭhā khādikārita ntā paccayā dhātuppaccayā nāma.

Among them, the suffixes prescribed in the sense of a root, from kha to the kārita — [the desiderative kha, cha, sa, the denominative āya, īya, ṇaya, and the causative ṇe, ṇaya, ṇāpe, ṇāpaya] — are called dhātuppaccaya, root-suffixes: a root or a noun with one of them added behaves as a root and takes the verb endings (530 (§455): Dhātuppaccayehi vibhattiyo).

Tija nisāna bandhanakhamāsu, dhātusaññādi.

Tija in the senses of sharpening (nisāna), binding (bandhana) and enduring (khamā): the naming as a root and the rest [follow as before — §457 (424): Bhūvādayo dhātavo, and the elision of the root’s final vowel by §521 (425): Dhātussanto lopo’nekasarassa].

‘‘Dhātuliṅgehi parā paccayā’’ti ito dhātu ggahaṇaṃ anuvattate, ‘‘parā, paccayā’’ti ca adhikāro.

From §432 (362): Dhātuliṅgehi parā paccayā the word dhātu (root) continues [into the rules that follow], and parā paccayā, “the suffixes come after”, is a governing statement (adhikāra) over them.

528 (§433): Tija gupa kita mānehi kha cha sā vā (optionally kha, cha, sa after tija, gupa, kita, māna) apavada

Section titled “528 (§433): Tija gupa kita mānehi kha cha sā vā (optionally kha, cha, sa after tija, gupa, kita, māna) apavada ”

Tija gupa kita māna iccetehi dhātūhi kha cha sa iccete paccayā parā honti vā.

After these roots — tija, gupa, kita, māna — come these suffixes, kha, cha and sa, optionally (vā).

Tijato khantiyaṃ khova, nindāyaṃ gupato tu cho;
Kitā cho sova mānamhā, vavatthitavibhāsato.

After tija only kha, in the sense of enduring; after gupa cha, but [only] in the sense of loathing;
after kita cha, and only sa after māna — by way of restricted option (vavatthitavibhāsā).

‘‘Kvacādivaṇṇānamekassarānaṃ dvebhāvo’’ti dhātvādissa dvibhāvo.

By §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo — the rule he has placed at 461 (§458) — the first [syllable] of the root is doubled. [The root has already lost its final a by §521 (425): Dhātussanto lopo’nekasarassa, and the suffix has been added:]

√tija + kha rule
→ tij + a + kha §521
→ (ti) + tij + kha §458
→ ti + tij + kha … continued at 529

‘‘Byañjanantassā’’ti vattamāne –

With byañjanantassa (“of [a root] ending in a consonant”) continuing [from 531 (§472): Byañjanantassa co chappaccayesu ca] —

529 (§473): Ko khe ca (And k before kha) apavada

Section titled “529 (§473): Ko khe ca (And k before kha) apavada ”

Dhātvantassa byañjanassa ka kārādeso hoti kha ppaccaye pare.

The final consonant of the root is replaced by k when the suffix kha follows.

Titikkha iti ṭhite –

When titikkha stands [thus formed] —

Dhātuvihitānaṃ tyā divibhattīnaṃ adhātuto appavattiyamāha.

Since the endings ti and the rest, which are prescribed after a root, would not apply after what is not a root, he [Kaccāyana] states [the following rule].

530 (§455): Dhātuppaccayehi vibhattiyo (the endings come after the root-suffixes) utsarga

Section titled “530 (§455): Dhātuppaccayehi vibhattiyo (the endings come after the root-suffixes) utsarga ”

Dhātvatthe niddiṭṭhehi khā dikārita ntehi paccayehi tyā dayo vibhattiyo hontīti pure viya vattamānādayo yojetabbā.

After the suffixes prescribed in the sense of a root, from kha to the kārita, come the endings ti and the rest; so the vattamānā and the other [tense sets] are to be applied as before.

Ativākyaṃ titikkhati, titikkhanti. Kamme titikkhīyati. Tathā titikkhatu, titikkhantu. Titikkheyya, titikkheyyuṃ. Atitikkhi, atitikkhiṃsu. Titikkhissati. Atitikkhissa iccādi.

Ativākyaṃ titikkhati, “he endures abuse”; titikkhanti. In the passive, titikkhīyati. Likewise [in the other tense sets]:

🤟 ⨀ ⨂
vattamānā titikkhati titikkhanti
vattamānā, passive titikkhīyati —
pañcamī titikkhatu titikkhantu
sattamī titikkheyya titikkheyyuṃ
ajjatanī atitikkhi atitikkhiṃsu
bhavissantī titikkhissati —
kālātipatti atitikkhissa —

Kha ppaccayābhāve a ppaccayassa e kāro, tejeti, tejati vā, tejanti iccādi.

In the absence of the suffix kha [in the root’s other senses] the class suffix a becomes e [by §510 (487): Lopañcettamakāro]: tejeti, or tejati, tejanti, and so on.

Gupa gopane, cha ppaccaye dvibhāvo, ‘‘pubbobbhāso’’ti abbhāsasaññā, ‘‘abbhāsassā’’ti vattamāne ‘‘antassivaṇṇākāro vā’’ti abbhāsantassikāro, ‘‘kavaggassa cavaggo’’ti abbhāsaga kārassa ja kāro ca.

Gupa in the sense of guarding (gopana): when the suffix cha [is added, in the sense of loathing,] the doubling [takes place]; by §459 (462): Pubbo’bbhāso [the first syllable] is named abbhāsa; with abbhāsassa (“of the abbhāsa”) continuing, by §465 (463): Antassivaṇṇākāro vā the final [vowel] of the abbhāsa becomes i, and by §462 (467): Kavaggassa cavaggo the g of the abbhāsa becomes j.

√gupa + cha rule
→ gup + a + cha §521
→ (gu) + gup + cha §458, §459
→ g(u→i) + gup + cha §465
→ (g→j)i + gup + cha §462
→ ji + gup + cha … continued at 531

531 (§472): Byañjanantassa co chappaccayesu ca (And a final consonant becomes c before cha) apavada

Section titled “531 (§472): Byañjanantassa co chappaccayesu ca (And a final consonant becomes c before cha) apavada ”

Dhātvantassa11 byañjanassa ca kārādeso hoti cha ppaccayesu paresu. Tato vibhattiyo, kāyaṃ jigucchati, jigucchanti. Sesaṃ purimasamaṃ. Chā bhāve gopeti, gopenti iccādi.

The final consonant of the root is replaced by c when the suffixes cha follow. Then the endings: kāyaṃ jigucchati, “he is disgusted with the body”; jigucchanti. The rest is the same as before [for titikkhati]. In the absence of cha [when the root means guarding]: gopeti, gopenti, and so on.

Kita rogāpanayane, chappaccayo, dvittañca.

Kita in the sense of removing disease (rogāpanayana): the suffix cha, and the doubling.

√kita + cha rule
→ kit + a + cha §521
→ (ki) + kit + cha … §458, §459; continued at 532

Abbhāsa ggahaṇamanuvattate.

The word abbhāsa continues [into the next rule].

532 (§463): Mānakitānaṃ vatattaṃ vā (Optionally v, t for [the abbhāsa of] māna, kita) apavada

Section titled “532 (§463): Mānakitānaṃ vatattaṃ vā (Optionally v, t for [the abbhāsa of] māna, kita) apavada ”

Abbhāsagatānaṃ māna kita iccetesaṃ dhātūnaṃ va kārata kārattaṃ hoti vā yathākkamanti ta kāro, dhātvantassa ca kāro, sesaṃ samaṃ. Rogaṃ tikicchati, tikicchanti iccādi. Ta kārābhāve ‘‘kavaggassa cavaggo’’ti ca kāro, vicikicchati, vicikicchanti iccādi.

[The initial] of the roots māna and kita, when they stand in the abbhāsa, optionally becomes v and t respectively — so [here for kita] the t; the final of the root becomes c [by 531 (§472)]; the rest is the same. Rogaṃ tikicchati, “he treats a disease”; tikicchanti, and so on. In the absence of the t, by §462 (467): Kavaggassa cavaggo there is c: vicikicchati, “he doubts”; vicikicchanti, and so on.

Māna vīmaṃsapūjāsu, sappaccayadvibhāvaī kārava kārā.

Māna in the senses of investigating (vīmaṃsā) and honouring (pūjā): [in the first sense] the suffix sa, the doubling, the ī [for the ā of the abbhāsa, by §465 (463)] and the v [for its m, by this rule].

√māna + sa rule
→ mān + a + sa §521
→ (mā) + mān + sa §458, §459
→ m(ā→ī) + mān + sa §465
→ (m→v)ī + mān + sa … §463; continued at 533

533 (§467): Tato pāmānānaṃ vā maṃ sesu (After it, vā, maṃ for pā, māna before sa) apavada

Section titled “533 (§467): Tato pāmānānaṃ vā maṃ sesu (After it, vā, maṃ for pā, māna before sa) apavada ”

Tato abbhāsato parāsaṃ pāmānānaṃ dhātūnaṃ vāmaṃiccete ādesā honti yathākkamaṃ sa ppaccaye pare. Sesū ti bahuvacananiddeso payogepi vacanavipallāsañāpanatthaṃ. Atthaṃ vīmaṃsati, vīmaṃsanti iccādi.

After it — the abbhāsa — the roots pā and māna are replaced by vā and maṃ respectively when the suffix sa follows. The statement in the plural, sesu [for se], is for the purpose of indicating that in usage too an interchange of number (vacanavipallāsa) [is found]. Atthaṃ vīmaṃsati, “he investigates the matter”; vīmaṃsanti, and so on.

Aññattha ‘‘lopañcettamakāro’’ti a ppaccayasse kāro, māneti, mānenti.

Elsewhere [in the sense of honouring] the class suffix a becomes e by §510 (487): Lopañcettamakāro: māneti, mānenti.

Bhuja pālanabyavaharaṇesu, bhottumicchatīti atthe –

Bhuja in the senses of protecting and of enjoying (byavaharaṇa, using, eating): in the sense bhottum icchati, “he wishes to eat” —

‘‘Kha cha sā, vā’’ti ca vattate.

Kha cha sā and vā continue [from 528 (§433): Tija gupa kita mānehi kha cha sā vā] as well.

534 (§434): Bhuja ghasa hara su pādīhi tumicchatthesu ([kha, cha, sa] after bhuja, ghasa, hara, su, pā and the like, in the sense of wishing to) apavada

Section titled “534 (§434): Bhuja ghasa hara su pādīhi tumicchatthesu ([kha, cha, sa] after bhuja, ghasa, hara, su, pā and the like, in the sense of wishing to) apavada ”

Bhuja ghasa hara su pā iccevamādīhi dhātūhi tu micchatthesu ca kha cha sa iccete paccayā honti vā. Tumicchānaṃ, tumantayuttaicchāya vā atthā tumicchatthā, tena tumantarahitesu ‘‘bhojanamicchatī’’tiādīsu na honti, ‘‘vuttatthānamappayogo’’ti vākyassa appayogo, dhātvādissa dvebhāve kate ‘‘dutiyacatutthānaṃ paṭhamatatiyā’’ti abbhāsabha kārassa ba kāro, dhātvantassa ‘‘ko khe cā’’ti ka kāro, bubhukkhati, bubhukkhanti iccādi.

After the roots bhuja, ghasa, hara, su, pā and the like, in the senses “wishing to [do]” (tumicchattha) as well, come these suffixes, kha, cha and sa, optionally. Tumicchatthā are the senses (attha) of tuṃ and of wishing (icchā) — or the senses of a wish joined to a form ending in tuṃ; therefore where there is no form in tuṃ, as in bhojanam icchati, “he wants food”, [the suffixes] do not occur. By [the maxim] vuttatthānam appayogo — “words whose meaning has [already] been expressed are not used” — the phrase [bhottuṃ icchati] is not used [beside the suffixed verb]. When the first [syllable] of the root has been doubled, by §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā the bh of the abbhāsa becomes b, and by 529 (§473): Ko khe ca the final of the root becomes k: bubhukkhati, “he wishes to eat”; bubhukkhanti, and so on.

Vā ti kimatthaṃ? Bhottumicchati, icchatthesū ti kimatthaṃ? Bhottuṃ gacchati.

Ghasa adane, ghasitumicchatīti atthe chappaccayo, dvittaṃ, tatiya ca vagga ikāra ca kārādesā, jighacchati, jighacchanti.

Ghasa in the sense of eating (adana): in the sense ghasitum icchati, “he wishes to eat”, the suffix cha, the doubling, and the replacements by the third [letter of the group — gh to g, §461], by the c group [g to j, §462], by i [a to i, §465] and by c [s to c, 531 (§472)]: jighacchati, “he is hungry”; jighacchanti.

Hara haraṇe, haritumicchatīti atthe sa ppaccayo.

Hara in the sense of taking (haraṇa): in the sense haritum icchati, “he wishes to take”, the suffix sa [comes, and the root is then replaced by the next rule].

535 (§474): Harassa gī se (gī for hara before sa) apavada

Section titled “535 (§474): Harassa gī se (gī for hara before sa) apavada ”

Hara iccetassa dhātussa sabbassa gī hoti se paccaye pare. ‘‘Gīse’’ti yogavibhāgena jissapi, ṭhānūpacārenādesassāpi dhātuvohārattā dvittaṃ, bhikkhaṃ jigīsati, jigīsanti.

The whole of the root hara becomes gī when the suffix sa follows. By splitting the rule (yogavibhāga) — [reading] gī se [on its own] — [gī] comes after ji as well. Because a substitute too is treated as the root, by transfer of the original’s status (ṭhānūpacāra), the doubling [applies to gī]: bhikkhaṃ jigīsati, “he wishes to get alms”; jigīsanti.

Su savaṇe, sotumicchati sussūsati, sussūsanti, ‘‘kvaci dhātū’’tiādinā dīgho.

Su in the sense of hearing: sotum icchati, “he wishes to hear” — sussūsati, sussūsanti; the lengthening [of the root’s u] is by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca — 488 (§517) — and the rest of that rule.

Pā pāne, pātumicchatīti atthe sa ppaccayadvittarassattai kārādesā, ‘‘tato pāmānānaṃ vāmaṃ sesū’’ti vā deso, pivāsati, pivāsanti iccādi.

Pā in the sense of drinking: in the sense pātum icchati, “he wishes to drink”, the suffix sa, the doubling, the shortening [of the abbhāsa, §460 (506): Rasso] and the replacement by i [§465 (463)]; by 533 (§467): Tato pāmānānaṃ vā maṃ sesu the replacement vā: pivāsati, “he is thirsty”; pivāsanti, and so on.

Ji jaye, vijetumicchati vijigīsati iccādi.

Ji in the sense of conquering: vijetum icchati, “he wishes to conquer” — vijigīsati, and so on.

Saṅgho pabbatamiva attānamācarati, pabbato iva ācaratīti vā atthe –

In the sense saṅgho pabbatam iva attānam ācarati, “the Saṅgha conducts itself like a mountain”, or pabbato iva ācarati, “it behaves like a mountain” —

536 (§435): Āya nāmato kattupamānādācāre (āya after a noun to which the agent is likened, in the sense of behaving) apavada

Section titled “536 (§435): Āya nāmato kattupamānādācāre (āya after a noun to which the agent is likened, in the sense of behaving) apavada ”

Ācaraṇakriyāya kattuno upamānabhūtamhā nāmato āya ppaccayo hoti ācāratthe. Upamīyati etenāti upamānaṃ, kattuno upamānaṃ kattupamānaṃ, ‘‘vuttatthānamappayogo’’ti iva saddanivatti, dhātuppaccayantattā ‘‘tesaṃ vibhattiyo lopā cā’’ti sutte tesaṃ gahaṇena vibhattilopo, ‘‘pakati cassa sarantassā’’ti pakatibhāvo, saralopādi, ‘‘dhātuppaccayehi vibhattiyo’’ti vibhattuppatti, pabbatāyati saṅgho, evaṃ samuddamiva attānamācarati samuddāyati, cicciṭamiva attānamācarati cicciṭāyati saddo. Evaṃ dhūmāyati.

After a noun that is the standard of comparison (upamāna) for the agent of an action of behaving, comes the suffix āya in the sense of behaving (ācāra). An upamāna is that by which [something] is compared; the upamāna of the agent is the kattupamāna. By [the maxim] vuttatthānam appayogo the word iva is withdrawn. Because [the stem] ends in a root-suffix, by the inclusion of these [stems] in the word tesaṃ of the rule §317 (332): Tesaṃ vibhattiyo lopā ca the inflection [of the noun] is elided; by §318 (333): Pakati cassa sarantassa [the stem] returns to its original form; the elision of the vowel and the rest [follow]; by 530 (§455): Dhātuppaccayehi vibhattiyo the endings arise: pabbatāyati saṅgho, “the Saṅgha behaves like a mountain”. In the same way samuddam iva attānam ācarati, “it conducts itself like the ocean” — samuddāyati; cicciṭam iva attānam ācarati, “it behaves like [the noise] cicciṭa” — cicciṭāyati saddo, “the sound hisses”. Likewise dhūmāyati, “it smokes”.

‘‘Nāmato, ācāre’’ti ca vattate.

Nāmato (“after a noun”) and ācāre (“in the sense of behaving”) continue [into the next rule] as well.

537 (§436): Īyūpamānā ca (and īya after a noun that is a standard of comparison) apavada

Section titled “537 (§436): Īyūpamānā ca (and īya after a noun that is a standard of comparison) apavada ”

Upamānabhūtā nāmato īya ppaccayo hoti ācāratthe. Puna upamāna ggahaṇaṃ kattu ggahaṇanivattanatthaṃ, tena kammatopi sijjhati, sesaṃ samaṃ. Achattaṃ chattamivācarati chattīyati, aputtaṃ puttamivācarati puttīyati sissamācariyo.

After a noun that is a standard of comparison comes the suffix īya in the sense of behaving. The repetition of the word upamāna is for the purpose of cancelling the word kattu (agent); hence [the suffix] is obtained also from [a noun to which] the object [is compared]. The rest is the same [as at 536]. Achattaṃ chattam iva ācarati, “he treats what is not an umbrella as an umbrella” — chattīyati; aputtaṃ puttam iva ācarati, “he treats one who is not a son as a son” — puttīyati sissam ācariyo, “the teacher treats the pupil as a son”.

Upamānā ti kiṃ? Dhammamācarati, ācāre ti kiṃ? Achattaṃ chattamiva rakkhati.

‘‘Īyo’’ti vattate.

Īya continues [into the next rule].

538 (§437): Nāmamhātticchatthe ([īya] after a noun in the sense of wishing [it] for oneself) apavada

Section titled “538 (§437): Nāmamhātticchatthe ([īya] after a noun in the sense of wishing [it] for oneself) apavada ”

Nāmamhā attano icchatthe īya ppaccayo hoti. Attano pattamicchati pattīyati, evaṃ vatthīyati, parikkhārīyati, cīvarīyati, paṭīyati, dhanīyati, puttīyati.

After a noun, in the sense of wishing [that thing] for oneself, comes the suffix īya. Attano pattam icchati, “he wishes for a bowl for himself” — pattīyati; likewise vatthīyati (cloth), parikkhārīyati (requisites), cīvarīyati (a robe), paṭīyati (a garment), dhanīyati (wealth), puttīyati (a son).

Atticchatthe ti kimatthaṃ? Aññassa pattamicchati.

Daḷhaṃ karoti vīriyanti atthe –

In the sense daḷhaṃ karoti vīriyaṃ, “he makes his effort firm” —

Kārita ggahaṇamanuvattate.

The word kārita continues [from 527 (§483): Asaṃyogantassa vuddhi kārite, by the frog-leap anuvutti].

539 (§439): Dhāturūpe nāmasmā ṇayoca (and ṇaya after a noun when it is to take the form of a root) apavada

Section titled “539 (§439): Dhāturūpe nāmasmā ṇayoca (and ṇaya after a noun when it is to take the form of a root) apavada ”

Dhātuyā rūpe nipphādetabbe, ‘‘taṃ karoti, tena atikkamati’’iccādike payujjitabbe vā sati nāmamhā ṇaya ppaccayo hoti, kāritasaññā ca. Ṇalope, vibhattilopasaralopādīsu katesu vibhattuppatti, daḷhayati vīriyaṃ, evaṃ pamāṇayati, amissayati, tathā hatthinā atikkamati atihatthayati, vīṇāya upagāyati upavīṇayati, visuddhā hoti ratti visuddhayati, kusalaṃ pucchati kusalayati iccādi.

When the form of a root is to be produced, or when [a phrase] such as taṃ karoti, “he makes [it] that”, or tena atikkamati, “he passes by means of that”, is to be expressed [in a single verb], after a noun comes the suffix ṇaya, and it is named kārita as well. When the ṇ has been elided [526 (§523)] and the elision of the inflection [§317 (332)], the elision of the vowel [§12 (13)] and the rest have been done, the endings arise: daḷhayati vīriyaṃ, “he makes his effort firm”; likewise pamāṇayati, “he measures” (pamāṇaṃ karoti), amissayati, “he makes unmixed” (amissaṃ karoti); so too hatthinā atikkamati, “he passes by elephant” — atihatthayati; vīṇāya upagāyati, “he sings to the lute” — upavīṇayati; visuddhā hoti ratti, “the night becomes clear” — visuddhayati; kusalaṃ pucchati, “he asks after [someone’s] welfare” — kusalayati; and so on.

540 (§438): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe (the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya after roots, named kārita) utsarga

Section titled “540 (§438): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe (the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya after roots, named kārita) utsarga ”

Sabbehi dhātūhi hetvatthe abhidheyye ṇe ṇayaṇāpe ṇāpaya iccete paccayā parā honti, te kāritasaññā ca honti. Hetuyeva attho hetvattho, so ca ‘‘yo kāreti sa hetū’’ti laddhahetusañño suddhakattuno payojako hetukattā, atthato pesanajjhesanādiko payojakabyāpāro idha hetu nāma.

After all roots, when the sense of the hetu (causative agent) is to be expressed, come these suffixes — ṇe, ṇaya, ṇāpe, ṇāpaya — and they are named kārita (causative). Hetvattha is the sense (attha) that is the hetu itself; and that [hetu] is the one who has received the name hetu by §282 (295): Yo kāreti sa hetu, the causative agent (hetukattā) who employs the plain agent (suddhakattā); in substance, what is here called hetu is the employer’s activity — commanding, requesting and the like.

Ettha ca –

And on this [there are the verses]:

Ṇe ṇayāva uvaṇṇantā, āto dve pacchimā siyuṃ;
Sesato caturo dve vā, vāsaddassānuvattito.

After [roots] ending in u or ū only ṇe and ṇaya; after [roots ending in] ā the last two;
after the rest all four, or two — because the word vā continues.

Akammā dhātavo honti, kārite tu sakammakā;
Sakammakā dvikammāssu, dvikammā tu tikammakā.

Roots without an object become, in the causative, roots with an object;
those with an object take two objects, and those with two objects three.

Tasmā kattari kamme ca, kāritākhyātasambhavo;
Na bhāve suddhakattā ca, kārite kammasaññito.

Therefore a causative verb is possible in the active and in the passive,
not in the impersonal; and in the causative the plain agent is termed object.

Niyādīnaṃ padhānañca, appadhānaṃ duhādinaṃ;
Kārite suddhakattā ca, kammamākhyātagocaranti.

For nī and the like the principal [object], for duha and the like the secondary,
and in the causative the plain agent, is the object that lies within the verb’s range [the one the passive verb expresses].

The fourth verse settles which of two objects a passive verb agrees with: with nī, “to lead” (ajaṃ gāmaṃ neti, “he leads the goat to the village”, 491), the principal object, the goat (nīyate gāmaṃ ajo); with duha, “to milk” (gāviṃ khīraṃ duhati), the secondary one, the cow; and in the causative the plain agent made to act (so devadattaṃ odanaṃ pāceti, 541).

Tattha yo koci bhavati, tamañño ‘‘bhavāhi bhavāhi’’ iccevaṃ bravīti, atha vā bhavantaṃ bhavituṃ samatthaṃ payojayati, bhavituṃ payojetīti vā atthe iminā ṇeṇaya ppaccayā, kāritasaññā ca, ‘‘vuttatthānamappayogo’’ti vākyassa appayogo, ‘‘kāritānaṃ ṇo lopa’’nti ṇa lopo, ‘‘asaṃyogantassa vuddhi kārite’’ti ū kārasso kāro vuddhi.

Here: someone is (bhavati); another says to him “be! be!” (bhavāhi bhavāhi), or else sets to work one who is and is able to be, or sets [him] to be — in this sense, by this rule the suffixes ṇe and ṇaya [come after bhū], and the name kārita; by [the maxim] vuttatthānam appayogo the sentence is not used [beside the verb]; by 526 (§523): Kāritānaṃ ṇo lopaṃ the ṇ is elided; by 527 (§483): Asaṃyogantassa vuddhi kārite the ū becomes o, [which is] the vuddhi.

‘‘O, e’’ti ca vattate, dhātu ggahaṇañca.

O and e continue [from 435 (§513): O ava sare and 491 (§514): E aya — the root-final o and e those rules treat], and the word dhātu (root) as well.

541 (§515): Te āvāyā kārite (those two become āva, āya in the causative) apavada

Section titled “541 (§515): Te āvāyā kārite (those two become āva, āya in the causative) apavada ”

Te dhātvantabhūtā o kāre kārā āvaāyā dese pāpuṇanti kārite pare. ‘‘Te āvāyā’’ti yogavibhāgena jhe ādīnaṃ akāritepi hontīti o kārassa āvā deso, saralopādi, ‘‘dhātuppaccayehi vibhattiyo’’ti tyā dayo.

Those two, the root-final o and e, take the replacements āva and āya when a kārita suffix follows. By splitting the rule — [reading] Te āvāyā [without kārite] — [the replacements] occur for jhe and the like even outside the causative [jhāyati, 489]. So the o [of bho] is replaced by āva; the elision of the vowel and the rest [follow]; and by 530 (§455): Dhātuppaccayehi vibhattiyo the endings ti and the rest.

So samādhiṃ bhāveti, bhāvayati, bhāventi, bhāvayanti. Bhāvesi, bhāvayasi, bhāvetha, bhāvayatha. Bhāvemi, bhāvayāmi, bhāvema, bhāvayāma. Bhāvayate, bhāvayante.

So samādhiṃ bhāveti, “he develops concentration”. The vattamānā (present):

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāveti bhāventi bhāvayati bhāvayanti
🤘 bhāvesi bhāvetha bhāvayasi bhāvayatha
👆 bhāvemi bhāvema bhāvayāmi bhāvayāma
attanopada ⨀ ṇaya ⨂ ṇaya
🤟 bhāvayate bhāvayante

Kamme attanopadayappaccayaīkārāgamā, saralopādi ca, tena bhāvīyate samādhi, bhāvīyante. Bhāvīyati, bhāvīyanti.

In the passive: the attanopada endings, the suffix ya and the augment ī, and the elision of the vowel and the rest: tena bhāvīyate samādhi, “concentration is developed by him”; bhāvīyante; [with the parassapada endings] bhāvīyati, bhāvīyanti.

vattamānā, passive ⨀ ⨂
🤟 attanopada bhāvīyate bhāvīyante
🤟 parassapada bhāvīyati bhāvīyanti

Tathā bhāvetu, bhāvayatu, bhāventu, bhāvayantu. Bhāvehi, bhāvaya, bhāvayāhi, bhāvetha, bhāvayatha. Bhāvemi, bhāvayāmi, bhāvema, bhāvayāma. Bhāvayataṃ, bhāvayantaṃ.

Likewise the pañcamī (imperative):

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāvetu bhāventu bhāvayatu bhāvayantu
🤘 bhāvehi bhāvetha bhāvaya, bhāvayāhi bhāvayatha
👆 bhāvemi bhāvema bhāvayāmi bhāvayāma
attanopada ⨀ ṇaya ⨂ ṇaya
🤟 bhāvayataṃ bhāvayantaṃ

Kamme bhāvīyataṃ, bhāvīyatu, bhāvīyantu.

In the passive: bhāvīyataṃ [attanopada]; bhāvīyatu, bhāvīyantu [parassapada].

pañcamī, passive ⨀ ⨂
🤟 attanopada bhāvīyataṃ —
🤟 parassapada bhāvīyatu bhāvīyantu

Bhāveyya, bhāvaye, bhāvayeyya, bhāveyyuṃ, bhāvayeyyuṃ. Bhāveyyāsi, bhāvayeyyāsi, bhāveyyātha, bhāvayeyyātha. Bhāveyyāmi, bhāvayeyyāmi, bhāveyyāma, bhāvayeyyāma. Bhāvetha, bhāvayetha, bhāveraṃ, bhāvayeraṃ.

The sattamī (optative):

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāveyya bhāveyyuṃ bhāvaye, bhāvayeyya bhāvayeyyuṃ
🤘 bhāveyyāsi bhāveyyātha bhāvayeyyāsi bhāvayeyyātha
👆 bhāveyyāmi bhāveyyāma bhāvayeyyāmi bhāvayeyyāma
attanopada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāvetha bhāveraṃ bhāvayetha bhāvayeraṃ

Bhāvaye has the e for eyya of §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca, as coraye at 527.

Kamme bhāvīyeyya, bhāvīyeyyuṃ.

In the passive: bhāvīyeyya, bhāvīyeyyuṃ.

Ajjataniyaṃ ‘‘sattamajjatanimhī’’ti yogavibhāgena kāritantāpi dīghato sakārāgamo.

In the ajjatanī (aorist), by splitting §491 (523): Karassa kāsattamajjatanimhi — [reading] sattam ajjatanimhi, “s in the ajjatanī” [on its own] — the augment s comes also after a causative stem, since it ends in a long vowel.

Abhāvesi, bhāvesi, abhāvayi, bhāvayi, abhāvesuṃ, bhāvesuṃ, abhāvayiṃsu, bhāvayiṃsu, abhāvayuṃ, bhāvayuṃ. Abhāvesi, abhāvayi12, abhāvittha, abhāvayittha. Abhāvesiṃ, bhāvesiṃ, abhāvayiṃ, bhāvayiṃ, abhāvimha, abhāvayimha.

The ajjatanī, with and without the augment a:

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 abhāvesi, bhāvesi abhāvesuṃ, bhāvesuṃ abhāvayi, bhāvayi abhāvayiṃsu, bhāvayiṃsu, abhāvayuṃ, bhāvayuṃ
🤘 abhāvesi abhāvittha abhāvayi abhāvayittha
👆 abhāvesiṃ, bhāvesiṃ abhāvimha abhāvayiṃ, bhāvayiṃ abhāvayimha

In abhāvittha and abhāvimha the e of ṇe is dropped before the augment i of §516 (466): Ikārāgamo asabbadhātukamhi; the ṇaya stem keeps its a and takes the i after it.

Kamme abhāvīyittha, abhāvīyi.

In the passive: abhāvīyittha [attanopada], abhāvīyi [parassapada].

Bhāvessati, bhāvayissati, bhāvessanti, bhāvayissanti. Bhāvessasi, bhāvayissasi, bhāvissatha, bhāvayissatha. Bhāvessāmi, bhāvayissāmi, bhāvessāma, bhāvayissāma.

The bhavissantī (future):

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāvessati bhāvessanti bhāvayissati bhāvayissanti
🤘 bhāvessasi bhāvissatha bhāvayissasi bhāvayissatha
👆 bhāvessāmi bhāvessāma bhāvayissāmi bhāvayissāma

The ṇe stem stands directly before ssati (bhāvessati, without the augment i) except in bhāvissatha, where the augment is taken and the e dropped before it, as in the ajjatanī.

Kamme bhāvīyissate, bhāvīyissante. Bhāvīyissati, bhāvīyissanti.

In the passive: bhāvīyissate, bhāvīyissante; bhāvīyissati, bhāvīyissanti.

bhavissantī, passive ⨀ ⨂
🤟 attanopada bhāvīyissate bhāvīyissante
🤟 parassapada bhāvīyissati bhāvīyissanti

Abhāvissa, abhāvayissa, abhāvissaṃsu, abhāvayissaṃsu. Kamme abhāvīyissatha, abhāvīyissa iccādi.

The kālātipatti (conditional): abhāvissa, abhāvayissa, abhāvissaṃsu, abhāvayissaṃsu; in the passive abhāvīyissatha, abhāvīyissa, and so on.

kālātipatti ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 abhāvissa abhāvissaṃsu abhāvayissa abhāvayissaṃsu
🤟 passive abhāvīyissatha, abhāvīyissa — — —

Tathā yo koci pacati, tamañño ‘‘pacāhi pacāhi’’ iccevaṃ bravīti, atha vā pacantaṃ payojeti, pacituṃ vā payojetīti atthe vuttanayena ṇe ṇayā dayo, a kārassā kāro vuddhi, sesaṃ neyyaṃ.

Likewise: someone cooks; another says to him “cook! cook!” (pacāhi pacāhi), or else sets to work one who is cooking, or sets [him] to cook — in this sense, in the way stated, ṇe, ṇaya and the rest [come after paca]; the a becomes ā, [which is] the vuddhi; the rest is to be inferred.

So devadattaṃ odanaṃ pāceti, pācenti. Pācesi, pācetha. Pācemi, pācema. Pācayati, pācayanti. Pācayasi, pācayatha. Pācayāmi, pācayāma. Ṇāpeṇāpayesu pana so puriso taṃ purisaṃ odanaṃ pācāpeti, pācāpenti. Pācāpayati, pācāpayanti.

So devadattaṃ odanaṃ pāceti, “he has Devadatta cook the rice”. The vattamānā:

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 pāceti pācenti pācayati pācayanti
🤘 pācesi pācetha pācayasi pācayatha
👆 pācemi pācema pācayāmi pācayāma

But with ṇāpe and ṇāpaya: so puriso taṃ purisaṃ odanaṃ pācāpeti, “that man has this man cook the rice”:

parassapada ⨀ ṇāpe ⨂ ṇāpe ⨀ ṇāpaya ⨂ ṇāpaya
🤟 pācāpeti pācāpenti pācāpayati pācāpayanti

Kamme so odanaṃ pācīyati tena, pācayīyati, pācāpīyati, pācāpayīyati.

In the passive: so odanaṃ pācīyati tena, “he is made to cook the rice by him”; pācayīyati, pācāpīyati, pācāpayīyati.

vattamānā, passive 🤟⨀ ṇe ṇaya ṇāpe ṇāpaya
pācīyati pācayīyati pācāpīyati pācāpayīyati

The passive of the causative expresses the plain agent — the one made to cook, so — as the fourth verse of 540 said; the rice stays in the second form.

Tathā pācetu, pācayatu, pācāpetu, pācāpayatu. Pācīyataṃ, pācīyatu, pācayīyataṃ, pācayīyatu, pācāpīyataṃ, pācāpīyatu, pācāpayīyataṃ, pācāpayīyatu. Pāceyya, pācayeyya, pācāpeyya, pācāpayeyya. Pācīyeyya, pācīyeyyuṃ. Apācesi, apācayi, apācāpesi, apācāpayi. Pācessati, pācayissati, pācāpessati, pācāpayissati. Apācissa, apācayissa, apācāpissa, apācāpayissa iccādi.

Likewise in the other tense sets, third person singular, with the four suffixes:

🤟⨀ ṇe ṇaya ṇāpe ṇāpaya
pañcamī pācetu pācayatu pācāpetu pācāpayatu
pañcamī, passive pācīyataṃ, pācīyatu pācayīyataṃ, pācayīyatu pācāpīyataṃ, pācāpīyatu pācāpayīyataṃ, pācāpayīyatu
sattamī pāceyya pācayeyya pācāpeyya pācāpayeyya
sattamī, passive pācīyeyya (⨂ pācīyeyyuṃ) — — —
ajjatanī apācesi apācayi apācāpesi apācāpayi
bhavissantī pācessati pācayissati pācāpessati pācāpayissati
kālātipatti apācissa apācayissa apācāpissa apācāpayissa

Gacchantaṃ, gantuṃ vā payojetīti atthe ṇe ṇayā dayo, vuddhiyaṃ sampattāyaṃ –

In the sense “he sets to work one who is going, or [sets him] to go”, ṇe, ṇaya and the rest [come after gamu]; when the vuddhi is about to apply —

‘‘Asaṃyogantassa vuddhi kārite’’ti vattate.

527 (§483): Asaṃyogantassa vuddhi kārite continues [into the next rule].

542 (§484): Ghaṭādīnaṃ vā (optionally for ghaṭa and the like) apavada

Section titled “542 (§484): Ghaṭādīnaṃ vā (optionally for ghaṭa and the like) apavada ”

Ghaṭādīnaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti vā kāriteti ettha vā ggahaṇena vuddhi na hoti, vavatthitavibhāsatthoyaṃ vā saddo.

“The roots ghaṭa and the like, when they do not end in a conjunct consonant, optionally take vuddhi before a kārita suffix”: here, by the mention of vā, the vuddhi does not occur [for gamu]; this word vā has the sense of a restricted option (vavatthitavibhāsā).

So taṃ purisaṃ gāmaṃ gameti, gamayati, gacchāpeti, gacchāpayati. So gāmaṃ gamīyati tena, gamayīyati, gacchāpīyati, gacchāpayīyati iccādi. Sabbattha yojetabbaṃ. Evaṃ uparipi.

So taṃ purisaṃ gāmaṃ gameti, “he makes that man go to the village”; gamayati, gacchāpeti, gacchāpayati. [In the passive:] so gāmaṃ gamīyati tena, “he is made to go to the village by him”; gamayīyati, gacchāpīyati, gacchāpayīyati, and so on. [The tense sets] are to be applied throughout; so too in what follows.

🤟⨀ ṇe ṇaya ṇāpe ṇāpaya
active gameti gamayati gacchāpeti gacchāpayati
passive gamīyati gamayīyati gacchāpīyati gacchāpayīyati

Ghaṭa īhāyaṃ, ghaṭantaṃ payojayati, ghaṭeti, ghaṭādīnaṃ vāti na vuddhi, ghaṭayati, ghaṭāpeti, ghaṭāpayati.

Ghaṭa in the sense of striving (īhā): he sets to work one who is striving — ghaṭeti; by Ghaṭādīnaṃ vā there is no vuddhi; ghaṭayati, ghaṭāpeti, ghaṭāpayati.

lemma inflected vibhatti meaning
▶️🤟⨀(√ghaṭa + ṇe + ti) ghaṭeti ti (vattamānā) he sets [one] striving — no vuddhi
▶️🤟⨀(√ghaṭa + ṇaya + ti) ghaṭayati ti (vattamānā) he sets [one] striving
▶️🤟⨀(√ghaṭa + ṇāpe + ti) ghaṭāpeti ti (vattamānā) he has [one] strive
▶️🤟⨀(√ghaṭa + ṇāpaya + ti) ghaṭāpayati ti (vattamānā) he has [one] strive

This ghaṭa of the bhū class, “to strive”, takes no strengthening; the cura-class ghaṭa “to join” at 527 had it by open option (ghāṭeti, ghaṭeti) — two roots, two domains of the one vā.

‘‘Kārite’’ti vattate.

Kārite (“before a kārita suffix”) continues [into the next rule].

543 (§486): Guha dusānaṃ dīghaṃ (lengthening for guha, dusa before the causative) apavada

Section titled “543 (§486): Guha dusānaṃ dīghaṃ (lengthening for guha, dusa before the causative) apavada ”

Guhadusa iccetesaṃ dhātūnaṃ saro dīgha māpajjate kārite pare, vuddhāpavādoyaṃ.

The vowel of the roots guha and dusa is lengthened when a kārita suffix follows; this is an exception (apavāda) to the vuddhi.

Guha saṃvaraṇe, guhituṃ payojayati gūhayati, gūhayanti. Dusa appītimhi, dussantaṃ payojayati dūsayati, dūsayanti iccādi.

Guha in the sense of concealing (saṃvaraṇa): he sets [someone] to hide — gūhayati, gūhayanti. Dusa in the sense of displeasure (appīti): he sets to work one who is offending — dūsayati, “he corrupts”, dūsayanti, and so on.

Tathā icchantaṃ payojayati icchāpeti, icchāpayati, eseti, esayati. Niyacchantaṃ payojayati niyāmeti, niyāmayati. Āsantaṃ payojayati āseti, āsayati, acchāpeti, acchāpayati. Labhantaṃ payojayati lābheti, lābhayati. Vacantaṃ payojayati vāceti, vācayati, vācāpeti, vācāpayati. Evaṃ vāseti, vāsayati, vāsāpeti, vāsāpayati. Vāheti, vāhayati, vāhāpeti, vāhāpayati. Jīreti, jīrayati, jīrāpeti, jīrāpayati. Māreti, mārayati, mārāpeti, mārāpayati. Dasseti, dassayati iccādi.

Likewise the causatives of the roots without vuddhi of the bhū class (476–489), each glossed “he sets to work one who is [doing]” (… payojayati):

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
isu (icchati) icchantaṃ — one wishing eseti, esayati icchāpeti, icchāpayati
yamu with ni (niyacchati) niyacchantaṃ — one restraining niyāmeti, niyāmayati —
āsa (acchati) āsantaṃ — one sitting āseti, āsayati acchāpeti, acchāpayati
labha labhantaṃ — one obtaining lābheti, lābhayati —
vaca vacantaṃ — one speaking vāceti, vācayati vācāpeti, vācāpayati
vasa likewise vāseti, vāsayati vāsāpeti, vāsāpayati
vaha vāheti, vāhayati vāhāpeti, vāhāpayati
jara (jīrati) jīreti, jīrayati jīrāpeti, jīrāpayati
mara māreti, mārayati mārāpeti, mārāpayati
disa dasseti, dassayati —

Icchāpeti and acchāpeti are built on the ccha stems of §522 (476): Isuyamūnamanto ccho vā (Rūp 476), eseti and āseti on the bare roots; jīreti keeps the jīra of §505 (482): Jaramarānaṃ jīra jīyya mīyyā vā; dasseti, “he shows”, has the dassa that §517 (488) allows for disa.

Tathā tudantaṃ payojayati todeti, todayati, todāpeti, todāpayati. Pavisantaṃ payojayati, pavisituṃ vā paveseti, pavesayati, pavesāpeti, pavesāpayati. Uddisantaṃ payojayati uddisāpeti, uddisāpayati. Pahontaṃ payojayati pahāveti, pahāvayati. Sayantaṃ payojayati sāyeti, sāyayati, sāyāpeti, sāyāpayati. Ettha e kārassa āyā deso, sayāpeti, sayāpayati, ‘‘kvaci dhātū’’tiādinā ṇāpeṇāpayesu āyā desassa rassattaṃ. Nayantaṃ payojayati nayāpeti, nayāpayati. Patiṭṭhantaṃ payojayati patiṭṭhāpeti, patiṭṭhāpayati, patiṭṭhapeti vā.

Likewise the tuda group and the hū group:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
tuda tudantaṃ — one striking todeti, todayati todāpeti, todāpayati
visa with pa pavisantaṃ, or pavisituṃ — one entering, or to enter paveseti, pavesayati pavesāpeti, pavesāpayati
disa with u (uddisati) uddisantaṃ — one reciting — uddisāpeti, uddisāpayati
hū with pa (pahoti) pahontaṃ — one who is able pahāveti, pahāvayati —
sī (sayati) sayantaṃ — one lying down sāyeti, sāyayati sāyāpeti, sāyāpayati; sayāpeti, sayāpayati
nī (nayati) nayantaṃ — one leading — nayāpeti, nayāpayati
ṭhā with pati patiṭṭhantaṃ — one standing firm — patiṭṭhāpeti, patiṭṭhāpayati, or patiṭṭhapeti

Here [in sāyeti] the e [of the strengthened sī] is replaced by āya [by 541 (§515): Te āvāyā kārite]; in sayāpeti, sayāpayati the replacement āya is shortened before ṇāpe and ṇāpaya by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca and the rest of that rule. Pahāveti shows the āva of the same rule 541 for the o of pahoti.

Hanantaṃ payojayatīti atthe ṇeṇayā dayo.

In the sense “he sets to work one who is striking”, ṇe, ṇaya and the rest [come after hana].

‘‘Ṇamhī’’ti vattate.

Ṇamhi (“before a suffix marked with ṇ”) continues [from §590 (579): Ṇamhiranjassa jo bhāvakaraṇesu into the next sutta].

544 (§591): Hanassa ghāto (ghāta for hana before a ṇ suffix) apavada

Section titled “544 (§591): Hanassa ghāto (ghāta for hana before a ṇ suffix) apavada ”

Hana iccetassa dhātussa ghātā deso hoti ṇa kāravati kāritappaccaye pare. Ghāteti, ghātayati, ghātāpeti, ghātāpayati, ‘‘vadho vā sabbatthā’’ti vadhā dese vadheti, vadhāpeti.

The root hana is replaced by ghāta when a kārita suffix carrying ṇ follows: ghāteti, ghātayati, ghātāpeti, ghātāpayati; with the replacement vadha by §592 (503): Vadho vā sabbattha: vadheti, vadhāpeti.

Juhontaṃ payojayati juhāveti, juhāvayati. Jahantaṃ payojayati jahāpeti, jahāpayati, hāpeti, hāpayati. Dadantaṃ payojayati dāpeti, dāpayati. Pidahantaṃ payojayati pidhāpeti, pidhāpayati, pidahāpeti, pidahāpayati.

The juhoti group (504–508):

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
hu (juhoti) juhontaṃ — one offering juhāveti, juhāvayati —
hā (jahāti) jahantaṃ — one abandoning — jahāpeti, jahāpayati; hāpeti, hāpayati
dā (dadāti) dadantaṃ — one giving — dāpeti, dāpayati
dhā with pi (pidahati) pidahantaṃ — one closing — pidhāpeti, pidhāpayati; pidahāpeti, pidahāpayati

Juhāveti shows the āva of 541 (§515): Te āvāyā kārite for the o of juhoti; the roots in ā take only the two suffixes with p, as the first verse of 540 requires, on the doubled stem (jahāpeti, pidahāpeti) or the bare one (hāpeti, dāpeti, pidhāpeti).

Rundhantaṃ payojayati rodheti, rodhayati, rodhāpeti, rodhāpayati. Chindantaṃ payojayati chedeti, chedayati, chedāpeti, chedāpayati. Yuñjantaṃ payojayati yojeti, yojayati, yojāpeti, yojāpayati. Bhuñjantaṃ payojayati bhojeti, bhojayati, bhojāpeti, bhojāpayati. Muñcantaṃ payojayati moceti, mocayati, mocāpeti, mocāpayati.

The rudha class (509):

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
rudha rundhantaṃ — one obstructing rodheti, rodhayati rodhāpeti, rodhāpayati
chidi chindantaṃ — one cutting chedeti, chedayati chedāpeti, chedāpayati
yuja yuñjantaṃ — one yoking yojeti, yojayati yojāpeti, yojāpayati
bhuja bhuñjantaṃ — one eating bhojeti, bhojayati bhojāpeti, bhojāpayati
muca muñcantaṃ — one releasing moceti, mocayati mocāpeti, mocāpayati

The niggahīta of the rudha class (§446 (509): Rudhādito niggahitapubbañca) belongs to the class suffix and is absent in the causative, so the root vowel is free to take the vuddhi of 527.

Dibbantaṃ payojayati deveti, devayati. Uppajjantaṃ payojayati uppādeti, uppādayati. Bujjhantaṃ payojayati bodheti, bodhayati. ‘‘Dādhāntato yo kvacī’’ti ya kārāgamo, bujjhāpeti, bujjhāpayati. Tussantaṃ payojayati toseti, tosayati, tosāpeti, tosāpayati. Sammantaṃ payojayati sameti, samayati, ghaṭādittā na vuddhi. Kuppantaṃ payojayati kopeti, kopayati. Jāyantaṃ payojayati janeti, janayati, ghaṭādittā na vuddhi.

The diva class (510–511):

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
divu dibbantaṃ — one playing deveti, devayati —
pada with u uppajjantaṃ — one arising uppādeti, uppādayati —
budha bujjhantaṃ — one understanding bodheti, bodhayati bujjhāpeti, bujjhāpayati
tusa tussantaṃ — one rejoicing toseti, tosayati tosāpeti, tosāpayati
samu sammantaṃ — one becoming calm sameti, samayati —
kupa kuppantaṃ — one becoming angry kopeti, kopayati —
jana jāyantaṃ — one being born janeti, janayati —

[In bujjhāpeti, bujjhāpayati] the augment y is by §606 (642): Dadhantato yo kvaci, [and joins the dh of the root as jjh]. Sameti, samayati and janeti, janayati have no vuddhi, because the roots belong to the ghaṭādi group [542 (§484)].

Suṇantaṃ payojayati dhammaṃ sāveti, sāvayati. Pāpuṇantaṃ payojayati pāpeti, pāpayati.

The su class (512):

root … payojayati ṇe, ṇaya
su suṇantaṃ — one hearing: dhammaṃ sāveti, he makes the Dhamma heard sāveti, sāvayati
apa with pa (pāpuṇāti) pāpuṇantaṃ — one attaining pāpeti, pāpayati

Vikkiṇantaṃ payojayati vikkāyāpeti, vikkāyāpayati. Jinantaṃ payojayati jayāpeti, jayāpayati. Jānantaṃ payojayati ñāpeti, ñāpayati. Gaṇhantaṃ payojayati gāheti, gāhayati, gāhāpeti, gāhāpayati, gaṇhāpeti, gaṇhāpayati.

The kī class (513–519):

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
kī with vi vikkiṇantaṃ — one selling — vikkāyāpeti, vikkāyāpayati
ji jinantaṃ — one conquering — jayāpeti, jayāpayati
ñā jānantaṃ — one knowing — ñāpeti, ñāpayati
gaha gaṇhantaṃ — one taking gāheti, gāhayati gāhāpeti, gāhāpayati; gaṇhāpeti, gaṇhāpayati

Vikkāyāpeti has the āya of 541 for the strengthened e of kī; jayāpeti the same āya shortened before ṇāpe, as sayāpeti at 543.

Vitanantaṃ payojayati vitāneti, vitānayati. Yo koci karoti, tamañño ‘‘karohi karohi’’iccevaṃ bravīti, karontaṃ payojayati, kātuṃ vā kāreti, kārayati, kārāpeti, kārāpayati iccādi.

The tanu class (520–524):

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
tanu with vi vitanantaṃ — one spreading out vitāneti, vitānayati —
kara someone does; another says to him “do! do!” (karohi karohi), or sets to work one who is doing, or [sets him] to do kāreti, kārayati kārāpeti, kārāpayati

Corentaṃ payojayati corāpeti, corāpayati. Cintentaṃ payojayati cintāpeti, cintāpayati, pūjentaṃ payojayati pūjāpeti, pūjāpayati iccādi. Sabbattha subodhaṃ.

The cura class (525–527), whose class suffix is itself ṇe, ṇaya, so that the causative adds the two suffixes with p:

root … payojayati ṇāpe, ṇāpaya
cura corentaṃ — one stealing corāpeti, corāpayati
cinta cintentaṃ — one thinking cintāpeti, cintāpayati
pūja pūjentaṃ — one honouring pūjāpeti, pūjāpayati

Everywhere [the forms are] easily understood.

Dhātuppaccayato cāpi, kāritappaccayā siyuṃ;
Sakāritehi yuṇvūnaṃ, dassanañcettha ñāpakaṃ.

The kārita suffixes may come also after a root-suffix;
and the sign of this here is that yu and ṇvu are seen [prescribed] “together with causatives” [in §641 (572): Nudādīhi yuṇvūnamanānanākānanakā sakāritehi ca, Buddhappiya’s 572].

Tena titikkhantaṃ payojayati titikkheti, titikkhāpeti. Tikicchantaṃ payojayati tikiccheti, tikicchayati, tikicchāpeti, tikicchāpayati. Evaṃ bubhukkheti, bubhukkhayati, bubhukkhāpeti, bubhukkhāpayati, pabbatāyantaṃ payojayati pabbatāyayati. Puttīyayati iccādipi siddhaṃ bhavati.

Therefore: he sets to work one who is enduring — titikkheti, titikkhāpeti; he sets to work one who is treating — tikiccheti, tikicchayati, tikicchāpeti, tikicchāpayati; likewise bubhukkheti, bubhukkhayati, bubhukkhāpeti, bubhukkhāpayati; he sets to work one who behaves like a mountain — pabbatāyayati. Puttīyayati and the like are established as well.

lemma inflected vibhatti meaning
▶️🤟⨀(√tija + kha + ṇe + ti) titikkheti, titikkhāpeti ti (vattamānā) he makes [someone] endure
▶️🤟⨀(√kita + cha + ṇe + ti) tikiccheti, tikicchayati, tikicchāpeti, tikicchāpayati ti (vattamānā) he has [someone] treat
▶️🤟⨀(√bhuja + kha + ṇe + ti) bubhukkheti, bubhukkhayati, bubhukkhāpeti, bubhukkhāpayati ti (vattamānā) he makes [someone] hungry
▶️🤟⨀(pabbata + āya + ṇaya + ti) pabbatāyayati ti (vattamānā) he makes [someone] behave like a mountain
▶️🤟⨀(putta + īya + ṇaya + ti) puttīyayati ti (vattamānā) he makes [someone] treat as a son, or wish for a son

Dhātuppaccayantanayo.

The section on [verbs] ending in a root-suffix [is finished].

Sāsanatthaṃ samuddiṭṭhaṃ, ākhyātaṃ sakabuddhiyā;
Bāhusaccabalenīdaṃ, cintayantu vicakkhaṇā.

For the sake of the Teaching the verb has been set forth [here]; by their own understanding
and by the strength of their wide learning let the discerning think this through.

Bhavati tiṭṭhati seti, ahosi evamādayo;
Akammakāti viññeyyā, kammalakkhaṇaviññunā.

Bhavati, tiṭṭhati, seti, ahosi and the like
are to be known as [verbs] without an object by one who knows the mark of the object.

Akammakāpi hetvattha-ppaccayantā sakammakā;
Taṃ yathā bhikkhu bhāveti, maggaṃ rāgādidūsakanti.

Even [roots] without an object, when they end in a suffix with the causative sense, have an object;
as for example: “the bhikkhu develops the path that destroys passion and the rest”.

The first verse recasts the one with which Kaccāyana’s vutti closes its chapter (Sāsanatthaṃ samuddiṭṭhaṃ, mayākhyātaṃ samāsato, under §523 (526)); the second and third restate the second verse of 540 — an intransitive root becomes transitive in the causative — with bhāveti, the verb of the section’s first causative paradigm, as the instance.

Iti padarūpasiddhiyaṃ ākhyātakaṇḍo chaṭṭho.

Thus ends the sixth section of the Padarūpasiddhi, the Ākhyātakaṇḍa (the verb section).

Footnotes

Section titled “Footnotes”

  1. CST4 prints kālābhipattivasena; the sixth division of time is the kālātipatti of 474 (§430): Kālātipatti ssā ssaṃsu, sse ssatha, ssaṃssāmhā, ssatha ssisu, ssase ssavhe, ssiṃssāmhase, and the reading is corrected accordingly. ↩

  2. CST4 prints ‘‘yathā kattari cā’’ti; the rule quoted is Buddhappiya’s own 511, which he and Kaccāyana (§444 (511): Tathā kattari ca) print Tathā kattari ca, and the quotation is corrected to it. ↩

  3. CST4 prints apacatthu; the hiyyattanī attanopada first person plural ending is tthuṃ (455), as the neighbouring pacatthuṃ, abhavatthuṃ and agacchatthuṃ show, and the form is corrected. ↩

  4. CST4 prints apacca, apaccū; the parokkhā doubles the root (461) and takes no augment a (457), and these are the parassapada passive forms answering to papaccittha, so papacca, papaccū is read. ↩

  5. CST4 prints va kārassa ja kāro; the rule turns a letter of the k group into one of the c group, and the letter of the abbhāsa ga that becomes j is g, so ga kārassa is read. ↩

  6. CST4 prints icchādi, a slip for the stock iccādi (“and so on”) that closes every other paradigm. ↩

  7. CST4 prints avahissati; the bhavissantī takes no augment a (§519 (457): Akārāgamo hiyyattanīajjatanīkālātipattīsu), and the passive future printed beside it, vuyhissati, has none. ↩

  8. CST4 prints Cala dalane, repeating the root name of the entry before it; the meaning dalane and the form daddallati belong to the root dala. ↩

  9. CST4 prints Pakiṭṭhissati, a misprint for patiṭṭhissati, the singular of the patiṭṭhissanti that follows it and the partner of patiṭṭhissa below. ↩

  10. CST4 prints Dhura theyye, with a page break inside the phrase; the root is cura (to steal), the head of the class, which the CST itself spells Cura theyye where the Kibbidhāna returns to it, and whose forms coreti, corayati follow at 527. ↩

  11. CST4 prints Dhātvanthassa; the word is dhātvantassa, “of the final of the root”, as in the parallel sentence at 529 (§473): Ko khe ca. ↩

  12. CST4 prints abhāvayasi, the shape of a present-tense form with the augment; the ajjatanī 🤘⨀ of a ṇaya stem is abhāvayi, identical with the 🤟⨀, as tvaṃ acorayi at 527 (§483) shows for cura. ↩