6. Ākhyātakaṇḍa (Verb section): Bhūvādigaṇa: Vibhattividhāna (The bhū class: the endings) (424–475)
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 stated.
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. And 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 those that end in the root-suffixes kha and the like. And 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 general.
‘‘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 the sense of the transitive and the intransitive.
‘‘Kvaci dhātū’’tiādito ‘‘kvacī’’ti vattate.
From 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the word kvaci (sometimes) continues.
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 for excluding [the elision] in mahīyati (“he is honoured”), samatho (“calm”) and the like; 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, when the many suffixes prescribed under the heading dhātu present themselves, 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 rule (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. And 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.
But 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 lemmas”); and since these 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 stated immediately after the taddhita, whichever six words come first [in each set] — in effect forty-eight — receive the name parassapada; so in the first [set] the six 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 it too presents itself 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.
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 too. 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 first [set], the vattamānā parassapada, the two 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 action2, 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, 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, ‘‘tathā3 kattari cā’’ti ito ‘‘kattarī’’ti vikaraṇappaccayavidhāne sabbattha vattate.
paro, paccayo and dhātu (“after”, “suffix”, “root”) are also a governing rule (adhikāra); and from 511 (§444): Tathā kattari ca kattari (“in the active”) continues throughout the prescription of the class suffixes (vikaraṇa).
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.
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.
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.
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.
Just because the agent is expressed by the verb, the third form ③ is not used for the agent;
but the first form ① is used, with regard to the bare meaning of the lemma.
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.
‘‘Payujjamānepi, tulyādhikaraṇe’’ti ca vattate.
payujjamānepi and tulyādhikaraṇe (“even when [the noun] is used”, “of the same reference”) also continue.
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.
What is tulyādhikaraṇe (of the same reference) for? tayā paccate odano (the rice is cooked by you).
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.
‘‘Vibhattīnaṃ, chā’’ti ca vattate.
vibhattīnaṃ and cha (“of the inflections”, “six”) also continue.
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.
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 |
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.” On being named a root, the root’s final is elided; the inflections ti and the rest arise in the way described; the only difference here is the absence of vuddhi, there being no i- or u-vowel: 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 |
Paṭhamapurisādīnamekajjhappavattippasaṅge paribhāsamāha –
When the first person and the rest would occur together, he states a metarule (paribhāsā) —
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, the later person is to be applied. And this [holds] only in expressing [persons] 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.
What is ekābhidhāne (in one expression) for? In so ca pacati, tvañca pacissasi, ahaṃ paciṃ (“he cooks, you will cook, I cooked”), because the times differ, mayaṃ pacimhā (“we cooked”) does not result.
Gamu sappa gatimhi, pure viya dhātusaññāyaṃ dhātvantalopo.
“gamu and sappa in [the sense of] going.” 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 arise.
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.
| 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; gamesi, gametha; gamemi, gamema.
| parassapada | ⨀ | ⨂ |
|---|---|---|
| 🤟 | gameti | gamenti |
| 🤘 | gamesi | gametha |
| 👆 | gamemi | gamema |
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 kuto nu tvaṃ āgacchasi, rājagahato āgacchāmi (“Where are you coming from?” — “I am coming from Rājagaha”) and the like, the vattamānā is used for what is near 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 | ? | you | ascetic | are coming | by day | of the day
‘‘Vā’’ti vattate.
vā continues.
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 attanopada4. 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).
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 expressed, not the second form ② but the first ① [is used] here.
Anubhūyante sampattiyo tayā. Anubhūyase tvaṃ devadattena, anubhūyavhe tumhe. Ahaṃ anubhūye tayā, mayaṃ anubhūyāmhe.
anubhūyante sampattiyo tayā (good fortunes 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 |
Kvacī ti kiṃ? Anubhūyate.
What is kvaci for? 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 (sīhagati), 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 and the like, c is made, 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.
| 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.
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.
| 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.
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.
| 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, and that is the longing for a desired thing not 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).
Vipariṇāmena ‘‘akārato’’ti vattate.
With a change of inflection form, akārato (“after a”) continues.
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).
| 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 |
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 my meal), 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 a 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).6
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)7, 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.
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.
| 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.
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 and earlier8, 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.
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 exactly as already described.
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.
| attanopada (passive) | ⨀ | ⨂ |
|---|---|---|
| 🤟 | anvabhūyattha, anubhūyattha; anvabhūyatha, anubhūyatha | anvabhūyatthuṃ, anubhūyatthuṃ |
| 🤘 | anvabhūyase, anubhūyase | anvabhūyavhaṃ, anubhūyavhaṃ |
| 👆 | anvabhūyiṃ, anubhūyiṃ | anvabhūyamhase, anubhūyamhase |
Tathā so odanaṃ apacā, pacā, apacū, pacū. Apaco, paco, apacattha, pacattha. Apacaṃ, pacaṃ, apacamhā, pacamhā. Apacattha, pacattha, apacatthuṃ9, 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)10 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.
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, having a single vowel, 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.11
‘‘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, 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] optionally becomes an i-vowel or a) apavada
Section titled “463 (§465): Antassivaṇṇākāro vā (The final [vowel of the abbhāsa] optionally becomes an i-vowel or 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, for an a-vowel [of the abbhāsa]
an i, and for that of gupa too; an ī
for [the ā of] vā; of bhū in the parokkhā,
an a; these are for no other.
Ū kārassa a kāro.
[Here] the ū becomes a.
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.
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)12, te kira babhūvu (they, they say, were). tvaṃ kira babhūve (you, they say, were).
‘‘Dhātūhī’’ti vattate, sīhagatiyā kvaci ggahaṇañca.
dhātūhi (“after roots”) continues, and by the lion’s glance (sīhagati) the word kvaci too.
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 only13 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.
| 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 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 |
Tathā papaca, papacū. Papace, papacittha. Papacaṃ, papacimha. Papacittha, papacire. Papacittho, papacivho. Papaciṃ, papacimhe.
Likewise papaca (he cooked, they say), papacū14; papace, papacittha; papacaṃ, papacimha. papacittha, papacire; papacittho, papacivho; papaciṃ, papacimhe.
| parassapada | ⨀ | ⨂ |
|---|---|---|
| 🤟 | papaca | papacū |
| 🤘 | papace | papacittha |
| 👆 | papacaṃ | papacimha |
| attanopada | ⨀ | ⨂ |
|---|---|---|
| 🤟 | papacittha | papacire |
| 🤘 | papacittho | papacivho |
| 👆 | papaciṃ | papacimhe |
Kammani papaccittha, papaccire iccādi. Tathā papacca15, 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.
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 ga16 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.
| 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.
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 at hand, from today [back], both witnessed and 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.
Maṇḍūkagatiyā ‘‘vā’’ti vattate.
By the frog’s leap (maṇḍūkagati), vā continues.
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.
| parassapada | ⨀ | ⨂ |
|---|---|---|
| 🤟 | abhavi, abhavī | abhaviṃsu, abhavuṃ |
| 🤘 | abhavi, abhavo | abhavittha |
| 👆 | abhaviṃ | abhavimha, abhavimhā |
| attanopada | ⨀ | ⨂ |
|---|---|---|
| 🤟 | abhavittha, abhavā | abhavū |
| 🤘 | abhavise | abhavivhaṃ |
| 👆 | abhavaṃ, abhava | abhavimhe |
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 |
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 made], by the statement in the abstract (bhāvaniddesa) in 523 (§491): Karassa kāsattamajjatanimhi, or by splitting the rule (yogavibhāga) as 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.
| 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.
| 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.
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)17, 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
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.
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 |
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 rest18 receive the name kālātipatti. kālātipatti is the lapsing (atipatana) of the time; and 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. And here, although the action cannot be spoken of with the word “past”, nevertheless the designation “past” is indeed 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 ending is] ssā, the kālātipatti parassapada first person singular; the augments a and i, and vuddhi and the replacement ava; by 488 (§517): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the inflections ssā and ssāmhā are sometimes shortened, and [the e of] the ending sse becomes a.
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, abhavissisu19. 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), bhavissa, abhavissā, or bhavissā; te ce taṃ alabhissaṃsu, arahanto abhavissaṃsu (if they had obtained it, they would have become arahants), bhavissaṃsu.20 Likewise tvaṃ abhavissa, bhavissa, or abhavisse; tumhe abhavissatha, bhavissatha. ahaṃ abhavissaṃ, bhavissaṃ; mayaṃ abhavissamha, bhavissamha, abhavissāmhā, or bhavissāmhā. so abhavissatha, abhavissisu. abhavissase, abhavissavhe. abhavissiṃ, abhavissāmhase.
Kamme anvabhavissatha, anvabhavissisu. Anvabhūyissatha vā iccādi. Parassapadatte anvabhavissa, anvabhavissaṃsu. Anvabhūyissa vā iccādi. Bhāve abhavissatha devadattena, abhūyissatha.
In the passive: anvabhavissatha, anvabhavissisu; or anvabhūyissatha, and so on. When [the endings] become parassapada: 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), pacissa, apacissā, or pacissā; apacissaṃsu, pacissaṃsu. apacissa, pacissa, apacisse, or pacisse; apacissatha, pacissatha. apacissaṃ, pacissaṃ; apacissamha, pacissamha, apacissāmhā, or pacissāmhā. apacissatha, pacissatha; apacissisu, pacissisu. apacissase, pacissase; apacissavhe, pacissavhe. apacissiṃ, pacissiṃ; apacissāmhase, pacissāmhase.
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. When [the endings] become parassapada: apaccissa tena, paccissa, apaccissā, or paccissā; apaccissaṃsu, paccissaṃsu, and so on.
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.
so agacchissa, gacchissa, agacchissā, or gacchissā; agacchissaṃsu, gacchissaṃsu. tvaṃ agacchissa, gacchissa, agacchisse, or gacchisse; agacchissatha, gacchissatha. agacchissaṃ, gacchissaṃ; agacchissamha, gacchissamha, agacchissāmhā, or gacchissāmhā. agamissa, gamissa, agamissā, or gamissā; agamissaṃsu, gamissaṃsu. agamissa, gamissa, or agamisse; agamissatha, gamissatha. agamissaṃ, gamissaṃ; agamissamha, gamissamha, agamissāmhā, or gamissāmhā. agacchissatha, or gacchissatha, and so on.
Kamme agacchīyissatha, agamīyissatha, agacchīyissa, agamīyissaiccādi. Tathā aghammissā, aghammissaṃsu iccādi.
In the passive: agacchīyissatha, agamīyissatha, agacchīyissa, agamīyissa, and so on. Likewise 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 in the future
the bhavissantī; the parokkhā and the rest are the four of past time.
Chakālikavibhattividhānaṃ.
The prescription of the inflections of the six times [is finished].
Footnotes
Section titled “Footnotes”-
CST4 prints
kālābhipattivasena; the sixth division is thekālātipatti, andkālātipattivasenais read, so the Thai edition read by Rachiwong (1995). ↩ -
Rachiwong (1995) reads the Burmese
kārakavācake, “expressing thekāraka”, for the CST’ssādhakavācake; the CST is kept. ↩ -
CST4 prints
‘‘yathā kattari cā’’ti; the rule quoted is 511 (§444): Tathā kattari ca, and the quotation is corrected to it. Rachiwong (1995) refers it to 440 (§454): Kattari ca. ↩ -
Rachiwong (1995) renders
Attanopadavisayevāyamissate“the suffixyais to be applied optionally in the expression ofattanopada”, readingvisaye vā ayaṃ; here the sandhi is readvisaye eva ayaṃ, “only within the domain of theattanopada”. ↩ -
The Thai edition read by Rachiwong (1995) has
āmhasefor the CST’sāmase, here and in thepañcamīparadigms; the CST is kept. ↩ -
Rachiwong (1995) takes
patthanā yācanāas two senses, prayer and begging; hereyācanāglossespatthanā. ↩ -
Rachiwong (1995) makes
kaṭakaraṇea further sense, “in the sense of making a mat”; here it is the thing whose time has come. ↩ -
Rachiwong (1995) renders
hiyyopabhuti“before yesterday”, excluding yesterday; here it is “from yesterday and earlier”. ↩ -
CST4 prints
apacatthu; the ending istthuṃ(455), andapacatthuṃis read, so the Thai edition read by Rachiwong (1995). ↩ -
Rachiwong (1995) renders
Atikkamma itoti atīto“past from here (ito) after having gone beyond”, takingitoas “from here”; here it is the participleita, “gone”. ↩ -
Rachiwong (1995) runs the line’s two items together, “even when the suffix ‘a’ belonging to kiccapaccaya etc. — of the group of roots beginning with ‘juhoti’ — follows, the reduplication is applicable”; here
appaccaye juhotyādissaandkiccādike kvaciare two items. ↩ -
Rachiwong (1995) takes
rājāas the predicate, “he had become a king”; here it is the subject, “that king, they say, was”. ↩ -
CST4 divides
byañja-nādimhe vāyamāgamo, which suggestsvā; the words are readbyañjanādimhi eva ayaṃ āgamo, “only before one beginning with a consonant”, as the Sinhalese edition’s undivided-nādimhevāyamāgamoallows. ↩ -
The Thai edition read by Rachiwong (1995) has
papacufor the CST’spapacū; the CST is kept. ↩ -
CST4 prints
apacca, apaccū; theparokkhādoubles the root (461) and takes no augmenta(457), andpapacca, papaccūis read. ↩ -
CST4 prints
va kārassa ja kāro; the letter of theabbhāsagathat becomesjisg, andga kārassais read, so the Thai edition read by Rachiwong (1995). ↩ -
The Thai edition read by Rachiwong (1995) has
mā kiñci pāpaṃ āgamā, “may no evil come”, for the CST’smā kañci pāpamāgamā; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has the
attanopadaendingsssiṃsu,ssaṃfor the CST’sssisu,ssiṃ; the CST is kept. ↩ -
The Thai edition read by Rachiwong (1995) has
abhavissiṃsu,abhavissaṃ(andapacissiṃsu,pacissiṃsu) for the CST’sabhavissisu,abhavissiṃ, with the endings of its sutta at 474; the CST is kept. ↩ -
Rachiwong (1995) renders the examples as futures (“If, he would be ordained in childhood, he will be an arahā”); here they are counterfactual past, “he would have become”. ↩