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Kaccāyana

6. Ākhyātakaṇḍa (Verb section): Vikaraṇavidhāna (The class suffixes) (476–508)

Vikaraṇavidhāna (The class suffixes)

Section titled “Vikaraṇavidhāna (The class suffixes)”

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

isu in [the senses of] wishing and desiring. As before, the root’s final is elided, the inflections ti and the rest arise, and the suffix a [is added].

‘‘Dhātūna’’nti vattamāne –

While dhātūnaṃ (“of the roots”) continues —

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

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

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

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

Kamme attanopadassa yebhuyyena parassapadattameva payojīyati, tena cettha attanopade rūpāni saṅkhipissāma. So icchīyati, esīyati, issate, issati, ya kārassa pubbarūpattaṃ. Tathā icchatu, esatu. Iccheyya, eseyya. Parokkhāhiyyattanīsu pana rūpāni sabbattha payogamanugamma payojetabbāni, icchi, esi. Icchissati, esissati. Icchissā, esissā iccādi1.

In the passive the attanopada is for the most part used only in its parassapada shape; and therefore here we shall abridge the attanopada forms. so icchīyati (“he is wished for”), esīyati; issate, issati, the ya taking the form of the preceding [letter] (pubbarūpa). Likewise [in the pañcamī] icchatu, esatu; [in the sattamī] iccheyya, eseyya. In the parokkhā and the hiyyattanī, however, the forms are everywhere to be employed as usage warrants; [in the ajjatanī] icchi, esi; [in the bhavissantī] icchissati, esissati; [in the kālātipatti] icchissā, esissā, and so on.

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

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

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

In the passive: niyacchīyati, niyamīyati, niyammati, or saññamīyati. Likewise niyacchatu, saññamatu; niyaccheyya, saññameyya; niyacchī, saññamī; niyacchissati, saññamissati; niyacchissa, saññamissa, and so on.

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

āsa is in the sense of sitting down. By the split rule the replacement by ccha, and shortening: acchati, acchanti; acchasi, acchatha; acchāmi, acchāma. Elsewhere, with the prefix upa: upāsati, upāsanti. [Passive] acchīyati, upāsīyati; [pañcamī] acchatu, upāsatu; [sattamī] accheyya, upāseyya; [ajjatanī] acchī, upāsī; [bhavissantī] acchissati, upāsissati; [kālātipatti] acchissa, upāsissa, and so on.

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

labha is in the sense of getting: labhati, labhanti; labhasi, labhatha; labhāmi, labhāma; labhate, labhante; labhase, labhavhe; labhe, labhāmhe.

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

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

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

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

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

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

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

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

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

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

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

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

Kamme attanopade, ya ppaccaye ca kate –

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

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

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

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

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

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

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

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

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

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

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

Vasa nivāse, vasati, vasanti.

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

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

In the passive, the change to u and the taking of the form of the preceding [letter] (pubbarūpa): vussati, vussanti, and so on. [pañcamī] vasatu; [sattamī] vaseyya; [ajjatanī] avasi, vasi.

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

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

Tathā ruda assuvimocane, rodati, rucchati. Rodissati iccādi.

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

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

kusa is in the sense of abusing. With the prefix ā, doubling and shortening, and the suffix a and vuddhi: akkosati; akkosatu; akkoseyya.

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

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

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

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

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

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

Vaha pāpuṇane, vahati, vahanti.

vaha is in the sense of causing to reach: vahati, vahanti.

Kamme attanopade, ya ppaccaye ca kate –

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

‘‘Ye’’ti vattate.

ye (“before ya”) continues.

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

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

Ha kārassa vipariyayo hoti ya ppaccaye pare, ya ppaccayassa ca la kāro hoti vā. Vavatthitavibhāsatthoyaṃ vā saddo, tena ‘‘gayhatī’’tiādīsu la ttaṃ na hoti, nimittabhūtassa ya kārassevetaṃ la ttaṃ, ‘‘vacavasa’’iccādinā uttaṃ. Vuyhati, vulhati, vu yhanti. Vahatu, vuyhatu. Vaheyya, vuyheyya. Avahī, avuyhittha, avahittha. Vahissati2, vuyhissati. Avahissa, avuyhissa iccādi.

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

Jara vayohānimhi.

jara is in the sense of the loss of youth —

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

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

Jaramara iccetesaṃ dhātūnaṃ jīrajīyyamīyyā desā honti vā, saralopādi. Jīrati, jīranti. Jīyyati, jīyyanti. ‘‘Kvacā’’disuttena ekayakārassa kvaci lopo hoti3. Jīyati, jīyanti.

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

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

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

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

mara is in the sense of giving up life. With the replacement by mīyya: mīyyati, mīyyanti; or mīyati, mīyanti. marati, maranti, and so on.

Disa pekkhaṇe.

disa is in the sense of seeing —

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

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

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

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

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

In the passive, elision of the ya: dissate, dissante; dissati, dissanti; vipassīyati, dakkhīyati. [pañcamī] passatu, dakkhatu, dissatu; [sattamī] passeyya, dakkheyya, disseyya.

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

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

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

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

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

[bhavissantī] passissati, passissanti. By splitting §480 (490): Hotissarehohe bhavissantimhissassa ca as bhavissantimhi ssassa ca [“and in the bhavissantī, of ssa”] the ssa is elided, and the augment i [is inserted]: dakkhiti, dakkhinti. Without the elision, dakkhissati, dakkhissanti. [kālātipatti] apassissa, adakkhissa, and so on.

Sada visaraṇagatyāvasānesu.

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

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

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

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

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

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

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

Yaja devapūjāsaṅgatikaraṇadānesu. Yajati, yajanti.

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

Kammani ‘‘yamhī’’ti vattate.

In the passive, yamhi (“before ya”) continues.

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

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

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

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

Vada viyattiyaṃ vācāyaṃ, tyā dyuppatti, a ppaccayo ca.

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

‘‘Vā’’ti vattate.

vā continues.

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

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

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

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

‘‘Vā’’ti vattate.

vā continues.

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

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

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

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

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

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

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

The suffix a becomes e; elision of the vowel and the rest: vajjeti, vadeti, vadati. Before anti —

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

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

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

Here, under the governing heading dhātu, in the verb section and in the kita, for usages for which no rule has been prescribed, these operations — lengthening, its reverse, replacement, elision and augment — sometimes occur for the roots, for the endings ti and the rest, and for the suffixes prescribed after roots, in conformity with the word of the Jina. On this —

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

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

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

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

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

Optionally eyya, eyyāsi and eyyāmi take e, and the ssa takes e;
the o [ending] takes a and i; and the endings ā and ttha optionally become ttha and tha.

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

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

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

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

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

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

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

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

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

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

Abbhāsa ggahaṇamantaggahaṇaṃ, vā ggahaṇañca vattate.

The mention of abbhāsa, the mention of anta and the mention of vā continue.

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

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

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

And at the end of the abbhāsa the augment niggahīta optionally arises. This word vā has the sense of a vavatthitavibhāsā (a restricted option); hence this [augment] is only for kamu and the like. caṅkamati, caṅkamanti, and so on; kamati, kamanti, and so on.

Cala kampane, cañcalati, calati.

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

Dala4 dalane, daddallati.

dala is in the sense of bursting: daddallati.

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

jhe is in the sense of thinking. When the suffix a [follows], taking o, sare and e as governing5 and splitting §515 (541): Te āvāyā kārite as te āvāyā [“those become āva, āya”], the e is replaced by āya even outside the causative: jhāyati, jhāyanti, and so on. This is a special provision.

Savuddhikabhūvādinayo.6

The method of the bhū-class roots with vuddhi [is finished].

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

tuda is in the sense of piercing. The endings ti and the rest are added, and the suffix a; by the mention of vā carried into §485 (434): Aññesu ca, the only peculiarity is that tuda and its class take no vuddhi: tudati, tudanti; tudasi, tudatha; tudāmi, tudāma.

⨀ ⨂
🤟 tudati tudanti
🤘 tudasi tudatha
👆 tudāmi tudāma

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

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

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

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

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

⨀ ⨂
🤟 pavisati pavisanti
🤘 pavisasi pavisatha
👆 pavisāmi pavisāma

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

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

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

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

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

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

Nuda khepe, nudati, nudanti.

nuda is in the sense of throwing: nudati, nudanti.

Disa a tisajjane, uddisati, uddisanti.

disa is in the sense of expounding: uddisati, uddisanti.

Likha lekhane, likhati, likhanti.

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

Phusa samphasse, phusati, phusanti iccādi.

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

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

Tudādinayo.

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

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

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

The vattamānā of hū, parassapada:

⨀ ⨂
🤟 hoti honti
🤘 hosi hotha
👆 homi homa

Impersonal 🤟⨀: hūyate.

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

Likewise [in the pañcamī] hotu, hontu. hohi — since it does not follow a, the hi is not elided — hotha; homi, homa. In the impersonal, hūyataṃ.

⨀ ⨂
🤟 hotu hontu
🤘 hohi hotha
👆 homi homa

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

In the sattamī, elision of the vowel and the rest: heyya, heyyuṃ; heyyāsi, heyyātha; heyyāmi, heyyāma; or heyyaṃ. In the impersonal, hūyetha.

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

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

In the hiyyattanī, when the suffix a has been elided7, by the rule beginning Kvaci dhātu [§517] the ū of the root hū is replaced by uva.

The hiyyattanī of hū, parassapada and attanopada:

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

Impersonal 🤟⨀: ahūyattha.

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

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

The ajjatanī of hū, parassapada:

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

Impersonal 🤟⨀: ahūyittha.

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

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

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

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

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

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

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

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

Kālātipattiyaṃ ahavissa, ahavissaṃsu. Ahuyissatha iccādi.

In the kālātipatti: ahavissa, ahavissaṃsu; [impersonal] ahuyissatha8, and so on.

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

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

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

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

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

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

A ppaccayalopābhāve –

When the suffix a is not elided —

‘‘Sare’’ti vattate, dhātu ggahaṇañca.

sare (“before a vowel”) continues, and the mention of dhātu.

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

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

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

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

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

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

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

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

Saye, sayeyya, sayeyyuṃ. Atisīyeyya. Bhāve sīyetha.

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

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

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

Sayissati, sayissanti. I kārāgamābhāve sessati, sessanti. Kamme atisīyissate9, atisīyissati. Bhāve sīyissate.

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

Asayissā, asayissaṃsu. Kamme accasīyissatha iccādi.

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

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

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

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

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

Ṭhā gatinivattimhi, ‘‘vā’’ti vattate.

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

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

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

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

The root ṭhā is optionally replaced by tiṭṭha. This word vā has the sense of a vavatthitavibhāsā (a restricted option). The suffix a is elided [§510]: tiṭṭhati, tiṭṭhanti; ṭhāti, ṭhanti. When [the suffix] is not elided, by the rule beginning Kvaci dhātu [§517] the augment h [is inserted] after ṭhā, and shortening: with the prefix saṃ, saṇṭhahati, saṇṭhahanti. With the change to e: adhiṭṭheti, adhiṭṭhenti.

Kamme –

In the passive —

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

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

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

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

Tathā tiṭṭhatu, tiṭṭhantu. Ṭhātu, ṭhantu. Saṇṭhahatu, saṇṭhahantu. Tiṭṭhe, tiṭṭheyya. Saṇṭhe, saṇṭheyya, saṇṭheyyuṃ. Saṇṭhahe, saṇṭhaheyyuṃ. Aṭṭhāsi, aṭṭhaṃsu. Saṇṭhahi, saṇṭhahiṃsu. Patiṭṭhissati10, patiṭṭhissanti. Ṭhassati, ṭhassanti. Patiṭṭhahissati, patiṭṭhahissanti. Patiṭṭhissa, patiṭṭhissaṃsu. Patiṭṭhahissa, patiṭṭhahissaṃsu iccādi.

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

Pā pāne, ‘‘vā’’ti vattate.

pā is in the sense of drinking; vā continues.

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

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

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

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

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

pibati; [pañcamī] pibatu; [sattamī] pibeyya. By the rule beginning Kvaci dhātu [§517] the b becomes v: pivati, pivanti. pāti, pānti, or panti. [Passive] pīyate, pīyante; pīyati, pīyanti. [pañcamī] pivatu; [sattamī] piveyya; [ajjatanī] apāyi, pivi; [bhavissantī] pivissati; [kālātipatti] apivissa, and so on.

Asa bhuvi, vibhattuppatti, a ppaccayalopo, asa itīdha –

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

‘‘Asasmā, antalopo’’ti ca vattate.

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

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

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

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

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

‘‘Vā’’ti vattate.

vā continues.

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

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

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

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

‘‘Asasmā, antalopo’’ti ca adhikāro.

asasmā11 and antalopo are a governing heading.

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

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

Asa dhātussa antalopo hoti simhi vibhattimhi ca. Tvaṃ asi.

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

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

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

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

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

‘‘Vā’’ti vattate.

vā continues.

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

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

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

After the root asa, the endings mi and ma are optionally replaced by mhi and mha, and the final of the root is elided: amhi, amha; asmi, asma.

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

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

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

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

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

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

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

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

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

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

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

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

‘‘Vā, asassā’’ti ca vattate.

vā and asassa (“of asa”) continue.

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

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

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

The whole root asa12 is optionally replaced by bhū before an asabbadhātuka [ending]: [bhavissantī] bhavissati, bhavissanti; [kālātipatti] abhavissa, abhavissaṃsu.

Vā ti kimatthaṃ? Āsuṃ.

Brū viyattiyaṃ vācāyaṃ, tyā dyuppatti, a ppaccayalopo ca.

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

‘‘Kvacī’’ti vattate.

kvaci continues.

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

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

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

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

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

āha, āhu. brūsi, brūtha; brūmi, brūma; [attanopada] brūte, bruvante; brūse, bruvavhe13; bruve, brūmhe. [pañcamī] brūtu, bruvantu; brūhi, brūtha; brūmi, brūma; brūtaṃ, bruvantaṃ. [sattamī] bruve, bruveyya, bruveyyuṃ; bruveyyāsi, bruveyyātha; bruveyyāmi, bruveyyāma; bruvetha, bruveraṃ. [hiyyattanī] abruvā, abruvū.

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

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

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

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

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

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

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

In the passive, by the rule beginning Tassa cavagga [§441] the change to ñ, and doubling: haññate, haññante, haññare; haññati, haññanti. [pañcamī] hanatu, hanantu; [sattamī] haneyya.

‘‘Hanassā’’ti vattate.

hanassa (“of hana”) continues.

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

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

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

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

Hūvādinayo.

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

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

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

‘‘Abbhāse’’ti vattate.

abbhāse (“in the abbhāsa”) continues.

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

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

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

The letter h standing in the abbhāsa becomes j. By §510 (487): Lopañcettamakāro the suffix a is elided; vuddhi: juhoti.

Lopābhāve ‘‘jhalānaṃ, sare’’ti ca vattamāne –

When there is no elision [of the suffix], while jhalānaṃ and sare continue —

505 (§71): Yavakārā ca (and [jha, la become] y, v before a vowel) apavada

Section titled “505 (§71): Yavakārā ca (and [jha, la become] y, v before a vowel) apavada ”

Jhala saññānaṃ ivaṇṇuvaṇṇānaṃ ya kāravakārādesā honti sare pareti apadantassa u kārassa va kāro.

The i-vowels and u-vowels that bear the names jha and la are replaced by y and v when a vowel follows; hence the u that is not at the end of a word becomes v.

Juhvati, juhoti, juhvanti, juhonti. Juhvasi, juhosi, juhvatha, juhotha. Juhvāmi, juhomi, juhvāma, juhoma.

juhvati, juhoti; juhvanti, juhonti; juhvasi, juhosi; juhvatha, juhotha; juhvāmi, juhomi; juhvāma, juhoma.

Kamme ‘‘kvaci dhātū’’tiādinā dīgho, hūyate, hūyante. Hūyati, hūyanti.

In the passive, lengthening by the rule beginning Kvaci dhātu [§517]: hūyate, hūyante; hūyati, hūyanti.

Tathā juhotu, juhontu, juhvantu vā. Juhe, juheyya, juheyyuṃ. Ajuhavi, ajuhavuṃ. Ajuhosi, ajuhosuṃ. Ahūyittha aggi. Juhissati, juhissanti. Juhossati, juhossanti vā. Ajuhissa, ajuhissaṃsu iccādi.

Likewise [pañcamī] juhotu, juhontu, or juhvantu; [sattamī] juhe, juheyya, juheyyuṃ; [ajjatanī] ajuhavi, ajuhavuṃ; ajuhosi, ajuhosuṃ; [passive] ahūyittha aggi (“the fire was fed”); [bhavissantī] juhissati, juhissanti, or juhossati, juhossanti; [kālātipatti] ajuhissa, ajuhissaṃsu, and so on.

Hā cāge, pure viya dve bhāvajā desa a ppaccayalopā.

hā is in the sense of giving up. As before: doubling, the replacement by j and elision of the suffix a.

‘‘Abbhāse’’ti vattate.

abbhāse (“in the abbhāsa”) continues.

506 (§460): Rasso ([The vowel of the abbhāsa is] short) apavada

Section titled “506 (§460): Rasso ([The vowel of the abbhāsa is] short) apavada ”

Abbhāse vattamānassa sarassa rasso hoti.

The vowel standing in the abbhāsa is short.

Jahāti, jahanti. Jahāsi, jahātha. Jahāmi, jahāma.

jahāti, jahanti; jahāsi, jahātha; jahāmi, jahāma.

Kamme ‘‘yamhi dādhāmāṭhāhāpāmahamathādīnamī’’ti dhātvantassa ī kāro. Hīyate, hīyante, hīyare. Hīyati, hīyanti.

In the passive, by 493 (§502): Yamhi dādhā mā ṭhā hā pā maha mathādīnamī the final of the root becomes ī: hīyate, hīyante, hīyare; hīyati, hīyanti.

Tathā jahātu, jahantu. Jahe, jaheyya, jaheyyuṃ. Hīyetha, hīyeyya. Ajahāsi, ajahiṃsu, ajahāsuṃ. Pajahi, pajahiṃsu, pajahaṃsu, pajahuṃ. Kamme pajahīyittha, pajahīyi. Pajahissati, pajahissanti. Hīyissati, hīyissanti. Pajahissa, pajahissaṃsu iccādi.

Likewise [pañcamī] jahātu, jahantu; [sattamī] jahe, jaheyya, jaheyyuṃ; [passive] hīyetha, hīyeyya; [ajjatanī] ajahāsi, ajahiṃsu, ajahāsuṃ; pajahi, pajahiṃsu, pajahaṃsu, pajahuṃ; in the passive pajahīyittha, pajahīyi; [bhavissantī] pajahissati, pajahissanti; hīyissati, hīyissanti; [kālātipatti] pajahissa, pajahissaṃsu, and so on.

Dā dāne, tyā dyuppatti, dvebhāvarassattāni, a ppaccayassa lopo, dadāti, dadanti. Dadāsi, dadātha. Dadāmi, dadāma.

dā is in the sense of giving. The endings ti and the rest are added; doubling and shortening; elision of the suffix a: dadāti, dadanti; dadāsi, dadātha; dadāmi, dadāma.

Dvittābhāve maṇḍūkagatiyā ‘‘vā’’ti vattate.

When there is no doubling, vā continues by a frog’s leap (maṇḍūkagati).

507 (§499): Dādhātussa dajjaṃ (optionally dajja for the whole root dā) apavada

Section titled “507 (§499): Dādhātussa dajjaṃ (optionally dajja for the whole root dā) apavada ”

Dā iccetassa dhātussa sabbassa dajjā deso hoti vā, vavatthitavibhāsatthoyaṃ vā saddo, a ppaccayalopo. Dajjati, dajjanti. Dajjasi, dajjatha. Dajjāmi, dajjāma. Dajjā desābhāve ‘‘lopañcettamakāro’’ti a ppaccayassa e kāro, dānaṃ deti, denti. Desi, detha.

The whole of the root dā is optionally replaced by dajja; this word vā has the sense of a vavatthitavibhāsā (a restricted option). The suffix a is elided [§510]: dajjati, dajjanti; dajjasi, dajjatha; dajjāmi, dajjāma. When the replacement by dajja is not made, by §510 (487): Lopañcettamakāro the suffix a becomes e: dānaṃ deti (“he gives a gift”), denti; desi, detha.

‘‘Vā’’ti vattate.

vā continues.

508 (§482): Dādantassaṃ mimesu (the final of dā becomes aṃ before mi, ma) apavada

Section titled “508 (§482): Dādantassaṃ mimesu (the final of dā becomes aṃ before mi, ma) apavada ”

Dā iccetassa dhātussa antassa aṃ hoti vā mima iccetesu paresu, niggahītassa vaggantattaṃ. Dammi, damma. Demi, dema.

Optionally, the final of the root dā becomes aṃ when mi and ma follow; the niggahīta becomes the nasal of the group (vagganta). dammi, damma. demi, dema.

Kamme ‘‘yamhi dādhā’’iccādinā ī kāro, dīyate, dīyante. Dīyati, dīyanti. Dīyyate, dīyyante. Dīyyati, dīyyanti vā iccādi.

In the passive, by §502 (493): Yamhi dā dhā mā ṭhā hā pā mahamathādīnamī the final becomes ī: dīyate, dīyante; dīyati, dīyanti; or dīyyate, dīyyante, dīyyati, dīyyanti, and so on.14

passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada dīyate, dīyyate dīyante, dīyyante
🤟 parassapada dīyati, dīyyati dīyanti, dīyyanti

Dadātu, dadantu. Dadāhi, dadātha. Dadāmi, dadāma. Dadataṃ, dadantaṃ. Dadassu, dadavho. Dade, dadāmase. Dajjatu, dajjantu iccādi. Detu, dentu. Dehi, detha. Demi, dema. Kamme dīyataṃ, dīyantaṃ. Dīyatu, dīyantu.

[pañcamī]

parassapada ⨀ ⨂
🤟 dadātu dadantu
🤘 dadāhi dadātha
👆 dadāmi dadāma
attanopada ⨀ ⨂
🤟 dadataṃ dadantaṃ
🤘 dadassu dadavho
👆 dade dadāmase

[With dajja] dajjatu, dajjantu, and so on. detu, dentu; dehi, detha; demi, dema. In the passive: dīyataṃ, dīyantaṃ; dīyatu, dīyantu.

Sattamiyaṃ dade, dadeyya, dadeyyuṃ. Dadeyyāsi, dadeyyātha. Dadeyyāmi, dadeyyāma. Dadetha, daderaṃ. Dadetho, dadeyyāvho. Dadeyyaṃ, dadeyyāmhe. Dajje, dajjeyya.

In the sattamī:

parassapada ⨀ ⨂
🤟 dade, dadeyya dadeyyuṃ
🤘 dadeyyāsi dadeyyātha
👆 dadeyyāmi dadeyyāma
attanopada ⨀ ⨂
🤟 dadetha daderaṃ
🤘 dadetho dadeyyāvho
👆 dadeyyaṃ dadeyyāmhe

[With dajja] dajje, dajjeyya.

‘‘Kvaci dhātū’’tiādinā eyyassāttañca, dajjā, dajjuṃ, dajjeyyuṃ. Dajjeyyāsi, dajjeyyātha. Dajjaṃ, eyyāmissa amādeso ca, dajjeyyāmi, dajjeyyāma. Dvittābhāve deyya, deyyuṃ. Deyyāsi, deyyātha. Dīyetha, dīyeyya.

And by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca eyya becomes ā: dajjā; dajjuṃ, dajjeyyuṃ. dajjeyyāsi, dajjeyyātha. dajjaṃ, eyyāmi being replaced by aṃ; dajjeyyāmi, dajjeyyāma. Without the doubling: deyya, deyyuṃ; deyyāsi, deyyātha. [In the passive:] dīyetha, dīyeyya.

parassapada, with dajja ⨀ ⨂
🤟 dajje, dajjeyya, dajjā dajjuṃ, dajjeyyuṃ
🤘 dajjeyyāsi dajjeyyātha
👆 dajjaṃ, dajjeyyāmi dajjeyyāma
parassapada, with e ⨀ ⨂
🤟 deyya deyyuṃ
🤘 deyyāsi deyyātha

Hiyyattaniyaṃ adadā, adadū. Adado, adadattha. Adadaṃ, adadamha. Adadattha, adadamhase. Kamme adīyittha.

In the hiyyattanī:

parassapada ⨀ ⨂
🤟 adadā adadū
🤘 adado adadattha
👆 adadaṃ adadamha
attanopada ⨀ ⨂
🤟 adadattha
👆 adadamhase

In the passive: adīyittha.

Ajjatanimhi adadi, adadiṃsu, adaduṃ. Adajji, adajjiṃsu. Adāsi, adaṃsu. Adāsi, ado, adittha. Adāsiṃ, adāsimha, adamha. Adādānaṃ purindado. Kamme adīyittha, adīyyi.

In the ajjatanī: adadi, adadiṃsu, adaduṃ; adajji, adajjiṃsu; adāsi, adaṃsu:

parassapada ⨀ ⨂
🤟 adadi, adajji, adāsi adadiṃsu, adaduṃ, adajjiṃsu, adaṃsu
🤘 adāsi, ado adittha
👆 adāsiṃ adāsimha, adamha
attanopada ⨀ ⨂
🤟 adā

adā dānaṃ purindado (“Purindada gave a gift”). In the passive: adīyittha, adīyyi.

Bhavissantiyaṃ ikārāgamo, saralopādi, dadissati, dadissanti. Dajjissati, dajjissanti. Rassattaṃ, dassati, dassanti. Dassasi, dassatha. Dassāmi, dassāma. Dassate. Dīyissate, dīyissati.

In the bhavissantī, the augment i [§516], elision of the vowel and the rest: dadissati, dadissanti; dajjissati, dajjissanti. Shortening: dassati, dassanti; dassasi, dassatha; dassāmi, dassāma; [attanopada] dassate. [In the passive:] dīyissate, dīyissati.

parassapada ⨀ ⨂
🤟 dadissati, dajjissati, dassati dadissanti, dajjissanti, dassanti
🤘 dassasi dassatha
👆 dassāmi dassāma

Kālātipattiyaṃ adadissa, adajjissa, adajjissā, adassa, adassā, adassaṃsu. Adīyissatha, adīyissa iccādi.

In the kālātipatti: adadissa; adajjissa, adajjissā; adassa, adassā, adassaṃsu. [In the passive:] adīyissatha, adīyissa, and so on.

parassapada ⨀ ⨂
🤟 adadissa, adajjissa, adajjissā, adassa, adassā adassaṃsu

Dhā dhāraṇe, pure viya vibhattuppatti, dvittarassattāni, appaccayalopo ca, ‘‘dutiyacatutthānaṃ paṭhamatatiyā’’ti dha kārassa da kāro, dadhāti, dadhanti. Apipubbo tassa ‘‘tesu vuddhī’’tiādinā akāralopo, ‘‘kvaci dhātū’’tiādinā dha kārassa ha kāro, rassattañca, dvāraṃ pidahati, pidahanti. Dvebhāvābhāve nidhiṃ nidheti, nidhenti.

dhā is in the sense of holding. As before, the endings are added, doubling and shortening, and the elision of the suffix a; by §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā the dh becomes d: dadhāti, dadhanti. With the prefix api, its a is elided by the rule beginning Tesu vuddhi (§404 (370): Tesu vuddhilopāgamavikāraviparītādesā ca), by the rule beginning Kvaci dhātu [§517] the dh becomes h, and shortening: dvāraṃ pidahati (“he shuts the door”), pidahanti. Without the doubling: nidhiṃ nidheti (“he lays down a treasure”), nidhenti.

Kamme dhīyate, dhīyati, pidhīyate, pidhīyati.

In the passive: dhīyate, dhīyati; pidhīyate, pidhīyati.

Tathā dadhātu, pidahatu, nidhetu, nidhentu. Dadhe, dadheyya, pidahe, pidaheyya, nidhe, nidheyya. Dadhāsi, pidahi. Dhassati, pidahissati, paridahessati. Adhassa, pidahissa iccādi.

Likewise:

doubled dadhā pidaha nidhe
⏯ pañcamī dadhātu pidahatu nidhetu, nidhentu
⏯ sattamī dadhe, dadheyya pidahe, pidaheyya nidhe, nidheyya
⏮ ajjatanī dadhāsi pidahi
⏯ bhavissantī dhassati pidahissati paridahessati
⏮ kālātipatti adhassa pidahissa

and so on.

Juhotyādinayo.

The method of juhoti and the like [is finished].

Avuddhikā tudādī ca, hūvādi ca tathāparo;
Juhotyādi catuddhevaṃ, ñeyyā bhūvādayo idha.

The tuda class without vuddhi,15
and the hū class16 likewise following,
and the juhoti class: thus fourfold
are the bhū class to be known here.

Bhūvādigaṇo.

The bhū class [is finished].

Footnotes

Section titled “Footnotes”

  1. CST4 prints icchādi; iccādi is read. ↩

  2. CST4 prints avahissati, as does the Thai edition read by Rachiwong (1995); vahissati is read, the bhavissantī taking no augment a. ↩

  3. The Thai edition read by Rachiwong (1995) has jiyya, miyya in the sutta and dīgho after lopo in the gloss; the CST’s jīyya, mīyya and lopo hoti are kept. ↩

  4. CST4 prints Cala dalane, repeating the root name of the entry before it; Dala is read, so the Thai edition read by Rachiwong (1995). ↩

  5. Rachiwong (1995) takes the governing o, sare from §78 (31): O sare ca; here o, sare and e are taken from §513 (435): O ava sare and §514 (491): E aya. ↩

  6. CST4 prints Avuddhika-; Savuddhika- is read, so the Thai and Sinhalese editions reported by Rachiwong (1995). ↩

  7. Rachiwong (1995) divides appaccayalope as a-ppaccaya-alope, “when the suffix a is not elided”; the CST’s a-ppaccaya-lope is kept. ↩

  8. The Thai edition read by Rachiwong (1995) has ahūyissatha for the CST’s ahuyissatha; the CST is kept. ↩

  9. CST4 prints atisīyissatha; atisīyissate is read, so the Thai edition read by Rachiwong (1995). ↩

  10. CST4 prints Pakiṭṭhissati, a misprint for patiṭṭhissati; so the Thai text read by Rachiwong (1995). ↩

  11. The Thai edition read by Rachiwong (1995) has asa for the CST’s asasmā; the CST is kept. ↩

  12. Rachiwong (1995) takes the eva of asasseva as restricting the rule to this root, “the root asa only”; here it marks the whole root, not its final alone, as what is replaced. ↩

  13. The Thai edition read by Rachiwong (1995) has brūvhe for the CST’s bruvavhe; the CST is kept. ↩

  14. The Thai edition read by Rachiwong (1995) has diyyate, diyyante, diyyati, diyyanti for the CST’s dīyyate, dīyyante, dīyyati, dīyyanti; the CST is kept. ↩

  15. Rachiwong (1995) takes avuddhikā as the roots without vuddhi, dā, dhā and the like; here it is the epithet of tudādī. ↩

  16. The Thai edition read by Rachiwong (1995) has bhūvādi for the CST’s hūvādi; the CST is kept. ↩