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Kaccāyana

6. Ākhyātakaṇḍa (Verb section): Rudhādigaṇa to Curādigaṇa (The other classes) (509–527)

Rudhādigaṇa (The rudha class)

Section titled “Rudhādigaṇa (The rudha class)”

Rudha āvaraṇe, pure viya dhātusaññādimhi kate vibhattuppatti.

rudha is in the sense of obstructing. As before, once the naming as a root and the rest have been done, the endings are added.

‘‘A’’iti vattate.

a continues.

509 (§446): Rudhādito niggahītapubbañca ([a] after the rudha class, with a niggahīta before [the root’s final]; and i, ī, e, o) apavada

Section titled “509 (§446): Rudhādito niggahītapubbañca ([a] after the rudha class, with a niggahīta before [the root’s final]; and i, ī, e, o) apavada ”

Catuppadamidaṃ. Rudha iccevamādito dhātugaṇato a ppaccayo hoti kattari vibhattippaccayesu, niggahītañca tato pubbaṃ hutvā āgamo hoti, tañca niggahītaṃ pakatiyā sarānugatattā dhātussarato paraṃ hoti. Ca saddena iīeo paccayā ca, niggahītassa vaggantattaṃ. Idha saṃyogantattā na vuddhi hoti, tadāgamassa taggahaṇena gahaṇato.

This [sutta] is four words. After the root-group beginning with rudha the suffix a comes in the active, before the endings; and a niggahīta comes as an augment standing before it; and that niggahīta, since by its nature it follows a vowel, stands after the vowel of the root. By the word ca the suffixes i, ī, e and o [come] too. The niggahīta becomes the nasal of the group (vagganta). Here there is no vuddhi, because [the root] ends in a conjunct — an augment to a thing being included under the mention of that thing.1

So maggaṃ rundhati, rundhanti. Rundhasi, rundhatha. Rundhāmi, rundhāma. Rundhate, rundhante iccādi, i kārādippaccayesu pana rundhiti, rundhīti, rundheti, rundhotītipi hoti.

so maggaṃ rundhati, “he blocks the road”:

parassapada ⨀ ⨂
🤟 rundhati rundhanti
🤘 rundhasi rundhatha
👆 rundhāmi rundhāma
attanopada ⨀ ⨂
🤟 rundhate rundhante

and so on. With the suffixes i and the rest, however, there are also rundhiti, rundhīti, rundheti, rundhoti.

Kamme nipubbo yappaccayassa ‘‘tassa cavagga’’iccādinā sadhātvantassa jhakāre kate ‘‘vagge ghosā’’tiādinā dvittaṃ, maggo nirujjhate tena, nirujjhante. Parassapadatte nirujjhati, nirujjhanti. Nirujjhasi, nirujjhatha. Nirujjhāmi, nirujjhāma.

In the passive, with the prefix ni, once the suffix ya together with the root’s final has been made jh by §441 (447): Tassa cavaggayakāravakārattaṃ sadhātvantassa, there is the doubling by §29 (42): Vagge ghosāghosānaṃ tatiyapaṭhamā: maggo nirujjhate tena (“the road is blocked by him”), nirujjhante. In the parassapada form [§518]:

passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada nirujjhate nirujjhante
🤟 parassapada nirujjhati nirujjhanti
🤘 nirujjhasi nirujjhatha
👆 nirujjhāmi nirujjhāma

Rundhatu, rundhantu. Rundhāhi, rundhatha. Rundhāmi, rundhāma. Rundhataṃ, rundhantaṃ. Rundhassu, rundhavho. Rundhe, rundhāmase. Nirujjhataṃ, nirujjhantaṃ. Nirujjhatu, nirujjhantu. Rundhe, rundheyya, rundheyyuṃ. Rundhetha, rundheraṃ. Nirujjhetha, nirujjheyya iccādi. Rundhi, rundhiṃsu. Arundhi, nirujjhittha. Nirujjhi, nirujjhiṃsu. Rundhissati, rundhissanti. Nirujjhissate, nirujjhissante. Nirujjhissati, nirujjhissanti. Arundhissa, arundhissaṃsu. Nirujjhissatha, nirujjhissa iccādi.

[pañcamī]

parassapada ⨀ ⨂
🤟 rundhatu rundhantu
🤘 rundhāhi rundhatha
👆 rundhāmi rundhāma
attanopada ⨀ ⨂
🤟 rundhataṃ rundhantaṃ
🤘 rundhassu rundhavho
👆 rundhe rundhāmase

In the passive: nirujjhataṃ, nirujjhantaṃ; nirujjhatu, nirujjhantu. The remaining sets:

active, parassapada active, attanopada passive
⏯ sattamī rundhe, rundheyya; rundheyyuṃ rundhetha; rundheraṃ nirujjhetha, nirujjheyya
⏮ ajjatanī rundhi, arundhi; rundhiṃsu nirujjhittha; nirujjhi, nirujjhiṃsu
⏯ bhavissantī rundhissati; rundhissanti nirujjhissate, nirujjhissati; nirujjhissante, nirujjhissanti
⏮ kālātipatti arundhissa; arundhissaṃsu nirujjhissatha, nirujjhissa

and so on.

Chidi dvidhākaraṇe, chindati, chindanti. Kamme chijjate, chijjante. Chijjati, chijjanti. Tathā chindatu, chindantu. Chijjatu, chijjantu. Chinde, chindeyya. Chijjeyya. Achindi, chindi, chindiṃsu. Achijjittha, chijji. Chindissati, chindissanti. Ssassa chādese – checchati, checchanti. Checchiti vā. Kamme chijjissate, chijjissante. Chijjissati, chijjissanti. Achindissa. Achijjissa iccādi.

chidi is in the sense of making in two: chindati, chindanti. In the passive, chijjate, chijjante; chijjati, chijjanti. Likewise [in the other sets]; with the replacement of ssa by cha, checchati, checchanti, or checchiti:

active, parassapada passive
▶️ vattamānā chindati; chindanti chijjate, chijjati; chijjante, chijjanti
⏯ pañcamī chindatu; chindantu chijjatu; chijjantu
⏯ sattamī chinde, chindeyya chijjeyya
⏮ ajjatanī achindi, chindi; chindiṃsu achijjittha, chijji
⏯ bhavissantī chindissati, checchati, checchiti; chindissanti, checchanti chijjissate, chijjissati; chijjissante, chijjissanti
⏮ kālātipatti achindissa achijjissa

Bhidi vidāraṇe, bhindati, bhindanti iccādi.

bhidi is in the sense of splitting: bhindati, bhindanti, and so on.

Yuja yoge, yuñjati, yuñjanti. Yujjate, yujjante. Yujjati, yujjanti. Yuñjatu. Yujjataṃ. Yuñje. Yujjetha. Ayuñji, ayuñjiṃsu. Ayujjittha, ayujji. Yuñjissati, yuñjissanti. Yujjissate, yujjissante. Yujjissati, yujjissanti. Ayuñjissa. Ayujjissatha, ayujjissa iccādi.

yuja is in the sense of joining:

active, parassapada passive
▶️ vattamānā yuñjati; yuñjanti yujjate, yujjati; yujjante, yujjanti
⏯ pañcamī yuñjatu yujjataṃ
⏯ sattamī yuñje yujjetha
⏮ ajjatanī ayuñji; ayuñjiṃsu ayujjittha, ayujji
⏯ bhavissantī yuñjissati; yuñjissanti yujjissate, yujjissati; yujjissante, yujjissanti
⏮ kālātipatti ayuñjissa ayujjissatha, ayujjissa

and so on.

Bhuja pālanabyavaharaṇesu, bhuñjati, bhuñjanti iccādi.

bhuja is in the senses of protecting and using: bhuñjati, bhuñjanti, and so on.

Bhavissantiyaṃ ‘‘karassa sappaccayassa kāho’’ti sutte sappaccaya ggahaṇena bhujato ssassa khādeso, ‘‘ko khe cā’’ti dhātvantassa kakāro, vuddhi, bhokkhati, bhokkhanti. Bhokkhasi, bhokkhatha. Bhokkhāmi, bhokkhāma. Khādesābhāve bhuñjissati, bhuñjissanti iccādi.

In the bhavissantī, by the mention of the suffix sa in the sutta §481 (524): Karassa sappaccayassa kāho, after bhuja the ssa is replaced by kha; by §473 (529): Ko khe ca the root’s final becomes k; [and there is] vuddhi: bhokkhati, bhokkhanti; bhokkhasi, bhokkhatha; bhokkhāmi, bhokkhāma. Without the replacement by kha: bhuñjissati, bhuñjissanti, and so on.

parassapada, ⏯ bhavissantī ⨀ ⨂
🤟 bhokkhati, bhuñjissati bhokkhanti, bhuñjissanti
🤘 bhokkhasi bhokkhatha
👆 bhokkhāmi bhokkhāma

Muca mocane, muñcati, muñcanti. Muccate, muccante. Muñcatu, muñcantu. Muccataṃ, muccantaṃ. Muñce, muñceyya, muñceyyuṃ. Muccetha, mucceraṃ. Amuñci, amuñciṃsu. Amuccittha. Mokkhati, mokkhanti. Muñcissati, muñcissanti. Muccissate, muccissante. Amuñcissa, amuccissatha iccādi.

muca is in the sense of releasing:

active, parassapada active, attanopada passive
▶️ vattamānā muñcati; muñcanti muccate; muccante
⏯ pañcamī muñcatu; muñcantu muccataṃ; muccantaṃ
⏯ sattamī muñce, muñceyya; muñceyyuṃ muccetha; mucceraṃ
⏮ ajjatanī amuñci; amuñciṃsu amuccittha
⏯ bhavissantī mokkhati, muñcissati; mokkhanti, muñcissanti muccissate; muccissante
⏮ kālātipatti amuñcissa amuccissatha

and so on.

Rudhādigaṇo.

The rudha class [is finished].

Divādigaṇa (The diva class)

Section titled “Divādigaṇa (The diva class)”

Divu kīḷāvijigīsābyavahārajutithutikantigatīsu. Pure viya dhātvantalopavibhattuppattiyo.

divu is in the senses of playing, wishing to conquer, dealing, shining, praising, desiring and going. As before, the elision of the root’s final [§521] and the adding of the endings.

510 (§447): Divādito yo (ya after the divu class [in the active]) apavada

Section titled “510 (§447): Divādito yo (ya after the divu class [in the active]) apavada ”

Divā dito dhātugaṇato ya ppaccayo hoti kattari vihitesu vibhattippaccayesu.

After the root-group beginning with divu the suffix ya comes before the endings prescribed in the active.

‘‘Ya ggahaṇaṃ, cavagga yakāra vakārattaṃ sadhātvantassa, pubbarūpa’’nti ca vattate.

The mention of ya, cavaggayakāravakārattaṃ sadhātvantassa [§441] and pubbarūpaṃ [§443] continue.

511 (§444): Tathā kattari ca (likewise in the active too [ya is so replaced]) apavada

Section titled “511 (§444): Tathā kattari ca (likewise in the active too [ya is so replaced]) apavada ”

Yathā bhāvakammesu yappaccayassādeso hoti, tathā kattaripi ya ppaccayassa sadhātvantassa ca vagga ya kārava kārādeso, pubbarūpañca kātabbānīti dhātvantassa va kārattā saha tena ya kārassa va kāre kate dvibhāvo, ‘‘do dhassa cā’’ti ettha ca ggahaṇena ‘‘bo vassā’’ti vuttattā va kāradvayassa ba kāradvayaṃ, dibbati, dibbanti. Dibbasi, dibbatha. Dibbāmi, dibbāma.

Just as in the impersonal and the passive the suffix ya is replaced, so in the active too2 the replacement of the suffix ya, together with the root’s final, by a c-group letter, y or v, and its taking the form of the preceding [consonant], are to be carried out. Accordingly, since the root’s final is v, once the ya together with it has been made v there is doubling, and — because by the word ca in §20 (27): Do dhassa ca it is stated that b [comes] for v — the pair of v becomes a pair of b: dibbati, dibbanti; dibbasi, dibbatha; dibbāmi, dibbāma.

parassapada, ▶️ vattamānā ⨀ ⨂
🤟 dibbati dibbanti
🤘 dibbasi dibbatha
👆 dibbāmi dibbāma

Kamme dibbate, dibbante. Dibbati, dibbanti. Dibbatu. Dibbataṃ. Dibbe. Dibbetha. Adibbi. Adibbittha. Dibbissati. Dibbissate. Adibbissa iccādi.

In the passive:

active, parassapada passive
▶️ vattamānā dibbati dibbate, dibbati; dibbante, dibbanti
⏯ pañcamī dibbatu dibbataṃ
⏯ sattamī dibbe dibbetha
⏮ ajjatanī adibbi adibbittha
⏯ bhavissantī dibbissati dibbissate
⏮ kālātipatti adibbissa

and so on.

Sivu tantasantāne, sibbati, sibbanti. Sibbatu. Sibbeyya. Asibbi, sibbi. Sibbissati. Asibbissa iccādi.

sivu in the sense of stretching thread [sewing]: sibbati, sibbanti; sibbatu; sibbeyya; asibbi, sibbi; sibbissati; asibbissa, and so on.

Pada gatimhi, u pubbo dvittaṃ, ‘‘tathā kattari cā’’ti sadhātvantassa ya kārassa ja kāro, dvittañca.

pada in the sense of going. With u before it there is doubling; by [§444] Tathā kattari ca the ya together with the root’s final becomes j, and there is doubling.

Uppajjati, uppajjanti. Uppajjate, uppajjante, uppajjare.

▶️ vattamānā ⨀ ⨂
🤟 parassapada uppajjati uppajjanti
🤟 attanopada uppajjate uppajjante, uppajjare

Kamme paṭipajjate, paṭipajjante. Paṭipajjati, paṭipajjanti. Bhāve uppajjate tayā.

In the passive: paṭipajjate, paṭipajjante; paṭipajjati, paṭipajjanti. In the impersonal: uppajjate tayā, “there is arising on your part”.

Tathā uppajjatu. Uppajjeyya. Udapajjā. Udapajjatha. Udapādi, uppajjī. Uppajjittha. Uppajjissati. Uppajjissa, uppajjissā iccādi.

Likewise:

parassapada attanopada
⏯ pañcamī uppajjatu
⏯ sattamī uppajjeyya
⏮ hiyyattanī udapajjā udapajjatha
⏮ ajjatanī udapādi, uppajjī uppajjittha
⏯ bhavissantī uppajjissati
⏮ kālātipatti uppajjissa, uppajjissā

and so on.

Budha avagamane, yappaccayaparattā na vuddhi, jhakārādesova viseso, dhammaṃ bujjhati, bujjhanti. Bujjhate, bujjhante, bujjhare vā.

budha in the sense of understanding. Because the suffix ya follows there is no vuddhi; the only peculiarity is the replacement by jh: dhammaṃ bujjhati, “he understands the Dhamma”, bujjhanti; bujjhate, bujjhante or bujjhare.

Kamme bujjhate mayā dhammo, bujjhante. Bujjhati, bujjhanti. Bujjhatu. Bujjheyya. Abujjhi. Abujjhittha. Bujjhissati. Abujjhissa.

In the passive: bujjhate mayā dhammo, “the Dhamma is understood by me”, bujjhante; bujjhati, bujjhanti:

active, parassapada passive
▶️ vattamānā bujjhati bujjhate, bujjhati
⏯ pañcamī bujjhatu
⏯ sattamī bujjheyya
⏮ ajjatanī abujjhi abujjhittha
⏯ bhavissantī bujjhissati
⏮ kālātipatti abujjhissa

Yudha sampahāre, yujjhati, yujjhanti.

yudha in the sense of fighting: yujjhati, yujjhanti.

Kudha kope, kujjhati, kujjhanti.

kudha in the sense of anger: kujjhati, kujjhanti.

Vidha tāḷane, vijjhati, vijjhanti iccādi.

vidha in the sense of striking: vijjhati, vijjhanti, and so on.

Naha bandhane, ‘‘ha vipariyayo’’ti yogavibhāgena vipariyayo. Sannayhati, sannayhanti iccādi.

naha in the sense of binding. By splitting the rule §488 (481): Ha vipariyayo lo vā [to read] ha vipariyayo, there is transposition: sannayhati, sannayhanti, and so on.

Mana ñāṇe, ñādesova viseso, maññati, maññanti iccādi.

mana in the sense of knowing. The only peculiarity is the replacement by ñ: maññati, maññanti, and so on.

Dā ādāne, saṃā pubbo ‘‘kvaci dhātū’’tiādinā ya mhi dhātvantassa i kāro, sīlaṃ samādiyati, samādiyanti iccādi.

dā in the sense of taking. With the prefixes saṃ and ā, by [§517] Kvaci dhātu… the root’s final becomes i before ya: sīlaṃ samādiyati, “he takes the precepts upon himself”, samādiyanti, and so on.

Tusa pītimhi, yappaccayassa pubbarūpattaṃ, tussati, tussanti iccādi.

tusa in the sense of satisfaction. The suffix ya takes the form of the preceding [consonant]: tussati, tussanti, and so on.

Tathā samu upasame, sammati, sammanti.

Likewise samu in the sense of calming: sammati, sammanti.

Kupa kope, kuppati, kuppanti.

kupa in the sense of anger: kuppati, kuppanti.

Jana janane, ‘‘janādīnamā timhi cā’’ti ettha ‘‘janādīnamā’’ti yogavibhāgena ya mhi dhātvantassa ā kāro. Jāyati, jāyanti. Jāyate, jāyante.

jana in the sense of producing. In §585 (619): Janādīnamā timhi ca, by splitting the rule [to read] janādīnamā, the root’s final becomes ā before ya: jāyati, jāyanti; jāyate, jāyante.

Kamme janīyati, janīyanti. Jāyatu. Jāyeyya. Ajāyi, ajani. Jāyissati, janissati. Ajāyissa, ajanissa iccādi.

In the passive: janīyati, janīyanti.

with jā with jan passive
▶️ vattamānā jāyati janīyati
⏯ pañcamī jāyatu
⏯ sattamī jāyeyya
⏮ ajjatanī ajāyi ajani
⏯ bhavissantī jāyissati janissati
⏮ kālātipatti ajāyissa ajanissa

and so on.

Divādigaṇo.

The diva class [is finished].

Svādigaṇa (The su class)

Section titled “Svādigaṇa (The su class)”

Su savaṇe, pure viya vibhattuppatti.

su in the sense of hearing. As before, the endings are added.

512 (§448): Svādito ṇuṇāuṇā ca (ṇu, ṇā and uṇā after the su class [in the active]) apavada

Section titled “512 (§448): Svādito ṇuṇāuṇā ca (ṇu, ṇā and uṇā after the su class [in the active]) apavada ”

Su iccevamādito dhātugaṇato ṇu ṇāuṇā iccete paccayā honti kattari vihitesu vibhattippaccayesu. ‘‘Aññesu cā’’ti ettha ca ggahaṇena ṇu ppaccayassa vuddhi. Tatthevānuvattitavā ggahaṇena svādīnaṃ ṇuṇādīsu na vuddhi.

After the root-group beginning with su (to hear) the suffixes ṇu, ṇā and uṇā come before the endings prescribed in the active. By the word ca in [§485] Aññesu ca the suffix ṇu takes vuddhi. By the mention of vā that continues into that same rule, the su roots take no vuddhi before ṇu, ṇā and the rest.

Dhammaṃ suṇoti, saralopādi, suṇanti. Suṇosi, suṇotha. Suṇomi, suṇoma. Ṇā paccaye suṇāti, suṇanti. Suṇāsi, ‘‘kvaci dhātū’’tiādinā rassattaṃ, suṇasi, suṇātha, suṇatha. Suṇāmi, suṇāma.

dhammaṃ suṇoti, “he hears the Dhamma”; with the elision of the vowel and the rest, suṇanti; suṇosi, suṇotha; suṇomi, suṇoma. With the suffix ṇā: suṇāti, suṇanti; suṇāsi — with the shortening of [§517] Kvaci dhātu…, suṇasi — suṇātha, suṇatha; suṇāmi, suṇāma.

parassapada, with ṇu ⨀ ⨂
🤟 suṇoti suṇanti
🤘 suṇosi suṇotha
👆 suṇomi suṇoma
parassapada, with ṇā ⨀ ⨂
🤟 suṇāti suṇanti
🤘 suṇāsi, suṇasi suṇātha, suṇatha
👆 suṇāmi suṇāma

Kamme yappaccaye ‘‘kvaci dhātū’’tiādinā dīgho, sūyate, sūyante. Sūyati, sūyanti. Dvitte rassattaṃ, suyyati, suyyanti. Sūyyati, sūyyanti vā.

In the passive, before the suffix ya, there is lengthening by [§517] Kvaci dhātu…: sūyate, sūyante; sūyati, sūyanti. When [the y is] doubled there is shortening: suyyati, suyyanti; or sūyyati, sūyyanti.

passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada sūyate sūyante
🤟 parassapada sūyati, suyyati, sūyyati sūyanti, suyyanti, sūyyanti

Suṇotu, suṇantu. Suṇohi, suṇotha. Suṇomi, suṇoma. Suṇātu, suṇantu. Suṇa, suṇāhi, suṇātha. Suṇāmi, suṇāma. Suṇataṃ, suṇantaṃ. Suṇassu, suṇavho. Suṇe, suṇāmase. Kamme sūyataṃ, sūyantaṃ. Sūyatu, sūyantu.

In the pañcamī:

parassapada, with ṇu ⨀ ⨂
🤟 suṇotu suṇantu
🤘 suṇohi suṇotha
👆 suṇomi suṇoma
parassapada, with ṇā ⨀ ⨂
🤟 suṇātu suṇantu
🤘 suṇa, suṇāhi suṇātha
👆 suṇāmi suṇāma
attanopada ⨀ ⨂
🤟 suṇataṃ suṇantaṃ
🤘 suṇassu suṇavho
👆 suṇe suṇāmase

In the passive: sūyataṃ, sūyantaṃ; sūyatu, sūyantu.

Suṇe, suṇeyya, suṇeyyuṃ. Suṇeyyāsi, suṇeyyātha. Suṇeyyāmi, suṇeyyāma. Suṇetha, suṇeraṃ. Suṇetho, suṇeyyāvho. Suṇeyyaṃ, suṇeyyāmhe. Sūyetha, sūyeyya.

In the sattamī:

parassapada ⨀ ⨂
🤟 suṇe, suṇeyya suṇeyyuṃ
🤘 suṇeyyāsi suṇeyyātha
👆 suṇeyyāmi suṇeyyāma
attanopada ⨀ ⨂
🤟 suṇetha suṇeraṃ
🤘 suṇetho suṇeyyāvho
👆 suṇeyyaṃ suṇeyyāmhe

In the passive: sūyetha, sūyeyya.

Asuṇi, suṇi, asuṇiṃsu, suṇiṃsu. Asuṇi, asuṇittha. Asuṇiṃ, suṇiṃ, asuṇimha, suṇimha. Asuṇittha, suṇittha. Ṇāpaccayalopo, vuddhi, sassa dvibhāvo, sāgamo, assosi, assosiṃsu, paccassosuṃ. Assosi, assosittha. Assosiṃ, assosimha, assosimhā vā, assosittha. Asūyittha, assūyi.

In the ajjatanī:

parassapada ⨀ ⨂
🤟 asuṇi, suṇi asuṇiṃsu, suṇiṃsu
🤘 asuṇi asuṇittha
👆 asuṇiṃ, suṇiṃ asuṇimha, suṇimha
attanopada ⨀ ⨂
🤟 asuṇittha, suṇittha

With elision of the suffix ṇā, vuddhi, doubling of the s and the augment s: assosi, assosiṃsu, paccassosuṃ; assosi, assosittha; assosiṃ, assosimha or assosimhā; [attanopada] assosittha. [In the passive:] asūyittha, assūyi.

parassapada, with the s ⨀ ⨂
🤟 assosi assosiṃsu, paccassosuṃ
🤘 assosi assosittha
👆 assosiṃ assosimha, assosimhā
attanopada ⨀ ⨂
🤟 assosittha

Saralopādi, suṇissati, suṇissanti. Suṇissasi, suṇissatha. Suṇissāmi, suṇissāma. Suṇissate, suṇissante. Suṇissase, suṇissavhe. Suṇissaṃ, suṇissāmhe. Ṇāpaccayalopo, vuddhi, sossati, sossanti. Sossasi, sossatha. Sossāmi, sossāma. Sossate. Sūyissate, sūyissati. Asuṇissa. Asūyissa iccādi.

[In the bhavissantī,] with the elision of the vowel and the rest:

parassapada ⨀ ⨂
🤟 suṇissati suṇissanti
🤘 suṇissasi suṇissatha
👆 suṇissāmi suṇissāma
attanopada ⨀ ⨂
🤟 suṇissate suṇissante
🤘 suṇissase suṇissavhe
👆 suṇissaṃ suṇissāmhe

With elision of the suffix ṇā and vuddhi: sossati, sossanti; sossasi, sossatha; sossāmi, sossāma; [attanopada] sossate. [In the passive:] sūyissate, sūyissati. [In the kālātipatti:] asuṇissa; [passive] asūyissa, and so on.

Hi gatimhi, pa pubbo ṇāpaccayo, pahiṇāti, pahiṇati vā, pahiṇanti. Pahiṇātu, pahiṇantu. Pahiṇeyya. Pahiṇi, dūtaṃ pāhesi. Pahiṇissati. Pahiṇissa iccādi.

hi in the sense of going; with the prefix pa and the suffix ṇā: pahiṇāti, or pahiṇati, pahiṇanti. pahiṇātu, pahiṇantu. pahiṇeyya. pahiṇi; dūtaṃ pāhesi, “he sent a messenger”. pahiṇissati. pahiṇissa, and so on.

with ṇā without ṇā
▶️ vattamānā pahiṇāti, pahiṇati; pahiṇanti
⏯ pañcamī pahiṇātu; pahiṇantu
⏯ sattamī pahiṇeyya
⏮ ajjatanī pahiṇi pāhesi
⏯ bhavissantī pahiṇissati
⏮ kālātipatti pahiṇissa

Vu saṃvaraṇe, āvuṇāti, āvuṇanti iccādi.

vu in the sense of covering: āvuṇāti, āvuṇanti, and so on.

Mi pakkhepe, ‘‘kvaci dhātū’’tiādinā ṇa ssa na ttaṃ, minoti, minanti iccādi.

mi in the sense of throwing; by [§517] Kvaci dhātu… the ṇ becomes n: minoti, minanti, and so on.

Apa pāpuṇane, pa pubbo saralope ‘‘dīgha’’nti dīgho, uṇāpaccayo, sampattiṃ pāpuṇāti, pāpuṇanti. Pāpuṇāsi, pāpuṇātha. Pāpuṇāmi, pāpuṇāma.

apa in the sense of attaining. With the prefix pa, when the vowel has been elided there is lengthening by §15 (17): Dīghaṃ; the suffix is uṇā: sampattiṃ pāpuṇāti, “he attains success”, pāpuṇanti; pāpuṇāsi, pāpuṇātha; pāpuṇāmi, pāpuṇāma.

parassapada, ▶️ vattamānā ⨀ ⨂
🤟 pāpuṇāti pāpuṇanti
🤘 pāpuṇāsi pāpuṇātha
👆 pāpuṇāmi pāpuṇāma

Kamme pāpīyati, pāpīyanti. Tathā pāpuṇātu. Pāpīyatu. Pāpuṇe, pāpuṇeyya. Pāpīyeyya. Pāpuṇi, pāpuṇiṃsu. Pāpīyi. Pāpuṇissati. Pāpīyissati. Pāpuṇissa. Pāpīyissa iccādi.

In the passive: pāpīyati, pāpīyanti. Likewise:

active passive
⏯ pañcamī pāpuṇātu pāpīyatu
⏯ sattamī pāpuṇe, pāpuṇeyya pāpīyeyya
⏮ ajjatanī pāpuṇi; pāpuṇiṃsu pāpīyi
⏯ bhavissantī pāpuṇissati pāpīyissati
⏮ kālātipatti pāpuṇissa pāpīyissa

and so on.

Saka sattimhi, dvibhāvo, sakkuṇāti, sakkuṇanti. Bhāve ‘‘pubbarūpañcā’’ti pubbarūpattaṃ, sakkate tayā, sakkati vā, sakkuṇātu. Sakkuṇeyya. ‘‘Kvaci dhātū’’tiādinā sakantassa khādeso ajjatanādimhi, asakkhi, sakkhi, asakkhiṃsu, sakkhiṃsu. Sakkhissati, sakkhissanti. Asakkhissa, asakkhissaṃsu iccādi.

saka in the sense of ability. There is doubling: sakkuṇāti, sakkuṇanti. In the impersonal, by §443 (449): Pubbarūpañca [the ya] takes the form of the preceding [consonant]: sakkate tayā, “it is possible for you”, or sakkati. sakkuṇātu. sakkuṇeyya. By [§517] Kvaci dhātu… the final of saka is replaced by kha in the ajjatanī and the rest: asakkhi, sakkhi, asakkhiṃsu, sakkhiṃsu. sakkhissati, sakkhissanti. asakkhissa, asakkhissaṃsu, and so on.

active impersonal
▶️ vattamānā sakkuṇāti; sakkuṇanti sakkate, sakkati
⏯ pañcamī sakkuṇātu
⏯ sattamī sakkuṇeyya
⏮ ajjatanī asakkhi, sakkhi; asakkhiṃsu, sakkhiṃsu
⏯ bhavissantī sakkhissati; sakkhissanti
⏮ kālātipatti asakkhissa; asakkhissaṃsu

Svādigaṇo.

The su class [is finished].

Kiyādigaṇa (The kī class)

Section titled “Kiyādigaṇa (The kī class)”

Kī dabbavinimaye, vi pubbo dvittaṃ, pure viya vibhattuppatti.

kī in the sense of exchanging goods. With the prefix vi there is doubling; as before, the endings are added.

513 (§449): Kiyādito nā (nā after the kī class [in the active]) apavada

Section titled “513 (§449): Kiyādito nā (nā after the kī class [in the active]) apavada ”

Kī icceva mādito dhātugaṇato nā paccayo hoti kattari. Nā parattā na vuddhi, ‘‘kvaci dhātū’’tiādinā kiyādīnaṃ nā mhi rassattaṃ, kīto nā paccayana kārassa ṇa ttañca.

After the root-group beginning with kī (to buy) the suffix nā comes in the active. Because nā follows there is no vuddhi; by [§517] Kvaci dhātu… the kī roots are shortened before nā, and after kī the n of the suffix nā becomes ṇ.

Bhaṇḍaṃ vikkiṇāti, vikkiṇanti. Vikkīyati, vikkīyanti. Vikkiṇātu, vikkiṇantu. Vikkīyatu, vikkīyantu. Vikkiṇe, vikkiṇeyya. Vikkīyeyya, vikkīyeyyuṃ. Avikkiṇi, vikkiṇi. Vikkīyittha, vikkīyi. Vikkiṇissati, vikkiṇissanti. Vikkīyissati, vikkīyissanti. Avikkiṇissa, avikkiṇissaṃsu. Vikkīyissa, vikkīyissaṃsu iccādi.

bhaṇḍaṃ vikkiṇāti, “he sells goods”, vikkiṇanti; vikkīyati, vikkīyanti:

active, parassapada passive
▶️ vattamānā vikkiṇāti; vikkiṇanti vikkīyati; vikkīyanti
⏯ pañcamī vikkiṇātu; vikkiṇantu vikkīyatu; vikkīyantu
⏯ sattamī vikkiṇe, vikkiṇeyya vikkīyeyya; vikkīyeyyuṃ
⏮ ajjatanī avikkiṇi, vikkiṇi vikkīyittha, vikkīyi
⏯ bhavissantī vikkiṇissati; vikkiṇissanti vikkīyissati; vikkīyissanti
⏮ kālātipatti avikkiṇissa; avikkiṇissaṃsu vikkīyissa; vikkīyissaṃsu

and so on.

Ji jaye, kilese jināti, jinanti. Jīyati, jīyanti. Evaṃ jinātu. Jīyatu. Jineyya. Jīyeyya. Ajini, jini, ajiniṃsu, jiniṃsu. Ajesi, ajesuṃ. Ajinittha. Ajīyittha, ajīyi. Jinissati, jinissanti. Vijessati, vijessanti. Jīyissati, jīyissanti. Ajinissa. Ajīyissa iccādi.

ji in the sense of conquering: kilese jināti, “he conquers the defilements”, jinanti; jīyati, jīyanti. In the same way:

active, parassapada active, attanopada passive
⏯ pañcamī jinātu jīyatu
⏯ sattamī jineyya jīyeyya
⏮ ajjatanī ajini, jini, ajesi; ajiniṃsu, jiniṃsu, ajesuṃ ajinittha ajīyittha, ajīyi
⏯ bhavissantī jinissati, vijessati; jinissanti, vijessanti jīyissati; jīyissanti
⏮ kālātipatti ajinissa ajīyissa

and so on.

Tathā ci caye, cināti, cinanti iccādi.

Likewise ci in the sense of heaping up: cināti, cinanti, and so on.

Ñā avabodhane nāpaccayo.

ñā in the sense of understanding; the suffix nā.

‘‘Vā’’ti vattate.

“vā” continues.

514 (§470): Ñāssa jā jaṃ nā ([Optionally] jā, jaṃ, nā for ñā) apavada

Section titled “514 (§470): Ñāssa jā jaṃ nā ([Optionally] jā, jaṃ, nā for ñā) apavada ”

Ñā iccetassa dhātussa jā jaṃ nāiccete ādesā honti vā.

Optionally, the root ñā (“to know”) is replaced by jā, jaṃ and nā.

Jādeso nāmhi jaṃ ñāmhi, nābhāvo timhi evidha;
Vavatthitavibhāsattha-vāsaddassānuvattanā;
Dhammaṃ vijānāti, vināyati vā, vijānanti.

The replacement jā [comes] before nā, jaṃ before ñā, and before ti the state of nā alone — here,
by the continuance of the word vā in the sense of a restricted option.

dhammaṃ vijānāti, “he understands the Dhamma”, or vināyati; vijānanti.

Kamme viññāyati, viññāyanti. Ivaṇṇāgame pubbalopo, ‘‘kvaci dhātū’’tiādinā ekāro, dvittañca, ñeyyati, ñeyyanti. Vijānātu, vijānantu, rassattaṃ. Vijāna, vijānāhi, vijānātha. Vijānāmi, vijānāma. Vijānataṃ, vijānantaṃ. Vijānassu. Viññāyatu, viññāyantu.

In the passive: viññāyati, viññāyanti. When the i-vowel is inserted, the preceding [ā] is elided, by [§517] Kvaci dhātu… [the ī] becomes e, and [the y] is doubled: ñeyyati, ñeyyanti. [In the pañcamī:] vijānātu, vijānantu; with shortening, vijāna, [or] vijānāhi; vijānātha; vijānāmi, vijānāma; vijānataṃ, vijānantaṃ; vijānassu; [passive] viññāyatu, viññāyantu.

parassapada, ⏯ pañcamī ⨀ ⨂
🤟 vijānātu vijānantu
🤘 vijāna, vijānāhi vijānātha
👆 vijānāmi vijānāma
attanopada, ⏯ pañcamī ⨀ ⨂
🤟 vijānataṃ vijānantaṃ
🤘 vijānassu

515 (§508): Eyyassa ñāto iyā ñā vā (iyā, ñā for eyya after ñā) apavada

Section titled “515 (§508): Eyyassa ñāto iyā ñā vā (iyā, ñā for eyya after ñā) apavada ”

Eyya ssa vibhattissa ñā iccetāya dhātuyā parassa iyā ñā iccete ādesā honti vā, saralopādi. Vijāniyā.

Optionally, the ending eyya standing after the root ñā is replaced by iyā and by ñā; there is the elision of the vowel and the rest: vijāniyā.

Ñā dese ñā ssa jaṃ ādeso.

When the replacement is ñā, the root ñā is replaced by jaṃ.

‘‘Ñāto, vā’’ti ca vattate.

“ñāto” and “vā” continue.

516 (§509): Nāssa lopo yakārattaṃ (the nā after ñā is elided, or becomes ya) apavada

Section titled “516 (§509): Nāssa lopo yakārattaṃ (the nā after ñā is elided, or becomes ya) apavada ”

Ñā iccetāya dhātuyā parassa nā paccayassa lopo hoti vā, ya kārattañca, vavatthitavibhāsatthoyaṃ vā saddo. Tena –

Optionally, the suffix nā standing after the root ñā is elided, and it becomes the letter ya. This word vā has the sense of a vavatthitavibhāsā (restricted option). Hence —

Ñāmhi niccañca nālopo,
Vibhāsājjatanādisu;
Aññattha na ca hotāyaṃ,
Nāto timhi yakāratā.

Before ñā the elision of nā is constant,
and optional in the ajjatanī and the like;
elsewhere it does not occur; and
the change of nā into ya is before ti.

Niggahītassa vaggantattaṃ, vijaññā, vijāneyya, vijāneyyuṃ. Vijāneyyāsi, vijāneyyātha. Vijāneyyāmi, vijāneyyāma, vijānemu vā. Vijānetha. Viññāyeyya, viññāyeyyuṃ.

The niggahīta becomes the nasal of the group: vijaññā, vijāneyya; vijāneyyuṃ. vijāneyyāsi, vijāneyyātha. vijāneyyāmi, vijāneyyāma or vijānemu. [attanopada] vijānetha. [Passive] viññāyeyya, viññāyeyyuṃ.

parassapada, ⏯ sattamī ⨀ ⨂
🤟 vijaññā, vijāniyā, vijāneyya vijāneyyuṃ
🤘 vijāneyyāsi vijāneyyātha
👆 vijāneyyāmi vijāneyyāma, vijānemu
attanopada, ⏯ sattamī ⨀ ⨂
🤟 vijānetha

Samajāni, sañjāni, sañjāniṃsu. Nā lope aññāsi, aññāsuṃ. Vijānittha. Viññāyittha. Paññāyi, paññāyiṃsu. Vijānissati, vijānissanti. Ñassati, ñassanti. Viññāyissate, viññāyissante. Paññāyissati, paññāyissanti. ‘‘Kvaci dhātū’’tiādinā ssa ssa hi ca, paññāyihiti, paññāyihinti. Ajānissa. Ajānissatha. Aññāyissatha, aññāyissa iccādi.

[In the ajjatanī:] samajāni, sañjāni, sañjāniṃsu; when nā is elided, aññāsi, aññāsuṃ; [attanopada] vijānittha; [passive] viññāyittha; paññāyi, paññāyiṃsu. [In the bhavissantī:] vijānissati, vijānissanti; ñassati, ñassanti; [passive] viññāyissate, viññāyissante; paññāyissati, paññāyissanti; and by [§517] Kvaci dhātu… hi for ssa: paññāyihiti, paññāyihinti. [In the kālātipatti:] ajānissa; ajānissatha; [passive] aññāyissatha, aññāyissa, and so on.

active, nā kept active, nā elided passive
⏮ ajjatanī samajāni, sañjāni; sañjāniṃsu; vijānittha aññāsi; aññāsuṃ viññāyittha; paññāyi, paññāyiṃsu
⏯ bhavissantī vijānissati; vijānissanti ñassati; ñassanti viññāyissate, paññāyissati, paññāyihiti; viññāyissante, paññāyissanti, paññāyihinti
⏮ kālātipatti ajānissa; ajānissatha aññāyissatha, aññāyissa

Mā māne, ‘‘kvaci dhātū’’tiādinā mā ntassa i kāro, mināti, minanti. Kamme mīyati, mīyanti iccādi.

mā in the sense of measuring. By [§517] Kvaci dhātu… the final of mā becomes i: mināti, minanti. In the passive, mīyati, mīyanti, and so on.

Lū chedane, nāmhi rassattaṃ, lunāti, lunanti. Lūyati, lūyanti iccādi.

lū in the sense of cutting. Before nā there is shortening: lunāti, lunanti. [Passive] lūyati, lūyanti, and so on.

Dhū kampane, dhunāti, dhunanti. Dhūyati, dhūyanti iccādi.

dhū in the sense of shaking: dhunāti, dhunanti. [Passive] dhūyati, dhūyanti, and so on.

Gaha upādāne, nā mhi sampatte –

gaha in the sense of grasping: when nā has presented itself —

517 (§450): Gahāditoppaṇhā (ppa and ṇhā after the gaha class [in the active]) apavada

Section titled “517 (§450): Gahāditoppaṇhā (ppa and ṇhā after the gaha class [in the active]) apavada ”

Gaha iccevamādito dhātuto ppa ṇhā iccete paccayā honti kattari. Ādi saddoyaṃ pakāro.

After the root gaha (to take) and its like the suffixes ppa and ṇhā come in the active. This word ādi means “of this kind”.

‘‘Gahassā’’ti vattate.

“gahassa” (“of gaha”) continues.

518 (§490): Halopo ṇhāmhi (elision of h before ṇhā) apavada

Section titled “518 (§490): Halopo ṇhāmhi (elision of h before ṇhā) apavada ”

Gaha iccetassa dhātussa ha kārassa lopo hoti ṇhā mhi paccaye pare. Sīlaṃ gaṇhāti, rassatte gaṇhati vā, gaṇhanti. Gaṇhāsi, gaṇhātha. Gaṇhāmi, gaṇhāma.

The letter h of the root gaha is elided when the suffix ṇhā follows. sīlaṃ gaṇhāti, “he takes up the precepts”, or, with shortening, gaṇhati; gaṇhanti; gaṇhāsi, gaṇhātha; gaṇhāmi, gaṇhāma.

parassapada, ▶️ vattamānā ⨀ ⨂
🤟 gaṇhāti, gaṇhati gaṇhanti
🤘 gaṇhāsi gaṇhātha
👆 gaṇhāmi gaṇhāma

Kamme ‘‘ye’’ti vattamāne ‘‘havipariyayo lo vā’’ti ha kārassa ya kārena vipariyayo hoti. Gayhati, gayhanti.

In the passive, with “ye” (“before ya”) continuing, by [§488] Ha vipariyayo lo vā the h is transposed with the y: gayhati, gayhanti.

Gaṇhātu, gaṇhantu. Gaṇha, gaṇhāhi, gaṇhātha. Gaṇhāmi, gaṇhāma. Gaṇhataṃ, gaṇhantaṃ. Gayhataṃ, gayhantaṃ. Gayhatu, gayhantu. Gaṇhe, gaṇheyya, gaṇheyyuṃ. Gayheyya, gayheyyuṃ. Aggaṇhi, gaṇhi, aggaṇhiṃsu, gaṇhiṃsu.

In the pañcamī:

parassapada ⨀ ⨂
🤟 gaṇhātu gaṇhantu
🤘 gaṇha, gaṇhāhi gaṇhātha
👆 gaṇhāmi gaṇhāma
attanopada ⨀ ⨂
🤟 gaṇhataṃ gaṇhantaṃ

In the passive: gayhataṃ, gayhantaṃ; gayhatu, gayhantu. In the sattamī: gaṇhe, gaṇheyya, gaṇheyyuṃ; [passive] gayheyya, gayheyyuṃ. In the ajjatanī: aggaṇhi3, gaṇhi, aggaṇhiṃsu, gaṇhiṃsu.

Yadā ‘‘kvaci dhātū’’tiādinā asabbadhātuke vikaraṇapaccayassa lopo, ikārāgamassa ekāro ca, tadā sāgamo.

When, by [§517] Kvaci dhātu…, in the asabbadhātuka [tense sets] the class suffix is elided and the augment i becomes e, then the augment s comes.

Aggahesi, aggahesuṃ. Aggahi, aggahiṃsu, aggahuṃ. Aggayhittha, aggayhi. Gaṇhissati, gaṇhissanti. Gahessati, gahessanti. Gahīyissate, gahīyissante. Gayhissati, gayhissanti. Aggaṇhissa, aggahissa. Aggaṇhissatha, aggahissatha. Aggayhissatha, aggayhissa iccādi.

active, suffix kept active, suffix dropped passive
⏮ ajjatanī aggaṇhi, gaṇhi; aggaṇhiṃsu, gaṇhiṃsu aggahesi, aggahi; aggahesuṃ, aggahiṃsu, aggahuṃ aggayhittha, aggayhi
⏯ bhavissantī gaṇhissati; gaṇhissanti gahessati; gahessanti gahīyissate, gayhissati; gahīyissante, gayhissanti
⏮ kālātipatti aggaṇhissa; aggaṇhissatha aggahissa; aggahissatha aggayhissatha, aggayhissa

and so on.

Ppa ppaccaye –

With the suffix ppa —

519 (§489): Gahassa ghe ppe (ghe for the whole of gaha before ppa) apavada

Section titled “519 (§489): Gahassa ghe ppe (ghe for the whole of gaha before ppa) apavada ”

Gaha iccetassa dhātussa sabbassa ghe ādeso hoti ppa ppaccaye pare. Gheppati iccādi.

The whole of the root gaha is replaced by ghe when the suffix ppa follows: gheppati, and so on.

Kiyādigaṇo.

The kī class [is finished].

Tanādigaṇa (The tanu class)

Section titled “Tanādigaṇa (The tanu class)”

Tanu vitthāre, pure viya dhātvantalopavibhattuppattiyo.

tanu in the sense of extending. As before, the elision of the root’s final and the adding of the endings.

520 (§451): Tanādito oyirā (o and yira after the tanu class [in the active]) apavada

Section titled “520 (§451): Tanādito oyirā (o and yira after the tanu class [in the active]) apavada ”

Tanu iccevamādito dhātugaṇato oyira iccete paccayā honti kattari. Karatovāyaṃ yira ppaccayo.

After the root-group beginning with tanu (to stretch, extend) the suffixes o and yira come in the active. This suffix yira is after kara alone.

Dhammaṃ tanoti, tanonti. Tanosi, tanotha. Tanomi, tanoma.

dhammaṃ tanoti, “he spreads the Dhamma”:

parassapada, ▶️ vattamānā ⨀ ⨂
🤟 tanoti tanonti
🤘 tanosi tanotha
👆 tanomi tanoma

‘‘Vā’’ti vattate.

“vā” continues.

521 (§511): Uttamokāro (the suffix o becomes u) apavada

Section titled “521 (§511): Uttamokāro (the suffix o becomes u) apavada ”

Tanā dito o kārappaccayo u ttamāpajjate vā. Vavatthitavibhāsatthoyaṃ vā saddo. Ettha ca vikaraṇakāriyavidhippakaraṇato ‘‘okāro’’ti o vikaraṇaṃ gayhati. Tanute, bahuvacane ‘‘yavakārā cā’’ti va ttaṃ, tanvante. Tanuse, tanuvhe. Tanve, tanumhe.

Optionally, the suffix o after the tanu class becomes u. This word vā has the sense of a vavatthitavibhāsā (restricted option). And here, because this is the section that prescribes operations on the class suffixes, “the letter o” is taken as the class suffix o. tanute; in the plural, by [§71] Yavakārā ca [the u] becomes v: tanvante. tanuse, tanuvhe. tanve, tanumhe.

attanopada, ▶️ vattamānā ⨀ ⨂
🤟 tanute tanvante
🤘 tanuse tanuvhe
👆 tanve tanumhe

Kamme ‘‘kvaci dhātū’’tiādinā tanu dhātvantassa ya mhi ā kāro, patāyate, patāyante. Patāyati, patāyanti. Ākārābhāve pataññati, pataññanti. Tanotu, tanontu. Taneyya, taneyyuṃ. Atani, ataniṃsu. Atāyittha, patāyi. Tanissati, tanissanti. Patāyissati, patāyissanti. Atanissa. Patāyissa iccādi.

In the passive, by §517 (488): Kvaci dhātuvibhattippaccayānaṃ dīghaviparītādesalopāgamā ca the final of the root tanu becomes ā before ya: patāyate, patāyante; patāyati, patāyanti. Without the ā, pataññati, pataññanti.

active, parassapada passive
▶️ vattamānā tanoti; tanonti patāyate, patāyati, pataññati; patāyante, patāyanti, pataññanti
⏯ pañcamī tanotu; tanontu
⏯ sattamī taneyya; taneyyuṃ
⏮ ajjatanī atani; ataniṃsu atāyittha, patāyi
⏯ bhavissantī tanissati; tanissanti patāyissati; patāyissanti
⏮ kālātipatti atanissa patāyissa

and so on.

Kara karaṇe, puññaṃ karoti.

kara in the sense of doing: puññaṃ karoti, “he does [a deed of] merit”.

Bahuvacane ‘‘vā’’ti vattamāne, ‘‘uttamokāro’’ti utte kate –

In the plural, with “vā” continuing, when u has been made [for o] by [§511] Uttamokāro —

‘‘Vā, utta’’nti ca vattate.

“vā” and “uttaṃ” continue.

522 (§512): Karassākāro ca (and the a of kara [becomes u]) apavada

Section titled “522 (§512): Karassākāro ca (and the a of kara [becomes u]) apavada ”

Kara iccetassa dhātussa a kāro u ttamāpajjate vā. Vavatthitavibhāsatthoyaṃ vā saddo, ‘‘yavakārā cā’’ti apadantassa parau kārassa va kāro, ‘‘kvaci dhātū’’tiādinā dhātura kārassa va kārasmiṃ lopo, va kārassa dvi tte tassa ‘‘bbo vvassā’’ti ba kāradvayaṃ, kubbanti, karonti. Karosi, karotha. Karomi, karoma. Tathā kurute, kubbante. Kuruse, kuruvhe. Kubbe, kurumhe. Yira ppaccaye ra kāralopo, kayirati, kayiranti iccādi.

Optionally, the a of the root kara (“to do, to make”) becomes u. This word vā has the sense of a vavatthitavibhāsā. By [§71] Yavakārā ca the following u, not being final in the word, becomes v; by [§517] Kvaci dhātu… the r of the root is elided before the v; when the v is doubled, by “bbo vvassa” the pair becomes a pair of b: kubbanti, [or] karonti. karosi, karotha. karomi, karoma. Likewise kurute, kubbante; kuruse, kuruvhe; kubbe, kurumhe. With the suffix yira the r is elided: kayirati, kayiranti, and so on.

parassapada, ▶️ vattamānā ⨀ ⨂
🤟 karoti kubbanti, karonti
🤘 karosi karotha
👆 karomi karoma
attanopada, ▶️ vattamānā ⨀ ⨂
🤟 kurute kubbante
🤘 kuruse kuruvhe
👆 kubbe kurumhe

Kamme ya ppaccaye ‘‘ivaṇṇāgamo vā’’ti īkārāgamo, ya kārassa dvittaṃ, karīyyate kaṭo tena, karīyyati, karīyyanti. Karīyati, karīyanti vā. Ī kārābhāve ‘‘tassa cavagga’’iccādinā sadhātvantassa ya kārattaṃ, dvittañca. Kayyati, kayyanti. I kārāgame ‘‘kvaci dhātu’’iccādisutte ca ggahaṇena rayānaṃ vipariyayo, kayirati kaṭo tena, kayiranti iccādi.

In the passive, before the suffix ya, by [§442] Ivaṇṇāgamo vā there is the augment ī, and the y is doubled: karīyyate kaṭo tena4, “the mat is made by him”, karīyyati, karīyyanti; or karīyati, karīyanti. Without the ī, by [§441] Tassa cavagga… the ya together with the root’s final becomes y, with doubling: kayyati, kayyanti. With the augment i, by the word ca in the sutta [§517] Kvaci dhātu… the r and the y are transposed: kayirati kaṭo tena, “the mat is being made by him”, kayiranti, and so on.

passive, ▶️ vattamānā ⨀ ⨂
🤟 attanopada karīyyate
🤟 parassapada karīyyati, karīyati, kayyati, kayirati karīyyanti, karīyanti, kayyanti, kayiranti

Tathā kusalaṃ karotu, kurutu vā, kubbantu, karontu. Karohi, karotha. Karomi, karoma. Kurutaṃ, kubbantaṃ. Kurussu, kurassu vā, kuruvho. Kubbe, kubbāmase.

Likewise [in the pañcamī] kusalaṃ karotu, “let him do good”, or kurutu; kubbantu, karontu. karohi, karotha. karomi, karoma. kurutaṃ, kubbantaṃ. kurussu, or kurassu, kuruvho. kubbe, kubbāmase.

parassapada, ⏯ pañcamī ⨀ ⨂
🤟 karotu, kurutu kubbantu, karontu
🤘 karohi karotha
👆 karomi karoma
attanopada, ⏯ pañcamī ⨀ ⨂
🤟 kurutaṃ kubbantaṃ
🤘 kurussu, kurassu kuruvho
👆 kubbe kubbāmase

Kamme karīyatu, karīyantu, kayyataṃ, kayirataṃ, kayiratu.

In the passive: karīyatu, karīyantu; kayyataṃ; kayirataṃ, kayiratu.

Sattamiyaṃ kare, kareyya, kareyyuṃ. Kareyyāsi, kareyyātha. Kareyyāmi, kareyyāma. U tte kubbe, kubbeyya.

In the sattamī:

parassapada, ⏯ sattamī ⨀ ⨂
🤟 kare, kareyya kareyyuṃ
🤘 kareyyāsi kareyyātha
👆 kareyyāmi kareyyāma

With the change to u: kubbe, kubbeyya.

Yira ppaccaye –

With the suffix yira —

Yirato āttameyyassa, ethādisseyyumādisu;
Eyyasaddassa lopo ca, ‘‘kvaci dhātū’’tiādinā.

After yira, eyya becomes ā, and so does [the e of] etha and the rest;
and in eyyuṃ and the rest the sound eyya is elided — by [§517] Kvaci dhātu….

Saralopādi, kayirā, kayiruṃ. Kayirāsi, kayirātha. Kayirāmi, kayirāma. Attanopade kayirātha dhīro, kubbetha, karetha vā, ‘‘kvaci dhātū’’tiādinā kussa kru ca, krubbetha, krubberaṃ. Krubbetho, krubbeyyāvho. Krubbeyyaṃ, krubbeyyāmhe. Kamme karīyeyya, karīyeyyuṃ.

With the elision of the vowel [of yira before the ending] and the rest: kayirā, kayiruṃ; kayirāsi, kayirātha; kayirāmi, kayirāma. In the attanopada: kayirātha dhīro, “the wise man should make”, [or] kubbetha, or karetha; and by [§517] Kvaci dhātu… kru for ku: krubbetha, krubberaṃ; krubbetho, krubbeyyāvho; krubbeyyaṃ, krubbeyyāmhe. In the passive: karīyeyya, karīyeyyuṃ.

parassapada, ⏯ sattamī with yira ⨀ ⨂
🤟 kayirā kayiruṃ
🤘 kayirāsi kayirātha
👆 kayirāmi kayirāma
attanopada, ⏯ sattamī ⨀ ⨂
🤟 kayirātha, kubbetha, karetha, krubbetha krubberaṃ
🤘 krubbetho krubbeyyāvho
👆 krubbeyyaṃ krubbeyyāmhe

Hiyyattaniyaṃ ‘‘karassa kā’’ti yogavibhāgena kā hoti, saralopādi.

In the hiyyattanī, by splitting §491 (523): Karassa kāsattamajjatanimhi to read karassa kā alone, [kara] becomes kā; the elision of the vowel and the rest.

Akā, akarā, akarū. Akaro, akattha, akarottha. Akaṃ, akaraṃ, akamha, akaramha. Akattha. Akariṃ, akaramhase.

parassapada, ⏮ hiyyattanī ⨀ ⨂
🤟 akā, akarā akarū
🤘 akaro akattha, akarottha
👆 akaṃ, akaraṃ akamha, akaramha
attanopada, ⏮ hiyyattanī ⨀ ⨂
🤟 akattha
👆 akariṃ akaramhase

‘‘Vā’’ti vattate.

“vā” continues.

523 (§491): Karassa kāsattamajjatanimhi (optionally kāsa for kara in the ajjatanī) apavada

Section titled “523 (§491): Karassa kāsattamajjatanimhi (optionally kāsa for kara in the ajjatanī) apavada ”

Kara iccetassa dhātussa sabbasseva kāsa ttaṃ hoti vā ajjatanimhi vibhattimhi pare. ‘‘Kāsatta’’miti bhāvaniddesena aññasmāpi dhātuto sā gamo. Atha vā yadā kara ssa kā hoti, sa ttañcāgamo ajjatanimhi vāti attho, tadā ‘‘sattamajjatanimhī’’ti yogavibhāgena aññasmāpi dhātuto sā gamopi sijjhati, ‘‘yogavibhāgato iṭṭhappasiddhī’’ti yebhuyyena dīghatova hoti, ‘‘karassa kā’’ti yogavibhāgena kā bhāvo ca hiyyattaniyaṃ siddho hoti.

Optionally, the whole of the root kara becomes kāsa when an ending of the ajjatanī follows. Because of the statement in the abstract, “kāsa-ness”, the augment s [comes] after another root too. Or else, [the sutta may be read:] “when kara becomes kā, s too is an augment, optionally, in the ajjatanī” — and then, by splitting the rule as “sattam ajjatanimhi”, the augment s after another root too is established as well; on the maxim “by splitting a rule [only] the desired forms are established”, for the most part it comes only after a long vowel. And by splitting the rule as “karassa kā”, the becoming kā in the hiyyattanī is established.

Akāsi, akāsuṃ. Akāsi, akāsittha. Akāsiṃ, akāsimha. Akāsittha. Kāsa ttābhāve akari, kari, akariṃsu, kariṃsu, akaṃsu, akaruṃ. Akari, akarittha. Akariṃ, kariṃ, akarimha, karimha. Akarittha. Akarīyittha, akarīyi vā.

parassapada, with kāsa ⨀ ⨂
🤟 akāsi akāsuṃ
🤘 akāsi akāsittha
👆 akāsiṃ akāsimha
attanopada ⨀ ⨂
🤟 akāsittha

Without the change to kāsa:

parassapada ⨀ ⨂
🤟 akari, kari akariṃsu, kariṃsu, akaṃsu, akaruṃ
🤘 akari akarittha
👆 akariṃ, kariṃ akarimha, karimha
attanopada ⨀ ⨂
🤟 akarittha

[In the passive:] akarīyittha, or akarīyi.

‘‘Vā, lopo, bhavissantimhi ssassa cā’’ti ca vattate.

“vā”, “lopo” and “bhavissantimhi ssassa ca” continue as well.

524 (§481): Karassa sappaccayassa kāho ([Optionally] kāha for kara with its sa [in the bhavissantī]) apavada

Section titled “524 (§481): Karassa sappaccayassa kāho ([Optionally] kāha for kara with its sa [in the bhavissantī]) apavada ”

Kara iccetassa dhātussa sappaccayassa kāhā deso hoti vā bhavissantimhi, ssassa ca lopo hoti. Adhikabhūtasappaccaya ggahaṇena vacamucabhujā dito ssa ssa khā deso, vasa chidi labhā dito chā deso ca hoti.

Optionally, the root kara together with its suffix sa is replaced by kāha in the bhavissantī, and the ssa is elided. By the superfluous mention of the suffix sa, after vaca, muca, bhuja and the like the ssa is replaced by kha, and after vasa, chidi, labha and the like by cha.

Kāhati, kāhanti. Kāhasi, kāhatha. Kāhāmi, kāhāma. Ikārāgame kāhiti, kāhinti iccādi. Kāhā bhāve karissati, karissanti. Karissasi, karissatha. Karissāmi, karissāma. Karissate, karissante. Karissase, karissavhe. Karissaṃ, karissāmhe. Karīyissati, karīyissanti. Akarissa. Akarīyissā iccādi.

parassapada, with kāha ⨀ ⨂
🤟 kāhati, kāhiti kāhanti, kāhinti
🤘 kāhasi kāhatha
👆 kāhāmi kāhāma

With the augment i: kāhiti, kāhinti, and so on. Without the change to kāha:

parassapada ⨀ ⨂
🤟 karissati karissanti
🤘 karissasi karissatha
👆 karissāmi karissāma
attanopada ⨀ ⨂
🤟 karissate karissante
🤘 karissase karissavhe
👆 karissaṃ karissāmhe

[In the passive:] karīyissati, karīyissanti. [In the kālātipatti:] akarissa; [passive] akarīyissā, and so on.

Yadā saṃ pubbo, tadā ‘‘purasamupaparīhi karotissa kha kharā vā’’ti yogavibhāgena tyādivibhattīsupi saṃ pubbakaroti ssa kharā deso.

When the prefix is saṃ, then by splitting §594 (582): Pura samupa parīhi karotissa kha kharā vā tappaccayesuca, karoti after saṃ is replaced by khara before the ti endings as well.

Abhisaṅkharoti, abhisaṅkharonti. Abhisaṅkharīyati, abhisaṅkharīyanti. Abhisaṅkharotu. Abhisaṅkhareyya. Abhisaṅkhari, khā dese abhisaṅkhāsi vā. Abhisaṅkharissati. Abhisaṅkharissa iccādi.

active passive
▶️ vattamānā abhisaṅkharoti; abhisaṅkharonti abhisaṅkharīyati; abhisaṅkharīyanti
⏯ pañcamī abhisaṅkharotu
⏯ sattamī abhisaṅkhareyya
⏮ ajjatanī abhisaṅkhari; or, with the replacement kha, abhisaṅkhāsi
⏯ bhavissantī abhisaṅkharissati
⏮ kālātipatti abhisaṅkharissa

and so on.

Saka sattimhi, o paccayo, sakkoti, sakkonti. Sakkosi, sakkotha. Sakkomi, sakkoma iccādi.

saka in the sense of ability, with the suffix o: sakkoti, sakkonti; sakkosi, sakkotha; sakkomi, sakkoma, and so on.

Apa pāpuṇane, pa pubbo, pappoti, papponti. Papposi, pappotha. Pappomi, pappoma. Pappotu, pappontu iccādi.

apa in the sense of attaining, with the prefix pa: pappoti, papponti; papposi, pappotha; pappomi, pappoma. pappotu, pappontu, and so on.

Tanādigaṇo.

The tanu class [is finished].

Curādigaṇa (The cura class)

Section titled “Curādigaṇa (The cura class)”

Cura5 theyye, pure viya dhātvantalopo, vibhattuppatti.

cura in the sense of stealing (theyya). As before, the elision of the root’s final and the arising of the endings.

‘‘Tathā kattari cā’’ti ito ‘‘kattarī’’ti ca sīhavilokanena bhāvakamma ggahaṇāni ca vattante, maṇḍūkagatiyā kārita ggahaṇañca.

From 511 (§444): Tathā kattari ca “kattari” continues, and, by the lion’s glance (sīhavilokana), the mentions of bhāva and kamma as well; and by the frog’s leap (maṇḍūkagati) the mention of kārita.

525 (§452): Curādito ṇeṇayā (ṇe and ṇaya after the cura class [in the active], named kārita) apavada

Section titled “525 (§452): Curādito ṇeṇayā (ṇe and ṇaya after the cura class [in the active], named kārita) apavada ”

Cura iccevamādito dhātugaṇato ṇe ṇaya iccete paccayā honti kattari, bhāve ca kammani, vibhattippaccayesu. ‘‘Kāritaṃ viya ṇānubandho’’ti ṇe ṇayānaṃ kāritabyapadeso.

After the root-group beginning with cura (to steal) the suffixes ṇe and ṇaya come before the endings and the suffixes, in the active and in the impersonal and the passive. By §621 (553): Kāritaṃ viya ṇānubandho the suffixes ṇe and ṇaya receive the designation kārita.

526 (§523): Kāritānaṃ ṇo lopaṃ (the ṇ of the causative suffixes is elided) utsarga

Section titled “526 (§523): Kāritānaṃ ṇo lopaṃ (the ṇ of the causative suffixes is elided) utsarga ”

Kāritappaccayānaṃ ṇa kāro lopamāpajjate.

The letter ṇ of the kārita (causative) suffixes undergoes elision.

527 (§483): Asaṃyogantassa vuddhi kārite (vuddhi of a root not ending in a conjunct, before the causative) apavada

Section titled “527 (§483): Asaṃyogantassa vuddhi kārite (vuddhi of a root not ending in a conjunct, before the causative) apavada ”

Asaṃyogantassa dhātussa kārite pare vuddhi hotīti ukārassokāro vuddhi.

When a kārita suffix follows, [the vowel of] a root that does not end in a conjunct consonant takes vuddhi; so the u [of cura] becomes o — that is the vuddhi.

Dhanaṃ coreti, corenti. Coresi, coretha. Coremi, corema. Ṇaya ppaccaye – corayati, corayanti. Corayasi, corayatha. Corayāmi, corayāma. Corayate, corayante. Corayase, corayavhe. Coraye, corayāmhe.

Dhanaṃ coreti, “he steals wealth”; with the suffix ṇaya, corayati:

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 coreti corenti corayati corayanti
🤘 coresi coretha corayasi corayatha
👆 coremi corema corayāmi corayāma
attanopada ⨀ ṇaya ⨂ ṇaya
🤟 corayate corayante
🤘 corayase corayavhe
👆 coraye corayāmhe

Kamme ya ppaccaye ī kārāgamo, saralopādi ca, corīyate devadattena, corīyati, corīyanti iccādi.

In the passive, before the suffix ya, the augment ī, and the elision of the vowel and the rest: corīyate devadattena, “it is stolen by Devadatta”; corīyati, corīyanti, and so on.

passive ⨀ ⨂
🤟 attanopada corīyate —
🤟 parassapada corīyati corīyanti

Coretu, corentu. Corehi. Corayatu, corayantu. Coraya, corayāhi.

[In the pañcamī:]

pañcamī ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 coretu corentu corayatu corayantu
🤘 corehi — coraya, corayāhi —

Coreyya, coreyyuṃ. Coraye, corayeyyuṃ. Acoresi, coresi, acoresuṃ, coresuṃ. Acorayi, corayi, acorayiṃsu, corayiṃsu, acorayuṃ, corayuṃ. Acoresi, acoresittha. Tvaṃ acorayi, acorayittha. Acoresiṃ, acoresimha. Acorayiṃ, acorayimha. Acorayittha. Acorīyittha, acorīyi.

[In the sattamī and the ajjatanī:]

sattamī ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 coreyya coreyyuṃ coraye corayeyyuṃ
ajjatanī, parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 acoresi, coresi acoresuṃ, coresuṃ acorayi, corayi acorayiṃsu, corayiṃsu, acorayuṃ, corayuṃ
🤘 acoresi acoresittha tvaṃ acorayi acorayittha
👆 acoresiṃ acoresimha acorayiṃ acorayimha
ajjatanī, attanopada and passive ⨀ ⨂
🤟 attanopada acorayittha —
🤟 passive acorīyittha, acorīyi —

Corissati, corissanti. Corayissati, corayissanti. Corīyissate, corīyissante. Corīyissati, corīyissanti. Acorissa, acorayissa. Acorīyissatha, acorīyissa iccādi.

[In the bhavissantī and the kālātipatti:]

bhavissantī ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 corissati corissanti corayissati corayissanti
🤟 passive, attanopada corīyissate corīyissante — —
🤟 passive, parassapada corīyissati corīyissanti — —
kālātipatti ⨀ ṇe ⨀ ṇaya
🤟 acorissa acorayissa
🤟 passive acorīyissatha, acorīyissa —

Tathā cinta cintāyaṃ, saṃyogantattā vuddhiabhāvova viseso.

Likewise cinta in the sense of thinking (cintā): the only difference is the absence of vuddhi, because the root ends in a conjunct consonant.

Cinteti, cintayati, cintenti, cintayanti. Cintetu, cintayatu. Cinteyya, cintayeyya. Acintesi, cintesi, acintayi, cintayi. Cintessati, cintayissati. Acintissa, acintayissa iccādi.

🤟 ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
vattamānā cinteti cintenti cintayati cintayanti
pañcamī cintetu — cintayatu —
sattamī cinteyya — cintayeyya —
ajjatanī acintesi, cintesi — acintayi, cintayi —
bhavissantī cintessati — cintayissati —
kālātipatti acintissa — acintayissa —

Manta guttabhāsane, manteti, mantayati i ccādi purimasamaṃ.

Manta in the sense of speaking in secret (guttabhāsana): manteti, mantayati and so on, the same as the preceding [cinta].

Pāla rakkhaṇe, dhammaṃ pāleti, pālayati. Pālīyati. Pāletu, pālayatu iccādi.

Pāla in the sense of protecting: dhammaṃ pāleti, pālayati, “he protects the Dhamma”; [passive] pālīyati; pāletu, pālayatu and so on.

Ghaṭa ghaṭane, ghāṭeti, ghāṭayati, ghaṭeti, ghaṭayati, ghaṭādittā vikappena vuddhi.

Ghaṭa in the sense of joining together (ghaṭana): ghāṭeti, ghāṭayati, ghaṭeti, ghaṭayati; because the root belongs to the ghaṭādi [group], the vuddhi is by option (vikappa).

Vida ñāṇe, vedeti, vedayati.

Vida in the sense of knowing: vedeti, vedayati.

Gaṇa saṅkhyāne, ‘‘ghaṭādīnaṃ vā’’ti na vuddhi, gaṇeti, gaṇayati iccādi, sabbattha subodhaṃ.

Gaṇa in the sense of counting: by §484 (542): Ghaṭādīnaṃ vā there is no vuddhi: gaṇeti, gaṇayati, and so on. Everywhere [the forms are] easily understood.

lemma inflected vibhatti meaning
▶️🤟⨀(√cinta + ṇe + ti) cinteti ti (vattamānā) he thinks — no vuddhi: the root ends in nt
▶️🤟⨀(√manta + ṇe + ti) manteti ti (vattamānā) he takes counsel — no vuddhi: the root ends in nt
▶️🤟⨀(√pāla + ṇe + ti) dhammaṃ pāleti ti (vattamānā) he protects the Dhamma
▶️🤟⨀(√ghaṭa + ṇe + ti) ghāṭeti, ghaṭeti ti (vattamānā) he joins together — vuddhi optional (ghaṭādi)
▶️🤟⨀(√vida + ṇe + ti) vedeti ti (vattamānā) he knows, makes known
▶️🤟⨀(√gaṇa + ṇe + ti) gaṇeti ti (vattamānā) he counts — no vuddhi (ghaṭādi)

Curādigaṇo.

The cura class [is finished].

Bhūvādī ca rudhādī ca, divādī svādayo gaṇā;
Kiyādī ca tanādī ca, curādī cidha sattadhā.

The bhū class, the rudha class, the diva class and the su class,
the kī class, the tanu class and the cura class: the classes here are sevenfold.

Vikaraṇavidhānaṃ samattaṃ.

The treatment of the class suffixes (vikaraṇa) is complete.

Footnotes

Section titled “Footnotes”

  1. Rachiwong (1995) renders tadāgamassa taggahaṇena gahaṇato “that augment is implied because the word taṃ is understood”; here it is the maxim that an augment to a thing is included under the mention of that thing. ↩

  2. Rachiwong (1995) prefers Yathā kattari ca, the reading of the Burmese and Sinhalese editions; the CST’s Tathā, which the Thai edition also has, is kept. ↩

  3. Rachiwong’s (1995) text has agaṇhi, agaṇhiṃsu, with a single g; the CST’s aggaṇhi, aggaṇhiṃsu are kept. ↩

  4. Rachiwong’s (1995) text has kariyyate, kariyyati, with a short i; the CST’s karīyyate, karīyyati are kept. ↩

  5. CST4 prints Dhura theyye; the root is cura, as the CST itself spells it where the Kibbidhāna returns to it, so too the Thai text read by Rachiwong (1995). ↩