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Kaccāyana

6. Ākhyātakaṇḍa (Verb section): Dhātuppaccayantanaya (Roots with derivative suffixes) (528–544)

Dhātuppaccayantanaya (Roots with derivative suffixes)

Section titled “Dhātuppaccayantanaya (Roots with derivative suffixes)”

Atha dhātuppaccayantā vuccante.

Now the [verbs] that end in a root-suffix (dhātuppaccayanta) are stated.

Tattha dhātvatthe niddiṭṭhā khādikārita ntā paccayā dhātuppaccayā nāma.

Among them, the suffixes prescribed in the sense of a root, from kha to the kārita, are called dhātuppaccaya (root-suffixes).

Tija nisāna bandhanakhamāsu, dhātusaññādi.

Tija in the senses of sharpening (nisāna), binding (bandhana) and enduring (khamā): the naming as a root and the rest.

‘‘Dhātuliṅgehi parā paccayā’’ti ito dhātu ggahaṇaṃ anuvattate, ‘‘parā, paccayā’’ti ca adhikāro.

From §432 (362): Dhātuliṅgehi parā paccayā the word dhātu (root) continues, and parā paccayā, “the suffixes come after”, is a governing rule (adhikāra).

528 (§433): Tija gupa kita mānehi kha cha sā vā (optionally kha, cha, sa after tija, gupa, kita, māna) apavada

Section titled “528 (§433): Tija gupa kita mānehi kha cha sā vā (optionally kha, cha, sa after tija, gupa, kita, māna) apavada ”

Tija gupa kita māna iccetehi dhātūhi kha cha sa iccete paccayā parā honti vā.

After these roots — tija, gupa, kita, māna — come these suffixes, kha, cha and sa, optionally (vā).

Tijato khantiyaṃ khova, nindāyaṃ gupato tu cho;
Kitā cho sova mānamhā, vavatthitavibhāsato.

After tija only kha, in the sense of enduring; after gupa cha, but in the sense of censure (nindā);
after kita cha, and only sa after māna — by way of restricted option (vavatthitavibhāsā).

‘‘Kvacādivaṇṇānamekassarānaṃ dvebhāvo’’ti dhātvādissa dvibhāvo.

By §458 (461): Kvacādivaṇṇānamekassarānaṃ dvebhāvo the first [syllable] of the root is doubled.

‘‘Byañjanantassā’’ti vattamāne –

With byañjanantassa (“of [a root] ending in a consonant”) continuing —

529 (§473): Ko khe ca (And k before kha) apavada

Section titled “529 (§473): Ko khe ca (And k before kha) apavada ”

Dhātvantassa byañjanassa ka kārādeso hoti kha ppaccaye pare.

The final consonant of the root is replaced by k when the suffix kha follows.

Titikkha iti ṭhite –

When titikkha stands [thus formed] —

Dhātuvihitānaṃ tyā divibhattīnaṃ adhātuto appavattiyamāha.

Since the endings ti and the rest, which are prescribed after a root, would not apply after what is not a root, he [Kaccāyana] states [the following rule].

530 (§455): Dhātuppaccayehi vibhattiyo (the endings come after the root-suffixes) utsarga

Section titled “530 (§455): Dhātuppaccayehi vibhattiyo (the endings come after the root-suffixes) utsarga ”

Dhātvatthe niddiṭṭhehi khā dikārita ntehi paccayehi tyā dayo vibhattiyo hontīti pure viya vattamānādayo yojetabbā.

After the suffixes prescribed in the sense of a root, from kha to the kārita, come the endings ti and the rest; so the vattamānā and the other [tense sets] are to be applied as before.

Ativākyaṃ titikkhati, titikkhanti. Kamme titikkhīyati. Tathā titikkhatu, titikkhantu. Titikkheyya, titikkheyyuṃ. Atitikkhi, atitikkhiṃsu. Titikkhissati. Atitikkhissa iccādi.

Ativākyaṃ titikkhati, “he endures abuse”; titikkhanti. In the passive, titikkhīyati. Likewise [in the other tense sets]:

🤟 ⨀ ⨂
vattamānā titikkhati titikkhanti
vattamānā, passive titikkhīyati —
pañcamī titikkhatu titikkhantu
sattamī titikkheyya titikkheyyuṃ
ajjatanī atitikkhi atitikkhiṃsu
bhavissantī titikkhissati —
kālātipatti atitikkhissa —

Kha ppaccayābhāve a ppaccayassa e kāro, tejeti, tejati vā, tejanti iccādi.

In the absence of the suffix kha the suffix a becomes e: tejeti, or tejati; tejanti1, and so on.

Gupa gopane, cha ppaccaye dvibhāvo, ‘‘pubbobbhāso’’ti abbhāsasaññā, ‘‘abbhāsassā’’ti vattamāne ‘‘antassivaṇṇākāro vā’’ti abbhāsantassikāro, ‘‘kavaggassa cavaggo’’ti abbhāsaga kārassa ja kāro ca.

Gupa in the sense of guarding (gopana): when the suffix cha [is added] there is doubling2; by §459 (462): Pubbo’bbhāso [the first syllable] is named abbhāsa; with abbhāsassa (“of the abbhāsa”) continuing, by §465 (463): Antassivaṇṇākāro vā the final [vowel] of the abbhāsa becomes i, and by §462 (467): Kavaggassa cavaggo the g of the abbhāsa becomes j.

531 (§472): Byañjanantassa co chappaccayesu ca (And a final consonant becomes c before cha) apavada

Section titled “531 (§472): Byañjanantassa co chappaccayesu ca (And a final consonant becomes c before cha) apavada ”

Dhātvantassa3 byañjanassa ca kārādeso hoti cha ppaccayesu paresu. Tato vibhattiyo, kāyaṃ jigucchati, jigucchanti. Sesaṃ purimasamaṃ. Chā bhāve gopeti, gopenti iccādi.

The final consonant of the root is replaced by c when the suffixes cha follow. Then the endings: kāyaṃ jigucchati, “he is disgusted with the body”; jigucchanti. The rest is the same as before. In the absence of cha: gopeti, gopenti, and so on.

Kita rogāpanayane, chappaccayo, dvittañca.

Kita in the sense of removing disease (rogāpanayana): the suffix cha, and the doubling.

Abbhāsa ggahaṇamanuvattate.

The word abbhāsa continues.

532 (§463): Mānakitānaṃ vatattaṃ vā (Optionally v, t for [the abbhāsa of] māna, kita) apavada

Section titled “532 (§463): Mānakitānaṃ vatattaṃ vā (Optionally v, t for [the abbhāsa of] māna, kita) apavada ”

Abbhāsagatānaṃ māna kita iccetesaṃ dhātūnaṃ va kārata kārattaṃ hoti vā yathākkamanti ta kāro, dhātvantassa ca kāro, sesaṃ samaṃ. Rogaṃ tikicchati, tikicchanti iccādi. Ta kārābhāve ‘‘kavaggassa cavaggo’’ti ca kāro, vicikicchati, vicikicchanti iccādi.

[The initial] of the roots māna and kita, when they stand in the abbhāsa, optionally becomes v and t respectively; so the t; the final of the root becomes c; the rest is the same. Rogaṃ tikicchati, “he treats a disease”; tikicchanti, and so on. In the absence of the t, by §462 (467): Kavaggassa cavaggo there is c: vicikicchati, “he doubts”; vicikicchanti, and so on.

Māna vīmaṃsapūjāsu, sappaccayadvibhāvaī kārava kārā.

Māna in the senses of investigating (vīmaṃsā) and honouring (pūjā): the suffix sa, the doubling, the ī and the v.

533 (§467): Tato pāmānānaṃ vā maṃ sesu (After it, vā, maṃ for pā, māna before sa) apavada

Section titled “533 (§467): Tato pāmānānaṃ vā maṃ sesu (After it, vā, maṃ for pā, māna before sa) apavada ”

Tato abbhāsato parāsaṃ pāmānānaṃ dhātūnaṃ vāmaṃiccete ādesā honti yathākkamaṃ sa ppaccaye pare. Sesū ti bahuvacananiddeso payogepi vacanavipallāsañāpanatthaṃ. Atthaṃ vīmaṃsati, vīmaṃsanti iccādi.

After it — the abbhāsa — the roots pā and māna are replaced by vā and maṃ respectively when the suffix sa follows. The statement in the plural, sesu, is for the purpose of indicating that in usage too an interchange of number (vacanavipallāsa) [is found]. Atthaṃ vīmaṃsati, “he investigates the matter”; vīmaṃsanti, and so on.

Aññattha ‘‘lopañcettamakāro’’ti a ppaccayasse kāro, māneti, mānenti.

Elsewhere the suffix a becomes e by §510 (487): Lopañcettamakāro: māneti, mānenti.

Bhuja pālanabyavaharaṇesu, bhottumicchatīti atthe –

Bhuja in the senses of protecting and of enjoying (byavaharaṇa): in the sense bhottum icchati, “he wishes to eat” —

‘‘Kha cha sā, vā’’ti ca vattate.

Kha cha sā and vā continue as well.

534 (§434): Bhuja ghasa hara su pādīhi tumicchatthesu ([kha, cha, sa] after bhuja, ghasa, hara, su, pā and the like, in the sense of wishing to) apavada

Section titled “534 (§434): Bhuja ghasa hara su pādīhi tumicchatthesu ([kha, cha, sa] after bhuja, ghasa, hara, su, pā and the like, in the sense of wishing to) apavada ”

Bhuja ghasa hara su pā iccevamādīhi dhātūhi tu micchatthesu ca kha cha sa iccete paccayā honti vā. Tumicchānaṃ, tumantayuttaicchāya vā atthā tumicchatthā, tena tumantarahitesu ‘‘bhojanamicchatī’’tiādīsu na honti, ‘‘vuttatthānamappayogo’’ti vākyassa appayogo, dhātvādissa dvebhāve kate ‘‘dutiyacatutthānaṃ paṭhamatatiyā’’ti abbhāsabha kārassa ba kāro, dhātvantassa ‘‘ko khe cā’’ti ka kāro, bubhukkhati, bubhukkhanti iccādi.

After the roots bhuja, ghasa, hara, su, pā and the like, in the senses “wishing to [do]” (tumicchattha) as well, come these suffixes, kha, cha and sa, optionally. Tumicchatthā are the senses (attha) of tuṃ and of wishing (icchā) — or the senses of a wish joined to a form ending in tuṃ; therefore where there is no form in tuṃ, as in bhojanam icchati, “he wants food”, [the suffixes] do not occur. By [the maxim] vuttatthānam appayogo — “words whose meaning has [already] been expressed are not used” — the phrase [bhottuṃ icchati] is not used. When the first [syllable] of the root has been doubled, by §461 (464): Dutiyacatutthānaṃ paṭhamatatiyā the bh of the abbhāsa becomes b, and by 529 (§473): Ko khe ca the final of the root becomes k: bubhukkhati, “he wishes to eat”; bubhukkhanti, and so on.

Vā ti kimatthaṃ? Bhottumicchati, icchatthesū ti kimatthaṃ? Bhottuṃ gacchati.

Why vā? [Because of] bhottum icchati, “he wishes to eat”. Why icchatthesu? [Because of] bhottuṃ gacchati, “he goes to eat”.

Ghasa adane, ghasitumicchatīti atthe chappaccayo, dvittaṃ, tatiya ca vagga ikāra ca kārādesā, jighacchati, jighacchanti.

Ghasa in the sense of eating (adana): in the sense ghasitum icchati, “he wishes to eat”, the suffix cha, the doubling, and the replacements by the third [letter], by the c group, by i and by c: jighacchati, “he is hungry”; jighacchanti.

Hara haraṇe, haritumicchatīti atthe sa ppaccayo.

Hara in the sense of taking (haraṇa): in the sense haritum icchati, “he wishes to take”, the suffix sa.

535 (§474): Harassa gī se (gī for hara before sa) apavada

Section titled “535 (§474): Harassa gī se (gī for hara before sa) apavada ”

Hara iccetassa dhātussa sabbassa gī hoti se paccaye pare. ‘‘Gīse’’ti yogavibhāgena jissapi, ṭhānūpacārenādesassāpi dhātuvohārattā dvittaṃ, bhikkhaṃ jigīsati, jigīsanti.

The whole of the root hara becomes gī4 when the suffix sa follows. By splitting the rule (yogavibhāga) — [reading] gī se [on its own] — [gī is substituted] for ji as well. Because a substitute too is treated as the root, by transfer of the original’s status (ṭhānūpacāra), the doubling [applies to gī]: bhikkhaṃ jigīsati, “he wishes to get alms”; jigīsanti.

Su savaṇe, sotumicchati sussūsati, sussūsanti, ‘‘kvaci dhātū’’tiādinā dīgho.

Su in the sense of hearing: sotum icchati, “he wishes to hear” — sussūsati, sussūsanti; by [§517] Kvaci dhātu… there is lengthening.

Pā pāne, pātumicchatīti atthe sa ppaccayadvittarassattai kārādesā, ‘‘tato pāmānānaṃ vāmaṃ sesū’’ti vā deso, pivāsati, pivāsanti iccādi.

Pā in the sense of drinking: in the sense pātum icchati, “he wishes to drink”, the suffix sa, the doubling, the shortening and the replacement by i; by 533 (§467): Tato pāmānānaṃ vā maṃ sesu the replacement vā: pivāsati, “he is thirsty”; pivāsanti, and so on.

Ji jaye, vijetumicchati vijigīsati iccādi.

Ji in the sense of conquering: vijetum icchati, “he wishes to conquer” — vijigīsati, and so on.

Saṅgho pabbatamiva attānamācarati, pabbato iva ācaratīti vā atthe –

In the sense saṅgho pabbatam iva attānam ācarati, “the Saṅgha conducts itself like a mountain”, or pabbato iva ācarati, “it behaves like a mountain” —

536 (§435): Āya nāmato kattupamānādācāre (āya after a noun to which the agent is likened, in the sense of behaving) apavada

Section titled “536 (§435): Āya nāmato kattupamānādācāre (āya after a noun to which the agent is likened, in the sense of behaving) apavada ”

Ācaraṇakriyāya kattuno upamānabhūtamhā nāmato āya ppaccayo hoti ācāratthe. Upamīyati etenāti upamānaṃ, kattuno upamānaṃ kattupamānaṃ, ‘‘vuttatthānamappayogo’’ti iva saddanivatti, dhātuppaccayantattā ‘‘tesaṃ vibhattiyo lopā cā’’ti sutte tesaṃ gahaṇena vibhattilopo, ‘‘pakati cassa sarantassā’’ti pakatibhāvo, saralopādi, ‘‘dhātuppaccayehi vibhattiyo’’ti vibhattuppatti, pabbatāyati saṅgho, evaṃ samuddamiva attānamācarati samuddāyati, cicciṭamiva attānamācarati cicciṭāyati saddo. Evaṃ dhūmāyati.

After a noun that is the standard of comparison (upamāna) for the agent of an action of behaving, comes the suffix āya in the sense of behaving (ācāra). An upamāna is that by which [something] is compared; the upamāna of the agent is the kattupamāna. By [the maxim] vuttatthānam appayogo the word iva is withdrawn. Because [the lemma] ends in a root-suffix, by the inclusion of these [lemmas] in the word tesaṃ of the rule §317 (332): Tesaṃ vibhattiyo lopā ca the inflection [of the noun] is elided; by §318 (333): Pakati cassa sarantassa [the lemma] returns to its original form; the elision of the vowel and the rest [follow]; by 530 (§455): Dhātuppaccayehi vibhattiyo the endings arise: pabbatāyati saṅgho, “the Saṅgha behaves like a mountain”. In the same way samuddam iva attānam ācarati, “it conducts itself like the ocean” — samuddāyati; cicciṭam iva attānam ācarati, “it behaves like [the noise] cicciṭa” — cicciṭāyati saddo, “the sound hisses”. Likewise dhūmāyati, “it smokes”.

‘‘Nāmato, ācāre’’ti ca vattate.

Nāmato (“after a noun”) and ācāre (“in the sense of behaving”) continue as well.

537 (§436): Īyūpamānā ca (and īya after a noun that is a standard of comparison) apavada

Section titled “537 (§436): Īyūpamānā ca (and īya after a noun that is a standard of comparison) apavada ”

Upamānabhūtā nāmato īya ppaccayo hoti ācāratthe. Puna upamāna ggahaṇaṃ kattu ggahaṇanivattanatthaṃ, tena kammatopi sijjhati, sesaṃ samaṃ. Achattaṃ chattamivācarati chattīyati, aputtaṃ puttamivācarati puttīyati sissamācariyo.

After a noun that is a standard of comparison comes the suffix īya in the sense of behaving. The repetition of the word upamāna is for the purpose of cancelling the word kattu (agent); hence [the suffix] is obtained also from [a noun to which] the object [is compared]. The rest is the same. Achattaṃ chattam iva ācarati, “he treats what is not an umbrella as an umbrella” — chattīyati; aputtaṃ puttam iva ācarati, “he treats one who is not a son as a son” — puttīyati sissam ācariyo, “the teacher treats the pupil as a son”.

Upamānā ti kiṃ? Dhammamācarati, ācāre ti kiṃ? Achattaṃ chattamiva rakkhati.

Why upamānā? [Because of] dhammam ācarati, “he practises the Dhamma”. Why ācāre? [Because of] achattaṃ chattam iva rakkhati, “he guards what is not an umbrella as an umbrella”.

‘‘Īyo’’ti vattate.

Īya continues.

538 (§437): Nāmamhātticchatthe ([īya] after a noun in the sense of wishing [it] for oneself) apavada

Section titled “538 (§437): Nāmamhātticchatthe ([īya] after a noun in the sense of wishing [it] for oneself) apavada ”

Nāmamhā attano icchatthe īya ppaccayo hoti. Attano pattamicchati pattīyati, evaṃ vatthīyati, parikkhārīyati, cīvarīyati, paṭīyati, dhanīyati, puttīyati.

After a noun, in the sense of wishing [that thing] for oneself, comes the suffix īya. Attano pattam icchati, “he wishes for a bowl for himself” — pattīyati; likewise vatthīyati (cloth), parikkhārīyati (requisites), cīvarīyati (a robe), paṭīyati (a garment), dhanīyati (wealth), puttīyati (a son).

Atticchatthe ti kimatthaṃ? Aññassa pattamicchati.

Why atticchatthe? [Because of] aññassa pattam icchati, “he wishes for a bowl for another”.

Daḷhaṃ karoti vīriyanti atthe –

In the sense daḷhaṃ karoti vīriyaṃ, “he makes his effort firm” —

Kārita ggahaṇamanuvattate.

The word kārita continues.

539 (§439): Dhāturūpe nāmasmā ṇayoca (and ṇaya after a noun when it is to take the form of a root) apavada

Section titled “539 (§439): Dhāturūpe nāmasmā ṇayoca (and ṇaya after a noun when it is to take the form of a root) apavada ”

Dhātuyā rūpe nipphādetabbe, ‘‘taṃ karoti, tena atikkamati’’iccādike payujjitabbe vā sati nāmamhā ṇaya ppaccayo hoti, kāritasaññā ca. Ṇalope, vibhattilopasaralopādīsu katesu vibhattuppatti, daḷhayati vīriyaṃ, evaṃ pamāṇayati, amissayati, tathā hatthinā atikkamati atihatthayati, vīṇāya upagāyati upavīṇayati, visuddhā hoti ratti visuddhayati, kusalaṃ pucchati kusalayati iccādi.

When the form of a root is to be produced, or when [a phrase] such as taṃ karoti, “he makes [it] that”, or tena atikkamati, “he passes by means of that”, is to be expressed, after a noun comes the suffix ṇaya, and it is named kārita as well. When the ṇ has been elided and the elision of the inflection, the elision of the vowel and the rest have been done, the endings arise: daḷhayati vīriyaṃ, “he makes his effort firm”; likewise pamāṇayati, “he measures”, amissayati, “he makes unmixed”; so too hatthinā atikkamati, “he passes by elephant” — atihatthayati; vīṇāya upagāyati, “he sings to the lute” — upavīṇayati; visuddhā hoti ratti, “the night becomes clear” — visuddhayati; kusalaṃ pucchati, “he asks after [someone’s] welfare” — kusalayati; and so on.

540 (§438): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe (the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya after roots, named kārita) utsarga

Section titled “540 (§438): Dhātūhi ṇe ṇaya ṇāpe ṇāpayā kāritāni hetvatthe (the causative suffixes ṇe, ṇaya, ṇāpe, ṇāpaya after roots, named kārita) utsarga ”

Sabbehi dhātūhi hetvatthe abhidheyye ṇe ṇayaṇāpe ṇāpaya iccete paccayā parā honti, te kāritasaññā ca honti. Hetuyeva attho hetvattho, so ca ‘‘yo kāreti sa hetū’’ti laddhahetusañño suddhakattuno payojako hetukattā, atthato pesanajjhesanādiko payojakabyāpāro idha hetu nāma.

After all roots, when the sense of the hetu (causative agent) is to be expressed, come these suffixes — ṇe, ṇaya, ṇāpe, ṇāpaya — and they are named kārita (causative). Hetvattha is the sense (attha) that is the hetu itself; and that [hetu] is the one who has received the name hetu by §282 (295): Yo kāreti sa hetu, the causative agent (hetukattā) who employs the plain agent (suddhakattā); in substance, what is here called hetu is the employer’s activity — commanding, requesting and the like.

Ettha ca –

And on this [there are the verses]:

Ṇe ṇayāva uvaṇṇantā, āto dve pacchimā siyuṃ;
Sesato caturo dve vā, vāsaddassānuvattito.

After [roots] ending in u or ū only ṇe and ṇaya; after [roots ending in] ā the last two;
after the rest all four, or two — because the word vā continues.

Akammā dhātavo honti, kārite tu sakammakā;
Sakammakā dvikammāssu, dvikammā tu tikammakā.

Roots without an object become, in the causative however, roots with an object;
those with an object take two objects, but those with two objects three.

Tasmā kattari kamme ca, kāritākhyātasambhavo;
Na bhāve suddhakattā ca, kārite kammasaññito.

Therefore a causative verb is possible in the active and in the passive,
not in the impersonal; and in the causative the plain agent is termed object.

Niyādīnaṃ padhānañca, appadhānaṃ duhādinaṃ;
Kārite suddhakattā ca, kammamākhyātagocaranti.

For nī and the like the principal [object], for duha and the like the secondary,
and in the causative the plain agent, is the object that lies within the verb’s range.5

Tattha yo koci bhavati, tamañño ‘‘bhavāhi bhavāhi’’ iccevaṃ bravīti, atha vā bhavantaṃ bhavituṃ samatthaṃ payojayati, bhavituṃ payojetīti vā atthe iminā ṇeṇaya ppaccayā, kāritasaññā ca, ‘‘vuttatthānamappayogo’’ti vākyassa appayogo, ‘‘kāritānaṃ ṇo lopa’’nti ṇa lopo, ‘‘asaṃyogantassa vuddhi kārite’’ti ū kārasso kāro vuddhi.

Here: someone is (bhavati); another says to him “be! be!” (bhavāhi bhavāhi), or else sets to work one who is and is able to be, or sets [him] to be — in this sense, by this rule the suffixes ṇe and ṇaya [come after bhū], and the name kārita; by [the maxim] vuttatthānam appayogo the sentence is not used; by 526 (§523): Kāritānaṃ ṇo lopaṃ the ṇ is elided; by 527 (§483): Asaṃyogantassa vuddhi kārite the ū becomes o, [which is] the vuddhi.

‘‘O, e’’ti ca vattate, dhātu ggahaṇañca.

O and e continue, and the word dhātu (root) as well.

541 (§515): Te āvāyā kārite (those two become āva, āya in the causative) apavada

Section titled “541 (§515): Te āvāyā kārite (those two become āva, āya in the causative) apavada ”

Te dhātvantabhūtā o kāre kārā āvaāyā dese pāpuṇanti kārite pare. ‘‘Te āvāyā’’ti yogavibhāgena jhe ādīnaṃ akāritepi hontīti o kārassa āvā deso, saralopādi, ‘‘dhātuppaccayehi vibhattiyo’’ti tyā dayo.

Those two, the root-final o and e, take the replacements āva and āya when a kārita suffix follows. By splitting the rule — [reading] Te āvāyā — [the replacements] occur for jhe and the like even outside the causative. So the o [of bho] is replaced by āva; the elision of the vowel and the rest [follow]; and by 530 (§455): Dhātuppaccayehi vibhattiyo the endings ti and the rest.

So samādhiṃ bhāveti, bhāvayati, bhāventi, bhāvayanti. Bhāvesi, bhāvayasi, bhāvetha, bhāvayatha. Bhāvemi, bhāvayāmi, bhāvema, bhāvayāma. Bhāvayate, bhāvayante.

So samādhiṃ bhāveti, “he develops concentration”. [In the vattamānā:]

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāveti bhāventi bhāvayati bhāvayanti
🤘 bhāvesi bhāvetha bhāvayasi bhāvayatha
👆 bhāvemi bhāvema bhāvayāmi bhāvayāma
attanopada ⨀ ṇaya ⨂ ṇaya
🤟 bhāvayate bhāvayante

Kamme attanopadayappaccayaīkārāgamā, saralopādi ca, tena bhāvīyate samādhi, bhāvīyante. Bhāvīyati, bhāvīyanti.

In the passive: the attanopada endings, the suffix ya and the augment ī, and the elision of the vowel and the rest: tena bhāvīyate samādhi, “concentration is developed by him”; bhāvīyante; [with the parassapada endings] bhāvīyati, bhāvīyanti.

vattamānā, passive ⨀ ⨂
🤟 attanopada bhāvīyate bhāvīyante
🤟 parassapada bhāvīyati bhāvīyanti

Tathā bhāvetu, bhāvayatu, bhāventu, bhāvayantu. Bhāvehi, bhāvaya, bhāvayāhi, bhāvetha, bhāvayatha. Bhāvemi, bhāvayāmi, bhāvema, bhāvayāma. Bhāvayataṃ, bhāvayantaṃ.

Likewise [in the pañcamī]:

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāvetu bhāventu bhāvayatu bhāvayantu
🤘 bhāvehi bhāvetha bhāvaya, bhāvayāhi bhāvayatha
👆 bhāvemi bhāvema bhāvayāmi bhāvayāma
attanopada ⨀ ṇaya ⨂ ṇaya
🤟 bhāvayataṃ bhāvayantaṃ

Kamme bhāvīyataṃ, bhāvīyatu, bhāvīyantu.

In the passive: bhāvīyataṃ [attanopada]; bhāvīyatu, bhāvīyantu [parassapada].

pañcamī, passive ⨀ ⨂
🤟 attanopada bhāvīyataṃ —
🤟 parassapada bhāvīyatu bhāvīyantu

Bhāveyya, bhāvaye, bhāvayeyya, bhāveyyuṃ, bhāvayeyyuṃ. Bhāveyyāsi, bhāvayeyyāsi, bhāveyyātha, bhāvayeyyātha. Bhāveyyāmi, bhāvayeyyāmi, bhāveyyāma, bhāvayeyyāma. Bhāvetha, bhāvayetha, bhāveraṃ, bhāvayeraṃ.

[In the sattamī:]

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāveyya bhāveyyuṃ bhāvaye, bhāvayeyya bhāvayeyyuṃ
🤘 bhāveyyāsi bhāveyyātha bhāvayeyyāsi bhāvayeyyātha
👆 bhāveyyāmi bhāveyyāma bhāvayeyyāmi bhāvayeyyāma
attanopada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāvetha bhāveraṃ bhāvayetha bhāvayeraṃ

Kamme bhāvīyeyya, bhāvīyeyyuṃ.

In the passive: bhāvīyeyya, bhāvīyeyyuṃ.

Ajjataniyaṃ ‘‘sattamajjatanimhī’’ti yogavibhāgena kāritantāpi dīghato sakārāgamo.

In the ajjatanī, by splitting §491 (523): Karassa kāsattamajjatanimhi [to read] sattam ajjatanimhi, the augment s comes after a long vowel of a kārita [lemma] as well.

Abhāvesi, bhāvesi, abhāvayi, bhāvayi, abhāvesuṃ, bhāvesuṃ, abhāvayiṃsu, bhāvayiṃsu, abhāvayuṃ, bhāvayuṃ. Abhāvesi, abhāvayi6, abhāvittha, abhāvayittha. Abhāvesiṃ, bhāvesiṃ, abhāvayiṃ, bhāvayiṃ, abhāvimha, abhāvayimha.

[In the ajjatanī:]

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 abhāvesi, bhāvesi abhāvesuṃ, bhāvesuṃ abhāvayi, bhāvayi abhāvayiṃsu, bhāvayiṃsu, abhāvayuṃ, bhāvayuṃ
🤘 abhāvesi abhāvittha abhāvayi abhāvayittha
👆 abhāvesiṃ, bhāvesiṃ abhāvimha abhāvayiṃ, bhāvayiṃ abhāvayimha

Kamme abhāvīyittha, abhāvīyi.

In the passive: abhāvīyittha [attanopada], abhāvīyi [parassapada].

Bhāvessati, bhāvayissati, bhāvessanti, bhāvayissanti. Bhāvessasi, bhāvayissasi, bhāvissatha, bhāvayissatha. Bhāvessāmi, bhāvayissāmi, bhāvessāma, bhāvayissāma.

[In the bhavissantī:]

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 bhāvessati bhāvessanti bhāvayissati bhāvayissanti
🤘 bhāvessasi bhāvissatha bhāvayissasi bhāvayissatha
👆 bhāvessāmi bhāvessāma bhāvayissāmi bhāvayissāma

Kamme bhāvīyissate, bhāvīyissante. Bhāvīyissati, bhāvīyissanti.

In the passive: bhāvīyissate, bhāvīyissante; bhāvīyissati, bhāvīyissanti.

bhavissantī, passive ⨀ ⨂
🤟 attanopada bhāvīyissate bhāvīyissante
🤟 parassapada bhāvīyissati bhāvīyissanti

Abhāvissa, abhāvayissa, abhāvissaṃsu, abhāvayissaṃsu. Kamme abhāvīyissatha, abhāvīyissa iccādi.

[In the kālātipatti:] abhāvissa, abhāvayissa, abhāvissaṃsu, abhāvayissaṃsu; in the passive abhāvīyissatha, abhāvīyissa, and so on.

kālātipatti ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 abhāvissa abhāvissaṃsu abhāvayissa abhāvayissaṃsu
🤟 passive abhāvīyissatha, abhāvīyissa — — —

Tathā yo koci pacati, tamañño ‘‘pacāhi pacāhi’’ iccevaṃ bravīti, atha vā pacantaṃ payojeti, pacituṃ vā payojetīti atthe vuttanayena ṇe ṇayā dayo, a kārassā kāro vuddhi, sesaṃ neyyaṃ.

Likewise: someone cooks; another says to him “cook! cook!” (pacāhi pacāhi), or else sets to work one who is cooking, or sets [him] to cook — in this sense, in the way stated, ṇe, ṇaya and the rest [come after paca]; the a becomes ā, [which is] the vuddhi; the rest is to be inferred.

So devadattaṃ odanaṃ pāceti, pācenti. Pācesi, pācetha. Pācemi, pācema. Pācayati, pācayanti. Pācayasi, pācayatha. Pācayāmi, pācayāma. Ṇāpeṇāpayesu pana so puriso taṃ purisaṃ odanaṃ pācāpeti, pācāpenti. Pācāpayati, pācāpayanti.

So devadattaṃ odanaṃ pāceti, “he has Devadatta cook the rice”. [In the vattamānā:]

parassapada ⨀ ṇe ⨂ ṇe ⨀ ṇaya ⨂ ṇaya
🤟 pāceti pācenti pācayati pācayanti
🤘 pācesi pācetha pācayasi pācayatha
👆 pācemi pācema pācayāmi pācayāma

But with ṇāpe and ṇāpaya: so puriso taṃ purisaṃ odanaṃ pācāpeti, “that man has this man cook the rice”:

parassapada ⨀ ṇāpe ⨂ ṇāpe ⨀ ṇāpaya ⨂ ṇāpaya
🤟 pācāpeti pācāpenti pācāpayati pācāpayanti

Kamme so odanaṃ pācīyati tena, pācayīyati, pācāpīyati, pācāpayīyati.

In the passive: so odanaṃ pācīyati tena, “he is made to cook the rice by him”7; pācayīyati, pācāpīyati, pācāpayīyati.

vattamānā, passive 🤟⨀ ṇe ṇaya ṇāpe ṇāpaya
pācīyati pācayīyati pācāpīyati pācāpayīyati

Tathā pācetu, pācayatu, pācāpetu, pācāpayatu. Pācīyataṃ, pācīyatu, pācayīyataṃ, pācayīyatu, pācāpīyataṃ, pācāpīyatu, pācāpayīyataṃ, pācāpayīyatu. Pāceyya, pācayeyya, pācāpeyya, pācāpayeyya. Pācīyeyya, pācīyeyyuṃ. Apācesi, apācayi, apācāpesi, apācāpayi. Pācessati, pācayissati, pācāpessati, pācāpayissati. Apācissa, apācayissa, apācāpissa, apācāpayissa iccādi.

Likewise:

🤟⨀ ṇe ṇaya ṇāpe ṇāpaya
pañcamī pācetu pācayatu pācāpetu pācāpayatu
pañcamī, passive pācīyataṃ, pācīyatu pācayīyataṃ, pācayīyatu pācāpīyataṃ, pācāpīyatu pācāpayīyataṃ, pācāpayīyatu
sattamī pāceyya pācayeyya pācāpeyya pācāpayeyya
sattamī, passive pācīyeyya (⨂ pācīyeyyuṃ) — — —
ajjatanī apācesi apācayi apācāpesi apācāpayi
bhavissantī pācessati pācayissati pācāpessati pācāpayissati
kālātipatti apācissa apācayissa apācāpissa apācāpayissa

Gacchantaṃ, gantuṃ vā payojetīti atthe ṇe ṇayā dayo, vuddhiyaṃ sampattāyaṃ –

In the sense “he sets to work one who is going, or [sets him] to go”, ṇe, ṇaya and the rest [come after gamu]; when the vuddhi is about to apply —

‘‘Asaṃyogantassa vuddhi kārite’’ti vattate.

527 (§483): Asaṃyogantassa vuddhi kārite continues.

542 (§484): Ghaṭādīnaṃ vā (optionally for ghaṭa and the like) apavada

Section titled “542 (§484): Ghaṭādīnaṃ vā (optionally for ghaṭa and the like) apavada ”

Ghaṭādīnaṃ dhātūnaṃ asaṃyogantānaṃ vuddhi hoti vā kāriteti ettha vā ggahaṇena vuddhi na hoti, vavatthitavibhāsatthoyaṃ vā saddo.

“The roots ghaṭa and the like, when they do not end in a conjunct consonant, optionally take vuddhi before a kārita suffix”: here, by the mention of vā, the vuddhi does not occur; this word vā has the sense of a restricted option (vavatthitavibhāsā).

So taṃ purisaṃ gāmaṃ gameti, gamayati, gacchāpeti, gacchāpayati. So gāmaṃ gamīyati tena, gamayīyati, gacchāpīyati, gacchāpayīyati iccādi. Sabbattha yojetabbaṃ. Evaṃ uparipi.

So taṃ purisaṃ gāmaṃ gameti, “he makes that man go to the village”; gamayati, gacchāpeti, gacchāpayati. [In the passive:] so gāmaṃ gamīyati tena, “he is made to go to the village by him”; gamayīyati, gacchāpīyati, gacchāpayīyati, and so on. [The tense sets] are to be applied throughout; so too in what follows.8

🤟⨀ ṇe ṇaya ṇāpe ṇāpaya
active gameti gamayati gacchāpeti gacchāpayati
passive gamīyati gamayīyati gacchāpīyati gacchāpayīyati

Ghaṭa īhāyaṃ, ghaṭantaṃ payojayati, ghaṭeti, ghaṭādīnaṃ vāti na vuddhi, ghaṭayati, ghaṭāpeti, ghaṭāpayati.

Ghaṭa in the sense of striving (īhā): he sets to work one who is striving — ghaṭeti; by Ghaṭādīnaṃ vā there is no vuddhi; ghaṭayati, ghaṭāpeti, ghaṭāpayati.

lemma inflected vibhatti meaning
▶️🤟⨀(√ghaṭa + ṇe + ti) ghaṭeti ti (vattamānā) he sets [one] striving — no vuddhi
▶️🤟⨀(√ghaṭa + ṇaya + ti) ghaṭayati ti (vattamānā) he sets [one] striving
▶️🤟⨀(√ghaṭa + ṇāpe + ti) ghaṭāpeti ti (vattamānā) he has [one] strive
▶️🤟⨀(√ghaṭa + ṇāpaya + ti) ghaṭāpayati ti (vattamānā) he has [one] strive

‘‘Kārite’’ti vattate.

Kārite (“before a kārita suffix”) continues.

543 (§486): Guha dusānaṃ dīghaṃ (lengthening for guha, dusa before the causative) apavada

Section titled “543 (§486): Guha dusānaṃ dīghaṃ (lengthening for guha, dusa before the causative) apavada ”

Guhadusa iccetesaṃ dhātūnaṃ saro dīgha māpajjate kārite pare, vuddhāpavādoyaṃ.

The vowel of the roots guha and dusa is lengthened when a kārita suffix follows; this is an exception (apavāda) to the vuddhi.

Guha saṃvaraṇe, guhituṃ payojayati gūhayati, gūhayanti. Dusa appītimhi, dussantaṃ payojayati dūsayati, dūsayanti iccādi.

Guha in the sense of concealing9 (saṃvaraṇa): he sets [someone] to hide — gūhayati, gūhayanti. Dusa in the sense of displeasure (appīti): he sets to work one who is offending — dūsayati, “he corrupts”, dūsayanti, and so on.

Tathā icchantaṃ payojayati icchāpeti, icchāpayati, eseti, esayati. Niyacchantaṃ payojayati niyāmeti, niyāmayati. Āsantaṃ payojayati āseti, āsayati, acchāpeti, acchāpayati. Labhantaṃ payojayati lābheti, lābhayati. Vacantaṃ payojayati vāceti, vācayati, vācāpeti, vācāpayati. Evaṃ vāseti, vāsayati, vāsāpeti, vāsāpayati. Vāheti, vāhayati, vāhāpeti, vāhāpayati. Jīreti, jīrayati, jīrāpeti, jīrāpayati. Māreti, mārayati, mārāpeti, mārāpayati. Dasseti, dassayati iccādi.

Likewise:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
isu (icchati) icchantaṃ — one wishing eseti, esayati icchāpeti, icchāpayati
yamu with ni (niyacchati) niyacchantaṃ — one restraining niyāmeti, niyāmayati —
āsa (acchati) āsantaṃ — one sitting āseti10, āsayati acchāpeti, acchāpayati
labha labhantaṃ — one obtaining lābheti, lābhayati —
vaca vacantaṃ — one speaking vāceti, vācayati vācāpeti, vācāpayati
vasa likewise vāseti, vāsayati vāsāpeti, vāsāpayati
vaha vāheti, vāhayati vāhāpeti, vāhāpayati
jara (jīrati) jīreti, jīrayati jīrāpeti, jīrāpayati
mara māreti, mārayati mārāpeti, mārāpayati
disa dasseti, dassayati —

Tathā tudantaṃ payojayati todeti, todayati, todāpeti, todāpayati. Pavisantaṃ payojayati, pavisituṃ vā paveseti, pavesayati, pavesāpeti, pavesāpayati. Uddisantaṃ payojayati uddisāpeti, uddisāpayati. Pahontaṃ payojayati pahāveti, pahāvayati. Sayantaṃ payojayati sāyeti, sāyayati, sāyāpeti, sāyāpayati. Ettha e kārassa āyā deso, sayāpeti, sayāpayati, ‘‘kvaci dhātū’’tiādinā ṇāpeṇāpayesu āyā desassa rassattaṃ. Nayantaṃ payojayati nayāpeti, nayāpayati. Patiṭṭhantaṃ payojayati patiṭṭhāpeti, patiṭṭhāpayati, patiṭṭhapeti vā.

Likewise:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
tuda tudantaṃ — one striking todeti, todayati todāpeti, todāpayati
visa with pa pavisantaṃ, or pavisituṃ — one entering, or to enter paveseti, pavesayati pavesāpeti, pavesāpayati
disa with u (uddisati) uddisantaṃ — one reciting — uddisāpeti, uddisāpayati
hū with pa (pahoti) pahontaṃ — one who is able pahāveti11, pahāvayati —
sī (sayati) sayantaṃ — one lying down sāyeti, sāyayati sāyāpeti, sāyāpayati; sayāpeti, sayāpayati
nī (nayati) nayantaṃ — one leading — nayāpeti, nayāpayati
ṭhā with pati patiṭṭhantaṃ — one standing firm — patiṭṭhāpeti, patiṭṭhāpayati, or patiṭṭhapeti

Here the e is replaced by āya; sayāpeti, sayāpayati: by [§517] Kvaci dhātu… the replacement āya is shortened before ṇāpe and ṇāpaya.

Hanantaṃ payojayatīti atthe ṇeṇayā dayo.

In the sense “he sets to work one who is striking”, ṇe, ṇaya and the rest [come after hana].12

‘‘Ṇamhī’’ti vattate.

Ṇamhi (“before a suffix marked with ṇ”) continues.

544 (§591): Hanassa ghāto (ghāta for hana before a ṇ suffix) apavada

Section titled “544 (§591): Hanassa ghāto (ghāta for hana before a ṇ suffix) apavada ”

Hana iccetassa dhātussa ghātā deso hoti ṇa kāravati kāritappaccaye pare. Ghāteti, ghātayati, ghātāpeti, ghātāpayati, ‘‘vadho vā sabbatthā’’ti vadhā dese vadheti, vadhāpeti.

The root hana is replaced by ghāta when a kārita suffix carrying ṇ follows: ghāteti, ghātayati, ghātāpeti, ghātāpayati; with the replacement vadha by §592 (503): Vadho vā sabbattha: vadheti, vadhāpeti.

Juhontaṃ payojayati juhāveti, juhāvayati. Jahantaṃ payojayati jahāpeti, jahāpayati, hāpeti, hāpayati. Dadantaṃ payojayati dāpeti, dāpayati. Pidahantaṃ payojayati pidhāpeti, pidhāpayati, pidahāpeti, pidahāpayati.

The juhoti group:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
hu (juhoti) juhontaṃ — one offering juhāveti13, juhāvayati —
hā (jahāti) jahantaṃ — one abandoning — jahāpeti, jahāpayati; hāpeti, hāpayati
dā (dadāti) dadantaṃ — one giving — dāpeti, dāpayati
dhā with pi (pidahati) pidahantaṃ — one closing — pidhāpeti, pidhāpayati; pidahāpeti, pidahāpayati

Rundhantaṃ payojayati rodheti, rodhayati, rodhāpeti, rodhāpayati. Chindantaṃ payojayati chedeti, chedayati, chedāpeti, chedāpayati. Yuñjantaṃ payojayati yojeti, yojayati, yojāpeti, yojāpayati. Bhuñjantaṃ payojayati bhojeti, bhojayati, bhojāpeti, bhojāpayati. Muñcantaṃ payojayati moceti, mocayati, mocāpeti, mocāpayati.

The rudha class:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
rudha rundhantaṃ — one obstructing rodheti, rodhayati rodhāpeti, rodhāpayati
chidi chindantaṃ — one cutting chedeti, chedayati chedāpeti, chedāpayati
yuja yuñjantaṃ — one yoking yojeti, yojayati yojāpeti, yojāpayati
bhuja bhuñjantaṃ — one eating bhojeti, bhojayati bhojāpeti, bhojāpayati
muca muñcantaṃ — one releasing moceti, mocayati mocāpeti, mocāpayati

Dibbantaṃ payojayati deveti, devayati. Uppajjantaṃ payojayati uppādeti, uppādayati. Bujjhantaṃ payojayati bodheti, bodhayati. ‘‘Dādhāntato yo kvacī’’ti ya kārāgamo, bujjhāpeti, bujjhāpayati. Tussantaṃ payojayati toseti, tosayati, tosāpeti, tosāpayati. Sammantaṃ payojayati sameti, samayati, ghaṭādittā na vuddhi. Kuppantaṃ payojayati kopeti, kopayati. Jāyantaṃ payojayati janeti, janayati, ghaṭādittā na vuddhi.

The diva class:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
divu dibbantaṃ — one playing deveti, devayati —
pada with u uppajjantaṃ — one arising uppādeti, uppādayati —
budha bujjhantaṃ — one understanding bodheti, bodhayati bujjhāpeti, bujjhāpayati
tusa tussantaṃ — one rejoicing toseti, tosayati tosāpeti, tosāpayati
samu sammantaṃ — one becoming calm sameti, samayati —
kupa kuppantaṃ — one becoming angry kopeti, kopayati —
jana jāyantaṃ — one being born janeti, janayati —

In bujjhāpeti, bujjhāpayati the augment y is by §606 (642): Dadhantato yo kvaci. Sameti, samayati and janeti, janayati have no vuddhi, because the roots belong to the ghaṭādi [group].

Suṇantaṃ payojayati dhammaṃ sāveti, sāvayati. Pāpuṇantaṃ payojayati pāpeti, pāpayati.

The su class:

root … payojayati ṇe, ṇaya
su suṇantaṃ — one hearing: dhammaṃ sāveti, he makes the Dhamma heard sāveti, sāvayati
apa with pa (pāpuṇāti) pāpuṇantaṃ — one attaining pāpeti, pāpayati

Vikkiṇantaṃ payojayati vikkāyāpeti, vikkāyāpayati. Jinantaṃ payojayati jayāpeti, jayāpayati. Jānantaṃ payojayati ñāpeti, ñāpayati. Gaṇhantaṃ payojayati gāheti, gāhayati, gāhāpeti, gāhāpayati, gaṇhāpeti, gaṇhāpayati.

The kī class:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
kī with vi vikkiṇantaṃ — one selling — vikkāyāpeti, vikkāyāpayati
ji jinantaṃ — one conquering — jayāpeti, jayāpayati
ñā jānantaṃ — one knowing — ñāpeti, ñāpayati
gaha gaṇhantaṃ — one taking gāheti, gāhayati gāhāpeti, gāhāpayati; gaṇhāpeti, gaṇhāpayati

Vitanantaṃ payojayati vitāneti, vitānayati. Yo koci karoti, tamañño ‘‘karohi karohi’’iccevaṃ bravīti, karontaṃ payojayati, kātuṃ vā kāreti, kārayati, kārāpeti, kārāpayati iccādi.

The tanu class:

root … payojayati ṇe, ṇaya ṇāpe, ṇāpaya
tanu with vi vitanantaṃ — one spreading out vitāneti, vitānayati —
kara someone does; another says to him “do! do!” (karohi karohi), or sets to work one who is doing, or [sets him] to do kāreti, kārayati kārāpeti, kārāpayati

Corentaṃ payojayati corāpeti, corāpayati. Cintentaṃ payojayati cintāpeti, cintāpayati, pūjentaṃ payojayati pūjāpeti, pūjāpayati iccādi. Sabbattha subodhaṃ.

The cura class:

root … payojayati ṇāpe, ṇāpaya
cura corentaṃ — one stealing corāpeti, corāpayati
cinta cintentaṃ — one thinking cintāpeti, cintāpayati
pūja pūjentaṃ — one honouring pūjāpeti, pūjāpayati

Everywhere [the forms are] easily understood.

Dhātuppaccayato cāpi, kāritappaccayā siyuṃ;
Sakāritehi yuṇvūnaṃ, dassanañcettha ñāpakaṃ.

The kārita suffixes may come also after a root-suffix;
and the sign of this here is that yu and ṇvu are seen [prescribed] “together with causatives”.

Tena titikkhantaṃ payojayati titikkheti, titikkhāpeti. Tikicchantaṃ payojayati tikiccheti, tikicchayati, tikicchāpeti, tikicchāpayati. Evaṃ bubhukkheti, bubhukkhayati, bubhukkhāpeti, bubhukkhāpayati, pabbatāyantaṃ payojayati pabbatāyayati. Puttīyayati iccādipi siddhaṃ bhavati.

Therefore: he sets to work one who is enduring — titikkheti, titikkhāpeti; he sets to work one who is treating — tikiccheti, tikicchayati, tikicchāpeti, tikicchāpayati; likewise bubhukkheti, bubhukkhayati, bubhukkhāpeti, bubhukkhāpayati; he sets to work one who behaves like a mountain — pabbatāyayati. Puttīyayati and the like are established as well.

lemma inflected vibhatti meaning
▶️🤟⨀(√tija + kha + ṇe + ti) titikkheti, titikkhāpeti ti (vattamānā) he makes [someone] endure
▶️🤟⨀(√kita + cha + ṇe + ti) tikiccheti, tikicchayati, tikicchāpeti, tikicchāpayati ti (vattamānā) he has [someone] treat
▶️🤟⨀(√bhuja + kha + ṇe + ti) bubhukkheti, bubhukkhayati, bubhukkhāpeti, bubhukkhāpayati ti (vattamānā) he makes [someone] hungry
▶️🤟⨀(pabbata + āya + ṇaya + ti) pabbatāyayati ti (vattamānā) he makes [someone] behave like a mountain
▶️🤟⨀(putta + īya + ṇaya + ti) puttīyayati ti (vattamānā) he makes [someone] treat as a son, or wish for a son

Dhātuppaccayantanayo.

The section on [verbs] ending in a root-suffix [is finished].

Sāsanatthaṃ samuddiṭṭhaṃ, ākhyātaṃ sakabuddhiyā;
Bāhusaccabalenīdaṃ, cintayantu vicakkhaṇā.

For the sake of the Teaching the verb has been set forth according to my own understanding;
by the strength of their wide learning let the discerning think it through.

Bhavati tiṭṭhati seti, ahosi evamādayo;
Akammakāti viññeyyā, kammalakkhaṇaviññunā.

Bhavati, tiṭṭhati, seti, ahosi and the like
are to be known as [verbs] without an object by one who knows the mark of the object.

Akammakāpi hetvattha-ppaccayantā sakammakā;
Taṃ yathā bhikkhu bhāveti, maggaṃ rāgādidūsakanti.

Even [roots] without an object, when they end in a suffix with the causative sense, have an object;
as for example: “the bhikkhu develops the path that destroys passion and the rest”.

Iti padarūpasiddhiyaṃ ākhyātakaṇḍo chaṭṭho.

Thus ends the sixth section of the Padarūpasiddhi, the Ākhyātakaṇḍa (the verb section).

Footnotes

Section titled “Footnotes”

  1. Rachiwong’s (1995) text has tejenti for the CST’s tejanti; the CST is kept. ↩

  2. Rachiwong (1995) renders cha ppaccaye dvibhāvo “the suffix cha is reduplicated”; the doubling is of the root’s first syllable when the suffix cha is added. ↩

  3. CST4 prints Dhātvanthassa; the word is dhātvantassa, as in the parallel sentence at 529 (§473): Ko khe ca. ↩

  4. The Thai edition read by Rachiwong (1995) has Harassa giṃ se, jigiṃsati, vijigiṃsati for the CST’s gī se, jigīsati, vijigīsati; the CST is kept. ↩

  5. Rachiwong (1995) renders the verse “The padhānakamma of the roots ‘nī’ etc. the appadhānakamma of the roots ‘duha’ etc. and suddhakattā are to be treated as objects belonging to the verbs in the causal use”, with kārite governing all three items; here kārite qualifies the plain agent alone, and ākhyātagocara is “within the verb’s range”. ↩

  6. CST4 prints abhāvayasi; the ajjatanī 🤘⨀ of a ṇaya lemma is abhāvayi, as tvaṃ acorayi at 527 (§483). ↩

  7. Rachiwong (1995) renders so odanaṃ pācīyati tena as two sentences, “he makes the rice cooked” and “the rice is being made cooked by him”; it is one passive sentence, whose subject so is the one made to cook. ↩

  8. Rachiwong (1995) renders Evaṃ uparipi “Similarly, even in the [context of] further [terminations]”; here it is “so too in what follows”. ↩

  9. Rachiwong (1995) renders Guha saṃvaraṇe “in the sense of restraining”; saṃvaraṇa is taken here as concealing. ↩

  10. Rachiwong (1995) renders āseti, āsayati “one causes a person to hope”; the root is āsa, to sit (āsantaṃ payojayati). ↩

  11. Rachiwong’s (1995) text has pahāpeti, pahāpayati for the CST’s pahāveti, pahāvayati; the CST is kept. ↩

  12. The Thai edition read by Rachiwong (1995) punctuates hanantaṃ payojayatīti atthe – ṇeṇayādayo ṇamhīti vattate, joining ṇeṇayādayo to the vattate clause; the CST’s punctuation, … atthe ṇeṇayādayo. Ṇamhīti vattate., is followed. ↩

  13. The Thai edition read by Rachiwong (1995) has juhāpeti, juhāpayati; pidaheti, pidahayati; vikkāpeti, vikkāpayati; and pabbatāyati, puttīyati for the CST’s juhāveti, juhāvayati; pidhāpeti, pidhāpayati; vikkāyāpeti, vikkāyāpayati; pabbatāyayati, puttīyayati, and lacks gāhāpeti, gāhāpayati; the CST is kept. ↩